7. Kibbidhānakaṇḍa (Primary derivation section): Kiccappaccayantanaya (The kicca suffixes) (545–560)
Tekālika (Suffixes of all three times)
Section titled “Tekālika (Suffixes of all three times)”Kiccappaccayantanaya (The kicca suffixes)
Section titled “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 — 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.
For 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 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) —
‘‘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 rule (adhikāra).
545 (§540): Bhāvakammesu tabbānīyā (tabba, anīya in the senses of the action itself and of the object) utsarga
Section titled “545 (§540): Bhāvakammesu tabbānīyā (tabba, anīya in the senses of the action itself and of the object) utsarga ”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] —
546 (§550): Ṇādayo tekālikā (ṇa and the rest belong to all three times) vidhyaṅga
Section titled “546 (§550): Ṇādayo tekālikā (ṇa and the rest belong to all three times) vidhyaṅga ”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”) continues.
547 (§605): Yathāgamamikāro (The augment i between root and suffix, as the tradition has it) utsarga
Section titled “547 (§605): Yathāgamamikāro (The augment i between root and suffix, as the tradition has it) utsarga ”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” — according to usage, without contradicting the word of the Conqueror — the augment i comes after roots in some places (kvaci), before kicca and kita suffixes that begin with a consonant. Vuddhi by §485 (434): Aññesu ca; the replacement ava by §513 (435): O ava sare; and [the consonant] is to be carried over to the following [vowel] by §11 (14): Naye paraṃ yutte.
The a of ava is elided before the augment by §12 (13): Sarā sare lopaṃ.
548 (§545): Te kiccā (those [suffixes] are called kicca) anvattha
Section titled “548 (§545): Te kiccā (those [suffixes] are called kicca) anvattha ”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”; bhavanīyaṃ.
Idha byañjanādittābhāvā anuvattitakvaciggahaṇena ikārāgamābhāvo. Bhāve kiccappaccayantā napuṃsakā. Kamme tiliṅgā.
Here, because [the suffix] does not begin with a consonant, and by the word kvaci that has continued, 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.
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 by itself, 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; the replacement aya by §514 (491): E aya. atisayitabbo paro, “the other is to be surpassed”; atisayanīyo.
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, “he should arise”; uppajjanīyaṃ. And here the suffix ya by §447 (510): Divādito yo taken without its heading kattari (“in the active”), by splitting the rule from its heading (vinādhikārayogavibhāga); the c group by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and the like; doubling by §28 (40): Para dvebhāvo ṭhāne. paṭipajjitabbo maggo, “the path is to be followed”; paṭipajjanīyo.
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.
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 by the ādi of 550 (§549): Rahādito ṇa.
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 continue.
549 (§620): Tuṃ tu na tabbesu vā (Optionally [t for the r of kara] before tuṃ, tuna, tabba) apavada
Section titled “549 (§620): Tuṃ tu na tabbesu vā (Optionally [t for the r of kara] before tuṃ, tuna, tabba) apavada ”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 absent, karotissa (“of karoti”) continuing, the replacement kā before tabba as well, by the word ādi in §595 (637): Tave tunādīsu kā: kātabbaṃ hitaṃ, “good is to be done”.
When the option is not taken:
550 (§549): Rahādito ṇa (ṇ for the n [of ana] after roots ending in r, h and the like) apavada
Section titled “550 (§549): Rahādito ṇa (ṇ for the n [of ana] after roots ending in r, h and the like) apavada ”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.
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 i becoming e by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the like; saṅgaṇhitabbo, the suffix ṇhā by §450 (517): Gahādito ppa ṇhā taken without its heading, by splitting the rule, elision of the h, elision of the vowel and the rest; saṅgaṇhaṇīyo, gahaṇīyo.
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 in the sense of reaching; the suffix uṇā; “it is reached” (pāpīyati) — pāpuṇitabbo; by §580 (630): Gupādīnañca elision of the root’s final, and doubling: pattabbo, patteyyo; pāpuṇaṇīyo, pāpaṇīyo.
The long vowel is shortened before the conjunct by §26 (38): Rassaṃ.
‘‘Antassa, vā’’ti ca vattate.
And the words antassa and vā continue.
551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na (Optionally n for the final of gama, khana, hana etc. before tuṃ, tabba and the like) apavada
Section titled “551 (§596): Gama khana hanādīnaṃ tuṃtabbādīsu na (Optionally n for the final of gama, khana, hana etc. before tuṃ, tabba and the like) apavada ”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” (agacchīyittha, gacchīyati, gacchīyissati) — gantabbo maggo, “the path is to be travelled”; gamitabbaṃ, gamanīyaṃ.
When the option is not taken, the m stays and the augment i is inserted:
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 injuring 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, the [c] group 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”.
‘‘Tabbānīyā’’ti yogavibhāgena kattukaraṇesupi, yā pāpuṇane, niyyātīti niyyānīko maggo. Gacchantīti gamanīyā bhogā. Naha soce, nahāyati etenāti nahānīyaṃ cuṇṇaṃ.
By splitting the rule at tabbānīyā, [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”; “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.
552 (§541): Ṇyo ca (and ṇya [in the same senses]; by ca, teyya too) utsarga
Section titled “552 (§541): Ṇyo ca (and ṇya [in the same senses]; by ca, teyya too) utsarga ”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.
553 (§621): Kāritaṃ viya ṇānubandho (a suffix marked with ṇ counts as a causative) vidhyaṅga
Section titled “553 (§621): Kāritaṃ viya ṇānubandho (a suffix marked with ṇ counts as a causative) vidhyaṅga ”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 is not employed. Since a suffix marked with the indicatory ṇ is to be regarded as a causative (kārita), it is treated as a causative: elision of the ṇ by §523 (526): Kāritānaṃ ṇo lopaṃ, vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite, and the augment i: kattabbaṃ kāriyaṃ, “kāriyaṃ is what is to be done”.
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 and the like, the bh followed by y becomes bh; doubling.
Sāsa anusiṭṭhimhi, sāsitabbo sisso, ‘‘kvaci dhātū’’tiādinā ākārassikāro.
The root sāsa in the sense of instructing: sāsitabbo, sisso (“a pupil”): the ā becomes i by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the like.
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 —
554 (§623): Kagā cajānaṃ (k, g for root-final c, j before a ṇ-marked suffix) apavada
Section titled “554 (§623): Kagā cajānaṃ (k, g for root-final c, j before a ṇ-marked suffix) apavada ”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).
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.
Nī pāpuṇane, anīyittha, nīyati, nīyissatīti neyyo, neyyā, neyyaṃ. Netabbaṃ.
The root nī in the sense of causing to reach: “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 in the form of the sixth form (ṇyassa), and, by a frog’s leap (maṇḍūkagati), the word anta in the form of the third form (antena).
555 (§543): Bhūtobba (after bhū, abba for ṇya together with the ū) apavada
Section titled “555 (§543): Bhūtobba (after bhū, abba for ṇya together with the ū) apavada ”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”), bhabbā, bhabbaṃ.
‘‘Ṇyassa, antenā’’ti ca vattate.
And the words ṇyassa and antena continue.
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
Section titled “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 ”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; shortening. Vajjaṃ [is also] “a fault” (doso).
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 madness: “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.
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, by the word kāra the y becoming j. gahetabbaṃ, gayhaṃ, and so on.
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.
But 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: 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. 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.
557 (§542): Karamhā ricca (ricca after kara) apavada
Section titled “557 (§542): Karamhā ricca (ricca after kara) apavada ”Karadhātuto riccappaccayo hoti bhāvakammesu.
After the root kara the suffix ricca is added in the senses of the action itself and of the object.
558 (§539): Ramhi ranto rādi no (before an r-suffix the root’s final, with the r, is elided) apavada
Section titled “558 (§539): Ramhi ranto rādi no (before an r-suffix the root’s final, with the r, is elided) apavada ”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) — the meaning is, it is elided. The r in ranto is a sandhi consonant. kattabbaṃ kiccaṃ, “kiccaṃ is what is to be done”. By splitting the rule at 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.
559 (§635): Pesātisaggapattakālesu kiccā (the kicca suffixes in the senses of command, permission and due time) apavada
Section titled “559 (§635): Pesātisaggapattakālesu kiccā (the kicca suffixes in the senses of command, permission and due time) apavada ”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.
560 (§578): Bhujādīnamanto no dvi ca (After bhuja etc. the final is dropped and the ta doubled) apavada
Section titled “560 (§578): Bhujādīnamanto no dvi ca (After bhuja etc. the final is dropped and the ta doubled) apavada ”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.
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.
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 and the replacement ajjha; 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 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.
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, 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.
Precisely because §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 lemma] ending in a root-suffix (dhātuppaccaya). Hence “he is made to endure” (titikkhāpīyati) — titikkhāpetabbo; likewise tikicchāpetabbo, tikicchāpanīyo. “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.
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].
Kiccappaccayantanayo.
Thus ends the method of the words ending in kicca suffixes.
Footnotes
Section titled “Footnotes”-
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hahārādyantehi; the sutta’srahaand Kaccāyana’s vutti,rakārahakārādyantehi dhātūhi, givehakārādyantehi. ↩