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Kaccāyana

7. Kibbidhānakaṇḍa (Primary derivation section): Tavetunādippaccayantanaya (Infinitives and absolutives) (636–645)

Tavetunādippaccayantanaya (Infinitives and absolutives)

Section titled “Tavetunādippaccayantanaya (Infinitives and absolutives)”

‘‘Puññāni kātumicchi, icchati, icchissati vā’’ti viggahe –

In the analysis (viggaha) “he wished, wishes or will wish to do meritorious deeds” —

636 (§561): Icchatthesu samāna kattu kesu ta ve tuṃ vā (Optionally tave, tuṃ with a verb of wishing that has the same agent) apavada

Section titled “636 (§561): Icchatthesu samāna kattu kesu ta ve tuṃ vā (Optionally tave, tuṃ with a verb of wishing that has the same agent) apavada ”

Icchā attho yesaṃ te icchatthā, tesu icchatthesu dhātūsu samānakattukesu santesu sabbadhātūhi tavetuṃ iccete paccayā honti vā, ‘‘tavetuṃ vā’’ti yogavibhāgena tadatthakriyāyañca, te ca kitakattā kattari honti.

Those whose meaning (attha) is wishing (icchā) are icchattha, “having the sense of wishing”; when those roots with the sense of wishing are present and have the same agent, after all roots the suffixes tave and tuṃ are optionally added; by splitting the rule as “tave tuṃ vā” [they are added] also in an action that is the purpose [of another action] (tadatthakriyā); and, being kita [suffixes], they denote the agent.

‘‘Karotissa, vā’’ti ca vattate.

“Karotissa” (“of karoti”) and “vā” continue as well.

637 (§595): Tavetunādīsu kā (kā for kara before tave, tuna and the like) apavada

Section titled “637 (§595): Tavetunādīsu kā (kā for kara before tave, tuna and the like) apavada ”

Tavetuna iccevamādīsu paccayesu paresu karotissa dhātussa kā deso hoti vā, ādi saddena tuṃtvāna tvā tabbe su ca.

When the suffixes tave, tuna and the like follow, the root karoti (kara) is optionally replaced by kā; by the word ādi (“and the like”), before tuṃ, tvāna, tvā and tabba as well.

‘‘Taddhitasamāsakitakā nāmaṃvātavetunādīsu cā’’ti ettha ‘‘atave tunādīsū’’ti nāmabyapadesassa nisedhanato tadantānaṃ nipātattaṃ siddhaṃ bhavati, tato nipātattā tavetuna mantato ‘‘sabbāsamāvuso’’tiādinā vibhattilopo. So puññāni kātave icchati, kātumicchati.

Since in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca the words “atave tunādīsu” (“not before tave, tuna and the like”) forbid the treatment as a noun, it is established that [the words] ending in these are particles (nipāta); and so, because they are particles, the inflection after [a word] ending in tave or tuna is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca and the rest. So puññāni kātave icchati, “he wishes to do meritorious deeds”; kātumicchati.

Kā desābhāve ‘‘tuṃtunatabbesu vā’’ti ra kārassa ta ttaṃ. Kattuṃ kāmetīti kattukāmo, abhisaṅkharitumākaṅkhati. Tathā saddhammaṃ sotave, sotuṃ, suṇituṃ vā pattheti. Evaṃ anubhavituṃ, pacituṃ, gantuṃ, gamituṃ, khantuṃ, khanituṃ, hantuṃ, hanituṃ, mantuṃ, manituṃ, harituṃ, anussaritumicchati, ettha i kārayuttata mhi ‘‘namakarāna’’miccādinā paṭisiddhattā na dhātvantalopo.

When kā is not applied, the r becomes t by §620 (549): Tuṃ tuna tabbesu vā: “he desires to do” (kattuṃ kāmeti) — kattukāmo, “desiring to do”; abhisaṅkharitumākaṅkhati, “he wishes to prepare”. Likewise saddhammaṃ sotave, sotuṃ, suṇituṃ vā pattheti, “he longs to hear the true Dhamma”. So too anubhavituṃ (“to experience”), pacituṃ (“to cook”), gantuṃ or gamituṃ (“to go”), khantuṃ or khanituṃ (“to dig”), hantuṃ or hanituṃ (“to strike”), mantuṃ or manituṃ (“to think”), harituṃ (“to carry”), anussaritumicchati (“he wishes to recollect”); here, before a ta joined with i, there is no elision of the final of the root, because it is forbidden by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi and the like.

Tathā tu dabyathane, tudituṃ, pavisituṃ, uddisituṃ1, hotuṃ, sayituṃ2, netuṃ, juhotuṃ, pajahituṃ, pahātuṃ, dātuṃ. Roddhuṃ, rundhituṃ, tuṃtunā dīsupi yogavibhāgena kattari vikaraṇappaccayā, saralopādi ca. Bhottuṃ, bhuñjituṃ, chettuṃ, chindituṃ. Sibbituṃ, boddhuṃ, bujjhituṃ. Jāyituṃ, janituṃ. Pattuṃ, pāpuṇituṃ. Jetuṃ, jinituṃ, ketuṃ, kiṇituṃ, vinicchetuṃ, vinicchinituṃ, ñātuṃ, jānituṃ, gahetuṃ, gaṇhituṃ. Coretuṃ, corayituṃ, pāletuṃ, pālayituṃ.

Likewise tuda in the sense of piercing: tudituṃ (“to pierce”), pavisituṃ (“to enter”), uddisituṃ (“to recite”), hotuṃ (“to be”), sayituṃ (“to lie down”), netuṃ (“to lead”), juhotuṃ (“to offer”), pajahituṃ or pahātuṃ (“to abandon”), dātuṃ (“to give”). Roddhuṃ or rundhituṃ (“to obstruct”): before tuṃ, tuna and the like as well, by splitting the rule, the class suffixes (vikaraṇa) [are added] in the active, and the elision of the vowel and the rest [follow]. Bhottuṃ or bhuñjituṃ (“to eat”), chettuṃ or chindituṃ (“to cut”). Sibbituṃ (“to sew”), boddhuṃ or bujjhituṃ (“to understand”). Jāyituṃ or janituṃ (“to be born”). Pattuṃ or pāpuṇituṃ (“to attain”). Jetuṃ or jinituṃ (“to conquer”), ketuṃ or kiṇituṃ (“to buy”), vinicchetuṃ or vinicchinituṃ (“to decide”), ñātuṃ or jānituṃ (“to know”), gahetuṃ or gaṇhituṃ (“to take”). Coretuṃ or corayituṃ (“to steal”), pāletuṃ or pālayituṃ (“to protect”).

Kārite bhāvetuṃ, bhāvayituṃ, kāretuṃ, kārayituṃ, kārāpetuṃ, kārāpayitumicchati iccādi.

In the causative: bhāvetuṃ or bhāvayituṃ (“to develop”), kāretuṃ, kārayituṃ, kārāpetuṃ or kārāpayitumicchati (“he wishes to have [it] done”), and so on.

‘‘Tavetuṃ vā’’ti yogavibhāgena kriyatthakriyāyañca gammamānāyaṃ tuṃ paccayo. Yathā – subuddhuṃ vakkhāmi, bhottuṃ vajati, bhojanāya vajatīti attho. Evaṃ daṭṭhuṃ gacchati, gantumārabhati, gantuṃ payojayati, dassetumāha iccādi.

By splitting the rule as “tave tuṃ vā”, the suffix tuṃ [is added] also when an action that is the purpose of [another] action (kriyatthakriyā) is understood. For example: subuddhuṃ vakkhāmi, “I shall speak so that it may be well understood”; bhottuṃ vajati, “he goes to eat” — the meaning is bhojanāya vajati, “he goes for a meal”. So too daṭṭhuṃ gacchati, “he goes to see”; gantumārabhati, “he begins to go”; gantuṃ payojayati, “he sets [someone] to go”; dassetumāha, “he spoke in order to show”; and so on.

‘‘Tu’’miti vattate.

“Tuṃ” continues.

638 (§562): Arahasakkādīsu ca (And in the sense of arahati, sakkā and the like) apavada

Section titled “638 (§562): Arahasakkādīsu ca (And in the sense of arahati, sakkā and the like) apavada ”

Arahasakkabhabbānucchavikānurūpa iccevamādīsvatthesu payujjamānesu sabbadhātūhi tuṃ paccayo hoti, ca saddena kālasamayavelā dīsupi. Ninda garahāyaṃ, ko taṃ ninditumarahati, rājā arahasi bhavituṃ, araho bhavaṃ vattuṃ. Sakkā jetuṃ dhanena vā, sakkā laddhuṃ, kātuṃ sakkhissati. Bhabbo niyāmaṃ okkamituṃ, abhabbo kātuṃ. Anucchaviko bhavaṃ dānaṃ paṭiggahetuṃ. Idaṃ kātuṃ anurūpaṃ. Dānaṃ dātuṃ yuttaṃ, dātuṃ vattuñca labhati, evaṃ vaṭṭati bhāsituṃ, chindituṃ na ca kappati iccādi. Tathā kālo bhuñjituṃ, samayo bhuñjituṃ, velā bhuñjituṃ.

When [words] in the senses of araha (“worthy”), sakka (“possible”), bhabba (“capable”), anucchavika (“fitting”), anurūpa (“suitable”) and the like are used, after all roots the suffix tuṃ is added; by the word ca, also with kāla, samaya, velā (“time”, “occasion”) and the like. ninda in the sense of blaming: ko taṃ ninditumarahati, “who is worthy to blame him?”; rājā arahasi bhavituṃ, “you are worthy to be a king”; araho bhavaṃ vattuṃ, “you, sir, are worthy to speak”. Sakkā jetuṃ dhanena vā, “or it is possible to conquer by wealth”; sakkā laddhuṃ, “it is possible to obtain”; kātuṃ sakkhissati, “he will be able to do it”. Bhabbo niyāmaṃ okkamituṃ, “he is capable of entering the sure course”; abhabbo kātuṃ, “incapable of doing it”. Anucchaviko bhavaṃ dānaṃ paṭiggahetuṃ, “you, sir, are fit to receive the gift”. Idaṃ kātuṃ anurūpaṃ, “this is suitable to do”. Dānaṃ dātuṃ yuttaṃ, “it is proper to give a gift”; dātuṃ vattuñca labhati, “he is allowed to give and to speak”; so too vaṭṭati bhāsituṃ, “it is right to speak”; chindituṃ na ca kappati, “and it is not permissible to cut”; and so on. Likewise kālo bhuñjituṃ, “it is time to eat”; samayo bhuñjituṃ; velā bhuñjituṃ.

‘‘Tu’’miti vattate.

“Tuṃ” continues.

639 (§563): Pattavacane alamatthesu ca (And with alaṃ in the sense of “enough”, when what is attained is expressed) apavada

Section titled “639 (§563): Pattavacane alamatthesu ca (And with alaṃ in the sense of “enough”, when what is attained is expressed) apavada ”

Alamatthesu pattavacane sati sabbadhātūhi tuṃ paccayo hoti, alaṃsaddassa atthā alamatthā bhūsanapariyattinivāraṇā, tesu alamatthesu. Pattassa vacanaṃ pattavacanaṃ, alameva dānāni dātuṃ, alameva puññāni kātuṃ, sampattameva pariyattamevāti attho.

When what is attained is being expressed, with [words] in the senses of alaṃ, after all roots the suffix tuṃ is added. The meanings of the word alaṃ are the alamattha: adornment (bhūsana), sufficiency (pariyatti) and prohibition (nivāraṇa); [the rule holds] in those senses of alaṃ. The expression of what is attained is pattavacana: alameva dānāni dātuṃ, “it is indeed enough to give gifts”; alameva puññāni kātuṃ, “it is indeed enough to do meritorious deeds” — the meaning is “it is quite attained, quite sufficient”.

Katvā kammaṃ agacchi, gacchati, gacchissatīti vā atthe –

In the sense “having done the work, he went, goes or will go” —

640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā (Optionally tuna, tvāna, tvā for the earlier action of one and the same agent) apavada

Section titled “640 (§564): Pubbakālekakattukānaṃ tuna tvāna tvā vā (Optionally tuna, tvāna, tvā for the earlier action of one and the same agent) apavada ”

Pubbakālo ti pubbakriyā, eko kattā yesaṃ te ekakattukā, tesaṃ ekakattukānaṃ samānakattukānaṃ dhātūnamantare pubbakāle vattamānadhātumhā tuna tvāna tvā iccete paccayā honti vā.

“Pubbakāla”, “the earlier time”, means the earlier action; those that have one agent are ekakattuka; among those roots that have one agent, that is, the same agent, after the root that stands in the earlier time the suffixes tuna, tvāna and tvā are optionally added.

Vā saddassa vavatthitavibhāsattā tuna ppaccayo katthaciyeva bhavati. Te ca kita saññattā, ‘‘ekakattukāna’’nti vuttattā ca kattariyeva bhavanti. Tune ‘‘tavetunādīsu kā’’ti kā deso, nipātattā silopo. So kātuna kammaṃ gacchati, akātuna puññaṃ kilamissanti sattā.

Because the word vā is a restricted option (vavatthitavibhāsā), the suffix tuna occurs only in certain places. And they, because they are termed kita and because “of [roots] having one agent” is said, denote the agent only. Before tuna, kā [replaces kara] by §595 (637): Tave tunādīsu kā; because [the word] is a particle, si is elided. So kātuna kammaṃ gacchati, “having done the work, he goes”; akātuna puññaṃ kilamissanti sattā, “not having done merit, beings will be in difficulty”.

Tvānatvā su ‘‘rakāro cā’’ti dhātvantalopo, kammaṃ katvāna bhadrakaṃ, dānādīni puññāni katvā saggaṃ gacchati, abhisaṅkharitvā, karitvā. Tathā sibbitvā, jāyitvā, janitvā, dhammaṃ sutvā, sutvāna dhammaṃ modati, suṇitvā, patvā, pāpuṇitvā. Kiṇitvā, jetvā, jinitvā, jitvā. Coretvā, corayitvā, pūjetvā, pūjayitvā. Tathā mettaṃ bhāvetvā, bhāvayitvā, vihāraṃ kāretvā, kārayitvā, kārāpetvā, kārāpayitvā saggaṃ gamissanti iccādi.

Before tvāna and tvā the final of the root is elided by §587 (632): Rakāro ca: kammaṃ katvāna bhadrakaṃ, “having done a good deed”; dānādīni puññāni katvā saggaṃ gacchati, “having done meritorious deeds, giving and the rest, he goes to heaven”; abhisaṅkharitvā, “having constructed”; karitvā, “having done”. Likewise sibbitvā (“having sewn”), jāyitvā or janitvā (“having been born”), dhammaṃ sutvā, “having heard the Dhamma”, sutvāna dhammaṃ modati, “having heard the Dhamma, he rejoices”, suṇitvā, patvā or pāpuṇitvā (“having attained”). Kiṇitvā (“having bought”), jetvā, jinitvā or jitvā (“having conquered”). Coretvā or corayitvā (“having stolen”), pūjetvā or pūjayitvā (“having honoured”). Likewise mettaṃ bhāvetvā or bhāvayitvā, “having developed loving-kindness”, vihāraṃ kāretvā, kārayitvā, kārāpetvā, kārāpayitvā saggaṃ gamissanti, “having had a monastery built, they will go to heaven”; and so on.

Pubbakāle ti kimatthaṃ? Paṭhati, pacati. Ekakattukāna nti kiṃ? Bhutte devadatte yaññadatto vajati.

‘‘Apatvāna nadiṃ pabbato, atikkamma pabbataṃ nadī’’tiādīsu pana sabbattha ‘‘bhavatī’’ti sambandhato e kakattukatā, pubbakālatā ca gamyate.

But in such [sentences] as apatvāna nadiṃ pabbato, “the mountain [is], not having reached the river”, and atikkamma pabbataṃ nadī, “the river [is], having passed the mountain”, the single agent and the earlier time are everywhere understood from the connection with “bhavati” (“is”) [supplied].

‘‘Vā’’ti vattate.

“Vā” continues.

641 (§597): Sabbehi tunādīnaṃ yo (Optionally ya for tuna and the like after any root) apavada

Section titled “641 (§597): Sabbehi tunādīnaṃ yo (Optionally ya for tuna and the like after any root) apavada ”

Sabbehi sopasaggānupasaggehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ ya saddādeso hoti vā. Vanda abhivandane abhi pubbo, tvā paccayassa yo, ikārāgamo ca, abhivandiya bhāsissaṃ, abhivanditvā, vandiya, vanditvā. Tathā abhibhuyya, dvittarassattāni, abhibhavitvā, abhibhotvā.

After all roots, with or without a prefix, the suffixes tuna and the like that follow are optionally replaced by the word ya. vanda in the sense of saluting, with the prefix abhi: ya for the suffix tvā, and the augment i — abhivandiya bhāsissaṃ, “having saluted, I shall speak”; abhivanditvā; vandiya, vanditvā. Likewise abhibhuyya, “having overcome”, with doubling and shortening; abhibhavitvā, abhibhotvā.

Si sevāyaṃ, ‘‘kvaci dhātū’’tiādinā i kārassa ā ttaṃ, nissāya, nissitvā.

si in the sense of resorting to: the i becomes ā by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — nissāya, “having relied on”; nissitvā.

Bhaja sevāyaṃ, ‘‘tathā kattari cā’’ti pubbarūpattaṃ, vibhajja, vibhajiya, vibhajitvā.

bhaja in the sense of resorting to: [the ya] takes the form of the preceding [consonant] by §444 (511): Tathā kattari ca — vibhajja, “having divided”; vibhajiya, vibhajitvā.

Disa atisajjane, uddissa, uddisiya, uddisitvā. Pavissa, pavisiya, pavisitvā.

disa in the sense of assigning: uddissa, “having assigned; on account of”; uddisiya, uddisitvā. Pavissa, “having entered”; pavisiya, pavisitvā.

Nī pāpuṇane, upanīya, upanetvā. Atiseyya, atisayitvā. Ohāya, ohitvā, jahitvā, hitvā. Ādāya, ādiyitvā, ‘‘divādito yo’’ti ya ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantassi kāro ca, datvā, datvāna. Pidhāya, pidahitvā. Bhuñjiya, bhuñjitvā, bhotvā. Viceyya, vicinitvā. Viññāya, vijānitvā, ñatvā.

nī in the sense of causing to reach: upanīya, “having led”; upanetvā. Atiseyya, “having surpassed”; atisayitvā. Ohāya, “having left”; ohitvā, jahitvā, hitvā. Ādāya, “having taken”; ādiyitvā — [with] the suffix ya by §447 (510): Divādito yo and i for the final of the root by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca; datvā, datvāna. Pidhāya, “having closed”; pidahitvā. Bhuñjiya, “having eaten”; bhuñjitvā, bhotvā. Viceyya, “having examined”; vicinitvā. Viññāya, “having understood”; vijānitvā, ñatvā.

‘‘Yathāgamaṃ, tunādīsū’’ti ca vattate.

“Yathāgamaṃ” (“as the tradition has it”) and “tunādīsu” (“before tuna and the like”) continue as well.

642 (§606): Dadhantato yo kvaci (Sometimes the augment y after a root ending in d or dh, before tuna and the like) apavada

Section titled “642 (§606): Dadhantato yo kvaci (Sometimes the augment y after a root ending in d or dh, before tuna and the like) apavada ”

Da kāradha kārantehi dhātūhi yathāgamaṃ ya kārāgamo hoti kvaci tunā dīsu paccayesu. Ya vato da kārassa ja kāro, samāpajjitvā, uppajjitvā, bhijjitvā, chijjitvā gato. Budha avagamane, ‘‘tathā kattari cā’’ti sadhātvantassa3 ya kārassa ca vaggo, bujjhiya, bujjhitvā. Virajjhiya, virajjhitvā. Rundhiya, rundhitvā.

After roots ending in d and dh, as the tradition has it, the augment y is sometimes added before the suffixes tuna and the like. The d that has the y becomes j: samāpajjitvā, “having attained”; uppajjitvā, “having arisen”; bhijjitvā, “having broken”; chijjitvā gato, “having been cut, it is gone”. budha in the sense of understanding: the y together with the final of the root becomes a c-group letter by §444 (511): Tathā kattari ca — bujjhiya, bujjhitvā, “having understood”. Virajjhiya, virajjhitvā, “having failed”. Rundhiya, rundhitvā, “having obstructed”.

‘‘Tunādīna’’nti adhikāro, ‘‘vā’’ti ca.

“Tunādīnaṃ” (“of tuna and the like”) is the governing word, and so is “vā”.

643 (§598): Canantehi raccaṃ (Optionally racca for tuna and the like after roots ending in c and n) apavada

Section titled “643 (§598): Canantehi raccaṃ (Optionally racca for tuna and the like after roots ending in c and n) apavada ”

Ca kārana kārantehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ raccā deso hoti vā, ‘‘racca’’nti yogavibhāgena aññasmāpi, vavatthitavibhāsatthoyaṃ vā saddo, rā dilopo. Vica vivecane vi pubbo, vivicca, viviccitvā, ‘‘yo kvacī’’ti yogavibhāgena ya kārāgamo.

After roots ending in c and n, the suffixes tuna and the like that follow are optionally replaced by racca; by splitting the rule as “raccaṃ”, after other [roots] as well. This word vā has the sense of a restricted option (vavatthitavibhāsā). The r and the [root’s] final are elided. vica in the sense of separating, with the prefix vi: vivicca, “having become secluded”; viviccitvā — [with] the augment y by splitting §606 (642): Dadhantato yo kvaci as “yo kvaci”.

Paca4 pāke, pacca, pacciya, paccitvā. Vimucca, vimuccitvā.

paca in the sense of cooking: pacca, “having been cooked”; pacciya, paccitvā. Vimucca, “having been released”; vimuccitvā.

Hana hiṃsāgatīsu, āhacca, upahacca, āhantvā, upahantvā.

hana in the senses of injuring and going: āhacca, “having struck against, having pressed against”; upahacca, “having injured”; āhantvā, upahantvā.

Vā ti kiṃ? Avamañña, avamaññitvā, mantvā, nya ssaña kāro.

I gatimhi, yogavibhāgena raccā deso, paṭicca, avecca, upecca upetvā. Kara karaṇe, sakkacca, adhikicca, i kārāgamo, kariya.

i in the sense of going: by splitting the rule, the replacement racca — paṭicca, “depending on”; avecca, “having understood”; upecca, “having approached”; upetvā. kara in the sense of doing: sakkacca, “having done with care, respectfully”; adhikicca, “concerning”; with the augment i, kariya, “having done”.

Disa pekkhaṇe –

disa in the sense of seeing —

644 (§599): Disā svānasvāntalopo ca (svāna, svā for tuna and the like after disa, and the final is elided) apavada

Section titled “644 (§599): Disā svānasvāntalopo ca (svāna, svā for tuna and the like after disa, and the final is elided) apavada ”

Disa iccetāya dhātuyā paresaṃ tunā dīnaṃ paccayānaṃ svāna svā iccādesā honti vā, dhātvantassa lopo ca. Disvānassa etadahosi, cakkhunā rūpaṃ disvā.

After the root disa, the suffixes tuna and the like that follow are optionally replaced by svāna and svā, and the final of the root is elided. Disvānassa etadahosi, “having seen, this occurred to him”; cakkhunā rūpaṃ disvā, “having seen a form with the eye”.

Vā ti kiṃ? Nekkhammaṃ daṭṭhuṃ, daṭṭhā. Passiya, passituna, passitvā.

Anta ggahaṇaṃ antalopa ggahaṇañcānuvattate.

The word anta (“final”) and the word antalopa (“elision of the final”) continue.

645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca (Optionally mma, yha, jja, bbha, ddhā for tuna and the like after roots ending in m, h, d, bh, and the final is elided) apavada

Section titled “645 (§600): Ma ha da bhehi mma yha jja bbha ddhā ca (Optionally mma, yha, jja, bbha, ddhā for tuna and the like after roots ending in m, h, d, bh, and the final is elided) apavada ”

Ma ha da bha iccevamantehi dhātūhi paresaṃ tunā dīnaṃ paccayānaṃ yathākkamaṃ mma yha jja bbha ddhā iccete ādesā honti vā, dhātvantalopo ca. Ma kārantehi tāva āgamma, āgantvā. Kamu padavikkhepe, okkamma, okkamitvā, nikkhamma, nikkhamitvā, abhiramma, abhiramitvā.

After roots ending in m, h, d and bh, the suffixes tuna and the like that follow are optionally replaced, in that order, by mma, yha, jja, bbha and ddhā, and the final of the root is elided. After the roots in m first: āgamma, “having come to; owing to”; āgantvā. kamu in the sense of stepping: okkamma, “having stepped aside”; okkamitvā; nikkhamma, “having gone forth”; nikkhamitvā; abhiramma, “having delighted”; abhiramitvā.

Ha kārantehi paggayha, paggaṇhitvā, paggahetvā. Muha vecitte, sammuyha, sammuyhitvā, ya kārāgamo, āruyha, āruhitvā, ogayha, ogahetvā.

After the roots in h: paggayha, “having taken up”; paggaṇhitvā, paggahetvā. muha in the sense of confusion: sammuyha, “having become confused”; sammuyhitvā — [with] the augment y; āruyha, “having climbed”; āruhitvā; ogayha, “having plunged into”; ogahetvā.

Da kārantehi uppajja, uppajjitvā, pamajja, pamajjitvā, upasampajja, upasampajjitvā. Chidi dvidhākaraṇe, acchijja, chijja, chijjitvā, chindiya, chinditvā, chetvā.

After the roots in d: uppajja, “having arisen”; uppajjitvā; pamajja, “having been negligent”; pamajjitvā; upasampajja, “having attained”; upasampajjitvā. chidi in the sense of cutting in two: acchijja, chijja, “having cut”; chijjitvā, chindiya, chinditvā, chetvā.

Bha kārantehi rabha rābhasse, ārabbha kathesi, āraddhā, ārabhitvā. Labha lābhe, upalabbha, upaladdhā, saddhaṃ paṭilabhitvā puññāni karonti iccādi.

After the roots in bh: rabha in the sense of undertaking — ārabbha kathesi, “he spoke with reference to”; āraddhā, “having begun”; ārabhitvā. labha in the sense of obtaining: upalabbha, “having found”; upaladdhā; saddhaṃ paṭilabhitvā puññāni karonti, “having gained faith, they do meritorious deeds”; and so on.

Tavetunādippaccayantanayo.

Thus ends the treatment of [words] ending in the suffixes tave, tuna and the like.

Footnotes

Section titled “Footnotes”

  1. CST4 prints uddisibhuṃ; uddisituṃ is read, as pavisituṃ, tudituṃ beside it. ↩

  2. CST4 prints sayibhuṃ; sayituṃ is read. ↩

  3. CST4 prints sakhātvantassa; sadhātvantassa is read, as the sutta quoted, §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa, has it. ↩

  4. CST4 prints Pava pāke; paca, the root of pacca, paccitvā, is read. ↩