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Kaccāyana

7. Kibbidhānakaṇḍa (Primary derivation section): Uṇādippaccayantanaya (The uṇādi suffixes) and the colophon (651–684)

Uṇādippaccayantanaya (The uṇādi suffixes)

Section titled “Uṇādippaccayantanaya (The uṇādi suffixes)”

Atha uṇā dayo vuccante.

Now uṇa and the rest (uṇādi) are stated.

‘‘Dhātuyā’’ti adhikāro.

“Dhātuyā” (after a root) is the governing word.

651 (§650): Kāle vattamānātīte ṇvādayo (ṇu and the rest in present and past time) utsarga

Section titled “651 (§650): Kāle vattamānātīte ṇvādayo (ṇu and the rest in present and past time) utsarga ”

Atīte kāle, vattamāne ca gammamāne dhātūhi ṇuppaccayo hoti. Ādi saddena yu kta mi iccādayo ca honti.

When past time, and present [time], is understood, the suffix ṇu is added to roots. By the word ādi (and the rest), yu, kta, mi and the like [are added] as well.

Kara karaṇe, akāsi, karotīti vā atthe ṇuppaccayo, ṇa lopo, vuddhi, kāru sippī, kārū kāravo. Vā gatigandhanesu, avāyi, vāyatīti vā vāyu, āyā deso. Sada assādane, assādīyatīti sādu. Rādha, sādha saṃsiddhimhi, sādhīyati anena hitanti sādhu. Bandha bandhane, attani paraṃ bandhatīti bandhu. Cakkha viyattiyaṃ vācāyaṃ, cakkhatīti cakkhu. I gatimhi, enti gacchanti pavattanti sattā etenāti āyu. Dara vidāraṇe, darīyatīti dāru kaṭṭhaṃ. Sanu dāne. Sanotīti sānu pabbatekadeso. Janīyatīti jānu jaṅghāsandhi. Carīyatīti cāru dassanīyo. Raha cāge, rahīyatīti rāhu asurindo. Tara taraṇe, tālu, lo ra ssa.

kara in the sense of doing: in the sense “he made” (akāsi) or “he makes” (karoti), the suffix ṇu; elision of the ṇ, vuddhi: kāru, a craftsman; kārū, kāravo. vā in the senses of going and of harming: “it blew” (avāyi) or “it blows” (vāyati) — vāyu, wind; the replacement by āya. sada in the sense of relishing: “it is relished” (assādīyati) — sādu, sweet. rādha, sādha in the sense of accomplishing: “welfare is accomplished (sādhīyati) by him” — sādhu, good. bandha in the sense of binding: “he binds another to himself” — bandhu, a kinsman. cakkha in the sense of distinct speech: “it declares (cakkhati)” — cakkhu, the eye. i in the sense of going: “beings go (enti), move, carry on by means of it” — āyu, life. dara in the sense of splitting: “it is split (darīyati)” — dāru, wood. sanu in the sense of giving: “it gives (sanoti)” — sānu, a part of a mountain. “It is produced (janīyati)” — jānu, the knee, the joint of the leg. “It is resorted to (carīyati)” — cāru, lovely, fit to be looked at. raha in the sense of forsaking: “he is forsaken (rahīyati)” — rāhu, the lord of the asuras. tara in the sense of crossing: tālu, the palate, with l for the r.

Marā dīnaṃ panettha ṇu mhi ‘‘ghaṭādīnaṃ vā’’ti ettha vā saddena na vuddhi, maru, taru, tanu, dhanu, hanu, manu, asu, vasu, vaṭu, garu iccādi.

For mara and the rest, however, there is here no vuddhi before ṇu, by the word vā in §484 (542): Ghaṭādīnaṃ vā: maru, taru, tanu, dhanu, hanu, manu, asu, vasu, vaṭu, garu, and so on.

Cadi hilādane, yu ppaccayo, ‘‘nudādīhi yuṇvūnamanānanākānanakā sakāritehi cā’’ti anā deso, niggahītāgamo ca, candanaṃ. Bhavati etthāti bhuvanaṃ, ‘‘jhalānamiyuvāsare vā’’ti uvā deso. Kira vikkhepe, kiraṇo. Vicakkhaṇo, kampanaṃ karotīti karuṇā, a kārassu ttaṃ.

cadi in the sense of gladdening: the suffix yu, its replacement by ana by §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca, and the augment niggahīta: candanaṃ, sandalwood. “It comes to be (bhavati) here” — bhuvanaṃ, the world; the replacement by uva by §70 (30): Jhalānamiyuvā sare vā. kira in the sense of scattering: kiraṇo, a ray. vicakkhaṇo, discerning. “It causes trembling (kampanaṃ karoti)” — karuṇā, compassion; the a becomes u.

Kta ppaccaye – ka lopo, abhavi, bhavatīti vā bhūtaṃ yakkhādi, bhūtāni. Vāyatīti vāto, tāyatīti tāto. Mi mhi – bhavanti etthāti bhūmi, netīti nemi iccādi.

Before the suffix kta: elision of the k; “it was” (abhavi) or “it is” (bhavati) — bhūtaṃ, a being, such as a yakkha; bhūtāni. “It blows (vāyati)” — vāto, wind; “he protects (tāyati)” — tāto, father. Before mi: “they come to be (bhavanti) on it” — bhūmi, the earth; “it leads (neti)” — nemi, the rim of a wheel; and so on.

652 (§627): Khyādīhi mana ma ca to vā (mana after khi and the like; and optionally t for its m) apavada

Section titled “652 (§627): Khyādīhi mana ma ca to vā (mana after khi and the like; and optionally t for its m) apavada ”

Khī bhī su ru hu vā dhū hi lūpī ada iccevamādīhi dhātūhi mana paccayo hoti, ma ssa ca to hoti vā.

After the roots khī, bhī, su, ru, hu, vā, dhū, hi, lū, pī, ada and the like, the suffix mana is added; and its m optionally becomes t.

Adadhātuparasseva, makārassa takāratā;
Tadaññato na hotāyaṃ, vavatthitavibhāsato.

Only after the root ada does the letter m become t;
after any other [root] this does not take place — by the restricted option (vavatthitavibhāsā).

Khī khaye, khīyanti e ttha upaddavupasaggādayoti atthe mana paccayo, ‘‘kvaci dhātū’’tiādinā na lopo, ‘‘aññesu cā’’ti vuddhi, khemo. Tathā bhī bhaye, bhāyanti etasmāti bhīmo, vā dhikārato na vuddhi. Su abhisave, savatīti somo. Ru gatimhi, romo. Hu dānādanahabyappadānesu, hūyatīti homo. Vā gatigandhanesu, vāmo. Dhū kampane, dhunātīti dhūmo. Hi gatimhi, hinotīti hemo. Lū chedane, lūyatīti lomo. Pī tappane, pīṇanaṃ pemo. Ada bhakkhaṇe, adatīti atthe mana, ma ssa ca vā ta kāro, ‘‘to dassā’’ti ta kāro, attā, ātumā, ‘‘kvaci dhātū’’tiādinā ada ssa dīgho, u kārāgamo ca. Yā pāpaṇe, yāmo.

khī in the sense of waning: in the sense “misfortunes, troubles and the like wane (khīyanti) here”, the suffix mana; elision of the na by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, vuddhi by §485 (434): Aññesu ca: khemo, safety. Likewise bhī in the sense of fearing: “they fear (bhāyanti) because of it” — bhīmo, terrible; no vuddhi, by the governance of vā. su in the sense of flowing: “it flows (savati)” — somo, the moon. ru in the sense of going: romo, body-hair. hu in the senses of giving, eating and offering an oblation: “it is offered (hūyati)” — homo, an oblation. vā in the senses of going and harming: vāmo, left, agreeable. dhū in the sense of shaking: “it shakes (dhunāti)” — dhūmo, smoke. hi in the sense of going: “it moves (hinoti)” — hemo, gold. lū in the sense of cutting: “it is cut (lūyati)” — lomo, hair. pī in the sense of pleasing: “pleasing (pīṇanaṃ)” — pemo, love. ada in the sense of eating: in the sense “it eats (adati)”, mana, and optionally t for its m; by [the statement] “t for the d”, t: attā, the self; ātumā — the lengthening of ada and the augment u by §517. yā in the sense of reaching: yāmo, a watch [of the night].

‘‘Vā’’ti vattamāne –

While “vā” is [still] in force —

653 (§628): Samādihi thamā (tha and ma after samu and the like) apavada

Section titled “653 (§628): Samādihi thamā (tha and ma after samu and the like) apavada ”

Samadamadara raha sapa1 vasa yu du hi si dā sā ṭhā bhasa bahausu iccevamādīhi dhātūhi tha ma iccete paccayā honti vā.

After the roots sama, dama, dara, raha, sapa, vasa, yu, du, hi, si, dā, sā, ṭhā, bhasa, baha, usu and the like, the suffixes tha and ma are optionally added.

Sama upasame, kvaci ggahaṇādhikārā na dhātvantalopo, kilese sametīti samatho samādhi. Evaṃ damanaṃ damatho. Dara dāhe, daraṇaṃ daratho paridāho. Raha upādāne, rahīyatīti ratho, ‘‘kvaci dhātū’’tiādinā ha lopo. Sapa akkose, sapanaṃ sapatho. Vasa nivāse, āvasanti etasminti āvasatho. Yu missane, yūtho, dīgho. Du gativuddhimhi, davati vaḍḍhatīti dumo. Hinotīti himo ussāvo. Si bandhane, sīyatīti sīmā, dīgho. Dā avakhaṇḍane, dāmo. Sā sāmatthe, sāmo. Ṭhā gatinivattimhi, thāmo, ṭha ssa tha ttaṃ. Bhasa bhasmīkaraṇe, bhasmā, brahmā dittā ‘‘syā cā’’ti ā ttaṃ. Baha vuddhimhi, brahmā, nipātanato bro ba ssa. Usu dāhe, usmā iccādi.

sama in the sense of calming: by the governance of the word kvaci the root’s final is not elided; “it calms (sameti) the defilements” — samatho, calm, concentration (samādhi). Likewise “taming (damanaṃ)” — damatho, taming. dara in the sense of burning: “burning (daraṇaṃ)” — daratho, distress, a burning. raha in the sense of taking up: “it is taken up (rahīyati)” — ratho, a chariot; elision of the h by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. sapa in the sense of cursing: “cursing (sapanaṃ)” — sapatho, an oath. vasa in the sense of dwelling: “they dwell (āvasanti) in it” — āvasatho, a dwelling. yu in the sense of mixing: yūtho, a herd; lengthening. du in the senses of going and growing: “it moves (davati), it grows” — dumo, a tree. “It moves (hinoti)” — himo, dew. si in the sense of binding: “it is bound (sīyati)” — sīmā, a boundary; lengthening. dā in the sense of cutting off: dāmo, a cord. sā in the sense of being able: sāmo, dark-hued. ṭhā in the sense of ceasing to move: thāmo, strength; th for the ṭh. bhasa in the sense of reducing to ashes: bhasmā, ashes; as a member of the brahmā group, ā [for si] by §189 (113): Syā ca. baha in the sense of growing: brahmā, Brahmā; bra for the ba by direct statement. usu in the sense of burning: usmā, heat; and so on.

654 (§630): Masussa sussa ccha ra ccherā (cchara, cchera for the su of masu) apavada

Section titled “654 (§630): Masussa sussa ccha ra ccherā (cchara, cchera for the su of masu) apavada ”

Masu iccetassa dhātussa su ssa ccharacchera iccete ādesā honti. Masu macchere, kvi ppaccayo, ccharaccherā desā, maccharo, macchero.

The su of the root masu is replaced by cchara and cchera. masu in the sense of stinginess: the suffix kvi, the replacements cchara and cchera: maccharo, macchero, stinginess.

‘‘Cchara ccherā’’ti vattate.

“Cchara ccherā” continues.

655 (§631): Āpubbacarassa ca (and [cchariya, cchara, cchera] for cara after ā, the ā shortened) apavada

Section titled “655 (§631): Āpubbacarassa ca (and [cchariya, cchara, cchera] for cara after ā, the ā shortened) apavada ”

Ā pubbassa cara iccetassa dhātussa ccharaccherā desā honti, ca saddena cchariyā deso ca. Bhuso caraṇanti atthe kvi ppaccayo, cchariyā diādeso, rassattañca. Acchariyaṃ, accharaṃ, accheraṃ. Accharaṃ paharituṃ yuttantipi acchariyaṃ.

The root cara preceded by ā is replaced by cchara and cchera; and by the word ca, the replacement cchariya too. In the sense “intense practice (bhuso caraṇaṃ)”, the suffix kvi, the replacement by cchariya and the rest, and shortening: acchariyaṃ, accharaṃ, accheraṃ, a marvel. acchariyaṃ is also “fit for a snap of the fingers (accharaṃ paharituṃ yuttaṃ)”.

656 (§632): Ala kala salehi layā (la and ya after ala, kala, sala) apavada

Section titled “656 (§632): Ala kala salehi layā (la and ya after ala, kala, sala) apavada ”

Ala kala sala iccetehi dhātūhi la ya iccete paccayā honti. Ala parisamattimhi, allaṃ, alyaṃ. Kala saṅkhyāne, kallaṃ, kalyaṃ. Sala, hula, pada gatimhi, sallaṃ, salyaṃ.

After the roots ala, kala and sala, the suffixes la and ya are added. ala in the sense of sufficing: allaṃ, alyaṃ. kala in the sense of counting: kallaṃ, kalyaṃ. sala, hula, pada in the sense of going: sallaṃ, salyaṃ.

‘‘Kala salehī’’ti vattate.

“Kala salehi” (after kala and sala) continues.

657 (§633): Yāṇa lāṇā (yāṇa and lāṇa after kala and sala) apavada

Section titled “657 (§633): Yāṇa lāṇā (yāṇa and lāṇa after kala and sala) apavada ”

Tehi kala sala iccetehi dhātūhi yāṇa lāṇa ppaccayā honti. Kalyāṇaṃ, paṭisalyāṇaṃ, kallāṇo, paṭisallāṇo. Yadā pana lī silesaneti dhātu, tadā ‘‘paṭisallayanaṃ, paṭisallāṇa’’nti yu ppaccayena siddhaṃ, upasaggantassa niggahītassa la ttaṃ, rahā diparattā na ssa ṇa ttaṃ, e kārassa ‘‘kvaci dhātū’’tiādinā a ttañca.

After those roots, kala and sala, the suffixes yāṇa and lāṇa are added: kalyāṇaṃ, paṭisalyāṇaṃ, kallāṇo, paṭisallāṇo. When, however, the root is lī in the sense of clinging, then paṭisallayanaṃ, paṭisallāṇaṃ are formed with the suffix yu: the niggahīta at the end of the prefix becomes l, the n becomes ṇ because it follows raha and the rest, and the e becomes a by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

658 (§634): Mathissa thassa lo ca (l for the th of matha; and the augment k) apavada

Section titled “658 (§634): Mathissa thassa lo ca (l for the th of matha; and the augment k) apavada ”

Matha iccetassa dhātussa tha ssa lā deso hoti, ca saddena la ppaccayo, matha viloḷane, mallo, so eva mallako, yathā hīnako.

The th of the root matha is replaced by l; and by the word ca, the suffix la. matha in the sense of stirring: mallo, a wrestler; the same is mallako, like hīnako.

‘‘Kiccā’’ti vattate.

“Kiccā” (the kicca suffixes) continues.

659 (§636): Avassakādhamiṇesu ṇī ca (ṇī, and the kicca suffixes, in the senses of necessity and of a debtor) apavada

Section titled “659 (§636): Avassakādhamiṇesu ṇī ca (ṇī, and the kicca suffixes, in the senses of necessity and of a debtor) apavada ”

Avassaka adhamiṇa iccetesvatthesu, ṇī paccayo hoti, kiccā cāti ṇī paccayo, ṇa lopa vuddhisi lopā, avassaṃ me kammaṃ kātuṃ yuttosīti kārīsi me kammaṃ avassaṃ, kārino me kammaṃ avassaṃ, hārīsi me bhāraṃ avassaṃ.

In the senses of necessity (avassaka) and of a debtor (adhamiṇa), the suffix ṇī is added, and the kicca suffixes as well. The suffix ṇī; elision of the ṇ, vuddhi, elision of si: “you are one who is fit to do my work without fail” — kārīsi me kammaṃ avassaṃ, “you must do my work without fail”; kārino me kammaṃ avassaṃ, “[you] must do my work without fail”; hārīsi me bhāraṃ avassaṃ, “you must carry my load without fail”.

Adhamiṇe – sataṃ me iṇaṃ dātuṃ yuttosīti dāyīsi me sataṃ iṇaṃ, dhārīsi me sahassaṃ iṇaṃ iccādi, kicca ppaccayā pana heṭṭhāyeva dassitā.

In the sense of a debtor: “you are one who is fit to give me a hundred that you owe” — dāyīsi me sataṃ iṇaṃ, “you must pay me the hundred you owe”; dhārīsi me sahassaṃ iṇaṃ, “you must pay me the thousand you owe”; and so on. The kicca suffixes, however, have been shown already earlier.

660 (§638): Vajādīhi pabbajjādayo nipaccante (pabbajjā and the like are formed from vaja and the like as they stand) vidhyaṅga

Section titled “660 (§638): Vajādīhi pabbajjādayo nipaccante (pabbajjā and the like are formed from vaja and the like as they stand) vidhyaṅga ”

Ākatigaṇoyaṃ. Vaja iccevamādīhi dhātūhi paccayādesalopāgamanisedhaliṅgādividhinā yathābhidhānaṃ pabbajjā dayo saddā nipaccante.

This is a class [known] by its type (ākatigaṇa). From the roots vaja and the like the words pabbajjā and the like are laid down as they stand, by the prescription of suffix, replacement, elision, augment, prohibition, gender and so on, as [the words] are attested.

Vaja gatimhi pa pubbo, paṭhamameva vajitabbanti atthe ‘‘bhāvakammesū’’ti adhikicca ‘‘ṇyocā’’ti ṇya ppaccayo, ṇa lopādi. ‘‘Pavvajya’’nti rūpe sampatte iminā jjha ssa jjā deso, va kāradvayassa ba kāradvayaṃ, vuddhinisedho, itthiliṅgattañca nipaccante, pabbajjā.

vaja in the sense of going, with the prefix pa: in the sense “what is to be gone forth to (vajitabbaṃ) first of all”, under the heading §540 (545): Bhāvakammesu tabbānīyā the suffix ṇya by §541 (552): Ṇyo ca, elision of the ṇ and so on. When the form pavvajya has been reached, by this rule the replacement of the jjha by jjā, of the two v by two b, the prohibition of vuddhi and the feminine gender are laid down: pabbajjā, going forth.

Tathā iñja kampane, iñjanaṃ ijjā. Yaja devapūjāyaṃ, yajanaṃ ijjā, ‘‘yajassādissī’’ti i ttaṃ. Añja byattigatīsu saṃ pubbo, samañjanaṃ samajjā, ñjhassa jjā deso. Sada visaraṇagatyāvasānesu, nisīdanaṃ nisajjā. Vida ñāṇe, vijānanaṃ, vidatīti vā vijjā. Saja vissagge, vissajjanaṃ vissajjā. Pada gatimhi, nipajjanaṃ nipajjā.

Likewise iñja in the sense of trembling: “moving (iñjanaṃ)” — ijjā. yaja in the sense of worshipping the gods: “sacrificing (yajanaṃ)” — ijjā, with i by §610 (627): Yajassa sarassi ṭṭhe. añja in the senses of making clear and going, with the prefix saṃ: “gathering (samañjanaṃ)” — samajjā, a festival; replacement of the ñjha by jjā. sada in the senses of dispersing, going and ceasing: “sitting down (nisīdanaṃ)” — nisajjā. vida in the sense of knowing: “knowing (vijānanaṃ)”, or “one knows (vidati)” — vijjā, knowledge. saja in the sense of letting go: “letting go (vissajjanaṃ)” — vissajjā. pada in the sense of going: “lying down (nipajjanaṃ)” — nipajjā.

Hana hiṃsāgatīsu, hantabbanti atthe ṇya mhi kate ‘‘vadho vā sabbatthā’’ti hana ssa vadhā deso, jha ssiminā jjhā deso ca, so vajjho, sā vajjhā. Sī saye, sayanaṃ, sayanti etthāti vā seyyā, vuddhi, ya kārassa dvittañca. Dhā dhāraṇe saṃ pubbo, sammā cittaṃ nidheti etāya, sayaṃ vā saddahatīti atthe ‘‘itthiyamatiyavo vā’’ti a ppaccayo, ‘‘sandhā’’ti rūpe sampatte iminā na kārassa da kāro, saddhā. Cara caraṇe, caraṇanti atthe ṇyappaccaye, i kārāgame ca kate iminā vuddhinisedho, cariyā.

hana in the senses of hurting and going: in the sense “to be killed (hantabbaṃ)”, when ṇya has been added, the replacement of hana by vadha by §592 (503): Vadho vā sabbattha, and by this rule the replacement of the jha by jjhā: so vajjho, sā vajjhā, “he, she is to be executed”. sī in the sense of lying: “lying (sayanaṃ)”, or “they lie (sayanti) on it” — seyyā, a bed; vuddhi and doubling of the y. dhā in the sense of holding, with the prefix saṃ: in the sense “one sets (nidheti) the mind rightly by it”, or “one trusts (saddahati) of oneself”, the suffix a by §553 (599): Itthiyamatiyavo vā; when the form sandhā has been reached, by this rule d for the n: saddhā, faith. cara in the sense of practising: in the sense “practising (caraṇaṃ)”, when the suffix ṇya and the augment i have been added, by this rule the prohibition of vuddhi: cariyā, conduct.

Ruja roge, rujananti atthe iminā chappaccayo, ‘‘byañjanantassa co chappaccayesu cā’’ti dhātvantassa ca kāro, rucchā, rujāti a ppaccayena siddhaṃ. Tathā kuca saṅkocane, cha ppaccayo, kocanaṃ kucchā. Labha lābhe, cha mhi cā deso, lacchā. Rada vilekhane, racchā. Muha vecitte, muyhanaṃ mucchā, mucchanaṃ vā mucchā. Vasa nivāse, vacchā. Kaca dittimhi, kacchā. Katha kathane saṃ pubbo, saddhiṃ kathananti atthe ṇya ppaccayo, iminā thya ssa cchā deso, saṃ saddassa sā deso ca, sākacchā. Tuda byathane, tucchā. Pada gatimhi, byāpajjananti atthe ṇya mhi kate ‘‘byāpādyā’’ti rūpe sampatte iminā nipātanena dya ssa jjā deso, rassattañca, byāpajjā.

ruja in the sense of sickness: in the sense “ailing (rujanaṃ)”, by this rule the suffix cha, and c for the root’s final by §472 (531): Byañjanantassa co chappaccayesu ca: rucchā, sickness; rujā is formed with the suffix a. Likewise kuca in the sense of contracting: the suffix cha; “contracting (kocanaṃ)” — kucchā. labha in the sense of gaining: before cha, the replacement by c: lacchā, gain. rada in the sense of scratching: racchā, a carriage road. muha in the sense of confusion: “being confused (muyhanaṃ)” — mucchā, or “fainting (mucchanaṃ)” — mucchā. vasa in the sense of dwelling: vacchā. kaca in the sense of shining: kacchā. katha in the sense of talking, with the prefix saṃ: in the sense “talking together (saddhiṃ kathanaṃ)”, the suffix ṇya; by this rule the replacement of the thya by cchā and of the word saṃ by sā: sākacchā, conversation. tuda in the sense of piercing: tucchā, empty. pada in the sense of going: in the sense “going wrong (byāpajjanaṃ)”, when ṇya has been added and the form byāpādyā has been reached, by this rule, as a direct statement, the replacement of the dya by jjā and shortening: byāpajjā, ill will.

Mara pāṇacāge, marati maraṇanti ca atthe iminā tyatyuppaccayā, dhātvantalopoca, tato ‘‘yavata’’miccādinā ca kāro, macco, maccu. Sata sātacce, iminā ya ppaccayo, tyassa ca kāro, saccaṃ. Tathā nata gattavināme, naccaṃ. Niti nicce, niccaṃ. Mā māne, māyā. Jana janane, jāyā, kana dittikantīsu, nyassa ña ttaṃ, dvittañca, kaññā. Dhana dhaññe, dhaññaṃ. Punātīti puññaṃ, na kārāgamo iccādi.

mara in the sense of giving up life: in the senses “he dies (marati)” and “dying (maraṇaṃ)”, by this rule the suffixes tya and tyu, and the elision of the root’s final; then c by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and the rest: macco, a mortal; maccu, death. sata in the sense of constancy: by this rule the suffix ya, and c for the ty: saccaṃ, truth. Likewise nata in the sense of bending the body: naccaṃ, dancing. niti in the sense of permanence: niccaṃ, permanent. mā in the sense of measuring: māyā, illusion. jana in the sense of producing: jāyā, a wife. kana in the senses of shining and being desired: ñ for the ny, and doubling: kaññā, a girl. dhana in the sense of grain: dhaññaṃ, grain. “It purifies (punāti)” — puññaṃ, merit; the augment n; and so on.

661 (§644): Ve pu sī davava mu ku dā bhūhvādīhi thuttima ṇimā nibbatte (thu, ttima, ṇima, “produced by”, after vepu, sī, dava, vamu, ku, dā, bhū, hu etc.) apavada

Section titled “661 (§644): Ve pu sī davava mu ku dā bhūhvādīhi thuttima ṇimā nibbatte (thu, ttima, ṇima, “produced by”, after vepu, sī, dava, vamu, ku, dā, bhū, hu etc.) apavada ”

Vepusīdavavamu iccevamādīhi dhātūhi, ku dā bhū ādito, hvā dito ca yathākkamaṃ thuttimaṇima iccete paccayā honti nibbattatthe. Vepu kampane, thu ppaccayo, ‘‘kvaci dhātū’’tiādinā a kārāgamo, atha vā ‘‘athū’’ti vattabbe saralopaṃ katvā ‘‘thū’’ti vuttanti daṭṭhabbaṃ, vepena nibbatto vepathu. Sī saye, sayanena nibbatto sayathu. Dava davane, davena nibbatto davathu. Vamu uggiraṇe, vamena nibbatto vamathu.

After the roots vepu, sī, dava, vamu and the like, after ku, dā, bhū and the like, and after hu and the like, in that order, the suffixes thu, ttima and ṇima are added in the sense of what is produced. vepu in the sense of trembling: the suffix thu, and the augment a by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — or else it should be understood that where athu ought to have been said, thu was said after eliding the vowel: “produced by trembling (vepa)” — vepathu, a tremor. sī in the sense of lying: “produced by lying (sayana)” — sayathu. dava in the sense of running: “produced by running (dava)” — davathu. vamu in the sense of vomiting: “produced by vomiting (vama)” — vamathu, vomit.

Kutti karaṇaṃ, tena nibbattaṃ kuttimaṃ, ‘‘ku’’ iti nipātanato kara ssa ku ttaṃ. Dā dāne, dāti dānaṃ, tena nibbattaṃ dattimaṃ, rassattaṃ. Bhūti bhavanaṃ, tena nibbattaṃ bhottimaṃ. Avahuti avahanaṃ, tena nibbattaṃ ohāvimaṃ, ṇa lopavuddhiāvā desā.

kutti is doing (karaṇaṃ): “produced by it” — kuttimaṃ, artificial; ku for kara by the direct statement “ku”. dā in the sense of giving: dāti is giving (dānaṃ): “produced by it” — dattimaṃ; shortening. bhūti is becoming (bhavanaṃ): “produced by it” — bhottimaṃ. avahuti is offering (avahanaṃ): “produced by it” — ohāvimaṃ; elision of the ṇ, vuddhi, and the replacement by āva.

662 (§645): Akkose namhāni (āni in reproach, when na is present) apavada

Section titled “662 (§645): Akkose namhāni (āni in reproach, when na is present) apavada ”

Akkose gammamāne namhi nipāte upapade sati dhātuto āni ppaccayo hoti. Na gamitabbo te jamma desoti atthe āni ppaccayo, kitakattā nāmamiva katvā si mhi kate na gamānīti atthe kammadhārayasamāso, na ssa a ttaṃ, puna samāsattā nāmamiva kate syā dyuppatti, agamāni te jamma deso. Na kattabbaṃ te jamma kammanti akarāni te jamma kammaṃ.

When reproach is understood and the particle na is present as the preceding word, the suffix āni is added to a root. In the sense “the region is not to be gone to (na gamitabbo) by you, wretch”, the suffix āni; since [the result] is a kita word it is treated as a noun and si is added; then, in the sense na gamāni, a kammadhāraya compound, and na becomes a; and since it is now a compound, it is treated as a noun again and takes si and the other inflections: agamāni te jamma deso, “no going to the region for you, wretch!” “The work is not to be done by you, wretch” — akarāni te jamma kammaṃ, “no doing the work for you, wretch!”

Namhī ti kiṃ? Vipatti te. Akkose ti kiṃ? Agati te.

663 (§647): Sunassunassoṇavānuvānununakhuṇānā (soṇo, svāno, suvāno, sūno, sunakho, suno, sā, sāno: the shapes of suna, “dog”) apavada

Section titled “663 (§647): Sunassunassoṇavānuvānununakhuṇānā (soṇo, svāno, suvāno, sūno, sunakho, suno, sā, sāno: the shapes of suna, “dog”) apavada ”

Suna iccetassa pāṭipadikassa sambandhino una saddassa oṇa vāna uvāna una unakha uṇa ā āna iccete ādesā honti. Sunassuna ssa oṇā diādese, paranayane ca kate syā dyuppatti, soṇo, soṇā, svāno, svānā, suvāno, suvānā, suno, sunā, sunakho, sunakhā, suṇo, suṇā, sā sāno, sānā iccādi.

The sound una belonging to the nominal base (pāṭipadika) suna is replaced by oṇa, vāna, uvāna, una, unakha, uṇa, ā and āna. When the una of suna has been replaced by oṇa and the rest, and [the replacement] has been joined on, si and the other inflections are added: soṇo, soṇā; svāno, svānā; suvāno, suvānā; suno, sunā; sunakho, sunakhā; suṇo, suṇā; sā; sāno, sānā; and so on.

664 (§648): Taruṇassa susu ca (and susu for taruṇa, “young”) apavada

Section titled “664 (§648): Taruṇassa susu ca (and susu for taruṇa, “young”) apavada ”

Taruṇa iccetassa saddassa susu iccādeso hoti. Ca saddo aniyamattho, susu, taruṇo vā.

The word taruṇa is replaced by susu. The word ca has the sense of not restricting: susu, or taruṇo.

665 (§649): Yuvassuvassuvuvānunūnā (uva, uvāna, una, ūna for the uva of yuva) apavada

Section titled “665 (§649): Yuvassuvassuvuvānunūnā (uva, uvāna, una, ūna for the uva of yuva) apavada ”

Yuva iccetassa pāṭipadikassa uva saddassa uvauvānaunaūna iccete ādesā honti. Yuvā tiṭṭhati, yuvāno tiṭṭhati, yuno tiṭṭhati, yūno tiṭṭhati.

The sound uva of the nominal base (pāṭipadika) yuva is replaced by uva, uvāna, una and ūna. yuvā tiṭṭhati, “the youth stands”; yuvāno tiṭṭhati; yuno tiṭṭhati; yūno tiṭṭhati.

666 (§656): Chadādīhi tatraṇa (ta, traṇ after chada and the like) apavada

Section titled “666 (§656): Chadādīhi tatraṇa (ta, traṇ after chada and the like) apavada ”

Chada iccevamādīhi dhātūhi tatraṇa iccete paccayā honti. Chada apavāraṇe, ‘‘kvaci dhātū’’tiādinā dhātvantassa ta kāro. Ātapaṃ chādetīti chattaṃ, chatraṃ, byañjanattaye sarūpānamekassa lopo.

After the roots chada and the like, the suffixes ta and traṇa are added. chada in the sense of covering: t for the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. “It covers (chādeti) from the heat” — chattaṃ, chatraṃ, a parasol; in the group of three consonants, one of the identical ones is elided.

Cinta cintāyaṃ, cintetīti cittaṃ, na kārassa saṃyogādittā niggahītaṃ, tassa ‘‘byañjane cā’’ti lopo, citraṃ, ‘‘ghaṭādīnaṃ vā’’ti na vuddhi.

cinta in the sense of thinking: “it thinks (cinteti)” — cittaṃ, the mind; since the n stands first in a conjunct it is a niggahīta, and that is elided by §39 (54): Byañjane ca; citraṃ; no vuddhi, by §484 (542): Ghaṭādīnaṃ vā.

Su abhisave, ‘‘paradvebhāvo ṭhāne’’ti ta ssa dvittaṃ, atthe abhisavetīti suttaṃ, sutraṃ.

su in the sense of pouring forth: doubling of the t by §28 (40): Para dvebhāvo ṭhāne; “it pours forth (abhisaveti) meanings” — suttaṃ, sutraṃ, a thread, a discourse.

Sūda paggharaṇe, atthe sūdetīti suttaṃ, rassattaṃ, bhujādittā da lopo, dvittañca. Su savane, suṇātīti sotaṃ, sotraṃ, vuddhi.

sūda in the sense of oozing: “it oozes (sūdeti) meanings” — suttaṃ; shortening, elision of the d because [the root] belongs to the bhuja group, and doubling. su in the sense of hearing: “it hears (suṇāti)” — sotaṃ, sotraṃ, the ear; vuddhi.

Ni pāpaṇe, netīti nettaṃ, netraṃ. Vida maṅgalle, to da ssa, pavittaṃ, pavitraṃ. Pū pavane, punātīti pavittaṃ, pavitraṃ, i kārāgamo, vuddhiavā desā ca.

nī in the sense of causing to reach: “it leads (neti)” — nettaṃ, netraṃ, the eye. vida in the sense of auspiciousness: t for the d: pavittaṃ, pavitraṃ, pure. pū in the sense of purifying: “it purifies (punāti)” — pavittaṃ, pavitraṃ; the augment i, vuddhi and the replacement by av.

Pata gatimhi, patatīti pattaṃ, patraṃ, patato tāyatīti patto, patro. Tanu vitthāre, taññatīti tantaṃ, tantraṃ. Yata yatane, yattaṃ, yatraṃ. Yā pāpaṇe, yāpanā yatrā. Yamu uparame, yantaṃ, yantraṃ. Ada bhakkhaṇe, adatīti attaṃ, a traṃ. Yuja yoge, yujjatīti yottaṃ, yotraṃ, bhujādittā dhātvantalopadvittāni.

pata in the sense of going: “it falls (patati)” — pattaṃ, patraṃ, a leaf; “it protects (tāyati) from falling” — patto, patro, a bowl. tanu in the sense of spreading: “it is spread (taññati)” — tantaṃ, tantraṃ, a loom, a thread. yata in the sense of striving: yattaṃ, yatraṃ, prepared, on guard. yā in the sense of reaching: “sustenance (yāpanā)” — yatrā. yamu in the sense of restraining: yantaṃ, yantraṃ, a machine. ada in the sense of eating: “one eats (adati)” — attaṃ, atraṃ, food. yuja in the sense of yoking: “it is yoked (yujjati)” — yottaṃ, yotraṃ, a yoke-strap; elision of the root’s final and doubling, because [the root] belongs to the bhuja group.

Vatu vattane, vattaṃ, vatraṃ. Mida sinehane, mijjatīti mittaṃ, mitraṃ. Mā parimāṇe, mattā parimāṇaṃ, dvittarassattāni. Evaṃ punātīti putto, putro. Kala saṅkhyāne, kalattaṃ, kalatraṃ bhariyā. Vara saṃvaraṇe, varattaṃ, varatraṃ cammamayayottaṃ. Vepu kampane, vepatīti vettaṃ, vetraṃ.

vatu in the sense of going on: vattaṃ, vatraṃ, a duty. mida in the sense of affection: “he is affectionate (mijjati)” — mittaṃ, mitraṃ, a friend. mā in the sense of measuring: mattā, a measure; doubling and shortening. Likewise “he purifies (punāti)” — putto, putro, a son. kala in the sense of counting: kalattaṃ, kalatraṃ, a wife. vara in the sense of restraining: varattaṃ, varatraṃ, a leather strap. vepu in the sense of trembling: “it trembles (vepati)” — vettaṃ, vetraṃ, a cane.

Gupa saṃvaraṇe, gottaṃ, gotraṃ, ‘‘gupādīnañcā’’ti dhātvantalopo, dvittañca, gattaṃ vā, ‘‘kvaci dhātū’’tiādinā u kārassa a kāro. Dā avakhaṇḍane, dāttaṃ, dātraṃ. Hu havane, aggihuttaṃ. Vaha pāpaṇe, vahittaṃ, vahitraṃ. Cara caraṇe, carittaṃ, caritraṃ. Muca mocane, muttaṃ passāvo. Bhāsa dittimhi, bhastrā iccādi.

gupa in the sense of guarding: gottaṃ, gotraṃ, a clan; elision of the root’s final and doubling by §580 (630): Gupādīnañca; or gattaṃ, a limb, with a for the u by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca. dā in the sense of cutting off: dāttaṃ, dātraṃ, a sickle. hu in the sense of offering: aggihuttaṃ, the fire oblation. vaha in the sense of causing to reach: vahittaṃ, vahitraṃ, a vessel. cara in the sense of practising: carittaṃ, caritraṃ, conduct. muca in the sense of releasing: muttaṃ, urine. bhāsa in the sense of shining: bhastrā, a bellows; and so on.

667 (§657): Vadādīhi ṇitto gaṇe (ṇitta after vada and the like in the sense of a group) apavada

Section titled “667 (§657): Vadādīhi ṇitto gaṇe (ṇitta after vada and the like in the sense of a group) apavada ”

Vada cara vara iccevamādīhi dhātūhi ṇitta ppaccayo hoti gaṇe gammamāne. Vada viyattiyaṃ vācāyaṃ, vaditānaṃ gaṇo vādittaṃ. Cara caraṇe, caritānaṃ gaṇo cārittaṃ. Vara varaṇe, varitānaṃ gaṇo vārittaṃ. Atha vā caranti tasmiṃ paripūrakāritāyāti cārittaṃ. Vāritaṃ tāyanti ettha, etenāti vā vārittaṃ.

After the roots vada, cara, vara and the like, the suffix ṇitta is added when a group is understood. vada in the sense of distinct speech: “a group of things sounded (vaditānaṃ gaṇo)” — vādittaṃ, music. cara in the sense of practising: “a group of things practised” — cārittaṃ, conduct. vara in the sense of warding off: “a group of things warded off” — vārittaṃ, restraint. Or else: “they practise (caranti) in it by way of fulfilling” — cārittaṃ; “they guard (tāyanti) what is warded off (vāritaṃ) here, or by this” — vārittaṃ.

668 (§658): Midādīhi ttitiyo (tti, ti after mida and the like) apavada

Section titled “668 (§658): Midādīhi ttitiyo (tti, ti after mida and the like) apavada ”

Mida pada ranja tanu dhā iccevamādīhi dhātūhi yathābhidhānaṃ tti ti iccete paccayā honti. Mijjati siniyhatīti metti, dhātvantalopo. Pajjatīti patti. Ranja rāge, ranjati etthāti ratti. Vitthārīyatīti tanti. Dhāretīti dhāti. Pā rakkhaṇe, pāti. Vasa nivāse, vasati.

After the roots mida, pada, ranja, tanu, dhā and the like, the suffixes tti and ti are added according to usage. “One is affectionate (mijjati), one loves” — metti, friendliness; elision of the root’s final. “One attains (pajjati)” — patti, attainment. ranja in the sense of delighting: “one delights (ranjati) in it” — ratti, night. “It is spread out (vitthārīyati)” — tanti, a string, a text. “She holds (dhāreti)” — dhāti, a nurse. pā in the sense of protecting: pāti, a bowl. vasa in the sense of dwelling: vasati, a dwelling.

669 (§659): Usuranjadaṃsānaṃ daṃsassa daḍḍho ḍha ṭhā ca (daḍḍha for daṃsa; and ḍha, ṭha after usu, ranja) apavada

Section titled “669 (§659): Usuranjadaṃsānaṃ daṃsassa daḍḍho ḍha ṭhā ca (daḍḍha for daṃsa; and ḍha, ṭha after usu, ranja) apavada ”

Usu ranja daṃsa iccetesaṃ dhātūnaṃ antare daṃsa ssa daḍḍhā deso hoti, sesehi dhātūhi ḍha ṭha iccete paccayā honti. Usu dāhe, ranja rāge, ḍha ṭha ppaccayā, ‘‘kvaci dhātū’’tiādinā dhātvantalopo, dvittaṃ, uḍḍho, raṭṭhaṃ. Daṃsa daṃsane, kvi ppaccayo, kvi lopo, daṃsa ssa daḍḍhā deso ca, daḍḍhaṃ.

Among the roots usu, ranja and daṃsa, daṃsa is replaced by daḍḍha; after the remaining roots the suffixes ḍha and ṭha are added. usu in the sense of burning, ranja in the sense of delighting: the suffixes ḍha and ṭha; elision of the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, doubling: uḍḍho, burnt; raṭṭhaṃ, a kingdom. daṃsa in the sense of biting: the suffix kvi, elision of kvi, and the replacement of daṃsa by daḍḍha: daḍḍhaṃ, burnt.

670 (§660): Sūvusānamūvusānamato tho ca (at for the ū, u, asa of sū, vu, asa; and tha) apavada

Section titled “670 (§660): Sūvusānamūvusānamato tho ca (at for the ū, u, asa of sū, vu, asa; and tha) apavada ”

Sū vu asa iccetesaṃ dhātūnaṃ ū u asānaṃ ata iccādeso hoti, ante tha ppaccayo ca.

The ū, u and asa of the roots sū, vu and asa are replaced by at, and at the end the suffix tha [is added].

Sū hiṃsāyaṃ, satthaṃ. Vu saṃvaraṇe, vatthaṃ. Asa bhuvi, attho. Yadā pana sasu hiṃsāyaṃ, vasa acchādane, ara gatimhīti ca dhātu, tadā ‘‘samādīhi tha mā’’ti tha ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantalopo, ‘‘vagge ghosā’’tiādinā dvittaṃ, sasatīti satthaṃ, vasīyatīti vatthaṃ, arīyatīti attho.

sū in the sense of hurting: satthaṃ, a weapon. vu in the sense of covering: vatthaṃ, cloth. asa in the sense of being: attho, meaning, a goal. When, however, the roots are sasu in the sense of hurting, vasa in the sense of clothing and ara in the sense of going, then the suffix tha by §628 (653): Samādīhi tha mā, elision of the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, and doubling by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā and the rest: “it hurts (sasati)” — satthaṃ; “it is worn (vasīyati)” — vatthaṃ; “it is gone to (arīyati)” — attho.

671 (§661): Ranjudādīhi dhadiddakirā kvaci ja da lopo ca (dha, da, idda, ka, ira after ranja, uda and the like; sometimes j, d elided) apavada

Section titled “671 (§661): Ranjudādīhi dhadiddakirā kvaci ja da lopo ca (dha, da, idda, ka, ira after ranja, uda and the like; sometimes j, d elided) apavada ”

Ranja udi iccevamādīhi dhātūhi dha da idda ka ira iccete paccayā honti kvaci, dhātvantānaṃ jadānaṃ lopo ca hoti.

After the roots ranja, udi and the like, the suffixes dha, da, idda, ka and ira are added in some places, and there is elision of the root-final j and d.

Ranja rāge, dha ppaccayo, jalopo ca, randhaṃ. Udi pasavanakledanesu saṃ pubbo, da ppaccayo, samuddo, uddo. Khuda pipāsāyaṃ, khuddo. Chidi dvidhākaraṇe, chiddo. Rudi hiṃsāyaṃ, ruddo, luddo, lo ra ssa. Bhadi kalyāṇe, bhaddo. Nidi kucchāyaṃ, niddā. Muda hāse, muddā. Dala duggatimhi, idda ppaccayo, daliddo.

ranja in the sense of delighting: the suffix dha, and elision of the j: randhaṃ, an opening, a weak point. udi in the senses of flowing and wetting, with the prefix saṃ: the suffix da: samuddo, the ocean; uddo, an otter. khuda in the sense of thirst: khuddo, small. chidi in the sense of cutting in two: chiddo, a hole, flawed. rudi in the sense of hurting: ruddo, luddo, fierce, a hunter; l for the r. bhadi in the sense of good fortune: bhaddo, good. nidi in the sense of blame: niddā, sleep. muda in the sense of gladness: muddā, a seal. dala in the sense of misery: the suffix idda: daliddo, poor.

Susa sosane, suca soke vā, ka ppaccayo, dhātvantassa ka kāro, sukkaṃ. Vaca viyattiyaṃ vācāyaṃ, vaka ādāne vā, vakkaṃ. Saka sattimhi, sakko. Usu dāhe, ukkā.

susa in the sense of drying up, or suca in the sense of grieving: the suffix ka, and k for the root’s final: sukkaṃ, white, bright. vaca in the sense of distinct speech, or vaka in the sense of taking: vakkaṃ, the kidney. saka in the sense of being able: sakko, able; Sakka. usu in the sense of burning: ukkā, a torch.

Vaja gatimhi, ira ppaccayo, appaṭihataṃ vajatīti vajiraṃ. Mada ummāde, madirā. Evaṃ mandiraṃ, rudhiraṃ, ruhiraṃ, ruciraṃ. Badha bandhane, badhiro, badhirā, badhiraṃ, timiro, timiraṃ, siro. Sara hiṃsāyaṃ, sariraṃ. ‘‘Kalilaṃ, salila’’ntiādīsu lo ra ssa. Kuṭilo, kokilo iccādayo.

vaja in the sense of going: the suffix ira; “it goes (vajati) unobstructed” — vajiraṃ, a diamond, a thunderbolt. mada in the sense of madness: madirā, liquor. Likewise mandiraṃ, a mansion; rudhiraṃ, ruhiraṃ, blood; ruciraṃ, beautiful. badha in the sense of binding: badhiro, badhirā, badhiraṃ, deaf; timiro, timiraṃ, darkness; siro, the head. sara in the sense of hurting: sariraṃ, the body. In kalilaṃ, salilaṃ and the like, l for the r. kuṭilo, crooked; kokilo, a cuckoo; and so on.

672 (§662): Paṭito hissa heraṇa hīraṇa (heraṇ, hīraṇ for hi after paṭi) apavada

Section titled “672 (§662): Paṭito hissa heraṇa hīraṇa (heraṇ, hīraṇ for hi after paṭi) apavada ”

Paṭi to parassa hi iccetassa dhātussa heraṇa hīraṇa iccete ādesā honti. Hi gatimhi paṭi pubbo, paṭipakkhe madditvā gacchatīti atthe ‘‘kvi cā’’ti kvi ppaccayo, kvi lopo, iminā heraṇa hīraṇa ādesā, ṇa lopo, ‘‘tesu vuddhī’’tiādinā paṭisaddādissa vuddhi, pāṭiheraṃ, pāṭihīraṃ, yadā pana hara haraṇeti dhātu, tadā paṭipakkhe haratīti ‘‘pāṭihāriya’’miti ṇye napi siddhaṃ.

The root hi following paṭi is replaced by heraṇa and hīraṇa. hi in the sense of going, with the prefix paṭi: in the sense “it goes on (gacchati) after crushing the opposition”, the suffix kvi by §530 (584): Kvi ca, elision of kvi, by this rule the replacements heraṇa and hīraṇa, elision of the ṇ, and vuddhi of the first [vowel] of the word paṭi by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca: pāṭiheraṃ, pāṭihīraṃ, a marvel. When, however, the root is hara in the sense of taking, then “it takes away (harati) the opposition” — pāṭihāriyaṃ is formed with ṇya as well.

673 (§663): Kaḍyādīhi ko (ka after kaḍi and the like) apavada

Section titled “673 (§663): Kaḍyādīhi ko (ka after kaḍi and the like) apavada ”

Kaḍi iccevamādīhi dhātūhi ka ppaccayo hoti.

After the roots kaḍi and the like, the suffix ka is added.

Kaḍi chedane, ka ppaccaye kate ‘‘kvaci dhātū’’tiādinā, ‘‘niggahītañcā’’ti vā i kārānubandhassa dhātussa niggahītāgamo, ka lopo ca, niggahītassa vaggantattaṃ, kaṇḍo usu, parimāṇañca. Evaṃ ghaṭi ghaṭṭane, ghaṇṭo, ghaṇṭā vā. Vaṭi āvattane, vaṭi dhāraṇabandhanasaṅghātesu vā, vaṇṭo. Karaḍi bhājanatthe, karaṇḍo. Maḍi maṇḍanatthe, maṇḍo. Saḍi gumbatthe, saṇḍo. Bhaḍi bhaṇḍatthe, bhaṇḍaṃ. Paḍi liṅgavekallatthe, paṇḍo, so eva paṇḍako. Daḍi āṇāyaṃ, daṇḍo. Raḍi hiṃ sāyaṃ, raṇḍo. Taḍi calanatthe, vitaṇḍo. Caḍi caṇḍatthe, caṇḍo. Gaḍi sanniccaye, gaṇḍo. Aḍi aṇḍatthe, aṇḍo. Laḍi jigucchāyaṃ, laṇḍaṃ. Meḍi kuṭilatthe, meṇḍo, meṇḍako vā. Eraḍi hiṃsāyaṃ, eraṇḍo. Khaḍi chedanatthe, khaṇḍo. Madi hāse, mando. Idi paramissariye, indo. Cadi icchākantīsu, cando. Khura chedane, khuro iccādi.

kaḍi in the sense of cutting: when the suffix ka has been added, by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, or by §37 (57): Niggahitañca, the augment niggahīta for a root marked with i, and elision of the k; the niggahīta becomes the last letter of the group: kaṇḍo, an arrow, and also a measure. Likewise ghaṭi in the sense of striking: ghaṇṭo, or ghaṇṭā, a bell. vaṭi in the sense of turning, or vaṭi in the senses of holding, binding and gathering: vaṇṭo, a stalk. karaḍi in the sense of a container: karaṇḍo, a basket. maḍi in the sense of adorning: maṇḍo, the cream, the essence. saḍi in the sense of a thicket: saṇḍo, a grove. bhaḍi in the sense of goods: bhaṇḍaṃ, goods. paḍi in the sense of a defect of sex: paṇḍo, and the same is paṇḍako, a eunuch. daḍi in the sense of command: daṇḍo, a stick, a fine. raḍi in the sense of hurting: raṇḍo, a rogue. taḍi in the sense of shaking: vitaṇḍo, a sophist. caḍi in the sense of fierceness: caṇḍo, fierce. gaḍi in the sense of accumulating: gaṇḍo, a boil. aḍi in the sense of an egg: aṇḍo, an egg. laḍi in the sense of disgust: laṇḍaṃ, dung. meḍi in the sense of crookedness: meṇḍo, or meṇḍako, a ram. eraḍi in the sense of hurting: eraṇḍo, the castor-oil plant. khaḍi in the sense of cutting: khaṇḍo, a piece. madi in the sense of laughter: mando, dull. idi in the sense of supreme lordship: indo, Inda. cadi in the senses of wishing and being desired: cando, the moon. khura in the sense of cutting: khuro, a razor; and so on.

‘‘Ko’’ti vattate.

“Ko” (the suffix ka) continues.

674 (§664): Khādāmagamānaṃ khandhandhagandhā (khandha, andha, gandha for khāda, ama, gamu) apavada

Section titled “674 (§664): Khādāmagamānaṃ khandhandhagandhā (khandha, andha, gandha for khāda, ama, gamu) apavada ”

Khāda ama gamu iccetesaṃ dhātūnaṃ khandha andha gandha iccete ādesā honti, ka ppaccayo ca hoti. Khāda bhakkhane, jātijarāmaraṇādīhi saṃsāradukkhehi khajjatīti khandho. Ama roge, andho. Gamu, sappa gatimhi, gandho. Kvaci ggahaṇena ka lopābhāve khandhako, andhako, gandhako. Atha vā rāsaṭṭhena khandho. Gandha sūcane, attano nissayassa gandhanato sūcanato gandho.

The roots khāda, ama and gamu are replaced by khandha, andha and gandha, and the suffix ka is added. khāda in the sense of eating: “it is devoured (khajjati) by the sufferings of the round of births — birth, ageing, death and the rest” — khandho, an aggregate. ama in the sense of sickness: andho, blind. gamu, sappa in the sense of going: gandho, a scent. Where, by the word kvaci, the elision of the k does not take place: khandhako, andhako, gandhako. Or else khandho in the sense of a heap. gandha in the sense of indicating: gandho, because it indicates (gandhana), makes known (sūcana), what it rests on.

675 (§665): Paṭādīhyalaṃ (ala after paṭa and the like) apavada

Section titled “675 (§665): Paṭādīhyalaṃ (ala after paṭa and the like) apavada ”

Paṭa iccevamādīhi dhātūhi, pāṭipadikehi ca ala ppaccayo hoti. Aṭa, paṭa gatimhi, paṭe alaṃ samatthanti atthe iminā ala ppaccayo, ‘‘si’’nti a mādeso, paṭalaṃ, paṭalāni. Tathā kala kalale, kalalaṃ. Kusa chedanabhūta dāna sañcayesu, kusalaṃ, yadā pana sala lū lā iti dhātu, tadā kucchitānaṃ salanato, kusānaṃ lavanato, kuso viya lavanato vā kusena lātabbattā kusalanti a ppaccayena ka ppaccayena vā rūpasiddhi veditabbā.

After the roots paṭa and the like, and after nominal lemmas, the suffix ala is added. aṭa, paṭa in the sense of going: in the sense “fit (alaṃ), able, for going”, by this rule the suffix ala, and aṃ for si by §219 (195): Siṃ: paṭalaṃ, a membrane, a layer; paṭalāni. Likewise kala in the sense of mud: kalalaṃ, mud. kusa in the senses of cutting, of existing, of giving and of accumulating: kusalaṃ, wholesome. When, however, the root is sala, lū or lā, then, from the shaking off (salana) of what is despicable, from the reaping (lavana) of kusa grass, from reaping like kusa grass, or from its being what is to be taken (lātabba) by kusa, the formation of kusalaṃ is to be understood with the suffix a or with the suffix ka.

Kada made, kadalaṃ. Bhaganda secane, bhagandalaṃ. Mekha kaṭivicitte, mekhalaṃ, mekhalā vā. Vakka rukkhatace, vakkalaṃ. Takka rukkhasilese, takkalaṃ. Palla ninnaṭṭhāne, pallalaṃ. Sadda harite, saddalaṃ, paralopo. Mūla patiṭṭhāyaṃ, mulālaṃ, rassattaṃ. Bila nissaye, bilālaṃ. Vida sattāyaṃ, vidālaṃ. Caḍi caṇḍikke, caṇḍālo, dīghattaṃ. Vā gatigandhanesu, vālaṃ. Vasa acchādane, vasalo. Paci vitthāre, pacalo, pañcālo, pañcannaṃ rājūnaṃ alantipi pañcālo. Maca core, macalo. Musa theyye, musalo.

kada in the sense of intoxication: kadalaṃ, a plantain. bhaganda in the sense of pouring: bhagandalaṃ, a fistula. mekha in the sense of adorning the waist: mekhalaṃ, or mekhalā, a girdle. vakka in the sense of tree-bark: vakkalaṃ, bark cloth. takka in the sense of tree-resin: takkalaṃ, a tuber. palla in the sense of low ground: pallalaṃ, a pond. sadda in the sense of greenery: saddalaṃ, fresh grass; elision of the following [vowel]. mūla in the sense of a foundation: mulālaṃ, a lotus root; shortening. bila in the sense of a resort: bilālaṃ, a cat. vida in the sense of existing: vidālaṃ, a cat. caḍi in the sense of fierceness: caṇḍālo, an outcaste; lengthening. vā in the senses of going and hurting: vālaṃ, a tail-hair. vasa in the sense of covering: vasalo, an outcaste. paci in the sense of spreading: pacalo, pañcālo; also pañcālo as “fit for the five kings”. maca in the sense of a thief: macalo. musa in the sense of theft: musalo, a pestle.

Gotthu vaṃse, gotthulo. Puthu vitthāre, puthulo. Bahu saṅkhyāne, bahulaṃ, paralopo. Yadā pana lā ādāne iti dhātu, tadā gotthuṃ lātīti gotthulo. Evaṃ puthulo, bahulaṃ.

gotthu in the sense of lineage: gotthulo, a jackal. puthu in the sense of breadth: puthulo, broad. bahu in the sense of number: bahulaṃ, abundant; elision of the following [vowel]. When, however, the root is lā in the sense of taking, then “it takes (lāti) the lineage” — gotthulo. Likewise puthulo, bahulaṃ.

Maṅga maṅgalye, maṅgalaṃ. Baha vuddhimhi, bahalaṃ. Kamba sañcalane, kambalaṃ. Sabi maṇḍale, sambalaṃ, niggahītāgamo, sabalo vā. Agga gatikoṭille, aggalaṃ. Maḍi bhūsāyaṃ, maṇḍalaṃ. Kuḍi dāhe, kuṇḍalaṃ iccādi.

maṅga in the sense of auspiciousness: maṅgalaṃ, a blessing. baha in the sense of growing: bahalaṃ, thick. kamba in the sense of moving about: kambalaṃ, a blanket. sabi in the sense of a circle: sambalaṃ, provisions; the augment niggahīta; or sabalo, spotted. agga in the sense of crooked movement: aggalaṃ, a bolt. maḍi in the sense of adornment: maṇḍalaṃ, a circle. kuḍi in the sense of burning: kuṇḍalaṃ, an earring; and so on.

676 (§666): Puthassa puthupathāmo vā (puthu, patha for putha; in some places ama) apavada

Section titled “676 (§666): Puthassa puthupathāmo vā (puthu, patha for putha; in some places ama) apavada ”

Putha iccetassa dhātussa puthu patha iccete ādesā honti, ama ppaccayo ca hoti vā, kvacatthoyaṃ vā saddo. Putha vitthāre, patthaṭāti atthe kvi ppaccayo, iminā putha ssa puthupathā desā, kvi lopo. Itthiyaṃ ī paccayo, ‘‘o sare cā’’ti sutte ca saddena avā deso, puthavī, pathavī, padhavī, tha ssa dha ttaṃ2, ama ppaccaye pathā deso, pathamo.

The root putha is replaced by puthu and patha, and the suffix ama is added vā — this word vā has the sense of kvaci, “in some places”. putha in the sense of spreading: in the sense “spread out (patthaṭā)”, the suffix kvi; by this rule the replacements puthu and patha for putha; elision of kvi. In the feminine, the suffix ī, and by the word ca in the rule §78 (31): O sare ca the replacement by av: puthavī, pathavī, the earth; padhavī, with dh for the th. Before the suffix ama, the replacement patha: pathamo, first.

677 (§667): Sasvādīhi tudavo (tu, du after sasu and the like) apavada

Section titled “677 (§667): Sasvādīhi tudavo (tu, du after sasu and the like) apavada ”

Sasu iccevamādīhi dhātūhi tu du iccete paccayā honti. Sasu hiṃsāgatīsu, tu ppaccayo, ‘‘kvaci dhātū’’tiādinā dhātvantassa ta kāro, sattu. Jana janane, jattu. Dada dāne, daddu kuṭṭhaviseso. Ada bhakkhaṇe, addu. Mada ummāde, maddu iccādi.

After the roots sasu and the like, the suffixes tu and du are added. sasu in the senses of hurting and going: the suffix tu, and t for the root’s final by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: sattu, an enemy. jana in the sense of producing: jattu, the collar-bone. dada in the sense of giving: daddu, a kind of skin disease. ada in the sense of eating: addu, a fetter. mada in the sense of madness: maddu, an intoxicant; and so on.

678 (§668): Jhādīhi īvaro (īvara after ci, pā, dhā and the like) apavada

Section titled “678 (§668): Jhādīhi īvaro (īvara after ci, pā, dhā and the like) apavada ”

Cipādhā iccevamādīhi dhātūhi īvara ppaccayo hoti. Ci caye, cīyatīti cīvaraṃ. Pā pāne, pātīti pīvaro pīno. Dhā dhāraṇe, dhīvaro kevaṭṭo.

After the roots ci, pā, dhā and the like, the suffix īvara is added. ci in the sense of heaping up: “it is heaped up (cīyati)” — cīvaraṃ, a robe. pā in the sense of drinking: “he drinks (pāti)” — pīvaro, plump. dhā in the sense of holding: dhīvaro, a fisherman.

679 (§669): Munādīhi ci (i after muna and the like, and after nominal lemmas) apavada

Section titled “679 (§669): Munādīhi ci (i after muna and the like, and after nominal lemmas) apavada ”

Munā dīhi dhātūhi i ppaccayo hoti, ca saddena pāṭipadikehi ca. Muna ñāṇe, munātīti muni, vā dhikārā na vuddhi. Yata yatane, yatatīti yati. Agga gatikoṭille, aggi. Pata gatimhi, pati. Suca socakammani, suci. Ruca dittimhi, ruci. Isa pariyesane, sīlādiguṇe esatīti isi. Ku sadde, kavi, vuddhi, avā deso ca. Ru sadde, ravi, dadhi, kuṭi. Asu khepane, asi. Rāja dittimhi, rāji. Gamu3, sappa ga timhi, sappi. Acca pūjāyaṃ, acci. Juta dittimhi, joti, nandi, dīpi, kimi, a kārassa i ttaṃ. Tamu kaṅkhāyaṃ, timi. Budha bodhane, bujjhatīti bodhi. Kasa vilekhane, kasi. Kapi calane, kapi, kali, bali, masi, dhani, hari, ari, giri iccādayo.

After the roots muna and the like, the suffix i is added; and by the word ca, after nominal lemmas as well. muna in the sense of knowing: “he knows (munāti)” — muni, a sage; no vuddhi, by the governance of vā. yata in the sense of striving: “he strives (yatati)” — yati, an ascetic. agga in the sense of crooked movement: aggi, fire. pata in the sense of going: pati, a lord. suca in the sense of purity: suci, pure. ruca in the sense of shining: ruci, light, liking. isa in the sense of seeking: “he seeks (esati) the qualities of virtue and the rest” — isi, a seer. ku in the sense of sound: kavi, a poet; vuddhi, and the replacement by av. ru in the sense of sound: ravi, the sun; dadhi, curds; kuṭi, a hut. asu in the sense of throwing: asi, a sword. rāja in the sense of shining: rāji, a streak. gamu, sappa in the sense of going: sappi, ghee. acca in the sense of honouring: acci, a flame. juta in the sense of shining: joti, light; nandi, delight; dīpi, a leopard; kimi, a worm, with i for the a. tamu in the sense of wishing: timi, a great fish. budha in the sense of understanding: “he understands (bujjhati)” — bodhi, awakening. kasa in the sense of scratching: kasi, ploughing. kapi in the sense of moving: kapi, a monkey; kali, misfortune; bali, an offering; masi, soot; dhani, a rich man; hari, Hari; ari, an enemy; giri, a mountain; and so on.

Pāṭipadikato pana mahāli, bhaddāli, maṇi, araṇi, taraṇi, dharaṇi, saraṇi, dhamaṇi, avani, asani, vasani iccādi.

From nominal lemmas, however: mahāli, bhaddāli, maṇi, araṇi, taraṇi, dharaṇi, saraṇi, dhamaṇi, avani, asani, vasani, and so on.

680 (§670): Vidādīhyūro (ūra after vida and the like) apavada

Section titled “680 (§670): Vidādīhyūro (ūra after vida and the like) apavada ”

Vida iccevamādīhi dhātūhi ūra ppaccayo hoti. Vida lābhe, vandituṃ alaṃ anāsannattāti atthe ūra ppaccayo. Vidūro, vijjūro vā, vidūre jāto vedūro maṇi. Vala, valla sādhāraṇabandhanesu, vallūro. Masa āmasane, masūro. Sida siṅgāre, sindūro, niggahītāgamo. Du gati mhi, dūro. Ku sadde, kūro. Kapu hiṃsātakkalagandhesu, kappūro, dvittaṃ. Maya gatimhi, mayūro, mahiyaṃ ravatīti vā mayūroti.

After the roots vida and the like, the suffix ūra is added. vida in the sense of gaining: in the sense “fit to be saluted, because it is not near”, the suffix ūra: vidūro, far; or vijjūro; “born in Vidūra” — vedūro, the beryl gem. vala, valla in the senses of sharing and binding: vallūro, dried meat. masa in the sense of touching: masūro, a lentil. sida in the sense of adornment: sindūro, red arsenic; the augment niggahīta. du in the sense of going: dūro, far. ku in the sense of sound: kūro, boiled rice. kapu in the senses of hurting, of the takkala plant and of scent: kappūro, camphor; doubling. maya in the sense of going: mayūro, a peacock; or “it cries (ravati) on the earth (mahiyaṃ)” — mayūro.

‘‘Vaṇṇāgamo vaṇṇavipariyayo ca,
Dve cāpare vaṇṇavikāranāsā;
Dhātussa catthātisayena yogo,
Taduccate pañcavidhaṃ nirutta’’nti –

“The insertion of a letter, the transposition of a letter,
and two more, the alteration and the loss of a letter,
and connection with the meaning of the root by way of pre-eminence:
this is called the fivefold nirutta (derivation)” —

Vuttaniruttilakkhaṇānusārena ‘‘tesu vuddhī’’tiādinā, ‘‘kvaci dhātū’’tiādinā ca rūpasiddhi veditabbā.

following the characteristics of derivation so stated, the formation of the words (rūpasiddhi) is to be understood by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

Udi pasavanakledanesu, unditumalaṃ samatthoti undūro. Khajja bhakkhaṇe, khādituṃ alanti khajjūro. Kura akkose, akkositumalanti kurūro. Su hiṃsāyaṃ, sūro.

udi in the senses of flowing and wetting: “fit, able, to wet” — undūro, a rat. khajja in the sense of eating: “fit to be eaten” — khajjūro, the date palm. kura in the sense of abusing: “fit to abuse” — kurūro, cruel. su in the sense of hurting: sūro, a hero; the sun.

681 (§671): Hanādīhi ṇunutavo (nu, ṇu, tu after hana and the like) apavada

Section titled “681 (§671): Hanādīhi ṇunutavo (nu, ṇu, tu after hana and the like) apavada ”

Hana iccevamādīhi dhātūhi ṇu nu tu iccete paccayā honti. Ṇu ppaccaye hana hiṃsāgatīsu, hanatīti haṇu. Jana janane, jāyatīti jāṇu, dhātvantalopo, dīgho. Bhā dittimhi, bhātīti bhāṇu. Ri santāne, rayatīti reṇu rajo. Khanu avadāraṇe, khanti, khaññatīti vā khāṇu. Ama gatyādīsu, amatīti aṇu, dhātvantalopo.

After the roots hana and the like, the suffixes ṇu, nu and tu are added. Before the suffix ṇu: hana in the senses of hurting and going, “it strikes (hanati)” — haṇu, the jaw. jana in the sense of producing: “it is produced (jāyati)” — jāṇu, the knee; elision of the root’s final, and lengthening. bhā in the sense of shining: “it shines (bhāti)” — bhāṇu, a ray of light. ri in the sense of continuing: “it flows (rayati)” — reṇu, dust. khanu in the sense of digging: “it digs (khanti)”, or “it is dug (khaññati)” — khāṇu, a stump. ama in the senses of going and the rest: “it goes (amati)” — aṇu, small; elision of the root’s final.

Nu ppaccaye – ve tantasantāne, vāyatīti venu, veṇu vā. Dhe pāne, dhāyati vacchaṃ pāyetīti dhenu, bhātīti bhānu.

Before the suffix nu: ve in the sense of weaving: “it is woven (vāyati)” — venu, or veṇu, bamboo. dhe in the sense of drinking: “it suckles (dhāyati), it gives the calf to drink” — dhenu, a cow; “it shines” — bhānu, the sun.

Tu ppaccaye – dhā dhāraṇe, kriyaṃ, lakkhaṇaṃ vā dhāretīti dhātu. Si bandhane, sīyati bandhīyatīti setu. Kī dhanaviyoge, ki unnatimhi, uddhaṃ gacchatīti ketu. Hi gatimhi, hinotīti hetu. Jana janane, jāyatīti jantu. Tanu vitthāre, tanotīti tantu. Vasa nivāse, vasati ettha phalaṃ tadāyattavuttitāyāti vatthu, ‘‘kvaci dhātū’’tiādinā sata kārasaṃyogassa tthā deso.

Before the suffix tu: dhā in the sense of holding: “it holds (dhāreti) the action, or the characteristic mark” — dhātu, a root, an element. si in the sense of binding: “it is bound (sīyati, bandhīyati)” — setu, a bridge. kī in the sense of parting with wealth, ki in the sense of rising: “it goes upward” — ketu, a banner. hi in the sense of going: “it sends forth (hinoti)” — hetu, a cause. jana in the sense of producing: “it is born (jāyati)” — jantu, a being. tanu in the sense of stretching: “it stretches (tanoti)” — tantu, a thread. vasa in the sense of dwelling: “the fruit dwells (vasati) in it, since its occurrence depends on it” — vatthu, a thing, a site; the replacement of the conjunct of s and t by tth by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca.

682 (§672): Kuṭādīhiṭho (ṭha after kuṭa and the like) apavada

Section titled “682 (§672): Kuṭādīhiṭho (ṭha after kuṭa and the like) apavada ”

Kuṭā dīhi dhātūhi ṭha ppaccayo hoti. Kuṭa chedane, kuṭati chindatīti kuṭṭho byādhi. Kusa chedanapūraṇagandhesu, kusatīti koṭṭho udaraṃ, dhātvantalopadvittāni. Kaṭa maddane, kaṭati maddatīti kaṭṭhaṃ. Kaṇa nimīlane, kaṇṭho.

After the roots kuṭa and the like, the suffix ṭha is added. kuṭa in the sense of cutting: “it cuts (kuṭati, chindati)” — kuṭṭho, a disease, leprosy. kusa in the senses of cutting, filling and scent: “it fills (kusati)” — koṭṭho, the belly; elision of the root’s final and doubling. kaṭa in the sense of crushing: “it crushes (kaṭati, maddati)” — kaṭṭhaṃ, wood. kaṇa in the sense of closing: kaṇṭho, the throat.

683 (§673): Manupūrasuṇādīhi ussanusisā (ussa, nusa, isa after manu, pūra, suṇa and the like) apavada

Section titled “683 (§673): Manupūrasuṇādīhi ussanusisā (ussa, nusa, isa after manu, pūra, suṇa and the like) apavada ”

Manu pūra suṇa iccevamādīhi dhātūhi, pāṭipadikehi ca ussanusaisa iccete paccayā honti.

After the roots manu, pūra, suṇa and the like, and after nominal lemmas, the suffixes ussa, nusa and isa are added.

Manu bodhane, ussa nusā, manate jānātīti manusso, mānuso vā, dhātvantassa ā ttaṃ.

manu in the sense of knowing: [the suffixes] ussa and nusa; “he knows (manate, jānāti)” — manusso, or mānuso, a human being; the root’s final becomes ā.

Pūra dānapūraṇesu, pūratīti puriso, rassattaṃ, poso, ra kāri kārānaṃ lopo, vuddhi ca, pure ucce ṭhāne setīti puriso.

pūra in the senses of giving and filling: “he fills (pūrati)” — puriso, a man; shortening. poso — elision of the r and the i, and vuddhi. Or “he lies (seti) in a high place (pure)” — puriso.

Suṇa hiṃsākulasandhānesu, suṇati kulaṃ sandahatīti suṇisā. Ku kucchite, kavīyatīti karīsaṃ malaṃ, ku ssa kara ttaṃ, dīgho ca. Su hiṃsāyaṃ, andhakāravidhamanena sattānaṃ bhayaṃ hiṃsatīti sūriyo, ra kārāgamo, sa kārassa ya ttañca. Maha pūjāyaṃ, mahatīti mahiso, mahiyaṃ setītipi mahiso. Si bandhane, sīyati bandhīyatīti sīsaṃ iccādi.

suṇa in the senses of hurting and joining families: “she joins (suṇati, sandahati) the family” — suṇisā, a daughter-in-law. ku in the sense of what is despised: “it is despised (kavīyati)” — karīsaṃ, filth; kara for ku, and lengthening. su in the sense of hurting: “it destroys (hiṃsati) the fear of beings by dispelling the darkness” — sūriyo, the sun; the augment r, and y for the s. maha in the sense of honouring: “it honours (mahati)” — mahiso, a buffalo; also “it lies (seti) on the earth (mahiyaṃ)” — mahiso. si in the sense of binding: “it is bound (sīyati, bandhīyati)” — sīsaṃ, the head; and so on.

684 (§604): Akkharehi kāra (The suffix kāra after the names of letters) utsarga

Section titled “684 (§604): Akkharehi kāra (The suffix kāra after the names of letters) utsarga ”

Akkharehi akkharavācakehi vaṇṇehi kāra ppaccayo hoti. Taddhitā disutte ca ggahaṇena nāmabyapadese syā dyuppatti, akāro, akāraṃ, akārena iccādi, ākāro, okāro, kakāro, yakāro, hakāro, ḷakāro. Evakārādīsu pana karīyati uccārīyatīti kāro saddo, eva ca so kāro cāti evakāro. Evaṃ dhikāro, huṃkāro, sādhukāro.

After the letters — the sounds that name letters — the suffix kāra is added. By the word ca in the rule beginning Taddhita (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca), [the result] is treated as a noun and si and the other inflections are added: akāro, akāraṃ, akārena, and so on; ākāro, okāro, kakāro, yakāro, hakāro, ḷakāro. In evakāro and the like, however, the word kāro means “what is made, what is uttered (karīyati, uccārīyati)”, and “it is eva and it is an utterance (kāro)” — evakāro, the word eva. Likewise dhikāro, the word dhi; huṃkāro, the sound huṃ; sādhukāro, the word sādhu, applause.

Ikāro dhātuniddese, vikaraṇandhitoti ca;
Bhavantettha gamissādi, hanatyādīti ñāpakā.

The letter i in the citation of a root, and [a root] set down with its class-sign and the ending ti:
the indicators of these here are gamissa and the like, and hanati and the like.

Uṇādippaccayantanayo.

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

Tabbādī ṇādayo niṭṭhā, tave tunādayo tathā;
Mānantādi uṇādīti, chaddhā kitakasaṅgaho.

tabba and the rest, ṇa and the rest, the niṭṭhā [participles], likewise tave, tuna and the rest,
māna, anta and the rest, and the uṇādi: thus the collection of the kita [suffixes] is sixfold.

Iti padarūpasiddhiyaṃ kibbidhānakaṇḍo sattamo.

Thus [ends] the Kibbidhānakaṇḍa, the seventh section of the Padarūpasiddhi.

Nigamana (Colophon)

Section titled “Nigamana (Colophon)”

Sandhi nāmaṃ kārakañca, samāso taddhitaṃ tathā;
Ākhyātaṃ kitakaṃ kaṇḍā, sattime rūpasiddhiyaṃ.

Sandhi, noun and kāraka, compound, likewise taddhita,
verb and kita: these are the seven sections in the Rūpasiddhi.

Tedhā sandhiṃ catuddhā padamapi catudhā pañcadhā nāmikañca,
Byāsā chakkārakaṃ chassamasanamapi chabbhedato taddhitañca;
Ākhyātaṃ aṭṭhadhā chabbidhamapi kitakaṃ paccayānaṃ pabhedā,
Dīpentī rūpasiddhī ciramidha janatābuddhivuḍḍhiṃ karotu.

Showing sandhi in three ways, the word too in four ways, and the noun in four and in five ways,
the six kāraka in detail, the compound too of six kinds, and the taddhita in six divisions,
the verb in eight ways, and the kita too of six kinds by the divisions of its suffixes,
may the Rūpasiddhi long bring growth to the understanding of the people here.

Vikhyātānandathera vhayavaragurunaṃ tambapaṇṇiddhajānaṃ,
Sisso dīpaṅkarā khyaddamiḷavasumatī dīpaladdhappakāso;
Bālādiccādivāsadvitayamadhivasaṃ sāsanaṃ jotayī yo,
Soyaṃ buddhappiya vho yati imamujukaṃ rūpasiddhiṃ a kāsi.

The pupil of the excellent teacher known as the renowned Elder Ānanda, the banner of Tambapaṇṇi,
[himself] called Dīpaṅkara, who won renown as the lamp of the Damiḷa land,
who, dwelling in the two residences, Bālādicca and the other,4 made the Teaching shine —
that monk (yati) named Buddhappiya composed this straightforward Rūpasiddhi.

Iti padarūpasiddhipakaraṇaṃ niṭṭhitaṃ.

Thus the treatise Padarūpasiddhi is finished.

Footnotes

Section titled “Footnotes”

  1. CST4 prints lapa; the example Sapa akkose, sapanaṃ sapatho shows that the root is sapa. ↩

  2. CST4 prints tha ssa va ttaṃ; padhavī differs from pathavī only in its dh, so dha ttaṃ is read. ↩

  3. CST4 prints Gapu; the pair gamu, sappa gatimhi recurs at 674, and gamu is read. ↩

  4. The Thai edition read by Rachiwong (1995) has Bālādiccādhivāsanvitayam- for the CST’s Bālādiccādivāsadvitayam-; the CST’s dvitaya, “pair”, is kept. ↩