7. Kibbidhānakaṇḍa (Primary derivation section): Present participles and suffixes of the future (646–650)
Vattamānakālikamānantappaccayantanaya (Present participles)
Section titled “Vattamānakālikamānantappaccayantanaya (Present participles)”646 (§565): Vattamāne mānantā (māna, anta in the present) utsarga
Section titled “646 (§565): Vattamāne mānantā (māna, anta in the present) utsarga ”Āraddho aparisamatto attho vattamāno, tasmiṃ vattamāne kāle gammamāne sabbadhātūhi mānaanta iccete paccayā honti. Te ca kita saññattā ‘‘kattari kita’’ti kattari bhavanti.
A matter (attha) that has begun and is not finished is present (vattamāna); when that present time is understood, after all roots the suffixes māna and anta are added. And they, because they are termed kita, denote the agent by §624 (563): Kattari kita.
Antamāna ppaccayānañcettha ‘‘parasamaññāpayoge’’ti parasamaññāvasena parassapadattanopadasaññattā tyā dīsu viya antamāne su ca vikaraṇappaccayā bhavanti.
And here, because by §9 (11): Parasamaññā payoge the suffixes anta and māna are termed parassapada and attanopada by way of the other [grammars’] terminology, the class suffixes (vikaraṇa) are added before anta and māna too, as before ti and the rest.
Teneva māna ppaccayo ‘‘attanopadāni bhāve ca kammanī’’ti bhāvakammesupi hoti, tassa ca ‘‘attanopadāni parassapadatta’’nti kvaci anta ppaccayādeso ca.
For that very reason the suffix māna is used also in bhāva and kamma, by §453 (444): Attanopadāni bhāve ca kammani; and it is sometimes replaced by the suffix anta, by §518 (446): Attanopadāni parassapadattaṃ.
Gamu, sappa gatimhi, gacchatīti atthe anta ppaccayo, ‘‘bhūvādito a’’iti a ppaccayo, ‘‘gamissanto ccho vā sabbāsū’’ti dhātvantassa cchā deso, saralopādi, nāmabyapadese syā dyuppatti. Gacchanta si itīdha ‘‘vā’’ti vattamāne ‘‘simhi gacchantādīnaṃ ntasaddo aṃ’’ iti nta ssa a mādeso.
gamu and sappa in the sense of going: in the sense “he goes” (gacchati), the suffix anta; the suffix a by §445 (433): Bhūvādito a; ccha for the final of the root by §476 (442): Gamissanto ccho vā sabbāsu; the elision of the vowel and the rest; when [the word] is treated as a noun, si and the other inflections are added. Here, at gacchanta + si, with “vā” continuing, nta is replaced by aṃ by §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ.
Vā saddassa vavatthitavibhāsattā1 e kāro kāraparassa na bhavati, saralopādi, so puriso gacchaṃ, gacchanto gaṇhāti, sesaṃ guṇavantusamaṃ.
Because the word vā is a restricted option (vavatthitavibhāsā), [the replacement] does not take place for [an nta] preceded by e or o. The elision of the vowel and the rest: so puriso gacchaṃ, gacchanto gaṇhāti, “that man, while going, takes”. The rest is the same as guṇavantu.
Itthiyaṃ ‘‘nadādito vā ī’’ti ī paccayo, ‘‘sesesu ntuvā’’ti ntu byapadese ‘‘vā’’ti adhikicca ‘‘ntussa tamīkāre’’ti ta kāre saralopasilopā, sā kaññā gacchatī, gacchantī iccādi itthisamaṃ.
In the feminine, the suffix ī by §238 (187): Nadādito vā ī; when [the nta] is treated as ntu by §187 (108): Sesesu ntuva, taking up “vā” [as governing], ta [for ntu] before the ī by §241 (191): Ntussa tamīkāre; the elision of the vowel and of si: sā kaññā gacchatī, gacchantī, “that girl, while going”, and so on, the same as itthī.
Napuṃsake pure viya nta ssa a mādeso, taṃ cittaṃ gacchaṃ, gacchantaṃ, gacchantāni iccādi pulliṅgasamaṃ.
In the neuter, aṃ for nta as before: taṃ cittaṃ gacchaṃ, gacchantaṃ, “that mind, while going”; gacchantāni, and so on, the same as the masculine.
Tathā gacchatīti atthe māna ppaccayo, cchā desādi ca, so gacchamāno gaṇhāti, te gacchamānā iccādi purisa saddasamaṃ. Sā gacchamānā, tā gacchamānāyo iccādi kaññā saddasamaṃ. Taṃ gacchamānaṃ, tāni gacchamānāni iccādi citta saddasamaṃ.
Likewise in the sense “he goes” the suffix māna, the replacement ccha and the rest: so gacchamāno gaṇhāti, “he, while going, takes”; te gacchamānā, and so on, the same as the word purisa. Sā gacchamānā, tā gacchamānāyo, and so on, the same as the word kaññā. Taṃ gacchamānaṃ, tāni gacchamānāni, and so on, the same as the word citta.
Gacchīyatīti atthe ‘‘attanopadāni bhāve ca kammanī’’ti kammani māna ppaccayo, ‘‘bhāvakammesu yo’’ti ya ppaccayo, ‘‘ivaṇṇāgamo vā’’ti i kārāgamo, cchā deso, so tena gacchiyamāno, sā gacchiyamānā, taṃ gacchiyamānaṃ.
In the sense “it is gone to” (gacchīyati), the suffix māna in the passive by §453 (444): Attanopadāni bhāve ca kammani; the suffix ya by §440 (445): Bhāvakammesu yo; the augment i by §442 (448): Ivaṇṇāgamo vā; the replacement ccha: so tena gacchiyamāno, “he, being gone to by him”; sā gacchiyamānā; taṃ gacchiyamānaṃ.
Cchā desābhāve ‘‘pubbarūpañcā’’ti ya kārassa ma kāro, dhammo adhigammamāno hitāya bhavati, adhigammamānā, adhigammamānaṃ.
When ccha is not substituted, the ya becomes m by §443 (449): Pubbarūpañca: dhammo adhigammamāno hitāya bhavati, “the Dhamma, being realized, is for [one’s] welfare”; adhigammamānā, adhigammamānaṃ.
Tathā maha pūjāyaṃ, mahatīti mahaṃ, mahanto, mahatī, mahantī, mahaṃ, mahantaṃ, mahamāno, mahamānā, mahamānaṃ. Kammani ‘‘yamhi dādhāmāṭhāhāpā maha mathādīnamī’’iti dhātvantassa a kārassa īkāro, mahīyamāno, mahīyamānā, mahīyamānaṃ.
Likewise maha in the sense of honouring: “he honours” (mahati) — mahaṃ, mahanto; mahatī, mahantī; mahaṃ, mahantaṃ; mahamāno, mahamānā, mahamānaṃ. In the passive, the a at the end of the root becomes ī by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī: mahīyamāno, mahīyamānā, mahīyamānaṃ.
Evaṃ caratīti caraṃ, caratī, carantī, carantaṃ, caramāno, cariyamāno, pacatīti pacaṃ, pacatī, pacantī, pacantaṃ, pacamāno, paccamāno, ‘‘tassa cavagga’’iccādinā ca vaggattaṃ, dvittañca.
So too “he walks” (carati): caraṃ, caratī, carantī, carantaṃ, caramāno, cariyamāno; “he cooks” (pacati): pacaṃ, pacatī, pacantī, pacantaṃ, pacamāno, paccamāno — [the ya] becomes a c-group letter by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and the rest, with doubling.
Bhū sattāyaṃ, bhavatīti atthe anta ppaccayo, a ppaccayavuddhiavādesādi, so bhavaṃ, bhavanto. Itthiyaṃ īpaccayo, ‘‘bhavato bhoto’’ti bhotā deso, bhotī, bhotī, bhotiyo. Napuṃsake bhavaṃ, bhavantaṃ, bhavantāni, abhibhavamāno. Bhāve bhūyamānaṃ. Kammani abhibhūyamāno.
bhū in the sense of being: in the sense “he is” (bhavati), the suffix anta; the suffix a, vuddhi, the replacement ava and the rest: so bhavaṃ, bhavanto. In the feminine, the suffix ī; bhota [for bhavanta] by §242 (192): Bhavato bhoto: bhotī; bhotī, bhotiyo. In the neuter bhavaṃ, bhavantaṃ, bhavantāni; abhibhavamāno, “overcoming”. In bhāva: bhūyamānaṃ, “being”. In the passive: abhibhūyamāno, “being overcome”.
Jara vayohānimhi, ‘‘jara marāna’’ntiādinā jīra jīyyā desā, jīratīti jīraṃ, jīrantī, jīrantaṃ, jīramāno, jīrīyamāno, jīyaṃ, jīyantī, jīyantaṃ, jīyamāno, jīyyamāno.
jara in the sense of the loss of youth: the replacements jīra and jīyya by §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā and the rest: “he ages” (jīrati) — jīraṃ, jīrantī, jīrantaṃ, jīramāno, jīrīyamāno; jīyaṃ, jīyantī, jīyantaṃ, jīyamāno, jīyyamāno.
Mara pāṇacāge, ‘‘kvaci dhātū’’tiādinā ekassa ya kārassa lopo, maratīti mīyaṃ, mīyantī, mīyantaṃ, mīyamāno, mīyyamāno, maraṃ, marantī, marantaṃ, maramāno, marīyamāno. Labhaṃ, labhantī, labhantaṃ, labhamāno, labbhamāno. Vahaṃ, vahantī, vahantaṃ, vahamāno, vuyhamāno. ‘‘Isuyamūnamanto ccho vā’’ti cchā deso, icchatīti icchaṃ, icchantī, icchantaṃ, icchamāno, icchīyamāno, issamāno.
mara in the sense of giving up life: one of the two y’s [of mīyya] is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: “he dies” (marati) — mīyaṃ, mīyantī, mīyantaṃ, mīyamāno, mīyyamāno; maraṃ, marantī, marantaṃ, maramāno, marīyamāno. Labhaṃ, labhantī, labhantaṃ, labhamāno, labbhamāno (“obtaining”, “being obtained”). Vahaṃ, vahantī, vahantaṃ, vahamāno, vuyhamāno (“carrying”, “being carried”). The replacement ccha by §522 (476): Isuyamūnamanto ccho vā: “he wishes” (icchati) — icchaṃ, icchantī, icchantaṃ, icchamāno, icchīyamāno, issamāno.
‘‘Disassa passadissadakkhā vā’’ti passa dissa dakkhā desā, passatīti passaṃ, passantī, passantaṃ, passamāno, vipassīyamāno, dissamāno, dissanto, māna ssa antā deso, dissaṃ, dissantī, dissantaṃ, dakkhaṃ, dakkhantī, dakkhantaṃ, dakkhamāno dakkhiyamāno iccādi.
The replacements passa, dissa and dakkha by §471 (483): Disassa passa dissa dakkhā vā: “he sees” (passati) — passaṃ, passantī, passantaṃ, passamāno, vipassīyamāno; dissamāno, dissanto — [with] anta replacing māna; dissaṃ, dissantī, dissantaṃ; dakkhaṃ, dakkhantī, dakkhantaṃ, dakkhamāno, dakkhiyamāno, and so on.
Tuda byathane, tudatīti tudaṃ, tudantī, tudantaṃ, tudamāno, tujjamāno. Pavisatīti pavisaṃ, pavisantī, pavisantaṃ, pavisamāno, pavisīyamāno iccādi.
tuda in the sense of piercing: “he pierces” (tudati) — tudaṃ, tudantī, tudantaṃ, tudamāno, tujjamāno. “He enters” (pavisati) — pavisaṃ, pavisantī, pavisantaṃ, pavisamāno, pavisīyamāno, and so on.
Hū, bhū sattāyaṃ, a ppaccayalopo, pahotīti pahonto, pahontī, pahontaṃ, pahūyamānaṃ tena. Setīti sento, sentī, sentaṃ, semāno, sayaṃ, sayantī, sayantaṃ, sayamāno, sayāno vā, māna ssa ānā deso, atisīyamāno.
hū and bhū in the sense of being, [with] the elision of the suffix a: “he suffices” (pahoti) — pahonto, pahontī, pahontaṃ; pahūyamānaṃ tena, “being sufficed by him”. “He lies” (seti) — sento, sentī, sentaṃ, semāno; sayaṃ, sayantī, sayantaṃ, sayamāno, or sayāno — [with] āna replacing māna; atisīyamāno, “being surpassed”.
Asa sabbhāve, ‘‘sabbatthāsassādilopo cā’’ti a kārassa lopo, atthīti saṃ, santo, satī, santī, santaṃ, samāno, samānā, samānaṃ.
asa in the sense of existing: the a is elided by §506 (496): Sabbatthā’sassādilopo ca: “he is” (atthi) — saṃ, santo; satī, santī; santaṃ; samāno, samānā, samānaṃ.
Ṭhā gatinivattimhi, ‘‘vā’’ti vattamāne ‘‘ṭhā tiṭṭho’’ti tiṭṭhā deso, tiṭṭhaṃ, tiṭṭhantī, tiṭṭhantaṃ, tiṭṭhamāno. Tiṭṭhā bhāve ‘‘kvaci dhātū’’tiādinā ṭhā to ha kārāgamo, rassattañca, upaṭṭhahaṃ, upaṭṭhahantī, upaṭṭhahantaṃ, upaṭṭhahamāno. Ṭhīyamānaṃ tena, upaṭṭhīyamāno, upaṭṭhahīyamāno.
ṭhā in the sense of ceasing to move: with “vā” continuing, the replacement tiṭṭha by §468 (492): Ṭhā tiṭṭho: tiṭṭhaṃ, tiṭṭhantī, tiṭṭhantaṃ, tiṭṭhamāno. When tiṭṭha is not substituted, the augment h after ṭhā and the shortening [of its vowel] by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: upaṭṭhahaṃ, upaṭṭhahantī, upaṭṭhahantaṃ, upaṭṭhahamāno. Ṭhīyamānaṃ tena, “standing being done by him”; upaṭṭhīyamāno, upaṭṭhahīyamāno, “being attended on”.
Pā pāne, ‘‘pā pibo’’ti pibā deso, pibatīti pibaṃ, pibantī, pibantaṃ, pibamāno, ‘‘kvaci dhātū’’tiādinā ba kārassa va ttaṃ, pivaṃ, pivantī, pivantaṃ, pivamāno, pīyamāno, pīyamānā, pīyamānaṃ iccādi.
pā in the sense of drinking: the replacement piba by §469 (494): Pā pivo: “he drinks” (pibati) — pibaṃ, pibantī, pibantaṃ, pibamāno; the b becomes v by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: pivaṃ, pivantī, pivantaṃ, pivamāno; pīyamāno, pīyamānā, pīyamānaṃ, and so on.
Hu dānādanahabyappadānesu, a ppaccaye pure viya dvibhāvādi, juhotīti juhaṃ, juhantī, juhantaṃ, juhamāno, hūyamāno. Evaṃ jahaṃ, jahantī, jahantaṃ, jahamāno, jahīyamāno. Dadātīti dadaṃ, dadantī, dadantaṃ, dadamāno, dvittā bhāve dānaṃ dento, dentī, dentaṃ, dīyamāno.
hu in the senses of giving, eating and offering an oblation: before the suffix a, the reduplication and the rest as before: “he offers” (juhoti) — juhaṃ, juhantī, juhantaṃ, juhamāno, hūyamāno. Likewise jahaṃ, jahantī, jahantaṃ, jahamāno, jahīyamāno (“abandoning”, “being abandoned”). “He gives” (dadāti) — dadaṃ, dadantī, dadantaṃ, dadamāno; when there is no doubling, dānaṃ dento, “giving a gift”, dentī, dentaṃ; dīyamāno.
Rudhi āvaraṇe, ‘‘rudhādito niggahītapubbañcā’’ti a ppaccayaniggahītāgamā, rundhatīti rundhaṃ, rundhantī, rundhantaṃ, rundhamāno, rujjhamāno. Bhuñjatīti bhuñjaṃ, bhuñjantī, bhuñjantaṃ, bhuñjamāno, bhujjamāno iccādi.
rudhi in the sense of obstructing: the suffix a and the augment niggahīta by §446 (509): Rudhādito niggahitapubbañca: “he obstructs” (rundhati) — rundhaṃ, rundhantī, rundhantaṃ, rundhamāno, rujjhamāno. “He eats” (bhuñjati) — bhuñjaṃ, bhuñjantī, bhuñjantaṃ, bhuñjamāno, bhujjamāno, and so on.
Divu kīḷāyaṃ, ‘‘divādito yo’’ti ya ppaccayo, ‘‘tathā kattari cā’’ti pubbarūpattaṃ, ba ttañca, dibbatīti dibbaṃ, dibbantī, dibbantaṃ, dibbamāno. Evaṃ bujjhatīti bujjhaṃ, bujjhanto, bujjhamāno, ca vaggādeso. Janī pātubhāve, ‘‘janādīnamā’’ti yogavibhāgena ā ttaṃ, jāyatīti jāyaṃ, jāyamāno, jaññamāno.
divu in the sense of playing: the suffix ya by §447 (510): Divādito yo; [the ya] takes the form of the preceding [consonant] by §444 (511): Tathā kattari ca, and [the v] becomes b: “he plays” (dibbati) — dibbaṃ, dibbantī, dibbantaṃ, dibbamāno. Likewise “he understands” (bujjhati) — bujjhaṃ, bujjhanto, bujjhamāno, [with] the replacement by a c-group letter. janī in the sense of coming into being: ā [for the final] by splitting §585 (619): Janādīnamā timhi ca: “he is born” (jāyati) — jāyaṃ, jāyamāno, jaññamāno.
Su savaṇe, ‘‘svādito’’tiādinā ṇu ṇā uṇā ca, suṇātīti suṇaṃ, suṇanto, suṇamāno, sūyamāno, suyyamāno. Pāpuṇātīti pāpuṇaṃ, pāpuṇamāno, pāpīyamāno.
su in the sense of hearing: ṇu, ṇā and uṇā by §448 (512): Svādito ṇu ṇā uṇā ca and the rest: “he hears” (suṇāti) — suṇaṃ, suṇanto, suṇamāno, sūyamāno, suyyamāno. “He attains” (pāpuṇāti) — pāpuṇaṃ, pāpuṇamāno, pāpīyamāno.
‘‘Kiyādito nā’’ti nā, rassattaṃ, kiṇātīti kiṇaṃ, kīṇamāno, kīyamāno. Vinicchinātīti vinicchinaṃ, vinicchinamāno, vinicchīyamāno, cinaṃ, cīyamāno. Jānātīti jānaṃ, jānamāno, jā deso, ñāyamāno. Gaṇhātīti gaṇhaṃ, gaṇhamāno, gayhamāno.
nā by §449 (513): Kiyādito nā, and shortening: “he buys” (kiṇāti) — kiṇaṃ, kīṇamāno, kīyamāno. “He decides” (vinicchināti) — vinicchinaṃ, vinicchinamāno, vinicchīyamāno; cinaṃ, cīyamāno (“gathering”, “being gathered”). “He knows” (jānāti) — jānaṃ, jānamāno, [with] the replacement jā [for ñā]; ñāyamāno. “He takes” (gaṇhāti) — gaṇhaṃ, gaṇhamāno, gayhamāno.
Kara karaṇe, karotīti atthe ‘‘vattamāne mānantā’’ti anta ppaccayo, ‘‘tanādito oyirā’’ti o, ‘‘tassa vā’’ti adhikicca ‘‘uttamokāro’’ti u ttaṃ, ‘‘karassākāro cā’’ti a kārassu kāro. ‘‘Yavakārā cā’’ti sare u kārassa va ttaṃ, dvittaṃ, ‘‘bo vassā’’ti ba kāradvayañca, ‘‘kvaci dhātū’’tiādinā ra lopo, so kubbaṃ, kubbanto, kubbatī, kubbantī, kubbantaṃ. U ttābhāve – kammaṃ karonto, karontī, karontaṃ. Māne – u ttadvayaṃ, kurumāno, kurumānā, kurumānaṃ, kubbāno vā. Kammani kayiramāno, karīyamāno vā iccādi.
kara in the sense of doing: in the sense “he does” (karoti), the suffix anta by “Vattamāne mānantā”; o by §451 (520): Tanādito oyirā; taking up “tassa vā” (“of it, optionally”) [as governing], u [for the o] by §511 (521): Uttamokāro; u for the a of kara by §512 (522): Karassākāro ca. Before a vowel, v for the u by §71 (505): Yavakārā ca; doubling; and two b’s [for the two v’s] by “bo vassa” in the vutti of §20 (27): Do dhassa ca; the elision of the r by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: so kubbaṃ, kubbanto; kubbatī, kubbantī; kubbantaṃ. When u is not substituted: kammaṃ karonto, “doing the work”; karontī; karontaṃ. Before māna, both u’s: kurumāno, kurumānā, kurumānaṃ; or kubbāno. In the passive kayiramāno, or karīyamāno, and so on.
Cura theyye, ‘‘curādito’’tiādinā ṇe ṇayā, coretīti corento, corentī, corentaṃ, corayaṃ, corayatī, corayantaṃ, corayamāno, corīyamāno. Pāletīti pālento, pālentī, pālentaṃ, pālayaṃ, pālayantī, pālayantaṃ, pālayamāno, pālīyamāno iccādi.
cura in the sense of theft: ṇe and ṇaya by §452 (525): Curādito, ṇe ṇayā and the rest: “he steals” (coreti) — corento, corentī, corentaṃ; corayaṃ, corayatī, corayantaṃ, corayamāno, corīyamāno. “He protects” (pāleti) — pālento, pālentī, pālentaṃ; pālayaṃ, pālayantī, pālayantaṃ, pālayamāno, pālīyamāno, and so on.
Kārite bhāvetīti bhāvento, bhāventī, bhāventaṃ, bhāvayaṃ, bhāvayantī, bhāvayantaṃ, bhāvayamāno, bhāvīyamāno. Kāretīti kārento2, kārentī, kārentaṃ, kārayaṃ, kārayantī, kārayantaṃ, kārayamāno, kārīyamāno, kārāpento, kārāpentī, kārāpentaṃ, kārāpayaṃ, kārāpayantī, kārāpayantaṃ, kārāpayamāno, kārāpīyamāno iccādi.
In the causative: “he develops” (bhāveti) — bhāvento, bhāventī, bhāventaṃ; bhāvayaṃ, bhāvayantī, bhāvayantaṃ, bhāvayamāno, bhāvīyamāno. “He has [it] done” (kāreti) — kārento, kārentī, kārentaṃ; kārayaṃ, kārayantī, kārayantaṃ, kārayamāno, kārīyamāno; kārāpento, kārāpentī, kārāpentaṃ; kārāpayaṃ, kārāpayantī, kārāpayantaṃ, kārāpayamāno, kārāpīyamāno, and so on.
Vattamānakālikamānantappaccayantanayo.
Thus ends the treatment of [words] ending in the present-time suffixes māna and anta.
Anāgatakālikappaccayantanaya (Suffixes of the future)
Section titled “Anāgatakālikappaccayantanaya (Suffixes of the future)”‘‘Kāle’’ti adhikāro.
“Kāle” (“in [the sense of] time”) is the governing word.
647 (§651): Bhavissati gamādīhi ṇī ghiṇa (ṇī, ghiṇ after gamu and the like, in the future sense) apavada
Section titled “647 (§651): Bhavissati gamādīhi ṇī ghiṇa (ṇī, ghiṇ after gamu and the like, in the future sense) apavada ”Bhavissati kāle gammamāne gamā dīhi dhātūhi ṇī ghiṇa iccete paccayā honti. Ṇa kārā vuddhatthā. Āyati gamanaṃ sīlamassāti atthe ṇī, vuddhiṇa lopā. Gāmī, gāmino, āgāmī kālo. Ghiṇa paccaye – ‘‘kvaci dhātū’’tiādinā gha lopo, gāmaṃ gāmi, gāmī, gāmayo.
When future time is understood, after the roots gamu and the like the suffixes ṇī and ghiṇ are added. The ṇ’s are for the sake of vuddhi. In the sense “going in the future is his habit”, ṇī; vuddhi and the elision of the ṇ: gāmī, “one who will go”; gāmino; āgāmī kālo, “the time to come”. Before the suffix ghiṇ: the gh is elided by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — gāmaṃ gāmi, “one who will go to the village”; gāmī, gāmayo.
Bhaja sevāyaṃ, āyati bhajituṃ sīlamassāti bhājī, bhāji, ‘‘na kagattaṃ cajā’’ti yogavibhāgena nisedhanato ‘‘sacajānaṃ kagā ṇānubandhe’’ti ga ttaṃ na bhavati.
bhaja in the sense of resorting to: “to resort in the future is his habit” — bhājī, bhāji; because of the prohibition [obtained] by splitting §618 (571): Na ka gattaṃ ca jāṇvumhi as “na kagattaṃ cajā”, the g [for the j] by §640 (0): Sacajānaṃ kagā ṇānubandhe does not take place.
Su gatimhi, kārite vuddhiāvā desā ca, āyati passavituṃ sīlamassāti passāvī, passāvi. Āyati paṭṭhānaṃ sīlamassāti paṭṭhāyī, paṭṭhāyi, ‘‘ākārantānamāyo’’ti āyā deso.
su in the sense of going: in the causative, vuddhi and the replacement āva: “to flow forth in the future is his habit” — passāvī, passāvi. “Setting out in the future is his habit” — paṭṭhāyī, paṭṭhāyi, [with] the replacement āya by §593 (564): Ākārantānamāyo.
‘‘Bhavissatī’’ti adhikāro.
“Bhavissati” (“in the future”) is the governing word.
648 (§652): Kiriyāyaṃ ṇvutavo (ṇvu, tu when an action is the purpose, in the future sense) apavada
Section titled “648 (§652): Kiriyāyaṃ ṇvutavo (ṇvu, tu when an action is the purpose, in the future sense) apavada ”Kiriyāyaṃ kiriyatthāyaṃ gammamānāyaṃ dhātūhi ṇvutu iccete paccayā honti bhavissati kāle. Ṇvu mhi – ṇa lopavuddhiakā desā, karissaṃ vajatīti kārako vajati.
When an action (kiriyā) is understood as the purpose, after roots the suffixes ṇvu and tu are added in the sense of future time. With ṇvu: the elision of the ṇ, vuddhi and the replacement aka: “he goes [as one who] will do” (karissaṃ vajati): kārako vajati, “the doer goes”.
Tu mhi – ‘‘karassa ca tattaṃ tusmi’’nti ta kāro, sesaṃ kattusamaṃ, kattā vajati, kattuṃ vajatīti attho. Evaṃ pacissaṃ vajatīti pācako vajati, pacitā vajati. Bhuñjissaṃ vajatīti bhuñjako vajati, bhottā vajati iccādi.
With tu: t [for the r of kara] by §619 (573): Karassa ca tattaṃ tusmiṃ; the rest is the same as kattu: kattā vajati, “the doer goes” — the meaning is kattuṃ vajati, “he goes in order to do”. Likewise “he goes [as one who] will cook” (pacissaṃ vajati): pācako vajati, pacitā vajati, “the cook goes”. “He goes [as one who] will eat” (bhuñjissaṃ vajati): bhuñjako vajati, bhottā vajati, “the eater goes”; and so on.
649 (§654): Kammani ṇo (ṇa with the object as first member, in the future sense) apavada
Section titled “649 (§654): Kammani ṇo (ṇa with the object as first member, in the future sense) apavada ”Kammasmiṃ upapade dhātūhi ṇa ppaccayo hoti bhavissati kāle ṇa lopavuddhī. Nagaraṃ karissatīti nagarakāro vajati. Lū chedane, sāliṃ lavissatīti sālilāvo vajati. Vapa bījasantāne, dhaññaṃ vapissatīti dhaññavāpo vajati. Bhogaṃ dadissatīti bhogadāyo vajati, sindhuṃ pivissatīti sindhupāyo vajati iccādi.
When the object (kamma) is the preceding word (upapada), after roots the suffix ṇa is added in the sense of future time; the elision of the ṇ and vuddhi [follow]. “He will build a city” (nagaraṃ karissati): nagarakāro vajati, “the city-builder goes”. lū in the sense of cutting: “he will reap the rice” (sāliṃ lavissati): sālilāvo vajati, “the rice-reaper goes”. vapa in the sense of sowing seed: “he will sow grain” (dhaññaṃ vapissati): dhaññavāpo vajati, “the grain-sower goes”. “He will give wealth” (bhogaṃ dadissati): bhogadāyo vajati, “the wealth-giver goes”; “he will drink the river” (sindhuṃ pivissati): sindhupāyo vajati, “the river-drinker goes”; and so on.
‘‘Kammanī’’ti vattate.
“Kammani” (“when the object is the preceding word”) continues.
650 (§655): Sese ssaṃ ntu mānānā (ssaṃ, ntu, māna, āna in the remaining [future] sense) apavada
Section titled “650 (§655): Sese ssaṃ ntu mānānā (ssaṃ, ntu, māna, āna in the remaining [future] sense) apavada ”Kammasmiṃ upapade sese aparisamattatthe dhātūhi ssaṃntu māna āna iccete paccayā honti bhavissati kāle gammamāne, te ca kitakattā kattari bhavanti. Kammaṃ karissatīti atthe ssaṃ paccayo, i kārāgamo, si lopo, kammaṃ karissaṃ vajati, sāpekkhattā na samāso. Ntu paccaye ‘‘tanādito oyirā’’ti o, ‘‘simhi vā’’ti ntva’ntassa a ttaṃ, kammaṃ karissatīti kammaṃ karonto vajati iccādi guṇavantu samaṃ.
When the object stands as the preceding word, in the remaining sense, the sense not yet completed, the suffixes ssaṃ, ntu, māna and āna are added to roots when future time is understood; and being kita [suffixes] they denote the agent. In the sense “he will do the work”, the suffix ssaṃ [is added], the augment i, elision of si: kammaṃ karissaṃ vajati, “he goes, about to do the work”; because [it] is dependent (sāpekkha), there is no compound. Before the suffix ntu, o by §451 (520): Tanādito oyirā, and by §94 (105): Simhi vā the final of ntu becomes a: “he will do the work” — kammaṃ karonto vajati, “he goes, doing the work”, and so on, the same as guṇavantu.
Atha vā ‘‘bhavissati gamādīhi ṇī ghiṇa’’ti ettha ‘‘bhavissatī’’ti vacanato ‘‘ssantu’’iti ekova paccayo daṭṭhabbo, tato ‘‘simhi vā’’ti a ttaṃ, ‘‘ntasaddo a’’mitiyogavibhāgena a mādeso, silopo, karissaṃ karissanto, karissantā, karissantaṃ, karissante, karissatā karissantena, karissantehi, karissato karissantassa, karissataṃ karissantānaṃ, karissatā, karissantehi, karissato karissantassa, karissataṃ karissantānaṃ, karissati karissante, karissantesūtiādi guṇavantu sadisaṃ neyyaṃ.
Or else: because of the word bhavissati in §651 (647): Bhavissati gamādīhi ṇī ghiṇa, ssantu is to be regarded as one single suffix; then by Simhi vā [its final becomes] a, by splitting §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ as “ntasaddo aṃ” the replacement by aṃ, and elision of si: karissaṃ, karissanto, and so on, to be understood like guṇavantu:
| ⨀ | ⨂ | |
|---|---|---|
| ① | karissaṃ, karissanto | karissantā |
| ② | karissantaṃ | karissante |
| ③ | karissatā, karissantena | karissantehi |
| ④ | karissato, karissantassa | karissataṃ, karissantānaṃ |
| ⑤ | karissatā | karissantehi |
| ⑥ | karissato, karissantassa | karissataṃ, karissantānaṃ |
| ⑦ | karissati, karissante | karissantesu |
Māna mhi – o kārā kārānaṃ u ttaṃ, kammaṃ karissatīti kammaṃ kurumāno, kammaṃ karāno vajati. Evaṃ bhojanaṃ bhuñjissaṃ vajati, bhojanaṃ bhuñjanto, bhuñjamāno, bhuñjāno vajati.
Before māna, the o and the a become u: “he will do the work” — kammaṃ kurumāno, kammaṃ karāno vajati, “he goes, doing the work”. Likewise bhojanaṃ bhuñjissaṃ vajati, “he goes, about to eat the meal”; bhojanaṃ bhuñjanto, bhuñjamāno, bhuñjāno vajati, “he goes, eating the meal”.
Sabbattha kattari ntumāne su sakasakavikaraṇappaccayo kātabbo.
Everywhere, in the active, before ntu and māna each root’s own class-sign (vikaraṇa) is to be applied.
Khādanaṃ khādissatīti khādanaṃ khādissaṃ vajati, khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati. Maggaṃ carissatīti maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati. Bhikkha āyācane, bhikkhaṃ bhikkhissatīti bhikkhaṃ bhikkhissaṃ carati, bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno carati iccādi.
“He will eat the food” — khādanaṃ khādissaṃ vajati, “he goes, about to eat the food”; khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati, “he goes, eating the food”. “He will walk the road” — maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati, “he goes, about to walk, walking the road”. bhikkha in the sense of begging: “he will beg alms” — bhikkhaṃ bhikkhissaṃ carati, “he goes about, about to beg alms”; bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno carati, “he goes about begging alms”; and so on.
Anāgatakālikappaccayantanayo.
Thus ends the treatment of [words] ending in the suffixes of future time.