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Kaccāyana's Grammar
5-Taddhita-Kappa · 5-Secondary Derivative Chapter
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Aṭṭhama-Kaṇḍa· Eighth section
344Kaccāyana Sutta. 361Rūpasiddhi Sutta.Vā ṇ’ apacce (752)Saddanīti-Suttamālā Sutta
[Vā + ṇa + apacce = 3 words]

Ṇapaccayo hoti vā “tass’ āpaccam” icc etasmiṃ atthe.

Vasiṭṭhassa apaccaṃ Vāsiṭṭho (Vin. ii, 11; D. i, 225; iii, 66)Vinaya-piṭaka · Dīgha-nikāya, Vasiṭṭhassa apaccaṃ vā. Vasiṭṭhassa apaccaṃ Vāsiṭṭhī. Vasiṭṭhassa apaccaṃ Vāsiṭṭhaṃ. Evaṃ Bhāradvājo (D. i, 225; M. i, 47; A. ii, 197)Dīgha-nikāya · Majjhima-nikāya · Aṅguttara-nikāya, Bhāradvājī, Bhāradvājaṃ. Gotamo (Vin. i, 1)Vinaya-piṭaka · vol. i, p. 1, Gotamī (M. iii, 296; a. iii, 101)Majjhima-nikāya, Gotamaṃ (D. i, 236)Dīgha-nikāya · vol. i, p. 236. Vāsudevo (JA. iv, 81)Jātaka-aṭṭhakathā · vol. iv, p. 81, Vāsudevī, Vāsudevaṃ. Bāladevo (JA. iv, 81)Jātaka-aṭṭhakathā · vol. iv, p. 81, Bāladevī, Bāladevaṃ. Vesāmitto (D. i, 97; A. ii, 197)Dīgha-nikāya · Aṅguttara-nikāya, Vesamittī, Vesāmittaṃ.

Optionally, [there is] ‘ṇa’ in [the meaning of] offspring.
Optionally, there is the suffix ‘ṇa’ in this meaning: “the offspring of him (tass’ āpaccaṃ)”.
Examples
  1. Vasiṭṭhassa apaccaṃ (the offspring of Vasiṭṭha): Vāsiṭṭho, Vāsiṭṭhī, Vāsiṭṭhaṃ.

Likewise:

  1. Bharadvājassa apaccaṃ (the offspring of Bharadvāja): Bhāradvājo, Bhāradvājī, Bhāradvājaṃ.
  2. Gotamassa apaccaṃ (the offspring of Gotama): Gotamo, Gotamī, Gotamaṃ.
  3. Vasudevassa apaccaṃ (the offspring of Vasudeva): Vāsudevo, Vāsudevī, Vāsudevaṃ.
  4. Baladevassa apaccaṃ (the offspring of Baladeva): Bāladevo, Bāladevī, Bāladevaṃ.
  5. Visāmittassa apaccaṃ (the offspring of Visāmitta): Vesāmitto, Vesamittī, Vesāmittaṃ.
Studied
345Kaccāyana Sutta. 366Rūpasiddhi Sutta.Ṇāyana-ṇāna Vacchādito (754)Saddanīti-Suttamālā Sutta
[Ṇāyana-ṇāna + Vaccha-ādito = 2 words]

Tasmā Vacchādito gottagaṇato ṇāyana-ṇānapaccayā honti vā “tass’ āpaccam” icc etasmiṃ atthe.

Vacchassa apaccaṃ Vacchāyano (M. i, 232)Majjhima-nikāya · vol. i, p. 232, Vacchāno, Vacchassa apaccaṃ vā, Vacchassa apaccaṃ Vacchāyanī, Vacchānī, Vacchassa apaccaṃ Vacchāyanaṃ, Vacchānaṃ. Sakaṭassa apaccaṃ Sākaṭāyano, Sākaṭāno, Sakaṭassa apaccaṃ vā, Sākaṭāyanī, Sākaṭānī, Sākaṭāyanaṃ, Sākaṭānaṃ. Evaṃ Kaṇhāyano (D. i, 87, 89)Dīgha-nikāya, Kaṇhāno, Kaṇhassa apaccaṃ vā, Kaṇhāyanī, Kaṇhānī, Kaṇhāyanaṃ, Kaṇhānaṃ. Aggivessāyano (M. i, 301, 302)Majjhima-nikāya, Aggivessāno (M. i, 301, 302)Majjhima-nikāya, Aggivessāyanī, Aggivessānī, Aggivessāyanaṃ, Aggivessānaṃ. Gacchāyano, Gacchāno, Gacchāyanī, Gacchānī, Gacchāyanaṃ, Gacchānaṃ. Kappāyano, Kappāno, Kappāyanī, Kappānī, Kappāyanaṃ, Kappānaṃ. Moggallāyano (V. ii, 11; M. i, 279, 318), Moggallāno (V. ii, 11; M. i, 279, 318), Moggallāyanī, Moggallānī, Moggallāyanaṃ, Moggallānaṃ. Muñcāyano, Muñcāno, Muñcāyanī, Muñcānī, Muñcāyanaṃ, Muñcānaṃ. Saṃghāyano, Saṃghāno, Saṃghāyanī, Saṃghānī, Saṃghāyanaṃ, Saṃghānaṃ. Lomāyano, Lomāno, Lomāyanī, Lomānī, Lomāyanaṃ, Lomānaṃ. Sākamāyano, Sākamāno, Sākamāyanī, Sākamānī, Sākamāyanaṃ, Sākamānaṃ. Nārāyano, Nārāno, Nārāyanī, Nārānī, Nārāyanaṃ, Nārānaṃ. Corāyano, Corāno, Corāyanī, Corānī, Corāyanaṃ, Corānaṃ. Āvasālāyano, Āvasālāno, Āvasālāyanī, Āvasālānī, Āvasālāyanaṃ, Āvasālānaṃ. Dvepāyano, Dvepāno, Dvepāyanī, Dvepānī, Dvepāyanaṃ, Dvepānaṃ. Kuñcāyano, Kuñcāno, Kuñcāyanī, Kuñcānī, Kuñcāyanaṃ, Kuñcānaṃ. Kaccāyano (D. i, 52; M. i, 157; S. i, 68)Dīgha-nikāya · Majjhima-nikāya · Saṃyutta-nikāya, Kaccāno (D. i, 52; M. i, 157; S. i, 68)Dīgha-nikāya · Majjhima-nikāya · Saṃyutta-nikāya, Kaccāyanī (JA. iii, 404)Jātaka-aṭṭhakathā · vol. iii, p. 404, Kaccānī (JA. iii, 404)Jātaka-aṭṭhakathā · vol. iii, p. 404, Kaccāyanaṃ, Kaccānaṃ.

After “Vaccha” and others, [there are] ‘ṇāyana’ and ‘ṇāna’.
Optionally, after the groups of clans “Vaccha” and others, there are the suffixes ‘ṇāyana’ and ‘ṇāna’ in this meaning: “the offspring of him”.
Examples
  1. Vacchassa apaccaṃ (the offspring of Vaccha): Vacchāyano, Vacchāno; Vacchāyanī, Vacchānī; Vacchāyanaṃ, Vacchānaṃ.
  2. Sakaṭassa apaccaṃ (the offspring of Sakaṭa): Sākaṭāyano, Sākaṭāno; Sākaṭāyanī, Sākaṭānī; Sākaṭāyanaṃ, Sākaṭānaṃ.

Likewise, [with the same six forms each]:

  1. Kaṇhassa apaccaṃ (the offspring of Kaṇha): Kaṇhāyano, Kaṇhāno, Kaṇhāyanī, Kaṇhānī, Kaṇhāyanaṃ, Kaṇhānaṃ.
  2. Aggivessassa apaccaṃ (the offspring of Aggivessa): Aggivessāyano, Aggivessāno, Aggivessāyanī, Aggivessānī, Aggivessāyanaṃ, Aggivessānaṃ.
  3. Gacchassa apaccaṃ (the offspring of Gaccha): Gacchāyano, Gacchāno, Gacchāyanī, Gacchānī, Gacchāyanaṃ, Gacchānaṃ.
  4. Kappassa apaccaṃ (the offspring of Kappa): Kappāyano, Kappāno, Kappāyanī, Kappānī, Kappāyanaṃ, Kappānaṃ.
  5. Moggallassa apaccaṃ (the offspring of Moggalla): Moggallāyano, Moggallāno, Moggallāyanī, Moggallānī, Moggallāyanaṃ, Moggallānaṃ.
  6. Muñcassa apaccaṃ (the offspring of Muñca): Muñcāyano, Muñcāno, Muñcāyanī, Muñcānī, Muñcāyanaṃ, Muñcānaṃ.
  7. Saṃghassa apaccaṃ (the offspring of Saṃgha): Saṃghāyano, Saṃghāno, Saṃghāyanī, Saṃghānī, Saṃghāyanaṃ, Saṃghānaṃ.
  8. Lomassa apaccaṃ (the offspring of Loma): Lomāyano, Lomāno, Lomāyanī, Lomānī, Lomāyanaṃ, Lomānaṃ.
  9. Sākamassa apaccaṃ (the offspring of Sākama): Sākamāyano, Sākamāno, Sākamāyanī, Sākamānī, Sākamāyanaṃ, Sākamānaṃ.
  10. Narassa apaccaṃ (the offspring of Nara): Nārāyano, Nārāno, Nārāyanī, Nārānī, Nārāyanaṃ, Nārānaṃ.
  11. Corassa apaccaṃ (the offspring of Cora): Corāyano, Corāno, Corāyanī, Corānī, Corāyanaṃ, Corānaṃ.
  12. Avasālassa apaccaṃ (the offspring of Avasāla): Āvasālāyano, Āvasālāno, Āvasālāyanī, Āvasālānī, Āvasālāyanaṃ, Āvasālānaṃ.
  13. Dvipassa apaccaṃ (the offspring of Dvipa): Dvepāyano, Dvepāno, Dvepāyanī, Dvepānī, Dvepāyanaṃ, Dvepānaṃ.
  14. Kuñcassa apaccaṃ (the offspring of Kuñca): Kuñcāyano, Kuñcāno, Kuñcāyanī, Kuñcānī, Kuñcāyanaṃ, Kuñcānaṃ.
  15. Kaccassa apaccaṃ (the offspring of Kacca): Kaccāyano, Kaccāno, Kaccāyanī, Kaccānī, Kaccāyanaṃ, Kaccānaṃ.
Studied
346Kaccāyana Sutta. 367Rūpasiddhi Sutta.Ṇeyyo Kattikādīhi (755)Saddanīti-Suttamālā Sutta
[Ṇeyyo + Kattika-ādīhi = 2 words]

Tehi gottagaṇehi Kattikādīhi ṇeyyapaccayo hoti vā “tass’ āpaccam” icc etasmiṃ atthe.

Kattikāya apaccaṃ Kattikeyyo, Kattikāya apaccaṃ vā. Evaṃ Venateyyo (Khu. v, 204)Khuddaka-nikāya · vol. v, p. 204, Rohiṇeyyo (JA. iv, 84)Jātaka-aṭṭhakathā · vol. iv, p. 84, Gaṅgeyyo (Khu. v, 54)Khuddaka-nikāya · vol. v, p. 54, Kaddameyyo, Nādeyyo, Āleyyo, Āheyyo, Kāmeyyo. Suciyā apaccaṃ Soceyyo, Sāleyyo, Bāleyyo, Māleyyo, Kāleyyo.

After those that have “Kattikā” at the beginning, [there is] ‘ṇeyya’.1“Kattikādīhi” is a bahubbīhi (relative) compound: Kattikā ādi yesaṃ, te Kattikādayo, tehi Kattikādīhi.
Optionally, after those groups of clans that have Kattikā at the beginning, there is the suffix ‘ṇeyya’ in this meaning: “the offspring of him”.
Examples
  1. Kattikāya apaccaṃ (the offspring of Kattikā): Kattikeyyo.

Likewise:

  1. Vinatāya apaccaṃ (the offspring of Vinatā): Venateyyo.
  2. Rohiṇiyā apaccaṃ (the offspring of Rohiṇī): Rohiṇeyyo.
  3. Gaṅgāya apaccaṃ (the offspring of Gaṅgā): Gaṅgeyyo.
  4. Kaddamāya apaccaṃ (the offspring of Kaddamā): Kaddameyyo.
  5. Nadiyā apaccaṃ (the offspring of Nadī): Nādeyyo.
  6. Āliyā apaccaṃ (the offspring of Āli): Āleyyo.
  7. Āhiyā apaccaṃ (the offspring of Āhi): Āheyyo.
  8. Kamiyā apaccaṃ (the offspring of Kamī): Kāmeyyo.
  9. Suciyā apaccaṃ (the offspring of Suci): Soceyyo.
  10. Salāya apaccaṃ (the offspring of Salā): Sāleyyo.
  11. Balāya apaccaṃ (the offspring of Balā): Bāleyyo.
  12. Malāya apaccaṃ (the offspring of Malā): Māleyyo.
  13. Kalāya apaccaṃ (the offspring of Kalā): Kāleyyo.
1“Kattikādīhi” is a bahubbīhi (relative) compound: Kattikā ādi yesaṃ, te Kattikādayo, tehi Kattikādīhi.
Studied
347Kaccāyana Sutta. 368Rūpasiddhi Sutta.Ato ṇi vā (756)Saddanīti-Suttamālā Sutta
[Ato + ṇi + vā = 3 words]

Tasmā akārato ṇipaccayo hoti vā “tass’ āpaccam” icc etasmiṃ atthe.

Dakkhassa apaccaṃ Dakkhi, Dakkhassa apaccaṃ vā. Duṇassa apaccaṃ Doṇi (JA. iii, 270)Jātaka-aṭṭhakathā · vol. iii, p. 270, Duṇassa apaccaṃ vā. Evaṃ Vāsavi, Sakyaputti, Nāṭaputti (D. i, 45)Dīgha-nikāya · vol. i, p. 45, Dāsaputti, Dāsavi, Vāruṇi, Gaṇḍi, Bāladevi, Pāvaki, Jenadatti (VinA. i, 171)Vinaya-aṭṭhakathā · vol. i, p. 171, Buddhi, Dhammi, Saṃghi, Kappi, Anuruddhi.

Vā ti vikappanatthena ṇikapaccayo hoti “tass’ āpaccam” icc etasmiṃ atthe. Sakyaputtassa apaccaṃ sakyaputtiko. Evaṃ nāṭaputtiko, jenadattiko.

Optionally, after ‘a’ [there is] ‘ṇi’.
Optionally, after the letter ‘a’ there is the suffix ‘ṇi’ in this meaning: “the offspring of him”.
Examples
  1. Dakkhassa apaccaṃ (the offspring of Dakkha): Dakkhi.
  2. Duṇassa apaccaṃ (the offspring of Duṇa): Doṇi.

Likewise:

  1. Vāsavassa apaccaṃ (the offspring of Vāsava): Vāsavi.
  2. Sakyaputtassa apaccaṃ (the offspring of Sakyaputta): Sakyaputti.
  3. Naṭaputtassa apaccaṃ (the offspring of Naṭaputta): Nāṭaputti.
  4. Dasaputtassa apaccaṃ (the offspring of Dasaputta): Dāsaputti.
  5. Dasavassa apaccaṃ (the offspring of Dasava): Dāsavi.
  6. Varuṇassa apaccaṃ (the offspring of Varuṇa): Vāruṇi.
  7. Gaṇḍassa apaccaṃ (the offspring of Gaṇḍa): Gaṇḍi.
  8. Baladevassa apaccaṃ (the offspring of Baladeva): Bāladevi.
  9. Pavakassa apaccaṃ (the offspring of Pavaka): Pāvaki.
  10. Jinadattassa apaccaṃ (the offspring of Jinadatta): Jenadatti.
  11. Buddhassa apaccaṃ (the offspring of the Buddha): Buddhi.
  12. Dhammassa apaccaṃ (the offspring of the Dhamma): Dhammi.
  13. Saṃghassa apaccaṃ (the offspring of the Saṃgha): Saṃghi.
  14. Kappassa apaccaṃ (the offspring of Kappa): Kappi.
  15. Anuruddhassa apaccaṃ (the offspring of Anuruddha): Anuruddhi.

“Vā” has the meaning of “alternative” (vikappana); [so that] there is also the suffix ‘ṇika’ in this meaning: “the offspring of him”.

Examples
  1. Sakyaputtassa apaccaṃ (the offspring of Sakyaputta): Sakyaputtiko.

Likewise:

  1. Naṭaputtassa apaccaṃ (the offspring of Naṭaputta): Nāṭaputtiko.
  2. Jinadattassa apaccaṃ (the offspring of Jinadatta): Jenadattiko.
Studied
348Kaccāyana Sutta. 371Rūpasiddhi Sutta.Ṇavo ’pakvādīhi (757)Saddanīti-Suttamālā Sutta
[Ṇavo + upaku-ādīhi = 2 words]

Upaku icc evamādīhi ṇavapaccayo hoti vā “tass’ āpaccam” icc etasmiṃ atthe.

Upakussa apaccaṃ Opakavo, Upakussa apaccaṃ vā. Manuno apaccaṃ Mānavo (D. i, 82)Dīgha-nikāya · vol. i, p. 82, Manuno apaccaṃ vā. Bhaggussa apaccaṃ Bhaggavo (M. ii, 242; M. iii, 281)Majjhima-nikāya, Bhaggussa apaccaṃ vā. Paṇḍussa apaccaṃ Paṇḍavo (JA. ii, 89)Jātaka-aṭṭhakathā · vol. ii, p. 89, Paṇḍussa apaccaṃ vā. Bahussa apaccaṃ Bāhavo, Bahussa apaccaṃ vā.

Optionally, after “Upaku” and others, [there is] ‘ṇava’.
Optionally, after “Upaku” and others, there is the suffix ‘ṇava’ in this meaning: “the offspring of him”.
Examples
  1. Upakussa apaccaṃ (the offspring of Upaku): Opakavo.
  2. Manuno apaccaṃ (the offspring of Manu): Mānavo.
  3. Bhaggussa apaccaṃ (the offspring of Bhaggu): Bhaggavo.
  4. Paṇḍussa apaccaṃ (the offspring of Paṇḍu): Paṇḍavo.
  5. Bahussa apaccaṃ (the offspring of Bahu): Bāhavo.
Studied
349Kaccāyana Sutta. 372Rūpasiddhi Sutta.Ṇera vidhavādito (758-9)Saddanīti-Suttamālā Sutta
[Ṇera + vidhava-ādito = 2 words]

Tasmā vidhavādito ṇerapaccayo hoti vā “tass’ āpaccam” icc etasmiṃ atthe.

Vidhavāya apaccaṃ vedhavero (Khu. vi, 327)Khuddaka-nikāya · vol. vi, p. 327, vidhavāya apaccaṃ vā. Bandhukiyā apaccaṃ bandhukero, bandhukiyā apaccaṃ vā. Samaṇassa apaccaṃ sāmaṇero (Vin. ii, 160; iii, 116)Vinaya-piṭaka, samaṇassa apaccaṃ vā. Evaṃ sāmaṇerī (Vin. ii, 160, 458)Vinaya-piṭaka, sāmaṇeraṃ, nāḷikero, nāḷikerī, nāḷikeraṃ.

After “vidhavā” and others, [there is] ‘ṇera’.
Optionally, after “vidhavā” (widow) and others, there is the suffix ‘ṇera’ in this meaning: “the offspring of him”.
Examples
  1. Vidhavāya apaccaṃ (the offspring of a widow: the son of a widow): vedhavero.
  2. Bandhukiyā apaccaṃ (the offspring of a licentious woman): bandhukero.
  3. Samaṇassa apaccaṃ (the offspring of a monk: a novice): sāmaṇero.

Likewise:

  1. sāmaṇerī (a female novice), sāmaṇeraṃ (the family of the female novice)2The neuter (sāmaṇeraṃ, nāḷikeraṃ) refers to “kula”, family: the family of the female novice, the family of the coconut tree..
  2. nāḷikero (a coconut tree), nāḷikerī (a female coconut tree), nāḷikeraṃ (the family of the coconut tree).
2The neuter (sāmaṇeraṃ, nāḷikeraṃ) refers to “kula”, family: the family of the female novice, the family of the coconut tree.
Studied
350Kaccāyana Sutta. 373Rūpasiddhi Sutta.Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko (764)Saddanīti-Suttamālā Sutta
[Yena + vā + saṃsaṭṭhaṃ + tarati + carati + vahati + ṇiko = 7 words]

Yena vā saṃsaṭṭhaṃ, yena vā tarati, yena vā carati, yena vā vahati icc etesv atthesu ṇikapaccayo hoti vā.

Tilena saṃsaṭṭhaṃ bhojanaṃ telikaṃ, tilena saṃsaṭṭhaṃ vā. Evaṃ goḷikaṃ, ghātikaṃ.

Nāvāya taratī ti nāviko (Khu. vi, 79)Khuddaka-nikāya · vol. vi, p. 79, nāvāya tarati vā. Evaṃ oḷumpiko.

Sakaṭena caratī ti sākaṭiko (S. i, 56)Saṃyutta-nikāya · vol. i, p. 56, sakaṭena carati vā. Evaṃ pattiko (D. i, 47)Dīgha-nikāya · vol. i, p. 47, daṇḍiko, dhammiko (D. i, 80; M. ii, 262; Khu. ii, 273)Dīgha-nikāya · Majjhima-nikāya · Khuddaka-nikāya, pādiko.

Sīsena vahatī ti sīsiko, sīsena vahati vā. Aṃsena vahatī ti aṃsiko, aṃsena vahati vā. Evaṃ khandhiko, aṅguliko.

Vā ti vikappanatthena aññesu pi ṇikapaccayo hoti. Rājagahe vasatī ti rājagahiko, rājagahe vasati vā. Rājagahe jāto rājagahiko, rājagahe jāto vā. Evaṃ māgadhiko (M. i, 287)Majjhima-nikāya · vol. i, p. 287, sāvatthiko, kapilavatthiko, pāṭaliputtiko, vesāliko (Vin. i, 27; A. iii, 47)Vinaya-piṭaka · Aṅguttara-nikāya.

[There is] ‘ṇika’ [in these meanings]: mixed with that, he crosses by that, he goes by that, he carries by that.
Optionally, there is the suffix ‘ṇika’ in these meanings: “mixed with that (yena saṃsaṭṭhaṃ)”, “he crosses by that (yena tarati)”, “he goes by that (yena carati)”, “he carries by that (yena vahati)”.
Examples
  1. Tilena saṃsaṭṭhaṃ bhojanaṃ: telikaṃ (food mixed with sesamum seeds).
  2. Guḷena saṃsaṭṭhaṃ bhojanaṃ: goḷikaṃ (food mixed with molasses).
  3. Ghatena saṃsaṭṭhaṃ bhojanaṃ: ghātikaṃ (food mixed with ghee).
  4. Nāvāya taratī ti nāviko (he crosses by boat: a sailor).
  5. Uḷumpena taratī ti oḷumpiko (he crosses by raft: a rafter).
  6. Sakaṭena caratī ti sākaṭiko (he goes by cart: a carter).
  7. Pattena caratī ti pattiko (he goes by foot: a pedestrian).
  8. Daṇḍena caratī ti daṇḍiko (he goes by stick: one who goes with a stick).
  9. Dhammena caratī ti dhammiko (he lives by the Dhamma: righteous).
  10. Padena caratī ti pādiko (he goes by foot: a pedestrian).
  11. Sīsena vahatī ti sīsiko (he carries with the head: a porter).
  12. Aṃsena vahatī ti aṃsiko (he carries with the shoulder: a shoulder-carrier).
  13. Khandhena vahatī ti khandhiko (he carries with the shoulder: a shoulder-carrier).
  14. Aṅgulīhi vahatī ti aṅguliko (he carries with the fingers).

“Vā” has the meaning of “alternative” (vikappana); in other [meanings] also there is the suffix ‘ṇika’.

Examples
  1. Rājagahe vasatī ti rājagahiko (he lives in Rājagaha: a resident of Rājagaha).
  2. Rājagahe jāto rājagahiko (born in Rājagaha).

Likewise:

  1. māgadhiko (a resident of Magadha).
  2. sāvatthiko (a resident of Sāvatthī).
  3. kapilavatthiko (a resident of Kapilavatthu).
  4. pāṭaliputtiko (a resident of Pāṭaliputta).
  5. vesāliko (a resident of Vesālī).
Studied
351Kaccāyana Sutta. 374Rūpasiddhi Sutta.Tam adhīte tena-katādi sannidhāna-niyoga-sippa-bhaṇḍa-jīvikatthesu ca (764)Saddanīti-Suttamālā Sutta
[Taṃ + adhīte + tena-katādi-sannidhāna-niyoga-sippa-bhaṇḍa-jīvikatthesu + ca = 4 words]

Tam adhīte, tena katādi-atthe, tamhi sannidhānā, tattha niyutto, tam assa sippaṃ, tam assa bhaṇḍaṃ, tam assa jīvikaṃ icc etesv atthesu ca ṇikapaccayo hoti vā.

Vinayam adhīte Venayiko (Vin. i, 3)Vinaya-piṭaka · vol. i, p. 3, Vinayam adhīte vā. Evaṃ Suttantiko (Vin. i, 244)Vinaya-piṭaka · vol. i, p. 244, Ābhidhammiko (AbhA. i, 12)Abhidhamma-aṭṭhakathā · vol. i, p. 12, Veyyākaraṇiko.

Kāyena kataṃ kammaṃ kāyikaṃ (Abh. ii, 255), kāyena kataṃ kammaṃ vā. Evaṃ vācasikaṃ (Abh. ii, 255), mānasikaṃ.

Sarīre sannidhānā vedanā sārīrikā (M. i, 13, 300)Majjhima-nikāya, sarīre sannidhānā vā. Evaṃ mānasikā.

Dvāre niyutto dovāriko (Khu. iii, 351)Khuddaka-nikāya · vol. iii, p. 351, dvāre niyutto vā. Evaṃ bhaṇḍāgāriko (VinA. i, 310)Vinaya-aṭṭhakathā · vol. i, p. 310, nāgariko, nāvakammiko.

Vīṇā assa sippaṃ veṇiko, vīṇā assa sippaṃ vā. Evaṃ pāṇaviko, modiṅgiko, vaṃsiko.

Gandho assa bhaṇḍaṃ gandhiko (Khu. iii, 421)Khuddaka-nikāya · vol. iii, p. 421, gandho assa bhaṇḍaṃ vā. Evaṃ teliko (Khu. iii, 421)Khuddaka-nikāya · vol. iii, p. 421, goḷiko.

Urabbhaṃ hantvā jīvatī ti orabbhiko (M. ii, 6; A. i, 528; ii, 267)Majjhima-nikāya · Aṅguttara-nikāya, urabbhaṃ hantvā jīvati vā. Magaṃ hantvā jīvatī ti māgaviko (M. ii, 6; A. i, 528; ii, 267)Majjhima-nikāya · Aṅguttara-nikāya, magaṃ hantvā jīvati vā. Evaṃ sokariko (M. ii, 6; A. i, 528; ii, 267)Majjhima-nikāya · Aṅguttara-nikāya, sākuṇiko (M. ii, 6; A. i, 528; ii, 267)Majjhima-nikāya · Aṅguttara-nikāya.

Ādiggahaṇena aññatthā pi ṇikapaccayo yojetabbo. Jālena hato jāliko, jālena hato vā.

Suttena bandho suttiko, suttena bandho vā.

Cāpo assa āvudho cāpiko, cāpo assa āvudho vā. Evaṃ tomariko, muggariko, mosaliko.

Vāto assa ābādho vātiko, vāto assa ābādho vā. Evaṃ semhiko, pittiko.

Buddhe pasanno buddhiko, buddhe pasanno vā. Evaṃ dhammiko (Khu. i, 25)Khuddaka-nikāya · vol. i, p. 25, saṃghiko.

Buddhassa santakaṃ buddhikaṃ, buddhassa santakaṃ vā. Evaṃ dhammikaṃ, saṃghikaṃ (Vin. ii, 58, 202)Vinaya-piṭaka.

Vatthena kītaṃ bhaṇḍaṃ vatthikaṃ, vatthena kītaṃ bhaṇḍaṃ vā. Evaṃ kumbhikaṃ, phālikaṃ, kiṃkaṇikaṃ, sovaṇṇikaṃ.

Kumbho assa parimāṇaṃ kumbhikaṃ, kumbho assa parimāṇaṃ vā.

Kumbhassa rāsi kumbhikaṃ, kumbhassa rāsi vā.

Kumbhaṃ arahatī ti kumbhiko, kumbhaṃ arahati vā.

Akkhena dibbatī ti akkhiko, akkhena dibbati vā. Evaṃ sālākiko, tindukiko ambaphaliko, kapiṭṭhaphaliko, nāḷikeriko icc evamādi.

And [there is ‘ṇika’ in the meanings of] “he studies that”, “done with that”, etc., in the meaning of location, occupation, skill, merchandise, and livelihood.
And optionally there is the suffix ‘ṇika’ in these meanings: “he studies that (tam adhīte)”, in the meaning of “done with that (tena kata)”, etc., “located in that [place] (tamhi sannidhāna)”, “occupied in that (tattha niyutto)”, “that is his skill (tam assa sippaṃ)”, “that is his merchandise (tam assa bhaṇḍaṃ)”, “that is his livelihood (tam assa jīvikaṃ)”.
Examples
  1. Vinayam adhīte: Venayiko (he studies the Vinaya: a specialist in the Vinaya).
  2. Likewise: Suttantaṃ adhīte: Suttantiko (he studies the Suttanta: a specialist in the Suttanta), Abhidhammaṃ adhīte: Ābhidhammiko (he studies the Abhidhamma: a specialist in the Abhidhamma), Byākaraṇaṃ adhīte: Veyyākaraṇiko (he studies grammar: a grammarian).
  3. Kāyena kataṃ kammaṃ: kāyikaṃ (an action done with the body: bodily). Likewise: vācāya kataṃ kammaṃ: vācasikaṃ (an action done with speech: verbal), manasā kataṃ kammaṃ: mānasikaṃ (an action done with the mind: mental).
  4. Sarīre sannidhānā vedanā: sārīrikā (a feeling located in the body: bodily). Likewise: manasi sannidhānā vedanā: mānasikā (mental).
  5. Dvāre niyutto: dovāriko (occupied at the door: a gatekeeper). Likewise: bhaṇḍāgāre niyutto: bhaṇḍāgāriko (occupied in the treasury: a treasurer), nagare niyutto: nāgariko (occupied in the city: a city officer/citizen), navakamme niyutto: nāvakammiko (occupied in new work).
  6. Vīṇā assa sippaṃ: veṇiko (his skill is the lute: a lute player). Likewise: paṇavo assa sippaṃ: pāṇaviko (his skill is the drum: a drummer), mudiṅgo assa sippaṃ: modiṅgiko (his skill is the small drum: a small-drum player), vaṃso assa sippaṃ: vaṃsiko (his skill is the flute: a flute player).
  7. Gandho assa bhaṇḍaṃ: gandhiko (his merchandise is perfume: a perfume seller). Likewise: telaṃ assa bhaṇḍaṃ: teliko (his merchandise is oil: an oil seller), guḷo assa bhaṇḍaṃ: goḷiko (his merchandise is molasses: a molasses seller).
  8. Urabbhaṃ hantvā jīvatī ti orabbhiko (he lives by killing rams: a butcher of sheep).
  9. Magaṃ hantvā jīvatī ti māgaviko (he lives by killing wild animals: a hunter).
  10. Likewise: sūkaraṃ hantvā jīvatī ti sokariko (he lives by killing pigs: a pork butcher), sakuṇaṃ hantvā jīvatī ti sākuṇiko (he lives by killing birds: a fowler).

By taking ‘ādi’, the suffix ‘ṇika’ can be employed also in other meanings.

Examples
  1. Jālena hato: jāliko (killed with a net).
  2. Suttena bandho: suttiko (bound with a string).
  3. Cāpo assa āvudho: cāpiko (his weapon is the bow: an archer). Likewise: tomaro assa āvudho: tomariko (his weapon is the spear: a spearman), muggaro assa āvudho: muggariko (his weapon is the club: a club-bearer), musalo assa āvudho: mosaliko (his weapon is the pestle).
  4. Vāto assa ābādho: vātiko (his disease is wind). Likewise: semhaṃ assa ābādho: semhiko (his disease is phlegm), pittaṃ assa ābādho: pittiko (his disease is bile).
  5. Buddhe pasanno: buddhiko (he has faith in the Buddha). Likewise: Dhamme pasanno: dhammiko (he has faith in the Dhamma), Saṃghe pasanno: saṃghiko (he has faith in the Saṃgha).
  6. Buddhassa santakaṃ: buddhikaṃ (the property of the Buddha). Likewise: Dhammassa santakaṃ: dhammikaṃ (the property of the Dhamma), Saṃghassa santakaṃ: saṃghikaṃ (the property of the Saṃgha).
  7. Vatthena kītaṃ bhaṇḍaṃ: vatthikaṃ (merchandise bought with cloth). Likewise: kumbhena kītaṃ bhaṇḍaṃ: kumbhikaṃ (merchandise bought with a water-pot), phalena kītaṃ bhaṇḍaṃ: phālikaṃ (merchandise bought with fruit), kiṃkaṇena kītaṃ bhaṇḍaṃ: kiṃkaṇikaṃ (merchandise bought with a kind of bell), suvaṇṇena kītaṃ bhaṇḍaṃ: sovaṇṇikaṃ (merchandise bought with gold).
  8. Kumbho assa parimāṇaṃ: kumbhikaṃ (its measure is a kumbha).
  9. Kumbhassa rāsi: kumbhikaṃ (a pile of water-pots).
  10. Kumbhaṃ arahatī ti kumbhiko (that which is worth a kumbha).
  11. Akkhena dibbatī ti akkhiko (he plays with dice: a dice player). Likewise: salākena dibbatī ti sālākiko (he plays with bamboo sticks), tindukena dibbatī ti tindukiko (he plays with [the fruits of] the tinduka tree), ambaphalena dibbatī ti ambaphaliko (he plays with mangoes), kapiṭṭhaphalena dibbatī ti kapiṭṭhaphaliko (he plays with the fruits of the kapiṭṭha tree), nāḷikerena dibbatī ti nāḷikeriko (he plays with coconuts), and so on.
Studied
352Kaccāyana Sutta. 376Rūpasiddhi Sutta.Ṇa rāgā tassedam aññatthesu ca (765)Saddanīti-Suttamālā Sutta
[Ṇa + rāgā + tassa + idaṃ + aññatthesu + ca = 6 words]

Ṇapaccayo hoti vā rāgamhā “tena rattaṃ” icc etasmiṃ atthe, “tass’ edaṃ” aññatthesu ca.

Kasāvena rattaṃ vatthaṃ kāsāvaṃ (Khu. i, 14)Khuddaka-nikāya · vol. i, p. 14, kasāvena rattaṃ vatthaṃ vā. Evaṃ kosumbhaṃ, hāliddaṃ (Khu. v, 106)Khuddaka-nikāya · vol. v, p. 106, pāṭaṅgaṃ,3Pattaṅgaṃ (Sī). rattaṅgaṃ, mañjiṭṭhaṃ (M. i, 179)Majjhima-nikāya · vol. i, p. 179, kuṅkumaṃ (DAA. ii, 190).

Sūkarassa idaṃ maṃsaṃ sokaraṃ, sūkarassa idaṃ maṃsaṃ vā. Evaṃ māhiṃsaṃ (Mhvs. 25-6).

Udumbarassa avidūre pavattaṃ vimānaṃ odumbaraṃ, udumbarassa avidūre pavattaṃ vimānaṃ vā.

Vidisāya avidūre nivāso vediso (Khu. i, 432)Khuddaka-nikāya · vol. i, p. 432, vidisāya avidūre nivāso vā.

Mathurāya jāto māthuro (M. ii, 270)Majjhima-nikāya · vol. ii, p. 270, mathurāya jāto vā.

Mathurāya āgato māthuro, mathurāya āgato vā.

Kattikāya niyutto māso Kattiko (VinA. ii, 298, 308)Vinaya-aṭṭhakathā, kattikāya niyutto māso vā. Evaṃ Māgasiro (VinA. i, 163)Vinaya-aṭṭhakathā · vol. i, p. 163, Phusso (VinA. i, 163)Vinaya-aṭṭhakathā · vol. i, p. 163, Māgho, Phagguno, Citto, Vesākho, Jeṭṭho (VinA. i, 53)Vinaya-aṭṭhakathā · vol. i, p. 53, Āsaḷho, Sāvaṇo, Bhaddo, Assayujo (Sārattha-Ṭīkā i, 182).

Na vuddhi nīlapītādo, paccaye saṇakārake. Phakāro phussasaddassa, “siro” ti sirasaṃ vade.

Sikkhānaṃ samūho sikkho, bhikkhānaṃ samūho bhikkho. Evaṃ kāpoto, māyūro, kokilo.

Buddho assa devatā buddho. Evaṃ Bhaddo, Māro, Māhindo, Vessavaṇo, Yāmo, Somo, Nārāyaṇo.

Saṃvaccharam adhīte saṃvaccharo. Evaṃ mohutto, nemitto, aṅgavijjo, veyyākaraṇo (D. i, 82)Dīgha-nikāya · vol. i, p. 82, chando,4Chandaso (Sī). bhāsso,5Bhāso (K). cando.

Vasādānaṃ visayo deso vāsādo.6Vāsāto (K). Evaṃ kumbho,7Kunto (Sī). sākunto, ātisāro.

Udumbarā asmiṃ padese santī ti odumbaro. Sāgarehi nibbatto sāgaro. Sāgalam assa nivāso sāgalo.8Sākalo (K). Mathurā assa nivāso māthuro. Mathurāya issaro māthuro. Icc evamādayo yojetabbā.

[There is] ‘ṇa’ after “rāga” (dye), in “this is of that” and in other meanings.
Optionally, there is the suffix ‘ṇa’ after [words with the meaning of] “rāga” (dye), in the meaning of “dyed with that (tena rattaṃ)”, in “this is of that (tass’ edaṃ)” and in other meanings.
Examples
  1. Kasāvena rattaṃ vatthaṃ: kāsāvaṃ (a cloth dyed orange). Likewise: kusumbhena rattaṃ vatthaṃ: kosumbhaṃ (a cloth dyed with safflower), haliddāya rattaṃ vatthaṃ: hāliddaṃ (a cloth dyed with turmeric), pāṭaṅgena rattaṃ vatthaṃ: pāṭaṅgaṃ (a cloth dyed with sappan-wood dye),9Explanation taken from the book of Ven. A. Thitzana. rattaṅgena rattaṃ vatthaṃ: rattaṅgaṃ (a cloth dyed with hibiscus dye),10Explanation taken from the book of Ven. A. Thitzana. mañjitthāya rattaṃ vatthaṃ: mañjiṭṭhaṃ (a cloth dyed with madder), kuṅkumena rattaṃ vatthaṃ: kuṅkumaṃ (a cloth dyed with saffron).
  2. Sūkarassa idaṃ maṃsaṃ: sokaraṃ (this flesh is of the pig: pork). Likewise: mahiṃsassa idaṃ maṃsaṃ: māhiṃsaṃ (this flesh is of the buffalo: buffalo meat).
  3. Udumbarassa avidūre pavattaṃ vimānaṃ: odumbaraṃ (the mansion situated near the fig tree).
  4. Vidisāya avidūre nivāso: vediso (the dwelling near the intermediate direction).
  5. Mathurāya jāto: māthuro (born in Mathurā).
  6. Mathurāya āgato: māthuro (come from Mathurā).
  7. Kattikāya niyutto māso: Kattiko (the month in conjunction with the constellation Kattikā). Likewise: Magasirena niyutto māso: Māgasiro; Phussena niyutto māso: Phusso; Maghena niyutto māso: Māgho; Phagguṇiyā niyutto māso: Phagguno; Cittena niyutto māso: Citto; Visākhāya niyutto māso: Vesākho; Jeṭṭhāya niyutto māso: Jeṭṭho; Āsaḷhiyā niyutto māso: Āsaḷho; Savaṇena niyutto māso: Sāvaṇo; Bhaddena niyutto māso: Bhaddo; Assayujena niyutto māso: Assayujo.

[Verse:]

When there is a suffix with the indicatory letter ‘ṇ’ (paccaye saṇakārake), there is no (na) strengthening (vuddhi) of “nīla” (blue), “pīta” (yellow) and others (nīlapītādo); [there is no strengthening of the ‘u’ after] the letter ‘ph’ of the word “phussa”, and one should not say (na vade) “sirasa” (sirasaṃ)11That is, ‘sa’ is not inserted after “sira”. of “siro” [as in Māgasiro].

  1. Sikkhānaṃ samūho: sikkho (an aggregation of trainings). Bhikkhānaṃ samūho: bhikkho (an aggregation of alms food). Likewise: kapotānaṃ samūho: kāpoto (an aggregation of pigeons), mayūrānaṃ samūho: māyūro (an aggregation of peacocks), kokilānaṃ samūho: kokilo (an aggregation of cuckoos).
  2. Buddho assa devatā: buddho (one whose deity is the Buddha). Likewise: Bhaddo assa devatā: Bhaddo (one whose deity is Bhadda); Māro assa devatā: Māro (one whose deity is Māra); Mahindo assa devatā: Māhindo (one whose deity is Mahinda); Vessavaṇo assa devatā: Vessavaṇo (one whose deity is Vessavaṇa); Yamo assa devatā: Yāmo (one whose deity is Yama); Somo assa devatā: Somo (one whose deity is Soma); Nārāyaṇo assa devatā: Nārāyaṇo (one whose deity is Nārāyaṇa).
  3. Saṃvaccharam adhīte: saṃvaccharo (one who studies for a year). Likewise: muhuttaṃ adhīte: mohutto (one who studies the [astrological] moment); nimittaṃ adhīte: nemitto (one who studies signs/omens); aṅgavijjaṃ adhīte: aṅgavijjo (one who studies the science of the limbs); byākaraṇaṃ adhīte: veyyākaraṇo (a grammarian); chandaṃ adhīte: chando (one who studies prosody); Bhassaṃ adhīte: bhāsso (one who studies the book Bhāssa), Candaṃ adhīte: cando (one who studies the book Canda).
  4. Vasādānaṃ visayo deso: vāsādo (the region that is the domain of lions). Likewise: kumbhānaṃ visayo deso: kumbho (the region that is the domain of pots); sakuntānaṃ visayo deso: sākunto (the region that is the domain of birds); atisārānaṃ visayo deso: ātisāro.
  5. Udumbarā asmiṃ padese santī ti odumbaro (the region where there are fig trees). Sāgarehi nibbatto sāgaro (made by the [Sāgara] princes: the ocean). Sāgalam assa nivāso sāgalo (one whose dwelling is Sāgala). Mathurā assa nivāso māthuro (one whose dwelling is Mathurā). Mathurāya issaro māthuro (the lord of Mathurā). And so the remaining [cases] are to be formed.
3Pattaṅgaṃ (Sī).
4Chandaso (Sī).
5Bhāso (K).
6Vāsāto (K).
7Kunto (Sī).
8Sākalo (K).
9Explanation taken from the book of Ven. A. Thitzana.
10Explanation taken from the book of Ven. A. Thitzana.
11That is, ‘sa’ is not inserted after “sira”.
Studied
353Kaccāyana Sutta. 378Rūpasiddhi Sutta.Jātādīnam im’-iyā ca (767)Saddanīti-Suttamālā Sutta
[Jāta-ādīnaṃ + ima-iyā + ca = 3 words]

Jāta icc evamādīnam atthe ima-iyapaccayā honti.

Pacchā jāto pacchimo (D. i, 225)Dīgha-nikāya · vol. i, p. 225. Evaṃ antimo (Khu. iv, 4)Khuddaka-nikāya · vol. iv, p. 4, majjhimo (D. i, 225)Dīgha-nikāya · vol. i, p. 225, purimo (D. i, 225)Dīgha-nikāya · vol. i, p. 225, uparimo (Khu. iv, 4)Khuddaka-nikāya · vol. iv, p. 4, heṭṭhimo (Khu. ix, 120)Khuddaka-nikāya · vol. ix, p. 120, gopphimo (VinA. ii, 202)Vinaya-aṭṭhakathā · vol. ii, p. 202,12Goppimo (Sī). bodhisattajātiyā jāto bodhisattajātiyo. Evaṃ assajātiyo, hatthijātiyo, manussajātiyo.

Ādiggahaṇena niyuttatthādito pi tadassatthādito pi ima iya ika icc ete paccayā honti.13Ādiggahaṇena tattha niyutto, tad assa atthi, tattha bhavoti ādīsv api ima-iyapaccayā honti. Casaddena ikappaccayo ca (Rū). (By taking ‘ādi’, the suffixes ‘ima’ and ‘iya’ occur also in “occupied in that” (tattha niyutto), “there is this of him” (tad assa atthi), “what exists there” (tattha bhava), etc. With the word “ca”, also the suffix ‘ika’ (Rū).) Ante niyutto antimo. Evaṃ antiyo, antiko.

Putto assa atthi, tasmiṃ vā vijjatī ti puttimo. Evaṃ puttiyo, puttiko; kappimo, kappiyo (Khu. vii, 261)Khuddaka-nikāya · vol. vii, p. 261, kappiko.

Caggahaṇena kiyapaccayo hoti niyuttatthe. Jātiyaṃ niyutto jātikiyo, andhe niyutto andhakiyo, jātiyā andho jaccandho (D. ii, 262)Dīgha-nikāya · vol. ii, p. 262, jaccandhe niyutto jaccandhakiyo.

And [there are] ‘ima’ and ‘iya’ in [the meaning] of “jāta” (born), etc.
In the meaning of “jāta” (born), etc., there are the suffixes ‘ima’ and ‘iya’.
Examples
  1. Pacchā jāto: pacchimo (born after: last).

Likewise:

  1. Ante jāto: antimo (born at the end: last).
  2. Majjhe jāto: majjhimo (born in the middle: middle).
  3. Pure jāto: purimo (born before: first).
  4. Upari jāto: uparimo (born above).
  5. Heṭṭhā jāto: heṭṭhimo (born below).
  6. Gupphe jāto: gopphimo (born at the ankle).
  7. Bodhisattajātiyā jāto: bodhisattajātiyo (born in the lineage of the Bodhisattas). Likewise: assajātiyā jāto: assajātiyo (born in the species of horses), hatthijātiyā jāto: hatthijātiyo (born in the species of elephants), manussajātiyā jāto: manussajātiyo (born in the human species).

By taking ‘ādi’, also after [words with] the meaning of “occupied in” (niyutta) and others, and after [words with] the meaning of “there is this of him” (tad assa) and others, there are the suffixes ‘ima’, ‘iya’ and ‘ika’.

Examples
  1. Ante niyutto antimo (occupied at the end). Likewise: antiyo, antiko.
  2. Putto assa atthi, tasmiṃ vā vijjatī ti puttimo (there is a son of him, or [a son] exists in him: one who has sons). Likewise: puttiyo, puttiko; kappo assa atthi, tasmiṃ vā vijjatī ti kappimo, kappiyo, kappiko (there is a thought of him, or [a thought] exists in him: one who has thoughts).

By taking “ca”, there is the suffix ‘kiya’ in the meaning of “occupied in”.

Examples
  1. Jātiyaṃ niyutto: jātikiyo (occupied in birth).
  2. Andhe niyutto: andhakiyo (occupied in blindness).
  3. Jātiyā andho: jaccandho (blind from birth).
  4. Jaccandhe niyutto: jaccandhakiyo (occupied in the [state of one] blind from birth).
12Goppimo (Sī).
13Ādiggahaṇena tattha niyutto, tad assa atthi, tattha bhavoti ādīsv api ima-iyapaccayā honti. Casaddena ikappaccayo ca (Rū). (By taking ‘ādi’, the suffixes ‘ima’ and ‘iya’ occur also in “occupied in that” (tattha niyutto), “there is this of him” (tad assa atthi), “what exists there” (tattha bhava), etc. With the word “ca”, also the suffix ‘ika’ (Rū).)
Studied
354Kaccāyana Sutta. 379Rūpasiddhi Sutta.Samūhatthe kaṇ-ṇā (770)Saddanīti-Suttamālā Sutta14Kaṇ ṇā ca (Sī).
[Samūhatthe + kaṇ-ṇā = 2 words]

Samūhatthe kaṇ-ṇa icc ete paccayā honti.

Rājaputtānaṃ samūho rājaputtako. Evaṃ rājaputto, mānussako, mānusso, māyūrako, māyūro, māhiṃsako, māhiṃso.15Māhisako, māhiso (Sī).

In the meaning of aggregation, [there are] ‘kaṇ’ and ‘ṇa’.
In the meaning of aggregation (samūha), there are the suffixes ‘kaṇ’ and ‘ṇa’.
Examples
  1. Rājaputtānaṃ samūho rājaputtako, rājaputto (an aggregation of princes).

Likewise:

  1. mānussako, mānusso (an aggregation of humans).
  2. māyūrako, māyūro (an aggregation of peacocks).
  3. māhiṃsako, māhiṃso (an aggregation of buffaloes).
14Kaṇ ṇā ca (Sī).
15Māhisako, māhiso (Sī).
Studied
355Kaccāyana Sutta. 380Rūpasiddhi Sutta.Gāma-jana-bandhu-sahāyādīhi tā (771)Saddanīti-Suttamālā Sutta
[Gāma-jana-bandhu-sahāya-ādīhi + tā = 2 words]

Gāma jana bandhu sahāya icc evamādīhi tāpaccayo hoti samūhatthe.

Gāmānaṃ samūho gāmatā. Evaṃ janatā (Khu. ii, 174; BuA. 228)Khuddaka-nikāya, bandhutā, sahāyatā, nagaratā.16Nāgaratā (Sī).

After “gāma” (village), “jana” (people), “bandhu” (relative), “sahāya” (companion) and others, [there is] ‘tā’.
In the meaning of aggregation, after “gāma” (village), “jana” (people), “bandhu” (relative), “sahāya” (companion) and others, there is the suffix ‘tā’.
Examples
  1. Gāmānaṃ samūho gāmatā (an aggregation of villages).

Likewise:

  1. janatā (an aggregation of people).
  2. bandhutā (an aggregation of relatives).
  3. sahāyatā (an aggregation of companions).
  4. nagaratā (an aggregation of cities).
16Nāgaratā (Sī).
Studied
356Kaccāyana Sutta. 381Rūpasiddhi Sutta.Tad assa ṭhānam iyo17Mīyo (Sī).18Madanīyanti karaṇe ’dhikaraṇe vā anīyena siddhaṃ (Mog. iv, 69). Madanīyādippasiddhiyā Kaccāyanena “tad assa ṭhānamīyo cā” ti suttitaṃ, tam iha karaṇe ’dhikaraṇe vā anīyena siddhanti āha madanīyanticcādi (Mog. pañcikā iv, 69). (“Madanīya” is formed with ‘anīya’ in [the sense of] the instrumental (karaṇe) or the locative (’dhikaraṇe) (Mog. iv, 69). Since “madanīya” and the other [forms] are already established, Kaccāyana formulated the sutta “tad assa ṭhānam iyo ca”; here [Moggallāna’s commentary] says that they are formed with ‘anīya’ in the instrumental or the locative: “madanīya”, and so on (Mog. pañcikā iv, 69).)
[Taṃ + assa + ṭhānaṃ + iyo + ca = 5 words]

“Tad assa ṭhānam” icc etasmiṃ atthe iyapaccayo hoti.

Madanassa ṭhānaṃ madaniyaṃ (A. ii, 60)Aṅguttara-nikāya · vol. ii, p. 60, bandhanassa ṭhānaṃ bandhaniyaṃ (A. ii, 60)Aṅguttara-nikāya · vol. ii, p. 60, mucchanassa ṭhānaṃ mucchaniyaṃ (A. ii, 60)Aṅguttara-nikāya · vol. ii, p. 60. Evaṃ rajaniyaṃ, kamaniyaṃ (A. ii, 60)Aṅguttara-nikāya · vol. ii, p. 60, gamaniyaṃ, dussaniyaṃ (Khu. iii, 74)Khuddaka-nikāya · vol. iii, p. 74, dassaniyaṃ (D. i, 44)Dīgha-nikāya · vol. i, p. 44.

And [there is] ‘iya’ in “this is its cause”.
In this meaning, “this is its cause (tad assa ṭhānaṃ)”, there is the suffix ‘iya’.
Examples
  1. Madanassa ṭhānaṃ: madaniyaṃ (the cause of intoxication: liquor).
  2. Bandhanassa ṭhānaṃ: bandhaniyaṃ (the cause of captivity).
  3. Mucchanassa ṭhānaṃ: mucchaniyaṃ (the cause of fainting).

Likewise:

  1. Rajanānaṃ ṭhānaṃ: rajaniyaṃ (the cause of attachment).
  2. Kamanassa ṭhānaṃ: kamaniyaṃ (the cause of liking).
  3. Gamanassa ṭhānaṃ: gamaniyaṃ (the cause of going).
  4. Dussanassa ṭhānaṃ: dussaniyaṃ (the cause of anger).
  5. Dassanassa ṭhānaṃ: dassaniyaṃ (the cause of seeing).
17Mīyo (Sī).
18Madanīyanti karaṇe ’dhikaraṇe vā anīyena siddhaṃ (Mog. iv, 69). Madanīyādippasiddhiyā Kaccāyanena “tad assa ṭhānamīyo cā” ti suttitaṃ, tam iha karaṇe ’dhikaraṇe vā anīyena siddhanti āha madanīyanticcādi (Mog. pañcikā iv, 69). (“Madanīya” is formed with ‘anīya’ in [the sense of] the instrumental (karaṇe) or the locative (’dhikaraṇe) (Mog. iv, 69). Since “madanīya” and the other [forms] are already established, Kaccāyana formulated the sutta “tad assa ṭhānam iyo ca”; here [Moggallāna’s commentary] says that they are formed with ‘anīya’ in the instrumental or the locative: “madanīya”, and so on (Mog. pañcikā iv, 69).)
Studied
357Kaccāyana Sutta. 382Rūpasiddhi Sutta.Upamatth’ āyitattaṃ (777)Saddanīti-Suttamālā Sutta
[Upamatthe + āyitattaṃ = 2 words]

Upamatthe āyitattapaccayo hoti.

Dhūmo viya dissati aduṃ vanaṃ19Ṭhānaṃ (Sī). tad idaṃ dhūmāyitattaṃ (S. i, 222-3)Saṃyutta-nikāya · vol. i, p. 222-3, timiraṃ viya dissati aduṃ vanaṃ tad idaṃ timirāyitattaṃ (S. i, 222-3)Saṃyutta-nikāya · vol. i, p. 222-3.

In the meaning of comparison, [there is] ‘āyitatta’.
In the meaning of comparison (upamā), there is the suffix ‘āyitatta’.
Examples
  1. Dhūmo viya dissati aduṃ vanaṃ tad idaṃ dhūmāyitattaṃ (this forest seems like smoke: that which appears like smoke).
  2. Timiraṃ viya dissati aduṃ vanaṃ tad idaṃ timirāyitattaṃ (this forest seems like darkness: that which appears like darkness).
19Ṭhānaṃ (Sī).
Studied
358Kaccāyana Sutta. 383Rūpasiddhi Sutta.Tannissitatthe lo (778)Saddanīti-Suttamālā Sutta
[Tannissitatthe + lo = 2 words]

“Tannissitatthe, tad assa ṭhānam” icc etasmiṃ atthe ca lapaccayo hoti.

Duṭṭhu nissitaṃ duṭṭhullaṃ (Vin. i, 24)Vinaya-piṭaka · vol. i, p. 24, vedaṃ nissitaṃ vedallaṃ (A. i, 417)Aṅguttara-nikāya · vol. i, p. 417, duṭṭhu ṭhānaṃ duṭṭhullaṃ (Vin. i, 24)Vinaya-piṭaka · vol. i, p. 24, vedassa ṭhānaṃ vedallaṃ (A. i, 417)Aṅguttara-nikāya · vol. i, p. 417.

In the meaning of “depending on that”, [there is] ‘la’.
In the meaning of “depending on that (tannissita)”, and in the meaning of “this is its cause (tad assa ṭhānaṃ)”, there is the suffix ‘la’.
Examples
  1. Duṭṭhu nissitaṃ: duṭṭhullaṃ (depending on what is bad: a grave offense).
  2. Vedaṃ nissitaṃ: vedallaṃ (depending on knowledge).
  3. Duṭṭhu ṭhānaṃ: duṭṭhullaṃ (a bad cause).
  4. Vedassa ṭhānaṃ: vedallaṃ (the cause of knowledge).
Studied
359Kaccāyana Sutta. 384Rūpasiddhi Sutta.Ālu tabbahule (779)Saddanīti-Suttamālā Sutta
[Ālu + tabbahule = 2 words]

Ālupaccayo hoti tabbahulatthe.

Abhijjhā assa pakati abhijjhālu (M. i, 21; Khu. i, 256)Majjhima-nikāya · Khuddaka-nikāya, abhijjhā assa bahulā vā abhijjhālu (M. i, 21; Khu. i, 256)Majjhima-nikāya · Khuddaka-nikāya. Evaṃ sītālu, dhajālu (JA. ii, 302)Jātaka-aṭṭhakathā · vol. ii, p. 302, dayālu (DA. i, 178)Dīgha-nikāya-aṭṭhakathā · vol. i, p. 178.

[There is] ‘ālu’ in [the meaning of] abundance of that.
In the meaning of abundance of that (tabbahula), there is the suffix ‘ālu’.
Examples
  1. Abhijjhā assa pakati abhijjhālu (his nature is covetousness: covetous); or, abhijjhā assa bahulā abhijjhālu (much is his covetousness: covetous).

Likewise:

  1. Sītaṃ assa pakati: sītālu (his nature is cold: one who feels much cold).
  2. Dhajo assa pakati, dhajā assa bahulā: dhajālu (its nature is the banner, or, it has many banners: that which has many banners).
  3. Dayā assa pakati, dayā assa bahulā: dayālu (his nature is compassion, or, he has much compassion: one who has much compassion).
Studied
360Kaccāyana Sutta. 387Rūpasiddhi Sutta.Ṇya-tta-tā bhāve tu (780)Saddanīti-Suttamālā Sutta
[Ṇya-tta-tā + bhāve + tu = 3 words]

Ṇya-tta-tā icc ete paccayā honti bhāvatthe.

Alasassa bhāvo ālasyaṃ (A. iii, 364)Aṅguttara-nikāya · vol. iii, p. 364, arogassa bhāvo ārogyaṃ (D. i, 69)Dīgha-nikāya · vol. i, p. 69. Paṃsukūlikassa bhāvo paṃsukūlikattaṃ (A. i, 40)Aṅguttara-nikāya · vol. i, p. 40, anodarikassa bhāvo anodarikattaṃ (A. ii, 105)Aṅguttara-nikāya · vol. ii, p. 105. Saṅgaṇikārāmassa bhāvo saṅgaṇikārāmatā (A. ii, 102, 273)Aṅguttara-nikāya, niddārāmassa bhāvo niddārāmatā (A. ii, 102, 273)Aṅguttara-nikāya.

Tuggahaṇena ttanapaccayo hoti. Puthujjanattanaṃ, vedanattanaṃ.

[There are] ‘ṇya’, ‘tta’ and ‘tā’ in [the meaning of] state.
There are the suffixes ‘ṇya’, ‘tta’ and ‘tā’ in the meaning of state (bhāva).
Examples
  1. Alasassa bhāvo: ālasyaṃ (the state of the lazy one: laziness).
  2. Arogassa bhāvo: ārogyaṃ (the state of one without disease: health).
  3. Paṃsukūlikassa bhāvo: paṃsukūlikattaṃ (the state of one who wears the rag-robe).
  4. Anodarikassa bhāvo: anodarikattaṃ (the state of one who is not gluttonous).
  5. Saṅgaṇikārāmassa bhāvo: saṅgaṇikārāmatā (the state of one who delights in company: gregariousness).
  6. Niddārāmassa bhāvo: niddārāmatā (the state of one who delights in sleep: sleepiness).

By taking ‘tu’, there is the suffix ‘ttana’.

Examples
  1. Puthujjanattanaṃ (the state of the worldling).
  2. Vedanattanaṃ (the state of feeling).
Studied
361Kaccāyana Sutta. 388Rūpasiddhi Sutta.Ṇa visamādīhi (781)Saddanīti-Suttamālā Sutta
[Ṇa + visama-ādīhi = 2 words]

Ṇapaccayo hoti visamādīhi “tassa bhāvo” icc etasmiṃ atthe.

Visamassa bhāvo vesamaṃ, sucissa bhāvo socaṃ.

[There is] ‘ṇa’ after “visama” (uneven) and others.
After “visama” (uneven) and others, there is the suffix ‘ṇa’ in this meaning: “the state of that (tassa bhāvo)”.
Examples
  1. Visamassa bhāvo vesamaṃ (the state of the uneven: unevenness).
  2. Sucissa bhāvo socaṃ (the state of the pure: purity).
Studied
362Kaccāyana Sutta. 389Rūpasiddhi Sutta.Ramaṇīyādito kaṇ (782)Saddanīti-Suttamālā Sutta
[Ramaṇīya-ādito + kaṇ = 2 words]

Ramaṇīya icc evamādito kaṇpaccayo hoti “tassa bhāvo” icc etasmiṃ atthe.

Ramaṇīyassa bhāvo rāmaṇīyakaṃ (Khu. i, 27; Khu. vii, 97)Khuddaka-nikāya, manuññassa bhāvo mānuññakaṃ.

After “ramaṇīya” (delightful) and others, [there is] ‘kaṇ’.
After “ramaṇīya” (delightful) and others, there is the suffix ‘kaṇ’ in this meaning: “the state of that”.
Examples
  1. Ramaṇīyassa bhāvo: rāmaṇīyakaṃ (the state of the delightful: delightfulness).
  2. Manuññassa bhāvo: mānuññakaṃ (the state of the pleasing: pleasantness).
Studied
363Kaccāyana Sutta. 390Rūpasiddhi Sutta.Visese tara-tam’-isik’-iy’-iṭṭhā (786)Saddanīti-Suttamālā Sutta
[Visese + tara-tama-isika-iya-iṭṭhā = 2 words]

Visesatthe tara tama isika iya iṭṭha icc ete paccayā honti.

Sabbe ime pāpā, ayam imesaṃ visesena pāpo ti pāpataro (JA. i, 174)Jātaka-aṭṭhakathā · vol. i, p. 174. Evaṃ pāpatamo, pāpisiko,20Pāpissiko (Sī). pāpiyo (Khu. i, 24; JA. i, 174)Khuddaka-nikāya · Jātaka-aṭṭhakathā, pāpiṭṭho.

In [the meaning of] distinction, [there are] ‘tara’, ‘tama’, ‘isika’, ‘iya’, ‘iṭṭha’.
In the meaning of distinction (visesa), there are the suffixes ‘tara’, ‘tama’, ‘isika’, ‘iya’, ‘iṭṭha’.
Examples
  1. Sabbe ime pāpā, ayam imesaṃ visesena pāpo ti pāpataro (all these are evil; this one, among them, is especially evil: the more evil one). Likewise: pāpatamo, pāpisiko, pāpiyo, pāpiṭṭho.
20Pāpissiko (Sī).
Studied
364Kaccāyana Sutta. 398Rūpasiddhi Sutta.Tad ass’ atthī ti vī ca (787)Saddanīti-Suttamālā Sutta
[Taṃ + assa + atthi + iti + vī + ca = 6 words]

“Tad ass’ atthi” icc etasmiṃ atthe vīpaccayo hoti.

Medhā yassa atthi, tasmiṃ vā vijjatī ti medhāvī (Vin. ii, 17; iii, 10)Vinaya-piṭaka. Evaṃ māyāvī (M. i, 143)Majjhima-nikāya · vol. i, p. 143.

Caggahaṇena sopaccayo hoti. Sumedhā yassa atthi, tasmiṃ vā vijjatī ti sumedhaso (A. i, 381)Aṅguttara-nikāya · vol. i, p. 381.

And [there is] ‘vī’ in “there is this of him”.
In this meaning, “there is this of him (tad ass’ atthi)”, there is the suffix ‘vī’.
Examples
  1. Medhā yassa atthi, tasmiṃ vā vijjatī ti medhāvī (there is wisdom of/in him, or [wisdom] exists in him: a wise one).
  2. Likewise: māyā yassa atthi, tasmiṃ vā vijjatī ti māyāvī (there is deceit of/in him, or [deceit] exists in him: a deceitful one).

By taking “ca”, there is the suffix ‘so’.

Examples
  1. Sumedhā yassa atthi, tasmiṃ vā vijjatī ti sumedhaso (there is good wisdom of/in him, or [good wisdom] exists in him: a wise one).
Studied
365Kaccāyana Sutta. 399Rūpasiddhi Sutta.Tapādito sī (789)Saddanīti-Suttamālā Sutta
[Tapa-ādito + sī = 2 words]

Tapādito sīpaccayo hoti “tad ass’ atthi” icc etasmiṃ atthe.

Tapo yassa atthi, tasmiṃ vā vijjatī ti tapassī (Vin. i, 3)Vinaya-piṭaka · vol. i, p. 3. Evaṃ yasassī (D. i, 45)Dīgha-nikāya · vol. i, p. 45, tejassī (Khu. v, 73)Khuddaka-nikāya · vol. v, p. 73.

After “tapa” (austerity) and others, [there is] ‘sī’.
After “tapa” (austerity) and others, there is the suffix ‘sī’ in this meaning: “there is this of him”.
Examples
  1. Tapo yassa atthi, tasmiṃ vā vijjatī ti tapassī (there is austerity of/in him, or [austerity] exists in him: an ascetic).

Likewise:

  1. Yaso yassa atthi, tasmiṃ vā vijjatī ti yasassī (there is fame of/in him, or [fame] exists in him: a famous one).
  2. Tejo yassa atthi, tasmiṃ vā vijjatī ti tejassī (there is power of/in him, or [power] exists in him: a powerful one).
Studied
366Kaccāyana Sutta. 400Rūpasiddhi Sutta.Daṇḍādito ika-ī (790)Saddanīti-Suttamālā Sutta
[Daṇḍa-ādito + ika-ī = 2 words]

Daṇḍādito ika ī icc ete paccayā honti “tad ass’ atthi” icc etasmiṃ atthe.

Daṇḍo yassa atthi, tasmiṃ vā vijjatī ti daṇḍiko, daṇḍī. Evaṃ māliko, mālī.

After “daṇḍa” (stick) and others, [there are] ‘ika’ and ‘ī’.
After “daṇḍa” (stick) and others, there are the suffixes ‘ika’ and ‘ī’ in this meaning: “there is this of him”.
Examples
  1. Daṇḍo yassa atthi, tasmiṃ vā vijjatī ti daṇḍiko, daṇḍī (there is a stick of/in him, or [a stick] exists in him: one who has a stick).
  2. Likewise: mālā yassa atthi, tasmiṃ vā vijjatī ti māliko, mālī (there is a garland of/in him, or [a garland] exists in him: one who has a garland).
Studied
367Kaccāyana Sutta. 401Rūpasiddhi Sutta.Madhvādito ro (791)Saddanīti-Suttamālā Sutta
[Madhu-ādito + ro = 2 words]

Madhu icc evamādito rapaccayo hoti “tad ass’ atthi” icc etasmiṃ atthe.

Madhu yassa atthi, tasmiṃ vā vijjatī ti madhuro (Vin.A. ii, 10). Evaṃ kuñjaro (Khu. ii, 5)Khuddaka-nikāya · vol. ii, p. 5, muggaro (PvA. 4), mukharo (M. i, 38)Majjhima-nikāya · vol. i, p. 38, susiro (MA. ii, 200)Majjhima-nikāya-aṭṭhakathā · vol. ii, p. 200, (sīsaro, sukaro, suṅkaro),21Ime payogā sīhaḷapotthakesu natthi. subharo (Vin.A. i, 186), suciro, ruciro (Khu. ii, 5)Khuddaka-nikāya · vol. ii, p. 5.

After “madhu” (sweet) and others, [there is] ‘ra’.
After “madhu” (sweet) and others, there is the suffix ‘ra’ in this meaning: “there is this of him”.
Examples
  1. Madhu yassa atthi, tasmiṃ vā vijjatī ti madhuro (there is sweetness of/in it, or [sweetness] exists in it: something sweet).

Likewise:

  1. Kuñjo yassa atthi, tasmiṃ vā vijjatī ti kuñjaro (there is a big jaw of/in it, or [a big jaw] exists in it: an elephant).
  2. Muggā yassa santi, tasmiṃ vā vijjantī ti muggaro (there are green peas of/in him, or [green peas] exist in him: one who has green peas).
  3. Mukhaṃ yassa atthi, tasmiṃ vā vijjatī ti mukharo (there is a mouth of/in him, or [a mouth] exists in him: a talkative one).
  4. Susī yassa atthi, tasmiṃ vā vijjatī ti susiro (there is a hole of/in it, or [a hole] exists in it: that which has a hole).
  5. Sīsaṃ yassa atthi, tasmiṃ vā vijjatī ti sīsaro (there is a head of/in him: one who has a head), suko yassa atthi, tasmiṃ vā vijjatī ti sukaro (there is an arrow of/in him: one who has arrows), suṅko yassa atthi, tasmiṃ vā vijjatī ti suṅkaro (there is tax of/in him: one who has taxes/a ruler).
  6. Subhaṃ yassa atthi, tasmiṃ vā vijjatī ti subharo (there is luck of/in him: a lucky/fortunate one).
  7. Suci yassa atthi, tasmiṃ vā vijjatī ti suciro (there is purity of/in him: one who has purity/a pure one).
  8. Ruci yassa atthi, tasmiṃ vā vijjatī ti ruciro (there is radiance of/in him: one who has radiance).
21Ime payogā sīhaḷapotthakesu natthi.
Studied
368Kaccāyana Sutta. 402Rūpasiddhi Sutta.Guṇādito vantu (792)Saddanīti-Suttamālā Sutta
[Guṇa-ādito + vantu = 2 words]

Guṇa icc evamādito vantupaccayo hoti “tad ass’ atthi” icc etasmiṃ atthe.

Guṇo yassa atthi, tasmiṃ vā vijjatī ti guṇavā. Evaṃ yasavā, dhanavā, paññavā (M. ii, 19)Majjhima-nikāya · vol. ii, p. 19, balavā (D. ii, 203)Dīgha-nikāya · vol. ii, p. 203, bhagavā (Vin. i, 1)Vinaya-piṭaka · vol. i, p. 1.

After “guṇa” (virtue) and others, [there is] ‘vantu’.
After “guṇa” (virtue) and others, there is the suffix ‘vantu’ in this meaning: “there is this of him”.
Examples
  1. Guṇo yassa atthi, tasmiṃ vā vijjatī ti guṇavā (there is virtue of/in him, or [virtue] exists in him: a virtuous one).

Likewise:

  1. Yaso yassa atthi, tasmiṃ vā vijjatī ti yasavā (there is fame of/in him: a famous one).
  2. Dhanaṃ yassa atthi, tasmiṃ vā vijjatī ti dhanavā (there is wealth of/in him: a rich one).
  3. Paññā yassa atthi, tasmiṃ vā vijjatī ti paññavā (there is wisdom of/in him: a wise one).
  4. Balaṃ yassa atthi, tasmiṃ vā vijjatī ti balavā (there is strength of/in him: a strong one).
  5. Bhagaṃ yassa atthi, tasmiṃ vā vijjatī ti bhagavā (there is fortune of/in him: the Fortunate One/Blessed One = the Buddha).
Studied
369Kaccāyana Sutta. 403Rūpasiddhi Sutta.Satyādīhi mantu (793)Saddanīti-Suttamālā Sutta
[Sati-ādīhi + mantu = 2 words]

Sati icc evamādīhi mantupaccayo hoti “tad ass’ atthi” icc etasmiṃ atthe.

Sati yassa atthi, tasmiṃ vā vijjatī ti satimā (M. i, 70)Majjhima-nikāya · vol. i, p. 70. Evaṃ jutimā (Khu. i, 355)Khuddaka-nikāya · vol. i, p. 355, rucimā, thutimā, dhitimā (S. i, 170)Saṃyutta-nikāya · vol. i, p. 170, matimā (SnA. i, 102), bhāṇumā (S. i, 197)Saṃyutta-nikāya · vol. i, p. 197.

After “sati” (mindfulness) and others, [there is] ‘mantu’.
After “sati” (mindfulness) and others, there is the suffix ‘mantu’ in this meaning: “there is this of him”.
Examples
  1. Sati yassa atthi, tasmiṃ vā vijjatī ti satimā (there is mindfulness of/in him, or [mindfulness] exists in him: a mindful one).

Likewise:

  1. Juti yassa atthi, tasmiṃ vā vijjatī ti jutimā (there is brightness of/in him: a bright one).
  2. Ruci yassa atthi, tasmiṃ vā vijjatī ti rucimā (there is radiance of/in him: one who has radiance).
  3. Thuti yassa atthi, tasmiṃ vā vijjatī ti thutimā (there is praise of/in him: one who has praise).
  4. Dhiti yassa atthi, tasmiṃ vā vijjatī ti dhitimā (there is courage of/in him: a courageous one).
  5. Mati yassa atthi, tasmiṃ vā vijjatī ti matimā (there is discernment of/in him: a wise one).
  6. Bhāṇu yassa atthi, tasmiṃ vā vijjatī ti bhāṇumā (there are rays of light of/in it: the sun).
Studied
370Kaccāyana Sutta. 405Rūpasiddhi Sutta.Saddhādito ṇa (795)Saddanīti-Suttamālā Sutta
[Saddhā-ādito + ṇa = 2 words]

Saddhā icc evamādito ṇapaccayo hoti “tad ass’ atthi” icc etasmiṃ atthe.

Saddhā yassa atthi, tasmiṃ vā vijjatī ti saddho (A. i, 148)Aṅguttara-nikāya · vol. i, p. 148. Evaṃ pañño (Khu. i, 64)Khuddaka-nikāya · vol. i, p. 64, amaccharo.

After “saddhā” (faith) and others, [there is] ‘ṇa’.
After “saddhā” (faith) and others, there is the suffix ‘ṇa’ in this meaning: “there is this of him”.
Examples
  1. Saddhā yassa atthi, tasmiṃ vā vijjatī ti saddho (there is faith of/in him, or [faith] exists in him: one who has faith/a faithful one).

Likewise:

  1. Paññā yassa atthi, tasmiṃ vā vijjatī ti pañño (there is wisdom of/in him: a wise one).
  2. Amaccharaṃ yassa atthi, tasmiṃ vā vijjatī ti amaccharo (there is absence of avarice of/in him, or [absence of avarice] exists in him: one who is not avaricious).
Studied
371Kaccāyana Sutta. 404Rūpasiddhi Sutta.Āyuss’ ukār’ āsa mantumhi (797)Saddanīti-Suttamālā Sutta
[Āyussa + u-kāro + asa + mantumhi = 4 words]

Āyussa anto ukāro asādeso hoti mantumhi paccaye pare.

Āyu assa atthi, tasmiṃ vā vijjatī ti āyasmā (A. i, 361)Aṅguttara-nikāya · vol. i, p. 361.

When ‘mantu’ follows, [there is] ‘asa’ of the ‘u’ of “āyu”.
When the suffix ‘mantu’ follows, the final ‘u’ of “āyu” is substituted by ‘asa’.
Examples
  1. Āyu assa atthi, tasmiṃ vā vijjatī ti āyasmā (there is [long] life of/in him, or [life] exists in him: one who has long life).
Studied
372Kaccāyana Sutta. 385Rūpasiddhi Sutta.Tappakativacane mayo (798)Saddanīti-Suttamālā Sutta
[Tappakativacane + mayo = 2 words]

Tappakativacanatthe mayapaccayo hoti.

Suvaṇṇena pakataṃ kammaṃ sovaṇṇamayaṃ (D. ii, 148)Dīgha-nikāya · vol. ii, p. 148. Evaṃ rūpiyamayaṃ (D. ii, 148)Dīgha-nikāya · vol. ii, p. 148, jatumayaṃ, rajatamayaṃ (Khu. iii, 2)Khuddaka-nikāya · vol. iii, p. 2, iṭṭhakamayaṃ, ayomayaṃ (Khu. i, 383)Khuddaka-nikāya · vol. i, p. 383, mattikāmayaṃ (Vin. i, 52)Vinaya-piṭaka · vol. i, p. 52, dārumayaṃ (DhA. i, 124)Dhammapada-aṭṭhakathā · vol. i, p. 124, gomayaṃ (D. iii, 33)Dīgha-nikāya · vol. iii, p. 33.

[There is] ‘maya’ in expressing the nature of that.
In the meaning of “expressing the nature of that (tappakativacana)”, there is the suffix ‘maya’.22Made of/with that.
Examples
  1. Suvaṇṇena pakataṃ kammaṃ: sovaṇṇamayaṃ (work made of gold).

Likewise:

  1. Rūpiyena pakataṃ kammaṃ: rūpiyamayaṃ (work made of silver).
  2. Jatunā pakataṃ kammaṃ: jatumayaṃ (work made of lac).
  3. Rajatena pakataṃ kammaṃ: rajatamayaṃ (work made of silver).
  4. Iṭṭhakāya pakataṃ kammaṃ: iṭṭhakamayaṃ (work made of brick).
  5. Ayasā pakataṃ kammaṃ: ayomayaṃ (work made of iron).
  6. Mattikāya pakataṃ kammaṃ: mattikāmayaṃ (work made of clay).
  7. Dārunā pakataṃ kammaṃ: dārumayaṃ (work made of wood).
  8. Gāvena pakataṃ kammaṃ: gomayaṃ (what is made by the cow: cow dung).
22Made of/with that.
Studied
373Kaccāyana Sutta. 406Rūpasiddhi Sutta.Saṅkhyāpūraṇe mo (802)Saddanīti-Suttamālā Sutta
[Saṅkhyāpūraṇe + mo = 2 words]

Saṅkhyāpūraṇatthe mapaccayo hoti.

Pañcannaṃ pūraṇo pañcamo (A. i, 9)Aṅguttara-nikāya · vol. i, p. 9. Evaṃ sattamo (A. i, 12)Aṅguttara-nikāya · vol. i, p. 12, aṭṭhamo (A. i, 14)Aṅguttara-nikāya · vol. i, p. 14, navamo (A. i, 16)Aṅguttara-nikāya · vol. i, p. 16, dasamo (A. i, 19)Aṅguttara-nikāya · vol. i, p. 19.

[There is] ‘ma’ in the ordinals.
In the meaning of ordinal,23Saṅkhyāpūraṇa: “that which completes the number”. there is the suffix ‘ma’.
Examples
  1. Pañcannaṃ pūraṇo: pañcamo (the completion of five: fifth).

Likewise:

  1. Sattannaṃ pūraṇo: sattamo (the completion of seven: seventh).
  2. Aṭṭhannaṃ pūraṇo: aṭṭhamo (the completion of eight: eighth).
  3. Navannaṃ pūraṇo: navamo (the completion of nine: ninth).
  4. Dasannaṃ pūraṇo: dasamo (the completion of ten: tenth).
23Saṅkhyāpūraṇa: “that which completes the number”.
Studied
374Kaccāyana Sutta. 408Rūpasiddhi Sutta.Sa chassa vā (804)Saddanīti-Suttamālā Sutta
[Sa + chassa + vā = 3 words]

Chassa sakārādeso hoti vā saṅkhyāpūraṇatthe.

Channaṃ pūraṇo saṭṭho, chaṭṭho (A. i, 10)Aṅguttara-nikāya · vol. i, p. 10 vā.

Optionally, [there is] ‘sa’ of “cha”.
Optionally, in the meaning of ordinal, “cha” (six) is substituted by the letter ‘sa’.
Examples
  1. Channaṃ pūraṇo saṭṭho, chaṭṭho (the completion of six: sixth).
Studied
375Kaccāyana Sutta. 412Rūpasiddhi Sutta.Ekādito dasass’ ī (805)Saddanīti-Suttamālā Sutta
[Eka-ādito + dasassa + ī = 3 words]

Ekādito dasassa ante īpaccayo hoti vā saṅkhyāpūraṇatthe.

Eko ca dasa ca ekādasa, ekādasannaṃ pūraṇī ekādasī. Pañca ca dasa ca pañcadasa, pañcadasannaṃ pūraṇī pañcadasī (A. i, 142-3)Aṅguttara-nikāya · vol. i, p. 142-3. Cattāro ca dasa ca catuddasa, catuddasannaṃ pūraṇī cātuddasī (A. i, 142-3)Aṅguttara-nikāya · vol. i, p. 142-3.

Pūraṇeti kimatthaṃ? Ekādasa (Abh. ii, 76), pañcadasa.

After “eka” (one) and others, [there is] ‘ī’ of [the end of] “dasa” (ten).
Optionally, in the meaning of ordinal, after “eka” (one) and others, there is the suffix ‘ī’ at the end of “dasa” (ten).
Examples
  1. Eko ca dasa ca ekādasa (one and ten: eleven); ekādasannaṃ pūraṇī ekādasī (the completion of eleven: the eleventh).
  2. Pañca ca dasa ca pañcadasa (five and ten: fifteen); pañcadasannaṃ pūraṇī pañcadasī (the completion of fifteen: the fifteenth).
  3. Cattāro ca dasa ca catuddasa (four and ten: fourteen); catuddasannaṃ pūraṇī cātuddasī (the completion of fourteen: the fourteenth).

What is the purpose of saying “pūraṇa” (completion)? [To prevent the operation of this rule in cases like] “ekādasa” (eleven) and “pañcadasa” (fifteen), [where there is no ordinal].

Studied
376Kaccāyana Sutta. 257Rūpasiddhi Sutta.Dase so niccañ ca (806)Saddanīti-Suttamālā Sutta
[Dase + so + niccaṃ + ca = 4 words]

Dasasadde pare niccaṃ chassa so hoti.

Soḷasa (Khu. ix, 381)Khuddaka-nikāya · vol. ix, p. 381.

And when “dasa” (ten) follows, there is always ‘so’.
When the word “dasa” (ten) follows, “cha” is always substituted by ‘so’.
Examples
  1. Soḷasa (sixteen).
Studied
377Kaccāyana Sutta. 0Rūpasiddhi Sutta.Ante niggahitañ ca (807)Saddanīti-Suttamālā Sutta
[Ante + niggahitaṃ + ca = 3 words]

Tāsaṃ saṅkhyānaṃ ante niggahitāgamo hoti.

Pañcadasiṃ (A. i, 142)Aṅguttara-nikāya · vol. i, p. 142, cātuddasiṃ (A. i, 142)Aṅguttara-nikāya · vol. i, p. 142.

And at the end, [there is] the niggahita.
At the end of those numbers the niggahita is inserted.
Examples
  1. Pañcadasiṃ (the fifteenth), cātuddasiṃ (the fourteenth).
Studied
378Kaccāyana Sutta. 414Rūpasiddhi Sutta.Ti ca (808)Saddanīti-Suttamālā Sutta
[Ti + ca = 2 words]

Tāsaṃ saṅkhyānaṃ ante tikārāgamo hoti.

Vīsati (M. ii, 257)Majjhima-nikāya · vol. ii, p. 257, tiṃsati.

And ‘ti’.
At the end of those numbers the [syllable] ‘ti’ is inserted.
Examples
  1. Vīsati (twenty), tiṃsati (thirty).
Studied
379Kaccāyana Sutta. 258Rūpasiddhi Sutta.La da-rānaṃ (809)Saddanīti-Suttamālā Sutta
[La + da-rānaṃ = 2 words]

Dakāra-rakārānaṃ saṅkhyānaṃ lakārādeso hoti.

Soḷasa (Khu. ix, 381)Khuddaka-nikāya · vol. ix, p. 381, cattālīsaṃ (A. iii, 22)Aṅguttara-nikāya · vol. iii, p. 22.

[There is] ‘la’ of ‘da’ and ‘ra’.
The letters ‘da’ and ‘ra’ of the numbers are substituted by the letter ‘la’.
Examples
  1. Soḷasa (sixteen), cattālīsaṃ (forty).
Studied
380Kaccāyana Sutta. 255Rūpasiddhi Sutta.Vīsati-dasesu bā dvissa tu (810)Saddanīti-Suttamālā Sutta
[Vīsati-dasesu + bā + dvissa + tu = 4 words]

Vīsati dasa icc etesu dvissa bā hoti.

Bāvīsatindriyāni (Abh. ii, 128), bārasa manussā.

Tuggahaṇena dvissa du-di-doādesā ca honti. Durattaṃ, dirattaṃ (Vin. ii, 28)Vinaya-piṭaka · vol. ii, p. 28, diguṇaṃ (Vin. iii, 402)Vinaya-piṭaka · vol. iii, p. 402, dohaḷinī (Khu. vi, 279)Khuddaka-nikāya · vol. vi, p. 279.

But when “vīsati” (twenty) and “dasa” (ten) follow, [there is] ‘bā’ of “dvi”.
When “vīsati” (twenty) and “dasa” (ten) follow, “dvi” (two) is substituted by ‘bā’.
Examples
  1. Bāvīsatindriyāni (the twenty-two faculties).
  2. Bārasa manussā (twelve human beings).

By taking ‘tu’, “dvi” is also substituted by ‘du’, ‘di’ and ‘do’.

Examples
  1. Durattaṃ, dirattaṃ (two nights).
  2. Diguṇaṃ (two layers).
  3. Dohaḷinī (a pregnant woman who has cravings).
Studied
381Kaccāyana Sutta. 254Rūpasiddhi Sutta.Ekādito dassa24Dasa (Sī, K).
[Eka-ādito + dassa + ra + saṅkhyāne = 4 words]

Ekādito dasassa dakārassa rakāro hoti vā saṅkhyāne.

Ekārasa, ekādasa; bārasa, dvādasa.

Saṅkhyāne ti kimatthaṃ? Dvādasāyatanāni.

In the numbers, after “eka” (one) and others, [there is] ‘ra’ of ‘da’.
Optionally, in the numbers, after “eka” (one) and others, the letter ‘da’ of “dasa” is substituted by the letter ‘ra’.
Examples
  1. Ekārasa, ekādasa (eleven).
  2. Bārasa, dvādasa (twelve).

What is the purpose of saying “saṅkhyāne” (in the numbers)? [To prevent the operation of this rule in cases like] “dvādasāyatanāni” (the twelve spheres), [which is not pure numeration].

24Dasa (Sī, K).
Studied
382Kaccāyana Sutta. 259Rūpasiddhi Sutta.Aṭṭhādito ca (813)Saddanīti-Suttamālā Sutta
[Aṭṭha-ādito + ca = 2 words]

Aṭṭha icc evamādito ca dasasaddassa dakārassa rakārādeso hoti vā saṅkhyāne.

Aṭṭhārasa (Abh. ii, 92), aṭṭhadasa.

Aṭṭhādito ti kimatthaṃ? Pañcadasa, soḷasa (Abh. ii, 93).25Aṭṭhādito ti kimatthaṃ? Catuddasa (Rū).

Saṅkhyāne ti kimatthaṃ? Aṭṭhadasiko.

And after “aṭṭha” (eight) and others.
And optionally, in the numbers, after “aṭṭha” (eight) and others, the letter ‘da’ of the word “dasa” is substituted by the letter ‘ra’.
Examples
  1. Aṭṭhārasa, aṭṭhadasa (eighteen).

What is the purpose of saying “aṭṭhādito” (after “aṭṭha” and others)? [To prevent the operation of this rule in cases like] “pañcadasa” (fifteen) and “soḷasa” (sixteen), [which do not follow “aṭṭha” and others].

What is the purpose of saying “saṅkhyāne” (in the numbers)? [To prevent the operation of this rule in cases like] “aṭṭhadasiko” (the house that has eighteen posts), [which is not pure numeration].

25Aṭṭhādito ti kimatthaṃ? Catuddasa (Rū).
Studied
383Kaccāyana Sutta. 253Rūpasiddhi Sutta.Dv’-ek’-aṭṭhānam ākāro vā (815)Saddanīti-Suttamālā Sutta
[Dvi-eka-aṭṭhānaṃ + ākāro + vā = 3 words]

Dvi eka aṭṭha icc etesam anto ākāro hoti vā saṅkhyāne.

Dvādasa (Abh. ii, 74), ekādasa (Abh. ii, 76), aṭṭhārasa (Abh. ii, 92).

Saṅkhyāne ti kimatthaṃ? Dvidanto, ekadanto,26Dvidaṇḍo, ekadaṇḍo (K). ekacchanno, aṭṭhatthambho.

Optionally, [there is] ‘ā’ of “dvi” (two), “eka” (one) and “aṭṭha” (eight).
Optionally, in the numbers, the end of “dvi” (two), “eka” (one) and “aṭṭha” (eight) becomes ‘ā’.
Examples
  1. Dvādasa (twelve), ekādasa (eleven), aṭṭhārasa (eighteen).

What is the purpose of saying “saṅkhyāne” (in the numbers)? [To prevent the operation of this rule in cases like] “dvidanto” (the one with two tusks), “ekadanto” (the one with one tusk), “ekacchanno” (the one with one roof), “aṭṭhatthambho” (the one with eight posts), [which are not pure numeration].

26Dvidaṇḍo, ekadaṇḍo (K).
Studied
384Kaccāyana Sutta. 407Rūpasiddhi Sutta.Catu-cchehi tha ṭhā (816)Saddanīti-Suttamālā Sutta
[Catu-cchehi + tha-ṭhā = 2 words]

Catu cha icc etehi tha ṭha icc ete paccayā honti saṅkhyāpūraṇatthe.

Catuttho (Khu. ix, 51)Khuddaka-nikāya · vol. ix, p. 51, chaṭṭho (Khu. ix, 55)Khuddaka-nikāya · vol. ix, p. 55.

After “catu” (four) and “cha” (six), [there are] ‘tha’ and ‘ṭha’.
In the meaning of ordinal, after “catu” (four) and “cha” (six), there are the suffixes ‘tha’ and ‘ṭha’.
Examples
  1. Catuttho (fourth), chaṭṭho (sixth).
Studied
385Kaccāyana Sutta. 409Rūpasiddhi Sutta.Dvi-tīhi tiyo (817)Saddanīti-Suttamālā Sutta
[Dvi-tīhi + tiyo = 2 words]

Dvi ti icc etehi tiyapaccayo hoti saṅkhyāpūraṇatthe.

Dutiyo (Khu. ix, 49)Khuddaka-nikāya · vol. ix, p. 49, tatiyo (Khu. ix, 48)Khuddaka-nikāya · vol. ix, p. 48.

After “dvi” (two) and “ti” (three), [there is] ‘tiya’.
In the meaning of ordinal, after “dvi” (two) and “ti” (three), there is the suffix ‘tiya’.
Examples
  1. Dutiyo (second), tatiyo (third).
Studied
386Kaccāyana Sutta. 410Rūpasiddhi Sutta.Tiye du-tāpi ca (818)Saddanīti-Suttamālā Sutta
[Tiye + du-tā + api + ca = 4 words]

Dvi ti icc etesaṃ du ta icc ete ādesā honti tiyapaccaye pare.

Dutiyo (Khu. ix, 49)Khuddaka-nikāya · vol. ix, p. 49, tatiyo (Khu. ix, 48)Khuddaka-nikāya · vol. ix, p. 48.

Apiggahaṇena aññesu pi dvi icc etassa duādeso hoti. Durattaṃ.27Dudi-ādesā honti. Durattaṃ, dirattaṃ (K). Dutiādesā honti. durattaṃ, tirattaṃ (Sī, K). Apiggahaṇena aññatthā pi dvisaddassa duādeso hoti, ca-saddena di ca. Dve rattiyo durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu (Rū). Tesu padarūpasiddhipāṭṭho va sundaro. Tena saṃsanditvā ayam pi Kaccāyanavuttipāṭho visodhito. (Translation of the Rūpasiddhi passage and of the closing remark: By taking “api”, “dvi” is substituted by ‘du’ also elsewhere, and with the word “ca”, also by ‘di’: dve rattiyo → durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu (Rū). Of those [readings], that of the Padarūpasiddhi is the best; collated with it, this reading of the Kaccāyanavutti has also been emended.)

Caggahaṇena dvi icc etassa dikāro hoti. Dirattaṃ (Vin. ii, 28)Vinaya-piṭaka · vol. ii, p. 28; diguṇaṃ saṅghāṭiṃ pārupetvā (Vin. iii, 402)Vinaya-piṭaka · vol. iii, p. 402.

And also, when ‘tiya’ follows, [there are] ‘du’ and ‘ta’.
When the suffix ‘tiya’ follows, “dvi” (two) and “ti” (three) are substituted by ‘du’ and ‘ta’.
Examples
  1. Dutiyo (second), tatiyo (third).

By taking “api”, also when other [suffixes] follow, “dvi” is substituted by ‘du’.

Examples
  1. Durattaṃ (two nights).

By taking “ca”, “dvi” becomes ‘di’.

Examples
  1. Dirattaṃ (two nights); diguṇaṃ saṅghāṭiṃ pārupetvā (having put on the outer robe that has two layers).
27Dudi-ādesā honti. Durattaṃ, dirattaṃ (K). Dutiādesā honti. durattaṃ, tirattaṃ (Sī, K). Apiggahaṇena aññatthā pi dvisaddassa duādeso hoti, ca-saddena di ca. Dve rattiyo durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu (Rū). Tesu padarūpasiddhipāṭṭho va sundaro. Tena saṃsanditvā ayam pi Kaccāyanavuttipāṭho visodhito. (Translation of the Rūpasiddhi passage and of the closing remark: By taking “api”, “dvi” is substituted by ‘du’ also elsewhere, and with the word “ca”, also by ‘di’: dve rattiyo → durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu (Rū). Of those [readings], that of the Padarūpasiddhi is the best; collated with it, this reading of the Kaccāyanavutti has also been emended.)
Studied
387Kaccāyana Sutta. 411Rūpasiddhi Sutta.Tesam aḍḍhūpapadena aḍḍhuḍḍha-divaḍḍha-diyaḍḍh’-aḍḍhatiyā (819)Saddanīti-Suttamālā Sutta
[Tesaṃ + aḍḍha-upapadena + aḍḍhuḍḍha-divaḍḍha-diyaḍḍha-aḍḍhatiyā = 3 words]

Tesaṃ catuttha-dutiya-tatiyānaṃ aḍḍhūpapadānaṃ aḍḍhuḍḍha-divaḍḍha-diyaḍḍha-aḍḍhatiyā-ādesā honti, aḍḍhūpapadena saha nippajjante.

Aḍḍhena catuttho aḍḍhuḍḍho (AbhA. i, 336)Abhidhamma-aṭṭhakathā · vol. i, p. 336, aḍḍhena dutiyo divaḍḍho, aḍḍhena dutiyo diyaḍḍho (A. i, 231)Aṅguttara-nikāya · vol. i, p. 231, aḍḍhena tatiyo aḍḍhatiyo (Vin. ii, 156; VvA. 59)Vinaya-piṭaka.

[There are] “aḍḍhuḍḍha”, “divaḍḍha”, “diyaḍḍha” and “aḍḍhatiya” of those [ordinals] that have “aḍḍha” as the preceding member.
There are the substitutions “aḍḍhuḍḍha”, “divaḍḍha”, “diyaḍḍha” and “aḍḍhatiya” of “catuttha” (fourth), “dutiya” (second) and “tatiya” (third) when they have “aḍḍha” (half) as the preceding member; [these substitutions] are accomplished together with “aḍḍha”.
Examples
  1. Aḍḍhena catuttho aḍḍhuḍḍho (with a half it is the fourth:28If one adds a half it becomes four. three and a half).
  2. Aḍḍhena dutiyo divaḍḍho, diyaḍḍho (with a half it is the second: one and a half).
  3. Aḍḍhena tatiyo aḍḍhatiyo (with a half it is the third: two and a half).
28If one adds a half it becomes four.
Studied
388Kaccāyana Sutta. 68Rūpasiddhi Sutta.Sarūpānam ekasesv asakiṃ (820-3)Saddanīti-Suttamālā Sutta
[Sarūpānaṃ + ekaseso + asakiṃ = 3 words]

Sarūpānaṃ padabyañjanānaṃ ekaseso hoti asakiṃ.

Puriso ca puriso ca purisā.

Sarūpānam iti kimatthaṃ? Hatthī ca asso ca ratho ca pattiko ca hatthiassarathapattikā (Khu. iii, 24)Khuddaka-nikāya · vol. iii, p. 24.29Hatthiassarathapattikaṃ (K).

Asakin ti kimatthaṃ? Puriso.

When not [occurring] once only, one only remains of those that have the same form.
When not [occurring] once only, one only (ekasesa) remains of the words and letters that have the same form.
Examples
  1. Puriso ca puriso ca purisā (man and man: men).

What is the purpose of saying “sarūpānaṃ” (of those that have the same form)? [To prevent the operation of this rule in cases like]: hatthī ca asso ca ratho ca pattiko ca hatthi-assa-ratha-pattikā (elephant, horse, chariot and foot soldier: elephants, horses, chariots and foot soldiers), [where the words do not have the same form].

What is the purpose of saying “asakiṃ” (not once only)? [To prevent the operation of this rule in cases like]: puriso (man), [where the word occurs once only].

29Hatthiassarathapattikaṃ (K).
Studied
389Kaccāyana Sutta. 413Rūpasiddhi Sutta.Gaṇane dasassa dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ vī-ti-cattāra-paññā-cha-sattāsa-navā yosu, yonañ c’ īsam āsaṃ ṭhi ri t’ īt’ uti (824)Saddanīti-Suttamālā Sutta
[Gaṇane + dasassa + dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ + vī-ti-cattāra-paññā-cha-satta-asa-navā + yosu + yonaṃ + ca + īsaṃ-āsaṃ-ṭhi-ri-ti-īti-uti = 8 words]

Gaṇane dasassa dvika-tika-catukka-pañcaka-chakka-sattaka-aṭṭhaka-navakānaṃ sarūpānaṃ katekasesānaṃ yathāsaṅkhyaṃ vī ti cattāra paññā cha satta asa nava icc ādesā honti asakiṃ yosu, yonañ ca īsaṃ āsaṃ ṭhi ri ti īti uti icc ādesā honti, pacchā puna nippajjante.

Vīsaṃ (D. i, 12; M. i, 101)Dīgha-nikāya · Majjhima-nikāya, tiṃsaṃ (D. i, 12; M. ii, 301)Dīgha-nikāya · Majjhima-nikāya, cattālīsaṃ (D. i, 12; Khu. i, 190)Dīgha-nikāya · Khuddaka-nikāya, paññāsaṃ (Khu. i, 190)Khuddaka-nikāya · vol. i, p. 190, saṭṭhi (D. i, 50)Dīgha-nikāya · vol. i, p. 50, sattari, sattati (Khu. i, 190)Khuddaka-nikāya · vol. i, p. 190, asīti (Khu. i, 190)Khuddaka-nikāya · vol. i, p. 190, navuti (Khu. i, 190)Khuddaka-nikāya · vol. i, p. 190.

Asakin ti kimatthaṃ? Dasa.

Gaṇane ti kimatthaṃ? Dasadasakā purisā.

In the enumeration,30Gaṇana is translated in this chapter as “enumeration”; according to the context it can also be rendered as “numeral”, “counting”, etc. when ‘yo’ follows, [there are] ‘vī’, ‘ti’, ‘cattāra’, ‘paññā’, ‘cha’, ‘satta’, ‘asa’ and ‘nava’ of two tens, three tens, four tens, five tens, six tens, seven tens, eight tens and nine tens [respectively], and of ‘yo’ [there are] ‘īsaṃ’, ‘āsaṃ’, ‘ṭhi’, ‘ri’, ‘ti’, ‘īti’ and ‘uti’.
In the enumeration (gaṇana), when [the inflection] ‘yo’ follows –not once only–, after one only (ekasesa) of those with the same form has been made to remain, there are respectively the following substitutions of the group of two tens, the group of three tens, the group of four tens, the group of five tens, the group of six tens, the group of seven tens, the group of eight tens and the group of nine tens: ‘vī’, ‘ti’, ‘cattāra’, ‘paññā’, ‘cha’, ‘satta’, ‘asa’, ‘nava’; and of [the inflection] ‘yo’ there are the following substitutions: ‘īsaṃ’, ‘āsaṃ’, ‘ṭhi’, ‘ri’, ‘ti’, ‘īti’, ‘uti’; afterwards, [these forms] are accomplished again.
Examples
  1. Vīsaṃ (twenty), tiṃsaṃ (thirty), cattālīsaṃ (forty), paññāsaṃ (fifty), saṭṭhi (sixty), sattari, sattati (seventy), asīti (eighty), navuti (ninety).

What is the purpose of saying “asakiṃ” (not once only)? [To prevent the operation of this rule in cases like]: dasa (ten), where [the ten] occurs once only.

What is the purpose of saying “gaṇane” (in the enumeration)? [To prevent the operation of this rule in cases like]: dasadasakā purisā (men who have ten decades), [which is not pure numeration].

30Gaṇana is translated in this chapter as “enumeration”; according to the context it can also be rendered as “numeral”, “counting”, etc.
Studied
390Kaccāyana Sutta. 256Rūpasiddhi Sutta.Catūpapadassa lopo t’ uttarapadādicassa cu co pi navā (826)Saddanīti-Suttamālā Sutta
[Catu-upapadassa + lopo + tu + uttarapada-ādicassa + cu-co + api + navā = 7 words]

Catūpapadassa gaṇane pariyāpannassa tukārassa lopo hoti, uttarapadādi-cakārassa cu co pi ādesā honti navā.

Cuddasa (D. i, 50; M. ii, 187)Dīgha-nikāya · Majjhima-nikāya, coddasa, catuddasa.

Apiggahaṇena anupapadassā pi padādi-cakārassa31Uttarapadādicakārassa (K). Padādicakārassa (Rū). lopo hoti navā, cassa cu co pi honti. Tālīsaṃ, cattālīsaṃ (D. i, 12)Dīgha-nikāya · vol. i, p. 12, cuttālīsaṃ, cottālīsaṃ.

[There is] elision of ‘tu’ of the preceding member “catu”, and also, occasionally, [there are] ‘cu’ and ‘co’ of ‘ca’, which is at the beginning of the following member.
In the enumeration there is elision of ‘tu’, which is part of the preceding member “catu”, and also, occasionally, the letter ‘ca’, which is at the beginning of the following member, is substituted by ‘cu’ and ‘co’.
Examples
  1. Cuddasa, coddasa, catuddasa (fourteen).

By taking “api”, occasionally, even though it is not the preceding member, there is elision of the letter ‘ca’, which is the beginning of the word, and there are also ‘cu’ and ‘co’ of ‘ca’.

Examples
  1. Tālīsaṃ, cattālīsaṃ, cuttālīsaṃ, cottālīsaṃ (forty).
31Uttarapadādicakārassa (K). Padādicakārassa (Rū).
Studied
391Kaccāyana Sutta. 423Rūpasiddhi Sutta.Yad anupapannā nipātanā sijjhanti (830)Saddanīti-Suttamālā Sutta
[Yaṃ + anupapannā + nipātanā + sijjhanti = 4 words]

Ye saddā aniddiṭṭhalakkhaṇā32Aniṭṭhaṅgatā (K). akkhara-pada-byañjanato, itthi-puma-napuṃsakaliṅgato, nām’-upasagga-nipātato, abyayībhāvasamāsa-taddhit’-ākhyātato,33Samāsataddhitādito (Rū). Abyayībhāvādisamāsataddhitato (Sad.). gaṇana-saṅkhyā-kāla-kāraka-ppayoga-saññāto, sandhi-pakati-vuddhi-lop’-āgama-vikāra-viparītato, vibhattivibhajanato ca, te nipātanā sijjhanti.

Those [words] not mentioned34Those words that cannot be formed by means of other aphorisms. are accomplished by means of this [sutta].
Those words whose aphorisms have not been shown –(1) by way of letters, words and consonants; (2) by way of feminine, masculine and neuter gender; (3) by way of nouns, prefixes and particles; (4) by way of adverbial compounds (abyayībhāva-samāsa), secondary derivatives (taddhita) and verbs (ākhyāta); (5) by way of enumeration (gaṇana), number (saṅkhyā), time (kāla), case (kāraka), example (payoga) and denomination (saññā); (6) by way of sandhi, natural form (pakati), strengthening (vuddhi), elision (lopa), insertion (āgama), change (vikāra) and reversal (viparīta); (7) and by way of the division of the inflections–, those are accomplished by means of this sutta (nipātana).
32Aniṭṭhaṅgatā (K).
33Samāsataddhitādito (Rū). Abyayībhāvādisamāsataddhitato (Sad.).
34Those words that cannot be formed by means of other aphorisms.
Studied
392Kaccāyana Sutta. 418Rūpasiddhi Sutta.Dvādito ko ’nekatthe ca (831)Saddanīti-Suttamālā Sutta
[Dvi-ādito + ko + aneka-atthe + ca = 4 words]

Dvi icc evamādito kapaccayo hoti anekatthe ca, nipātanā35Te nipātanā (Sī). sijjhanti.

Satassa dvikaṃ dvisataṃ, satassa tikaṃ tisataṃ, satassa catukkaṃ catusataṃ, satassa pañcakaṃ pañcasataṃ, satassa chakkaṃ chasataṃ, satassa sattakaṃ sattasataṃ, satassa aṭṭhakaṃ aṭṭhasataṃ, satassa navakaṃ navasataṃ, satassa dasakaṃ dasasataṃ, sahassaṃ (JA. i, 138)Jātaka-aṭṭhakathā · vol. i, p. 138 hoti.

And in the meaning of multiplicity, [there is] ‘ka’ after “dvi” and others.
And in the meaning of multiplicity (aneka), there is the suffix ‘ka’ after “dvi” (two) and others; they are accomplished by the sutta “nipātanā”.36The preceding sutta, §391 · Yad anupapannā nipātanā sijjhanti — Those [words] not mentioned are accomplished by means of this [sutta].">§391, is one of the four universal suttas of Kaccāyana’s grammar.
Examples
  1. Satassa dvikaṃ: dvisataṃ (two groups of one hundred: two hundred).
  2. Satassa tikaṃ: tisataṃ (three hundred).
  3. Satassa catukkaṃ: catusataṃ (four hundred).
  4. Satassa pañcakaṃ: pañcasataṃ (five hundred).
  5. Satassa chakkaṃ: chasataṃ (six hundred).
  6. Satassa sattakaṃ: sattasataṃ (seven hundred).
  7. Satassa aṭṭhakaṃ: aṭṭhasataṃ (eight hundred).
  8. Satassa navakaṃ: navasataṃ (nine hundred).
  9. Satassa dasakaṃ: dasasataṃ, sahassaṃ (ten groups of one hundred: one thousand).
35Te nipātanā (Sī).
36The preceding sutta, §391, is one of the four universal suttas of Kaccāyana’s grammar.
Studied
393Kaccāyana Sutta. 415Rūpasiddhi Sutta.Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañ ca yomhi (832)Saddanīti-Suttamālā Sutta
[Dasadasakaṃ + sataṃ + dasakānaṃ + sataṃ + sahassaṃ + ca + yomhi = 7 words]

Gaṇane pariyāpannassa dasadasakassa sataṃ hoti, satadasakassa sahassaṃ hoti yomhi pare.

Sataṃ (D. i, 12-3)Dīgha-nikāya · vol. i, p. 12-3, sahassaṃ (JA. i, 138)Jātaka-aṭṭhakathā · vol. i, p. 138.

Dvikādīnaṃ taduttarapadānañ ca nippajjante yathāsaṅkhyaṃ. Satassa dvikaṃ (tad idaṃ hoti) dvisataṃ. Evaṃ tisataṃ, catusataṃ, pañcasataṃ, chasataṃ, sattasataṃ, aṭṭhasataṃ, navasataṃ, dasasataṃ, sahassaṃ hoti.

And when ‘yo’ follows, ten tens [are] “sataṃ” (one hundred), and one hundred tens [are] “sahassaṃ” (one thousand).
When ‘yo’ follows, ten tens included in the numeration become “sataṃ” (one hundred), and ten hundreds become “sahassaṃ” (one thousand).
Examples
  1. Sataṃ (one hundred), sahassaṃ (one thousand).

And [the forms] of “dvika” (group of two) and others, and of the words that follow [“sataṃ”, one hundred, and “sahassaṃ”, one thousand] respectively, are accomplished by the sutta “nipātanā”. Two groups (dvikaṃ) of one hundred (satassa) –this is (tad idaṃ hoti)– dvisataṃ (two hundred). Likewise: tisataṃ (three hundred), catusataṃ (four hundred), pañcasataṃ (five hundred), chasataṃ (six hundred), sattasataṃ (seven hundred), aṭṭhasataṃ (eight hundred), navasataṃ (nine hundred), dasasataṃ, sahassaṃ (one thousand).

Studied
394Kaccāyana Sutta. 416Rūpasiddhi Sutta.Yāva taduttari37Uttariṃ (Sī).
[Yāva + taṃ-uttari + dasaguṇitaṃ + ca = 4 words]

Yāva tāsaṃ saṅkhyānaṃ uttari38Uttariṃ (Sī). dasaguṇitañ ca kātabbaṃ.

Taṃ yathā? Dasassa gaṇanassa dasaguṇitaṃ katvā sataṃ (D. i, 12-3)Dīgha-nikāya · vol. i, p. 12-3 hoti, satassa dasaguṇitaṃ katvā sahassaṃ (JA. i, 138)Jātaka-aṭṭhakathā · vol. i, p. 138 hoti, sahassassa dasaguṇitaṃ katvā dasasahassaṃ hoti, dasasahassassa dasaguṇitaṃ katvā satasahassaṃ (D. i, 12-3)Dīgha-nikāya · vol. i, p. 12-3 hoti, satasahassassa dasaguṇitaṃ katvā dasasatasahassaṃ hoti, dasasatasahassassa dasaguṇitaṃ katvā koṭi (Khu. iv, 305)Khuddaka-nikāya · vol. iv, p. 305 hoti, koṭisatasahassassa sataguṇitaṃ katvā pakoṭi (AA. iii, 329)Aṅguttara-nikāya-aṭṭhakathā · vol. iii, p. 329 hoti. Evaṃ sesā pi yojetabbā.

Caggahaṇaṃ visesanatthaṃ.

And as far as [the numeration] goes, beyond those there is multiplication by ten.
And as far as [the numeration] goes, beyond those numbers the multiplication by ten is to be done.
As what? Having multiplied by ten (dasaguṇitaṃ katvā) the number ten (dasassa gaṇanassa), there is (hoti) one hundred (sataṃ); having multiplied by ten (katvā dasaguṇitaṃ) the one hundred (satassa), there is one thousand (sahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) the one thousand (sahassassa), there is ten thousand (dasasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) the ten thousand (dasasahassassa), there is one hundred thousand (satasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) the one hundred thousand (satasahassassa), there is one million (dasasatasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) the million (dasasatasahassassa), there is ten million (koṭi); having multiplied by one hundred (sataguṇitaṃ katvā) the one hundred thousand of ten millions (koṭisatasahassa), there is 10¹⁴ (pakoṭi). Thus the remaining ones are also to be formed.
“Ca” has the meaning of specification.
37Uttariṃ (Sī).
38Uttariṃ (Sī).
Studied
395Kaccāyana Sutta. 417Rūpasiddhi Sutta.Sakanāmehi (833)Saddanīti-Suttamālā Sutta
[Sakanāmehi = 1 word]

Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanām adheyyānaṃ39Aniddiṭṭhanām adheyyānaṃ rūpāni (Sī). sakehi sakehi nāmehi nippajjante.

Satasahassānaṃ sataṃ koṭi (Khu. iv, 305)Khuddaka-nikāya · vol. iv, p. 305, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi (AA. iii, 329)Aṅguttara-nikāya-aṭṭhakathā · vol. iii, p. 329, koṭipakoṭisatasahassānaṃ sataṃ nahutaṃ (AA. iii, 329)Aṅguttara-nikāya-aṭṭhakathā · vol. iii, p. 329, nahutasatasahassānaṃ sataṃ ninnahutaṃ (AA. iii, 329)Aṅguttara-nikāya-aṭṭhakathā · vol. iii, p. 329, ninnahutasatasahassānaṃ sataṃ akkhobhiṇī (Khu. vi, 77)Khuddaka-nikāya · vol. vi, p. 77, tathā bindhu, abbudaṃ (S. i, 153; A. iii, 396; AA. iii, 329)Saṃyutta-nikāya · Aṅguttara-nikāya · Aṅguttara-nikāya-aṭṭhakathā, nirabbudaṃ (S. i, 153; A. iii, 396; AA. iii, 329)Saṃyutta-nikāya · Aṅguttara-nikāya · Aṅguttara-nikāya-aṭṭhakathā, ahahaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, ababaṃ (S. i, 153; A. iii, 396; AA. iii, 329)Saṃyutta-nikāya · Aṅguttara-nikāya · Aṅguttara-nikāya-aṭṭhakathā, aṭaṭaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, sogandhikaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, uppalaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, kumudaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, padumaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, puṇḍarikaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ)Saṃyutta-nikāya · Aṅguttara-nikāya · Khuddaka-nikāya, kathānaṃ, mahākathānaṃ, asaṅkheyyaṃ (JA. i, 36)Jātaka-aṭṭhakathā · vol. i, p. 36.

By their own names.
But those numbers whose names have not been shown are accomplished by their own names.
Examples
  1. Satasahassānaṃ sataṃ: koṭi (one hundred times one hundred thousand: ten million, 10⁷).
  2. Koṭisatasahassānaṃ sataṃ: pakoṭi (one hundred times one hundred thousand ten-millions: 10¹⁴).
  3. Pakoṭisatasahassānaṃ sataṃ: koṭipakoṭi (one hundred times 10¹⁴: 10²¹).
  4. Koṭipakoṭisatasahassānaṃ sataṃ: nahutaṃ (one hundred times 10²¹: 10²⁸).
  5. Nahutasatasahassānaṃ sataṃ: ninnahutaṃ (one hundred times 10²⁸: 10³⁵).
  6. Ninnahutasatasahassānaṃ sataṃ: akkhobhiṇī (one hundred times 10³⁵: 10⁴²).
  7. Likewise: akkhobhiṇīsatasahassānaṃ sataṃ: bindhu (one hundred times 10⁴²: 10⁴⁹), bindhusatasahassānaṃ sataṃ: abbudaṃ (one hundred times 10⁴⁹: 10⁵⁶), abbudasatasahassānaṃ sataṃ: nirabbudaṃ (one hundred times 10⁵⁶: 10⁶³), ahahaṃ (10⁷⁰), ababaṃ (10⁷⁷), aṭaṭaṃ (10⁸⁴), sogandhikaṃ (10⁹¹), uppalaṃ (10⁹⁸), kumudaṃ (10¹⁰⁵), padumaṃ (10¹¹²), puṇḍarikaṃ (10¹¹⁹), kathānaṃ (10¹²⁶), mahākathānaṃ (10¹³³), asaṅkheyyaṃ (10¹⁴⁰).
39Aniddiṭṭhanām adheyyānaṃ rūpāni (Sī).
Studied
396Kaccāyana Sutta. 363Rūpasiddhi Sutta.Tesaṃ ṇo lopaṃ (834)Saddanīti-Suttamālā Sutta
[Tesaṃ + ṇo + lopaṃ = 3 words]

Tesaṃ paccayānaṃ ṇo lopam apajjate.

Gotamassa apaccaṃ Gotamo (Vin. i, 1)Vinaya-piṭaka · vol. i, p. 1. Evaṃ Vāsiṭṭho (D. i, 225)Dīgha-nikāya · vol. i, p. 225, Venateyyo (Khu. v, 204)Khuddaka-nikāya · vol. v, p. 204, ālasyaṃ (A. iii, 364)Aṅguttara-nikāya · vol. iii, p. 364, ārogyaṃ (D. i, 69)Dīgha-nikāya · vol. i, p. 69.

The ‘ṇ’ of those is elided.
The ‘ṇ’ of those suffixes is elided.
Examples
  1. Gotamassa apaccaṃ Gotamo (the offspring of Gotama).

Likewise:

  1. Vāsiṭṭho (the offspring of Vasiṭṭha).
  2. Venateyyo (the offspring of Vinatā).
  3. ālasyaṃ (laziness).
  4. ārogyaṃ (health).
Studied
397Kaccāyana Sutta. 420Rūpasiddhi Sutta.Vibhāge dhā ca (836)Saddanīti-Suttamālā Sutta
[Vibhāge + dhā + ca = 3 words]

Vibhāgatthe ca dhāpaccayo hoti.

Ekena vibhāgena ekadhā. Evaṃ dvidhā (Khu. vii, 179)Khuddaka-nikāya · vol. vii, p. 179, tidhā (DhA. i, 171)Dhammapada-aṭṭhakathā · vol. i, p. 171, catudhā (D. iii, 153)Dīgha-nikāya · vol. iii, p. 153, pañcadhā (AbhA. i, 385)Abhidhamma-aṭṭhakathā · vol. i, p. 385, chadhā.

Ceti kimatthaṃ? Sopaccayo hoti. Suttaso (A. ii, 207)Aṅguttara-nikāya · vol. ii, p. 207, byañjanaso (A. i, 479)Aṅguttara-nikāya · vol. i, p. 479, padaso (Vin. ii, 25)Vinaya-piṭaka · vol. ii, p. 25.

And [there is] ‘dhā’ in division.
And in the meaning of division (vibhāga), there is the suffix ‘dhā’.
Examples
  1. Ekena vibhāgena ekadhā (division by one: in one way).

Likewise:

  1. Dvīhi vibhāgena dvidhā (division by two: in two ways).
  2. Tīhi vibhāgena tidhā (division by three: in three ways).
  3. Catūhi vibhāgena catudhā (division by four: in four ways).
  4. Pañcahi vibhāgena pañcadhā (division by five: in five ways).
  5. Chahi vibhāgena chadhā (division by six: in six ways).

What is the purpose of saying “ca”? [To include that also] there is the suffix ‘so’.

Examples
  1. Suttaso (by sutta), byañjanaso (by letter), padaso (by word).
Studied
398Kaccāyana Sutta. 421Rūpasiddhi Sutta.Sabbanāmehi pakāravacane tu thā (844)Saddanīti-Suttamālā Sutta
[Sabbanāmehi + pakāravacane + tu + thā = 4 words]

Sabbanāmehi pakāravacanatthe thāpaccayo hoti.

So pakāro tathā, taṃ pakāraṃ tathā, tena pakārena tathā, tassa pakārassa tathā, tasmā pakārā tathā, tassa pakārassa tathā, tasmiṃ pakāre tathā (M. i, 157; ii, 23)Majjhima-nikāya. Evaṃ yathā (M. i, 157; ii, 23)Majjhima-nikāya, sabbathā (M. ii, 27)Majjhima-nikāya · vol. ii, p. 27, aññathā (Vin. i, 116)Vinaya-piṭaka · vol. i, p. 116, itarathā (VinA. i, 230)Vinaya-aṭṭhakathā · vol. i, p. 230.

Tuggahaṇaṃ kimatthaṃ? Thatthā40Tatthā (Sad.). paccayo hoti. So pakāro tathatthā.41So viya pakāro tathattā (Sī). Evaṃ yathatthā, sabbathatthā, aññathatthā, itarathatthā.

But after the pronouns, [there is] ‘thā’ in the expression of manner.
After the pronouns (sabbanāma), in the meaning of the expression of manner (pakāravacana), there is the suffix ‘thā’.
Examples
  1. So pakāro tathā (that manner: thus); taṃ pakāraṃ tathā (to that manner: thus); tena pakārena tathā (by that manner: thus); tassa pakārassa tathā (for that manner: thus); tasmā pakārā tathā (from that manner: thus); tassa pakārassa tathā (of that manner: thus); tasmiṃ pakāre tathā (in that manner: thus).

Likewise:

  1. yathā (as).
  2. sabbathā (in every manner).
  3. aññathā (in another manner).
  4. itarathā (in the other manner).

What is the purpose of taking ‘tu’? [To include] the suffix ‘thatthā’.

Examples
  1. So pakāro tathatthā (that manner). Likewise: yathatthā, sabbathatthā, aññathatthā, itarathatthā.
40Tatthā (Sad.).
41So viya pakāro tathattā (Sī).
Studied
399Kaccāyana Sutta. 422Rūpasiddhi Sutta.Kim-imehi thaṃ (845)Saddanīti-Suttamālā Sutta
[Kiṃ-imehi + thaṃ = 2 words]

Kiṃ ima icc etehi thaṃpaccayo hoti pakāravacanatthe.

Ko pakāro kathaṃ (Khu. vi, 149)Khuddaka-nikāya · vol. vi, p. 149, kaṃ pakāraṃ kathaṃ, kena pakārena kathaṃ, kassa pakārassa kathaṃ, kasmā pakārā kathaṃ, kassa pakārassa kathaṃ, kasmiṃ pakāre kathaṃ (Khu. vi, 149)Khuddaka-nikāya · vol. vi, p. 149. Ayaṃ pakāro itthaṃ (D. i, 31)Dīgha-nikāya · vol. i, p. 31, imaṃ pakāraṃ itthaṃ, iminā pakārena itthaṃ, imassa pakārassa itthaṃ, imasmā pakārā itthaṃ, imassa pakārassa itthaṃ, imasmiṃ pakāre itthaṃ (D. i, 31)Dīgha-nikāya · vol. i, p. 31.

After “kim” and “ima”, [there is] ‘thaṃ’.
In the meaning of the expression of manner, after “kim” (what) and “ima” (this), there is the suffix ‘thaṃ’.
Examples
  1. Ko pakāro kathaṃ (what manner?: how?); kaṃ pakāraṃ kathaṃ (what manner?: how?); kena pakārena kathaṃ (by what manner?: how?); kassa pakārassa kathaṃ (for what manner?: how?); kasmā pakārā kathaṃ (from what manner?: how?); kassa pakārassa kathaṃ (of what manner?: how?); kasmiṃ pakāre kathaṃ (in what manner?: how?).
  2. Ayaṃ pakāro itthaṃ (this manner: in this manner); imaṃ pakāraṃ itthaṃ; iminā pakārena itthaṃ; imassa pakārassa itthaṃ; imasmā pakārā itthaṃ; imassa pakārassa itthaṃ; imasmiṃ pakāre itthaṃ.
Studied
400Kaccāyana Sutta. 364Rūpasiddhi Sutta.Vuddh’ ādisarassa vā ’saṃyogantassa saṇe ca (847)Saddanīti-Suttamālā Sutta
[Vuddhi + ādisarassa + vā + a-saṃyoga-antassa + saṇe + ca = 6 words]

Ādisarassa vā asaṃyogantassa ādibyañjanassa vā sarassa vuddhi hoti saṇakārake paccaye pare.

Ābhidhammiko (AbhA. i, 12; JA. i, 234)Abhidhamma-aṭṭhakathā · Jātaka-aṭṭhakathā, Venateyyo (Khu. v, 204)Khuddaka-nikāya · vol. v, p. 204, Vāsiṭṭho (Vin ii, 11)Vinaya-piṭaka · vol. ii, p. 11, ālasyaṃ (A. iii, 364)Aṅguttara-nikāya · vol. iii, p. 364, ārogyaṃ (D. i, 69)Dīgha-nikāya · vol. i, p. 69.

Asaṃyogantasse ti kimatthaṃ? Bhaggavo (M. ii, 242; iii, 281; JA. ii, 73)Majjhima-nikāya · Jātaka-aṭṭhakathā, Manteyyo, Kunteyyo.

And when there is [a suffix] with the ‘ṇ’ [indicatory letter], [there is] strengthening of the initial vowel that does not end in a conjunct consonant.
When a suffix with the [indicatory] letter ‘ṇ’ follows, there is strengthening of the initial vowel that does not end in a conjunct consonant, or of the vowel of the initial consonant.
Examples
  1. Abhidhammaṃ adhīte: Ābhidhammiko (he studies the Abhidhamma: one who studies the Abhidhamma).
  2. Vinatāya apaccaṃ: Venateyyo (the offspring of Vinatā).
  3. Vasiṭṭhassa apaccaṃ: Vāsiṭṭho (the offspring of Vasiṭṭha).
  4. Alasassa bhāvo: ālasyaṃ (the state of the lazy one: laziness).
  5. Arogassa bhāvo: ārogyaṃ (the state of absence of disease: health).

What is the purpose of saying “asaṃyogantassa” (that does not end in a conjunct consonant)? [To prevent the operation of this rule in cases like]: Bhaggussa apaccaṃ: Bhaggavo (the offspring of Bhaggu), Mantiyā apaccaṃ: Manteyyo (the offspring of Manti), Kuntiyā apaccaṃ: Kunteyyo (the offspring of Kunti), [where there is a conjunct consonant].

Studied
401Kaccāyana Sutta. 375Rūpasiddhi Sutta.Mā y-ūnam āgamo ṭhāne (848)Saddanīti-Suttamālā Sutta
[Mā + i-ū-naṃ + āgamo + ṭhāne = 4 words]

I u icc etesaṃ ādibhūtānaṃ mā vuddhi hoti, tesu ca e-ovuddhāgamo hoti ṭhāne.

Byākaraṇam adhīte veyyākaraṇiko (D. i, 82; DA. i, 220-Sad. sutta 850)Dīgha-nikāya · Dīgha-nikāya-aṭṭhakathā · Saddanīti, nyāyam adhīte neyyāyiko, Byāvacchassa apaccaṃ Beyyāvaccho,42Byāvacchassa apaccaṃ veyyāvaccho (Sad. sutta 853). Byāvaccassa apaccaṃ veyyāvacco (Sī). dvāre niyutto dovāriko (A. ii, 481-Sad. sutta 854)Aṅguttara-nikāya · Saddanīti.

Let there be no [strengthening] of ‘i’ and ‘u’; in the [appropriate] place [there is] the insertion.43The heading of this sutta is the only one that Nandisena leaves untranslated (“[Sutta has not been translated]”); the English gloss follows the Spanish edition’s, made from the Pāḷi with the support of his translation of the vutti.
Let there be no strengthening of ‘i’ and ‘u’ when they are at the beginning; and in those [cases], in the appropriate place, there is the insertion of the strengthenings ‘e’ and ‘o’.
Examples
  1. Byākaraṇam adhīte veyyākaraṇiko (he studies grammar: a grammarian).
  2. Nyāyam adhīte neyyāyiko (he studies logic: a logician).
  3. Byāvacchassa apaccaṃ Beyyāvaccho (the offspring of Byāvaccha).
  4. Dvāre niyutto dovāriko (occupied at the door: a gatekeeper).
42Byāvacchassa apaccaṃ veyyāvaccho (Sad. sutta 853). Byāvaccassa apaccaṃ veyyāvacco (Sī).
43The heading of this sutta is the only one that Nandisena leaves untranslated (“[Sutta has not been translated]”); the English gloss follows the Spanish edition’s, made from the Pāḷi with the support of his translation of the vutti.
Studied
402Kaccāyana Sutta. 377Rūpasiddhi Sutta.Āttañ ca (857)Saddanīti-Suttamālā Sutta
[Āttaṃ + ca = 2 words]

I u icc etesaṃ āttañ ca hoti, rikārāgamo ca ṭhāne.

Isissa bhāvo ārisyaṃ,44Ārissaṃ (Sī). iṇassa bhāvo āṇyaṃ, usabhassa bhāvo āsabhaṃ (S. i, 265)Saṃyutta-nikāya · vol. i, p. 265, ujuno bhāvo ajjavaṃ45Ājjavaṃ (K). Ujuno bhāvo ajjavaṃ, pa, saṃyoge ādirassattaṅ ca (Rū. 380). Sogatamatavasena pana “ujuno bhāvo ajjavo” ti ākāro rassam āpajjati, so ca saddapulliṅgattaṃ yebhuyyena (Sad. 857)SaddanītiSaddanīti. (Translation of the Rūpasiddhi and Saddanīti passages: “The state of the straight is ajjavaṃ” —etc.—, and before a conjunct [consonant] there is also shortening of the initial [vowel] (Rū. 380). According to the Buddhist (sogata) doctrine, in “ujuno bhāvo ajjavo” the [vowel] ‘ā’ is shortened, and that [word] is generally of masculine gender (Sad. 857)SaddanītiSaddanīti.) (A. i, 93)Aṅguttara-nikāya · vol. i, p. 93, icc evamādī yojetabbā.

Yūnam iti kimatthaṃ? Apāyesu jāto āpāyiko (Khu. i, 203)Khuddaka-nikāya · vol. i, p. 203.

Ṭhāne ti kimatthaṃ? Vematiko (Vin. iv, 142)Vinaya-piṭaka · vol. iv, p. 142, opanayiko,46Opanayiko va opaneyyiko (Sad. 237-piṭṭhe)SaddanītiSaddanīti. opamāyiko, opāyiko (Vin. iii, 57)Vinaya-piṭaka · vol. iii, p. 57.

And [there is] ‘ā’.
And there is ‘ā’ of ‘i’ and ‘u’, and in the [appropriate] place there is the insertion of the [syllable] ‘ri’.
Examples
  1. Isissa bhāvo ārisyaṃ (the state of the sage: sageness).
  2. Iṇassa bhāvo āṇyaṃ (the state of debt: indebtedness).
  3. Usabhassa bhāvo āsabhaṃ (the state of the bull: bullness).
  4. Ujuno bhāvo ajjavaṃ (the state of the straight: rectitude).

And so the remaining [cases] are to be formed.

What is the purpose of saying “yūnaṃ” (of ‘i’ and ‘u’)? [To prevent the operation of this rule in cases like]: apāyesu jāto āpāyiko (born in hell), where there are no initial ‘i’ or ‘u’.

What is the purpose of saying “ṭhāne” (in the appropriate place)? [To prevent the operation of this rule in cases like]: vimatiyā niyutto: vematiko (occupied with doubt: one who has doubt), upanaye niyutto: opanayiko (occupied in bringing near), upamāya niyutto: opamāyiko (occupied with a simile), upāye niyutto: opāyiko (occupied with an expedient), [where it is not the appropriate place].

44Ārissaṃ (Sī).
45Ājjavaṃ (K). Ujuno bhāvo ajjavaṃ, pa, saṃyoge ādirassattaṅ ca (Rū. 380). Sogatamatavasena pana “ujuno bhāvo ajjavo” ti ākāro rassam āpajjati, so ca saddapulliṅgattaṃ yebhuyyena (Sad. 857)Saddanīti. (Translation of the Rūpasiddhi and Saddanīti passages: “The state of the straight is ajjavaṃ” —etc.—, and before a conjunct [consonant] there is also shortening of the initial [vowel] (Rū. 380). According to the Buddhist (sogata) doctrine, in “ujuno bhāvo ajjavo” the [vowel] ‘ā’ is shortened, and that [word] is generally of masculine gender (Sad. 857)Saddanīti.)
46Opanayiko va opaneyyiko (Sad. 237-piṭṭhe)Saddanīti.
Studied
403Kaccāyana Sutta. 354Rūpasiddhi Sutta.Kvac’ ādi-majjh’-uttarānaṃ dīgha-rassā paccayesu ca (858)Saddanīti-Suttamālā Sutta
[Kvaci + ādi-majjha-uttarānaṃ + dīgha-rassā + paccayesu + ca = 5 words]

Kvaci ādi-majjha-uttara icc etesaṃ dīgha-rassā honti paccayesu ca apaccayesu ca.

Ādidīgho tāva: Pākāro, nīvāro, pāsādo, pākaṭo, pātimokkho, pāṭikaṅkho icc evamādi.

Majjhedīgho tāva: Aṅgamāgadhiko, orabbhamāgaviko icc evamādi.

Uttaradīgho tāva: Khantī paramaṃ tapo titikkhā (Khu. i, 41)Khuddaka-nikāya · vol. i, p. 41, Añjanāgiri (JA. vii, 162)Jātaka-aṭṭhakathā · vol. vii, p. 162, Koṭarāvanaṃ, aṅgulī icc evamādi.

Ādirasso tāva: Pageva (M. i, 188)Majjhima-nikāya · vol. i, p. 188 icc evamādi.

Majjherasso tāva: Sumedhaso (Khu. i, 17)Khuddaka-nikāya · vol. i, p. 17 suvaṇṇadharehi47Suvaṇṇadharāhi (K). icc evamādi.

Uttararasso tāva: Bhovādi nāma so hoti (Khu. i, 70)Khuddaka-nikāya · vol. i, p. 70, yathābhāvi guṇena so icc evamādi. Aññe pi yathājinavacanānuparodhena yojetabbā.

Caggahaṇena apaccayesu cā ti atthaṃ samucceti.

And sometimes, when suffixes follow, the initial, middle and final [vowels] [become] long or short.
Whether suffixes follow or do not follow, sometimes the initial, middle and final [vowels] become long or short.
First, lengthening of the initial (ādidīgha): pākāro (surrounding wall), nīvāro (a kind of grain), pāsādo (mansion), pākaṭo (famous), pātimokkho, pāṭikaṅkho (something to be desired or expected), etc.
Lengthening of the middle (majjhedīgha): Aṅgamāgadhiko (belonging to Aṅga and Magadha), orabbhamāgaviko (a hunter of rams), etc.
Lengthening of the final (uttaradīgha): Khantī paramaṃ tapo titikkhā (patience is the foremost ascetic practice), Añjanāgiri (the Añjanā mountain), Koṭarāvanaṃ (the Koṭarā forest), aṅgulī (finger), etc.
Shortening of the initial (ādirassa): pageva (much more), etc.
Shortening of the middle (majjherassa): sumedhaso (wise), suvaṇṇadharehi (with torrents of gold), etc.
Shortening of the final (uttararassa): Bhovādi nāma so hoti (he is called Bhovādi, a brahmin), yathābhāvi guṇena so (he is [called] Yathābhāvi by virtue), etc. The other [cases] are also to be formed without contradicting the Word of the Victorious One.
By taking “ca”, the meaning “also without suffixes (apaccayesu ca)” is collected.
47Suvaṇṇadharāhi (K).
Studied
404Kaccāyana Sutta. 370Rūpasiddhi Sutta.Tesu vuddhi-lopāgama-vikāra-viparītādesā ca (859)Saddanīti-Suttamālā Sutta
[Tesu + vuddhi-lopa-āgama-vikāra-viparīta-ādesā + ca = 3 words]

Tesu ādi-majjh’-uttaresu yathājinavacanānuparodhena48Jinavacanānuparodhena (Sī). kvaci vuddhi hoti, kvaci lopo hoti, kvaci āgamo hoti, kvaci vikāro hoti, kvaci viparīto hoti, kvaci ādeso hoti.

Ādivuddhi tāva: Ābhidhammiko, Venateyyo icc evamādi.

Majjhevuddhi tāva: Sukhaseyyaṃ, sukhakāri dānaṃ, sukhakāri sīlaṃ icc evamādi.

Uttaravuddhi tāva: Kāliṅgo (JA. iv, 233)Jātaka-aṭṭhakathā · vol. iv, p. 233, Māgadhiko (M. i, 287)Majjhima-nikāya · vol. i, p. 287, paccakkhadhammā icc evamādi.

Ādilopo tāva: Tālīsaṃ icc evamādi.

Majjhelopo tāva: Kattukāmo (Vin. ii, 82)Vinaya-piṭaka · vol. ii, p. 82, kumbhakāraputto (Vin. i, 50)Vinaya-piṭaka · vol. i, p. 50, Vedallaṃ icc evamādi.

Uttaralopo tāva: Bhikkhu, bhikkhunī icc evamādi.

Ādi-āgamo tāva: Vutto Bhagavatā (Khu. i, 195)Khuddaka-nikāya · vol. i, p. 195 icc evamādi.

Majjheāgamo tāva: Sa sīlavā, sa paññavā icc evamādi.

Uttara-āgamo tāva: Vedallaṃ (Vin. i, 50)Vinaya-piṭaka · vol. i, p. 50 icc evamādi.

Ādivikāro tāva: Ārisyaṃ, āṇyaṃ, āsabhaṃ, ajjavaṃ icc evamādi.

Majjhevikāro tāva: Varārisyaṃ, parārisyaṃ49Varārissaṃ, parārissaṃ (Sī). icc evamādi.

Uttaravikāro tāva: Yāni, tāni, sukhāni icc evamādi.

Ādiviparīto tāva: Uggate sūriye uggacchati icc evamādi.

Majjheviparīto tāva: Samuggacchati, samuggate sūriye icc evamādi.

Uttaraviparīto tāva: Digu, diguṇaṃ50Digu digunaṃ (Sī). (Vin. iii, 402)Vinaya-piṭaka · vol. iii, p. 402 icc evamādi.

Ādi-ādeso tāva: Yūnaṃ icc evamādi.

Majjhe-ādeso tāva: Nyāyogā icc evamādi.

Uttara-ādeso tāva: sabbaseyyo, sabbaseṭṭho, cittaṃ icc evamādi. Evaṃ yathājinavacanānuparodhena sabbattha yojetabbā.

And in those [places there are] strengthening, elision, insertion, change, reversal and substitution.
In those [three places] –initial, middle and final–, without contradicting the Word of the Victorious One, sometimes there is strengthening (vuddhi), sometimes elision (lopa), sometimes insertion (āgama), sometimes change (vikāra), sometimes reversal (viparīta) and sometimes substitution (ādesa).
First, initial strengthening: Ābhidhammiko, Venateyyo, etc.
Middle strengthening: sukhaseyyaṃ (sleeping in comfort), sukhakāri dānaṃ (generosity that causes happiness), sukhakāri sīlaṃ (virtue that causes happiness), etc.
Final strengthening: Kāliṅgo (a resident of Kaliṅga), Māgadhiko (a resident of Magadha), paccakkhadhammā (one who has realized the Dhamma), etc.
Initial elision: tālīsaṃ (forty), etc.
Middle elision: kattukāmo (one who wishes to do), kumbhakāraputto (the son of the potter), Vedallaṃ, etc.
Final elision: bhikkhu, bhikkhunī, etc.
Initial insertion: vutto Bhagavatā (said by the Blessed One), etc.
Middle insertion: sa sīlavā (he is virtuous), sa paññavā (he is wise), etc.
Final insertion: Vedallaṃ, etc.
Initial change: ārisyaṃ (sageness), āṇyaṃ (indebtedness), āsabhaṃ (bullness), ajjavaṃ (rectitude), etc.
Middle change: varārisyaṃ (excellent state of a sage), parārisyaṃ (another state of a sage), etc.
Final change: yāni (those), tāni (those), sukhāni (happinesses), etc.
Initial reversal: uggate sūriye uggacchati (when the sun has risen: it rises), etc.
Middle reversal: samuggacchati, samuggate sūriye, etc.
Final reversal: digu, diguṇaṃ (two layers), etc.
Initial substitution: yūnaṃ (of ‘i’ and ‘u’), etc.
Middle substitution: nyāyogā (constant effort), etc.
Final substitution: sabbaseyyo (the noblest of all), sabbaseṭṭho (the best of all), cittaṃ (diversified/consciousness), etc. Thus they are to be formed everywhere without contradicting the Word of the Victorious One.
48Jinavacanānuparodhena (Sī).
49Varārissaṃ, parārissaṃ (Sī).
50Digu digunaṃ (Sī).
Studied
405Kaccāyana Sutta. 365Rūpasiddhi Sutta.A-y-uvaṇṇānañ c’ ā-y-o vuddhi (860)Saddanīti-Suttamālā Sutta
[A-yu-vaṇṇānaṃ + ca + āyo + vuddhi = 4 words]

A iti akāro, i ī iti ivaṇṇo, u ū iti uvaṇṇo, tesaṃ akāra-ivaṇṇ’-uvaṇṇānaṃ ā-e-ovuddhiyo honti yathāsaṅkhyaṃ, ā-ī-ūvuddhi ca.51“Ā-ī-ūvuddhi cā” ti pāṭho sīhaḷapotthake natthi, tatthā pi tattha “oḷumpiko” ti padassa pacchā “a i u iti avuddhi. Abhidhammiko, vinateyyo, uḷumpiko” ti pāṭho atthi. Padarūpasiddhiyam pi “casaddaggahaṇam avuddhi sampiṇḍanatthaṃ, avadhāraṇatthaṃ vā” ti vuttaṃ. (Translation of the Padarūpasiddhi passage: In the Padarūpasiddhi it is also said: “the mention of the word ‘ca’ is for collecting (sampiṇḍana) the non-vuddhi, or for delimiting (avadhāraṇa)”.)

Ābhidhammiko, Venateyyo, oḷumpiko.

Pana vuddhiggahaṇaṃ kimatthaṃ? Uttarapadavuddhibhāvatthaṃ, Aṅgamagadhehi āgatā ti Aṅgamāgadhikā (Vin. iii, 37)Vinaya-piṭaka · vol. iii, p. 37. Nigamajanapadesu jātā ti negamajānapadā. Purimajanapadesu jātā ti porimajānapadā.52Purījanapadesu jātā porījānapadā (Sī). Sattāhe niyutto ti sattāhikā.53Sattāhiko (K). Catuvijje niyutto ti cātuvijjikā54Cātuvejjiko (K). icc evamādī yojetabbā.

Vuddhi icc anena kvattho? Vuddhādisarassa vā ’saṃyogantassa saṇe ca.

‘Ā’, ‘e’ and ‘o’ are the strengthening of ‘a’, of ‘i’, ‘ī’ and of ‘u’, ‘ū’.
‘A’ is the letter ‘a’ (akāra); ‘i’ and ‘ī’ are [the pair of letters] ‘i’ (ivaṇṇa); ‘u’ and ‘ū’ are [the pair of letters] ‘u’ (uvaṇṇa); ‘ā’, ‘e’ and ‘o’ are respectively the strengthening (vuddhi) of the letter ‘a’, of [the pair of letters] ‘i’ and of [the pair of letters] ‘u’; and ‘ā’, ‘ī’ and ‘ū’ are also strengthening.
Examples
  1. Ābhidhammiko, Venateyyo, oḷumpiko.

And what is the purpose of taking “vuddhi” [again]? So that there is strengthening of the final member of the word.

Examples
  1. Aṅgamagadhehi āgatā ti Aṅgamāgadhikā (come from Aṅga and Magadha).
  2. Nigamajanapadesu jātā ti negamajānapadā (born in the districts of the market town).
  3. Purimajanapadesu jātā ti porimajānapadā (born in the eastern districts).
  4. Sattāhe niyutto ti sattāhikā (occupied for seven days).
  5. Catuvijje niyutto ti cātuvijjikā (dedicated to the four sciences).

And so the remaining [cases] are to be formed.

What is the use of the name “vuddhi”? [To employ it in suttas like] “Vuddhādisarassa vā ’saṃyogantassa saṇe ca” (§400).

the eighth section of the chapter of nouns
51“Ā-ī-ūvuddhi cā” ti pāṭho sīhaḷapotthake natthi, tatthā pi tattha “oḷumpiko” ti padassa pacchā “a i u iti avuddhi. Abhidhammiko, vinateyyo, uḷumpiko” ti pāṭho atthi. Padarūpasiddhiyam pi “casaddaggahaṇam avuddhi sampiṇḍanatthaṃ, avadhāraṇatthaṃ vā” ti vuttaṃ. (Translation of the Padarūpasiddhi passage: In the Padarūpasiddhi it is also said: “the mention of the word ‘ca’ is for collecting (sampiṇḍana) the non-vuddhi, or for delimiting (avadhāraṇa)”.)
52Purījanapadesu jātā porījānapadā (Sī).
53Sattāhiko (K).
54Cātuvejjiko (K).
Studied
Iti nāma-kappe taddhita-kappo aṭṭhamo kaṇḍo
Thus ends the chapter of secondary derivatives,
Taddhita-kappo niṭṭhito
End of the Secondary Derivative Chapter
Kaccāyana-Byākaraṇaṃ — 5-Taddhita-Kappa · 62 suttas (§344–§405). Hover over the Pāḷi terms or the numeric superscripts to see their meaning. Expand “Show notes” to read the full notes.
Pāḷi text and English translation by Bhikkhu Nandisena; edition, apparatus and glossary by the Instituto de Estudios Buddhistas Hispano (IEBH). This material may be reproduced for personal use and distributed free of charge. Copyright © 2026 IEBH. Published under CC BY-NC-ND 4.0 · DOI 10.5281/zenodo.21948010.

Version 1.1 — . First English edition: Bhikkhu Nandisena's translation with the apparatus of the Spanish edition (numbered examples with the derived form in bold, word-count breakdowns after Thitzana, the 248 canonical references and the 54 notes) and the fixed glossary for the technical terms. Version 1.1 carries the IEBH's review, in step with the Spanish edition.