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Kaccāyana

7. Kibbidhānakaṇḍa (Primary derivation section): Atītappaccayantanaya (Suffixes of the past) (612–635)

Atītappaccayantanaya (Suffixes of the past)

Section titled “Atītappaccayantanaya (Suffixes of the past)”

612 (§555): Atīte ta tavantu tāvī (ta, tavantu, tāvī in the past) utsarga

Section titled “612 (§555): Atīte ta tavantu tāvī (ta, tavantu, tāvī in the past) utsarga ”

Atīte kāle sabbehi dhātūhi ta tavantu tāvī iccete paccayā honti. Ete eva parasamaññāya niṭṭha saññakāpi, te ca kita saññattā kattari bhavanti. Abhavīti bhūto, bhūtā, bhūtaṃ, ‘‘aññesu cā’’ti etthānuvattitavā ggahaṇena ta tavantutāvī su vuddhi na hoti. Hu dānādanahabyappadānesu, ahavīti huto aggiṃ.

In past time, after all roots, the suffixes ta, tavantu and tāvī are added. These same suffixes are also called niṭṭha in the terminology of other [grammars], and, being named kita, they denote the agent. abhavi, “he was” — hence bhūto 🚹, bhūtā 🚺, bhūtaṃ 🚻; by the vā carried into §485 (434): Aññesu ca there is no vuddhi before ta, tavantu and tāvī. hu in the senses of giving, eating and offering the oblation: ahavi, “he offered” — hence huto aggiṃ, “he has made an offering to the fire”.

Tavantu ppaccaye – ‘‘ā simhī’’ti ā kāro, aggiṃ hutavā, hutavanto iccādi guṇavantusamaṃ. Tāvīmhi – aggiṃ hutāvī, aggiṃ hutāvino iccādi daṇḍīsamaṃ. Itthiyaṃ inī paccayo – hutāvinī, napuṃsake – rassattaṃ hutāvi.

With the suffix tavantu: ā by §124 (98): Ā simhi — aggiṃ hutavā, hutavanto and so on, like guṇavantu. With tāvī: aggiṃ hutāvī, aggiṃ hutāvino and so on, like daṇḍī. In the feminine the suffix inī: hutāvinī; in the neuter, shortening: hutāvi.

Vasa nivāse, vassaṃ avasīti atthe ta ppaccayo, sa kārantattā ‘‘sādisanta’’iccādinā ṭhā dese sampatte –

vasa in the sense of dwelling: in the sense vassaṃ avasi, “he spent the rains”, the suffix ta; and since the root ends in s, when the replacement ṭṭha by §573 (626): Sādisanta puccha bhanja hansādīhiṭṭho and the rest would apply —

‘‘Tassā’’ti adhikāro, ‘‘sādī’’ti ca.

tassa (“of it”) is a governing word, and so is sādi (“together with the consonant before it”).

613 (§574): Vasato uttha (uttha for ta with the root’s final, after vasa) apavada

Section titled “613 (§574): Vasato uttha (uttha for ta with the root’s final, after vasa) apavada ”

Vasa iccetasmā dhātumhā parassa ta kārassa sahādibyañjanena utthā deso hoti, saralopādi. Vassaṃ vuttho, vutthā sā, ‘‘saralopo’’tiādisutte tu ggahaṇato pubbalopābhāve ‘‘adhivatthā devatā, vatthabba’’ntiādīsu paralopo.

After the root vasa, the following ta together with the consonant before it is replaced by uttha; the vowel elision and the rest [follow]. vassaṃ vuttho, “he has spent the rains”; vutthā sā, “she has dwelt”. Because of the word tu in the sutta [§83 Saralopo …], when the preceding vowel is not elided, in adhivatthā devatā, “the deity dwelling [in it]”, vatthabbaṃ, “to be dwelt in”, and the like, it is the following vowel that is elided.

‘‘Vasassā’’ti vipariṇāmena vattate.

vasassa (“of vasa”) continues with a change of inflection (vipariṇāma).

614 (§575): Vassa vā vu (Optionally vu, that is u, for the va of vasa) apavada

Section titled “614 (§575): Vassa vā vu (Optionally vu, that is u, for the va of vasa) apavada ”

Vasa iccetassa dhātussa va kārassa ta kāre pare u kāro hoti, tattha va kārāgamo ca vā hoti. Niṭṭhata kāre evāyaṃ. Atha vā ‘‘vū’’ti ettha va kāro sandhijo, tantañāyena dutiyañcettha vā ggahaṇamicchitabbaṃ, tena a kārassapi u kāro siddho bhavati, usito brahmacariyaṃ, vusito, tathā vusitavā, vusitāvī, i kārāgamena byavahitattā utthādeso na bhavati.

Of the root vasa, when the suffix ta follows, the va becomes u, and there the augment v is optional (vā). This [applies] only before the niṭṭha ta. Or else: the v in vu is born of sandhi, and by the method of the treatise a second vā is to be understood here as well, whereby u for the a as well is established — usito brahmacariyaṃ, “he has lived the holy life”, vusito; likewise vusitavā, vusitāvī. Because the augment i intervenes, the replacement uttha does not take place.

Bhuja pālanabyavaharaṇesu, odanaṃ abhuñjīti atthe tatavantutāvī, ‘‘bhujādīnamanto no dvi cā’’ti dhātvantalopo, ta kārassa dvittañca, bhutto, bhuttavā, bhuttāvī. Tathā ranja rāge, arañjīti ratto, rattā, rattaṃ. Yuja yoge, ayuñjīti yutto, yuttā, yuttaṃ. Vica vivecane vi pubbo, viviccīti vivitto, vivittā, vivittaṃ. Muca mocane, amuccīti bandhanā mutto. Tathā ti ppaccayepi iminā dhātvantalopadvittāni, āsajjanaṃ āsatti, vimuccanaṃ, vimuccati etāyāti vā vimutti.

bhuja in the senses of protecting and consuming: in the sense odanaṃ abhuñji, “he ate the rice”, the suffixes ta, tavantu, tāvī; by §578 (560): Bhujādīnamanto no dvi ca the root’s final is elided and the t is doubled: bhutto, bhuttavā, bhuttāvī. Likewise ranja in the sense of passion: arañji, “he took delight” — ratto, rattā, rattaṃ. yuja in the sense of joining: ayuñji, “he engaged” — yutto, yuttā, yuttaṃ. vica in the sense of separating, with vi before it: vivicci, “he withdrew” — vivitto, vivittā, vivittaṃ. muca in the sense of releasing: amucci, “he was freed” — bandhanā mutto, “freed from bondage”. Likewise before the suffix ti too, by this rule the elision of the root’s final and the doubling: āsajjanaṃ, “clinging” — āsatti; vimuccanaṃ, “being released”, or vimuccati etāya, “by this one is released” — vimutti.

Kudha kope, akujjhīti atthe ta ppaccayo, tassa ‘‘dhaḍhabhahehi dhaḍhā cā’’ti dha ttaṃ, ‘‘hacatutthānamantānaṃ dodhe’’ti dha kārassa da kāro, kuddho. Yudha sampahāre, ayujjhīti yuddho, yuddhaṃ. Sidha saṃsiddhimhi, asijjhīti siddho. Ā pubbo rabha rābhasse, ārabhīti āraddho gantuṃ. Naha bandhane saṃ pubbo, sannayhīti sannaddho, ‘‘dhaḍhabhahehi dhaḍhā cā’’ti nahā dito ta kārassa dha kāro.

kudha in the sense of anger: in the sense akujjhi, “he was angry”, the suffix ta; it becomes dha by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca, and the [root’s] dh becomes d by §611 (608): Hacatutthānamantānaṃ do dhe: kuddho. yudha in the sense of fighting: ayujjhi, “he fought” — yuddho, yuddhaṃ. sidha in the sense of accomplishment: asijjhi, “it succeeded” — siddho. rabha in the sense of undertaking, with ā before it: ārabhi, “he began” — āraddho gantuṃ, “he has set out to go”. naha in the sense of binding, with saṃ before it: sannayhi, “he girded himself” — sannaddho; by [§576 Dha ḍha bha he hi dhaḍḍhā ca] the t of ta becomes dh after naha and the like.

Vaḍḍha vaḍḍhane, avaḍḍhīti atthe ta ppaccayo, ta ssa ḍhattaṃ, ‘‘kvaci dhātū’’tiādinā dhātvākārassuttaṃ, ḍalopo ca.

vaḍḍha in the sense of growing: in the sense avaḍḍhi, “he grew”, the suffix ta; it becomes ḍha; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the root’s a becomes u, and the ḍ is elided.

‘‘Hacatutthānamantāna’’nti vattate.

hacatutthānamantānaṃ (“of root-final h and the fourth letters”) continues.

615 (§612): Ḍo ḍhakāre (and ḍ before ḍh) apavada

Section titled “615 (§612): Ḍo ḍhakāre (and ḍ before ḍh) apavada ”

Hacatutthānaṃ dhātvantānaṃ ḍakārādeso hoti ḍha kāre pare. Vuḍḍho, vuḍḍhā, ‘‘bo vassā’’ti batte buḍḍho. Ti ppaccaye – bujjhanaṃ, bujjhati vā etāyāti buddhi. Evaṃ siddhi, vaḍḍhi. Tabba ppaccaye – boddhabbamiccādi.

Root-final h and the fourth letters [of the classes] are replaced by ḍ when ḍh follows: vuḍḍho, vuḍḍhā; with b for v by bo vassa, buḍḍho. Before the suffix ti: bujjhanaṃ, “understanding”, or bujjhati etāya, “by this one understands” — buddhi. Likewise siddhi, vaḍḍhi. Before the suffix tabba: boddhabbaṃ, “to be understood”, and so on.

‘‘Anto, no’’ti ca adhikāro.

anto (“the final”) and no (“is not [there]”) are governing words too.

616 (§581): Tarādīhi iṇṇo (iṇṇa for ta after tara etc., the final dropped) apavada

Section titled “616 (§581): Tarādīhi iṇṇo (iṇṇa for ta after tara etc., the final dropped) apavada ”

Tara iccevamādīhi dhātūhi parassa ta ppaccayassa iṇṇā deso hoti, dhātvanto ca no hoti, saralopādi. Tara taraṇe, saṃsāraṇṇavaṃ atarīti tiṇṇo tāreyyaṃ. Evaṃ uttiṇṇo, tiṇṇaṃ vā. Pūra pūraṇe, saṃpūrīti saṃpuṇṇo, ‘‘saralopo’’tiādisutte tu ggahaṇato pubbalopābhāve u vaṇṇato parassa ‘‘vā paro asarūpā’’ti lopo, saṃyoge rassattaṃ. Tura vege, aturīti tuṇṇaṃ, turitaṃ vā. Jara vayohānimhi, parijīrīti parijiṇṇo. Kira vikiraṇe, ākirīti ākiṇṇo iccādi.

After the roots tara and the like, the following suffix ta is replaced by iṇṇa, and the root’s final is not [there]; the vowel elision and the rest [follow]. tara in the sense of crossing: saṃsāraṇṇavaṃ atari, “he crossed the ocean of saṃsāra” — tiṇṇo tāreyyaṃ, “having crossed, I would bring [others] across”. Likewise uttiṇṇo, or tiṇṇaṃ. pūra in the sense of filling: saṃpūri, “it was filled” — saṃpuṇṇo: because of the word tu in the sutta [§83 Saralopo …], when the preceding vowel is not elided, the [vowel] that follows the u-vowel is elided by §13 (15): Vā paro asarūpā, and there is shortening before the conjunct. tura in the sense of speed: aturi, “it hurried” — tuṇṇaṃ, or turitaṃ. jara in the sense of the loss of youth: parijīri, “he grew old” — parijiṇṇo. kira in the sense of scattering: ākiri, “he scattered” — ākiṇṇo, and so on.

617 (§583): Susa paca sakato kkhakkā ca (kkha, kka for ta after susa, paca, saka, the final dropped) apavada

Section titled “617 (§583): Susa paca sakato kkhakkā ca (kkha, kka for ta after susa, paca, saka, the final dropped) apavada ”

Susa paca saka iccetehi dhātūhi parassa ta ppaccayassa kkhakkā desā honti, anto ca byañjano no hoti. Ca saddena mucā dito kkā deso. Susa sosane, asussīti sukkho rukkho. Apaccīti pakkaṃ phalaṃ. Saka sāmatthe, asakkhīti sakko assa, omuccīti omukkā upāhanā. ‘‘Pacituṃ, pacitabba’’ntiādīsu pana na bhavati, ikārena byavahitattā. Evaṃ sabbattha byavadhāne na bhavati.

After the roots susa, paca and saka, the following suffix ta is replaced by kkha and kka, and the final consonant is not [there]. By the word ca, the replacement kka after muca and the like as well. susa in the sense of drying: asussi, “it dried up” — sukkho rukkho, “a dry tree”. apacci, “it ripened” — pakkaṃ phalaṃ, “ripe fruit”. saka in the sense of being able: asakkhi, “he was able” — sakko assa, “he would be able”. omucci, “it was taken off” — omukkā upāhanā, “sandals taken off”. In pacituṃ, pacitabbaṃ and the like, however, it does not take place, because the i intervenes. So everywhere: when something intervenes, [the replacement] does not take place.

Sīhagatiyā ti ggahaṇamanuvattate.

By the lion’s glance (sīhagati) the mention of ti continues.

618 (§584): Pakkamādīhi nto ca (nta for ta after pakkama etc., the final dropped; and nti for ti) apavada

Section titled “618 (§584): Pakkamādīhi nto ca (nta for ta after pakkama etc., the final dropped; and nti for ti) apavada ”

Pakkama iccevamādīhi ma kārantehi dhātūhi parassa ta ppaccayassa ntā deso hoti, dhātvanto ca no hoti. Ca saddena ti ppaccayassa nti ca hoti. Kamu padavikkhepe, pakkamīti pakkanto. Evaṃ saṅkanto, nikkhanto, ‘‘do dhassa cā’’ti sutte ca ggahaṇena ka ssa kha ttaṃ. Bhamu anavaṭṭhāne, vibbhamīti vibbhanto, bhanto. Khamu sahane, akkhamīti khanto. Samu upasame, asamīti santo. Damu damane, adamīti danto.

After the roots pakkama and the like, which end in m, the following suffix ta is replaced by nta, and the root’s final is not [there]. By the word ca, the suffix ti becomes nti as well. kamu in the sense of stepping: pakkami, “he set out” — pakkanto. Likewise saṅkanto, nikkhanto — with kh for k by the word ca in the sutta §20 (27): Do dhassa ca. bhamu in the sense of unsteadiness: vibbhami, “he strayed” — vibbhanto, bhanto. khamu in the sense of enduring: akkhami, “he endured” — khanto. samu in the sense of calming: asami, “he was calmed” — santo. damu in the sense of taming: adami, “he was tamed” — danto.

Ti mhi – saṅkamanaṃ saṅkanti. Evaṃ okkanti, vibbhanti, khanti, santi danti iccādi.

Before ti: saṅkamanaṃ, “passing over” — saṅkanti. Likewise okkanti, vibbhanti, khanti, santi, danti and so on.

619 (§585): Janādīnamā timhi ca (ā for the final of jana etc. before ta, and before ti) apavada

Section titled “619 (§585): Janādīnamā timhi ca (ā for the final of jana etc. before ta, and before ti) apavada ”

Jana iccevamādīnaṃ dhātūnamantassa byañjanassa ā ttaṃ hoti ta ppaccaye, ti mhi ca. Yogavibhāgena aññatthāpi. Jana janane, ajanīti jāto, vijāyīti puttaṃ vijātā, jananaṃ jāti. Ta ppaccaye satipi ta kāre puna ti ggahaṇakaraṇaṃ paccayantaratakāre ā ttanivattanatthaṃ, yathā – jantu. ‘‘Janitvā, janitu’’ntiādīsu pana i kārena byavahitattā na bhavati.

The final consonant of the roots jana and the like becomes ā when the suffix ta follows, and when ti follows. By splitting the rule, elsewhere too. jana in the sense of producing: ajani, “he was born” — jāto; vijāyi, “she gave birth” — puttaṃ vijātā, “she who has borne a son”; jananaṃ, “being born” — jāti. Although the letter t is present in the suffix ta, ti is mentioned again in order to exclude the change to ā before the t of another suffix, as in jantu. In janitvā, janituṃ and the like, however, it does not take place, because the i intervenes.

‘‘Ā, timhi, cā’’ti ca vattate.

ā, timhi (“before ti”) and ca continue as well.

620 (§588): Ṭhāpānamiī ca (i, ī for the ā of ṭhā, pā before ta, and before ti) apavada

Section titled “620 (§588): Ṭhāpānamiī ca (i, ī for the ā of ṭhā, pā before ta, and before ti) apavada ”

Ṭhā pā iccetesaṃ dhātūnaṃ antassa ā kārassa yathākkamaṃ i kāraī kārādesā honti ta ppaccaye, ti mhi ca. Ca saddena aññatrāpi kvaci. Ṭhā gatinivattimhi, aṭṭhāsīti ṭhito, upaṭṭhito garuṃ, ṭhitavā, adhiṭṭhitvā, ṭhānaṃ ṭhiti. Pā pāne, apāyīti pītā, yāguṃ pītavā, pānaṃ pīti, pītvā.

The final ā of the roots ṭhā and pā is replaced, in order, by i and ī when the suffix ta follows, and when ti follows. By the word ca, elsewhere too in some places. ṭhā in the sense of standing still: aṭṭhāsi, “he stood” — ṭhito; upaṭṭhito garuṃ, “he has attended on the teacher”; ṭhitavā; adhiṭṭhitvā, “having resolved”; ṭhānaṃ, “standing” — ṭhiti. pā in the sense of drinking: apāyi, “she drank” — pītā; yāguṃ pītavā, “he who has drunk the gruel”; pānaṃ, “drinking” — pīti; pītvā, “having drunk”.

621 (§589): Hantehi ho hassa lo vā adahanahānaṃ (ha for ta after roots in h, whose h optionally becomes ḷ; not daha, naha) apavada

Section titled “621 (§589): Hantehi ho hassa lo vā adahanahānaṃ (ha for ta after roots in h, whose h optionally becomes ḷ; not daha, naha) apavada ”

Ha kārantehi dhātūhi parassa ta ppaccayassa, ti ssa ca ha kārādeso hoti, ha ssa ca dhātvantassa la kāro hoti vā dahanahe vajjetvā, ḍha ttāpavādoyaṃ. Ruha janane, aruhīti āruḷho rukkhaṃ. Laḷā namaviseso, ārulho vā, ruhanaṃ ruḷhī. Gāhu viloḷane, agāhīti gāḷho, ajjhogāḷho mahaṇṇavaṃ. Baha vuddhimhi, abahīti bāḷho, ‘‘kvaci dhātū’’tiādinā dīgho. Muha vecitte, amuyhīti mūḷho. Guha saṃvaraṇe, aguhīti gūḷhaṃ. Vaha pāpuṇane, upavahīti upavuḷho, ‘‘vaca vasa vahādīnamukāro vassā’’ti yogavibhāgena u ttaṃ.

After roots ending in h, the following suffix ta, and ti as well, is replaced by ha, and the root-final h optionally becomes l — leaving aside daha and naha. This is an exception to the ḍha treatment. ruha in the sense of being born: aruhi, “he climbed” — āruḷho rukkhaṃ, “he has climbed the tree”. There is no distinction between l and ḷ: or ārulho. ruhanaṃ, “growing” — ruḷhī. gāhu in the sense of stirring: agāhi, “he plunged” — gāḷho; ajjhogāḷho mahaṇṇavaṃ, “plunged into the great ocean”. baha in the sense of growth: abahi, “it grew” — bāḷho, with lengthening by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. muha in the sense of confusion: amuyhi, “he was confused” — mūḷho. guha in the sense of concealing: aguhi, “it was hidden” — gūḷhaṃ. vaha in the sense of causing to reach: upavahi, “it was carried up” — upavuḷho, with u [for va] by splitting the rule §487 (478): Vaca vasa vahādīnamukāro vassa ye.

Adahanahāna nti kimatthaṃ? Daḍḍho, sannaddho. Vā ti kiṃ? Duddho, siniddho. ‘‘Gahitaṃ, mahita’’ntiādīsu pana i kārāgamena byavahitattā na bhavati.

What is the purpose of adahanahānaṃ? daḍḍho, sannaddho. What of vā? duddho, siniddho. In gahitaṃ, mahitaṃ and the like, however, it does not take place, because the augment i intervenes.

Dhātuppaccayantatopi ‘‘atīte ta tavantutāvī’’ti ta ppaccayo, abubhukkhīti bubhukkhito. Evaṃ jighacchito, pipāsito iccādi.

After [a root] that ends in a derivative suffix too, the suffix ta by §555 (612): Atīte tatavantutāvī: abubhukkhi, “he wished to eat” — bubhukkhito, “hungry”. Likewise jighacchito, pipāsito, and so on.

Evaṃ kattari niṭṭhanayo.

Thus the method of the niṭṭha participles in the sense of the agent.

‘‘Atīte’’ti vattate.

atīte (“in the past”) continues.

622 (§556): Bhāvakammesu ta (ta in the sense of bhāva and kamma [in the past]) utsarga

Section titled “622 (§556): Bhāvakammesu ta (ta in the sense of bhāva and kamma [in the past]) utsarga ”

Atīte kāle gamyamāne sabbadhātūhi ta ppaccayo hoti bhāvakamma iccetesvatthesu.

When past time is understood, after all roots the suffix ta is added in the senses of bhāva (the action itself) and kamma (the object).

Bhāve tāva –

First, in the sense of bhāva:

Ge sadde, gāyanaṃ, agāyitthāti vā atthe ta ppaccayo.

ge in the sense of sound: in the sense gāyanaṃ, “singing”, or agāyittha, “singing was done”, the suffix ta —

623 (§608): Sabbattha ge gī (gī for the root ge everywhere) apavada

Section titled “623 (§608): Sabbattha ge gī (gī for the root ge everywhere) apavada ”

Ge iccetassa dhātussa gī ādeso hoti sabbattha, ta ppaccayati paccayesvevāyaṃ. Tassa gītaṃ, gāyanaṃ, gāyitabbāti vā gīti.

The root ge is replaced by gī everywhere — this [applies] only before the suffixes ta and ti. tassa gītaṃ, “his singing”; gāyanaṃ, “singing”, or gāyitabbā, “what is to be sung” — gīti.

Bhāve – ta ppaccayantā napuṃsakā. Kammani – tiliṅgā.

In the sense of bhāva, the words ending in ta are neuter; in the sense of kamma, they are of the three genders.

Nata gattavināme, naccanaṃ, anaccitthāti vā atthe ta ppaccayo.

nata in the sense of bending the body: in the sense naccanaṃ, “dancing”, or anaccittha, “dancing was done”, the suffix ta —

624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti (Forms the suffix rules do not reach are established by direct statement) vidhyaṅga

Section titled “624 (§571): Paccayā daniṭṭhā nipātanā sijjhanti (Forms the suffix rules do not reach are established by direct statement) vidhyaṅga ”

Ye idha sappaccayā saddā paccayehi na niṭṭhaṃ gatā, te nipātanato sijjhantīti dhātvantena saha tappa ccayassa cca ṭṭā desā. Naccaṃ, naṭṭaṃ. Hasa hasane, hasanaṃ hasitaṃ, i kārāgamo. Gamanaṃ gataṃ. Evaṃ ṭhitaṃ, sayitaṃ, vā dhikārassa vavatthitavibhāsattā vuddhi. Ruda assuvimocane, arujjitthāti1 roditaṃ, ruṇṇaṃ vā iccādi.

Those words with a suffix which here have not reached completion (niṭṭha) through the suffix [rules] are established by direct statement (nipātana): so, together with the root’s final, the suffix ta is replaced by cca and ṭṭa — naccaṃ, naṭṭaṃ, “dancing”. hasa in the sense of laughing: hasanaṃ, “laughing” — hasitaṃ, with the augment i. gamanaṃ, “going” — gataṃ. Likewise ṭhitaṃ, “standing”; sayitaṃ, “lying down” — because the governing vā is a vavatthitavibhāsā (a restricted option), there is vuddhi. ruda in the sense of shedding tears: arujjittha, “weeping was done” — roditaṃ, or ruṇṇaṃ, and so on.

Kammani –

In the sense of kamma:

Abhibhūyitthāti abhibhūto kodho bhavatā, abhibhūtā, abhibhūtaṃ. Bhāsa byattiyaṃ vācāyaṃ, abhāsittha tenāti bhāsito dhammo, bhāsitā gāthā, bhāsitaṃ suttaṃ. Disī uccāraṇe, curādittā ṇe. Adesīyitthāti desito dhammo bhagavatā, i kārāgame kāritasaralopo. Ji jaye, ajīyitthāti jito māro. Nī pāpuṇane, anīyiṃsūti nītā gāmamajā, suto tayā dhammo, ñāto.

abhibhūyittha, “it was overcome” — abhibhūto kodho bhavatā, “anger has been overcome by you”; abhibhūtā, abhibhūtaṃ. bhāsa in the sense of articulate speech: abhāsittha tena, “it was spoken by him” — bhāsito dhammo, “the teaching that was spoken”, bhāsitā gāthā, “the verse that was spoken”, bhāsitaṃ suttaṃ, “the discourse that was spoken”. disī in the sense of uttering: ṇe, since it belongs to the cura class; adesīyittha, “it was taught” — desito dhammo bhagavatā, “the teaching taught by the Blessed One”; when the augment i [is added] the causative vowel is elided. ji in the sense of conquering: ajīyittha, “he was conquered” — jito māro, “Māra has been conquered”. nī in the sense of causing to reach: anīyiṃsu, “they were led” — nītā gāmamajā, “goats led to the village”; suto tayā dhammo, “the teaching has been heard by you”; ñāto, “known”.

Sāsa anusiṭṭhimhi, anusāsīyitthāti atthe ta ppaccayo.

sāsa in the sense of instructing: in the sense anusāsīyittha, “he was instructed”, the suffix ta —

625 (§572): Sāsadisato tassa riṭṭho ca (riṭṭha for ta after sāsa, disa; and raṭṭha, raṭṭhuṃ) apavada

Section titled “625 (§572): Sāsadisato tassa riṭṭho ca (riṭṭha for ta after sāsa, disa; and raṭṭha, raṭṭhuṃ) apavada ”

Sāsadisa iccetehi dhātūhi parassa ta ppaccayassa riṭṭhā deso hoti, ca saddena ti ssa riṭṭhi ca, disa to kiccata kāratuṃtvā dīnañca raṭṭha raṭṭhuṃ raṭṭhā desā ca honti, rā dilopo, anusiṭṭho so mayā, anusiṭṭhā sā, anusiṭṭhaṃ. Disa pekkhaṇe, adissitthāti diṭṭhaṃ me rūpaṃ.

After the roots sāsa and disa, the following suffix ta is replaced by riṭṭha; by the word ca, ti becomes riṭṭhi too, and after disa the ta of the kicca suffixes, tuṃ, tvā and the like are replaced by raṭṭha, raṭṭhuṃ and raṭṭhā; the r and the [root’s] final are elided. anusiṭṭho so mayā, “he has been instructed by me”; anusiṭṭhā sā, “she has been instructed”; anusiṭṭhaṃ. disa in the sense of seeing: adissittha, “it was seen” — diṭṭhaṃ me rūpaṃ, “the form has been seen by me”.

Ti mhi – anusāsanaṃ anusiṭṭhi, dassanaṃ diṭṭhi.

Before ti: anusāsanaṃ, “instructing” — anusiṭṭhi; dassanaṃ, “seeing” — diṭṭhi.

Kiccā dīsu – dassanīyaṃ daṭṭhabbaṃ, daṭṭheyyaṃ, passitunti daṭṭhuṃ gacchati, passitvāti nekkhamaṃ2 daṭṭhuṃ, daṭṭhā, i kārāgamena antarikassa na bhavati, yathā – anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ iccādi.

With the kicca suffixes and the rest: dassanīyaṃ, “worth seeing” — daṭṭhabbaṃ, daṭṭheyyaṃ; passituṃ, “to see” — daṭṭhuṃ gacchati, “he goes to see”; passitvā, “having seen” — nekkhammaṃ daṭṭhuṃ, “having seen renunciation”, daṭṭhā. It does not take place for [a suffix] separated by the augment i, as in anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ, and so on.

Tusa pītimhi, atussīti atthe kattari ta ppaccayo.

tusa in the sense of gladness: in the sense atussi, “he was pleased”, the suffix ta in the sense of the agent —

‘‘Tassā’’ti adhikāro.

tassa (“of ta”) is the governing word.

626 (§573): Sādi, santapucchabhanjahansādīhi ṭṭho (ṭṭha for ta with the root’s final, after roots in s, puccha, bhanja, hansa) apavada

Section titled “626 (§573): Sādi, santapucchabhanjahansādīhi ṭṭho (ṭṭha for ta with the root’s final, after roots in s, puccha, bhanja, hansa) apavada ”

Ādinā saha vattatīti sādi. Sa kārantehi, puccha bhanjahansa iccevamādīhi ca dhātūhi parassa anantarikassa ta kārassa sahādibyañjanena dhātvantenaṭṭhā deso hoti. Hansa ssa satipi santatte punaggahaṇaṃ3 kvaci ṭṭhā desassa aniccatādīpanatthaṃ, tena ‘‘viddhasto utrasto’’tiādīsu na hoti. Tuṭṭho, santusito. Bhasa bhassane, abhassīti bhaṭṭho, bhassito. Nasa adassane, nassīti naṭṭho. Daṃsa daṃsane, adaṃsīyitthāti daṭṭho sappena, ḍaṃsito vā, ‘‘kvaci dhātū’’tiādinā da ssa ḍattaṃ. Phusa phassane, aphusīyitthāti phuṭṭho rogena, phussito vā. Isu icchāyaṃ, esīyitthāti iṭṭho, icchito, esito. Masa āmasane, āmasīyitthāti āmaṭṭho4. Vasa secane, avassīti vuṭṭho devo, pavisīyitthāti paviṭṭho, uddisīyitthāti uddiṭṭho. Puccha pucchane, apucchīyitthāti puṭṭho pañhaṃ, pucchito. Bhanja avamaddane, abhañjīyitthāti bhaṭṭhaṃ dhaññaṃ. Hansa pītimhi, ahaṃsīti haṭṭho, pahaṭṭho, pahaṃsito.

sādi is “what occurs together with its beginning [consonant]”. After roots ending in s, and after puccha, bhanja, hansa and the like, the following ta, when nothing separates it [from the root], is replaced by ṭṭha together with the consonant before it, the root’s final. Although hansa ends in s, its repeated mention is to show that in some places the replacement ṭṭha is not invariable; hence in viddhasto, utrasto and the like it does not occur. tuṭṭho, “pleased”; santusito. bhasa in the sense of falling: abhassi, “it fell” — bhaṭṭho, bhassito. nasa in the sense of disappearing: nassi, “it perished” — naṭṭho. daṃsa in the sense of biting: adaṃsīyittha, “he was bitten” — daṭṭho sappena, “bitten by a snake”, or ḍaṃsito, with ḍ for d by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. phusa in the sense of touching: aphusīyittha, “he was touched” — phuṭṭho rogena, “afflicted by disease”, or phussito. isu in the sense of wishing: esīyittha, “it was wished for” — iṭṭho, icchito, esito. masa in the sense of touching: āmasīyittha, “it was touched” — āmaṭṭho. vasa in the sense of sprinkling: avassi, “it rained” — vuṭṭho devo, “it has rained”; pavisīyittha, “it was entered” — paviṭṭho; uddisīyittha, “it was pointed out” — uddiṭṭho. puccha in the sense of asking: apucchīyittha, “he was asked” — puṭṭho pañhaṃ, “asked a question”, pucchito. bhanja in the sense of crushing: abhañjīyittha, “it was crushed” — bhaṭṭhaṃ dhaññaṃ, “threshed grain”. hansa in the sense of gladness: ahaṃsi, “he rejoiced” — haṭṭho, pahaṭṭho, pahaṃsito.

Ādi saddena yaja devapūjāsaṅgatikaraṇadānesu, ijjitthāti atthe ta ppaccayo, ta ssa ṭṭhā deso.

By the word ādi, yaja in the senses of worshipping the gods, association and giving: in the sense ijjittha, “it was offered”, the suffix ta, and its replacement ṭṭha —

627 (§610): Yajassa sarassi ṭṭhe (the vowel of yaja becomes i before ṭṭha) apavada

Section titled “627 (§610): Yajassa sarassi ṭṭhe (the vowel of yaja becomes i before ṭṭha) apavada ”

Yaja iccetassa dhātussa sarassa i kārādeso hoti ṭṭhe pare. Yiṭṭho mayā jino. Saja vissagge saṃ pubbo, saṃsajjitthāti saṃsaṭṭho tena, vissaṭṭho. Maja suddhimhi, amajjīti maṭṭho iccādi.

The vowel of the root yaja is replaced by i when ṭṭha follows. yiṭṭho mayā jino, “the Conqueror has been worshipped by me”. saja in the sense of letting go, with saṃ before it: saṃsajjittha, “he associated” — saṃsaṭṭho tena, “in company with him”; vissaṭṭho, “released, sent forth”. maja in the sense of cleansing: amajji, “it was polished” — maṭṭho, and so on.

Kiccata kārādīsu tussitabbaṃ toṭṭhabbaṃ, phusitabbaṃ phoṭṭhabbaṃ, pucchituṃ puṭṭhuṃ, yajituṃ yiṭṭhuṃ, abhiharituṃ abhihaṭṭhuṃ, tosanaṃ tuṭṭhi, esanaṃ eṭṭhi, vassanaṃ vuṭṭhi, vissajjanaṃ vissaṭṭhi iccādi.

With the kicca ta and the rest: tussitabbaṃ, toṭṭhabbaṃ, “to be pleased with”; phusitabbaṃ, phoṭṭhabbaṃ, “to be touched, tangible”; pucchituṃ, puṭṭhuṃ, “to ask”; yajituṃ, yiṭṭhuṃ, “to offer”; abhiharituṃ, abhihaṭṭhuṃ, “to bring”; tosanaṃ, “gladdening” — tuṭṭhi; esanaṃ, “seeking” — eṭṭhi; vassanaṃ, “raining” — vuṭṭhi; vissajjanaṃ, “letting go” — vissaṭṭhi, and so on.

‘‘Tassa, sādī’’ti ca vattate.

tassa and sādi continue as well.

628 (§577): Bhanjato ggo ca (And gga for ta with the root’s final, after bhanja) apavada

Section titled “628 (§577): Bhanjato ggo ca (And gga for ta with the root’s final, after bhanja) apavada ”

Bha njato dhātumhā ta ppaccayassa sahādibyañjanena ggo ādeso hoti. Bhaggo rāgo anena. Vasa nivāse, parivasīyitthāti parivuttho5 parivāso, vusitaṃ brahmacariyaṃ, uttha u ādesā. Vasa acchādane, nivasīyitthāti nivatthaṃ vatthaṃ, ‘‘kvaci dhātū’’tiādinā sta kārasaṃyogassa ttha ttaṃ, evaṃ nivatthabbaṃ. Saṃsa pasaṃsane, pasaṃsīyitthāti pasattho pasaṃsito, pasaṃsanaṃ pasatthi. Badha bandhane, abajjhitthāti baddho raññā, alabhīyitthāti laddhaṃ me dhanaṃ, dha ttada ttāni. Rabha rābhasse, ārabhīyitthāti āraddhaṃ vīriyaṃ. Daha bhasmīkaraṇe, adayhitthāti6 daḍḍhaṃ vanaṃ, abhujjitthāti bhutto odano, bhujādittā dhātvantalopo, dvittañca. Caja hānimhi, pariccajīyitthāti pariccattaṃ dhanaṃ, amuccitthāti mutto saro.

After the root bhanja the suffix ta, together with the consonant before it, is replaced by gga. bhaggo rāgo anena, “passion has been broken by him”. vasa in the sense of dwelling: parivasīyittha, “it was served” — parivuttho parivāso, “the probation has been served”; vusitaṃ brahmacariyaṃ, “the holy life has been lived”: the replacements uttha and u. vasa in the sense of clothing: nivasīyittha, “it was put on” — nivatthaṃ vatthaṃ, “the garment that was put on”; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the cluster s + t becomes tth; likewise nivatthabbaṃ, “to be worn”. saṃsa in the sense of praising: pasaṃsīyittha, “he was praised” — pasattho, pasaṃsito; pasaṃsanaṃ, “praising” — pasatthi. badha in the sense of binding: abajjhittha, “he was bound” — baddho raññā, “bound by the king”; alabhīyittha, “it was obtained” — laddhaṃ me dhanaṃ, “wealth has been obtained by me”: the changes to dha and to d. rabha in the sense of undertaking: ārabhīyittha, “it was undertaken” — āraddhaṃ vīriyaṃ, “energy has been aroused”. daha in the sense of reducing to ashes: adayhittha, “it was burnt” — daḍḍhaṃ vanaṃ, “the forest that was burnt”; abhujjittha, “it was eaten” — bhutto odano, “the rice that was eaten”: since bhuja belongs to the bhuja group, the elision of the root’s final and the doubling. caja in the sense of giving up: pariccajīyittha, “it was given up” — pariccattaṃ dhanaṃ, “wealth given up”; amuccittha, “it was released” — mutto saro, “the arrow that was shot”.

Vaca viyattiyaṃ vācāyaṃ, avacīyitthāti atthe ta ppaccayo.

vaca in the sense of articulate speech: in the sense avacīyittha, “it was said”, the suffix ta —

‘‘Anto, no, dvi, cā’’ti ca adhikāro.

anto, no, dvi and ca are governing words as well.

629 (§579): Vaca vā vu (u for the va of vaca, the final dropped and the ta doubled) apavada

Section titled “629 (§579): Vaca vā vu (u for the va of vaca, the final dropped and the ta doubled) apavada ”

Catuppadamidaṃ. Vaca iccetassa dhātussa va kārassa u kārādeso hoti vā, dhātvanto ca ca kāro no hoti, ta ppaccayassa ca dvibhāvo hoti. Vā ggahaṇamavadhāraṇatthaṃ, dhātvādimhi va kārāgamo. Vuttamidaṃ bhagavatā, uttaṃ vā.

This [sutta] is of four words. Of the root vaca, the va is replaced by u — vā; and the root-final c is not [there], and the suffix ta is doubled. The mention of vā is for restriction (avadhāraṇa); at the beginning of the root there is the augment v. vuttamidaṃ bhagavatā, “this was said by the Blessed One”; or uttaṃ.

630 (§580): Gupādīnañca (And after gupa etc. [the final is dropped and the ta doubled]) apavada

Section titled “630 (§580): Gupādīnañca (And after gupa etc. [the final is dropped and the ta doubled]) apavada ”

Gupa iccevamādīnaṃ dhātūnamanto ca byañjano no hoti, parassa ta kārassa ca dvibhāvo hoti. Gupa gopane, sugopīyitthāti sugutto, sugopito, i kārena byavahitattā na dhātvantalopo, ‘‘aññesu cā’’ti sutte vā dhikārassa vavatthitavibhāsattā niṭṭhata kārepi kvaci vuddhi. Gopanaṃ gutti.

And the final consonant of the roots gupa and the like is not [there], and the following t is doubled. gupa in the sense of guarding: sugopīyittha, “it was well guarded” — sugutto; sugopito: because the i intervenes there is no elision of the root’s final, and because the governing vā in the sutta §485 (434): Aññesu ca is a vavatthitavibhāsā (a restricted option) there is vuddhi in some places even before the niṭṭha ta. gopanaṃ, “guarding” — gutti.

Lipa limpane, alimpīyitthāti litto sugandhena. Tapa santāpe, santapīyitthāti santatto tejena. Dīpa dittimhi, ādīpīyitthātiāditto agginā, rassattaṃ, dīpanaṃ ditti. Apa pāpuṇane, pāpīyitthāti patto gāmo, pāpuṇīti patto sukhaṃ, pāpuṇanaṃ patti, pattabbaṃ. Mada ummāde, pamajjīti pamatto. Supa sayane, asupīti sutto iccādi.

lipa in the sense of smearing: alimpīyittha, “it was smeared” — litto sugandhena, “smeared with perfume”. tapa in the sense of heating: santapīyittha, “it was heated” — santatto tejena, “heated by fire”. dīpa in the sense of shining: ādīpīyittha, “it was kindled” — āditto agginā, “ablaze with fire”, with shortening; dīpanaṃ, “shining” — ditti. apa in the sense of reaching: pāpīyittha, “it was reached” — patto gāmo, “the village has been reached”; pāpuṇi, “he attained” — patto sukhaṃ, “he has attained happiness”; pāpuṇanaṃ, “attaining” — patti; pattabbaṃ, “to be attained”. mada in the sense of madness: pamajji, “he was negligent” — pamatto. supa in the sense of sleeping: asupi, “he slept” — sutto, and so on.

Cara caraṇe, acarīyitthāti ciṇṇo dhammo, iṇṇā deso, carito vā. Evaṃ puṇṇo, pūrito.

cara in the sense of moving: acarīyittha, “it was practised” — ciṇṇo dhammo, “the teaching that has been practised”, with the replacement iṇṇa; or carito. Likewise puṇṇo, pūrito.

Nuda khepe, panujjitthāti paṇunno, na ssa ṇa ttaṃ, panudito. Dā dāne, ādīyitthātiādinno, atto vā, ‘‘kvaci dhātū’’tiādinā dā saddassa ta kāro, rassattaṃ.

nuda in the sense of throwing: panujjittha, “it was dispelled” — paṇunno, with ṇ for n; panudito. dā in the sense of giving: ādīyittha, “it was taken” — ādinno, or atto: by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the root dā becomes ta, with shortening.

631 (§582): Bhidādito innaannaīṇā vā (Optionally inna, anna, īṇa for ta after bhida etc., the final dropped) apavada

Section titled “631 (§582): Bhidādito innaannaīṇā vā (Optionally inna, anna, īṇa for ta after bhida etc., the final dropped) apavada ”

Bhida iccevamādīhi dhātūhi parassa ta ppaccayassa inna annaīṇa iccete ādesā honti vā, anto ca no hoti. Vavatthitavibhāsatthoyaṃ vā saddo, saralopādi.

After the roots bhida and the like the following suffix ta is optionally replaced by inna, anna and īṇa, and the final is not [there]. This word vā has the sense of a vavatthitavibhāsā (a restricted option). The vowel elision and the rest [follow].

Bhidi vidāraṇe, abhijjitthāti bhinno ghaṭo bhavatā, bhijjīti vā bhinno devadatto. Chidi dvidhākaraṇe, achijjitthāti chinno rukkho, acchinnaṃ cīvaraṃ, ucchijjīti ucchinno. Adīyitthāti7 dinno suṅko. Sada visaraṇagatyāvasānesu, nisīdīti nisinno. Khida uttāsane, khida dīnabhāve vā, akhijjīti khinno.

bhidi in the sense of splitting: abhijjittha, “it was broken” — bhinno ghaṭo bhavatā, “the pot has been broken by you”; or bhijji, “he was broken” — bhinno devadatto, “Devadatta is broken”. chidi in the sense of cutting in two: achijjittha, “it was cut” — chinno rukkho, “the tree that was cut down”; acchinnaṃ cīvaraṃ, “the robe that was snatched away”; ucchijji, “it was cut off” — ucchinno. adīyittha, “it was given” — dinno suṅko, “the toll has been paid”. sada in the senses of dispersing, going and ending: nisīdi, “he sat down” — nisinno. khida in the sense of impaling, or khida in the sense of dejection: akhijji, “he was dejected” — khinno.

Annā dese chada apavāraṇe, acchādīyitthāti channo, paṭicchannaṃ gehaṃ, pasīdīti pasanno. Pada gatimhi, uppajjīti uppanno, jhānaṃ samāpanno. Rudi assuvimocane, ruṇṇo, paralopo.

With the replacement anna: chada in the sense of covering: acchādīyittha, “it was covered” — channo; paṭicchannaṃ gehaṃ, “a roofed house”; pasīdi, “he was gladdened” — pasanno. pada in the sense of going: uppajji, “it arose” — uppanno; jhānaṃ samāpanno, “he has entered upon absorption”. rudi in the sense of shedding tears: ruṇṇo, with elision of the following [vowel].

Khī khaye īṇā deso, akhīyīti khīṇo doso, khīṇā jāti, khīṇaṃ dhanaṃ. Hā cāge, ‘‘kvaci dhātū’’tiādinā hā dito īṇā dese ṇa kārassa na ttaṃ, pahīyitthāti pahīno kileso, parihāyīti parihīno. Āsa upavesane, acchīti āsīno. Lī silesane, līyīti līno, nilīno. Ji jaye, jiyīti jīno vittamanusocati, jito vā. Dī khaye, dīno. Pī tappane, pīno. Lū chedane, lūyitthāti lūno iccādi.

khī in the sense of wasting away: the replacement īṇa: akhīyi, “it was exhausted” — khīṇo doso, “hatred is exhausted”, khīṇā jāti, “birth is exhausted”, khīṇaṃ dhanaṃ, “the wealth is exhausted”. hā in the sense of giving up: by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the ṇ of the replacement īṇa becomes n after hā and the like: pahīyittha, “it was abandoned” — pahīno kileso, “the defilement has been abandoned”; parihāyi, “he fell away” — parihīno. āsa in the sense of sitting: acchi, “he sat” — āsīno. lī in the sense of adhering: līyi, “he clung” — līno, nilīno. ji in the sense of conquering: jiyi, “he was defeated” — jīno vittamanusocati, “the loser grieves for his wealth”; or jito. dī in the sense of wasting: dīno. pī in the sense of satisfying: pīno. lū in the sense of cutting: lūyittha, “it was reaped” — lūno, and so on.

Vamu uggiraṇe, vamīyitthāti vantaṃ, vamitaṃ, ‘‘pakkamādīhi nto’’ti ntā deso. Agacchīyitthāti gato gāmo tayā, gāmaṃ gato vā, ‘‘gamakhanahanaramādīnamanto’’ti dhātvantalopo. Akhaññitthāti khato kūpo, upahaññitthāti upahataṃ cittaṃ, aramīti rato, abhirato. Mana ñāṇe, amaññitthāti mato, sammato. Tanu vitthāre, atanitthāti tataṃ, vitataṃ. Yamu uparame, niyacchīti niyato.

vamu in the sense of vomiting: vamīyittha, “it was vomited” — vantaṃ, vamitaṃ; the replacement nta by §584 (618): Pakkamādīhi nto ca. agacchīyittha, “it was gone to” — gato gāmo tayā, “the village has been gone to by you”; or gāmaṃ gato, “he has gone to the village”; the elision of the root’s final by §586 (600): Gama khana hana ramādīnamanto. akhaññittha, “it was dug” — khato kūpo, “the well that was dug”; upahaññittha, “it was injured” — upahataṃ cittaṃ, “a mind that was impaired”; arami, “he delighted” — rato, abhirato. mana in the sense of knowing: amaññittha, “it was thought” — mato, sammato. tanu in the sense of stretching: atanittha, “it was stretched” — tataṃ, vitataṃ. yamu in the sense of restraint: niyacchi, “he restrained himself” — niyato.

‘‘No, tamhi, timhī’’ti ca vattate.

no, tamhi (“before ta”) and timhi (“before ti”) continue as well.

632 (§587): Rakāro ca (And a final r [is dropped before ta, ti]) apavada

Section titled “632 (§587): Rakāro ca (And a final r [is dropped before ta, ti]) apavada ”

Ra kāro ca dhātūnamantabhūto no hoti ta ppaccaye, ti ppaccaye ca pare. Pakarīyitthāti pakato kaṭo bhavatā, katā me rakkhā, kataṃ me puññaṃ. ‘‘Do dhassa cā’’ti ettha8 ca saddena ṭo tassa, yathā – sukaṭaṃ, dukkaṭaṃ, pure akarīyitthāti purakkhato, ‘‘purasamupaparīhi karotissa khakharā vā tappaccayesu cā’’ti kha kāro, paccayehi saṅgamma karīyitthāti saṅkhato, abhisaṅkhato, upakarīyitthāti upakkhato, upakkhaṭo, parikarīyitthāti parikkhato.

And the letter r standing at the end of roots is not [there] when the suffix ta follows, and when the suffix ti follows. pakarīyittha, “it was made” — pakato kaṭo bhavatā, “the mat has been made by you”; katā me rakkhā, “protection has been made by me”; kataṃ me puññaṃ, “merit has been made by me”. By the word ca in the sutta §20 (27): Do dhassa ca, ṭ for t, as in sukaṭaṃ, dukkaṭaṃ. pure akarīyittha, “he was placed in front” — purakkhato, with kh by §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca; paccayehi saṅgamma karīyittha, “it was made by conditions coming together” — saṅkhato, abhisaṅkhato; upakarīyittha, “it was prepared” — upakkhato, upakkhaṭo; parikarīyittha, “it was fitted out” — parikkhato.

Ti ppaccaye pakaraṇaṃ9 pakati. Sara gaticintāyaṃ, asarīti sato, visarīti visaṭo, saraṇaṃ, sarati etāyāti vā sati, nīharīyitthāti nīhaṭo. Dhara dhāraṇe, uddharīyitthāti uddhaṭo, abharīyitthāti bhato, bharaṇaṃ, bharati etāyāti vā bhati.

Before the suffix ti: pakaraṇaṃ, “making” — pakati. sara in the senses of going and thinking: asari, “he remembered” — sato; visari, “it spread” — visaṭo; saraṇaṃ, “remembering”, or sarati etāya, “by this one remembers” — sati; nīharīyittha, “it was taken out” — nīhaṭo. dhara in the sense of holding: uddharīyittha, “it was pulled out” — uddhaṭo; abharīyittha, “he was maintained” — bhato; bharaṇaṃ, “maintaining”, or bharati etāya, “by this one maintains” — bhati.

I kārāgamayuttesu ‘‘gamito’’tiādīsu dhātvantalope sampatte –

In [forms] joined with the augment i, such as gamito, when the elision of the root’s final would apply —

‘‘Lopo’’ti vattate.

lopo (“elision”) continues.

633 (§617): Namakarānamantānaṃ niyuttatamhi (final n, m, k, r kept before a t suffix with i) apavada

Section titled “633 (§617): Namakarānamantānaṃ niyuttatamhi (final n, m, k, r kept before a t suffix with i) apavada ”

Na kāra ma kāra ka kāra ra kārānaṃ dhātvantānaṃ lopo na hoti i kārāgamayutte ta kāre pareti lopābhāvo. Agacchī, gamīyitthāti vā gamito, ramitthāti ramito. Evaṃ vamito, namito. Saki saṅkāyaṃ, saṅkito, sarito, bharito. Tathā khanitabbaṃ, hanitabbaṃ, gamitabbaṃ, ramitabbaṃ iccādi.

Root-final n, m, k and r are not elided when a t joined with the augment i follows — so, the absence of elision. agacchi, “he went”, or gamīyittha, “it was gone to” — gamito; ramittha, “he delighted” — ramito. Likewise vamito, namito. saki in the sense of doubting: saṅkito; sarito, bharito. Likewise khanitabbaṃ, hanitabbaṃ, gamitabbaṃ, ramitabbaṃ, and so on.

Nidhīyitthāti nihito, ‘‘kvaci dhātū’’tiādinā dhi ssa hi ta ppaccaye. Evaṃ vihito.

nidhīyittha, “it was deposited” — nihito; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca dhi becomes hi before the suffix ta. Likewise vihito.

Kārite abhāvīyitthāti atthe ‘‘bhāvakammesu ta’’iti ta ppaccayo, ‘‘yathāgamamikāro’’ti i kārāgamo, saralopādi, bhāvito maggo tena, bhāvayito, apācīyitthāti pācito odanaṃ yaññadatto devadattena, pācayito, pācāpito, pācāpayito, kammaṃ kārīyitthāti kārito, kārayito, kārāpito, kārāpayito iccādi.

In the causative: in the sense abhāvīyittha, “it was developed”, the suffix ta by §556 (622): Bhāvakammesu ta, the augment i by §605 (547): Yathāgamamikāro, the vowel elision and the rest: bhāvito maggo tena, “the path has been developed by him”, bhāvayito; apācīyittha, “he was made to cook” — pācito odanaṃ yaññadatto devadattena, “Yaññadatta was made to cook the rice by Devadatta”, pācayito, pācāpito, pācāpayito; kammaṃ kārīyittha, “the work was caused to be done” — kārito, kārayito, kārāpito, kārāpayito, and so on.

‘‘Bhāvakammesu ta’’iti ettha ‘‘ta’’iti yogavibhāgena acalana gati bhojana tthādīhi adhikaraṇepi ta ppaccayo, yathā – āsa upavesane, adhikaraṇe acchiṃsu ettha teti idaṃ tesaṃ āsitaṃ ṭhānaṃ. Bhāve idha tehi āsitaṃ. Kammani ayaṃ tehi ajjhāsito gāmo. Kattari idha te āsitā. Tathā aṭṭhaṃsu etthāti idaṃ tesaṃ ṭhitaṃ ṭhānaṃ, idha tehi ṭhitaṃ, ayaṃ tehi adhiṭṭhito okāso, idha te ṭhitā. Nisīdiṃsu etthāti idaṃ tesaṃ nisinnaṃ ṭhānaṃ, ayaṃ tesaṃ nisinnakālo, te idha nisinnā. Nipajjiṃsu etthāti idaṃ tesaṃ nipannaṃ ṭhānaṃ, idha te nipannā.

In Bhāvakammesu ta, by splitting the rule at ta, the suffix ta is used in the sense of location (adhikaraṇa) too, after roots meaning not moving, going, eating and the like. For example, āsa in the sense of sitting — in the sense of location: acchiṃsu ettha te, “they sat here” — idaṃ tesaṃ āsitaṃ ṭhānaṃ, “this is the place they sat in”. In the sense of bhāva: idha tehi āsitaṃ, “here sitting was done by them”. In the sense of kamma: ayaṃ tehi ajjhāsito gāmo, “this village was dwelt in by them”. In the sense of the agent: idha te āsitā, “here they sat”. Likewise aṭṭhaṃsu ettha, “they stood here” — idaṃ tesaṃ ṭhitaṃ ṭhānaṃ, “this is the place they stood in”; idha tehi ṭhitaṃ, “here standing was done by them”; ayaṃ tehi adhiṭṭhito okāso, “this spot was occupied by them”; idha te ṭhitā, “here they stood”. nisīdiṃsu ettha, “they sat down here” — idaṃ tesaṃ nisinnaṃ ṭhānaṃ, “this is the place they sat down in”, ayaṃ tesaṃ nisinnakālo, “this is the time they sat down at”, te idha nisinnā, “here they sat down”. nipajjiṃsu ettha, “they lay down here” — idaṃ tesaṃ nipannaṃ ṭhānaṃ, “this is the place they lay down in”, idha te nipannā, “here they lay down”.

Yā gatipāpuṇane. Ayāsuṃ te etthāti ayaṃ tesaṃ yāto maggo, idha tehi yātaṃ, ayaṃ tehi yāto, maggo, idha te yātā. Tathā idaṃ tesaṃ gataṭṭhānaṃ, ayaṃ tesaṃ gatakālo, idha tehi gataṃ, ayaṃ tehi gato gāmo, idha te gatā.

yā in the sense of going, reaching: ayāsuṃ te ettha, “they went along here” — ayaṃ tesaṃ yāto maggo, “this is the path they went along”; idha tehi yātaṃ, “here going was done by them”; ayaṃ tehi yāto maggo, “this path was travelled by them”; idha te yātā, “here they went”. Likewise idaṃ tesaṃ gataṭṭhānaṃ, “this is the place they went to”, ayaṃ tesaṃ gatakālo, “this is the time they went at”; idha tehi gataṃ, “here going was done by them”; ayaṃ tehi gato gāmo, “this village was gone to by them”; idha te gatā, “here they went”.

Bhuñjiṃsu etasminti idaṃ tesaṃ bhuttaṭṭhānaṃ, ayaṃ tesaṃ bhuttakālo, idha tehi bhutto odano, idha te bhuttā. Piviṃsu te e tthāti idaṃ tesaṃ pītaṃ ṭhānaṃ, idha tehi pītā yāgu, idha te pītā. Dissanti etthāti idaṃ tesaṃ diṭṭhaṭṭhānaṃ iccādi.

bhuñjiṃsu etasmiṃ, “they ate in this” — idaṃ tesaṃ bhuttaṭṭhānaṃ, “this is the place they ate in”, ayaṃ tesaṃ bhuttakālo, “this is the time they ate at”; idha tehi bhutto odano, “here rice was eaten by them”; idha te bhuttā, “here they ate”. piviṃsu te ettha, “they drank here” — idaṃ tesaṃ pītaṃ ṭhānaṃ, “this is the place they drank in”; idha tehi pītā yāgu, “here gruel was drunk by them”; idha te pītā, “here they drank”. dissanti ettha, “they are seen here” — idaṃ tesaṃ diṭṭhaṭṭhānaṃ, “this is the place they were seen in”, and so on.

‘‘Kattari kiti’’ti ito maṇḍūkagatiyā ‘‘kattarī’’ti vattate.

From §624 (563): Kattari kita, by the frog’s leap (maṇḍūkagati), kattari (“in the sense of the agent”) continues.

634 (§626): Kammani dutiyāyaṃ kto (tta denotes the agent when the object stands in the second form) apavada

Section titled “634 (§626): Kammani dutiyāyaṃ kto (tta denotes the agent when the object stands in the second form) apavada ”

Kammatthe dutiyāyaṃ vibhattiyaṃ vijjamānāyaṃ dhātūhi kattari kta ppaccayo hoti. Idameva vacanaṃ ñāpakaṃ abhihite kammādimhi dutiyādīnamabhāvassa. Dānaṃ adāsīti atthe kta ppaccayo, ‘‘kvaci dhātū’’tiādinā paccayaka kārassa lopo, ta ssa innā deso, dānaṃ dinno devadatto. Rakkha pālane, sīlaṃ arakkhīti sīlaṃ rakkhito, bhattaṃ abhuñjīti bhattaṃ bhutto, garuṃ upāsīti garumupāsito iccādi.

When an inflection of the second form is present [on the word] in the sense of the object, the suffix kta is added after roots in the sense of the agent. This very statement is the indicator that, when the object and the rest are already expressed, the second and the other forms are absent. In the sense dānaṃ adāsi, “he gave a gift”, the suffix kta; by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the k of the suffix is elided; inna for the ta: dānaṃ dinno devadatto, “Devadatta has given a gift”. rakkha in the sense of protecting: sīlaṃ arakkhi, “he kept the precepts” — sīlaṃ rakkhito, “he has kept the precepts”; bhattaṃ abhuñji, “he ate the meal” — bhattaṃ bhutto, “he has eaten the meal”; garuṃ upāsi, “he attended on the teacher” — garumupāsito, “he has attended on the teacher”, and so on.

635 (§643): Bhyādīhi matibudhipūjādīhi ca kto (tta after bhī etc., and after roots of thinking, knowing and honouring) apavada

Section titled “635 (§643): Bhyādīhi matibudhipūjādīhi ca kto (tta after bhī etc., and after roots of thinking, knowing and honouring) apavada ”

Bhī iccevamādīhi dhātūhi, mati budhi pūjā dīhi ca kta ppaccayo hoti. So ca ‘‘bhāvakammesu kiccattakkhatthā’’ti vuttattā bhāvakammesveva bhavati.

After the roots bhī and the like, and after the roots of the mati, budhi and pūjā groups, the suffix kta is added. And since it is said that [the kicca suffixes,] kta and the suffixes with the sense of kha are used in bhāva and kamma (§625 (605): Bhāvakammesu kiccattakkhatthā), it is used in bhāva (the bare action) and kamma (the object) only.

Bhī bhaye, abhāyitthāti bhītaṃ bhavatā. Supa saye, asupīyitthāti suttaṃ bhavatā. Evaṃ sayitaṃ bhavatā. Asa bhojane, asitaṃ bhavatā, pacito odano bhavatā.

bhī in the sense of fearing: “fearing was done” (abhāyittha) — bhītaṃ bhavatā, “fearing was done by you”. supa in the sense of sleeping: “sleeping was done” (asupīyittha) — suttaṃ bhavatā, “sleeping was done by you”; likewise sayitaṃ bhavatā, “lying down was done by you”. asa in the sense of eating: asitaṃ bhavatā, “eating was done by you”; pacito odano bhavatā, “the rice was cooked by you”.

Idha matyā dayo icchatthā, budhi ādayo ñāṇatthā.

Here the mati group are [the roots] with the sense of wishing (icchā), the budhi group [the roots] with the sense of knowing (ñāṇa).

Mana ñāṇe saṃ pubbo, ‘‘budhagamāditthe kattarī’’ti ta ppaccaye sampatte iminā kammani kta ppaccayo, ‘‘gama khanā’’tiādinā dhātvantalopo, raññā sammato. Kappa takkane, saṅkappito. Dhara dhāraṇe, curādittā ṇe, vuddhi, ikārāgamo, saralopādi, avadhārito.

mana in the sense of knowing, with the prefix saṃ: where the suffix ta [of the agent] was due by §557 (606): Budhagamāditthe kattari, by this rule the suffix kta is added in the sense of the object; the final of the root is elided by §586 (600): Gama khana hana ramādīnamanto — raññā sammato, “approved by the king”. kappa in the sense of reasoning: saṅkappito, “intended”. dhara in the sense of holding: as it belongs to the cura class, ṇe [is added]; vuddhi, the augment i, the elision of the vowel and so on — avadhārito, “ascertained”.

Budha avagamane, avabujjhitthāti buddho bhagavā mahesakkhehi devamanussehi. I ajjhayane, adhīyitthāti adhīto.

budha in the sense of understanding: “he was understood” (avabujjhittha) — buddho bhagavā mahesakkhehi devamanussehi, “the Blessed One is known by gods and men of great power”. i in the sense of studying: “it was studied” (adhīyittha) — adhīto, “studied”.

I gatimhi, abhisamito. Vida ñāṇe, avedīyitthāti vidito. Ñā avabodhane, aññāyitthāti ñāto. Vidha vedhane, paṭivijjhitthāti paṭividdho dhammo. Takka vitakke, takkito.

i in the sense of going: abhisamito, “fully understood”. vida in the sense of knowing: “it was known” (avedīyittha) — vidito, “known”. ñā in the sense of understanding: “it was understood” (aññāyittha) — ñāto, “known”. vidha in the sense of piercing: “it was penetrated” (paṭivijjhittha) — paṭividdho dhammo, “the Dhamma has been penetrated”. takka in the sense of reasoning: takkito, “reasoned out”.

Pūjanatthesu –

Among [the roots] with the sense of honouring —

Pūja pūjāyaṃ, apūjīyitthāti pūjito bhagavā. Cāya santānapūjanesu apa pubbo, apacāyito. Māna pūjāyaṃ, mānito. Ci caye, apacito. Vanda abhivandane, vandito. Kara karaṇe, sakkato. Sakkāra pūjāyaṃ, sakkārito iccādi.

pūja in the sense of honouring: “he was honoured” (apūjīyittha) — pūjito bhagavā, “the Blessed One is honoured”. cāya in the senses of continuing and honouring, with the prefix apa: apacāyito, “revered”. māna in the sense of honouring: mānito, “esteemed”. ci in the sense of heaping up: apacito, “revered”. vanda in the sense of saluting: vandito, “saluted”. kara in the sense of doing: sakkato, “honoured”. sakkāra in the sense of honouring: sakkārito, “honoured”; and so on.

Huto hutāvī hutavā, vuṭṭho vusita jiṇṇako;
Pakkaṃ pakkantako jāto, ṭhito ruḷho bubhukkhito.

huto, hutāvī, hutavā, vuṭṭho, vusita, jiṇṇako;
pakkaṃ, pakkantako, jāto, ṭhito, ruḷho, bubhukkhito;

Gītaṃ naccaṃ jito diṭṭho, tuṭṭho yiṭṭho ca bhaggavā;
Vuttañca gutto acchinno, pahīno gamito gato.

gītaṃ, naccaṃ, jito, diṭṭho, tuṭṭho, yiṭṭho and bhaggavā;
and vuttaṃ, gutto, acchinno, pahīno, gamito, gato;

Katobhisaṅkhato bhuttaṃ, ṭhānaṃ garumupāsito;
Bhītañca sammato buddho, pūjitotītakālikā.

kato, abhisaṅkhato, bhuttaṃ, ṭhānaṃ, garumupāsito;
and bhītaṃ, sammato, buddho, pūjito — [these are the forms] of past time.

Atītappaccayantanayo.

Thus ends the treatment of [words] ending in the suffixes of the past.

Footnotes

Section titled “Footnotes”

  1. CST4 prints arujjhitthāti; arujjittha, the passive aorist of ruda, is read. ↩

  2. CST4 prints nekkhamaṃ; nekkhammaṃ, as the Tipiṭaka spells the word, is read. ↩

  3. CST4 prints pu naggabhaṇaṃ; punaggahaṇaṃ, “the repeated mention”, is read, as the CST itself prints the word elsewhere. ↩

  4. CST4 prints āmaṭho; the rule gives ṭṭha, and āmaṭṭho is read. ↩

  5. CST4 prints the retroflex parivuṭṭho and uṭṭha; the dental parivuttho, uttha of the sutta Vasato uttha (613) is read. ↩

  6. CST4 prints adayhittāti; the aorist is adayhittha, as in the abhāsittha, abhijjittha beside it. ↩

  7. CST4 prints Adīyitthābhi dinno; adīyitthāti dinno is read, as the other glosses of the list are framed (abhijjitthāti, achijjitthāti). ↩

  8. CST4 prints etta; ettha is read, as the same phrase reads elsewhere in the CST. ↩

  9. CST4 prints pakaraṇa pakati; the neuter pakaraṇaṃ is read, as saraṇaṃ, bharaṇaṃ in the same block. ↩