7. Kibbidhānakaṇḍa (Primary derivation section)

Note

The kita suffixes are grouped by the time and sense they express: the kicca suffixes (tabba, anīya, ṇya …), the agent and action nouns valid for all three times, the past participles, the infinitives and absolutives, the present participles, the future participles, and the uṇādi words whose formation is recorded one by one. The section ends with Buddhappiya’s colophon (nigamana), which names him and his teacher.

The kita suffixes by time and sense

Buddhappiya sorts the primary suffixes by the time they express; the ranges are Rūpasiddhi numbers.

flowchart LR
  Kb(["Kibbidhānakaṇḍa 545–684"]) --> Kc["kicca, of all three times 545–560<br/>tabba, anīya, ṇya, teyya, ricca · bhavitabbaṃ"]
  Kb --> Kt["kita, of all three times 561–611<br/>ṇa, ṇvu, tu, āvī, kvi, yu and the rest · kumbhakāro"]
  Kb --> P["the past 612–635<br/>ta, tavantu, tāvī and the shapes ta takes · huto, buddho"]
  Kb --> In["infinitive and absolutive 636–645<br/>tave, tuṃ · tuna, tvāna, tvā · kātuṃ, katvā"]
  Kb --> Pr["the present participle 646<br/>māna, anta · gacchanto"]
  Kb --> Fu["the future 647–650<br/>ṇī, ṇvu, tu, ssaṃ, māna, āna"]
  Kb --> U["uṇādi 651–684<br/>the remaining suffixes, word by word"]
  Kb --> Ni["Nigamana<br/>the colophon"]

Tekālika (Suffixes of all three times)

Kiccappaccayantanaya (The kicca suffixes)

Atha dhātūhiyeva bhāvakammakattukaraṇādisādhanasahitaṃ kibbidhānamārabhīyate.

Now begins the kibbidhāna, the ordaining of the kita suffixes: suffixes added to roots alone, together with the sādhana they realise — bhāva (the action itself), kamma (the object), kattu (the agent), karaṇa (the instrument) and the rest.

Tattha kiccakitakavasena duvidhā hi paccayā, tesu kiccasaññāya paṭhamaṃ vuttattā, kiccānamappakattā ca kiccappaccayā tāva vuccante.

Among these the suffixes are of two kinds, kicca and kita. Of the two, the kicca suffixes are stated first, because the term kicca is defined first (in §545 (548): Te kiccā, before §546 (562): Aññe kita) and because the kicca suffixes are few.

Bhū sattāyaṃ, ‘‘bhūyate, abhavittha, bhavissate vā devadattenā’’ti viggahe –

The root bhū in the sense of being. In the analysis (viggaha) “it is being, it was, or it will be, by Devadatta” (bhūyate, abhavittha, bhavissate vā devadattena — the impersonal forms of the present, the past and the future, with the agent in the third form ③) —

‘‘Dhātuyā kammādimhi ṇo’’ti ito ‘‘dhātuyā’’ti sabbattha paccayādividhāne vattate, ‘‘parā, paccayā’’ti ca adhikāro.

From §524 (561): Dhātuyā kammādimhi ṇo the word dhātuyā (“after a root”) continues everywhere in the prescription of suffixes and the rest, and parā paccayā (“the suffixes come after”, §432 (362): Dhātuliṅgehi parā paccayā) is the governing heading (adhikāra).

---

545 (§540): Bhāvakammesu tabbānīyā (tabba, anīya in the senses of the action itself and of the object) utsarga

Kaccāyana

§540 (545): Bhāvakammesu tabbānīyā`tabba`, `anīya` in the senses of the action itself and of the object

Analysis

Buddhappiya opens the Kibbidhānakaṇḍa with this rule, where Kaccāyana had it at §540, after the agent suffixes of §524–§539. His section Tekālika gathers the suffixes that hold in all three times and treats the kicca suffixes first (545–560), then the kita suffixes (561–611); his introduction gives the reason — the name kicca is defined before the name kita, and the kicca suffixes are few. The order of the group is the order of a derivation: this rule gives tabba and anīya, 546 (§550): Ṇādayo tekālikā their time, 547 (§605): Yathāgamamikāro the augment i, and 548 (§545): Te kiccā their name and the inflection of the first word, bhavitabbaṃ, which the analysis bhūyate, abhavittha, bhavissate vā devadattena above has already set up.

His gloss is Kaccāyana’s vutti (sabbadhātūhi, “after all roots”, is supplied in both) with one addition: yogavibhāgena aññatthāpi, “by splitting the rule, in other senses too” — read as tabbānīyā alone, without bhāvakammesu, the rule yields the agent and instrument words niyyānīko, gamanīyā, nahānīyaṃ of 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na. The verse then fixes the distribution the Kaccāyana page describes: after an intransitive root the kicca word is impersonal (bhāva), after a transitive one it agrees with the object (kamma), and the sense is araha (“ought to be”) or sakka (“can be”). There is no option marker: the rule is the general assignment of the kicca suffixes to every root.

Bhāvakamma iccetesvatthesu sabbadhātūhi tabba anīya iccete paccayā parā honti. Yogavibhāgena aññatthāpi.

In the senses of bhāva (the action itself) and kamma (the object), the suffixes tabba and anīya come after all roots. By splitting the rule (yogavibhāga) they come in other senses too.

Tattha –

On this [there is the verse]:

Akammakehi dhātūhi, bhāve kiccā bhavanti te;
Sakammakehi kammatthe, arahasakkatthadīpakā.

After intransitive roots those kicca [suffixes] arise in the sense of the action itself;
after transitive roots, in the sense of the object; they express the senses of “ought” (araha) and “can” (sakka).

Te ca –

And they [the suffixes tabba and anīya] —

Examples

The two suffixes make the pair of words with which the derivations of 548 (§545): Te kiccā begin; the bhāva word is a neuter singular.

lemma	inflected	meaning
🚻①⨀(√bhū + tabba)	bhavitabbaṃ	there must be being; it is to be
🚻①⨀(√bhū + anīya)	bhavanīyaṃ	(the same)

---

546 (§550): Ṇādayo tekālikā (ṇa and the rest belong to all three times) vidhyaṅga

Kaccāyana

§550 (546): Ṇādayo tekālikā`ṇa` and the rest belong to all three times

Analysis

Kaccāyana states this interpretive rule (paribhāsā) at the head of his second section, after all the suffixes it governs; Buddhappiya brings it to the first suffix of his chapter, because his analysis bhūyate, abhavittha, bhavissate runs through the three tenses and the rule is what licenses that reading. The Te ca – of 545 (§540): Bhāvakammesu tabbānīyā is its subject: “and those [suffixes] belong to the three times”. His gloss defines tekālika (“assigned to the three times”) and turns Kaccāyana’s ṇādayo paccayā yupaccayantā into a general statement about every suffix taught in this section on roots without a time being named (aniddiṭṭhakālā), so that the kicca suffixes fall under it as well as the ṇa of the agent nouns; a suffix assigned to a time, such as the ta of 612 (§555): Atīte ta tavantu tāvī, is thereby excluded.

The rule has no option marker. Its last sentence carries one in: by the lion’s glance (sīhagati, a rule looking back over the rules between) the word kvaci of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — which Buddhappiya glossed at 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca as governing both the verb and the kita suffixes — continues into the next rule, where it restricts the augment i. In Ruiz-Falqués’ account (Boundaries and Domains, §4.2) kvaci marks the special case as against the general state of affairs; that is the role it has there.

Tikāle niyuttā tekālikā, ye idha tatiye dhātvādhikāre vihitā aniddiṭṭhakālā ṇādayo paccayā, te tekālikā hontīti paribhāsato kālattayepi honti.

Tekālika means “assigned to the three times”. By the interpretive rule “the suffixes ṇa and the rest that are prescribed here, in this third section governed by the word dhātu (root), without a time being stated, are tekālika”, they [the kicca suffixes] occur in all three times too.

Sīhagatiyā ‘‘kvacī’’ti vattate.

By the lion’s glance (sīhagati), the word kvaci (“in some places”) of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca continues [into the next rule].

Examples

The three forms of the analysis at the head of the chapter show the three times that one kicca word covers.

lemma	inflected	meaning
🔵▶️🤟⨀(bhavati)	bhūyate devadattena	there is being, by Devadatta (present)
🔵⏮🤟⨀(bhavati)	abhavittha devadattena	there was being, by Devadatta (past)
🔵⏯🤟⨀(bhavati)	bhavissate devadattena	there will be being, by Devadatta (future)
🚻①⨀(√bhū + tabba)	bhavitabbaṃ devadattena	there is to be being, by Devadatta — in all three times

---

547 (§605): Yathāgamamikāro (The augment i between root and suffix, as the tradition has it) utsarga

Kaccāyana

§605 (547): YathāgamamikāroThe augment `i` between root and suffix, as the tradition has it

Analysis

Kaccāyana gives the augment i in his fourth section (§605), among the changes of root and suffix; Buddhappiya needs it for the very first word of the chapter, bhavitabbaṃ, and so states it third. His gloss adds to Kaccāyana’s yathāgamaṃ sabbadhātūhi sabbapaccayesu three things. It glosses yathāgamaṃ as yathāpayogaṃ jinavacanānuparodhena, “according to usage, without contradicting the word of the Conqueror”: the augment goes where the canon has it. It limits the augment to kicca and kita suffixes beginning with a consonant (byañjanādikesu) — which is why anīya, beginning with a vowel, never takes it (bhavanīyaṃ, 548 (§545): Te kiccā). And it lists the rules that finish bhavitabba: vuddhi by §485 (434): Aññesu ca, ava for the o by §513 (435): O ava sare, and the joining of the consonant to the next vowel by §11 (14): Naye paraṃ yutte.

The sutta has no option marker of its own, but Buddhappiya reads kvaci, carried by the lion’s glance from 546 (§550): Ṇādayo tekālikā, into it: the augment is inserted “in some places”. This is the kvaci of Boundaries and Domains §4.2–§4.4, the marker of an exception whose boundary is set by attested usage rather than by a stated condition: bhavitabbaṃ but gantabbaṃ, suṇitabbo but sotabbo (548), kāriyaṃ but kiccaṃ. Kaccāyana’s vutti has no kvaci; there yathāgamaṃ does the same work alone.

Yathāgamaṃ yathāpayogaṃ jinavacanānuparodhena dhātūhi paro ikārāgamo hoti kvaci byañjanādikesu kiccakitakappaccayesu, ‘‘aññesu cā’’ti vuddhi, ‘‘o ava sare’’ti avādeso, ‘‘naye paraṃ yutte’’ti paraṃ netabbaṃ.

Yathāgamaṃ, “according to the received texts” — that is, according to usage, without contradicting the word of the Conqueror — the augment i is inserted after a root in some places (kvaci), before kicca and kita suffixes that begin with a consonant. [In bhavitabba] there is vuddhi by §485 (434): Aññesu ca; ava replaces the o by §513 (435): O ava sare; and [the v] is carried over to the following [vowel] by §11 (14): Naye paraṃ yutte.

	√bhū + tabba	rule
→	bhū + (i) + tabba	§605
→	bh(ū→o) + itabba	§485
→	bh(o→ava) + itabba	§513
→	bhav + (a) + itabba	§12
→	bhavitabba	§11

The a of ava is elided before the augment by §12 (13): Sarā sare lopaṃ, and the v left without a vowel is attached to the i (§11); the stem bhavitabba is inflected at 548 (§545): Te kiccā.

Examples

lemma	inflected	meaning
🚻①⨀(√bhū + tabba)	bhavitabbaṃ	there is to be being — with the augment i before the consonant t
🚻①⨀(√bhū + anīya)	bhavanīyaṃ	the same — no augment before the vowel of anīya

---

548 (§545): Te kiccā (those [suffixes] are called kicca) anvattha

Kaccāyana

§545 (548): Te kiccāthose [suffixes] are called `kicca`

Analysis

In Kaccāyana the definition closes the kicca rules (§540–§544); Buddhappiya states it as soon as the first suffixes are in hand, because the name is needed at once — it is by the ca of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca that a kicca word counts as a noun and takes an inflection at all, the kita of that rule not covering it, as he showed at 334 (§601): Taddhitasamāsakitakā nāmaṃvā’tavetunādīsu ca. He then finishes bhavitabbaṃ (si becomes aṃ by §219 (195): Siṃ) and makes this sutta the frame for the whole run of tabba and anīya words: bhū, āsa, sī, pada, budha, su and, leading into the next rules, kara.

What his gloss adds to the vutti: the list of the five suffixes (tabba, anīya, ṇya, teyya, ricca); the number and gender of the words — a bhāva word is neuter singular, since the action is one, a kamma word takes the three genders and agrees with its object; the verse explaining why that object stands in the first form ① and not in the second ② (its object sense is already expressed by the suffix, so §284 (283): Liṅgatthe paṭhamā applies rather than §297 (284): Kammatthe dutiyā); and, in the derivations, his habit of taking a class suffix of the verb — the ya of §447 (510): Divādito yo, the ṇā of §448 (512): Svādito ṇu ṇā uṇā ca — into a kicca word by splitting the rule from its governing word kattari (vinādhikārayogavibhāga), so that uppajjitabbaṃ and suṇitabbo stand beside sotabbo. The absence of the augment i before anīya is again put down to the carried kvaci (546–547). There is no option marker; the closing sentence lists the words (antassa, karassa, ca, tattaṃ) that Kaccāyana’s §620 draws from §619 (573): Karassa ca tattaṃ tusmiṃ — Buddhappiya’s 573 (§619): Karassa ca tattaṃ tusmiṃ — so that the next rule can be read here.

Ye idha vuttā tabbānīyaṇyateyyariccappaccayā, te kiccasaññā hontīti veditabbā. Tato ‘‘aññe kiti’’ti vacanato kiccappaccayānamakitakattā nāmabyapadese asampatte ‘‘taddhitasamāsakitakā nāmaṃvātavetunādīsu cā’’ti ettha caggahaṇena nāmabyapadeso, tato syādyuppatti. Bhāve bhāvassekattā ekavacanameva, ‘‘si’’nti amādeso. Bhavitabbaṃ bhavatā paññena, bhavanīyaṃ.

The suffixes taught here — tabba, anīya, ṇya, teyya and ricca — are to be understood as having the name kicca. Then, since by the statement §546 (562): Aññe kita the kicca suffixes are not kita, treatment as a noun (nāmabyapadesa) would not reach them; it is obtained by the word ca in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca, and then the inflections si and the rest are added. In the sense of the action itself there is only the singular, because the action is one; aṃ replaces si by §219 (195): Siṃ. Bhavitabbaṃ bhavatā paññena, “there is to be being by you as a wise man” (you, sir, must be wise); bhavanīyaṃ.

	bhavitabba (547)	rule
→	bhavitabba + si	§601, §55
→	bhavitabba + (si→aṃ)	§219
→	bhavitabbaṃ

Idha byañjanādittābhāvā anuvattitakvaciggahaṇena ikārāgamābhāvo. Bhāve kiccappaccayantā napuṃsakā. Kamme tiliṅgā.

Here [in bhavanīyaṃ], because [the suffix] does not begin with a consonant, and by the word kvaci that continues [into 547], there is no augment i. In the sense of the action itself, words ending in kicca suffixes are neuter; in the sense of the object they have all three genders.

	√bhū + anīya	rule
→	bh(ū→o) + anīya	§485
→	bh(o→ava) + anīya	§513
→	bhav + (a) + anīya	§12
→	bhavanīya + si	§601, §55
→	bhavanīya + (si→aṃ)	§219
→	bhavanīyaṃ

Kammani abhipubbo, abhibhūyate, abhibhūyittha, abhibhūyissateti abhibhavitabbo kodho paṇḍitena, abhibhavitabbā taṇhā, abhibhavitabbaṃ dukkhaṃ, evaṃ abhibhavanīyo, abhibhavanīyā, abhibhavanīyaṃ, purisakaññācittasaddanayena netabbaṃ, evaṃ sabbattha.

In the sense of the object, with the prefix abhi: “it is overcome, it was overcome, it will be overcome” (abhibhūyate, abhibhūyittha, abhibhūyissate) — abhibhavitabbo kodho paṇḍitena, “anger is to be overcome by the wise”; abhibhavitabbā taṇhā, “craving is to be overcome”; abhibhavitabbaṃ dukkhaṃ, “suffering is to be overcome”; likewise abhibhavanīyo, abhibhavanīyā, abhibhavanīyaṃ. They are to be inflected on the model of the words purisa, kaññā and citta; so everywhere.

Ettha hi –

For on this [there is the verse]:

Tabbādīheva kammassa, vuttattāva punattanā;
Vattabbassa abhāvā na, dutiyā paṭhamā tato.

Since the object is expressed by tabba and the rest themselves,
and nothing remains to be stated again, there is no second form ②; hence the first ①.

Āsa upavesane, āsīyittha, āsīyate, āsīyissateti āsitabbaṃ tayā, āsanīyaṃ. Kamme upāsitabbo garu, upāsanīyo.

The root āsa in the sense of sitting: “it was sat, it is sat, it will be sat” (āsīyittha, āsīyate, āsīyissate) — āsitabbaṃ tayā, “you should sit”; āsanīyaṃ. In the sense of the object: upāsitabbo garu, “the teacher is to be waited upon”; upāsanīyo.

Sī saye, asīyittha, sīyate, sīyissateti sayitabbaṃ bhavatā, sayanīyaṃ, ‘‘e ayā’’ti ayādeso, atisayitabbo paro, atisayanīyo.

The root sī in the sense of lying down: asīyittha, sīyate, sīyissate — sayitabbaṃ bhavatā, “you should lie down”; sayanīyaṃ; aya replaces the e [of the vuddhi] by §514 (491): E aya. atisayitabbo paro, “the other is to be surpassed”; atisayanīyo.

	√sī + tabba	rule
→	sī + (i) + tabba	§605
→	s(ī→e) + itabba	§485
→	s(e→aya) + itabba	§514
→	say + (a) + itabba	§12
→	sayitabba + si	§601, §55
→	sayitabba + (si→aṃ)	§219
→	sayitabbaṃ

Pada gatimhi, uppajjittha, uppajjate, uppajjissateti uppajjitabbaṃ tena, uppajjanīyaṃ, ettha ca ‘‘kattarī’’ti adhikāraṃ vinā ‘‘divādito yo’’ti vinādhikārayogavibhāgena yappaccayo, ‘‘tassa cavaggayakāra’’iccādinā cavaggo, ‘‘paradvebhāvo ṭhāne’’ti dvibhāvo, paṭipajjitabbo maggo, paṭipajjanīyo.

The root pada in the sense of going: uppajjittha, uppajjate, uppajjissate — uppajjitabbaṃ tena, “it should arise for him”; uppajjanīyaṃ. Here the suffix ya is added by §447 (510): Divādito yo taken without its governing word kattari (“in the active”) — by splitting the rule from its heading (vinādhikārayogavibhāga); [the d with the y] becomes a letter of the c group by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and the like, and it is doubled by §28 (40): Para dvebhāvo ṭhāne. paṭipajjitabbo maggo, “the path is to be followed”; paṭipajjanīyo.

	u + √pada + tabba	rule
→	u + pad + (ya) + tabba	§447
→	u + pa + (d + y → j) + tabba	§441
→	u + pa + (j→jj) + tabba	§28
→	u + (p→pp)ajj + (i) + tabba	§28, §605
→	uppajjitabba + si	§601, §55
→	uppajjitabba + (si→aṃ)	§219
→	uppajjitabbaṃ

Budha avagamane, abujjhittha, bujjhate, bujjhissateti bujjhitabbo dhammo, bujjhanīyo.

The root budha in the sense of understanding: abujjhittha, bujjhate, bujjhissate — bujjhitabbo dhammo, “the Dhamma is to be understood”; bujjhanīyo.

Su savaṇe, asūyittha, sūyate, sūyissateti sotabbo dhammo, idha yathāgamaggahaṇena ikārāgamābhāvo, suṇitabbo, ‘‘svādito ṇu ṇā uṇā cā’’ti vinādhikārayogavibhāgena ṇāpaccayo, savaṇīyo.

The root su in the sense of hearing: asūyittha, sūyate, sūyissate — sotabbo dhammo, “the Dhamma is to be heard”: here, by the word yathāgamaṃ, there is no augment i. suṇitabbo: the suffix ṇā is added by §448 (512): Svādito ṇu ṇā uṇā ca taken without its heading, by splitting the rule. savaṇīyo.

	√su + tabba	rule
→	s(u→o) + tabba	§485
→	sotabba + si	§601, §55
→	sotabba + (si→o)	§104
→	sotabbo

	√su + tabba	rule
→	su + (ṇā) + tabba	§448
→	suṇ + (ā) + (i) + tabba	§605, §83
→	suṇitabba + si	§601, §55
→	suṇitabba + (si→o)	§104
→	suṇitabbo

	√su + anīya	rule
→	s(u→o) + anīya	§485
→	s(o→ava) + anīya	§513
→	sav + (a) + anīya	§12
→	sava + (n→ṇ)īya	§549
→	savaṇīya + si	§601, §55
→	savaṇīya + (si→o)	§104
→	savaṇīyo

The masculine si becomes o by §104 (66): So; the vowel of ṇā is elided before the augment by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; the n of anīya becomes ṇ after the v of sava by the ādi of 550 (§549): Rahādito ṇa, as Buddhappiya reads that rule.

Kara karaṇe, karīyittha, karīyati, karīyissatīti atthe tabbā’nīyā.

The root kara in the sense of doing: in the sense “it was done, it is done, it will be done” (karīyittha, karīyati, karīyissati), tabba and anīya [are added] —

‘‘Antassa, karassa, ca, tatta’’nti ca vattate.

And the words antassa, karassa, ca and tattaṃ [of §619 (573): Karassa ca tattaṃ tusmiṃ] continue [into the next rule].

Examples

The bhāva words are neuter singulars with the agent in the third form ③ (bhavatā, tayā, tena); the kamma words agree with their object, which stands in the first form ① by the verse above.

lemma	inflected	meaning
🚻①⨀(√bhū + tabba)	bhavitabbaṃ bhavatā paññena	you, sir, must be wise
🚻①⨀(√bhū + anīya)	bhavanīyaṃ	(the same)
🚹①⨀(abhi + √bhū + tabba)	abhibhavitabbo kodho paṇḍitena	anger is to be overcome by the wise
🚺①⨀(abhi + √bhū + tabba)	abhibhavitabbā taṇhā	craving is to be overcome
🚻①⨀(abhi + √bhū + tabba)	abhibhavitabbaṃ dukkhaṃ	suffering is to be overcome
🚹①⨀(abhi + √bhū + anīya)	abhibhavanīyo	to be overcome
🚺①⨀(abhi + √bhū + anīya)	abhibhavanīyā	(the same, feminine)
🚻①⨀(abhi + √bhū + anīya)	abhibhavanīyaṃ	(the same, neuter)
🚻①⨀(√āsa + tabba)	āsitabbaṃ tayā	you should sit
🚻①⨀(√āsa + anīya)	āsanīyaṃ	(the same)
🚹①⨀(upa + √āsa + tabba)	upāsitabbo garu	the teacher is to be waited upon
🚹①⨀(upa + √āsa + anīya)	upāsanīyo	(the same)
🚻①⨀(√sī + tabba)	sayitabbaṃ bhavatā	you should lie down
🚻①⨀(√sī + anīya)	sayanīyaṃ	(the same)
🚹①⨀(ati + √sī + tabba)	atisayitabbo paro	the other is to be surpassed
🚹①⨀(ati + √sī + anīya)	atisayanīyo	(the same)
🚻①⨀(u + √pada + tabba)	uppajjitabbaṃ tena	it should arise for him
🚻①⨀(u + √pada + anīya)	uppajjanīyaṃ	(the same)
🚹①⨀(paṭi + √pada + tabba)	paṭipajjitabbo maggo	the path is to be followed
🚹①⨀(paṭi + √pada + anīya)	paṭipajjanīyo	(the same)
🚹①⨀(√budha + tabba)	bujjhitabbo dhammo	the Dhamma is to be understood
🚹①⨀(√budha + anīya)	bujjhanīyo	(the same)
🚹①⨀(√su + tabba)	sotabbo dhammo	the Dhamma is to be heard
🚹①⨀(√su + tabba)	suṇitabbo	(the same, with the class suffix ṇā)
🚹①⨀(√su + anīya)	savaṇīyo	(the same)

---

549 (§620): Tuṃ tu na tabbesu vā (Optionally [t for the r of kara] before tuṃ, tuna, tabba) apavada

Kaccāyana

§620 (549): Tuṃ tuna tabbesu vāOptionally [`t` for the `r` of `kara`] before `tuṃ`, `tuna`, `tabba`

Analysis

Kaccāyana has this rule in his fifth section, next to §619 (573): Karassa ca tattaṃ tusmiṃ, whose words it continues; Buddhappiya pulls it forward to the point where kara first meets tabba, and states the four carried words at the end of 548 (§545): Te kiccā so that the rule can be read out of its Kaccāyana context (karassa antassa rakārassa tattaṃ). His gloss adds the other branch of the option, which Kaccāyana’s vutti only lists: when the r does not become t, the whole root becomes kā by §595 (637): Tave tunādīsu kā — a rule that names tave, tuna and the like and, by its ādi, reaches tabba as well — with karotissa (“of karoti”) supplied from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca: kātabbaṃ.

The option marker vā is not glossed as a vavatthitavibhāsā; Buddhappiya gives both kattabbaṃ and kātabbaṃ without restriction, and the two series kattuṃ/kātuṃ, kattuna/kātuna, kattabbaṃ/kātabbaṃ are all good Pāli: an open option (vikappa) in the sense of Boundaries and Domains §3.1. As the Two levels of optionality article notes on the Kaccāyana rule, the vā form is here the rarer one in the canon for the infinitive (kattuṃ three times against kātuṃ 276), so the marker records an alternative and carries no preference; before tabba both forms are common.

Kara iccetassa dhātussa antabhūtassa rakārassa takārattaṃ hoti vā tuṃ tu na tabba iccetesu paccayesu paresu. Kattabbo bhavatā dhammo, kattabbā pūjā, kattabbaṃ kusalaṃ, tattābhāve ‘‘karotissā’’ti vattamāne ‘‘tavetunādīsu kā’’ti ettha ādisaddena tabbepi kādeso, kātabbaṃ hitaṃ.

The final r of the root kara optionally becomes t when the suffixes tuṃ, tuna and tabba follow. kattabbo bhavatā dhammo, “the Dhamma is to be practised by you”; kattabbā pūjā, “worship is to be performed”; kattabbaṃ kusalaṃ, “good is to be done”. When the change to t is not made, then — with karotissa (“of karoti”, §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca) continuing — kā replaces [the root] before tabba as well, by the word ādi in §595 (637): Tave tunādīsu kā: kātabbaṃ hitaṃ, “good is to be done”.

	√kara + tabba	rule
→	ka(r→t) + tabba	§620
→	kattabba + si	§601, §55
→	kattabba + (si→o)	§104
→	kattabbo

When the option is not taken:

	√kara + tabba	rule
→	(kara→kā) + tabba	§595
→	kātabba + si	§601, §55
→	kātabba + (si→aṃ)	§219
→	kātabbaṃ

Examples

lemma	inflected	meaning
🚹①⨀(√kara + tabba)	kattabbo bhavatā dhammo	the Dhamma is to be practised by you
🚺①⨀(√kara + tabba)	kattabbā pūjā	worship is to be performed
🚻①⨀(√kara + tabba)	kattabbaṃ kusalaṃ	good is to be done
🚻①⨀(√kara + tabba)	kātabbaṃ hitaṃ	good is to be done — the option not taken, with kā by §595

---

550 (§549): Rahādito ṇa (ṇ for the n [of ana] after roots ending in r, h and the like) apavada

Kaccāyana

§549 (550): Rahādito ṇa`ṇ` for the `n` [of `ana`] after roots ending in `r`, `h` and the like

Analysis

Kaccāyana’s rule closes his first section and speaks of the n of ana, the replacement of yu; Buddhappiya cites it as soon as kara takes anīya, and reads it for anīya too (anānīyādinakārassa, “of the n of ana, anīya and the like”), which is how karaṇīyo gets its ṇ. Two things are new against the vutti. The verse defends the reading of the sutta: since no suffix beginning with n could follow ra, ha and the rest in this rule, the ṇa of the sutta is not a suffix but the letter ṇ, and by the force of the context (sāmatthiya) it replaces the n of ana and anīya alone. And the ādi is made to work twice: for the final letters (r, h “and the like”, so the v of savaṇīyo in 548) and for the roots — ramu, apa, ñā, tā (ramaṇīyo, pāpaṇīyo, ñāṇaṃ, tāṇaṃ), the second use answering Kaccāyana’s evamaññepi yojetabbā. The examples then run through the tabba and anīya words of bhara, gaha, ramu and apa, again with class suffixes of the verb (ṇhā, uṇā) taken in by splitting their rules from kattari. There is no option marker; the closing sentence carries antassa and vā into the next rule.

Rakāra hakārādyantehi¹ dhātūhi parassa anānīyādinakārassa ṇakāro hoti. Ādisaddena ramu apa ñā tāditopi.

After roots ending in the letters r, h and the like, the n of a following ana, anīya or the like becomes ṇ. By the word ādi [it does so] also after ramu, apa, ñā, tā and the like.

Rahādito parassettha, nakārassa asambhavā;
Anānīyādinasseva, sāmathyāyaṃ ṇakāratā.

Since here no [suffix beginning with] n can follow ra, ha and the rest,
by the force of the context this ṇ is of the n of ana, anīya and the like alone.

Karaṇīyo dhammo, karaṇārahoti attho, karaṇīyā, karaṇīyaṃ.

karaṇīyo dhammo, “the Dhamma is to be practised” — the meaning is karaṇāraha, “deserving to be done”; karaṇīyā, karaṇīyaṃ.

	√kara + anīya	rule
→	kar + a(n→ṇ)īya	§549
→	karaṇīya + si	§601, §55
→	karaṇīya + (si→o)	§104
→	karaṇīyo

Bhara bharaṇe, bharīyatīti bharitabbo, bharaṇīyo.

The root bhara in the sense of supporting: “he is supported” (bharīyati) — bharitabbo, bharaṇīyo.

Gaha upādāne, agayhittha, gayhati, gayhissatīti gahetabbo, ‘‘tesu vuddhī’’tiādinā ikārassekāro, saṅgaṇhitabbo, ‘‘gahādito ppaṇhā’’ti vinādhikārayogavibhāgena ṇhāpaccayo, halopasaralopādi, saṅgaṇhaṇīyo, gahaṇīyo.

The root gaha in the sense of taking: “it was taken, it is taken, it will be taken” (agayhittha, gayhati, gayhissati) — gahetabbo, the augment i becoming e by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the like; saṅgaṇhitabbo, the suffix ṇhā being added by §450 (517): Gahādito ppa ṇhā taken without its heading, by splitting the rule, with elision of the h [of the root], elision of the vowel [of ṇhā] and the rest; saṅgaṇhaṇīyo, gahaṇīyo.

	√gaha + tabba	rule
→	gah + (i) + tabba	§605
→	gah + (i→e) + tabba	§404
→	gahetabba + si	§601, §55
→	gahetabba + (si→o)	§104
→	gahetabbo

	saṃ + √gaha + tabba	rule
→	saṃ + gah + (ṇhā) + tabba	§450
→	saṃ + ga + (h) + ṇhā + tabba	§450
→	saṃ + gaṇh + (ā) + (i) + tabba	§605, §83
→	sa(ṃ→ṅ)gaṇhitabba	§31
→	saṅgaṇhitabba + si	§601, §55
→	saṅgaṇhitabba + (si→o)	§104
→	saṅgaṇhitabbo

The niggahīta of the prefix becomes ṅ before g by §31 (49): Vaggantaṃ vā vagge.

Ādiggahaṇena ramu kīḷāyaṃ, ramīyittha, ramīyati, ramīyissatīti ramitabbo, ramaṇīyo vihāro.

By the word ādi: the root ramu in the sense of playing: ramīyittha, ramīyati, ramīyissati — ramitabbo; ramaṇīyo vihāro, “a delightful dwelling”.

Apa pāpuṇane, uṇāpaccayo, pāpīyatīti pāpuṇitabbo, ‘‘gupādīnañcā’’ti dhātvantassa lopo, dvittañca, pattabbo, patteyyo, pāpuṇaṇīyo, pāpaṇīyo.

The root apa (āpa) in the sense of reaching, with the suffix uṇā [of §448 (512): Svādito ṇu ṇā uṇā ca]: “it is reached” (pāpīyati) — pāpuṇitabbo; by §580 (630): Gupādīnañca the root’s final is elided and [the t] doubled: pattabbo, patteyyo; pāpuṇaṇīyo, pāpaṇīyo.

	pa + √āpa + tabba	rule
→	p(a + ā→ā)p + tabba	§12
→	pā + (p) + tabba	§580
→	pā + (t→tt)abba	§580
→	p(ā→a)ttabba	§26
→	pattabba + si	§601, §55
→	pattabba + (si→o)	§104
→	pattabbo

The long vowel is shortened before the conjunct by §26 (38): Rassaṃ; patteyyo has the teyya of 552 (§541): Ṇyo ca in place of tabba. In pāpuṇitabbo the uṇā stands between root and suffix as ṇā did in suṇitabbo (548).

‘‘Antassa, vā’’ti ca vattate.

And the words antassa and vā continue [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(√kara + anīya)	karaṇīyo dhammo	the Dhamma is to be practised
🚺①⨀(√kara + anīya)	karaṇīyā	(the same, feminine)
🚻①⨀(√kara + anīya)	karaṇīyaṃ	(the same, neuter)
🚹①⨀(√bhara + tabba)	bharitabbo	to be supported
🚹①⨀(√bhara + anīya)	bharaṇīyo	(the same)
🚹①⨀(√gaha + tabba)	gahetabbo	to be taken
🚹①⨀(saṃ + √gaha + tabba)	saṅgaṇhitabbo	to be treated kindly, to be gathered
🚹①⨀(saṃ + √gaha + anīya)	saṅgaṇhaṇīyo	(the same)
🚹①⨀(√gaha + anīya)	gahaṇīyo	to be taken
🚹①⨀(√ramu + tabba)	ramitabbo	to be delighted in
🚹①⨀(√ramu + anīya)	ramaṇīyo vihāro	a delightful dwelling
🚹①⨀(pa + √āpa + tabba)	pāpuṇitabbo	to be reached
🚹①⨀(pa + √āpa + tabba)	pattabbo	(the same)
🚹①⨀(pa + √āpa + teyya)	patteyyo	(the same)
🚹①⨀(pa + √āpa + anīya)	pāpuṇaṇīyo	(the same)
🚹①⨀(pa + √āpa + anīya)	pāpaṇīyo	(the same)

---

551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na (Optionally n for the final of gama, khana, hana etc. before tuṃ, tabba and the like) apavada

Kaccāyana

§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu naOptionally `n` for the final of `gama`, `khana`, `hana` etc. before `tuṃ`, `tabba` and the like

Analysis

Kaccāyana has the rule in his fourth section; Buddhappiya cites it at gantabbo, the next tabba word after kara, with antassa and vā carried from the closing sentence of 550 (§549): Rahādito ṇa. His gloss spells out what Kaccāyana’s tuṃ tabbādīsu and its Ādiggahaṇaṃ kimatthaṃ? Tunaggahaṇatthaṃ leave to be gathered — the whole set of t-initial suffixes, tuṃ, tabba, tave, tuna, tvāna, tvā — and it takes the roots one by one with their alternative forms: a third form for khana with ṇ by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (khaṇitabbaṃ, khaṇaṇīyaṃ), the ya-class change for mana (maññitabbaṃ), and for pūja the cura-class suffixes ṇe, ṇaya of §452 (525): Curādito, ṇe ṇayā taken even outside the active (akattaripi), whose vowel is elided before the augment i and before anīya (pūjayitabbo, pūjanīyo) but kept before tabba (pūjetabbo). The sutta closes with the yogavibhāga announced at 545: tabbānīyā read alone yields the suffixes in the senses of the agent and the instrument, niyyānīko maggo, gamanīyā bhogā, nahānīyaṃ cuṇṇaṃ — words Kaccāyana’s vutti does not derive — and then re-imposes bhāvakammesu as the heading for the next rule.

The option marker vā is not in the sutta; Kaccāyana’s vutti supplies it from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca, Buddhappiya from 549 (§620): Tuṃ tu na tabbesu vā. He treats it as an open option (vikappa, Boundaries and Domains §3.1): for every root he gives the form with n and the form with the root’s own final and the augment i — gantabbo/gamitabbaṃ, khantabbaṃ/khanitabbaṃ, hantabbaṃ/hanitabbaṃ, mantabbo/manitabbo — with no domain reserved to either.

Gama khana hana iccevamādīnaṃ makāranakārantānaṃ dhātūnamantassa nakāro hoti vā tuṃ tabba tave tuna tvāna tvā iccevamādīsu takārādippaccayesu paresu. Agacchīyittha, gacchīyati, gacchīyissatīti gantabbo maggo, gamitabbaṃ, gamanīyaṃ.

The final of the roots gama, khana, hana and the like, which end in m and n, optionally becomes n when suffixes beginning with t — tuṃ, tabba, tave, tuna, tvāna, tvā and the like — follow. “It was gone, it is gone, it will be gone [along]” (agacchīyittha, gacchīyati, gacchīyissati) — gantabbo maggo, “the path is to be travelled”; gamitabbaṃ, gamanīyaṃ.

	√gamu + tabba	rule
→	ga(m→n) + tabba	§596
→	gantabba + si	§601, §55
→	gantabba + (si→o)	§104
→	gantabbo

When the option is not taken, the m stays and the augment i is inserted:

	√gamu + tabba	rule
→	gam + (i) + tabba	§605
→	gamitabba + si	§601, §55
→	gamitabba + (si→aṃ)	§219
→	gamitabbaṃ

Khanu avadāraṇe, akhaññittha, khaññati, khaññissatīti khantabbaṃ āvāṭaṃ, khanitabbaṃ, ‘‘kvaci dhātū’’tiādinā khanantassa ṇattañca, khaṇitabbaṃ, khaṇaṇīyaṃ, khananīyaṃ vā.

The root khanu in the sense of digging: “it was dug, it is dug, it will be dug” (akhaññittha, khaññati, khaññissati) — khantabbaṃ āvāṭaṃ, “a pit is to be dug”; khanitabbaṃ; and by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like the final of khana becomes ṇ: khaṇitabbaṃ, khaṇaṇīyaṃ, or khananīyaṃ.

Hana hiṃsāgatīsu, ahaññittha, haññate, haññissateti hantabbaṃ, hanitabbaṃ, hananīyaṃ.

The root hana in the senses of striking and going: “it was struck, it is struck, it will be struck” (ahaññittha, haññate, haññissate) — hantabbaṃ, hanitabbaṃ, hananīyaṃ.

Mana ñāṇe, amaññittha, maññate, maññissateti mantabbo, manitabbo, yappaccaye ca vaggādi, maññitabbaṃ, maññanīyaṃ.

The root mana in the sense of knowing: “it was thought, it is thought, it will be thought” (amaññittha, maññate, maññissate) — mantabbo, manitabbo; and with the suffix ya [of §447 (510): Divādito yo], the change to a c-group letter [§441] and the rest: maññitabbaṃ, maññanīyaṃ.

Pūja pūjāyaṃ, apūjīyittha, pūjīyati, pūjīyissatīti atthe tabbānīyā. ‘‘Curādito ṇe ṇayā’’ti akattaripi ṇeṇayā, ikārāgamānīyesu ‘‘saralopo’’tiādinā kāritasarassa lopo, pūjetabbo, pūjayitabbo, pūjanīyo bhagavā.

The root pūja in the sense of honouring: in the sense “he was honoured, he is honoured, he will be honoured” (apūjīyittha, pūjīyati, pūjīyissati), tabba and anīya. By §452 (525): Curādito, ṇe ṇayā, ṇe and ṇaya [are added] even outside the active; before the augment i and before anīya the vowel of the causative [suffix] is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and the like: pūjetabbo, pūjayitabbo, pūjanīyo bhagavā, “the Blessed One is to be honoured”.

	√pūja + ṇe + tabba	rule
→	pūj + (ṇ)e + tabba	§452, §523
→	pūjetabba + si	§601, §55
→	pūjetabba + (si→o)	§104
→	pūjetabbo

	√pūja + ṇaya + tabba	rule
→	pūj + (ṇ)aya + (i) + tabba	§452, §523, §605
→	pūjay + (a) + itabba	§83
→	pūjayitabba + si	§601, §55
→	pūjayitabba + (si→o)	§104
→	pūjayitabbo

	√pūja + ṇe + anīya	rule
→	pūj + (ṇ)e + anīya	§452, §523
→	pūj + (e) + anīya	§83
→	pūjanīya + si	§601, §55
→	pūjanīya + (si→o)	§104
→	pūjanīyo

‘‘Tabbānīyā’’ti yogavibhāgena kattukaraṇesupi, yā pāpuṇane, niyyātīti niyyānīko maggo. Gacchantīti gamanīyā bhogā. Naha soce, nahāyati etenāti nahānīyaṃ cuṇṇaṃ.

By splitting off tabbānīyā [from bhāvakammesu, in 545], [the suffixes come] in the senses of the agent and the instrument as well: the root yā in the sense of reaching — “it leads out” (niyyāti), niyyānīko maggo, “the path that leads out [of the round of rebirth]”; “they pass away” (gacchanti), gamanīyā bhogā, “enjoyments that pass away”; the root naha in the sense of cleansing — “one bathes with it” (nahāyati etena), nahānīyaṃ cuṇṇaṃ, “bathing powder”.

‘‘Bhāvakammesū’’ti adhikāro.

Bhāvakammesu (“in the senses of the action itself and of the object”) is the governing heading [for the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(√gamu + tabba)	gantabbo maggo	the path is to be travelled
🚻①⨀(√gamu + tabba)	gamitabbaṃ	the same — the option not taken, with the augment i
🚻①⨀(√gamu + anīya)	gamanīyaṃ	(the same)
🚻①⨀(√khana + tabba)	khantabbaṃ āvāṭaṃ	a pit is to be dug
🚻①⨀(√khana + tabba)	khanitabbaṃ	the same — the option not taken
🚻①⨀(√khana + tabba)	khaṇitabbaṃ	the same — with ṇ by §517
🚻①⨀(√khana + anīya)	khaṇaṇīyaṃ	(the same)
🚻①⨀(√khana + anīya)	khananīyaṃ	(the same)
🚻①⨀(√hana + tabba)	hantabbaṃ	to be struck, to be killed
🚻①⨀(√hana + tabba)	hanitabbaṃ	the same — the option not taken
🚻①⨀(√hana + anīya)	hananīyaṃ	(the same)
🚹①⨀(√mana + tabba)	mantabbo	to be thought of
🚹①⨀(√mana + tabba)	manitabbo	the same — the option not taken
🚻①⨀(√mana + tabba)	maññitabbaṃ	the same — with the class suffix ya
🚻①⨀(√mana + anīya)	maññanīyaṃ	(the same)
🚹①⨀(√pūja + tabba)	pūjetabbo	to be honoured
🚹①⨀(√pūja + tabba)	pūjayitabbo	(the same)
🚹①⨀(√pūja + anīya)	pūjanīyo bhagavā	the Blessed One is to be honoured
🚹①⨀(ni + √yā + anīya)	niyyānīko maggo	the path that leads out — the agent sense (with a further ka)
🚹①⨂(√gamu + anīya)	gamanīyā bhogā	enjoyments that pass away — the agent sense
🚻①⨀(√naha + anīya)	nahānīyaṃ cuṇṇaṃ	bathing powder — the instrument sense

---

552 (§541): Ṇyo ca (and ṇya [in the same senses]; by ca, teyya too) utsarga

Kaccāyana

§541 (552): Ṇyo caand `ṇya` [in the same senses]; by `ca`, `teyya` too

Analysis

In Kaccāyana Ṇyo ca follows Bhāvakammesu tabbānīyā at once; Buddhappiya lets the whole run of tabba and anīya derivations (546–551) go first and only then introduces the third kicca suffix, with bhāvakammesu re-established as heading by the last words of 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na. His gloss is Kaccāyana’s vutti word for word — bhāvakammesu sabbadhātūhi ṇyappaccayo hoti — with the vutti’s Caggahaṇena teyyapaccayo folded in: the ca both joins ṇya to the suffixes already given and admits teyya, seen in ñāteyyaṃ (556 (§544): Vada mada gamu yuja garahākārādīhi jjammaggayheyyāgāro vā) and patteyyo (550). No word is derived here: ṇya carries the marker ṇ, and the next rule must first say what that marker does. ca is a conjunction, not an option marker; the rule has none.

Bhāvakammesu sabbadhātūhi ṇyappaccayo hoti, caggahaṇena ‘‘ñāteyya’’ntiādīsu teyyappaccayo ca.

In the senses of the action itself and of the object, the suffix ṇya is added after all roots; and by the word ca the suffix teyya [is added] in ñāteyyaṃ and the like.

Examples

The first ṇya word, kāriyaṃ, is derived in the next rule; the teyya words are derived at 556 (§544): Vada mada gamu yuja garahākārādīhi jjammaggayheyyāgāro vā.

lemma	inflected	meaning
🚻①⨀(√kara + ṇya)	kāriyaṃ	to be done (kattabbaṃ)
🚻①⨀(√ñā + teyya)	ñāteyyaṃ	to be known (ñātabbaṃ)

---

553 (§621): Kāritaṃ viya ṇānubandho (a suffix marked with ṇ counts as a causative) vidhyaṅga

Kaccāyana

§621 (553): Kāritaṃ viya ṇānubandhoa suffix marked with `ṇ` counts as a causative

Analysis

Kaccāyana states this metarule near the end of his chapter (§621), after every ṇ-marked suffix has been used; Buddhappiya states it the moment the first such suffix, ṇya, appears, so that every later derivation with ṇa, ṇvu and ṇī can simply say kāritabyapadesaṇalopavuddhiyo, “treatment as a causative, elision of the ṇ, vuddhi” (563, 569, 577). His gloss defines the anubandha (appayogī, “of no use [in the finished word]”, an indicatory letter that is not pronounced) and names the two operations the treatment brings: the elision of the marker by §523 (526): Kāritānaṃ ṇo lopaṃ and the vuddhi of a root not ending in a conjunct by §483 (527): Asaṃyogantassa vuddhi kārite — the same two he applied to the cura-class suffixes at 525 (§452): Curādito ṇeṇayā. The examples add the change of bh + y to bbh (labbhaṃ) by the kāra of §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and the i of sisso by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

Kaccāyana’s vutti reads the rule with vā (daṭṭhabbo vā) and gives upakkharo as the case where the treatment is withheld; Buddhappiya drops the vā — for him the causative treatment of a ṇ-marked suffix is invariable — and accounts for the agent nouns without vuddhi (janako, khanako, 571 (§618): Na kagattaṃ cajā ṇvumhi) by the vā of §484 (542): Ghaṭādīnaṃ vā, which he glossed at 542 (§484): Ghaṭādīnaṃ vā as a vavatthitavibhāsā. The sutta itself has no option marker; its last sentence carries antānaṃ and ṇānubandhe into the next rule.

Anubandho appayogī, ṇakārānubandho paccayo kāritaṃ viya daṭṭhabboti kāritabyapadeso, ‘‘kāritānaṃ ṇo lopa’’nti ṇalopo, ‘‘asaṃyogantassa vuddhi kārite’’ti vuddhi, ikārāgamo, kattabbaṃ kāriyaṃ.

An anubandha (indicatory letter) is one that has no use [in the finished word]. Since a suffix marked with the indicatory ṇ is to be regarded as a causative (kārita), it is treated as a causative: the ṇ is elided by §523 (526): Kāritānaṃ ṇo lopaṃ, vuddhi takes place by §483 (527): Asaṃyogantassa vuddhi kārite, and the augment i [is inserted, 547]: kattabbaṃ kāriyaṃ, “kāriyaṃ is what is to be done”.

	√kara + ṇya	rule
→	kar + (ṇ)ya	§621, §523
→	k(a→ā)r + ya	§483
→	kār + (i) + ya	§605
→	kāriya + si	§601, §55
→	kāriya + (si→aṃ)	§219
→	kāriyaṃ

Hara haraṇe, aharīyittha, harīyati, harīyissatīti vā haritabbaṃ hāriyaṃ.

The root hara in the sense of carrying: “it was carried, it is carried, or it will be carried” (aharīyittha, harīyati, harīyissati) — haritabbaṃ, hāriyaṃ.

Bhara bharaṇe, bharitabbaṃ bhāriyaṃ.

The root bhara in the sense of supporting: bharitabbaṃ, bhāriyaṃ.

Labha lābhe, labhitabbaṃ labbhaṃ, ‘‘yavataṃ talana’’iccādisutte kāraggahaṇena yavato bhakārassa bhakāro, dvittaṃ.

The root labha in the sense of getting: labhitabbaṃ, labbhaṃ: by the word kāra in the sutta §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ the bh followed by y becomes bh [the y being absorbed], and it is doubled.

	√labha + ṇya	rule
→	labh + (ṇ)ya	§621, §523
→	la + (bh + y → bh)a	§269
→	la + (bh→bbh)a	§28
→	labbha + si	§601, §55
→	labbha + (si→aṃ)	§219
→	labbhaṃ

Buddhappiya derives no vuddhi here: with the doubled bbh the root ends in a conjunct, which §483 excludes.

Sāsa anusiṭṭhimhi, sāsitabbo sisso, ‘‘kvaci dhātū’’tiādinā ākārassikāro.

The root sāsa in the sense of instructing: sāsitabbo, sisso (“a pupil”, one who is to be instructed): the ā becomes i by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like.

	√sāsa + ṇya	rule
→	sās + (ṇ)ya	§621, §523
→	s(ā→i)s + ya	§517
→	si + (s + y → s)a	§269
→	si + (s→ss)a	§28
→	sissa + si	§601, §55
→	sissa + (si→o)	§104
→	sisso

Vaca viyattiyaṃ vācāyaṃ, ṇyappaccayādimhi kate ‘‘antānaṃ, ṇānubandhe’’ti ca vattate.

The root vaca in the sense of articulate speech: when the suffix ṇya and the rest have been added, the words antānaṃ and ṇānubandhe continue [from this rule into the next] —

Examples

lemma	inflected	meaning
🚻①⨀(√kara + ṇya)	kāriyaṃ	to be done (kattabbaṃ)
🚻①⨀(√hara + ṇya)	hāriyaṃ	to be carried (haritabbaṃ)
🚻①⨀(√bhara + ṇya)	bhāriyaṃ	to be supported (bharitabbaṃ)
🚻①⨀(√labha + ṇya)	labbhaṃ	obtainable (labhitabbaṃ)
🚹①⨀(√sāsa + ṇya)	sisso	a pupil: one to be instructed (sāsitabbo)

---

554 (§623): Kagā cajānaṃ (k, g for root-final c, j before a ṇ-marked suffix) apavada

Kaccāyana

§623 (554): Ka gā ca jānaṃ`k`, `g` for root-final `c`, `j` before a `ṇ`-marked suffix

Analysis

The last sutta of Kaccāyana’s chapter becomes the rule Buddhappiya needs for vākyaṃ, the first ṇya word from a root in c; it stands right after the metarule on the marker ṇ, whose words antānaṃ and ṇānubandhe it takes over. His gloss is Kaccāyana’s vutti plus the derivations, and it shows the rule at work with ṇya (vākyaṃ, bhāgyaṃ) where Kaccāyana’s own examples (pāko, yogo) have ṇa. Along the way come the ch of viniccheyyaṃ, drawn from the ca of §20 (27): Do dhassa ca, and once more a class suffix of the verb, the nā of §449 (513): Kiyādito nā, taken into the kicca words by splitting the rule from kattari (vinicchinitabbaṃ). The ca of the sutta is the letter c, not the particle; the rule has no option marker. Its last sentence sets up the next: ṇya is carried on with its inflection changed to the sixth form (ṇyassa), and anta, by a frog’s leap (maṇḍūkagati, skipping the rules between) from the antassa of 548 (§545): Te kiccā and 549 (§620): Tuṃ tu na tabbesu vā, in the third form (antena).

Caja iccetesaṃ dhātvantānaṃ kakāragakārādesā honti ṇakārānubandhe paccaye pareti cassa kādeso. Vacanīyaṃ vākyaṃ.

The root-final letters c and j are replaced by k and g when a suffix marked with the indicatory ṇ follows; so k replaces the c: vacanīyaṃ, vākyaṃ (“a sentence”: what is to be said).

	√vaca + ṇya	rule
→	vac + (ṇ)ya	§621, §523
→	v(a→ā)c + ya	§483
→	vā(c→k) + ya	§623
→	vākya + si	§601, §55
→	vākya + (si→aṃ)	§219
→	vākyaṃ

Bhaja sevāyaṃ, bhajanīyaṃ bhāgyaṃ, jassa gādeso.

The root bhaja in the sense of resorting to: bhajanīyaṃ, bhāgyaṃ (“good fortune”: what is to be partaken of); g replaces the j.

Ci caye, acīyittha, cīyati, cīyissatīti cetabbaṃ ceyyaṃ, ikārassekāro vuddhi, yakārassa dvittaṃ, vinipubbo ‘‘do dhassa cā’’ti sutte caggahaṇena cakārassa chakāro, viniccheyyaṃ, vinicchitabbaṃ, vinicchanīyaṃ. ‘‘Kiyādito nā’’ti vinādhikārayogavibhāgena tabbānīyatuṃtunādīsu ca nāpaccayo, vinicchinitabbaṃ, vinicchinanīyaṃ.

The root ci in the sense of heaping up: “it was heaped, it is heaped, it will be heaped” (acīyittha, cīyati, cīyissati) — cetabbaṃ, ceyyaṃ: the vuddhi of i to e, and doubling of the y. With the prefixes vi and ni, c becomes ch by the word ca in the sutta §20 (27): Do dhassa ca: viniccheyyaṃ, vinicchitabbaṃ, vinicchanīyaṃ. And by §449 (513): Kiyādito nā taken without its heading, by splitting the rule, the suffix nā is added before tabba, anīya, tuṃ, tuna and the like as well: vinicchinitabbaṃ, vinicchinanīyaṃ.

	√ci + ṇya	rule
→	ci + (ṇ)ya	§621, §523
→	c(i→e) + ya	§483
→	ce + (y→yy)a	§28
→	ceyya + si	§601, §55
→	ceyya + (si→aṃ)	§219
→	ceyyaṃ

	vi + ni + √ci + ṇya	rule
→	vini + c(i→e) + (ṇ)ya	§523, §483
→	vini + (c→ch)e + (y→yy)a	§20, §28
→	vini + (ch→cch)eyya	§28
→	viniccheyya + si	§601, §55
→	viniccheyya + (si→aṃ)	§219
→	viniccheyyaṃ

Nī pāpuṇane, anīyittha, nīyati, nīyissatīti neyyo, neyyā, neyyaṃ. Netabbaṃ.

The root nī in the sense of leading: “it was led, it is led, it will be led” (anīyittha, nīyati, nīyissati) — neyyo, neyyā, neyyaṃ; netabbaṃ.

Ṇyaggahaṇaṃ chaṭṭhīyantavasenānuvattate, maṇḍūkagatiyā antaggahaṇañca tatiyantavasena.

The word ṇya continues [into the next rule] in the form of the sixth form (ṇyassa), and, by a frog’s leap (maṇḍūkagati), the word anta [of 548–549] in the form of the third form (antena).

Examples

lemma	inflected	meaning
🚻①⨀(√vaca + ṇya)	vākyaṃ	a sentence: what is to be said (vacanīyaṃ)
🚻①⨀(√bhaja + ṇya)	bhāgyaṃ	good fortune: what is to be partaken of (bhajanīyaṃ)
🚻①⨀(√ci + tabba)	cetabbaṃ	to be heaped up
🚻①⨀(√ci + ṇya)	ceyyaṃ	(the same)
🚻①⨀(vi + ni + √ci + ṇya)	viniccheyyaṃ	to be decided
🚻①⨀(vi + ni + √ci + tabba)	vinicchitabbaṃ	(the same)
🚻①⨀(vi + ni + √ci + anīya)	vinicchanīyaṃ	(the same)
🚻①⨀(vi + ni + √ci + tabba)	vinicchinitabbaṃ	the same — with the class suffix nā
🚻①⨀(vi + ni + √ci + anīya)	vinicchinanīyaṃ	(the same)
🚹①⨀(√nī + ṇya)	neyyo	to be led; to be inferred
🚺①⨀(√nī + ṇya)	neyyā	(the same, feminine)
🚻①⨀(√nī + ṇya)	neyyaṃ	(the same, neuter)
🚻①⨀(√nī + tabba)	netabbaṃ	(the same)

---

555 (§543): Bhūtobba (after bhū, abba for ṇya together with the ū) apavada

Kaccāyana

§543 (555): Bhūto’bbaafter `bhū`, `abba` for `ṇya` together with the `ū`

Analysis

Kaccāyana gives Karamhā ricca (§542) before the two rules that replace ṇya (§543–§544); Buddhappiya reverses the order, taking the replacements of ṇya first — this rule, the simplest, then the list of 556 (§544): Vada mada gamu yuja garahākārādīhi jjammaggayheyyāgāro vā — and keeping ricca for 557 (§542): Karamhā ricca, where it leads straight into the r-elision rule that derives kiccaṃ. His gloss is the vutti’s, with the carried words made explicit: ṇyassa and antena were set up by the last sentence of 554 (§623): Kagā cajānaṃ, and he passes them on again to the next rule. There is no option marker: bhū + ṇya is always bhabba, and bhavitabbo, the tabba form by which he glosses it, remains available from 545.

Bhū iccetasmā parassa ṇyappaccayassa saha dhātvantena abbādeso hoti. Bhavitabbo bhabbo, bhabbā, bhabbaṃ.

After the root bhū, the suffix ṇya that follows is replaced, together with the root’s final, by abba: bhavitabbo bhabbo (“bhabbo is what can come to be” — able, possible), bhabbā, bhabbaṃ.

	√bhū + ṇya	rule
→	bh + (ū + ṇya → abba)	§543
→	bhabba + si	§601, §55
→	bhabba + (si→o)	§104
→	bhabbo

‘‘Ṇyassa, antenā’’ti ca vattate.

And the words ṇyassa and antena continue [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(√bhū + ṇya)	bhabbo	able, capable (bhavitabbo)
🚺①⨀(√bhū + ṇya)	bhabbā	(the same, feminine)
🚻①⨀(√bhū + ṇya)	bhabbaṃ	possible (the same, neuter)

---

556 (§544): Vada mada gamu yuja garahākārādīhi jjammaggayheyyāgāro vā (jja, mma, gga, yha, eyya for ṇya with the root’s final, after vada etc.; gāra for gara) apavada

Kaccāyana

§544 (556): Vada mada gamu yuja garahākārādīhi jja mma gga yheyyā gāro vā`jja`, `mma`, `gga`, `yha`, `eyya` for `ṇya` with the root's final, after `vada` etc.; `gāra` for `gara`

Analysis

The rule follows Bhūto'bba here as in Kaccāyana, with ṇyassa and antena carried from it. Buddhappiya’s gloss keeps the vutti’s pairing in order (yathākkamaṃ) and its garassa gāro, which he restricts in so many words to the gara of garaha (garahassa garassevāyaṃ gāro) — the reading the Kaccāyana page adopts against the CST’s garassaṃ. He then works the list root by root, in each case setting the replaced form beside the ordinary tabba or anīya form (vajjaṃ vadanīyaṃ, deyyaṃ dātabbaṃ), adds the roots that the ādi admits — those ending in d, m, j and h: gada, pada, khāda, damu, bhuja, gaha — notes from mada that ṇya also has the instrument sense (majjaṃ, “that by which one is intoxicated”), and closes with the ā roots, where dānīyaṃ calls for the tu of §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati to stop the wrong elision and for the lengthening of §15 (17): Dīghaṃ after the right one.

The option marker vā he declares a vavatthitavibhāsā, a restricted option, in his standard formula vavatthitavibhāsatthoyaṃ vāsaddo (Boundaries and Domains §3.2). He gives no summary verse of the domains here, but his examples show them. For vada, mada, gamu, garaha and the roots in ā the replacement is fixed (nicca): vajjaṃ, majjaṃ, gammaṃ, gārayhaṃ, deyyaṃ, and never a plain ṇya form beside them. For yuja, bhuja and the roots the ādi brings in it is not fixed (anicca): yoggaṃ or niyojjo, bhoggaṃ or bhojjaṃ, gajjaṃ or gadanīyaṃ, metabbaṃ or minitabbaṃ. For a root outside the list it does not exist (asanta): kāriyaṃ, not a kajjaṃ. In every case the tabba and anīya forms stay good Pāli, which is why he pairs them.

Vada mada gamu yuja garaha iccevamādīhi dhātūhi, ākārantehi ca parassa ṇyappaccayassa dhātvantena saha yathākkamaṃ jja mma gga yha eyya iccete ādesā honti vā, garassa ca gārādeso, garahassa garassevāyaṃ gāro. Vavatthitavibhāsatthoyaṃ vāsaddo.

After the roots vada, mada, gamu, yuja, garaha and the like, and after roots ending in ā, the suffix ṇya that follows is optionally replaced, together with the root’s final and in order, by jja, mma, gga, yha and eyya; and gāra replaces gara — this gāra is for the gara of garaha only. This word vā has the sense of a vavatthitavibhāsā (a restricted option).

Vada viyattiyaṃ vācāyaṃ, avajjittha, vajjati, vajjissatīti vā vajjaṃ vadanīyaṃ, rassattaṃ. Vajjaṃ doso.

The root vada in the sense of articulate speech: “it was said, it is said, or it will be said” (avajjittha, vajjati, vajjissati) — vajjaṃ, vadanīyaṃ; [in vajjaṃ there is] shortening [of the lengthened vowel]. vajjaṃ also means “a fault” (doso).

	√vada + ṇya	rule
→	vad + (ṇ)ya	§621, §523
→	v(a→ā)d + ya	§483
→	vā + (d + ya → jja)	§544
→	v(ā→a)jja	§26
→	vajja + si	§601, §55
→	vajja + (si→aṃ)	§219
→	vajjaṃ

The shortening is that of §26 (38): Rassaṃ before a conjunct.

Mada ummāde, amajjittha, majjate, majjissati etenāti majjaṃ madanīyaṃ. Madaggahaṇena karaṇepi ṇyappaccayo. Gamu sappagatimhi, gantabbaṃ gammaṃ.

The root mada in the sense of intoxication: “one was intoxicated, is intoxicated, will be intoxicated by it” (amajjittha, majjate, majjissati etena) — majjaṃ (“liquor”), madanīyaṃ. By the mention of mada the suffix ṇya occurs in the sense of the instrument (karaṇa) too. The root gamu in the sense of creeping motion: gantabbaṃ, gammaṃ.

Yuja yoge, ayujjittha, yujjate, yujjissatīti yoggaṃ, niyojjo vā.

The root yuja in the sense of joining: “it was yoked, it is yoked, it will be yoked” (ayujjittha, yujjate, yujjissati) — yoggaṃ, or niyojjo.

Garaha nindāyaṃ, agarayhittha, garahīyati, garahīyissatīti atthe ṇyappaccayo, tassiminā dhātvantena saha yhādeso, garassa gārādeso ca, gārayho, gārayhā, gārayhaṃ, garahaṇīyaṃ.

The root garaha in the sense of blaming: in the sense “he was blamed, he is blamed, he will be blamed” (agarayhittha, garahīyati, garahīyissati) the suffix ṇya; by this rule it is replaced, together with the root’s final, by yha, and gāra replaces gara: gārayho, gārayhā, gārayhaṃ; garahaṇīyaṃ.

	√garaha + ṇya	rule
→	garah + (ṇ)ya	§621, §523
→	gara + (h + ya → yha)	§544
→	(gara→gāra) + yha	§544
→	gārayha + si	§601, §55
→	gārayha + (si→o)	§104
→	gārayho

Ādisaddena aññepi damajahantā gayhante. Gada viyattiyaṃ vācāyaṃ, gajjate, gadanīyaṃ vā gajjaṃ. Pada gatimhi, pajjanīyaṃ pajjaṃ gāthā. Khāda bhakkhaṇe, khajjateti khajjaṃ khādanīyaṃ. Damu damane, adammittha, dammate, damīyissatīti dammo damanīyo. Bhuja pālanabyavaharaṇesu, abhujjittha, bhujjati, bhujjissatīti bhoggaṃ, bhojjaṃ vā, kāraggahaṇena yassa jakāro. Gahetabbaṃ gayhamiccādi.

By the word ādi other roots ending in d, m, j and h are included as well. The root gada in the sense of articulate speech: “it is uttered” (gajjate) — gadanīyaṃ, or gajjaṃ. The root pada in the sense of going: pajjanīyaṃ, pajjaṃ (“a verse”, gāthā). The root khāda in the sense of eating: “it is eaten” (khajjate) — khajjaṃ, khādanīyaṃ. The root damu in the sense of taming: “he was tamed, he is tamed, he will be tamed” (adammittha, dammate, damīyissati) — dammo, damanīyo. The root bhuja in the senses of protecting and of using: “it was enjoyed, it is enjoyed, it will be enjoyed” (abhujjittha, bhujjati, bhujjissati) — bhoggaṃ, or bhojjaṃ, [in which] by the word kāra [of §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ] the y becomes j. gahetabbaṃ, gayhaṃ, and so on.

	√bhuja + ṇya	rule
→	bhuj + (ṇ)ya	§621, §523
→	bh(u→o)j + ya	§483
→	bho + (j + ya → gga)	§544
→	bhogga + si	§601, §55
→	bhogga + (si→aṃ)	§219
→	bhoggaṃ

	√bhuja + ṇya	rule
→	bhuj + (ṇ)ya	§621, §523
→	bh(u→o)j + ya	§483
→	bhoj + (y→j)a	§269
→	bhojja + si	§601, §55
→	bhojja + (si→aṃ)	§219
→	bhojjaṃ

Ākārantato pana dā dāne, adīyittha, dīyati, dīyissatīti atthe ṇyappaccayo, tassiminā dhātvantena ākārena saha eyyādeso, deyyaṃ, dātabbaṃ. Anīye ‘‘saralopo’’tiādinā pubbasarassa lope sampatte tattheva tuggahaṇena nisedhetvā ‘‘sarā sare lopa’’nti ākāre lutte parasarassa dīgho, dānīyaṃ.

After a root ending in ā: the root dā in the sense of giving; in the sense “it was given, it is given, it will be given” (adīyittha, dīyati, dīyissati) the suffix ṇya, which by this rule, together with the root’s final ā, is replaced by eyya: deyyaṃ; dātabbaṃ. Before anīya, when the elision of the preceding vowel would follow by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and the like, it is blocked by the word tu in that very rule; then, the ā having been elided by §12 (13): Sarā sare lopaṃ, the following vowel is lengthened [by §15 (17): Dīghaṃ]: dānīyaṃ.

	√dā + ṇya	rule
→	d + (ā + ṇya → eyya)	§544
→	deyya + si	§601, §55
→	deyya + (si→aṃ)	§219
→	deyyaṃ

	√dā + anīya	rule
→	d + (ā) + anīya	§12
→	d + (a→ā)nīya	§15
→	dānīya + si	§601, §55
→	dānīya + (si→aṃ)	§219
→	dānīyaṃ

Pā pāne, apīyittha, pīyati, pīyissatīti peyyaṃ, pātabbaṃ, pānīyaṃ. Hā cāge, ahīyittha, hīyati, hīyissatīti heyyaṃ, hātabbaṃ, hānīyaṃ. Mā māne, amīyittha, mīyati, mīyissatīti meyyaṃ, mātabbaṃ, minitabbaṃ, metabbaṃ vā. Ñā avabodhane, aññāyittha, ñāyati, ñāyissatīti ñeyyaṃ, ñātabbaṃ, ñāteyyaṃ. ‘‘Ñāssa jā jaṃ nā’’ti jādese ‘‘kiyādito nā’’ti vinādhikārayogavibhāgena nāpaccayo, ikārāgamo ca, jānitabbaṃ, vijānanīyaṃ. Khyā pakathane, saṅkhyātabbaṃ, saṅkhyeyyaṃ iccādi.

The root pā in the sense of drinking: “it was drunk, it is drunk, it will be drunk” (apīyittha, pīyati, pīyissati) — peyyaṃ, pātabbaṃ, pānīyaṃ (“drinking water”). The root hā in the sense of giving up: ahīyittha, hīyati, hīyissati — heyyaṃ, hātabbaṃ, hānīyaṃ. The root mā in the sense of measuring: amīyittha, mīyati, mīyissati — meyyaṃ, mātabbaṃ, minitabbaṃ, or metabbaṃ. The root ñā in the sense of understanding: aññāyittha, ñāyati, ñāyissati — ñeyyaṃ, ñātabbaṃ, ñāteyyaṃ. When jā has replaced [ñā] by §470 (514): Ñāssa jā jaṃ nā, the suffix nā [is added] by §449 (513): Kiyādito nā taken without its heading, by splitting the rule, and the augment i [as well]: jānitabbaṃ, vijānanīyaṃ. The root khyā in the sense of telling: saṅkhyātabbaṃ, saṅkhyeyyaṃ, and so on.

	√ñā + tabba	rule
→	(ñā→jā) + tabba	§470
→	jā + (nā) + tabba	§449
→	jān + (ā) + (i) + tabba	§605, §83
→	jānitabba + si	§601, §55
→	jānitabba + (si→aṃ)	§219
→	jānitabbaṃ

Examples

The replaced form is set beside the ordinary kicca form Buddhappiya pairs it with.

lemma	inflected	meaning
🚻①⨀(√vada + ṇya)	vajjaṃ	what is to be said (vadanīyaṃ); a fault
🚻①⨀(√mada + ṇya)	majjaṃ	liquor: that by which one is intoxicated (madanīyaṃ)
🚻①⨀(√gamu + ṇya)	gammaṃ	to be gone to (gantabbaṃ)
🚻①⨀(√yuja + ṇya)	yoggaṃ	to be yoked; a conveyance
🚹①⨀(ni + √yuja + ṇya)	niyojjo	to be employed — the replacement not made
🚹①⨀(√garaha + ṇya)	gārayho	blameworthy (garahaṇīyaṃ)
🚺①⨀(√garaha + ṇya)	gārayhā	(the same, feminine)
🚻①⨀(√garaha + ṇya)	gārayhaṃ	(the same, neuter)
🚻①⨀(√gada + ṇya)	gajjaṃ	what is to be uttered (gadanīyaṃ)
🚻①⨀(√pada + ṇya)	pajjaṃ	a verse (pajjanīyaṃ)
🚻①⨀(√khāda + ṇya)	khajjaṃ	food to be eaten (khādanīyaṃ)
🚹①⨀(√damu + ṇya)	dammo	to be tamed (damanīyo)
🚻①⨀(√bhuja + ṇya)	bhoggaṃ	to be enjoyed; property
🚻①⨀(√bhuja + ṇya)	bhojjaṃ	the same — the replacement not made
🚻①⨀(√gaha + ṇya)	gayhaṃ	to be taken (gahetabbaṃ)
🚻①⨀(√dā + ṇya)	deyyaṃ	to be given (dātabbaṃ)
🚻①⨀(√dā + anīya)	dānīyaṃ	(the same)
🚻①⨀(√pā + ṇya)	peyyaṃ	to be drunk (pātabbaṃ)
🚻①⨀(√pā + anīya)	pānīyaṃ	drinking water
🚻①⨀(√hā + ṇya)	heyyaṃ	to be given up (hātabbaṃ, hānīyaṃ)
🚻①⨀(√mā + ṇya)	meyyaṃ	to be measured (mātabbaṃ, minitabbaṃ, metabbaṃ)
🚻①⨀(√ñā + ṇya)	ñeyyaṃ	to be known (ñātabbaṃ)
🚻①⨀(√ñā + teyya)	ñāteyyaṃ	(the same, with teyya)
🚻①⨀(√ñā + tabba)	jānitabbaṃ	the same — with jā and the class suffix nā
🚻①⨀(vi + √ñā + anīya)	vijānanīyaṃ	to be understood
🚻①⨀(saṃ + √khyā + tabba)	saṅkhyātabbaṃ	to be counted
🚻①⨀(saṃ + √khyā + ṇya)	saṅkhyeyyaṃ	(the same)

---

557 (§542): Karamhā ricca (ricca after kara) apavada

Kaccāyana

§542 (557): Karamhā ricca`ricca` after `kara`

Analysis

In Kaccāyana ricca is the second kicca suffix, stated right after Ṇyo ca; Buddhappiya postpones it to the end of the ṇya rules so that it stands next to the rule it depends on, 558 (§539): Ramhi ranto rādi no, which Kaccāyana placed before the whole kicca group and which here derives kiccaṃ on the spot. The gloss is Kaccāyana’s vutti unchanged (bhāvakammesu is still the heading); nothing is derived until the r of the suffix has been dealt with. There is no option marker.

Karadhātuto riccappaccayo hoti bhāvakammesu.

After the root kara the suffix ricca is added in the senses of the action itself and of the object.

Example

lemma	inflected	meaning
🚻①⨀(√kara + ricca)	kiccaṃ	what is to be done, a duty (kattabbaṃ) — derived in the next rule

---

558 (§539): Ramhi ranto rādi no (before an r-suffix the root’s final, with the r, is elided) apavada

Kaccāyana

§539 (558): Ramhi ranto rādinobefore an `r`-suffix the root's final, with the `r`, is elided

Analysis

Kaccāyana states the elision before r-marked suffixes at §539, after the last kita suffix of his first section (ra, §538) and before the kicca rules; Buddhappiya cites it where the first r-marked suffix of his own order appears, ricca, and will call on it again for ratthu, ritu and rātu (574–576), ramma (589), rū (592–593) and ra (595). His gloss parses the compressed sutta: the r of ranto is a sandhi consonant (so the word is anto, “the final”), rādi means “up to and including the r” of the r-initial suffix (mariyādā), and no means lopa, elision. He then goes beyond Kaccāyana’s vutti, which has only kiccaṃ: by splitting ricca off from Karamhā ricca (yogavibhāga) the suffix is made available after other roots, giving bhacco from bhara and paṭicco from i. There is no option marker.

Rakārānubandhe paccaye pare sabbo dhātvanto rādipaccayarakāramariyādo no hoti, lopamāpajjateti attho. Rantoti ettha rakāro sandhijo, kattabbaṃ kiccaṃ. ‘‘Riccā’’ti yogavibhāgena bharāditopi riccappaccayo, yathā, bharīyatīti bhacco, saralopo. I gatimhi, pati etabbo paṭicco.

When a suffix marked with the indicatory r follows, the whole final of the root, up to and including the r of the r-initial suffix, “is not” (no) — that is, it is elided. The r in ranto is a sandhi consonant. kattabbaṃ kiccaṃ, “kiccaṃ is what is to be done”. By splitting off ricca [from Karamhā ricca], the suffix ricca comes after bhara and the like too: for instance “he is supported” (bharīyati) — bhacco (“a dependant”), with elision of a vowel; the root i in the sense of going: “it is to be gone back to” (pati etabbo) — paṭicco.

	√kara + ricca	rule
→	ka + (r) + (r)icca	§539
→	k + (a) + icca	§12
→	kicca + si	§601, §55
→	kicca + (si→aṃ)	§219
→	kiccaṃ

	√bhara + ricca	rule
→	bha + (r) + (r)icca	§539
→	bha + (i)cca	§13
→	bhacca + si	§601, §55
→	bhacca + (si→o)	§104
→	bhacco

	pati + √i + ricca	rule
→	paṭi + (i) + (r)icca	§539
→	paṭ + (i) + icca	§12
→	paṭicca + si	§601, §55
→	paṭicca + (si→o)	§104
→	paṭicco

In kiccaṃ the root’s a is elided before the i by §12 (13): Sarā sare lopaṃ; in bhacco it is the following dissimilar vowel that goes, by §13 (15): Vā paro asarūpā — Buddhappiya says only saralopo. In paṭicco the root i is itself the final that §539 removes, and the prefix pati appears in its shape paṭi.

Examples

lemma	inflected	meaning
🚻①⨀(√kara + ricca)	kiccaṃ	what is to be done, a duty (kattabbaṃ)
🚹①⨀(√bhara + ricca)	bhacco	a dependant, a servant: one who is supported (bharīyati)
🚹①⨀(pati + √i + ricca)	paṭicco	to be gone back to, to be depended on (pati etabbo)

---

559 (§635): Pesātisaggapattakālesu kiccā (the kicca suffixes in the senses of command, permission and due time) apavada

Kaccāyana

§635 (559): Pesātisaggapattakālesukiccāthe `kicca` suffixes in the senses of command, permission and due time

Analysis

This rule stands in Kaccāyana’s Uṇādikappa (§635), among the rules on the senses of suffixes; Buddhappiya draws it into his kicca section so that the senses of the kicca words are complete before the section closes — the “ought” and “can” of the verse at 545 (§540): Bhāvakammesu tabbānīyā, and now command, permission and the announcement of the time, to which 560 (§578): Bhujādīnamanto no dvi ca will add necessity and debt (avassaka, adhamiṇa). His gloss defines the three terms, which Kaccāyana’s vutti only names: pesana, an order or a request; atisagga, the permission given to one who asks what he should do, or given by way of a precept (pāṇo na hantabbo, “a living being is not to be killed”); pattakāla, the reminder to one who lets the time for his duty pass. And it restricts all three to the senses bhāva and kamma by §625 (605): Bhāvakammesu kiccattakkhatthā, the Pāli form of Pāṇini’s tayor eva kṛtya-kta-khal-arthāḥ which the Kaccāyana page discusses under §545; Buddhappiya states it as a sutta of his own at 605 (§625): Bhāvakammesu kiccaktakkhatthā. There is no option marker. The permission example, bhottabbaṃ, needs the elision and doubling of the next rule, so the sutta ends with its first step (vuddhi) and the carried word tassa.

Pesa atisagga pattakāla iccetesvatthesu kiccappaccayā honti. Pesanaṃ nāma ‘‘kattabbamidaṃ bhavatā’’ti āṇāpanaṃ, ajjhesanañca. Atisaggo nāma ‘‘kimidaṃ mayā kattabba’’nti puṭṭhassa vā ‘‘pāṇo na hantabbo’’tiādinā paṭipattidassanamukhena vā kattabbassa anuññā. Pattakālo nāma sampattasamayo yo attano kiccakaraṇasamayamanupaparikkhitvā na karoti, tassa samayārocanaṃ, na tattha ajjhesanamatthīti. Te ca ‘‘bhāvakammesu kiccattakkhatthā’’ti vuttattā bhāvakammesveva bhavanti.

In the senses of pesa (command), atisagga (permission) and pattakāla (the time having come), the kicca suffixes are used. Pesana (command) is an order, “this is to be done by you”, and also a request (ajjhesanā). Atisagga (permission) is the allowing of what is to be done, either to one who has asked “what am I to do?” or by way of showing the practice, as in “a living being is not to be killed” (pāṇo na hantabbo) and the like. Pattakāla (the time having come) is the announcing of the time to one who, not having considered the time for doing his own duty, does not do it; there is no request in it. And these [suffixes], since it is said [in §625 (605): Bhāvakammesu kiccattakkhatthā] that “the kicca suffixes, ta and the suffixes with the sense of kha are used in the senses of the action itself and of the object”, occur in those two senses only.

Pesane tāva – karīyatu bhavatā kammanti atthe iminā tabbānīyā, sesaṃ vuttanayameva, kattabbaṃ kammaṃ bhavatā, karaṇīyaṃ kiccaṃ bhavatā.

First in command: in the sense “let the work be done by you” (karīyatu bhavatā kammaṃ), tabba and anīya by this rule; the rest is as already stated: kattabbaṃ kammaṃ bhavatā, “the work is to be done by you”; karaṇīyaṃ kiccaṃ bhavatā, “the duty is to be done by you”.

Atisagge bhujjatu bhavatāti atthe tabbādi, ‘‘aññesu cā’’ti vuddhi.

In permission: in the sense “let it be eaten by you” (bhujjatu bhavatā), tabba and the rest, with vuddhi by §485 (434): Aññesu ca —

‘‘Tassā’’ti vattate.

The word tassa (“of that [ta]”) continues — the word Kaccāyana’s §578 takes from §572 (625): Sāsa disato tassa riṭṭho ca, so that the doubling of the next rule falls on the t of the suffix.

Examples

lemma	inflected	meaning
🚻①⨀(√kara + tabba)	kattabbaṃ kammaṃ bhavatā	the work is to be done by you — a command
🚻①⨀(√kara + anīya)	karaṇīyaṃ kiccaṃ bhavatā	the duty is to be done by you — a command
🚹①⨀(√hana + tabba)	pāṇo na hantabbo	a living being is not to be killed — a permission by way of precept
🚻①⨀(√bhuja + tabba)	bhottabbaṃ bhavatā	it may be eaten by you — a permission (derived in the next rule)

---

560 (§578): Bhujādīnamanto no dvi ca (After bhuja etc. the final is dropped and the ta doubled) apavada

Kaccāyana

§578 (560): Bhujādīnamanto no dvi caAfter `bhuja` etc. the final is dropped and the `ta` doubled

Analysis

Kaccāyana’s rule belongs to his third section and is illustrated with past participles (bhutto, satto); Buddhappiya reads its ta as the t of any kicca or kita suffix (kiccakitakappaccayatakārassa) and cites it here for bhottabbaṃ, the permission example of 559 (§635): Pesātisaggapattakālesu kiccā. He then makes the sutta the peg for everything still owed to the kicca section: the forms with the augment i, where §617 (633): Na ma ka rānamantānaṃ niyuttatamhi, split into antānaṃ niyuttatamhi, protects the root’s final and a nasal is inserted (bhuñjitabbaṃ); the third sense of 559, the announcement of the time (ajjhayitabbaṃ); the two further senses of §636 (659): Avassakā’dhamiṇesu ṇī ca, necessity and debt, obtained by letting kiccā govern that rule (kattabbaṃ me bhavatā gehaṃ); the cura-class roots (dhāretabbaṃ); and the kicca words made from causative stems (bhāvetabbo, kāretabbaṃ, kārāpetabbaṃ), which he justifies from §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca — if that rule replaces yu and ṇvu after causative stems, the kicca and kita suffixes must be able to follow a root-suffix (dhātuppaccaya) at all. The summary verse of the kicca forms of kara closes the section.

The ca joins the two operations, elision of the final and doubling of the t, as in Kaccāyana; the sutta has no option marker. The vā in ‘‘niggahītañcā’’ti vā is Buddhappiya’s own “or”: the nasal of bhuñjitabbaṃ may be had from either of two rules.

Bhuja iccevamādīnaṃ jakārādiantānaṃ dhātūnamanto no hoti, parassa kiccakitakappaccayatakārassa ca dvebhāvo hoti. Bhottabbaṃ bhojanaṃ bhavatā, bhojanīyaṃ bhojjaṃ bhavatā.

The final of the roots bhuja and the like, which end in j and other letters, “is not” [is elided], and the t of a following kicca or kita suffix is doubled. bhottabbaṃ bhojanaṃ bhavatā, “the food may be eaten by you”; bhojanīyaṃ, bhojjaṃ bhavatā.

	√bhuja + tabba	rule
→	bh(u→o)j + tabba	§485
→	bho + (j) + tabba	§578
→	bho + (t→tt)abba	§578
→	bhottabba + si	§601, §55
→	bhottabba + (si→aṃ)	§219
→	bhottabbaṃ

Ikārāgamayuttatakāre pana – ‘‘namakarānamantānaṃ niyuttatamhī’’ti ettha ‘‘antānaṃ niyuttatamhī’’ti yogavibhāgena dhātvantalopādinisedho, ‘‘rudhādito niggahītapubba’’nti vinādhikārayogavibhāgena, ‘‘niggahītañcā’’ti vā niggahītāgamo, bhuñjitabbaṃ tayā, yuñjitabbaṃ.

But when the t carries the augment i: by splitting §617 (633): Na ma ka rānamantānaṃ niyuttatamhi into antānaṃ niyuttatamhi, the elision of the root’s final and the rest are prohibited; and by §446 (509): Rudhādito niggahitapubbañca taken without its heading, by splitting the rule — or by §37 (57): Niggahitañca — the augment niggahīta is inserted: bhuñjitabbaṃ tayā, “it is to be eaten by you”; yuñjitabbaṃ.

	√bhuja + tabba	rule
→	bhuj + (i) + tabba	§605
→	bhu + (ṃ) + jitabba	§446, §617
→	bhu + (ṃ→ñ)jitabba	§31
→	bhuñjitabba + si	§601, §55
→	bhuñjitabba + (si→aṃ)	§219
→	bhuñjitabbaṃ

The niggahīta becomes ñ before j by §31 (49): Vaggantaṃ vā vagge.

Samayārocane pana – i ajjhayane adhipubbo, adhīyataṃ bhavatāti atthe tabbānīyādi, ikārāgamavuddhiayādesaajjhādesā ca, ṇyappaccaye tu vuddhi, yakārassa dvittañca, ajjhayitabbaṃ, ajjheyyaṃ bhavatā, ajjhayanīyaṃ bhavatā, avassaṃ kattabbanti vākye pana ‘‘kiccā’’ti adhikicca ‘‘avassakādhamiṇesu ṇī cā’’ti avassakādhamiṇatthe ca tabbādayo, kattabbaṃ me bhavatā gehaṃ, karaṇīyaṃ, kāriyaṃ. Evaṃ dātabbaṃ me bhavatā sataṃ, dānīyaṃ, deyyaṃ.

In announcing the time: the root i in the sense of studying, with the prefix adhi; in the sense “let it be studied by you” (adhīyataṃ bhavatā), tabba, anīya and the rest, with the augment i, vuddhi, the replacement aya [for the e, §514 (491): E aya] and the replacement ajjha [for adhi, §45 (25): Ajjho adhi]; with the suffix ṇya, however, vuddhi and doubling of the y: ajjhayitabbaṃ, ajjheyyaṃ bhavatā, ajjhayanīyaṃ bhavatā, “it is to be studied by you”. But in a sentence meaning “it must certainly be done” (avassaṃ kattabbaṃ), with kiccā [of this rule] governing, tabba and the rest occur by §636 (659): Avassakā’dhamiṇesu ṇī ca in the senses of necessity (avassaka) and of a debtor (adhamiṇa) as well: kattabbaṃ me bhavatā gehaṃ, “you must build me a house”; karaṇīyaṃ, kāriyaṃ. Likewise dātabbaṃ me bhavatā sataṃ, “you must pay me a hundred”; dānīyaṃ, deyyaṃ.

	adhi + √i + tabba	rule
→	adhi + i + (i) + tabba	§605
→	adhi + (i→e) + itabba	§485
→	adhi + (e→aya) + itabba	§514
→	adhi + ay + (a) + itabba	§12
→	(adhi→ajjh) + ayitabba	§45
→	ajjhayitabba + si	§601, §55
→	ajjhayitabba + (si→aṃ)	§219
→	ajjhayitabbaṃ

	adhi + √i + ṇya	rule
→	adhi + (i→e) + (ṇ)ya	§523, §483
→	adhi + e + (y→yy)a	§28
→	(adhi→ajjh) + eyya	§45
→	ajjheyya + si	§601, §55
→	ajjheyya + (si→aṃ)	§219
→	ajjheyyaṃ

Dhara dhāraṇe, curādittā ṇeṇayā, vuddhi, ikārāgamo ca, dhāretabbaṃ, dhārayitabbaṃ iccādi.

The root dhara in the sense of holding: as it belongs to the cura class, ṇe and ṇaya [§452 (525): Curādito, ṇe ṇayā], vuddhi and the augment i: dhāretabbaṃ, dhārayitabbaṃ, and so on.

‘‘Nudādīhi yuṇvūnamanānanākānanakā sakāritehi cā’’ti sakāritehipi yuṇvūnamādesavidhānatoyeva dhātuppaccayantatopi kiccakitakappaccayā bhavantīti daṭṭhabbo. Tena titikkhāpīyatīti titikkhāpetabbo. Evaṃ tikicchāpetabbo tikicchāpanīyo. Abhāvīyittha, bhāvīyati, bhāvīyissatīti bhāvetabbo maggo. Bhāvayitabbo, bhāvanīyo, bhāvanīyaṃ, bhāvanīyā, akārīyittha, kārīyati, kārīyissatīti kāretabbaṃ, kārayitabbaṃ, kārāpetabbaṃ, kārāpayitabbaṃ, kārāpanīyamiccādi ca siddhaṃ bhavati.

Since §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca prescribes replacements of yu and ṇvu after roots with causative suffixes too, it is to be understood that the kicca and kita suffixes come also after [a stem] ending in a root-suffix (dhātuppaccaya). Hence “he is made to endure” (titikkhāpīyati) — titikkhāpetabbo; likewise tikicchāpetabbo, tikicchāpanīyo (“to be made to treat”). “It was developed, it is developed, it will be developed” (abhāvīyittha, bhāvīyati, bhāvīyissati) — bhāvetabbo maggo, “the path is to be developed”; bhāvayitabbo, bhāvanīyo, bhāvanīyaṃ, bhāvanīyā. “It was caused to be done, it is caused to be done, it will be caused to be done” (akārīyittha, kārīyati, kārīyissati) — kāretabbaṃ, kārayitabbaṃ, kārāpetabbaṃ, kārāpayitabbaṃ, kārāpanīyaṃ and so on are established.

	√kara + ṇāpe + tabba	rule
→	k(a→ā)r + (ṇ)āpe + tabba	§483, §523
→	kārāpetabba + si	§601, §55
→	kārāpetabba + (si→aṃ)	§219
→	kārāpetabbaṃ

Kattabbaṃ karaṇīyañca, kāriyaṃ kiccamiccapi;
Kāretabbaṃ tathā kārā-petabbaṃ kiccasaṅgaho.

kattabbaṃ and karaṇīyaṃ, kāriyaṃ and kiccaṃ too,
kāretabbaṃ and likewise kārāpetabbaṃ — this is the summary of the kicca [forms of kara].

Examples

lemma	inflected	meaning
🚻①⨀(√bhuja + tabba)	bhottabbaṃ bhojanaṃ bhavatā	the food may be eaten by you
🚻①⨀(√bhuja + anīya)	bhojanīyaṃ	(the same)
🚻①⨀(√bhuja + ṇya)	bhojjaṃ bhavatā	(the same)
🚻①⨀(√bhuja + tabba)	bhuñjitabbaṃ tayā	it is to be eaten by you — with the augment i
🚻①⨀(√yuja + tabba)	yuñjitabbaṃ	to be yoked, to be applied
🚻①⨀(adhi + √i + tabba)	ajjhayitabbaṃ	it is to be studied — the time announced
🚻①⨀(adhi + √i + ṇya)	ajjheyyaṃ bhavatā	(the same)
🚻①⨀(adhi + √i + anīya)	ajjhayanīyaṃ bhavatā	(the same)
🚻①⨀(√kara + tabba)	kattabbaṃ me bhavatā gehaṃ	you must build me a house — necessity
🚻①⨀(√kara + anīya)	karaṇīyaṃ	(the same)
🚻①⨀(√kara + ṇya)	kāriyaṃ	(the same)
🚻①⨀(√dā + tabba)	dātabbaṃ me bhavatā sataṃ	you must pay me a hundred — a debt
🚻①⨀(√dā + anīya)	dānīyaṃ	(the same)
🚻①⨀(√dā + ṇya)	deyyaṃ	(the same)
🚻①⨀(√dhara + ṇe + tabba)	dhāretabbaṃ	to be held, to be borne in mind
🚻①⨀(√dhara + ṇaya + tabba)	dhārayitabbaṃ	(the same)
🚹①⨀(√tija + kha + ṇāpe + tabba)	titikkhāpetabbo	to be made to endure
🚹①⨀(√kita + cha + ṇāpe + tabba)	tikicchāpetabbo	to be made to treat
🚹①⨀(√kita + cha + ṇāpe + anīya)	tikicchāpanīyo	(the same)
🚹①⨀(√bhū + ṇe + tabba)	bhāvetabbo maggo	the path is to be developed
🚹①⨀(√bhū + ṇaya + tabba)	bhāvayitabbo	(the same)
🚹①⨀(√bhū + ṇe + anīya)	bhāvanīyo	(the same)
🚻①⨀(√kara + ṇe + tabba)	kāretabbaṃ	to be caused to be done
🚻①⨀(√kara + ṇaya + tabba)	kārayitabbaṃ	(the same)
🚻①⨀(√kara + ṇāpe + tabba)	kārāpetabbaṃ	(the same)
🚻①⨀(√kara + ṇāpaya + tabba)	kārāpayitabbaṃ	(the same)
🚻①⨀(√kara + ṇāpe + anīya)	kārāpanīyaṃ	(the same)

---

Kiccappaccayantanayo.

Thus ends the method of the words ending in kicca suffixes.

---

Tekālika (Suffixes of all three times)

Kitakappaccayantanaya (The kita suffixes)

Idāni kitakappaccayā vuccante.

Now the kita suffixes are stated.

Kara karaṇe, pure viya dhātusaññādi.

The root kara in the sense of doing; the designation dhātu (root) and the rest as before.

Kumbhaiccupapadaṃ, tato dutiyā.

kumbha (“a pot”) is the accompanying word (upapada); after it the second form ② [kumbhaṃ, as the object].

‘‘Kumbhaṃ karoti, akāsi, karissatī’’ti vā viggahe –

In the analysis “he makes, made, or will make a pot” (kumbhaṃ karoti, akāsi, karissati) —

‘‘Parā, paccayā’’ti ca vattate.

And the words parā and paccayā (“the suffixes come after”) continue.

---

561 (§524): Dhātuyā kammādimhi ṇo (ṇa after a root preceded by its object and the like) utsarga

Kaccāyana

§524 (561): Dhātuyā kammādimhi ṇo`ṇa` after a root preceded by its object and the like

Analysis

The first sutta of Kaccāyana’s chapter opens Buddhappiya’s kita section, after the sixteen kicca rules: its dhātuyā was already declared at the head of the chapter as the word that governs every suffix rule, and here the rule itself is stated for kumbhakāro, whose analysis (kumbhaṃ karoti, akāsi, karissati) and accompanying word (kumbha, in the second form ② as the object) the introduction has set up. His gloss is Kaccāyana’s vutti in his own words (kammasmiṃ ādimhi sati, “when the object stands first”); nothing more is said about the suffix here, because two rules must first be in place before the word can be built — the name kita (562 (§546): Aññe kita) and the assignment of a kita suffix to the agent (563 (§624): Kattari kita), into which the So ca – leads. There is no option marker; the rule is the general assignment of ṇa to a root with its object before it.

Kammasmiṃ ādimhi sati dhātuyā paro ṇappaccayo hoti.

When the object stands first, the suffix ṇa comes after the root.

So ca –

And it [the suffix ṇa] —

Example

lemma	inflected	meaning
🚹①⨀(kumbha + √kara + ṇa)	kumbhakāro	a potter: he makes, made or will make pots — derived at 563 (§624): Kattari kita

---

562 (§546): Aññe kita (the other [suffixes] are called kita) rūḷhī

Kaccāyana

§546 (562): Aññe kitathe other [suffixes] are called `kita`

Analysis

In Kaccāyana the two names are defined together after the kicca rules (§545–§546); Buddhappiya separates them, letting Te kiccā close the kicca group at 548 and Aññe kita open the kita group as soon as its first suffix has been named — the So ca – of 561 (§524): Dhātuyā kammādimhi ṇo is completed by “is called kita”. His gloss fixes the scope of aññe in the same words he used at 546 (§550): Ṇādayo tekālikā: every suffix prescribed in this third section governed by the word dhātu, other than the kicca ones. The name is a mere label (rūḷhī); it exists for the sake of the next rule, which assigns the agent sense to whatever bears it, and of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca, which makes a kita word a noun. There is no option marker.

Tatiye dhātvādhikāre vihitā kiccehi aññe paccayā kiticceva saññā hontīti kitasaññā katā.

The suffixes prescribed in this third section governed by the word dhātu, other than the kicca ones, have just the name kita; so [the suffix ṇa] is given the name kita.

Examples

One word from each of the kita suffixes of this section, with the rule in which Buddhappiya derives it:

lemma	inflected	meaning
🚹①⨀(kumbha + √kara + ṇa)	kumbhakāro	a potter — ṇa (563)
🚹①⨀(ari + √damu + a)	arindamo	Arindama, “tamer of enemies” — a (566)
🚹①⨀(√kara + ṇvu)	kārako	a doer — ṇvu (570)
🚹①⨀(√kara + tu)	kattā	a doer — tu (573)
🚹①⨀(bhaya + √disa + āvī)	bhayadassāvī	one who sees danger — āvī (573)
🚹①⨀(√sāsa + ratthu)	satthā	the Teacher — ratthu (574)

---

563 (§624): Kattari kita (the kita suffixes denote the agent) utsarga

Kaccāyana

§624 (563): Kattari kitathe `kita` suffixes denote the agent

Analysis

In Kaccāyana Kattari kita first appears as the answer to Kitasaññāya kiṃ payojanaṃ? in the vutti of §546, and the CST counts it as a sutta only at the head of the Uṇādikappa (§624). Buddhappiya makes it a sutta and draws the consequence at once (niyamato kattari bhavati): a kita suffix denotes the agent unless a rule assigns it another sense, and, by 546 (§550): Ṇādayo tekālikā, in all three times. With that in place he gives the full derivation of kumbhakāro, which serves as the model for every agent noun of the section (sesaṃ kumbhakārasaddasamaṃ, 570): the causative treatment of 553 (§621): Kāritaṃ viya ṇānubandho; the objection that a suffix-final form is not a stem (liṅga) and so cannot take si, answered by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca; the tappurisa compound by §327 (351): Amādayo parapadebhi, named by §316 (331): Nāmānaṃ samāso yuttattho, its inflection elided by §317 (332): Tesaṃ vibhattiyo lopā ca and its stem restored by §318 (333): Pakati cassa sarantassa; and the second application of §601 to the compound. Then the other ṇa words with an object, the feminine kumbhakārī, and the āya of tantavāyo, for which he splits te āvāyā from kārite when the finite verb vāyati is meant. There is no option marker: the rule is a restriction (niyama).

Kattari kārake kitapaccayo hotīti niyamato kattari bhavati, so ca ‘‘ṇādayo tekālikā’’ti vuttattā kālattaye ca hoti. Pure viya kāritabyapadesaṇalopavuddhiyo, paccayantassāliṅgattā syādimhi asampatte ‘‘taddhitasamāsakitakā nāmaṃvātavetunādīsu cā’’ti kitakantattā nāmaṃva kate syādyuppatti, tato kumbhaṃ karotīti atthe ‘‘amādayo parapadebhī’’ti dutiyātappurisasamāso, ‘‘nāmāna’’ntiādinā samāsasaññā, ‘‘tesaṃ vibhattiyo lopā cā’’ti vibhattilopo, ‘‘pakati cassa sarantassā’’ti pakatibhāvo, puna samāsattā nāmamiva kate syādyuppatti.

Since a kita suffix is used in the sense of the agent (kattā), by this restriction [the suffix ṇa] denotes the agent; and because it is said 546 (§550): Ṇādayo tekālikā, it holds in all three times too. As before, treatment as a causative, elision of the ṇ and vuddhi. Since what ends in the suffix is not a stem (liṅga), si and the rest would not follow; but as it ends in a kita suffix it is treated as a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca, and then the inflections si and the rest are added. Then, in the sense “he makes a pot” (kumbhaṃ karoti), the tappurisa compound of the second form by §327 (351): Amādayo parapadebhi; the designation samāsa by §316 (331): Nāmānaṃ samāso yuttattho and the rest; elision of the inflections by §317 (332): Tesaṃ vibhattiyo lopā ca; return to the original form by §318 (333): Pakati cassa sarantassa; and again, because it is a compound, it is treated as a noun and si and the rest are added.

	kumbha + aṃ, √kara + ṇa	rule
→	kar + (ṇ)a	§621, §523
→	k(a→ā)r + a	§483
→	kāra + si	§601, §55
→	kumbhaṃ + kāra (compound)	§327, §316
→	kumbha + (aṃ) + kāra	§317, §318
→	kumbhakāra + si	§601, §55
→	kumbhakāra + (si→o)	§104
→	kumbhakāro

So kumbhakāro, te kumbhakārā iccādi. Itthiyaṃ kumbhakārī, kumbhakāriyo iccādi, tathā kammaṃ karotīti kammakāro. Evaṃ mālākāro, kaṭṭhakāro, rathakāro, suvaṇṇakāro, suttakāro, vuttikāro, ṭīkākāro.

so kumbhakāro, “he is a potter”; te kumbhakārā, “they are potters”, and so on. In the feminine kumbhakārī, kumbhakāriyo [with the ī of §238 (187): Nadādito vā ī], and so on. Likewise “he does work” (kammaṃ karoti) — kammakāro. So mālākāro (“a garland-maker”), kaṭṭhakāro (“a woodworker”), rathakāro (“a chariot-maker”), suvaṇṇakāro (“a goldsmith”), suttakāro (“the author of a sutta”), vuttikāro (“the author of a vutti”), ṭīkākāro (“the author of a ṭīkā”).

Gaha upādāne, pattaṃ agaṇhi, gaṇhāti, gaṇhissatīti vā pattaggāho. Evaṃ rasmiggāho, rajjuggāho.

The root gaha in the sense of taking: “he took, takes, or will take the bowl” (pattaṃ agaṇhi, gaṇhāti, gaṇhissati) — pattaggāho (“one who takes the bowl”). So rasmiggāho (“one who holds the reins”), rajjuggāho (“one who holds the rope”).

	patta + aṃ, √gaha + ṇa	rule
→	g(a→ā)h + (ṇ)a	§621, §523, §483
→	pattaṃ + gāha (compound)	§327
→	patta + (aṃ) + gāha	§317, §318
→	patta + (g→gg)āha	§28
→	pattaggāha + si	§601, §55
→	pattaggāha + (si→o)	§104
→	pattaggāho

Ve tantasantāne, tantaṃ avāyi, vāyati, vāyissatīti vā tantavāyo, ‘‘te āvāyā kārite’’ti āyādeso, vākye panettha ‘‘te āvāyā’’ti yogavibhāgena āyādeso. Evaṃ tunnavāyo.

The root ve in the sense of weaving: “he wove, weaves, or will weave thread” (tantaṃ avāyi, vāyati, vāyissati) — tantavāyo (“a weaver”): āya replaces [the e] by §515 (541): Te āvāyā kārite; in the [analytic] sentence [vāyati], however, the āya is by splitting that rule into te āvāyā [without kārite]. So tunnavāyo (“a tailor”).

	tanta + aṃ, √ve + ṇa	rule
→	v(e→āya) + (ṇ)a	§515, §523
→	vāy + (a) + a	§83
→	tantaṃ + vāya (compound)	§327
→	tanta + (aṃ) + vāya	§317, §318
→	tantavāya + si	§601, §55
→	tantavāya + (si→o)	§104
→	tantavāyo

Mā parimāṇe, dhaññaṃ amini, mināti, minissatīti vā atthe ṇappaccaye kate –

The root mā in the sense of measuring: in the sense “he measured, measures, or will measure grain” (dhaññaṃ amini, mināti, minissati), when the suffix ṇa has been added —

‘‘Ṇamhī’’ti vattate.

The word ṇamhi (“before a ṇ-suffix”, of §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu) continues [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(kumbha + √kara + ṇa)	so kumbhakāro	he is a potter
🚹①⨂(kumbha + √kara + ṇa)	te kumbhakārā	they are potters
🚺①⨀(kumbha + √kara + ṇa + ī)	kumbhakārī	a potter’s wife, a woman potter
🚺①⨂(kumbha + √kara + ṇa + ī)	kumbhakāriyo	(the same, plural)
🚹①⨀(kamma + √kara + ṇa)	kammakāro	a workman: he does work
🚹①⨀(mālā + √kara + ṇa)	mālākāro	a garland-maker
🚹①⨀(kaṭṭha + √kara + ṇa)	kaṭṭhakāro	a woodworker
🚹①⨀(ratha + √kara + ṇa)	rathakāro	a chariot-maker
🚹①⨀(suvaṇṇa + √kara + ṇa)	suvaṇṇakāro	a goldsmith
🚹①⨀(sutta + √kara + ṇa)	suttakāro	the author of a sutta
🚹①⨀(vutti + √kara + ṇa)	vuttikāro	the author of a vutti
🚹①⨀(ṭīkā + √kara + ṇa)	ṭīkākāro	the author of a ṭīkā
🚹①⨀(patta + √gaha + ṇa)	pattaggāho	one who takes the bowl
🚹①⨀(rasmi + √gaha + ṇa)	rasmiggāho	one who holds the reins
🚹①⨀(rajju + √gaha + ṇa)	rajjuggāho	one who holds the rope
🚹①⨀(tanta + √ve + ṇa)	tantavāyo	a weaver: he weaves thread
🚹①⨀(tunna + √ve + ṇa)	tunnavāyo	a tailor

---

564 (§593): Ākārantānamāyo (āya for the final ā of a root before a ṇ suffix) apavada

Kaccāyana

§593 (564): Ākārantānamāyo`āya` for the final `ā` of a root before a `ṇ` suffix

Analysis

Kaccāyana has this change of the root in his fourth section (§593), with ṇamhi carried from §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu; Buddhappiya cites it at dhaññamāyo, the first agent noun from a root in ā, and states the carried word at the end of 563 (§624): Kattari kita, although the rule it comes from stands later in his own order (579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu). His gloss adds saralopādi — the a of the suffix is absorbed after āya — and the further words with an object (dānadāyo, dhammakāmo in three genders, dhammapālo), then leads with damu and ariṃ adami into the name-rule that follows, restating dhātuyā and kammādimhi as its governing words. There is no option marker: dā before ṇa is always dāya.

Ākārantānaṃ dhātūnaṃ antassa āyādeso hoti ṇakārānubandhe paccaye pare, saralopādi. Dhaññamāyo. Evaṃ dānaṃ dadātīti dānadāyo.

The final of roots ending in ā is replaced by āya when a suffix marked with the indicatory ṇ follows; elision of the vowel and the rest. dhaññamāyo (“a grain-measurer”). So “he gives gifts” (dānaṃ dadāti) — dānadāyo.

	dhañña + aṃ, √mā + ṇa	rule
→	m(ā→āya) + (ṇ)a	§593, §523
→	māy + (a) + a	§83
→	dhaññaṃ + māya (compound)	§327
→	dhañña + (aṃ) + māya	§317, §318
→	dhaññamāya + si	§601, §55
→	dhaññamāya + (si→o)	§104
→	dhaññamāyo

Kamu kantimhi, dhammaṃ akāmayi, kāmayati, kāmayissatīti vā dhammakāmo puriso, dhammakāmā kaññā, dhammakāmaṃ cittaṃ. Evaṃ atthakāmo, hitakāmo, sukhakāmo, dhammaṃ pāletīti dhammapālo iccādi.

The root kamu in the sense of desiring: “he desired, desires, or will desire the Dhamma” (dhammaṃ akāmayi, kāmayati, kāmayissati) — dhammakāmo puriso, “a man who loves the Dhamma”; dhammakāmā kaññā; dhammakāmaṃ cittaṃ. So atthakāmo, hitakāmo, sukhakāmo; “he protects the Dhamma” (dhammaṃ pāleti) — dhammapālo, and so on.

Damu damane, ‘‘ariṃ adami, dameti, damissatī’’ti viggahe ‘‘dhātuyā’’ti adhikāro, ‘‘kammādimhī’’ti ca vattate.

The root damu in the sense of taming: in the analysis “he tamed, tames, or will tame the enemy” (ariṃ adami, dameti, damissati), dhātuyā is the governing heading, and kammādimhi continues.

Examples

lemma	inflected	meaning
🚹①⨀(dhañña + √mā + ṇa)	dhaññamāyo	a grain-measurer
🚹①⨀(dāna + √dā + ṇa)	dānadāyo	a giver of gifts
🚹①⨀(dhamma + √kamu + ṇa)	dhammakāmo puriso	a man who loves the Dhamma
🚺①⨀(dhamma + √kamu + ṇa)	dhammakāmā kaññā	a girl who loves the Dhamma
🚻①⨀(dhamma + √kamu + ṇa)	dhammakāmaṃ cittaṃ	a mind that loves the Dhamma
🚹①⨀(attha + √kamu + ṇa)	atthakāmo	one who desires [another’s] good
🚹①⨀(hita + √kamu + ṇa)	hitakāmo	one who desires welfare
🚹①⨀(sukha + √kamu + ṇa)	sukhakāmo	one who desires happiness
🚹①⨀(dhamma + √pāla + ṇa)	dhammapālo	a protector of the Dhamma

---

565 (§525): Saññāyamanu (in a name, a [after the root] and the augment nu [in the word before]) apavada

Kaccāyana

§525 (565): Saññāyama nuin a name, `a` [after the root] and the augment `nu` [in the word before]

Analysis

The rule keeps its Kaccāyana place after Dhātuyā kammādimhi ṇo, once the digression on the roots in ā is over; dhātuyā and kammādimhi were restated for it at the end of 564 (§593): Ākārantānamāyo. Buddhappiya’s gloss adds three things Kaccāyana’s vutti leaves unsaid. The augment nu is inserted at the end of the accompanying word and nowhere else — he infers it from the word padante of the next rule, which he has moved up to stand beside this one (566 (§537): Nu niggahītaṃ padante; in Kaccāyana it is twelve rules away). The u of the augment is then elided, by the general licence of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, leaving the n that becomes niggahīta. And the augment is inserted only after the compound has been formed and the inflection of the accompanying word elided — the order of steps the derivation of arindamo follows in the next rule. There is no option marker.

Kammūpapade ādimhi sati saññāyaṃ gamyamānāyaṃ dhātuyā appaccayo hoti, upapadante nukārāgamo ca. Ettha ca ‘‘nu niggahītaṃ padante’’ti sutte ‘‘padante’’ti vacanato upapadanteyeva nukārāgamo hotīti daṭṭhabbaṃ. ‘‘Tesu vuddhī’’tiādinā ukāralopo. Ayaṃ pana nvāgamo samāsaṃ katvā upapadavibhattilope kateyeva hotīti veditabbaṃ.

When an object stands first as the accompanying word (upapada) and a name (saññā) is understood, the suffix a comes after the root, and the augment nu is inserted at the end of the accompanying word. And here, because the sutta 566 (§537): Nu niggahītaṃ padante says padante, “at the end of a word”, it is to be understood that the augment nu is inserted at the end of the accompanying word only. Its u is elided by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the like. It is to be understood that this augment nu is made only when the compound has been formed and the inflection of the accompanying word elided.

Example

lemma	inflected	meaning
🚹①⨀(ari + √damu + a)	arindamo	Arindama, “he tames enemies” (ariṃ dameti), a king — derived in the next rule

---

566 (§537): Nu niggahītaṃ padante (the augment nu becomes niggahīta at the end of a word) apavada

Kaccāyana

§537 (566): Nu niggahitaṃ padantethe augment `nu` becomes niggahīta at the end of a word

Analysis

Kaccāyana states this rule at §537, after the habitual suffixes and far from the §525 whose augment it concerns; Buddhappiya puts the two together, so that arindamo is finished in one place. His gloss adds the step Kaccāyana leaves to the reader — the niggahīta becomes the nasal of the following consonant’s group by §31 (49): Vaggantaṃ vā vagge (n before d and t, ṅ before k) — and the remark that the derivation is otherwise that of kumbhakāro, the only difference being the absence of vuddhi, since the suffix a carries no ṇ. The names that follow are Kaccāyana’s, with taṇhaṃ karoti glossed hiṃsati, “he destroys craving”. There is no option marker; the closing sentence carries ādimhi and a into the next rule.

Upapadabhūtanāmapadante vattamāno nukārāgamo niggahītamāpajjate, niggahītassa vaggantattaṃ, sesaṃ samaṃ, vuddhābhāvova viseso, arindamo rājā.

The augment nu standing at the end of the noun that is the accompanying word becomes niggahīta; the niggahīta becomes the nasal of the group [§31]; the rest is the same [as for kumbhakāro]; the only difference is the absence of vuddhi. arindamo rājā, “King Arindama (tamer of enemies)”.

	ari + aṃ, √damu + a	rule
→	dam + a	§525
→	ariṃ + dama (compound)	§327, §316
→	ari + (aṃ) + dama	§317, §318
→	ari + (nu) + dama	§525
→	ari + n + (u) + dama	§404
→	ari + (n→ṃ) + dama	§537
→	ari + (ṃ→n) + dama	§31
→	arindama + si	§601, §55
→	arindama + (si→o)	§104
→	arindamo

Tathā tara taraṇe, vessaṃ taratīti vessantaro, taṇhaṃ karoti hiṃsatīti taṇhaṅkaro bhagavā. Evaṃ medhaṅkaro, saraṇaṅkaro, dīpaṅkaro.

Likewise the root tara in the sense of crossing: “he crosses the merchants’ [quarter]” (vessaṃ tarati) — vessantaro; “he makes [an end of] craving”, that is, destroys it (taṇhaṃ karoti hiṃsati) — taṇhaṅkaro bhagavā, “the Blessed One Taṇhaṅkara”. So medhaṅkaro, saraṇaṅkaro, dīpaṅkaro.

	taṇhā + aṃ, √kara + a	rule
→	kar + a	§525
→	taṇhaṃ + kara (compound)	§327, §316
→	taṇhā + (aṃ) + kara	§317, §318
→	taṇhā + (nu) + kara	§525
→	taṇhā + n + (u) + kara	§404
→	taṇhā + (n→ṃ) + kara	§537
→	taṇh(ā→a) + ṃ + kara	§26
→	taṇha + (ṃ→ṅ) + kara	§31
→	taṇhaṅkara + si	§601, §55
→	taṇhaṅkara + (si→o)	§104
→	taṇhaṅkaro

The long ā of the feminine stem is shortened before the niggahīta by §26 (38): Rassaṃ.

‘‘Ādimhi, a’’iti ca vattate.

And the words ādimhi and a continue [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(ari + √damu + a)	arindamo rājā	King Arindama, “he tames enemies”
🚹①⨀(vessa + √tara + a)	vessantaro	Vessantara, “he crosses the merchants’ quarter”
🚹①⨀(taṇhā + √kara + a)	taṇhaṅkaro bhagavā	the Blessed One Taṇhaṅkara, “he destroys craving”
🚹①⨀(medhā + √kara + a)	medhaṅkaro	Medhaṅkara, “he makes wisdom”
🚹①⨀(saraṇa + √kara + a)	saraṇaṅkaro	Saraṇaṅkara, “he makes a refuge”
🚹①⨀(dīpa + √kara + a)	dīpaṅkaro	Dīpaṅkara, “he makes light”

---

567 (§526): Pure dadā ca iṃ (a after dadā with pura before it, and iṃ for the a of pura) apavada

Kaccāyana

§526 (567): Pure dadā ca iṃ`a` after `dadā` with `pura` before it, and `iṃ` for the `a` of `pura`

Analysis

The rule follows the name-rule as in Kaccāyana, with ādimhi and a carried from 566 (§537): Nu niggahītaṃ padante. Buddhappiya’s gloss adds two remarks and a proviso. By the interpretive rule §56 (64): Tadanuparodhena the iṃ replaces only the final a of pura, not the whole word. Although the suffixes of this section belong to all three times (546 (§550): Ṇādayo tekālikā), the accompanying word pure, “formerly”, confines this a to the past: pure dānaṃ adadi, “he gave gifts in former times”. And, as with the augment nu, the replacement is made only after the inflection of the compound’s first member has been elided. The ca joins the second operation (iṃ for a) to the first (the suffix a); there is no option marker.

Purasadde ādimhi sati ‘‘dada dāne’’iccetāya dhātuyā appaccayo hoti, purasadde akārassa iñca hoti. Ettha ca ‘‘tadanuparodhenā’’ti paribhāsato purasaddantasseva iṃ hotīti daṭṭhabbaṃ. Ṇādīnaṃ tekālikattepi upapadatthavisesena atīteyevāyamappaccayo hotīti daṭṭhabbaṃ. Pure dānaṃ adadīti purindado sakko. Idhāpi vibhattilope kateyeva iṃ ādeso.

When the word pura stands first, the suffix a comes after the root dada in the sense of giving, and the a of the word pura becomes iṃ. Here, by the interpretive rule §56 (64): Tadanuparodhena, it is to be understood that only the final [a] of the word pura becomes iṃ. Although ṇa and the rest belong to all three times, it is to be understood that this suffix a, because of the particular sense of the accompanying word, is in the past only: “he gave gifts formerly” (pure dānaṃ adadi) — purindado sakko, “Sakka the Purindada”. Here too the replacement iṃ is made only when the inflection has been elided.

	pure, √dadā + a	rule
→	dad + a	§526
→	pure + dada (compound)	§327, §316
→	pura + (e) + dada	§317, §318
→	pur + (a→iṃ) + dada	§526
→	puri + (ṃ→n) + dada	§31
→	purindada + si	§601, §55
→	purindada + (si→o)	§104
→	purindado

‘‘Kammādimhi, a’’iti ca vattate.

And the words kammādimhi and a continue [into the next rule].

Example

lemma	inflected	meaning
🚹①⨀(pura + √dadā + a)	purindado sakko	Sakka the Purindada, “he gave gifts in former times”

---

568 (§527): Sabbato ṇvu tvāvī vā (ṇvu, tu, āvī [and a] after every root, with or without a preceding object) utsarga

Kaccāyana

§527 (568): Sabbato ṇvu tvāvī vā`ṇvu`, `tu`, `āvī` [and `a`] after every root, with or without a preceding object

Analysis

The general rule for the agent suffixes keeps its Kaccāyana place, with kammādimhi and a carried from 567 (§526): Pure dadā ca iṃ. Buddhappiya reads the option marker vā exactly as Kaccāyana’s vutti does and says so in a sentence of his own: vāggahaṇaṃ akammādimhi vāti vikappanatthaṃ, “the word vā is there to make the alternative ‘or without an object first’”. The option, then, bears on the condition inherited from 561 (§524): Dhātuyā kammādimhi ṇo — the suffixes come after a root whether or not an object stands before it — and not on a choice between forms; it is a vikappa in Ruiz-Falqués’ sense (Boundaries and Domains §3.1) with no restricted domain, and it is what allows kārako and kattā beside rathakārako and takkattā.

The sutta is the frame for the whole run of agent nouns. Buddhappiya takes the suffix a here and leaves ṇvu, tu and āvī to 569–573. For a he first gives the words with an object (dhammadharo, takkaro, dhanuggaho, sabbakāmadado), then the roots in ā (annado, majjapo, gottaṃ), all in the agent sense; then he argues that without an object the suffix a may have the other kāraka senses as well — the sign (ñāpaka) being the word bhayaṃ (√bhī + a, in the sense of the action) which Kaccāyana himself uses in §271 (88, 308): Yasmā dapeti bhayamādatte vā tadapādānaṃ — and works through the roots by their final letter: the i roots with vuddhi and aya (§485 (434): Aññesu ca, §514 (491): E aya: vinayo, nissayo, vinicchayo, khayo), the u roots with ava (§513 (435): O ava sare: assavā, bhavo), the consonant roots (niggaho, saṃvaro, āgamo), and the compounds by the form of their first member — gocaro of the sixth ⑥, pādapo of the third ③, pabbataṭṭho of the seventh ⑦. Each gloss names the sense: vineti etena, ettha (instrument, place), paṭicca … eti (agent), vinicchīyate anena (instrument), allīyati ettha (place). None of this is in Kaccāyana’s vutti, whose a words are takkaro, hitakaro, vinayo, nissayo only.

Sabbato dhātuto kammādimhi vā akammādimhi vā sati a ṇvu tu āvī iccete cattāro paccayā honti. Vāggahaṇaṃ ‘‘akammādimhi vā’’ti vikappanatthaṃ.

After every root, whether an object or the like stands first or not, these four suffixes are added: a, ṇvu, tu, āvī. The word vā is there to make the alternative “or without an object first” (akammādimhi vā).

Appaccaye tāva – dhara dhāraṇe, dhammaṃ adhari, dharati, dharissatīti vā dhammadharo. Evaṃ vinayadharo. Tathā taṃ karotīti takkaro, dvittaṃ. Evaṃ hitakaro, divasakaro, dinakaro, divākaro, nisākaro, dhanuṃ gaṇhātīti dhanuggaho. Evaṃ kaṭaggaho, sabbakāmaṃ dadātīti sabbakāmadado, sabbadado.

First with the suffix a: the root dhara in the sense of holding: “he held, holds, or will hold the Dhamma” (dhammaṃ adhari, dharati, dharissati) — dhammadharo (“one who knows the Dhamma by heart”). So vinayadharo. Likewise “he does that” (taṃ karoti) — takkaro, with doubling [§28]. So hitakaro, divasakaro, dinakaro, divākaro (“the day-maker”, the sun), nisākaro (“the night-maker”, the moon); “he holds a bow” (dhanuṃ gaṇhāti) — dhanuggaho (“an archer”). So kaṭaggaho (“the winning throw”); “he gives every wish” (sabbakāmaṃ dadāti) — sabbakāmadado, sabbadado.

	ta + aṃ, √kara + a	rule
→	kar + a	§527
→	taṃ + kara (compound)	§327, §316
→	ta + (aṃ) + kara	§317, §318
→	ta + (k→kk)ara	§28
→	takkara + si	§601, §55
→	takkara + (si→o)	§104
→	takkaro

Āto pana – annaṃ adāsi, dadāti, dadissatīti annado. Evaṃ dhanado, saccaṃ sandahatīti saccasandho. Pā pāne, majjaṃ pivatīti majjapo. Tā pālane, gavaṃ saddaṃ tāyatīti gottaṃ. Evaṃ kattari.

After a root in ā: “he gave, gives, or will give food” (annaṃ adāsi, dadāti, dadissati) — annado. So dhanado; “he keeps his word” (saccaṃ sandahati) — saccasandho. The root pā in the sense of drinking: “he drinks liquor” (majjaṃ pivati) — majjapo. The root tā in the sense of protecting: “it guards the name [of the line]” (gavaṃ saddaṃ tāyati) — gottaṃ (“a clan”). Thus in the sense of the agent.

	anna + aṃ, √dā + a	rule
→	d + (ā) + a	§12
→	annaṃ + da (compound)	§327, §316
→	anna + (aṃ) + da	§317, §318
→	annada + si	§601, §55
→	annada + (si→o)	§104
→	annado

Akammādimhi pana ‘‘yasmā dapetī’’ti sutte bhayaggahaṇena sesasādhanepi appaccayo.

When no object stands first, the suffix a [is used] in the other sādhana (the senses of the other kāraka) too, by the word bhaya in the sutta §271 (88, 308): Yasmā dapeti bhayamādatte vā tadapādānaṃ — bhayaṃ being √bhī + a in the sense of the action itself, the sutta’s own use of it is the sign that the suffix has such senses.

Nī pāpuṇane vipubbo, vinesi, vineti, vinessati etena, etthāti vā vinayo, ‘‘aññesu cā’’ti vuddhi, ayādeso ca, nayanaṃ nayo. Si sevāyaṃ nipubbo, nissīyittha, nissīyati, nissīyissatīti vā nissayo. Si saye, anusayi, anuseti, anusessatīti vā anusayo.

The root nī in the sense of leading, with the prefix vi: “one trained, trains, or will train by it, or in it” (vinesi, vineti, vinessati etena, ettha) — vinayo (“discipline”), with vuddhi by §485 (434): Aññesu ca and the replacement aya [§514]; “leading” (nayanaṃ) — nayo (“a method”). The root si in the sense of resorting to, with the prefix ni: “it was, is, or will be relied on” (nissīyittha, nissīyati, nissīyissati) — nissayo (“a support”). The root si in the sense of lying: “it lay, lies, or will lie latent” (anusayi, anuseti, anusessati) — anusayo (“an underlying tendency”).

	vi + √nī + a	rule
→	n(ī→e) + a	§485
→	n(e→aya) + a	§514
→	nay + (a) + a	§12
→	vinaya + si	§601, §55
→	vinaya + (si→o)	§104
→	vinayo

I gatimhi patipubbo, paṭicca ekasmā phalametīti paccayo, samudayo. Ci caye, vinicchīyate anena, vinicchayanaṃ vā vinicchayo, uccayanaṃ uccayo, sañcayo, dhammaṃ vicinātīti dhammavicayo. Khī khaye, khayanaṃ khayo. Ji jaye, vijayanaṃ vijayo, jayo. Kī dabbavinimaye, vikkayanaṃ vikkayo, kayo. Lī silesane, allīyati etthāti ālayo, layo. Evaṃ ivaṇṇantato.

The root i in the sense of going, with the prefix pati: “depending on it (paṭicca), the fruit comes from a single [cause]” — paccayo (“a condition”); samudayo (“arising”). The root ci in the sense of heaping up: “one decides by it”, or “deciding” — vinicchayo; “heaping up” — uccayo, sañcayo; “he investigates the Dhamma” (dhammaṃ vicināti) — dhammavicayo. The root khī in the sense of wasting away: “wasting” — khayo. The root ji in the sense of conquering: “conquering” — vijayo, jayo. The root kī in the sense of exchanging goods: “selling” — vikkayo; kayo (“buying”). The root lī in the sense of clinging: “one clings to it” (allīyati ettha) — ālayo (“attachment”), layo. Thus after roots ending in an i-vowel.

Āsuṇantīti assavā, avādeso, paṭissavanaṃ paṭissavo. Su gatimhi, ābhavaggā savantīti āsavā. Ru sadde, ravatīti ravo. Bhavatīti bhavo. Pabhavati etasmāti pabhavo. Lū chedane, lavanaṃ lavo. Evaṃ uvaṇṇantato.

[The root su in the sense of hearing:] “they listen” (āsuṇanti) — assavā (“obedient”), with the replacement ava [§513]; “assenting” (paṭissavanaṃ) — paṭissavo. The root su in the sense of flowing: “they flow as far as the peak of existence” (ābhavaggā savanti) — āsavā (“the taints”). The root ru in the sense of sounding: “it cries” — ravo. “It comes to be” (bhavati) — bhavo. “[Something] arises from it” (pabhavati etasmā) — pabhavo (“a source”). The root lū in the sense of cutting: “reaping” (lavanaṃ) — lavo. Thus after roots ending in a u-vowel.

	√bhū + a	rule
→	bh(ū→o) + a	§485
→	bh(o→ava) + a	§513
→	bhav + (a) + a	§12
→	bhava + si	§601, §55
→	bhava + (si→o)	§104
→	bhavo

Niggaṇhāti, niggahaṇaṃ vā niggaho, paggaho, saṅgaṇhāti tena, saṅgahaṇaṃ vā saṅgaho. Vara varaṇe, saṃvaraṇaṃ saṃvaro. Dara ādare, ādaraṇaṃ ādaro. Āgacchati, āgamananti vā āgamo, āgamīyanti ettha, etena vā atthāti āgamo pariyatti. Sappatīti sappo. Dibbatīti devo. Kamu padavikkhepe, pakkamanaṃ, pakkamatīti vā pakkamo. Evaṃ vikkamo.

[The root gaha:] “he restrains”, or “restraining” (niggaṇhāti, niggahaṇaṃ) — niggaho; paggaho (“exertion”); “he treats kindly by it”, or “kind treatment” (saṅgaṇhāti tena, saṅgahaṇaṃ) — saṅgaho. The root vara in the sense of restraining: “restraining” — saṃvaro. The root dara in the sense of regard: “regarding” — ādaro. “It comes down”, or “coming down” (āgacchati, āgamanaṃ) — āgamo; “the meanings are come at in it, or by it” (āgamīyanti ettha, etena vā atthā) — āgamo, the scriptures (pariyatti). “It creeps” (sappati) — sappo (“a snake”). “He shines” (dibbati) — devo (“a god”). The root kamu in the sense of stepping: “setting out”, or “he sets out” (pakkamanaṃ, pakkamati) — pakkamo. So vikkamo (“valour”).

Cara caraṇe, vane caratīti vanacaro, kāmo avacarati etthāti kāmāvacaro loko, kāmāvacarā saññā, kāmāvacaraṃ cittaṃ. Gāvo caranti etthāti gocaro, chaṭṭhītappuriso.

The root cara in the sense of moving: “he roams in the forest” (vane carati) — vanacaro; “sensual desire ranges in it” (kāmo avacarati ettha) — kāmāvacaro loko, “the sense-sphere world”; kāmāvacarā saññā; kāmāvacaraṃ cittaṃ. “Cattle roam in it” (gāvo caranti ettha) — gocaro (“pasture”), a tappurisa of the sixth form ⑥.

Pādena pivatīti pādapo. Evaṃ kacchapo, tatiyātappuriso.

“It drinks with its foot” (pādena pivati) — pādapo (“a tree”). So kacchapo (“a tortoise”), a tappurisa of the third form ③.

Ruha janane, sirasmiṃ ruhatīti siroruho, guhāyaṃ sayatīti guhāsayaṃ cittaṃ. Evaṃ kucchisayā vātā. Ṭhā gatinivattimhi, pabbate aṭṭhāsi, tiṭṭhati, ṭhassatīti vā pabbataṭṭho puriso, pabbataṭṭhā nadī, pabbataṭṭhaṃ osadhaṃ. Evaṃ thalaṭṭhaṃ, jalaṭṭhaṃ, sattamītappuriso.

The root ruha in the sense of growing: “it grows on the head” (sirasmiṃ ruhati) — siroruho (“hair”); “it lies in the cave” (guhāyaṃ sayati) — guhāsayaṃ cittaṃ, “the mind that lies in the cave [of the heart]”. So kucchisayā vātā, “the winds that lie in the belly”. The root ṭhā in the sense of ceasing to move: “he stood, stands, or will stand on the mountain” (pabbate aṭṭhāsi, tiṭṭhati, ṭhassati) — pabbataṭṭho puriso, pabbataṭṭhā nadī, pabbataṭṭhaṃ osadhaṃ. So thalaṭṭhaṃ (“on dry land”), jalaṭṭhaṃ (“in the water”), a tappurisa of the seventh form ⑦.

Examples

The a words, in Buddhappiya’s order; the sense is the agent unless another is named.

lemma	inflected	meaning
🚹①⨀(dhamma + √dhara + a)	dhammadharo	one who has the Dhamma by heart
🚹①⨀(vinaya + √dhara + a)	vinayadharo	one who has the Vinaya by heart
🚹①⨀(ta + √kara + a)	takkaro	one who does that
🚹①⨀(hita + √kara + a)	hitakaro	one who does good
🚹①⨀(divasa + √kara + a)	divasakaro	the day-maker, the sun
🚹①⨀(dina + √kara + a)	dinakaro	(the same)
🚹①⨀(divā + √kara + a)	divākaro	(the same)
🚹①⨀(nisā + √kara + a)	nisākaro	the night-maker, the moon
🚹①⨀(dhanu + √gaha + a)	dhanuggaho	an archer
🚹①⨀(kaṭa + √gaha + a)	kaṭaggaho	the winning throw
🚹①⨀(sabbakāma + √dā + a)	sabbakāmadado	giving every wish
🚹①⨀(sabba + √dā + a)	sabbadado	giving everything
🚹①⨀(anna + √dā + a)	annado	a giver of food
🚹①⨀(dhana + √dā + a)	dhanado	a giver of wealth
🚹①⨀(sacca + saṃ + √dhā + a)	saccasandho	true to his word
🚹①⨀(majja + √pā + a)	majjapo	a drinker of liquor
🚻①⨀(go + √tā + a)	gottaṃ	a clan: it guards the name of the line
🚹①⨀(vi + √nī + a)	vinayo	discipline: one is trained by it, in it (instrument, place)
🚹①⨀(√nī + a)	nayo	a method (the action)
🚹①⨀(ni + √si + a)	nissayo	a support (object)
🚹①⨀(anu + √si + a)	anusayo	an underlying tendency
🚹①⨀(pati + √i + a)	paccayo	a condition (agent)
🚹①⨀(saṃ + u + √i + a)	samudayo	arising
🚹①⨀(vi + ni + √ci + a)	vinicchayo	decision (instrument, action)
🚹①⨀(u + √ci + a)	uccayo	accumulation
🚹①⨀(saṃ + √ci + a)	sañcayo	accumulation
🚹①⨀(dhamma + vi + √ci + a)	dhammavicayo	investigation of the Dhamma
🚹①⨀(√khī + a)	khayo	wasting away
🚹①⨀(vi + √ji + a)	vijayo	victory
🚹①⨀(√ji + a)	jayo	victory
🚹①⨀(vi + √kī + a)	vikkayo	selling
🚹①⨀(√kī + a)	kayo	buying
🚹①⨀(ā + √lī + a)	ālayo	attachment: one clings to it (place)
🚹①⨀(√lī + a)	layo	clinging
🚹①⨂(ā + √su + a)	assavā	obedient: they listen
🚹①⨀(pati + √su + a)	paṭissavo	assent
🚹①⨂(ā + √su + a)	āsavā	the taints: they flow as far as the peak of existence
🚹①⨀(√ru + a)	ravo	a cry
🚹①⨀(√bhū + a)	bhavo	existence: it comes to be
🚹①⨀(pa + √bhū + a)	pabhavo	a source: something arises from it
🚹①⨀(√lū + a)	lavo	reaping
🚹①⨀(ni + √gaha + a)	niggaho	restraint
🚹①⨀(pa + √gaha + a)	paggaho	exertion
🚹①⨀(saṃ + √gaha + a)	saṅgaho	kind treatment; a compendium
🚹①⨀(saṃ + √vara + a)	saṃvaro	restraint
🚹①⨀(ā + √dara + a)	ādaro	regard
🚹①⨀(ā + √gamu + a)	āgamo	the scriptures: they come down; the meanings are reached in them
🚹①⨀(√sappa + a)	sappo	a snake: it creeps
🚹①⨀(√divu + a)	devo	a god: he shines
🚹①⨀(pa + √kamu + a)	pakkamo	setting out
🚹①⨀(vi + √kamu + a)	vikkamo	valour
🚹①⨀(vana + √cara + a)	vanacaro	a forest-dweller
🚹①⨀(kāma + ava + √cara + a)	kāmāvacaro loko	the sense-sphere world (place)
🚺①⨀(kāma + ava + √cara + a)	kāmāvacarā saññā	sense-sphere perception
🚻①⨀(kāma + ava + √cara + a)	kāmāvacaraṃ cittaṃ	a sense-sphere mind
🚹①⨀(go + √cara + a)	gocaro	pasture: cattle roam in it — a tappurisa of ⑥
🚹①⨀(pāda + √pā + a)	pādapo	a tree: it drinks with its foot — a tappurisa of ③
🚹①⨀(kaccha + √pā + a)	kacchapo	a tortoise
🚹①⨀(sira + √ruha + a)	siroruho	hair: it grows on the head
🚻①⨀(guhā + √sī + a)	guhāsayaṃ cittaṃ	the mind lying in the cave
🚹①⨂(kucchi + √sī + a)	kucchisayā vātā	winds lying in the belly
🚹①⨀(pabbata + √ṭhā + a)	pabbataṭṭho puriso	a man standing on the mountain — a tappurisa of ⑦
🚺①⨀(pabbata + √ṭhā + a)	pabbataṭṭhā nadī	a river on the mountain
🚻①⨀(pabbata + √ṭhā + a)	pabbataṭṭhaṃ osadhaṃ	a herb on the mountain
🚻①⨀(thala + √ṭhā + a)	thalaṭṭhaṃ	on dry land
🚻①⨀(jala + √ṭhā + a)	jalaṭṭhaṃ	in the water

---

569 (§629): Gahassupadhasse vā (optionally e for the penultimate a of gaha) apavada

Kaccāyana

§629 (569): Gahassu’padhasse vāoptionally `e` for the penultimate `a` of `gaha`

Analysis

This is a rule of Kaccāyana’s Uṇādikappa (§629), drawn in here to finish the a words with gehaṃ, the last of them and the only one from gaha without a prefix. Buddhappiya’s gloss explains the term upadhā, “the letter before the last”, as a term of the other grammar (§9 (11): Parasamaññā payoge) — it is Pāṇini’s upadhā — and glosses gehaṃ “it is taken [as shelter]”. The option marker vā he leaves as an open option (vikappa, Boundaries and Domains §3.1): gehaṃ or gahaṃ, both forms being given without a domain. The second block turns to the suffix ṇvu, the second of the four suffixes of 568 (§527): Sabbato ṇvu tvāvī vā, and takes rathaṃ karoti through the two names — kita by 562 (§546): Aññe kita, agent by 563 (§624): Kattari kita — and the causative treatment of 553 (§621): Kāritaṃ viya ṇānubandho; the word is finished in the next rule.

Gaha iccetassa dhātussa upadhassa ettaṃ hoti vā, upadhāti antakkharato pubbakkharassa parasamaññā, gayhatīti gehaṃ, gahaṃ vā.

The penultimate [vowel] (upadhā) of the root gaha optionally becomes e; upadhā is the other grammar’s term for the letter before the last letter. “It is taken [as a shelter]” (gayhati) — gehaṃ (“a house”), or gahaṃ.

	√gaha + a	rule
→	g(a→e)h + a	§629
→	geha + si	§601, §55
→	geha + (si→aṃ)	§219
→	gehaṃ

Ṇvuppaccaye rathaṃ karotīti atthe ṇvuppaccayo, so ca ‘‘aññe kita’’ti kitasaññattā ‘‘kattari kita’’ti kattariyeva bhavati, tato kāritabyapadesaṇalopavuddhiyo.

With the suffix ṇvu: in the sense “he makes a chariot” (rathaṃ karoti), the suffix ṇvu; since it has the name kita by 562 (§546): Aññe kita, by 563 (§624): Kattari kita it is in the sense of the agent only; then treatment as a causative, elision of the ṇ and vuddhi —

Examples

lemma	inflected	meaning
🚻①⨀(√gaha + a)	gehaṃ	a house: it is taken [as shelter]
🚻①⨀(√gaha + a)	gahaṃ	the same — the option not taken
🚹①⨀(ratha + √kara + ṇvu)	rathakārako	a chariot-maker — finished in the next rule

---

570 (§622): Anakā yuṇvūnaṃ (ana, aka for yu, ṇvu) utsarga

Kaccāyana

§622 (570): Anakā yu ṇvūnaṃ`ana`, `aka` for `yu`, `ṇvu`

Analysis

Kaccāyana states the replacements of yu and ṇvu near the end of his chapter (§622); Buddhappiya cites the rule the moment the first ṇvu word is to be completed, and uses only its aka half here — the ana half serves the yu words of 591 (§533): Sadda ku dha ca la ma ṇḍa ttha rucādīhi yu and 596 (§547): Nandādīhi yu. His gloss sends the reader back to kumbhakāro for the rest of the derivation (sesaṃ kumbhakārasaddasamaṃ) and then works through the ṇvu words: with an object (rathakārako, annadāyako, lokanāyako) and without (kārako, dāyako, nāyako, sāvako, lāvako, pāvako, bhāvako, upāsako, gāhako), the feminines by the ā of §237 (176): Itthīyamato āpaccayo with the a of aka turned to i by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca (annadāyikā, kārikā), and the āya, āva of the vowel roots by 564 (§593): Ākārantānamāyo and §515 (541): Te āvāyā kārite. The words from roots in c and j (pācako, yājako) lead into the prohibition of the next rule. There is no option marker.

Yuṇvu iccetesaṃ paccayānaṃ ana aka iccete ādesā hontīti akādeso. Sesaṃ kumbhakārasaddasamaṃ, rathakārako. Tathā annaṃ dadātīti annadāyako, ‘‘ākārantānamāyo’’ti āyādeso, ‘‘itthiyamato āpaccayo’’ti āpaccayo, ‘‘tesu vuddhī’’tiādinā akārassa ikāro, annadāyikā kaññā, annadāyakaṃ kulaṃ. Lokaṃ netīti lokanāyako, vineti satteti vināyako, ‘‘te āvāyā kārite’’ti āyādeso.

The suffixes yu and ṇvu are replaced by ana and aka; so aka replaces [ṇvu]. The rest is as for the word kumbhakāro: rathakārako. Likewise “he gives food” (annaṃ dadāti) — annadāyako, with āya by 564 (§593): Ākārantānamāyo; [in the feminine] the suffix ā by §237 (176): Itthīyamato āpaccayo, and the a becomes i by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the like: annadāyikā kaññā; annadāyakaṃ kulaṃ. “He leads the world” (lokaṃ neti) — lokanāyako; “he trains beings” (vineti satte) — vināyako, with āya by §515 (541): Te āvāyā kārite.

	ratha + aṃ, √kara + ṇvu	rule
→	kar + (ṇ)vu	§621, §523
→	k(a→ā)r + vu	§483
→	kār + (vu→aka)	§622
→	kāraka + si	§601, §55
→	rathaṃ + kāraka (compound)	§327, §316
→	ratha + (aṃ) + kāraka	§317, §318
→	rathakāraka + si	§601, §55
→	rathakāraka + (si→o)	§104
→	rathakārako

	anna + aṃ, √dā + ṇvu	rule
→	d(ā→āya) + (ṇ)vu	§593, §523
→	dāya + (vu→aka)	§622
→	dāy + (a) + aka	§83
→	annaṃ + dāyaka (compound)	§327, §316
→	anna + (aṃ) + dāyaka	§317, §318
→	annadāyaka + ā	§237
→	annadāy(a→i)k + (a) + ā	§404, §83
→	annadāyikā + si	§220
→	annadāyikā

The si of the feminine in ā is elided by §220 (74): Sesato lopaṃ gasipi.

Akammūpapade karotīti kārako, kārikā, kārakaṃ. Dadātīti dāyako, dāyikā, dāyakaṃ. Netīti nāyako, nāyikā, nāyakaṃ. Bhagavato ovādānusāsaniṃ asuṇi, suṇāti, suṇissatīti vā sāvako, sāvikā, āvādeso. Lunātīti lāvako. Pu pavane, punātīti pāvako, bhavatīti bhāvako, upāsatīti upāsako, upāsikā. Gaṇhātīti gāhako.

Without an object as accompanying word: “he does” (karoti) — kārako, kārikā, kārakaṃ. “He gives” — dāyako, dāyikā, dāyakaṃ. “He leads” — nāyako, nāyikā, nāyakaṃ. “He heard, hears, or will hear the Blessed One’s advice and instruction” (bhagavato ovādānusāsaniṃ asuṇi, suṇāti, suṇissati) — sāvako (“a disciple”), sāvikā, with the replacement āva [§515]. “He reaps” (lunāti) — lāvako. The root pu in the sense of purifying: “it purifies” (punāti) — pāvako (“fire”); “he develops” (bhavati) — bhāvako; “he attends” (upāsati) — upāsako, upāsikā. “He seizes” (gaṇhāti) — gāhako.

	√su + ṇvu	rule
→	s(u→o) + (ṇ)vu	§483, §523
→	s(o→āva) + vu	§515
→	sāva + (vu→aka)	§622
→	sāv + (a) + aka	§83
→	sāvaka + si	§601, §55
→	sāvaka + (si→o)	§104
→	sāvako

Pacatīti pācako. Ayaji, yajati, yajissatīti vā yājako. Ettha hi ‘‘kagā cajāna’’nti cajānaṃ kagatte sampatte –

“He cooks” (pacati) — pācako. “He sacrificed, sacrifices, or will sacrifice” (ayaji, yajati, yajissati) — yājako. For here, when the change of c and j to k and g would follow by 554 (§623): Kagā cajānaṃ —

Examples

lemma	inflected	meaning
🚹①⨀(ratha + √kara + ṇvu)	rathakārako	a chariot-maker
🚹①⨀(anna + √dā + ṇvu)	annadāyako	a giver of food
🚺①⨀(anna + √dā + ṇvu + ā)	annadāyikā kaññā	a girl who gives food
🚻①⨀(anna + √dā + ṇvu)	annadāyakaṃ kulaṃ	a family that gives food
🚹①⨀(loka + √nī + ṇvu)	lokanāyako	the leader of the world
🚹①⨀(vi + √nī + ṇvu)	vināyako	a guide: he trains beings
🚹①⨀(√kara + ṇvu)	kārako	a doer
🚺①⨀(√kara + ṇvu + ā)	kārikā	(the same, feminine)
🚻①⨀(√kara + ṇvu)	kārakaṃ	(the same, neuter)
🚹①⨀(√dā + ṇvu)	dāyako	a giver
🚺①⨀(√dā + ṇvu + ā)	dāyikā	(the same, feminine)
🚻①⨀(√dā + ṇvu)	dāyakaṃ	(the same, neuter)
🚹①⨀(√nī + ṇvu)	nāyako	a leader
🚺①⨀(√nī + ṇvu + ā)	nāyikā	(the same, feminine)
🚻①⨀(√nī + ṇvu)	nāyakaṃ	(the same, neuter)
🚹①⨀(√su + ṇvu)	sāvako	a disciple: he hears the Blessed One’s instruction
🚺①⨀(√su + ṇvu + ā)	sāvikā	(the same, feminine)
🚹①⨀(√lū + ṇvu)	lāvako	a reaper
🚹①⨀(√pu + ṇvu)	pāvako	fire: it purifies
🚹①⨀(√bhū + ṇvu)	bhāvako	one who develops
🚹①⨀(upa + √āsa + ṇvu)	upāsako	a lay follower: he attends
🚺①⨀(upa + √āsa + ṇvu + ā)	upāsikā	(the same, feminine)
🚹①⨀(√gaha + ṇvu)	gāhako	one who seizes
🚹①⨀(√paca + ṇvu)	pācako	a cook
🚹①⨀(√yaja + ṇvu)	yājako	a sacrificer

---

571 (§618): Na kagattaṃ cajā ṇvumhi (c, j do not become k, g before ṇvu) apavada

Kaccāyana

§618 (571): Na ka gattaṃ ca jāṇvumhi`c`, `j` do not become `k`, `g` before `ṇvu`

Analysis

Kaccāyana’s prohibition stands in his fifth section (§618); Buddhappiya cites it at the point where pācako and yājako would otherwise fall under 554 (§623): Kagā cajānaṃ, and reads the rule as it stands (Na kagattaṃ cajā ṇvumhi, against the CST’s vatthaṃ in Kaccāyana’s sutta list, as the Kaccāyana page notes). The na is a prohibition (paṭisedha), not an option marker: the change simply does not take place (paṭisiddhattā na bhavati). The rest of his gloss collects the ṇvu words that need some further remark. janako, khanako, samako, gamako, damako take no vuddhi: he refers this to the vā of §484 (542): Ghaṭādīnaṃ vā, which he glossed at 542 (§484): Ghaṭādīnaṃ vā as a vavatthitavibhāsā — a restricted option whose asanta domain, where the vuddhi “does not exist”, is exactly this group of roots (Boundaries and Domains §3.2). vadhako has vadha for hana by §592 (503): Vadho vā sabbattha, ghātako and goghātako have ghāta by §591 (544): Hanassa ghāto; rundhako has the nasal of §446 (509): Rudhādito niggahitapubbañca and, ending in a conjunct, no vuddhi; kāyako has āya for the e of kī (§515 (541): Te āvāyā kārite).

Dhātvantabhūtā cakārajakārā kakāragakārattaṃ nāpajjante ṇvuppaccaye pareti paṭisiddhattā na bhavati.

Root-final c and j do not become k and g when the suffix ṇvu follows; so, being prohibited, [the change] does not take place.

	√paca + ṇvu	rule
→	pac + (ṇ)vu	§621, §523
→	p(a→ā)c + vu	§483
→	pāc + (vu→aka)	§622
→	pāc + aka, the c kept	§618
→	pācaka + si	§601, §55
→	pācaka + (si→o)	§104
→	pācako

Jana janane, janetīti janako, janikā, ‘‘ghaṭādīnaṃ vā’’ti ettha vāggahaṇena vuddhi na hoti. Evaṃ khanatīti khanako, sametīti samako, gametīti gamako, dametīti damako, ahani, hanti, hanissatīti vā vadhako, ‘‘vadho vā sabbatthā’’ti hanassa vadhādeso, hantīti ghātako², ‘‘hanassa ghāto’’ti ṇvumhi ghātādeso, gāvo hanatīti goghātako, rundhatīti rundhako, niggahītāgamo, saṃyogantattā na vuddhi hoti. Evaṃ bhuñjatīti bhuñjako, kiṇātīti kāyako, pāletīti pālako, pūjetīti pūjako.

The root jana in the sense of producing: “he begets” (janeti) — janako, janikā; by the word vā in §484 (542): Ghaṭādīnaṃ vā there is no vuddhi. So “he digs” (khanati) — khanako; “he pacifies” (sameti) — samako; “he sends” (gameti) — gamako; “he tames” (dameti) — damako; “he killed, kills, or will kill” (ahani, hanti, hanissati) — vadhako, with vadha for hana by §592 (503): Vadho vā sabbattha; “he kills” (hanti) — ghātako, with ghāta before ṇvu by §591 (544): Hanassa ghāto; “he kills cattle” (gāvo hanati) — goghātako; “he obstructs” (rundhati) — rundhako, with the niggahīta augment, and no vuddhi because [the root then] ends in a conjunct. So “he eats” (bhuñjati) — bhuñjako; “he buys” (kiṇāti) — kāyako; “he protects” (pāleti) — pālako; “he honours” (pūjeti) — pūjako.

Examples

lemma	inflected	meaning
🚹①⨀(√paca + ṇvu)	pācako	a cook: the c kept
🚹①⨀(√yaja + ṇvu)	yājako	a sacrificer: the j kept
🚹①⨀(√jana + ṇvu)	janako	a begetter, a father — no vuddhi
🚺①⨀(√jana + ṇvu + ā)	janikā	a mother
🚹①⨀(√khana + ṇvu)	khanako	a digger
🚹①⨀(√samu + ṇvu)	samako	one who pacifies
🚹①⨀(√gamu + ṇvu)	gamako	one who sends
🚹①⨀(√damu + ṇvu)	damako	a tamer
🚹①⨀(√hana + ṇvu)	vadhako	a killer — vadha for hana
🚹①⨀(√hana + ṇvu)	ghātako	a killer — ghāta for hana
🚹①⨀(go + √hana + ṇvu)	goghātako	a butcher: he kills cattle
🚹①⨀(√rudha + ṇvu)	rundhako	one who obstructs — no vuddhi before the conjunct
🚹①⨀(√bhuja + ṇvu)	bhuñjako	an eater
🚹①⨀(√kī + ṇvu)	kāyako	a buyer
🚹①⨀(√pāla + ṇvu)	pālako	a protector
🚹①⨀(√pūja + ṇvu)	pūjako	one who honours

---

572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca (ana, ānana, aka, ānanaka for yu and ṇvu after nuda etc., and after causatives) apavada

Kaccāyana

§641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca`ana`, `ānana`, `aka`, `ānanaka` for `yu` and `ṇvu` after `nuda` etc., and after causatives

Analysis

An Uṇādi rule of Kaccāyana (§641), brought in here as the special provision beside 570 (§622): Anakā yuṇvūnaṃ: after nuda and the like, and after a causative stem, yu and ṇvu have the four replacements ana, ānana, aka, ānanaka, of which Buddhappiya uses here the two for ṇvu — aka (panūdako, sūdako, and the causative agents āṇāpako, dāpako, kārāpako) and ānanaka (jānanako, sañjānanako). The ca extends the rule to roots with causative suffixes (sakāritehi ca), and the verse draws from that extension the lesson already used at 560 (§578): Bhujādīnamanto no dvi ca: if yu and ṇvu are replaced after a causative, then kicca and kita suffixes are added to stems ending in a root-suffix (dhātuppaccaya) at all — the compound kiccakitthambhavo of the verse stands for kiccakitasambhavo, shortened for the metre. His remarks add the lengthening of nuda and the elision of the causative before ānanaka by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and the last block turns to the third suffix of 568, tu, restating that as a kita suffix it denotes the agent everywhere. There is no option marker; antassa is carried into the next rule.

Nudādīhi dhātūhi, sakāritehi ca dhātūhi paresaṃ yuṇvuppaccayānaṃ yathākkamaṃ ana ānana aka ānanaka iccete ādesā honti.

After the roots nuda and the like, and after roots with causative suffixes, the suffixes yu and ṇvu that follow are replaced, in order, by ana, ānana, aka and ānanaka.

Ettha hi –

For on this [there is the verse]:

Sakāritehi yuṇvūnaṃ, kāriyassa vidhānato;
Kiccakitthambhavo dhātu-ppaccayehipi vediyo.

Because an operation on yu and ṇvu is prescribed after [roots] with causatives,
the arising of kicca and kita [suffixes] from roots with derivative suffixes too is to be understood.

Nuda khepe papubbo, panudi, panudati, panudissatīti vā atthe ṇvuppaccayo, tassiminā akādeso, ‘‘kvaci dhātū’’tiādinā nudissa dīgho, panūdako.

The root nuda in the sense of dispelling, with the prefix pa: in the sense “he dispelled, dispels, or will dispel” (panudi, panudati, panudissati), the suffix ṇvu, replaced by aka by this rule; the [u of] nuda is lengthened by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like: panūdako.

	pa + √nuda + ṇvu	rule
→	nud + (ṇ)vu	§621, §523
→	nud + (vu→aka)	§641
→	n(u→ū)daka	§517
→	panūdaka + si	§601, §55
→	panūdaka + (si→o)	§104
→	panūdako

Sūda paggharaṇe, sūdatīti sūdako. Ñā avabodhane, aññāsi, jānāti, jānissatīti vā atthe ṇvuppaccayo, tassānena ānanakādeso, ‘‘ñāssa jājaṃnā’’ti jādeso, saralopādi, jānanako.

The root sūda in the sense of oozing: “it oozes” (sūdati) — sūdako (“a cook”). The root ñā in the sense of understanding: in the sense “he knew, knows, or will know” (aññāsi, jānāti, jānissati), the suffix ṇvu, replaced by ānanaka by this rule; jā for ñā by §470 (514): Ñāssa jā jaṃ nā; elision of the vowel and the rest: jānanako.

	√ñā + ṇvu	rule
→	ñā + (ṇ)vu	§523
→	ñā + (vu→ānanaka)	§641
→	(ñā→jā) + ānanaka	§470
→	j + (ā) + ānanaka	§12
→	jānanaka + si	§601, §55
→	jānanaka + (si→o)	§104
→	jānanako

Sakāritehi pana āṇa pesane, āṇāpesi, āṇāpeti, āṇāpessatīti vā atthe ‘‘sabbato ṇvutvāvī vā’’ti ṇvuppaccayo, tassiminā akādeso, saralopādi, āṇāpako, saññāpetīti saññāpako, sañjānanako, ettha ānanakādeso, ‘‘kvaci dhātū’’tiādinā kāritalopo. Tathā dāpetīti dāpako, ‘‘anakā yuṇvūna’’nti akādeso, patiṭṭhāpetīti patiṭṭhāpako, nibbānaṃ sampāpetīti nibbānasampāpako, kārāpetīti kārāpako, kārāpikā iccādi.

After roots with causatives: the root āṇa in the sense of commanding: in the sense “he commanded, commands, or will command” (āṇāpesi, āṇāpeti, āṇāpessati), the suffix ṇvu by 568 (§527): Sabbato ṇvu tvāvī vā, replaced by aka by this rule, elision of the vowel and the rest: āṇāpako; “he makes known” (saññāpeti) — saññāpako, sañjānanako, the latter with the replacement ānanaka and elision of the causative by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like. Likewise “he causes to give” (dāpeti) — dāpako, with aka by 570 (§622): Anakā yuṇvūnaṃ; “he establishes” (patiṭṭhāpeti) — patiṭṭhāpako; “he brings to nibbāna” (nibbānaṃ sampāpeti) — nibbānasampāpako; “he causes to be done” (kārāpeti) — kārāpako, kārāpikā, and so on.

	√āṇa + ṇāpe + ṇvu	rule
→	āṇ + (ṇ)āpe + (ṇ)vu	§523
→	āṇāpe + (vu→aka)	§641
→	āṇāp + (e) + aka	§83
→	āṇāpaka + si	§601, §55
→	āṇāpaka + (si→o)	§104
→	āṇāpako

Tuppaccaye akāsi, karoti, karissatīti vā atthe ‘‘sabbato ṇvutvāvī vā’’ti tuppaccayo, so ca kitasaññattā ṇvuppaccayo viya sabbattha kattariyeva bhavati.

With the suffix tu: in the sense “he did, does, or will do” (akāsi, karoti, karissati), the suffix tu by 568 (§527): Sabbato ṇvu tvāvī vā; and it, having the name kita, is like the suffix ṇvu in the sense of the agent only, everywhere.

‘‘Antassā’’ti vattate.

The word antassa (“of the final”) continues [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(pa + √nuda + ṇvu)	panūdako	one who dispels
🚹①⨀(√sūda + ṇvu)	sūdako	a cook
🚹①⨀(√ñā + ṇvu)	jānanako	one who knows — ānanaka for ṇvu
🚹①⨀(√āṇa + ṇāpe + ṇvu)	āṇāpako	one who commands
🚹①⨀(saṃ + √ñā + ṇāpe + ṇvu)	saññāpako	one who makes known, who convinces
🚹①⨀(saṃ + √ñā + ṇāpe + ṇvu)	sañjānanako	the same — ānanaka, the causative elided
🚹①⨀(√dā + ṇāpe + ṇvu)	dāpako	one who causes to give
🚹①⨀(pati + √ṭhā + ṇāpe + ṇvu)	patiṭṭhāpako	one who establishes
🚹①⨀(nibbāna + saṃ + pa + √āpa + ṇāpe + ṇvu)	nibbānasampāpako	one who brings to nibbāna
🚹①⨀(√kara + ṇāpe + ṇvu)	kārāpako	one who causes to be done
🚺①⨀(√kara + ṇāpe + ṇvu + ā)	kārāpikā	(the same, feminine)

---

573 (§619): Karassa ca tattaṃ tusmiṃ (and the r of kara becomes t before tu) apavada

Kaccāyana

§619 (573): Karassa ca tattaṃ tusmiṃand the `r` of `kara` becomes `t` before `tu`

Analysis

Kaccāyana’s rule stands in his fifth section (§619), next to the Tuṃ tuna tabbesu vā that Buddhappiya used at 549; here it comes where the tu words begin, the third of the four suffixes of 568 (§527): Sabbato ṇvu tvāvī vā, with antassa carried from 572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca. Where Kaccāyana’s vutti gives the ca no work, Buddhappiya reads it as extending the change to bhara and the like (casaddena bharādīnañca): bhattā, hattā. He derives kattā to the end through §199 (158): Satthupitādīnamā sismiṃ silopo ca, takes takkattā as a compound of the sixth form ⑥ (where Kaccāyana’s vutti allows either taṃ karoti or tassa kattā), and then runs through the -tu agents of some twenty roots with their special changes — 560 (§578): Bhujādīnamanto no dvi ca for vattā, bhottā; 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na for gantā, khantā, hantā, mantā; the augment i for bujjhitā, bhavitā, saritā — the causatives in -etā/-ayitā, and the fourth suffix āvī (bhayadassāvī, inflected like daṇḍī, feminine bhayadassāvinī by §240 (193): Pati bhikkhurājīkārantehi inī). There is no option marker; the ca is an extension. The last block leads with sāsa into the r-marked tu suffixes.

Kara iccetassa dhātussa antassa rakārassa takārattaṃ hoti tuppaccaye pare. Casaddena bharādīnañca, tato nāmamiva kate syādyuppatti, ‘‘satthupitādīnamā sismiṃ silopo cā’’ti āttaṃ, silopo, tassa kattā takkattā, chaṭṭhīsamāso. Tathā bharatīti bhattā.

The final r of the root kara becomes t when the suffix tu follows. By the word ca, [the same happens to the final] of bhara and the like. Then, [the word] being treated as a noun, si and the rest are added; ā [for the u] and elision of si by §199 (158): Satthupitādīnamā sismiṃ silopo ca: kattā. “The doer of that” (tassa kattā) — takkattā, a compound of the sixth form ⑥. Likewise “he supports” (bharati) — bhattā (“a husband, a master”).

	√kara + tu	rule
→	ka(r→t) + tu	§619
→	kattu + si	§601, §55
→	katt(u→ā) + si	§199
→	kattā

	√bhara + tu	rule
→	bha(r→t) + tu	§619 (ca)
→	bhattu + si	§601, §55
→	bhatt(u→ā) + si	§199
→	bhattā

Hara haraṇe, haratīti hattā, bhindatīti bhettā, bheditā vā, chindatīti chettā, dadātīti dātā, bhojanassa dātā³ bhojanadātā, sandahatīti sandhātā, avaci, vacati, vakkhatīti vā vattā, ‘‘bhujādīnamanto no dvi cā’’ti dhātvantalopo, dvittañca, bhuñjatīti bhottā, abujjhi, bujjhati, bujjhissatīti vā bujjhitā, yakārikārāgamā, jānātīti ñātā, jinātīti jetā, suṇātīti sotā, gaṇhātīti gahetā, bhavatīti bhavitā, saratīti saritā, gacchatīti gantā. ‘‘Gama khana hanādīnaṃ tuṃ tabbādīsu na’’iti dhātvantassa nattaṃ. Evaṃ khanatīti khantā, hanatīti hantā, maññatīti mantā, pāletīti pāletā, pālayitā.

The root hara in the sense of carrying: “he carries” (harati) — hattā; “he breaks” (bhindati) — bhettā, or bheditā; “he cuts” (chindati) — chettā; “he gives” (dadāti) — dātā; “the giver of food” (bhojanassa dātā) — bhojanadātā; “he joins together” (sandahati) — sandhātā; “he spoke, speaks, or will speak” (avaci, vacati, vakkhati) — vattā, with elision of the root’s final and doubling by 560 (§578): Bhujādīnamanto no dvi ca; “he eats” (bhuñjati) — bhottā; “he understood, understands, or will understand” (abujjhi, bujjhati, bujjhissati) — bujjhitā, with the [class suffix] ya and the augment i; “he knows” (jānāti) — ñātā; “he conquers” (jināti) — jetā; “he hears” (suṇāti) — sotā; “he takes” (gaṇhāti) — gahetā; “he becomes” (bhavati) — bhavitā; “he remembers” (sarati) — saritā; “he goes” (gacchati) — gantā, the root’s final becoming n by 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na. So “he digs” (khanati) — khantā; “he kills” (hanati) — hantā; “he thinks” (maññati) — mantā; “he protects” (pāleti) — pāletā, pālayitā.

	√vaca + tu	rule
→	va + (c) + tu	§578
→	va + (t→tt)u	§578
→	vattu + si	§601, §55
→	vatt(u→ā) + si	§199
→	vattā

	√gamu + tu	rule
→	ga(m→n) + tu	§596
→	gantu + si	§601, §55
→	gant(u→ā) + si	§199
→	gantā

Kārite bhāvetīti bhāvetā, bhāvayitā. Evaṃ sāretā, sārayitā, dāpetā, dāpayitā, hāpetā, hāpayitā, nirodhetā, nirodhayitā, bodhetā, bodhayitā, ñāpetā, ñāpayitā, sāvetā, sāvayitā, gāhetā⁴, gāhayitā, kāretā, kārayitā, kārāpetā, kārāpayitā iccādi.

With a causative: “he develops” (bhāveti) — bhāvetā, bhāvayitā. So sāretā, sārayitā (“one who reminds”); dāpetā, dāpayitā (“one who causes to give”); hāpetā, hāpayitā (“one who neglects”); nirodhetā, nirodhayitā (“one who makes cease”); bodhetā, bodhayitā (“one who awakens”); ñāpetā, ñāpayitā (“one who makes known”); sāvetā, sāvayitā (“one who announces”); gāhetā, gāhayitā (“one who makes take”); kāretā, kārayitā; kārāpetā, kārāpayitā (“one who causes to be done”), and so on.

Āvīpaccaye disa pekkhane, bhayaṃ apassi, passati, passissatīti vā atthe āvīpaccayo, ‘‘kvaci dhātū’’tiādinā disassa dassādeso, bhayadassāvī, bhayadassāvino iccādi daṇḍīva neyyaṃ. Itthiyaṃ bhayadassāvinī. Napuṃsake bhayadassāvi cittaṃ.

With the suffix āvī: the root disa in the sense of seeing: in the sense “he saw, sees, or will see danger” (bhayaṃ apassi, passati, passissati), the suffix āvī; dassa for disa by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like: bhayadassāvī, bhayadassāvino, and so on, to be inflected like daṇḍī. In the feminine bhayadassāvinī; in the neuter bhayadassāvi cittaṃ.

	bhaya + aṃ, √disa + āvī	rule
→	(disa→dassa) + āvī	§517
→	dass + (a) + āvī	§83
→	bhayaṃ + dassāvī (compound)	§327, §316
→	bhaya + (aṃ) + dassāvī	§317, §318
→	bhayadassāvī + si	§601, §220
→	bhayadassāvī

Sāsa anusiṭṭhimhi, sadevakaṃ lokaṃ diṭṭhadhammikādivasena sāsatīti atthe –

The root sāsa in the sense of instructing: in the sense “he instructs the world with its gods concerning the present life and the rest” (sadevakaṃ lokaṃ diṭṭhadhammikādivasena sāsati) —

Examples

lemma	inflected	meaning
🚹①⨀(√kara + tu)	kattā	a doer, the agent
🚹①⨀(ta + √kara + tu)	takkattā	the doer of that — a compound of ⑥
🚹①⨀(√bhara + tu)	bhattā	a husband, a master: he supports
🚹①⨀(√hara + tu)	hattā	a carrier
🚹①⨀(√bhida + tu)	bhettā	a breaker
🚹①⨀(√bhida + tu)	bheditā	(the same, with the augment i)
🚹①⨀(√chida + tu)	chettā	a cutter
🚹①⨀(√dā + tu)	dātā	a giver
🚹①⨀(bhojana + √dā + tu)	bhojanadātā	the giver of food
🚹①⨀(saṃ + √dhā + tu)	sandhātā	one who joins together, a reconciler
🚹①⨀(√vaca + tu)	vattā	a speaker
🚹①⨀(√bhuja + tu)	bhottā	an eater
🚹①⨀(√budha + tu)	bujjhitā	one who understands
🚹①⨀(√ñā + tu)	ñātā	a knower
🚹①⨀(√ji + tu)	jetā	a conqueror
🚹①⨀(√su + tu)	sotā	a hearer
🚹①⨀(√gaha + tu)	gahetā	a taker
🚹①⨀(√bhū + tu)	bhavitā	one who becomes
🚹①⨀(√sara + tu)	saritā	one who remembers
🚹①⨀(√gamu + tu)	gantā	one who goes
🚹①⨀(√khana + tu)	khantā	a digger
🚹①⨀(√hana + tu)	hantā	a killer
🚹①⨀(√mana + tu)	mantā	a thinker
🚹①⨀(√pāla + ṇe + tu)	pāletā	a protector
🚹①⨀(√pāla + ṇaya + tu)	pālayitā	(the same)
🚹①⨀(√bhū + ṇe + tu)	bhāvetā	one who develops
🚹①⨀(√bhū + ṇaya + tu)	bhāvayitā	(the same)
🚹①⨀(√sara + ṇe + tu)	sāretā	one who reminds
🚹①⨀(√dā + ṇāpe + tu)	dāpetā	one who causes to give
🚹①⨀(√hā + ṇāpe + tu)	hāpetā	one who neglects
🚹①⨀(ni + √rudha + ṇe + tu)	nirodhetā	one who makes cease
🚹①⨀(√budha + ṇe + tu)	bodhetā	one who awakens
🚹①⨀(√ñā + ṇāpe + tu)	ñāpetā	one who makes known
🚹①⨀(√su + ṇe + tu)	sāvetā	one who announces
🚹①⨀(√gaha + ṇe + tu)	gāhetā	one who makes take
🚹①⨀(√kara + ṇe + tu)	kāretā	one who causes to do
🚹①⨀(√kara + ṇāpe + tu)	kārāpetā	one who causes to be done
🚹①⨀(bhaya + √disa + āvī)	bhayadassāvī	one who sees danger
🚹①⨂(bhaya + √disa + āvī)	bhayadassāvino	(the same, plural)
🚺①⨀(bhaya + √disa + āvī + inī)	bhayadassāvinī	(the same, feminine)
🚻①⨀(bhaya + √disa + āvī)	bhayadassāvi cittaṃ	a mind that sees danger

---

574 (§566): Sāsādīhi ratthu (ratthu after sāsa and the like) apavada

Kaccāyana

§566 (574): Sāsādīhi ratthu`ratthu` after `sāsa` and the like

Analysis

Kaccāyana gives the three r-marked tu suffixes in his second section (§566–§568); Buddhappiya sets them immediately after the tu words (574–576), since satthā, pitā, mātā inflect exactly like kattā. The analysis of satthā he supplies at the end of 573 (§619): Karassa ca tattaṃ tusmiṃ — “he instructs the world with its gods concerning this life and the rest” — is the commentaries’ etymology of the Teacher’s title, fuller than Kaccāyana’s sāsatīti satthā, and he drops the vutti’s second gloss from hiṃsati. His gloss lists the steps in order: elision of the root’s final with the r by 558 (§539): Ramhi ranto rādi no, elision of the vowel, treatment as a noun, si, then the ā and the loss of si by §199 (158): Satthupitādīnamā sismiṃ silopo ca, with the plural satthāro by §200 (159): Aññesvārattaṃ and §205 (160): Tato yonamo tu. There is no option marker.

Sāsa iccevamādīhi dhātūhi ratthuppaccayo hoti.

After the roots sāsa and the like the suffix ratthu is added.

‘‘Ramhi ranto rādi no’’ti rādilopo, saralopādi, nāmabyapadeso, syādyuppatti, āttaṃ, silopo. Satthā, satthāro.

By 558 (§539): Ramhi ranto rādi no [the root’s final] together with the r is elided; elision of the vowel and the rest; treatment as a noun; si and the rest are added; ā [for the u] and elision of si: satthā; satthāro.

	√sāsa + ratthu	rule
→	sā + (s) + (r)atthu	§539
→	s + (ā) + atthu	§12
→	satthu + si	§601, §55
→	satth(u→ā) + si	§199
→	satthā

	satthu + yo (①⨂)	rule
→	satth(u→ār) + yo	§200
→	satthār + (yo→o)	§205
→	satthāro

Pā rakkhaṇe, puttaṃ pātīti atthe –

The root pā in the sense of protecting: in the sense “he protects the son” (puttaṃ pāti) —

Examples

lemma	inflected	meaning
🚹①⨀(√sāsa + ratthu)	satthā	the Teacher: he instructs the world with its gods
🚹①⨂(√sāsa + ratthu)	satthāro	teachers

---

575 (§567): Pādito ritu (ritu after pā) apavada

Kaccāyana

§567 (575): Pātitoritu`ritu` after `pā`

Analysis

Buddhappiya’s sutta reads Pādito ritu, “after pā and the like”, where Kaccāyana has Pātito ritu, “after pāti”, the root named by its finite form; his gloss accordingly speaks of a group of roots (dhātuggaṇato) and brings dhītā under this rule — Kaccāyana’s vutti derives it under the next one with ritu paccayo ca. The steps are those of satthā: the r and the root’s final go by 558 (§539): Ramhi ranto rādi no, the vowel by §12 (13): Sarā sare lopaṃ, and dhītā lengthens its i by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. The etymology of dhītā, “she is supported by mother and father”, is Kaccāyana’s. There is no option marker; the māna lead-in belongs to the next rule.

Pā iccevamādito dhātuggaṇato rituppaccayo hoti, rādilopo saralopādi. Pitā. Dhara dhāraṇe, mātāpitūhi dharīyatīti dhītā, ‘‘kvaci dhātū’’tiādinā ikārassa dīgho.

After the group of roots pā and the like the suffix ritu is added; elision [of the root’s final] with the r, elision of the vowel and the rest: pitā (“father”). The root dhara in the sense of supporting: “she is supported by mother and father” (mātāpitūhi dharīyati) — dhītā (“daughter”), with lengthening of the i by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like.

	√pā + ritu	rule
→	pā + (r)itu	§539
→	p + (ā) + itu	§12
→	pitu + si	§601, §55
→	pit(u→ā) + si	§199
→	pitā

	√dhara + ritu	rule
→	dha + (r) + (r)itu	§539
→	dh + (a) + itu	§12
→	dh(i→ī)tu	§517
→	dhītu + si	§601, §55
→	dhīt(u→ā) + si	§199
→	dhītā

Māna pūjāyaṃ, dhammena puttaṃ mānetīti atthe –

The root māna in the sense of honouring: in the sense “she honours the son with Dhamma” (dhammena puttaṃ māneti) —

Examples

lemma	inflected	meaning
🚹①⨀(√pā + ritu)	pitā	the father: he protects the son
🚺①⨀(√dhara + ritu)	dhītā	the daughter: she is supported by mother and father

---

576 (§568): Mānādīhi rātu (rātu after māna and the like) apavada

Kaccāyana

§568 (576): Mānādīhi rātu`rātu` after `māna` and the like

Analysis

The rule follows ritu as in Kaccāyana. Buddhappiya names bhāsa beside māna in the gloss, so that the ādi has a second member, and — having given dhītā under 575 (§567): Pādito ritu — omits the vutti’s ritu paccayo ca. mātā and bhātā are derived like satthā: the root’s final and the r go by 558 (§539): Ramhi ranto rādi no, the two ā become one by §12 (13): Sarā sare lopaṃ, and the inflection is that of §199 (158): Satthupitādīnamā sismiṃ silopo ca. The etymologies are Kaccāyana’s. There is no option marker. With visa the sutta leads into the ṇa words without an object, which Buddhappiya has held back until all four suffixes of 568 were done.

Māna bhāsa iccevamādīhi dhātūhi rātuppaccayo hoti, rādilopo, mātā. Bhāsa viyattiyaṃ vācāyaṃ, pubbe bhāsatīti bhātā iccādi.

After the roots māna, bhāsa and the like the suffix rātu is added; elision [of the root’s final] with the r: mātā (“mother”). The root bhāsa in the sense of articulate speech: “he speaks first” (pubbe bhāsati) — bhātā (“brother”), and so on.

	√māna + rātu	rule
→	mā + (n) + (r)ātu	§539
→	m + (ā) + ātu	§12
→	mātu + si	§601, §55
→	māt(u→ā) + si	§199
→	mātā

Visa pavesane papubbo, pāvisi, pavisati, pavisissatīti vā atthe –

The root visa in the sense of entering, with the prefix pa: in the sense “he entered, enters, or will enter” (pāvisi, pavisati, pavisissati) —

Examples

lemma	inflected	meaning
🚺①⨀(√māna + rātu)	mātā	the mother: she honours the son with Dhamma
🚹①⨀(√bhāsa + rātu)	bhātā	the brother: he speaks first

---

577 (§528): Visa ruja padādito ṇa (ṇa after visa, ruja, pada and the like [without a preceding object]) apavada

Kaccāyana

§528 (577): Visa ruja padādito ṇa`ṇa` after `visa`, `ruja`, `pada` and the like [without a preceding object]

Analysis

In Kaccāyana this rule follows Sabbato ṇvu tvāvī vā directly (§528); Buddhappiya defers it until the ṇvu, tu, āvī and r-marked tu words are all done, so that the ṇa words without an object form a group of their own (577–583) before the general bhāva rule. His gloss repeats what he said of ṇvu — the suffix is kita, hence agent (563 (§624): Kattari kita), and takes the causative treatment of 553 (§621): Kāritaṃ viya ṇānubandho — and works through Kaccāyana’s examples with the rule each needs: g for j by 554 (§623): Kagā cajānaṃ (rogo), the shape phassa and the absence of vuddhi before a conjunct for phasso, k for c in oko, ghāta for hana by §591 (544): Hanassa ghāto in upaghāto. phusa is glossed in the passive as well as the active (phusanti vā tena sampayuttā, “or the states conjoined with it touch”), and aya twice (ayati, ayati ito, “it goes”, “it comes from here”). There is no option marker. The ranja lead-in goes to the next two rules, which contrast raṅgo and rāgo.

Visa ruja pada iccevamādīhi dhātūhi paro ṇappaccayo hotīti ṇappaccayo. So ca kitasaññattā kattari bhavati, kāritabyapadesaṇalopavuddhiyo, paveso.

After the roots visa, ruja, pada and the like the suffix ṇa comes; so the suffix ṇa. And it, having the name kita, is in the sense of the agent; treatment as a causative, elision of the ṇ and vuddhi: paveso (“entering”).

	pa + √visa + ṇa	rule
→	vis + (ṇ)a	§621, §523
→	v(i→e)s + a	§483
→	pavesa + si	§601, §55
→	pavesa + (si→o)	§104
→	paveso

Tathā ruja roge, aruji, rujati, rujissatīti vā rogo, ‘‘kagācajāna’’nti jakārassa gakāro, uppajjatīti uppādo. Phusa phusane, aphusi, phusati, phusissati, phusanti vā tena sampayuttāti phasso, ‘‘kvaci dhātū’’tiādinā phusassa phasso, saṃyogantattā na vuddhi. Bhavatīti bhāvo. Uca samavāye, ucatīti oko, cakārassa kakāro. Aya gatimhi, ayi, ayati, ayissati, ayati vā itoti āyo. Budha avagamane, sammā bujjhatīti sambodho, āharatīti āhāro, upahanatīti upaghāto, ‘‘hanassa ghāto’’ti ghātādeso.

Likewise the root ruja in the sense of afflicting: “it afflicted, afflicts, or will afflict” (aruji, rujati, rujissati) — rogo (“disease”), with g for the j by 554 (§623): Kagā cajānaṃ; “it arises” (uppajjati) — uppādo. The root phusa in the sense of touching: “it touched, touches, will touch”, or “the [states] conjoined with it touch” (aphusi, phusati, phusissati, phusanti vā tena sampayuttā) — phasso (“contact”), phassa for phusa by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like, and no vuddhi, as [the root then] ends in a conjunct. “It comes to be” (bhavati) — bhāvo. The root uca in the sense of gathering: “it gathers” (ucati) — oko (“an abode”), with k for the c. The root aya in the sense of going: “it went, goes, will go”, or “it comes from here” (ayi, ayati, ayissati, ayati vā ito) — āyo (“income”). The root budha in the sense of understanding: “he fully understands” (sammā bujjhati) — sambodho; “it brings” (āharati) — āhāro (“food”); “it strikes” (upahanati) — upaghāto, with ghāta by §591 (544): Hanassa ghāto.

	√ruja + ṇa	rule
→	ruj + (ṇ)a	§621, §523
→	r(u→o)j + a	§483
→	ro(j→g)a	§623
→	roga + si	§601, §55
→	roga + (si→o)	§104
→	rogo

	√phusa + ṇa	rule
→	phus + (ṇ)a	§621, §523
→	(phus→phass) + a	§517
→	phassa + si	§601, §55
→	phassa + (si→o)	§104
→	phasso

Ranja rāge, ranjatīti atthe ṇappaccayo.

The root ranja in the sense of colouring: in the sense “it colours” (ranjati), the suffix ṇa —

Examples

lemma	inflected	meaning
🚹①⨀(pa + √visa + ṇa)	paveso	entering, an entrance
🚹①⨀(√ruja + ṇa)	rogo	disease: it afflicts
🚹①⨀(u + √pada + ṇa)	uppādo	arising
🚹①⨀(√phusa + ṇa)	phasso	contact: it touches
🚹①⨀(√bhū + ṇa)	bhāvo	a state: it comes to be
🚹①⨀(√uca + ṇa)	oko	an abode
🚹①⨀(√aya + ṇa)	āyo	income: it comes in
🚹①⨀(saṃ + √budha + ṇa)	sambodho	full awakening
🚹①⨀(ā + √hara + ṇa)	āhāro	food: it brings [the body along]
🚹①⨀(upa + √hana + ṇa)	upaghāto	a blow, injury

---

578 (§607): Niggahīta saṃyogādi no (n heading a conjunct becomes niggahīta) utsarga

Kaccāyana

§607 (578): Niggahita saṃyogādino`n` heading a conjunct becomes `niggahīta`

Analysis

Kaccāyana opens his fifth section with this rule (§607); Buddhappiya cites it at raṅgo, the first word that needs it, and sets it before the ranja rule of §590 so that the agent noun raṅgo and the action noun rāgo stand side by side. His gloss adds the two steps Kaccāyana’s examples presuppose — the niggahīta becomes ṅ before g by §31 (49): Vaggantaṃ vā vagge, and the j becomes g by 554 (§623): Kagā cajānaṃ — and, by leaving out the vuddhi, the fact that a root ending in a conjunct has none (§483 (527): Asaṃyogantassa vuddhi kārite). There is no option marker; the rule is general and obligatory.

Saṃyogasmiṃ ādibhūto nakāro niggahītamāpajjate. Niggahītassa vaggantattaṃ, jakārassa gattaṃ, raṅgo.

The n that stands at the beginning of a conjunct becomes niggahīta. The niggahīta becomes the nasal of the group; the j becomes g: raṅgo (“colour, dye”).

	√ranja + ṇa	rule
→	ranj + (ṇ)a	§621, §523
→	ra + (n→ṃ) + ja	§607
→	raṃ + (j→g)a	§623
→	ra + (ṃ→ṅ) + ga	§31
→	raṅga + si	§601, §55
→	raṅga + (si→o)	§104
→	raṅgo

Example

lemma	inflected	meaning
🚹①⨀(√ranja + ṇa)	raṅgo	colour, dye: it colours — the agent sense, no vuddhi

---

579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu (nj of ranja becomes j before a ṇ suffix, in the senses of action and instrument) apavada

Kaccāyana

§590 (579): Ṇamhiranjassa jo bhāvakaraṇesu`nj` of `ranja` becomes `j` before a `ṇ` suffix, in the senses of action and instrument

Analysis

Kaccāyana opens his fourth section with this rule (§590) and gives the agent raṅgo as its counter-example; Buddhappiya, having just derived raṅgo, cites it for rāgo and then goes further than the vutti in two ways. The verse reads the word karaṇe of the sutta as a sign (ñāpaka): if the replacement is prescribed for the instrument sense, the suffix ṇa must be available in a kāraka other than the agent — which is how he then admits pādo, patodo, jāro, dāro (instrument), bhogo, bhāgo, lābho (object), vighāto (source) and vihāro, ārāmo (place). And by splitting the rule into Ṇamhi ranjassa jo, without bhāvakaraṇesu, he obtains rāgo in the agent sense as well (“it itself is coloured”), so that Kaccāyana’s ranjatīti raṅgo is no longer the only agent form. The ṇamhi that governs 564 (§593): Ākārantānamāyo and the next rules is this sutta’s. There is no option marker; ṇa is carried on.

Ranja iccetassa dhātussa antabhūtassa njassa jakārādeso hoti bhāvakaraṇa iccetesvatthesu vihite ṇakāravatippaccaye pare.

The final nj of the root ranja is replaced by j when a suffix carrying ṇ, prescribed in the senses of bhāva (the action itself) and karaṇa (the instrument), follows.

Ettha hi –

For on this [there is the verse]:

Ṇamhi ranjassa karaṇe, jādesassa vidhānato;
Akattaripi viññeyyo, kārake ṇassa sambhavoti.

Because the replacement j is prescribed for ranja before a ṇ-suffix in the sense of the instrument,
it is to be understood that the suffix ṇa arises in a kāraka other than the agent too.

Ranjanti anenāti rāgo, rañjīyati anenāti vā rāgo, sayaṃ rañjatītipi rāgo. ‘‘Ṇamhi ranjassa jo’’ti yogavibhāgena jakāro. Pajjate anenāti pādo, patujjate anenāti patodo, jarīyati anenāti jāro. Evaṃ dāro. Tathā kammādīsu, bhujjatīti bhogo. Evaṃ bhāgo, bhāro, labbhatīti lābho, voharīyatīti vohāro, dīyatīti dāyo, vihaññati etasmāti vighāto, viharanti etthāti vihāro, āramanti etasminti ārāmo. Evaṃ papāto iccādi.

“They are dyed by it” (ranjanti anena) — rāgo (“passion”); or “one is coloured by it” (rañjīyati anena) — rāgo; and also “it itself is coloured” (sayaṃ rañjati) — rāgo, with the j by splitting the rule into Ṇamhi ranjassa jo. “One goes by it” (pajjate anena) — pādo (“a foot”); “one is goaded by it” (patujjate anena) — patodo (“a goad”); “one is worn out by him” (jarīyati anena) — jāro (“a paramour”). So dāro (“a wife”). Likewise in the senses of the object and the rest: “it is enjoyed” (bhujjati) — bhogo. So bhāgo, bhāro; “it is obtained” (labbhati) — lābho; “it is transacted” (voharīyati) — vohāro; “it is given” (dīyati) — dāyo; “one is struck down by it” (vihaññati etasmā) — vighāto; “they dwell in it” (viharanti ettha) — vihāro; “they delight in it” (āramanti etasmiṃ) — ārāmo. So papāto (“a precipice”), and so on.

	√ranja + ṇa (in the sense of the instrument)	rule
→	ra + (nj→j) + (ṇ)a	§590, §523
→	r(a→ā)j + a	§621, §483
→	rā(j→g)a	§623
→	rāga + si	§601, §55
→	rāga + (si→o)	§104
→	rāgo

With the nasal gone the root no longer ends in a conjunct, so the vuddhi that raṅgo lacked is made here.

‘‘Ṇa’’iti vattate.

The word ṇa continues [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(√ranja + ṇa)	rāgo	passion: they are dyed by it (instrument); it colours (agent)
🚹①⨀(√pada + ṇa)	pādo	a foot: one goes by it
🚹①⨀(pa + √tuda + ṇa)	patodo	a goad: one is goaded by it
🚹①⨀(√jara + ṇa)	jāro	a paramour: one is worn out by him
🚹①⨀(√dara + ṇa)	dāro	a wife
🚹①⨀(√bhuja + ṇa)	bhogo	enjoyment, property: it is enjoyed (object)
🚹①⨀(√bhaja + ṇa)	bhāgo	a share
🚹①⨀(√bhara + ṇa)	bhāro	a burden
🚹①⨀(√labha + ṇa)	lābho	gain: it is obtained
🚹①⨀(vi + ava + √hara + ṇa)	vohāro	usage, trade: it is transacted
🚹①⨀(√dā + ṇa)	dāyo	a gift: it is given
🚹①⨀(vi + √hana + ṇa)	vighāto	distress: one is struck down by it (source)
🚹①⨀(vi + √hara + ṇa)	vihāro	a dwelling: they dwell in it (place)
🚹①⨀(ā + √ramu + ṇa)	ārāmo	a park: they delight in it (place)
🚹①⨀(pa + √pata + ṇa)	papāto	a precipice

---

580 (§529): Bhāve ca (and ṇa in the sense of the action itself) utsarga

Kaccāyana

§529 (580): Bhāve caand `ṇa` in the sense of the action itself

Analysis

In Kaccāyana Bhāve ca follows Visa ruja padādito ṇa at once (§528–§529); Buddhappiya interposes the two ranja rules, so that rāgo in the senses of instrument and action is in hand before the general rule for the action sense, and then gives that rule with ṇa carried from 579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu. His gloss is the vutti’s (bhāvatthe bhāvābhidheyye dhātūhi), and his examples are Kaccāyana’s pāko, cāgo, yāgo, yogo, bhāgo with bhāvo, seko, soko, rāgo added, each glossed both by the impersonal verb and by the action noun (paccate, pacanaṃ vā pāko) and each needing k or g for its final by 554 (§623): Kagā cajānaṃ. The Kaccāyana page footnotes the CST’s pāto from this passage. ca extends ṇa, so far an agent suffix, to the action sense; there is no option marker. The last block leads with daha into 581 (§614): Dahassa do laṃ, and the closing sentence names its governing words: ṇamhi and vā — the vā being the one Kaccāyana’s §614 takes from §613 (583): Gahassa ghara ṇe vā, Buddhappiya’s 583 (§613): Gahassa ghara ṇe vā.

Bhāvatthe bhāvābhidheyye dhātūhi ṇappaccayo hoti. Bhūyate, bhavanaṃ vā bhāvo, paccate, pacanaṃ vā pāko, ‘‘kagā cajāna’’nti kādeso.

In the sense of bhāva, when the action itself is to be expressed, the suffix ṇa comes after roots. “There is being”, or “being” (bhūyate, bhavanaṃ) — bhāvo; “it is cooked”, or “cooking” (paccate, pacanaṃ) — pāko, with k [for the c] by 554 (§623): Kagā cajānaṃ.

	√paca + ṇa	rule
→	pac + (ṇ)a	§621, §523
→	p(a→ā)c + a	§483
→	pā(c→k)a	§623
→	pāka + si	§601, §55
→	pāka + (si→o)	§104
→	pāko

Sica paggharaṇe, secanaṃ seko. Suca soke, socanaṃ soko. Caja hānimhi, acajjittha, cajjate, cajjissate, cajanaṃ vā cāgo. Yaja devapūjāsaṅgatikaraṇadānesu, ijjittha, ijjate, ijjissate, yajanaṃ vā yāgo, yuñjanaṃ yogo. Bhaja sevāyaṃ, abhajjittha, bhajjate, bhajjissate, bhajanaṃ vā bhāgo, arajjittha, rajjate, rajjissate, rajanaṃ vā rāgo, jassa gakāro.

The root sica in the sense of pouring: “sprinkling” (secanaṃ) — seko. The root suca in the sense of grieving: “grieving” (socanaṃ) — soko. The root caja in the sense of giving up: “it was given up, it is given up, it will be given up”, or “giving up” (acajjittha, cajjate, cajjissate, cajanaṃ) — cāgo. The root yaja in the senses of worshipping the gods, associating and giving: “it was sacrificed, it is sacrificed, it will be sacrificed”, or “sacrificing” (ijjittha, ijjate, ijjissate, yajanaṃ) — yāgo; “yoking” (yuñjanaṃ) — yogo. The root bhaja in the sense of resorting to: “it was shared, it is shared, it will be shared”, or “sharing” (abhajjittha, bhajjate, bhajjissate, bhajanaṃ) — bhāgo; “it was dyed, it is dyed, it will be dyed”, or “dyeing” (arajjittha, rajjate, rajjissate, rajanaṃ) — rāgo, with g for the j.

	√caja + ṇa	rule
→	caj + (ṇ)a	§621, §523
→	c(a→ā)j + a	§483
→	cā(j→g)a	§623
→	cāga + si	§601, §55
→	cāga + (si→o)	§104
→	cāgo

Daha bhasmīkaraṇe, pariḍayhittha, pariḍayhati, pariḍayhissati, pariḍayhanaṃ vāti atthe ṇappaccayo.

The root daha in the sense of reducing to ashes: in the sense “it was burnt all round, it is burnt all round, it will be burnt all round”, or “burning all round” (pariḍayhittha, pariḍayhati, pariḍayhissati, pariḍayhanaṃ), the suffix ṇa —

‘‘Ṇamhi, vā’’ti ca vattate.

And the words ṇamhi and vā continue [into the next rule].

Examples

lemma	inflected	meaning
🚹①⨀(√bhū + ṇa)	bhāvo	being, a state (bhūyate, bhavanaṃ)
🚹①⨀(√paca + ṇa)	pāko	cooking (paccate, pacanaṃ)
🚹①⨀(√sica + ṇa)	seko	sprinkling
🚹①⨀(√suca + ṇa)	soko	grief
🚹①⨀(√caja + ṇa)	cāgo	giving up, generosity
🚹①⨀(√yaja + ṇa)	yāgo	sacrifice
🚹①⨀(√yuja + ṇa)	yogo	yoking, application
🚹①⨀(√bhaja + ṇa)	bhāgo	sharing, a share
🚹①⨀(√ranja + ṇa)	rāgo	dyeing, passion
🚹①⨀(pari + √daha + ṇa)	paridāho	burning all round, fever — finished in the next rule

---

581 (§614): Dahassa do laṃ (Optionally ḷ for the d of daha [before ṇa]) apavada

Kaccāyana

§614 (581): Dahassa do ḷaṃOptionally `ḷ` for the `d` of `daha` [before `ṇa`]

Analysis

This is the Kitakappaccayantanaya, the run of kita suffixes that began at 561 (§524): Dhātuyā kammādimhi ṇo, and Buddhappiya is in the middle of the words made with ṇa: 577 (§528): Visa ruja padādito ṇa gave ṇa to the agent without an object before the root, 579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu and 580 (§529): Bhāve ca extended it to the instrument and to the action itself, and 580 closed with pariḷāho half made (pariḍayhanaṃ vāti atthe ṇa ppaccayo), the word for the burning that the root daha names. The change of its d to ḷ is what that word still needs, so a rule the Kaccāyana keeps for the miscellany of root changes at the end of its chapter (§614) is brought here, and the two that follow, 582 (§594): Purasamupaparīhi karotissa khakharā vā tappaccayesu ca and 583 (§613): Gahassa ghara ṇe vā, are root changes before ṇa in the same way, each introduced by the word it serves.

The Kaccāyana vutti gives only paridahanaṃ pariḷāho and the counter-example. Buddhappiya has already named the root (daha bhasmīkaraṇe, “daha in the sense of reducing to ashes”) and analysed the word in three tenses of the passive, pariḍayhittha, pariḍayhati, pariḍayhissati, before adding pariḍayhanaṃ vā: pariḷāho is what is burnt in any of the three times, or the burning itself, a ṇa word of the object or of the action. After the two forms he appends two further ṇa words of the action from roots ending in nj, bhaṅgo and saṅgo, to show the n of the conjunct becoming niggahīta by 578 (§607): Niggahīta saṃyogādi no, and then sets up saṅkhāro, from saṃ + kara with ṇa in the sense of the object or the instrument by §528 or of the action by §529, as the word the next rule will finish. The CST prints the sutta and its gloss with a dental l (laṃ, lattaṃ); the Kaccāyana’s text of the rule and Buddhappiya’s own example pariḷāho have the retroflex ḷ, and the gloss is corrected below.

The sutta has no vā. Buddhappiya carries one in together with ṇamhi (‘‘ṇamhi, vā’’ti ca vattate, the last words of 580). ṇamhi is that of 579 (§590); the vā must come by a frog’s leap (maṇḍūkagati) from the last rule that stated one, 569 (§629): Gahassupadhasse vā, because the rule that supplies it in the Kaccāyana’s order, Gahassa ghara ṇe vā (§613), stands after this one in his (583). He states no domain for it: both forms are given as good Pāli, pariḷāho, paridāho, and the vā is an open option, a vikappa in the terms of Ruiz-Falqués, Boundaries and Domains §2.3.

Daha iccetassa dhātussa da kāro ḷattamāpajjate⁵ ṇa ppaccaye pare vā. Pariḷāho, paridāho. Bhanja avamaddane, bhañjanaṃ bhaṅgo. Sanja saṅge, sañjanaṃ saṅgo, nassa niggahītaṃ.

The letter d of the root daha optionally becomes ḷ when the suffix ṇa follows: pariḷāho, [or, the option not taken,] paridāho. [Likewise with ṇa in the sense of the action:] bhanja, in the sense of crushing — bhañjanaṃ, “breaking”, is bhaṅgo; sanja, in the sense of clinging — sañjanaṃ, “clinging”, is saṅgo; the n [heading the conjunct nj] becomes niggahīta.

Examples

lemma	inflected	meaning
🚹①⨀(pari + √daha + ṇa)	pariḷāho	burning all round: fever, the heat of passion (pariḍayhanaṃ)
🚹①⨀(pari + √daha + ṇa)	paridāho	the same, with the d kept
🚹①⨀(√bhanja + ṇa)	bhaṅgo	breaking (bhañjanaṃ)
🚹①⨀(√sanja + ṇa)	saṅgo	clinging, attachment (sañjanaṃ)

	pari + √daha + ṇa	rule
→	pari + daha + ṇa	§523
→	pari + (d→ḷ)aha + a	§614
→	pari + ḷ(a→ā)ha + a	§621, §483
→	pari + ḷāha + a	§83
→	pariḷāha + (si→o)	§104
→	pariḷāho

	√bhanja + ṇa	rule
→	bhanja + ṇa	§521, §523
→	bhan(j→g) + a	§623
→	bha(n→ṃ)ga	§607
→	bha(ṃ→ṅ)ga	§31
→	bhaṅga + (si→o)	§104
→	bhaṅgo

The ṇ of the suffix is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ after calling for the vuddhi of §621 (553): Kāritaṃ viya ṇānubandho and §483 (527): Asaṃyogantassa vuddhi kārite; bhanja and sanja end in a conjunct and take none. Their j becomes g before the ṇ-marked suffix by §623 (554): Ka gā ca jānaṃ, the n becomes niggahīta by §607 (578): Niggahita saṃyogādino, and the niggahīta the nasal of the g group by §31 (49): Vaggantaṃ vā vagge. saṅgo is one of the Buddha’s names for sensual pleasure:

‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ
(16A6 1.3.3: Bhayasutta)
🚹①⨀(√sanja + ṇa) 🔼(iti) 🚹⓪⨂(bhikkhu) 🚹⑥⨂(kāma) 🚻①⨀(eta) 🚻①⨀(adhivacana)
attachment | thus | bhikkhus | of sensual pleasures | this | is a designation

Paccayehi saṅgamma karīyati, saṅkharīyati tena vāti atthe visarujapadā dinā, saṅkharaṇanti atthe ‘‘bhāve cā’’ti vā ṇa ppaccayo.

In the sense “it is made (karīyati) by its conditions coming together (paccayehi saṅgamma)” [the object], or “by it [something] is put together (saṅkharīyati tena)” [the instrument], the suffix ṇa is added by 577 (§528): Visa ruja padādito ṇa and the rules that follow it; or in the sense saṅkharaṇaṃ, “putting together” [the action], by 580 (§529): Bhāve ca.

‘‘Ṇamhī’’ti vattate.

“ṇamhi” (before a ṇ-marked suffix) continues [into the next rule].

---

582 (§594): Purasamupaparīhi karotissa khakharā vā tappaccayesu ca (Optionally kha, khara for kara after pura, saṃ, upa, pari, before ta and before a ṇ suffix) apavada

Kaccāyana

§594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesucaOptionally `kha`, `khara` for `kara` after `pura`, `saṃ`, `upa`, `pari`, before `ta` and before a `ṇ` suffix

Analysis

In the Kaccāyana this rule heads the three changes of kara (§594–§596) that follow the ta-suffix rules, and its vutti illustrates both halves at once, purakkhato and saṅkhato with ta, parikkhāro and saṅkhāro with ṇa. Buddhappiya splits it by the word: he reaches the rule here from saṅkhāro, the ṇa word that the last block of 581 (§614): Dahassa do laṃ analysed in three senses, and gives only the ṇa forms (saṅkhāro, parikkhāro, purekkhāro); the ta forms, purakkhato, saṅkhato, upakkhato, parikkhato, he derives when the past suffix has been taught, under 632 (§587): Rakāro ca in the Atīta section, quoting this rule by its wording.

His gloss adds two remarks the Kaccāyana vutti does not make. First, the plural tappaccayesu is a bahuvacananiddesa, a statement in the plural, and so covers not ta alone but tuṃ, tvā and the other suffixes beginning with t. Second, the vuddhi of saṅkhāro needs a justification: §483 (527): Asaṃyogantassa vuddhi kārite lengthens the vowel of a root, and khara is not a root but a substitute for one. It counts as the root, he says, ṭhānopacārena dhātuvohārato, “by being spoken of as the root through transfer from the place it fills”, the general principle that a substitute takes over the status of what it replaces. He also carries ṇamhi down from 579 (‘‘ṇamhī’’ti vattate at the end of 581), which is what the sutta’s ca joins to tappaccayesu, and after the rule he adds the ṇa words lobho, doso, moho, glossed in three ways each to show the instrument, the agent and the action that §528 and §529 allow, before setting up gharaṃ for the next rule.

The option marker is vā, and Buddhappiya answers Vā ti kiṃ? with upakāro: not a second shape of saṅkhāro but another word in which kara stays. The option therefore does not make saṅkhāro and a form with k interchangeable; it lets other words of the same build keep the root, so that in effect the vā is settled word by word — obligatory (nicca) in saṅkhāro, parikkhāro, purekkhāro, inapplicable (asanta) in upakāro — which is how a vavatthitavibhāsā, a restricted option, works (Ruiz-Falqués, Boundaries and Domains §2.3, §3.2). He does not use the term here, though; the Kaccāyana page’s description of his reading rests on the counter-example alone.

Pura saṃ upa pari iccetehi parassa karoti ssa dhātussa kha khara iccete ādesā honti vā ta ppaccaye, ṇa ppaccaye ca pare. ‘‘Tappaccayesū’’ti bahuvacananiddesena tuṃ tvā dīsupi. Dhātvādesassāpi ṭhānopacārena dhātuvohārato ‘‘asaṃyogantassa vuddhi kārite’’ti vuddhi, saṅkhāro. Evaṃ parikkhāro, purekkhāro.

After pura, saṃ, upa and pari, the root karoti (kara, “to do, to make”) is optionally replaced by kha and khara when the suffix ta follows, and (ca) when a ṇ-marked suffix follows. Because tappaccayesu is stated in the plural, [the replacements are made] before tuṃ, tvā and the like as well. Since even a substitute for a root is spoken of as the root, by transfer from the place it fills (ṭhānopacāra), there is vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite: saṅkhāro. In the same way parikkhāro, purekkhāro.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √kara + ṇa)	saṅkhāro	a formation: what is put together by its conditions; the putting together
🚹①⨀(pari + √kara + ṇa)	parikkhāro	a requisite: what fits one out all round
🚹①⨀(pure + √kara + ṇa)	purekkhāro	putting in front: honouring, attending (not attested in the Tipiṭaka)

	saṃ + √kara + ṇa	rule
→	saṃ + (kara→khara) + ṇa	§594
→	saṃ + khara + ṇa	§523
→	saṃ + kh(a→ā)ra + a	§621, §483
→	saṃ + khāra + a	§83
→	sa(ṃ→ṅ)khāra	§31
→	saṅkhāra + (si→o)	§104
→	saṅkhāro

	pari + √kara + ṇa	rule
→	pari + (kara→khara) + ṇa	§594, §523
→	pari + kh(a→ā)ra + a	§483, §83
→	pari + (kh→kkh)āra	§28
→	parikkhāra + (si→o)	§104
→	parikkhāro

The ṇ is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ, the final a of the substitute before the suffix vowel by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; after saṃ the niggahīta becomes ṅ by §31 (49): Vaggantaṃ vā vagge, after the vowel of pari and pure the kh is doubled by §28 (40): Para dvebhāvo ṭhāne. purekkhāro has the first member in the shape pure, “in front”, the form in which the word pura is used.

Vā ti kiṃ? Upakāro.

Counter-example

By saying vā (optionally) the replacement is not made in every word of this build: upakāro, “help, service”, keeps kara and takes the ordinary vuddhi of a ṇ-marked suffix.

lemma	inflected	meaning
🚹①⨀(upa + √kara + ṇa)	upakāro	help, service; a helper

	upa + √kara + ṇa	rule
→	upa + kara + ṇa	§523
→	upa + k(a→ā)ra + a	§483, §83
→	upakāra + (si→o)	§104
→	upakāro

Lubha giddhimhi, lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Dusa appītimhi, dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. Muha vecitte, muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho iccādi kattukaraṇabhāvesu yathārahaṃ yojetabbaṃ.

lubha, in the sense of greed: “by it they are greedy (lubbhanti tena)”, or “it itself is greedy (sayaṃ lubbhati)”, or “it is mere being greedy (lubbhanamattaṃ eva)” — lobho, greed. dusa, in the sense of displeasure: “by it they are hostile”, or “it itself is hostile”, or “it is mere hostility” — doso, hatred. muha, in the sense of confusion: “by it they are confused”, or “it itself is confused”, or “it is mere confusion” — moho, delusion. These and the like are to be construed as the instrument, the agent or the action itself, as each allows.

Examples

The three glosses of each word are the three senses the ṇa rules give: tena, “by it”, the instrument and sayaṃ, “itself”, the agent by 577 (§528): Visa ruja padādito ṇa and 579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu; -mattaṃ eva, “the mere …”, the action by 580 (§529): Bhāve ca. In each the root vowel u takes vuddhi to o before the ṇ-marked suffix (§621, §483).

lemma	inflected	meaning
🚹①⨀(√lubha + ṇa)	lobho	greed
🚹①⨀(√dusa + ṇa)	doso	hatred
🚹①⨀(√muha + ṇa)	moho	delusion

taṇhā avijjā lobho doso moho
(27Ne 2: Uddesavāra)
🚺①⨀(taṇhā) 🚺①⨀(avijjā) 🚹①⨀(√lubha + ṇa) 🚹①⨀(√dusa + ṇa) 🚹①⨀(√muha + ṇa)
craving | ignorance | greed | hatred | delusion

Gaha upādāne, gayhatīti atthe visarujapadā dinā kammani ṇa ppaccayo.

gaha, in the sense of taking: in the sense “it is taken (gayhati)” the suffix ṇa is added in the sense of the object by 577 (§528): Visa ruja padādito ṇa and the rules that follow it — [and then the next rule applies].

---

583 (§613): Gahassa ghara ṇe vā (Optionally ghara for gaha before ṇa) apavada

Kaccāyana

§613 (583): Gahassa ghara ṇe vāOptionally `ghara` for `gaha` before `ṇa`

Analysis

In the Kaccāyana this rule stands one place before Dahassa do ḷaṃ and lends it its ṇe and vā; Buddhappiya has reversed the pair, because he orders these root changes by the words they serve, and gharaṃ, “a house”, a ṇa word of the object (gayhati, “it is taken”, the analysis with which 582 closed), comes after pariḷāho and saṅkhāro in his sequence. It is the last of the three ṇa changes before he turns to kvi at 584 (§530): Kvi ca.

His gloss adds saralopādi, the elision of the substitute’s final vowel before the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati “and the rest” (the noun inflections), and the two neuter forms gharaṃ, gharāni, where the Kaccāyana vutti has the same two words. His answer to Vā ti kiṃ? glosses gāho twice, gaṇhāti, “he grasps”, the agent, and gahaṇaṃ, “grasping”, the action.

The option marker vā is therefore an open option (vikappa, Ruiz-Falqués §2.3), but one between two derivatives rather than two spellings: gaha + ṇa gives gharaṃ with the replacement and gāho without it, and the two are different words with different senses. Buddhappiya states no domain and uses no term for it.

Gaha iccetassa dhātussa gharā deso hoti vā ṇa ppaccaye pare, saralopādi, gharaṃ, gharāni.

The root gaha (“to take, to grasp”) is optionally replaced by ghara when the suffix ṇa follows; the elision of the vowel and the rest [follow]: gharaṃ, gharāni.

Examples

lemma	inflected	meaning
🚻①⨀(√gaha + ṇa)	gharaṃ	a house: it is taken [as shelter] (gayhati)
🚻①⨂(√gaha + ṇa)	gharāni	houses

	√gaha + ṇa	rule
→	(gaha→ghara) + ṇa	§613
→	ghara + ṇa	§523
→	ghara + a	§83
→	ghara + (si→aṃ)	§601, §219
→	gharaṃ

	ghara + yo (①⨂)	rule
→	ghara + (yo→ni)	§217
→	ghar(a→ā)ni	§88
→	gharāni

The substitute brings its own vowel and takes no vuddhi. The word counts as a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca; the neuter takes aṃ for si by §219 (195): Siṃ and ni for yo by §217 (199): Yonaṃ ni napuṃsakehi, with the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ.

Vā ti kiṃ? Gaṇhāti, gahaṇaṃ vā gāho.

Counter-example

By saying vā (optionally) the replacement may be left unmade, and the same root and suffix then give gāho: “he grasps (gaṇhāti)”, the agent, or “grasping (gahaṇaṃ)”, the action, with the vuddhi of a ṇ-marked suffix.

lemma	inflected	meaning
🚹①⨀(√gaha + ṇa)	gāho	one who grasps; grasping, a grasp

	√gaha + ṇa	rule
→	gaha + ṇa	§523
→	g(a→ā)ha + a	§483, §83
→	gāha + (si→o)	§104
→	gāho

Sambhavatīti atthe –

In the sense “he comes into being (sambhavati)” — [the suffix of the next rule is added].

---

584 (§530): Kvi ca (and kvi [after all roots]) utsarga

Kaccāyana

§530 (584): Kvi caand `kvi` [after all roots]

Analysis

In the Kaccāyana Kvi ca follows Bhāve ca directly (§529, §530); Buddhappiya keeps the sequence, only interposing the three root changes before ṇa (581–583) that the ṇa words called for. With this rule the section moves from ṇa to the second of the suffixes that any root may take, kvi, and the words it forms — sambhū, whose analysis (sambhavatīti atthe) closed 583, then vibhū, abhibhū, sayambhū, sabhā, bhujago, lokavidū, īdiso — occupy the next four rules: 585 (§639): Kvilopo ca elides the suffix, 586 (§615): Dhātvantassa lopo kvimhi the root’s final, 587 (§616): Vidante ū and 588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca treat two special cases. The Kaccāyana had to leave two of these (§639, §642) to its Uṇādi chapter; Buddhappiya gathers them here.

The Kaccāyana vutti says only sabbadhātūhi kvipaccayo hoti and lists four words. Buddhappiya’s gloss adds the one thing a reader needs before the examples, the sense of the suffix: so ca kita saññattā kattari bhavati, “and it, being named kita, is used in the sense of the agent” — kita by 562 (§546): Aññe kita, agent by 563 (§624): Kattari kita. The ca of the sutta he takes, with the Kaccāyana vutti, as sabbadhātūhi, “after all roots”: it extends the reach of the suffix, not an option. There is no option marker. The words themselves he derives only once the suffix has been elided, under 585.

Sabbadhātūhi kvipaccayo hoti, so ca kita saññattā kattari bhavati.

After all roots the suffix kvi is added; and it, being named kita, is used in the sense of the agent.

Example

The suffix is never seen: the next rule elides the whole of it, and the word that 583 set up is finished there.

lemma	inflected	meaning
🚹①⨀(saṃ + √bhū + kvi)	sambhū	one who comes into being together (sambhavati); derived under 585

---

585 (§639): Kvilopo ca (and the elision of kvi; the words again formed as they stand) utsarga

Kaccāyana

§639 (585): Kvilopo caand the elision of `kvi`; the words again formed as they stand

Analysis

The Kaccāyana states the elision of kvi only in its Uṇādi chapter (§639), next to the rule that lets pabbajjā and the like stand as they are, and its vutti there gives fifteen words at once. Buddhappiya cannot form a single kvi word without it, so it follows 584 (§530): Kvi ca at once, and he distributes the words over the rules that shape them: the roots ending in a vowel here — bhū (sambhū, vibhū, abhibhū, sayambhū), dhū (sandhū), bhā (vibhā, pabhā, sabhā) — and the roots whose final consonant must first be elided under 586 (§615): Dhātvantassa lopo kvimhi, which the last line of this article introduces with bhujago.

His gloss reads the sutta as Kvino sabbassa lopo hoti, “the whole of kvi is elided”, and does not take up the ca, which the Kaccāyana vutti glosses puna ca nippajjante, “and [the words] are again formed as they stand”; the sabbassa carries his point, that nothing of the suffix survives. What he adds is the rest of the derivation, which the Kaccāyana leaves unsaid: a word ending in a kita suffix is treated as a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca (kitantattā nāmamiva katvā), the inflections si and the rest are added, and after the ū the si is elided by §220 (74): Sesato lopaṃ gasipi. For sabhā he offers two analyses, with saha (“together”) or with saṅgamma (“having assembled”, that is saṃ) as the first member and bhā (“shine”) or bhāsa (“speak”) as the root, and accounts for the shape by a replacement of saha by sa and, in the saṃ analysis, the elision of the niggahīta. There is no option marker.

Kvino sabbassa lopo hoti. Kitantattā nāmamiva katvā syā dyuppatti, si lopo, sambhū. Evaṃ vibhavatīti vibhū, abhibhū, sayambhū.

The whole of kvi is elided. Because [the word] ends in a kita suffix it is treated as a noun and the inflections si and the rest are added; si is elided: sambhū. In the same way “he exists eminently (vibhavati)”, vibhū; abhibhū; sayambhū.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √bhū + kvi)	sambhū	one who comes into being together (sambhavati)
🚹①⨀(vi + √bhū + kvi)	vibhū	one who exists eminently (visesena bhavati), a lord
🚹①⨀(abhi + √bhū + kvi)	abhibhū	an overlord: he overcomes (abhibhavati)
🚹①⨀(sayaṃ + √bhū + kvi)	sayambhū	self-existent, self-become (sayaṃ bhavati): the Buddha

	saṃ + √bhū + kvi	rule
→	saṃ + bhū + kvi	§639
→	sa(ṃ→m)bhū + si	§31, §601
→	sambhū + si	§220
→	sambhū

The niggahīta of saṃ and sayaṃ becomes m before bh by §31 (49): Vaggantaṃ vā vagge. The words are inflected like abhibhū, whose paradigm the Nāmakaṇḍa sets out among the ū stems after 168 (§209): Pitādīnamasimhi, where sayambhū is listed with it.

saddhammaṭṭhitiko buddho, sayambhū aggapuggalo
(4V 1.7.6: Paṭippassambhetabbatecattālīsaka)
🚹①⨀(saddhammaṭṭhitika) 🚹①⨀(buddha) 🚹①⨀(sayaṃ + √bhū + kvi) 🚹①⨀(aggapuggala)
establishing the true Dhamma | the Buddha | self-become | the foremost person

Tathā dhū kampane, sandhunātīti sandhū. Bhā dittimhi, vibhātīti vibhā, pabhātīti pabhā, saha, saṅgamma vā bhanti, bhāsanti vā etthāti sabhā, saha ssa sā deso, niggahītalopo ca.

Likewise dhū, in the sense of shaking: “he shakes thoroughly (sandhunāti)”, sandhū. bhā, in the sense of shining: “it shines eminently (vibhāti)”, vibhā; “it shines forth (pabhāti)”, pabhā; “together (saha), or having assembled (saṅgamma), they shine here — or they speak (bhāsanti) here”, sabhā, an assembly hall; saha is replaced by sa, and [in the other analysis] the niggahīta is elided.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √dhū + kvi)	sandhū	one who shakes thoroughly
🚺①⨀(vi + √bhā + kvi)	vibhā	radiance
🚺①⨀(pa + √bhā + kvi)	pabhā	light
🚺①⨀(saha + √bhā + kvi)	sabhā	an assembly hall: they shine, or speak, together there

	saha + √bhā + kvi	rule
→	saha + bhā + kvi	§639
→	(saha→sa) + bhā	§571
→	sabhā + si	§601, §220
→	sabhā

	saṃ + √bhāsa + kvi	rule
→	saṃ + bhās + kvi	§615, §639
→	saṃ + bhā	§39
→	sabhā + si	§601, §220
→	sabhā

The replacement of saha by sa is one of the shapes accepted by direct statement (§571 (624): Paccayādaniṭṭhā nipātanā sijjhanti); in the analysis from bhāsa the root’s final s goes by §615 (586): Dhātvantassa lopo kvimhi and the niggahīta of saṃ before the consonant by §39 (54): Byañjane ca. The feminine ā stems keep their vowel and lose the si by §220.

Bhujena gacchatīti atthe kvi ppaccayo.

In the sense “it goes by its coils (bhujena gacchati)” the suffix kvi is added — [and the next rule applies].

---

586 (§615): Dhātvantassa lopo kvimhi (a root’s final consonant is elided before kvi) utsarga

Kaccāyana

§615 (586): Dhātvantassa lopo kvimhia root's final consonant is elided before `kvi`

Analysis

The Kaccāyana has this rule in the miscellany of root changes near the end of its chapter (§615), where the vutti gives bhujago, urago, turago, saṅkho. Buddhappiya places it where the words need it, straight after the elision of kvi, and makes it the home of every kvi word whose root ends in a consonant: the gamu words bhujago, urago, turago, khago, vihago, ago, nago; saṅkho from khanu and kuñjaro from ramu; and the whole family of -ja words from jana, “be born”, with the object of the birth as first member, kammajo, attajo, vārijo, paṅkajaṃ, dvijo, anujo, none of which the Kaccāyana treats.

His gloss names the first member of each word and its inflection: urasā, “on the breast” (③); turaṃ, “swiftly”, which he paraphrases sīghaṃ turitaturito; khe, “in the sky”, and vihāyase, “in the air” (⑦), the last shortened to viha by a replacement he states without a rule (vihādeso); and na, “not”, which gives ago with the a of §333 (344): Attaṃ nassa tappurise and nago without it — the mountain, or the tree, is “what does not go”. saṅkho he analyses in three tenses (saṅkhani, saṅkhanati, saṅkhanissati), as a kita word of all three times (546 (§550): Ṇādayo tekālikā). For the -ja words he names the kind of compound: with kammato jāto, “born from action”, a tappurisa of the fifth form, with vārimhi jāto, “born in the water”, one of the seventh, dvikkhattuṃ jāto, “born twice”, and pacchā jāto, “born after”, with an adverb first; the derivation is otherwise “the same as before” (purimasamaṃ). There is no option marker. In the CST the root khanu is glossed avadhāraṇe, which is corrected below to the avadāraṇe the Rūpasiddhi gives it elsewhere.

Dhātvantassa byañjanassa lopo hoti kvi ppaccaye pare. Kvilopo, bhujago. Evaṃ urasā gacchatīti urago, turaṃ sīghaṃ turitaturito gacchatīti turago, khe gacchatīti khago, vihāyase gacchatīti vihago, vihādeso, na gacchatīti ago, nago.

The final consonant of a root is elided when the suffix kvi follows. [Then] the elision of kvi: bhujago. In the same way “it goes on its breast (urasā)”, urago; “it goes turaṃ, that is swiftly, in great haste (turitaturito)”, turago; “it goes in the sky (khe)”, khago; “it goes in the air (vihāyase)”, vihago, with viha for vihāyasa; “it does not go (na gacchati)”, ago, nago.

Examples

lemma	inflected	meaning
🚹①⨀(bhuja + √gamu + kvi)	bhujago	a snake: it goes by its coils (bhujena gacchati)
🚹①⨀(ura + √gamu + kvi)	urago	a snake: it goes on its breast (urasā gacchati)
🚹①⨀(tura + √gamu + kvi)	turago	a horse: it goes swiftly (turaṃ gacchati)
🚹①⨀(kha + √gamu + kvi)	khago	a bird: it goes in the sky (khe gacchati)
🚹①⨀(vihāyasa + √gamu + kvi)	vihago	a bird: it goes in the air (vihāyase gacchati)
🚹①⨀(na + √gamu + kvi)	ago	a mountain, a tree: it does not go (na gacchati)
🚹①⨀(na + √gamu + kvi)	nago	the same, with na kept

	kha + smiṃ, √gamu + kvi	rule
→	gam + kvi	§615
→	ga + kvi	§639
→	khe + ga (compound, ⑦)	§327
→	kha + smiṃ + ga	§317, §318
→	khaga + (si→o)	§601, §104
→	khago

	na + √gamu + kvi	rule
→	na + gam + kvi	§615, §639
→	(na→a) + ga	§333
→	aga + (si→o)	§104
→	ago

The first member of khago and vihago is a word in the seventh form joined by §327 (351): Amādayo parapadebhi, its inflection elided and its stem restored by §317 (332): Tesaṃ vibhattiyo lopā ca and §318 (333): Pakati cassa sarantassa; bhujago and urago have the third form. In ago the negative na becomes a by §333 (344): Attaṃ nassa tappurise; nago keeps it.

Khanu avadāraṇe⁶ saṃ pubbo, saṅkhani, saṅkhanati, saṅkhanissatīti vā saṅkho. Ramu kīḷāyaṃ, kuñje ramatīti kuñjaro. Jana janane, kammato jātoti atthe kvi ppaccayo, dhātvantassa lopādi purimasamaṃ, pañcamītappurisova viseso. Kammajo vipāko, kammajā paṭisandhi, kammajaṃ rūpaṃ. Evaṃ cittajaṃ, utujaṃ, āhārajaṃ, attajo putto. Vārimhi jāto vārijo. Evaṃ thalajo, paṅkajaṃ, jalajaṃ, aṇḍajaṃ, sirajaṃ, sattamīsamāso. Dvikkhattuṃ jāto dvijo, pacchā jāto anujo iccādi.

khanu, in the sense of digging, with saṃ before it: “it dug, digs or will dig thoroughly (saṅkhani, saṅkhanati, saṅkhanissati)”, saṅkho, a conch. ramu, in the sense of play: “it delights in the thicket (kuñje ramati)”, kuñjaro, an elephant. jana, in the sense of being born: in the sense “born from action (kammato jāto)” the suffix kvi is added; the elision of the root’s final and the rest are as before, the only difference being that the compound is a tappurisa of the fifth form: kammajo vipāko, “a result born of action”, kammajā paṭisandhi, “a rebirth-linking born of action”, kammajaṃ rūpaṃ, “matter born of action”. In the same way cittajaṃ, “born of mind”, utujaṃ, “born of temperature”, āhārajaṃ, “born of nutriment”, attajo putto, “a son born of oneself”. “Born in the water (vārimhi jāto)”, vārijo; in the same way thalajo, “born on land”, paṅkajaṃ, “born in the mud”, jalajaṃ, “born in water”, aṇḍajaṃ, “born from an egg”, sirajaṃ, “born on the head” — a compound of the seventh form. “Born twice (dvikkhattuṃ jāto)”, dvijo; “born after (pacchā jāto)”, anujo; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √khanu + kvi)	saṅkho	a conch: it digs itself in thoroughly
🚹①⨀(kuñja + √ramu + kvi)	kuñjaro	an elephant: it delights in the thicket
🚹①⨀(kamma + √jana + kvi)	kammajo vipāko	a result born of action
🚺①⨀(kamma + √jana + kvi)	kammajā paṭisandhi	a rebirth-linking born of action
🚻①⨀(kamma + √jana + kvi)	kammajaṃ rūpaṃ	matter born of action
🚻①⨀(citta + √jana + kvi)	cittajaṃ	born of mind
🚻①⨀(utu + √jana + kvi)	utujaṃ	born of temperature
🚻①⨀(āhāra + √jana + kvi)	āhārajaṃ	born of nutriment
🚹①⨀(atta + √jana + kvi)	attajo putto	a son born of oneself
🚹①⨀(vāri + √jana + kvi)	vārijo	born in the water: a fish, a lotus
🚹①⨀(thala + √jana + kvi)	thalajo	born on land
🚻①⨀(paṅka + √jana + kvi)	paṅkajaṃ	born in the mud: a lotus
🚻①⨀(jala + √jana + kvi)	jalajaṃ	born in water
🚻①⨀(aṇḍa + √jana + kvi)	aṇḍajaṃ	born from an egg
🚻①⨀(sira + √jana + kvi)	sirajaṃ	born on the head: hair
🚹①⨀(dvi + √jana + kvi)	dvijo	born twice: a bird, a brahmin
🚹①⨀(anu + √jana + kvi)	anujo	born after: a younger brother

	kamma + smā, √jana + kvi	rule
→	jan + kvi	§615
→	ja + kvi	§639
→	kammato + ja (compound, ⑤)	§327
→	kamma + smā + ja	§317, §318
→	kammaja + (si→o)	§601, §104
→	kammajo

	saṃ + √khanu + kvi	rule
→	saṃ + khan + kvi	§615, §639
→	sa(ṃ→ṅ)kha	§31
→	saṅkha + (si→o)	§601, §104
→	saṅkho

kammajā is the feminine of the same stem with the ā of §237 (176): Itthīyamato āpaccayo, kammajaṃ the neuter with the aṃ of §219 (195): Siṃ. The Niddesa’s four kinds of son begin with Buddhappiya’s attajo putto:

attajo putto, khettajo putto, dinnako putto, antevāsiko putto
(24Mn 1.10: Purābhedasuttaniddesa)
🚹①⨀(atta + √jana + kvi) 🚹①⨀(putta) 🚹①⨀(khetta + √jana + kvi) 🚹①⨀(putta) 🚹①⨀(dinnaka) 🚹①⨀(putta) 🚹①⨀(antevāsika) 🚹①⨀(putta)
born of oneself | a son | born in one’s field | a son | given | a son | a pupil | a son

seyyathāpi nāma kuñjaro saṭṭhihāyano
(9M 4.5: Cūḷasaccakasutta)
🔼(seyyathāpi) 🔼(nāma) 🚹①⨀(kuñja + √ramu + kvi) 🚹①⨀(saṭṭhihāyana)
just as | indeed | an elephant | sixty years old

Vida ñāṇe, lokaṃ avedīti atthe kvi ppaccayo.

vida, in the sense of knowing: in the sense “he knew the world (lokaṃ avedi)” the suffix kvi is added.

‘‘Kvimhī’’ti vattate.

“kvimhi” (before kvi) continues.

---

587 (§616): Vidante ū (ū inserted at the end of vida [before kvi]) apavada

Kaccāyana

§616 (587): Vidante ū`ū` inserted at the end of `vida` [before `kvi`]

Analysis

The Kaccāyana has this rule directly after Dhātvantassa lopo kvimhi (§615, §616), and Buddhappiya keeps the pair together (586, 587): the augment is what saves the d of vida from the elision the previous rule would otherwise make, since it comes between the root’s final and the kvi. It is the last of the plain kvi words before the -disa family of 588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca, which his last block introduces.

His gloss adds the two remaining steps, kvilopo (585 (§639): Kvilopo ca) and the finished word lokavidū, and, in the lead-in that closed 586, an analysis in the past tense, lokaṃ avedi, “he knew the world”, where the Kaccāyana vutti has the present lokaṃ vidati jānāti — a reminder that a kita word is of all three times (546 (§550): Ṇādayo tekālikā). The analysis of the -disa words that follows offers both an agent and an object reading, “one who saw, sees or will see him like this one” and “he who is seen like this one”, and the sentence dhātvantalope sampatte, “when the elision of the root’s final would apply”, names the rule that 588 sets aside. There is no option marker.

Vida dhātuno ante ū kārāgamo hoti kvi mhi, kvilopo. Lokavidū.

At the end of the root vida the letter ū is inserted (āgama) before kvi; [then] the elision of kvi: lokavidū.

Example

lemma	inflected	meaning
🚹①⨀(loka + √vida + kvi)	lokavidū	knower of the world: he knew the world (lokaṃ avedi), the Buddha

	loka + aṃ, √vida + kvi	rule
→	vid + (ū) + kvi	§616
→	vidū + kvi	§639
→	lokaṃ + vidū (compound, ②)	§327
→	loka + aṃ + vidū	§317, §318
→	lokavidū + si	§601, §220
→	lokavidū

The augment stands between the root’s d and the suffix, so the d is not elided by 586 (§615): Dhātvantassa lopo kvimhi. The ū stem is inflected like abhibhū, in whose company the Nāmakaṇḍa lists vidū (after 168 (§209): Pitādīnamasimhi).

Disa pekkhaṇe, imamiva naṃ apassi, passati, passissatīti, ayamiva dissatīti vā atthe kvi ppaccayo.

disa, in the sense of seeing: in the sense “one saw, sees or will see him (naṃ) like this one (imaṃ iva)”, or “he is seen (dissati) like this one (ayaṃ iva)”, the suffix kvi is added.

‘‘Dhātvantassa lopo kvimhī’’ti dhātvantalope sampatte –

When the elision of the root’s final by 586 (§615): Dhātvantassa lopo kvimhi would apply — [the next rule intervenes].

---

588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca (lengthened pronoun + disa, risa, dikkha, dī: īdiso, tādiso, kīdiso) apavada

Kaccāyana

§642 (588): I ya ta ma ki e sāna’mantassaro dīghaṃ kvaci du sa ssa guṇaṃ do raṃ sakkhī calengthened pronoun + `disa`, `risa`, `dikkha`, `dī`: `īdiso`, `tādiso`, `kīdiso`

Analysis

In the Kaccāyana this is an Uṇādi rule (§642), one of the long compound suttas that gather a whole family of words. Buddhappiya brings it into the kvi group, because for him the words of likeness — īdiso, “such as this”, yādiso, tādiso, mādiso, kīdiso, ediso, sādiso — are kvi derivatives of the root disa with a pronoun as the word before it (atthe kvi ppaccayo, the lead-in under 587), and the rule is an exception to 586 (§615): Dhātvantassa lopo kvimhi: where that rule would elide the root’s final, this one replaces it. His reading of the sutta differs from the Kaccāyana vutti’s in two words. He reads disassa, not dusassa, and takes guṇaṃ not as the vowel change of u to i but as guṇabhūtānaṃ, “of [the pronouns] that have become the subordinate member (guṇa)” of disa — the standard of comparison placed before the root (upamānupapadabhāvena); the lengthening applies to their final vowel. sakkhī ca he reads as three replacements of the root’s final (sa, kkha, ī), and do raṃ as r for the d.

The gloss then supplies what the Kaccāyana vutti only lists: the clipped shapes of the pronouns are each obtained nipātanena, by direct statement (§571 (624): Paccayādaniṭṭhā nipātanā sijjhanti) — i for ima, ma for amha, e for eta, sa for samāna — and are then lengthened by this rule; every word is given in three genders, the feminine in ā or ī; eta may also stand whole (ediso, etādiso vā); the sa of samāna is lengthened only optionally (tadantassa vā dīgho: sādiso, sadiso); and the ca extends the formation to any word before disa, tumhādiso, khandhādisā. He does not gloss the sutta’s kvaci at all: in his text it can only fall on the replacements r, kkha, ī and the shortening, which are not made in every word, and Ruiz-Falqués, Boundaries and Domains §4.1, counts Rūp 588 among the seven rules in which the role of kvaci is not transparent. The two vā of the gloss are ordinary open options (vikappa, §2.3): ediso beside etādiso, sādiso beside sadiso.

Ima ya ta amha kiṃ eta samāna iccetesaṃ sabbanāmānaṃ upamānupapadabhāvena disa ssa dhātussa guṇabhūtānaṃ anto saro dīgha māpajjate, disa iccetassa dhātussa antassa sa kkha ī iccete ādesā ca honti. Disa ssa da kāro ra kāramāpajjateti kvimhi dhātvantassa sa saddādesaṃ katvā kvilopādimhi ca kate i iti nipātanena ima saddassi kāre, tassiminā dīghe ca kate syā dyuppatti.

The final vowel of the pronouns ima, ya, ta, amha, kiṃ, eta and samāna, when they have become the subordinate member (guṇa) of the root disa by standing before it as the standard of comparison (upamāna-upapada), is lengthened; and the final of the root disa is replaced by sa, kkha and ī; [and] the d of disa becomes r. Accordingly: when before kvi the root’s final has been replaced by the sound sa, and the elision of kvi and the rest have been done; when ima has become i by the direct statement “i”; and when that [i] has been lengthened by this rule — the inflections si and the rest are added.

Īdiso puriso, īdisā kaññā, īdisī vā, īdisaṃ cittaṃ. Tathā yamiva naṃ passati, yo viya dissatīti vā yādiso, yādisā, yādisī, yādisaṃ. Tamiva naṃ passati, so viya dissatīti vā tādiso, tādisā, tādisī, tādisaṃ. Mamiva naṃ passati, ahaṃ viya so dissatīti vā mādiso, mādisā, mādisī, mādisaṃ, ma iti nipātanena amha saddassa ma saddādeso. Kimiva naṃ passati, ko viya dissatīti vā kīdiso, kīdisā, kīdisī, kīdisaṃ. Etamiva naṃ passati, eso viya dissatīti vā ediso, etādiso vā, edisā, edisī, edisaṃ, e iti nipātanena eta saddassa e kāro. Samānaṃ katvā naṃ passati, samāno viya dissatīti sādiso, sadiso, sa iti nipātanena samāna ssa sā deso, tadantassa vā dīgho, sādisā, sādisī, sadisā, sadisī, sādisaṃ, sadisaṃ.

īdiso puriso, “such a man”, īdisā kaññā or īdisī, “such a girl”, īdisaṃ cittaṃ, “such a mind”. Likewise “one sees him like which one (yaṃ iva)”, or “he is seen like which one (yo viya)”: yādiso, yādisā, yādisī, yādisaṃ. “One sees him like that one”, or “he is seen like that one”: tādiso, tādisā, tādisī, tādisaṃ. “One sees him like me (mamaṃ iva)”, or “he is seen like me (ahaṃ viya)”: mādiso, mādisā, mādisī, mādisaṃ, the word amha being replaced by the sound ma by the direct statement “ma”. “One sees him like whom (kiṃ iva)”, or “he is seen like whom (ko viya)”: kīdiso, kīdisā, kīdisī, kīdisaṃ. “One sees him like this one (etaṃ iva)”, or “he is seen like this one (eso viya)”: ediso, or etādiso, edisā, edisī, edisaṃ, the word eta becoming e by the direct statement “e”. “One sees him making him the same (samānaṃ katvā)”, or “he is seen like one the same (samāno viya)”: sādiso, sadiso, samāna being replaced by sa by the direct statement “sa” and the final of that [sa] optionally lengthened; sādisā, sādisī, sadisā, sadisī, sādisaṃ, sadisaṃ.

Examples

Each word is glossed with an agent reading, “one sees (passati) him (naṃ) like (iva) …”, and an object reading, “he is seen (dissati) like (viya) …”. The three columns are the masculine, the feminine (in ā, or in ī) and the neuter.

lemma	🚹①⨀	🚺①⨀	🚻①⨀	meaning
⚧️①⨀(ima + √disa + kvi)	īdiso	īdisā, īdisī	īdisaṃ	such as this, like this
⚧️①⨀(ya + √disa + kvi)	yādiso	yādisā, yādisī	yādisaṃ	such as which, of whatever kind
⚧️①⨀(ta + √disa + kvi)	tādiso	tādisā, tādisī	tādisaṃ	such as that, of that kind
⚧️①⨀(amha + √disa + kvi)	mādiso	mādisā, mādisī	mādisaṃ	such as me
⚧️①⨀(kiṃ + √disa + kvi)	kīdiso	kīdisā, kīdisī	kīdisaṃ	of what kind?
⚧️①⨀(eta + √disa + kvi)	ediso, etādiso	edisā, edisī	edisaṃ	such as this
⚧️①⨀(samāna + √disa + kvi)	sādiso, sadiso	sādisā, sādisī, sadisā, sadisī	sādisaṃ, sadisaṃ	of the same kind, similar

	ima + √disa + kvi	rule
→	ima + di(sa→sa) + kvi	§642, §639
→	(ima→i) + disa	§571
→	(i→ī) + disa	§642
→	īdisa + (si→o)	§601, §104
→	īdiso

	samāna + √disa + kvi	rule
→	(samāna→sa) + disa + kvi	§571, §639
→	(sa→sā) + disa	§642
→	sādisa + (si→o)	§104
→	sādiso (or sadiso, the lengthening not taken)

The feminine takes the ā of §237 (176): Itthīyamato āpaccayo or the ī of §238 (187): Nadādito vā ī, the neuter the aṃ of §219 (195): Siṃ. The elision the root’s final would suffer by 586 (§615) is forestalled by the replacement sa, which leaves the root as it was.

yattha etādiso satthā, loke appaṭipuggalo
(7D 3.36: Parinibbutakathā)
🔼(yattha) 🚹①⨀(eta + √disa + kvi) 🚹①⨀(satthu) 🚹⑦⨀(loka) 🚹①⨀(appaṭipuggala)
where | such a | teacher | in the world | without an equal

Da kārassa ra kārādese pana īriso, yāriso, tāriso, māriso, kīriso, eriso, sāriso, sariso. Kkhā dese īdikkho, yādikkho, tādikkho, mādikkho, kīdikkho, edikkho, sādikkho, sadikkho. Ra kārādese sārikkho, sarikkho, īkārādese īdī, yādī, tādī, mādī, kīdī, edī, sādī.

But when the d is replaced by r: īriso, yāriso, tāriso, māriso, kīriso, eriso, sāriso, sariso. When [the final is] replaced by kkha: īdikkho, yādikkho, tādikkho, mādikkho, kīdikkho, edikkho, sādikkho, sadikkho; with the r replacement as well, sārikkho, sarikkho. When it is replaced by ī: īdī, yādī, tādī, mādī, kīdī, edī, sādī.

Examples

lemma	-risa	-dikkha	-dī
🚹①⨀(ima + √disa + kvi)	īriso	īdikkho	īdī
🚹①⨀(ya + √disa + kvi)	yāriso	yādikkho	yādī
🚹①⨀(ta + √disa + kvi)	tāriso	tādikkho	tādī
🚹①⨀(amha + √disa + kvi)	māriso	mādikkho	mādī
🚹①⨀(kiṃ + √disa + kvi)	kīriso	kīdikkho	kīdī
🚹①⨀(eta + √disa + kvi)	eriso	edikkho	edī
🚹①⨀(samāna + √disa + kvi)	sāriso, sariso	sādikkho, sadikkho, sārikkho, sarikkho	sādī

	ta + √disa + kvi	rule
→	(ta→tā) + disa + kvi	§642, §639
→	tā + (d→r)isa	§642
→	tārisa + (si→o)	§104
→	tāriso

	ta + √disa + kvi	rule
→	(ta→tā) + di(sa→kkha) + kvi	§642, §639
→	tādikkha + (si→o)	§104
→	tādikkho

	ta + √disa + kvi	rule
→	(ta→tā) + di(sa→ī) + kvi	§642, §639
→	tādī + si	§220
→	tādī

māriso, “such as me”, is the Tipiṭaka’s polite address, “sir”; tādī, “such, unshakeable”, an epithet of the Buddha. The ī stems lose the si by §220 (74): Sesato lopaṃ gasipi.

Ca saddena tumhā diupapadepi tumhe viya dissatīti tumhādiso, tumhādisī, khandhā viya dissantīti khandhādisā iccādi.

By the word ca, [the same formation is made] when tumha and the like stand before as well: “he is seen like you (tumhe viya dissati)”, tumhādiso, tumhādisī; “they are seen like the aggregates (khandhā viya dissanti)”, khandhādisā, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(tumha + √disa + kvi)	tumhādiso	such as you
🚺①⨀(tumha + √disa + kvi)	tumhādisī	such as you (feminine)
🚹①⨂(khandha + √disa + kvi)	khandhādisā	such as the aggregates

Here the whole pronoun tumha and the noun khandha stand before disa, and their final a is lengthened by the rule as the clipped pronouns’ vowels were.

Dhara dhāraṇe, apāyesvapatamāne adhigatamaggādike satte dhāreti, dharanti tenāti vā, salakkhaṇaṃ dhāreti vā, paccayehi dharīyati vāti atthe –

dhara, in the sense of holding: in the sense “it holds (dhāreti) the beings who have attained the path and the rest so that they do not fall (apatamāne) into the states of loss (apāyesu)”, or “by it they are held (dharanti tena)”, or “it holds its own characteristic (salakkhaṇaṃ dhāreti)”, or “it is held by its conditions (paccayehi dharīyati)” — [the suffix of the next rule is added].

---

589 (§531): Dharādīhi rammo (ramma after dhara and the like) apavada

Kaccāyana

§531 (589): Dharādīhi rammo`ramma` after `dhara` and the like

Analysis

In the Kaccāyana Dharādīhi rammo follows Kvi ca (§530, §531); Buddhappiya keeps it after the kvi group, once the four rules that shape the kvi words (585–588) are done, and introduces it with the word it exists for: the last block of 588 analyses dhammo four ways — it holds beings back from the states of loss (agent), by it they are held (instrument), it holds its own characteristic (agent), it is held by its conditions (object) — and ends atthe, “in [these] senses”, leaving the suffix to this rule.

The Kaccāyana vutti gives the rule and two words. Buddhappiya adds a verse, and it makes a point of grammar: the gloss of kammaṃ as karīyate taṃ, “it is done”, names the object, and from that mention (kammaggahaṇato) it is to be understood that ramma is used in the senses of the action and the object — the suffix “occurs in a kāraka that is not the agent as well” (akattaripi), though it is a kita suffix and 563 (§624): Kattari kita assigns those to the agent. His derivation cites 558 (§539): Ramhi ranto rādi no for the elision of the root’s final and the suffix’s r (rādilopo), and he adds a third word, vammaṃ, “armour”, from vara, “to cover”, which the Kaccāyana does not have. The lead-in to 590 that closes the article then glosses piyapasaṃsī in the three senses of the next rule. There is no option marker. The CST prints the first word of the verse as Kammaggahaṇabho; it is read here as Kammaggahaṇato, on the pattern of the parallel verse under 579 (jādesassa vidhānato).

Dhara iccevamādīhi dhātūhi ramma ppaccayo hoti.

After the roots dhara (“to hold”) and the like the suffix ramma is added.

So ca –

And it —

Kammaggahaṇato⁷ bhāva- kammesūtettha vediyo;
Akattaripi hotīti, kārake rammappaccayo.

From the mention of kamma it is to be understood that here [ramma is used] in the senses of the action and the object:
the suffix ramma occurs in a kāraka that is not the agent as well.

Rā dilopo, dhammo, evaṃ karīyatīti kammaṃ. Vara varaṇe, vammaṃ.

The r and the rest [of the root’s final] are elided (558 (§539): Ramhi ranto rādi no): dhammo. In the same way “it is done (karīyati)”, kammaṃ. vara, in the sense of covering: vammaṃ, armour.

Examples

lemma	inflected	meaning
🚹①⨀(√dhara + ramma)	dhammo	the Dhamma: it holds beings back from the states of loss; by it they are held; it holds its own characteristic; it is held by its conditions
🚻①⨀(√kara + ramma)	kammaṃ	an act: it is done (karīyati)
🚻①⨀(√vara + ramma)	vammaṃ	armour: it covers

	√dhara + ramma	rule
→	dhar + ramma	§539
→	dha + amma	§83
→	dhamma + (si→o)	§601, §104
→	dhammo

	√vara + ramma	rule
→	var + ramma	§539
→	va + amma	§83
→	vamma + (si→aṃ)	§601, §219
→	vammaṃ

Before an r-initial suffix the root’s final consonant and the r itself are elided by §539 (558): Ramhi ranto rādino; the root’s vowel then yields to the suffix’s by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. The neuters take aṃ by §219 (195): Siṃ.

oharetaṃ subhaṃ vammaṃ, veḷuriyamaṇisanthataṃ
(23J 22.1.5: Umaṅgajātaka)
⏯🤘⨀(oharati) 🚻②⨀(eta) 🚻②⨀(subha) 🚻②⨀(√vara + ramma) 🚻②⨀(veḷuriyamaṇisanthata)
take off | this | fine | armour | inlaid with beryl

Saṃsa pasaṃsane pa pubbo, piyaiccupapadaṃ, piyaṃ pasaṃsituṃ sīlaṃ yassāti vā piyaṃ pasaṃsanasīlo, piyaṃ pasaṃsanadhammo, piyaṃ pasaṃsane sādhukārīti vā atthe –

saṃsa, in the sense of praising, with pa before it and piya as the word before [the root]: in the sense “whose habit is to praise what is dear (piyaṃ pasaṃsituṃ sīlaṃ yassa)”, that is, “of a habit of praising what is dear”, “of a nature of praising what is dear”, or “who does well in praising what is dear” — [the suffix of the next rule is added].

---

590 (§532): Tassīlādīsu ṇītvāvī ca (ṇī, tu, āvī in the sense of habit and the like) utsarga

Kaccāyana

§532 (590): Tassīlādīsu ṇītvāvī ca`ṇī`, `tu`, `āvī` in the sense of habit and the like

Analysis

The order is the Kaccāyana’s (§531, §532), and the rule opens a group of five that share the sense tassīlādīsu, “habit and the like”: 590 gives ṇī, tu and āvī after any root, 591 (§533): Sadda ku dha ca la ma ṇḍa ttha rucādīhi yu yu after roots of certain meanings, 592 (§534): Pārādigamimhā rū and 593 (§535): Bhikkhādito ca rū, 594 (§536): Hanatyādīnaṃ ṇuko ṇuka. Buddhappiya marks the shared sense at the end of this article, ‘‘tassīlādīsū’’ti adhikāro, a governing heading.

His gloss defines the term the Kaccāyana leaves undefined — sīlaṃ pakati, “sīla is one’s nature” — and spells out the ādi: tassīla, “that is his habit”, taddhamma, “that is his nature”, tassādhukārī, “he does that well”, the three senses in which every word is then glossed in turn (sīlena vā dhammena vā sādhu vā), beside an analysis in three tenses (pasaṃsi, pasaṃsati, pasaṃsissati). He notes that piyapasaṃsī takes no vuddhi because its root ends in a conjunct (§483 (527): Asaṃyogantassa vuddhi kārite), gives each word in three genders (piyapasaṃsī, piyapasaṃsinī, piyapasaṃsi kulaṃ), and extends the Kaccāyana’s four words with saccavādī, dhammavādī, sīghayāyī, pāpakārī, mālākārī. For pasayhapavattā he offers two roots, vatu, “proceed”, and vaca, “speak”, the latter with the elision and doubling of the bhuja group (560 (§578): Bhujādīnamanto no dvi ca), and refers the inflection to kattā (sesaṃ kattusamaṃ, the paradigm under 166 (§208): Āro rassamikāre). The ca of the sutta he puts to work: by it ṇī also comes in the sense of thinking something of oneself (attamāna) — paṇḍitamānī, “who thinks himself wise” — a use the Kaccāyana vutti does not mention. There is no option marker.

Sīlaṃ pakati, tassīla taddhamma tassādhukārīsvatthesu gamyamānesu sabbadhātūhi ṇī tu āvī iccete paccayā hontīti kattari ṇī paccayo, saṃyogantattāna vuddhi. Sesaṃ neyyaṃ.

sīla is one’s nature (pakati). When the senses “that is his habit” (tassīla), “that is his nature” (taddhamma) and “he does that well” (tassādhukārī) are understood, after all roots the suffixes ṇī, tu and āvī are added: so [here] the suffix ṇī is added in the sense of the agent; because [the root] ends in a conjunct there is no vuddhi. The rest is to be inferred.

Piyapasaṃsī rājā. Atha vā piyaṃ pasaṃsi, pasaṃsati, pasaṃsissati vā sīlena vā dhammena vā sādhu vāti piyapasaṃsī, piyapasaṃsinī, piyapasaṃsi kulaṃ. Brahmaṃ carituṃ sīlaṃ yassāti vā brahmaṃ carati sīlena, dhammena, sādhu vāti brahmacārī, brahmacārinī, brahmacāri. Evaṃ saccavādī, dhammavādī, sīghayāyī, pāpakārī, mālākārī iccādi.

piyapasaṃsī rājā, “a king whose habit is to praise what is dear”. Or else: “he praised, praises or will praise what is dear by habit, by nature, or well” — piyapasaṃsī, piyapasaṃsinī, piyapasaṃsi kulaṃ. “Whose habit is to live the holy life (brahmaṃ carituṃ sīlaṃ yassa)”, or “he lives the holy life by habit, by nature, or well” — brahmacārī, brahmacārinī, brahmacāri. In the same way saccavādī, dhammavādī, sīghayāyī, pāpakārī, mālākārī, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(piya + pa + √saṃsa + ṇī)	piyapasaṃsī rājā	a king whose habit is to praise what is dear
🚺①⨀(piya + pa + √saṃsa + ṇī)	piyapasaṃsinī	the same, feminine
🚻①⨀(piya + pa + √saṃsa + ṇī)	piyapasaṃsi kulaṃ	a family whose habit is to praise what is dear
🚹①⨀(brahma + √cara + ṇī)	brahmacārī	one whose habit is to live the holy life
🚺①⨀(brahma + √cara + ṇī)	brahmacārinī	the same, feminine
🚻①⨀(brahma + √cara + ṇī)	brahmacāri	the same, neuter
🚹①⨀(sacca + √vada + ṇī)	saccavādī	one who habitually speaks the truth
🚹①⨀(dhamma + √vada + ṇī)	dhammavādī	one who habitually speaks the Dhamma
🚹①⨀(sīgha + √yā + ṇī)	sīghayāyī	one who habitually goes swiftly
🚹①⨀(pāpa + √kara + ṇī)	pāpakārī	an evil-doer
🚹①⨀(mālā + √kara + ṇī)	mālākārī	a garland-maker

	piya + aṃ, pa + √saṃsa + ṇī	rule
→	pa + saṃsa + ṇī	§521, §523
→	piyaṃ + pasaṃsī (compound, ②)	§327
→	piya + aṃ + pasaṃsī	§317, §318
→	piyapasaṃsī + si	§601, §220
→	piyapasaṃsī

The ṇ of the suffix is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ and, saṃsa ending in the conjunct ṃs, brings no vuddhi; in brahmacārī, saccavādī and the rest it lengthens the root vowel (§621 (553): Kāritaṃ viya ṇānubandho, §483). The ī stem loses its si by §220 (74): Sesato lopaṃ gasipi; the feminine takes inī by §240 (193): Pati bhikkhurājīkārantehi inī, and the neuter shortens the ī before si by §85 (150): Na sismimanapuṃsakāni.

samaṇo gotamo saccavādī saccasandho
(6D 1.2.1: Cūḷasīla)
🚹①⨀(samaṇa) 🚹①⨀(gotama) 🚹①⨀(sacca + √vada + ṇī) 🚹①⨀(saccasandha)
the ascetic | Gotama | a speaker of truth | reliable

Ca saddena attamānepi ṇī, paṇḍitaṃ attānaṃ maññatīti paṇḍitamānī bālo, bahussutamānī iccādi.

By the word ca, ṇī [is added] in the sense of thinking [something] of oneself (attamāna) as well: “he thinks himself (attānaṃ) wise (paṇḍitaṃ)”, paṇḍitamānī bālo, “a fool who thinks himself wise”; bahussutamānī, “one who thinks himself learned”; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(paṇḍita + √mana + ṇī)	paṇḍitamānī bālo	a fool who thinks himself wise
🚹①⨀(bahussuta + √mana + ṇī)	bahussutamānī	one who thinks himself learned

bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati
(18Dh 5.4: Gaṇṭhibhedakacoravatthu)
🚹①⨀(bāla) 🔼(ca) 🚹①⨀(paṇḍita + √mana + ṇī) 🚹①⨀(ta) 🔼(ve) 🚹①⨀(bāla) 🔼(iti) 🔵▶️🤟⨀(vuccati)
a fool | but | who thinks himself wise | he | indeed | a fool | thus | is called

Vatu vattane pa pubbo, pasayha pavattituṃ sīlaṃ yassāti atthe iminā tu ppaccayo, pasayhapavattā. Atha vā vaca viyattiyaṃ vācāyaṃ, pasayha pavattituṃ sīlamassāti pasayhapavattā, pasayhapavattāro, bhujādittā dhātvantalopadvittāni, sesaṃ kattusamaṃ.

vatu, in the sense of proceeding, with pa before it: in the sense “whose habit is to proceed by force (pasayha pavattituṃ sīlaṃ yassa)” the suffix tu is added by this rule: pasayhapavattā. Or else vaca, in the sense of articulate speech: “whose habit is to speak out by force” — pasayhapavattā, [plural] pasayhapavattāro; because [vaca] belongs to the bhuja group, the root’s final is elided and [the t] doubled; the rest is the same as kattā.

Examples

lemma	inflected	meaning
🚹①⨀(pasayha + pa + √vatu + tu)	pasayhapavattā	one whose habit is to act by force
🚹①⨂(pasayha + pa + √vaca + tu)	pasayhapavattāro	those whose habit is to speak out by force

	pasayha + pa + √vaca + tu	rule
→	pa + vac + (t→tt)u	§578
→	pasayha + pavattu + si	§601, §55
→	pasayhapavatt(u→ā) + si	§199
→	pasayhapavattā

From vatu the t of the root meets the t of the suffix and the same tt results. The stem in u is inflected like kattā, “the doer”: ā for the final before si, which is elided, by §199 (158): Satthupitādīnamā sismiṃ silopo ca, and āro in the plural by §200 (159): Aññesvārattaṃ — the paradigm the Nāmakaṇḍa gives under 166 (§208): Āro rassamikāre.

Bhayaṃ passituṃ sīlaṃ yassāti vā bhayaṃ dassanasīlo, bhayaṃ dassanadhammo, bhayaṃ dassane sādhukārīti vā bhayadassāvī, bhayadassāvinī, bhayadassāvi cittaṃ. Evaṃ ādīnavadassāvī.

“Whose habit is to see danger (bhayaṃ passituṃ sīlaṃ yassa)”, that is, “of a habit of seeing danger”, “of a nature of seeing danger”, or “who does well in seeing danger” — bhayadassāvī, bhayadassāvinī, bhayadassāvi cittaṃ, “a mind that sees danger”. In the same way ādīnavadassāvī, “one who sees the peril”.

Examples

lemma	inflected	meaning
🚹①⨀(bhaya + √disa + āvī)	bhayadassāvī	one whose habit is to see danger
🚺①⨀(bhaya + √disa + āvī)	bhayadassāvinī	the same, feminine
🚻①⨀(bhaya + √disa + āvī)	bhayadassāvi cittaṃ	a mind that sees danger
🚹①⨀(ādīnava + √disa + āvī)	ādīnavadassāvī	one who sees the peril

	bhaya + aṃ, √disa + āvī	rule
→	(disa→dassa) + āvī	§517
→	dassa + āvī	§83
→	bhayaṃ + dassāvī (compound, ②)	§327
→	bhaya + aṃ + dassāvī	§317, §318
→	bhayadassāvī + si	§601, §220
→	bhayadassāvī

disa takes the shape dassa before the suffix, a change Buddhappiya refers (under 573) to §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati
(8D 10.4: Catukka)
🚹①⨀(agadhita) 🚹①⨀(amucchita) 🚹①⨀(anajjhāpanna) 🚹①⨀(ādīnava + √disa + āvī) 🚹①⨀(nissaraṇapañña) ▶️🤟⨀(paribhuñjati)
not greedy | not infatuated | not attached | seeing the peril | understanding the escape | he uses [it]

‘‘Tassīlādīsū’’ti adhikāro.

“tassīlādīsu” (in the senses of habit and the like) is a governing heading [for the rules that follow].

---

591 (§533): Sadda ku dha ca la ma ṇḍa ttha rucādīhi yu (yu after roots meaning sound, anger, motion, adorning, and after ruca etc.) apavada

Kaccāyana

§533 (591): Sadda kudha cala maṇḍattha rucādīhi yu`yu` after roots meaning sound, anger, motion, adorning, and after `ruca` etc.

Analysis

The rule follows 590 (§532): Tassīlādīsu ṇītvāvī ca as in the Kaccāyana (§532, §533), under the heading tassīlādīsu that Buddhappiya has just declared. Where the Kaccāyana vutti lists twelve words with a single analysis (ghosanasīlo ghosano) and the instruction to do the rest alike, Buddhappiya names the root of each and glosses each in the manner of 590 — “whose habit is to …”, “he … by habit”, and for several a three-tense analysis (aghosayi, ghosayati, ghosayissati) — and gives the derivation once, for ghosano: yu becomes ana by 570 (§622): Anakā yuṇvūnaṃ, the root vowel takes vuddhi by §485 (434): Aññesu ca. His list differs from the vutti’s in two places, rosano (from rusa) for dosano and bhūsano for vibhūsano, and he adds feminine and neuter forms (ghosanā; kodhano, kodhanā, kodhanaṃ; bhūsano, bhūsanā, bhūsanaṃ).

One remark is his own. Three of the roots, kapi, phadi and maḍi, are cited with a final i that is a marker (anubandha), and the marker signals a nasal inside the root — kampa, phanda, maṇḍa. He accounts for the nasal in two ways, by the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca or by §466 (489): Niggahitañca, the Ākhyāta’s rule for an inserted niggahīta, which then becomes the nasal of the following consonant’s class (§31 (49): Vaggantaṃ vā vagge). There is no option marker. The CST’s bhūyayissati is corrected below.

Sadda ku dha ca la maṇḍatthe hi dhātūhi, rucā dīhi ca yu ppaccayo hoti tassīlādīsvatthesu.

After roots with the meanings sound (sadda), anger (kudha), motion (cala) and adorning (maṇḍa), and after ruca and the like, the suffix yu is added in the senses of habit and the like.

Ghusa sadde, ghosituṃ sīlaṃ assāti vā ghosanasīloti vā aghosayi, ghosayati, ghosayissati sīlena, dhammena, sādhu vāti atthe iminā yu ppaccayo, tassa ‘‘anakā yuṇvūna’’nti anā deso, ‘‘aññesu cā’’ti vuddhi, so ghosano, sā ghosanā. Bhāsa viyattiyaṃ vācāyaṃ, bhāsituṃ sīlamassāti vā bhāsanasīlo, bhāsanadhammo, bhāsane sādhukārīti vā bhāsano.

ghusa, in the sense of sound: in the sense “whose habit is to shout (ghosituṃ sīlaṃ assa)”, or “of a habit of shouting”, or “he shouted, shouts or will shout (aghosayi, ghosayati, ghosayissati) by habit, by nature, or well”, the suffix yu is added by this rule; it is replaced by ana by 570 (§622): Anakā yuṇvūnaṃ, and there is vuddhi by §485 (434): Aññesu ca: so ghosano, sā ghosanā. bhāsa, in the sense of articulate speech: “whose habit is to talk”, that is, “of a habit of talking”, “of a nature of talking”, or “who does well in talking” — bhāsano.

Kudha kope, kujjhituṃ sīlamassāti vā kujjhanasīloti vā kodhano, kodhanā, kodhanaṃ.

kudha, in the sense of anger: “whose habit is to be angry (kujjhituṃ sīlaṃ assa)”, or “of a habit of being angry” — kodhano, kodhanā, kodhanaṃ.

Rusa rose, rosituṃ sīlamassāti vā rosanasīloti vā rosano.

rusa, in the sense of rage: “whose habit is to rage”, or “of a habit of raging” — rosano.

Cala kampane, calituṃ sīlaṃ yassāti vā calati sīlenāti vā calano. Kapi calane, kampituṃ sīlaṃ yassāti vā akampi, kampati, kampissati sīlenāti vā kampano, i kārānubandhidhātusarato ‘‘kvaci dhātū’’tiādinā, ‘‘niggahītañcā’’ti vā niggahītāgamo. Phadi kiñcicalane, phandituṃ sīlaṃ yassāti vā phandati sīlenāti vā phandano.

cala, in the sense of shaking: “whose habit is to move”, or “he moves by habit” — calano. kapi, in the sense of moving: “whose habit is to tremble”, or “he trembled, trembles or will tremble (akampi, kampati, kampissati) by habit” — kampano; after the vowel of a root marked with the letter i a niggahīta is inserted, by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the rest, or by §466 (489): Niggahitañca. phadi, in the sense of slight motion: “whose habit is to quiver”, or “he quivers by habit” — phandano.

Maḍi bhūsāyaṃ, maṇḍayituṃ sīlaṃ yassāti vā maṇḍayati sīlenāti vā maṇḍano. Bhūsa alaṅkāre, bhūsanasīloti vā abhūsayi, bhūsayati, bhūsayissati⁸ sīlenāti vā bhūsano, bhūsanā, bhūsanaṃ.

maḍi, in the sense of adorning: “whose habit is to adorn”, or “he adorns by habit” — maṇḍano. bhūsa, in the sense of decorating: “of a habit of decorating”, or “he decorated, decorates or will decorate (abhūsayi, bhūsayati, bhūsayissati) by habit” — bhūsano, bhūsanā, bhūsanaṃ.

Ruca dittimhi, arucci, ruccati, ruccissati sīlenāti vā rocano. Juta dittimhi, ajoti, jotati, jotissati sīlenāti vā jotano. Vaḍḍha vaḍḍhane, vaḍḍhituṃ sīlamassāti vaḍḍhano iccādi.

ruca, in the sense of shining: “he shone, shines or will shine (arucci, ruccati, ruccissati) by habit” — rocano. juta, in the sense of shining: “he shone, shines or will shine (ajoti, jotati, jotissati) by habit” — jotano. vaḍḍha, in the sense of growing: “whose habit is to grow” — vaḍḍhano; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√ghusa + yu)	ghosano	one given to shouting (sound)
🚺①⨀(√ghusa + yu)	ghosanā	the same, feminine
🚹①⨀(√bhāsa + yu)	bhāsano	one given to talking (sound)
🚹①⨀(√kudha + yu)	kodhano	irascible (anger)
🚺①⨀(√kudha + yu)	kodhanā	irascible, feminine
🚻①⨀(√kudha + yu)	kodhanaṃ	irascible, neuter
🚹①⨀(√rusa + yu)	rosano	given to rage (anger)
🚹①⨀(√cala + yu)	calano	restless (motion)
🚹①⨀(√kapi + yu)	kampano	given to trembling (motion)
🚹①⨀(√phadi + yu)	phandano	given to quivering (motion)
🚹①⨀(√maḍi + yu)	maṇḍano	given to adorning (adorning)
🚹①⨀(√bhūsa + yu)	bhūsano	given to decorating (adorning)
🚺①⨀(√bhūsa + yu)	bhūsanā	the same, feminine
🚻①⨀(√bhūsa + yu)	bhūsanaṃ	the same, neuter
🚹①⨀(√ruca + yu)	rocano	given to shining (ruca group)
🚹①⨀(√juta + yu)	jotano	given to shining (ruca group)
🚹①⨀(√vaḍḍha + yu)	vaḍḍhano	given to growing (ruca group)

	√ghusa + yu	rule
→	ghusa + (yu→ana)	§521, §622
→	gh(u→o)sana	§485
→	ghosana + (si→o)	§601, §104
→	ghosano

	√kapi + yu	rule
→	ka(ṃ)pi + (yu→ana)	§517, §521, §622
→	ka(ṃ→m)pana	§31
→	kampana + (si→o)	§601, §104
→	kampano

The feminine ghosanā, kodhanā, bhūsanā add the ā of §237 (176): Itthīyamato āpaccayo; the neuter kodhanaṃ, bhūsanaṃ take aṃ by §219 (195): Siṃ. In rocano, jotano the vuddhi of §485 gives o for u; in kampano, phandano, maṇḍano the inserted niggahīta becomes m, n, ṇ before p, d, ḍ.

---

592 (§534): Pārādigamimhā rū (rū after gamu preceded by pāra and the like) apavada

Kaccāyana

§534 (592): Pārādigamimhā rū`rū` after `gamu` preceded by `pāra` and the like

Analysis

The rule follows 591 as in the Kaccāyana (§533, §534), still under tassīlādīsu, and 593 will extend its rū to other roots. Buddhappiya’s gloss adds, first, the grammar of the sutta’s compound: pāro ādi yesaṃ te pārādayo, “those of which pāra is the first are pārādi” (a bahubbīhi), pārādīhi gami pārādigami, “gami after pārādi” (a tappurisa) — so that pārādigamimhā is “after the root gamu that has pāra and the like before it”. Second, kattariyeva, “in the sense of the agent only”. Third, the derivation: the r of the suffix and the root’s final go together by 558 (§539): Ramhi ranto rādi no (rādilopo), so that only ū is added to ga. He glosses bhavapāragū in the three senses of 590, gives its plural bhavapāraguno, and adds three words the Kaccāyana does not have, antagū, vedagū, addhagū, whose first members are anta, veda and addhā — the ādi of the sutta. There is no option marker; the rū is then carried into the next rule (‘‘rū’’ti vattate).

Pārā diupapadehi parasmā gami iccetasmā dhātumhā paro rū paccayo hoti tassīlādīsvatthesu kattariyeva. Pāro ādi yesaṃ te pārādayo, pārādīhi gami pārādigami. Rā dilopo, bhavapāraṃ gantuṃ sīlaṃ yassāti vā bhavapāraṃ gamanasīlo, bhavapāraṃ gamanadhammo, bhavapāraṃ gamane sādhukārīti vā bhavapāragū, bhavapāraguno. Antaṃ gamanasīlo antagū. Evaṃ vedagū, addhagū.

After the root gami (gamu, “to go”) that follows the words pāra and the like placed before it, the suffix rū is added in the senses of habit and the like, in the sense of the agent only. “Those of which pāra is the first are pārādi; gami after pārādi is pārādigami.” The r and the rest [of the root’s final] are elided: “whose habit is to go to the far shore of existence (bhavapāraṃ gantuṃ sīlaṃ yassa)”, that is, “of a habit of going to the far shore of existence”, “of a nature of going to the far shore of existence”, or “who does well in going to the far shore of existence” — bhavapāragū, [plural] bhavapāraguno. “Of a habit of going to the end”, antagū. In the same way vedagū, addhagū.

Examples

lemma	inflected	meaning
🚹①⨀(bhavapāra + √gamu + rū)	bhavapāragū	one whose way is to go to the far shore of existence
🚹①⨂(bhavapāra + √gamu + rū)	bhavapāraguno	the same, plural
🚹①⨀(anta + √gamu + rū)	antagū	one who goes to the end
🚹①⨀(veda + √gamu + rū)	vedagū	a master of knowledge: one who goes to the Vedas, or to knowledge
🚹①⨀(addhā + √gamu + rū)	addhagū	a traveller: one who goes the road

	bhavapāra + aṃ, √gamu + rū	rule
→	gam + rū	§539
→	ga + ū	§83
→	bhavapāraṃ + gū (compound, ②)	§327
→	bhavapāra + aṃ + gū	§317, §318
→	bhavapāragū + si	§601, §220
→	bhavapāragū

The ū stem is inflected like abhibhū and sabbaññū, whose paradigms the Nāmakaṇḍa sets out after 168 (§209): Pitādīnamasimhi and where vedagū and pāragū are listed: no for yo in the plural, bhavapāraguno, with the vowel shortened before it.

kathañca, bhikkhave, bhikkhu vedagū hoti?
(9M 4.9: Mahāassapurasutta)
🔼(kathaṃ) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨀(bhikkhu) 🚹①⨀(veda + √gamu + rū) ▶️🤟⨀(hoti)
how | and | bhikkhus | a bhikkhu | a master of knowledge | is

māro kaṇho adhipati antagū namuci pamattabandhu
(25Cn 2.1.10: Kappamāṇavapucchāniddesa)
🚹①⨀(māra) 🚹①⨀(kaṇha) 🚹①⨀(adhipati) 🚹①⨀(anta + √gamu + rū) 🚹①⨀(namuci) 🚹①⨀(pamattabandhu)
Māra | the Dark One | the overlord | he who goes to the end | Namuci | kinsman of the heedless

‘‘Rū’’ti vattate.

“rū” continues [into the next rule].

---

593 (§535): Bhikkhādito ca (and [rū] after bhikkha and the like) apavada

Kaccāyana

§535 (593): Bhikkhādito caand [`rū`] after `bhikkha` and the like

Analysis

As in the Kaccāyana (§534, §535) the rule follows Pārādigamimhā rū, whose rū Buddhappiya has just carried forward, and the ca extends that suffix from gamu with pāra to the roots bhikkha and the like — the extension the Kaccāyana page describes. His gloss adds the three-sense and three-tense analysis of bhikkhu (abhikkhi, bhikkhati, bhikkhissati), refers the shortening of ū to u to §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and offers a second etymology from another root: ikkha, “to see, to mark” — saṃsāre bhayaṃ ikkhati, “he sees the danger in the round of rebirth” — the derivation the commentaries favour. To the Kaccāyana’s viññū he adds the whole family of words in -ññū from ñā with an object before it: sabbaññū, mattaññū, dhammaññū, atthaññū, kālaññū, kataññū. There is no option marker.

Bhikkha iccevamādīhi dhātūhi rū paccayo hoti tassīlādīsvatthesu. Bhikkha yācane, bhikkhituṃ sīlaṃ yassāti vā abhikkhi, bhikkhati, bhikkhissati sīlenāti vā bhikkhanadhammoti vā bhikkhane sādhukārīti vā bhikkhu, ‘‘kvaci dhātū’’tiādinā rassattaṃ. Ikkha dassanaṅkesu, saṃsāre bhayaṃ ikkhatītipi bhikkhu, vijānituṃ sīlaṃ yassa, vijānanasīloti vā viññū, sabbaṃ jānātīti sabbaññū. Evaṃ mattaññū, dhammaññū, atthaññū, kālaññū, kataññū iccādayo.

After the roots bhikkha and the like the suffix rū is added in the senses of habit and the like. bhikkha, in the sense of begging: “whose habit is to beg (bhikkhituṃ sīlaṃ yassa)”, or “he begged, begs or will beg (abhikkhi, bhikkhati, bhikkhissati) by habit”, or “of a nature of begging”, or “who does well in begging” — bhikkhu; the shortening is by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the rest. ikkha, in the senses of seeing and marking: “he sees (ikkhati) the danger in the round of rebirth” — this too gives bhikkhu. “Whose habit is to discern (vijānituṃ)”, or “of a habit of discerning” — viññū; “he knows all (sabbaṃ jānāti)”, sabbaññū. In the same way mattaññū, dhammaññū, atthaññū, kālaññū, kataññū, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√bhikkha + rū)	bhikkhu	a bhikkhu: one whose way is to beg; or, from ikkha, one who sees the danger in the round of rebirth
🚹①⨀(vi + √ñā + rū)	viññū	a discerning person
🚹①⨀(sabba + √ñā + rū)	sabbaññū	all-knowing: he knows all
🚹①⨀(matta + √ñā + rū)	mattaññū	knowing moderation
🚹①⨀(dhamma + √ñā + rū)	dhammaññū	knowing the Dhamma
🚹①⨀(attha + √ñā + rū)	atthaññū	knowing the meaning
🚹①⨀(kāla + √ñā + rū)	kālaññū	knowing the right time
🚹①⨀(kata + √ñā + rū)	kataññū	grateful: knowing what was done

	√bhikkha + rū	rule
→	bhikkha + rū	§539, §83
→	bhikkh(ū→u)	§517
→	bhikkhu + si	§601, §220
→	bhikkhu

	sabba + aṃ, √ñā + rū	rule
→	ñā + rū	§539, §83
→	sabbaṃ + ñū (compound, ②)	§327
→	sabba + aṃ + ñū	§317, §318
→	sabba + (ñ→ññ)ū	§28
→	sabbaññū + si	§601, §220
→	sabbaññū

After the r has gone with the root’s final vowel, bhikkha shortens the ū to u; ñā loses its ā before the ū and doubles its ñ after the short vowel of the first member (§28 (40): Para dvebhāvo ṭhāne). The Saṅgīti’s list of a good man’s seven qualities has five of these words together:

bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca
(8D 10.7: Sattaka)
🚹①⨀(bhikkhu) 🚹①⨀(dhamma + √ñā + rū) 🔼(ca) ▶️🤟⨀(hoti) 🚹①⨀(attha + √ñā + rū) 🔼(ca) 🚹①⨀(atta + √ñā + rū) 🔼(ca) 🚹①⨀(matta + √ñā + rū) 🔼(ca) 🚹①⨀(kāla + √ñā + rū) 🔼(ca)
a bhikkhu | knows the Dhamma | and | is | knows the meaning | and | knows himself | and | knows moderation | and | knows the time | and

yo ca pubbakārī, yo ca kataññū katavedī
(15A2 3.1.2: )
🚹①⨀(ya) 🔼(ca) 🚹①⨀(pubbakārī) 🚹①⨀(ya) 🔼(ca) 🚹①⨀(kata + √ñā + rū) 🚹①⨀(katavedī)
who | and | does a kindness first | who | and | is grateful | acknowledges what was done

---

594 (§536): Hanatyādīnaṃ ṇuko (ṇuka at the end of hana and the like) apavada

Kaccāyana

§536 (594): Hanatyādīnaṃ ṇuko`ṇuka` at the end of `hana` and the like

Analysis

The last of the five tassīlādīsu rules, in the Kaccāyana’s order (§535, §536). Buddhappiya’s gloss explains two features of the sutta’s wording: hanatyādīnaṃ is a sixth form because it looks to the word ante, “at the end” (antāpekkhāyaṃ chaṭṭhī) — the suffix is added at the end of these roots — and the ṇ of ṇuko is there for vuddhi (ṇakāro vuddhattho), by 553 (§621): Kāritaṃ viya ṇānubandho. He adds kattari, refers the ghāta of āghātuko to §591 (544): Hanassa ghāto, glosses kāruko as sippi, “an artisan”, and gives two words the Kaccāyana does not have: bhīruko, “timid”, from bhī, with a letter r inserted (rakārāgamo) that no rule provides for beyond the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and āvuko pitā, “a father, the protector”, from ava, “to protect”. There is no option marker.

Hanatyā dīnaṃ dhātūnamante ṇuka ppaccayo hoti tassīlādīsvatthesu kattari, antāpekkhāyaṃ chaṭṭhī, ṇa kāro vuddhattho. Āhananasīlo āghātuko, ghātādeso, saralopādi, karaṇasīlo kāruko sippi. Bhī bhaye, bhāyanasīlo bhīruko, ra kārāgamo. Ava rakkhaṇe, āvuko pitā.

At the end of the roots hanati (hana) and the like the suffix ṇuka is added in the senses of habit and the like, in the sense of the agent; the sixth form is used with reference to “at the end”, and the letter ṇ is for vuddhi. “Of a habit of striking (āhananasīlo)”, āghātuko, with the replacement ghāta, the elision of the vowel and the rest; “of a habit of making (karaṇasīlo)”, kāruko, an artisan. bhī, in the sense of fear: “of a habit of fearing (bhāyanasīlo)”, bhīruko, with the insertion of the letter r. ava, in the sense of protecting: āvuko pitā, “a father, the protector”.

Examples

lemma	inflected	meaning
🚹①⨀(ā + √hana + ṇuka)	āghātuko	one given to striking, murderous
🚹①⨀(√kara + ṇuka)	kāruko sippi	a craftsman, an artisan: one given to making
🚹①⨀(√bhī + ṇuka)	bhīruko	timid: one given to fearing
🚹①⨀(√ava + ṇuka)	āvuko pitā	a father: the protector

	ā + √hana + ṇuka	rule
→	ā + (hana→ghāta) + ṇuka	§591
→	ā + ghāta + ṇuka	§83, §523
→	āghātuka + (si→o)	§601, §104
→	āghātuko

	√bhī + ṇuka	rule
→	bhī + ṇuka	§523
→	bhī + (r) + uka	§517
→	bhīruka + (si→o)	§601, §104
→	bhīruko

	√ava + ṇuka	rule
→	ava + ṇuka	§83, §523
→	(a→ā)vuka	§621, §483
→	āvuka + (si→o)	§601, §104
→	āvuko

bhī ends in a vowel and keeps it; the r is inserted between it and the suffix. In āvuko the ṇ works its vuddhi on the root’s first vowel.

mohacarito bhīruko āmisagaruko
(28Mi 4.1.3: Navaguyhamantavidhaṃsaka)
🚹①⨀(mohacarita) 🚹①⨀(√bhī + ṇuka) 🚹①⨀(āmisagaruka)
one of deluded temperament | a coward | one greedy for gain

---

595 (§538): Saṃhanaññāya vā ro gho (ra after hana with saṃ, or after another root; hana becomes gha) apavada

Kaccāyana

§538 (595): Saṃhanāññāya vā ro gho`ra` after `hana` with `saṃ`, or after another root; `hana` becomes `gha`

Analysis

The Kaccāyana has Nu niggahītaṃ padante between Hanatyādīnaṃ ṇuko and this rule (§536–§538); Buddhappiya moved that rule to 566 (§537): Nu niggahītaṃ padante, next to the rule whose augment it governs, so that here the ra suffix follows ṇuka directly. It is the last agent suffix of the group; with the bhāvakammesu that he carries in at the end of the article (‘‘bhāvakammesū’’ti vattate) the section turns to the suffixes of the action and the object.

His gloss states the rule as the Kaccāyana vutti does — ra after hana with saṃ, and after another root, with gha for hana — and then reads the vā twice. It may be sampiṇḍanattha, a conjunction, “and”, joining aññāya to saṃhanā (this is the reading the rule statement itself follows: aññāya ca dhātuyā); or it may be vikappanattha, an option, “or”, and then saṅghāto — the same saṃ + hana with ṇa and the ghāta of §591 (544): Hanassa ghāto — is established beside saṅgho. Ruiz-Falqués records this as one of the anomalies of the Rūpasiddhi’s system: vā = sampiṇḍana at Rūp 595, “alternatively interpreted as vikappa” (Boundaries and Domains §2.4). The verse then limits the two operations differently from each other: gha is for hana alone, “in accordance with usage” (abhidhānānurūpato) — no other root takes it — while ra comes after hana without saṃ as well, which gives paṭigho. Beyond the Kaccāyana’s three words he gives saṅgho a second etymology (sammadeva kilesadarathe hanati, “it strikes down the distress of the defilements rightly”) and glosses antako as maccu, Death. The CST’s bāhiye is the Rūpasiddhi’s reading of the Kaccāyana’s bāhire.

Saṃ pubbāya hana iccetāya dhātuyā, aññāya ca dhātuyā paro ra ppaccayo hoti, hana ssa gho ca. Vā ggahaṇaṃ sampiṇḍanatthaṃ, vikappanatthaṃ vā, tena saṅghātotipi siddhaṃ hoti.

After the root hana preceded by saṃ, and after another root, the suffix ra is added, and hana becomes gha. The word vā is used in the sense of conjunction (sampiṇḍana), or in the sense of option (vikappa); by [the latter] saṅghāto too is established.

Hanassevāyaṃ gho hoti, abhidhānānurūpato;
Asaṃpubbā ca ro tena, paṭighotipi sijjhati.

This gha is for hana alone, in accordance with usage;
and ra [comes] after [hana] without saṃ before it as well — hence paṭigho too is established.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √hana + ṇa)	saṅghāto	striking together, slaughter; Saṅghāta, a hell — ṇa taken, the option of this rule not
🚹①⨀(paṭi + √hana + ra)	paṭigho	repulsion, aversion: it strikes back — ra and gha without saṃ

	saṃ + √hana + ṇa	rule
→	saṃ + (hana→ghāta) + ṇa	§591, §523
→	saṃ + ghāta + a	§83
→	sa(ṃ→ṅ)ghāta	§31
→	saṅghāta + (si→o)	§601, §104
→	saṅghāto

	paṭi + √hana + ra	rule
→	paṭi + (hana→gha) + ra	§538
→	paṭi + gha + ra	§539
→	paṭigha + (si→o)	§601, §104
→	paṭigho

chando vā rāgo vā doso vā paṭigho vā
(6D 1.3.1.4: Amarāvikkhepavāda)
🚹①⨀(chanda) 🔼(vā) 🚹①⨀(rāga) 🔼(vā) 🚹①⨀(dosa) 🔼(vā) 🚹①⨀(paṭi + √hana + ra) 🔼(vā)
desire | or | passion | or | hatred | or | repulsion | or

sañjīvo kāḷasutto ca, saṅghāto dve ca roruvā
(23J 19.1.2: Saṅkiccajātaka)
🚹①⨀(sañjīva) 🚹①⨀(kāḷasutta) 🔼(ca) 🚹①⨀(saṃ + √hana + ṇa) ⚧️①⨂(dvi) 🔼(ca) 🚹①⨂(roruva)
Sañjīva | Kāḷasutta | and | Saṅghāta | two | and | Roruvas

Hana hiṃsāgatīsu saṃ pubbo, saṃhanati samaggaṃ kammaṃ samupagacchati, sammadeva kilesadarathe hanatīti vā saṅgho, rā dilopo, samantato nagarassa bāhiye khaññatīti parikhā, itthiyaṃ ā paccayo, antaṃ karotīti antako maccu.

hana, in the senses of injuring and going, with saṃ before it: “it comes together (saṃhanati), that is, it comes to a united act (samaggaṃ kammaṃ samupagacchati)”, or “it strikes down (hanati) the distress of the defilements rightly (sammā eva)” — saṅgho; the r and the rest [of the root’s final] are elided. “It is dug (khaññati) all round outside the city”, parikhā, a moat, with the suffix ā in the feminine; “he makes an end (antaṃ karoti)”, antako maccu, Death the Ender.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √hana + ra)	saṅgho	the Saṅgha: it comes together for a united act; it strikes down the defilements rightly
🚺①⨀(pari + √khana + ra)	parikhā	a moat: it is dug all round outside the city
🚹①⨀(anta + √kara + ra)	antako maccu	Death, the Ender: he makes an end

	saṃ + √hana + ra	rule
→	saṃ + (hana→gha) + ra	§538
→	saṃ + gha + ra	§539
→	sa(ṃ→ṅ)gha	§31
→	saṅgha + (si→o)	§601, §104
→	saṅgho

	pari + √khana + ra	rule
→	pari + khan + ra	§539
→	pari + kha + a	§83
→	parikha + ā	§237, §83
→	parikhā + si	§601, §220
→	parikhā

The ra is an r-marked suffix: §539 (558): Ramhi ranto rādino removes the root’s final with the r, and only a remains to be added. parikhā takes the feminine ā of §237 (176): Itthīyamato āpaccayo; antako has its object antaṃ as first member, joined by §327 (351): Amādayo parapadebhi.

‘‘Bhāvakammesū’’ti vattate.

“bhāvakammesu” (in the senses of the action and the object) continues [from 545 (§540): Bhāvakammesu tabbānīyā into the next rule].

---

596 (§547): Nandādīhi yu (yu after nanda and the like [in the senses of the action and of the object]) apavada

Kaccāyana

§547 (596): Nandādīhi yu`yu` after `nanda` and the like [in the senses of the action and of the object]

Analysis

In the Kaccāyana this rule stands in the first section, straight after the two definitions Te kiccā and Aññe kita (§545–§547), and its bhāvakammesu is carried across them from the kicca rules. Buddhappiya, who has gathered the kicca suffixes into their own run (545–560), places it here, after the agent suffixes of the tassīlādi group, and carries bhāvakammesu in from 545 (§540): Bhāvakammesu tabbānīyā by the words that close 595 (‘‘bhāvakammesū’’ti vattate): with yu the section turns from the agent to the action and the object, and 597 (§548): Kattukaraṇapadesesu ca will give the same suffix its other senses.

The Kaccāyana vutti glosses nandanaṃ twice and adds gahaṇaṃ and caraṇaṃ. Buddhappiya names the rule that turns yu into ana, 570 (§622): Anakā yuṇvūnaṃ, gives the root two senses (nanda samiddhimhi, “prosperity”, nanda nandane, “delighting”), glosses the object sense in three tenses of the passive (anandīyittha, nandīyati, nandīyissati), and then lists a dozen action nouns in pairs that show two ways of making them: from the present stem, with its nasal or its class suffix (gaṇhanaṃ, rundhanaṃ, bhuñjanaṃ, bujjhanaṃ, pāpuṇanaṃ), or from the bare root with vuddhi (§485 (434): Aññesu ca: rodhanaṃ, bhojanaṃ, bodhanaṃ, pāpanaṃ). The n of ana becomes ṇ after a root in r or h by 550 (§549): Rahādito ṇa (gahaṇaṃ, caraṇaṃ), and after su and apa by its ādi (savaṇaṃ, pāpuṇanaṃ). There is no option marker; yu is carried on (‘‘yū’’ti vattate).

Nanda iccevamādīhi dhātūhi paro yu ppaccayo hoti bhāvakammesu. ‘‘Anakā yuṇvūna’’nti yu ppaccayassa anā deso, nanda samiddhimhi, nanda nandane vā. Bhāve – nandīyate nandanaṃ. Kamme – anandīyittha, nandīyati, nandīyissati, nanditabbanti vā nandanaṃ vanaṃ, gayhati, gahaṇīyaṃ vā gahaṇaṃ, gaṇhanaṃ vā, caritabbaṃ caraṇaṃ, bhūyate bhavanaṃ, hūyate havanaṃ. Rundhitabbaṃ rundhanaṃ, rodhanaṃ vā, bhuñjitabbaṃ bhuñjanaṃ, bhojanaṃ vā. Bujjhitabbaṃ bujjhanaṃ, bodhanaṃ vā. Sūyati, suti vā savaṇaṃ, pāpīyatīti pāpuṇanaṃ, pāpanaṃ vā, pālīyatīti pālanaṃ iccādi.

After the roots nanda and the like the suffix yu is added in the senses of the action and the object. The suffix yu is replaced by ana by 570 (§622): Anakā yuṇvūnaṃ. nanda is in the sense of prosperity, or nanda in the sense of delighting. In the sense of the action: “delighting is done (nandīyate)”, nandanaṃ. In the sense of the object: “it was, is or will be delighted in (anandīyittha, nandīyati, nandīyissati)”, or “it is to be delighted in (nanditabbaṃ)”, nandanaṃ vanaṃ, the Nandana grove; “it is taken (gayhati)”, or “it is to be taken (gahaṇīyaṃ)”, gahaṇaṃ, or gaṇhanaṃ; “it is to be practised (caritabbaṃ)”, caraṇaṃ; “being is done (bhūyate)”, bhavanaṃ; “offering is done (hūyate)”, havanaṃ. “It is to be obstructed (rundhitabbaṃ)”, rundhanaṃ, or rodhanaṃ; “it is to be eaten (bhuñjitabbaṃ)”, bhuñjanaṃ, or bhojanaṃ. “It is to be understood (bujjhitabbaṃ)”, bujjhanaṃ, or bodhanaṃ. “It is heard (sūyati)”, or “hearing (suti)”, savaṇaṃ; “it is attained (pāpīyati)”, pāpuṇanaṃ, or pāpanaṃ; “it is protected (pālīyati)”, pālanaṃ; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√nanda + yu)	nandanaṃ	delighting (the action); what is delighted in: nandanaṃ vanaṃ, the Nandana grove
🚻①⨀(√gaha + yu)	gahaṇaṃ, gaṇhanaṃ	taking; what is to be taken
🚻①⨀(√cara + yu)	caraṇaṃ	conduct; what is to be practised
🚻①⨀(√bhū + yu)	bhavanaṃ	being
🚻①⨀(√hū + yu)	havanaṃ	offering
🚻①⨀(√rudhi + yu)	rundhanaṃ, rodhanaṃ	obstructing; what is to be obstructed
🚻①⨀(√bhuja + yu)	bhuñjanaṃ, bhojanaṃ	eating; what is to be eaten, food
🚻①⨀(√budha + yu)	bujjhanaṃ, bodhanaṃ	understanding; what is to be understood
🚻①⨀(√su + yu)	savaṇaṃ	hearing; what is heard
🚻①⨀(√apa + yu)	pāpuṇanaṃ, pāpanaṃ	attaining; what is attained
🚻①⨀(√pāla + yu)	pālanaṃ	protecting; what is protected

	√nanda + yu	rule
→	nanda + (yu→ana)	§521, §622
→	nandana + (si→aṃ)	§601, §219
→	nandanaṃ

	√bhuja + yu	rule
→	bhuja + (yu→ana)	§521, §622
→	bh(u→o)jana	§485
→	bhojana + (si→aṃ)	§601, §219
→	bhojanaṃ

bhuñjanaṃ is the same word from the present stem, which carries the niggahīta of §446 (509): Rudhādito niggahitapubbañca and takes no vuddhi; so rundhanaṃ beside rodhanaṃ, bujjhanaṃ (with the ya of §447 (510): Divādito yo) beside bodhanaṃ, gaṇhanaṃ (with the ṇhā of §450 (517): Gahādito ppa ṇhā) beside gahaṇaṃ. The neuters take aṃ by §219 (195): Siṃ.

phārusakaṃ cittalataṃ, missakaṃ nandanaṃ vanaṃ
(23J 22.1.9.2: Maṇikaṇḍa)
🚻②⨀(phārusaka) 🚻②⨀(cittalata) 🚻②⨀(missaka) 🚻②⨀(√nanda + yu) 🚻②⨀(vana)
Phārusaka | Cittalatā | Missaka | Nandana | the grove

‘‘Yū’’ti vattate.

“yu” continues [into the next rule].

---

597 (§548): Kattukaraṇapadesesu ca (and [yu] in the senses of agent, instrument and place) utsarga

Kaccāyana

§548 (597): Kattukaraṇapadesesu caand [`yu`] in the senses of agent, instrument and place

Analysis

The order is the Kaccāyana’s (§547, §548), and yu continues from 596 (§547): Nandādīhi yu. The Kaccāyana vutti gives one word for each of the three senses. Buddhappiya supplies sabbadhātūhi, defines padesa as the kāraka of location (adhikaraṇakārakaṃ), and fills the three senses with the everyday nouns of the language: for the agent rajoharaṇaṃ, viññāṇaṃ, ghānaṃ, jhānaṃ; for the instrument some twenty words, each glossed both with the active verb and with the passive (karoti tena, dīyati anena), among them the names of the senses and their organs — savaṇaṃ, the ear, “by it one hears”, nayanaṃ, the eye, “by it one is led”, ghānaṃ, the nose — and byākaraṇaṃ, grammar, “by it words are analysed according to their proper form”; for the place ṭhānaṃ, sayanaṃ, āsanaṃ, adhikaraṇaṃ. Two remarks are technical: viññāṇaṃ has a doublet vijānanaṃ with the ānana for yu of 572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca and the jā for ñā of §470 (514): Ñāssa jā jaṃ nā; jhānaṃ from jhe has ā for e by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. The ca he reads, as the Kaccāyana does, as an extension — and extends it once more: by it yu also names the recipient (sampadāna) and the source (apādāna), so that the terms of the Kārakakaṇḍa are themselves yu words. There is no option marker. The CST’s Āramaṇaṃ is corrected below.

Kattukaraṇapadesa iccetesvatthesu ca sabbadhātūhi yu ppaccayo hoti. Ettha ca padeso ti adhikaraṇakārakaṃ vuccati. Kattari tāva – rajaṃ haratīti rajoharaṇaṃ toyaṃ. Ārammaṇaṃ⁹ vijānātīti viññāṇaṃ, vijānanaṃ vā, ānanajā desā. Ghā gandhopādāne, ghāyatīti ghānaṃ, jhe cintāyaṃ, jhāyatīti jhānaṃ, ‘‘kvaci dhātū’’tiādinā ā ttaṃ.

In the senses of the agent, the instrument and the place as well, the suffix yu is added after all roots. Here padesa, “place”, means the kāraka of location (adhikaraṇa). First in the sense of the agent: “it carries off dust (rajaṃ harati)”, rajoharaṇaṃ toyaṃ, “water that carries off dust”. “It cognises an object (ārammaṇaṃ vijānāti)”, viññāṇaṃ, consciousness — or vijānanaṃ, with the replacements ānana and jā. ghā, in the sense of taking in smell: “it smells (ghāyati)”, ghānaṃ, the nose. jhe, in the sense of thinking: “it contemplates (jhāyati)”, jhānaṃ, with ā [for e] by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the rest.

Examples

lemma	inflected	meaning
🚻①⨀(raja + √hara + yu)	rajoharaṇaṃ toyaṃ	water that carries off dust (agent)
🚻①⨀(vi + √ñā + yu)	viññāṇaṃ, vijānanaṃ	consciousness: it cognises an object (agent); cognising
🚻①⨀(√ghā + yu)	ghānaṃ	the nose: it smells (agent)
🚻①⨀(√jhe + yu)	jhānaṃ	absorption: it contemplates (agent)

	√ghā + yu	rule
→	ghā + (yu→ana)	§622
→	ghā + ana	§12
→	gh(a→ā)na	§15
→	ghāna + (si→aṃ)	§601, §219
→	ghānaṃ

	vi + √ñā + yu	rule
→	vi + (ñā→jā) + (yu→ānana)	§470, §641
→	vi + jā + ānana	§12
→	vijānana + (si→aṃ)	§601, §219
→	vijānanaṃ

When the root’s ā meets the a of ana the first is elided by §12 (13): Sarā sare lopaṃ and the second lengthened by §15 (17): Dīghaṃ — ghānaṃ, jhānaṃ, and viññāṇaṃ, whose ñ is doubled after the prefix (§28 (40): Para dvebhāvo ṭhāne). raja ends in o as first member by §183 (48): Etesamo lope.

Karaṇe – kara karaṇe, karoti tenāti karaṇaṃ, yathāsarūpaṃ saddā byākarīyanti etenāti byākaraṇaṃ. Pūra pūraṇe, pūrayati tenāti pūraṇaṃ. Dīyati anenāti dānaṃ, pamīyati anenāti pamānaṃ, vuccati anenāti vacanaṃ, panudati, panujjate anenāti vā panūdano. Sūda paggharaṇe, sūdati, sujjate anenāti vā sūdano, suṇāti, sūyati etenāti vā savaṇaṃ. Lū chedane, lunāti, lūyati anenāti vā lavanaṃ, lavaṇaṃ, loṇaṃ vā. Nayati, nīyati etenāti vā nayanaṃ. Pū pavane, punāti, pūyate anenāti vā pavano, sameti, samīyati vā pāpaṃ anenāti samaṇo, samaṇaṃ vā. Tathā bhāveti, bhāvīyati ekāyāti vā bhāvanā. Evaṃ pācanaṃ, pācāpanaṃ iccādi.

In the sense of the instrument: kara, in the sense of making — “one acts by it (karoti tena)”, karaṇaṃ, an instrument; “by it words are analysed (byākarīyanti) according to their proper form”, byākaraṇaṃ, grammar. pūra, in the sense of filling: “one fills by it”, pūraṇaṃ. “It is given by it (dīyati anena)”, dānaṃ, a gift; “it is measured by it”, pamānaṃ, a measure; “it is spoken by it”, vacanaṃ, a word; “it dispels, or it is dispelled by it”, panūdano, a dispeller. sūda, in the sense of flowing: “it flows, or it is made to flow by it”, sūdano; “one hears (suṇāti), or it is heard by it”, savaṇaṃ, the ear. lū, in the sense of cutting: “one cuts (lunāti), or it is cut by it”, lavanaṃ, lavaṇaṃ, or loṇaṃ, salt. “It leads (nayati), or one is led by it”, nayanaṃ, the eye. pū, in the sense of purifying: “one purifies (punāti), or it is purified by it”, pavano; “evil is calmed (sameti), or is stilled (samīyati), by it”, samaṇo, an ascetic, or samaṇaṃ. Likewise “one develops (bhāveti), or it is developed (bhāvīyati), by it”, bhāvanā, cultivation. In the same way pācanaṃ, pācāpanaṃ [from the causatives], and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√kara + yu)	karaṇaṃ	an instrument: one acts by it
🚻①⨀(vi + ā + √kara + yu)	byākaraṇaṃ	grammar: by it words are analysed
🚻①⨀(√pūra + yu)	pūraṇaṃ	a means of filling
🚻①⨀(√dā + yu)	dānaṃ	a gift: it is given by it
🚻①⨀(pa + √mā + yu)	pamānaṃ	a measure: it is measured by it
🚻①⨀(√vaca + yu)	vacanaṃ	a word: it is spoken by it
🚹①⨀(pa + √nuda + yu)	panūdano	a dispeller
🚹①⨀(√sūda + yu)	sūdano	a means of making flow, of cleansing
🚻①⨀(√su + yu)	savaṇaṃ	the ear: one hears by it
🚻①⨀(√lū + yu)	lavanaṃ, lavaṇaṃ, loṇaṃ	salt: one cuts, or it is cut, by it
🚻①⨀(√nī + yu)	nayanaṃ	the eye: one is led by it
🚹①⨀(√pū + yu)	pavano	a means of purifying
🚹①⨀(√sama + yu)	samaṇo, samaṇaṃ	an ascetic: evil is stilled by him
🚺①⨀(√bhū + ṇe + yu)	bhāvanā	cultivation: one develops by it
🚻①⨀(√paca + ṇe + yu)	pācanaṃ	a means of cooking
🚻①⨀(√paca + ṇāpe + yu)	pācāpanaṃ	a means of having [something] cooked

	pa + √nuda + yu	rule
→	pa + nuda + (yu→ana)	§521, §622
→	pa + n(u→ū)dana	§517
→	panūdana + (si→o)	§601, §104
→	panūdano

	√lū + yu	rule
→	l(ū→o) + (yu→ana)	§485, §622
→	l(o→av) + ana	§513
→	lavana + (si→aṃ)	§601, §219
→	lavanaṃ

lū takes vuddhi to o and the o becomes av before the vowel by §513 (435): O ava sare; su in the same way gives savaṇaṃ, with the ṇ that 550 (§549): Rahādito ṇa extends to it. lavaṇaṃ and loṇaṃ are the same word with the ṇ, and with the two vowels contracted. panūdano is the word of Buddhappiya’s own rule for nuda, 572 (§641), where the lengthening of its u is referred to §517. pācanaṃ and pācāpanaṃ show yu after the causative stems of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe, which the verse under 572 allows.

loṇaṃ loṇatthikena
(3V 6.22: Pañcagorasādianujānana)
🚻①⨀(√lū + yu) 🚹③⨀(loṇatthika)
salt | by one who needs salt

Adhikaraṇe – ṭhā gatinivattimhi, tiṭṭhati tasminti ṭhānaṃ. Evaṃ sayanaṃ, senaṃ vā, āsanaṃ, adhikarīyati etthāti adhikaraṇaṃ.

In the sense of location: ṭhā, in the sense of the cessation of motion — “one stands in it (tiṭṭhati tasmiṃ)”, ṭhānaṃ, a place. In the same way sayanaṃ, or senaṃ, a bed; āsanaṃ, a seat; “it is dealt with (adhikarīyati) here”, adhikaraṇaṃ, a matter, a case.

Examples

lemma	inflected	meaning
🚻①⨀(√ṭhā + yu)	ṭhānaṃ	a place: one stands in it
🚻①⨀(√sī + yu)	sayanaṃ, senaṃ	a bed: one lies on it
🚻①⨀(√āsa + yu)	āsanaṃ	a seat: one sits on it
🚻①⨀(adhi + √kara + yu)	adhikaraṇaṃ	a matter, a legal case: it is dealt with here

	adhi + √kara + yu	rule
→	adhi + kara + (yu→ana)	§521, §622
→	adhi + kara(n→ṇ)a	§549
→	adhikaraṇa + (si→aṃ)	§601, §219
→	adhikaraṇaṃ

sayanaṃ has the e of sī opened to aya before the vowel by §514 (491): E aya; senaṃ keeps the e and drops the vowel of ana.

bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya
(1V 1.2.10: Saṃghabhedasikkhāpada)
🚻②⨀(bhedanasaṃvattanika) 🔼(vā) 🚻②⨀(adhi + √kara + yu) 🔽(samādāya) 🔽(paggayha) ⏯🤟⨀(tiṭṭhati)
conducive to schism | or | a legal issue | having taken up | having upheld | he should persist

Ca saddena sampadānāpādāne supi – sammā pakārena dadāti assāti sampadānaṃ, apecca etasmā ādadātīti apādānaṃ.

By the word ca, [yu is added] in the senses of the recipient (sampadāna) and the source (apādāna) as well: “one gives (dadāti) to him (assa) in the right manner (sammā pakārena)”, sampadānaṃ; “having departed (apecca) from it (etasmā) one takes (ādadāti)”, apādānaṃ.

Examples

lemma	inflected	meaning
🚻①⨀(saṃ + pa + √dā + yu)	sampadānaṃ	the recipient: one gives to him in the right manner
🚻①⨀(apa + ā + √dā + yu)	apādānaṃ	the source: having departed from it, one takes

The two words are the names of the fourth and fifth kārakas, defined in the Kārakakaṇḍa (§276 (302): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ, §271 (88, 308): Yasmā dapeti bhayamādatte vā tadapādānaṃ); Buddhappiya’s glosses paraphrase those definitions.

---

598 (§551): Saññāyaṃ dādhāto i (i after dā, dhā when a name is meant) apavada

Kaccāyana

§551 (598): Saññāyaṃ dā dhāto i`i` after `dā`, `dhā` when a name is meant

Analysis

In the Kaccāyana this rule opens the specific senses of the second section, after Ṇādayo tekālikā (§550, §551); Buddhappiya, who used §550 at 546 (§550): Ṇādayo tekālikā, places it after the yu rules as the first of a pair of suffixes bound to a condition — i “when a name is meant” here, a, ti, yu “when the feminine is meant” at 599 (§553): Itthiyamatiyavo vā. His gloss locates the rule: bhāvakammādi-adhikāre eva ayaṃ, “this too belongs only within the governance of the action, the object and the rest” — the i words are not agent nouns — and adds saralopādi, the elision of the root’s ā before the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati.

To the Kaccāyana’s five words (ādi, udadhi, mahodadhi, vāladhi, sandhi) he adds upādi, jaladhi, nidhi, vidhi and samādhi, glossing sandhi and vidhi both actively and passively (sandhīyati, sandadhāti; vidhīyati, vidadhāti, vidhānaṃ) and samādhi with two readings of sam, sammā, “rightly”, and samaṃ, “evenly”. The cutting of udaka to uda in udadhi he refers to §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, the Taddhita’s licence for changes “in these [suffixes]”, restricted to a name (saññāyaṃ). There is no option marker.

Saññāyaṃ gamyamānāyaṃ dādhā iccetehi dhātūhi i ppaccayo hoti, bhāvakammādiadhikārevāyaṃ, saralopādi. Dā dāne ā pubbo, ādīyatītiādi. Evaṃ upādi. Dhā dhāraṇe, udakaṃ dadhātīti udadhi, tesu vuddhilopā dinā saññāyaṃ udaka ssa udā deso. Jalaṃ dhīyate asminti jaladhi, vālāni dadhāti tasminti vāladhi, sandhīyati, sandadhātīti vā sandhi, nidhīyatīti nidhi. Evaṃ vidhīyati, vidadhāti, vidhānaṃ vā vidhi, sammā, samaṃ vā cittaṃ ādadhātīti samādhi.

When a name is understood, after the roots dā and dhā the suffix i is added; this [rule] too belongs only within the governance of the action, the object and the rest; the elision of the vowel and the rest [follow]. dā, in the sense of giving, with ā before it: “it is taken up (ādīyati)”, ādi, the beginning. In the same way upādi. dhā, in the sense of holding: “it holds water (udakaṃ dadhāti)”, udadhi, the ocean — in a name udaka is replaced by uda by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest; “water is held (dhīyate) in it”, jaladhi, the sea; “it bears hairs (vālāni dadhāti) on it”, vāladhi, a tail; “it is joined (sandhīyati), or it joins (sandadhāti)”, sandhi, a junction; “it is deposited (nidhīyati)”, nidhi, a treasure. In the same way “it is ordained (vidhīyati), it ordains (vidadhāti), or ordaining (vidhānaṃ)”, vidhi, a rule; “it composes (ādadhāti) the mind rightly (sammā), or evenly (samaṃ)”, samādhi, concentration.

Examples

lemma	inflected	meaning
🚹①⨀(ā + √dā + i)	ādi	the beginning: it is taken up first
🚹①⨀(upa + ā + √dā + i)	upādi	what is grasped, the fuel of existence
🚹①⨀(udaka + √dhā + i)	udadhi	the ocean: it holds water
🚹①⨀(jala + √dhā + i)	jaladhi	the sea: water is held in it
🚹①⨀(vāla + √dhā + i)	vāladhi	a tail: it bears hairs
🚹①⨀(saṃ + √dhā + i)	sandhi	a junction: it is joined, it joins
🚹①⨀(ni + √dhā + i)	nidhi	a treasure: it is deposited
🚹①⨀(vi + √dhā + i)	vidhi	a rule, a method: it ordains
🚹①⨀(saṃ + ā + √dhā + i)	samādhi	concentration: it composes the mind rightly, or evenly

	ni + √dhā + i	rule
→	ni + dhā + i	§83
→	nidhi + si	§601, §220
→	nidhi

	saṃ + ā + √dhā + i	rule
→	saṃ + ā + dhā + i	§83
→	sa(ṃ→m) + ādhi	§34
→	samādhi + si	§601, §220
→	samādhi

The i stems lose the si by §220 (74): Sesato lopaṃ gasipi; before the vowel of ā the niggahīta of saṃ becomes m by §34 (52): Madā sare. The Khuddakapāṭha glosses nidhi as Buddhappiya does:

etadatthāya lokasmiṃ, nidhi nāma nidhīyati
(18Kh 8: Nidhikaṇḍasutta)
🚹④⨀(etadattha) 🚹⑦⨀(loka) 🚹①⨀(ni + √dhā + i) 🔼(nāma) 🔵▶️🤟⨀(nidhīyati)
for this purpose | in the world | a treasure | indeed | is deposited

jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ
(1V 1.1.4: Catutthapārājikasikkhāpada)
🚻①⨀(√jhe + yu) 🚹①⨀(vimokkha) 🚹①⨀(saṃ + ā + √dhā + i) 🚺①⨀(saṃ + ā + √pada + ti) 🚻①⨀(ñāṇadassana)
absorption | liberation | concentration | attainment | knowledge and vision

---

599 (§553): Itthiyamatiyavo vā (Optionally a, ti, yu in the feminine) apavada

Kaccāyana

§553 (599): Itthiyamatiyavo vāOptionally `a`, `ti`, `yu` in the feminine

Analysis

In the Kaccāyana the rule follows Ti kiccāsiṭṭhe (§552, §553), which Buddhappiya moves to 609 (§552): Tikiccāsiṭṭhe; here it follows the i of names, the two rules being the suffixes of the action and the object that are tied to a condition, and he adds bhāvakammādīsu to say so. The article is long because he takes the three suffixes in turn: the a words first, then, after 600 (§586): Gamakhanahanaramādīnamanto has intervened to explain gati and mati, the ti and yu words in the block that follows it.

To the Kaccāyana’s four words he adds some thirty. For a he cites the feminine ā of §237 (176): Itthīyamato āpaccayo once and lets it stand for the rest; derives icchā with the ccha of §522 (476): Isuyamūnamanto ccho vā; and takes in the desideratives jighacchā, titikkhā, bubhukkhā, pipāsā, vicchā, whose stems come from the Ākhyāta’s kha, cha, sa with reduplication (§433 (528): Tija gupa kita mānehi kha cha sā vā, §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu, §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo). For ti he adds sambhūti, suti, nīti.

The option marker vā he uses in two ways. It opens the option the Kaccāyana page describes, a vikappa (Ruiz-Falqués, Boundaries and Domains §2.3): the feminine formation stands beside the others of the same root (sambhavo, sambhūti). And twice he invokes it as a governance that blocks another rule (vādhikārato), the use Ruiz-Falqués describes in §3.4: before ti there is no vuddhi — suti, not soti, sambhūti, not sambhoti, against §485 (434): Aññesu ca — and in pipāsā the replacement of pā by vā that §467 (533): Tato pāmānānaṃ vā maṃ sesu would make is left unmade, “by the governance of vā, by a frog’s leap” (maṇḍūkagatiyā), a vā he does not locate. He states no domains, and does not call the vā a vavatthitavibhāsā.

Itthiyaṃ abhidheyyāyaṃ sabbadhātūhi a kāratiyu iccete paccayā honti vā bhāvakammādīsu. A ppaccaye tāva jara vayohānimhi, jīrati, jīraṇanti vā jarā, ‘‘itthiyamato āpaccayo’’ti ā paccayo, paṭisambhijjatīti paṭisambhidā. Paṭipajjati etāyāti paṭipadā. Evaṃ sampadā, āpadā. Upādīyatīti upādā. Sañjānātīti saññā, pajānātīti paññā. Upekkhatīti upekkhā. Cintanaṃ cintā. Patiṭṭhānaṃ patiṭṭhā. Sikkha vijjopādāne, sikkhanaṃ, sikkhīyatīti vā sikkhā. Evaṃ bhikkhā. Jhe cintāyaṃ, parasampattiṃ abhimukhaṃ jhāyatīti abhijjhā, hitesitaṃ upaṭṭhapetvā jhāyatīti upajjhā, upajjhāyo, sammā jhāyati etthāti sajjhā.

When the feminine is what is meant, after all roots the suffixes a, ti and yu are optionally added, in the senses of the action, the object and the rest. First with the suffix a: jara, in the sense of the loss of youth — “it decays (jīrati)”, or “decaying (jīraṇaṃ)”, jarā, ageing, with the suffix ā by §237 (176): Itthīyamato āpaccayo; “it is analysed (paṭisambhijjati)”, paṭisambhidā, analytical knowledge. “One proceeds (paṭipajjati) by it”, paṭipadā, the way. In the same way sampadā, attainment, āpadā, misfortune. “It is grasped (upādīyati)”, upādā. “It perceives (sañjānāti)”, saññā, perception; “it understands (pajānāti)”, paññā, wisdom. “It looks on (upekkhati)”, upekkhā, equanimity. “Thinking (cintanaṃ)”, cintā. “Establishing (patiṭṭhānaṃ)”, patiṭṭhā, a foundation. sikkha, in the sense of acquiring knowledge: “training (sikkhanaṃ)”, or “it is trained in (sikkhīyati)”, sikkhā. In the same way bhikkhā, alms. jhe, in the sense of thinking: “it broods (jhāyati) facing another’s fortune”, abhijjhā, covetousness; “having set up a wish for [the pupil’s] welfare he attends (jhāyati) [to him]”, upajjhā, upajjhāyo, a preceptor; “one contemplates rightly (sammā jhāyati) in it”, sajjhā.

Examples

lemma	inflected	meaning
🚺①⨀(√jara + a)	jarā	ageing: it decays
🚺①⨀(paṭi + saṃ + √bhidi + a)	paṭisambhidā	analytical knowledge: it is analysed
🚺①⨀(paṭi + √pada + a)	paṭipadā	the way: one proceeds by it
🚺①⨀(saṃ + √pada + a)	sampadā	attainment
🚺①⨀(ā + √pada + a)	āpadā	misfortune
🚺①⨀(upa + ā + √dā + a)	upādā	grasping: it is grasped
🚺①⨀(saṃ + √ñā + a)	saññā	perception: it perceives
🚺①⨀(pa + √ñā + a)	paññā	wisdom: it understands
🚺①⨀(upa + √ikkha + a)	upekkhā	equanimity: it looks on
🚺①⨀(√cinta + a)	cintā	thought
🚺①⨀(pati + √ṭhā + a)	patiṭṭhā	a foundation
🚺①⨀(√sikkha + a)	sikkhā	training
🚺①⨀(√bhikkha + a)	bhikkhā	alms
🚺①⨀(abhi + √jhe + a)	abhijjhā	covetousness: it broods on another’s fortune
🚺①⨀(upa + √jhe + a)	upajjhā, upajjhāyo	a preceptor: he attends to the pupil with a wish for his welfare
🚺①⨀(saṃ + √jhe + a)	sajjhā	that in which one contemplates rightly

	√jara + a	rule
→	jara + a	§521
→	jara + ā	§237, §83
→	jarā + si	§601, §220
→	jarā

	pa + √ñā + a	rule
→	pa + ñā + a	§83
→	pa + (ñ→ññ)a + ā	§28, §237
→	pañña + ā	§83
→	paññā + si	§601, §220
→	paññā

The suffix a takes the feminine ā, before which its own vowel is elided; the ā stems lose the si by §220 (74): Sesato lopaṃ gasipi. After a prefix the root’s initial is doubled by §28 (40): Para dvebhāvo ṭhāne (paññā, patiṭṭhā, abhijjhā, upajjhā), and the jh of abhijjhā is that of jhe with the e gone. upajjhāyo is the same word with the ṇa-type formation of the masculine.

abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ
(6D 2.4.3.2.1: Indriyasaṃvara)
🚺①⨀(abhi + √jhe + a) 🚻①⨂(domanassa) 🚹①⨂(pāpaka) 🚹①⨂(akusala) 🚹①⨂(dhamma) ⏯🤟⨂(anvāssavati)
covetousness | displeasure | evil | unwholesome | states | would flow in

Isu icchāyaṃ, esananti atthe a ppaccayo, ‘‘isu yamūnamanto ccho vā’’ti cchā deso, icchā. Puccha pucchane, pucchanaṃ pucchā, tikicchanaṃ tikicchā, ghasitumicchā jighacchā, titikkhā, bubhukkhā, pātumicchā pipāsā, maṇḍūkagatiyā vā dhikārato vā desābhāvo. Byāpitumicchā vicchā iccādi.

isu, in the sense of wishing: in the sense “seeking (esanaṃ)” the suffix a is added, and the final is replaced by ccha by §522 (476): Isuyamūnamanto ccho vā: icchā, a wish. puccha, in the sense of asking: “asking (pucchanaṃ)”, pucchā; “curing (tikicchanaṃ)”, tikicchā; “the wish to eat (ghasituṃ icchā)”, jighacchā, hunger; titikkhā, endurance; bubhukkhā, the wish to eat; “the wish to drink (pātuṃ icchā)”, pipāsā, thirst — where, by the governance of vā [reaching there] by a frog’s leap, the replacement [of pā] by vā is not made. “The wish to pervade (byāpituṃ icchā)”, vicchā; and so on.

Examples

lemma	inflected	meaning
🚺①⨀(√isu + a)	icchā	a wish: seeking
🚺①⨀(√puccha + a)	pucchā	a question: asking
🚺①⨀(√kita + cha + a)	tikicchā	medicine, a cure: curing
🚺①⨀(√ghasa + cha + a)	jighacchā	hunger: the wish to eat
🚺①⨀(√tija + kha + a)	titikkhā	endurance: the wish to bear
🚺①⨀(√bhuja + kha + a)	bubhukkhā	the wish to eat
🚺①⨀(√pā + sa + a)	pipāsā	thirst: the wish to drink
🚺①⨀(vi + √apa + cha + a)	vicchā	the wish to pervade

	√isu + a	rule
→	isu + a	§521
→	i(s→cch)a	§522
→	iccha + ā	§237, §83
→	icchā + si	§601, §220
→	icchā

	√pā + sa + a	rule
→	pā + sa	§434
→	pā + pā + sa	§458
→	p(ā→a) + pāsa	§460
→	p(a→i) + pāsa	§465
→	pipāsa + ā	§237, §83
→	pipāsā + si	§601, §220
→	pipāsā

The desiderative stems are the Ākhyāta’s: sa after pā in the sense of wishing to by §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu, the root doubled by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo, the first copy shortened by §460 (506): Rasso and its vowel made i by §465 (463): Antassivaṇṇākāro vā. The vā of §467 (533): Tato pāmānānaṃ vā maṃ sesu, which would give pivāsā, is the replacement Buddhappiya says is not made.

khantī paramaṃ tapo titikkhā
(7D 1.16: Cārikāanujānana)
🚺①⨀(khantī) 🚻①⨀(parama) 🚻①⨀(tapa) 🚺①⨀(√tija + kha + a)
patience | the highest | austerity | endurance

Ti ppaccaye sambhavanaṃ sambhūti. Vā dhikārato ti ppaccayamhi na vuddhi, savaṇaṃ suti, nayanaṃ, nīyati e tāyāti vā nīti. Mana ñāṇe, maññatīti mati.

With the suffix ti: “coming into being (sambhavanaṃ)”, sambhūti. By the governance of vā there is no vuddhi before the suffix ti: “hearing (savaṇaṃ)”, suti; “leading (nayanaṃ)”, or “one is led (nīyati) by it”, nīti. mana, in the sense of knowing: “one thinks (maññati)”, mati.

Examples

lemma	inflected	meaning
🚺①⨀(saṃ + √bhū + ti)	sambhūti	coming into being, origin
🚺①⨀(√su + ti)	suti	hearing; sacred lore
🚺①⨀(√nī + ti)	nīti	guidance, conduct: one is led by it
🚺①⨀(√mana + ti)	mati	thought: one thinks by it

	√su + ti	rule
→	su + ti	§553
→	suti + si	§601, §220
→	suti

The vuddhi that §485 (434): Aññesu ca gives a root vowel before the other suffixes (soti, sambhoti, neti would result) is withheld by the vā; mati loses the n of mana by the next rule.

‘‘Te, no, timhī’’ti ca vattate.

“te” (before ta), “no” (is elided) and “timhi” (before ti) continue [into the next rule].

---

600 (§586): Gamakhanahanaramādīnamanto (The final of gama, khana, hana, ramu etc. [is optionally dropped before ta, ti]) apavada

Kaccāyana

§586 (600): Gama khana hana ramādīnamantoThe final of `gama`, `khana`, `hana`, `ramu` etc. [is optionally dropped before `ta`, `ti`]

Analysis

In the Kaccāyana this is one of the sound rules for the past participle (§581–§589). Buddhappiya wants it here, between the ti words of 599 (§553): Itthiyamatiyavo vā and their yu companions, because gati, rati, mati, bhutti, hāni are feminines in ti whose root has lost its final; the ta side of the rule — gato, khato, upahato, rato, mato — he derives when the past suffix is in hand, under 631 (§582): Bhidādito innaannaīṇā vā, and again for saraṇaṅgato under 608 (§611): Hacatutthānamantānaṃ do dhe.

The sutta is a subject without a predicate, and both grammars supply one. The Kaccāyana vutti takes byañjano no hoti and tapaccaye pare timhi ca from the two rules before it (§584, §585); Buddhappiya has placed those rules later, at 618 (§584): Pakkamādīhi nto ca and 619 (§585): Janādīnamā timhi ca, so he announces the words as carried at the end of 599 (‘‘te, no, timhī’’ti ca vattate) without a rule beside him to carry them from — no last stood in 578 (§607): Niggahīta saṃyogādi no and 560 (§578): Bhujādīnamanto no dvi ca. He then adds words the Kaccāyana does not have (tati, niyati, bhutti, yutti, samāpatti, sampatti, hāni, jāni), referring bhutti and yutti to the elision and doubling of 560 and samāpatti, sampatti to 630 (§580): Gupādīnañca, and hāni, jāni, where ti becomes ni after hā, to §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

The option marker is the point of difference. The Kaccāyana vutti has vā and reads ramato, ramati, where the m stands, as the option not taken. Buddhappiya’s statement of the rule has no vā at all, and he accounts for those two forms otherwise: the elision fails there akārabyavahitattā, “because the letter a intervenes” — the a of the present stem (§445 (433): Bhūvādito a) stands between the root and the t. For him, then, the rule is obligatory (nicca) wherever ta or ti follows the root directly, and the apparent exceptions are outside its domain. The Kaccāyana page records his reading; in Ruiz-Falqués’ terms he has resolved a vā of the vutti into a boundary.

Gama khana hana rama iccevamādīnaṃ ma kārana kārantānaṃ dhātūnaṃ anto byañjano no hoti ta ppaccaye, ti mhi cāti dhātvantalopo. Gamanaṃ, gantabbāti vā gati, upahananaṃ upahati, ramanti tāya, ramaṇaṃ vā rati. Tanu vitthāre, tananaṃ tati. Yamu uparame, niyamanaṃ niyati. ‘‘Ramato, ramatī’’tiādīsu pana akārabyavahitattā na dhātvantalopo, bhuñjanaṃ bhutti, yuñjanaṃ yutti, ‘‘bhujādīnamanto no dvi cā’’ti dhātvantalopo, dvittañca. Samāpajjanaṃ, samāpajjateti vā samāpatti, sampatti, ‘‘gupādīnañcā’’ti dhātvantalopadvittāni. ‘‘Kvaci dhātū’’tiādinā hā dito ti ssa ni hoti. Hāni, jāni iccādi.

The final consonant of the roots gama, khana, hana, rama and the like, which end in m and n, is elided (no hoti) when the suffix ta follows and when ti follows: thus the elision of the root’s final. “Going (gamanaṃ)”, or “it is to be gone to (gantabbā)”, gati; “injuring (upahananaṃ)”, upahati; “they delight (ramanti) by it”, or “delighting (ramaṇaṃ)”, rati. tanu, in the sense of extending: “extending (tananaṃ)”, tati. yamu, in the sense of ceasing: “restraining (niyamanaṃ)”, niyati. But in ramato, ramati and the like there is no elision of the root’s final, because the letter a intervenes. “Eating (bhuñjanaṃ)”, bhutti; “joining (yuñjanaṃ)”, yutti, with the elision of the root’s final and the doubling by 560 (§578): Bhujādīnamanto no dvi ca. “Attaining (samāpajjanaṃ)”, or “it is attained (samāpajjate)”, samāpatti; sampatti, with the elision of the root’s final and the doubling by 630 (§580): Gupādīnañca. By §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the rest, after hā and the like the ti becomes ni: hāni, jāni; and so on.

Examples

lemma	inflected	meaning
🚺①⨀(√gamu + ti)	gati	going; a destination
🚺①⨀(upa + √hana + ti)	upahati	injury
🚺①⨀(√ramu + ti)	rati	delight
🚺①⨀(√tanu + ti)	tati	extension, a series
🚺①⨀(ni + √yamu + ti)	niyati	restraint; destiny
🚺①⨀(√bhuja + ti)	bhutti	eating, enjoyment
🚺①⨀(√yuja + ti)	yutti	joining; fitness, reasoning
🚺①⨀(saṃ + ā + √pada + ti)	samāpatti	attainment
🚺①⨀(saṃ + √pada + ti)	sampatti	success, prosperity
🚺①⨀(√hā + ti)	hāni	decline, loss
🚺①⨀(√jā + ti)	jāni	loss, deprivation

	√gamu + ti	rule
→	gamu + ti	§521
→	gam + ti	§586
→	gati + si	§601, §220
→	gati

	√bhuja + ti	rule
→	bhuj + (t→tt)i	§578
→	bhutti + si	§601, §220
→	bhutti

	√hā + ti	rule
→	hā + (ti→ni)	§517
→	hāni + si	§601, §220
→	hāni

The roots in j (bhuja, yuja) and in d (pada) lose their final by §578 (560): Bhujādīnamanto no dvi ca and §580 (630): Gupādīnañca and double the t; this rule works on the roots in m and n.

kathañca, bhikkhave, hāni hoti kusalesu dhammesu
(17A10 2.1.3: Ṭhitisutta)
🔼(kathaṃ) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚺①⨀(√hā + ti) ▶️🤟⨀(hoti) 🚹⑦⨂(kusala) 🚹⑦⨂(dhamma)
how | and | bhikkhus | decline | is there | in wholesome | qualities

Counter-examples

In ramato, “of one who delights”, and ramati, “he delights”, the m of ramu stands; Buddhappiya does not read them as an option left untaken but as forms outside the rule, the a of the present stem coming between the root and the t.

lemma	inflected	meaning
🚹⑥⨀(√ramu + a + nta)	ramato	of one who delights
▶️🤟⨀(√ramu + a + ti)	ramati	he delights

Yu ppaccaye cita sañcetane, cetayatīti atthe yu ppaccayo, anā desavuddhī, ā paccayo, cetanā. Vida anubhavane, vedayatīti vedanā. Disī uccāraṇe, desīyatīti desanā, bhāvīyatīti bhāvanā iccādi.

With the suffix yu [of 599]: cita, in the sense of intending — in the sense “one intends (cetayati)” the suffix yu is added, the replacement ana and the vuddhi [follow], and the suffix ā: cetanā, intention. vida, in the sense of experiencing: “one feels (vedayati)”, vedanā, feeling. disī, in the sense of uttering: “it is taught (desīyati)”, desanā, teaching; “it is developed (bhāvīyati)”, bhāvanā, cultivation; and so on.

Examples

These are the yu words of 599 (§553): Itthiyamatiyavo vā, deferred until the ti words were done.

lemma	inflected	meaning
🚺①⨀(√cita + yu)	cetanā	intention: one intends by it
🚺①⨀(√vida + yu)	vedanā	feeling: one feels by it
🚺①⨀(√disī + yu)	desanā	teaching: it is taught
🚺①⨀(√bhū + ṇe + yu)	bhāvanā	cultivation: it is developed

	√cita + yu	rule
→	cita + (yu→ana)	§521, §622
→	c(i→e)tana	§485
→	cetana + ā	§237, §83
→	cetanā + si	§601, §220
→	cetanā

desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo
(27Ne 2: Uddesavāra)
🚺①⨀(√disī + yu) 🚹①⨀(vicaya) 🚺①⨀(√yuja + ti) 🚹①⨀(padaṭṭhāna) 🔼(ca) 🚹①⨀(lakkhaṇa)
teaching | investigation | construing | footing | and | characteristic

‘‘Itthiyaṃ, vā’’ti ca vattate.

“itthiyaṃ” (in the feminine) and “vā” continue [from 599 into the next rule].

---

601 (§554): Karato ririya (ririya after kara) apavada

Kaccāyana

§554 (601): Karato ririya`ririya` after `kara`

Analysis

As in the Kaccāyana (§553, §554) the rule follows Itthiyamatiyavo vā, whose itthiyaṃ and vā Buddhappiya carries across the intervening 600 (§586): Gamakhanahanaramādīnamanto by the words that close it (‘‘itthiyaṃ, vā’’ti ca vattate). It is the last of the suffixes tied to the feminine; with the kattari he carries in at its end the section returns to agent suffixes.

His gloss reads the carried vā in a particular way. The Kaccāyana vutti has two: itthiyamanitthiyaṃ vā abhidheyyāyaṃ, “whether the feminine or a non-feminine is meant”, and ririyapaccayo hoti vā, “the suffix is optionally added”. Buddhappiya keeps only the first, and so the vā in his statement is not an option marker on the suffix but the “or” that widens the gender (itthiyaṃ anitthiyaṃ vā): kara + ririya gives the feminine kiriyā and the neuter kiriyaṃ, both glossed with kicca forms (kattabbā, karaṇīyaṃ). Read so, the vā is a sampiṇḍana, a conjunction, as he explicitly allowed for the vā of 595 (§538): Saṃhanaññāya vā ro gho (Ruiz-Falqués, Boundaries and Domains §2.4); he states no option and no domain. The suffix is r-initial, so 558 (§539): Ramhi ranto rādi no removes the root’s final and the r (rādilopo), and ka + iriya contracts to kiriya.

Kara dhātuto itthiyamanitthiyaṃ vā abhidheyyāyaṃ ririya ppaccayo hoti, rā dilopo. Kattabbā kiriyā. Karaṇīyaṃ kiriyaṃ.

After the root kara, whether the feminine or a non-feminine is what is meant, the suffix ririya is added; the r and the rest [of the root’s final] are elided. “What is to be done (kattabbā)”, kiriyā, an action. “What is to be done (karaṇīyaṃ)”, kiriyaṃ.

Examples

lemma	inflected	meaning
🚺①⨀(√kara + ririya)	kattabbā kiriyā	an action: what is to be done
🚻①⨀(√kara + ririya)	karaṇīyaṃ kiriyaṃ	an action: what is to be done

	√kara + ririya	rule
→	kara + ririya	§539
→	ka + iriya	§83
→	kiriya + ā	§237, §83
→	kiriyā + si	§601, §220
→	kiriyā

	kiriya + si (①⨀, neuter)	rule
→	kiriya + (si→aṃ)	§601, §219
→	kiriyaṃ

The a of the root yields to the i of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; the feminine adds ā (§237 (176): Itthīyamato āpaccayo), the neuter takes aṃ (§219 (195): Siṃ).

‘‘Kattarī’’ti vattate.

“kattari” (in the sense of the agent) continues [from 563 (§624): Kattari kita into the next rule].

---

602 (§558): Jito ina sabbattha (ina after ji, in all times) apavada

Kaccāyana

§558 (602): Jito ina sabbattha`ina` after `ji`, in all times

Analysis

In the Kaccāyana Jito ina sabbattha follows Budhagamāditthe kattari (§557, §558) and takes its kattari from there. Buddhappiya has moved §557 to 606 (§557): Budhagamāditthe kattari, where its ta can be followed by the sound rules it needs, and so supplies kattari here by a leap from 563 (§624): Kattari kita, announced at the end of 601. The rule and 603 (§559): Supato ca are the two agent suffixes bound to a single root; they close the feminine group’s neighbourhood and lead into kha.

His gloss is the Kaccāyana vutti’s, with the root’s sense added (ji jaye, “ji in the sense of conquering”) and the same three-tense analysis: sabbattha, “everywhere”, is sabbakāle, “in all times”, the point that makes jino a name of the Buddha in every tense — he conquered, conquers and will conquer evil unwholesome states. The root’s i is elided before the i of the suffix (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati). There is no option marker; ina is carried on (‘‘inā’’ti vattate).

Ji iccetāya dhātuyā paro ina ppaccayo hoti sabbakāle kattari. Ji jaye, pāpake akusale dhamme ajini, jināti, jinissatīti vā jino.

After the root ji the suffix ina is added, in all times, in the sense of the agent. ji, in the sense of conquering: “he conquered, conquers or will conquer (ajini, jināti, jinissati) evil unwholesome states”, jino, the Conqueror.

Example

lemma	inflected	meaning
🚹①⨀(√ji + ina)	jino	the Conqueror: he conquers evil unwholesome states, in all three times

	√ji + ina	rule
→	ji + ina	§83
→	jina + (si→o)	§601, §104
→	jino

‘‘Inā’’ti vattate.

“ina” continues [into the next rule].

---

603 (§559): Supato ca (And ina after supa, of the agent and in bhāva) apavada

Kaccāyana

§559 (603): Supato caAnd `ina` after `supa`, of the agent and in `bhāva`

Analysis

The order is the Kaccāyana’s (§558, §559), and ina continues from 602 (§558): Jito ina sabbattha. The ca Buddhappiya reads, with the Kaccāyana vutti, as an extension of the suffix to a second root; his gloss gives the two senses the vutti had marked kattari, bhāve ca in the two analyses supati, “he sleeps” (the agent), and supanaṃ, “sleeping” (the action), and adds the masculine supino to the neuter supinaṃ. There is no option marker. The article closes with the lead-in to kha: sī, “to lie”, with īsaṃ, “a little”, as the word before it, analysed in the passive with the agent in the third form — īsaṃ sīyati bhavatā, “it is lain upon by you with a little [effort]” — which is what 605 (§625): Bhāvakammesu kiccaktakkhatthā will make a rule of.

Supa iccetāya dhātuyā ca paro ina ppaccayo hoti. Supa saye, supati, supananti vā supino, supinaṃ.

After the root supa too the suffix ina is added. supa, in the sense of sleeping: “he sleeps (supati)”, or “sleeping (supanaṃ)”, supino, supinaṃ, a dream.

Examples

lemma	inflected	meaning
🚹①⨀(√supa + ina)	supino	a dream: he sleeps (the agent)
🚻①⨀(√supa + ina)	supinaṃ	a dream: sleeping (the action)

	√supa + ina	rule
→	supa + ina	§521
→	supina + (si→o)	§601, §104
→	supino

The neuter takes aṃ for si by §219 (195): Siṃ: supinaṃ.

Sī saye, ‘‘īsaṃ’’iti upapadaṃ, īsaṃ sīyati bhavatāti atthe –

sī, in the sense of lying down, with “īsaṃ” (“a little”) as the word before it: in the sense “it is lain upon (sīyati) by you (bhavatā) with a little [effort]” — [the suffix of the next rule is added].

---

604 (§560): Īsaṃdusūhi kha (kha after a root preceded by īsaṃ, du, su) apavada

Kaccāyana

§560 (604): Īsaṃdusūhi kha`kha` after a root preceded by `īsaṃ`, `du`, `su`

Analysis

The order is the Kaccāyana’s (§559, §560), but Buddhappiya gives here only the rule, in one sentence, and hands the suffix on with so ca –, “and it —”, to 605 (§625): Bhāvakammesu kiccaktakkhatthā, the rule that fixes what it means. In the Kaccāyana that rule is the second of the Uṇādi chapter, sixty-five rules away, and the vutti of §560 has to show the sense by its examples (sussayo bhavatā, with the agent in the third form); Buddhappiya pairs suffix and sense, and puts the examples, the derivation (the marker kh dropped, vuddhi, aya, the doubling) and a dozen further words under 605. īsaṃ, du and su are upapada, words placed before the root, not roots (upapadehi). There is no option marker.

Īsaṃdusu iccetehi upapadehi parehi dhātūhi kha ppaccayo hoti.

After roots that follow the words īsaṃ, du and su placed before them, the suffix kha is added.

Example

lemma	inflected	meaning
🚹①⨀(īsaṃ + √sī + kha)	īsassayo	lain upon with a little [effort]; the word is finished under 605

So ca –

And it —

---

605 (§625): Bhāvakammesu kiccaktakkhatthā (the kicca suffixes, tta and the kha-type suffixes denote bhāva and kamma) utsarga

Kaccāyana

§625 (605): Bhāvakammesu kiccattakkhatthāthe `kicca` suffixes, `tta` and the `kha`-type suffixes denote `bhāva` and `kamma`

Analysis

The Kaccāyana opens its Uṇādi chapter with two rules that assign the suffix classes their senses, Kattari kita (§624) and this one (§625). Buddhappiya used the first at 563 (§624): Kattari kita, directly after the definition of kita, and uses the second here, directly after kha, whose sense it settles; he had already quoted it under 559 (§635): Pesātisaggapattakālesu kiccā to confine the kicca suffixes to the action and the object. He writes the middle term kta, as Sanskrit grammar does, where the Kaccāyana has tta.

His gloss calls the rule a niyama, a restriction: kha is used “only” (eva) in the senses of the action and the object — which is why every example carries its agent in the third form, bhavatā, bālena. He then gives the derivation the Kaccāyana never states: the kh of kha is a marker and is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, the root vowel takes vuddhi (§485 (434): Aññesu ca), the e of se becomes aya before the vowel (§514 (491): E aya), and the root’s initial is doubled after īsaṃ, du, su (§28 (40): Para dvebhāvo ṭhāne). To the Kaccāyana’s six words he adds a dozen of the language’s commonest du/su words, each with a gloss that names its difficulty (dukkhena, sukhena) and its noun — dukkaraṃ hitaṃ, sukaraṃ pāpaṃ, dubbharo mahiccho, subharo appiccho, durakkhaṃ cittaṃ, duddaso dhammo, sudassaṃ paravajjaṃ, duranubodho dhammo, subodhaṃ — most of them echoes of canonical phrases. There is no option marker: a niyama admits none. The article ends by setting up buddho for the next rule and carrying ta into it — the ta of this rule’s kta.

Bhāvakamma iccetesvatthesu kiccaktakkhattha iccete paccayā hontīti niyamato bhāvakammesveva hoti. ‘‘Kvaci dhātū’’ti kkha kārānubandhassa lopo, vuddhi, ayā desadvittāni, īsassayo bhavatā, dukkhena sīyati dussayo, sukhena sīyati sussayo.

In the senses of the action and the object the suffixes named kicca, kta, and those with the sense of kha, are used — so, by this restriction (niyama), [kha] is used only in the senses of the action and the object. By §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the marker kh [of kha] is elided; vuddhi, the replacement aya and the doubling [follow]: īsassayo bhavatā, “lain upon by you with a little [effort]”; “it is lain upon with difficulty (dukkhena sīyati)”, dussayo; “it is lain upon with ease (sukhena sīyati)”, sussayo.

Examples

lemma	inflected	meaning
🚹①⨀(īsaṃ + √sī + kha)	īsassayo bhavatā	lain upon by you with a little [effort]
🚹①⨀(du + √sī + kha)	dussayo	hard to lie on
🚹①⨀(su + √sī + kha)	sussayo	easy to lie on

	du + √sī + kha	rule
→	du + sī + kha	§517
→	du + s(ī→e) + a	§485
→	du + s(e→aya) + a	§514
→	du + saya + a	§83
→	du + (s→ss)aya	§28
→	dussaya + (si→o)	§601, §104
→	dussayo

bhavatā (🚹③⨀(bhavanta), “by you, sir”) is the agent of the passive sense; in īsassayo the niggahīta of īsaṃ is dropped before the consonant (§39 (54): Byañjane ca) and the s doubled after the vowel.

Kamme – īsaṃ karīyatīti īsakkaraṃ kammaṃ bhavatā. Evaṃ dukkhena karīyatīti dukkaraṃ hitaṃ bhavatā, sukaraṃ pāpaṃ bālena, dukkhena bharīyatīti dubbharo mahiccho. Sukhena bharīyatīti subharo appiccho. Dukkhena rakkhitabbanti durakkhaṃ cittaṃ. Dukkhena passitabboti duddaso dhammo. Sukhena passitabbanti sudassaṃ paravajjaṃ. Dukkhena anubujjhitabboti duranubodho dhammo. Sukhena bujjhitabbanti subodhamiccādi.

In the sense of the object: “it is done (karīyati) with a little [effort]”, īsakkaraṃ kammaṃ bhavatā, “a task done by you with little effort”. In the same way “it is done with difficulty (dukkhena karīyati)”, dukkaraṃ hitaṃ bhavatā, “the good is hard for you to do”; sukaraṃ pāpaṃ bālena, “evil is easy for a fool to do”; “he is supported with difficulty (dukkhena bharīyati)”, dubbharo mahiccho, “one of many wants is hard to support”; “he is supported with ease”, subharo appiccho, “one of few wants is easy to support”. “It is to be guarded with difficulty (dukkhena rakkhitabbaṃ)”, durakkhaṃ cittaṃ, “the mind is hard to guard”. “It is to be seen with difficulty”, duddaso dhammo, “the Dhamma is hard to see”. “It is to be seen with ease”, sudassaṃ paravajjaṃ, “another’s fault is easy to see”. “It is to be understood with difficulty”, duranubodho dhammo, “the Dhamma is hard to understand”. “It is to be understood with ease”, subodhaṃ, “easy to understand”; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(īsaṃ + √kara + kha)	īsakkaraṃ kammaṃ bhavatā	a task done by you with little effort
🚻①⨀(du + √kara + kha)	dukkaraṃ hitaṃ bhavatā	the good is hard for you to do
🚻①⨀(su + √kara + kha)	sukaraṃ pāpaṃ bālena	evil is easy for a fool to do
🚹①⨀(du + √bhara + kha)	dubbharo mahiccho	one of many wants is hard to support
🚹①⨀(su + √bhara + kha)	subharo appiccho	one of few wants is easy to support
🚻①⨀(du + √rakkha + kha)	durakkhaṃ cittaṃ	the mind is hard to guard
🚹①⨀(du + √disa + kha)	duddaso dhammo	the Dhamma is hard to see
🚻①⨀(su + √disa + kha)	sudassaṃ paravajjaṃ	another’s fault is easy to see
🚹①⨀(du + anu + √budha + kha)	duranubodho dhammo	the Dhamma is hard to understand
🚻①⨀(su + √budha + kha)	subodhaṃ	easy to understand

	du + √bhara + kha	rule
→	du + bhara + kha	§521, §517
→	du + (bh→bbh)ara	§28, §29
→	dubbhara + (si→o)	§601, §104
→	dubbharo

	du + √disa + kha	rule
→	du + (disa→dasa) + kha	§517
→	du + dasa + a	§83
→	du + (d→dd)asa	§28
→	duddasa + (si→o)	§601, §104
→	duddaso

After du and su the root’s initial is doubled by §28 (40): Para dvebhāvo ṭhāne, the doubled aspirate taking its unaspirated first letter by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā (dubbharo); disa becomes dasa by §517, and before the vowel of anu the du takes an r (duranubodho). The Dhammapada lengthens du to dū in dūrakkhaṃ for the metre.

adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto
(3V 1.5: Brahmayācanakathā)
🚹①⨀(adhigata) 🔼(kho) ⚧️③⨀(amha) 🚹①⨀(ima) 🚹①⨀(dhamma) 🚹①⨀(gambhīra) 🚹①⨀(du + √disa + kha) 🚹①⨀(du + anu + √budha + kha) 🚹①⨀(santa) 🚹①⨀(paṇīta)
attained | indeed | by me | this | Dhamma | profound | hard to see | hard to understand | peaceful | sublime

sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ
(18Dh 18.10: Meṇḍakaseṭṭhivatthu)
🚻①⨀(su + √disa + kha) 🚻①⨀(vajja) 🚹⑥⨂(añña) 🚹⑥⨀(atta) 🔼(pana) 🚻①⨀(du + √disa + kha)
easy to see | the fault | of others | one’s own | but | hard to see

dubbharo kho pana ayamāyasmā
(17A10 2.4.5: Katthīsutta)
🚹①⨀(du + √bhara + kha) 🔼(kho) 🔼(pana) 🚹①⨀(ima) 🚹①⨀(āyasmantu)
hard to support | indeed | moreover | this | venerable one

phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ
(18Dh 3.1: Meghiyattheravatthu)
🚻①⨀(phandana) 🚻①⨀(capala) 🚻①⨀(citta) 🚻①⨀(du + √rakkha + kha) 🚻①⨀(dunnivāraya)
quivering | fickle | the mind | hard to guard | hard to restrain

Budha avagamane, sabbe saṅkhatāsaṅkhatasammutibhede dhamme abujjhi, bujjhati, bujjhissatīti vā atthe –

budha, in the sense of understanding: in the sense “he awakened, awakens or will awaken (abujjhi, bujjhati, bujjhissati) to all phenomena in their divisions of conditioned, unconditioned and conventional” — [the suffix of the next rule is added].

‘‘Ta’’iti vattate.

“ta” continues [from the kta of this rule into the next].

---

606 (§557): Budhagamāditthe kattari (ta in the agent sense after budha, gamu and the like, in all times) apavada

Kaccāyana

§557 (606): Budhagamāditthe kattari`ta` in the agent sense after `budha`, `gamu` and the like, in all times

Analysis

In the Kaccāyana this rule is the third of the ta rules (§555–§557): after ta for the past agent and ta for the past action and object comes ta for the agent in all times. Buddhappiya separates it from the other two, which belong to his Atīta section (612 (§555): Atīte ta tavantu tāvī, 622 (§556): Bhāvakammesu ta), and places it here among the three-time suffixes, because its ta is not a past suffix at all: buddho is he who awakened, awakens and will awaken. The ta itself he carries in from the kta of 605 (§625): Bhāvakammesu kiccaktakkhatthā (‘‘ta’’iti vattate), and the lead-in that closed 605 has already analysed budha in three tenses.

His gloss is the Kaccāyana vutti’s rule statement word for word — tadatthe gamyamāne, “when the root’s own sense is understood”, kattari, sabbakāle — and nothing else: the examples wait, because buddho cannot be formed until the t of the suffix has become dh and the root’s dh has become d, which are the two rules he brings forward next, 607 (§576): Dhaḍhabhahehi dha ḍhā ca and 608 (§611): Hacatutthānamantānaṃ do dhe; the words then follow under 608. There is no option marker. At the end he carries the suffix on in the sixth form, tassa, “of that [ta]”, the inflection changed (vipariṇāma) to suit the replacement rules that need it. The CST’s iccegamādīhi is corrected below.

Budhagamu iccevamādīhi¹⁰ dhātūhi tadatthe gamyamāne kattari ta ppaccayo hoti sabbakāle.

After the roots budha, gamu and the like, when their own sense is understood, the suffix ta is added in the sense of the agent, in all times.

Example

lemma	inflected	meaning
🚹①⨀(√budha + ta)	buddho	the Awakened One: he awakened, awakens and will awaken to all phenomena; the word is finished under 608

‘‘Tassā’’ti vattate.

“tassa” (of that [ta]) continues [into the next rule].

---

607 (§576): Dhaḍhabhahehi dha ḍhā ca (dha, ḍha for ta after roots in dh, ḍh, bh, h) apavada

Kaccāyana

§576 (607): Dha ḍha bha he hi dhaḍḍhā ca`dha`, `ḍha` for `ta` after roots in `dh`, `ḍh`, `bh`, `h`

Analysis

The Kaccāyana has this rule among the sound rules of the past participle (§572–§589). Buddhappiya brings it forward, with 608 (§611): Hacatutthānamantānaṃ do dhe, because buddho, the example of 606 (§557): Budhagamāditthe kattari, cannot be formed without the two, and he uses only half of it here: dha for t after dh and bh. The ḍha half — vuḍḍho, daḍḍho, with the ḍ of 615 (§612): Ḍo ḍhakāre — he keeps for the Atīta section, where 614 (§575): Vassa vā vu quotes this rule again for kuddho, yuddho, sannaddho.

Two remarks are his. First, the roots in h: the sutta names them, but the ordinary treatment of a root in h before ta is the ḷha of 621 (§589): Hantehi ho hassa lo vā adahanahānaṃ (āruḷho, mūḷho), so dha after h needs a warrant, and he finds it in the next rule’s wording — Hacatutthānaṃ … mentions ha, which shows that h too can stand before a dh that has replaced t: sannaddho, duddho. He qualifies this with kvaci, “in some places”: the sutta has no marker, and the kvaci he supplies marks the h roots off as a particular case (visesa) inside the rule, the function Ruiz-Falqués finds for kvaci throughout the Rūpasiddhi (Boundaries and Domains §4.2). Second, abyavadhāne: the rule holds only where nothing stands between root and suffix — the augment i of 547 (§605): Yathāgamamikāro or a class suffix — so that rundhati, ārādhito, vaḍḍhito, labhitvā, gahito keep their t. The Kaccāyana page cites this remark.

Dhaḍha nta bhaha ntehi dhātūhi parassa paccayata kārassa yathākkamaṃ dha kāraḍha kārādesā hontīti dhabha to ta kārassa dha kāro, ‘‘hacatutthāna’’nti ettha ha kāraggahaṇato ha kāratopi kvaci dha ttaṃ, abyavadhāne cāyaṃ, tena ‘‘rundhati, ārādhito, vaḍḍhito, labhitvā, gahito’’tiādīsu paccayāgamabyavahitattā na bhavati.

After roots ending in dh and ḍh, and in bh and h, the t of the suffix that follows is replaced by the letters dh and ḍh respectively: so after dh and bh the letter t becomes dh; and because h is mentioned in 608 (§611): Hacatutthānamantānaṃ do dhe, after h too t becomes dh in some places (kvaci). And this [holds] only where nothing intervenes; hence in rundhati, ārādhito, vaḍḍhito, labhitvā, gahito and the like it does not happen, because a suffix or an augment stands between.

Counter-examples

By abyavadhāne (where nothing intervenes) the rule does not reach a t separated from the root: in rundhati the present-stem a stands between, in ārādhito, vaḍḍhito and gahito the augment i of 547 (§605): Yathāgamamikāro, and in labhitvā the same i before tvā.

lemma	inflected	meaning
▶️🤟⨀(√rudhi + a + ti)	rundhati	he obstructs
🚹①⨀(ā + √rādha + ṇe + ta)	ārādhito	propitiated
🚹①⨀(√vaḍḍha + ta)	vaḍḍhito	increased
🔽(√labha + tvā)	labhitvā	having obtained
🚹①⨀(√gaha + ta)	gahito	taken

Without the augment the same roots give laddho and vuḍḍho, as the Kaccāyana vutti shows.

---

608 (§611): Hacatutthānamantānaṃ do dhe (root-final h and fourth letters become d before dh) apavada

Kaccāyana

§611 (608): Hacatutthānamantānaṃ do dheroot-final `h` and fourth letters become `d` before `dh`

Analysis

In the Kaccāyana this rule stands far from Dha ḍha bha hehi dhaḍḍhā ca (§576, §611); Buddhappiya sets the two side by side, since the second assimilates the root’s final to the dh the first has made, and with them buddho is complete. Having got it, he delivers the whole list of examples that 606 (§557): Budhagamāditthe kattari had deferred: buddho bhagavā; saraṇaṅgato upāsako, with the three tenses of gacchati and the elision of the root’s m by 600 (§586): Gamakhanahanaramādīnamanto; ñāto; upeto from i, “to go”; and two traditional etymologies the Kaccāyana does not give, cittaṃ, “the mind”, as “that which thinks” (cinteti), with the elision and doubling of 630 (§580): Gupādīnañca, and satto, “a being”, as “that which clings” (sajjati) to forms and the rest, with those of 560 (§578): Bhujādīnamanto no dvi ca — both ta agent words of all three times. His statement of the rule adds dhātvantabhūtānaṃ, “when they are the final of a root”, to the sutta’s antānaṃ. There is no option marker. At the end he carries saññāyaṃ from 598 (§551): Saññāyaṃ dādhāto i into the next rule by a frog’s leap over ten rules.

Ha kāravaggacatutthānaṃ dhātvantabhūtānaṃ da kārādeso hoti dha kāre pare. Buddho bhagavā. Saraṇaṃ agacchi, gacchati, gacchissatīti vā saraṇaṅgato upāsako, ‘‘gamakhanahanaramādīnamanto’’ti dhātvantalopo. Evaṃ jānātīti ñāto. I gatimhi, upetīti upeto. Cinta cintāyaṃ, cintetīti cittaṃ, ‘‘gupādīnañcā’’ti dhātvantalopadvittāni. Sanja saṅge, rūpādīsu asajji, sajjati, sajjissatīti vā satto, ‘‘bhujādīnamanto no dvi cā’’ti dhātvantalopo, dvittañca.

The letter h and the fourth letters of the classes, when they are a root’s final, are replaced by the letter d when dh follows. buddho bhagavā, “the Awakened One, the Blessed One”. “He went, goes or will go (agacchi, gacchati, gacchissati) for refuge (saraṇaṃ)”, saraṇaṅgato upāsako, “a lay follower gone for refuge”, with the elision of the root’s final by 600 (§586): Gamakhanahanaramādīnamanto. In the same way “he knows (jānāti)”, ñāto. i, in the sense of going: “he approaches (upeti)”, upeto. cinta, in the sense of thinking: “it thinks (cinteti)”, cittaṃ, the mind, with the elision of the root’s final and the doubling by 630 (§580): Gupādīnañca. sanja, in the sense of clinging: “it clung, clings or will cling (asajji, sajjati, sajjissati) to forms and the rest”, satto, a being, with the elision of the root’s final and the doubling by 560 (§578): Bhujādīnamanto no dvi ca.

Examples

lemma	inflected	meaning
🚹①⨀(√budha + ta)	buddho bhagavā	the Awakened One, the Blessed One
🚹①⨀(saraṇaṃ + √gamu + ta)	saraṇaṅgato upāsako	a lay follower gone for refuge
🚹①⨀(√ñā + ta)	ñāto	one who knows
🚹①⨀(upa + √i + ta)	upeto	one who approaches; endowed
🚻①⨀(√cinta + ta)	cittaṃ	the mind: it thinks
🚹①⨀(√sanja + ta)	satto	a being: it clings to forms and the rest

	√budha + ta	rule
→	budha + ta	§521
→	budh + (t→dh)a	§576
→	bu(dh→d) + dha	§611
→	buddha + (si→o)	§601, §104
→	buddho

	saraṇa + aṃ, √gamu + ta	rule
→	gamu + ta	§521
→	gam + ta	§586
→	saraṇaṃ + gata (compound, ②)	§327
→	saraṇa(ṃ→ṅ)gata	§31
→	saraṇaṅgata + (si→o)	§601, §104
→	saraṇaṅgato

	√sanja + ta	rule
→	sanja + ta	§521
→	sanj + (t→tt)a	§578
→	satta + (si→o)	§601, §104
→	satto

	√cinta + ta	rule
→	cinta + ta	§521
→	cint + (t→tt)a	§580
→	citta + (si→aṃ)	§601, §219
→	cittaṃ

The t of the suffix becomes dh after budha by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca and the root’s dh becomes d before it by this rule. In saraṇaṅgato the object keeps its aṃ, which becomes ṅ before g by §31 (49): Vaggantaṃ vā vagge; the Tipiṭaka mostly writes the two words apart. upeto is upa + i + ta with the vuddhi of the root vowel (§485 (434): Aññesu ca).

vigarahi buddho bhagavā
(1V 1.1.1.2: Makkaṭīvatthu)
⏮🤟⨀(vigarahati) 🚹①⨀(√budha + ta) 🚹①⨀(bhagavantu)
rebuked | the Awakened One | the Blessed One

sāmacco pāṇehi saraṇaṃ gato
(6D 4.3: Buddhaguṇakathā)
🚹①⨀(sāmacca) 🚹③⨂(pāṇa) 🚻②⨀(saraṇa) 🚹①⨀(√gamu + ta)
with his ministers | with his life | for refuge | gone

upeto damasaccena, sa ve kāsāvamarahati
(18Dh 1.7: Devadattavatthu)
🚹①⨀(upa + √i + ta) 🚻③⨀(damasacca) 🚹①⨀(ta) 🔼(ve) 🚻②⨀(kāsāva) ▶️🤟⨀(arahati)
endowed | with restraint and truth | he | indeed | the ochre robe | deserves

‘‘Saññāya’’miti vattate.

“saññāyaṃ” (when a name is meant) continues [from 598 into the next rule].

---

609 (§552): Tikiccāsiṭṭhe (ti, and the kita suffixes, in a name given as a blessing) apavada

Kaccāyana

§552 (609): Ti kiccā’siṭṭhe`ti`, and the `kita` suffixes, in a name given as a blessing

Analysis

In the Kaccāyana this rule follows Saññāyaṃ dā dhāto i and takes its saññāyaṃ from it (§551, §552). Buddhappiya separates the two by ten rules — the i of names at 598 (§551): Saññāyaṃ dādhāto i, this rule here — and carries saññāyaṃ across the gap by a frog’s leap, announced at the end of 608. The placement follows the words: apart from jinabuddhi and dhanabhūti the names of blessing are kita words made with ta (bhūto, dhammadinno), with māna (vaḍḍhamāno) and with ṇvu (nandako, jīvako), and ta in the agent sense has just been taught (606–608).

His gloss resolves the sutta’s kiccā as the Kaccāyana vutti does, kita paccayo ca, “and a kita suffix” — it is kit + ca, not the kicca of 548 (§545): Te kiccā — and glosses āsiṭṭhe, “in a blessing”, by imperatives: bujjhatu, bhavatu, dadātu, vaḍḍhatu, nandatu, jīvatu. For jinabuddhi he notes the two replacements dh and d of 607–608; for dhammadinno the inna for ta of 631 (§582): Bhidādito innaannaīṇā vā; for vaḍḍhamāno the suffix a that §445 (433): Bhūvādito a inserts before māna and anta. He drops the Kaccāyana’s bhāvo and adds nandako and jīvako, names made with ṇvu (570 (§622): Anakā yuṇvūnaṃ). The Kaccāyana’s gloss of the first name is jino janaṃ bujjhatu, “may the Conqueror know the people”; Buddhappiya’s jino enaṃ bujjhatu, “may the Conqueror know him”, the child named. There is no option marker.

Saññāyamabhidheyyāyaṃ āsiṭṭhe gamyamāne dhātūhi ti ppaccayo hoti, kita paccayo ca. Jino enaṃ bujjhatūti jinabuddhi, dha kārada kārādesā, dhanamassa bhavatūti dhanabhūti.

When a name is what is meant and a blessing (āsiṭṭha) is understood, after roots the suffix ti is added, and a kita suffix. “May the Conqueror know him (jino enaṃ bujjhatu)”, jinabuddhi, with the replacements dh and d; “may wealth be his (dhanaṃ assa bhavatu)”, dhanabhūti.

Examples

lemma	inflected	meaning
🚺①⨀(jina + √budha + ti)	jinabuddhi	Jinabuddhi: “may the Conqueror know him”
🚺①⨀(dhana + √bhū + ti)	dhanabhūti	Dhanabhūti: “may wealth be his”

	jina + √budha + ti	rule
→	jina + budha + ti	§521
→	jina + budh + (t→dh)i	§576
→	jina + bu(dh→d) + dhi	§611
→	jinabuddhi + si	§601, §220
→	jinabuddhi

	dhana + aṃ, √bhū + ti	rule
→	dhanaṃ + bhūti (compound, ②)	§327
→	dhana + aṃ + bhūti	§317, §318
→	dhanabhūti + si	§601, §220
→	dhanabhūti

ti after budha takes the two changes of buddho; after bhū it brings none — the vuddhi of a ti suffix being withheld, as under 599 (suti, sambhūti).

Kita paccaye bhavatūti bhūto, dhammo enaṃ dadātūti dhammadinno, ‘‘bhidādito inna anna īṇā vā’’ti ta ppaccayassa innā deso. Vaḍḍhatūti vaḍḍhamāno, ‘‘bhūvādito a’’iti mānantesu a ppaccayo, nandatūti nandako, jīvatūti jīvako iccādi.

With a kita suffix: “may he be [prosperous] (bhavatu)”, bhūto; “may the Dhamma give to him (dhammo enaṃ dadātu)”, dhammadinno, with the replacement inna for the suffix ta by 631 (§582): Bhidādito innaannaīṇā vā. “May he prosper (vaḍḍhatu)”, vaḍḍhamāno, with the suffix a before māna and anta by §445 (433): Bhūvādito a; “may he rejoice (nandatu)”, nandako; “may he live (jīvatu)”, jīvako; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√bhū + ta)	bhūto	Bhūta: “may he be [prosperous]”
🚹①⨀(dhamma + √dā + ta)	dhammadinno	Dhammadinna: “may the Dhamma give to him”
🚹①⨀(√vaḍḍha + a + māna)	vaḍḍhamāno	Vaḍḍhamāna: “may he prosper”
🚹①⨀(√nanda + ṇvu)	nandako	Nandaka: “may he rejoice”
🚹①⨀(√jīva + ṇvu)	jīvako	Jīvaka: “may he live”

	dhamma + √dā + ta	rule
→	dhamma + dā + (ta→inna)	§582
→	dhamma + dā + inna	§83
→	dhammadinna + (si→o)	§601, §104
→	dhammadinno

	√jīva + ṇvu	rule
→	jīva + (ṇvu→aka)	§521, §622
→	jīvaka + (si→o)	§601, §104
→	jīvako

nandako likewise takes aka for ṇvu; its root ends in a conjunct and takes no vuddhi, and jīva has a long vowel already. vaḍḍhamāno has the māna of 646 (§565): Vattamāne mānantā on the present stem.

jīvako ca komārabhacco tikicchissati
(3V 1.26: Pañcābādhavatthu)
🚹①⨀(√jīva + ṇvu) 🔼(ca) 🚹①⨀(komārabhacca) ⏯🤟⨀(tikicchati)
Jīvaka | and | Komārabhacca | will treat [them]

āyasmā nandako na icchati bhikkhuniyo ovadituṃ
(11M 5.4: Nandakovādasutta)
🚹①⨀(āyasmantu) 🚹①⨀(√nanda + ṇvu) 🔼(na) ▶️🤟⨀(icchati) 🚺②⨂(bhikkhunī) 🔼(o + √vada + tuṃ)
the venerable | Nandaka | not | wishes | the bhikkhunīs | to exhort

---

610 (§569): Āgamā tuko (tuka after gamu preceded by ā) apavada

Kaccāyana

§569 (610): Āgamā tuko`tuka` after `gamu` preceded by `ā`

Analysis

In the Kaccāyana Āgamā tuko follows the three r-suffixes ratthu, ritu, rātu (§566–§569), which Buddhappiya has used at 574–576 among the agent suffixes with ṇvu and tu; he keeps this rule and 611 (§570): Bhabbe ika for the very end of the three-time suffixes, the two small agent suffixes that are each bound to gamu — the Kaccāyana’s second section ends with the same pair, and the Rūpasiddhi closes its Tekālikappaccayantanaya after 611. His gloss adds the ground of the sense, kitakattā kattari, “being a kita suffix, in the sense of the agent” (563 (§624): Kattari kita), and the analysis āgacchatīti. The n that replaces the root’s m before the t he does not mention; it is the n of 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na, whose ādi covers tuka. There is no option marker; gamā, “after gamu”, is carried into the next rule without its ā.

Ā pubbā gami to tuka ppaccayo hoti, kitakattā kattari. Āgacchatīti āgantuko.

After gami (gamu, “to go”) with ā before it the suffix tuka is added; being a kita suffix, [it is used] in the sense of the agent. “He comes (āgacchati)”, āgantuko, a newcomer.

Example

lemma	inflected	meaning
🚹①⨀(ā + √gamu + tuka)	āgantuko	a newcomer, a guest: he comes

	ā + √gamu + tuka	rule
→	ā + gamu + tuka	§521
→	ā + ga(m→n)tuka	§596
→	āgantuka + (si→o)	§601, §104
→	āgantuko

āgantuko bhikkhu
(4V 8.1: Āgantukavattakathā)
🚹①⨀(ā + √gamu + tuka) 🚹①⨀(bhikkhu)
a newly arrived | bhikkhu

‘‘Gamā’’ti vattate.

“gamā” (after gamu) continues [into the next rule].

---

611 (§570): Bhabbe ika (ika [after gamu] in the sense of bhabba, “about to”) apavada

Kaccāyana

§570 (611): Bhabbe ika`ika` [after `gamu`] in the sense of `bhabba`, 'about to'

Analysis

This is the last rule of Buddhappiya’s section on the suffixes valid for all three times (tekālika), the Kitakappaccayantanaya. He has just given the two special suffixes that gamu takes — tuka after ā at 610 (§569): Āgamā tuko, and now ika in the sense of bhabba — and closes the section immediately after (Tekālikappaccayantanayo), where Kaccāyana likewise ends his second section with §570. The root is not named in the sutta: it is carried over from 610, without its ā (‘‘Gamā’’ti vattate, “gamā continues”). His gloss keeps only the second half of Kaccāyana’s paraphrase, gantuṃ bhabbo, “fit to go”, and drops the gamissati, “he will go”, that the Kaccāyana vutti puts first; bhabba itself is the word 555 (§543): Bhūtobba derives from bhū and ṇya. Before the vowel of ika the root’s final u is elided by §521 (425): Dhātussanto lopo’nekasarassa. There is no option marker.

Gami to ika ppaccayo hoti bhabbatthe. Gantuṃ bhabboti gamiko bhikkhu.

After gamu the suffix ika is added in the sense of bhabba (“fit to”, “about to”). gantuṃ bhabbo, “fit to go” — hence gamiko bhikkhu, a bhikkhu about to set out.

Example

lemma	inflected	meaning
🚹①⨀(√gamu + ika)	gantuṃ bhabboti gamiko bhikkhu	fit to go: a departing bhikkhu

	√gamu + ika	rule
→	gam + u + ika	§521
→	gamika + (si→o)	§104
→	gamiko

---

Tekālikappaccayantanayo.

Here ends the treatment of the words formed with the suffixes of all three times.

Atītappaccayantanaya (Suffixes of the past)

---

612 (§555): Atīte ta tavantu tāvī (ta, tavantu, tāvī in the past) utsarga

Kaccāyana

§555 (612): Atīte tatavantutāvī`ta`, `tavantu`, `tāvī` in the past

Analysis

With this rule Buddhappiya opens the Atītappaccayantanaya, the treatment of the suffixes of past time (612–635). It gathers what Kaccāyana spread over three places: the general rules §555–§556 of his second section, the whole of his third section (§571–§589) on the shapes ta takes after particular roots, and the kta rules §626 and §643 of the Uṇādi. Buddhappiya takes the agent sense first — 612–621, closed by Evaṃ kattari niṭṭhanayo — then bhāva and kamma from 622 (§556): Bhāvakammesu ta on, and derives the participle of one root after another, calling in each shape-rule at the root that needs it. The ta of the agent in all three times he had already placed among the three-time suffixes, at 606 (§557): Budhagamāditthe kattari.

His gloss adds three things to the Kaccāyana vutti. First, that these suffixes are also called niṭṭha in the terminology of other grammars — the Sanskrit niṣṭhā, admitted by §9 (11): Parasamaññā payoge — a name he uses through the rest of the section (niṭṭhatakāre, kattari niṭṭhanayo); and that, being kita suffixes (562 (§546): Aññe kita), they denote the agent by 563 (§624): Kattari kita. Second, why bhūto and huto show no vuddhi: the vā of §484 (542): Ghaṭādīnaṃ vā is carried into §485 (434): Aññesu ca, the rule that strengthens a root vowel before “the other suffixes”, and the carried vā withholds the strengthening before ta, tavantu and tāvī. At 624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti and 630 (§580): Gupādīnañca he names this carried vā a vavatthitavibhāsā, a restricted option (Boundaries and Domains §3.2): the strengthening is settled root by root — absent (asanta) in bhūto, huto, ṭhitaṃ, obligatory (nicca) in sayitaṃ, sugopito, bhāvito. Third, the inflection of the new stems: hutavantu goes like guṇavantu (98 (§124): Ā simhi and the rules after it), hutāvī like daṇḍī (150 (§85): Na sismimanapuṃsakāni), with the feminine in inī by §240 (193): Pati bhikkhurājīkārantehi inī and the neuter shortened. The sutta itself carries no option marker: every root takes the three suffixes.

Atīte kāle sabbehi dhātūhi ta tavantu tāvī iccete paccayā honti. Ete eva parasamaññāya niṭṭha saññakāpi, te ca kita saññattā kattari bhavanti. Abhavīti bhūto, bhūtā, bhūtaṃ, ‘‘aññesu cā’’ti etthānuvattitavā ggahaṇena ta tavantutāvī su vuddhi na hoti. Hu dānādanahabyappadānesu, ahavīti huto aggiṃ.

In past time, after all roots, the suffixes ta, tavantu and tāvī are added. These same suffixes are also called niṭṭha in the terminology of other [grammars], and, being named kita, they denote the agent. abhavi, “he was” — hence bhūto 🚹, bhūtā 🚺, bhūtaṃ 🚻; by the vā carried into §485 (434): Aññesu ca there is no vuddhi before ta, tavantu and tāvī. hu in the senses of giving, eating and offering the oblation: ahavi, “he offered” — hence huto aggiṃ, “he has made an offering to the fire”.

Examples

lemma	inflected	meaning
🚹①⨀(√bhū + ta)	abhavīti bhūto	he was: one who has been; a being
🚺①⨀(√bhū + ta)	bhūtā	one who has been (feminine)
🚻①⨀(√bhū + ta)	bhūtaṃ	what has been (neuter)
🚹①⨀(√hu + ta)	ahavīti huto aggiṃ	he offered: one who has made an offering to the fire

	√bhū + ta	rule
→	bhū + ta, no vuddhi	§485 (vā)
→	bhūta + (si→o)	§104
→	bhūto

	√hu + ta	rule
→	hu + ta, no vuddhi	§485 (vā)
→	huta + (si→o)	§104
→	huto

The feminine bhūtā takes the suffix ā of §237 (176): Itthīyamato āpaccayo, the neuter bhūtaṃ the aṃ of §219 (195): Siṃ.

Tavantu ppaccaye – ‘‘ā simhī’’ti ā kāro, aggiṃ hutavā, hutavanto iccādi guṇavantusamaṃ. Tāvīmhi – aggiṃ hutāvī, aggiṃ hutāvino iccādi daṇḍīsamaṃ. Itthiyaṃ inī paccayo – hutāvinī, napuṃsake – rassattaṃ hutāvi.

With the suffix tavantu: ā by §124 (98): Ā simhi — aggiṃ hutavā, hutavanto and so on, like guṇavantu. With tāvī: aggiṃ hutāvī, aggiṃ hutāvino and so on, like daṇḍī. In the feminine the suffix inī: hutāvinī; in the neuter, shortening: hutāvi.

Examples

hutavantu, inflected like guṇavantu (98 (§124): Ā simhi):

	⨀	⨂
①	hutavā	hutavanto, hutavantā

hutāvī, inflected like daṇḍī (150 (§85): Na sismimanapuṃsakāni):

	⨀	⨂
①	hutāvī	hutāvī, hutāvino

lemma	inflected	meaning
🚹①⨀(√hu + tavantu)	aggiṃ hutavā	he who has made an offering to the fire
🚹①⨂(√hu + tavantu)	hutavanto	they who have offered
🚹①⨀(√hu + tāvī)	aggiṃ hutāvī	he who has made an offering to the fire
🚹①⨂(√hu + tāvī)	aggiṃ hutāvino	they who have offered to the fire
🚺①⨀(√hu + tāvī + inī)	hutāvinī	she who has offered
🚻①⨀(√hu + tāvī)	hutāvi	(neuter) that has offered

	√hu + tavantu + si (①⨀)	rule
→	hutava + (ntu + si→ā)	§124
→	hutavā

	√hu + tāvī + si (①⨀)	rule
→	hutāvī + si	§220
→	hutāvī

	√hu + tāvī + inī	rule
→	hutāv + ī + inī	§240, §12
→	hutāvinī + si	§220
→	hutāvinī

	√hu + tāvī + si (🚻①⨀)	rule
→	hutāv(ī→i) + si	§84, §220
→	hutāvi

The si of an ī stem is elided by §220 (74): Sesato lopaṃ gasipi; in the neuter the stem vowel is shortened by §84 (144): Agho rassamekavacanayosvapi ca, the exception of §85 (150): Na sismimanapuṃsakāni being for the other genders only.

Vasa nivāse, vassaṃ avasīti atthe ta ppaccayo, sa kārantattā ‘‘sādisanta’’iccādinā ṭhā dese sampatte –

vasa in the sense of dwelling: in the sense vassaṃ avasi, “he spent the rains”, the suffix ta; and since the root ends in s, when the replacement ṭṭha by §573 (626): Sādisanta puccha bhanja hansādīhiṭṭho and the rest would apply —

‘‘Tassā’’ti adhikāro, ‘‘sādī’’ti ca.

tassa (“of it”, that is, of the suffix ta) is a governing word [carried from §572], and so is sādi (“together with the consonant before it”, from §573).

---

613 (§574): Vasato uttha (uttha for ta with the root’s final, after vasa) apavada

Kaccāyana

§574 (613): Vasato uttha`uttha` for `ta` with the root's final, after `vasa`

Analysis

Buddhappiya brings this rule forward to the first participle he derives after huto: vuttho, from vasa, “to dwell”. He introduced it at the end of 612 — vassaṃ avasi, “he spent the rains”, takes ta, and since the root ends in s the ṭṭha of 626 (§573): Sādi, santapucchabhanjahansādīhi ṭṭho “would apply” (ṭhādese sampatte) — and §574 is the exception that forestalls it. In Kaccāyana §574 follows §572–§573, whose words tassa (“of ta”) and sādi (“together with the consonant before it”) it inherits; in Buddhappiya’s order those two suttas come later, at 625 (§572): Sāsadisato tassa riṭṭho ca and 626, so he simply asserts them as governing words (‘‘Tassā’’ti adhikāro, ‘‘sādī’’ti ca), borrowing forward as his rearrangement often obliges him to. His gloss adds saralopādi: va + uttha gives vuttha by §12 (13): Sarā sare lopaṃ; and it accounts for the shapes adhivattha and vatthabba by the tu of §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, which lets the root’s vowel stay as it is (pakati), so that it is then the u of uttha that is elided. The two shapes vuttha and vattha are thus not a vā option but the two branches of §83; the sutta has no option marker, and the u for the va follows in 614 (§575): Vassa vā vu. He reads the dental uttha, as the CST’s Kaccāyana sutta list does (its vutti section prints uṭṭha; see the Kaccāyana page), and so keeps vuttho, “dwelt”, apart from the vuṭṭho, “rained”, of 626.

Vasa iccetasmā dhātumhā parassa ta kārassa sahādibyañjanena utthā deso hoti, saralopādi. Vassaṃ vuttho, vutthā sā, ‘‘saralopo’’tiādisutte tu ggahaṇato pubbalopābhāve ‘‘adhivatthā devatā, vatthabba’’ntiādīsu paralopo.

After the root vasa, the following ta together with the consonant before it [the root’s final s] is replaced by uttha; the vowel elision and the rest [follow]. vassaṃ vuttho, “he has spent the rains”; vutthā sā, “she has dwelt”. But because of the word tu in the sutta [§83 Saralopo …], when the preceding vowel is not elided, in adhivatthā devatā, “the deity dwelling [in it]”, vatthabbaṃ, “to be dwelt in”, and the like, it is the following vowel that is elided.

Examples

lemma	inflected	meaning
🚹①⨀(√vasa + ta)	vassaṃ vuttho	he has spent the rains
🚺①⨀(√vasa + ta)	vutthā sā	she has dwelt
🚺①⨀(adhi + √vasa + ta)	adhivatthā devatā	the deity dwelling [in the tree]
🚻①⨀(√vasa + tabba)	vatthabbaṃ	to be dwelt in

	√vasa + ta	rule
→	va + (s + ta → uttha)	§574
→	v + (a + u)ttha	§12
→	vuttha + (si→o)	§104
→	vuttho

	adhi + √vasa + ta	rule
→	adhi + va + (s + ta → uttha)	§574
→	adhi + va + (u)ttha	§83 (tu), §12
→	adhivatth + (a + ā)	§237, §12
→	adhivatthā + si	§220
→	adhivatthā

	√vasa + tabba	rule
→	va + (s + ta → uttha) + bba	§574
→	va + (u)tthabba	§83 (tu), §12
→	vatthabba + (si→aṃ)	§219
→	vatthabbaṃ

In adhivatthā and vatthabbaṃ the root keeps its a and the u of the replacement goes instead: the tu of §83 makes the elision of §12 fall on the second vowel. The uttha reaches the ta of the kicca suffix tabba (§540 (545): Bhāvakammesu tabbānīyā) because the governing tassa names the letter, not the participle.

tasmiṃ rukkhe adhivatthā devatā
(2V 1.5.2.1: Bhūtagāmasikkhāpada)
🚹⑦⨀(ta) 🚹⑦⨀(rukkha) 🚺①⨀(adhi + √vasa + ta) 🚺①⨀(devatā)
in that | tree | dwelling | the deity

‘‘Vasassā’’ti vipariṇāmena vattate.

vasassa (“of vasa”) continues, with a change of inflection (vipariṇāma): the sutta’s vasato, “after vasa” ⑤, is taken as vasassa ⑥ in the next rule.

---

614 (§575): Vassa vā vu (Optionally vu, that is u, for the va of vasa) apavada

Kaccāyana

§575 (614): Vassa vā vuOptionally `vu`, that is `u`, for the `va` of `vasa`

Analysis

The rule follows 613 as §575 follows §574 in Kaccāyana: after the uttha for the s + ta of vasa, the u for its va. Buddhappiya’s gloss reconciles the sutta’s vu with a rule that gives u. On his first reading va becomes u and the v of vu is an augment (vakārāgamo) which the vā makes optional — usito, vusito. On his second (atha vā) the v is a sandhi letter between vā and u (§35 (34): Ya va ma da na ta ra lā cāgamā), and by the “method of the treatise” (tantañāya, one statement read twice) a second vā is understood, so that u may replace either the whole va (usito) or its a alone (vusito). He limits the rule to the niṭṭha ta (niṭṭhatakāre evāyaṃ), adds vusitavā and vusitāvī, and explains why the uttha of 613 (§574): Vasato uttha does not appear in these forms: the augment i of 547 (§605): Yathāgamamikāro stands between root and suffix (ikārāgamena byavahitattā) — which is how vuttho and vusito coexist. The option marker vā is an open option (vikappa, Boundaries and Domains §3.1): usita and vusita are both good Pāli, and the Mukhamattadīpanī glosses it vikappena (see the Kaccāyana page). All of Buddhappiya’s examples carry the augment; the bare ta keeps the shape vuttha of 613 (from va + uttha), and he does not give Kaccāyana’s uttho.

Vasa iccetassa dhātussa va kārassa ta kāre pare u kāro hoti, tattha va kārāgamo ca vā hoti. Niṭṭhata kāre evāyaṃ. Atha vā ‘‘vū’’ti ettha va kāro sandhijo, tantañāyena dutiyañcettha vā ggahaṇamicchitabbaṃ, tena a kārassapi u kāro siddho bhavati, usito brahmacariyaṃ, vusito, tathā vusitavā, vusitāvī, i kārāgamena byavahitattā utthādeso na bhavati.

Of the root vasa, when the suffix ta follows, the va becomes u, and there the augment v is optional (vā). This [applies] only before the niṭṭha ta. Or else: the v in vu is born of sandhi, and by the method of the treatise a second vā is to be understood here as well, whereby u for the a alone is established too — usito brahmacariyaṃ, “he has lived the holy life”, vusito; likewise vusitavā, vusitāvī. Because the augment i intervenes, the replacement uttha does not take place.

Examples

lemma	inflected	meaning
🚹①⨀(√vasa + i + ta)	usito brahmacariyaṃ	he who has lived the holy life
🚹①⨀(√vasa + i + ta)	vusito	he who has lived
🚹①⨀(√vasa + i + tavantu)	vusitavā	he who has lived
🚹①⨀(√vasa + i + tāvī)	vusitāvī	he who has lived

	√vasa + ta	rule
→	vas + (i) + ta	§605
→	(va→u) + sita	§575
→	usita + (si→o)	§104
→	usito

	√vasa + ta	rule
→	vas + (i) + ta	§605
→	v(a→u) + sita	§575 (the second vā), or (va→u) + the augment v
→	vusita + (si→o)	§104
→	vusito

vusitavā and vusitāvī inflect like hutavā and hutāvī of 612 (§555): Atīte ta tavantu tāvī.

Bhuja pālanabyavaharaṇesu, odanaṃ abhuñjīti atthe tatavantutāvī, ‘‘bhujādīnamanto no dvi cā’’ti dhātvantalopo, ta kārassa dvittañca, bhutto, bhuttavā, bhuttāvī. Tathā ranja rāge, arañjīti ratto, rattā, rattaṃ. Yuja yoge, ayuñjīti yutto, yuttā, yuttaṃ. Vica vivecane vi pubbo, viviccīti vivitto, vivittā, vivittaṃ. Muca mocane, amuccīti bandhanā mutto. Tathā ti ppaccayepi iminā dhātvantalopadvittāni, āsajjanaṃ āsatti, vimuccanaṃ, vimuccati etāyāti vā vimutti.

bhuja in the senses of protecting and consuming: in the sense odanaṃ abhuñji, “he ate the rice”, the suffixes ta, tavantu, tāvī; by §578 (560): Bhujādīnamanto no dvi ca the root’s final is elided and the t is doubled: bhutto, bhuttavā, bhuttāvī. Likewise ranja in the sense of being dyed: arañji, “he was dyed [with passion]” — ratto, rattā, rattaṃ. yuja in the sense of joining: ayuñji, “he was yoked” — yutto, yuttā, yuttaṃ. vica in the sense of separating, with vi before it: vivicci, “he withdrew” — vivitto, vivittā, vivittaṃ. muca in the sense of releasing: amucci, “he was freed” — bandhanā mutto, “freed from bondage”. Likewise before the suffix ti too, by this rule the elision of the root’s final and the doubling: āsajjanaṃ, “clinging” — āsatti; vimuccanaṃ, “being released”, or vimuccati etāya, “by this one is released” — vimutti.

Examples

lemma	inflected	meaning
🚹①⨀(√bhuja + ta)	odanaṃ abhuñjīti bhutto	he ate the rice: one who has eaten
🚹①⨀(√bhuja + tavantu)	bhuttavā	one who has eaten
🚹①⨀(√bhuja + tāvī)	bhuttāvī	one who has eaten
🚹①⨀(√ranja + ta)	arañjīti ratto	he was dyed: impassioned; dyed
🚺①⨀(√ranja + ta)	rattā	impassioned (feminine)
🚻①⨀(√ranja + ta)	rattaṃ	dyed (neuter)
🚹①⨀(√yuja + ta)	ayuñjīti yutto	he was yoked: yoked, engaged
🚺①⨀(√yuja + ta)	yuttā	yoked (feminine)
🚻①⨀(√yuja + ta)	yuttaṃ	fitting (neuter)
🚹①⨀(vi + √vica + ta)	viviccīti vivitto	he withdrew: secluded
🚺①⨀(vi + √vica + ta)	vivittā	secluded (feminine)
🚻①⨀(vi + √vica + ta)	vivittaṃ	secluded (neuter)
🚹①⨀(√muca + ta)	amuccīti bandhanā mutto	he was freed: freed from bondage
🚺①⨀(ā + √sanja + ti)	āsajjanaṃ āsatti	clinging: attachment
🚺①⨀(vi + √muca + ti)	vimuccanaṃ vimutti	being released: release

	√bhuja + ta	rule
→	bhu + j + ta	§578
→	bhu + (t→tt)a	§578, §28
→	bhutta + (si→o)	§104
→	bhutto

	√ranja + ta	rule
→	ra + ñj + ta	§578
→	ra + (t→tt)a	§578, §28
→	ratta + (si→o)	§104
→	ratto

	vi + √vica + ta	rule
→	vi + vi + c + ta	§578
→	vivi + (t→tt)a	§578, §28
→	vivitta + (si→o)	§104
→	vivitto

	ā + √sanja + ti	rule
→	ā + sa + ñj + ti	§578
→	āsa + (t→tt)i	§578, §28
→	āsatti + si	§220
→	āsatti

	vi + √muca + ti	rule
→	vi + mu + c + ti	§578
→	vimu + (t→tt)i	§578, §28
→	vimutti + si	§220
→	vimutti

The nasal with which the root-list writes ranja and sanja goes with the final (ratto, āsatti); the bhuttavā and bhuttāvī double the t of tavantu and tāvī as well, since §578 speaks of the letter t.

somhi etarahi tamhā bandhanā mutto
(9M 4.9: Mahāassapurasutta)
🚹①⨀(ta) ▶️👆⨀(atthi) 🔼(etarahi) 🚻⑤⨀(ta) 🚻⑤⨀(bandhana) 🚹①⨀(√muca + ta)
I | am | now | from that | bondage | freed

Kudha kope, akujjhīti atthe ta ppaccayo, tassa ‘‘dhaḍhabhahehi dhaḍhā cā’’ti dha ttaṃ, ‘‘hacatutthānamantānaṃ dodhe’’ti dha kārassa da kāro, kuddho. Yudha sampahāre, ayujjhīti yuddho, yuddhaṃ. Sidha saṃsiddhimhi, asijjhīti siddho. Ā pubbo rabha rābhasse, ārabhīti āraddho gantuṃ. Naha bandhane saṃ pubbo, sannayhīti sannaddho, ‘‘dhaḍhabhahehi dhaḍhā cā’’ti nahā dito ta kārassa dha kāro.

kudha in the sense of anger: in the sense akujjhi, “he was angry”, the suffix ta; it becomes dha by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca, and the [root’s] dh becomes d by §611 (608): Hacatutthānamantānaṃ do dhe: kuddho. yudha in the sense of fighting: ayujjhi, “he fought” — yuddho, yuddhaṃ. sidha in the sense of accomplishment: asijjhi, “it succeeded” — siddho. rabha in the sense of undertaking, with ā before it: ārabhi, “he began” — āraddho gantuṃ, “he has set out to go”. naha in the sense of binding, with saṃ before it: sannayhi, “he girded himself” — sannaddho; by [§576 Dha ḍha bha he hi dhaḍḍhā ca] the t of ta becomes dh after naha and the like.

Examples

lemma	inflected	meaning
🚹①⨀(√kudha + ta)	akujjhīti kuddho	he was angry: angered
🚹①⨀(√yudha + ta)	ayujjhīti yuddho	he fought: one who has fought
🚻①⨀(√yudha + ta)	yuddhaṃ	fighting, a battle
🚹①⨀(√sidha + ta)	asijjhīti siddho	it succeeded: accomplished
🚹①⨀(ā + √rabha + ta)	ārabhīti āraddho gantuṃ	he began: he has set out to go
🚹①⨀(saṃ + √naha + ta)	sannayhīti sannaddho	he girded himself: girded, armed

	√kudha + ta	rule
→	kudh + (ta→dha)	§576
→	ku(dh→d) + dha	§611
→	kuddha + (si→o)	§104
→	kuddho

	ā + √rabha + ta	rule
→	ā + rabh + (ta→dha)	§576
→	ā + ra(bh→d) + dha	§611
→	āraddha + (si→o)	§104
→	āraddho

	saṃ + √naha + ta	rule
→	saṃ + nah + (ta→dha)	§576
→	saṃ + na(h→d) + dha	§611
→	sa(ṃ→n) + naddha	§31
→	sannaddha + (si→o)	§104
→	sannaddho

The dha for ta is the same after dh (kudha, yudha, sidha), bh (rabha) and h (naha); §611 then turns each of these finals into d, giving the geminate ddh.

Vaḍḍha vaḍḍhane, avaḍḍhīti atthe ta ppaccayo, ta ssa ḍhattaṃ, ‘‘kvaci dhātū’’tiādinā dhātvākārassuttaṃ, ḍalopo ca.

vaḍḍha in the sense of growing: in the sense avaḍḍhi, “he grew”, the suffix ta; it becomes ḍha [by §576]; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the root’s a becomes u, and one ḍ is elided.

‘‘Hacatutthānamantāna’’nti vattate.

hacatutthānamantānaṃ (“of root-final h and the fourth letters”, from §611) continues [into the next rule].

---

615 (§612): Ḍo ḍhakāre (and ḍ before ḍh) apavada

Kaccāyana

§612 (615): Ḍo ḍhakāreand `ḍ` before `ḍh`

Analysis

Buddhappiya calls this rule in at the point where 614 left vuḍḍho half-derived — vaḍḍha + ta with ḍha for the ta by 607 (§576): Dhaḍhabhahehi dha ḍhā ca, the root’s a turned to u and one ḍ dropped by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — and the lead-in ‘‘Hacatutthānamantāna’’nti vattate supplies its subject from 608 (§611): Hacatutthānamantānaṃ do dhe, the rule he used for buddho at the end of the Tekālika section. In Kaccāyana the pair §611–§612 stands among the miscellaneous rules of the sixth section. His gloss adds three things: buḍḍho beside vuḍḍho, with b for v by the bo vassa clause of the vutti of §20 (27): Do dhassa ca (Rūpasiddhi 27); the ti and tabba forms buddhi, siddhi, vaḍḍhi, boddhabbaṃ, which show that the assimilation of §611–§612 follows wherever §576 has turned a t into dh or ḍh; and the analytic phrases for buddhi — bujjhanaṃ, the act of knowing (bhāva), or bujjhati etāya, that by which one knows (karaṇa). There is no option marker, and he does not repeat Kaccāyana’s counter-example dāho.

Hacatutthānaṃ dhātvantānaṃ ḍakārādeso hoti ḍha kāre pare. Vuḍḍho, vuḍḍhā, ‘‘bo vassā’’ti batte buḍḍho. Ti ppaccaye – bujjhanaṃ, bujjhati vā etāyāti buddhi. Evaṃ siddhi, vaḍḍhi. Tabba ppaccaye – boddhabbamiccādi.

Root-final h and the fourth letters [of the classes] are replaced by ḍ when ḍh follows: vuḍḍho, vuḍḍhā; with b for v by bo vassa [in the vutti of §20 Do dhassa ca], buḍḍho. Before the suffix ti: bujjhanaṃ, “understanding”, or bujjhati etāya, “by this one understands” — buddhi. Likewise siddhi, vaḍḍhi. Before the suffix tabba: boddhabbaṃ, “to be understood”, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√vaḍḍha + ta)	vuḍḍho	grown; aged, senior
🚺①⨀(√vaḍḍha + ta)	vuḍḍhā	aged (feminine)
🚹①⨀(√vaḍḍha + ta)	buḍḍho	aged (with b for v)
🚺①⨀(√budha + ti)	bujjhanaṃ buddhi	understanding: intelligence
🚺①⨀(√sidha + ti)	siddhi	accomplishment, success
🚺①⨀(√vaḍḍha + ti)	vaḍḍhi	growth, increase
🚻①⨀(√budha + tabba)	boddhabbaṃ	to be understood

	√vaḍḍha + ta	rule
→	vaḍḍh + (ta→ḍha)	§576
→	va + (ḍḍh) + ḍha	§517
→	va + (ḍh→ḍ) + ḍha	§612
→	v(a→u)ḍḍha	§517
→	vuḍḍha + (si→o)	§104
→	vuḍḍho
→	(v→b)uḍḍho = buḍḍho	§20 (vutti: bo vassa)

	√budha + ti	rule
→	budh + (ti→dhi)	§576
→	bu(dh→d) + dhi	§611
→	buddhi + si	§220
→	buddhi

	√vaḍḍha + ti	rule
→	vaḍḍh + (ti→ḍhi)	§576
→	va + (ḍḍh→ḍ) + ḍhi	§517, §612
→	vaḍḍhi + si	§220
→	vaḍḍhi

	√budha + tabba	rule
→	b(u→o)dh + tabba	§485
→	bodh + (ta→dha)bba	§576
→	bo(dh→d) + dhabba	§611
→	boddhabba + (si→aṃ)	§219
→	boddhabbaṃ

In boddhabbaṃ the vuddhi of §485 (434): Aññesu ca does apply, since tabba is one of the “other suffixes” and not a niṭṭha (compare bhūto, 612).

‘‘Anto, no’’ti ca adhikāro.

anto (“the final”) and no (“is not [there]”) are governing words too [from §578 Bhujādīnamanto no dvi ca].

---

616 (§581): Tarādīhi iṇṇo (iṇṇa for ta after tara etc., the final dropped) apavada

Kaccāyana

§581 (616): Tarādīhi iṇṇo`iṇṇa` for `ta` after `tara` etc., the final dropped

Analysis

From here Buddhappiya runs through the replacements of ta that begin with a vowel or a stop and take the root’s final with them — iṇṇa here, kkha and kka at 617 (§583): Susa paca sakato kkhakkā ca, nta at 618 (§584): Pakkamādīhi nto ca — in Kaccāyana’s own sequence §581, §583, §584, but holding back the inna anna īṇa of §582 for the passive participles at 631 (§582): Bhidādito innaannaīṇā vā. The subject and predicate anto … no hoti, “the final is not [there]”, are the governing words he has just listed from 560 (§578): Bhujādīnamanto no dvi ca. His gloss adds the sandhi of each form: after tara the root’s a is elided before the i of the suffix (saralopādi, §12 (13): Sarā sare lopaṃ); after pūra the tu of §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati keeps the root’s ū, the i of the suffix goes as the dissimilar following vowel by §13 (15): Vā paro asarūpā, and the ū is shortened before the conjunct (§26 (38): Rassaṃ) — saṃpuṇṇo. He glosses the roots with past verbs (atari, “he crossed”) where the Kaccāyana vutti uses the present (taratīti tiṇṇo), and records the neuter tiṇṇaṃ and the augmented turitaṃ as alternatives (vā). These vā belong to his commentary, not to the sutta, which has no option marker: iṇṇa is the only shape of the bare ta after these roots, while turita, pūrita, carita carry the i of 547 (§605): Yathāgamamikāro and lie outside the rule (so 630 (§580): Gupādīnañca: ciṇṇo, carito vā; puṇṇo, pūrito).

Tara iccevamādīhi dhātūhi parassa ta ppaccayassa iṇṇā deso hoti, dhātvanto ca no hoti, saralopādi. Tara taraṇe, saṃsāraṇṇavaṃ atarīti tiṇṇo tāreyyaṃ. Evaṃ uttiṇṇo, tiṇṇaṃ vā. Pūra pūraṇe, saṃpūrīti saṃpuṇṇo, ‘‘saralopo’’tiādisutte tu ggahaṇato pubbalopābhāve u vaṇṇato parassa ‘‘vā paro asarūpā’’ti lopo, saṃyoge rassattaṃ. Tura vege, aturīti tuṇṇaṃ, turitaṃ vā. Jara vayohānimhi, parijīrīti parijiṇṇo. Kira vikiraṇe, ākirīti ākiṇṇo iccādi.

After the roots tara and the like, the following suffix ta is replaced by iṇṇa, and the root’s final is not [there]; the vowel elision and the rest [follow]. tara in the sense of crossing: saṃsāraṇṇavaṃ atari, “he crossed the ocean of saṃsāra” — tiṇṇo; tiṇṇo tāreyyaṃ, “having crossed, I would bring [others] across”. Likewise uttiṇṇo; or [the neuter] tiṇṇaṃ. pūra in the sense of filling: saṃpūri, “it was filled” — saṃpuṇṇo: because of the word tu in the sutta [§83 Saralopo …], when the preceding vowel is not elided, the [vowel] that follows the u-vowel is elided by §13 (15): Vā paro asarūpā, and there is shortening before the conjunct. tura in the sense of speed: aturi, “it hurried” — tuṇṇaṃ, or turitaṃ. jara in the sense of the loss of youth: parijīri, “he grew old” — parijiṇṇo. kira in the sense of scattering: ākiri, “it was strewn” — ākiṇṇo, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√tara + ta)	saṃsāraṇṇavaṃ atarīti tiṇṇo	he crossed the ocean of saṃsāra: one who has crossed
🚹①⨀(ud + √tara + ta)	uttiṇṇo	emerged, come out
🚻①⨀(√tara + ta)	tiṇṇaṃ	crossed (neuter)
🚹①⨀(saṃ + √pūra + ta)	saṃpūrīti saṃpuṇṇo	it was filled: full
🚻①⨀(√tura + ta)	aturīti tuṇṇaṃ	it hurried: quickly
🚻①⨀(√tura + i + ta)	turitaṃ	hurried, quickly (with the augment)
🚹①⨀(pari + √jara + ta)	parijīrīti parijiṇṇo	he grew old: worn out, decrepit
🚹①⨀(ā + √kira + ta)	ākirīti ākiṇṇo	it was strewn: strewn, crowded

	√tara + ta	rule
→	ta + r + (ta→iṇṇa)	§581
→	t + (a + i)ṇṇa	§12
→	tiṇṇa + (si→o)	§104
→	tiṇṇo

	saṃ + √pūra + ta	rule
→	saṃ + pū + r + (ta→iṇṇa)	§581
→	saṃ + pū + (i)ṇṇa	§83 (tu), §13
→	saṃ + p(ū→u)ṇṇa	§26
→	saṃpuṇṇa + (si→o)	§104
→	saṃpuṇṇo

	√tura + ta	rule
→	tu + r + (ta→iṇṇa)	§581
→	tu + (i)ṇṇa	§83 (tu), §13
→	tuṇṇa + (si→aṃ)	§219
→	tuṇṇaṃ

	pari + √jara + ta	rule
→	pari + ja + r + (ta→iṇṇa)	§581
→	pari + j + (a + i)ṇṇa	§12
→	parijiṇṇa + (si→o)	§104
→	parijiṇṇo

	ā + √kira + ta	rule
→	ā + ki + r + (ta→iṇṇa)	§581
→	ā + ki + (i)ṇṇa	§83 (tu), §13
→	ākiṇṇa + (si→o)	§104
→	ākiṇṇo

After tara and jara the root’s a is elided before the i of iṇṇa; after pūra, tura and kira the root’s vowel stays and the i of the suffix goes instead, as Buddhappiya spells out for saṃpuṇṇo. turitaṃ keeps the r: the augment i of §605 (547): Yathāgamamikāro stands between root and suffix, and §617 (633): Na ma ka rānamantānaṃ niyuttatamhi then protects the final.

---

617 (§583): Susa paca sakato kkhakkā ca (kkha, kka for ta after susa, paca, saka, the final dropped) apavada

Kaccāyana

§583 (617): Susa paca sakato kkha kkā ca`kkha`, `kka` for `ta` after `susa`, `paca`, `saka`, the final dropped

Analysis

Second in Buddhappiya’s run of replacements that take the root’s final with them, after the iṇṇa of 616 (§581): Tarādīhi iṇṇo, and next to it in Kaccāyana too (§583, with §582 between). The governing anto … no again come from 560 (§578): Bhujādīnamanto no dvi ca, tassa from §572. His gloss adds three things. It states the reach of the ca: mucādito kkādeso, kka after muca and the like — omukkā upāhanā, “sandals taken off” — where the Kaccāyana vutti leaves the ca unexplained. It glosses the roots with past verbs (asussi, apacci, asakkhi) where Kaccāyana’s are present, and gives sakko assa, “he would be able”, in place of Kaccāyana’s sakko sujampati, Sakka the god. And it states, once for the whole section, the principle behind pacituṃ and pacitabbaṃ: evaṃ sabbattha byavadhāne na bhavati, “so everywhere: when something intervenes, [the replacement] does not take place” — the augment i of 547 (§605): Yathāgamamikāro keeps root and suffix apart. There is no option marker; the ca extends the rule (sampiṇḍana) and opens no choice. The lead-in Sīhagatiyā tiggahaṇamanuvattate fetches the word ti back over the intervening rules — the “lion’s glance” — from the timhi ca he read into 600 (§586): Gamakhanahanaramādīnamanto, for the nti of the next rule.

Susa paca saka iccetehi dhātūhi parassa ta ppaccayassa kkhakkā desā honti, anto ca byañjano no hoti. Ca saddena mucā dito kkā deso. Susa sosane, asussīti sukkho rukkho. Apaccīti pakkaṃ phalaṃ. Saka sāmatthe, asakkhīti sakko assa, omuccīti omukkā upāhanā. ‘‘Pacituṃ, pacitabba’’ntiādīsu pana na bhavati, ikārena byavahitattā. Evaṃ sabbattha byavadhāne na bhavati.

After the roots susa, paca and saka, the following suffix ta is replaced by kkha and kka, and the final consonant is not [there]. By the word ca, the replacement kka after muca and the like as well. susa in the sense of drying: asussi, “it dried up” — sukkho rukkho, “a dry tree”. apacci, “it ripened” — pakkaṃ phalaṃ, “ripe fruit”. saka in the sense of being able: asakkhi, “he was able” — sakko assa, “he would be able”. omucci, “they were taken off” — omukkā upāhanā, “sandals taken off”. In pacituṃ, pacitabbaṃ and the like, however, it does not take place, because the i intervenes. So everywhere: when something intervenes, [the replacement] does not take place.

Examples

lemma	inflected	meaning
🚹①⨀(√susa + ta)	asussīti sukkho rukkho	it dried up: a dry tree
🚻①⨀(√paca + ta)	apaccīti pakkaṃ phalaṃ	it ripened: ripe fruit
🚹①⨀(√saka + ta)	asakkhīti sakko assa	he was able: he would be able
🚺①⨂(o + √muca + ta)	omuccīti omukkā upāhanā	they were taken off: sandals taken off
🔼(√paca + i + tuṃ)	pacituṃ	to cook (the i intervenes: no kka)
🚻①⨀(√paca + i + tabba)	pacitabbaṃ	to be cooked (the i intervenes: no kka)

	√susa + ta	rule
→	su + s + (ta→kkha)	§583
→	sukkha + (si→o)	§104
→	sukkho

	√paca + ta	rule
→	pa + c + (ta→kka)	§583
→	pakka + (si→aṃ)	§219
→	pakkaṃ

	√saka + ta	rule
→	sa + k + (ta→kka)	§583
→	sakka + (si→o)	§104
→	sakko

	o + √muca + ta	rule
→	o + mu + c + (ta→kka)	§583 (ca)
→	omukk + (a + ā)	§237, §12
→	omukkā + yo	§118
→	omukkā

sakko assa: assa is the third person singular of the optative of asa, “to be”, the sattamī form that §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti establishes by direct statement.

Sīhagatiyā ti ggahaṇamanuvattate.

By the lion’s glance (sīhagati, looking back over the intervening rules), the mention of ti [in the timhi ca of §586 Gama khana hana ramādīnamanto] continues.

---

618 (§584): Pakkamādīhi nto ca (nta for ta after pakkama etc., the final dropped; and nti for ti) apavada

Kaccāyana

§584 (618): Pakkamādīhi nto ca`nta` for `ta` after `pakkama` etc., the final dropped; and `nti` for `ti`

Analysis

The nta for ta after roots in m follows the kka group, as §584 follows §583. anto … no continue from 560 (§578): Bhujādīnamanto no dvi ca; the ti that the sutta’s ca adds Buddhappiya has fetched by lion’s glance from 600 (§586): Gamakhanahanaramādīnamanto. His gloss adds the senses of the roots (kamu “stepping”, bhamu “unsteadiness”, khamu “enduring”, samu “calming”, damu “taming”); the derivation of nikkhanto, whose kh for k he takes from the ca of §20 (27): Do dhassa ca — the list of consonant changes in that rule’s vutti which also supplies the bo vassa of 615 (§612): Ḍo ḍhakāre and the ṭo tassa of 632 (§587): Rakāro ca; and a fuller set of ti forms (saṅkanti, okkanti, vibbhanti, khanti, santi, danti) than Kaccāyana’s kanti, khanti. There is no option marker: the ca extends the rule to ti (Kaccāyana’s Caggahaṇaṃ kimatthaṃ?), and the i-augmented gamito, ramito of 633 (§617): Namakarānamantānaṃ niyuttatamhi lie outside it.

Pakkama iccevamādīhi ma kārantehi dhātūhi parassa ta ppaccayassa ntā deso hoti, dhātvanto ca no hoti. Ca saddena ti ppaccayassa nti ca hoti. Kamu padavikkhepe, pakkamīti pakkanto. Evaṃ saṅkanto, nikkhanto, ‘‘do dhassa cā’’ti sutte ca ggahaṇena ka ssa kha ttaṃ. Bhamu anavaṭṭhāne, vibbhamīti vibbhanto, bhanto. Khamu sahane, akkhamīti khanto. Samu upasame, asamīti santo. Damu damane, adamīti danto.

After the roots pakkama and the like, which end in m, the following suffix ta is replaced by nta, and the root’s final is not [there]. By the word ca, the suffix ti becomes nti as well. kamu in the sense of stepping: pakkami, “he set out” — pakkanto. Likewise saṅkanto, nikkhanto — with kh for k by the word ca in the sutta §20 (27): Do dhassa ca. bhamu in the sense of unsteadiness: vibbhami, “he strayed” — vibbhanto, bhanto. khamu in the sense of enduring: akkhami, “he endured” — khanto. samu in the sense of calming: asami, “he was calmed” — santo. damu in the sense of taming: adami, “he was tamed” — danto.

Examples

lemma	inflected	meaning
🚹①⨀(pa + √kamu + ta)	pakkamīti pakkanto	he set out: departed
🚹①⨀(saṃ + √kamu + ta)	saṅkanto	passed over, transferred
🚹①⨀(ni + √kamu + ta)	nikkhanto	gone forth, departed
🚹①⨀(vi + √bhamu + ta)	vibbhamīti vibbhanto	he strayed: gone astray, disrobed
🚹①⨀(√bhamu + ta)	bhanto	confused, swerving
🚹①⨀(√khamu + ta)	akkhamīti khanto	he endured: patient
🚹①⨀(√samu + ta)	asamīti santo	he was calmed: calmed
🚹①⨀(√damu + ta)	adamīti danto	he was tamed: tamed

	pa + √kamu + ta	rule
→	pa + kam + u + ta	§521
→	pa + ka + m + (ta→nta)	§584
→	pa + (k→kk)anta	§28
→	pakkanta + (si→o)	§104
→	pakkanto

	ni + √kamu + ta	rule
→	ni + ka + m + (ta→nta)	§584
→	ni + (k→kh)anta	§20 (ca)
→	ni + (kh→kkh)anta	§28
→	nikkhanta + (si→o)	§104
→	nikkhanto

	vi + √bhamu + ta	rule
→	vi + bha + m + (ta→nta)	§584
→	vi + (bh→bbh)anta	§28
→	vibbhanta + (si→o)	§104
→	vibbhanto

	√khamu + ta	rule
→	kha + m + (ta→nta)	§584
→	khanta + (si→o)	§104
→	khanto

The consonant after the prefix is doubled by §28 (40): Para dvebhāvo ṭhāne, and after saṃ the niggahīta becomes the nasal of the k group by §31 (49): Vaggantaṃ vā vagge.

Ti mhi – saṅkamanaṃ saṅkanti. Evaṃ okkanti, vibbhanti, khanti, santi danti iccādi.

Before ti: saṅkamanaṃ, “passing over” — saṅkanti. Likewise okkanti, vibbhanti, khanti, santi, danti and so on.

Examples

lemma	inflected	meaning
🚺①⨀(saṃ + √kamu + ti)	saṅkamanaṃ saṅkanti	passing over: transmigration
🚺①⨀(o + √kamu + ti)	okkanti	descent, entry [into the womb]
🚺①⨀(vi + √bhamu + ti)	vibbhanti	straying, disrobing
🚺①⨀(√khamu + ti)	khanti	patience
🚺①⨀(√samu + ti)	santi	peace
🚺①⨀(√damu + ti)	danti	taming, restraint

	saṃ + √kamu + ti	rule
→	saṃ + ka + m + (ti→nti)	§584 (ca)
→	sa(ṃ→ṅ) + kanti	§31
→	saṅkanti + si	§220
→	saṅkanti

---

619 (§585): Janādīnamā timhi ca (ā for the final of jana etc. before ta, and before ti) apavada

Kaccāyana

§585 (619): Janādīnamā timhi ca`ā` for the final of `jana` etc. before `ta`, and before `ti`

Analysis

The rule that gives jāto and jāti follows the nta rule, as §585 follows §584. Its ca adds ti to the ta context, and Buddhappiya carries the timhi ca on (‘‘Ā, timhi, cā’’ti ca vattate) into 620 (§588): Ṭhāpānamiī ca, as in Kaccāyana it runs through §586–§588. His gloss adds Yogavibhāgena aññatthāpi: by splitting the sutta, the ā for the final of jana is available before other suffixes too — he uses it at 646 (§565): Vattamāne mānantā for jāyati, jāyamāno. It adds the feminine puttaṃ vijātā, “she who has borne a son”. And it sharpens Kaccāyana’s Timhīti kimatthaṃ? into an argument: since the t of ti is already a t, the separate mention of ti can only be there to keep the ā away from the t of every other suffix — jantu, “a creature”, from jana + tu, keeps its n — while janitvā, janituṃ are outside the rule for another reason, the augment i. There is no option marker.

Jana iccevamādīnaṃ dhātūnamantassa byañjanassa ā ttaṃ hoti ta ppaccaye, ti mhi ca. Yogavibhāgena aññatthāpi. Jana janane, ajanīti jāto, vijāyīti puttaṃ vijātā, jananaṃ jāti. Ta ppaccaye satipi ta kāre puna ti ggahaṇakaraṇaṃ paccayantaratakāre ā ttanivattanatthaṃ, yathā – jantu. ‘‘Janitvā, janitu’’ntiādīsu pana i kārena byavahitattā na bhavati.

The final consonant of the roots jana and the like becomes ā when the suffix ta follows, and when ti follows. By splitting the rule, elsewhere too. jana in the sense of producing: ajani, “he was born” — jāto; vijāyi, “she gave birth” — puttaṃ vijātā, “she who has borne a son”; jananaṃ, “being born” — jāti. Although the t [of ti] is already present when the suffix ta is stated, ti is mentioned again in order to exclude the ā before the t of another suffix, as in jantu. In janitvā, janituṃ and the like, however, it does not take place, because the i intervenes.

Examples

lemma	inflected	meaning
🚹①⨀(√jana + ta)	ajanīti jāto	he was born: born
🚺①⨀(vi + √jana + ta)	vijāyīti puttaṃ vijātā	she gave birth: she who has borne a son
🚺①⨀(√jana + ti)	jananaṃ jāti	being born: birth

	√jana + ta	rule
→	ja + (n→ā) + ta	§585
→	j + (a + ā)ta	§12
→	jāta + (si→o)	§104
→	jāto

	vi + √jana + ta	rule
→	vi + ja + (n→ā) + ta	§585
→	vi + j + (a + ā)ta	§12
→	vijāt + (a + ā)	§237, §12
→	vijātā + si	§220
→	vijātā

	√jana + ti	rule
→	ja + (n→ā) + ti	§585 (ca)
→	j + (a + ā)ti	§12
→	jāti + si	§220
→	jāti

Counter-examples

By saying timhi (before ti) the rule names its second context exactly, and so keeps the ā out before the t of any other suffix: jantu keeps the n of jana. janitvā and janituṃ keep it for a different reason — the augment i of §605 (547): Yathāgamamikāro separates root and suffix, and §617 (633): Na ma ka rānamantānaṃ niyuttatamhi then protects the final.

lemma	inflected	meaning
🚹①⨀(√jana + tu)	jantu	a creature, a living being
🔽(√jana + i + tvā)	janitvā	having given birth
🔼(√jana + i + tuṃ)	janituṃ	to give birth

‘‘Ā, timhi, cā’’ti ca vattate.

ā, timhi (“before ti”) and ca continue as well [into the next rule].

---

620 (§588): Ṭhāpānamiī ca (i, ī for the ā of ṭhā, pā before ta, and before ti) apavada

Kaccāyana

§588 (620): Ṭhāpānami ī ca`i`, `ī` for the `ā` of `ṭhā`, `pā` before `ta`, and before `ti`

Analysis

Kaccāyana’s §586–§587, the elision of a final m, n or r before ta and ti, Buddhappiya has already used for the feminine action nouns at 600 (§586): Gamakhanahanaramādīnamanto and keeps for the passive participles at 632 (§587): Rakāro ca, so §588 follows §585 directly here: the ā of ṭhā and pā becomes i and ī respectively (yathākkamaṃ), before the ta and the ti that the carried timhi ca names. His gloss adds Casaddena aññatrāpi kvaci: by the word ca the change reaches other suffixes in some places — ṭhitavā, pītavā with the tavantu of 612 (§555): Atīte ta tavantu tāvī, adhiṭṭhitvā, pītvā with the tvā of 640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā — where the Kaccāyana vutti gives only ṭhito, ṭhiti, pīto, pīti; and the analytic phrases ṭhānaṃ ṭhiti, pānaṃ pīti, which take the two ti nouns as bhāva. The sutta has no option marker. The kvaci is Buddhappiya’s own account of how far the ca reaches — ca and kvaci are among the words Boundaries and Domains §2.2 lists as controlling optionality beside the four proper markers — and it says that the reach is not unlimited: ṭhātuṃ, pātuṃ keep their ā.

Ṭhā pā iccetesaṃ dhātūnaṃ antassa ā kārassa yathākkamaṃ i kāraī kārādesā honti ta ppaccaye, ti mhi ca. Ca saddena aññatrāpi kvaci. Ṭhā gatinivattimhi, aṭṭhāsīti ṭhito, upaṭṭhito garuṃ, ṭhitavā, adhiṭṭhitvā, ṭhānaṃ ṭhiti. Pā pāne, apāyīti pītā, yāguṃ pītavā, pānaṃ pīti, pītvā.

The final ā of the roots ṭhā and pā is replaced, in order, by i and ī when the suffix ta follows, and when ti follows. By the word ca, elsewhere too in some places. ṭhā in the sense of standing still: aṭṭhāsi, “he stood” — ṭhito; upaṭṭhito garuṃ, “he has attended on the teacher”; ṭhitavā; adhiṭṭhitvā, “having resolved”; ṭhānaṃ, “standing” — ṭhiti. pā in the sense of drinking: apāyi, “she drank” — pītā; yāguṃ pītavā, “he who has drunk the gruel”; pānaṃ, “drinking” — pīti; pītvā, “having drunk”.

Examples

lemma	inflected	meaning
🚹①⨀(√ṭhā + ta)	aṭṭhāsīti ṭhito	he stood: standing
🚹①⨀(upa + √ṭhā + ta)	upaṭṭhito garuṃ	he has attended on the teacher
🚹①⨀(√ṭhā + tavantu)	ṭhitavā	he who has stood
🔽(adhi + √ṭhā + tvā)	adhiṭṭhitvā	having resolved
🚺①⨀(√ṭhā + ti)	ṭhānaṃ ṭhiti	standing: persistence
🚺①⨀(√pā + ta)	apāyīti pītā	she drank: having drunk
🚹①⨀(√pā + tavantu)	yāguṃ pītavā	he who has drunk the gruel
🚺①⨀(√pā + ti)	pānaṃ pīti	drinking; (as the word is used) joy
🔽(√pā + tvā)	pītvā	having drunk

	√ṭhā + ta	rule
→	ṭh(ā→i) + ta	§588
→	ṭhita + (si→o)	§104
→	ṭhito

	√ṭhā + tavantu + si (①⨀)	rule
→	ṭh(ā→i) + tavantu	§588 (ca)
→	ṭhitava + (ntu + si→ā)	§124
→	ṭhitavā

	√pā + ta	rule
→	p(ā→ī) + ta	§588
→	pīt + (a + ā)	§237, §12
→	pītā + si	§220
→	pītā

	√pā + tvā	rule
→	p(ā→ī) + tvā	§588 (ca)
→	pītvā

---

621 (§589): Hantehi ho hassa lo vā adahanahānaṃ (ha for ta after roots in h, whose h optionally becomes ḷ; not daha, naha) apavada

Kaccāyana

§589 (621): Hantehi ho hassa ḷo vā adahanahānaṃ`ha` for `ta` after roots in `h`, whose `h` optionally becomes `ḷ`; not `daha`, `naha`

Analysis

The last of the agent participles: the roots in h, whose ta becomes ha and whose h then becomes ḷ — āruḷho, gāḷho, mūḷho. The rule closes Kaccāyana’s third section too (§589). Buddhappiya reads the sutta’s lo with a dental and disposes of the difference at once: laḷānamaviseso, “there is no distinction between l and ḷ” — ārulho is as good as āruḷho. His gloss adds four things. It extends the ha to the suffix ti (tissa ca): ruhanaṃ ruḷhī, “growing; what has grown up, established usage”. It calls the rule an exception to the ḍha treatment (ḍhattāpavādoyaṃ): without it an h-final root would take the ḍha of 607 (§576): Dhaḍhabhahehi dha ḍhā ca and assimilate by 615 (§612): Ḍo ḍhakāre, as daha does in daḍḍho. It derives bāḷho, mūḷho, gūḷhaṃ with the lengthening of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and upavuḷho with u for the va of vaha by a yogavibhāga of §487 (478): Vaca vasa vahādīnamukāro vassa ye — the Ākhyāta rule made for the passive ya, split from its ye so that it serves before ta as well. And it supplies the counter-example to the vā that the Kaccāyana vutti lacks: Vāti kiṃ? Duddho, siniddho. The option marker vā belongs to the ḷ. Where it is not taken the root falls back on the dha of §576 with d for h by 608 (§611): Hacatutthānamantānaṃ do dhe — duddho from duha, “to milk”, siniddho from siniha, “to be smooth, to love” — exactly the treatment of the two roots the sutta excludes by name (daḍḍho, sannaddho). In practice the choice is settled root by root — ruḷha, never ruddha; duddha, never dūḷha — so the vā works as a restricted option with a domain for each shape (Boundaries and Domains §3.2), though Buddhappiya does not use the term vavatthitavibhāsā here and the Mukhamattadīpanī glosses the vā vikappena. With the augment i neither branch applies (gahitaṃ, mahitaṃ). The closing block extends the ta of 612 to roots that already carry a derivative suffix — the desideratives bubhukkha, jighaccha, pipāsa of §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu — and with it the agent participles end: Evaṃ kattari niṭṭhanayo.

Ha kārantehi dhātūhi parassa ta ppaccayassa, ti ssa ca ha kārādeso hoti, ha ssa ca dhātvantassa la kāro hoti vā dahanahe vajjetvā, ḍha ttāpavādoyaṃ. Ruha janane, aruhīti āruḷho rukkhaṃ. Laḷā namaviseso, ārulho vā, ruhanaṃ ruḷhī. Gāhu viloḷane, agāhīti gāḷho, ajjhogāḷho mahaṇṇavaṃ. Baha vuddhimhi, abahīti bāḷho, ‘‘kvaci dhātū’’tiādinā dīgho. Muha vecitte, amuyhīti mūḷho. Guha saṃvaraṇe, aguhīti gūḷhaṃ. Vaha pāpuṇane, upavahīti upavuḷho, ‘‘vaca vasa vahādīnamukāro vassā’’ti yogavibhāgena u ttaṃ.

After roots ending in h, the following suffix ta, and ti as well, is replaced by ha, and the root-final h optionally becomes l — leaving aside daha and naha. This is an exception to the ḍha treatment. ruha in the sense of growing: aruhi, “he climbed” — āruḷho rukkhaṃ, “he has climbed the tree”. There is no distinction between l and ḷ: ārulho too. ruhanaṃ, “growing” — ruḷhī. gāhu in the sense of plunging: agāhi, “he plunged” — gāḷho; ajjhogāḷho mahaṇṇavaṃ, “plunged into the great ocean”. baha in the sense of growth: abahi, “it grew” — bāḷho, with lengthening by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. muha in the sense of confusion: amuyhi, “he was confused” — mūḷho. guha in the sense of concealing: aguhi, “it was hidden” — gūḷhaṃ. vaha in the sense of carrying: upavahi, “it was carried up” — upavuḷho, with u [for va] by splitting the rule §487 (478): Vaca vasa vahādīnamukāro vassa ye.

Examples

lemma	inflected	meaning
🚹①⨀(ā + √ruha + ta)	aruhīti āruḷho rukkhaṃ	he climbed: he has climbed the tree
🚹①⨀(ā + √ruha + ta)	ārulho	the same, with l
🚺①⨀(√ruha + ti)	ruhanaṃ ruḷhī	growing: what has grown up; established usage
🚹①⨀(√gāha + ta)	agāhīti gāḷho	he plunged: plunged in; deep, severe
🚹①⨀(adhi + o + √gāha + ta)	ajjhogāḷho mahaṇṇavaṃ	plunged into the great ocean
🚹①⨀(√baha + ta)	abahīti bāḷho	it grew: strong, intense
🚹①⨀(√muha + ta)	amuyhīti mūḷho	he was confused: deluded
🚻①⨀(√guha + ta)	aguhīti gūḷhaṃ	it was hidden: hidden, secret
🚹①⨀(upa + √vaha + ta)	upavahīti upavuḷho	it was carried up: carried up, brought in

	ā + √ruha + ta	rule
→	ā + ruh + (ta→ha)	§589
→	ā + ru(h→ḷ) + ha	§589
→	āruḷha + (si→o)	§104
→	āruḷho

	√ruha + ti	rule
→	ruh + (ti→hi)	§589
→	ru(h→ḷ) + hi	§589
→	ruḷh(i→ī) + si	§517, §220
→	ruḷhī

	√baha + ta	rule
→	bah + (ta→ha)	§589
→	ba(h→ḷ) + ha	§589
→	b(a→ā)ḷha	§517
→	bāḷha + (si→o)	§104
→	bāḷho

	√muha + ta	rule
→	muh + (ta→ha)	§589
→	mu(h→ḷ) + ha	§589
→	m(u→ū)ḷha	§517
→	mūḷha + (si→o)	§104
→	mūḷho

	upa + √vaha + ta	rule
→	upa + v(a→u)h + ta	§487 (yogavibhāga; compare 614)
→	upa + vuh + (ta→ha)	§589
→	upa + vu(h→ḷ) + ha	§589
→	upavuḷha + (si→o)	§104
→	upavuḷho

gāḷho and gūḷhaṃ go like bāḷho and mūḷho: gāhu already has its long vowel, guha lengthens by §517.

Adahanahāna nti kimatthaṃ? Daḍḍho, sannaddho. Vā ti kiṃ? Duddho, siniddho. ‘‘Gahitaṃ, mahita’’ntiādīsu pana i kārāgamena byavahitattā na bhavati.

Counter-examples

By saying adahanahānaṃ (not of daha and naha) these two roots in h are kept for §576 (607): Dha ḍha bha he hi dhaḍḍhā ca: daḍḍho, sannaddho. By saying vā (optionally) other roots in h may take the same treatment instead of the ḷ: duddho, siniddho. In gahitaṃ, mahitaṃ and the like, however, [the rule] does not take place, because the augment i intervenes.

lemma	inflected	meaning
🚹①⨀(√daha + ta)	daḍḍho	burnt
🚹①⨀(saṃ + √naha + ta)	sannaddho	girded, armed
🚹①⨀(√duha + ta)	duddho	milked
🚹①⨀(√siniha + ta)	siniddho	smooth, glossy; affectionate
🚻①⨀(√gaha + i + ta)	gahitaṃ	taken, grasped
🚻①⨀(√maha + i + ta)	mahitaṃ	honoured

	√duha + ta	rule
→	duh + (ta→dha)	§576
→	du(h→d) + dha	§611
→	duddha + (si→o)	§104
→	duddho

daḍḍho takes ḍha and ḍ for h by §576 and §612 (615): Ḍo ḍhakāre; sannaddho and duddho take dha and d by §576 and §611 (608): Hacatutthānamantānaṃ do dhe.

Dhātuppaccayantatopi ‘‘atīte ta tavantutāvī’’ti ta ppaccayo, abubhukkhīti bubhukkhito. Evaṃ jighacchito, pipāsito iccādi.

After [a root] that ends in a derivative suffix too, the suffix ta by §555 (612): Atīte tatavantutāvī: abubhukkhi, “he wished to eat” — bubhukkhito, “hungry”. Likewise jighacchito, pipāsito, and so on.

Examples

The desiderative stems are those of §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu, formed in the Rūpasiddhi’s Dhātuppaccayantanaya (528); the ta takes the augment i after them.

lemma	inflected	meaning
🚹①⨀(√bhuja + kha + i + ta)	abubhukkhīti bubhukkhito	he wished to eat: hungry
🚹①⨀(√ghasa + cha + i + ta)	jighacchito	hungry
🚹①⨀(√pā + sa + i + ta)	pipāsito	thirsty

	bubhukkha + ta	rule
→	bubhukkh + a + ta	§521
→	bubhukkh + (i) + ta	§605
→	bubhukkhita + (si→o)	§104
→	bubhukkhito

---

Evaṃ kattari niṭṭhanayo.

Thus the method of the niṭṭha participles in the sense of the agent.

---

‘‘Atīte’’ti vattate.

atīte (“in the past”) continues [from 612 into the next rule].

---

622 (§556): Bhāvakammesu ta (ta in the sense of bhāva and kamma [in the past]) utsarga

Kaccāyana

§556 (622): Bhāvakammesu ta`ta` in the sense of `bhāva` and `kamma` [in the past]

Analysis

Here the second half of the section begins: the ta of bhāva and kamma — the past participle as an impersonal neuter (gītaṃ, “singing”) or as a passive (bhāsito dhammo, “the teaching that was spoken”). Kaccāyana placed §556 straight after §555; Buddhappiya kept only the agent sense there and supplies atīte by anuvutti from 612 (§555): Atīte ta tavantu tāvī — the lead-in ‘‘Atīte’’ti vattate — where the Kaccāyana vutti writes atīte kāle out. His gloss adds gamyamāne, “when [past time] is understood”, his usual qualification of a time word, and lays out the plan of what follows: Bhāve tāva, “first in the sense of bhāva” (622–624), then Kammani, “in the sense of kamma” (from the middle of 624 to 633). The two senses are those the attanopada endings and the passive ya bear in the verb (§453 (444): Attanopadāni bhāve ca kammani, §440 (445): Bhāvakammesu yo), and Buddhappiya marks them by the voice of his glossing verbs: the agent participles of 612–621 were glossed with active aorists (abhavi, aruhi), these with passive ones (agāyittha, abhibhūyittha). There is no option marker. The lead-in Ge sadde … begins the first bhāva word, gītaṃ, whose root needs the next rule.

Atīte kāle gamyamāne sabbadhātūhi ta ppaccayo hoti bhāvakamma iccetesvatthesu.

When past time is understood, after all roots the suffix ta is added in the senses of bhāva (the action itself) and kamma (the object).

Bhāve tāva –

First, in the sense of bhāva:

Ge sadde, gāyanaṃ, agāyitthāti vā atthe ta ppaccayo.

ge in the sense of sound: in the sense gāyanaṃ, “singing”, or agāyittha, “singing was done”, the suffix ta —

Examples

The two analytic phrases give the bhāva sense in the two ways Buddhappiya uses throughout: an action noun in yu (ana) and the impersonal aorist in the attanopada. The word itself, gītaṃ, is derived under 623 (§608): Sabbattha ge gī.

lemma	inflected	meaning
🚻①⨀(√ge + yu)	gāyanaṃ	singing
🔵⏮🤟⨀(gāyati)	agāyittha	singing was done
🚻①⨀(√ge + ta)	gītaṃ	singing (the word of the next rule)

---

623 (§608): Sabbattha ge gī (gī for the root ge everywhere) apavada

Kaccāyana

§608 (623): Sabbattha ge gī`gī` for the root `ge` everywhere

Analysis

Called in from Kaccāyana’s sixth section (§608) for the first bhāva word, gītaṃ. Buddhappiya’s gloss narrows Kaccāyana’s sabbattha, “everywhere”: tappaccayatipaccayesvevāyaṃ, “this [applies] only before the suffixes ta and ti” — the finite gāyati and the noun gāyanaṃ keep the root’s āya (the Kaccāyana page notes that the vutti’s own gītaṃ gāyati bears him out). It doubles the example: tassa gītaṃ, “his singing” (bhāva, with the agent in the sixth form), and gīti, glossed both as gāyanaṃ, the act, and as gāyitabbā, “what is to be sung” (kamma). Then a general note, repeated from the kicca suffixes at 548 (§545): Te kiccā: in the sense of bhāva the ta words are neuter, in the sense of kamma of all three genders. There is no option marker. The lead-in Nata gattavināme … starts the second bhāva word, naccaṃ, which needs 624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti.

Ge iccetassa dhātussa gī ādeso hoti sabbattha, ta ppaccayati paccayesvevāyaṃ. Tassa gītaṃ, gāyanaṃ, gāyitabbāti vā gīti.

The root ge is replaced by gī everywhere — this [applies] only before the suffixes ta and ti. tassa gītaṃ, “his singing”; gāyanaṃ, “singing”, or gāyitabbā, “what is to be sung” — gīti.

Examples

lemma	inflected	meaning
🚻①⨀(√ge + ta)	tassa gītaṃ	his singing
🚺①⨀(√ge + ti)	gāyanaṃ, gāyitabbāti vā gīti	singing, or what is to be sung: a song

	√ge + ta	rule
→	(ge→gī) + ta	§608
→	gīta + (si→aṃ)	§219
→	gītaṃ

	√ge + ti	rule
→	(ge→gī) + ti	§608
→	gīti + si	§220
→	gīti

Bhāve – ta ppaccayantā napuṃsakā. Kammani – tiliṅgā.

In the sense of bhāva, the words ending in ta are neuter; in the sense of kamma, they are of the three genders.

Nata gattavināme, naccanaṃ, anaccitthāti vā atthe ta ppaccayo.

nata in the sense of bending the body: in the sense naccanaṃ, “dancing”, or anaccittha, “dancing was done”, the suffix ta —

---

624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti (Forms the suffix rules do not reach are established by direct statement) vidhyaṅga

Kaccāyana

§571 (624): Paccayādaniṭṭhā nipātanā sijjhantiForms the suffix rules do not reach are established by direct statement

Analysis

Kaccāyana opens his third section with this rule of method and illustrates it with specimens from all six chapters of the grammar; Buddhappiya keeps it among the participles and applies it to one case only — the naccaṃ, naṭṭaṃ that the lead-in of 623 prepared, where the ta of nata takes the shapes cca and ṭṭa together with the root’s final (dhātvantena saha tappaccayassa cca ṭṭādesā) and no shape-rule provides them. His gloss of the sutta is Kaccāyana’s, with the double sense of niṭṭha — “completion” here, the participle everywhere else in the section. He then goes on with the bhāva words: hasitaṃ with the augment i of 547 (§605): Yathāgamamikāro, gataṃ by 600 (§586): Gamakhanahanaramādīnamanto, ṭhitaṃ by 620 (§588): Ṭhāpānamiī ca, and sayitaṃ, which brings the remark that matters for the theory of options: vādhikārassa vavatthitavibhāsattā vuddhi, “because the governing vā is a vavatthitavibhāsā, there is vuddhi”. The vā is the one carried from §484 (542): Ghaṭādīnaṃ vā into §485 (434): Aññesu ca, which at 612 withheld the strengthening from bhūto, huto. Being a restricted option (Boundaries and Domains §3.2) it has a mandatory domain as well as an inapplicable one: sayitaṃ from sī (the e then becoming aya by §514 (491): E aya) and roditaṃ from ruda are strengthened, bhūto, ṭhitaṃ, gataṃ are not, and usage draws the line. ruṇṇaṃ vā, the alternative to roditaṃ, is the anna of 631 (§582): Bhidādito innaannaīṇā vā. Then Kammani, “in the sense of kamma”, opens the passive participles with roots that need no shape-rule: bhū, bhāsa, the causative deseti (disī of the cura class, §452 (525): Curādito, ṇe ṇayā, whose e is elided before the augment i — ikārāgame kāritasaralopo, by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati), ji, nī, su, ñā. The sutta has no option marker. The last block leads into 625 (§572): Sāsadisato tassa riṭṭho ca.

Ye idha sappaccayā saddā paccayehi na niṭṭhaṃ gatā, te nipātanato sijjhantīti dhātvantena saha tappa ccayassa cca ṭṭā desā. Naccaṃ, naṭṭaṃ. Hasa hasane, hasanaṃ hasitaṃ, i kārāgamo. Gamanaṃ gataṃ. Evaṃ ṭhitaṃ, sayitaṃ, vā dhikārassa vavatthitavibhāsattā vuddhi. Ruda assuvimocane, arujjitthāti¹¹ roditaṃ, ruṇṇaṃ vā iccādi.

Those words with a suffix which here have not reached completion (niṭṭha) through the suffix [rules] are established by direct statement (nipātana): so, together with the root’s final, the suffix ta is replaced by cca and ṭṭa — naccaṃ, naṭṭaṃ, “dancing”. hasa in the sense of laughing: hasanaṃ, “laughing” — hasitaṃ, with the augment i. gamanaṃ, “going” — gataṃ. Likewise ṭhitaṃ, “standing”; sayitaṃ, “lying down” — because the governing vā is a vavatthitavibhāsā (a restricted option), there is vuddhi. ruda in the sense of shedding tears: arujjittha, “weeping was done” — roditaṃ, or ruṇṇaṃ, and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√nata + ta)	naccaṃ	dancing
🚻①⨀(√nata + ta)	naṭṭaṃ	dancing
🚻①⨀(√hasa + i + ta)	hasanaṃ hasitaṃ	laughing
🚻①⨀(√gamu + ta)	gamanaṃ gataṃ	going
🚻①⨀(√ṭhā + ta)	ṭhitaṃ	standing
🚻①⨀(√sī + i + ta)	sayitaṃ	lying down
🚻①⨀(√ruda + i + ta)	arujjitthāti roditaṃ	weeping was done: weeping
🚻①⨀(√ruda + ta)	ruṇṇaṃ	weeping

	√nata + ta	rule
→	na + (t + ta → cca)	§571
→	nacca + (si→aṃ)	§219
→	naccaṃ

	√nata + ta	rule
→	na + (t + ta → ṭṭa)	§571
→	naṭṭa + (si→aṃ)	§219
→	naṭṭaṃ

	√sī + ta	rule
→	s(ī→e) + ta	§485 (vā as vavatthitavibhāsā)
→	s(e→aya) + ta	§514
→	say + (i) + ta	§605
→	sayita + (si→aṃ)	§219
→	sayitaṃ

	√ruda + ta	rule
→	r(u→o)d + ta	§485 (vā as vavatthitavibhāsā)
→	rod + (i) + ta	§605
→	rodita + (si→aṃ)	§219
→	roditaṃ

	√ruda + ta	rule
→	ru + d + (ta→anna)	§582
→	ru + (a)nna	§13
→	ru(nn→ṇṇ)a	§517
→	ruṇṇa + (si→aṃ)	§219
→	ruṇṇaṃ

hasitaṃ and gataṃ are derived under 547 (§605): Yathāgamamikāro and 600 (§586): Gamakhanahanaramādīnamanto; ṭhitaṃ under 620. In ruṇṇaṃ the a of anna goes as the dissimilar following vowel (§13 (15): Vā paro asarūpā; Buddhappiya’s paralopo at 631) and the nn becomes ṇṇ by §517.

Kammani –

In the sense of kamma:

Abhibhūyitthāti abhibhūto kodho bhavatā, abhibhūtā, abhibhūtaṃ. Bhāsa byattiyaṃ vācāyaṃ, abhāsittha tenāti bhāsito dhammo, bhāsitā gāthā, bhāsitaṃ suttaṃ. Disī uccāraṇe, curādittā ṇe. Adesīyitthāti desito dhammo bhagavatā, i kārāgame kāritasaralopo. Ji jaye, ajīyitthāti jito māro. Nī pāpuṇane, anīyiṃsūti nītā gāmamajā, suto tayā dhammo, ñāto.

abhibhūyittha, “it was overcome” — abhibhūto kodho bhavatā, “anger has been overcome by you”; abhibhūtā, abhibhūtaṃ. bhāsa in the sense of articulate speech: abhāsittha tena, “it was spoken by him” — bhāsito dhammo, “the teaching that was spoken”, bhāsitā gāthā, “the verse that was spoken”, bhāsitaṃ suttaṃ, “the discourse that was spoken”. disī in the sense of uttering: ṇe, since it belongs to the cura class; adesīyittha, “it was taught” — desito dhammo bhagavatā, “the teaching taught by the Blessed One”; when the augment i [is added] the causative vowel is elided. ji in the sense of conquering: ajīyittha, “he was conquered” — jito māro, “Māra has been conquered”. nī in the sense of leading: anīyiṃsu, “they were led” — nītā gāmamajā, “goats led to the village”; suto tayā dhammo, “the teaching has been heard by you”; ñāto, “known”.

Examples

lemma	inflected	meaning
🚹①⨀(abhi + √bhū + ta)	abhibhūto kodho bhavatā	anger has been overcome by you
🚺①⨀(abhi + √bhū + ta)	abhibhūtā	overcome (feminine)
🚻①⨀(abhi + √bhū + ta)	abhibhūtaṃ	overcome (neuter)
🚹①⨀(√bhāsa + i + ta)	bhāsito dhammo	the teaching that was spoken
🚺①⨀(√bhāsa + i + ta)	bhāsitā gāthā	the verse that was spoken
🚻①⨀(√bhāsa + i + ta)	bhāsitaṃ suttaṃ	the discourse that was spoken
🚹①⨀(√disa + ṇe + i + ta)	desito dhammo bhagavatā	the teaching taught by the Blessed One
🚹①⨀(√ji + ta)	jito māro	Māra has been conquered
🚹①⨂(√nī + ta)	nītā gāmamajā	goats led to the village
🚹①⨀(√su + ta)	suto tayā dhammo	the teaching has been heard by you
🚹①⨀(√ñā + ta)	ñāto	known

	√bhāsa + ta	rule
→	bhās + a + ta	§521
→	bhās + (i) + ta	§605
→	bhāsita + (si→o)	§104
→	bhāsito

	√disa + ṇe + ta	rule
→	d(i→e)s + ṇe + ta	§452, §483, §523
→	dese + (i) + ta	§605
→	des + e + ita	§83
→	desita + (si→o)	§104
→	desito

	√nī + ta	rule
→	nīta + (yo→ā)	§107
→	nītā

The agent of a passive participle stands in the third form — bhavatā, tena, bhagavatā, tayā (§288 (293): Kattari ca) — and the participle agrees with its kamma in gender, number and form: bhāsito dhammo, bhāsitā gāthā, bhāsitaṃ suttaṃ.

Sāsa anusiṭṭhimhi, anusāsīyitthāti atthe ta ppaccayo.

sāsa in the sense of instructing: in the sense anusāsīyittha, “he was instructed”, the suffix ta —

---

625 (§572): Sāsadisato tassa riṭṭho ca (riṭṭha for ta after sāsa, disa; and raṭṭha, raṭṭhuṃ) apavada

Kaccāyana

§572 (625): Sāsa disato tassa riṭṭho ca`riṭṭha` for `ta` after `sāsa`, `disa`; and `raṭṭha`, `raṭṭhuṃ`

Analysis

Kaccāyana’s third section proper begins with this rule (§572), and its tassa is the word that governs the whole section — the tassa Buddhappiya borrowed forward at 612 and 613 and names again at the end of this article (‘‘Tassā’’ti adhikāro). He derives anusiṭṭho and diṭṭhaṃ here, among the passive participles, since both are passive in sense (anusāsīyittha, adissittha). His gloss carries the ca further than the Kaccāyana vutti, which gives raṭṭha and raṭṭhuṃ for the ta of tabba and for tuṃ after disa: Buddhappiya adds riṭṭhi for ti after both roots (anusiṭṭhi, diṭṭhi), raṭṭhā for tvā (daṭṭhā) and raṭṭha for the ta of teyya (daṭṭheyyaṃ). rādilopo: the r of the replacements is a marker, and by 558 (§539): Ramhi ranto rādi no it and the root’s final consonant go together, the vowels then meeting by §12 (13): Sarā sare lopaṃ. Finally the limit, which he stated as a principle for the whole section at 617: where the augment i intervenes (ikārāgamena antarikassa) none of the replacements occurs — anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ, the last from the causative dasseti. There is no option marker; the ca gathers additions (sampiṇḍana). nekkhammaṃ daṭṭhu[ṃ] quotes the Suttanipāta line nekkhammaṃ daṭṭhu khemato, “having seen renunciation as safety”.

Sāsadisa iccetehi dhātūhi parassa ta ppaccayassa riṭṭhā deso hoti, ca saddena ti ssa riṭṭhi ca, disa to kiccata kāratuṃtvā dīnañca raṭṭha raṭṭhuṃ raṭṭhā desā ca honti, rā dilopo, anusiṭṭho so mayā, anusiṭṭhā sā, anusiṭṭhaṃ. Disa pekkhaṇe, adissitthāti diṭṭhaṃ me rūpaṃ.

After the roots sāsa and disa, the following suffix ta is replaced by riṭṭha; by the word ca, ti becomes riṭṭhi too, and after disa the ta of the kicca suffixes, tuṃ, tvā and the like are replaced by raṭṭha, raṭṭhuṃ and raṭṭhā; the r and the [root’s] final are elided. anusiṭṭho so mayā, “he has been instructed by me”; anusiṭṭhā sā, “she has been instructed”; anusiṭṭhaṃ. disa in the sense of seeing: adissittha, “it was seen” — diṭṭhaṃ me rūpaṃ, “the form has been seen by me”.

Examples

lemma	inflected	meaning
🚹①⨀(anu + √sāsa + ta)	anusiṭṭho so mayā	he has been instructed by me
🚺①⨀(anu + √sāsa + ta)	anusiṭṭhā sā	she has been instructed
🚻①⨀(anu + √sāsa + ta)	anusiṭṭhaṃ	instructed (neuter)
🚻①⨀(√disa + ta)	diṭṭhaṃ me rūpaṃ	the form has been seen by me

	anu + √sāsa + ta	rule
→	anu + sās + (ta→riṭṭha)	§572
→	anu + sā + s + riṭṭha	§539
→	anus + (ā + i)ṭṭha	§12
→	anusiṭṭha + (si→o)	§104
→	anusiṭṭho

	√disa + ta	rule
→	dis + (ta→riṭṭha)	§572
→	di + s + riṭṭha	§539
→	d + (i + i)ṭṭha	§12
→	diṭṭha + (si→aṃ)	§219
→	diṭṭhaṃ

Ti mhi – anusāsanaṃ anusiṭṭhi, dassanaṃ diṭṭhi.

Before ti: anusāsanaṃ, “instructing” — anusiṭṭhi; dassanaṃ, “seeing” — diṭṭhi.

Examples

lemma	inflected	meaning
🚺①⨀(anu + √sāsa + ti)	anusāsanaṃ anusiṭṭhi	instructing: instruction
🚺①⨀(√disa + ti)	dassanaṃ diṭṭhi	seeing: view

	anu + √sāsa + ti	rule
→	anu + sās + (ti→riṭṭhi)	§572 (ca)
→	anu + sā + s + riṭṭhi	§539
→	anus + (ā + i)ṭṭhi	§12
→	anusiṭṭhi + si	§220
→	anusiṭṭhi

Kiccā dīsu – dassanīyaṃ daṭṭhabbaṃ, daṭṭheyyaṃ, passitunti daṭṭhuṃ gacchati, passitvāti nekkhamaṃ¹² daṭṭhuṃ, daṭṭhā, i kārāgamena antarikassa na bhavati, yathā – anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ iccādi.

With the kicca suffixes and the rest: dassanīyaṃ, “worth seeing” — daṭṭhabbaṃ, daṭṭheyyaṃ; passituṃ, “to see” — daṭṭhuṃ gacchati, “he goes to see”; passitvā, “having seen” — nekkhammaṃ daṭṭhuṃ, “having seen renunciation”, daṭṭhā. It does not take place for [a suffix] separated by the augment i, as in anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ, and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√disa + tabba)	dassanīyaṃ daṭṭhabbaṃ	worth seeing: to be seen
🚻①⨀(√disa + teyya)	daṭṭheyyaṃ	to be seen
🔼(√disa + tuṃ)	passitunti daṭṭhuṃ gacchati	to see: he goes to see
🔽(√disa + tvā)	passitvāti nekkhammaṃ daṭṭhuṃ	having seen: having seen renunciation
🔽(√disa + tvā)	daṭṭhā	having seen
🚻①⨀(anu + √sāsa + i + ta)	anusāsitaṃ	instructed (with the augment: no riṭṭha)
🚻①⨀(anu + √sāsa + i + tabba)	anusāsitabbaṃ	to be instructed
🔼(anu + √sāsa + i + tuṃ)	anusāsituṃ	to instruct
🔽(anu + √sāsa + i + tvā)	anusāsitvā	having instructed
🚻①⨀(√disa + ṇe + i + ta)	dassitaṃ	shown

	√disa + tabba	rule
→	dis + (ta→raṭṭha) + bba	§572 (ca)
→	di + s + raṭṭhabba	§539
→	d + (i + a)ṭṭhabba	§12
→	daṭṭhabba + (si→aṃ)	§219
→	daṭṭhabbaṃ

	√disa + tuṃ	rule
→	dis + (tuṃ→raṭṭhuṃ)	§572 (ca)
→	di + s + raṭṭhuṃ	§539
→	d + (i + a)ṭṭhuṃ	§12
→	daṭṭhuṃ

	√disa + tvā	rule
→	dis + (tvā→raṭṭhā)	§572 (ca)
→	di + s + raṭṭhā	§539
→	d + (i + a)ṭṭhā	§12
→	daṭṭhā

kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato
(18Sn 3.1: Pabbajjāsutta)
🚹⑦⨂(kāma) 🚹②⨀(ādīnava) 🔽(√disa + tvā) 🚻②⨀(nekkhamma) 🔽(√disa + tvā) ⚧️⑤⨀(khema + to)
in sensual pleasures | the danger | having seen | renunciation | having seen | as safety

The line has both absolutives of disa: disvā, the svā of §599 (644): Disā svāna svāntalopo ca, and daṭṭhu, the raṭṭhā of this rule with its vowel shortened, which Buddhappiya cites as daṭṭhuṃ.

Tusa pītimhi, atussīti atthe kattari ta ppaccayo.

tusa in the sense of gladness: in the sense atussi, “he was pleased”, the suffix ta in the sense of the agent —

‘‘Tassā’’ti adhikāro.

tassa (“of ta”) is the governing word.

---

626 (§573): Sādi, santapucchabhanjahansādīhi ṭṭho (ṭṭha for ta with the root’s final, after roots in s, puccha, bhanja, hansa) apavada

Kaccāyana

§573 (626): Sādisanta puccha bhanja hansādīhiṭṭho`ṭṭha` for `ta` with the root's final, after roots in `s`, `puccha`, `bhanja`, `hansa`

Analysis

The general rule for roots in s, which 613 (§574): Vasato uttha anticipated and 625 has just prepared with tusa. Buddhappiya’s gloss opens by defining the heading’s first word — ādinā saha vattatīti sādi, “what occurs together with its beginning”: the ta taken with the consonant that heads the cluster, that is the root’s final — and reads santa as sa + anta, “ending in s”. He adds anantarikassa, “not separated”, the condition he stated for the whole section at 617: the augment i must not intervene. Then an argument from the wording: hansa ends in s and is nonetheless named; its repeated mention (punaggahaṇaṃ) is there to show that the ṭṭha is in some places not invariable (kvaci ṭṭhādesassa aniccatādīpanatthaṃ), hence viddhasto and utrasto keep their st — the vocabulary of the vavatthitavibhāsā (an anicca domain, Boundaries and Domains §2.3) applied to a rule that has no vā. The long list that follows gives, beside many a ṭṭha form, the shape with the augment where usage has it (santusito, bhassito, ḍaṃsito, phussito, icchito, esito, pucchito, pahaṃsito); these vā are Buddhappiya’s own, marking alternate shapes, and the sutta itself has no option marker. Two forms need a side rule: ḍaṃsito, with ḍ for the d of daṃsa by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and vuṭṭho devo, “it has rained”, from vasa “to sprinkle”, with the u for va of 614 (§575): Vassa vā vu — a different word from the vuttho, “dwelt”, of 613. The ādi of the sutta he uses at the end to bring in yaja, whose form needs the next rule.

Ādinā saha vattatīti sādi. Sa kārantehi, puccha bhanjahansa iccevamādīhi ca dhātūhi parassa anantarikassa ta kārassa sahādibyañjanena dhātvantenaṭṭhā deso hoti. Hansa ssa satipi santatte punaggahaṇaṃ¹³ kvaci ṭṭhā desassa aniccatādīpanatthaṃ, tena ‘‘viddhasto utrasto’’tiādīsu na hoti. Tuṭṭho, santusito. Bhasa bhassane, abhassīti bhaṭṭho, bhassito. Nasa adassane, nassīti naṭṭho. Daṃsa daṃsane, adaṃsīyitthāti daṭṭho sappena, ḍaṃsito vā, ‘‘kvaci dhātū’’tiādinā da ssa ḍattaṃ. Phusa phassane, aphusīyitthāti phuṭṭho rogena, phussito vā. Isu icchāyaṃ, esīyitthāti iṭṭho, icchito, esito. Masa āmasane, āmasīyitthāti āmaṭṭho¹⁴. Vasa secane, avassīti vuṭṭho devo, pavisīyitthāti paviṭṭho, uddisīyitthāti uddiṭṭho. Puccha pucchane, apucchīyitthāti puṭṭho pañhaṃ, pucchito. Bhanja avamaddane, abhañjīyitthāti bhaṭṭhaṃ dhaññaṃ. Hansa pītimhi, ahaṃsīti haṭṭho, pahaṭṭho, pahaṃsito.

sādi is “what occurs together with its beginning [consonant]”. After roots ending in s, and after puccha, bhanja, hansa and the like, the following ta, when nothing separates it [from the root], is replaced by ṭṭha together with the consonant before it, the root’s final. Although hansa ends in s [and is covered already], its repeated mention is to show that in some places the replacement ṭṭha is not invariable; hence in viddhasto, utrasto and the like it does not occur. tuṭṭho, “pleased”; santusito. bhasa in the sense of falling: abhassi, “it fell” — bhaṭṭho, bhassito. nasa in the sense of disappearing: nassi, “it perished” — naṭṭho. daṃsa in the sense of biting: adaṃsīyittha, “he was bitten” — daṭṭho sappena, “bitten by a snake”, or ḍaṃsito, with ḍ for d by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. phusa in the sense of touching: aphusīyittha, “he was touched” — phuṭṭho rogena, “afflicted by disease”, or phussito. isu in the sense of wishing: esīyittha, “it was wished for” — iṭṭho, icchito, esito. masa in the sense of touching: āmasīyittha, “it was touched” — āmaṭṭho. vasa in the sense of sprinkling: avassi, “it rained” — vuṭṭho devo, “it has rained”; pavisīyittha, “it was entered” — paviṭṭho; uddisīyittha, “it was pointed out” — uddiṭṭho. puccha in the sense of asking: apucchīyittha, “he was asked” — puṭṭho pañhaṃ, “asked a question”, pucchito. bhanja in the sense of crushing: abhañjīyittha, “it was crushed” — bhaṭṭhaṃ dhaññaṃ, “threshed grain”. hansa in the sense of gladness: ahaṃsi, “he rejoiced” — haṭṭho, pahaṭṭho, pahaṃsito.

Examples

lemma	inflected	meaning
🚹①⨀(√tusa + ta)	tuṭṭho	pleased, content
🚹①⨀(saṃ + √tusa + i + ta)	santusito	contented (with the augment)
🚹①⨀(√bhasa + ta)	abhassīti bhaṭṭho	it fell: fallen
🚹①⨀(√bhasa + i + ta)	bhassito	fallen (with the augment)
🚹①⨀(√nasa + ta)	nassīti naṭṭho	it perished: lost, perished
🚹①⨀(√daṃsa + ta)	adaṃsīyitthāti daṭṭho sappena	he was bitten: bitten by a snake
🚹①⨀(√daṃsa + i + ta)	ḍaṃsito	bitten (with the augment and ḍ)
🚹①⨀(√phusa + ta)	aphusīyitthāti phuṭṭho rogena	he was touched: afflicted by disease
🚹①⨀(√phusa + i + ta)	phussito	touched (with the augment)
🚹①⨀(√isu + ta)	esīyitthāti iṭṭho	it was wished for: desired, pleasant
🚹①⨀(√isu + i + ta)	icchito	wished for
🚹①⨀(√isu + i + ta)	esito	sought
🚹①⨀(ā + √masa + ta)	āmasīyitthāti āmaṭṭho	it was touched: touched, handled
🚹①⨀(√vasa + ta)	avassīti vuṭṭho devo	it rained: the sky has rained
🚹①⨀(pa + √visa + ta)	pavisīyitthāti paviṭṭho	it was entered: entered
🚹①⨀(ud + √disa + ta)	uddisīyitthāti uddiṭṭho	it was pointed out: indicated, recited
🚹①⨀(√puccha + ta)	apucchīyitthāti puṭṭho pañhaṃ	he was asked: asked a question
🚹①⨀(√puccha + i + ta)	pucchito	asked (with the augment)
🚻①⨀(√bhanja + ta)	abhañjīyitthāti bhaṭṭhaṃ dhaññaṃ	it was crushed: threshed grain
🚹①⨀(√hansa + ta)	ahaṃsīti haṭṭho	he rejoiced: glad, thrilled
🚹①⨀(pa + √hansa + ta)	pahaṭṭho	delighted
🚹①⨀(pa + √hansa + i + ta)	pahaṃsito	delighted (with the augment)

	√tusa + ta	rule
→	tu + (s + ta → ṭṭha)	§573
→	tuṭṭha + (si→o)	§104
→	tuṭṭho

	√daṃsa + ta	rule
→	da + (ṃs + ta → ṭṭha)	§573
→	daṭṭha + (si→o)	§104
→	daṭṭho

	√isu + ta	rule
→	is + u + ta	§521
→	i + (s + ta → ṭṭha)	§573
→	iṭṭha + (si→o)	§104
→	iṭṭho

	√vasa + ta	rule
→	v(a→u)s + ta	§575
→	vu + (s + ta → ṭṭha)	§573
→	vuṭṭha + (si→o)	§104
→	vuṭṭho

	√puccha + ta	rule
→	pu + (cch + ta → ṭṭha)	§573
→	puṭṭha + (si→o)	§104
→	puṭṭho

	√bhanja + ta	rule
→	bha + (ñj + ta → ṭṭha)	§573
→	bhaṭṭha + (si→aṃ)	§219
→	bhaṭṭhaṃ

	√hansa + ta	rule
→	ha + (ns + ta → ṭṭha)	§573
→	haṭṭha + (si→o)	§104
→	haṭṭho

In ḍaṃsito the augment i keeps root and suffix apart, so the root stays whole and only §517 touches it (d → ḍ). The forms Buddhappiya sets against the rule keep st, as the separate mention of hansa allows:

lemma	inflected	meaning
🚹①⨀(vi + √dhaṃsa + ta)	viddhasto	destroyed, ruined
🚹①⨀(ud + √tasa + ta)	utrasto	terrified

Ādi saddena yaja devapūjāsaṅgatikaraṇadānesu, ijjitthāti atthe ta ppaccayo, ta ssa ṭṭhā deso.

By the word ādi, yaja in the senses of worshipping the gods, association and giving: in the sense ijjittha, “it was offered”, the suffix ta, and its replacement ṭṭha —

---

627 (§610): Yajassa sarassi ṭṭhe (the vowel of yaja becomes i before ṭṭha) apavada

Kaccāyana

§610 (627): Yajassa sarassi ṭṭhethe vowel of `yaja` becomes `i` before `ṭṭha`

Analysis

Kaccāyana’s §610 stands among the miscellaneous rules of his sixth section; Buddhappiya calls it in for yiṭṭho, the ṭṭha form of yaja, which the ādi of 626 brought in (its passive ijjittha has i for the initial y by §503 (485): Yajassādissi, a different change of the same root). His gloss adds two things beyond the example, yiṭṭho mayā jino, “the Conqueror has been worshipped by me”. First, two more roots in j under 626’s ādi: saja (saṃsaṭṭho tena, “in company with him”, vissaṭṭho) and maja (maṭṭho, “polished”) — the ṭṭha reaches roots in j beyond bhanja and yaja. Second, a list of kicca and other t-suffixes taking ṭṭha: toṭṭhabbaṃ, phoṭṭhabbaṃ (tabba, with vuddhi), puṭṭhuṃ, yiṭṭhuṃ, abhihaṭṭhuṃ (tuṃ), tuṭṭhi, eṭṭhi, vuṭṭhi, vissaṭṭhi (ti) — each set beside its shape with the augment i (tussitabbaṃ, pucchituṃ, yajituṃ, abhiharituṃ) or its ana noun (tosanaṃ, esanaṃ, vassanaṃ, vissajjanaṃ). abhihaṭṭhuṃ is the r-final hara: r + t gives ṭṭh there as in abhihaṭṭhuṃ pavāreti, a form the ādi must cover. There is no option marker; the vuddhi in toṭṭhabbaṃ, phoṭṭhabbaṃ and eṭṭhi is that of §485 (434): Aññesu ca with its carried vā (612). The closing ‘‘Tassa, sādī’’ti ca vattate carries the two governing words into 628.

Yaja iccetassa dhātussa sarassa i kārādeso hoti ṭṭhe pare. Yiṭṭho mayā jino. Saja vissagge saṃ pubbo, saṃsajjitthāti saṃsaṭṭho tena, vissaṭṭho. Maja suddhimhi, amajjīti maṭṭho iccādi.

The vowel of the root yaja is replaced by i when ṭṭha follows. yiṭṭho mayā jino, “the Conqueror has been worshipped by me”. saja in the sense of letting go, with saṃ before it: saṃsajjittha, “he associated” — saṃsaṭṭho tena, “in company with him”; vissaṭṭho, “released, sent forth”. maja in the sense of cleansing: amajji, “it was polished” — maṭṭho, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√yaja + ta)	yiṭṭho mayā jino	the Conqueror has been worshipped by me
🚹①⨀(saṃ + √saja + ta)	saṃsajjitthāti saṃsaṭṭho tena	he associated: in company with him
🚹①⨀(vi + √saja + ta)	vissaṭṭho	released, sent forth
🚹①⨀(√maja + ta)	amajjīti maṭṭho	it was polished: polished, smooth

	√yaja + ta	rule
→	ya + (j + ta → ṭṭha)	§573 (ādi)
→	y(a→i)ṭṭha	§610
→	yiṭṭha + (si→o)	§104
→	yiṭṭho

	saṃ + √saja + ta	rule
→	saṃ + sa + (j + ta → ṭṭha)	§573 (ādi)
→	saṃsaṭṭha + (si→o)	§104
→	saṃsaṭṭho

	vi + √saja + ta	rule
→	vi + sa + (j + ta → ṭṭha)	§573 (ādi)
→	vi + (s→ss)aṭṭha	§28
→	vissaṭṭha + (si→o)	§104
→	vissaṭṭho

Kiccata kārādīsu tussitabbaṃ toṭṭhabbaṃ, phusitabbaṃ phoṭṭhabbaṃ, pucchituṃ puṭṭhuṃ, yajituṃ yiṭṭhuṃ, abhiharituṃ abhihaṭṭhuṃ, tosanaṃ tuṭṭhi, esanaṃ eṭṭhi, vassanaṃ vuṭṭhi, vissajjanaṃ vissaṭṭhi iccādi.

With the kicca ta and the rest: tussitabbaṃ, toṭṭhabbaṃ, “to be pleased with”; phusitabbaṃ, phoṭṭhabbaṃ, “to be touched, tangible”; pucchituṃ, puṭṭhuṃ, “to ask”; yajituṃ, yiṭṭhuṃ, “to offer”; abhiharituṃ, abhihaṭṭhuṃ, “to bring”; tosanaṃ, “gladdening” — tuṭṭhi; esanaṃ, “seeking” — eṭṭhi; vassanaṃ, “raining” — vuṭṭhi; vissajjanaṃ, “letting go” — vissaṭṭhi, and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√tusa + i + tabba)	tussitabbaṃ	to be pleased with
🚻①⨀(√tusa + tabba)	toṭṭhabbaṃ	to be pleased with
🚻①⨀(√phusa + i + tabba)	phusitabbaṃ	to be touched
🚻①⨀(√phusa + tabba)	phoṭṭhabbaṃ	to be touched; the tangible
🔼(√puccha + i + tuṃ)	pucchituṃ	to ask
🔼(√puccha + tuṃ)	puṭṭhuṃ	to ask
🔼(√yaja + i + tuṃ)	yajituṃ	to offer
🔼(√yaja + tuṃ)	yiṭṭhuṃ	to offer
🔼(abhi + √hara + i + tuṃ)	abhiharituṃ	to bring
🔼(abhi + √hara + tuṃ)	abhihaṭṭhuṃ	to bring
🚺①⨀(√tusa + ti)	tosanaṃ tuṭṭhi	gladdening: satisfaction
🚺①⨀(√isu + ti)	esanaṃ eṭṭhi	seeking: search
🚺①⨀(√vasa + ti)	vassanaṃ vuṭṭhi	raining: rain
🚺①⨀(vi + √saja + ti)	vissajjanaṃ vissaṭṭhi	letting go: emission, discharge

	√tusa + tabba	rule
→	t(u→o)s + tabba	§485
→	to + (s + ta → ṭṭha)bba	§573
→	toṭṭhabba + (si→aṃ)	§219
→	toṭṭhabbaṃ

	√puccha + tuṃ	rule
→	pu + (cch + tuṃ → ṭṭhuṃ)	§573
→	puṭṭhuṃ

	√yaja + tuṃ	rule
→	ya + (j + tuṃ → ṭṭhuṃ)	§573 (ādi)
→	y(a→i)ṭṭhuṃ	§610
→	yiṭṭhuṃ

	abhi + √hara + tuṃ	rule
→	abhi + ha + (r + tuṃ → ṭṭhuṃ)	§573 (ādi)
→	abhihaṭṭhuṃ

	√isu + ti	rule
→	(i→e)s + ti	§485
→	e + (s + ti → ṭṭhi)	§573
→	eṭṭhi + si	§220
→	eṭṭhi

	√vasa + ti	rule
→	v(a→u)s + ti	§575
→	vu + (s + ti → ṭṭhi)	§573
→	vuṭṭhi + si	§220
→	vuṭṭhi

The tabba and tuṃ forms show the ṭṭha reaching every suffix that begins with t when the augment i is absent; with the augment (tussitabbaṃ, pucchituṃ, abhiharituṃ) the root stays whole, as at 633 (§617): Namakarānamantānaṃ niyuttatamhi.

‘‘Tassa, sādī’’ti ca vattate.

tassa and sādi continue as well [into the next rule].

---

628 (§577): Bhanjato ggo ca (And gga for ta with the root’s final, after bhanja) apavada

Kaccāyana

§577 (628): Bhanjato ggo caAnd `gga` for `ta` with the root's final, after `bhanja`

Analysis

The second shape of bhanja: bhaṭṭha, “fallen, crushed”, by 626, and bhagga, “broken”, here — the ca adding this rule to 626, in which bhanja already stands, so that the one root has two participles for its two senses. tassa and sādi are the words 627 carried on (‘‘Tassa, sādī’’ti ca vattate), and Buddhappiya’s gloss repeats sahādibyañjanena: bha + (ñj + ta → gga). His example, bhaggo rāgo anena, “passion has been broken by him”, is passive, and he uses the rest of the article to continue the passive participles with roots of shapes already treated: parivuttho parivāso, “the probation has been completed”, and vusitaṃ brahmacariyaṃ, with the uttha and the u of 613–614; then nivatthaṃ vatthaṃ from vasa “to clothe”, where he lets §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca turn the cluster s + t into tth (so also nivatthabbaṃ), and pasattho, pasatthi from saṃsa the same way; baddho, laddhaṃ, āraddhaṃ, daḍḍhaṃ by 607 (§576) with 608 (§611) and 615 (§612); bhutto by 560 (§578); pariccattaṃ, mutto. There is no option marker. The lead-in Vaca viyattiyaṃ vācāyaṃ … starts vuttaṃ, and the four governing words he then lists — anto, no, dvi, ca, from 560 (§578): Bhujādīnamanto no dvi ca — are what the next rule works with.

Bha njato dhātumhā ta ppaccayassa sahādibyañjanena ggo ādeso hoti. Bhaggo rāgo anena. Vasa nivāse, parivasīyitthāti parivuttho¹⁵ parivāso, vusitaṃ brahmacariyaṃ, uttha u ādesā. Vasa acchādane, nivasīyitthāti nivatthaṃ vatthaṃ, ‘‘kvaci dhātū’’tiādinā sta kārasaṃyogassa ttha ttaṃ, evaṃ nivatthabbaṃ. Saṃsa pasaṃsane, pasaṃsīyitthāti pasattho pasaṃsito, pasaṃsanaṃ pasatthi. Badha bandhane, abajjhitthāti baddho raññā, alabhīyitthāti laddhaṃ me dhanaṃ, dha ttada ttāni. Rabha rābhasse, ārabhīyitthāti āraddhaṃ vīriyaṃ. Daha bhasmīkaraṇe, adayhitthāti¹⁶ daḍḍhaṃ vanaṃ, abhujjitthāti bhutto odano, bhujādittā dhātvantalopo, dvittañca. Caja hānimhi, pariccajīyitthāti pariccattaṃ dhanaṃ, amuccitthāti mutto saro.

After the root bhanja the suffix ta, together with the consonant before it, is replaced by gga. bhaggo rāgo anena, “passion has been broken by him”. vasa in the sense of dwelling: parivasīyittha, “it was completed” — parivuttho parivāso, “the probation has been completed”; vusitaṃ brahmacariyaṃ, “the holy life has been lived”: the replacements uttha and u. vasa in the sense of clothing: nivasīyittha, “it was put on” — nivatthaṃ vatthaṃ, “the garment that was put on”; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the cluster s + t becomes tth; likewise nivatthabbaṃ, “to be worn”. saṃsa in the sense of praising: pasaṃsīyittha, “he was praised” — pasattho, pasaṃsito; pasaṃsanaṃ, “praising” — pasatthi. badha in the sense of binding: abajjhittha, “he was bound” — baddho raññā, “bound by the king”; alabhīyittha, “it was obtained” — laddhaṃ me dhanaṃ, “wealth has been obtained by me”: the changes to dha and to d. rabha in the sense of undertaking: ārabhīyittha, “it was undertaken” — āraddhaṃ vīriyaṃ, “energy has been aroused”. daha in the sense of reducing to ashes: adayhittha, “it was burnt” — daḍḍhaṃ vanaṃ, “the forest that was burnt”; abhujjittha, “it was eaten” — bhutto odano, “the rice that was eaten”: since bhuja belongs to the bhuja group, the elision of the root’s final and the doubling. caja in the sense of giving up: pariccajīyittha, “it was given up” — pariccattaṃ dhanaṃ, “wealth given up”; amuccittha, “it was released” — mutto saro, “the arrow that was shot”.

Examples

lemma	inflected	meaning
🚹①⨀(√bhanja + ta)	bhaggo rāgo anena	passion has been broken by him
🚹①⨀(pari + √vasa + ta)	parivuttho parivāso	the probation has been completed
🚻①⨀(√vasa + i + ta)	vusitaṃ brahmacariyaṃ	the holy life has been lived
🚻①⨀(ni + √vasa + ta)	nivatthaṃ vatthaṃ	the garment that was put on
🚻①⨀(ni + √vasa + tabba)	nivatthabbaṃ	to be worn
🚹①⨀(pa + √saṃsa + ta)	pasattho	praised
🚹①⨀(pa + √saṃsa + i + ta)	pasaṃsito	praised (with the augment)
🚺①⨀(pa + √saṃsa + ti)	pasaṃsanaṃ pasatthi	praising: praise
🚹①⨀(√badha + ta)	baddho raññā	bound by the king
🚻①⨀(√labha + ta)	laddhaṃ me dhanaṃ	wealth has been obtained by me
🚻①⨀(ā + √rabha + ta)	āraddhaṃ vīriyaṃ	energy has been aroused
🚻①⨀(√daha + ta)	daḍḍhaṃ vanaṃ	the forest that was burnt
🚹①⨀(√bhuja + ta)	bhutto odano	the rice that was eaten
🚻①⨀(pari + √caja + ta)	pariccattaṃ dhanaṃ	wealth given up
🚹①⨀(√muca + ta)	mutto saro	the arrow that was shot

	√bhanja + ta	rule
→	bha + (ñj + ta → gga)	§577
→	bhagga + (si→o)	§104
→	bhaggo

	ni + √vasa + ta	rule
→	ni + va + (s + ta → ttha)	§517
→	nivattha + (si→aṃ)	§219
→	nivatthaṃ

	pa + √saṃsa + ta	rule
→	pa + sa + ṃ + (s + ta → ttha)	§517
→	pasattha + (si→o)	§104
→	pasattho

	√badha + ta	rule
→	badh + (ta→dha)	§576
→	ba(dh→d) + dha	§611
→	baddha + (si→o)	§104
→	baddho

	pari + √caja + ta	rule
→	pari + ca + j + ta	§578
→	pari + ca + (t→tt)a	§578, §28
→	pari + (c→cc)atta	§28
→	pariccatta + (si→aṃ)	§219
→	pariccattaṃ

parivuttho goes like vuttho (613), vusitaṃ like vusito (614), laddhaṃ and āraddhaṃ like āraddho (614), daḍḍhaṃ like daḍḍho (615), bhutto and mutto as at 614.

parivutthaparivāso
(4V 3.1.12: Mūlāyapaṭikassitaabbhāna)
🚹①⨀(pari + √vasa + ta + parivāsa)
one who has completed the probation

Vaca viyattiyaṃ vācāyaṃ, avacīyitthāti atthe ta ppaccayo.

vaca in the sense of articulate speech: in the sense avacīyittha, “it was said”, the suffix ta —

‘‘Anto, no, dvi, cā’’ti ca adhikāro.

anto, no, dvi and ca [from §578 Bhujādīnamanto no dvi ca] are governing words as well.

---

629 (§579): Vaca vā vu (u for the va of vaca, the final dropped and the ta doubled) apavada

Kaccāyana

§579 (629): Vaca vāvu`u` for the `va` of `vaca`, the final dropped and the `ta` doubled

Analysis

After bhutto and mutto comes vuttaṃ, the participle of vaca, “to speak”: its va becomes u, its final c goes, its ta is doubled — the last two operations being the anto no dvi carried from 560 (§578): Bhujādīnamanto no dvi ca, which Buddhappiya has just listed as governing words together with their ca. He opens by calling the sutta four-worded (catuppadamidaṃ), as he calls 509 (§446): Rudhādito niggahītapubbañca and two others: read with the carried ca, vaca vā vu states four things — the u for va, the vā, the loss of the final and the doubling — and his gloss states them in that order. The vā he reads not as an option at all but as avadhāraṇa, an emphasis that fixes the u (“u indeed”); the two shapes vuttaṃ and uttaṃ come instead from an optional augment v at the head of the root (dhātvādimhi vakārāgamo) — the same account of the v as at 614 (§575): Vassa vā vu, and the Mukhamattadīpanī likewise takes this vā as avadhāraṇa (see the Kaccāyana page). It is a non-optional use of vā of the kind Boundaries and Domains §2.4 records for 595 and 187 (sampiṇḍana), though the article does not list this one. The augment is what the canon shows — vuttaṃ, vutto, vutti everywhere, uttaṃ only in the grammarians. The same u for va serves vapa, “to sow”, in the Kaccāyana vutti of 630 (§580): Gupādīnañca (utto), and the Ākhyāta has it before the passive ya in §487 (478): Vaca vasa vahādīnamukāro vassa ye.

Catuppadamidaṃ. Vaca iccetassa dhātussa va kārassa u kārādeso hoti vā, dhātvanto ca ca kāro no hoti, ta ppaccayassa ca dvibhāvo hoti. Vā ggahaṇamavadhāraṇatthaṃ, dhātvādimhi va kārāgamo. Vuttamidaṃ bhagavatā, uttaṃ vā.

This [sutta] is of four words. Of the root vaca, the va is replaced by u — vā; and the root-final c is not [there], and the suffix ta is doubled. The mention of vā is for emphasis (avadhāraṇa); at the beginning of the root there is the augment v. vuttamidaṃ bhagavatā, “this was said by the Blessed One”; or uttaṃ.

Examples

lemma	inflected	meaning
🚻①⨀(√vaca + ta)	vuttamidaṃ bhagavatā	this was said by the Blessed One
🚻①⨀(√vaca + ta)	uttaṃ	said (without the augment v)

	√vaca + ta	rule
→	(va→u) + c + ta	§579
→	u + c + ta	§579 (anto no)
→	u + (t→tt)a	§579 (dvi), §28
→	utta + (si→aṃ)	§219
→	uttaṃ
→	(v) + uttaṃ = vuttaṃ	the augment v (dhātvādimhi vakārāgamo)

---

630 (§580): Gupādīnañca (And after gupa etc. [the final is dropped and the ta doubled]) apavada

Kaccāyana

§580 (630): GupādīnañcaAnd after `gupa` etc. [the final is dropped and the `ta` doubled]

Analysis

The ca extends the two operations of 560 (§578): Bhujādīnamanto no dvi ca — anto no and dvi — to a second list of roots, those in p (gupa, lipa, tapa, dīpa, apa, supa) and mada, and Buddhappiya’s gloss says exactly that (anto ca byañjano no hoti, parassa takārassa ca dvibhāvo hoti), as the Kaccāyana vutti does; the order §578, §579, §580 is Kaccāyana’s own. The article then carries the passive participles far beyond the rule, root by root, and its remarks matter more than its examples. On sugopito: the augment i bars the elision (ikārena byavahitattā na dhātvantalopo), and the vuddhi gup → gop is due to the vā carried into §485 (434): Aññesu ca being a vavatthitavibhāsā — “even before the niṭṭha ta there is vuddhi in some places” (niṭṭhatakārepi kvaci vuddhi) — the same restricted option he invoked at 612 for its absence in bhūto and at 624 for its presence in sayitaṃ: sugopito, sayitaṃ lie in its mandatory domain, bhūto, sugutto in its inapplicable one (Boundaries and Domains §3.2). On patto from apa with pa: the form without the augment loses its p whether the sense is passive (pāpīyittha, “the village was reached”) or active (pāpuṇi, “he attained happiness”) — the participle of a root of motion names the agent too. Then roots that belong to other rules: ciṇṇo, puṇṇo with the iṇṇa of 616 (§581): Tarādīhi iṇṇo beside their augmented carito, pūrito; paṇunno with the anna of 631 (§582): Bhidādito innaannaīṇā vā and ṇ for n by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; ādinno with inna, or atto, where §517 turns the root dā itself into ta and shortens it. The sutta has no option marker; the vā of Buddhappiya’s carito vā, atto vā marks alternate shapes that usage has.

Gupa iccevamādīnaṃ dhātūnamanto ca byañjano no hoti, parassa ta kārassa ca dvibhāvo hoti. Gupa gopane, sugopīyitthāti sugutto, sugopito, i kārena byavahitattā na dhātvantalopo, ‘‘aññesu cā’’ti sutte vā dhikārassa vavatthitavibhāsattā niṭṭhata kārepi kvaci vuddhi. Gopanaṃ gutti.

And the final consonant of the roots gupa and the like is not [there], and the following t is doubled. gupa in the sense of guarding: sugopīyittha, “it was well guarded” — sugutto; sugopito: because the i intervenes there is no elision of the root’s final, and because the governing vā in the sutta §485 (434): Aññesu ca is a vavatthitavibhāsā (a restricted option) there is vuddhi in some places even before the niṭṭha ta. gopanaṃ, “guarding” — gutti.

Examples

lemma	inflected	meaning
🚹①⨀(su + √gupa + ta)	sugopīyitthāti sugutto	it was well guarded: well guarded
🚹①⨀(su + √gupa + i + ta)	sugopito	well guarded (with the augment and vuddhi)
🚺①⨀(√gupa + ti)	gopanaṃ gutti	guarding: protection

	su + √gupa + ta	rule
→	su + gu + p + ta	§580
→	su + gu + (t→tt)a	§580, §28
→	sugutta + (si→o)	§104
→	sugutto

	su + √gupa + ta	rule
→	su + g(u→o)p + ta	§485 (vā as vavatthitavibhāsā)
→	su + gop + (i) + ta	§605
→	sugopita + (si→o)	§104
→	sugopito

	√gupa + ti	rule
→	gu + p + ti	§580
→	gu + (t→tt)i	§580, §28
→	gutti + si	§220
→	gutti

Lipa limpane, alimpīyitthāti litto sugandhena. Tapa santāpe, santapīyitthāti santatto tejena. Dīpa dittimhi, ādīpīyitthātiāditto agginā, rassattaṃ, dīpanaṃ ditti. Apa pāpuṇane, pāpīyitthāti patto gāmo, pāpuṇīti patto sukhaṃ, pāpuṇanaṃ patti, pattabbaṃ. Mada ummāde, pamajjīti pamatto. Supa sayane, asupīti sutto iccādi.

lipa in the sense of smearing: alimpīyittha, “it was smeared” — litto sugandhena, “smeared with perfume”. tapa in the sense of heating: santapīyittha, “it was heated” — santatto tejena, “heated by fire”. dīpa in the sense of shining: ādīpīyittha, “it was kindled” — āditto agginā, “ablaze with fire”, with shortening; dīpanaṃ, “shining” — ditti. apa in the sense of reaching: pāpīyittha, “it was reached” — patto gāmo, “the village has been reached”; pāpuṇi, “he attained” — patto sukhaṃ, “he has attained happiness”; pāpuṇanaṃ, “attaining” — patti; pattabbaṃ, “to be attained”. mada in the sense of intoxication: pamajji, “he was negligent” — pamatto. supa in the sense of sleeping: asupi, “he slept” — sutto, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√lipa + ta)	litto sugandhena	smeared with perfume
🚹①⨀(saṃ + √tapa + ta)	santatto tejena	heated by fire
🚹①⨀(ā + √dīpa + ta)	āditto agginā	ablaze with fire
🚺①⨀(√dīpa + ti)	dīpanaṃ ditti	shining: brilliance
🚹①⨀(pa + √apa + ta)	pāpīyitthāti patto gāmo	it was reached: the village has been reached
🚹①⨀(pa + √apa + ta)	pāpuṇīti patto sukhaṃ	he attained: he has attained happiness
🚺①⨀(pa + √apa + ti)	pāpuṇanaṃ patti	attaining: attainment
🚻①⨀(pa + √apa + tabba)	pattabbaṃ	to be attained
🚹①⨀(pa + √mada + ta)	pamajjīti pamatto	he was negligent: negligent
🚹①⨀(√supa + ta)	asupīti sutto	he slept: asleep

	ā + √dīpa + ta	rule
→	ā + dī + p + ta	§580
→	ā + dī + (t→tt)a	§580, §28
→	ā + d(ī→i)tta	§517
→	āditta + (si→o)	§104
→	āditto

	pa + √apa + ta	rule
→	pa + a + p + ta	§580
→	pa + a + (t→tt)a	§580, §28
→	p + (a + a)tta	§12
→	patta + (si→o)	§104
→	patto

	pa + √mada + ta	rule
→	pa + ma + d + ta	§580
→	pa + ma + (t→tt)a	§580, §28
→	pamatta + (si→o)	§104
→	pamatto

litto, santatto and sutto go like sugutto; ditti and patti like gutti.

Cara caraṇe, acarīyitthāti ciṇṇo dhammo, iṇṇā deso, carito vā. Evaṃ puṇṇo, pūrito.

cara in the sense of moving: acarīyittha, “it was practised” — ciṇṇo dhammo, “the teaching that has been practised”, with the replacement iṇṇa; or carito. Likewise puṇṇo, pūrito.

Examples

lemma	inflected	meaning
🚹①⨀(√cara + ta)	acarīyitthāti ciṇṇo dhammo	it was practised: the teaching that has been practised
🚹①⨀(√cara + i + ta)	carito	practised (with the augment)
🚹①⨀(√pūra + ta)	puṇṇo	full
🚹①⨀(√pūra + i + ta)	pūrito	filled (with the augment)

	√cara + ta	rule
→	ca + r + (ta→iṇṇa)	§581
→	c + (a + i)ṇṇa	§12
→	ciṇṇa + (si→o)	§104
→	ciṇṇo

Nuda khepe, panujjitthāti paṇunno, na ssa ṇa ttaṃ, panudito. Dā dāne, ādīyitthātiādinno, atto vā, ‘‘kvaci dhātū’’tiādinā dā saddassa ta kāro, rassattaṃ.

nuda in the sense of driving away: panujjittha, “it was dispelled” — paṇunno, with ṇ for n; panudito. dā in the sense of giving: ādīyittha, “it was taken” — ādinno, or atto: by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the root dā becomes ta, with shortening.

Examples

lemma	inflected	meaning
🚹①⨀(pa + √nuda + ta)	panujjitthāti paṇunno	it was dispelled: dispelled, thrust away
🚹①⨀(pa + √nuda + i + ta)	panudito	dispelled (with the augment)
🚹①⨀(ā + √dā + ta)	ādīyitthāti ādinno	it was taken: taken
🚹①⨀(ā + √dā + ta)	atto	taken

	pa + √nuda + ta	rule
→	pa + nu + d + (ta→anna)	§582
→	pa + nu + (a)nna	§13
→	pa + (n→ṇ)unna	§517
→	paṇunna + (si→o)	§104
→	paṇunno

	ā + √dā + ta	rule
→	ā + d + (ā + inna)	§582, §12
→	ādinna + (si→o)	§104
→	ādinno

	ā + √dā + ta	rule
→	ā + (dā→ta) + ta	§517
→	(ā→a) + tta	§517
→	atta + (si→o)	§104
→	atto

---

631 (§582): Bhidādito innaannaīṇā vā (Optionally inna, anna, īṇa for ta after bhida etc., the final dropped) apavada

Kaccāyana

§582 (631): Bhidādito inna anna īṇāvāOptionally `inna`, `anna`, `īṇa` for `ta` after `bhida` etc., the final dropped

Analysis

Kaccāyana’s §582 stands between the iṇṇa and kkha rules; Buddhappiya defers it to the passive participles, since bhinno, chinno, dinno, channo, khīṇo are passive in sense — and sets the intransitive agent beside them where the root allows (bhijjīti bhinno devadatto). It is the one rule of this range that he expressly reads as a restricted option: vavatthitavibhāsatthoyaṃ vāsaddo, “this word vā has the sense of a vavatthitavibhāsā” (Boundaries and Domains §3.2). The domains follow from his examples. Mandatory (nicca): the replacement is the only shape of the bare ta — inna after bhida, chida, dā, sīda, khida; anna after chada, sada (pasanno), pada, ruda; īṇa after khī, hā, āsa, lī, dī, pī, lū — bhinno, never bhitto. Not mandatory (anicca): jīno or jito, ruṇṇaṃ or roditaṃ (624). Inapplicable (asanta): the same roots before ti — Kaccāyana’s counter-example bhitti, “a wall”, never bhinni — and the roots outside the list, whose finals go by other rules: vantaṃ by 618 (§584): Pakkamādīhi nto ca, gato, khato, upahataṃ, rato, mato, tataṃ, niyato by 600 (§586): Gamakhanahanaramādīnamanto, with which he closes the article. His gloss adds saralopādi (the vowels meet by §12 (13): Sarā sare lopaṃ), the paralopo of ruṇṇo (the a of anna goes by §13 (15): Vā paro asarūpā), the n for the ṇ of īṇa in pahīno, parihīno by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — which he then applies without comment to āsīno, līno, jīno, dīno, pīno, lūno — and the pairs bhinno ghaṭo bhavatā / bhinno devadatto and gato gāmo tayā / gāmaṃ gato: the kamma and kattā readings of one participle, the second the construction of 634 (§626): Kammani dutiyāyaṃ kto. ‘‘No, tamhi, timhī’’ti ca vattate carries no, tamhi and timhi into 632.

Bhida iccevamādīhi dhātūhi parassa ta ppaccayassa inna annaīṇa iccete ādesā honti vā, anto ca no hoti. Vavatthitavibhāsatthoyaṃ vā saddo, saralopādi.

After the roots bhida and the like the following suffix ta is optionally replaced by inna, anna and īṇa, and the final is not [there]. This word vā has the sense of a vavatthitavibhāsā (a restricted option). The vowel elision and the rest [follow].

Bhidi vidāraṇe, abhijjitthāti bhinno ghaṭo bhavatā, bhijjīti vā bhinno devadatto. Chidi dvidhākaraṇe, achijjitthāti chinno rukkho, acchinnaṃ cīvaraṃ, ucchijjīti ucchinno. Adīyitthāti¹⁷ dinno suṅko. Sada visaraṇagatyāvasānesu, nisīdīti nisinno. Khida uttāsane, khida dīnabhāve vā, akhijjīti khinno.

bhidi in the sense of splitting: abhijjittha, “it was broken” — bhinno ghaṭo bhavatā, “the pot has been broken by you”; or bhijji, “he broke down” — bhinno devadatto, “Devadatta is broken”. chidi in the sense of cutting in two: achijjittha, “it was cut” — chinno rukkho, “the tree that was cut down”; acchinnaṃ cīvaraṃ, “the robe that was snatched away”; ucchijji, “it was cut off” — ucchinno. adīyittha, “it was given” — dinno suṅko, “the toll has been paid”. sada in the senses of dispersing, going and ending: nisīdi, “he sat down” — nisinno. khida in the sense of being alarmed, or khida in the sense of dejection: akhijji, “he was dejected” — khinno.

Examples

lemma	inflected	meaning
🚹①⨀(√bhida + ta)	abhijjitthāti bhinno ghaṭo bhavatā	it was broken: the pot has been broken by you
🚹①⨀(√bhida + ta)	bhijjīti bhinno devadatto	he broke down: Devadatta is broken
🚹①⨀(√chida + ta)	achijjitthāti chinno rukkho	it was cut: the tree that was cut down
🚻①⨀(ā + √chida + ta)	acchinnaṃ cīvaraṃ	the robe that was snatched away
🚹①⨀(ud + √chida + ta)	ucchijjīti ucchinno	it was cut off: cut off, extirpated
🚹①⨀(√dā + ta)	adīyitthāti dinno suṅko	it was given: the toll has been paid
🚹①⨀(ni + √sada + ta)	nisīdīti nisinno	he sat down: seated
🚹①⨀(√khida + ta)	akhijjīti khinno	he was dejected: dejected, weary

	√bhida + ta	rule
→	bhi + d + (ta→inna)	§582
→	bh + (i + i)nna	§12
→	bhinna + (si→o)	§104
→	bhinno

	√dā + ta	rule
→	d + (ā + inna)	§582, §12
→	dinna + (si→o)	§104
→	dinno

	ni + √sada + ta	rule
→	ni + (sada→sīda) + ta	§609
→	ni + sī + d + (ta→inna)	§582
→	ni + s + (ī + i)nna	§12
→	nisinna + (si→o)	§104
→	nisinno

chinno, ucchinno, khinno go like bhinno; acchinnaṃ is ā + chinna, its cch doubled by §28 (40): Para dvebhāvo ṭhāne and the ā shortened before it. sada takes its sīda shape by §609 (484): Sadassa sīdattaṃ.

Annā dese chada apavāraṇe, acchādīyitthāti channo, paṭicchannaṃ gehaṃ, pasīdīti pasanno. Pada gatimhi, uppajjīti uppanno, jhānaṃ samāpanno. Rudi assuvimocane, ruṇṇo, paralopo.

With the replacement anna: chada in the sense of covering: acchādīyittha, “it was covered” — channo; paṭicchannaṃ gehaṃ, “a roofed house”; pasīdi, “he was gladdened” — pasanno. pada in the sense of going: uppajji, “it arose” — uppanno; jhānaṃ samāpanno, “he has entered upon absorption”. rudi in the sense of shedding tears: ruṇṇo, with elision of the following [vowel].

Examples

lemma	inflected	meaning
🚹①⨀(√chada + ta)	acchādīyitthāti channo	it was covered: covered
🚻①⨀(paṭi + √chada + ta)	paṭicchannaṃ gehaṃ	a roofed house
🚹①⨀(pa + √sada + ta)	pasīdīti pasanno	he was gladdened: serene, confident
🚹①⨀(ud + √pada + ta)	uppajjīti uppanno	it arose: arisen
🚹①⨀(saṃ + ā + √pada + ta)	jhānaṃ samāpanno	he has entered upon absorption
🚹①⨀(√ruda + ta)	ruṇṇo	weeping

	√chada + ta	rule
→	cha + d + (ta→anna)	§582
→	ch + (a + a)nna	§12
→	channa + (si→o)	§104
→	channo

	pa + √sada + ta	rule
→	pa + sa + d + (ta→anna)	§582
→	pa + s + (a + a)nna	§12
→	pasanna + (si→o)	§104
→	pasanno

	ud + √pada + ta	rule
→	ud + pa + d + (ta→anna)	§582
→	ud + p + (a + a)nna	§12
→	u(d→p) + panna	§28
→	uppanna + (si→o)	§104
→	uppanno

	√ruda + ta	rule
→	ru + d + (ta→anna)	§582
→	ru + (a)nna	§13
→	ru(nn→ṇṇ)a + (si→o)	§517, §104
→	ruṇṇo

sada here keeps its a and takes anna (pasanno), where under inna it took the sīda shape (nisinno); Buddhappiya’s paralopo in ruṇṇo is the elision of the second of two vowels that §13 (15): Vā paro asarūpā allows.

Khī khaye īṇā deso, akhīyīti khīṇo doso, khīṇā jāti, khīṇaṃ dhanaṃ. Hā cāge, ‘‘kvaci dhātū’’tiādinā hā dito īṇā dese ṇa kārassa na ttaṃ, pahīyitthāti pahīno kileso, parihāyīti parihīno. Āsa upavesane, acchīti āsīno. Lī silesane, līyīti līno, nilīno. Ji jaye, jiyīti jīno vittamanusocati, jito vā. Dī khaye, dīno. Pī tappane, pīno. Lū chedane, lūyitthāti lūno iccādi.

khī in the sense of wasting away: the replacement īṇa: akhīyi, “it was exhausted” — khīṇo doso, “the fault is exhausted”, khīṇā jāti, “birth is exhausted”, khīṇaṃ dhanaṃ, “the wealth is exhausted”. hā in the sense of giving up: by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the ṇ of the replacement īṇa becomes n after hā and the like: pahīyittha, “it was abandoned” — pahīno kileso, “the defilement has been abandoned”; parihāyi, “he fell away” — parihīno. āsa in the sense of sitting: acchi, “he sat” — āsīno. lī in the sense of adhering: līyi, “he clung” — līno, nilīno. ji in the sense of conquering: jiyi, “he was defeated” — jīno vittamanusocati, “the loser grieves for his wealth”; or jito. dī in the sense of wasting: dīno. pī in the sense of satisfying: pīno. lū in the sense of cutting: lūyittha, “it was reaped” — lūno, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√khī + ta)	akhīyīti khīṇo doso	it was exhausted: the fault is exhausted
🚺①⨀(√khī + ta)	khīṇā jāti	birth is exhausted
🚻①⨀(√khī + ta)	khīṇaṃ dhanaṃ	the wealth is exhausted
🚹①⨀(pa + √hā + ta)	pahīyitthāti pahīno kileso	it was abandoned: the defilement has been abandoned
🚹①⨀(pari + √hā + ta)	parihāyīti parihīno	he fell away: fallen away, deficient
🚹①⨀(√āsa + ta)	acchīti āsīno	he sat: seated
🚹①⨀(√lī + ta)	līyīti līno	he clung: clinging, hidden
🚹①⨀(ni + √lī + ta)	nilīno	hidden away
🚹①⨀(√ji + ta)	jiyīti jīno vittamanusocati	he was defeated: the loser grieves for his wealth
🚹①⨀(√ji + ta)	jito	defeated
🚹①⨀(√dī + ta)	dīno	wretched, miserable
🚹①⨀(√pī + ta)	pīno	plump, stout
🚹①⨀(√lū + ta)	lūyitthāti lūno	it was reaped: reaped, cut

	√khī + ta	rule
→	kh + (ī + īṇa)	§582, §12
→	khīṇa + (si→o)	§104
→	khīṇo

	pa + √hā + ta	rule
→	pa + h + (ā + īṇa)	§582, §12
→	pa + hī(ṇ→n)a	§517
→	pahīna + (si→o)	§104
→	pahīno

	√āsa + ta	rule
→	ās + a + (ta→īṇa)	§582, §521
→	āsī(ṇ→n)a	§517
→	āsīna + (si→o)	§104
→	āsīno

	√ji + ta	rule
→	j + (i + īṇa)	§582, §12
→	jī(ṇ→n)a	§517
→	jīna + (si→o)	§104
→	jīno

	√lū + ta	rule
→	lū + (ī)ṇa	§582; §83 (tu), §13
→	lū(ṇ→n)a	§517
→	lūna + (si→o)	§104
→	lūno

In pahīno, āsīno, līno, jīno, dīno, pīno, lūno the ṇ of the replacement is dental, by the licence of §517 that Buddhappiya cites once for hā “and the like”; khīṇo alone keeps it. In lūno the root’s ū stays and the ī of the suffix goes, as in the saṃpuṇṇo of 616.

khīṇā jāti, vusitaṃ brahmacariyaṃ
(1V Veranjakanda: Verañjakaṇḍa)
🚺①⨀(√khī + ta) 🚺①⨀(√jana + ti) 🚻①⨀(√vasa + i + ta) 🚻①⨀(brahmacariya)
exhausted | birth | lived | the holy life

jayaṃ veraṃ pasavati, jino vittamanusocati
(8D 8.8: Jūtappamādassa cha ādīnavā)
🚹①⨀(√ji + anta) 🚻②⨀(vera) ▶️🤟⨀(pasavati) 🚹①⨀(√ji + ta) 🚻②⨀(vitta) ▶️🤟⨀(anusocati)
the winner | hatred | breeds | the loser | his wealth | grieves for

The Tipiṭaka spells the loser jino, with a short vowel; Buddhappiya writes jīno as his derivation gives it, and the alternative jito is Kaccāyana’s jito māro of 624.

Vamu uggiraṇe, vamīyitthāti vantaṃ, vamitaṃ, ‘‘pakkamādīhi nto’’ti ntā deso. Agacchīyitthāti gato gāmo tayā, gāmaṃ gato vā, ‘‘gamakhanahanaramādīnamanto’’ti dhātvantalopo. Akhaññitthāti khato kūpo, upahaññitthāti upahataṃ cittaṃ, aramīti rato, abhirato. Mana ñāṇe, amaññitthāti mato, sammato. Tanu vitthāre, atanitthāti tataṃ, vitataṃ. Yamu uparame, niyacchīti niyato.

vamu in the sense of vomiting: vamīyittha, “it was vomited” — vantaṃ, vamitaṃ; the replacement nta by §584 (618): Pakkamādīhi nto ca. agacchīyittha, “it was gone to” — gato gāmo tayā, “the village has been gone to by you”; or gāmaṃ gato, “he has gone to the village”; the elision of the root’s final by §586 (600): Gama khana hana ramādīnamanto. akhaññittha, “it was dug” — khato kūpo, “the well that was dug”; upahaññittha, “it was injured” — upahataṃ cittaṃ, “a mind that was impaired”; arami, “he delighted” — rato, abhirato. mana in the sense of knowing: amaññittha, “it was thought” — mato, sammato. tanu in the sense of stretching: atanittha, “it was stretched” — tataṃ, vitataṃ. yamu in the sense of restraint: niyacchi, “he restrained himself” — niyato.

Examples

lemma	inflected	meaning
🚻①⨀(√vamu + ta)	vamīyitthāti vantaṃ	it was vomited: vomited
🚻①⨀(√vamu + i + ta)	vamitaṃ	vomited (with the augment)
🚹①⨀(√gamu + ta)	agacchīyitthāti gato gāmo tayā	it was gone to: the village has been gone to by you
🚹①⨀(√gamu + ta)	gāmaṃ gato	he has gone to the village
🚹①⨀(√khana + ta)	akhaññitthāti khato kūpo	it was dug: the well that was dug
🚻①⨀(upa + √hana + ta)	upahaññitthāti upahataṃ cittaṃ	it was injured: a mind that was impaired
🚹①⨀(√ramu + ta)	aramīti rato	he delighted: delighting in
🚹①⨀(abhi + √ramu + ta)	abhirato	taking delight in
🚹①⨀(√mana + ta)	amaññitthāti mato	it was thought: thought of, held
🚹①⨀(saṃ + √mana + ta)	sammato	agreed upon, esteemed
🚻①⨀(√tanu + ta)	atanitthāti tataṃ	it was stretched: stretched
🚻①⨀(vi + √tanu + ta)	vitataṃ	spread out
🚹①⨀(ni + √yamu + ta)	niyacchīti niyato	he restrained himself: restrained; fixed, certain

	√vamu + ta	rule
→	va + m + (ta→nta)	§584
→	vanta + (si→aṃ)	§219
→	vantaṃ

	√gamu + ta	rule
→	ga + m + ta	§586
→	gata + (si→o)	§104
→	gato

	√mana + ta	rule
→	ma + n + ta	§586
→	mata + (si→o)	§104
→	mato

	ni + √yamu + ta	rule
→	ni + ya + m + ta	§586
→	niyata + (si→o)	§104
→	niyato

khato, upahataṃ, rato, tataṃ go like gato. gato gāmo tayā and gāmaṃ gato are the same participle read as kamma (the village agreeing with it) and as kattā (the goer agreeing with it, the village keeping its second form ②): the second construction is the subject of 634 (§626): Kammani dutiyāyaṃ kto.

‘‘No, tamhi, timhī’’ti ca vattate.

no, tamhi (“before ta”) and timhi (“before ti”) continue as well [into the next rule].

---

632 (§587): Rakāro ca (And a final r [is dropped before ta, ti]) apavada

Kaccāyana

§587 (632): Rakāro caAnd a final `r` [is dropped before `ta`, `ti`]

Analysis

The ca extends the elision of 600 (§586): Gamakhanahanaramādīnamanto from finals in m and n to a final r — kara, sara, hara, dhara, bhara — with no, tamhi and timhi as the words 631 carried on (‘‘No, tamhi, timhī’’ti ca vattate). Buddhappiya places it here for kato, the passive participle of kara; Kaccāyana has §587 among the ta/ti rules of his third section. His gloss adds the ṭ for t of sukaṭaṃ, dukkaṭaṃ, visaṭo, nīhaṭo, uddhaṭo, upakkhaṭo — the Tipiṭaka’s spellings — which he draws, as he drew bo vassa at 615 and kh for k at 618, from the ca of §20 (27): Do dhassa ca, whose vutti lists ṭo tassa; the kh of kara after pura, saṃ, upa, pari by 582 (§594): Purasamupaparīhi karotissa khakharā vā tappaccayesu ca; and the double analytic phrases of the ti nouns — saraṇaṃ, “remembering”, or sarati etāya, “by this one remembers”: sati in its bhāva and its karaṇa sense. There is no option marker in the sutta; the vā of §594 is analysed at 582, where Buddhappiya treats it as a restricted option (saṅkhato, purakkhato always with kh, upakāro never). The lead-in Ikārāgamayuttesu … raises the case the next rule settles — gamito, where the elision “would apply” (dhātvantalope sampatte) and does not — and ‘‘Lopo’’ti vattate gives that rule its subject: in Kaccāyana lopo reaches §617 from §615 Dhātvantassa lopo kvimhi, here it is the elision that the no hoti of 600 and 632 prescribe.

Ra kāro ca dhātūnamantabhūto no hoti ta ppaccaye, ti ppaccaye ca pare. Pakarīyitthāti pakato kaṭo bhavatā, katā me rakkhā, kataṃ me puññaṃ. ‘‘Do dhassa cā’’ti ettha¹⁸ ca saddena ṭo tassa, yathā – sukaṭaṃ, dukkaṭaṃ, pure akarīyitthāti purakkhato, ‘‘purasamupaparīhi karotissa khakharā vā tappaccayesu cā’’ti kha kāro, paccayehi saṅgamma karīyitthāti saṅkhato, abhisaṅkhato, upakarīyitthāti upakkhato, upakkhaṭo, parikarīyitthāti parikkhato.

And the letter r standing at the end of roots is not [there] when the suffix ta follows, and when the suffix ti follows. pakarīyittha, “it was made” — pakato kaṭo bhavatā, “the mat has been made by you”; katā me rakkhā, “protection has been made by me”; kataṃ me puññaṃ, “merit has been made by me”. By the word ca in the sutta §20 (27): Do dhassa ca, ṭ for t, as in sukaṭaṃ, dukkaṭaṃ. pure akarīyittha, “he was placed in front” — purakkhato, with kh by §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca; paccayehi saṅgamma karīyittha, “it was made by conditions coming together” — saṅkhato, abhisaṅkhato; upakarīyittha, “it was prepared” — upakkhato, upakkhaṭo; parikarīyittha, “it was fitted out” — parikkhato.

Examples

lemma	inflected	meaning
🚹①⨀(pa + √kara + ta)	pakarīyitthāti pakato kaṭo bhavatā	it was made: the mat has been made by you
🚺①⨀(√kara + ta)	katā me rakkhā	protection has been made by me
🚻①⨀(√kara + ta)	kataṃ me puññaṃ	merit has been made by me
🚻①⨀(su + √kara + ta)	sukaṭaṃ	well done
🚻①⨀(du + √kara + ta)	dukkaṭaṃ	ill done; a wrong-doing
🚹①⨀(pura + √kara + ta)	pure akarīyitthāti purakkhato	he was placed in front: honoured, attended
🚹①⨀(saṃ + √kara + ta)	paccayehi saṅgamma karīyitthāti saṅkhato	it was made by conditions coming together: conditioned
🚹①⨀(abhi + saṃ + √kara + ta)	abhisaṅkhato	constructed, prepared
🚹①⨀(upa + √kara + ta)	upakarīyitthāti upakkhato, upakkhaṭo	it was prepared: prepared
🚹①⨀(pari + √kara + ta)	parikarīyitthāti parikkhato	it was fitted out: equipped

	pa + √kara + ta	rule
→	pa + ka + r + ta	§587
→	pakata + (si→o)	§104
→	pakato

	du + √kara + ta	rule
→	du + ka + r + ta	§587
→	du + ka + (t→ṭ)a	§20 (ca: ṭo tassa)
→	du + (k→kk)aṭa	§28
→	dukkaṭa + (si→aṃ)	§219
→	dukkaṭaṃ

	pura + √kara + ta	rule
→	pura + (kar→kha) + ta	§594
→	pura + (kh→kkh)ata	§28
→	purakkhata + (si→o)	§104
→	purakkhato

	saṃ + √kara + ta	rule
→	saṃ + (kar→kha) + ta	§594
→	sa(ṃ→ṅ) + khata	§31
→	saṅkhata + (si→o)	§104
→	saṅkhato

upakkhato and parikkhato go like purakkhato; upakkhaṭo adds the ṭ of dukkaṭaṃ.

Ti ppaccaye pakaraṇaṃ¹⁹ pakati. Sara gaticintāyaṃ, asarīti sato, visarīti visaṭo, saraṇaṃ, sarati etāyāti vā sati, nīharīyitthāti nīhaṭo. Dhara dhāraṇe, uddharīyitthāti uddhaṭo, abharīyitthāti bhato, bharaṇaṃ, bharati etāyāti vā bhati.

Before the suffix ti: pakaraṇaṃ, “making” — pakati. sara in the senses of going and thinking: asari, “he remembered” — sato; visari, “it spread” — visaṭo; saraṇaṃ, “remembering”, or sarati etāya, “by this one remembers” — sati; nīharīyittha, “it was taken out” — nīhaṭo. dhara in the sense of holding: uddharīyittha, “it was pulled out” — uddhaṭo; abharīyittha, “he was maintained” — bhato; bharaṇaṃ, “maintaining”, or bharati etāya, “by this one maintains” — bhati.

Examples

lemma	inflected	meaning
🚺①⨀(pa + √kara + ti)	pakaraṇaṃ pakati	making: nature, the original state
🚹①⨀(√sara + ta)	asarīti sato	he remembered: mindful
🚹①⨀(vi + √sara + ta)	visarīti visaṭo	it spread: spread out, diffused
🚺①⨀(√sara + ti)	saraṇaṃ, sarati etāyāti vā sati	remembering, or that by which one remembers: mindfulness
🚹①⨀(nī + √hara + ta)	nīharīyitthāti nīhaṭo	it was taken out: taken out
🚹①⨀(ud + √dhara + ta)	uddharīyitthāti uddhaṭo	it was pulled out: pulled out, removed
🚹①⨀(√bhara + ta)	abharīyitthāti bhato	he was maintained: a servant, a dependant
🚺①⨀(√bhara + ti)	bharaṇaṃ, bharati etāyāti vā bhati	maintaining, or that by which one maintains: wages

	pa + √kara + ti	rule
→	pa + ka + r + ti	§587
→	pakati + si	§220
→	pakati

	√sara + ti	rule
→	sa + r + ti	§587
→	sati + si	§220
→	sati

	ud + √dhara + ta	rule
→	ud + dha + r + ta	§587
→	ud + dha + (t→ṭ)a	§20 (ca: ṭo tassa)
→	uddhaṭa + (si→o)	§104
→	uddhaṭo

visaṭo and nīhaṭo take the ṭ like uddhaṭo; sato and bhato keep the t.

I kārāgamayuttesu ‘‘gamito’’tiādīsu dhātvantalope sampatte –

In [forms] joined with the augment i, such as gamito, when the elision of the root’s final would apply —

‘‘Lopo’’ti vattate.

lopo (“elision”) continues.

---

633 (§617): Namakarānamantānaṃ niyuttatamhi (final n, m, k, r kept before a t suffix with i) apavada

Kaccāyana

§617 (633): Na ma ka rānamantānaṃ niyuttatamhifinal `n`, `m`, `k`, `r` kept before a `t` suffix with `i`

Analysis

The rule that keeps the finals n, m, k and r when the augment i stands between root and suffix — the limit that 617 stated as a principle and that 600, 618 and 632 presupposed. Kaccāyana has it among the miscellaneous rules of his sixth section (§617); Buddhappiya sets it straight after 632, raising gamito as the case the elision “would apply” to (dhātvantalope sampatte) and carrying lopo in as the subject to be negated — in Kaccāyana the word comes from §615 Dhātvantassa lopo kvimhi, here it is the elision that the no hoti of 600 and 632 prescribe. His gloss reads the sutta’s niyuttatamhi as na + iyutta-tamhi (ikārāgamayutte takāre pare … lopābhāvo), extends the ta to tabba (khanitabbaṃ, hanitabbaṃ, gamitabbaṃ, ramitabbaṃ) and gives both glossing voices for gamito (agacchi, gamīyittha). Then three additions. nihito, vihito, with hi for the dhi of dhā by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. The causative participles — bhāvito, bhāvayito, pācito, pācāpito, pācāpayito, kārito and the rest — with ta by 622 (§556): Bhāvakammesu ta, the augment by 547 (§605): Yathāgamamikāro and the causative vowel elided before it (saralopādi, §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati); pācito odanaṃ yaññadatto devadattena, “Yaññadatta was made to cook the rice by Devadatta”, shows the one made to act as the kamma in the first form while the rice keeps its second (§300 (286): Gati buddhi bhuja paṭha hara kara sayādīnaṃ kārite vā). And a yogavibhāga of Bhāvakammesu ta: read as a rule of its own, the word ta gives the participle a fourth sense, the place (adhikaraṇa), after roots of staying, going and eating and the like (acalana gati bhojanatthādīhi) — idaṃ tesaṃ āsitaṃ ṭhānaṃ, “this is the place where they sat” — which Buddhappiya then lays out sense by sense for āsa, ṭhā, sada, pada, yā, gamu, bhuja, pā and disa: one participle as place, as bhāva, as kamma, as kattā. The doctrine is Pāṇini’s (kto 'dhikaraṇe ca dhrauvyagatipratyavasānārthebhyaḥ, Aṣṭādhyāyī 3.4.76), brought into Kaccāyana’s system by splitting one of its suttas. There is no option marker. The lead-in ‘‘Kattari kiti’’ti ito maṇḍūkagatiyā ‘‘kattarī’’ti vattate fetches kattari by the “frog’s leap” (maṇḍūkagati, the carrying of a word over intervening rules; Boundaries and Domains §4.6 meets the term with navā) from 563 (§624): Kattari kita for the two kta rules that close the section.

Na kāra ma kāra ka kāra ra kārānaṃ dhātvantānaṃ lopo na hoti i kārāgamayutte ta kāre pareti lopābhāvo. Agacchī, gamīyitthāti vā gamito, ramitthāti ramito. Evaṃ vamito, namito. Saki saṅkāyaṃ, saṅkito, sarito, bharito. Tathā khanitabbaṃ, hanitabbaṃ, gamitabbaṃ, ramitabbaṃ iccādi.

Root-final n, m, k and r are not elided when a t joined with the augment i follows — so, the absence of elision. agacchi, “he went”, or gamīyittha, “it was gone to” — gamito; ramittha, “he delighted” — ramito. Likewise vamito, namito. saki in the sense of doubting: saṅkito; sarito, bharito. Likewise khanitabbaṃ, hanitabbaṃ, gamitabbaṃ, ramitabbaṃ, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√gamu + i + ta)	agacchī, gamīyitthāti vā gamito	he went, or it was gone to: gone
🚹①⨀(√ramu + i + ta)	ramitthāti ramito	he delighted: delighting
🚹①⨀(√vamu + i + ta)	vamito	vomited
🚹①⨀(√namu + i + ta)	namito	bent, inclined
🚹①⨀(√saki + i + ta)	saṅkito	suspected, in doubt
🚹①⨀(√sara + i + ta)	sarito	remembered
🚹①⨀(√bhara + i + ta)	bharito	filled, full
🚻①⨀(√khana + i + tabba)	khanitabbaṃ	to be dug
🚻①⨀(√hana + i + tabba)	hanitabbaṃ	to be struck
🚻①⨀(√gamu + i + tabba)	gamitabbaṃ	to be gone to
🚻①⨀(√ramu + i + tabba)	ramitabbaṃ	to be delighted in

	√gamu + ta	rule
→	gam + u + ta	§521
→	gam + (i) + ta	§605
→	gam + i + ta, the m kept	§617
→	gamita + (si→o)	§104
→	gamito

	√saki + ta	rule
→	saṅk + i + ta	§521
→	saṅk + (i) + ta	§605
→	saṅk + i + ta, the k kept	§617
→	saṅkita + (si→o)	§104
→	saṅkito

	√sara + ta	rule
→	sar + a + ta	§521
→	sar + (i) + ta	§605
→	sar + i + ta, the r kept	§617
→	sarita + (si→o)	§104
→	sarito

Without the augment the same roots give gato, rato, vantaṃ, sato, bhato (631, 632). saki is written with the nasal that its marker i calls for (saṅkā).

Nidhīyitthāti nihito, ‘‘kvaci dhātū’’tiādinā dhi ssa hi ta ppaccaye. Evaṃ vihito.

nidhīyittha, “it was deposited” — nihito; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca dhi becomes hi before the suffix ta. Likewise vihito.

Examples

lemma	inflected	meaning
🚹①⨀(ni + √dhā + i + ta)	nidhīyitthāti nihito	it was deposited: deposited, laid down
🚹①⨀(vi + √dhā + i + ta)	vihito	arranged, prescribed

	ni + √dhā + ta	rule
→	ni + dhā + (i) + ta	§605
→	ni + dh + ā + ita	§83
→	ni + (dhi→hi)ta	§517
→	nihita + (si→o)	§104
→	nihito

Kārite abhāvīyitthāti atthe ‘‘bhāvakammesu ta’’iti ta ppaccayo, ‘‘yathāgamamikāro’’ti i kārāgamo, saralopādi, bhāvito maggo tena, bhāvayito, apācīyitthāti pācito odanaṃ yaññadatto devadattena, pācayito, pācāpito, pācāpayito, kammaṃ kārīyitthāti kārito, kārayito, kārāpito, kārāpayito iccādi.

In the causative: in the sense abhāvīyittha, “it was developed”, the suffix ta by §556 (622): Bhāvakammesu ta, the augment i by §605 (547): Yathāgamamikāro, the vowel elision and the rest: bhāvito maggo tena, “the path has been developed by him”, bhāvayito; apācīyittha, “he was made to cook” — pācito odanaṃ yaññadatto devadattena, “Yaññadatta was made to cook the rice by Devadatta”, pācayito, pācāpito, pācāpayito; kammaṃ kārīyittha, “the work was caused to be done” — kārito, kārayito, kārāpito, kārāpayito, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√bhū + ṇe + i + ta)	bhāvito maggo tena	the path has been developed by him
🚹①⨀(√bhū + ṇaya + i + ta)	bhāvayito	developed
🚹①⨀(√paca + ṇe + i + ta)	pācito odanaṃ yaññadatto devadattena	Yaññadatta was made to cook the rice by Devadatta
🚹①⨀(√paca + ṇaya + i + ta)	pācayito	made to cook
🚹①⨀(√paca + ṇāpe + i + ta)	pācāpito	made to cook
🚹①⨀(√paca + ṇāpaya + i + ta)	pācāpayito	made to cook
🚹①⨀(√kara + ṇe + i + ta)	kammaṃ kārīyitthāti kārito	the work was caused to be done: caused to be done
🚹①⨀(√kara + ṇaya + i + ta)	kārayito	caused to be done
🚹①⨀(√kara + ṇāpe + i + ta)	kārāpito	caused to be done
🚹①⨀(√kara + ṇāpaya + i + ta)	kārāpayito	caused to be done

	√bhū + ṇe + ta	rule
→	bh(ū→o) + ṇe + ta	§438, §483, §523
→	bh(o→āv)e + ta	§515
→	bhāve + (i) + ta	§605
→	bhāv + e + ita	§83
→	bhāvita + (si→o)	§104
→	bhāvito

	√paca + ṇe + ta	rule
→	p(a→ā)c + ṇe + ta	§438, §483, §523
→	pāce + (i) + ta	§605
→	pāc + e + ita	§83
→	pācita + (si→o)	§104
→	pācito

	√paca + ṇāpe + ta	rule
→	p(a→ā)c + ṇāpe + ta	§438, §483, §523
→	pācāpe + (i) + ta	§605
→	pācāp + e + ita	§83
→	pācāpita + (si→o)	§104
→	pācāpito

The four causative suffixes are those of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe; the root takes vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite, the marker ṇ is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ, and the o of bho becomes āva by §515 (541): Te āvāyā kārite. In pācito odanaṃ yaññadatto devadattena the one made to cook is the kamma of the causative and stands in the first form; the rice, the object of the cooking, keeps its second form.

‘‘Bhāvakammesu ta’’iti ettha ‘‘ta’’iti yogavibhāgena acalana gati bhojana tthādīhi adhikaraṇepi ta ppaccayo, yathā – āsa upavesane, adhikaraṇe acchiṃsu ettha teti idaṃ tesaṃ āsitaṃ ṭhānaṃ. Bhāve idha tehi āsitaṃ. Kammani ayaṃ tehi ajjhāsito gāmo. Kattari idha te āsitā. Tathā aṭṭhaṃsu etthāti idaṃ tesaṃ ṭhitaṃ ṭhānaṃ, idha tehi ṭhitaṃ, ayaṃ tehi adhiṭṭhito okāso, idha te ṭhitā. Nisīdiṃsu etthāti idaṃ tesaṃ nisinnaṃ ṭhānaṃ, ayaṃ tesaṃ nisinnakālo, te idha nisinnā. Nipajjiṃsu etthāti idaṃ tesaṃ nipannaṃ ṭhānaṃ, idha te nipannā.

In Bhāvakammesu ta, by splitting the rule at ta, the suffix ta is used in the sense of location (adhikaraṇa) too, after roots meaning not moving, going, eating and the like. Thus āsa in the sense of sitting — in the sense of location: acchiṃsu ettha te, “they sat here” — idaṃ tesaṃ āsitaṃ ṭhānaṃ, “this is the place they sat in”. In the sense of bhāva: idha tehi āsitaṃ, “here sitting was done by them”. In the sense of kamma: ayaṃ tehi ajjhāsito gāmo, “this village was dwelt in by them”. In the sense of the agent: idha te āsitā, “here they sat”. Likewise aṭṭhaṃsu ettha, “they stood here” — idaṃ tesaṃ ṭhitaṃ ṭhānaṃ, “this is the place they stood in”; idha tehi ṭhitaṃ, “here standing was done by them”; ayaṃ tehi adhiṭṭhito okāso, “this spot was occupied by them”; idha te ṭhitā, “here they stood”. nisīdiṃsu ettha, “they sat down here” — idaṃ tesaṃ nisinnaṃ ṭhānaṃ, “this is the place they sat down in”, ayaṃ tesaṃ nisinnakālo, “this is the time they sat down at”, te idha nisinnā, “here they sat down”. nipajjiṃsu ettha, “they lay down here” — idaṃ tesaṃ nipannaṃ ṭhānaṃ, “this is the place they lay down in”, idha te nipannā, “here they lay down”.

Yā gatipāpuṇane. Ayāsuṃ te etthāti ayaṃ tesaṃ yāto maggo, idha tehi yātaṃ, ayaṃ tehi yāto, maggo, idha te yātā. Tathā idaṃ tesaṃ gataṭṭhānaṃ, ayaṃ tesaṃ gatakālo, idha tehi gataṃ, ayaṃ tehi gato gāmo, idha te gatā.

yā in the sense of going, reaching: ayāsuṃ te ettha, “they went along here” — ayaṃ tesaṃ yāto maggo, “this is the path they went along”; idha tehi yātaṃ, “here going was done by them”; ayaṃ tehi yāto maggo, “this path was travelled by them”; idha te yātā, “here they went”. Likewise idaṃ tesaṃ gataṭṭhānaṃ, “this is the place they went to”, ayaṃ tesaṃ gatakālo, “this is the time they went at”; idha tehi gataṃ, “here going was done by them”; ayaṃ tehi gato gāmo, “this village was gone to by them”; idha te gatā, “here they went”.

Bhuñjiṃsu etasminti idaṃ tesaṃ bhuttaṭṭhānaṃ, ayaṃ tesaṃ bhuttakālo, idha tehi bhutto odano, idha te bhuttā. Piviṃsu te e tthāti idaṃ tesaṃ pītaṃ ṭhānaṃ, idha tehi pītā yāgu, idha te pītā. Dissanti etthāti idaṃ tesaṃ diṭṭhaṭṭhānaṃ iccādi.

bhuñjiṃsu etasmiṃ, “they ate in this” — idaṃ tesaṃ bhuttaṭṭhānaṃ, “this is the place they ate in”, ayaṃ tesaṃ bhuttakālo, “this is the time they ate at”; idha tehi bhutto odano, “here rice was eaten by them”; idha te bhuttā, “here they ate”. piviṃsu te ettha, “they drank here” — idaṃ tesaṃ pītaṃ ṭhānaṃ, “this is the place they drank in”; idha tehi pītā yāgu, “here gruel was drunk by them”; idha te pītā, “here they drank”. dissanti ettha, “they are seen here” — idaṃ tesaṃ diṭṭhaṭṭhānaṃ, “this is the place they were seen in”, and so on.

Examples

The three blocks set one participle in four constructions. As a word of place it agrees with the place (ṭhānaṃ, maggo) or the time (kālo) and the doers stand in the sixth form (tesaṃ); as bhāva it is a neuter with the doers in the third form (tehi); as kamma it agrees with the object and the doers stand in the third form; as kattā it agrees with the doers in the first form (te).

root	place (adhikaraṇa)	action (bhāva)	object (kamma)	agent (kattā)
āsa, “sit”	idaṃ tesaṃ āsitaṃ ṭhānaṃ	idha tehi āsitaṃ	ayaṃ tehi ajjhāsito gāmo	idha te āsitā
ṭhā, “stand”	idaṃ tesaṃ ṭhitaṃ ṭhānaṃ	idha tehi ṭhitaṃ	ayaṃ tehi adhiṭṭhito okāso	idha te ṭhitā
sada, “sit down”	idaṃ tesaṃ nisinnaṃ ṭhānaṃ; ayaṃ tesaṃ nisinnakālo			te idha nisinnā
pada, “lie down”	idaṃ tesaṃ nipannaṃ ṭhānaṃ			idha te nipannā
yā, “go”	ayaṃ tesaṃ yāto maggo	idha tehi yātaṃ	ayaṃ tehi yāto maggo	idha te yātā
gamu, “go”	idaṃ tesaṃ gataṭṭhānaṃ; ayaṃ tesaṃ gatakālo	idha tehi gataṃ	ayaṃ tehi gato gāmo	idha te gatā
bhuja, “eat”	idaṃ tesaṃ bhuttaṭṭhānaṃ; ayaṃ tesaṃ bhuttakālo		idha tehi bhutto odano	idha te bhuttā
pā, “drink”	idaṃ tesaṃ pītaṃ ṭhānaṃ		idha tehi pītā yāgu	idha te pītā
disa, “see”	idaṃ tesaṃ diṭṭhaṭṭhānaṃ

lemma	inflected	meaning
🚻①⨀(√āsa + i + ta)	idaṃ tesaṃ āsitaṃ ṭhānaṃ	this is the place they sat in
🚻①⨀(√āsa + i + ta)	idha tehi āsitaṃ	here sitting was done by them
🚹①⨀(adhi + √āsa + i + ta)	ayaṃ tehi ajjhāsito gāmo	this village was dwelt in by them
🚹①⨂(√āsa + i + ta)	idha te āsitā	here they sat
🚹①⨀(√yā + ta)	ayaṃ tesaṃ yāto maggo	this is the path they went along
🚹①⨀(√gamu + ta)	ayaṃ tesaṃ gatakālo	this is the time they went at
🚻①⨀(√gamu + ta)	idaṃ tesaṃ gataṭṭhānaṃ	this is the place they went to
🚹①⨀(√bhuja + ta)	idha tehi bhutto odano	here rice was eaten by them
🚺①⨀(√pā + ta)	idha tehi pītā yāgu	here gruel was drunk by them
🚻①⨀(√disa + ta)	idaṃ tesaṃ diṭṭhaṭṭhānaṃ	this is the place they were seen in

	√āsa + ta	rule
→	ās + a + ta	§521
→	ās + (i) + ta	§605
→	āsita + (si→aṃ)	§219
→	āsitaṃ

	√yā + ta	rule
→	yā + ta	§556 (ta by yogavibhāga, in the sense of place)
→	yāta + (si→o)	§104
→	yāto

āsitaṃ, ṭhitaṃ, nisinnaṃ, nipannaṃ, gataṃ, bhuttaṃ, pītaṃ, diṭṭhaṃ are the participles of 620, 631, 560, 625 in a new sense; ajjhāsito is adhi + āsita with the jjh of §20 (27): Do dhassa ca.

‘‘Kattari kiti’’ti ito maṇḍūkagatiyā ‘‘kattarī’’ti vattate.

From §624 (563): Kattari kita, by the frog’s leap (maṇḍūkagati), kattari (“in the sense of the agent”) continues [into the next rule].

---

634 (§626): Kammani dutiyāyaṃ kto (tta denotes the agent when the object stands in the second form) apavada

Kaccāyana

§626 (634): Kammani dutiyāya tto`tta` denotes the agent when the object stands in the second form

Analysis

With kattari fetched from 563 (§624): Kattari kita Buddhappiya closes the section’s ta rules with the two kta suttas of Kaccāyana’s Uṇādi, §626 here and §643 at 635 (§643): Bhyādīhi matibudhipūjādīhi ca kto. He spells the sutta Kammani dutiyāyaṃ kto, with the seventh form written out and the suffix as kta (Kaccāyana’s tto): the k is a marker, elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (paccayakakārassa lopo), and what remains is the ta of the section — inna in dinno by 631 (§582): Bhidādito innaannaīṇā vā, doubled in bhutto by 560 (§578): Bhujādīnamanto no dvi ca, augmented in rakkhito and upāsito. The rule is the exception to the restriction (niyama) of 605 (§625): Bhāvakammesu kiccaktakkhatthā, which confines kta to bhāva and kamma: when the object keeps its second form, the participle names the agent and agrees with it — dānaṃ dinno devadatto, not dānaṃ dinnaṃ devadattena. His gloss adds the ñāpaka, the indicator: idameva vacanaṃ ñāpakaṃ abhihite kammādimhi dutiyādīnamabhāvassa — that the rule must provide specially for an object in the second form beside a participle shows that an object already expressed (abhihita) by the participle takes no second form; so 284 (§297): Kammatthe dutiyā applies to an unexpressed object only, and desito dhammo bhagavatā (624) is right. The Kaccāyana page carries the same note. There is no option marker.

Kammatthe dutiyāyaṃ vibhattiyaṃ vijjamānāyaṃ dhātūhi kattari kta ppaccayo hoti. Idameva vacanaṃ ñāpakaṃ abhihite kammādimhi dutiyādīnamabhāvassa. Dānaṃ adāsīti atthe kta ppaccayo, ‘‘kvaci dhātū’’tiādinā paccayaka kārassa lopo, ta ssa innā deso, dānaṃ dinno devadatto. Rakkha pālane, sīlaṃ arakkhīti sīlaṃ rakkhito, bhattaṃ abhuñjīti bhattaṃ bhutto, garuṃ upāsīti garumupāsito iccādi.

When an inflection of the second form is present [on the word] in the sense of the object, the suffix kta is added after roots in the sense of the agent. This very statement is the indicator that, when the object and the rest are already expressed, the second and the other forms are absent. In the sense dānaṃ adāsi, “he gave a gift”, the suffix kta; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the k of the suffix is elided; inna for the ta: dānaṃ dinno devadatto, “Devadatta has given a gift”. rakkha in the sense of protecting: sīlaṃ arakkhi, “he kept the precepts” — sīlaṃ rakkhito, “he has kept the precepts”; bhattaṃ abhuñji, “he ate the meal” — bhattaṃ bhutto, “he has eaten the meal”; garuṃ upāsi, “he attended on the teacher” — garumupāsito, “he has attended on the teacher”, and so on.

Examples

In each sentence the object stands in the second form ② and the participle agrees with the agent in the first form ①.

lemma	inflected	meaning
🚹①⨀(√dā + kta)	dānaṃ adāsīti dānaṃ dinno devadatto	he gave a gift: Devadatta has given a gift
🚹①⨀(√rakkha + i + kta)	sīlaṃ arakkhīti sīlaṃ rakkhito	he kept the precepts: he has kept the precepts
🚹①⨀(√bhuja + kta)	bhattaṃ abhuñjīti bhattaṃ bhutto	he ate the meal: he has eaten the meal
🚹①⨀(upa + √āsa + i + kta)	garuṃ upāsīti garumupāsito	he attended on the teacher: he has attended on the teacher

dānaṃ dinno devadatto
🚻②⨀(dāna) 🚹①⨀(√dā + kta) 🚹①⨀(devadatta)
a gift | has given | Devadatta

garumupāsito
🚹②⨀(garu) 🚹①⨀(upa + √āsa + i + kta)
the teacher | has attended on

	√dā + kta	rule
→	dā + kta	§517
→	d + (ā + inna)	§582, §12
→	dinna + (si→o)	§104
→	dinno

	√bhuja + kta	rule
→	bhuj + kta	§517
→	bhu + j + (t→tt)a	§578
→	bhutta + (si→o)	§104
→	bhutto

	upa + √āsa + kta	rule
→	upa + ās + kta	§517
→	up + (a + ā)s + ta	§12
→	upās + (i) + ta	§605
→	upāsita + (si→o)	§104
→	upāsito

garumupāsito is garuṃ upāsito with the niggahīta turned to m before the vowel by §34 (52): Madā sare.

---

635 (§643): Bhyādīhi matibudhipūjādīhi ca kto (tta after bhī etc., and after roots of thinking, knowing and honouring) apavada

Kaccāyana

§643 (635): Bhyādīhi mati budhi pūjādīhi ca tto`tta` after `bhī` etc., and after roots of thinking, knowing and honouring

Analysis

This is the last rule of the Atītappaccayantanaya, Buddhappiya’s treatment of the past participle, which he opened at 612 (§555): Atīte ta tavantu tāvī, continued with the bhāva and kamma participle of 622 (§556): Bhāvakammesu ta and the rules that shape ta after particular roots (623–633), and closes with the two kta rules that Kaccāyana keeps for his Uṇādikappa, 634 (§626): Kammani dutiyāyaṃ kto and this one. Both concern the same participle suffix — Kaccāyana writes it tto in these two suttas and ta in §555–§556; Buddhappiya writes kta, as Sanskrit grammar does, and at 634 drops the k by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — and both give it a sense the general rules had not: 634 the agent when the object stands in the second form, this rule the bhāva/kamma participle of roots whose participle is not tied to the past (buddho, “who is known”; sammato, “approved”; pūjito, “honoured”). Three summary verses then list every past-participle form derived in the section, and the section closes; the infinitives and absolutives follow.

Kaccāyana’s vutti glosses each word twice, with a present and a past passive (saṃkappīyate, saṃkappīyittha), to show that the participle holds for all times. Buddhappiya instead states its limit: since 605 (§625): Bhāvakammesu kiccaktakkhatthā confines kta to bhāva and kamma, so is this rule confined (bhāvakammesveva), and for sammato he notes that the agent-ta of 606 (§557): Budhagamāditthe kattari was due (sampatte) and is set aside by the kamma sense here. He names the three groups by their meaning — matyādayo icchatthā, budhiādayo ñāṇatthā, the mati roots are those of intending, the budhi roots those of knowing, and pūjanatthesu introduces the roots of honouring — widens the bhī group from Kaccāyana’s bhī, supa, mida to bhī, supa, asa, paca (bhītaṃ, suttaṃ, sayitaṃ, asitaṃ, pacito, the very words the vutti of §625 used for bhāva and kamma), adds adhīto, abhisamito, paṭividdho and sakkato, and gives each root with its meaning and the operations that shape it: the loss of the final n in sammato by §586 (600): Gama khana hana ramādīnamanto, the cura-class ṇe with vuddhi and the augment i in avadhārito.

The only marker is ca, which joins the mati, budhi and pūjā groups to bhī and the like; there is no vā, and Buddhappiya reads no option into the rule: for these roots, in the two senses named, the suffix is nicca.

Bhī iccevamādīhi dhātūhi, mati budhi pūjā dīhi ca kta ppaccayo hoti. So ca ‘‘bhāvakammesu kiccattakkhatthā’’ti vuttattā bhāvakammesveva bhavati.

After the roots bhī and the like, and after the roots of the mati, budhi and pūjā groups, the suffix kta is added. And since it is said that [the kicca suffixes,] kta and the suffixes with the sense of kha are used in bhāva and kamma (§625 (605): Bhāvakammesu kiccattakkhatthā), it is used in bhāva (the bare action) and kamma (the object) only.

Bhī bhaye, abhāyitthāti bhītaṃ bhavatā. Supa saye, asupīyitthāti suttaṃ bhavatā. Evaṃ sayitaṃ bhavatā. Asa bhojane, asitaṃ bhavatā, pacito odano bhavatā.

bhī in the sense of fearing: “fearing was done” (abhāyittha) — bhītaṃ bhavatā, “fearing was done by you”. supa in the sense of sleeping: “sleeping was done” (asupīyittha) — suttaṃ bhavatā, “sleeping was done by you”; likewise sayitaṃ bhavatā, “lying down was done by you”. asa in the sense of eating: asitaṃ bhavatā, “eating was done by you”; pacito odano bhavatā, “the rice was cooked by you”.

Examples

In each sentence bhavatā, “by you, sir”, is the agent in the third form ③: the first four participles express the bare action (bhāva) and are neuter, the fifth agrees with its object odano (kamma).

lemma	inflected	meaning
🚻①⨀(√bhī + kta)	bhītaṃ bhavatā	fearing was done by you
🚻①⨀(√supa + kta)	suttaṃ bhavatā	sleeping was done by you
🚻①⨀(√sī + kta)	sayitaṃ bhavatā	lying down was done by you
🚻①⨀(√asa + kta)	asitaṃ bhavatā	eating was done by you
🚹①⨀(√paca + kta)	pacito odano bhavatā	the rice was cooked by you

	bhī + kta	rule
→	bhī + (kta)	§517
→	bhīta + (si→aṃ)	§219
→	bhītaṃ

	supa + kta	rule
→	sup + (a) + (kta)	§83, §517
→	su + (p) + (ta→tta)	§580
→	sutta + (si→aṃ)	§219
→	suttaṃ

	sī + kta	rule
→	s + (ī→e) + (kta)	§485, §517
→	s + (e→ay) + (i) + ta	§514, §605
→	sayita + (si→aṃ)	§219
→	sayitaṃ

The k of the suffix is a marker and is dropped, as Buddhappiya said at 634, by §517; the neuter si becomes aṃ by §219 (195): Siṃ. suttaṃ loses the p of supa and doubles the t like the gupa words of §580 (630): Gupādīnañca, as at 630 (§580): Gupādīnañca; sayitaṃ takes vuddhi by §485 (434): Aññesu ca, ay for the e before a vowel by §514 (491): E aya and the augment i of §605 (547): Yathāgamamikāro; asitaṃ and pacito take the augment i alone.

Idha matyā dayo icchatthā, budhi ādayo ñāṇatthā.

Here the mati group are [the roots] with the sense of intending (icchā), the budhi group [the roots] with the sense of knowing (ñāṇa).

Mana ñāṇe saṃ pubbo, ‘‘budhagamāditthe kattarī’’ti ta ppaccaye sampatte iminā kammani kta ppaccayo, ‘‘gama khanā’’tiādinā dhātvantalopo, raññā sammato. Kappa takkane, saṅkappito. Dhara dhāraṇe, curādittā ṇe, vuddhi, ikārāgamo, saralopādi, avadhārito.

mana in the sense of knowing, with the prefix saṃ: where the suffix ta [of the agent] was due by §557 (606): Budhagamāditthe kattari, by this rule the suffix kta is added in the sense of the object; the final of the root is elided by §586 (600): Gama khana hana ramādīnamanto — raññā sammato, “approved by the king”. kappa in the sense of reasoning: saṅkappito, “intended”. dhara in the sense of holding: as it belongs to the cura class, ṇe [is added] by §452 (525): Curādito, ṇe ṇayā; vuddhi, the augment i, the elision of the vowel and so on — avadhārito, “ascertained”.

Examples

lemma	inflected	meaning
🚹①⨀(saṃ + √mana + kta)	raññā sammato	approved by the king
🚹①⨀(saṃ + √kappa + kta)	saṅkappito	intended
🚹①⨀(ava + √dhara + ṇe + kta)	avadhārito	ascertained

	saṃ + mana + kta	rule
→	saṃ + ma + (na) + (kta)	§586, §517
→	sa + (ṃ→m) + mata	§31
→	sammata + (si→o)	§104
→	sammato

	saṃ + kappa + kta	rule
→	saṃ + kapp + (a) + (i) + ta	§83, §605
→	sa + (ṃ→ṅ) + kappita	§31
→	saṅkappita + (si→o)	§104
→	saṅkappito

	ava + dhara + ṇe + kta	rule
→	ava + dh + (a→ā) + ra + (ṇe) + ta	§483, §523
→	ava + dhār + (a) + e + (i) + ta	§83, §605
→	ava + dhār + (e) + ita	§83
→	avadhārita + (si→o)	§104
→	avadhārito

The niggahīta of saṃ takes the nasal of the following group by §31 (49): Vaggantaṃ vā vagge; the causative ṇe of the cura class brings vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite and loses its ṇ by §523 (526): Kāritānaṃ ṇo lopaṃ, and its e is elided before the augment i by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, as Buddhappiya showed for bhāvito at 633 (§617): Namakarānamantānaṃ niyuttatamhi.

Budha avagamane, avabujjhitthāti buddho bhagavā mahesakkhehi devamanussehi. I ajjhayane, adhīyitthāti adhīto.

budha in the sense of understanding: “he was understood” (avabujjhittha) — buddho bhagavā mahesakkhehi devamanussehi, “the Blessed One is known by gods and men of great power”. i in the sense of studying: “it was studied” (adhīyittha) — adhīto, “studied”.

I gatimhi, abhisamito. Vida ñāṇe, avedīyitthāti vidito. Ñā avabodhane, aññāyitthāti ñāto. Vidha vedhane, paṭivijjhitthāti paṭividdho dhammo. Takka vitakke, takkito.

i in the sense of going: abhisamito, “fully understood”. vida in the sense of knowing: “it was known” (avedīyittha) — vidito, “known”. ñā in the sense of understanding: “it was understood” (aññāyittha) — ñāto, “known”. vidha in the sense of piercing: “it was penetrated” (paṭivijjhittha) — paṭividdho dhammo, “the Dhamma has been penetrated”. takka in the sense of reasoning: takkito, “reasoned out”.

Examples

lemma	inflected	meaning
🚹①⨀(√budha + kta)	buddho bhagavā mahesakkhehi devamanussehi	the Blessed One is known by gods and men of great power
🚹①⨀(adhi + √i + kta)	adhīto	studied
🚹①⨀(abhi + saṃ + √i + kta)	abhisamito	fully understood
🚹①⨀(√vida + kta)	vidito	known
🚹①⨀(√ñā + kta)	ñāto	known
🚹①⨀(paṭi + √vidha + kta)	paṭividdho dhammo	the Dhamma has been penetrated
🚹①⨀(√takka + kta)	takkito	reasoned out

	budha + kta	rule
→	budh + (a) + (kta)	§83, §517
→	budh + (ta→dha)	§576
→	bu + (dh→d) + dha	§611
→	buddha + (si→o)	§104
→	buddho

	adhi + i + kta	rule
→	adh + (i) + i + (kta)	§12, §517
→	adh + (i→ī) + ta	§15
→	adhīta + (si→o)	§104
→	adhīto

buddho and paṭividdho make the ta into dha after the dh of the root by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca and turn that dh into d before it by §611 (608): Hacatutthānamantānaṃ do dhe; adhīto runs the i of adhi into the root i with the lengthening of §15 (17): Dīghaṃ; abhisamito, vidito and takkito take the augment i of §605, ñāto the bare ta.

Pūjanatthesu –

Among [the roots] with the sense of honouring —

Pūja pūjāyaṃ, apūjīyitthāti pūjito bhagavā. Cāya santānapūjanesu apa pubbo, apacāyito. Māna pūjāyaṃ, mānito. Ci caye, apacito. Vanda abhivandane, vandito. Kara karaṇe, sakkato. Sakkāra pūjāyaṃ, sakkārito iccādi.

pūja in the sense of honouring: “he was honoured” (apūjīyittha) — pūjito bhagavā, “the Blessed One is honoured”. cāya in the senses of continuing and honouring, with the prefix apa: apacāyito, “revered”. māna in the sense of honouring: mānito, “esteemed”. ci in the sense of heaping up: apacito, “revered”. vanda in the sense of saluting: vandito, “saluted”. kara in the sense of doing: sakkato, “honoured”. sakkāra in the sense of honouring: sakkārito, “honoured”; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√pūja + kta)	pūjito bhagavā	the Blessed One is honoured
🚹①⨀(apa + √cāya + kta)	apacāyito	revered
🚹①⨀(√māna + kta)	mānito	esteemed
🚹①⨀(apa + √ci + kta)	apacito	revered
🚹①⨀(√vanda + kta)	vandito	saluted
🚹①⨀(saṃ + √kara + kta)	sakkato	honoured
🚹①⨀(√sakkāra + kta)	sakkārito	honoured

	pūja + kta	rule
→	pūj + (a) + (i) + (kta)	§83, §605, §517
→	pūjita + (si→o)	§104
→	pūjito

	saṃ + kara + kta	rule
→	saṃ + ka + (ra) + (kta)	§587, §517
→	sa + (ṃ→k) + kata	§31
→	sakkata + (si→o)	§104
→	sakkato

sakkato loses the r of kara before ta by §587 (632): Rakāro ca, as kato did at 632 (§587): Rakāro ca; apacito adds the bare ta to ci; the rest take the augment i. sakkāra is the noun sakkāra used as a root, like sakkaroti.

Huto hutāvī hutavā, vuṭṭho vusita jiṇṇako;
Pakkaṃ pakkantako jāto, ṭhito ruḷho bubhukkhito.

huto, hutāvī, hutavā, vuṭṭho, vusita, jiṇṇako;
pakkaṃ, pakkantako, jāto, ṭhito, ruḷho, bubhukkhito;

Gītaṃ naccaṃ jito diṭṭho, tuṭṭho yiṭṭho ca bhaggavā;
Vuttañca gutto acchinno, pahīno gamito gato.

gītaṃ, naccaṃ, jito, diṭṭho, tuṭṭho, yiṭṭho and bhaggavā;
and vuttaṃ, gutto, acchinno, pahīno, gamito, gato;

Katobhisaṅkhato bhuttaṃ, ṭhānaṃ garumupāsito;
Bhītañca sammato buddho, pūjitotītakālikā.

kato, abhisaṅkhato, bhuttaṃ, ṭhānaṃ, garumupāsito;
and bhītaṃ, sammato, buddho, pūjito — [these are the forms] of past time.

Additional

The three verses are Buddhappiya’s memory list of the section, one form for each rule in the order the rules were given: huto, hutāvī, hutavā from 612 (§555): Atīte ta tavantu tāvī; vuṭṭho from 613 (§574): Vasato uttha; vusita from 614 (§575): Vassa vā vu; jiṇṇako (jiṇṇo with the suffix ka) from 616 (§581): Tarādīhi iṇṇo; pakkaṃ from 617 (§583): Susa paca sakato kkhakkā ca; pakkantako from 618 (§584): Pakkamādīhi nto ca; jāto from 619 (§585): Janādīnamā timhi ca; ṭhito from 620 (§588): Ṭhāpānamiī ca; ruḷho and bubhukkhito from 621 (§589): Hantehi ho hassa lo vā adahanahānaṃ; gītaṃ from 623 (§608): Sabbattha ge gī; naccaṃ and jito from 624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti; diṭṭho from 625 (§572): Sāsadisato tassa riṭṭho ca; tuṭṭho from 626 (§573): Sādi, santapucchabhanjahansādīhi ṭṭho; yiṭṭho from 627 (§610): Yajassa sarassi ṭṭhe; bhaggavā (bhaggo with tavantu) from 628 (§577): Bhanjato ggo ca; vuttaṃ from 629 (§579): Vaca vā vu; gutto from 630 (§580): Gupādīnañca; acchinno, pahīno and gato from 631 (§582): Bhidādito innaannaīṇā vā; kato and abhisaṅkhato from 632 (§587): Rakāro ca; gamito, and the participles of place bhuttaṃ and ṭhānaṃ (bhuttaṭṭhānaṃ, ṭhitaṃ ṭhānaṃ), from 633 (§617): Namakarānamantānaṃ niyuttatamhi; garumupāsito from 634 (§626): Kammani dutiyāyaṃ kto; and bhītaṃ, sammato, buddho, pūjito from this rule.

---

Atītappaccayantanayo.

Thus ends the treatment of [words] ending in the suffixes of the past.

---

Tavetunādippaccayantanaya (Infinitives and absolutives)

‘‘Puññāni kātumicchi, icchati, icchissati vā’’ti viggahe –

In the analysis (viggaha) “he wished, wishes or will wish to do meritorious deeds” —

---

636 (§561): Icchatthesu samāna kattu kesu ta ve tuṃ vā (Optionally tave, tuṃ with a verb of wishing that has the same agent) apavada

Kaccāyana

§561 (636): Icchatthesu samānakattukesu tave tuṃ vāOptionally `tave`, `tuṃ` with a verb of wishing that has the same agent

Analysis

This rule opens the Tavetunādippaccayantanaya, the treatment of the infinitives (tave, tuṃ) and the absolutives (tuna, tvāna, tvā), which Buddhappiya sets between the past participles and the present participles. Kaccāyana gives the five rules §561–§565 as one run in the second section of his Kibbidhānakappa, after the suffixes of habit, and scatters the rules that shape kara and the absolutive suffixes over his later sections (§595–§600, §606, §620); Buddhappiya gathers them here — 637 (§595): Tavetunādīsu kā supplies kā at once, so that the analysis he has just set up, puññāni kātumicchi, icchati, icchissati, can be completed as kātave, kātuṃ; 638–639 extend tuṃ to other governing words; 640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā turns to the absolutives, and 641–645 give their replacements. The lead-in analysis names the three times: the infinitive, formed by a suffix of the ṇādi kind, is tekālika (546 (§550): Ṇādayo tekālikā), and the same lead-in in three times will introduce the absolutive at 639.

His gloss adds the definition of the condition — icchā attho yesaṃ te icchatthā, “those whose meaning is wishing” — the sabbadhātūhi of the Kaccāyana vutti, and the requirement that the wishing-word and the root share their agent (samānakattukesu santesu); then a yogavibhāga: read as a rule of its own, tave tuṃ vā gives the suffixes also tadatthakriyāyaṃ, in an action that is the purpose of another, which he illustrates at 637 (bhottuṃ vajati, “he goes to eat”); and the reminder that, being kita suffixes (563 (§624): Kattari kita), they denote the agent — the one who wishes is the one who would act. He ends with the words that carry over: karotissa from 582 (§594): Purasamupaparīhi karotissa khakharā vā tappaccayesu ca, and the vā of this sutta, both needed at 637.

The option marker is vā, glossed honti vā without further comment. In the terms of Ruiz-Falqués’ Boundaries and Domains (§2.3, §3.1) it is an open option (vikappa): tave and tuṃ are free alternatives, kātave icchati beside kātumicchati, and the same vā, carried into 637 by ‘‘karotissa, vā’’ti ca vattate, opens the choice there between kā and the t of 549 (§620): Tuṃ tu na tabbesu vā — kātuṃ beside kattuṃ, both of which Buddhappiya derives.

Icchā attho yesaṃ te icchatthā, tesu icchatthesu dhātūsu samānakattukesu santesu sabbadhātūhi tavetuṃ iccete paccayā honti vā, ‘‘tavetuṃ vā’’ti yogavibhāgena tadatthakriyāyañca, te ca kitakattā kattari honti.

Those whose meaning (attha) is wishing (icchā) are icchattha, “having the sense of wishing”; when those roots with the sense of wishing are present and have the same agent, after all roots the suffixes tave and tuṃ are optionally added; by splitting the rule as “tave tuṃ vā” [they are added] also in an action that is the purpose [of another action] (tadatthakriyā); and, being kita [suffixes], they denote the agent.

Examples

The example is the analysis that Buddhappiya set up before the rule, in the three times, and the two forms it yields; their derivation follows at 637 (§595): Tavetunādīsu kā.

lemma	inflected	meaning
🔼(√kara + tuṃ)	puññāni kātumicchi, icchati, icchissati vā	he wished, wishes or will wish to do meritorious deeds
🔼(√kara + tave)	so puññāni kātave icchati	he wishes to do meritorious deeds
🔼(√kara + tuṃ)	kātumicchati	he wishes to do

The wisher and the doer are one: samānakattuka. Where the infinitive names the purpose of a going or a saying rather than the object of a wish (bhottuṃ vajati, “he goes to eat”), the yogavibhāga of this rule provides it.

‘‘Karotissa, vā’’ti ca vattate.

“Karotissa” (“of karoti”, from 582 (§594): Purasamupaparīhi karotissa khakharā vā tappaccayesu ca) and “vā” continue [into the next rule].

---

637 (§595): Tavetunādīsu kā (kā for kara before tave, tuna and the like) apavada

Kaccāyana

§595 (637): Tave tunādīsu kā`kā` for `kara` before `tave`, `tuna` and the like

Analysis

Kaccāyana states this rule in his fifth section, among the rules that reshape particular roots (§594–§600); Buddhappiya brings it forward to stand right after the rule that introduces tave and tuṃ, so that his analysis puññāni kātumicchati can be completed at once — kā for kara gives kātave, kātuṃ. He has used the rule once already, at 549 (§620): Tuṃ tu na tabbesu vā, where its ādi reached tabba (kātabbaṃ); here he lists the reach in full: tuṃ, tvāna, tvā and tabba. The article then becomes his treatment of the infinitive as such: after kātave and kātuṃ he runs through the infinitives of the model roots of every conjugation class, with and without the class sign, and of the causatives, and ends by putting the yogavibhāga of 636 to work (bhottuṃ vajati).

Four things are his own. First, the argument that the infinitive is a particle: because §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca excludes the words in tave, tuna and the like from treatment as nouns (nāmabyapadesa), they are nipāta, and the inflection si that follows them is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca — the Kaccāyana page records the exclusion, Buddhappiya draws the consequence. Second, kādesābhāve: when kā is not applied, the r becomes t by §620 — kattuṃ in kattukāmo. Third, the remark that before a ta joined with the augment i the final of the root is kept, by 633 (§617): Namakarānamantānaṃ niyuttatamhi: gamituṃ, khanituṃ, hanituṃ, manituṃ, harituṃ, anussarituṃ stand beside the gantuṃ, khantuṃ, hantuṃ, mantuṃ of 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na. Fourth, tuṃtunādīsupi yogavibhāgena kattari vikaraṇappaccayā: by splitting the class-suffix rules, the class signs (vikaraṇa) appear before tuṃ, tuna and the like as they do before the finite endings — hence the doublets roddhuṃ/rundhituṃ, bhottuṃ/bhuñjituṃ, boddhuṃ/bujjhituṃ, pattuṃ/pāpuṇituṃ, ketuṃ/kiṇituṃ, ñātuṃ/jānituṃ, gahetuṃ/gaṇhituṃ, coretuṃ/corayituṃ, of which the first member is built on the bare root and the second on the present stem. The kriyatthakriyā examples (bhottuṃ vajati = bhojanāya vajati) show the infinitive doing the work of the fourth form of purpose, §653 (306): Bhāvavācimhi catutthī.

The vā is the one carried from 636: kādeso hoti vā. Buddhappiya gives it no label and derives both branches side by side — kātave, kātuṃ with kā; kattuṃ (kattukāmo) with the t of §620 — so it is an open option (vikappa, Boundaries and Domains §3.1): both forms are good Pāli.

Tavetuna iccevamādīsu paccayesu paresu karotissa dhātussa kā deso hoti vā, ādi saddena tuṃtvāna tvā tabbe su ca.

When the suffixes tave, tuna and the like follow, the root karoti (kara) is optionally replaced by kā; by the word ādi (“and the like”), before tuṃ, tvāna, tvā and tabba as well.

‘‘Taddhitasamāsakitakā nāmaṃvātavetunādīsu cā’’ti ettha ‘‘atave tunādīsū’’ti nāmabyapadesassa nisedhanato tadantānaṃ nipātattaṃ siddhaṃ bhavati, tato nipātattā tavetuna mantato ‘‘sabbāsamāvuso’’tiādinā vibhattilopo. So puññāni kātave icchati, kātumicchati.

Since in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca the words “atave tunādīsu” (“not before tave, tuna and the like”) forbid the treatment as a noun, it is established that [the words] ending in these are particles (nipāta); and so, because they are particles, the inflection after [a word] ending in tave or tuna is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca and the rest. So puññāni kātave icchati, “he wishes to do meritorious deeds”; kātumicchati.

Examples

lemma	inflected	meaning
🔼(√kara + tave)	so puññāni kātave icchati	he wishes to do meritorious deeds
🔼(√kara + tuṃ)	kātumicchati	he wishes to do

	kara + tave	rule
→	(kara→kā) + tave	§595
→	kātave + (si)	§221
→	kātave

	kara + tuṃ + icchati	rule
→	(kara→kā) + tuṃ + icchati	§595
→	kātuṃ + (si) + icchati	§221
→	kātu + (ṃ→m) + icchati	§34
→	kātumicchati

The si that the infinitive would take as a kita word is added and elided in one breath, because the word is a particle; before the vowel of icchati the ṃ becomes m by §34 (52): Madā sare. kātave is the form the Tipiṭaka has in verse:

alaṃ puññāni kātave
(19Vv 1.4.6: Vihāravimānavatthu)
🔼(alaṃ) 🚻②⨂(puñña) 🔼(√kara + tave)
fitting | meritorious deeds | to do

Kā desābhāve ‘‘tuṃtunatabbesu vā’’ti ra kārassa ta ttaṃ. Kattuṃ kāmetīti kattukāmo, abhisaṅkharitumākaṅkhati. Tathā saddhammaṃ sotave, sotuṃ, suṇituṃ vā pattheti. Evaṃ anubhavituṃ, pacituṃ, gantuṃ, gamituṃ, khantuṃ, khanituṃ, hantuṃ, hanituṃ, mantuṃ, manituṃ, harituṃ, anussaritumicchati, ettha i kārayuttata mhi ‘‘namakarāna’’miccādinā paṭisiddhattā na dhātvantalopo.

When kā is not applied, the r becomes t by §620 (549): Tuṃ tuna tabbesu vā: “he desires to do” (kattuṃ kāmeti) — kattukāmo, “desiring to do”; abhisaṅkharitumākaṅkhati, “he wishes to prepare”. Likewise saddhammaṃ sotave, sotuṃ, suṇituṃ vā pattheti, “he longs to hear the true Dhamma”. So too anubhavituṃ (“to experience”), pacituṃ (“to cook”), gantuṃ or gamituṃ (“to go”), khantuṃ or khanituṃ (“to dig”), hantuṃ or hanituṃ (“to strike”), mantuṃ or manituṃ (“to think”), harituṃ (“to carry”), anussaritumicchati (“he wishes to recollect”); here, before a ta joined with i, there is no elision of the final of the root, because it is forbidden by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi and the like.

Examples

lemma	inflected	meaning
🔼(√kara + tuṃ)	kattuṃ kāmetīti kattukāmo	“he desires to do”: desiring to do
🔼(abhi + saṃ + √kara + tuṃ)	abhisaṅkharitumākaṅkhati	he wishes to prepare
🔼(√su + tave)	saddhammaṃ sotave pattheti	he longs to hear the true Dhamma
🔼(√su + tuṃ)	sotuṃ, suṇituṃ vā pattheti	he longs to hear
🔼(anu + √bhū + tuṃ)	anubhavituṃ	to experience
🔼(√paca + tuṃ)	pacituṃ	to cook
🔼(√gamu + tuṃ)	gantuṃ, gamituṃ	to go
🔼(√khana + tuṃ)	khantuṃ, khanituṃ	to dig
🔼(√hana + tuṃ)	hantuṃ, hanituṃ	to strike
🔼(√mana + tuṃ)	mantuṃ, manituṃ	to think
🔼(√hara + tuṃ)	harituṃ	to carry
🔼(anu + √sara + tuṃ)	anussaritumicchati	he wishes to recollect

	kara + tuṃ	rule
→	ka + (r→t) + tuṃ	§620
→	kattuṃ

	su + tuṃ	rule
→	s + (u→o) + tuṃ	§485
→	sotuṃ

	gamu + tuṃ	rule
→	ga + (m→n) + tuṃ	§596
→	gantuṃ

	gamu + tuṃ	rule
→	gam + (i) + tuṃ	§605
→	gamituṃ

kattukāmo is a compound of the infinitive with kāma, the ṃ dropped in composition. sotuṃ takes vuddhi by §485 (434): Aññesu ca; suṇituṃ keeps the class sign ṇā of §448 (512): Svādito ṇu ṇā uṇā ca shortened before the augment. gantuṃ, khantuṃ, hantuṃ, mantuṃ take the n of §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na; when instead the augment i of §605 (547): Yathāgamamikāro stands between root and suffix, §617 keeps the final m, n, r in place: gamituṃ, hanituṃ, harituṃ, anussarituṃ.

Tathā tu dabyathane, tudituṃ, pavisituṃ, uddisituṃ²⁰, hotuṃ, sayituṃ²¹, netuṃ, juhotuṃ, pajahituṃ, pahātuṃ, dātuṃ. Roddhuṃ, rundhituṃ, tuṃtunā dīsupi yogavibhāgena kattari vikaraṇappaccayā, saralopādi ca. Bhottuṃ, bhuñjituṃ, chettuṃ, chindituṃ. Sibbituṃ, boddhuṃ, bujjhituṃ. Jāyituṃ, janituṃ. Pattuṃ, pāpuṇituṃ. Jetuṃ, jinituṃ, ketuṃ, kiṇituṃ, vinicchetuṃ, vinicchinituṃ, ñātuṃ, jānituṃ, gahetuṃ, gaṇhituṃ. Coretuṃ, corayituṃ, pāletuṃ, pālayituṃ.

Likewise tuda in the sense of piercing: tudituṃ (“to pierce”), pavisituṃ (“to enter”), uddisituṃ (“to recite”), hotuṃ (“to be”), sayituṃ (“to lie down”), netuṃ (“to lead”), juhotuṃ (“to offer”), pajahituṃ or pahātuṃ (“to abandon”), dātuṃ (“to give”). Roddhuṃ or rundhituṃ (“to obstruct”): before tuṃ, tuna and the like as well, by splitting the rules, the class suffixes (vikaraṇa) [are added] in the active, and the elision of the vowel and the rest [follow]. Bhottuṃ or bhuñjituṃ (“to eat”), chettuṃ or chindituṃ (“to cut”). Sibbituṃ (“to sew”), boddhuṃ or bujjhituṃ (“to understand”). Jāyituṃ or janituṃ (“to be born”). Pattuṃ or pāpuṇituṃ (“to attain”). Jetuṃ or jinituṃ (“to conquer”), ketuṃ or kiṇituṃ (“to buy”), vinicchetuṃ or vinicchinituṃ (“to decide”), ñātuṃ or jānituṃ (“to know”), gahetuṃ or gaṇhituṃ (“to take”). Coretuṃ or corayituṃ (“to steal”), pāletuṃ or pālayituṃ (“to protect”).

Examples

The list runs through the conjugation classes in the order of the Ākhyātakaṇḍa, giving for each root the infinitive on the bare root and, where the yogavibhāga admits the class sign, the infinitive on the present stem.

root	class	on the bare root	with the class sign
tuda (pierce)	bhū (tudādi)	—	tudituṃ
visa (enter)	bhū	—	pavisituṃ
disa (point out)	bhū	—	uddisituṃ
hū (be)	bhū (hūvādi)	hotuṃ	—
sī (lie)	bhū	sayituṃ	—
nī (lead)	bhū	netuṃ	—
hu (offer)	bhū (juhotyādi)	—	juhotuṃ
hā (abandon)	bhū	pahātuṃ	pajahituṃ
dā (give)	bhū	dātuṃ	—
rudha (obstruct)	rudha	roddhuṃ	rundhituṃ
bhuja (eat)	rudha	bhottuṃ	bhuñjituṃ
chida (cut)	rudha	chettuṃ	chindituṃ
sivu (sew)	diva	—	sibbituṃ
budha (understand)	diva	boddhuṃ	bujjhituṃ
jana (be born)	diva	janituṃ	jāyituṃ
apa (attain)	su	pattuṃ	pāpuṇituṃ
ji (conquer)	kī	jetuṃ	jinituṃ
kī (buy)	kī	ketuṃ	kiṇituṃ
ci (decide)	kī	vinicchetuṃ	vinicchinituṃ
ñā (know)	kī	ñātuṃ	jānituṃ
gaha (take)	gaha	gahetuṃ	gaṇhituṃ
cura (steal)	cura	coretuṃ	corayituṃ
pāla (protect)	cura	pāletuṃ	pālayituṃ

	rudha + tuṃ	rule
→	r + (u→o) + dh + (a) + tuṃ	§485, §83
→	rodh + (tuṃ→dhuṃ)	§576
→	ro + (dh→d) + dhuṃ	§611
→	roddhuṃ

	rudha + tuṃ	rule
→	ru + (ṃ) + dh + (a) + tuṃ	§446, §83
→	ru + (ṃ→n) + dh + (i) + tuṃ	§31, §605
→	rundhituṃ

	bhuja + tuṃ	rule
→	bh + (u→o) + j + (a) + tuṃ	§485, §83
→	bho + (j) + (t→tt) + uṃ	§578
→	bhottuṃ

	cura + ṇe + tuṃ	rule
→	c + (u→o) + r + (a) + (ṇe) + tuṃ	§483, §83, §523
→	coretuṃ

	cura + ṇaya + tuṃ	rule
→	cor + (ṇaya) + (i) + tuṃ	§483, §523, §605
→	corayituṃ

The forms on the bare root take vuddhi by §485 (434): Aññesu ca (roddhuṃ, bhottuṃ, chettuṃ, boddhuṃ, jetuṃ, ketuṃ, netuṃ, hotuṃ), and the dh and j finals are treated as before the participle ta — §576 (607): Dha ḍha bha he hi dhaḍḍhā ca with §611 (608): Hacatutthānamantānaṃ do dhe for roddhuṃ and boddhuṃ, §578 (560): Bhujādīnamanto no dvi ca for bhottuṃ. The forms with the class sign keep it before the augment i: the niggahīta of §446 (509): Rudhādito niggahitapubbañca in rundhituṃ, bhuñjituṃ, chindituṃ; the ya of §447 (510): Divādito yo in sibbituṃ, bujjhituṃ, jāyituṃ; the ṇā and uṇā of §448 in pāpuṇituṃ; the nā of §449 (513): Kiyādito nā in jinituṃ, kiṇituṃ, vinicchinituṃ, jānituṃ; the ṇhā of §450 (517): Gahādito ppa ṇhā in gaṇhituṃ; and the ṇe/ṇaya of §452 (525): Curādito, ṇe ṇayā in coretuṃ, corayituṃ, pāletuṃ, pālayituṃ.

Kārite bhāvetuṃ, bhāvayituṃ, kāretuṃ, kārayituṃ, kārāpetuṃ, kārāpayitumicchati iccādi.

In the causative: bhāvetuṃ or bhāvayituṃ (“to develop”), kāretuṃ, kārayituṃ, kārāpetuṃ or kārāpayitumicchati (“he wishes to have [it] done”), and so on.

‘‘Tavetuṃ vā’’ti yogavibhāgena kriyatthakriyāyañca gammamānāyaṃ tuṃ paccayo. Yathā – subuddhuṃ vakkhāmi, bhottuṃ vajati, bhojanāya vajatīti attho. Evaṃ daṭṭhuṃ gacchati, gantumārabhati, gantuṃ payojayati, dassetumāha iccādi.

By splitting the rule as “tave tuṃ vā”, the suffix tuṃ [is added] also when an action that is the purpose of [another] action (kriyatthakriyā) is understood. For example: subuddhuṃ vakkhāmi, “I shall speak so that it may be well understood”; bhottuṃ vajati, “he goes to eat” — the meaning is bhojanāya vajati, “he goes for a meal”. So too daṭṭhuṃ gacchati, “he goes to see”; gantumārabhati, “he begins to go”; gantuṃ payojayati, “he sets [someone] to go”; dassetumāha, “he spoke in order to show”; and so on.

Examples

lemma	inflected	meaning
🔼(su + √budha + tuṃ)	subuddhuṃ vakkhāmi	I shall speak so that it may be well understood
🔼(√bhuja + tuṃ)	bhottuṃ vajati	he goes to eat (= bhojanāya vajati, “he goes for a meal”)
🔼(√disa + tuṃ)	daṭṭhuṃ gacchati	he goes to see
🔼(√gamu + tuṃ)	gantumārabhati	he begins to go
🔼(√gamu + tuṃ)	gantuṃ payojayati	he sets [someone] to go
🔼(√disa + ṇe + tuṃ)	dassetumāha	he spoke in order to show

Here no verb of wishing governs the infinitive: the going, beginning or speaking is done for the sake of the action the infinitive names. bhojanāya, the paraphrase Buddhappiya gives, is the fourth form of purpose that §653 (306): Bhāvavācimhi catutthī assigns to an action noun; daṭṭhuṃ has the raṭṭhuṃ of §572 (625): Sāsa disato tassa riṭṭho ca, and dassetuṃ the causative stem dasse with the dassa of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

‘‘Tu’’miti vattate.

“Tuṃ” continues [into the next rule].

---

638 (§562): Arahasakkādīsu ca (And in the sense of arahati, sakkā and the like) apavada

Kaccāyana

§562 (638): Arahasakkādīsu caAnd in the sense of `arahati`, `sakkā` and the like

Analysis

Buddhappiya keeps Kaccāyana’s order: §562 follows §561, with 637 interposed to supply kā. Only tuṃ was carried out of 637 (‘‘tu’’miti vattate), so this rule and the next give the infinitive in tuṃ alone, to be governed by words other than a verb of wishing, and without the condition of a shared agent — in sakkā jetuṃ dhanena no agent is named at all.

Where the Kaccāyana vutti says arahasakkādīsu ca atthesu and leaves the list to ādi, Buddhappiya spells it out — araha (“worthy”), sakka (“possible”), bhabba (“capable”), anucchavika (“fitting”), anurūpa (“suitable”) — adds payujjamānesu, “when these are used [in the sentence]”, and gives examples besides for yutta (“proper”), labhati (“is allowed”), vaṭṭati (“is right”) and kappati (“is permissible”). He reads the ca as reaching the words for an occasion, kāla, samaya, velā: kālo bhuñjituṃ, “it is time to eat”. Several of his sentences are quotations — ko taṃ ninditumarahati and bhabbo niyāmaṃ okkamituṃ from the Aṅguttara, rājā arahasi bhavituṃ from the Selasutta, sakkā jetuṃ dhanena vā from the Saṃyutta.

There is no option marker. The ca extends the suffix to new governing words — Buddhappiya glosses it casaddena kālasamayavelādīsupi, the sense Ruiz-Falqués (Boundaries and Domains §2.2) notes for ca when it adds cases rather than opens a choice — and the vā of 636 does not continue here.

Arahasakkabhabbānucchavikānurūpa iccevamādīsvatthesu payujjamānesu sabbadhātūhi tuṃ paccayo hoti, ca saddena kālasamayavelā dīsupi. Ninda garahāyaṃ, ko taṃ ninditumarahati, rājā arahasi bhavituṃ, araho bhavaṃ vattuṃ. Sakkā jetuṃ dhanena vā, sakkā laddhuṃ, kātuṃ sakkhissati. Bhabbo niyāmaṃ okkamituṃ, abhabbo kātuṃ. Anucchaviko bhavaṃ dānaṃ paṭiggahetuṃ. Idaṃ kātuṃ anurūpaṃ. Dānaṃ dātuṃ yuttaṃ, dātuṃ vattuñca labhati, evaṃ vaṭṭati bhāsituṃ, chindituṃ na ca kappati iccādi. Tathā kālo bhuñjituṃ, samayo bhuñjituṃ, velā bhuñjituṃ.

When [words] in the senses of araha (“worthy”), sakka (“possible”), bhabba (“capable”), anucchavika (“fitting”), anurūpa (“suitable”) and the like are used, after all roots the suffix tuṃ is added; by the word ca, also with kāla, samaya, velā (“time”, “occasion”) and the like. ninda in the sense of blaming: ko taṃ ninditumarahati, “who is worthy to blame him?”; rājā arahasi bhavituṃ, “you are worthy to be a king”; araho bhavaṃ vattuṃ, “you, sir, are worthy to speak”. Sakkā jetuṃ dhanena vā, “or it is possible to conquer by wealth”; sakkā laddhuṃ, “it is possible to obtain”; kātuṃ sakkhissati, “he will be able to do it”. Bhabbo niyāmaṃ okkamituṃ, “he is capable of entering the sure course”; abhabbo kātuṃ, “incapable of doing it”. Anucchaviko bhavaṃ dānaṃ paṭiggahetuṃ, “you, sir, are fit to receive the gift”. Idaṃ kātuṃ anurūpaṃ, “this is suitable to do”. Dānaṃ dātuṃ yuttaṃ, “it is proper to give a gift”; dātuṃ vattuñca labhati, “he is allowed to give and to speak”; so too vaṭṭati bhāsituṃ, “it is right to speak”; chindituṃ na ca kappati, “and it is not permissible to cut”; and so on. Likewise kālo bhuñjituṃ, “it is time to eat”; samayo bhuñjituṃ; velā bhuñjituṃ.

Examples

lemma	inflected	meaning
🔼(√ninda + tuṃ)	ko taṃ ninditumarahati	who is worthy to blame him?
🔼(√bhū + tuṃ)	rājā arahasi bhavituṃ	you are worthy to be a king
🔼(√vaca + tuṃ)	araho bhavaṃ vattuṃ	you, sir, are worthy to speak
🔼(√ji + tuṃ)	sakkā jetuṃ dhanena vā	or it is possible to conquer by wealth
🔼(√labha + tuṃ)	sakkā laddhuṃ	it is possible to obtain
🔼(√kara + tuṃ)	kātuṃ sakkhissati	he will be able to do it
🔼(ava + √kamu + tuṃ)	bhabbo niyāmaṃ okkamituṃ	he is capable of entering the sure course
🔼(√kara + tuṃ)	abhabbo kātuṃ	incapable of doing it
🔼(paṭi + √gaha + tuṃ)	anucchaviko bhavaṃ dānaṃ paṭiggahetuṃ	you, sir, are fit to receive the gift
🔼(√kara + tuṃ)	idaṃ kātuṃ anurūpaṃ	this is suitable to do
🔼(√dā + tuṃ)	dānaṃ dātuṃ yuttaṃ	it is proper to give a gift
🔼(√dā + tuṃ) 🔼(√vaca + tuṃ)	dātuṃ vattuñca labhati	he is allowed to give and to speak
🔼(√bhāsa + tuṃ)	vaṭṭati bhāsituṃ	it is right to speak
🔼(√chida + tuṃ)	chindituṃ na ca kappati	and it is not permissible to cut
🔼(√bhuja + tuṃ)	kālo bhuñjituṃ, samayo bhuñjituṃ, velā bhuñjituṃ	it is time to eat

	ninda + tuṃ + arahati	rule
→	nind + (a) + (i) + tuṃ + arahati	§83, §605
→	ninditu + (ṃ→m) + arahati	§34
→	ninditumarahati

	vaca + tuṃ	rule
→	va + (c) + (t→tt) + uṃ	§578
→	vattuṃ

	labha + tuṃ	rule
→	labh + (a) + (tuṃ→dhuṃ)	§83, §576
→	la + (bh→d) + dhuṃ	§611
→	laddhuṃ

vattuṃ drops the c of vaca and doubles the t by §578 (560): Bhujādīnamanto no dvi ca, as vattā did at 573 (§619): Karassa ca tattaṃ tusmiṃ; laddhuṃ treats bh + t as laddho does, by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca and §611 (608): Hacatutthānamantānaṃ do dhe. Four of the sentences are the Tipiṭaka’s:

nekkhaṃ jambonadasseva, ko taṃ ninditumarahati
(15A4 1.1.6: Appassutasutta)
🚻①⨀(nekkha) 🚻⑥⨀(jambonada) 🔼(iva) ⚧️①⨀(ka) ⚧️②⨀(ta) 🔼(√ninda + tuṃ) ▶️🤟⨀(arahati)
a coin | of Jambu-river gold | like | who | him | to blame | is worthy

rājā arahasi bhavituṃ
(10M 5.2: Selasutta)
🚹①⨀(rāja) ▶️🤘⨀(arahati) 🔼(√bhū + tuṃ)
a king | you are worthy | to be

na cāpi mantayuddhena, sakkā jetuṃ dhanena vā
(12S1 3.3.5: Pabbatūpamasutta)
🔼(na) 🔼(ca) 🔼(api) 🚻③⨀(mantayuddha) 🔼(sakkā) 🔼(√ji + tuṃ) 🚻③⨀(dhana) 🔼(vā)
not | and | even | by a battle of counsel | is it possible | to conquer | by wealth | or

bhabbo niyāmaṃ okkamituṃ
(16A5 4.1.1: Paṭhamasammattaniyāmasutta)
🚹①⨀(bhabba) 🚹②⨀(niyāma) 🔼(ava + √kamu + tuṃ)
capable | the sure course | of entering

‘‘Tu’’miti vattate.

“Tuṃ” continues [into the next rule].

---

639 (§563): Pattavacane alamatthesu ca (And with alaṃ in the sense of “enough”, when what is attained is expressed) apavada

Kaccāyana

§563 (639): Pattavacane alamatthesu caAnd with `alaṃ` in the sense of 'enough', when what is attained is expressed

Analysis

The third rule of Kaccāyana’s run (§563) keeps its place: tuṃ continues from 638, and the alaṃ construction is added to those of 636–638. It closes the infinitive; the lead-in that follows it, katvā kammaṃ agacchi, gacchati, gacchissati, opens the absolutive at 640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā in the same three-times form that opened the infinitive at 636.

The Kaccāyana vutti only restates the sutta. Buddhappiya explains both of its terms: alaṃ has three meanings, adornment (bhūsana), sufficiency (pariyatti) and prohibition (nivāraṇa), and alamatthesu means “in [any of] these senses of alaṃ”; pattavacana is “the expression of what is attained” (pattassa vacanaṃ), and his paraphrase of the examples, sampattameva pariyattamevāti attho, “the meaning is: it is quite attained, quite sufficient”, shows which sense the condition picks out — the giving is warranted, sufficient reason for it having been reached. The Kaccāyana page sets the prohibitive alaṃ te idha vāsena against it.

There is no option marker: ca extends the suffix to the alaṃ construction, and the vā of 636 does not reach this rule.

Alamatthesu pattavacane sati sabbadhātūhi tuṃ paccayo hoti, alaṃsaddassa atthā alamatthā bhūsanapariyattinivāraṇā, tesu alamatthesu. Pattassa vacanaṃ pattavacanaṃ, alameva dānāni dātuṃ, alameva puññāni kātuṃ, sampattameva pariyattamevāti attho.

When what is attained is being expressed, with [words] in the senses of alaṃ, after all roots the suffix tuṃ is added. The meanings of the word alaṃ are the alamattha: adornment (bhūsana), sufficiency (pariyatti) and prohibition (nivāraṇa); [the rule holds] in those senses of alaṃ. The expression of what is attained is pattavacana: alameva dānāni dātuṃ, “it is indeed enough [reason] to give gifts”; alameva puññāni kātuṃ, “it is indeed enough to do meritorious deeds” — the meaning is “it is quite attained, quite sufficient”.

Examples

lemma	inflected	meaning
🔼(√dā + tuṃ)	alameva dānāni dātuṃ	it is indeed enough [reason] to give gifts
🔼(√kara + tuṃ)	alameva puññāni kātuṃ	it is indeed enough to do meritorious deeds

	dā + tuṃ	rule
→	dā + tuṃ
→	dātuṃ + (si)	§221
→	dātuṃ

dā takes tuṃ unchanged; kātuṃ is the form of 637. The sentence is Sumanā’s, on hearing the fruits of giving, which is what has been “attained”:

yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ
(16A5 1.4.1: Sumanasutta)
🔼(yāvañcidaṃ) 🔼(bhante) 🔼(alaṃ) 🔼(eva) 🚻②⨂(dāna) 🔼(√dā + tuṃ) 🔼(alaṃ) 🚻②⨂(puñña) 🔼(√kara + tuṃ)
to such a degree | venerable sir | enough | indeed | gifts | to give | enough | meritorious deeds | to do

The Tipiṭaka has alaṃ puññāni kātuṃ where Buddhappiya, like the Kaccāyana vutti, repeats alameva.

Katvā kammaṃ agacchi, gacchati, gacchissatīti vā atthe –

In the sense “having done the work, he went, goes or will go” —

---

640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā (Optionally tuna, tvāna, tvā for the earlier action of one and the same agent) apavada

Kaccāyana

§564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvāOptionally `tuna`, `tvāna`, `tvā` for the earlier action of one and the same agent

Analysis

With the absolutive the second half of the section begins. Kaccāyana’s §564 follows §563, and Buddhappiya keeps the order, introducing the rule with the same three-times analysis he used for the infinitive (katvā kammaṃ agacchi, gacchati, gacchissati): the absolutive too is tekālika. What he changes is what follows. Kaccāyana gives the suffixes here and their shapes far away, in his fifth section — ya (§597), racca (§598), svāna/svā (§599), mma, yha, jja, bbha, ddhā (§600) and the augment y (§606); Buddhappiya sets those five rules directly after this one as 641 (§597): Sabbehi tunādīnaṃ yo to 645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca, so that the whole absolutive is read in one place, and derives kātuna by 637 (§595): Tavetunādīsu kā and katvā, katvāna by 632 (§587): Rakāro ca.

His gloss defines both terms — pubbakālo ti pubbakriyā, “the earlier time means the earlier action”, and eko kattā yesaṃ te ekakattukā — and turns the sutta’s genitive into a rule about the root: “among roots that have one and the same agent, after the root that stands in the earlier time”. Then three remarks that the Kaccāyana vutti lacks: the suffixes denote the agent only, both because they are kita (563 (§624): Kattari kita) and because the sutta says ekakattukānaṃ; the si after them is elided because they are particles (as at 637); and, for the sentence-type apatvāna nadiṃ pabbato, atikkamma pabbataṃ nadī — “the mountain [stands] not having reached the river, the river having passed the mountain” — where no finite verb of the same agent is expressed, the single agent and the earlier time are understood from the connection with a supplied bhavati. The two kimatthaṃ questions are his own counter-examples: paṭhati, pacati, two actions not ordered in time, and bhutte devadatte yaññadatto vajati, two agents, where the earlier action goes into the seventh form (the locative absolute) instead.

The option marker vā he reads as a vavatthitavibhāsā, a restricted option, and states its domain: tunappaccayo katthaciyeva bhavati, “the suffix tuna occurs only in certain places” — kātuna, akātuna (and the Tipiṭaka has it in a handful of Vinaya sentences) — so that for most roots tuna is asanta, while between tvāna and tvā the choice stays open (anicca): katvāna beside katvā, sutvāna beside sutvā, and every root in his list has its tvā form. This is the pattern of Boundaries and Domains §3.2: one vā, three domains. The same vā is carried on at the end (‘‘vā’’ti vattate) into 641, where it opens the option between the tvā forms and their ya replacements.

Pubbakālo ti pubbakriyā, eko kattā yesaṃ te ekakattukā, tesaṃ ekakattukānaṃ samānakattukānaṃ dhātūnamantare pubbakāle vattamānadhātumhā tuna tvāna tvā iccete paccayā honti vā.

“Pubbakāla”, “the earlier time”, means the earlier action; those that have one agent are ekakattuka; among those roots that have one agent, that is, the same agent, after the root that stands in the earlier time the suffixes tuna, tvāna and tvā are optionally added.

Vā saddassa vavatthitavibhāsattā tuna ppaccayo katthaciyeva bhavati. Te ca kita saññattā, ‘‘ekakattukāna’’nti vuttattā ca kattariyeva bhavanti. Tune ‘‘tavetunādīsu kā’’ti kā deso, nipātattā silopo. So kātuna kammaṃ gacchati, akātuna puññaṃ kilamissanti sattā.

Because the word vā is a restricted option (vavatthitavibhāsā), the suffix tuna occurs only in certain places. And they, because they are termed kita and because “of [roots] having one agent” is said, denote the agent only. Before tuna, kā [replaces kara] by §595 (637): Tave tunādīsu kā; because [the word] is a particle, si is elided. So kātuna kammaṃ gacchati, “having done the work, he goes”; akātuna puññaṃ kilamissanti sattā, “not having done merit, beings will suffer”.

Examples

lemma	inflected	meaning
🔽(√kara + tuna)	so kātuna kammaṃ gacchati	having done the work, he goes
🔽(na + √kara + tuna)	akātuna puññaṃ kilamissanti sattā	not having done merit, beings will suffer

	kara + tuna	rule
→	(kara→kā) + tuna	§595
→	kātuna + (si)	§221
→	kātuna

In both sentences the one who did or failed to do is the one who goes or will suffer, and the doing comes first. akātuna is na + kātuna with the a of §333 (344): Attaṃ nassa tappurise. The Vinaya has the rare tuna form:

ekekaṃ mūlaṃ kātuna
(1V 1.1.4: Catutthapārājikasikkhāpada)
🚻②⨀(ekeka) 🚻②⨀(mūla) 🔽(√kara + tuna)
each one | root | having made

Tvānatvā su ‘‘rakāro cā’’ti dhātvantalopo, kammaṃ katvāna bhadrakaṃ, dānādīni puññāni katvā saggaṃ gacchati, abhisaṅkharitvā, karitvā. Tathā sibbitvā, jāyitvā, janitvā, dhammaṃ sutvā, sutvāna dhammaṃ modati, suṇitvā, patvā, pāpuṇitvā. Kiṇitvā, jetvā, jinitvā, jitvā. Coretvā, corayitvā, pūjetvā, pūjayitvā. Tathā mettaṃ bhāvetvā, bhāvayitvā, vihāraṃ kāretvā, kārayitvā, kārāpetvā, kārāpayitvā saggaṃ gamissanti iccādi.

Before tvāna and tvā the final of the root is elided by §587 (632): Rakāro ca: kammaṃ katvāna bhadrakaṃ, “having done a good deed”; dānādīni puññāni katvā saggaṃ gacchati, “having done meritorious deeds, giving and the rest, he goes to heaven”; abhisaṅkharitvā, “having prepared”; karitvā, “having done”. Likewise sibbitvā (“having sewn”), jāyitvā or janitvā (“having been born”), dhammaṃ sutvā, “having heard the Dhamma”, sutvāna dhammaṃ modati, “having heard the Dhamma, he rejoices”, suṇitvā, patvā or pāpuṇitvā (“having attained”). Kiṇitvā (“having bought”), jetvā, jinitvā or jitvā (“having conquered”). Coretvā or corayitvā (“having stolen”), pūjetvā or pūjayitvā (“having honoured”). Likewise mettaṃ bhāvetvā or bhāvayitvā, “having developed loving-kindness”, vihāraṃ kāretvā, kārayitvā, kārāpetvā, kārāpayitvā saggaṃ gamissanti, “having had a monastery built, they will go to heaven”; and so on.

Examples

lemma	inflected	meaning
🔽(√kara + tvāna)	kammaṃ katvāna bhadrakaṃ	having done a good deed
🔽(√kara + tvā)	dānādīni puññāni katvā saggaṃ gacchati	having done meritorious deeds, giving and the rest, he goes to heaven
🔽(abhi + saṃ + √kara + tvā)	abhisaṅkharitvā	having prepared
🔽(√kara + tvā)	karitvā	having done
🔽(√sivu + tvā)	sibbitvā	having sewn
🔽(√jana + tvā)	jāyitvā, janitvā	having been born
🔽(√su + tvā)	dhammaṃ sutvā	having heard the Dhamma
🔽(√su + tvāna)	sutvāna dhammaṃ modati	having heard the Dhamma, he rejoices
🔽(√su + tvā)	suṇitvā	having heard
🔽(pa + √apa + tvā)	patvā, pāpuṇitvā	having attained
🔽(√kī + tvā)	kiṇitvā	having bought
🔽(√ji + tvā)	jetvā, jinitvā, jitvā	having conquered
🔽(√cura + ṇe + tvā)	coretvā, corayitvā	having stolen
🔽(√pūja + ṇe + tvā)	pūjetvā, pūjayitvā	having honoured
🔽(√bhū + ṇe + tvā)	mettaṃ bhāvetvā, bhāvayitvā	having developed loving-kindness
🔽(√kara + ṇe + tvā)	vihāraṃ kāretvā, kārayitvā, kārāpetvā, kārāpayitvā saggaṃ gamissanti	having had a monastery built, they will go to heaven

	kara + tvāna	rule
→	ka + (ra) + tvāna	§587
→	katvāna + (si)	§221
→	katvāna

	kara + tvā	rule
→	ka + (ra) + tvā	§587
→	katvā

	kara + tvā	rule
→	kar + (a) + (i) + tvā	§83, §605
→	karitvā

	su + tvāna	rule
→	su + tvāna
→	sutvāna

karitvā and abhisaṅkharitvā keep the r before the augment i by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi; the doublets jāyitvā/janitvā, sutvā/suṇitvā, patvā/pāpuṇitvā, jetvā/jinitvā/jitvā, coretvā/corayitvā are, as with the infinitive at 637, the absolutive on the bare root and on the present stem, the root taking vuddhi before the bare suffix (§485 (434): Aññesu ca: jetvā) and keeping its class sign before the augment. The Saṃyutta has the verse-form sutvāna:

sutvāna dhammaṃ labhatippasādaṃ
(12S1 9.1.10: Sajjhāyasutta)
🔽(√su + tvāna) 🚹②⨀(dhamma) ▶️🤟⨀(labhati) 🚹②⨀(pasāda)
having heard | the Dhamma | he gains | confidence

Pubbakāle ti kimatthaṃ? Paṭhati, pacati. Ekakattukāna nti kiṃ? Bhutte devadatte yaññadatto vajati.

Counter-examples

By saying pubbakāle (in the earlier time) the rule does not apply to two actions that are not ordered in time: paṭhati, pacati, “he reads, he cooks” — two finite verbs, neither before the other.

By saying ekakattukānaṃ (of [roots] having one agent) the rule does not apply when the agents differ: bhutte devadatte yaññadatto vajati, “when Devadatta has eaten, Yaññadatta goes” — the earlier action takes the participle in the seventh form ⑦ with its own agent (the locative absolute), not the absolutive.

lemma	inflected	meaning
▶️🤟⨀(paṭhati) ▶️🤟⨀(pacati)	paṭhati, pacati	he reads, he cooks
🚹⑦⨀(√bhuja + ta) 🚹⑦⨀(devadatta)	bhutte devadatte yaññadatto vajati	when Devadatta has eaten, Yaññadatta goes

‘‘Apatvāna nadiṃ pabbato, atikkamma pabbataṃ nadī’’tiādīsu pana sabbattha ‘‘bhavatī’’ti sambandhato e kakattukatā, pubbakālatā ca gamyate.

But in such [sentences] as apatvāna nadiṃ pabbato, “the mountain [is], not having reached the river”, and atikkamma pabbataṃ nadī, “the river [is], having passed the mountain”, the single agent and the earlier time are everywhere understood from the connection with “bhavati” (“is”) [supplied].

‘‘Vā’’ti vattate.

“Vā” continues [into the next rule].

---

641 (§597): Sabbehi tunādīnaṃ yo (Optionally ya for tuna and the like after any root) apavada

Kaccāyana

§597 (641): Sabbehi tunādīnaṃ yoOptionally `ya` for `tuna` and the like after any root

Analysis

The first of the five replacement rules for the absolutive suffixes, which Kaccāyana states in his fifth section (§597–§600, §606) and Buddhappiya moves to follow the suffixes themselves. It gives the absolutive in -ya: after a vowel the ya is simply added (ohāya, ādāya, viññāya), after a consonant it either takes the augment i (abhivandiya, vandiya) or joins the final as the passive ya of the verb does (vibhajja, uddissa, pavissa). 642 (§606): Dadhantato yo kvaci adds the augment y that gives the jj, jjh stems, and 643–645 the ready-made replacements after particular finals.

Buddhappiya reads sabbehi as sopasaggānupasaggehi, “with or without a prefix”, and calls the replacement yasaddādeso, the word ya. He then derives the forms the Kaccāyana vutti only lists, and more: abhivandiya with the augment i; abhibhuyya with the doubling of y and the shortening of ū (dvittarassattāni); nissāya with the ā for i of si by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; vibhajja with the ya taking the shape of the preceding consonant (pubbarūpa) by §444 (511): Tathā kattari ca, which extends §443 (449): Pubbarūpañca to the active; ādāya beside ādiyitvā, whose stem ādiya has the class sign of §447 (510): Divādito yo and the i for ā of §517; and he pairs every ya form with its tvā form — abhivanditvā, nissitvā, vibhajitvā, uddisitvā, upanetvā, ohitvā, jahitvā, hitvā, bhotvā, vicinitvā, ñatvā — so that the reader sees both branches of the option. The last line carries yathāgamaṃ (from 547 (§605): Yathāgamamikāro) and tunādīsu into 642.

The option marker is the vā carried from 640. Buddhappiya writes yasaddādeso hoti vā and lets the pairs speak: each root has its ya absolutive beside its tvā absolutive, and both are good Pāli — an open option (vikappa, Boundaries and Domains §3.1) within the restricted vā of 640, whose restriction bore on tuna alone.

Sabbehi sopasaggānupasaggehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ ya saddādeso hoti vā. Vanda abhivandane abhi pubbo, tvā paccayassa yo, ikārāgamo ca, abhivandiya bhāsissaṃ, abhivanditvā, vandiya, vanditvā. Tathā abhibhuyya, dvittarassattāni, abhibhavitvā, abhibhotvā.

After all roots, with or without a prefix, the suffixes tuna and the like that follow are optionally replaced by the word ya. vanda in the sense of saluting, with the prefix abhi: ya for the suffix tvā, and the augment i — abhivandiya bhāsissaṃ, “having saluted, I shall speak”; abhivanditvā; vandiya, vanditvā. Likewise abhibhuyya, “having overcome”, with doubling and shortening; abhibhavitvā, abhibhotvā.

Examples

lemma	inflected	meaning
🔽(abhi + √vanda + ya)	abhivandiya bhāsissaṃ	having saluted, I shall speak
🔽(abhi + √vanda + tvā)	abhivanditvā	having saluted
🔽(√vanda + ya)	vandiya	having saluted
🔽(√vanda + tvā)	vanditvā	having saluted
🔽(abhi + √bhū + ya)	abhibhuyya	having overcome
🔽(abhi + √bhū + tvā)	abhibhavitvā, abhibhotvā	having overcome

	abhi + vanda + tvā	rule
→	abhi + vand + (a) + (tvā→ya)	§83, §597
→	abhi + vand + (i) + ya	§605
→	abhivandiya + (si)	§221
→	abhivandiya

	abhi + bhū + tvā	rule
→	abhi + bhū + (tvā→ya)	§597
→	abhi + bh + (ū→u) + (y→yy) + a	§517
→	abhibhuyya

abhibhavitvā has the ava of §513 (435): O ava sare after vuddhi and the augment i; abhibhotvā the vuddhi alone.

Si sevāyaṃ, ‘‘kvaci dhātū’’tiādinā i kārassa ā ttaṃ, nissāya, nissitvā.

si in the sense of resorting to: the i becomes ā by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — nissāya, “having relied on”; nissitvā.

Bhaja sevāyaṃ, ‘‘tathā kattari cā’’ti pubbarūpattaṃ, vibhajja, vibhajiya, vibhajitvā.

bhaja in the sense of resorting to: [the ya] takes the form of the preceding [consonant] by §444 (511): Tathā kattari ca — vibhajja, “having divided”; vibhajiya, vibhajitvā.

Disa atisajjane, uddissa, uddisiya, uddisitvā. Pavissa, pavisiya, pavisitvā.

disa in the sense of assigning: uddissa, “having assigned; on account of”; uddisiya, uddisitvā. Pavissa, “having entered”; pavisiya, pavisitvā.

Examples

lemma	inflected	meaning
🔽(ni + √si + ya)	nissāya	having relied on, depending on
🔽(ni + √si + tvā)	nissitvā	having relied on
🔽(vi + √bhaja + ya)	vibhajja	having divided
🔽(vi + √bhaja + ya)	vibhajiya	having divided
🔽(vi + √bhaja + tvā)	vibhajitvā	having divided
🔽(u + √disa + ya)	uddissa	having assigned; on account of
🔽(u + √disa + ya)	uddisiya	having assigned
🔽(u + √disa + tvā)	uddisitvā	having assigned
🔽(pa + √visa + ya)	pavissa	having entered
🔽(pa + √visa + ya)	pavisiya	having entered
🔽(pa + √visa + tvā)	pavisitvā	having entered

	ni + si + tvā	rule
→	ni + s + (i→ā) + (tvā→ya)	§517, §597
→	ni + (s→ss) + āya	§28
→	nissāya

	vi + bhaja + tvā	rule
→	vi + bhaj + (a) + (tvā→ya)	§83, §597
→	vi + bha + (j + y→jj) + a	§443, §444
→	vibhajja

	ud + disa + tvā	rule
→	ud + dis + (a) + (tvā→ya)	§83, §597
→	ud + di + (s + y→ss) + a	§443, §444
→	uddissa

After a consonant the ya either takes the form of that consonant — jj, ss — or, with the augment i, stands as iya (vibhajiya, uddisiya); the s of si is doubled after the prefix by §28 (40): Para dvebhāvo ṭhāne.

Nī pāpuṇane, upanīya, upanetvā. Atiseyya, atisayitvā. Ohāya, ohitvā, jahitvā, hitvā. Ādāya, ādiyitvā, ‘‘divādito yo’’ti ya ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantassi kāro ca, datvā, datvāna. Pidhāya, pidahitvā. Bhuñjiya, bhuñjitvā, bhotvā. Viceyya, vicinitvā. Viññāya, vijānitvā, ñatvā.

nī in the sense of bringing: upanīya, “having brought up”; upanetvā. Atiseyya, “having surpassed”; atisayitvā. Ohāya, “having left”; ohitvā, jahitvā, hitvā. Ādāya, “having taken”; ādiyitvā — [with] the suffix ya by §447 (510): Divādito yo and i for the final of the root by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; datvā, datvāna. Pidhāya, “having closed”; pidahitvā. Bhuñjiya, “having eaten”; bhuñjitvā, bhotvā. Viceyya, “having examined”; vicinitvā. Viññāya, “having understood”; vijānitvā, ñatvā.

Examples

lemma	inflected	meaning
🔽(upa + √nī + ya)	upanīya	having brought up
🔽(upa + √nī + tvā)	upanetvā	having brought up
🔽(ati + √sī + ya)	atiseyya	having surpassed
🔽(ati + √sī + tvā)	atisayitvā	having surpassed
🔽(ava + √hā + ya)	ohāya	having left
🔽(ava + √hā + tvā)	ohitvā	having left
🔽(√hā + tvā)	jahitvā, hitvā	having abandoned
🔽(ā + √dā + ya)	ādāya	having taken
🔽(ā + √dā + tvā)	ādiyitvā	having taken
🔽(√dā + tvā)	datvā, datvāna	having given
🔽(api + √dhā + ya)	pidhāya	having closed
🔽(api + √dhā + tvā)	pidahitvā	having closed
🔽(√bhuja + ya)	bhuñjiya	having eaten
🔽(√bhuja + tvā)	bhuñjitvā, bhotvā	having eaten
🔽(vi + √ci + ya)	viceyya	having examined
🔽(vi + √ci + tvā)	vicinitvā	having examined
🔽(vi + √ñā + ya)	viññāya	having understood
🔽(vi + √ñā + tvā)	vijānitvā, ñatvā	having understood, having known

	ā + dā + tvā	rule
→	ā + dā + (tvā→ya)	§597
→	ādāya

	ā + dā + tvā	rule
→	ā + dā + (ya) + tvā	§447
→	ā + d + (ā→i) + ya + (i) + tvā	§517, §605
→	ādiyitvā

	vi + ci + tvā	rule
→	vi + c + (i→e) + (tvā→ya)	§485, §597
→	vi + ce + (y→yy) + a	§28
→	viceyya

After a root in a vowel the ya is added as it stands (ohāya, ādāya, pidhāya, viññāya); atiseyya and viceyya take vuddhi and double the y; upanīya keeps the long ī. In the tvā forms ohitvā, jahitvā, hitvā the ā of hā is shortened to i by §517, and jahitvā, vijānitvā, vicinitvā are built on the present stems of the juhotyādi, kī and kī classes (jahāti, vijānāti, vicināti); bhotvā has vuddhi and the loss of the j of bhuja by §578 (560): Bhujādīnamanto no dvi ca; ñatvā shortens ñā before the conjunct.

‘‘Yathāgamaṃ, tunādīsū’’ti ca vattate.

“Yathāgamaṃ” (“as the tradition has it”, from 547 (§605): Yathāgamamikāro) and “tunādīsu” (“before tuna and the like”) continue [into the next rule].

---

642 (§606): Dadhantato yo kvaci (Sometimes the augment y after a root ending in d or dh, before tuna and the like) apavada

Kaccāyana

§606 (642): Dadhantato yo kvaciSometimes the augment `y` after a root ending in `d` or `dh`, before `tuna` and the like

Analysis

In Kaccāyana this rule closes the fourth section, right after §605 (547): Yathāgamamikāro, whose yathāgamaṃ it borrows; Buddhappiya, who took §605 early as 547 (§605): Yathāgamamikāro, places it among the absolutive rules, between the ya replacement of 641 and the racca of 643, because its work is to give the tvā absolutive the stem of the present: uppajjitvā, bujjhitvā, built on uppajja-, bujjha-, beside the uppajja of 645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca that replaces the suffix outright. yathāgamaṃ and tunādīsu are the two words 641 handed on.

His gloss explains the mechanism the Kaccāyana vutti leaves implicit — yavato dakārassa jakāro, “the d with the y becomes j”, and for budha “the y together with the final of the root becomes a c-group letter” by §444 (511): Tathā kattari ca, which carries §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa into the active — and adds the words samāpajjitvā, bhijjitvā, chijjitvā, bujjhiya, virajjhiya, virajjhitvā, rundhiya, rundhitvā; the last two, from rudha, show the dh root with its niggahīta class sign and no y at all. He closes by naming the two governing words for the rules that follow, tunādīnaṃ and vā.

The marker is kvaci, which for Buddhappiya as for Vimalabuddhi marks an exception (Boundaries and Domains §4.1–4.2): the augment comes where the tradition has it (yathāgamaṃ) — uppajjitvā, bujjhitvā, samāpajjitvā — and is not to be inserted after every d and dh; rundhitvā beside bujjhitvā, and the Kaccāyana vutti’s uppādetvā, mark the limit. Where the y is not inserted the general vā of 640–641 still gives uppajja, chijja (645) and the plain tvā forms.

Da kāradha kārantehi dhātūhi yathāgamaṃ ya kārāgamo hoti kvaci tunā dīsu paccayesu. Ya vato da kārassa ja kāro, samāpajjitvā, uppajjitvā, bhijjitvā, chijjitvā gato. Budha avagamane, ‘‘tathā kattari cā’’ti sadhātvantassa²² ya kārassa ca vaggo, bujjhiya, bujjhitvā. Virajjhiya, virajjhitvā. Rundhiya, rundhitvā.

After roots ending in d and dh, as the tradition has it, the augment y is sometimes added before the suffixes tuna and the like. The d that has the y becomes j: samāpajjitvā, “having attained”; uppajjitvā, “having arisen”; bhijjitvā, “having broken”; chijjitvā gato, “having been cut, it is gone”. budha in the sense of understanding: the y together with the final of the root becomes a c-group letter by §444 (511): Tathā kattari ca — bujjhiya, bujjhitvā, “having understood”. Virajjhiya, virajjhitvā, “having failed”. Rundhiya, rundhitvā, “having obstructed”.

Examples

lemma	inflected	meaning
🔽(saṃ + ā + √pada + tvā)	samāpajjitvā	having attained
🔽(u + √pada + tvā)	uppajjitvā	having arisen
🔽(√bhida + tvā)	bhijjitvā	having broken
🔽(√chida + tvā)	chijjitvā gato	having been cut, it is gone
🔽(√budha + ya)	bujjhiya	having understood
🔽(√budha + tvā)	bujjhitvā	having understood
🔽(vi + √radha + ya)	virajjhiya	having failed
🔽(vi + √radha + tvā)	virajjhitvā	having failed
🔽(√rudha + ya)	rundhiya	having obstructed
🔽(√rudha + tvā)	rundhitvā	having obstructed

	ud + pada + tvā	rule
→	ud + pad + (a) + (y) + tvā	§83, §606
→	ud + pa + (d + y→jj) + tvā	§441, §444
→	u + (d→p) + pajj + (i) + tvā	§605
→	uppajjitvā

	budha + tvā	rule
→	budh + (a) + (y) + tvā	§83, §606
→	bu + (dh + y→jjh) + (i) + tvā	§441, §444, §605
→	bujjhitvā

	rudha + tvā	rule
→	ru + (ṃ) + dh + (a) + tvā	§446, §83
→	ru + (ṃ→n) + dh + (i) + tvā	§31, §605
→	rundhitvā

bujjhiya and rundhiya are the ya absolutives of 641 on the same stems. In rundhiya, rundhitvā no y is inserted: rudha keeps the niggahīta of its class, §446 (509): Rudhādito niggahitapubbañca, before the augment i — the kvaci of the rule.

‘‘Tunādīna’’nti adhikāro, ‘‘vā’’ti ca.

“Tunādīnaṃ” (“of tuna and the like”) is the governing word [for the rules that follow], and so is “vā”.

---

643 (§598): Canantehi raccaṃ (Optionally racca for tuna and the like after roots ending in c and n) apavada

Kaccāyana

§598 (643): Canantehi raccaṃOptionally `racca` for `tuna` and the like after roots ending in `c` and `n`

Analysis

The second replacement rule of Kaccāyana’s fifth section (§598, right after §597) keeps its neighbour here too, with 642 (§606): Dadhantato yo kvaci set between them. racca is the -ya absolutive in the shape that a c or n final takes before y (cc), prescribed as a ready-made replacement; its r is a marker that elides the final of the root by 558 (§539): Ramhi ranto rādi no — Buddhappiya’s rādilopo.

Where the Kaccāyana vutti gives three words and one counter-example, Buddhappiya gives each root with its meaning, pairs every racca form with the forms that stand beside it — vivicca with viviccitvā, pacca with pacciya, paccitvā, āhacca with āhantvā — and explains those alternatives: viviccitvā, pacciya, paccitvā have the augment y of 642 extended by a yogavibhāga of “yo kvaci” to a c final. He then splits this rule too: read alone, raccaṃ gives the replacement after other roots (aññasmāpi) — the root i, “to go” (paṭicca, avecca, upecca, the everyday absolutives of paṭi + i, ava + i, upa + i), and kara (sakkacca, adhikicca), which the Kaccāyana page notes from him. His counter-example replaces the vutti’s hantvā: avamañña, avamaññitvā, mantvā from mana, whose n + y becomes ññ (nyassa ñakāro).

The option marker vā he labels outright: vavatthitavibhāsatthoyaṃ vāsaddo, “this word vā has the sense of a restricted option” (Boundaries and Domains §2.3, §3.2). Its domains, as his examples set them, are three: for vica, paca, muca and hana, roots that end in c or n, the replacement holds beside the other absolutives (anicca); for mana, though it ends in n, it does not hold at all (asanta: avamañña, mantvā, never *maracca); and by the yogavibhāga it reaches i and kara, which the sutta’s condition does not name.

Ca kārana kārantehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ raccā deso hoti vā, ‘‘racca’’nti yogavibhāgena aññasmāpi, vavatthitavibhāsatthoyaṃ vā saddo, rā dilopo. Vica vivecane vi pubbo, vivicca, viviccitvā, ‘‘yo kvacī’’ti yogavibhāgena ya kārāgamo.

After roots ending in c and n, the suffixes tuna and the like that follow are optionally replaced by racca; by splitting the rule as “raccaṃ”, after other [roots] as well. This word vā has the sense of a restricted option (vavatthitavibhāsā). The elision [of the final of the root] together with the r [follows], by §539 (558): Ramhi ranto rādino. vica in the sense of separating, with the prefix vi: vivicca, “having become secluded”; viviccitvā — [with] the augment y by splitting §606 (642): Dadhantato yo kvaci as “yo kvaci”.

Examples

lemma	inflected	meaning
🔽(vi + √vica + racca)	vivicca	having become secluded, secluded from
🔽(vi + √vica + tvā)	viviccitvā	having become secluded

	vi + vica + tvā	rule
→	vi + vic + (a) + (tvā→racca)	§83, §598
→	vi + vi + (c + r)acca	§539
→	vivicca + (si)	§221
→	vivicca

	vi + vica + tvā	rule
→	vi + vic + (a) + (y) + tvā	§83, §606
→	vi + vi + (c + y→cc) + (i) + tvā	§441, §444, §605
→	viviccitvā

vivicceva kāmehi vivicca akusalehi dhammehi
(1V Veranjakanda: Verañjakaṇḍa)
🔽(vi + √vica + racca) 🔼(eva) 🚹③⨂(kāma) 🔽(vi + √vica + racca) 🚹③⨂(akusala) 🚹③⨂(dhamma)
secluded | quite | from sensual pleasures | secluded | from unwholesome | states

Paca²³ pāke, pacca, pacciya, paccitvā. Vimucca, vimuccitvā.

paca in the sense of cooking: pacca, “having cooked”; pacciya, paccitvā. Vimucca, “having been released”; vimuccitvā.

Hana hiṃsāgatīsu, āhacca, upahacca, āhantvā, upahantvā.

hana in the senses of striking and going: āhacca, “having struck against, having reached”; upahacca, “having injured”; āhantvā, upahantvā.

Examples

lemma	inflected	meaning
🔽(√paca + racca)	pacca	having cooked
🔽(√paca + ya)	pacciya	having cooked
🔽(√paca + tvā)	paccitvā	having cooked
🔽(vi + √muca + racca)	vimucca	having been released
🔽(vi + √muca + tvā)	vimuccitvā	having been released
🔽(ā + √hana + racca)	āhacca	having struck against, having reached
🔽(upa + √hana + racca)	upahacca	having injured
🔽(ā + √hana + tvā)	āhantvā	having struck
🔽(upa + √hana + tvā)	upahantvā	having injured

	ā + hana + tvā	rule
→	ā + han + (a) + (tvā→racca)	§83, §598
→	ā + ha + (n + r)acca	§539
→	āhacca

	ā + hana + tvā	rule
→	ā + ha + (n) + tvā	§596
→	āhantvā

pacciya and paccitvā, like viviccitvā, have the augment y joined to the c; āhantvā, upahantvā keep the n of hana before the t by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na.

aṭṭhimiñjaṃ āhacca tiṭṭhati
(3V 1.41: Rāhulavatthu)
🚺②⨀(aṭṭhimiñjā) 🔽(ā + √hana + racca) ▶️🤟⨀(tiṭṭhati)
the marrow | having reached | it stops

Vā ti kiṃ? Avamañña, avamaññitvā, mantvā, nya ssaña kāro.

Counter-example

By saying vā (optionally) the replacement is not made after every root in n: mana, “to think”, gives avamañña, “having despised”, avamaññitvā, and mantvā, “having thought” — never a racca form. In avamañña the ya of 641 joins the final: the ny becomes ñ (nyassa ñakāro, by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and §444 (511): Tathā kattari ca); mantvā has the n of §596.

lemma	inflected	meaning
🔽(ava + √mana + ya)	avamañña	having despised
🔽(ava + √mana + tvā)	avamaññitvā	having despised
🔽(√mana + tvā)	mantvā	having thought

	ava + mana + tvā	rule
→	ava + man + (a) + (tvā→ya)	§83, §597
→	ava + ma + (n + y→ññ) + a	§441, §444
→	avamañña

I gatimhi, yogavibhāgena raccā deso, paṭicca, avecca, upecca upetvā. Kara karaṇe, sakkacca, adhikicca, i kārāgamo, kariya.

i in the sense of going: by splitting the rule, the replacement racca — paṭicca, “depending on”; avecca, “having understood”; upecca, “having approached”; upetvā. kara in the sense of doing: sakkacca, “having done with care, respectfully”; adhikicca, “concerning”; with the augment i, kariya, “having done”.

Examples

lemma	inflected	meaning
🔽(paṭi + √i + racca)	paṭicca	depending on, because of
🔽(ava + √i + racca)	avecca	having understood, with full understanding
🔽(upa + √i + racca)	upecca	having approached
🔽(upa + √i + tvā)	upetvā	having approached
🔽(saṃ + √kara + racca)	sakkacca	with care, respectfully
🔽(adhi + √kara + racca)	adhikicca	concerning, with reference to
🔽(√kara + ya)	kariya	having done

	paṭi + i + tvā	rule
→	paṭi + i + (tvā→racca)	§598
→	paṭi + i + (r)acca	§539
→	paṭi + i + (a)cca	§13
→	paṭicca

	saṃ + kara + tvā	rule
→	saṃ + ka + (ra + r)acca	§598, §539
→	sa + (ṃ→k) + kacca	§31
→	sakkacca

After the vowel root i only the marker r is elided and the a of the suffix drops before the root vowel by §13 (15): Vā paro asarūpā; in avecca and upecca the prefix vowel and the root run together as e. adhikicca has i for the a of kara by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; kariya is the ya absolutive of 641 with the augment i and the r kept by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi.

sakkacca taṃ paṭiggahetvā
(3V 6.11: Yāgumadhugoḷakānujānana)
🔽(saṃ + √kara + racca) 🚻②⨀(ta) 🔽(paṭi + √gaha + tvā)
respectfully | it | having accepted

Disa pekkhaṇe –

disa in the sense of seeing —

---

644 (§599): Disā svānasvāntalopo ca (svāna, svā for tuna and the like after disa, and the final is elided) apavada

Kaccāyana

§599 (644): Disā svāna svāntalopo ca`svāna`, `svā` for `tuna` and the like after `disa`, and the final is elided

Analysis

Kaccāyana’s §599 follows §598 and Buddhappiya keeps the pair together, the lead-in disa pekkhaṇe at the end of 643 already naming the root. The rule gives the absolutive of seeing in the root’s own shape, disvā, disvāna, with the final s of disa elided (antalopa), and hands anta and antalopa on to 645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca, which needs the elision again.

The Kaccāyana vutti says svānasvādesā honti, antalopo ca and stops: on the Kaccāyana page the rule is read as having no option, since the vā of the neighbouring rules is not restated there. Buddhappiya reads it otherwise. He writes honti vā, taking the vā that he declared a governing word at the end of 642 (‘‘vā’’ti ca) to reach this rule, and he asks vāti kiṃ? — answering with the other absolutives of the same root: daṭṭhā, and the infinitive daṭṭhuṃ, which take the raṭṭhā, raṭṭhuṃ of 625 (§572): Sāsadisato tassa riṭṭho ca, and passiya, passituna, passitvā, built on the passa that §471 (483): Disassa passa dissa dakkhā vā puts for disa. For him, then, the sutta’s two shapes are one branch of an option whose other branches are the forms of disa under other rules. His two example sentences are the canon’s: disvānassa etadahosi is the Vinaya’s narrative formula, cakkhunā rūpaṃ disvā the formula of sense restraint.

The vā is an open option in Ruiz-Falqués’ terms (Boundaries and Domains §3.1): Buddhappiya does not call it restricted, and the forms he sets against disvā are all good Pāli.

Disa iccetāya dhātuyā paresaṃ tunā dīnaṃ paccayānaṃ svāna svā iccādesā honti vā, dhātvantassa lopo ca. Disvānassa etadahosi, cakkhunā rūpaṃ disvā.

After the root disa, the suffixes tuna and the like that follow are optionally replaced by svāna and svā, and the final of the root is elided. Disvānassa etadahosi, “having seen, this occurred to him”; cakkhunā rūpaṃ disvā, “having seen a form with the eye”.

Examples

lemma	inflected	meaning
🔽(√disa + svāna)	disvānassa etadahosi	having seen, this occurred to him
🔽(√disa + svā)	cakkhunā rūpaṃ disvā	having seen a form with the eye

	disa + tvāna	rule
→	dis + (a) + (tvāna→svāna)	§83, §599
→	di + (s) + svāna	§599
→	disvāna + (si)	§221
→	disvāna

	disa + tvā	rule
→	dis + (a) + (tvā→svā)	§83, §599
→	di + (s) + svā	§599
→	disvā

In disvānassa the a of assa is elided after the absolutive by §12 (13): Sarā sare lopaṃ.

disvānassa etadahosi
(1V 1.1.1.1: Sudinnabhāṇavāra)
🔽(√disa + svāna) ⚧️⑥⨀(ta) 🚻①⨀(eta) ⏮🤟⨀(hoti)
having seen | to him | this | occurred

cakkhunā rūpaṃ disvā
(6D 2.4.3.2.1: Indriyasaṃvara)
🚻③⨀(cakkhu) 🚻②⨀(rūpa) 🔽(√disa + svā)
with the eye | a form | having seen

Vā ti kiṃ? Nekkhammaṃ daṭṭhuṃ, daṭṭhā. Passiya, passituna, passitvā.

Counter-examples

By saying vā (optionally) the other forms of the root remain: nekkhammaṃ daṭṭhuṃ, “to see renunciation”, and daṭṭhā, “having seen”, with the raṭṭhuṃ, raṭṭhā that §572 (625): Sāsa disato tassa riṭṭho ca gives the kicca and the tuṃ, tvā suffixes after disa; and passiya, passituna, passitvā, the ya, tuna and tvā absolutives on the passa of §471 (483): Disassa passa dissa dakkhā vā.

lemma	inflected	meaning
🔼(√disa + tuṃ)	nekkhammaṃ daṭṭhuṃ	to see renunciation
🔽(√disa + tvā)	daṭṭhā	having seen
🔽(√disa + ya)	passiya	having seen
🔽(√disa + tuna)	passituna	having seen
🔽(√disa + tvā)	passitvā	having seen

	disa + tvā	rule
→	dis + (a) + (tvā→raṭṭhā)	§83, §572
→	da + (s + r)ṭṭhā	§539
→	daṭṭhā

The i of disa becomes a before the raṭṭha replacements, as in daṭṭhabbaṃ at 625. The verse the Tipiṭaka has reads daṭṭhu, the absolutive with its final shortened:

nekkhammaṃ daṭṭhu khemato
(16A5 2.1.7: Abhiṇhapaccavekkhitabbaṭhānasutta)
🚻②⨀(nekkhamma) 🔽(√disa + tvā) 🔼(khemato)
renunciation | having seen | as safety

Anta ggahaṇaṃ antalopa ggahaṇañcānuvattate.

The word anta (“final”) and the word antalopa (“elision of the final”) continue [into the next rule].

---

645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca (Optionally mma, yha, jja, bbha, ddhā for tuna and the like after roots ending in m, h, d, bh, and the final is elided) apavada

Kaccāyana

§600 (645): Ma ha da bhehi mma yha jja bbha ddhā caOptionally `mma`, `yha`, `jja`, `bbha`, `ddhā` for `tuna` and the like after roots ending in `m`, `h`, `d`, `bh`, and the final is elided

Analysis

The last of the absolutive rules, Kaccāyana’s §600, follows §599 as it does in the Kaccāyana, taking antalopa from it; with it Buddhappiya closes the section. The five replacements are the -ya absolutive in the shapes the four finals give it — m + y as mm, h + y reversed as yh, d + y as jj, bh + y as bbh — with ddhā, the absolutive with the consonant of the past participle (āraddho, laddho), added for the bh roots.

Buddhappiya reads the sutta’s order as a matching order (yathākkamaṃ) and works through the finals one by one, giving each root with its meaning and each replaced form beside the form with the augment i: āgamma/āgantvā, okkamma/okkamitvā, nikkhamma/nikkhamitvā, abhiramma/abhiramitvā; paggayha/paggaṇhitvā/paggahetvā, sammuyha/sammuyhitvā, āruyha/āruhitvā, ogayha/ogahetvā; uppajja/uppajjitvā, pamajja/pamajjitvā, upasampajja/upasampajjitvā, and for chidi the full set acchijja, chijja, chijjitvā, chindiya, chinditvā, chetvā; ārabbha/āraddhā/ārabhitvā, upalabbha/upaladdhā/paṭilabhitvā. Two remarks are his: sammuyhitvā owes its yh to the augment y (yakārāgamo, the y of 642 transposed with the h by §488 (481): Ha vipariyayo lo vā), and āgantvā, with the n of 551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na, is the alternative to āgamma where the Kaccāyana vutti had given āgamitvā.

The vā continues from 642 and Buddhappiya writes honti vā; he gives it no label, and every replaced form has its i-form beside it, so the option is open (vikappa, Boundaries and Domains §3.1). The ca he glosses as the vutti does, dhātvantalopo ca: it joins the elision of the root’s final to the replacement, and is not an option marker.

Ma ha da bha iccevamantehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ yathākkamaṃ mma yha jja bbha ddhā iccete ādesā honti vā, dhātvantalopo ca. Ma kārantehi tāva āgamma, āgantvā. Kamu padavikkhepe, okkamma, okkamitvā, nikkhamma, nikkhamitvā, abhiramma, abhiramitvā.

After roots ending in m, h, d and bh, the suffixes tuna and the like that follow are optionally replaced, in that order, by mma, yha, jja, bbha and ddhā, and the final of the root is elided. After the roots in m first: āgamma, “having come to; owing to”; āgantvā. kamu in the sense of stepping: okkamma, “having stepped aside”; okkamitvā; nikkhamma, “having gone forth”; nikkhamitvā; abhiramma, “having delighted”; abhiramitvā.

Examples

lemma	inflected	meaning
🔽(ā + √gamu + mma)	āgamma	having come to; owing to
🔽(ā + √gamu + tvā)	āgantvā	having come
🔽(ava + √kamu + mma)	okkamma	having stepped aside
🔽(ava + √kamu + tvā)	okkamitvā	having stepped aside
🔽(ni + √kamu + mma)	nikkhamma	having gone forth
🔽(ni + √kamu + tvā)	nikkhamitvā	having gone forth
🔽(abhi + √ramu + mma)	abhiramma	having delighted
🔽(abhi + √ramu + tvā)	abhiramitvā	having delighted

	ā + gamu + tvā	rule
→	ā + gam + (tvā→mma)	§600
→	ā + ga + (m) + mma	§600
→	āgamma + (si)	§221
→	āgamma

	ā + gamu + tvā	rule
→	ā + ga + (m→n) + tvā	§596
→	āgantvā

	ava + kamu + tvā	rule
→	o + kam + (i) + tvā	§605
→	o + (k→kk) + amitvā	§28
→	okkamitvā

o is the prefix ava in the shape it takes before a consonant, and the consonant after o, ni and abhi is doubled by §28 (40): Para dvebhāvo ṭhāne (okkamma, nikkhamma with kh for k); in the i forms the m is kept before the augment by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi.

Ha kārantehi paggayha, paggaṇhitvā, paggahetvā. Muha vecitte, sammuyha, sammuyhitvā, ya kārāgamo, āruyha, āruhitvā, ogayha, ogahetvā.

After the roots in h: paggayha, “having taken up”; paggaṇhitvā, paggahetvā. muha in the sense of confusion: sammuyha, “having become confused”; sammuyhitvā — [with] the augment y; āruyha, “having climbed”; āruhitvā; ogayha, “having plunged into”; ogahetvā.

Examples

lemma	inflected	meaning
🔽(pa + √gaha + yha)	paggayha	having taken up
🔽(pa + √gaha + tvā)	paggaṇhitvā, paggahetvā	having taken up
🔽(saṃ + √muha + yha)	sammuyha	having become confused
🔽(saṃ + √muha + tvā)	sammuyhitvā	having become confused
🔽(ā + √ruha + yha)	āruyha	having climbed
🔽(ā + √ruha + tvā)	āruhitvā	having climbed
🔽(ava + √gāha + yha)	ogayha	having plunged into
🔽(ava + √gāha + tvā)	ogahetvā	having plunged into

	pa + gaha + tvā	rule
→	pa + gah + (a) + (tvā→yha)	§83, §600
→	pa + ga + (h) + yha	§600
→	pa + (g→gg) + ayha	§28
→	paggayha

	saṃ + muha + tvā	rule
→	saṃ + muh + (a) + (y) + tvā	§83, §606
→	saṃ + mu + (h + y→yh) + (i) + tvā	§488, §605
→	sa + (ṃ→m) + muyhitvā	§31
→	sammuyhitvā

paggaṇhitvā has the class sign ṇhā of §450 (517): Gahādito ppa ṇhā, paggahetvā and ogahetvā the augment i made e by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, as in gahetabbo at 550; in sammuyhitvā the augment y of 642 changes places with the h by §488 (481): Ha vipariyayo lo vā.

Da kārantehi uppajja, uppajjitvā, pamajja, pamajjitvā, upasampajja, upasampajjitvā. Chidi dvidhākaraṇe, acchijja, chijja, chijjitvā, chindiya, chinditvā, chetvā.

After the roots in d: uppajja, “having arisen”; uppajjitvā; pamajja, “having been negligent”; pamajjitvā; upasampajja, “having attained”; upasampajjitvā. chidi in the sense of cutting in two: acchijja, chijja, “having cut”; chijjitvā, chindiya, chinditvā, chetvā.

Examples

lemma	inflected	meaning
🔽(u + √pada + jja)	uppajja	having arisen
🔽(u + √pada + tvā)	uppajjitvā	having arisen
🔽(pa + √mada + jja)	pamajja	having been negligent
🔽(pa + √mada + tvā)	pamajjitvā	having been negligent
🔽(upa + saṃ + √pada + jja)	upasampajja	having attained
🔽(upa + saṃ + √pada + tvā)	upasampajjitvā	having attained
🔽(ā + √chida + jja)	acchijja	having cut off
🔽(√chida + jja)	chijja	having cut
🔽(√chida + tvā)	chijjitvā	having cut
🔽(√chida + ya)	chindiya	having cut
🔽(√chida + tvā)	chinditvā, chetvā	having cut

	ud + pada + tvā	rule
→	ud + pad + (a) + (tvā→jja)	§83, §600
→	ud + pa + (d) + jja	§600
→	u + (d→p) + pajja
→	uppajja

	chida + tvā	rule
→	chid + (a) + (tvā→jja)	§83, §600
→	chi + (d) + jja	§600
→	chijja

The d of the prefix ud takes the shape of the p that follows it. chijjitvā and uppajjitvā have the augment y of 642; chindiya and chinditvā the niggahīta class sign of §446 (509): Rudhādito niggahitapubbañca; chetvā the vuddhi of §485 (434): Aññesu ca with the d lost before tvā.

Bha kārantehi rabha rābhasse, ārabbha kathesi, āraddhā, ārabhitvā. Labha lābhe, upalabbha, upaladdhā, saddhaṃ paṭilabhitvā puññāni karonti iccādi.

After the roots in bh: rabha in the sense of eagerness — ārabbha kathesi, “he spoke with reference to”; āraddhā, “having begun”; ārabhitvā. labha in the sense of obtaining: upalabbha, “having found”; upaladdhā; saddhaṃ paṭilabhitvā puññāni karonti, “having gained faith, they do meritorious deeds”; and so on.

Examples

lemma	inflected	meaning
🔽(ā + √rabha + bbha)	ārabbha kathesi	he spoke with reference to
🔽(ā + √rabha + ddhā)	āraddhā	having begun
🔽(ā + √rabha + tvā)	ārabhitvā	having begun
🔽(upa + √labha + bbha)	upalabbha	having found
🔽(upa + √labha + ddhā)	upaladdhā	having obtained
🔽(paṭi + √labha + tvā)	saddhaṃ paṭilabhitvā puññāni karonti	having gained faith, they do meritorious deeds

	ā + rabha + tvā	rule
→	ā + rabh + (a) + (tvā→bbha)	§83, §600
→	ā + ra + (bh) + bbha	§600
→	ārabbha

	ā + rabha + tvā	rule
→	ā + rabh + (a) + (tvā→ddhā)	§83, §600
→	ā + ra + (bh) + ddhā	§600
→	āraddhā

āraddhā and upaladdhā have the ddh of the participles āraddho, laddho (§576 (607): Dha ḍha bha he hi dhaḍḍhā ca with §611 (608): Hacatutthānamantānaṃ do dhe) as ready-made absolutives; ārabhitvā, paṭilabhitvā keep the bh before the augment i.

---

Tavetunādippaccayantanayo.

Thus ends the treatment of [words] ending in tave, tuna and the other [infinitive and absolutive] suffixes.

---

Vattamānakālikamānantappaccayantanaya (Present participles)

---

646 (§565): Vattamāne mānantā (māna, anta in the present) utsarga

Kaccāyana

§565 (646): Vattamāne mānantā`māna`, `anta` in the present

Analysis

The Vattamānakālikamānantappaccayantanaya, the treatment of the present participle, holds this one rule — the last of Kaccāyana’s run §561–§565 — and Buddhappiya’s whole account of the two participles. It stands after the infinitives and absolutives, before the future participles of 647 (§651): Bhavissati gamādīhi ṇī ghiṇa to 650 (§655): Sese ssaṃ ntu mānānā, which reuse ntu and māna in the future. Where the Kaccāyana vutti has two examples, saramāno rodati and gacchanto gaṇhāti, Buddhappiya derives gacchanta and gacchamāna in the three genders and in the passive, then runs through the model roots of every conjugation class in the order of the Ākhyātakaṇḍa — bhū, jara, mara, labha, vaha, isu, disa, tuda, visa, hū, sī, asa, ṭhā, pā, hu, hā, dā; rudha, bhuja; divu, budha, jana; su, apa; kī, ci, ñā, gaha; kara; cura, pāla; the causatives — giving for each the anta participle in the three genders, the māna participle and the passive in māna.

Four points are his own. He defines the present: āraddho aparisamatto attho vattamāno, “a matter begun and not finished is present” (as §414 (428): Vattamānā paccuppanne defines the present tense). He argues from §9 (11): Parasamaññā payoge that anta and māna count, by the terminology of the other grammars, as parassapada and attanopada (the Sanskrit śatṛ and śānac), so that the class suffixes (vikaraṇa) appear before them as before ti — gaccha-nto, karo-nto, kuru-māno, suṇa-nto; from this it follows that māna, like the attanopada endings, serves bhāva and kamma by §453 (444): Attanopadāni bhāve ca kammani (gacchiyamāno, bhūyamānaṃ), and that anta sometimes stands for māna by §518 (446): Attanopadāni parassapadattaṃ (dissanto beside dissamāno). He derives gacchaṃ/gacchanto through the Nāma rules for gacchanta — aṃ for nta before si by §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ, the rest like guṇavantu by §187 (108): Sesesu ntuva — the feminine through §238 (187): Nadādito vā ī, §241 (191): Ntussa tamīkāre and §242 (192): Bhavato bhoto, and refers the māna forms to purisa, kaññā and citta. And he explains the passive stem: ya by §440 (445): Bhāvakammesu yo with the augment i (gacchiyamāno), or without the ccha, ya taking the shape of the preceding m by §443 (449): Pubbarūpañca (adhigammamāno).

The sutta has no option marker: it is the general rule (utsarga) that assigns the two suffixes to the present. The vā Buddhappiya discusses is the one that governs §186 — carried on from the Nāma rules, as he noted at 107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ — and he reads it as a restricted option (vavatthitavibhāsā, Boundaries and Domains §2.3, §3.2) with a stated domain: ekārokāraparassa na bhavati, the aṃ does not replace an nta that follows e or o. So for stems in a + nta the choice is open (anicca: gacchaṃ or gacchanto, bhavaṃ or bhavanto), for stems in e or o + nta it is inapplicable (asanta: only karonto, corento, dento, sento, pahonto); and the whole run of forms below observes it. Smaller options are noted in passing: ta for ntu before the feminine ī (§241, gacchatī/gacchantī), tiṭṭha for ṭhā (§468 (492): Ṭhā tiṭṭho, tiṭṭhaṃ/upaṭṭhahaṃ), u for o and a in kara (§511 (521): Uttamokāro, kubbaṃ/karonto, whose vā he read as a restricted option at 521 (§511): Uttamokāro), āna for māna (sayāno, kubbāno), and the kvaci of anta for māna (dissanto).

Āraddho aparisamatto attho vattamāno, tasmiṃ vattamāne kāle gammamāne sabbadhātūhi mānaanta iccete paccayā honti. Te ca kita saññattā ‘‘kattari kita’’ti kattari bhavanti.

A matter (attha) that has begun and is not finished is present (vattamāna); when that present time is understood, after all roots the suffixes māna and anta are added. And they, because they are termed kita, denote the agent by §624 (563): Kattari kita.

Antamāna ppaccayānañcettha ‘‘parasamaññāpayoge’’ti parasamaññāvasena parassapadattanopadasaññattā tyā dīsu viya antamāne su ca vikaraṇappaccayā bhavanti.

And here, because by §9 (11): Parasamaññā payoge the suffixes anta and māna are termed parassapada and attanopada by way of the other [grammars’] terminology, the class suffixes (vikaraṇa) are added before anta and māna too, as before ti and the rest.

Teneva māna ppaccayo ‘‘attanopadāni bhāve ca kammanī’’ti bhāvakammesupi hoti, tassa ca ‘‘attanopadāni parassapadatta’’nti kvaci anta ppaccayādeso ca.

For that very reason the suffix māna is used also in bhāva and kamma, by §453 (444): Attanopadāni bhāve ca kammani; and it is sometimes replaced by the suffix anta, by §518 (446): Attanopadāni parassapadattaṃ.

Gamu, sappa gatimhi, gacchatīti atthe anta ppaccayo, ‘‘bhūvādito a’’iti a ppaccayo, ‘‘gamissanto ccho vā sabbāsū’’ti dhātvantassa cchā deso, saralopādi, nāmabyapadese syā dyuppatti. Gacchanta si itīdha ‘‘vā’’ti vattamāne ‘‘simhi gacchantādīnaṃ ntasaddo aṃ’’ iti nta ssa a mādeso.

gamu and sappa in the sense of going: in the sense “he goes” (gacchati), the suffix anta; the suffix a by §445 (433): Bhūvādito a; ccha for the final of the root by §476 (442): Gamissanto ccho vā sabbāsu; the elision of the vowel and the rest; when [the word] is treated as a noun, si and the other inflections are added. Here, at gacchanta + si, with “vā” continuing, nta is replaced by aṃ by §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ.

Vā saddassa vavatthitavibhāsattā²⁴ e kāro kāraparassa na bhavati, saralopādi, so puriso gacchaṃ, gacchanto gaṇhāti, sesaṃ guṇavantusamaṃ.

Because the word vā is a restricted option (vavatthitavibhāsā), [the replacement] does not take place for [an nta] preceded by e or o. The elision of the vowel and the rest: so puriso gacchaṃ, gacchanto gaṇhāti, “that man, while going, takes”. The rest is the same as guṇavantu.

Examples

lemma	inflected	meaning
🚹①⨀(√gamu + anta)	so puriso gacchaṃ gaṇhāti	that man, while going, takes
🚹①⨀(√gamu + anta)	so puriso gacchanto gaṇhāti	that man, while going, takes

	gamu + a + anta	rule
→	(gam→gaccha) + a + anta	§476
→	gacch + (a) + (a) + anta	§83
→	gacchanta + si (①⨀)
→	gaccha + (nta→aṃ) + (si)	§186
→	gacchaṃ

	gacchanta + si (①⨀)	rule
→	gacchanta + (si→o)	§104
→	gacchant + (a) + o	§83
→	gacchanto

“The rest is the same as guṇavantu”: gacchanta is inflected as §187 (108): Sesesu ntuva directs, with the ntu forms of the Nāmakaṇḍa (104 (§128): Naṃmhi taṃ vā), and Buddhappiya set the paradigm out in full at 108 (§187): Sesesu ntuva:

	⨀	⨂
①	gacchaṃ, gacchanto	gacchanto, gacchantā
⓪	bho gacchaṃ, bho gaccha, bho gacchā	bhavanto gacchanto, gacchantā
②	gacchantaṃ	gacchante
③	gacchatā, gacchantena	gacchantehi, gacchantebhi
④	gacchato, gacchantassa	gacchataṃ, gacchantānaṃ
⑤	gacchatā, gacchantasmā, gacchantamhā	gacchantehi, gacchantebhi
⑥	gacchato, gacchantassa	gacchataṃ, gacchantānaṃ
⑦	gacchati, gacchante, gacchantasmiṃ, gacchantamhi	gacchantesu

The restriction Buddhappiya states holds throughout the forms that follow: bhavaṃ, mahaṃ, caraṃ, saṃ, pibaṃ, dadaṃ, kubbaṃ beside their -anto forms, but only karonto, pahonto, sento, dento, corento, bhāvento.

Itthiyaṃ ‘‘nadādito vā ī’’ti ī paccayo, ‘‘sesesu ntuvā’’ti ntu byapadese ‘‘vā’’ti adhikicca ‘‘ntussa tamīkāre’’ti ta kāre saralopasilopā, sā kaññā gacchatī, gacchantī iccādi itthisamaṃ.

In the feminine, the suffix ī by §238 (187): Nadādito vā ī; when [the nta] is treated as ntu by §187 (108): Sesesu ntuva, taking up “vā” [as governing], ta [for ntu] before the ī by §241 (191): Ntussa tamīkāre; the elision of the vowel and of si: sā kaññā gacchatī, gacchantī, “that girl, while going”, and so on, the same as itthī.

Napuṃsake pure viya nta ssa a mādeso, taṃ cittaṃ gacchaṃ, gacchantaṃ, gacchantāni iccādi pulliṅgasamaṃ.

In the neuter, aṃ for nta as before: taṃ cittaṃ gacchaṃ, gacchantaṃ, “that mind, while going”; gacchantāni, and so on, the same as the masculine.

Examples

lemma	inflected	meaning
🚺①⨀(√gamu + anta + ī)	sā kaññā gacchatī	that girl, while going
🚺①⨀(√gamu + anta + ī)	sā kaññā gacchantī	that girl, while going
🚻①⨀(√gamu + anta)	taṃ cittaṃ gacchaṃ, gacchantaṃ	that mind, while going
🚻①⨂(√gamu + anta)	gacchantāni	[minds] going

	gacchanta + ī	rule
→	gaccha + (nta→ntu) + ī	§187
→	gaccha + (ntu→ta) + ī	§241
→	gacchat + (a) + ī	§83
→	gacchatī + (si)	§220
→	gacchatī

When the option of §241 is not taken the ntu keeps its nt and only the u is elided: gacchantī. Both are inflected like itthī, whose paradigm is at 188 (§223): Aṃ yamīto pasaññato:

	⨀	⨂
①	gacchantī, gacchatī	gacchantī, gacchantiyo
⓪	bhoti gacchanti	bhotiyo gacchantī, gacchantiyo
②	gacchantiṃ	gacchantī, gacchantiyo
③	gacchantiyā	gacchantīhi, gacchantībhi
④	gacchantiyā	gacchantīnaṃ
⑤	gacchantiyā	gacchantīhi, gacchantībhi
⑥	gacchantiyā	gacchantīnaṃ
⑦	gacchantiyā, gacchantiyaṃ	gacchantīsu

The neuter differs from the masculine only where the neuter inflections differ — gacchaṃ or gacchantaṃ in ①⨀ (§219 (195): Siṃ), gacchantāni in ①⨂ and ②⨂ (§217 (199): Yonaṃ ni napuṃsakehi) — and is otherwise pulliṅgasamaṃ, the same as the masculine.

Tathā gacchatīti atthe māna ppaccayo, cchā desādi ca, so gacchamāno gaṇhāti, te gacchamānā iccādi purisa saddasamaṃ. Sā gacchamānā, tā gacchamānāyo iccādi kaññā saddasamaṃ. Taṃ gacchamānaṃ, tāni gacchamānāni iccādi citta saddasamaṃ.

Likewise in the sense “he goes” the suffix māna, the replacement ccha and the rest: so gacchamāno gaṇhāti, “he, while going, takes”; te gacchamānā, and so on, the same as the word purisa. Sā gacchamānā, tā gacchamānāyo, and so on, the same as the word kaññā. Taṃ gacchamānaṃ, tāni gacchamānāni, and so on, the same as the word citta.

Examples

gacchamāna is an ordinary stem in a, and takes the three paradigms of the Nāmakaṇḍa: purisa (94 (§302): Okāse sattamī), kaññā (176 (§237): Itthiyamato āppaccayo) and citta (196 (§218): Ato niccaṃ).

	🚹 ⨀	🚹 ⨂	🚺 ⨀	🚺 ⨂	🚻 ⨀	🚻 ⨂
①	so gacchamāno	te gacchamānā	sā gacchamānā	tā gacchamānā, gacchamānāyo	taṃ gacchamānaṃ	tāni gacchamānāni

	gamu + a + māna	rule
→	(gam→gaccha) + a + māna	§476
→	gacch + (a) + (a) + māna	§83
→	gacchamāna + (si→o)	§104
→	gacchamāno

Gacchīyatīti atthe ‘‘attanopadāni bhāve ca kammanī’’ti kammani māna ppaccayo, ‘‘bhāvakammesu yo’’ti ya ppaccayo, ‘‘ivaṇṇāgamo vā’’ti i kārāgamo, cchā deso, so tena gacchiyamāno, sā gacchiyamānā, taṃ gacchiyamānaṃ.

In the sense “it is gone to” (gacchīyati), the suffix māna in the passive by §453 (444): Attanopadāni bhāve ca kammani; the suffix ya by §440 (445): Bhāvakammesu yo; the augment i by §442 (448): Ivaṇṇāgamo vā; the replacement ccha: so tena gacchiyamāno, “he, being gone to by him”; sā gacchiyamānā; taṃ gacchiyamānaṃ.

Cchā desābhāve ‘‘pubbarūpañcā’’ti ya kārassa ma kāro, dhammo adhigammamāno hitāya bhavati, adhigammamānā, adhigammamānaṃ.

When ccha is not substituted, the ya becomes m by §443 (449): Pubbarūpañca: dhammo adhigammamāno hitāya bhavati, “the Dhamma, being realized, is for [one’s] welfare”; adhigammamānā, adhigammamānaṃ.

Examples

lemma	inflected	meaning
🔵🚹①⨀(√gamu + ya + māna)	so tena gacchiyamāno	he, being gone to by him
🔵🚺①⨀(√gamu + ya + māna)	sā gacchiyamānā	she, being gone to
🔵🚻①⨀(√gamu + ya + māna)	taṃ gacchiyamānaṃ	it, being gone to
🔵🚹①⨀(adhi + √gamu + ya + māna)	dhammo adhigammamāno hitāya bhavati	the Dhamma, being realized, is for one’s welfare

	gamu + ya + māna	rule
→	(gam→gaccha) + ya + māna	§476
→	gacch + (a) + (i) + ya + māna	§83, §442
→	gacchiyamāna + (si→o)	§104
→	gacchiyamāno

	adhi + gamu + ya + māna	rule
→	adhi + gam + (y→m) + a + māna	§443
→	adhigammamāna + (si→o)	§104
→	adhigammamāno

The passive stem is that of the finite passive gacchīyati, adhigammati: the ya of §440 with the augment i of §442 (which the Rūpasiddhi lets stand short before māna), or, without the ccha replacement, the ya assimilated to the m of the root by §443.

Tathā maha pūjāyaṃ, mahatīti mahaṃ, mahanto, mahatī, mahantī, mahaṃ, mahantaṃ, mahamāno, mahamānā, mahamānaṃ. Kammani ‘‘yamhi dādhāmāṭhāhāpā maha mathādīnamī’’iti dhātvantassa a kārassa īkāro, mahīyamāno, mahīyamānā, mahīyamānaṃ.

Likewise maha in the sense of honouring: “he honours” (mahati) — mahaṃ, mahanto; mahatī, mahantī; mahaṃ, mahantaṃ; mahamāno, mahamānā, mahamānaṃ. In the passive, the a at the end of the root becomes ī by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī: mahīyamāno, mahīyamānā, mahīyamānaṃ.

Evaṃ caratīti caraṃ, caratī, carantī, carantaṃ, caramāno, cariyamāno, pacatīti pacaṃ, pacatī, pacantī, pacantaṃ, pacamāno, paccamāno, ‘‘tassa cavagga’’iccādinā ca vaggattaṃ, dvittañca.

So too “he walks” (carati): caraṃ, caratī, carantī, carantaṃ, caramāno, cariyamāno; “he cooks” (pacati): pacaṃ, pacatī, pacantī, pacantaṃ, pacamāno, paccamāno — [the ya] becomes a c-group letter by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and the rest, with doubling.

Examples

The bhū-class roots with the class sign a; in each row the anta participle in the three genders (①⨀), the māna participle and the passive in māna.

root	🚹 anta	🚺	🚻	🚹 māna	🔵 passive
maha (honour)	mahaṃ, mahanto	mahatī, mahantī	mahaṃ, mahantaṃ	mahamāno, mahamānā, mahamānaṃ	mahīyamāno, mahīyamānā, mahīyamānaṃ
cara (walk)	caraṃ	caratī, carantī	carantaṃ	caramāno	cariyamāno
paca (cook)	pacaṃ	pacatī, pacantī	pacantaṃ	pacamāno	paccamāno

	paca + ya + māna	rule
→	pa + (c + y→cc) + a + māna	§441
→	paccamāna + (si→o)	§104
→	paccamāno

mahīyamāno vajirāvudhoriva
(19Vv 2.1.14: Mahārathavimānavatthu)
🔵🚹①⨀(√maha + ya + māna) 🚹①⨀(vajirāvudha) 🔼(iva)
being honoured | the wielder of the thunderbolt | like

Bhū sattāyaṃ, bhavatīti atthe anta ppaccayo, a ppaccayavuddhiavādesādi, so bhavaṃ, bhavanto. Itthiyaṃ īpaccayo, ‘‘bhavato bhoto’’ti bhotā deso, bhotī, bhotī, bhotiyo. Napuṃsake bhavaṃ, bhavantaṃ, bhavantāni, abhibhavamāno. Bhāve bhūyamānaṃ. Kammani abhibhūyamāno.

bhū in the sense of being: in the sense “he is” (bhavati), the suffix anta; the suffix a, vuddhi, the replacement ava by §513 (435): O ava sare and the rest: so bhavaṃ, bhavanto. In the feminine, the suffix ī; bhota [for bhavanta] by §242 (192): Bhavato bhoto: bhotī; bhotī, bhotiyo. In the neuter bhavaṃ, bhavantaṃ, bhavantāni; abhibhavamāno, “overcoming”. In bhāva: bhūyamānaṃ, “being”. In the passive: abhibhūyamāno, “being overcome”.

Jara vayohānimhi, ‘‘jara marāna’’ntiādinā jīra jīyyā desā, jīratīti jīraṃ, jīrantī, jīrantaṃ, jīramāno, jīrīyamāno, jīyaṃ, jīyantī, jīyantaṃ, jīyamāno, jīyyamāno.

jara in the sense of the loss of youth: the replacements jīra and jīyya by §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā and the rest: “he ages” (jīrati) — jīraṃ, jīrantī, jīrantaṃ, jīramāno, jīrīyamāno; jīyaṃ, jīyantī, jīyantaṃ, jīyamāno, jīyyamāno.

Mara pāṇacāge, ‘‘kvaci dhātū’’tiādinā ekassa ya kārassa lopo, maratīti mīyaṃ, mīyantī, mīyantaṃ, mīyamāno, mīyyamāno, maraṃ, marantī, marantaṃ, maramāno, marīyamāno. Labhaṃ, labhantī, labhantaṃ, labhamāno, labbhamāno. Vahaṃ, vahantī, vahantaṃ, vahamāno, vuyhamāno. ‘‘Isuyamūnamanto ccho vā’’ti cchā deso, icchatīti icchaṃ, icchantī, icchantaṃ, icchamāno, icchīyamāno, issamāno.

mara in the sense of giving up life: one of the two y’s [of mīyya] is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: “he dies” (marati) — mīyaṃ, mīyantī, mīyantaṃ, mīyamāno, mīyyamāno; maraṃ, marantī, marantaṃ, maramāno, marīyamāno. Labhaṃ, labhantī, labhantaṃ, labhamāno, labbhamāno (“obtaining”, “being obtained”). Vahaṃ, vahantī, vahantaṃ, vahamāno, vuyhamāno (“carrying”, “being carried”). The replacement ccha by §522 (476): Isuyamūnamanto ccho vā: “he wishes” (icchati) — icchaṃ, icchantī, icchantaṃ, icchamāno, icchīyamāno, issamāno.

‘‘Disassa passadissadakkhā vā’’ti passa dissa dakkhā desā, passatīti passaṃ, passantī, passantaṃ, passamāno, vipassīyamāno, dissamāno, dissanto, māna ssa antā deso, dissaṃ, dissantī, dissantaṃ, dakkhaṃ, dakkhantī, dakkhantaṃ, dakkhamāno dakkhiyamāno iccādi.

The replacements passa, dissa and dakkha by §471 (483): Disassa passa dissa dakkhā vā: “he sees” (passati) — passaṃ, passantī, passantaṃ, passamāno, vipassīyamāno; dissamāno, dissanto — [with] anta replacing māna; dissaṃ, dissantī, dissantaṃ; dakkhaṃ, dakkhantī, dakkhantaṃ, dakkhamāno, dakkhiyamāno, and so on.

Tuda byathane, tudatīti tudaṃ, tudantī, tudantaṃ, tudamāno, tujjamāno. Pavisatīti pavisaṃ, pavisantī, pavisantaṃ, pavisamāno, pavisīyamāno iccādi.

tuda in the sense of piercing: “he pierces” (tudati) — tudaṃ, tudantī, tudantaṃ, tudamāno, tujjamāno. “He enters” (pavisati) — pavisaṃ, pavisantī, pavisantaṃ, pavisamāno, pavisīyamāno, and so on.

Examples

root	🚹 anta	🚺	🚻	🚹 māna	🔵 passive
bhū (be)	bhavaṃ, bhavanto	bhotī; bhotī, bhotiyo (⨂)	bhavaṃ, bhavantaṃ; bhavantāni (⨂)	abhibhavamāno	bhūyamānaṃ (bhāva), abhibhūyamāno
jara (age), jīra	jīraṃ	jīrantī	jīrantaṃ	jīramāno	jīrīyamāno
jara, jīyya	jīyaṃ	jīyantī	jīyantaṃ	jīyamāno	jīyyamāno
mara (die), mīyya	mīyaṃ	mīyantī	mīyantaṃ	mīyamāno	mīyyamāno
mara	maraṃ	marantī	marantaṃ	maramāno	marīyamāno
labha (obtain)	labhaṃ	labhantī	labhantaṃ	labhamāno	labbhamāno
vaha (carry)	vahaṃ	vahantī	vahantaṃ	vahamāno	vuyhamāno
isu (wish)	icchaṃ	icchantī	icchantaṃ	icchamāno	icchīyamāno, issamāno
disa (see), passa	passaṃ	passantī	passantaṃ	passamāno	vipassīyamāno
disa, dissa	dissaṃ, dissanto	dissantī	dissantaṃ	dissamāno	—
disa, dakkha	dakkhaṃ	dakkhantī	dakkhantaṃ	dakkhamāno	dakkhiyamāno
tuda (pierce)	tudaṃ	tudantī	tudantaṃ	tudamāno	tujjamāno
visa (enter)	pavisaṃ	pavisantī	pavisantaṃ	pavisamāno	pavisīyamāno

	bhū + a + anta	rule
→	bh + (ū→o) + a + anta	§485
→	bh + (o→av) + a + anta	§513
→	bhav + (a) + anta + si	§83
→	bhava + (nta→aṃ) + (si)	§186
→	bhavaṃ

	bhavanta + ī	rule
→	(bhavanta→bhota) + ī	§242
→	bhot + (a) + ī	§83
→	bhotī

dissanto is the māna participle with anta put for māna by §518, the kvaci case Buddhappiya announced; labbhamāno, vuyhamāno, tujjamāno have the passive ya joined to the root’s final by §441 — bh + y as bbh, h + y reversed as yh with the u for va of §487 (478): Vaca vasa vahādīnamukāro vassa ye, d + y as jj; issamāno has the ya joined to the s of isu without the ccha. The Majjhima has the passive of mara and the Vinaya the anta of pā and bhuja:

khuppipāsāya mīyamāno
(9M 2.3: Mahādukkhakkhandhasutta)
🚺③⨀(khuppipāsā) 🔵🚹①⨀(√mara + ya + māna)
by hunger and thirst | being killed

Hū, bhū sattāyaṃ, a ppaccayalopo, pahotīti pahonto, pahontī, pahontaṃ, pahūyamānaṃ tena. Setīti sento, sentī, sentaṃ, semāno, sayaṃ, sayantī, sayantaṃ, sayamāno, sayāno vā, māna ssa ānā deso, atisīyamāno.

hū and bhū in the sense of being, [with] the elision of the suffix a: “he suffices” (pahoti) — pahonto, pahontī, pahontaṃ; pahūyamānaṃ tena, “being sufficed by him”. “He lies” (seti) — sento, sentī, sentaṃ, semāno; sayaṃ, sayantī, sayantaṃ, sayamāno, or sayāno — [with] āna replacing māna; atisīyamāno, “being surpassed”.

Asa sabbhāve, ‘‘sabbatthāsassādilopo cā’’ti a kārassa lopo, atthīti saṃ, santo, satī, santī, santaṃ, samāno, samānā, samānaṃ.

asa in the sense of existing: the a is elided by §506 (496): Sabbatthā’sassādilopo ca: “he is” (atthi) — saṃ, santo; satī, santī; santaṃ; samāno, samānā, samānaṃ.

Ṭhā gatinivattimhi, ‘‘vā’’ti vattamāne ‘‘ṭhā tiṭṭho’’ti tiṭṭhā deso, tiṭṭhaṃ, tiṭṭhantī, tiṭṭhantaṃ, tiṭṭhamāno. Tiṭṭhā bhāve ‘‘kvaci dhātū’’tiādinā ṭhā to ha kārāgamo, rassattañca, upaṭṭhahaṃ, upaṭṭhahantī, upaṭṭhahantaṃ, upaṭṭhahamāno. Ṭhīyamānaṃ tena, upaṭṭhīyamāno, upaṭṭhahīyamāno.

ṭhā in the sense of ceasing to move: with “vā” continuing, the replacement tiṭṭha by §468 (492): Ṭhā tiṭṭho: tiṭṭhaṃ, tiṭṭhantī, tiṭṭhantaṃ, tiṭṭhamāno. When tiṭṭha is not substituted, the augment h after ṭhā and the shortening [of its vowel] by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: upaṭṭhahaṃ, upaṭṭhahantī, upaṭṭhahantaṃ, upaṭṭhahamāno. Ṭhīyamānaṃ tena, “standing being done by him”; upaṭṭhīyamāno, upaṭṭhahīyamāno, “being attended on”.

Pā pāne, ‘‘pā pibo’’ti pibā deso, pibatīti pibaṃ, pibantī, pibantaṃ, pibamāno, ‘‘kvaci dhātū’’tiādinā ba kārassa va ttaṃ, pivaṃ, pivantī, pivantaṃ, pivamāno, pīyamāno, pīyamānā, pīyamānaṃ iccādi.

pā in the sense of drinking: the replacement piba by §469 (494): Pā pivo (which Buddhappiya reads as “pā pibo”): “he drinks” (pibati) — pibaṃ, pibantī, pibantaṃ, pibamāno; the b becomes v by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: pivaṃ, pivantī, pivantaṃ, pivamāno; pīyamāno, pīyamānā, pīyamānaṃ, and so on.

Hu dānādanahabyappadānesu, a ppaccaye pure viya dvibhāvādi, juhotīti juhaṃ, juhantī, juhantaṃ, juhamāno, hūyamāno. Evaṃ jahaṃ, jahantī, jahantaṃ, jahamāno, jahīyamāno. Dadātīti dadaṃ, dadantī, dadantaṃ, dadamāno, dvittā bhāve dānaṃ dento, dentī, dentaṃ, dīyamāno.

hu in the senses of giving, eating and offering an oblation: before the suffix a, the reduplication and the rest as before (by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo): “he offers” (juhoti) — juhaṃ, juhantī, juhantaṃ, juhamāno, hūyamāno. Likewise jahaṃ, jahantī, jahantaṃ, jahamāno, jahīyamāno (“abandoning”, “being abandoned”). “He gives” (dadāti) — dadaṃ, dadantī, dadantaṃ, dadamāno; when there is no doubling, dānaṃ dento, “giving a gift”, dentī, dentaṃ; dīyamāno.

Examples

The bhū-class roots that drop or double: hū and sī (the hūvādi group, where the suffix a is elided), asa, ṭhā, pā, and the reduplicating hu, hā, dā (the juhotyādi group).

root	🚹 anta	🚺	🚻	🚹 māna	🔵 passive
hū (be), with pa	pahonto	pahontī	pahontaṃ	—	pahūyamānaṃ (bhāva)
sī (lie)	sento; sayaṃ	sentī; sayantī	sentaṃ; sayantaṃ	semāno; sayamāno, sayāno	atisīyamāno
asa (be)	saṃ, santo	satī, santī	santaṃ	samāno, samānā, samānaṃ	—
ṭhā (stand), tiṭṭha	tiṭṭhaṃ	tiṭṭhantī	tiṭṭhantaṃ	tiṭṭhamāno	ṭhīyamānaṃ (bhāva), upaṭṭhīyamāno
ṭhā, with h	upaṭṭhahaṃ	upaṭṭhahantī	upaṭṭhahantaṃ	upaṭṭhahamāno	upaṭṭhahīyamāno
pā (drink), piba	pibaṃ	pibantī	pibantaṃ	pibamāno	pīyamāno, pīyamānā, pīyamānaṃ
pā, piva	pivaṃ	pivantī	pivantaṃ	pivamāno	—
hu (offer)	juhaṃ	juhantī	juhantaṃ	juhamāno	hūyamāno
hā (abandon)	jahaṃ	jahantī	jahantaṃ	jahamāno	jahīyamāno
dā (give)	dadaṃ; dento	dadantī; dentī	dadantaṃ; dentaṃ	dadamāno	dīyamāno

	pa + hū + a + anta	rule
→	pa + h + (ū→o) + (a) + anta	§485, §510
→	pahonta + (si→o)	§104
→	pahonto

	asa + a + anta	rule
→	(a)s + a + anta	§506
→	s + (a) + anta + si	§83
→	sa + (nta→aṃ) + (si)	§186
→	saṃ

pahonto, sento, dento have o or e before the nta and so, by the restriction Buddhappiya stated, no -aṃ form; sayāno is the āna that 650 (§655): Sese ssaṃ ntu mānānā will give as a suffix in its own right. The Vinaya has pivanto and the Dīgha sayāno:

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu
(1V 1.1.1.1: Sudinnabhāṇavāra)
🚹①⨀(√bhuja + anta) 🚹①⨀(√pā + anta) 🚹①⨀(pari + √cara + ṇe + anta) 🚹②⨂(kāma) 🚹①⨀(pari + √bhuja + anta) 🚻②⨂(puñña) 🚹①⨀(√kara + anta) ⏯🤘⨀(abhiramati)
eating | drinking | amusing yourself | pleasures | enjoying | meritorious deeds | doing | enjoy yourself

sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati
(6D 3.2.1: Paṭhamaibbhavāda)
🚹①⨀(√sī + āna) 🔼(vā) 🔼(hi) 🚹⓪⨀(bhavanta) 🚹⓪⨀(gotama) 🚹③⨀(√sī + āna) 🚹①⨀(brāhmaṇa) 🚹③⨀(brāhmaṇa) 🔼(saddhiṃ) 🔼(saṃ + √lapa + tuṃ) ▶️🤟⨀(arahati)
lying | or | indeed | sir | Gotama | with one lying | a brahmin | with a brahmin | together | to converse | is fit

Rudhi āvaraṇe, ‘‘rudhādito niggahītapubbañcā’’ti a ppaccayaniggahītāgamā, rundhatīti rundhaṃ, rundhantī, rundhantaṃ, rundhamāno, rujjhamāno. Bhuñjatīti bhuñjaṃ, bhuñjantī, bhuñjantaṃ, bhuñjamāno, bhujjamāno iccādi.

rudhi in the sense of obstructing: the suffix a and the augment niggahīta by §446 (509): Rudhādito niggahitapubbañca: “he obstructs” (rundhati) — rundhaṃ, rundhantī, rundhantaṃ, rundhamāno, rujjhamāno. “He eats” (bhuñjati) — bhuñjaṃ, bhuñjantī, bhuñjantaṃ, bhuñjamāno, bhujjamāno, and so on.

Divu kīḷāyaṃ, ‘‘divādito yo’’ti ya ppaccayo, ‘‘tathā kattari cā’’ti pubbarūpattaṃ, ba ttañca, dibbatīti dibbaṃ, dibbantī, dibbantaṃ, dibbamāno. Evaṃ bujjhatīti bujjhaṃ, bujjhanto, bujjhamāno, ca vaggādeso. Janī pātubhāve, ‘‘janādīnamā’’ti yogavibhāgena ā ttaṃ, jāyatīti jāyaṃ, jāyamāno, jaññamāno.

divu in the sense of playing: the suffix ya by §447 (510): Divādito yo; [the ya] takes the form of the preceding [consonant] by §444 (511): Tathā kattari ca, and [the v] becomes b: “he plays” (dibbati) — dibbaṃ, dibbantī, dibbantaṃ, dibbamāno. Likewise “he understands” (bujjhati) — bujjhaṃ, bujjhanto, bujjhamāno, [with] the replacement by a c-group letter. janī in the sense of coming into being: ā [for the final] by splitting §585 (619): Janādīnamā timhi ca: “he is born” (jāyati) — jāyaṃ, jāyamāno, jaññamāno.

Su savaṇe, ‘‘svādito’’tiādinā ṇu ṇā uṇā ca, suṇātīti suṇaṃ, suṇanto, suṇamāno, sūyamāno, suyyamāno. Pāpuṇātīti pāpuṇaṃ, pāpuṇamāno, pāpīyamāno.

su in the sense of hearing: ṇu, ṇā and uṇā by §448 (512): Svādito ṇu ṇā uṇā ca and the rest: “he hears” (suṇāti) — suṇaṃ, suṇanto, suṇamāno, sūyamāno, suyyamāno. “He attains” (pāpuṇāti) — pāpuṇaṃ, pāpuṇamāno, pāpīyamāno.

‘‘Kiyādito nā’’ti nā, rassattaṃ, kiṇātīti kiṇaṃ, kīṇamāno, kīyamāno. Vinicchinātīti vinicchinaṃ, vinicchinamāno, vinicchīyamāno, cinaṃ, cīyamāno. Jānātīti jānaṃ, jānamāno, jā deso, ñāyamāno. Gaṇhātīti gaṇhaṃ, gaṇhamāno, gayhamāno.

nā by §449 (513): Kiyādito nā, and shortening: “he buys” (kiṇāti) — kiṇaṃ, kīṇamāno, kīyamāno. “He decides” (vinicchināti) — vinicchinaṃ, vinicchinamāno, vinicchīyamāno; cinaṃ, cīyamāno (“gathering”, “being gathered”). “He knows” (jānāti) — jānaṃ, jānamāno, [with] the replacement jā [for ñā] by §470 (514): Ñāssa jā jaṃ nā; ñāyamāno. “He takes” (gaṇhāti) — gaṇhaṃ, gaṇhamāno, gayhamāno.

Examples

The rudha, diva, su, kī and gaha classes, each with its class sign before the suffixes.

root	🚹 anta	🚺	🚻	🚹 māna	🔵 passive
rudha (obstruct)	rundhaṃ	rundhantī	rundhantaṃ	rundhamāno	rujjhamāno
bhuja (eat)	bhuñjaṃ	bhuñjantī	bhuñjantaṃ	bhuñjamāno	bhujjamāno
divu (play)	dibbaṃ	dibbantī	dibbantaṃ	dibbamāno	—
budha (understand)	bujjhaṃ, bujjhanto	—	—	bujjhamāno	—
jana (be born)	jāyaṃ	—	—	jāyamāno	jaññamāno
su (hear)	suṇaṃ, suṇanto	—	—	suṇamāno	sūyamāno, suyyamāno
apa (attain)	pāpuṇaṃ	—	—	pāpuṇamāno	pāpīyamāno
kī (buy)	kiṇaṃ	—	—	kīṇamāno	kīyamāno
ci (decide), with vi + ni	vinicchinaṃ	—	—	vinicchinamāno	vinicchīyamāno
ci (gather)	cinaṃ	—	—	—	cīyamāno
ñā (know)	jānaṃ	—	—	jānamāno	ñāyamāno
gaha (take)	gaṇhaṃ	—	—	gaṇhamāno	gayhamāno

	rudha + a + anta	rule
→	ru + (ṃ) + dh + (a) + a + anta	§446, §83
→	ru + (ṃ→n) + dh + (a) + anta + si	§31, §83
→	rundha + (nta→aṃ) + (si)	§186
→	rundhaṃ

	divu + ya + anta	rule
→	div + (u) + ya + anta	§83
→	di + (v + y→vv) + a + anta	§444
→	di + (vv→bb) + anta + si	§20
→	dibba + (nta→aṃ) + (si)	§186
→	dibbaṃ

bujjhaṃ has the ya joined to the dh of budha as jjh (§441, §444); jaññamāno, rujjhamāno, bhujjamāno, gayhamāno are the passives with the same assimilations, and kīṇamāno, vinicchīyamāno, cīyamāno, sūyamāno show the lengthening before the passive ya that §517 allows. The bb of dibbaṃ is the b for v that the vutti of §20 (27): Do dhassa ca gives (bo vassa). The Majjhima has suṇanto and the Vinaya bhuñjamāno:

imaṃ nu tvaṃ, samma ghaṭikāra, dhammaṃ suṇanto atha ca pana agārasmā anagāriyaṃ na pabbajissasi
(10M 4.1: Ghaṭikārasutta)
🚹②⨀(ima) 🔼(nu) ⚧️①⨀(tumha) 🔼(samma) 🚹⓪⨀(ghaṭikāra) 🚹②⨀(dhamma) 🚹①⨀(√su + anta) 🔼(atha) 🔼(ca) 🔼(pana) 🚹⑤⨀(agāra) 🚻②⨀(anagāriya) 🔼(na) ⏯🤘⨀(pabbajati)
this | indeed | you | friend | Ghaṭikāra | Dhamma | hearing | and | yet | from the household life | into homelessness | not | will you go forth

na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmi
(2V 1.7.5.2: Dutiyaanāhaṭasikkhāpada)
🔼(na) 🚹①⨀(√bhuja + māna) 🚹②⨀(sabba) 🚹②⨀(hattha) 🚻⑦⨀(mukha) ⏯👆⨀(pakkhipati)
not | eating | the whole | hand | into the mouth | I shall put

Kara karaṇe, karotīti atthe ‘‘vattamāne mānantā’’ti anta ppaccayo, ‘‘tanādito oyirā’’ti o, ‘‘tassa vā’’ti adhikicca ‘‘uttamokāro’’ti u ttaṃ, ‘‘karassākāro cā’’ti a kārassu kāro. ‘‘Yavakārā cā’’ti sare u kārassa va ttaṃ, dvittaṃ, ‘‘bo vassā’’ti ba kāradvayañca, ‘‘kvaci dhātū’’tiādinā ra lopo, so kubbaṃ, kubbanto, kubbatī, kubbantī, kubbantaṃ. U ttābhāve – kammaṃ karonto, karontī, karontaṃ. Māne – u ttadvayaṃ, kurumāno, kurumānā, kurumānaṃ, kubbāno vā. Kammani kayiramāno, karīyamāno vā iccādi.

kara in the sense of doing: in the sense “he does” (karoti), the suffix anta by “Vattamāne mānantā”; o by §451 (520): Tanādito oyirā; taking up “tassa vā” (“of it, optionally”) [as governing], u [for the o] by §511 (521): Uttamokāro; u for the a of kara by §512 (522): Karassākāro ca. Before a vowel, v for the u by §71 (505): Yavakārā ca; doubling; and two b’s [for the two v’s] by “bo vassa” in the vutti of §20 (27): Do dhassa ca; the elision of the r by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: so kubbaṃ, kubbanto; kubbatī, kubbantī; kubbantaṃ. When u is not substituted: kammaṃ karonto, “doing the work”; karontī; karontaṃ. Before māna, both u’s: kurumāno, kurumānā, kurumānaṃ; or kubbāno. In the passive kayiramāno, or karīyamāno, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + anta)	so kubbaṃ, kubbanto	he, doing
🚺①⨀(√kara + anta + ī)	kubbatī, kubbantī	she, doing
🚻①⨀(√kara + anta)	kubbantaṃ	it, doing
🚹①⨀(√kara + anta)	kammaṃ karonto	doing the work
🚺①⨀(√kara + anta + ī)	karontī	she, doing
🚻①⨀(√kara + anta)	karontaṃ	it, doing
🚹①⨀(√kara + māna)	kurumāno, kurumānā, kurumānaṃ	doing
🚹①⨀(√kara + āna)	kubbāno	doing
🔵🚹①⨀(√kara + ya + māna)	kayiramāno, karīyamāno	being done

	kara + o + anta	rule
→	kar + (a) + o + anta	§83
→	kar + (o→u) + anta	§511
→	k + (a→u) + r + u + anta	§512
→	kur + (u→v) + anta	§71
→	ku + (r) + (v→vv) + anta	§517, §28
→	ku + (vv→bb) + anta + si	§20
→	kubba + (nta→aṃ) + (si)	§186
→	kubbaṃ

	kara + o + anta	rule
→	kar + (a) + o + anta	§83
→	karonta + (si→o)	§104
→	karonto

	kara + o + māna	rule
→	kar + (a) + o + māna	§83
→	k + (a→u) + r + (o→u) + māna	§512, §511
→	kurumāna + (si→o)	§104
→	kurumāno

karonto has o before the nta and therefore no -aṃ form — the case Buddhappiya’s restriction excludes; kubbaṃ, with a before the nta, has both. The vā he takes up with tassa vā is the one he read as a restricted option at 521 (§511): Uttamokāro. kayiramāno has the yira of §451 with r and y interchanged by §517, karīyamāno the passive ya with the augment ī of §442.

aparihīno kālaṃ kurumāno
(15A3 3.2.4: Āneñjasutta)
🚹①⨀(aparihīna) 🚹②⨀(kāla) 🚹①⨀(√kara + māna)
without having fallen away | his time | making (dying)

Cura theyye, ‘‘curādito’’tiādinā ṇe ṇayā, coretīti corento, corentī, corentaṃ, corayaṃ, corayatī, corayantaṃ, corayamāno, corīyamāno. Pāletīti pālento, pālentī, pālentaṃ, pālayaṃ, pālayantī, pālayantaṃ, pālayamāno, pālīyamāno iccādi.

cura in the sense of theft: ṇe and ṇaya by §452 (525): Curādito, ṇe ṇayā and the rest: “he steals” (coreti) — corento, corentī, corentaṃ; corayaṃ, corayatī, corayantaṃ, corayamāno, corīyamāno. “He protects” (pāleti) — pālento, pālentī, pālentaṃ; pālayaṃ, pālayantī, pālayantaṃ, pālayamāno, pālīyamāno, and so on.

Kārite bhāvetīti bhāvento, bhāventī, bhāventaṃ, bhāvayaṃ, bhāvayantī, bhāvayantaṃ, bhāvayamāno, bhāvīyamāno. Kāretīti kārento²⁵, kārentī, kārentaṃ, kārayaṃ, kārayantī, kārayantaṃ, kārayamāno, kārīyamāno, kārāpento, kārāpentī, kārāpentaṃ, kārāpayaṃ, kārāpayantī, kārāpayantaṃ, kārāpayamāno, kārāpīyamāno iccādi.

In the causative: “he develops” (bhāveti) — bhāvento, bhāventī, bhāventaṃ; bhāvayaṃ, bhāvayantī, bhāvayantaṃ, bhāvayamāno, bhāvīyamāno. “He has [it] done” (kāreti) — kārento, kārentī, kārentaṃ; kārayaṃ, kārayantī, kārayantaṃ, kārayamāno, kārīyamāno; kārāpento, kārāpentī, kārāpentaṃ; kārāpayaṃ, kārāpayantī, kārāpayantaṃ, kārāpayamāno, kārāpīyamāno, and so on.

Examples

The cura class and the causatives, whose signs ṇe and ṇaya give each root two stems: before nta the e stem has no -aṃ form (corento, never *coraṃ), the aya stem has it (corayaṃ).

root	🚹 anta	🚺	🚻	🚹 māna	🔵 passive
cura (steal), ṇe	corento	corentī	corentaṃ	—	corīyamāno
cura, ṇaya	corayaṃ	corayatī	corayantaṃ	corayamāno	—
pāla (protect), ṇe	pālento	pālentī	pālentaṃ	—	pālīyamāno
pāla, ṇaya	pālayaṃ	pālayantī	pālayantaṃ	pālayamāno	—
bhū + ṇe (develop)	bhāvento	bhāventī	bhāventaṃ	—	bhāvīyamāno
bhū + ṇaya	bhāvayaṃ	bhāvayantī	bhāvayantaṃ	bhāvayamāno	—
kara + ṇe (have done)	kārento	kārentī	kārentaṃ	—	kārīyamāno
kara + ṇaya	kārayaṃ	kārayantī	kārayantaṃ	kārayamāno	—
kara + ṇāpe	kārāpento	kārāpentī	kārāpentaṃ	—	kārāpīyamāno
kara + ṇāpaya	kārāpayaṃ	kārāpayantī	kārāpayantaṃ	kārāpayamāno	—

	cura + ṇe + anta	rule
→	c + (u→o) + r + (a) + (ṇe) + anta	§483, §83, §523
→	corenta + (si→o)	§104
→	corento

	cura + ṇaya + anta	rule
→	cor + (ṇaya) + anta	§483, §523
→	coray + (a) + anta + si	§83
→	coraya + (nta→aṃ) + (si)	§186
→	corayaṃ

The causative signs are those of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe, with vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite and the ṇ dropped by §523 (526): Kāritānaṃ ṇo lopaṃ; the passives corīyamāno, bhāvīyamāno, kārīyamāno drop the causative vowel before the augment ī (kāritasaralopo, as at 633 (§617): Namakarānamantānaṃ niyuttatamhi).

---

Vattamānakālikamānantappaccayantanayo.

Thus ends the treatment of [words] ending in the present-time suffixes māna and anta.

---

Anāgatakālikappaccayantanaya (Suffixes of the future)

‘‘Kāle’’ti adhikāro.

“Kāle” (“in [the sense of] time”) is the governing word — the adhikāra of 427 (§413): Kāle, under which the suffixes of the three times were assigned, and which Kaccāyana’s own §650 (651): Kāle vattamānātīte ṇvādayo, placed by Buddhappiya after this section at 651 (§650): Kāle vattamānātīte ṇvādayo, also carries in its wording.

---

647 (§651): Bhavissati gamādīhi ṇī ghiṇa (ṇī, ghiṇ after gamu and the like, in the future sense) apavada

Kaccāyana

§651 (647): Bhavissati gamādīhi ṇī ghiṇa`ṇī`, `ghiṇ` after `gamu` and the like, in the future sense

Analysis

This rule opens the Anāgatakālikappaccayantanaya, the suffixes of the future, which Buddhappiya makes of the run §651–§655 of Kaccāyana’s Uṇādikappa: 648 (§652): Kiriyāyaṃ ṇvutavo, 649 (§654): Kammani ṇo and 650 (§655): Sese ssaṃ ntu mānānā follow it, while Kaccāyana’s §653, which prescribes an inflection and not a suffix, he had already placed among the kāraka rules as 306 (§653): Bhāvavācimhi catutthī. The section is introduced by the note that kāle governs, and closed by the uṇādi suffixes. ṇī is the suffix of habit of 590 (§532): Tassīlādīsu ṇītvāvī ca, here with its sense turned to the future.

Where the Kaccāyana vutti glosses each word with the full clause āyatiṃ gamituṃ sīlaṃ yassa, so hotīti gāmī, Buddhappiya explains the machinery: the ṇ of both suffixes is a marker for vuddhi (ṇakārā vuddhatthā, as 553 (§621): Kāritaṃ viya ṇānubandho lays down) and is elided; the gh of ghiṇ is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, so that the second suffix is in effect a short i, and he gives the inflected forms of both — gāmī, gāmino like daṇḍī, gāmi, gāmī, gāmayo like aggi — with the sentence gāmaṃ gāmi, “one who will go to the village”, and āgāmī kālo, “the time to come”. For bhāji he explains why the j is not turned into g: 571 (§618): Na kagattaṃ cajā ṇvumhi, split so that ṇvumhi is left off, forbids the replacement that §640 (0): Sacajānaṃ kagā ṇānubandhe — his own 554 (§623): Kagā cajānaṃ — would otherwise make before a ṇ-marked suffix. For passāvi he notes the āva of §515 (541): Te āvāyā kārite, “as in the causative”, and for paṭṭhāyi the āya of 564 (§593): Ākārantānamāyo.

There is no option marker; bhavissati is handed on as the governing word of the rules that follow.

Bhavissati kāle gammamāne gamā dīhi dhātūhi ṇī ghiṇa iccete paccayā honti. Ṇa kārā vuddhatthā. Āyati gamanaṃ sīlamassāti atthe ṇī, vuddhiṇa lopā. Gāmī, gāmino, āgāmī kālo. Ghiṇa paccaye – ‘‘kvaci dhātū’’tiādinā gha lopo, gāmaṃ gāmi, gāmī, gāmayo.

When future time is understood, after the roots gamu and the like the suffixes ṇī and ghiṇ are added. The ṇ’s are for the sake of vuddhi. In the sense “going in the future is his habit”, ṇī; vuddhi and the elision of the ṇ: gāmī, “one who will go”; gāmino; āgāmī kālo, “the time to come”. Before the suffix ghiṇ: the gh is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — gāmaṃ gāmi, “one who will go to the village”; gāmī, gāmayo.

Examples

lemma	inflected	meaning
🚹①⨀(√gamu + ṇī)	gāmī	one who will go
🚹①⨂(√gamu + ṇī)	gāmino	those who will go
🚹①⨀(ā + √gamu + ṇī)	āgāmī kālo	the time to come
🚹①⨀(√gamu + ghiṇ)	gāmaṃ gāmi	one who will go to the village
🚹①⨂(√gamu + ghiṇ)	gāmī, gāmayo	those who will go

	gamu + ṇī	rule
→	g + (a→ā) + m + (ṇī)	§621, §523
→	gāmī + (si)	§220
→	gāmī

	gamu + ghiṇ	rule
→	g + (a→ā) + m + (ghiṇ)	§517, §621, §523
→	gāmi + (si)	§220
→	gāmi

The ṇ works as it does in the causative, §621 (553): Kāritaṃ viya ṇānubandho, and is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ. gāmī is inflected like daṇḍī (gāmī, gāmino), gāmi like aggi (gāmi; gāmī, gāmayo, by §88 (147): Yosu katanikāralopesu dīghaṃ and §96 (148): Yosvakatarasso jho).

Bhaja sevāyaṃ, āyati bhajituṃ sīlamassāti bhājī, bhāji, ‘‘na kagattaṃ cajā’’ti yogavibhāgena nisedhanato ‘‘sacajānaṃ kagā ṇānubandhe’’ti ga ttaṃ na bhavati.

bhaja in the sense of resorting to: “to resort in the future is his habit” — bhājī, bhāji; because of the prohibition [obtained] by splitting §618 (571): Na ka gattaṃ ca jāṇvumhi as “na kagattaṃ cajā”, the g [for the j] by §640 (0): Sacajānaṃ kagā ṇānubandhe does not take place.

Su gatimhi, kārite vuddhiāvā desā ca, āyati passavituṃ sīlamassāti passāvī, passāvi. Āyati paṭṭhānaṃ sīlamassāti paṭṭhāyī, paṭṭhāyi, ‘‘ākārantānamāyo’’ti āyā deso.

su in the sense of flowing: as in the causative, vuddhi and the replacement āva by §515 (541): Te āvāyā kārite: “to flow forth in the future is his habit” — passāvī, passāvi. “Setting out in the future is his habit” — paṭṭhāyī, paṭṭhāyi, [with] the replacement āya by §593 (564): Ākārantānamāyo.

Examples

lemma	inflected	meaning
🚹①⨀(√bhaja + ṇī)	bhājī	one who will resort to
🚹①⨀(√bhaja + ghiṇ)	bhāji	one who will resort to
🚹①⨀(pa + √su + ṇī)	passāvī	one who will flow forth
🚹①⨀(pa + √su + ghiṇ)	passāvi	one who will flow forth
🚹①⨀(pa + √ṭhā + ṇī)	paṭṭhāyī	one who will set out
🚹①⨀(pa + √ṭhā + ghiṇ)	paṭṭhāyi	one who will set out

	bhaja + ṇī	rule
→	bh + (a→ā) + j + (a) + (ṇī)	§621, §83, §523
→	bhājī

	pa + su + ghiṇ	rule
→	pa + s + (u→o) + (ghiṇ)	§621, §517, §523
→	pa + s + (o→āv) + i	§515
→	pa + (s→ss) + āvi	§28
→	passāvi

	pa + ṭhā + ṇī	rule
→	pa + ṭh + (ā→āya) + (ṇī)	§593, §523
→	pa + (ṭh→ṭṭh) + āyī	§28
→	paṭṭhāyī

In bhājī the j stays: the replacement g that a ṇ-marked suffix would bring (§623 (554): Ka gā ca jānaṃ, §640 (0): Sacajānaṃ kagā ṇānubandhe) is blocked by Buddhappiya’s reading of §618. The consonant after pa is doubled by §28 (40): Para dvebhāvo ṭhāne.

‘‘Bhavissatī’’ti adhikāro.

“Bhavissati” (“in the future”) is the governing word [for the rules that follow].

---

648 (§652): Kiriyāyaṃ ṇvutavo (ṇvu, tu when an action is the purpose, in the future sense) apavada

Kaccāyana

§652 (648): Kriyāyaṃ ṇvu tavo`ṇvu`, `tu` when an action is the purpose, in the future sense

Analysis

The second rule of the future section, Kaccāyana’s §652, with bhavissati carried from 647 (§651): Bhavissati gamādīhi ṇī ghiṇa. Buddhappiya prints the sutta as Kiriyāyaṃ ṇvutavo, with the vowel that Pāli inserts into kriyā, where the Kaccāyana heading has Kriyāyaṃ; the two are one word. The suffixes are the agent suffixes of 568 (§527): Sabbato ṇvu tvāvī vā, and the agent noun so formed names its bearer by what he is about to do: kārako vajati, “the doer goes”, means “he goes to do it”.

His gloss turns the sutta’s kiriyāyaṃ into kiriyatthāyaṃ gammamānāyaṃ, “when an action is understood as the purpose”, and gives the derivations: for ṇvu the elision of the ṇ, vuddhi and the replacement aka of 570 (§622): Anakā yuṇvūnaṃ; for tu the t for the r of kara by 573 (§619): Karassa ca tattaṃ tusmiṃ, “the rest as kattu” — the agent noun inflected like satthu at 158 (§199): Satthupitādīnamā sismiṃ silopo ca. Where the Kaccāyana vutti explains the sense by a reported intention (‘‘karissa’’nti kārako vajati), Buddhappiya writes karissaṃ vajatīti kārako vajati, with the future participle karissaṃ that 650 (§655): Sese ssaṃ ntu mānānā will derive, and paraphrases the tu form by the infinitive, kattā vajati = kattuṃ vajati, “he goes in order to do” — the tuṃ of purpose he had derived at 637 by the yogavibhāga of 636. He adds pācako, pacitā, bhuñjako, bhottā.

There is no option marker.

Kiriyāyaṃ kiriyatthāyaṃ gammamānāyaṃ dhātūhi ṇvutu iccete paccayā honti bhavissati kāle. Ṇvu mhi – ṇa lopavuddhiakā desā, karissaṃ vajatīti kārako vajati.

When an action (kiriyā) is understood as the purpose, after roots the suffixes ṇvu and tu are added in the sense of future time. With ṇvu: the elision of the ṇ, vuddhi and the replacement aka by §622 (570): Anakā yu ṇvūnaṃ — “he goes [as one who] will do” (karissaṃ vajati): kārako vajati, “the doer goes”.

Tu mhi – ‘‘karassa ca tattaṃ tusmi’’nti ta kāro, sesaṃ kattusamaṃ, kattā vajati, kattuṃ vajatīti attho. Evaṃ pacissaṃ vajatīti pācako vajati, pacitā vajati. Bhuñjissaṃ vajatīti bhuñjako vajati, bhottā vajati iccādi.

With tu: t [for the r of kara] by §619 (573): Karassa ca tattaṃ tusmiṃ; the rest is the same as kattu: kattā vajati, “the doer goes” — the meaning is kattuṃ vajati, “he goes in order to do”. Likewise “he goes [as one who] will cook” (pacissaṃ vajati): pācako vajati, pacitā vajati, “the cook goes”. “He goes [as one who] will eat” (bhuñjissaṃ vajati): bhuñjako vajati, bhottā vajati, “the eater goes”; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + ṇvu)	karissaṃ vajatīti kārako vajati	“he goes, about to do”: the doer goes, i.e. he goes in order to do
🚹①⨀(√kara + tu)	kattā vajati	the doer goes (= kattuṃ vajati, he goes in order to do)
🚹①⨀(√paca + ṇvu)	pacissaṃ vajatīti pācako vajati	“he goes, about to cook”: the cook goes
🚹①⨀(√paca + tu)	pacitā vajati	the cook goes
🚹①⨀(√bhuja + ṇvu)	bhuñjissaṃ vajatīti bhuñjako vajati	“he goes, about to eat”: the eater goes
🚹①⨀(√bhuja + tu)	bhottā vajati	the eater goes

	kara + ṇvu	rule
→	kara + (ṇvu→aka)	§523, §622
→	k + (a→ā) + r + (a) + aka	§621, §83
→	kāraka + (si→o)	§104
→	kārako

	kara + tu	rule
→	ka + (r→t) + tu	§619
→	katt + (u→ā) + (si)	§199
→	kattā

	bhuja + tu	rule
→	bh + (u→o) + j + (a) + tu	§485, §83
→	bho + (j) + (t→tt) + u	§578
→	bhott + (u→ā) + (si)	§199
→	bhottā

pācako has the vuddhi of the ṇ without a change of the c, by §618 (571): Na ka gattaṃ ca jāṇvumhi; pacitā takes the augment i before tu; bhuñjako keeps the class sign of §446 (509): Rudhādito niggahitapubbañca, bhottā loses the j and doubles the t by §578 (560): Bhujādīnamanto no dvi ca. The tu nouns take ā for their final before si, which is elided, by §199 (158): Satthupitādīnamā sismiṃ silopo ca.

---

649 (§654): Kammani ṇo (ṇa with the object as first member, in the future sense) apavada

Kaccāyana

§654 (649): Kammani ṇo`ṇa` with the object as first member, in the future sense

Analysis

The third future rule, Kaccāyana’s §654 (his §653 having gone to the Kārakakaṇḍa as 306 (§653): Bhāvavācimhi catutthī); bhavissati continues from 647, and the closing ‘‘kammanī’’ti vattate hands kammani on to 650 (§655): Sese ssaṃ ntu mānānā. The suffix is the ṇa with which Buddhappiya opened the kita suffixes at 561 (§524): Dhātuyā kammādimhi ṇo and which 546 (§550): Ṇādayo tekālikā makes valid for all three times; this rule gives the compound it forms the sense of a purpose still to be carried out.

His gloss reads kammani as kammasmiṃ upapade, “when the object is the preceding word”, names the operations — the elision of the ṇ and vuddhi — and glosses the roots the Kaccāyana vutti only uses: lū in the sense of cutting (sālilāvo, with the āva of §515 (541): Te āvāyā kārite), vapa in the sense of sowing seed (dhaññavāpo); bhogadāyo and sindhupāyo take the āya of 564 (§593): Ākārantānamāyo. Each compound is paired with the future sentence it stands for: nagaraṃ karissatīti nagarakāro vajati, “‘he will build a city’: the city-builder goes”.

There is no option marker.

Kammasmiṃ upapade dhātūhi ṇa ppaccayo hoti bhavissati kāle ṇa lopavuddhī. Nagaraṃ karissatīti nagarakāro vajati. Lū chedane, sāliṃ lavissatīti sālilāvo vajati. Vapa bījasantāne, dhaññaṃ vapissatīti dhaññavāpo vajati. Bhogaṃ dadissatīti bhogadāyo vajati, sindhuṃ pivissatīti sindhupāyo vajati iccādi.

When the object (kamma) is the preceding word (upapada), after roots the suffix ṇa is added in the sense of future time; the elision of the ṇ and vuddhi [follow]. “He will build a city” (nagaraṃ karissati): nagarakāro vajati, “the city-builder goes”. lū in the sense of cutting: “he will reap the rice” (sāliṃ lavissati): sālilāvo vajati, “the rice-reaper goes”. vapa in the sense of sowing seed: “he will sow grain” (dhaññaṃ vapissati): dhaññavāpo vajati, “the grain-sower goes”. “He will give wealth” (bhogaṃ dadissati): bhogadāyo vajati, “the wealth-giver goes”; “he will drink from the river” (sindhuṃ pivissati): sindhupāyo vajati, “the river-drinker goes”; and so on.

Examples

In each pair the first sentence is the future verb with its object in the second form ②, the second the compound that replaces it, the subject of vajati, “he goes”: he goes in order to build, reap, sow, give, drink.

lemma	inflected	meaning
🚹①⨀(nagara + √kara + ṇa)	nagaraṃ karissatīti nagarakāro vajati	“he will build a city”: the city-builder goes
🚹①⨀(sāli + √lū + ṇa)	sāliṃ lavissatīti sālilāvo vajati	“he will reap the rice”: the rice-reaper goes
🚹①⨀(dhañña + √vapa + ṇa)	dhaññaṃ vapissatīti dhaññavāpo vajati	“he will sow grain”: the grain-sower goes
🚹①⨀(bhoga + √dā + ṇa)	bhogaṃ dadissatīti bhogadāyo vajati	“he will give wealth”: the wealth-giver goes
🚹①⨀(sindhu + √pā + ṇa)	sindhuṃ pivissatīti sindhupāyo vajati	“he will drink from the river”: the river-drinker goes

	nagara + kara + ṇa	rule
→	nagara + k + (a→ā) + r + (a) + (ṇa)	§621, §83, §523
→	nagarakāra + (si→o)	§104
→	nagarakāro

	sāli + lū + ṇa	rule
→	sāli + l + (ū→o) + (ṇa)	§621, §523
→	sāli + l + (o→āv) + a	§515
→	sālilāva + (si→o)	§104
→	sālilāvo

	bhoga + dā + ṇa	rule
→	bhoga + d + (ā→āya) + (ṇa)	§593, §523
→	bhoga + dāy + (a) + a	§83
→	bhogadāya + (si→o)	§104
→	bhogadāyo

The object’s inflection is elided in the compound by §317 (332): Tesaṃ vibhattiyo lopā ca, as for kumbhakāro at 563 (§624): Kattari kita; dhaññavāpo has the vuddhi of vapa alone.

‘‘Kammanī’’ti vattate.

“Kammani” (“when the object is the preceding word”) continues [into the next rule].

---

650 (§655): Sese ssaṃ ntu mānānā (ssaṃ, ntu, māna, āna in the remaining [future] sense) apavada

Kaccāyana

§655 (650): Sese ssaṃ ntumānānā`ssaṃ`, `ntu`, `māna`, `āna` in the remaining [future] sense

Analysis

This rule closes the Anāgatakālikappaccayantanaya, the four rules of the future that Buddhappiya sets after the present participles of 646 (§565): Vattamāne mānantā and before the uṇādi words: 647 (§651): Bhavissati gamādīhi ṇī ghiṇa gives the agent by habit, 648 (§652): Kiriyāyaṃ ṇvutavo the agent who goes to do something, 649 (§654): Kammani ṇo the agent noun compounded with its object, and this rule the “remaining” future sense. He keeps Kaccāyana’s order (§651, §652, §654, §655) and only lifts out §653, the rule on the fourth form with a word of action, which belongs to the Kārakakaṇḍa (306 (§653): Bhāvavācimhi catutthī).

His gloss defines sese as aparisamattatthe, “in a sense not yet completed” — the action is under way or about to be done, not a habit and not a purpose — carries kammani down from 649 (‘‘Kammanī’’ti vattate) and bhavissati from 647, and adds that, being kita suffixes, the four denote the agent by §624 (563): Kattari kita (563 (§624): Kattari kita). Then come the derivations, which the Kaccāyana vutti does not give. ssaṃ takes the augment i of §516 (466): Ikārāgamo asabbadhātukamhi, and the object does not compound with the participle as it did with nagarakāro at 649, sāpekkhattā, because the participle keeps its verbal dependence on it: kammaṃ karissaṃ stays two words. ntu takes the class-sign o of §451 (520): Tanādito oyirā and the a for the final of ntu before si of §94 (105): Simhi vā, and is inflected like guṇavantu (98 (§124): Ā simhi onwards). A second analysis then reads ssantu as one suffix — the future sign and the participle together, as the bhavissati of the governing rule 647 itself suggests — and derives karissaṃ from it with Simhi vā and a yogavibhāga (splitting) of §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ: only its second half, ntasaddo aṃ, is applied, because karissanta is not one of the gacchanta words the whole rule names; the paradigm that follows is that of gacchanta at 108 (§187): Sesesu ntuva. māna takes the u for the o and the a of kara by §511 (521): Uttamokāro and §512 (522): Karassākāro ca. The general instruction that before ntu and māna each root takes its own class-sign (sakasakavikaraṇappaccayo) explains karonto with the o of the tanu class and bhuñjanto with the niggahīta of the rudha class (§446 (509): Rudhādito niggahitapubbañca).

There is no option marker in the sutta and Buddhappiya reads none into it: the four suffixes are alternatives the sutta itself lists, each giving a good form, and within the ntu paradigm the doubled forms (karissatā, karissantena) are those the vā of the ntu rules allows.

Kammasmiṃ upapade sese aparisamattatthe dhātūhi ssaṃntu māna āna iccete paccayā honti bhavissati kāle gammamāne, te ca kitakattā kattari bhavanti. Kammaṃ karissatīti atthe ssaṃ paccayo, i kārāgamo, si lopo, kammaṃ karissaṃ vajati, sāpekkhattā na samāso. Ntu paccaye ‘‘tanādito oyirā’’ti o, ‘‘simhi vā’’ti ntva’ntassa a ttaṃ, kammaṃ karissatīti kammaṃ karonto vajati iccādi guṇavantu samaṃ.

When the object stands as the preceding word, in the remaining sense — that is, where the sense is not yet completed — the suffixes ssaṃ, ntu, māna and āna are added to roots when future time is understood; and being kita [suffixes] they denote the agent. In the sense “he will do the work”, the suffix ssaṃ [is added], the augment i, elision of si: kammaṃ karissaṃ vajati, “he goes, about to do the work”; because [the participle] still depends on [its object], there is no compound. Before the suffix ntu, o by §451 (520): Tanādito oyirā, and by §94 (105): Simhi vā the final of ntu becomes a: “he will do the work” — kammaṃ karonto vajati, “he goes, doing the work”, and so on, the same as guṇavantu.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + ssaṃ)	kammaṃ karissaṃ vajati	he goes, about to do the work
🚹①⨀(√kara + ntu)	kammaṃ karonto vajati	he goes, doing the work

	kara + ssaṃ	rule
→	kar + (a) + (i) + ssaṃ	§83, §516
→	karissaṃ + (si)	§220
→	karissaṃ

	kara + ntu + si	rule
→	kar + (a) + (o) + ntu + si	§451, §83
→	karo + nt(u→a) + si	§94
→	karonta + (si→o)	§104
→	karonto

The root’s final a yields to the augment and to the class-sign by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; the si after karissaṃ is elided by §220 (74): Sesato lopaṃ gasipi, and after karonta becomes o by §104 (66): So.

Atha vā ‘‘bhavissati gamādīhi ṇī ghiṇa’’ti ettha ‘‘bhavissatī’’ti vacanato ‘‘ssantu’’iti ekova paccayo daṭṭhabbo, tato ‘‘simhi vā’’ti a ttaṃ, ‘‘ntasaddo a’’mitiyogavibhāgena a mādeso, silopo, karissaṃ karissanto, karissantā, karissantaṃ, karissante, karissatā karissantena, karissantehi, karissato karissantassa, karissataṃ karissantānaṃ, karissatā, karissantehi, karissato karissantassa, karissataṃ karissantānaṃ, karissati karissante, karissantesūtiādi guṇavantu sadisaṃ neyyaṃ.

Or else: since [the governing rule] §651 (647): Bhavissati gamādīhi ṇī ghiṇa says bhavissati, ssantu is to be regarded as one single suffix; then by Simhi vā [its final becomes] a, by splitting the rule §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ — [taking only] “ntasaddo aṃ” — [the nta] is replaced by aṃ, and si is elided: karissaṃ. The rest is to be worked out like guṇavantu:

	⨀	⨂
①	karissaṃ, karissanto	karissantā
②	karissantaṃ	karissante
③	karissatā, karissantena	karissantehi
④	karissato, karissantassa	karissataṃ, karissantānaṃ
⑤	karissatā	karissantehi
⑥	karissato, karissantassa	karissataṃ, karissantānaṃ
⑦	karissati, karissante	karissantesu

Example

	kara + ssantu + si	rule
→	kar + (a) + (i) + ssantu + si	§83, §516
→	karissa + nt(u→a) + si	§94
→	karissa + (nta→aṃ) + si	§186
→	kariss + (a) + aṃ + (si)	§83, §220
→	karissaṃ

The forms with ta (karissatā, karissato, karissataṃ, karissati) are those of §127 (102): To titā sasmiṃnāsu and §128 (104): Naṃmhi taṃ vā, the forms with nta those of §123 (103): Ntassa se vā, exactly as in gacchatā, gacchantena at 108 (§187): Sesesu ntuva.

Māna mhi – o kārā kārānaṃ u ttaṃ, kammaṃ karissatīti kammaṃ kurumāno, kammaṃ karāno vajati. Evaṃ bhojanaṃ bhuñjissaṃ vajati, bhojanaṃ bhuñjanto, bhuñjamāno, bhuñjāno vajati.

Before māna, the o [of the class-sign] and the a [of kara] become u: “he will do the work” — kammaṃ kurumāno, kammaṃ karāno vajati, “he goes, doing the work”. Likewise bhojanaṃ bhuñjissaṃ vajati, “he goes, about to eat the meal”; bhojanaṃ bhuñjanto, bhuñjamāno, bhuñjāno vajati, “he goes, eating the meal”.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + māna)	kammaṃ kurumāno vajati	he goes, doing the work
🚹①⨀(√kara + āna)	kammaṃ karāno vajati	he goes, doing the work
🚹①⨀(√bhuja + ssaṃ)	bhojanaṃ bhuñjissaṃ vajati	he goes, about to eat the meal
🚹①⨀(√bhuja + ntu)	bhojanaṃ bhuñjanto vajati	he goes, eating the meal
🚹①⨀(√bhuja + māna)	bhojanaṃ bhuñjamāno vajati	he goes, eating the meal
🚹①⨀(√bhuja + āna)	bhojanaṃ bhuñjāno vajati	he goes, eating the meal

	kara + māna + si	rule
→	kar + (a) + (o) + māna + si	§451, §83
→	k(a→u)r(o→u) + māna + si	§512, §511
→	kurumāna + (si→o)	§104
→	kurumāno

bhuñjanto and bhuñjamāno show the niggahīta class-sign of the rudha class (§446 (509): Rudhādito niggahitapubbañca) turned into ñ by §31 (49): Vaggantaṃ vā vagge; karāno and bhuñjāno are the āna forms, which the Tipiṭaka does not use.

tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno
(15A3 3.2.4: Āneñjasutta)
🔼(tatra) 🚹①⨀(ṭhita) 🚹①⨀(tadadhimutta) 🚹①⨀(tabbahulavihārī) 🚹①⨀(aparihīna) 🚹②⨀(kāla) 🚹①⨀(√kara + māna)
there | established | intent on it | dwelling much in it | without falling away | his time | making — that is, dying

na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmi
(2V 1.7.5.2: Dutiyaanāhaṭasikkhāpada)
🔼(na) 🚹①⨀(√bhuja + māna) 🚹②⨀(sabba) 🚹②⨀(hattha) 🚹⑦⨀(mukha) ⏯👆⨀(pakkhipati)
not | while eating | the whole | hand | into the mouth | I will put

Sabbattha kattari ntumāne su sakasakavikaraṇappaccayo kātabbo.

Everywhere, in the active, before ntu and māna each root’s own class-sign (vikaraṇa) is to be applied.

Khādanaṃ khādissatīti khādanaṃ khādissaṃ vajati, khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati. Maggaṃ carissatīti maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati. Bhikkha āyācane, bhikkhaṃ bhikkhissatīti bhikkhaṃ bhikkhissaṃ carati, bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno carati iccādi.

“He will eat the food” — khādanaṃ khādissaṃ vajati, “he goes, about to eat the food”; khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati, “he goes, eating the food”. “He will walk the road” — maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati, “he goes, about to walk, walking the road”. bhikkha in the sense of begging: “he will beg alms” — bhikkhaṃ bhikkhissaṃ carati, “he goes about, about to beg alms”; bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno carati, “he goes about begging alms”; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√khāda + ssaṃ)	khādanaṃ khādissaṃ vajati	he goes, about to eat the food
🚹①⨀(√khāda + ntu)	khādanaṃ khādanto vajati	he goes, eating the food
🚹①⨀(√khāda + māna)	khādanaṃ khādamāno vajati	he goes, eating the food
🚹①⨀(√khāda + āna)	khādanaṃ khādāno vajati	he goes, eating the food
🚹①⨀(√cara + ssaṃ)	maggaṃ carissaṃ vajati	he goes, about to walk the road
🚹①⨀(√cara + ntu)	maggaṃ caranto vajati	he goes, walking the road
🚹①⨀(√cara + māna)	maggaṃ caramāno vajati	he goes, walking the road
🚹①⨀(√cara + āna)	maggaṃ carāno vajati	he goes, walking the road
🚹①⨀(√bhikkha + ssaṃ)	bhikkhaṃ bhikkhissaṃ carati	he goes about, about to beg alms
🚹①⨀(√bhikkha + ntu)	bhikkhaṃ bhikkhanto carati	he goes about, begging alms
🚹①⨀(√bhikkha + māna)	bhikkhaṃ bhikkhamāno carati	he goes about, begging alms
🚹①⨀(√bhikkha + āna)	bhikkhaṃ bhikkhāno carati	he goes about, begging alms

These roots belong to the bhū class, whose class-sign a (§445 (433): Bhūvādito a) merges with the root’s final: khāda + a + ntu is khādanto.

---

Anāgatakālikappaccayantanayo.

Thus ends the treatment of [words] ending in the suffixes of future time.

---

Uṇādippaccayantanaya (The uṇādi suffixes)

Atha uṇā dayo vuccante.

Now uṇa and the rest — the uṇādi suffixes — are stated.

‘‘Dhātuyā’’ti adhikāro.

“Dhātuyā” (after a root) is the governing word, carried from 561 (§524): Dhātuyā kammādimhi ṇo.

---

651 (§650): Kāle vattamānātīte ṇvādayo (ṇu and the rest in present and past time) utsarga

Kaccāyana

§650 (651): Kāle vattamānātīte ṇvādayo`ṇu` and the rest in present and past time

Analysis

This rule opens the Uṇādippaccayantanaya, the sixth and last group of Buddhappiya’s kita suffixes — his closing verse counts tabba and the rest, ṇa and the rest, the niṭṭhā participles, tave and tuna and the rest, māna and anta and the rest, and the uṇādi. The name is the Sanskrit grammarians’: Pāṇini’s uṇādi rules open with the suffix uṇ, and Buddhappiya’s introductory sentence writes it uṇa (Atha uṇādayo vuccante), while Kaccāyana’s first suffix is the same letters in the other order, ṇu. Kaccāyana’s Uṇādikappa (§624–§673) began with Kattari kita and the kicca and kta rules, which Buddhappiya has already used at 563 (§624): Kattari kita, 605 (§625): Bhāvakammesu kiccaktakkhatthā, 634 (§626): Kammani dutiyāyaṃ kto and 635 (§643): Bhyādīhi matibudhipūjādīhi ca kto, and it placed the time rules §650–§655 in the middle; Buddhappiya opens with §650, the one uṇādi rule that assigns a time, because the future set §651–§655 has just been dealt with (647–650), and then works through §627–§649 and §656–§673 in Kaccāyana’s order, closing with the kāra rule §604 from the Kibbidhānakappa. The governing word dhātuyā, “after a root”, is restated from 561 (§524): Dhātuyā kammādimhi ṇo.

Where Kaccāyana’s vutti gives three words, Buddhappiya gives some forty, each with its root and the root’s meaning in the manner of the root lists (Kara karaṇe), a gloss-sentence and the operations that shape it, and he spells out that ādi covers yu, kta and mi. The ṇ of ṇu is a marker: it is elided and calls for vuddhi as a causative sign does (§621 (553): Kāritaṃ viya ṇānubandho, §523 (526): Kāritānaṃ ṇo lopaṃ, §483 (527): Asaṃyogantassa vuddhi kārite), so that kara gives kāru; a root in ā takes āya before it by §593 (564): Ākārantānamāyo (vāyu); tālu has l for r. For maru, taru and the rest he withholds the vuddhi “by the word vā in §484 (542): Ghaṭādīnaṃ vā”: the vā that in Kaccāyana makes the vuddhi of ghaṭa and its group optional before the causative is extended to every ṇ-marked suffix, so that vuddhi becomes optional and usage settles where it applies — kāru, dāru, sānu with it, maru, taru, tanu without. He does not name the device, but it works as a vavatthitavibhāsā whose domains are the words themselves (Boundaries and Domains §3.2), and he appeals to it again as vādhikārato at 652 (§627): Khyādīhi mana ma ca to vā and 679 (§669): Munādīhi ci. yu becomes ana by §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca (572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca), the marker i of cadi brings a niggahīta, bhū becomes bhuv before the vowel by §70 (30): Jhalānamiyuvā sare vā, and the k of kta is dropped, as at 634, under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

The sutta has no option marker: the three suffixes are simply assigned to the two times. The only optionality in Buddhappiya’s treatment is the borrowed vā that governs the vuddhi.

Atīte kāle, vattamāne ca gammamāne dhātūhi ṇuppaccayo hoti. Ādi saddena yu kta mi iccādayo ca honti.

When past time, and present [time], is understood, the suffix ṇu is added to roots. By the word ādi (and the rest), yu, kta, mi and the like [are added] as well.

Kara karaṇe, akāsi, karotīti vā atthe ṇuppaccayo, ṇa lopo, vuddhi, kāru sippī, kārū kāravo. Vā gatigandhanesu, avāyi, vāyatīti vā vāyu, āyā deso. Sada assādane, assādīyatīti sādu. Rādha, sādha saṃsiddhimhi, sādhīyati anena hitanti sādhu. Bandha bandhane, attani paraṃ bandhatīti bandhu. Cakkha viyattiyaṃ vācāyaṃ, cakkhatīti cakkhu. I gatimhi, enti gacchanti pavattanti sattā etenāti āyu. Dara vidāraṇe, darīyatīti dāru kaṭṭhaṃ. Sanu dāne. Sanotīti sānu pabbatekadeso. Janīyatīti jānu jaṅghāsandhi. Carīyatīti cāru dassanīyo. Raha cāge, rahīyatīti rāhu asurindo. Tara taraṇe, tālu, lo ra ssa.

kara in the sense of doing: in the sense “he made” (akāsi) or “he makes” (karoti), the suffix ṇu; elision of the ṇ, vuddhi: kāru, a craftsman; kārū, kāravo [in the plural]. vā in the senses of going and of wafting: “it blew” (avāyi) or “it blows” (vāyati) — vāyu, wind; the replacement [of the final ā] by āya. sada in the sense of relishing: “it is relished” (assādīyati) — sādu, sweet. rādha, sādha in the sense of accomplishing: “welfare is accomplished (sādhīyati) by him” — sādhu, good. bandha in the sense of binding: “he binds another to himself” — bandhu, a kinsman. cakkha in the sense of distinct speech: “it declares (cakkhati)” — cakkhu, the eye. i in the sense of going: “beings go (enti), move, carry on by means of it” — āyu, life. dara in the sense of splitting: “it is split (darīyati)” — dāru, wood. sanu in the sense of giving: “it gives (sanoti)” — sānu, a part of a mountain, a ridge. “It is produced (janīyati)” — jānu, the knee, the joint of the leg. “It is resorted to (carīyati)” — cāru, lovely, fit to be looked at. raha in the sense of forsaking: “he is forsaken (rahīyati)” — rāhu, the lord of the asuras. tara in the sense of crossing: tālu, the palate, with l for the r.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + ṇu)	kāru	a craftsman, “he made, he makes”
🚹①⨂(√kara + ṇu)	kārū, kāravo	craftsmen
🚹①⨀(√vā + ṇu)	vāyu	wind, “it blew, it blows”
🚹①⨀(√sada + ṇu)	sādu	sweet, “it is relished”
🚹①⨀(√sādha + ṇu)	sādhu	good, “welfare is accomplished by him”
🚹①⨀(√bandha + ṇu)	bandhu	a kinsman, “he binds another to himself”
🚻①⨀(√cakkha + ṇu)	cakkhu	the eye, “it declares”
🚻①⨀(√i + ṇu)	āyu	life, “beings carry on by it”
🚻①⨀(√dara + ṇu)	dāru	wood, “it is split”
🚹①⨀(√sanu + ṇu)	sānu	a mountain ridge, “it gives”
🚻①⨀(√jana + ṇu)	jānu	the knee, “it is produced”
🚹①⨀(√cara + ṇu)	cāru	lovely, “it is resorted to”
🚹①⨀(√raha + ṇu)	rāhu	Rāhu, lord of the asuras, “he is forsaken”
🚻①⨀(√tara + ṇu)	tālu	the palate

	kara + ṇu	rule
→	k(a→ā)ra + (ṇ)u	§621, §483, §523
→	kār + (a) + u	§83
→	kāru + (si)	§220
→	kāru

	vā + ṇu	rule
→	v(ā→āya) + (ṇ)u	§593, §523
→	vāy + (a) + u	§83
→	vāyu

kārū and kāravo are the first form plural, made as bhikkhū and bhikkhavo are by §118 (146): Ghapato ca yonaṃ lopo with §88 (147): Yosu katanikāralopesu dīghaṃ, and by §119 (155): Lato vokāro ca. bandhu and cakkhu take no vuddhi, their roots ending in a conjunct (§483 (527): Asaṃyogantassa vuddhi kārite); āyu has the root i strengthened to e and then āy before the vowel (§515 (541): Te āvāyā kārite).

cakkhu ceva rūpā ca, sotañca saddā ca
(11M 2.2: Chabbisodhanasutta)
🚻①⨀(√cakkha + ṇu) 🔼(ca) 🔼(eva) 🚻①⨂(rūpa) 🔼(ca) 🚻①⨀(√su + ta) 🔼(ca) 🚹①⨂(sadda) 🔼(ca)
the eye | and | indeed | forms | and | the ear | and | sounds | and

dāru dārutthikena pariyesitabbaṃ
(4V 12.1: Paṭhamabhāṇavāra)
🚻①⨀(√dara + ṇu) 🚹③⨀(dārutthika) 🚻①⨀(pariyesitabba)
wood | by one who needs wood | is to be sought

Marā dīnaṃ panettha ṇu mhi ‘‘ghaṭādīnaṃ vā’’ti ettha vā saddena na vuddhi, maru, taru, tanu, dhanu, hanu, manu, asu, vasu, vaṭu, garu iccādi.

For mara and the rest, however, there is here no vuddhi before ṇu, by the word vā in §484 (542): Ghaṭādīnaṃ vā: maru, taru, tanu, dhanu, hanu, manu, asu, vasu, vaṭu, garu, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√mara + ṇu)	maru	a god; a sandy waste
🚹①⨀(√tara + ṇu)	taru	a tree
🚹①⨀(√tanu + ṇu)	tanu	the body; slender
🚻①⨀(√dhana + ṇu)	dhanu	a bow
🚺①⨀(√hana + ṇu)	hanu	the jaw
🚹①⨀(√mana + ṇu)	manu	a human being; Manu
🚹①⨀(√asa + ṇu)	asu	breath, life
🚻①⨀(√vasa + ṇu)	vasu	wealth
🚹①⨀(√vaṭa + ṇu)	vaṭu	a lad
🚹①⨀(√gara + ṇu)	garu	a teacher; heavy

	tara + ṇu	rule
→	tara + (ṇ)u	§523, §484
→	tar + (a) + u	§83
→	taru

The same root tara gave tālu above with vuddhi and l for r, and here taru without either: the two words show what the borrowed vā means — the vuddhi of the ṇ-marked suffix is settled word by word.

Cadi hilādane, yu ppaccayo, ‘‘nudādīhi yuṇvūnamanānanākānanakā sakāritehi cā’’ti anā deso, niggahītāgamo ca, candanaṃ. Bhavati etthāti bhuvanaṃ, ‘‘jhalānamiyuvāsare vā’’ti uvā deso. Kira vikkhepe, kiraṇo. Vicakkhaṇo, kampanaṃ karotīti karuṇā, a kārassu ttaṃ.

cadi in the sense of gladdening: the suffix yu, its replacement by ana by §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca, and the augment niggahīta: candanaṃ, sandalwood. “It comes to be (bhavati) here” — bhuvanaṃ, the world; the replacement by uva by §70 (30): Jhalānamiyuvā sare vā. kira in the sense of scattering: kiraṇo, a ray. vicakkhaṇo, discerning. “It causes trembling (kampanaṃ karoti)” — karuṇā, compassion; the a becomes u.

Examples

lemma	inflected	meaning
🚻①⨀(√cadi + yu)	candanaṃ	sandalwood, “it gladdens”
🚻①⨀(√bhū + yu)	bhuvanaṃ	the world, “it comes to be here”
🚹①⨀(√kira + yu)	kiraṇo	a ray, “it scatters”
🚹①⨀(vi + √cakkha + yu)	vicakkhaṇo	discerning, “he sees distinctly”
🚺①⨀(√kara + yu)	karuṇā	compassion, “it causes trembling”

	cadi + yu	rule
→	ca(ṃ)d + (i) + (yu→ana)	§517, §641
→	ca(ṃ→n)dana + (si→aṃ)	§31, §219
→	candanaṃ

	bhū + yu	rule
→	bh(ū→uv) + (yu→ana)	§70, §641
→	bhuvana + (si→aṃ)	§219
→	bhuvanaṃ

The marker i with which cadi is cited stands for a niggahīta before the root’s final consonant, which then becomes the nasal of its group by §31 (49): Vaggantaṃ vā vagge; the neuter si becomes aṃ by §219 (195): Siṃ. kiraṇo and karuṇā have ṇ for the n of ana after the r of the root by §549 (550): Rahādito ṇa, and karuṇā the feminine ā of §237 (176): Itthīyamato āpaccayo.

anujānāmi, bhikkhave, candanaṃ, tagaraṃ, kāḷānusāriyaṃ
(3V 6.2: Mūlādibhesajjakathā)
▶️👆⨀(anujānāti) 🚹⓪⨂(bhikkhu) 🚻②⨀(√cadi + yu) 🚻②⨀(tagara) 🚻②⨀(kāḷānusāriya)
I allow | bhikkhus | sandalwood | tagara | black gum

Kta ppaccaye – ka lopo, abhavi, bhavatīti vā bhūtaṃ yakkhādi, bhūtāni. Vāyatīti vāto, tāyatīti tāto. Mi mhi – bhavanti etthāti bhūmi, netīti nemi iccādi.

Before the suffix kta: elision of the k; “it was” (abhavi) or “it is” (bhavati) — bhūtaṃ, a being, such as a yakkha; bhūtāni. “It blows (vāyati)” — vāto, wind; “he protects (tāyati)” — tāto, father. Before mi: “they come to be (bhavanti) on it” — bhūmi, the earth; “it leads (neti)” — nemi, the rim of a wheel; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√bhū + kta)	bhūtaṃ	a being (a yakkha and the like), “it was, it is”
🚻①⨂(√bhū + kta)	bhūtāni	beings
🚹①⨀(√vā + kta)	vāto	wind, “it blows”
🚹①⨀(√tā + kta)	tāto	father, “he protects”
🚺①⨀(√bhū + mi)	bhūmi	the earth, “they come to be on it”
🚺①⨀(√nī + mi)	nemi	the rim of a wheel, “it leads”

	bhū + kta	rule
→	bhū + (k)ta	§517
→	bhūta + (si→aṃ)	§219
→	bhūtaṃ

	nī + mi	rule
→	n(ī→e) + mi	§485
→	nemi + (si)	§220
→	nemi

vāto and tāto keep the long vowel of their roots and take o for si by §104 (66): So; nemi takes the vuddhi e by §485 (434): Aññesu ca.

---

652 (§627): Khyādīhi mana ma ca to vā (mana after khi and the like; and optionally t for its m) apavada

Kaccāyana

§627 (652): Khyādīhi mana ma ca to vā`mana` after `khi` and the like; and optionally `t` for its `m`

Analysis

Having placed the time rule first, Buddhappiya returns to the head of Kaccāyana’s Uṇādikappa and now follows its order: §627–§628 (652–653), §630–§634 (654–658), §636 (659), §638 (660), §644–§645 (661–662), §647–§649 (663–665) and §656–§673 (666–683), leaving out the rules he has used elsewhere — §629 at 569 (§629): Gahassupadhasse vā, §635 at 559 (§635): Pesātisaggapattakālesu kiccā, §639, §641–§643 among the kita and past-participle rules, and §646 (Ekādito sakissa kkhattuṃ) in the Taddhitakaṇḍa (419) — and the two rules, §637 and §640, to which the Rūpasiddhi gives no sutta of their own. This is the first of the uṇādi rules proper, one suffix for a list of roots.

His gloss gives the list with khī (Kaccāyana’s khi), and then a summary verse of the kind described in Boundaries and Domains §3.3, before the derivations. Each word has its root and root meaning, its gloss-sentence and its operations: the na of mana is dropped as a marker under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, the root vowel takes vuddhi by §485 (434): Aññesu ca (khemo, somo, homo, hemo, lomo, pemo), and in bhīmo the vuddhi is withheld vādhikārato, “by the governance of vā” — the vā of §484 (542): Ghaṭādīnaṃ vā that he invoked at 651 — where Kaccāyana’s vutti has bhemo. For attā he adds a further operation that Kaccāyana leaves unsaid, the t for the d of ada before the new t, quoting it in the form of a statement, ‘‘to dassā’’ti (it is not a Kaccāyana sutta, but a nipātana of the kind he uses again at 666, to dassa, pavittaṃ), and for ātumā the lengthening and the augment u under §517; he adds yāmo to the list. The final ‘‘Vā’’ti vattamāne carries the vā into the next rule, where Kaccāyana has none.

The option marker is the vā of ma ca to vā, and this is the sutta at which Buddhappiya states most plainly what a vavatthitavibhāsā is (Boundaries and Domains §2.3, §3.2): the change of m to t is nicca for the root ada — only attā and ātumā exist, never a form with m — and asanta for every other root of the list, which keep ma (khemo, never kheto). There is no anicca domain here; the verse draws the boundary. The ca joins the second operation to the first.

Khī bhī su ru hu vā dhū hi lūpī ada iccevamādīhi dhātūhi mana paccayo hoti, ma ssa ca to hoti vā.

After the roots khī, bhī, su, ru, hu, vā, dhū, hi, lū, pī, ada and the like, the suffix mana is added; and its m optionally becomes t.

Adadhātuparasseva, makārassa takāratā;
Tadaññato na hotāyaṃ, vavatthitavibhāsato.

Only after the root ada does the letter m become t;
after any other [root] this does not take place — by the restricted option (vavatthitavibhāsā).

Khī khaye, khīyanti e ttha upaddavupasaggādayoti atthe mana paccayo, ‘‘kvaci dhātū’’tiādinā na lopo, ‘‘aññesu cā’’ti vuddhi, khemo. Tathā bhī bhaye, bhāyanti etasmāti bhīmo, vā dhikārato na vuddhi. Su abhisave, savatīti somo. Ru gatimhi, romo. Hu dānādanahabyappadānesu, hūyatīti homo. Vā gatigandhanesu, vāmo. Dhū kampane, dhunātīti dhūmo. Hi gatimhi, hinotīti hemo. Lū chedane, lūyatīti lomo. Pī tappane, pīṇanaṃ pemo. Ada bhakkhaṇe, adatīti atthe mana, ma ssa ca vā ta kāro, ‘‘to dassā’’ti ta kāro, attā, ātumā, ‘‘kvaci dhātū’’tiādinā ada ssa dīgho, u kārāgamo ca. Yā pāpaṇe, yāmo.

khī in the sense of waning: in the sense “misfortunes, troubles and the like wane (khīyanti) here”, the suffix mana; elision of the na by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, vuddhi by §485 (434): Aññesu ca: khemo, safety. Likewise bhī in the sense of fearing: “they fear (bhāyanti) because of it” — bhīmo, terrible; no vuddhi, by the governance of vā. su in the sense of flowing: “it flows (savati)” — somo, the moon. ru in the sense of going: romo, body-hair. hu in the senses of giving, eating and offering an oblation: “it is offered (hūyati)” — homo, an oblation. vā in the senses of going and wafting: vāmo, left, contrary. dhū in the sense of shaking: “it shakes (dhunāti)” — dhūmo, smoke. hi in the sense of going: “it moves (hinoti)” — hemo, gold. lū in the sense of cutting: “it is cut (lūyati)” — lomo, hair. pī in the sense of pleasing: “pleasing (pīṇanaṃ)” — pemo, love. ada in the sense of eating: in the sense “it eats (adati)”, mana, and optionally t for its m; by [the statement] “t for the d”, t: attā, the self; ātumā — the lengthening of [the a of] ada and the augment u by §517. yā in the sense of reaching: yāmo, a watch [of the night].

Examples

lemma	inflected	meaning
🚹①⨀(√khī + mana)	khemo	safety, “troubles wane here”
🚹①⨀(√bhī + mana)	bhīmo	terrible, “they fear because of it”
🚹①⨀(√su + mana)	somo	the moon, “it flows”
🚹①⨀(√ru + mana)	romo	body-hair, “it goes”
🚹①⨀(√hu + mana)	homo	an oblation, “it is offered”
🚹①⨀(√vā + mana)	vāmo	left; contrary, “it goes the other way”
🚹①⨀(√dhū + mana)	dhūmo	smoke, “it shakes”
🚹①⨀(√hi + mana)	hemo	gold, “it moves”
🚹①⨀(√lū + mana)	lomo	hair, “it is cut”
🚹①⨀(√pī + mana)	pemo	love, “pleasing”
🚹①⨀(√ada + mana)	attā	the self, “it eats”
🚹①⨀(√ada + mana)	ātumā	the self
🚹①⨀(√yā + mana)	yāmo	a watch of the night, “it reaches”

	khī + mana + si	rule
→	khī + ma(na) + si	§517
→	kh(ī→e) + ma + si	§485
→	khema + (si→o)	§104
→	khemo

	ada + mana + si	rule
→	ad + (a) + ma(na) + si	§83, §517
→	ad + (m→t)a + si	§627
→	a(d→t)ta + si	to dassa
→	atta + (si→ā)	§189
→	attā

	ada + mana + si	rule
→	(a→ā)d + (a) + ma(na) + si	§517, §83
→	ā(d→t) + (u) + ma + si	to dassa, §517
→	ātuma + (si→ā)	§189
→	ātumā

attā and ātumā take ā for si as members of the atta group of §189 (113): Syā ca; the rest take o by §104 (66): So. In bhīmo, dhūmo, vāmo, yāmo and romo there is no vuddhi.

dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino
(12S1 1.8.2: Rathasutta)
🚹①⨀(dhaja) 🚹⑥⨀(√raha + tha) 🚻①⨀(paññāṇa) 🚹①⨀(√dhū + mana) 🚻①⨀(paññāṇa) 🚹⑥⨀(aggi)
a banner | of a chariot | the mark | smoke | the mark | of a fire

‘‘Vā’’ti vattamāne –

While “vā” is [still] in force —

---

653 (§628): Samādihi thamā (tha and ma after samu and the like) apavada

Kaccāyana

§628 (653): Samādīhi tha mā`tha` and `ma` after `samu` and the like

Analysis

Kaccāyana’s §628 in its own place, straight after §627. Buddhappiya’s root list differs from the vutti’s samu damu dara raha du hi si bhī dā yā sā ṭhā bhasa: he cites the roots without the marker u (sama, dama), drops bhī and yā, whose bhīmo and yāmo he has just derived at 652 (§627): Khyādīhi mana ma ca to vā, and adds sapa (sapatho), vasa (āvasatho), yu (yūtho), baha (brahmā) and usu (usmā). Each word again has its root meaning and gloss; the operations he names are all licences of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — and he draws attention to the word kvaci in that rule: because its scope is “in some places”, the root’s final is not elided in samatho, damatho, but is in ratho (kvaciggahaṇādhikārā na dhātvantalopo); yūtho and sīmā lengthen, thāmo turns ṭh into th, bhasmā and brahmā take ā for si as members of the brahmā group by §189 (113): Syā ca, and brahmā gets its bra for ba by direct statement (nipātana).

Kaccāyana’s sutta has no option marker; Buddhappiya reads it with the vā of 652, which the closing words of that rule (‘‘Vā’’ti vattamāne) carry down, and his gloss ends honti vā, “are optionally added”. He does not gloss the vā further, so it is an open option (vikappa, Boundaries and Domains §3.1): tha and ma are available to these roots beside the words they form with other suffixes — samo, damo, daro with the a of 599 (§553): Itthiyamatiyavo vā, davo beside dumo — and which of the two suffixes a root takes is a matter of the attested word, not of the vā.

Samadamadara raha sapa²⁶ vasa yu du hi si dā sā ṭhā bhasa bahausu iccevamādīhi dhātūhi tha ma iccete paccayā honti vā.

After the roots sama, dama, dara, raha, sapa, vasa, yu, du, hi, si, dā, sā, ṭhā, bhasa, baha, usu and the like, the suffixes tha and ma are optionally added.

Sama upasame, kvaci ggahaṇādhikārā na dhātvantalopo, kilese sametīti samatho samādhi. Evaṃ damanaṃ damatho. Dara dāhe, daraṇaṃ daratho paridāho. Raha upādāne, rahīyatīti ratho, ‘‘kvaci dhātū’’tiādinā ha lopo. Sapa akkose, sapanaṃ sapatho. Vasa nivāse, āvasanti etasminti āvasatho. Yu missane, yūtho, dīgho. Du gativuddhimhi, davati vaḍḍhatīti dumo. Hinotīti himo ussāvo. Si bandhane, sīyatīti sīmā, dīgho. Dā avakhaṇḍane, dāmo. Sā sāmatthe, sāmo. Ṭhā gatinivattimhi, thāmo, ṭha ssa tha ttaṃ. Bhasa bhasmīkaraṇe, bhasmā, brahmā dittā ‘‘syā cā’’ti ā ttaṃ. Baha vuddhimhi, brahmā, nipātanato bro ba ssa. Usu dāhe, usmā iccādi.

sama in the sense of calming: by the governance of the word kvaci [in §517] the root’s final is not elided; “it calms (sameti) the defilements” — samatho, calm, that is, concentration. Likewise “taming (damanaṃ)” — damatho, taming. dara in the sense of burning: “burning (daraṇaṃ)” — daratho, distress, a burning. raha in the sense of taking up: “it is taken up (rahīyati)” — ratho, a chariot; elision of the h by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. sapa in the sense of cursing: “cursing (sapanaṃ)” — sapatho, an oath. vasa in the sense of dwelling: “they dwell (āvasanti) in it” — āvasatho, a dwelling. yu in the sense of mixing: yūtho, a herd; lengthening. du in the senses of going and growing: “it moves (davati), it grows” — dumo, a tree. “It moves (hinoti)” — himo, frost. si in the sense of binding: “it is bound (sīyati)” — sīmā, a boundary; lengthening. dā in the sense of cutting off: dāmo, a cord. sā in the sense of being able: sāmo, dark-hued. ṭhā in the sense of ceasing to move: thāmo, strength; th for the ṭh. bhasa in the sense of reducing to ashes: bhasmā, ashes; as a member of the brahmā group, ā [for si] by §189 (113): Syā ca. baha in the sense of growing: brahmā, Brahmā; bra for the ba by direct statement. usu in the sense of burning: usmā, heat; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√sama + tha)	samatho	calm, concentration, “it calms the defilements”
🚹①⨀(√dama + tha)	damatho	taming
🚹①⨀(√dara + tha)	daratho	distress, “a burning”
🚹①⨀(√raha + tha)	ratho	a chariot, “it is taken up”
🚹①⨀(√sapa + tha)	sapatho	an oath, “cursing”
🚹①⨀(ā + √vasa + tha)	āvasatho	a dwelling, “they dwell in it”
🚹①⨀(√yu + tha)	yūtho	a herd, “mixing”
🚹①⨀(√du + ma)	dumo	a tree, “it grows”
🚹①⨀(√hi + ma)	himo	frost, “it moves”
🚺①⨀(√si + ma)	sīmā	a boundary, “it is bound”
🚹①⨀(√dā + ma)	dāmo	a cord, “it cuts off”
🚹①⨀(√sā + ma)	sāmo	dark-hued, “he is able”
🚹①⨀(√ṭhā + ma)	thāmo	strength, “it holds still”
🚹①⨀(√bhasa + ma)	bhasmā	ashes, “it reduces to ashes”
🚹①⨀(√baha + ma)	brahmā	Brahmā, “he grows”
🚹①⨀(√usu + ma)	usmā	heat, “it burns”

	sama + tha + si	rule
→	sama + tha + (si→o)	§104
→	samatho

	raha + tha + si	rule
→	ra + (ha) + tha + si	§517
→	ratha + (si→o)	§104
→	ratho

	baha + ma + si	rule
→	(ba→bra)h + (a) + ma + si	§571, §83
→	brahma + (si→ā)	§189
→	brahmā

The root-final a of sama stays before tha — this is the point of Buddhappiya’s remark on kvaci — while raha loses its whole final syllable; sīmā takes the feminine ā of §237 (176): Itthīyamato āpaccayo, and brahmā, bhasmā, usmā the ā for si of §189 (113): Syā ca; the bra of brahmā is laid down by §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti.

yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā
(1V 1.1.2: Dutiyapārājikasikkhāpada)
🚻①⨀(yāna) 🔼(nāma) 🚻①⨀(vayha) 🚹①⨀(√raha + tha) 🚻①⨀(sakaṭa) 🚺①⨀(sandamānikā)
a vehicle | namely | a litter | a chariot | a cart | a carriage

atha kho brahmā sahampati abhikkantāya rattiyā
(3V 1.12: Uruvelapāṭihāriyakathā)
🔼(atha) 🔼(kho) 🚹①⨀(√baha + ma) 🚹①⨀(sahampati) 🚺⑦⨀(abhikkanta) 🚺⑦⨀(√ranja + ti)
then | indeed | Brahmā | Sahampati | when far advanced | the night

---

654 (§630): Masussa sussa ccha ra ccherā (cchara, cchera for the su of masu) apavada

Kaccāyana

§630 (654): Masussa sussa cchara ccherā`cchara`, `cchera` for the `su` of `masu`

Analysis

Kaccāyana’s §630 follows §629 (Gahassupadhasse vā), which Buddhappiya used among the agent nouns at 569 (§629): Gahassupadhasse vā; so this rule comes next. Where Kaccāyana’s vutti calls masu a nominal base (pāṭipadika), Buddhappiya makes it a root, masu macchere, “to be stingy”, and derives the word with the vanishing suffix kvi of §530 (584): Kvi ca (584 (§530): Kvi ca), elided by §639 (585): Kvilopo ca, so that the replacement of su is the only visible change. His closing ‘‘Cchara ccherā’’ti vattate carries the two replacements into the next rule, whose sutta names only the substituend. The two replacements give two words and there is no option marker; the common canonical word is macchariyaṃ, with the cchariya that the next rule adds.

Masu iccetassa dhātussa su ssa ccharacchera iccete ādesā honti. Masu macchere, kvi ppaccayo, ccharaccherā desā, maccharo, macchero.

The su of the root masu is replaced by cchara and cchera. masu in the sense of stinginess: the suffix kvi, the replacements cchara and cchera: maccharo, macchero, stinginess.

Examples

lemma	inflected	meaning
🚹①⨀(√masu + kvi)	maccharo	stinginess, envy
🚹①⨀(√masu + kvi)	macchero	stinginess, envy

	masu + kvi + si	rule
→	masu + (kvi) + si	§639
→	ma + (su→cchara) + si	§630
→	macchara + (si→o)	§104
→	maccharo

Neither form occurs in the Tipiṭaka, which has the neuter macchariyaṃ and maccheraṃ and the adjective maccharī.

‘‘Cchara ccherā’’ti vattate.

“Cchara ccherā” continues [into the next rule].

---

655 (§631): Āpubbacarassa ca (and [cchariya, cchara, cchera] for cara after ā, the ā shortened) apavada

Kaccāyana

§631 (655): Āpubbacarassa caand [`cchariya`, `cchara`, `cchera`] for `cara` after `ā`, the `ā` shortened

Analysis

Kaccāyana’s §631 in its place. The sutta names only the substituend, cara preceded by ā; the replacements cchara, cchera come down from 654 (§630): Masussa sussa ccha ra ccherā, as Buddhappiya’s vattate there prepared, and the ca adds a third, cchariya. He derives the word as at 654 with kvi and adds the shortening of the prefix’s ā (rassattaṃ), which Kaccāyana’s vutti states as a second clause of the rule. To the vutti’s etymology bhuso caraṇaṃ, “intense practice”, he adds the popular one the commentaries give, accharaṃ paharituṃ yuttaṃ, “fit for a snap of the fingers” — a marvel is something one snaps one’s fingers at. Kaccāyana’s vutti also gives cchariya back to masu (macchariyaṃ); Buddhappiya does not repeat that. By saying ca the rule extends 654 to a new root and a new replacement; there is no option marker, all three words being formed.

Ā pubbassa cara iccetassa dhātussa ccharaccherā desā honti, ca saddena cchariyā deso ca. Bhuso caraṇanti atthe kvi ppaccayo, cchariyā diādeso, rassattañca. Acchariyaṃ, accharaṃ, accheraṃ. Accharaṃ paharituṃ yuttantipi acchariyaṃ.

The root cara preceded by ā is replaced by cchara and cchera; and by the word ca, the replacement cchariya too. In the sense “intense practice (bhuso caraṇaṃ)”, the suffix kvi, the replacement by cchariya and the rest, and shortening [of the ā]: acchariyaṃ, accharaṃ, accheraṃ, a marvel. acchariyaṃ is also [explained as] “fit for a snap of the fingers (accharaṃ paharituṃ yuttaṃ)”.

Examples

lemma	inflected	meaning
🚻①⨀(ā + √cara + kvi)	acchariyaṃ	a marvel, “intense practice”
🚻①⨀(ā + √cara + kvi)	accharaṃ	a marvel
🚻①⨀(ā + √cara + kvi)	accheraṃ	a marvel

	ā + cara + kvi + si	rule
→	ā + cara + (kvi) + si	§639
→	ā + (cara→cchariya) + si	§631
→	(ā→a)cchariya + (si→aṃ)	§631, §219
→	acchariyaṃ

acchariyaṃ vata bho, abbhutaṃ vata bho
(1V 1.1.4.2: Vinītavatthu)
🚻①⨀(ā + √cara + kvi) 🔼(vata) 🔼(bho) 🚻①⨀(abbhuta) 🔼(vata) 🔼(bho)
a marvel | indeed | sirs | astonishing | indeed | sirs

---

656 (§632): Ala kala salehi layā (la and ya after ala, kala, sala) apavada

Kaccāyana

§632 (656): Ala kala salehi layā`la` and `ya` after `ala`, `kala`, `sala`

Analysis

Kaccāyana’s §632 in its place. Buddhappiya adds only the root meanings — ala “to suffice”, kala “to count”, sala “to go”, with hula and pada as further roots of going — and the six words, without the vutti’s gloss-sentences. The root’s final a is elided before the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, so that l meets l or y: allaṃ, alyaṃ. His ‘‘Kala salehī’’ti vattate carries the last two roots into the next rule, where Kaccāyana’s vutti says tehi. No option marker; the ya forms are the Sanskrit shapes (alya, kalya, śalya) and are not found in the Tipiṭaka.

Ala kala sala iccetehi dhātūhi la ya iccete paccayā honti. Ala parisamattimhi, allaṃ, alyaṃ. Kala saṅkhyāne, kallaṃ, kalyaṃ. Sala, hula, pada gatimhi, sallaṃ, salyaṃ.

After the roots ala, kala and sala, the suffixes la and ya are added. ala in the sense of sufficing: allaṃ, alyaṃ. kala in the sense of counting: kallaṃ, kalyaṃ. sala, hula, pada in the sense of going: sallaṃ, salyaṃ.

Examples

lemma	inflected	meaning
🚻①⨀(√ala + la)	allaṃ	wet, fresh
🚻①⨀(√ala + ya)	alyaṃ	the same, in its Sanskrit shape
🚻①⨀(√kala + la)	kallaṃ	fit, proper, ready
🚻①⨀(√kala + ya)	kalyaṃ	the same
🚻①⨀(√sala + la)	sallaṃ	a dart
🚻①⨀(√sala + ya)	salyaṃ	the same

	ala + la + si	rule
→	al + (a) + la + si	§83
→	alla + (si→aṃ)	§219
→	allaṃ

allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ
(9M 4.6: Mahāsaccakasutta)
🚻①⨀(√ala + la) 🚻①⨀(√kaṭa + ṭha) 🚻①⨀(sasneha) 🚹⑦⨀(udaka) 🚻①⨀(nikkhitta)
wet | a log | sappy | in water | laid

ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ
(7D 8.2.4: Indriyasaṃvara)
🚺①⨀(ejā) 🚹⓪⨀(bhavanta) 🚹①⨀(roga) 🚺①⨀(ejā) 🚹①⨀(√gaḍi + ka) 🚺①⨀(ejā) 🚻①⨀(√sala + la)
craving | venerable sir | is a disease | craving | is a boil | craving | is a dart

‘‘Kala salehī’’ti vattate.

“Kala salehi” (after kala and sala) continues [into the next rule].

---

657 (§633): Yāṇa lāṇā (yāṇa and lāṇa after kala and sala) apavada

Kaccāyana

§633 (657): Yāṇa lāṇā`yāṇa` and `lāṇa` after `kala` and `sala`

Analysis

Kaccāyana’s §633 in its place. The sutta names only the suffixes; the roots come down from 656 (§632): Ala kala salehi layā by Buddhappiya’s ‘‘Kala salehī’’ti vattate, and his Tehi is the vutti’s own word. He gives the four words without glosses — kallāṇo where Kaccāyana’s vutti has sallāṇo — and then adds an alternative derivation of paṭisallāṇaṃ, “seclusion”, that Kaccāyana does not have: from the root lī, “to cling”, with the suffix yu of the action nouns (§533 (591): Sadda kudha cala maṇḍattha rucādīhi yu), the niggahīta of the prefix saṃ becoming l, the n of ana becoming ṇ as after the roots of the raha group (§549 (550): Rahādito ṇa), and the vuddhi vowel e becoming a under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — which yields paṭisallayanaṃ and paṭisallāṇaṃ, the shape the canon writes with a dental, paṭisallāna. No option marker.

Tehi kala sala iccetehi dhātūhi yāṇa lāṇa ppaccayā honti. Kalyāṇaṃ, paṭisalyāṇaṃ, kallāṇo, paṭisallāṇo. Yadā pana lī silesaneti dhātu, tadā ‘‘paṭisallayanaṃ, paṭisallāṇa’’nti yu ppaccayena siddhaṃ, upasaggantassa niggahītassa la ttaṃ, rahā diparattā na ssa ṇa ttaṃ, e kārassa ‘‘kvaci dhātū’’tiādinā a ttañca.

After those roots, kala and sala, the suffixes yāṇa and lāṇa are added: kalyāṇaṃ, paṭisalyāṇaṃ, kallāṇo, paṭisallāṇo. When, however, the root is lī in the sense of clinging, then paṭisallayanaṃ, paṭisallāṇaṃ are formed with the suffix yu: the niggahīta at the end of the prefix becomes l, the n becomes ṇ because it follows [a root of] the raha group, and the e becomes a by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

Examples

lemma	inflected	meaning
🚻①⨀(√kala + yāṇa)	kalyāṇaṃ	good, lovely
🚻①⨀(paṭi + √sala + yāṇa)	paṭisalyāṇaṃ	seclusion, retirement
🚹①⨀(√kala + lāṇa)	kallāṇo	good
🚹①⨀(paṭi + √sala + lāṇa)	paṭisallāṇo	seclusion
🚻①⨀(paṭi + saṃ + √lī + yu)	paṭisallayanaṃ	seclusion, “clinging back”
🚻①⨀(paṭi + saṃ + √lī + yu)	paṭisallāṇaṃ	seclusion

	kala + yāṇa + si	rule
→	kal + (a) + yāṇa + si	§83
→	kalyāṇa + (si→aṃ)	§219
→	kalyāṇaṃ

	paṭi + saṃ + lī + yu	rule
→	paṭi + saṃ + l(ī→e) + (yu→ana)	§485, §622
→	paṭi + sa(ṃ→l) + l(e→a) + ana	§517
→	paṭi + sal + l(a + a→ā) + (n→ṇ)a	§12, §15, §549
→	paṭisallāṇa + (si→aṃ)	§219
→	paṭisallāṇaṃ

In paṭisallayanaṃ the e is instead made ay before the vowel by §514 (491): E aya and the n is kept.

kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ
(1V 1.1.3: Tatiyapārājikasikkhāpada)
🚻①⨀(kata) ⚧️③⨀(tumha) 🚻①⨀(√kala + yāṇa) 🚻①⨀(akata) ⚧️③⨀(tumha) 🚻①⨀(pāpa)
done | by you | good | not done | by you | evil

---

658 (§634): Mathissa thassa lo ca (l for the th of matha; and the augment k) apavada

Kaccāyana

§634 (658): Mathissa thassa lo ca`l` for the `th` of `matha`; and the augment `k`

Analysis

Kaccāyana’s §634 in its place, the last of the la rules. Buddhappiya reads the ca differently from the vutti: for Kaccāyana it adds the augment k after the la (Caggahaṇena lato ko ca āgamo hoti), giving mallako; for Buddhappiya it supplies the suffix la itself, which the sutta does not mention and which he has to fetch from 656, and mallako is then simply mallo with the suffix ka that adds nothing to the sense — yathā hīnako, as hīnako stands beside hīno. The root is matha viloḷane, “to churn, to stir”, whence the wrestler who “stirs up” his opponent. His closing ‘‘Kiccā’’ti vattate brings the word kiccā of 559 (§635): Pesātisaggapattakālesu kiccā — Kaccāyana’s §635, which precedes §636 — into the next rule, whose ca Kaccāyana glosses kiccā ca. No option marker.

Matha iccetassa dhātussa tha ssa lā deso hoti, ca saddena la ppaccayo, matha viloḷane, mallo, so eva mallako, yathā hīnako.

The th of the root matha is replaced by l; and by the word ca, the suffix la. matha in the sense of stirring: mallo, a wrestler; the same is mallako, as hīnako [is hīno].

Examples

lemma	inflected	meaning
🚹①⨀(√matha + la)	mallo	a wrestler; a Malla, “he stirs up”
🚹①⨀(√matha + la + ka)	mallako	the same, with the suffix ka

	matha + la + si	rule
→	ma(th→l) + (a) + la + si	§634, §83
→	malla + (si→o)	§104
→	mallo

rojo mallo āyasmato ānandassa sahāyo hoti
(3V 6.24: Rojamallavatthu)
🚹①⨀(roja) 🚹①⨀(√matha + la) 🚹⑥⨀(āyasmantu) 🚹⑥⨀(ānanda) 🚹①⨀(sahāya) ▶️🤟⨀(hoti)
Roja | the Malla | of the venerable | Ānanda | a friend | is

‘‘Kiccā’’ti vattate.

“Kiccā” (the kicca suffixes) continues [from 559 into the next rule].

---

659 (§636): Avassakādhamiṇesu ṇī ca (ṇī, and the kicca suffixes, in the senses of necessity and of a debtor) apavada

Kaccāyana

§636 (659): Avassakā’dhamiṇesu ṇī ca`ṇī`, and the `kicca` suffixes, in the senses of necessity and of a debtor

Analysis

Kaccāyana’s §636 follows §635, the rule of the kicca suffixes in the senses of command, permission and due time, which Buddhappiya placed among the kicca suffixes at 559 (§635): Pesātisaggapattakālesu kiccā; by the vattate of 658 he fetches its word kiccā here, so that his kiccā cāti says what the vutti’s kiccā ca says: in these two senses the kicca suffixes serve as well as ṇī. He gives the derivation Kaccāyana omits — ṇī with elision of the ṇ, vuddhi and elision of si — and resolves the examples into their analytic sentences: kārīsi is kārī asi, “you are one who is fit to do (kātuṃ yutto)”; he adds kārino me kammaṃ avassaṃ with the plural, and for the debtor dhārīsi (“you must hold, that is, repay”). The kicca examples of the vutti (dātabbaṃ me bhavatā sataṃ iṇaṃ) he leaves out, saying they have been shown already with the kicca suffixes (heṭṭhāyeva dassitā, at 545 (§540): Bhāvakammesu tabbānīyā and 559). ṇī is the suffix of habit of §532 (590): Tassīlādīsu ṇītvāvī ca (590 (§532): Tassīlādīsu ṇītvāvī ca), here given the sense of obligation. By saying ca the rule extends the kicca rule to these senses; there is no option marker.

Avassaka adhamiṇa iccetesvatthesu, ṇī paccayo hoti, kiccā cāti ṇī paccayo, ṇa lopa vuddhisi lopā, avassaṃ me kammaṃ kātuṃ yuttosīti kārīsi me kammaṃ avassaṃ, kārino me kammaṃ avassaṃ, hārīsi me bhāraṃ avassaṃ.

In the senses of necessity (avassaka) and of a debtor (adhamiṇa), the suffix ṇī is added, and the kicca suffixes as well. [Thus] the suffix ṇī; elision of the ṇ, vuddhi, elision of si: “you are one who is fit to do my work without fail” — kārīsi me kammaṃ avassaṃ, “you must do my work without fail”; kārino me kammaṃ avassaṃ, “[you] must do my work without fail”; hārīsi me bhāraṃ avassaṃ, “you must carry my load without fail”.

Adhamiṇe – sataṃ me iṇaṃ dātuṃ yuttosīti dāyīsi me sataṃ iṇaṃ, dhārīsi me sahassaṃ iṇaṃ iccādi, kicca ppaccayā pana heṭṭhāyeva dassitā.

In the sense of a debtor: “you are one who is fit to give me a hundred that you owe” — dāyīsi me sataṃ iṇaṃ, “you must pay me the hundred you owe”; dhārīsi me sahassaṃ iṇaṃ, “you must pay me the thousand you owe”; and so on. The kicca suffixes, however, have been shown already earlier.

Examples

lemma	inflected	meaning
🚹①⨀(√kara + ṇī)	kārīsi me kammaṃ avassaṃ	you must do my work without fail
🚹①⨂(√kara + ṇī)	kārino me kammaṃ avassaṃ	you must do my work without fail
🚹①⨀(√hara + ṇī)	hārīsi me bhāraṃ avassaṃ	you must carry my load without fail
🚹①⨀(√dā + ṇī)	dāyīsi me sataṃ iṇaṃ	you must pay me the hundred you owe
🚹①⨀(√dhara + ṇī)	dhārīsi me sahassaṃ iṇaṃ	you must pay me the thousand you owe

	kara + ṇī + si + asi	rule
→	k(a→ā)r + (a) + (ṇ)ī + si	§621, §483, §523, §83
→	kārī + (si) + asi	§220
→	kārī + (a)si	§12
→	kārīsi

	dā + ṇī + si	rule
→	d(ā→āya) + (ṇ)ī + si	§593, §523
→	dāy + (a) + ī + (si)	§83, §220
→	dāyī

kārīsi, hārīsi, dāyīsi, dhārīsi each contain the verb asi, “you are”, whose a is lost after the ī by §12 (13): Sarā sare lopaṃ; avassaṃ, “without fail”, is the adverb that carries the sense of necessity, and me the fourth form of amha. None of these sentences occurs in the Tipiṭaka; they are the stock examples of the grammarians (Pāṇini’s avaśyaṃkārī).

---

660 (§638): Vajādīhi pabbajjādayo nipaccante (pabbajjā and the like are formed from vaja and the like as they stand) vidhyaṅga

Kaccāyana

§638 (660): Vajādīhipabbajjādayo nippajjante`pabbajjā` and the like are formed from `vaja` and the like as they stand

Analysis

Kaccāyana’s §638 in its place, after the ṇī rule. Buddhappiya opens by naming the kind of list this is — an ākatigaṇa, a class known by its type, whose members are recognised by their shape rather than enumerated — and by stating how its words are made: paccayādesalopāgamanisedhaliṅgādividhinā yathābhidhānaṃ, “by the prescription of suffix, replacement, elision, augment, prohibition, gender and so on, as the words are attested”. That is his gloss of nipaccante, the language of nipātana (§571 (624): Paccayādaniṭṭhā nipātanā sijjhanti, 624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti): the rule does not derive the words but licenses whatever adjustment the attested form needs, once the regular rules have taken it as far as they can.

Where Kaccāyana’s vutti lists forty-six words with a gloss-sentence each, Buddhappiya takes some thirty of them and shows for each the regular derivation and the point at which this rule steps in. Most are feminine action nouns in ṇya under the heading §540 (545): Bhāvakammesu tabbānīyā by §541 (552): Ṇyo ca (552 (§541): Ṇyo ca): pabbajjā is followed to the stage pavvajya, and there the rule replaces the jya — which by the Ākhyāta rule §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa would have become jjha, as in bujjhati — with jjā, turns the two v into b, forbids the vuddhi that the ṇ would call for, and fixes the feminine gender. The same jjā serves ijjā (where yaja takes i by §610 (627): Yajassa sarassi ṭṭhe, cited by Buddhappiya in the words yajassādissi), samajjā, nisajjā, vijjā, vissajjā, nipajjā; vajjho first turns hana into vadha by §592 (503): Vadho vā sabbattha; saddhā takes the feminine a of §553 (599): Itthiyamatiyavo vā (599 (§553): Itthiyamatiyavo vā) and then d for the n of sandhā; cariyā keeps the augment i and refuses vuddhi. A second group takes a suffix cha that Kaccāyana never names, the root-final becoming c before it by §472 (531): Byañjanantassa co chappaccayesu ca — rucchā, kucchā, lacchā, racchā, mucchā, vacchā, kacchā, tucchā — while sākacchā and byāpajjā are ṇya words reshaped (thya to cchā, saṃ to sā; dya to jjā). The last group has the suffixes tya, tyu and ya, whose ty becomes cc by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ (macco, maccu, saccaṃ, naccaṃ, niccaṃ) and whose ny becomes ññ (kaññā, dhaññaṃ, puññaṃ), with māyā and jāyā between them.

The rule is an instruction on procedure, not an operation with a domain, and it has no option marker; the vā in vidatīti vā vijjā and mucchanaṃ vā mucchā introduces an alternative gloss of the same word, not an alternative form.

Ākatigaṇoyaṃ. Vaja iccevamādīhi dhātūhi paccayādesalopāgamanisedhaliṅgādividhinā yathābhidhānaṃ pabbajjā dayo saddā nipaccante.

This is a class [known] by its type (ākatigaṇa). From the roots vaja and the like the words pabbajjā and the like are laid down as they stand, by the prescription of suffix, replacement, elision, augment, prohibition, gender and so on, as [the words] are attested.

Vaja gatimhi pa pubbo, paṭhamameva vajitabbanti atthe ‘‘bhāvakammesū’’ti adhikicca ‘‘ṇyocā’’ti ṇya ppaccayo, ṇa lopādi. ‘‘Pavvajya’’nti rūpe sampatte iminā jjha ssa jjā deso, va kāradvayassa ba kāradvayaṃ, vuddhinisedho, itthiliṅgattañca nipaccante, pabbajjā.

vaja in the sense of going, with the prefix pa: in the sense “what is to be gone forth to (vajitabbaṃ) first of all”, under the heading §540 (545): Bhāvakammesu tabbānīyā the suffix ṇya by §541 (552): Ṇyo ca, elision of the ṇ and so on. When the form pavvajya has been reached, by this rule the replacement of the jjha by jjā, of the two v by two b, the prohibition of vuddhi and the feminine gender are laid down: pabbajjā, going forth.

Example

lemma	inflected	meaning
🚺①⨀(pa + √vaja + ṇya)	pabbajjā	going forth, the monastic life, “to be gone forth to first of all”

	pa + vaja + ṇya + si	rule
→	pa + vaj + (a) + (ṇ)ya + si	§83, §523
→	pa + (v→vv)a + (jya→jjha) + si	§28, §441
→	pa + vva + (jjha→jjā) + si	§638
→	pa + (vv→bb)ajjā + (si)	§638, §220
→	pabbajjā

The ṇ of ṇya would call for vuddhi of the a of vaja (§621 (553): Kāritaṃ viya ṇānubandho); the rule forbids it (vuddhinisedho).

idheva me maraṇaṃ bhavissati pabbajjā vā
(1V 1.1.1.1: Sudinnabhāṇavāra)
🔼(idha) 🔼(eva) ⚧️⑥⨀(amha) 🚻①⨀(maraṇa) ⏯🤟⨀(bhavissati) 🚺①⨀(pa + √vaja + ṇya) 🔼(vā)
right here | indeed | my | death | will be | going forth | or

Tathā iñja kampane, iñjanaṃ ijjā. Yaja devapūjāyaṃ, yajanaṃ ijjā, ‘‘yajassādissī’’ti i ttaṃ. Añja byattigatīsu saṃ pubbo, samañjanaṃ samajjā, ñjhassa jjā deso. Sada visaraṇagatyāvasānesu, nisīdanaṃ nisajjā. Vida ñāṇe, vijānanaṃ, vidatīti vā vijjā. Saja vissagge, vissajjanaṃ vissajjā. Pada gatimhi, nipajjanaṃ nipajjā.

Likewise iñja in the sense of trembling: “trembling (iñjanaṃ)” — ijjā. yaja in the sense of worshipping the gods: “sacrificing (yajanaṃ)” — ijjā, with i [for the vowel of yaja] by §610 (627): Yajassa sarassi ṭṭhe. añja in the senses of making clear and going, with the prefix saṃ: “gathering (samañjanaṃ)” — samajjā, a festival; replacement of the ñjha by jjā. sada in the senses of dispersing, going and ceasing: “sitting down (nisīdanaṃ)” — nisajjā. vida in the sense of knowing: “knowing (vijānanaṃ)”, or “one knows (vidati) by it” — vijjā, knowledge. saja in the sense of letting go: “letting go (vissajjanaṃ)” — vissajjā. pada in the sense of going: “lying down (nipajjanaṃ)” — nipajjā.

Examples

lemma	inflected	meaning
🚺①⨀(√iñja + ṇya)	ijjā	trembling
🚺①⨀(√yaja + ṇya)	ijjā	sacrifice
🚺①⨀(saṃ + √añja + ṇya)	samajjā	a festival, a gathering
🚺①⨀(ni + √sada + ṇya)	nisajjā	sitting down
🚺①⨀(√vida + ṇya)	vijjā	knowledge
🚺①⨀(vi + √saja + ṇya)	vissajjā	letting go; answering
🚺①⨀(ni + √pada + ṇya)	nipajjā	lying down

	yaja + ṇya + si	rule
→	(ya→i)j + (a) + (ṇ)ya + si	§610, §83, §523
→	i + (jya→jjā) + (si)	§638, §220
→	ijjā

ñāṇan ti tisso vijjā
(1V 1.1.4: Catutthapārājikasikkhāpada)
🚻①⨀(ñāṇa) 🔼(iti) 🚺①⨂(ti) 🚺①⨂(√vida + ṇya)
knowledge | means | the three | knowledges

Hana hiṃsāgatīsu, hantabbanti atthe ṇya mhi kate ‘‘vadho vā sabbatthā’’ti hana ssa vadhā deso, jha ssiminā jjhā deso ca, so vajjho, sā vajjhā. Sī saye, sayanaṃ, sayanti etthāti vā seyyā, vuddhi, ya kārassa dvittañca. Dhā dhāraṇe saṃ pubbo, sammā cittaṃ nidheti etāya, sayaṃ vā saddahatīti atthe ‘‘itthiyamatiyavo vā’’ti a ppaccayo, ‘‘sandhā’’ti rūpe sampatte iminā na kārassa da kāro, saddhā. Cara caraṇe, caraṇanti atthe ṇyappaccaye, i kārāgame ca kate iminā vuddhinisedho, cariyā.

hana in the senses of hurting and going: in the sense “to be killed (hantabbaṃ)”, when ṇya has been added, the replacement of hana by vadha by §592 (503): Vadho vā sabbattha, and by this rule the replacement of the jha by jjhā: so vajjho, sā vajjhā, “he, she is to be executed”. sī in the sense of lying: “lying (sayanaṃ)”, or “they lie (sayanti) on it” — seyyā, a bed; vuddhi and doubling of the y. dhā in the sense of holding, with the prefix saṃ: in the sense “one sets (nidheti) the mind rightly by it”, or “one trusts (saddahati) of oneself”, the suffix a by §553 (599): Itthiyamatiyavo vā; when the form sandhā has been reached, by this rule d for the n: saddhā, faith. cara in the sense of practising: in the sense “practising (caraṇaṃ)”, when the suffix ṇya and the augment i have been added, by this rule the prohibition of vuddhi: cariyā, conduct.

Examples

lemma	inflected	meaning
🚹①⨀(√hana + ṇya)	so vajjho	he is to be executed
🚺①⨀(√hana + ṇya)	sā vajjhā	she is to be executed
🚺①⨀(√sī + ṇya)	seyyā	a bed, “they lie on it”
🚺①⨀(saṃ + √dhā + a)	saddhā	faith, “one sets the mind rightly by it”
🚺①⨀(√cara + ṇya)	cariyā	conduct, “practising”

	hana + ṇya + si	rule
→	(hana→vadha) + (ṇ)ya + si	§592, §523
→	va + (dhya→jha) + si	§441
→	va + (jha→jjha) + si	§638
→	vajjha + (si→o)	§104
→	vajjho

	saṃ + dhā + a + si	rule
→	saṃ + dh + (ā) + a + si	§553, §83
→	sa(ṃ→n)dha + (si→ā)	§31, §237
→	sa(n→d)dhā	§638
→	saddhā

	cara + ṇya + si	rule
→	car + (a) + (i) + (ṇ)ya + si	§83, §605, §523
→	cariya + (si→ā)	§237
→	cariyā

The augment i of cariyā is that of §605 (547): Yathāgamamikāro; the feminines take the ā of §237 (176): Itthīyamato āpaccayo.

na ca, bhikkhave, paṇidhāya seyyā kappetabbā
(1V 1.1.4.2: Vinītavatthu)
🔼(na) 🔼(ca) 🚹⓪⨂(bhikkhu) 🔽(paṇidhāya) 🚺①⨀(√sī + ṇya) 🚺①⨀(kappetabbā)
not | and | bhikkhus | with intent | a bed | is to be arranged

Ruja roge, rujananti atthe iminā chappaccayo, ‘‘byañjanantassa co chappaccayesu cā’’ti dhātvantassa ca kāro, rucchā, rujāti a ppaccayena siddhaṃ. Tathā kuca saṅkocane, cha ppaccayo, kocanaṃ kucchā. Labha lābhe, cha mhi cā deso, lacchā. Rada vilekhane, racchā. Muha vecitte, muyhanaṃ mucchā, mucchanaṃ vā mucchā. Vasa nivāse, vacchā. Kaca dittimhi, kacchā. Katha kathane saṃ pubbo, saddhiṃ kathananti atthe ṇya ppaccayo, iminā thya ssa cchā deso, saṃ saddassa sā deso ca, sākacchā. Tuda byathane, tucchā. Pada gatimhi, byāpajjananti atthe ṇya mhi kate ‘‘byāpādyā’’ti rūpe sampatte iminā nipātanena dya ssa jjā deso, rassattañca, byāpajjā.

ruja in the sense of sickness: in the sense “ailing (rujanaṃ)”, by this rule the suffix cha, and c for the root’s final by §472 (531): Byañjanantassa co chappaccayesu ca: rucchā, sickness; rujā is formed with the suffix a. Likewise kuca in the sense of contracting: the suffix cha; “contracting (kocanaṃ)” — kucchā. labha in the sense of gaining: before cha, the replacement by c: lacchā, gain. rada in the sense of scratching: racchā, a carriage road. muha in the sense of confusion: “being confused (muyhanaṃ)” — mucchā, or “fainting (mucchanaṃ)” — mucchā. vasa in the sense of dwelling: vacchā. kaca in the sense of shining: kacchā. katha in the sense of talking, with the prefix saṃ: in the sense “talking together (saddhiṃ kathanaṃ)”, the suffix ṇya; by this rule the replacement of the thya by cchā and of the word saṃ by sā: sākacchā, conversation. tuda in the sense of piercing: tucchā, empty. pada in the sense of going: in the sense “going wrong (byāpajjanaṃ)”, when ṇya has been added and the form byāpādyā has been reached, by this rule, as a direct statement, the replacement of the dya by jjā and shortening: byāpajjā, ill will.

Examples

lemma	inflected	meaning
🚺①⨀(√ruja + cha)	rucchā	sickness, “ailing”
🚺①⨀(√ruja + a)	rujā	sickness
🚺①⨀(√kuca + cha)	kucchā	contraction
🚺①⨀(√labha + cha)	lacchā	gain
🚺①⨀(√rada + cha)	racchā	a carriage road, “scratched out”
🚺①⨀(√muha + cha)	mucchā	fainting, “being confused”
🚺①⨀(√vasa + cha)	vacchā	a dwelling
🚺①⨀(√kaca + cha)	kacchā	brightness
🚺①⨀(saṃ + √katha + ṇya)	sākacchā	conversation, “talking together”
🚺①⨀(√tuda + cha)	tucchā	empty, “pierced”
🚺①⨀(vi + ā + √pada + ṇya)	byāpajjā	ill will, “going wrong”

	ruja + cha + si	rule
→	ru(j→c) + (a) + cha + si	§472, §83
→	ruccha + (si→ā)	§237
→	rucchā

	saṃ + katha + ṇya + si	rule
→	saṃ + kath + (a) + (ṇ)ya + si	§83, §523
→	(saṃ→sā) + ka + (thya→cchā) + (si)	§638, §220
→	sākacchā

The ṇ of ṇya would have made the a of katha long; the rule gives the length to the prefix instead, sā for saṃ.

sākacchā upasampadā, nissayasāmaṇerā ca
(5V 7.3: Tikavāra)
🚺①⨀(saṃ + √katha + ṇya) 🚺①⨀(upasampadā) 🚹①⨂(nissayasāmaṇera) 🔼(ca)
conversation | ordination | dependence and novices | and

Mara pāṇacāge, marati maraṇanti ca atthe iminā tyatyuppaccayā, dhātvantalopoca, tato ‘‘yavata’’miccādinā ca kāro, macco, maccu. Sata sātacce, iminā ya ppaccayo, tyassa ca kāro, saccaṃ. Tathā nata gattavināme, naccaṃ. Niti nicce, niccaṃ. Mā māne, māyā. Jana janane, jāyā, kana dittikantīsu, nyassa ña ttaṃ, dvittañca, kaññā. Dhana dhaññe, dhaññaṃ. Punātīti puññaṃ, na kārāgamo iccādi.

mara in the sense of giving up life: in the senses “he dies (marati)” and “dying (maraṇaṃ)”, by this rule the suffixes tya and tyu, and the elision of the root’s final; then c by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and the rest: macco, a mortal; maccu, death. sata in the sense of constancy: by this rule the suffix ya, and c for the ty: saccaṃ, truth. Likewise nata in the sense of bending the body: naccaṃ, dancing. niti in the sense of permanence: niccaṃ, permanent. mā in the sense of measuring: māyā, illusion. jana in the sense of producing: jāyā, a wife. kana in the senses of shining and being desired: ñ for the ny, and doubling: kaññā, a girl. dhana in the sense of grain: dhaññaṃ, grain. “It purifies (punāti)” — puññaṃ, merit; the augment n; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√mara + tya)	macco	a mortal, “he dies”
🚹①⨀(√mara + tyu)	maccu	death, “dying”
🚻①⨀(√sata + ya)	saccaṃ	truth, “constancy”
🚻①⨀(√nata + ya)	naccaṃ	dancing, “bending the body”
🚻①⨀(√niti + ya)	niccaṃ	permanent
🚺①⨀(√mā + ya)	māyā	illusion, “measuring”
🚺①⨀(√jana + ya)	jāyā	a wife, “producing”
🚺①⨀(√kana + ya)	kaññā	a girl, “shining, desired”
🚻①⨀(√dhana + ya)	dhaññaṃ	grain
🚻①⨀(√pu + ya)	puññaṃ	merit, “it purifies”

	mara + tyu + si	rule
→	ma + (ra) + tyu + si	§638
→	ma + (ty→cc)u + (si)	§269, §220
→	maccu

	kana + ya + si	rule
→	kan + (a) + ya + si	§83
→	ka + (ny→ñ) + si	§269
→	ka + (ñ→ññ)a + (si→ā)	§638, §237
→	kaññā

saccaṃ, naccaṃ, niccaṃ are sat, nat, nit with ya, the ty becoming cc by the same rule; puññaṃ inserts n between pu and ya before the change to ññ.

cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā
(7D 9.4.5.1: Dukkhasaccaniddesa)
🚺①⨀(cuti) 🚺①⨀(cavanatā) 🚹①⨀(bheda) 🚻①⨀(antaradhāna) 🚹①⨀(√mara + tyu) 🚻①⨀(maraṇa) 🚺①⨀(kālakiriyā)
passing | passing away | breaking up | disappearance | death | dying | the making of one’s time

---

661 (§644): Ve pu sī davava mu ku dā bhūhvādīhi thuttima ṇimā nibbatte (thu, ttima, ṇima, “produced by”, after vepu, sī, dava, vamu, ku, dā, bhū, hu etc.) apavada

Kaccāyana

§644 (661): Vepu sī dava vamu ku dā bhū hvādīhi thu ttima ṇimā nibbatte`thu`, `ttima`, `ṇima`, 'produced by', after `vepu`, `sī`, `dava`, `vamu`, `ku`, `dā`, `bhū`, `hu` etc.

Analysis

Kaccāyana’s §644 comes after §639–§643, which Buddhappiya has used among the kvi, yu and past-participle rules (585 (§639): Kvilopo ca, 572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca, 588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca, 635 (§643): Bhyādīhi matibudhipūjādīhi ca kto), while §637 and §640 have no sutta of their own in the Rūpasiddhi (the CST numbers them (0); 647 only quotes §640); so this is the next uṇādi rule in his sequence. He reads the distribution of the three suffixes more strictly than the vutti’s yathāsambhavaṃ, “as each allows”: vepu, sī, dava, vamu and their like form one group that takes thu; ku, dā, bhū and their like take ttima; hu and its like take ṇima — yathākkamaṃ, “in order”. For thu he faces the a that stands before the suffix in vepathu and offers two accounts: the augment a under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, or — more elegantly — that the sutta means the suffix athu and says thu only because its own vowel was elided in sandhi (‘‘athū’’ti vattabbe saralopaṃ katvā ‘‘thū’’ti vuttaṃ), an argument from the sutta’s wording of the kind he uses for ku as well: the sutta’s ku is itself the direct statement that puts ku in place of kara. dattimaṃ shortens the ā of dā, bhottimaṃ takes the vuddhi o, and ohāvimaṃ shows the marker ṇ at work — elided, calling for vuddhi of hu to ho, which becomes āv before the vowel by §515 (541): Te āvāyā kārite — with the prefix ava become o by §50 (45): O avassa. nibbatte is the sense “produced by”: each word names what the action of its root brings about. No option marker; none of the eight words is found in the Tipiṭaka.

Vepusīdavavamu iccevamādīhi dhātūhi, ku dā bhū ādito, hvā dito ca yathākkamaṃ thuttimaṇima iccete paccayā honti nibbattatthe. Vepu kampane, thu ppaccayo, ‘‘kvaci dhātū’’tiādinā a kārāgamo, atha vā ‘‘athū’’ti vattabbe saralopaṃ katvā ‘‘thū’’ti vuttanti daṭṭhabbaṃ, vepena nibbatto vepathu. Sī saye, sayanena nibbatto sayathu. Dava davane, davena nibbatto davathu. Vamu uggiraṇe, vamena nibbatto vamathu.

After the roots vepu, sī, dava, vamu and the like, after ku, dā, bhū and the like, and after hu and the like, in that order, the suffixes thu, ttima and ṇima are added in the sense of what is produced [by the action]. vepu in the sense of trembling: the suffix thu, and the augment a by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — or else it should be understood that where athu ought to have been said, thu was said after eliding the vowel: “produced by trembling (vepa)” — vepathu, a tremor. sī in the sense of lying: “produced by lying (sayana)” — sayathu. dava in the sense of running: “produced by running (dava)” — davathu. vamu in the sense of vomiting: “produced by vomiting (vama)” — vamathu, vomit.

Examples

lemma	inflected	meaning
🚹①⨀(√vepu + thu)	vepathu	a tremor, “produced by trembling”
🚹①⨀(√sī + thu)	sayathu	what lying produces
🚹①⨀(√dava + thu)	davathu	what running produces
🚹①⨀(√vamu + thu)	vamathu	vomit, “produced by vomiting”

	vepu + thu	rule
→	vep + (u) + (a) + thu	§83, §517
→	vepathu + (si)	§220
→	vepathu

sayathu has the vuddhi e of sī made ay before the vowel by §514 (491): E aya, as in sayitaṃ at 635. These are the Sanskrit nouns in -athu (vepathu, vamathu); the Tipiṭaka has none of them.

Kutti karaṇaṃ, tena nibbattaṃ kuttimaṃ, ‘‘ku’’ iti nipātanato kara ssa ku ttaṃ. Dā dāne, dāti dānaṃ, tena nibbattaṃ dattimaṃ, rassattaṃ. Bhūti bhavanaṃ, tena nibbattaṃ bhottimaṃ. Avahuti avahanaṃ, tena nibbattaṃ ohāvimaṃ, ṇa lopavuddhiāvā desā.

kutti is doing (karaṇaṃ): “produced by it” — kuttimaṃ, artificial; ku for kara by the direct statement “ku” [in the sutta]. dā in the sense of giving: dāti is giving (dānaṃ): “produced by it” — dattimaṃ; shortening. bhūti is becoming (bhavanaṃ): “produced by it” — bhottimaṃ. avahuti is offering (avahanaṃ): “produced by it” — ohāvimaṃ; elision of the ṇ, vuddhi, and the replacement by āva.

Examples

lemma	inflected	meaning
🚻①⨀(√kara + ttima)	kuttimaṃ	artificial, “produced by doing”
🚻①⨀(√dā + ttima)	dattimaṃ	“produced by giving”
🚻①⨀(√bhū + ttima)	bhottimaṃ	“produced by becoming”
🚻①⨀(ava + √hu + ṇima)	ohāvimaṃ	“produced by offering”

	kara + ttima	rule
→	(kara→ku) + ttima	§644
→	kuttima + (si→aṃ)	§219
→	kuttimaṃ

	ava + hu + ṇima	rule
→	(ava→o) + h(u→o) + (ṇ)ima	§50, §621, §483, §523
→	o + h(o→āv) + ima	§515
→	ohāvima + (si→aṃ)	§219
→	ohāvimaṃ

The neuters take aṃ for si by §219 (195): Siṃ; dattimaṃ shortens dā to da before the doubled t, and bhottimaṃ strengthens bhū to bho.

---

662 (§645): Akkose namhāni (āni in reproach, when na is present) apavada

Kaccāyana

§645 (662): Akkose namhāni`āni` in reproach, when `na` is present

Analysis

Kaccāyana’s §645 in its place. Buddhappiya glosses namhi as namhi nipāte upapade sati, “when the particle na is present as the preceding word”, and then gives the derivation that the vutti only implies, in three stages: the suffix āni is added to the root in the sense of the sentence na gamitabbo te jamma deso, “the region is not to be gone to by you, wretch”; because the result is a kita word it is treated as a noun (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca) and takes si; it is then compounded with na as a kammadhāraya, the na becoming a by §333 (344): Attaṃ nassa tappurise; and, being a compound, it is treated as a noun once more and inflected — agamāni te jamma deso. He writes akarāni where Kaccāyana’s vutti has akarāṇi with the ṇ of §549 (550): Rahādito ṇa. The two questions with their counter-examples are Kaccāyana’s, shortened: without na the ordinary noun in ti stands (vipatti te), and without reproach the same noun with na (agati te). No option marker.

Akkose gammamāne namhi nipāte upapade sati dhātuto āni ppaccayo hoti. Na gamitabbo te jamma desoti atthe āni ppaccayo, kitakattā nāmamiva katvā si mhi kate na gamānīti atthe kammadhārayasamāso, na ssa a ttaṃ, puna samāsattā nāmamiva kate syā dyuppatti, agamāni te jamma deso. Na kattabbaṃ te jamma kammanti akarāni te jamma kammaṃ.

When reproach is understood and the particle na is present as the preceding word, the suffix āni is added to a root. In the sense “the region is not to be gone to (na gamitabbo) by you, wretch”, the suffix āni; since [the result] is a kita word it is treated as a noun and si is added; then, in the sense na gamāni, a kammadhāraya compound, and na becomes a; and since it is now a compound, it is treated as a noun again and takes si and the other inflections: agamāni te jamma deso, “no going to the region for you, wretch!” “The work is not to be done by you, wretch” — akarāni te jamma kammaṃ, “no doing the work for you, wretch!”

Examples

lemma	inflected	meaning
🚺①⨀(na + √gamu + āni)	agamāni te jamma deso	no going to the region for you, wretch!
🚺①⨀(na + √kara + āni)	akarāni te jamma kammaṃ	no doing the work for you, wretch!

	na + gamu + āni + si	rule
→	na + gam + (u) + āni + si	§645, §83
→	(na→a) + gamāni + si	§333
→	agamāni + (si)	§220
→	agamāni

te is the fourth form of tumha (“for you”), jamma the vocative of contempt (“wretch”); deso and kammaṃ stand in the first form as the things spoken of. The words are Pāṇini’s (akaraṇis te vṛṣala, 3.3.112) and are not found in the Tipiṭaka.

Namhī ti kiṃ? Vipatti te. Akkose ti kiṃ? Agati te.

Counter-examples

By saying namhi (when na is present) the suffix is not used where the negative is absent: vipatti te, “misfortune to you”, has the ordinary action noun in ti of §553 (599): Itthiyamatiyavo vā.

By saying akkose (in reproach) it is not used where there is no reproach: agati te, “there is no going for you”, is again the noun in ti, with na but without abuse.

lemma	inflected	meaning
🚺①⨀(vi + √pada + ti)	vipatti te	misfortune to you
🚺①⨀(na + √gamu + ti)	agati te	there is no going for you

---

663 (§647): Sunassunassoṇavānuvānununakhuṇānā (soṇo, svāno, suvāno, sūno, sunakho, suno, sā, sāno: the shapes of suna, “dog”) apavada

Kaccāyana

§647 (663): Sunassunassoṇa vānuvānūnunakhunānā`soṇo`, `svāno`, `suvāno`, `sūno`, `sunakho`, `suno`, `sā`, `sāno`: the shapes of `suna`, 'dog'

Analysis

Kaccāyana’s §647 follows §646, Ekādito sakissa kkhattuṃ, which Buddhappiya placed among the adverbial taddhita suffixes (419); the three rules on nominal bases, §647–§649, therefore come together here (663–665). He keeps the vutti’s term — suna is a pāṭipadika, a nominal base, not a root — but his list of replacements differs from Kaccāyana’s in order and in two members: oṇa, vāna, uvāna, una, unakha, uṇa, ā, āna, giving suno and suṇo where the vutti’s ūna, una give sūno, suno; the heading as the CST prints it (…ununakhuṇānā) matches his list. His gloss names the two operations the vutti takes for granted — the replacement of una, and paranayana, the joining of the replacement to the s that remains — and then gives each word in the first form singular and plural. sā has no plural, being the Sanskrit nominative śvā taken over whole. No option marker: all eight are good forms.

Suna iccetassa pāṭipadikassa sambandhino una saddassa oṇa vāna uvāna una unakha uṇa ā āna iccete ādesā honti. Sunassuna ssa oṇā diādese, paranayane ca kate syā dyuppatti, soṇo, soṇā, svāno, svānā, suvāno, suvānā, suno, sunā, sunakho, sunakhā, suṇo, suṇā, sā sāno, sānā iccādi.

The sound una belonging to the nominal base (pāṭipadika) suna is replaced by oṇa, vāna, uvāna, una, unakha, uṇa, ā and āna. When the una of suna has been replaced by oṇa and the rest, and [the replacement] has been joined on, si and the other inflections are added: soṇo, soṇā; svāno, svānā; suvāno, suvānā; suno, sunā; sunakho, sunakhā; suṇo, suṇā; sā; sāno, sānā; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(suna)	soṇo, svāno, suvāno, suno, sunakho, suṇo, sā, sāno	a dog
🚹①⨂(suna)	soṇā, svānā, suvānā, sunā, sunakhā, suṇā, sānā	dogs

	suna + si	rule
→	s + (una→oṇa) + si	§647
→	soṇa + (si→o)	§104
→	soṇo

	suna + yo	rule
→	s + (una→unakha) + yo	§647
→	sunakha + (yo→ā)	§107
→	sunakhā

The plurals take ā for yo by §107 (69): Sabbayonīnamāe. sā is the replacement ā with the si elided by §220 (74): Sesato lopaṃ gasipi.

jeguccho sunakho paṭikūlo
(3V 6.10: Hatthimaṃsādipaṭikkhepakathā)
🚹①⨀(jeguccha) 🚹①⨀(suna) 🚹①⨀(paṭikūla)
disgusting | a dog | repulsive

---

664 (§648): Taruṇassa susu ca (and susu for taruṇa, “young”) apavada

Kaccāyana

§648 (664): Taruṇassa susu caand `susu` for `taruṇa`, 'young'

Analysis

Kaccāyana’s §648 in its place, the second of the three rules on nominal bases. Buddhappiya’s gloss is the vutti’s, but he adds what the vutti leaves to the reader: the ca is aniyamattha, “not restricting” — it does not make the replacement compulsory — so that susu and taruṇo stand side by side (susu, taruṇo vā). This is one of the places where a word other than vā carries the optionality (Boundaries and Domains §2.2 lists this ca as equivalent to vā), and the option is open: both words are good Pāli, susu being the stem in u of the canon’s daharo susu kumāro, with si elided by §220 (74): Sesato lopaṃ gasipi.

Taruṇa iccetassa saddassa susu iccādeso hoti. Ca saddo aniyamattho, susu, taruṇo vā.

The word taruṇa is replaced by susu. The word ca has the sense of not restricting: susu, or taruṇo.

Examples

lemma	inflected	meaning
🚹①⨀(taruṇa)	susu	young; a youth
🚹①⨀(taruṇa)	taruṇo	young; a youth

	taruṇa + si	rule
→	(taruṇa→susu) + si	§648
→	susu + (si)	§220
→	susu

paṭilabhati daharo susu kumāro
(8D 7.15–16: Lakkhaṇasutta)
▶️🤟⨀(paṭilabhati) 🚹①⨀(dahara) 🚹①⨀(taruṇa) 🚹①⨀(kumāra)
he obtains | young | a youth | a boy

---

665 (§649): Yuvassuvassuvuvānunūnā (uva, uvāna, una, ūna for the uva of yuva) apavada

Kaccāyana

§649 (665): Yuvassuvassuvuvānunūnā`uva`, `uvāna`, `una`, `ūna` for the `uva` of `yuva`

Analysis

Kaccāyana’s §649 in its place, the last of the three rules on nominal bases. Buddhappiya’s gloss is the vutti’s, and he sets the four words in sentences with tiṭṭhati, “stands”, to show them in use. The four replacements give four stems — yuva (the replacement uva for uva changes nothing and keeps the plain stem available), yuvāna, yuna, yūna — and their first form singular follows the noun rules: yuvā with ā for si by §152 (136): Pumantassā simhi, whose puma group the Rūpasiddhi extends to yuva at 136 (§152): Pumantassā simhi, and o for the stems in a by §104 (66): So. No option marker; the four forms are all admitted.

Yuva iccetassa pāṭipadikassa uva saddassa uvauvānaunaūna iccete ādesā honti. Yuvā tiṭṭhati, yuvāno tiṭṭhati, yuno tiṭṭhati, yūno tiṭṭhati.

The sound uva of the nominal base (pāṭipadika) yuva is replaced by uva, uvāna, una and ūna. yuvā tiṭṭhati, “the youth stands”; yuvāno tiṭṭhati; yuno tiṭṭhati; yūno tiṭṭhati.

Examples

lemma	inflected	meaning
🚹①⨀(yuva)	yuvā tiṭṭhati	the youth stands
🚹①⨀(yuva)	yuvāno tiṭṭhati	the youth stands
🚹①⨀(yuva)	yuno tiṭṭhati	the youth stands
🚹①⨀(yuva)	yūno tiṭṭhati	the youth stands

	yuva + si	rule
→	y + (uva→uvāna) + si	§649
→	yuvāna + (si→o)	§104
→	yuvāno

	yuva + si	rule
→	yuv + (a) + (si→ā)	§152
→	yuvā

seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko
(1V 1.1.3: Tatiyapārājikasikkhāpada)
🔼(seyyathāpi) 🔼(nāma) 🚺①⨀(itthī) 🔼(vā) 🚹①⨀(purisa) 🔼(vā) 🚹①⨀(dahara) 🚹①⨀(yuva) 🚹①⨀(maṇḍanakajātika)
just as | indeed | a woman | or | a man | or | young | a youth | fond of adornment

---

666 (§656): Chadādīhi tatraṇa (ta, traṇ after chada and the like) apavada

Kaccāyana

§656 (666): Chadādīhi ta traṇa`ta`, `traṇ` after `chada` and the like

Analysis

Kaccāyana’s §656 follows the time rules §650–§655, all of which Buddhappiya has placed (651 and 647–650); from here to 683 (§673): Manupūrasuṇādīhi ussanusisā he takes §656–§673 in Kaccāyana’s order without a gap. The suffixes are ta and traṇa (the marker ṇ elided, and here causing no vuddhi), the pair that gives Pāli its -tta/-tra doublets: chattaṃ, chatraṃ; cittaṃ, citraṃ; and so on down the list. Where the vutti gives each word two or three gloss-sentences, Buddhappiya gives root, meaning and gloss once and spends his words on the operations, all of them licences of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca or applications of rules already met. Before ta the root-final consonant becomes t (chada, pata, vida — dhātvantassa takāro, to dassa) or is dropped with doubling of the t — for yuja, sūda by §578 (560): Bhujādīnamanto no dvi ca (560 (§578): Bhujādīnamanto no dvi ca), for gupa by §580 (630): Gupādīnañca (630 (§580): Gupādīnañca); after a root in a vowel the t is doubled by §28 (40): Para dvebhāvo ṭhāne (suttaṃ, putto, mattā, dāttaṃ); before tra the same steps yield a cluster of three consonants, of which one of the two identical ones is dropped (byañjanattaye sarūpānamekassa lopo: chattra to chatra). cittaṃ loses the niggahīta that the n of cinta amounts to, by §39 (54): Byañjane ca, and takes no vuddhi “by §484 (542): Ghaṭādīnaṃ vā”, the borrowed vā of 651 again; sotaṃ, nettaṃ and pavittaṃ (from pū) do take it, pavittaṃ with the augment i of §605 (547): Yathāgamamikāro and av for the o by §515 (541): Te āvāyā kārite. Two words are derived twice: suttaṃ from su “to flow” (a thread) and from sūda “to ooze”, pavittaṃ from vida and from pū; and the list ends with bhastrā, the one word that keeps the Sanskrit cluster. The rule has no option marker.

Chada iccevamādīhi dhātūhi tatraṇa iccete paccayā honti. Chada apavāraṇe, ‘‘kvaci dhātū’’tiādinā dhātvantassa ta kāro. Ātapaṃ chādetīti chattaṃ, chatraṃ, byañjanattaye sarūpānamekassa lopo.

After the roots chada and the like, the suffixes ta and traṇa are added. chada in the sense of covering: t for the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. “It covers (chādeti) from the heat” — chattaṃ, chatraṃ, a parasol; in the group of three consonants, one of the two identical ones is elided.

Examples

lemma	inflected	meaning
🚻①⨀(√chada + ta)	chattaṃ	a parasol, “it covers from the heat”
🚻①⨀(√chada + traṇa)	chatraṃ	a parasol

	chada + ta + si	rule
→	cha(d→t) + (a) + ta + si	§517, §83
→	chatta + (si→aṃ)	§219
→	chattaṃ

	chada + traṇa + si	rule
→	cha(d→t) + (a) + tra(ṇa) + si	§517, §83, §523
→	cha + (tt→t)ra + (si→aṃ)	§517, §219
→	chatraṃ

chattaṃ nāma tīṇi chattāni — setacchattaṃ, kilañjacchattaṃ, paṇṇacchattaṃ
(2V 1.7.6.7: Chattapāṇisikkhāpada)
🚻①⨀(√chada + ta) 🔼(nāma) 🚻①⨂(ti) 🚻①⨂(√chada + ta) 🚻①⨀(setacchatta) 🚻①⨀(kilañjacchatta) 🚻①⨀(paṇṇacchatta)
a parasol | means | three | parasols | a white parasol | a rush parasol | a leaf parasol

Cinta cintāyaṃ, cintetīti cittaṃ, na kārassa saṃyogādittā niggahītaṃ, tassa ‘‘byañjane cā’’ti lopo, citraṃ, ‘‘ghaṭādīnaṃ vā’’ti na vuddhi.

cinta in the sense of thinking: “it thinks (cinteti)” — cittaṃ, the mind; since the n stands first in a conjunct it is a niggahīta, and that is elided by §39 (54): Byañjane ca; citraṃ; no vuddhi, by §484 (542): Ghaṭādīnaṃ vā.

Su abhisave, ‘‘paradvebhāvo ṭhāne’’ti ta ssa dvittaṃ, atthe abhisavetīti suttaṃ, sutraṃ.

su in the sense of pouring forth: doubling of the t by §28 (40): Para dvebhāvo ṭhāne; “it pours forth (abhisaveti) meanings” — suttaṃ, sutraṃ, a thread, a discourse.

Sūda paggharaṇe, atthe sūdetīti suttaṃ, rassattaṃ, bhujādittā da lopo, dvittañca. Su savane, suṇātīti sotaṃ, sotraṃ, vuddhi.

sūda in the sense of oozing: “it oozes (sūdeti) meanings” — suttaṃ; shortening, elision of the d because [the root] belongs to the bhuja group, and doubling. su in the sense of hearing: “it hears (suṇāti)” — sotaṃ, sotraṃ, the ear; vuddhi.

Ni pāpaṇe, netīti nettaṃ, netraṃ. Vida maṅgalle, to da ssa, pavittaṃ, pavitraṃ. Pū pavane, punātīti pavittaṃ, pavitraṃ, i kārāgamo, vuddhiavā desā ca.

nī in the sense of leading: “it leads (neti)” — nettaṃ, netraṃ, the eye. vida in the sense of auspiciousness: t for the d: pavittaṃ, pavitraṃ, pure. pū in the sense of purifying: “it purifies (punāti)” — pavittaṃ, pavitraṃ; the augment i, vuddhi and the replacement by av.

Examples

lemma	inflected	meaning
🚻①⨀(√cinta + ta)	cittaṃ	the mind, “it thinks”
🚻①⨀(√cinta + traṇa)	citraṃ	variegated; a picture
🚻①⨀(√su + ta)	suttaṃ	a thread; a discourse, “it pours forth meanings”
🚻①⨀(√su + traṇa)	sutraṃ	a thread; a discourse
🚻①⨀(√sūda + ta)	suttaṃ	a discourse, “it oozes meanings”
🚻①⨀(√su + ta)	sotaṃ	the ear, “it hears”
🚻①⨀(√su + traṇa)	sotraṃ	the ear
🚻①⨀(√nī + ta)	nettaṃ	the eye, “it leads”
🚻①⨀(√nī + traṇa)	netraṃ	the eye
🚻①⨀(pa + √vida + ta)	pavittaṃ	pure, auspicious
🚻①⨀(pa + √vida + traṇa)	pavitraṃ	pure
🚻①⨀(pa + √pū + ta)	pavittaṃ	pure, “it purifies”
🚻①⨀(pa + √pū + traṇa)	pavitraṃ	pure

	cinta + ta + si	rule
→	ci(n→ṃ)t + (a) + ta + si	§517, §83
→	ci(ṃ)tta + (si→aṃ)	§39, §219
→	cittaṃ

	su + ta + si	rule
→	su + (t→tt)a + si	§28
→	sutta + (si→aṃ)	§219
→	suttaṃ

	pa + pū + ta + si	rule
→	pa + p(ū→o) + (i) + (t→tt)a + si	§485, §605, §28
→	pa + p(o→av) + itta + (si→aṃ)	§515, §219
→	pavittaṃ

sūda loses its final d as the roots of §578 (560): Bhujādīnamanto no dvi ca do, and its ū is shortened before the doubled t.

tvaṃ mama cittamaññāya, nettaṃ yācitumāgato
(21Cp 1.1.8: Sivirājacariya)
⚧️①⨀(tumha) ⚧️⑥⨀(amha) 🚻②⨀(√cinta + ta) 🔽(aññāya) 🚻②⨀(√nī + ta) 🔼(yācituṃ) 🚹①⨀(āgata)
you | my | mind | having understood | an eye | to beg | have come

Pata gatimhi, patatīti pattaṃ, patraṃ, patato tāyatīti patto, patro. Tanu vitthāre, taññatīti tantaṃ, tantraṃ. Yata yatane, yattaṃ, yatraṃ. Yā pāpaṇe, yāpanā yatrā. Yamu uparame, yantaṃ, yantraṃ. Ada bhakkhaṇe, adatīti attaṃ, a traṃ. Yuja yoge, yujjatīti yottaṃ, yotraṃ, bhujādittā dhātvantalopadvittāni.

pata in the sense of going: “it falls (patati)” — pattaṃ, patraṃ, a leaf; “it protects (tāyati) from falling” — patto, patro, a bowl. tanu in the sense of spreading: “it is spread (taññati)” — tantaṃ, tantraṃ, a loom, a thread. yata in the sense of striving: yattaṃ, yatraṃ, effort. yā in the sense of reaching: “sustenance (yāpanā)” — yatrā. yamu in the sense of restraining: yantaṃ, yantraṃ, a machine. ada in the sense of eating: “it is eaten (adati)” — attaṃ, atraṃ, food. yuja in the sense of yoking: “it is yoked (yujjati)” — yottaṃ, yotraṃ, a yoke-strap; elision of the root’s final and doubling, because [the root] belongs to the bhuja group.

Vatu vattane, vattaṃ, vatraṃ. Mida sinehane, mijjatīti mittaṃ, mitraṃ. Mā parimāṇe, mattā parimāṇaṃ, dvittarassattāni. Evaṃ punātīti putto, putro. Kala saṅkhyāne, kalattaṃ, kalatraṃ bhariyā. Vara saṃvaraṇe, varattaṃ, varatraṃ cammamayayottaṃ. Vepu kampane, vepatīti vettaṃ, vetraṃ.

vatu in the sense of going on: vattaṃ, vatraṃ, a duty. mida in the sense of affection: “he is affectionate (mijjati)” — mittaṃ, mitraṃ, a friend. mā in the sense of measuring: mattā, a measure; doubling and shortening. Likewise “he purifies (punāti)” — putto, putro, a son. kala in the sense of counting: kalattaṃ, kalatraṃ, a wife. vara in the sense of restraining: varattaṃ, varatraṃ, a leather strap. vepu in the sense of trembling: “it trembles (vepati)” — vettaṃ, vetraṃ, a cane.

Gupa saṃvaraṇe, gottaṃ, gotraṃ, ‘‘gupādīnañcā’’ti dhātvantalopo, dvittañca, gattaṃ vā, ‘‘kvaci dhātū’’tiādinā u kārassa a kāro. Dā avakhaṇḍane, dāttaṃ, dātraṃ. Hu havane, aggihuttaṃ. Vaha pāpaṇe, vahittaṃ, vahitraṃ. Cara caraṇe, carittaṃ, caritraṃ. Muca mocane, muttaṃ passāvo. Bhāsa dittimhi, bhastrā iccādi.

gupa in the sense of guarding: gottaṃ, gotraṃ, a clan; elision of the root’s final and doubling by §580 (630): Gupādīnañca; or gattaṃ, a limb, with a for the u by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. dā in the sense of cutting off: dāttaṃ, dātraṃ, a sickle. hu in the sense of offering: aggihuttaṃ, the fire oblation. vaha in the sense of carrying: vahittaṃ, vahitraṃ, a vessel. cara in the sense of practising: carittaṃ, caritraṃ, conduct. muca in the sense of releasing: muttaṃ, urine. bhāsa in the sense of shining: bhastrā, a bellows; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√pata + ta)	pattaṃ, patraṃ	a leaf, “it falls”
🚹①⨀(√pata + ta)	patto, patro	a bowl, “it protects from falling”
🚻①⨀(√tanu + ta)	tantaṃ, tantraṃ	a loom; a thread, “it is spread”
🚻①⨀(√yata + ta)	yattaṃ, yatraṃ	effort
🚺①⨀(√yā + traṇa)	yatrā	sustenance
🚻①⨀(√yamu + ta)	yantaṃ, yantraṃ	a machine, “it restrains”
🚻①⨀(√ada + ta)	attaṃ, atraṃ	food, “it is eaten”
🚻①⨀(√yuja + ta)	yottaṃ, yotraṃ	a yoke-strap, “it is yoked”
🚻①⨀(√vatu + ta)	vattaṃ, vatraṃ	a duty, “it goes on”
🚻①⨀(√mida + ta)	mittaṃ, mitraṃ	a friend, “he is affectionate”
🚺①⨀(√mā + ta)	mattā	a measure
🚹①⨀(√pu + ta)	putto, putro	a son, “he purifies”
🚻①⨀(√kala + ta)	kalattaṃ, kalatraṃ	a wife
🚻①⨀(√vara + ta)	varattaṃ, varatraṃ	a leather strap, “it restrains”
🚻①⨀(√vepu + ta)	vettaṃ, vetraṃ	a cane, “it trembles”
🚻①⨀(√gupa + ta)	gottaṃ, gotraṃ	a clan, “it guards”
🚻①⨀(√gupa + ta)	gattaṃ	a limb
🚻①⨀(√dā + ta)	dāttaṃ, dātraṃ	a sickle, “it cuts off”
🚻①⨀(aggi + √hu + ta)	aggihuttaṃ	the fire oblation
🚻①⨀(√vaha + ta)	vahittaṃ, vahitraṃ	a vessel, “it carries”
🚻①⨀(√cara + ta)	carittaṃ, caritraṃ	conduct
🚻①⨀(√muca + ta)	muttaṃ	urine, “it is released”
🚺①⨀(√bhāsa + traṇa)	bhastrā	a bellows

	yuja + ta + si	rule
→	yu + (ja) + (t→tt)a + si	§578
→	y(u→o)tta + (si→aṃ)	§485, §219
→	yottaṃ

	gupa + ta + si	rule
→	gu + (pa) + (t→tt)a + si	§580
→	g(u→o)tta + (si→aṃ)	§485, §219
→	gottaṃ

	mā + ta + si	rule
→	m(ā→a) + (t→tt)a + si	§517, §28
→	matta + (si→ā)	§237
→	mattā

In pattaṃ, vattaṃ, mittaṃ the root-final t or d simply meets the t of the suffix; tantaṃ and yantaṃ keep the nasal of tanu and yamu before it; vahittaṃ and carittaṃ take the augment i and double the t.

gottaṃ nāma dve gottāni — hīnañca gottaṃ ukkaṭṭhañca gottaṃ
(2V 1.5.1.2: Omasavādasikkhāpada)
🚻①⨀(√gupa + ta) 🔼(nāma) 🚻①⨂(dvi) 🚻①⨂(√gupa + ta) 🚻①⨀(hīna) 🔼(ca) 🚻①⨀(√gupa + ta) 🚻①⨀(ukkaṭṭha) 🔼(ca) 🚻①⨀(√gupa + ta)
clan | means | two | clans | low | and | clan | high | and | clan

---

667 (§657): Vadādīhi ṇitto gaṇe (ṇitta after vada and the like in the sense of a group) apavada

Kaccāyana

§657 (667): Vadādīhi ṇitto gaṇe`ṇitta` after `vada` and the like in the sense of a group

Analysis

Kaccāyana’s §657 in its place. Buddhappiya names the three roots with their meanings — vada “to speak distinctly”, cara “to practise”, vara “to ward off” — and glosses each word as the vutti does, as a group (gaṇa) of what the root denotes: music is the whole of what is sounded, conduct the whole of what is to be practised, restraint the whole of what is to be avoided. He then adds two etymologies of his own that do not need the sense of a group: cārittaṃ as “that in which they practise by fulfilling”, vārittaṃ as “that in which, or by which, they are protected (tāyanti) from what is warded off (vāritaṃ)” — the second half of the word read as the root tā. The ṇ of ṇitta is the marker that calls for vuddhi (§621 (553): Kāritaṃ viya ṇānubandho) and is then dropped (§523 (526): Kāritānaṃ ṇo lopaṃ). No option marker; the vā of etenāti vā marks an alternative gloss.

Vada cara vara iccevamādīhi dhātūhi ṇitta ppaccayo hoti gaṇe gammamāne. Vada viyattiyaṃ vācāyaṃ, vaditānaṃ gaṇo vādittaṃ. Cara caraṇe, caritānaṃ gaṇo cārittaṃ. Vara varaṇe, varitānaṃ gaṇo vārittaṃ. Atha vā caranti tasmiṃ paripūrakāritāyāti cārittaṃ. Vāritaṃ tāyanti ettha, etenāti vā vārittaṃ.

After the roots vada, cara, vara and the like, the suffix ṇitta is added when a group is understood. vada in the sense of distinct speech: “a group of things sounded (vaditānaṃ gaṇo)” — vādittaṃ, music. cara in the sense of practising: “a group of things practised” — cārittaṃ, conduct. vara in the sense of warding off: “a group of things warded off” — vārittaṃ, restraint. Or else: “they practise (caranti) in it by way of fulfilling” — cārittaṃ; “they are protected (tāyanti) here, or by this, from what is warded off (vāritaṃ)” — vārittaṃ.

Examples

lemma	inflected	meaning
🚻①⨀(√vada + ṇitta)	vādittaṃ	music, “the group of things sounded”
🚻①⨀(√cara + ṇitta)	cārittaṃ	conduct, “the group of things practised”
🚻①⨀(√vara + ṇitta)	vārittaṃ	restraint, “the group of things warded off”

	vada + ṇitta + si	rule
→	v(a→ā)d + (a) + (ṇ)itta + si	§621, §483, §83, §523
→	vāditta + (si→aṃ)	§219
→	vādittaṃ

cārittaṃ atha vārittaṃ, iriyāpathiyaṃ pasādaniyaṃ
(19Th1 10.1.7: (Apara) Gotamattheragāthā)
🚻①⨀(√cara + ṇitta) 🔼(atha) 🚻①⨀(√vara + ṇitta) 🚻①⨀(iriyāpathiya) 🚻①⨀(pasādaniya)
conduct | and | restraint | in the four postures | inspiring confidence

---

668 (§658): Midādīhi ttitiyo (tti, ti after mida and the like) apavada

Kaccāyana

§658 (668): Midādīhi ttitiyo`tti`, `ti` after `mida` and the like

Analysis

Kaccāyana’s §658 in its place. Buddhappiya’s one addition to the vutti’s gloss is yathābhidhānaṃ, “according to usage”: the sutta does not say which root takes tti and which ti, and the attested word decides — mida gives metti with the root’s final dropped (dhātvantalopo) and the vuddhi e, pada gives patti with the d assimilated, ranja gives ratti with the ñj gone, tanu and dhā keep their shape before ti. To the vutti’s five roots he adds pā (pāti, “it protects”, a bowl) and vasa (vasati, a dwelling), and he keeps one gloss for each word where the vutti gives up to three. All these are feminine nouns in -i, like the ti nouns of 599 (§553): Itthiyamatiyavo vā. No option marker.

Mida pada ranja tanu dhā iccevamādīhi dhātūhi yathābhidhānaṃ tti ti iccete paccayā honti. Mijjati siniyhatīti metti, dhātvantalopo. Pajjatīti patti. Ranja rāge, ranjati etthāti ratti. Vitthārīyatīti tanti. Dhāretīti dhāti. Pā rakkhaṇe, pāti. Vasa nivāse, vasati.

After the roots mida, pada, ranja, tanu, dhā and the like, the suffixes tti and ti are added according to usage. “One is affectionate (mijjati), one loves” — metti, friendliness; elision of the root’s final. “One attains (pajjati)” — patti, attainment. ranja in the sense of delighting: “they delight (ranjati) in it” — ratti, night. “It is spread out (vitthārīyati)” — tanti, a string, a text. “She holds (dhāreti)” — dhāti, a nurse. pā in the sense of protecting: pāti, a bowl. vasa in the sense of dwelling: vasati, a dwelling.

Examples

lemma	inflected	meaning
🚺①⨀(√mida + tti)	metti	friendliness, “one is affectionate”
🚺①⨀(√pada + ti)	patti	attainment, “one attains”
🚺①⨀(√ranja + ti)	ratti	night, “they delight in it”
🚺①⨀(√tanu + ti)	tanti	a string; a sacred text, “it is spread out”
🚺①⨀(√dhā + ti)	dhāti	a nurse, “she holds”
🚺①⨀(√pā + ti)	pāti	a bowl, “it protects”
🚺①⨀(√vasa + ti)	vasati	a dwelling

	mida + tti	rule
→	m(i→e) + (da) + tti	§485, §517
→	metti + (si)	§220
→	metti

	pada + ti	rule
→	pa(d→t) + (a) + ti	§517, §83
→	patti + (si)	§220
→	patti

na katassa ca kattā ca, metti sandhīyate puna
(22J 4.5.3: Kuntinījātaka)
🔼(na) 🚹⑥⨀(kata) 🔼(ca) 🚹①⨀(kattu) 🔼(ca) 🚺①⨀(√mida + tti) ▶️🤟⨀(sandhīyati) 🔼(puna)
not | of the one wronged | and | of the wrongdoer | and | friendship | is joined | again

āgametha, āvuso, yāva ratti vibhāyati
(2V 1.5.7.5: Ūnavīsativassasikkhāpada)
▶️🤘⨂(āgameti) 🚹⓪⨂(āvuso) 🔼(yāva) 🚺①⨀(√ranja + ti) ▶️🤟⨀(vibhāyati)
wait | friends | until | the night | grows light

---

669 (§659): Usuranjadaṃsānaṃ daṃsassa daḍḍho ḍha ṭhā ca (daḍḍha for daṃsa; and ḍha, ṭha after usu, ranja) apavada

Kaccāyana

§659 (669): Usu ranja daṃsānaṃ daṃsassa daḍḍhoḍha ṭhā ca`daḍḍha` for `daṃsa`; and `ḍha`, `ṭha` after `usu`, `ranja`

Analysis

Kaccāyana’s §659 in its place. Buddhappiya’s gloss sorts out the sutta’s syntax, which the vutti leaves to the examples: among (antare) the three roots named, daṃsa alone is replaced by daḍḍha, and it is from the remaining two (sesehi dhātūhi) that the suffixes ḍha and ṭha come. He gives the operations: before ḍha and ṭha the root’s final is dropped under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the suffix consonant is doubled (uḍḍho, raṭṭhaṃ), the first of the pair being the unaspirated letter by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā; and daḍḍhaṃ is made, like maccharo at 654, with the vanishing suffix kvi of 584 (§530): Kvi ca, elided by 585 (§639): Kvilopo ca, so that the replacement is the whole word. He gives the words without the vutti’s gloss-sentences. The ca joins the two operations of one sutta; no option marker.

Usu ranja daṃsa iccetesaṃ dhātūnaṃ antare daṃsa ssa daḍḍhā deso hoti, sesehi dhātūhi ḍha ṭha iccete paccayā honti. Usu dāhe, ranja rāge, ḍha ṭha ppaccayā, ‘‘kvaci dhātū’’tiādinā dhātvantalopo, dvittaṃ, uḍḍho, raṭṭhaṃ. Daṃsa daṃsane, kvi ppaccayo, kvi lopo, daṃsa ssa daḍḍhā deso ca, daḍḍhaṃ.

Among the roots usu, ranja and daṃsa, daṃsa is replaced by daḍḍha; after the remaining roots the suffixes ḍha and ṭha are added. usu in the sense of burning, ranja in the sense of delighting: the suffixes ḍha and ṭha; elision of the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, doubling: uḍḍho, burnt; raṭṭhaṃ, a kingdom. daṃsa in the sense of biting: the suffix kvi, elision of kvi, and the replacement of daṃsa by daḍḍha: daḍḍhaṃ, burnt.

Examples

lemma	inflected	meaning
🚹①⨀(√usu + ḍha)	uḍḍho	burnt, “it burns”
🚻①⨀(√ranja + ṭha)	raṭṭhaṃ	a kingdom, “they delight in it”
🚻①⨀(√daṃsa + kvi)	daḍḍhaṃ	burnt (derived here from “biting”)

	ranja + ṭha + si	rule
→	ra + (nja) + ṭha + si	§517
→	ra + (ṭh→ṭṭh)a + si	§28, §29
→	raṭṭha + (si→aṃ)	§219
→	raṭṭhaṃ

	daṃsa + kvi + si	rule
→	daṃsa + (kvi) + si	§639
→	(daṃsa→daḍḍha) + (si→aṃ)	§659, §219
→	daḍḍhaṃ

niṭṭhitacīvarasmin ti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā
(1V 1.4.1.1: Kathinasikkhāpada)
🚻⑦⨀(niṭṭhitacīvara) 🔼(iti) 🚹⑥⨀(bhikkhu) 🚻①⨀(√ci + īvara) 🚻①⨀(kata) 🔼(vā) ▶️🤟⨀(hoti) 🚻①⨀(naṭṭha) 🔼(vā) 🚻①⨀(vinaṭṭha) 🔼(vā) 🚻①⨀(√daṃsa + kvi) 🔼(vā)
“when the robe is finished” | means | a bhikkhu’s | robe | made | either | is | or lost | or | or destroyed | or | or burnt | or

---

670 (§660): Sūvusānamūvusānamato tho ca (at for the ū, u, asa of sū, vu, asa; and tha) apavada

Kaccāyana

§660 (670): Sūvusānamūvusānamatothoca`at` for the `ū`, `u`, `asa` of `sū`, `vu`, `asa`; and `tha`

Analysis

Kaccāyana’s §660 in its place. Buddhappiya’s gloss adds one word to the vutti’s, ante: the suffix tha comes “at the end”, after the replacement at has been made, so that s-at-tha, v-at-tha, at-tha result. He gives the three words without gloss-sentences and then, as at 657 and 672, offers a plainer derivation of the same words from other roots: sasu “to hurt”, vasa “to clothe” and ara “to go” with the tha of 653 (§628): Samādihi thamā, the root’s final dropped under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the th doubled by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā and the rules with it — sasatīti satthaṃ, “it hurts”: a weapon; vasīyatīti vatthaṃ, “it is worn”: cloth; arīyatīti attho, “it is gone to”: a goal, wealth, meaning. The ca joins the two operations of the sutta; no option marker.

Sū vu asa iccetesaṃ dhātūnaṃ ū u asānaṃ ata iccādeso hoti, ante tha ppaccayo ca.

The ū, u and asa of the roots sū, vu and asa are replaced by at, and at the end the suffix tha [is added].

Sū hiṃsāyaṃ, satthaṃ. Vu saṃvaraṇe, vatthaṃ. Asa bhuvi, attho. Yadā pana sasu hiṃsāyaṃ, vasa acchādane, ara gatimhīti ca dhātu, tadā ‘‘samādīhi tha mā’’ti tha ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantalopo, ‘‘vagge ghosā’’tiādinā dvittaṃ, sasatīti satthaṃ, vasīyatīti vatthaṃ, arīyatīti attho.

sū in the sense of hurting: satthaṃ, a weapon. vu in the sense of covering: vatthaṃ, cloth. asa in the sense of being: attho, meaning, a goal. When, however, the roots are sasu in the sense of hurting, vasa in the sense of clothing and ara in the sense of going, then the suffix tha by §628 (653): Samādīhi tha mā, elision of the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and doubling by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā and the rest: “it hurts (sasati)” — satthaṃ; “it is worn (vasīyati)” — vatthaṃ; “it is gone to (arīyati)” — attho.

Examples

lemma	inflected	meaning
🚻①⨀(√sū + tha)	satthaṃ	a weapon; a treatise, “it hurts”
🚻①⨀(√vu + tha)	vatthaṃ	cloth, “it covers”
🚹①⨀(√asa + tha)	attho	meaning; a goal; wealth, “it is”

	sū + tha + si	rule
→	s(ū→at) + tha + si	§660
→	sattha + (si→aṃ)	§219
→	satthaṃ

	vasa + tha + si	rule
→	va + (sa) + tha + si	§628, §517
→	va + (th→tth)a + si	§28, §29
→	vattha + (si→aṃ)	§219
→	vatthaṃ

seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya
(3V 1.11: Bhaddavaggiyavatthu)
🔼(seyyathāpi) 🔼(nāma) 🚻①⨀(suddha) 🚻①⨀(√vu + tha) 🚻①⨀(apagatakāḷaka) 🔼(sammā) 🔼(eva) 🚻②⨀(rajana) ⏯🤟⨀(paṭiggaṇhāti)
just as | indeed | a clean | cloth | free of stains | properly | indeed | the dye | would take

---

671 (§661): Ranjudādīhi dhadiddakirā kvaci ja da lopo ca (dha, da, idda, ka, ira after ranja, uda and the like; sometimes j, d elided) apavada

Kaccāyana

§661 (671): Ranjudādīhi dha didda kirā kvaci jadalopoca`dha`, `da`, `idda`, `ka`, `ira` after `ranja`, `uda` and the like; sometimes `j`, `d` elided

Analysis

Kaccāyana’s §661 in its place. Buddhappiya’s gloss reads the sutta as the vutti does but with kvaci attached to the suffixes (paccayā honti kvaci) and the elision of the root-final j and d added by the ca; his list of roots and words is his own — the vutti’s ranja, uda, khuda, chidi, rudi, dala, susa, suca, vaca, vaja are here, idi, cadi, madi are moved to 673 (§663): Kaḍyādīhi ko, and nidi, muda, bhadi, saka, usu, mada, badha, sara and a string of words in ira and ila are added. The kvaci is an exception marker in the sense of Boundaries and Domains §4: within the sutta it confines the elision of j and d to “some places” — randhaṃ drops its j, while samuddo, khuddo, chiddo, ruddo, bhaddo, niddā, muddā keep the d and double it — and the suffixes themselves are given only to the roots usage assigns them. The remaining operations are the ordinary ones: ka turns the root’s final into k (sukkaṃ, vakkaṃ, sakko, ukkā), the words in ira show l for r in kalilaṃ, salilaṃ and the marker i of sida (sindūro at 680) is matched here by the niggahīta of mandiraṃ. Buddhappiya gives a second root for several words (susa or suca for sukkaṃ, vaca or vaka for vakkaṃ), the vā between them being an alternative etymology.

Ranja udi iccevamādīhi dhātūhi dha da idda ka ira iccete paccayā honti kvaci, dhātvantānaṃ jadānaṃ lopo ca hoti.

After the roots ranja, udi and the like, the suffixes dha, da, idda, ka and ira are added in some places, and there is elision of the root-final j and d.

Ranja rāge, dha ppaccayo, jalopo ca, randhaṃ. Udi pasavanakledanesu saṃ pubbo, da ppaccayo, samuddo, uddo. Khuda pipāsāyaṃ, khuddo. Chidi dvidhākaraṇe, chiddo. Rudi hiṃsāyaṃ, ruddo, luddo, lo ra ssa. Bhadi kalyāṇe, bhaddo. Nidi kucchāyaṃ, niddā. Muda hāse, muddā. Dala duggatimhi, idda ppaccayo, daliddo.

ranja in the sense of delighting: the suffix dha, and elision of the j: randhaṃ, an opening, a weak point. udi in the senses of flowing and wetting, with the prefix saṃ: the suffix da: samuddo, the ocean; uddo, an otter. khuda in the sense of hunger: khuddo, small. chidi in the sense of cutting in two: chiddo, a hole, flawed. rudi in the sense of hurting: ruddo, luddo, fierce, a hunter; l for the r. bhadi in the sense of good fortune: bhaddo, good. nidi in the sense of blame: niddā, sleep. muda in the sense of gladness: muddā, a seal. dala in the sense of misery: the suffix idda: daliddo, poor.

Examples

lemma	inflected	meaning
🚻①⨀(√ranja + dha)	randhaṃ	an opening, a weak point, “they delight in it”
🚹①⨀(saṃ + √udi + da)	samuddo	the ocean, “it flows”
🚹①⨀(√udi + da)	uddo	an otter
🚹①⨀(√khuda + da)	khuddo	small, “it hungers”
🚹①⨀(√chidi + da)	chiddo	a hole; flawed, “it is cut”
🚹①⨀(√rudi + da)	ruddo, luddo	fierce; a hunter, “he hurts”
🚹①⨀(√bhadi + da)	bhaddo	good, fortunate
🚺①⨀(√nidi + da)	niddā	sleep, “it is blamed”
🚺①⨀(√muda + da)	muddā	a seal; reckoning, “gladness”
🚹①⨀(√dala + idda)	daliddo	poor, “he is in misery”

	ranja + dha + si	rule
→	ran + (ja) + dha + si	§661
→	randha + (si→aṃ)	§219
→	randhaṃ

	saṃ + udi + da + si	rule
→	saṃ + ud + (i) + da + si	§83
→	sa(ṃ→m) + udda + (si→o)	§31, §104
→	samuddo

	dala + idda + si	rule
→	dal + (a) + idda + si	§83
→	dalidda + (si→o)	§104
→	daliddo

In samuddo and the rest the d of the root is kept before the d of the suffix, which is why they show dd where randhaṃ shows a bare dh: the kvaci of the sutta. The i of udi, chidi, rudi, bhadi, nidi is the marker of the root lists, dropped here.

sabbā, bhikkhave, nadī asīmā; sabbo samuddo asīmo
(3V 2.9: Gāmasīmādi)
🚺①⨀(sabba) 🚹⓪⨂(bhikkhu) 🚺①⨀(nadī) 🚺①⨀(asīma) 🚹①⨀(sabba) 🚹①⨀(saṃ + √udi + da) 🚹①⨀(asīma)
every | bhikkhus | river | is without a boundary | every | ocean | is without a boundary

atha kho so daliddo kammakāro yena kirapatiko tenupasaṅkami
(2V 1.5.4.3: Paramparabhojanasikkhāpada)
🔼(atha) 🔼(kho) 🚹①⨀(ta) 🚹①⨀(√dala + idda) 🚹①⨀(kammakāra) 🔼(yena) 🚹①⨀(kirapatika) 🔼(tena) ⏮🤟⨀(upasaṅkamati)
then | indeed | that | poor | labourer | where | Kirapatika was | there | approached

Susa sosane, suca soke vā, ka ppaccayo, dhātvantassa ka kāro, sukkaṃ. Vaca viyattiyaṃ vācāyaṃ, vaka ādāne vā, vakkaṃ. Saka sattimhi, sakko. Usu dāhe, ukkā.

susa in the sense of drying up, or suca in the sense of grieving: the suffix ka, and k for the root’s final: sukkaṃ, white, dry. vaca in the sense of distinct speech, or vaka in the sense of taking: vakkaṃ, the kidney. saka in the sense of being able: sakko, able; Sakka. usu in the sense of burning: ukkā, a torch.

Examples

lemma	inflected	meaning
🚻①⨀(√susa + ka)	sukkaṃ	white, dry, “it dries up”
🚻①⨀(√vaca + ka)	vakkaṃ	the kidney
🚹①⨀(√saka + ka)	sakko	able; Sakka, “he is able”
🚺①⨀(√usu + ka)	ukkā	a torch, “it burns”

	susa + ka + si	rule
→	su(s→k) + (a) + ka + si	§661, §83
→	sukka + (si→aṃ)	§219
→	sukkaṃ

Vaja gatimhi, ira ppaccayo, appaṭihataṃ vajatīti vajiraṃ. Mada ummāde, madirā. Evaṃ mandiraṃ, rudhiraṃ, ruhiraṃ, ruciraṃ. Badha bandhane, badhiro, badhirā, badhiraṃ, timiro, timiraṃ, siro. Sara hiṃsāyaṃ, sariraṃ. ‘‘Kalilaṃ, salila’’ntiādīsu lo ra ssa. Kuṭilo, kokilo iccādayo.

vaja in the sense of going: the suffix ira; “it goes (vajati) unobstructed” — vajiraṃ, a diamond, a thunderbolt. mada in the sense of intoxication: madirā, liquor. Likewise mandiraṃ, a mansion; rudhiraṃ, ruhiraṃ, blood; ruciraṃ, beautiful. badha in the sense of binding: badhiro, badhirā, badhiraṃ, deaf; timiro, timiraṃ, darkness; siro, the head. sara in the sense of hurting: sariraṃ, the body. In kalilaṃ, salilaṃ and the like, l for the r. kuṭilo, crooked; kokilo, a cuckoo; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√vaja + ira)	vajiraṃ	a diamond, a thunderbolt, “it goes unobstructed”
🚺①⨀(√mada + ira)	madirā	liquor, “it intoxicates”
🚻①⨀(√madi + ira)	mandiraṃ	a mansion
🚻①⨀(√rudhi + ira)	rudhiraṃ, ruhiraṃ	blood
🚻①⨀(√ruca + ira)	ruciraṃ	beautiful, “it shines”
🚹①⨀(√badha + ira)	badhiro, badhirā, badhiraṃ	deaf, “bound”
🚹①⨀(√timi + ira)	timiro, timiraṃ	darkness
🚹①⨀(√si + ira)	siro	the head
🚻①⨀(√sara + ira)	sariraṃ	the body, “it hurts”
🚻①⨀(√kala + ira)	kalilaṃ	a thicket
🚻①⨀(√sala + ira)	salilaṃ	water, “it flows”
🚹①⨀(√kuṭa + ira)	kuṭilo	crooked
🚹①⨀(√kuka + ira)	kokilo	a cuckoo

	vaja + ira + si	rule
→	vaj + (a) + ira + si	§83
→	vajira + (si→aṃ)	§219
→	vajiraṃ

	sala + ira + si	rule
→	sal + (a) + i(r→l)a + si	§83, §661
→	salila + (si→aṃ)	§219
→	salilaṃ

badhiro, badhirā, badhiraṃ are the three genders of one adjective; sariraṃ is Buddhappiya’s spelling of the canon’s sarīraṃ.

vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya
(9M 4.5: Cūḷasaccakasutta)
🚹①⨀(vajirapāṇī) 🚹①⨀(yakkha) 🚻②⨀(āyasa) 🚻②⨀(√vaja + ira) 🔽(ādāya)
Vajirapāṇi | the yakkha | of iron | a thunderbolt | having taken

---

672 (§662): Paṭito hissa heraṇa hīraṇa (heraṇ, hīraṇ for hi after paṭi) apavada

Kaccāyana

§662 (672): Paṭito hissa heraṇa hīraṇa`heraṇ`, `hīraṇ` for `hi` after `paṭi`

Analysis

Kaccāyana’s §662 in its place. Buddhappiya supplies the machinery the vutti leaves out: the word is formed in the sense of the sentence paṭipakkhe madditvā gacchati, “it goes on after crushing the opposition”, with the vanishing suffix kvi of §530 (584): Kvi ca (584 (§530): Kvi ca), elided by 585 (§639): Kvilopo ca; the root hi is then replaced by heraṇa or hīraṇa, whose ṇ is a marker, elided, and whose vuddhi he places not on the root but on the first vowel of the prefix, paṭi to pāṭi, under the general licence of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca — pāṭiheraṃ, pāṭihīraṃ, a marvel, a miracle. He then adds that the commoner word, pāṭihāriyaṃ, comes from another root altogether, hara “to take”, with the ṇya of 552 (§541): Ṇyo ca: “it takes away the opposition”. There is no option marker; the two replacements give two words, both in use.

Paṭi to parassa hi iccetassa dhātussa heraṇa hīraṇa iccete ādesā honti. Hi gatimhi paṭi pubbo, paṭipakkhe madditvā gacchatīti atthe ‘‘kvi cā’’ti kvi ppaccayo, kvi lopo, iminā heraṇa hīraṇa ādesā, ṇa lopo, ‘‘tesu vuddhī’’tiādinā paṭisaddādissa vuddhi, pāṭiheraṃ, pāṭihīraṃ, yadā pana hara haraṇeti dhātu, tadā paṭipakkhe haratīti ‘‘pāṭihāriya’’miti ṇye napi siddhaṃ.

The root hi following paṭi is replaced by heraṇa and hīraṇa. hi in the sense of going, with the prefix paṭi: in the sense “it goes on (gacchati) after crushing the opposition”, the suffix kvi by §530 (584): Kvi ca, elision of kvi, by this rule the replacements heraṇa and hīraṇa, elision of the ṇ, and vuddhi of the first [vowel] of the word paṭi by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca: pāṭiheraṃ, pāṭihīraṃ, a marvel. When, however, the root is hara in the sense of taking, then “it takes away (harati) the opposition” — pāṭihāriyaṃ is formed with ṇya as well.

Examples

lemma	inflected	meaning
🚻①⨀(paṭi + √hi + kvi)	pāṭiheraṃ	a marvel, “it goes on after crushing the opposition”
🚻①⨀(paṭi + √hi + kvi)	pāṭihīraṃ	a marvel
🚻①⨀(paṭi + √hara + ṇya)	pāṭihāriyaṃ	a marvel, “it takes away the opposition”

	paṭi + hi + kvi + si	rule
→	paṭi + hi + (kvi) + si	§639
→	paṭi + (hi→hīraṇa) + si	§662
→	p(a→ā)ṭi + hīra(ṇa) + si	§404, §523
→	pāṭihīra + (si→aṃ)	§219
→	pāṭihīraṃ

	paṭi + hara + ṇya + si	rule
→	p(a→ā)ṭi + har + (a) + (i) + (ṇ)ya + si	§404, §83, §605, §523
→	pāṭihāriya + (si→aṃ)	§219
→	pāṭihāriyaṃ

In pāṭihāriyaṃ the ṇ of ṇya lengthens the a of hara as well (§621 (553): Kāritaṃ viya ṇānubandho).

disvāna taṃ pāṭihīraṃ, buddhaseṭṭhassa tādino
(20Ap1 52.9: Sabbaphaladāyakattheraapadāna)
🔽(disvāna) 🚻②⨀(ta) 🚻②⨀(paṭi + √hi + kvi) 🚹⑥⨀(buddhaseṭṭha) 🚹⑥⨀(tādī)
having seen | that | marvel | of the supreme Buddha | the such-like one

---

673 (§663): Kaḍyādīhi ko (ka after kaḍi and the like) apavada

Kaccāyana

§663 (673): Kaḍyādīhi ko`ka` after `kaḍi` and the like

Analysis

Kaccāyana’s §663 in its place. Buddhappiya’s gloss is a single sentence, and the work is in the derivation: for a root cited with the marker i (kaḍi, ghaṭi, vaṭi …) the niggahīta is inserted before the final consonant — either under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca or, he says, by the sandhi rule §37 (57): Niggahitañca, the vā between the two being a choice of authority, not of form — the k of ka is dropped as a marker, leaving a, and the niggahīta becomes the nasal of the following group by §31 (49): Vaggantaṃ vā vagge: kaṇḍo. This is the vutti’s saha paccayena nippajjante, spelt out. His list of roots is longer than Kaccāyana’s and gives each its meaning; paṇḍako and meṇḍako keep the ka, as the vutti’s yathāsambhavaṃ allows; ghaṇṭo, ghaṇṭā vā are two genders of one word; and at the end he brings in idi, cadi, madi and khura, which Kaccāyana had under §661 — indo, cando, mando, khuro are ka words for him, not da words. The closing ‘‘Ko’’ti vattate carries the suffix into the next rule, where the vutti says kapaccayo ca hoti. No option marker.

Kaḍi iccevamādīhi dhātūhi ka ppaccayo hoti.

After the roots kaḍi and the like, the suffix ka is added.

Kaḍi chedane, ka ppaccaye kate ‘‘kvaci dhātū’’tiādinā, ‘‘niggahītañcā’’ti vā i kārānubandhassa dhātussa niggahītāgamo, ka lopo ca, niggahītassa vaggantattaṃ, kaṇḍo usu, parimāṇañca. Evaṃ ghaṭi ghaṭṭane, ghaṇṭo, ghaṇṭā vā. Vaṭi āvattane, vaṭi dhāraṇabandhanasaṅghātesu vā, vaṇṭo. Karaḍi bhājanatthe, karaṇḍo. Maḍi maṇḍanatthe, maṇḍo. Saḍi gumbatthe, saṇḍo. Bhaḍi bhaṇḍatthe, bhaṇḍaṃ. Paḍi liṅgavekallatthe, paṇḍo, so eva paṇḍako. Daḍi āṇāyaṃ, daṇḍo. Raḍi hiṃ sāyaṃ, raṇḍo. Taḍi calanatthe, vitaṇḍo. Caḍi caṇḍatthe, caṇḍo. Gaḍi sanniccaye, gaṇḍo. Aḍi aṇḍatthe, aṇḍo. Laḍi jigucchāyaṃ, laṇḍaṃ. Meḍi kuṭilatthe, meṇḍo, meṇḍako vā. Eraḍi hiṃsāyaṃ, eraṇḍo. Khaḍi chedanatthe, khaṇḍo. Madi hāse, mando. Idi paramissariye, indo. Cadi icchākantīsu, cando. Khura chedane, khuro iccādi.

kaḍi in the sense of cutting: when the suffix ka has been added, by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, or by §37 (57): Niggahitañca, the augment niggahīta for a root marked with i, and elision of the k; the niggahīta becomes the last letter of the group: kaṇḍo, an arrow, and also a portion. Likewise ghaṭi in the sense of striking: ghaṇṭo, or ghaṇṭā, a bell. vaṭi in the sense of turning, or vaṭi in the senses of holding, binding and gathering: vaṇṭo, a stalk. karaḍi in the sense of a container: karaṇḍo, a basket. maḍi in the sense of adorning: maṇḍo, the cream, the essence. saḍi in the sense of a thicket: saṇḍo, a grove. bhaḍi in the sense of goods: bhaṇḍaṃ, goods. paḍi in the sense of a defect of sex: paṇḍo, and the same is paṇḍako, a eunuch. daḍi in the sense of command: daṇḍo, a stick, a fine. raḍi in the sense of hurting: raṇḍo, a rogue. taḍi in the sense of shaking: vitaṇḍo, a sophist. caḍi in the sense of fierceness: caṇḍo, fierce. gaḍi in the sense of accumulating: gaṇḍo, a boil. aḍi in the sense of an egg: aṇḍo, an egg. laḍi in the sense of disgust: laṇḍaṃ, dung. meḍi in the sense of crookedness: meṇḍo, or meṇḍako, a ram. eraḍi in the sense of hurting: eraṇḍo, the castor-oil plant. khaḍi in the sense of cutting: khaṇḍo, a piece. madi in the sense of laughter: mando, dull. idi in the sense of supreme lordship: indo, Inda. cadi in the senses of wishing and being desired: cando, the moon. khura in the sense of cutting: khuro, a razor; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√kaḍi + ka)	kaṇḍo	an arrow; a portion, “it cuts”
🚹①⨀(√ghaṭi + ka)	ghaṇṭo, ghaṇṭā	a bell, “it strikes”
🚹①⨀(√vaṭi + ka)	vaṇṭo	a stalk, “it holds”
🚹①⨀(√karaḍi + ka)	karaṇḍo	a basket
🚹①⨀(√maḍi + ka)	maṇḍo	the cream, the essence, “it adorns”
🚹①⨀(√saḍi + ka)	saṇḍo	a grove, a cluster
🚻①⨀(√bhaḍi + ka)	bhaṇḍaṃ	goods
🚹①⨀(√paḍi + ka)	paṇḍo, paṇḍako	a eunuch
🚹①⨀(√daḍi + ka)	daṇḍo	a stick; a fine, “it commands”
🚹①⨀(√raḍi + ka)	raṇḍo	a rogue, “he hurts”
🚹①⨀(vi + √taḍi + ka)	vitaṇḍo	a sophist, “he shakes”
🚹①⨀(√caḍi + ka)	caṇḍo	fierce
🚹①⨀(√gaḍi + ka)	gaṇḍo	a boil, “it accumulates”
🚹①⨀(√aḍi + ka)	aṇḍo	an egg
🚻①⨀(√laḍi + ka)	laṇḍaṃ	dung, “it is loathed”
🚹①⨀(√meḍi + ka)	meṇḍo, meṇḍako	a ram, “crooked”
🚹①⨀(√eraḍi + ka)	eraṇḍo	the castor-oil plant
🚹①⨀(√khaḍi + ka)	khaṇḍo	a piece, “it is cut”
🚹①⨀(√madi + ka)	mando	dull, “he laughs”
🚹①⨀(√idi + ka)	indo	Inda, the lord
🚹①⨀(√cadi + ka)	cando	the moon, “it is desired”
🚹①⨀(√khura + ka)	khuro	a razor, “it cuts”

	kaḍi + ka + si	rule
→	ka(ṃ)ḍ + (i) + (k)a + si	§517, §83
→	ka(ṃ→ṇ)ḍa + (si→o)	§31, §104
→	kaṇḍo

	paḍi + ka + si	rule
→	pa(ṃ)ḍ + (i) + ka + si	§517, §83
→	pa(ṃ→ṇ)ḍaka + (si→o)	§31, §104
→	paṇḍako

khuro alone has no marker i and no niggahīta: khur + a.

nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ
(3V 6.23: Keṇiyajaṭilavatthu)
🚻⑥⨂(nakkhatta) 🚻①⨀(mukha) 🚹①⨀(√cadi + ka) 🚹①⨀(ādicca) 🚹⑥⨂(tapanta) 🚻①⨀(mukha)
of the stars | the chief | is the moon | the sun | of things that burn | the chief

‘‘Ko’’ti vattate.

“Ko” (the suffix ka) continues [into the next rule].

---

674 (§664): Khādāmagamānaṃ khandhandhagandhā (khandha, andha, gandha for khāda, ama, gamu) apavada

Kaccāyana

§664 (674): Khādāmagamānaṃ kha ndha’ndha gandhā`khandha`, `andha`, `gandha` for `khāda`, `ama`, `gamu`

Analysis

Kaccāyana’s §664 in its place. The suffix ka comes down from 673 (§663): Kaḍyādīhi ko by Buddhappiya’s ‘‘Ko’’ti vattate, as the vutti’s kapaccayo ca hoti says; each root is replaced by the word that follows it in order, and the k of ka is dropped as at 673 — or not: kvaciggahaṇena kalopābhāve, “where, by the word kvaci [in §517], the elision of the k does not take place”, the words are khandhako, andhako, gandhako. His glosses are the commentarial etymologies, khandho “devoured (khajjati) by the sufferings of the round of births, birth, ageing and death”, andho from ama in the sense of sickness; and he adds two more: khandho in the sense of a heap (rāsi), the aggregate as a mass, and gandho from a root gandha “to indicate”, since a scent “indicates (sūceti) what it rests on”. No option marker; the vā of the glosses is that of alternative etymologies.

Khāda ama gamu iccetesaṃ dhātūnaṃ khandha andha gandha iccete ādesā honti, ka ppaccayo ca hoti. Khāda bhakkhane, jātijarāmaraṇādīhi saṃsāradukkhehi khajjatīti khandho. Ama roge, andho. Gamu, sappa gatimhi, gandho. Kvaci ggahaṇena ka lopābhāve khandhako, andhako, gandhako. Atha vā rāsaṭṭhena khandho. Gandha sūcane, attano nissayassa gandhanato sūcanato gandho.

The roots khāda, ama and gamu are replaced by khandha, andha and gandha, and the suffix ka is added. khāda in the sense of eating: “it is devoured (khajjati) by the sufferings of the round of births — birth, ageing, death and the rest” — khandho, an aggregate. ama in the sense of sickness: andho, blind. gamu, sappa in the sense of going: gandho, a scent. Where, by the word kvaci, the elision of the k does not take place: khandhako, andhako, gandhako. Or else khandho in the sense of a heap. gandha in the sense of indicating: gandho, because it indicates (sūceti), makes known, what it rests on.

Examples

lemma	inflected	meaning
🚹①⨀(√khāda + ka)	khandho	an aggregate; a heap, “it is devoured”
🚹①⨀(√ama + ka)	andho	blind, “sickness”
🚹①⨀(√gamu + ka)	gandho	a scent, “it goes”
🚹①⨀(√khāda + ka)	khandhako	an aggregate, with the ka kept
🚹①⨀(√ama + ka)	andhako	blind
🚹①⨀(√gamu + ka)	gandhako	fragrant

	khāda + ka + si	rule
→	(khāda→khandha) + (k)a + si	§664, §517
→	khandha + (si→o)	§104
→	khandho

na, bhikkhave, andho pabbājetabbo
(3V 1.57: Napabbājetabbadvattiṃsavāra)
🔼(na) 🚹⓪⨂(bhikkhu) 🚹①⨀(√ama + ka) 🚹①⨀(pabbājetabba)
not | bhikkhus | a blind man | is to be given the going forth

gandho nāma yo koci gandho
(2V 2.4.9.5: Gandhavaṇṇakasikkhāpada)
🚹①⨀(√gamu + ka) 🔼(nāma) 🚹①⨀(ya) 🚹①⨀(ka + ci) 🚹①⨀(√gamu + ka)
scent | means | whatever | any | scent

---

675 (§665): Paṭādīhyalaṃ (ala after paṭa and the like) apavada

Kaccāyana

§665 (675): Paṭādīhyalaṃ`ala` after `paṭa` and the like

Analysis

Kaccāyana’s §665 in its place. Buddhappiya keeps the vutti’s two bases — roots, and nominal stems (pāṭipadikehi ca) — and its way of glossing the words with the particle alaṃ, “fit for”, but he lays the derivation out once, for paṭalaṃ: the suffix ala, then aṃ for si by §219 (195): Siṃ, which he quotes as ‘‘si’’nti (the CST’s spelling of siṃ before iti). The list is the vutti’s, with root meanings added and one word explained at length: kusalaṃ, “wholesome”, which is kusa “to cut” with ala — it cuts the unwholesome — or else, with the roots sala “to shake”, lū “to reap” or lā “to take”, it is “what shakes off the despicable”, “what reaps the kusa grass”, “what reaps like kusa grass” or “what is to be taken by knowledge (kusa)”, formed with the suffix a of 599 (§553): Itthiyamatiyavo vā or the suffix ka — the commentarial etymologies, which the Kaccāyana vutti also gives in four forms. The finishing touches are those of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca: paralopo, the elision of the following vowel, in saddalaṃ and bahulaṃ (sadda + ala to saddala), shortening in mulālaṃ, lengthening in caṇḍālo, a niggahīta in sambalaṃ. gotthulo, puthulo, bahulaṃ he derives twice, with ala and with the root lā “to take”. The vā in mekhalaṃ, mekhalā vā and sabalo vā marks alternative forms of a word, not an option in the rule, which has no marker.

Paṭa iccevamādīhi dhātūhi, pāṭipadikehi ca ala ppaccayo hoti. Aṭa, paṭa gatimhi, paṭe alaṃ samatthanti atthe iminā ala ppaccayo, ‘‘si’’nti a mādeso, paṭalaṃ, paṭalāni. Tathā kala kalale, kalalaṃ. Kusa chedanabhūta dāna sañcayesu, kusalaṃ, yadā pana sala lū lā iti dhātu, tadā kucchitānaṃ salanato, kusānaṃ lavanato, kuso viya lavanato vā kusena lātabbattā kusalanti a ppaccayena ka ppaccayena vā rūpasiddhi veditabbā.

After the roots paṭa and the like, and after nominal stems, the suffix ala is added. aṭa, paṭa in the sense of going: in the sense “fit (alaṃ), able, for going”, by this rule the suffix ala, and aṃ for si by §219 (195): Siṃ: paṭalaṃ, a membrane, a layer; paṭalāni. Likewise kala in the sense of mud: kalalaṃ, mud. kusa in the senses of cutting, of a being, of giving and of accumulating: kusalaṃ, wholesome. When, however, the root is sala, lū or lā, then kusalaṃ is to be understood as formed with the suffix a or with the suffix ka: from the shaking off (salana) of what is despicable, from the reaping (lavana) of kusa grass, from reaping like kusa grass, or from its being what is to be taken (lātabba) by knowledge (kusa).

Examples

lemma	inflected	meaning
🚻①⨀(√paṭa + ala)	paṭalaṃ	a membrane, a layer, “fit for spreading”
🚻①⨂(√paṭa + ala)	paṭalāni	membranes
🚻①⨀(√kala + ala)	kalalaṃ	mud
🚻①⨀(√kusa + ala)	kusalaṃ	wholesome; skilled, “it cuts [the unwholesome]”

	paṭa + ala + si	rule
→	paṭ + (a) + ala + si	§83
→	paṭala + (si→aṃ)	§219
→	paṭalaṃ

attani kusalaṃ dhammaṃ — atthi me kusalo dhammo ti
(1V 1.1.4: Catutthapārājikasikkhāpada)
🚹⑦⨀(atta) 🚹②⨀(√kusa + ala) 🚹②⨀(dhamma) ▶️🤟⨀(atthi) ⚧️⑥⨀(amha) 🚹①⨀(√kusa + ala) 🚹①⨀(dhamma) 🔼(iti)
in oneself | a wholesome | state | there is | my | wholesome | state | thus

Kada made, kadalaṃ. Bhaganda secane, bhagandalaṃ. Mekha kaṭivicitte, mekhalaṃ, mekhalā vā. Vakka rukkhatace, vakkalaṃ. Takka rukkhasilese, takkalaṃ. Palla ninnaṭṭhāne, pallalaṃ. Sadda harite, saddalaṃ, paralopo. Mūla patiṭṭhāyaṃ, mulālaṃ, rassattaṃ. Bila nissaye, bilālaṃ. Vida sattāyaṃ, vidālaṃ. Caḍi caṇḍikke, caṇḍālo, dīghattaṃ. Vā gatigandhanesu, vālaṃ. Vasa acchādane, vasalo. Paci vitthāre, pacalo, pañcālo, pañcannaṃ rājūnaṃ alantipi pañcālo. Maca core, macalo. Musa theyye, musalo.

kada in the sense of intoxication: kadalaṃ, a plantain. bhaganda in the sense of oozing: bhagandalaṃ, a fistula. mekha in the sense of adorning the waist: mekhalaṃ, or mekhalā, a girdle. vakka in the sense of tree-bark: vakkalaṃ, bark cloth. takka in the sense of tree-resin: takkalaṃ, a tuber. palla in the sense of low ground: pallalaṃ, a pond. sadda in the sense of greenery: saddalaṃ, fresh grass; elision of the following [vowel]. mūla in the sense of a foundation: mulālaṃ, a lotus root; shortening. bila in the sense of a resort: bilālaṃ, a cat. vida in the sense of existing: vidālaṃ, a cat. caḍi in the sense of fierceness: caṇḍālo, an outcaste; lengthening. vā in the senses of going and wafting: vālaṃ, a tail-hair. vasa in the sense of covering: vasalo, an outcaste. paci in the sense of spreading: pacalo, pañcālo; or pañcālo as “fit for the five kings”. maca in the sense of a thief: macalo. musa in the sense of theft: musalo, a pestle.

Examples

lemma	inflected	meaning
🚻①⨀(√kada + ala)	kadalaṃ	a plantain
🚻①⨀(√bhaganda + ala)	bhagandalaṃ	a fistula, “it oozes”
🚻①⨀(√mekha + ala)	mekhalaṃ, mekhalā	a girdle, “fit for adorning the waist”
🚻①⨀(√vakka + ala)	vakkalaṃ	bark cloth
🚻①⨀(√takka + ala)	takkalaṃ	a tuber
🚻①⨀(√palla + ala)	pallalaṃ	a pond, “low ground”
🚻①⨀(√sadda + ala)	saddalaṃ	fresh grass
🚻①⨀(√mūla + ala)	mulālaṃ	a lotus root
🚻①⨀(√bila + ala)	bilālaṃ	a cat
🚻①⨀(√vida + ala)	vidālaṃ	a cat
🚹①⨀(√caḍi + ala)	caṇḍālo	an outcaste, “fierce”
🚻①⨀(√vā + ala)	vālaṃ	a tail-hair
🚹①⨀(√vasa + ala)	vasalo	an outcaste
🚹①⨀(√paci + ala)	pacalo, pañcālo	spreading; a Pañcāla
🚹①⨀(pañca + ala)	pañcālo	a Pañcāla, “fit for the five kings”
🚹①⨀(√maca + ala)	macalo	a thief
🚹①⨀(√musa + ala)	musalo	a pestle

	sadda + ala + si	rule
→	sadda + (a)la + si	§404
→	saddala + (si→aṃ)	§219
→	saddalaṃ

	mūla + ala + si	rule
→	m(ū→u)l + (a) + (a→ā)la + si	§404, §83
→	mulāla + (si→aṃ)	§219
→	mulālaṃ

saddalaṃ keeps the vowel of the stem and drops the a of the suffix (paralopo), the reverse of the ordinary elision by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; mulālaṃ and caṇḍālo lengthen the vowel of the suffix.

caṇḍālo veno nesādo rathakāro pukkuso
(2V 1.5.1.3: Pesuññasikkhāpada)
🚹①⨀(√caḍi + ala) 🚹①⨀(vena) 🚹①⨀(nesāda) 🚹①⨀(rathakāra) 🚹①⨀(pukkusa)
an outcaste | a basket-weaver | a hunter | a chariot-maker | a refuse-sweeper

dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi
(1V 1.1.3.2: Vinītavatthu)
🚹①⨀(dutiya) 🚹①⨀(√musa + ala) 🔽(paripatitvā) 🚹⑥⨀(aññatara) 🚹⑥⨀(dāraka) 🚹⑦⨀(matthaka) ⏮🤟⨀(avatthāsi)
the second | pestle | having fallen | of a certain | boy | on the head | landed

Gotthu vaṃse, gotthulo. Puthu vitthāre, puthulo. Bahu saṅkhyāne, bahulaṃ, paralopo. Yadā pana lā ādāne iti dhātu, tadā gotthuṃ lātīti gotthulo. Evaṃ puthulo, bahulaṃ.

gotthu in the sense of lineage: gotthulo, a jackal. puthu in the sense of breadth: puthulo, broad. bahu in the sense of number: bahulaṃ, abundant; elision of the following [vowel]. When, however, the root is lā in the sense of taking, then “it takes (lāti) the lineage” — gotthulo. Likewise puthulo, bahulaṃ.

Examples

lemma	inflected	meaning
🚹①⨀(gotthu + ala)	gotthulo	a jackal, “fit for the lineage”; or “it takes the lineage”
🚹①⨀(puthu + ala)	puthulo	broad
🚻①⨀(bahu + ala)	bahulaṃ	abundant

	bahu + ala + si	rule
→	bahu + (a)la + si	§404
→	bahula + (si→aṃ)	§219
→	bahulaṃ

These three are nominal stems (pāṭipadika), not roots; in the second derivation gotthu + lā + a is a compound of a stem with a root noun.

Maṅga maṅgalye, maṅgalaṃ. Baha vuddhimhi, bahalaṃ. Kamba sañcalane, kambalaṃ. Sabi maṇḍale, sambalaṃ, niggahītāgamo, sabalo vā. Agga gatikoṭille, aggalaṃ. Maḍi bhūsāyaṃ, maṇḍalaṃ. Kuḍi dāhe, kuṇḍalaṃ iccādi.

maṅga in the sense of auspiciousness: maṅgalaṃ, a blessing. baha in the sense of growing: bahalaṃ, thick. kamba in the sense of moving about: kambalaṃ, a blanket. sabi in the sense of a circle: sambalaṃ, provisions; the augment niggahīta; or sabalo, spotted. agga in the sense of crooked movement: aggalaṃ, a bolt. maḍi in the sense of adornment: maṇḍalaṃ, a circle. kuḍi in the sense of burning: kuṇḍalaṃ, an earring; and so on.

Examples

lemma	inflected	meaning
🚻①⨀(√maṅga + ala)	maṅgalaṃ	a blessing, “auspicious”
🚻①⨀(√baha + ala)	bahalaṃ	thick, “it grows”
🚻①⨀(√kamba + ala)	kambalaṃ	a blanket
🚻①⨀(√sabi + ala)	sambalaṃ	provisions for a journey
🚹①⨀(√sabi + ala)	sabalo	spotted
🚻①⨀(√agga + ala)	aggalaṃ	a bolt, a door-bar
🚻①⨀(√maḍi + ala)	maṇḍalaṃ	a circle, “adornment”
🚻①⨀(√kuḍi + ala)	kuṇḍalaṃ	an earring

	maḍi + ala + si	rule
→	ma(ṃ)ḍ + (i) + ala + si	§517, §83
→	ma(ṃ→ṇ)ḍala + (si→aṃ)	§31, §219
→	maṇḍalaṃ

aññatarā itthī navarattaṃ kambalaṃ pārutā hoti
(1V 1.2.3.2: Vinītavatthu)
🚺①⨀(aññatara) 🚺①⨀(itthī) 🚻②⨀(navaratta) 🚻②⨀(√kamba + ala) 🚺①⨀(pāruta) ▶️🤟⨀(hoti)
a certain | woman | newly dyed | a blanket | wrapped in | is

---

676 (§666): Puthassa puthupathāmo vā (puthu, patha for putha; in some places ama) apavada

Kaccāyana

§666 (676): Puthassa puthu pathā mo vā`puthu`, `patha` for `putha`; in some places `ama`

Analysis

Kaccāyana’s §666 in its place. Buddhappiya treats putha as a root, putha vitthāre, “to spread”, where the vutti calls it a nominal base, and derives the words with the vanishing suffix kvi of 584 (§530): Kvi ca, elided by 585 (§639): Kvilopo ca, in the sense patthaṭā, “spread out”: the earth. After the replacement the feminine ī of §238 (187): Nadādito vā ī is added, and the u of puthu becomes av before it — by the ca of §78 (31): O sare ca, which extends that rule’s ava for o to u — giving puthavī; pathavī from patha, and padhavī with dh for th; and ama after patha gives pathamo, “first”.

This is the rule the article on optionality singles out (Boundaries and Domains §2.4): Buddhappiya says in so many words that here vā does not mean vā — kvacatthoyaṃ vāsaddo, “this word vā has the sense of kvaci” — and Kaccāyana’s vutti likewise renders it kvaci amapaccayo hoti. The marker therefore neither opens a choice nor marks a restricted option with domains; it confines the third operation of the sutta, the suffix ama, to the one word pathamo, while the two replacements stand unconditioned. It is the one clear case in the Rūpasiddhi of vā used as an exception marker.

Putha iccetassa dhātussa puthu patha iccete ādesā honti, ama ppaccayo ca hoti vā, kvacatthoyaṃ vā saddo. Putha vitthāre, patthaṭāti atthe kvi ppaccayo, iminā putha ssa puthupathā desā, kvi lopo. Itthiyaṃ ī paccayo, ‘‘o sare cā’’ti sutte ca saddena avā deso, puthavī, pathavī, padhavī, tha ssa dha ttaṃ²⁷, ama ppaccaye pathā deso, pathamo.

The root putha is replaced by puthu and patha, and the suffix ama is added vā — this word vā has the sense of kvaci, “in some places”. putha in the sense of spreading: in the sense “spread out (patthaṭā)”, the suffix kvi; by this rule the replacements puthu and patha for putha; elision of kvi. In the feminine, the suffix ī, and by the word ca in the rule §78 (31): O sare ca the replacement by av: puthavī, pathavī, the earth; padhavī, with dh for the th. Before the suffix ama, the replacement patha: pathamo, first.

Examples

lemma	inflected	meaning
🚺①⨀(√putha + kvi)	puthavī	the earth, “spread out”
🚺①⨀(√putha + kvi)	pathavī	the earth
🚺①⨀(√putha + kvi)	padhavī	the earth
🚹①⨀(√putha + ama)	pathamo	first

	putha + kvi + ī	rule
→	(putha→puthu) + (kvi) + ī	§666, §639
→	puth(u→av) + ī	§78
→	puthavī + (si)	§238, §220
→	puthavī

	putha + ama + si	rule
→	(putha→patha) + ama + si	§666
→	path + (a) + ama + si	§83
→	pathama + (si→o)	§104
→	pathamo

The canon writes pathavī and paṭhamo; puthavī is a rarer spelling, padhavī rarer still.

pathavī nāma dve pathaviyo — jātā ca pathavī ajātā ca pathavī
(2V 1.5.1.10: Pathavīkhaṇanasikkhāpada)
🚺①⨀(√putha + kvi) 🔼(nāma) 🚺①⨂(dvi) 🚺①⨂(√putha + kvi) 🚺①⨀(jāta) 🔼(ca) 🚺①⨀(√putha + kvi) 🚺①⨀(ajāta) 🔼(ca) 🚺①⨀(√putha + kvi)
earth | means | two | earths | natural | and | earth | not natural | and | earth

---

677 (§667): Sasvādīhi tudavo (tu, du after sasu and the like) apavada

Kaccāyana

§667 (677): Sasvādīhi tu davo`tu`, `du` after `sasu` and the like

Analysis

Kaccāyana’s §667 in its place. Buddhappiya gives the five roots with their meanings — the vutti’s sasu, dada, ada, mada and, added, jana — and the one operation the words need: before tu the root’s final becomes t under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (sattu, jattu), as the r of kara does by §619 (573): Karassa ca tattaṃ tusmiṃ; before du the root’s final a drops and the two d meet. He glosses daddu alone, as a kind of skin disease (kuṭṭhaviseso). No option marker.

Sasu iccevamādīhi dhātūhi tu du iccete paccayā honti. Sasu hiṃsāgatīsu, tu ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantassa ta kāro, sattu. Jana janane, jattu. Dada dāne, daddu kuṭṭhaviseso. Ada bhakkhaṇe, addu. Mada ummāde, maddu iccādi.

After the roots sasu and the like, the suffixes tu and du are added. sasu in the senses of hurting and going: the suffix tu, and t for the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: sattu, an enemy. jana in the sense of producing: jattu, the collar-bone. dada in the sense of giving: daddu, a kind of skin disease. ada in the sense of eating: addu, a fetter. mada in the sense of intoxication: maddu, an intoxicant; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√sasu + tu)	sattu	an enemy, “he hurts”
🚻①⨀(√jana + tu)	jattu	the collar-bone
🚺①⨀(√dada + du)	daddu	ringworm, “it gives [pain]”
🚹①⨀(√ada + du)	addu	a fetter, “one eats [in hardship] there”
🚹①⨀(√mada + du)	maddu	an intoxicant, “it intoxicates”

	sasu + tu	rule
→	sa(s→t) + (u) + tu	§517, §83
→	sattu + (si)	§220
→	sattu

	dada + du	rule
→	dad + (a) + du	§83
→	daddu + (si)	§220
→	daddu

The canon’s sattu is mostly the homonym “barley meal” (odano, kummāso, sattu); the sense “enemy” is that of sattu as the derivative of sasu.

kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu
(17A10 2.1.10: Girimānandasutta)
🚻①⨀(√kuṭa + ṭha) 🚹①⨀(√gaḍi + ka) 🚹①⨀(kilāsa) 🚹①⨀(sosa) 🚹①⨀(apamāra) 🚺①⨀(√dada + du) 🚺①⨀(kaṇḍu) 🚺①⨀(kacchu)
leprosy | a boil | eczema | consumption | epilepsy | ringworm | itch | scabies

---

678 (§668): Jhādīhi īvaro (īvara after ci, pā, dhā and the like) apavada

Kaccāyana

§668 (678): Jhādīhi īvaro`īvara` after `ci`, `pā`, `dhā` and the like

Analysis

Kaccāyana’s §668 in its place. The heading, Jhādīhi, is a puzzle that the Rūpasiddhi shares with the CST’s vutti section of Kaccāyana: Buddhappiya’s gloss reads Cipādhā iccevamādīhi, “after ci, pā, dhā and the like”, which is what the examples require and what the CST’s own list of Kaccāyana’s suttas prints (Cyādīhi īvaro, ci + ādīhi); the Kaccāyana page discusses the reading. His three words are the vutti’s, each with root and meaning and a one-word gloss where the vutti has a sentence: cīvaraṃ, “it is heaped up (cīyati)”, the robe collected piece by piece; pīvaro glossed pīno, plump; dhīvaro glossed kevaṭṭo, a fisherman. The root’s final vowel is elided before the ī of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. No option marker.

Cipādhā iccevamādīhi dhātūhi īvara ppaccayo hoti. Ci caye, cīyatīti cīvaraṃ. Pā pāne, pātīti pīvaro pīno. Dhā dhāraṇe, dhīvaro kevaṭṭo.

After the roots ci, pā, dhā and the like, the suffix īvara is added. ci in the sense of heaping up: “it is heaped up (cīyati)” — cīvaraṃ, a robe. pā in the sense of drinking: “he drinks (pāti)” — pīvaro, plump. dhā in the sense of holding: dhīvaro, a fisherman.

Examples

lemma	inflected	meaning
🚻①⨀(√ci + īvara)	cīvaraṃ	a robe, “it is heaped up”
🚹①⨀(√pā + īvara)	pīvaro	plump, “he drinks”
🚹①⨀(√dhā + īvara)	dhīvaro	a fisherman, “he holds [his nets]”

	ci + īvara + si	rule
→	c + (i) + īvara + si	§83
→	cīvara + (si→aṃ)	§219
→	cīvaraṃ

bahuṃ tumhākaṃ cīvaraṃ uppannaṃ
(1V 1.1.2: Dutiyapārājikasikkhāpada)
🚻①⨀(bahu) ⚧️⑥⨂(tumha) 🚻①⨀(√ci + īvara) 🚻①⨀(uppanna)
much | your | robe-cloth | has come in

---

679 (§669): Munādīhi ci (i after muna and the like, and after nominal stems) apavada

Kaccāyana

§669 (679): Munādīhi ci`i` after `muna` and the like, and after nominal stems

Analysis

Kaccāyana’s §669 in its place. Buddhappiya makes the ca of the sutta explicit — casaddena pāṭipadikehi ca, “by the word ca, after nominal stems as well” — and separates the two bases in his examples: some thirty words from roots, then eleven from stems (Pāṭipadikato pana …). The one operation he explains is the absence of vuddhi in muni — vādhikārā na vuddhi, “by the governance of vā there is no vuddhi”, the borrowed vā of 651 (§650): Kāle vattamānātīte ṇvādayo once more — against the vuddhi and av of kavi (ku to ko to kav, §515 (541): Te āvāyā kārite) and the i for a in kimi. The root’s final vowel is elided before the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. The rule extends its base by ca; there is no option marker.

Munā dīhi dhātūhi i ppaccayo hoti, ca saddena pāṭipadikehi ca. Muna ñāṇe, munātīti muni, vā dhikārā na vuddhi. Yata yatane, yatatīti yati. Agga gatikoṭille, aggi. Pata gatimhi, pati. Suca socakammani, suci. Ruca dittimhi, ruci. Isa pariyesane, sīlādiguṇe esatīti isi. Ku sadde, kavi, vuddhi, avā deso ca. Ru sadde, ravi, dadhi, kuṭi. Asu khepane, asi. Rāja dittimhi, rāji. Gamu²⁸, sappa ga timhi, sappi. Acca pūjāyaṃ, acci. Juta dittimhi, joti, nandi, dīpi, kimi, a kārassa i ttaṃ. Tamu kaṅkhāyaṃ, timi. Budha bodhane, bujjhatīti bodhi. Kasa vilekhane, kasi. Kapi calane, kapi, kali, bali, masi, dhani, hari, ari, giri iccādayo.

After the roots muna and the like, the suffix i is added; and by the word ca, after nominal stems as well. muna in the sense of knowing: “he knows (munāti)” — muni, a sage; no vuddhi, by the governance of vā. yata in the sense of striving: “he strives (yatati)” — yati, an ascetic. agga in the sense of crooked movement: aggi, fire. pata in the sense of going: pati, a lord. suca in the sense of purity: suci, pure. ruca in the sense of shining: ruci, light, liking. isa in the sense of seeking: “he seeks (esati) the qualities of virtue and the rest” — isi, a seer. ku in the sense of sound: kavi, a poet; vuddhi, and the replacement by av. ru in the sense of sound: ravi, the sun; dadhi, curds; kuṭi, a hut. asu in the sense of throwing: asi, a sword. rāja in the sense of shining: rāji, a streak. gamu, sappa in the sense of going: sappi, ghee. acca in the sense of honouring: acci, a flame. juta in the sense of shining: joti, light; nandi, delight; dīpi, a leopard; kimi, a worm, with i for the a. tamu in the sense of wishing: timi, a great fish. budha in the sense of understanding: “he understands (bujjhati)” — bodhi, awakening. kasa in the sense of scratching: kasi, ploughing. kapi in the sense of moving: kapi, a monkey; kali, misfortune; bali, an offering; masi, soot; dhani, a rich man; hari, Hari; ari, an enemy; giri, a mountain; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√muna + i)	muni	a sage, “he knows”
🚹①⨀(√yata + i)	yati	an ascetic, “he strives”
🚹①⨀(√agga + i)	aggi	fire, “it moves crookedly”
🚹①⨀(√pata + i)	pati	a lord, “he goes [in front]”
🚹①⨀(√suca + i)	suci	pure
🚺①⨀(√ruca + i)	ruci	light; liking, “it shines”
🚹①⨀(√isa + i)	isi	a seer, “he seeks the qualities of virtue”
🚹①⨀(√ku + i)	kavi	a poet, “he sounds”
🚹①⨀(√ru + i)	ravi	the sun, “it sounds”
🚻①⨀(√dhā + i)	dadhi	curds
🚺①⨀(√kuṭa + i)	kuṭi	a hut
🚹①⨀(√asu + i)	asi	a sword, “it is thrown”
🚺①⨀(√rāja + i)	rāji	a streak, “it shines”
🚻①⨀(√sappa + i)	sappi	ghee, “it flows”
🚺①⨀(√acca + i)	acci	a flame, “it is honoured”
🚺①⨀(√juta + i)	joti	light, “it shines”
🚺①⨀(√nanda + i)	nandi	delight
🚹①⨀(√dīpa + i)	dīpi	a leopard
🚹①⨀(√kama + i)	kimi	a worm
🚹①⨀(√tamu + i)	timi	a great fish
🚺①⨀(√budha + i)	bodhi	awakening, “he understands”
🚺①⨀(√kasa + i)	kasi	ploughing, “it scratches”
🚹①⨀(√kapi + i)	kapi	a monkey, “it moves”
🚹①⨀(√kala + i)	kali	misfortune; the losing die
🚹①⨀(√bala + i)	bali	an offering; a tax
🚹①⨀(√masa + i)	masi	soot
🚹①⨀(√dhana + i)	dhani	a rich man
🚹①⨀(√hara + i)	hari	Hari; a lion
🚹①⨀(√ara + i)	ari	an enemy
🚹①⨀(√gira + i)	giri	a mountain

	muna + i	rule
→	mun + (a) + i	§83
→	muni + (si)	§220
→	muni

	ku + i	rule
→	k(u→o) + i	§485
→	k(o→av) + i	§515
→	kavi + (si)	§220
→	kavi

muni and ravi keep their short vowel, kavi alone takes the vuddhi that the borrowed vā leaves optional; kimi changes a to i, and bodhi and joti take o for u.

dhammakaraṇaṃ dve bhikkhū, vesāliṃ agamā muni
(4V 5.1: Khuddakavatthu)
🚻①⨀(dhammakaraṇa) 🚹①⨂(dvi) 🚹①⨂(bhikkhu) 🚺②⨀(vesālī) ⏮🤟⨀(agamā) 🚹①⨀(√muna + i)
a water-strainer | two | monks | to Vesālī | went | the Sage

yena kaniṭṭho isi tenupasaṅkami
(1V 1.2.6: Kuṭikārasikkhāpada)
🔼(yena) 🚹①⨀(kaniṭṭha) 🚹①⨀(√isa + i) 🔼(tena) ⏮🤟⨀(upasaṅkamati)
where | the younger | seer was | there | he approached

Pāṭipadikato pana mahāli, bhaddāli, maṇi, araṇi, taraṇi, dharaṇi, saraṇi, dhamaṇi, avani, asani, vasani iccādi.

From nominal stems, however: mahāli, bhaddāli, maṇi, araṇi, taraṇi, dharaṇi, saraṇi, dhamaṇi, avani, asani, vasani, and so on.

Examples

lemma	inflected	meaning
🚹①⨀(mahāla + i)	mahāli	Mahāli, a Licchavi
🚹①⨀(bhaddāla + i)	bhaddāli	Bhaddāli, a monk
🚹①⨀(mana + i)	maṇi	a jewel
🚺①⨀(araṇa + i)	araṇi	a fire-stick
🚺①⨀(taraṇa + i)	taraṇi	a boat
🚺①⨀(dharaṇa + i)	dharaṇi	the earth
🚺①⨀(saraṇa + i)	saraṇi	a road
🚺①⨀(dhamana + i)	dhamaṇi	a vein
🚺①⨀(avana + i)	avani	the earth
🚺①⨀(asana + i)	asani	a thunderbolt
🚺①⨀(vasana + i)	vasani	a garment

The stem’s final a is elided before the i as a root’s would be; maṇi and dhamaṇi show ṇ for n, laid down by §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti.

---

680 (§670): Vidādīhyūro (ūra after vida and the like) apavada

Kaccāyana

§670 (680): Vidādīhyūro`ūra` after `vida` and the like

Analysis

Kaccāyana’s §670 in its place. Buddhappiya’s list is the vutti’s, with root meanings, and with vijjūro added beside vidūro; vedūro, “beryl”, he explains as the vutti does, “born in Vidūra”, a derivative of a place-name rather than a word of this rule. In the middle of the list he pauses to quote a verse that is not Kaccāyana’s but the old definition of nirutti — the Sanskrit varṇāgamo varṇaviparyayaś ca … of the Nirukta tradition, in Pāli dress — which names the five devices of etymology: the insertion of a letter, its transposition, its alteration, its loss, and connection with the root’s meaning by way of pre-eminence; and he says that the derivations of such words are to be understood on those lines, under the two general licences §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. This is his justification for the whole uṇādi section: the words are attested, and grammar supplies the devices that connect them with a root. sindūro and undūro have the niggahīta of the marker i, kappūro doubles its p, and mayūro has two etymologies, “it goes on the earth” and “it cries on the earth”. No option marker; the vā in vijjūro vā and mahiyaṃ ravatīti vā marks alternative forms and glosses.

Vida iccevamādīhi dhātūhi ūra ppaccayo hoti. Vida lābhe, vandituṃ alaṃ anāsannattāti atthe ūra ppaccayo. Vidūro, vijjūro vā, vidūre jāto vedūro maṇi. Vala, valla sādhāraṇabandhanesu, vallūro. Masa āmasane, masūro. Sida siṅgāre, sindūro, niggahītāgamo. Du gati mhi, dūro. Ku sadde, kūro. Kapu hiṃsātakkalagandhesu, kappūro, dvittaṃ. Maya gatimhi, mayūro, mahiyaṃ ravatīti vā mayūroti.

After the roots vida and the like, the suffix ūra is added. vida in the sense of gaining: in the sense “fit to be saluted, because it is not near”, the suffix ūra: vidūro, far; or vijjūro; “born in Vidūra” — vedūro, the beryl gem. vala, valla in the senses of sharing and binding: vallūro, dried meat. masa in the sense of touching: masūro, a lentil. sida in the sense of adornment: sindūro, vermilion; the augment niggahīta. du in the sense of going: dūro, far. ku in the sense of sound: kūro, boiled rice. kapu in the senses of hurting, of the takkala plant and of scent: kappūro, camphor; doubling. maya in the sense of going: mayūro, a peacock; or “it cries (ravati) on the earth (mahiyaṃ)” — mayūro.

Examples

lemma	inflected	meaning
🚹①⨀(√vida + ūra)	vidūro, vijjūro	far, “fit to be saluted, because not near”
🚹①⨀(vidūra + ṇa)	vedūro	beryl, “born in Vidūra”
🚻①⨀(√valla + ūra)	vallūro	dried meat, “bound together”
🚹①⨀(√masa + ūra)	masūro	a lentil, “touched”
🚹①⨀(√sida + ūra)	sindūro	vermilion, “adornment”
🚹①⨀(√du + ūra)	dūro	far, “one goes”
🚻①⨀(√ku + ūra)	kūro	boiled rice
🚹①⨀(√kapu + ūra)	kappūro	camphor
🚹①⨀(√maya + ūra)	mayūro	a peacock, “it goes, it cries, on the earth”

	vida + ūra + si	rule
→	vid + (a) + ūra + si	§83
→	vidūra + (si→o)	§104
→	vidūro

	sida + ūra + si	rule
→	si(ṃ)d + (a) + ūra + si	§517, §83
→	si(ṃ→n)dūra + (si→o)	§31, §104
→	sindūro

vedūro is vidūra with the ṇa of place (§352 (376): Ṇa rāgā tasse damaññatthesu ca) and its vuddhi i to e; du + ūra gives dūro by the elision of the root’s u.

kīva dūro, bhante, ito pāṭaliputtanagaraṃ
(28Mi 2.1: Pubbayogādi)
🔼(kīva) 🚹①⨀(√du + ūra) 🚹⓪⨀(bhavanta) 🔼(ito) 🚻①⨀(pāṭaliputtanagara)
how | far | venerable sir | from here | is the city of Pāṭaliputta

‘‘Vaṇṇāgamo vaṇṇavipariyayo ca,
Dve cāpare vaṇṇavikāranāsā;
Dhātussa catthātisayena yogo,
Taduccate pañcavidhaṃ nirutta’’nti –

“The insertion of a letter, the transposition of a letter,
and two more, the alteration and the loss of a letter,
and connection with the meaning of the root by way of pre-eminence:
this is called the fivefold nirutti (derivation)” —

Vuttaniruttilakkhaṇānusārena ‘‘tesu vuddhī’’tiādinā, ‘‘kvaci dhātū’’tiādinā ca rūpasiddhi veditabbā.

following the characteristics of derivation so stated, the formation of the words (rūpasiddhi) is to be understood by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

Udi pasavanakledanesu, unditumalaṃ samatthoti undūro. Khajja bhakkhaṇe, khādituṃ alanti khajjūro. Kura akkose, akkositumalanti kurūro. Su hiṃsāyaṃ, sūro.

udi in the senses of flowing and wetting: “fit, able, to wet” — undūro, a rat. khajja in the sense of eating: “fit to be eaten” — khajjūro, the date palm. kura in the sense of abusing: “fit to abuse” — kurūro, cruel. su in the sense of hurting: sūro, a hero; the sun.

Examples

lemma	inflected	meaning
🚹①⨀(√udi + ūra)	undūro	a rat, “able to wet”
🚹①⨀(√khajja + ūra)	khajjūro	the date palm, “fit to be eaten”
🚹①⨀(√kura + ūra)	kurūro	cruel, “fit to abuse”
🚹①⨀(√su + ūra)	sūro	a hero; the sun, “it hurts”

	udi + ūra + si	rule
→	u(ṃ)d + (i) + ūra + si	§517, §83
→	u(ṃ→n)dūra + (si→o)	§31, §104
→	undūro

---

681 (§671): Hanādīhi ṇunutavo (nu, ṇu, tu after hana and the like) apavada

Kaccāyana

§671 (681): Hanādīhi nu ṇutavo`nu`, `ṇu`, `tu` after `hana` and the like

Analysis

Kaccāyana’s §671 in its place. Buddhappiya sorts the vutti’s words by suffix — ṇu first (haṇu, jāṇu, bhāṇu, reṇu, khāṇu, aṇu), then nu (venu, veṇu, dhenu, bhānu), then tu (dhātu, setu, ketu, hetu, jantu, tantu, vatthu) — supplies the root dhe, “to drink”, that dhenu needs and the vutti omits, and adds jantu, tantu and vatthu. Here the ṇ of ṇu is not the marker of 651 but the retroflex nasal of the suffix itself, and nu is its dental twin, so that haṇu/hanu (at 651) and veṇu/venu, bhāṇu/bhānu are doublets. The operations are the elision of the root’s final and lengthening (jāṇu, khāṇu, aṇu), and, for vatthu, the replacement of the conjunct st by tth under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; setu, ketu, hetu take the vuddhi e. His gloss of dhātu is the grammarian’s: what “holds the action, or the characteristic mark” — a root, an element. No option marker; the vā of veṇu vā and khaññatīti vā marks alternative forms and glosses.

Hana iccevamādīhi dhātūhi ṇu nu tu iccete paccayā honti. Ṇu ppaccaye hana hiṃsāgatīsu, hanatīti haṇu. Jana janane, jāyatīti jāṇu, dhātvantalopo, dīgho. Bhā dittimhi, bhātīti bhāṇu. Ri santāne, rayatīti reṇu rajo. Khanu avadāraṇe, khanti, khaññatīti vā khāṇu. Ama gatyādīsu, amatīti aṇu, dhātvantalopo.

After the roots hana and the like, the suffixes ṇu, nu and tu are added. Before the suffix ṇu: hana in the senses of hurting and going, “it strikes (hanati)” — haṇu, the jaw. jana in the sense of producing: “it is produced (jāyati)” — jāṇu, the knee; elision of the root’s final, and lengthening. bhā in the sense of shining: “it shines (bhāti)” — bhāṇu, the sun. ri in the sense of continuing: “it flows (rayati)” — reṇu, dust. khanu in the sense of digging: “it digs (khanti)”, or “it is dug (khaññati)” — khāṇu, a stump. ama in the senses of going and the rest: “it goes (amati)” — aṇu, small; elision of the root’s final.

Nu ppaccaye – ve tantasantāne, vāyatīti venu, veṇu vā. Dhe pāne, dhāyati vacchaṃ pāyetīti dhenu, bhātīti bhānu.

Before the suffix nu: ve in the sense of weaving: “it is woven (vāyati)” — venu, or veṇu, bamboo. dhe in the sense of drinking: “it suckles (dhāyati), it gives the calf to drink” — dhenu, a cow; “it shines” — bhānu, the sun.

Tu ppaccaye – dhā dhāraṇe, kriyaṃ, lakkhaṇaṃ vā dhāretīti dhātu. Si bandhane, sīyati bandhīyatīti setu. Kī dhanaviyoge, ki unnatimhi, uddhaṃ gacchatīti ketu. Hi gatimhi, hinotīti hetu. Jana janane, jāyatīti jantu. Tanu vitthāre, tanotīti tantu. Vasa nivāse, vasati ettha phalaṃ tadāyattavuttitāyāti vatthu, ‘‘kvaci dhātū’’tiādinā sata kārasaṃyogassa tthā deso.

Before the suffix tu: dhā in the sense of holding: “it holds (dhāreti) the action, or the characteristic mark” — dhātu, a root, an element. si in the sense of binding: “it is bound (sīyati, bandhīyati)” — setu, a bridge. kī in the sense of parting with wealth, ki in the sense of rising: “it goes upward” — ketu, a banner. hi in the sense of going: “it sends forth (hinoti)” — hetu, a cause. jana in the sense of producing: “it is born (jāyati)” — jantu, a being. tanu in the sense of stretching: “it stretches (tanoti)” — tantu, a thread. vasa in the sense of dwelling: “the fruit dwells (vasati) in it, since its occurrence depends on it” — vatthu, a thing, a site; the replacement of the conjunct of s and t by tth by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

Examples

lemma	inflected	meaning
🚺①⨀(√hana + ṇu)	haṇu	the jaw, “it strikes”
🚻①⨀(√jana + ṇu)	jāṇu	the knee, “it is produced”
🚹①⨀(√bhā + ṇu)	bhāṇu	the sun, “it shines”
🚹①⨀(√ri + ṇu)	reṇu	dust, “it flows”
🚹①⨀(√khanu + ṇu)	khāṇu	a stump, “it is dug”
🚹①⨀(√ama + ṇu)	aṇu	small, “it goes”
🚹①⨀(√ve + nu)	venu, veṇu	bamboo, “it is woven”
🚺①⨀(√dhe + nu)	dhenu	a cow, “it suckles”
🚹①⨀(√bhā + nu)	bhānu	the sun, “it shines”
🚹①⨀(√dhā + tu)	dhātu	a root; an element, “it holds the action”
🚹①⨀(√si + tu)	setu	a bridge, “it is bound”
🚹①⨀(√ki + tu)	ketu	a banner, “it goes upward”
🚹①⨀(√hi + tu)	hetu	a cause, “it sends forth”
🚹①⨀(√jana + tu)	jantu	a being, “it is born”
🚹①⨀(√tanu + tu)	tantu	a thread, “it stretches”
🚻①⨀(√vasa + tu)	vatthu	a thing; a site, “the fruit dwells in it”

	jana + ṇu	rule
→	j(a→ā) + (na) + ṇu	§517
→	jāṇu + (si)	§220
→	jāṇu

	vasa + tu	rule
→	vas + (a) + tu	§83
→	va + (st→tth)u	§517
→	vatthu + (si)	§220
→	vatthu

setu, ketu, hetu take the vuddhi e of §485 (434): Aññesu ca; jantu and tantu keep the nasal of jana, tanu before tu.

sīlaṃ setu mahesakkho, sīlaṃ gandho anuttaro
(19Th1 12.1.1: Sīlavattheragāthā)
🚻①⨀(sīla) 🚹①⨀(√si + tu) 🚹①⨀(mahesakkha) 🚻①⨀(sīla) 🚹①⨀(√gamu + ka) 🚹①⨀(anuttara)
virtue | is a bridge | of great power | virtue | is a scent | unsurpassed

uṭṭhānavīriyādhigatassa jantu
(12S1 1.4.3: Sādhusutta)
🚻⑥⨀(uṭṭhānavīriyādhigata) 🚹①⨀(√jana + tu)
of what is gained by energetic effort | a being [gives] |

---

682 (§672): Kuṭādīhiṭho (ṭha after kuṭa and the like) apavada

Kaccāyana

§672 (682): Kuṭādīhi ṭho`ṭha` after `kuṭa` and the like

Analysis

Kaccāyana’s §672 in its place. Buddhappiya gives the vutti’s three words with root and meaning — the ṭh of the suffix meets the root-final ṭ of kuṭa and kaṭa (kuṭṭho, kaṭṭhaṃ), while kusa drops its s and doubles the ṭh and takes the vuddhi o (koṭṭho) — and adds a fourth, kaṇṭho, “the throat”, from kaṇa, “to close”, where the vutti’s pāṭipadikehi ca had no example. kuṭṭhaṃ, “leprosy”, he gives here as kuṭṭho, from kuṭa “to cut”, where the vutti of §663 (673): Kaḍyādīhi ko had derived it from kuṭhi with ka. No option marker.

Kuṭā dīhi dhātūhi ṭha ppaccayo hoti. Kuṭa chedane, kuṭati chindatīti kuṭṭho byādhi. Kusa chedanapūraṇagandhesu, kusatīti koṭṭho udaraṃ, dhātvantalopadvittāni. Kaṭa maddane, kaṭati maddatīti kaṭṭhaṃ. Kaṇa nimīlane, kaṇṭho.

After the roots kuṭa and the like, the suffix ṭha is added. kuṭa in the sense of cutting: “it cuts (kuṭati, chindati)” — kuṭṭho, a disease, leprosy. kusa in the senses of cutting, filling and scent: “it fills (kusati)” — koṭṭho, the belly; elision of the root’s final and doubling. kaṭa in the sense of crushing: “it crushes (kaṭati, maddati)” — kaṭṭhaṃ, wood. kaṇa in the sense of closing: kaṇṭho, the throat.

Examples

lemma	inflected	meaning
🚹①⨀(√kuṭa + ṭha)	kuṭṭho	leprosy, “it cuts”
🚹①⨀(√kusa + ṭha)	koṭṭho	the belly; a storeroom, “it fills”
🚻①⨀(√kaṭa + ṭha)	kaṭṭhaṃ	wood, “it crushes”
🚹①⨀(√kaṇa + ṭha)	kaṇṭho	the throat, “it closes”

	kusa + ṭha + si	rule
→	k(u→o) + (sa) + ṭha + si	§485, §517
→	ko + (ṭh→ṭṭh)a + si	§28, §29
→	koṭṭha + (si→o)	§104
→	koṭṭho

	kaṭa + ṭha + si	rule
→	kaṭ + (a) + ṭha + si	§83
→	kaṭṭha + (si→aṃ)	§219
→	kaṭṭhaṃ

kaṇṭho keeps the ṇ of kaṇa before the ṭh.

taññeva vaṭṭiṃ ālimpetvā pivanti, kaṇṭho dahati
(3V 6.2: Mūlādibhesajjakathā)
🚺②⨀(ta) 🔼(eva) 🚺②⨀(vaṭṭi) 🔽(ālimpetvā) ▶️🤟⨂(pivati) 🚹①⨀(√kaṇa + ṭha) ▶️🤟⨀(dahati)
that | very | wick | having lit | they smoke | the throat | burns

---

683 (§673): Manupūrasuṇādīhi ussanusisā (ussa, nusa, isa after manu, pūra, suṇa and the like) apavada

Kaccāyana

§673 (683): Manu pūra suṇādīhi ussa nusisā`ussa`, `nusa`, `isa` after `manu`, `pūra`, `suṇa` and the like

Analysis

The last sutta of Kaccāyana’s grammar, in its place; Buddhappiya keeps its two bases, roots and nominal stems (pāṭipadikehi ca), and pairs the three suffixes with the three roots the sutta names — ussa and nusa with manu, isa with pūra and suṇa — before adding ku, su, maha and si. The finishing touches that the vutti’s puna nippajjante leaves unsaid he names: for mānuso the root’s final becomes ā (manu to mā before nusa); for puriso the ū of pūra is shortened, and for poso the r and the i are dropped and the ū raised to o; for karīsaṃ the root ku is replaced by kara and lengthened; for sūriyo an r is inserted and the s of isa becomes y. The glosses are the traditional etymologies, several with a second explanation — a man is one who “fills” (pūrati), or one who “lies (seti) in a high place (pure ucce ṭhāne)”; a buffalo one who “honours”, or one who “lies on the earth (mahiyaṃ)”; the sun destroys (hiṃsati) the fear of beings by dispelling the darkness. No option marker; the vā of mānuso vā marks the second form.

Manu pūra suṇa iccevamādīhi dhātūhi, pāṭipadikehi ca ussanusaisa iccete paccayā honti.

After the roots manu, pūra, suṇa and the like, and after nominal stems, the suffixes ussa, nusa and isa are added.

Manu bodhane, ussa nusā, manate jānātīti manusso, mānuso vā, dhātvantassa ā ttaṃ.

manu in the sense of knowing: [the suffixes] ussa and nusa; “he knows (manate, jānāti)” — manusso, or mānuso, a human being; the root’s final becomes ā.

Pūra dānapūraṇesu, pūratīti puriso, rassattaṃ, poso, ra kāri kārānaṃ lopo, vuddhi ca, pure ucce ṭhāne setīti puriso.

pūra in the senses of giving and filling: “he fills (pūrati)” — puriso, a man; shortening. poso — elision of the r and the i, and vuddhi. Or “he lies (seti) in a high place (pure)” — puriso.

Suṇa hiṃsākulasandhānesu, suṇati kulaṃ sandahatīti suṇisā. Ku kucchite, kavīyatīti karīsaṃ malaṃ, ku ssa kara ttaṃ, dīgho ca. Su hiṃsāyaṃ, andhakāravidhamanena sattānaṃ bhayaṃ hiṃsatīti sūriyo, ra kārāgamo, sa kārassa ya ttañca. Maha pūjāyaṃ, mahatīti mahiso, mahiyaṃ setītipi mahiso. Si bandhane, sīyati bandhīyatīti sīsaṃ iccādi.

suṇa in the senses of hurting and joining families: “she joins (suṇati, sandahati) the family” — suṇisā, a daughter-in-law. ku in the sense of what is despised: “it is despised (kavīyati)” — karīsaṃ, excrement; kara for ku, and lengthening. su in the sense of hurting: “it destroys (hiṃsati) the fear of beings by dispelling the darkness” — sūriyo, the sun; the augment r, and y for the s. maha in the sense of honouring: “it honours (mahati)” — mahiso, a buffalo; or “it lies (seti) on the earth (mahiyaṃ)” — mahiso. si in the sense of binding: “it is bound (sīyati, bandhīyati)” — sīsaṃ, the head; and so on.

Examples

lemma	inflected	meaning
🚹①⨀(√manu + ussa)	manusso	a human being, “he knows”
🚹①⨀(√manu + nusa)	mānuso	a human being
🚹①⨀(√pūra + isa)	puriso	a man, “he fills”; “he lies in a high place”
🚹①⨀(√pūra + isa)	poso	a man
🚺①⨀(√suṇa + isa)	suṇisā	a daughter-in-law, “she joins the family”
🚻①⨀(√ku + isa)	karīsaṃ	excrement, “it is despised”
🚹①⨀(√su + isa)	sūriyo	the sun, “it destroys the fear of beings”
🚹①⨀(√maha + isa)	mahiso	a buffalo, “it honours”; “it lies on the earth”
🚻①⨀(√si + isa)	sīsaṃ	the head, “it is bound”

	manu + ussa + si	rule
→	man + (u) + ussa + si	§83
→	manussa + (si→o)	§104
→	manusso

	manu + nusa + si	rule
→	ma(nu→ā) + nusa + si	§673
→	mānusa + (si→o)	§104
→	mānuso

	pūra + isa + si	rule
→	p(ū→u)r + (a) + isa + si	§517, §83
→	purisa + (si→o)	§104
→	puriso

	su + isa + si	rule
→	s(u→ū) + (r) + i(s→y)a + si	§517
→	sūriya + (si→o)	§104
→	sūriyo

poso is pūra + isa with the r and the i dropped and ū made o; karīsaṃ is ku replaced by kara, whose a is then long before isa; suṇisā takes the feminine ā of §237 (176): Itthīyamato āpaccayo.

yato uggacchati sūriyo, ādicco maṇḍalī mahā
(8D 9.1: Paṭhamabhāṇavāra)
🔼(yato) ▶️🤟⨀(uggacchati) 🚹①⨀(√su + isa) 🚹①⨀(ādicca) 🚹①⨀(maṇḍalī) 🚹①⨀(mahanta)
when | rises | the sun | the orb of day | disc-shaped | great

manusso tasmiṃ papatati, āpatti dukkaṭassa
(1V 1.1.3: Tatiyapārājikasikkhāpada)
🚹①⨀(√manu + ussa) 🚹⑦⨀(ta) ▶️🤟⨀(papatati) 🚺①⨀(āpatti) 🚻⑥⨀(dukkaṭa)
a human being | into it | falls | an offence | of wrong-doing

---

684 (§604): Akkharehi kāra (The suffix kāra after the names of letters) utsarga

Kaccāyana

§604 (684): Akkharehi kāraThe suffix `kāra` after the names of letters

Analysis

The last sutta of the Padarūpasiddhi is not an uṇādi rule but §604 of Kaccāyana’s Kibbidhānakappa, which Buddhappiya has kept back to the very end: the suffix kāra turns a bare letter into a noun that can be spoken of, akāro, “the letter a”, and the grammar has needed such words on every page — his own sentence at 673 says kalopo, ikārānubandhassa. His gloss defines akkharehi as akkharavācakehi vaṇṇehi, “after the sounds that name letters”, and adds what makes the word usable: by the ca of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca the result is treated as a noun and takes the inflections, akāro, akāraṃ, akārena. He then extends the idea to particles — evakāro, “the word eva”, dhikāro, huṃkāro, sādhukāro — but by another route: there kāro is not the suffix but the noun “what is uttered” (karīyati uccārīyatīti kāro), and evakāro is a kammadhāraya compound, “the utterance that is eva”. The closing verse is his justification for the letter-names in Kaccāyana’s own rules: the i of a root’s citation and the class-sign and ending with which a root is sometimes cited are not part of the root, and the indicators (ñāpaka) of this are Kaccāyana’s gamissa in §476 (442): Gamissanto ccho vā sabbāsu and §501 (443): Gamissa ghammaṃ, a root cited with the augment i and the future sign, and hanati in §536 (594): Hanatyādīnaṃ ṇuko, a root cited with its class-sign and the ending ti. The CST’s reading of the second line, vikaraṇandhitoti, is obscure; it is construed here as vikaraṇanta-hito ti, “placed at the end of the class-sign, [and] ti”. No option marker: the suffix comes whenever a letter has to be named.

Akkharehi akkharavācakehi vaṇṇehi kāra ppaccayo hoti. Taddhitā disutte ca ggahaṇena nāmabyapadese syā dyuppatti, akāro, akāraṃ, akārena iccādi, ākāro, okāro, kakāro, yakāro, hakāro, ḷakāro. Evakārādīsu pana karīyati uccārīyatīti kāro saddo, eva ca so kāro cāti evakāro. Evaṃ dhikāro, huṃkāro, sādhukāro.

After the letters — the sounds that name letters — the suffix kāra is added. By the word ca in the rule beginning Taddhita (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca), [the result] is treated as a noun and si and the other inflections are added: akāro, akāraṃ, akārena, and so on; ākāro, okāro, kakāro, yakāro, hakāro, ḷakāro. In evakāro and the like, however, the word kāro means “what is made, what is uttered (karīyati, uccārīyati)”, and “it is eva and it is an utterance (kāro)” — evakāro, the word eva. Likewise dhikāro, the word dhi; huṃkāro, the sound huṃ; sādhukāro, the word sādhu, applause.

Examples

lemma	inflected	meaning
🚹①⨀(a + kāra)	akāro	the letter a
🚹②⨀(a + kāra)	akāraṃ	the letter a
🚹③⨀(a + kāra)	akārena	by the letter a
🚹①⨀(ā + kāra)	ākāro	the letter ā
🚹①⨀(o + kāra)	okāro	the letter o
🚹①⨀(ka + kāra)	kakāro	the letter k
🚹①⨀(ya + kāra)	yakāro	the letter y
🚹①⨀(ha + kāra)	hakāro	the letter h
🚹①⨀(ḷa + kāra)	ḷakāro	the letter ḷ
🚹①⨀(eva + kāra)	evakāro	the word eva
🚹①⨀(dhi + kāra)	dhikāro	the word dhi, “fie!”
🚹①⨀(huṃ + kāra)	huṃkāro	the sound huṃ, a grunt
🚹①⨀(sādhu + kāra)	sādhukāro	the word sādhu, applause

	a + kāra + si	rule
→	akāra + si (as a noun)	§604, §601
→	akāra + (si→o)	§104
→	akāro

	eva + kāro	rule
→	eva + (si) + kāra + (si)	(kammadhāraya)
→	evakāra + (si→o)	§104
→	evakāro

The consonants are named with their inherent a, ka, ya, ha, ḷa; the letter-names are the grammar’s words, not the canon’s, whose ākāro is the homonym “manner”.

Ikāro dhātuniddese, vikaraṇandhitoti ca;
Bhavantettha gamissādi, hanatyādīti ñāpakā.

The letter i in the citation of a root, and [a root] set down with its class-sign and the ending ti:
the indicators of these here are gamissa and the like, and hanati and the like.

---

Uṇādippaccayantanayo.

Thus ends the treatment of [words] ending in the uṇādi suffixes.

---

Tabbādī ṇādayo niṭṭhā, tave tunādayo tathā;
Mānantādi uṇādīti, chaddhā kitakasaṅgaho.

tabba and the rest, ṇa and the rest, the niṭṭhā [participles], likewise tave, tuna and the rest,
māna, anta and the rest, and the uṇādi: thus the collection of the kita [suffixes] is sixfold.

Iti padarūpasiddhiyaṃ kibbidhānakaṇḍo sattamo.

Thus [ends] the Kibbidhānakaṇḍa, the seventh section of the Padarūpasiddhi.

---

Nigamana (Colophon)

Sandhi nāmaṃ kārakañca, samāso taddhitaṃ tathā;
Ākhyātaṃ kitakaṃ kaṇḍā, sattime rūpasiddhiyaṃ.

Sandhi, noun and kāraka, compound, likewise taddhita,
verb and kita: these are the seven sections in the Rūpasiddhi.

Tedhā sandhiṃ catuddhā padamapi catudhā pañcadhā nāmikañca,
Byāsā chakkārakaṃ chassamasanamapi chabbhedato taddhitañca;
Ākhyātaṃ aṭṭhadhā chabbidhamapi kitakaṃ paccayānaṃ pabhedā,
Dīpentī rūpasiddhī ciramidha janatābuddhivuḍḍhiṃ karotu.

Showing sandhi in three ways, the word too in four ways, and the noun in four and in five ways,
the six kāraka in detail, the compound too of six kinds, and the taddhita in six divisions,
the verb in eight ways, and the kita too of six kinds by the divisions of its suffixes,
may the Rūpasiddhi long bring growth to the understanding of the people here.

The divisions the verse counts

Sandhi is threefold as the Sandhikaṇḍa divides it — of vowels, of consonants, of the niggahīta; the word (pada) fourfold — noun, verb, prefix, particle; the noun fourfold by kind — general, quality, action and arbitrary names (sāmañña, guṇa, kriyā, yadicchā, as the opening of the Nāmakaṇḍa says) — and fivefold by gender, as the verse that closes that section counts it: masculine, feminine, neuter, of three genders and without gender. The kāraka are six — kamma, kattā, karaṇa, sampadāna, apādāna, okāsa — and the compounds six, from abyayībhāva to dvanda; the verb is eightfold by its eight sets of endings, from vattamānā to kālātipatti; and the kita suffixes are the six groups of the verse above. The seven sections are the seven chapters of this translation.

Vikhyātānandathera vhayavaragurunaṃ tambapaṇṇiddhajānaṃ,
Sisso dīpaṅkarā khyaddamiḷavasumatī dīpaladdhappakāso;
Bālādiccādivāsadvitayamadhivasaṃ sāsanaṃ jotayī yo,
Soyaṃ buddhappiya vho yati imamujukaṃ rūpasiddhiṃ a kāsi.

The pupil of the excellent teacher known as the renowned Elder Ānanda, the banner of Tambapaṇṇi,
[himself] called Dīpaṅkara, who won renown as the lamp of the Damiḷa land,
who, dwelling in the two residences, Bālādicca and the other, made the Teaching shine —
that monk (yati) named Buddhappiya composed this straightforward Rūpasiddhi.

Iti padarūpasiddhipakaraṇaṃ niṭṭhitaṃ.

Thus the treatise Padarūpasiddhi is finished.

---

Footnotes

1. CST4 prints hahārādyantehi; the sutta’s raha and Kaccāyana’s vutti, rakārahakārādyantehi dhātūhi, give hakārādyantehi. ↩

2. CST4 prints yātako; the derivation it gives, ‘‘hanassa ghāto’’ti ṇvumhi ghātādeso, yields ghātako, and goghātako follows. ↩

3. CST4 prints bhojanassa dābhā; the gloss is bhojanassa dātā, “the giver of food”, as tassa kattā takkattā just before it. ↩

4. CST4 prints gāhebhā; the pair is gāhetā, gāhayitā, like sāvetā, sāvayitā before it. ↩

5. CST4 prints the sutta as Dahassa do laṃ and the gloss as lattamāpajjate, with a dental l; the Kaccāyana’s text of the rule (§614 Dahassa do ḷaṃ) and Buddhappiya’s own example pariḷāho have ḷ, and the gloss is corrected accordingly. The heading keeps the CST’s spelling. ↩

6. CST4 prints Khanu avadhāraṇe; the root’s sense is avadāraṇa, “splitting, digging”, as the Rūpasiddhi itself gives it under 551 and again in the Uṇādi section (Khanu avadāraṇe … khāṇu), while avadhāraṇa, “emphasis”, is the sense it assigns to the particles hi and eva. ↩

7. CST4 prints Kammaggahaṇabho, which is no word; Kammaggahaṇato, “from the mention of kamma”, gives the sense the second line requires and matches the ablative vidhānato in the parallel verse under 579. ↩

8. CST4 prints bhūyayissati; the future of the stem bhūsaya- that the two forms beside it use (abhūsayi, bhūsayati) is bhūsayissati. ↩

9. CST4 prints Āramaṇaṃ; the word is ārammaṇaṃ, “the object [of consciousness]”, as the gloss vijānāti requires. ↩

10. CST4 prints Budhagamuiccegamādīhi; the stock phrase, as everywhere else in the text, is iccevamādīhi, “and the like”. ↩

11. CST4 prints arujjhitthāti. The passive of ruda is rujjati, its d and the ya giving jj by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa, as in the abhijjittha, achijjittha and akhijjī of 631; arujjittha is read. ↩

12. CST4 prints nekkhamaṃ. The Suttanipāta line reads nekkhammaṃ daṭṭhu khemato, with nekkhamma as the Tipiṭaka spells the word throughout and the absolutive daṭṭhu; Buddhappiya cites it as nekkhammaṃ daṭṭhuṃ. ↩

13. CST4 prints pu naggabhaṇaṃ; punaggahaṇaṃ, “the repeated mention”, is read, as the CST itself prints the word elsewhere. ↩

14. CST4 prints āmaṭho; the rule gives ṭṭha, and āmaṭṭho is read. ↩

15. CST4 prints the retroflex parivuṭṭho and uṭṭha here, against its own dental vuttho, uttha at 613 — the reading of the sutta Vasato uttha — and the Tipiṭaka’s parivutthaparivāso; the dental is read. ↩

16. CST4 prints adayhittāti; the aorist is adayhittha, as in the abhāsittha, abhijjittha beside it. ↩

17. CST4 prints Adīyitthābhi dinno; adīyitthāti dinno, “it was given: dinno”, is read, as every other gloss of the list is framed (abhijjitthāti, achijjitthāti). ↩

18. CST4 prints etta; the same phrase reads ettha at every other place the CST has it (‘‘do dhassa cā’’ti ettha caggahaṇena), and ettha is read. ↩

19. CST4 prints pakaraṇa pakati; the analytic phrase wants the neuter pakaraṇaṃ, as saraṇaṃ, bharaṇaṃ in the same block. ↩

20. CST4 prints uddisibhuṃ; the infinitive of disa with ud and the augment i is uddisituṃ, as Buddhappiya’s pavisituṃ and tudituṃ beside it show. ↩

21. CST4 prints sayibhuṃ; the infinitive of sī is sayituṃ, the form Buddhappiya gives as sayitabbaṃ and sayitaṃ elsewhere in the chapter. ↩

22. CST4 prints sakhātvantassa; the word is sadhātvantassa, “together with the final of the root”, as the sutta Buddhappiya quotes, §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa, has it. ↩

23. CST4 prints Pava pāke; the root that means cooking (pāka) and gives pacca, paccitvā is paca. ↩

24. CST4 prints vavatthibhavibhāsattā; the word is vavatthitavibhāsattā, “because it is a restricted option”, Buddhappiya’s regular term (so at 640, 643, and vavatthitavibhāsatthoyaṃ vāsaddo throughout the work). ↩

25. CST4 prints kāronto; the participle of the causative kāreti with the ṇe sign is kārento, as the kārentī, kārentaṃ that follow and the parallel bhāvento, kārāpento show. ↩

26. CST4 prints lapa; the example Sapa akkose, sapanaṃ sapatho shows that the root is sapa. ↩

27. CST4 prints tha ssa va ttaṃ; padhavī differs from pathavī only in its dh, and the remark that follows the word must state that change, so dhattaṃ is read. ↩

28. CST4 prints Gapu; the pair gamu, sappa gatimhi recurs at 674 (Gamu, sappa gatimhi, gandho), and gamu is read here. ↩