7. Kibbidhānakaṇḍa (Primary derivation section): Kitakappaccayantanaya (The kita suffixes) (561–611)
Tekālika (Suffixes of all three times)
Section titled “Tekālika (Suffixes of all three times)”Kitakappaccayantanaya (The kita suffixes)
Section titled “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 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 (“after”) and paccayā (“suffixes”) continue.
561 (§524): Dhātuyā kammādimhi ṇo (ṇa after a root preceded by its object and the like) utsarga
Section titled “561 (§524): Dhātuyā kammādimhi ṇo (ṇa after a root preceded by its object and the like) utsarga ”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] —
562 (§546): Aññe kita (the other [suffixes] are called kita) rūḷhī
Section titled “562 (§546): Aññe kita (the other [suffixes] are called kita) rūḷhī ”Tatiye dhātvādhikāre vihitā kiccehi aññe paccayā kiticceva saññā hontīti kitasaññā katā.
The suffixes prescribed in the third section governed by the word dhātu, other than the kicca ones, have just the name kita; so the designation kita is made.
563 (§624): Kattari kita (the kita suffixes denote the agent) utsarga
Section titled “563 (§624): Kattari kita (the kita suffixes denote the agent) utsarga ”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 kāraka 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 lemma (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.
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, 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”).
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”): the replacement āya by §515 (541): Te āvāyā kārite; in the sentence here, however, the replacement āya by splitting the rule at te āvāyā. So tunnavāyo (“a tailor”).
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”) continues.
564 (§593): Ākārantānamāyo (āya for the final ā of a root before a ṇ suffix) apavada
Section titled “564 (§593): Ākārantānamāyo (āya for the final ā of a root before a ṇ suffix) apavada ”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.
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.
565 (§525): Saññāyamanu (in a name, a [after the root] and the augment nu [in the word before]) apavada
Section titled “565 (§525): Saññāyamanu (in a name, a [after the root] and the augment nu [in the word before]) apavada ”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, however, is made only when the compound has been formed and the inflection of the accompanying word elided.
566 (§537): Nu niggahītaṃ padante (the augment nu becomes niggahīta at the end of a word) apavada
Section titled “566 (§537): Nu niggahītaṃ padante (the augment nu becomes niggahīta at the end of a word) apavada ”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; the rest is the same; the only difference is the absence of vuddhi. arindamo rājā, “King Arindama”.
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, destroys, craving” (taṇhaṃ karoti hiṃsati) — taṇhaṅkaro bhagavā, “the Blessed One Taṇhaṅkara”. So medhaṅkaro, saraṇaṅkaro, dīpaṅkaro.
‘‘Ādimhi, a’’iti ca vattate.
And the words ādimhi and a continue.
567 (§526): Pure dadā ca iṃ (a after dadā with pura before it, and iṃ for the a of pura) apavada
Section titled “567 (§526): Pure dadā ca iṃ (a after dadā with pura before it, and iṃ for the a of pura) apavada ”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. And 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.
‘‘Kammādimhi, a’’iti ca vattate.
And the words kammādimhi and a continue.
568 (§527): Sabbato ṇvu tvāvī vā (ṇvu, tu, āvī [and a] after every root, with or without a preceding object) utsarga
Section titled “568 (§527): Sabbato ṇvu tvāvī vā (ṇvu, tu, āvī [and a] after every root, with or without a preceding object) utsarga ”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. So vinayadharo. Likewise “he does that” (taṃ karoti) — takkaro, with doubling. So hitakaro, divasakaro, dinakaro, divākaro, nisākaro; “he holds a bow” (dhanuṃ gaṇhāti) — dhanuggaho. So kaṭaggaho; “he gives every wish” (sabbakāmaṃ dadāti) — sabbakāmadado, sabbadado.
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.
But 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” (gavaṃ saddaṃ tāyati) — gottaṃ (“a clan”). Thus in the sense of the agent.
Akammādimhi pana ‘‘yasmā dapetī’’ti sutte bhayaggahaṇena sesasādhanepi appaccayo.
But 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.
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 causing to reach, 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; “leading” (nayanaṃ) — nayo. 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”).
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: “it is decided by this”, 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.
“They listen” (āsuṇanti) — assavā (“obedient”), with the replacement ava; “assenting” (paṭissavanaṃ) — paṭissavo. The root su in the sense of going: “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.
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.
“He restrains”, or “restraining” (niggaṇhāti, niggahaṇaṃ) — niggaho; paggaho; “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”, or “coming” (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.
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 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 being born: “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”. 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, jalaṭṭhaṃ, a tappurisa of the seventh form ⑦.
569 (§629): Gahassupadhasse vā (optionally e for the penultimate a of gaha) apavada
Section titled “569 (§629): Gahassupadhasse vā (optionally e for the penultimate a of gaha) apavada ”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” (gayhati) — gehaṃ (“a house”), or gahaṃ.
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; and 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 —
570 (§622): Anakā yuṇvūnaṃ (ana, aka for yu, ṇvu) utsarga
Section titled “570 (§622): Anakā yuṇvūnaṃ (ana, aka for yu, ṇvu) utsarga ”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.
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. “He reaps” (lunāti) — lāvako. The root pu in the sense of purifying: “it purifies” (punāti) — pāvako (“fire”); “he becomes” (bhavati) — bhāvako; “he attends” (upāsati) — upāsako, upāsikā. “He seizes” (gaṇhāti) — gāhako.
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 —
571 (§618): Na kagattaṃ cajā ṇvumhi (c, j do not become k, g before ṇvu) apavada
Section titled “571 (§618): Na kagattaṃ cajā ṇvumhi (c, j do not become k, g before ṇvu) apavada ”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.
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 ghātako1, ‘‘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.
572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca (ana, ānana, aka, ānanaka for yu and ṇvu after nuda etc., and after causatives) apavada
Section titled “572 (§641): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca (ana, ānana, aka, ānanaka for yu and ṇvu after nuda etc., and after causatives) apavada ”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 throwing, 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.
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.
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.
But after roots with causatives: the root āṇa in the sense of sending out: 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.
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.
573 (§619): Karassa ca tattaṃ tusmiṃ (and the r of kara becomes t before tu) apavada
Section titled “573 (§619): Karassa ca tattaṃ tusmiṃ (and the r of kara becomes t before tu) apavada ”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”).
Hara haraṇe, haratīti hattā, bhindatīti bhettā, bheditā vā, chindatīti chettā, dadātīti dātā, bhojanassa dātā2 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 augments y and 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.
Kārite bhāvetīti bhāvetā, bhāvayitā. Evaṃ sāretā, sārayitā, dāpetā, dāpayitā, hāpetā, hāpayitā, nirodhetā, nirodhayitā, bodhetā, bodhayitā, ñāpetā, ñāpayitā, sāvetā, sāvayitā, gāhetā3, gāhayitā, kāretā, kārayitā, kārāpetā, kārāpayitā iccādi.
With a causative: “he develops” (bhāveti) — bhāvetā, bhāvayitā. So sāretā, sārayitā; dāpetā, dāpayitā; hāpetā, hāpayitā; nirodhetā, nirodhayitā; bodhetā, bodhayitā; ñāpetā, ñāpayitā; sāvetā, sāvayitā; gāhetā, gāhayitā; kāretā, kārayitā; kārāpetā, kārāpayitā, 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.
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) —
574 (§566): Sāsādīhi ratthu (ratthu after sāsa and the like) apavada
Section titled “574 (§566): Sāsādīhi ratthu (ratthu after sāsa and the like) apavada ”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.
Pā rakkhaṇe, puttaṃ pātīti atthe –
The root pā in the sense of protecting: in the sense “he protects the son” (puttaṃ pāti) —
575 (§567): Pādito ritu (ritu after pā) apavada
Section titled “575 (§567): Pādito ritu (ritu after pā) apavada ”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.
Māna pūjāyaṃ, dhammena puttaṃ mānetīti atthe –
The root māna in the sense of honouring: in the sense “she honours the son righteously” (dhammena puttaṃ māneti) —
576 (§568): Mānādīhi rātu (rātu after māna and the like) apavada
Section titled “576 (§568): Mānādīhi rātu (rātu after māna and the like) apavada ”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.
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) —
577 (§528): Visa ruja padādito ṇa (ṇa after visa, ruja, pada and the like [without a preceding object]) apavada
Section titled “577 (§528): Visa ruja padādito ṇa (ṇa after visa, ruja, pada and the like [without a preceding object]) apavada ”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”).
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 disease: “it hurt, hurts, or will hurt” (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.
Ranja rāge, ranjatīti atthe ṇappaccayo.
The root ranja in the sense of colouring: in the sense “it colours” (ranjati), the suffix ṇa —
578 (§607): Niggahīta saṃyogādi no (n heading a conjunct becomes niggahīta) utsarga
Section titled “578 (§607): Niggahīta saṃyogādi no (n heading a conjunct becomes niggahīta) utsarga ”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”).
579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu (nj of ranja becomes j before a ṇ suffix, in the senses of action and instrument) apavada
Section titled “579 (§590): Ṇamhi ranjassa jo bhāvakaraṇesu (nj of ranja becomes j before a ṇ suffix, in the senses of action and instrument) apavada ”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 expressed” (voharīyati) — vohāro; “it is given” (dīyati) — dāyo; “one suffers hardship because of 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.
‘‘Ṇa’’iti vattate.
The word ṇa continues.
580 (§529): Bhāve ca (and ṇa in the sense of the action itself) utsarga
Section titled “580 (§529): Bhāve ca (and ṇa in the sense of the action itself) utsarga ”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.
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 oozing: “sprinkling” (secanaṃ) — seko. The root suca in the sense of grieving: “grieving” (socanaṃ) — soko. The root caja in the sense of decline: “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.
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.
581 (§614): Dahassa do laṃ (Optionally ḷ for the d of daha [before ṇa]) apavada
Section titled “581 (§614): Dahassa do laṃ (Optionally ḷ for the d of daha [before ṇa]) apavada ”Daha iccetassa dhātussa da kāro ḷattamāpajjate4 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, paridāho. The root bhanja in the sense of crushing: “breaking” (bhañjanaṃ) — bhaṅgo. The root sanja in the sense of clinging: “clinging” (sañjanaṃ) — saṅgo; the n becomes niggahīta.
Paccayehi saṅgamma karīyati, saṅkharīyati tena vāti atthe visarujapadā dinā, saṅkharaṇanti atthe ‘‘bhāve cā’’ti vā ṇa ppaccayo.
In the sense “it is made by conditions coming together” (paccayehi saṅgamma karīyati), or “[something] is put together by it” (saṅkharīyati tena), the suffix ṇa by 577 (§528): Visa ruja padādito ṇa; or in the sense “putting together” (saṅkharaṇaṃ), by 580 (§529): Bhāve ca.
‘‘Ṇamhī’’ti vattate.
The word ṇamhi continues.
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
Section titled “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 ”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 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.
Vā ti kiṃ? 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.
The root 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. The root dusa in the sense of displeasure: “by it they are hostile”, or “it itself is hostile”, or “it is mere hostility” — doso. The root muha in the sense of confusion: “by it they are confused”, or “it itself is confused”, or “it is mere confusion” — moho. These and the like are to be construed in the senses of the agent, the instrument and the action itself, as each allows.
Gaha upādāne, gayhatīti atthe visarujapadā dinā kammani ṇa ppaccayo.
The root gaha in the sense of taking: in the sense “it is taken” (gayhati), the suffix ṇa in the sense of the object by 577 (§528): Visa ruja padādito ṇa.
583 (§613): Gahassa ghara ṇe vā (Optionally ghara for gaha before ṇa) apavada
Section titled “583 (§613): Gahassa ghara ṇe vā (Optionally ghara for gaha before ṇa) apavada ”Gaha iccetassa dhātussa gharā deso hoti vā ṇa ppaccaye pare, saralopādi, gharaṃ, gharāni.
The root gaha is optionally replaced by ghara when the suffix ṇa follows; elision of the vowel and the rest: gharaṃ, gharāni.
Vā ti kiṃ? Gaṇhāti, gahaṇaṃ vā gāho.
Sambhavatīti atthe –
In the sense “he comes into being” (sambhavati) —
584 (§530): Kvi ca (and kvi [after all roots]) utsarga
Section titled “584 (§530): Kvi ca (and kvi [after all roots]) utsarga ”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.
585 (§639): Kvilopo ca (and the elision of kvi; the words again formed as they stand) utsarga
Section titled “585 (§639): Kvilopo ca (and the elision of kvi; the words again formed as they stand) utsarga ”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.
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 the root dhū in the sense of shaking: “he shakes thoroughly” (sandhunāti) — sandhū. The root bhā in the sense of shining: “it becomes bright” (vibhāti) — vibhā; “it shines forth” (pabhāti) — pabhā; “together (saha), or having assembled (saṅgamma), they shine — or they speak (bhāsanti) — here” — sabhā, an assembly hall; sa replaces saha, and the niggahīta is elided.
Bhujena gacchatīti atthe kvi ppaccayo.
In the sense “it goes by its coils” (bhujena gacchati), the suffix kvi —
586 (§615): Dhātvantassa lopo kvimhi (a root’s final consonant is elided before kvi) utsarga
Section titled “586 (§615): Dhātvantassa lopo kvimhi (a root’s final consonant is elided before kvi) utsarga ”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. The elision of kvi: bhujago. In the same way “it goes on its breast” (urasā gacchati) — urago; “it goes turaṃ, swiftly, in great haste” (turitaturito gacchati) — turago; “it goes in the sky” (khe gacchati) — khago; “it goes in the air” (vihāyase gacchati) — vihago, with the replacement viha; “it does not go” (na gacchati) — ago, nago.
Khanu avadāraṇe5 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.
The root khanu in the sense of digging, with the prefix saṃ: “it dug, digs or will dig thoroughly” (saṅkhani, saṅkhanati, saṅkhanissati) — saṅkho (“a conch”). The root ramu in the sense of play: “it delights in the glen” (kuñje ramati) — kuñjaro (“an elephant”). The root jana in the sense of producing: in the sense “born from action” (kammato jāto), the suffix kvi; the elision of the root’s final and the rest are as before, the only difference being the 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, utujaṃ, āhārajaṃ, attajo putto. “Born in the water” (vārimhi jāto) — vārijo; in the same way thalajo, paṅkajaṃ, jalajaṃ, aṇḍajaṃ, sirajaṃ, a compound of the seventh form. “Born twice” (dvikkhattuṃ jāto) — dvijo; “born after” (pacchā jāto) — anujo; and so on.
Vida ñāṇe, lokaṃ avedīti atthe kvi ppaccayo.
The root vida in the sense of knowing: in the sense “he knew the world” (lokaṃ avedi), the suffix kvi.
‘‘Kvimhī’’ti vattate.
The word kvimhi continues.
587 (§616): Vidante ū (ū inserted at the end of vida [before kvi]) apavada
Section titled “587 (§616): Vidante ū (ū inserted at the end of vida [before kvi]) apavada ”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.
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 —
588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca (lengthened pronoun + disa, risa, dikkha, dī: īdiso, tādiso, kīdiso) apavada
Section titled “588 (§642): Iyatamakiesānamantassaro dīghaṃ kvaci disassa guṇaṃ do raṃ sakkhī ca (lengthened pronoun + disa, risa, dikkha, dī: īdiso, tādiso, kīdiso) apavada ”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 (maṃ 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.
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.
Ca saddena tumhā diupapadepi tumhe viya dissatīti tumhādiso, tumhādisī, khandhā viya dissantīti khandhādisā iccādi.
By the word ca, when tumha and the like stand before [the root] 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.
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 endure (dharanti tena)”, or “it holds its own characteristic (salakkhaṇaṃ dhāreti)”, or “it is held by its conditions (paccayehi dharīyati)” —
589 (§531): Dharādīhi rammo (ramma after dhara and the like) apavada
Section titled “589 (§531): Dharādīhi rammo (ramma after dhara and the like) apavada ”Dhara iccevamādīhi dhātūhi ramma ppaccayo hoti.
After the roots dhara and the like the suffix ramma is added.
So ca –
And it —
Kammaggahaṇato6 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: dhammo. In the same way “it is done (karīyati)”, kammaṃ. vara, in the sense of covering: vammaṃ, armour.
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)”, or “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” —
590 (§532): Tassīlādīsu ṇītvāvī ca (ṇī, tu, āvī in the sense of habit and the like) utsarga
Section titled “590 (§532): Tassīlādīsu ṇītvāvī ca (ṇī, tu, āvī in the sense of habit and the like) utsarga ”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.
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.
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, 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.
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)”, or “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”.
‘‘Tassīlādīsū’’ti adhikāro.
“tassīlādīsu” (in the senses of habit and the like) is a governing heading.
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
Section titled “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 ”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”, or “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, bhūsayissati7 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.
592 (§534): Pārādigamimhā rū (rū after gamu preceded by pāra and the like) apavada
Section titled “592 (§534): Pārādigamimhā rū (rū after gamu preceded by pāra and the like) apavada ”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) 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)”, or “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, bhavapāraguno. “Of a habit of going to the end”, antagū. In the same way vedagū, addhagū.
‘‘Rū’’ti vattate.
“rū” continues.
593 (§535): Bhikkhādito ca (and [rū] after bhikkha and the like) apavada
Section titled “593 (§535): Bhikkhādito ca (and [rū] after bhikkha and the like) apavada ”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.
594 (§536): Hanatyādīnaṃ ṇuko (ṇuka at the end of hana and the like) apavada
Section titled “594 (§536): Hanatyādīnaṃ ṇuko (ṇuka at the end of hana and the like) apavada ”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”.
595 (§538): Saṃhanaññāya vā ro gho (ra after hana with saṃ, or after another root; hana becomes gha) apavada
Section titled “595 (§538): Saṃhanaññāya vā ro gho (ra after hana with saṃ, or after another root; hana becomes gha) apavada ”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 that 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.
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), 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.
‘‘Bhāvakammesū’’ti vattate.
“bhāvakammesu” (in the senses of the action and the object) continues.
596 (§547): Nandādīhi yu (yu after nanda and the like [in the senses of the action and of the object]) apavada
Section titled “596 (§547): Nandādīhi yu (yu after nanda and the like [in the senses of the action and of the object]) apavada ”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.
‘‘Yū’’ti vattate.
“yu” continues.
597 (§548): Kattukaraṇapadesesu ca (and [yu] in the senses of agent, instrument and place) utsarga
Section titled “597 (§548): Kattukaraṇapadesesu ca (and [yu] in the senses of agent, instrument and place) utsarga ”Kattukaraṇapadesa iccetesvatthesu ca sabbadhātūhi yu ppaccayo hoti. Ettha ca padeso ti adhikaraṇakārakaṃ vuccati. Kattari tāva – rajaṃ haratīti rajoharaṇaṃ toyaṃ. Ārammaṇaṃ8 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. And 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.
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; “one stills (sameti) evil, or it 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, and so on.
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.
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.
598 (§551): Saññāyaṃ dādhāto i (i after dā, dhā when a name is meant) apavada
Section titled “598 (§551): Saññāyaṃ dādhāto i (i after dā, dhā when a name is meant) apavada ”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] 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.
599 (§553): Itthiyamatiyavo vā (Optionally a, ti, yu in the feminine) apavada
Section titled “599 (§553): Itthiyamatiyavo vā (Optionally a, ti, yu in the feminine) apavada ”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 thinks (jhāyati) [of him]”, upajjhā, upajjhāyo, a preceptor; “one contemplates rightly (sammā jhāyati) in it”, sajjhā.
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 — either by a frog’s leap (maṇḍūkagati) or by governance, the replacement is absent. “The wish to pervade (byāpituṃ icchā)”, vicchā; and so on.
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.
‘‘Te, no, timhī’’ti ca vattate.
“te” (before ta), “no” (is elided) and “timhi” (before ti) continue.
600 (§586): Gamakhanahanaramādīnamanto (The final of gama, khana, hana, ramu etc. [is optionally dropped before ta, ti]) apavada
Section titled “600 (§586): Gamakhanahanaramādīnamanto (The final of gama, khana, hana, ramu etc. [is optionally dropped before ta, ti]) apavada ”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.
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: 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.
‘‘Itthiyaṃ, vā’’ti ca vattate.
“itthiyaṃ” (in the feminine) and “vā” continue.
601 (§554): Karato ririya (ririya after kara) apavada
Section titled “601 (§554): Karato ririya (ririya after kara) apavada ”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.
‘‘Kattarī’’ti vattate.
“kattari” (in the sense of the agent) continues.
602 (§558): Jito ina sabbattha (ina after ji, in all times) apavada
Section titled “602 (§558): Jito ina sabbattha (ina after ji, in all times) apavada ”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.
‘‘Inā’’ti vattate.
“ina” continues.
603 (§559): Supato ca (And ina after supa, of the agent and in bhāva) apavada
Section titled “603 (§559): Supato ca (And ina after supa, of the agent and in bhāva) apavada ”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.
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]” —
604 (§560): Īsaṃdusūhi kha (kha after a root preceded by īsaṃ, du, su) apavada
Section titled “604 (§560): Īsaṃdusūhi kha (kha after a root preceded by īsaṃ, du, su) apavada ”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.
So ca –
And it —
605 (§625): Bhāvakammesu kiccaktakkhatthā (the kicca suffixes, tta and the kha-type suffixes denote bhāva and kamma) utsarga
Section titled “605 (§625): Bhāvakammesu kiccaktakkhatthā (the kicca suffixes, tta and the kha-type suffixes denote bhāva and kamma) utsarga ”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.
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.
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” —
‘‘Ta’’iti vattate.
“ta” continues.
606 (§557): Budhagamāditthe kattari (ta in the agent sense after budha, gamu and the like, in all times) apavada
Section titled “606 (§557): Budhagamāditthe kattari (ta in the agent sense after budha, gamu and the like, in all times) apavada ”Budhagamu iccevamādīhi9 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.
‘‘Tassā’’ti vattate.
“tassa” (of that [ta]) continues.
607 (§576): Dhaḍhabhahehi dha ḍhā ca (dha, ḍha for ta after roots in dh, ḍh, bh, h) apavada
Section titled “607 (§576): Dhaḍhabhahehi dha ḍhā ca (dha, ḍha for ta after roots in dh, ḍh, bh, h) apavada ”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] 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.
608 (§611): Hacatutthānamantānaṃ do dhe (root-final h and fourth letters become d before dh) apavada
Section titled “608 (§611): Hacatutthānamantānaṃ do dhe (root-final h and fourth letters become d before dh) apavada ”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.
‘‘Saññāya’’miti vattate.
“saññāyaṃ” (when a name is meant) continues.
609 (§552): Tikiccāsiṭṭhe (ti, and the kita suffixes, in a name given as a blessing) apavada
Section titled “609 (§552): Tikiccāsiṭṭhe (ti, and the kita suffixes, in a name given as a blessing) apavada ”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.
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 (bhavatu)”, bhūto; “may the Dhamma give 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.
610 (§569): Āgamā tuko (tuka after gamu preceded by ā) apavada
Section titled “610 (§569): Āgamā tuko (tuka after gamu preceded by ā) apavada ”Ā pubbā gami to tuka ppaccayo hoti, kitakattā kattari. Āgacchatīti āgantuko.
After gami (gamu) 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.
‘‘Gamā’’ti vattate.
“gamā” (after gamu) continues.
611 (§570): Bhabbe ika (ika [after gamu] in the sense of bhabba, “about to”) apavada
Section titled “611 (§570): Bhabbe ika (ika [after gamu] in the sense of bhabba, “about to”) apavada ”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.
Tekālikappaccayantanayo.
The method of the words ending in the suffixes of the three times.
Footnotes
Section titled “Footnotes”-
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yātako; the derivation given,‘‘hanassa ghāto’’ti ṇvumhi ghātādeso, yieldsghātako. ↩ -
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bhojanassa dābhā; the gloss isbhojanassa dātā, “the giver of food”. ↩ -
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gāhebhā; the pair isgāhetā, gāhayitā. ↩ -
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lattamāpajjatewith a dentall(andlaṃin the sutta, kept in the heading); Kaccāyana’s §614Dahassa do ḷaṃand Buddhappiya’s ownpariḷāhohaveḷ. ↩ -
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Khanu avadhāraṇe; the Rūpasiddhi gives the root’s sense asavadāraṇaunder 551 and again in the Uṇādi section. ↩ -
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Kammaggahaṇabho;Kammaggahaṇato, “from the mention ofkamma”, is read. ↩ -
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bhūyayissati;bhūsayissati, the future besideabhūsayi, bhūsayati, is read. ↩ -
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Āramaṇaṃ;ārammaṇaṃis read. ↩ -
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Budhagamuiccegamādīhi; the stock phraseiccevamādīhiis read. ↩