Silāgha-hanu-ṭhā-sapa-dhāra-piha-kudha-duh’-issosūya-rādh’-ikkha-paccāsuṇa-anupatigiṇa-pubbakatt’-ārocanattha-tadattha-tumatthālamattha-maññānādar’-appāṇini, gatyatthakammani, āsīsattha-sammuti-bhiyya-sattamyatthesu ca

First, (1) in connection with [the root] ‘silāgha’ (praising):

1. Buddhassa silāghate, Dhammassa silāghate, Saṃghassa silāghate ([one] praises the Buddha, praises the Dhamma, praises the Saṅgha).
2. Sakaṃ upajjhāyassa silāghate ([he] praises his own preceptor).
3. Tava silāghate, mama silāghate ([he] praises you, praises me), etc.

(2) In connection with [the root] ‘hanu’ (deceiving/removing):

1. Hanute tuyham eva, hanute mayham eva ([he] lies to you, lies to me), etc.

(3) In connection with [the root] ‘ṭhā’ (standing):

1. Upatiṭṭheyya Sakyaputtānaṃ vaḍḍhakī (the carpenter should attend to the sons of the Sakyas).
2. Bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya bhikkhunī ([if] a bhikkhunī should attend with water or with a fan to a bhikkhu who is eating…), etc.

(4) In connection with [the root] ‘sapa’ (swearing [to tell the truth]):

1. Tuyhaṃ sapate, mayhaṃ sapate ([he] swears to you, swears to me), etc.

(5) In connection with [the root] ‘dhāra’ (holding/owing):

1. Suvaṇṇaṃ te dhārayate ([he] owes you gold), etc.

(6) In connection with [the root] ‘piha’ (liking/loving):

1. Buddhassa aññatitthiyā pihayanti (the followers of other teachings like the Buddha).
2. Devā dassanakāmā te (the deities wish to see you).
3. Yato icchāmi bhaddantassa (because I want the venerable).
4. Samiddhānaṃ pihayanti daliddā (the poor like the rich), etc.

(7) In connection with [the roots] ‘kudha’ (being angry), ‘duha’ (damaging), ‘issa’ (envying) and ‘usūya’ (showing anger):

1. Kodhayati Devadattassa ([he] is angry with Devadatta).
2. Tassa kujjha Mahāvīra mā raṭṭhaṃ vinassa idaṃ (be angry with him, Great Hero; do not let this country be destroyed).
3. Duhayati disānaṃ megho (the storm destroys the countries).
4. Titthiyā samaṇānaṃ issayanti guṇagiddhena; titthiyā samaṇānaṃ issayanti lābhagiddhena (because of greed for honor, the followers of [other] teachings are jealous of the ascetics; because of greed for gain, the followers of [other] teachings are jealous of the ascetics).
5. Dujjanā guṇavantānaṃ usūyanti guṇagiddhena (because of greed for honor, bad people find fault with the virtuous); kā usūyā vijānataṃ (what is the criticism of those who know?), etc.

(8) In connection with the roots ‘rādha’ (pleasing) and ‘ikkha’ (seeing), the one who has not been spoken of and about whom one asks, and for the purpose of making known the action: that case has the name “sampadāna” (recipient); also the second [inflection] [is used].

1. Ārādho ’haṃ rañño (I like the king), ārādho ’haṃ rājānaṃ.
2. Ky āhaṃ ayyānaṃ aparajjhāmi (what have I done wrong to the venerables?); ky āhaṃ ayye aparajjhāmi.
3. Cakkhuṃ janassa dassanāya taṃ viya maññe (I consider the eye to see people just as I consider you [= I regard you as the eye]).
4. Āyasmato Upālittherassa upasampadāpekkho Upatisso (the Venerable Upatissa wishes the higher ordination from the Venerable Upāli), āyasmantaṃ vā, etc.

(9) In the former subject of ‘paccāsuṇa’ and ‘anupatigiṇa’: when the root ‘su’ (hearing) is in connection with ‘paccā’ [= ‘pati’ + ‘ā’], whatever is the subject of the previous object has the name “sampadāna” (recipient).

As what? Bhagavā bhikkhū etad avoca (the Blessed One said this to the bhikkhus).

[Here] “bhikkhū” is the indirect object (akathitakamma) and “etaṃ” is the direct object (kathitakamma). The subject of the previous object (“etaṃ”), “Bhagavā”, has the name “kattu” by the sutta “Yo karoti sa kattā” (§281). Thus, whatever is the subject of the previous object has the name “sampadāna” (recipient).

As what?

1. Te bhikkhū Bhagavato paccassosuṃ (those bhikkhus replied to the Blessed One).
2. Āsuṇanti Buddhassa bhikkhū (the bhikkhus listen to the Buddha).

(10) In connection with ‘anu’ and ‘pati’ of the root ‘ge’ (making sound), whatever is the subject of the previous object has the name “sampadāna” (recipient).

As what? Bhikkhu janaṃ dhammaṃ sāveti (the bhikkhu makes the people listen to the Dhamma).

1. Tassa bhikkhuno jano anugiṇāti (the people cheer that bhikkhu).
2. Tassa bhikkhuno jano patigiṇāti (the people approve that bhikkhu).

The one who speaks, that is the “subject” (kattā); What is said is called “object” (kamma); The one who receives it should be understood as “recipient” (sampadāna).

And so on.

(11) In the meaning of announcing:

1. Ārocayāmi vo bhikkhave; āmantayāmi vo bhikkhave; paṭivedayāmi vo bhikkhave (I announce to you, bhikkhus; I inform you, bhikkhus; I declare to you, bhikkhus).
2. Ārocayāmi te mahārāja; āmantayāmi te mahārāja; paṭivedayāmi te mahārāja (I announce to you, great king; I inform you, great king; I declare to you, great king), etc.

(12) In the purpose of that: That robe should be put aside for the sake of fulfilling that which is deficient. For the sake of the Buddha, for the sake of the Dhamma, for the sake of the Saṅgha I give up [my] life.

(13) In the meaning of ‘tuṃ’:

1. Lokānukampāya atthāya hitāya sukhāya devamanussānaṃ Buddho loke uppajjati (the Buddha appears in the world out of compassion for the world, for the welfare, for the benefit and for the happiness of devas and humans).
2. Bhikkhūnaṃ phāsuvihārāya vinayo paññatto (the Vinaya was established for the sake of the living in comfort of the bhikkhus), etc.

(14) In connection with [words that have] the meaning of “alaṃ”: “Alaṃ” means worthy (arahati) and rejection (paṭikkhitta).

1. Alaṃ me Buddho (the Buddha is worthy for me).
2. Alaṃ me rajjaṃ (the kingdom is worthy for me).
3. Alaṃ bhikkhu pattassa (the bhikkhu is worthy of the bowl).
4. Alaṃ mallo mallassa; arahati mallo mallassa (one wrestler is a match for another wrestler; one wrestler is worthy of another wrestler).

1. Alaṃ te rūpaṃ karaṇīyaṃ (matter is nothing to you). Alaṃ me hiraññasuvaṇṇena (I do not need silver and gold), etc.

(15) In connection with the root ‘mana’, in [the expression of] disrespect and towards a non-living being:

1. Kaṭṭhassa tuvaṃ maññe (I consider you as a log).
2. Kaliṅgarassa tuvaṃ maññe (I consider you as a rotten piece of wood).

What is the purpose of saying “anādare” (disrespect)? [This sutta does not apply when there is no disrespect, as in:] Suvaṇṇaṃ viya taṃ maññe (I consider you as gold).

What is the purpose of saying “appāṇini” (non-living being)? [This sutta does not apply when there is a living being, as in:] Gadrabhaṃ tuvaṃ maññe (I consider you an ass). And so on.

(16) In the object of [roots that have the] meaning of going:

1. Gāmassa pādena gato (gone to the village on foot); nagarassa pādena gato (gone to the city on foot).
2. Appo saggāya gacchati (few go to heaven), saggassa gamanena vā (or by going to heaven).
3. Mūlāya paṭikasseyya saṃgho (the Saṅgha should draw [him] back to the beginning).
4. Also the second [inflection] [is used]. Gāmaṃ pādena gato, nagaraṃ pādena gato, appo saggaṃ gacchati, saggaṃ gamanena vā. Mūlaṃ paṭikasseyya saṃgho [the same examples], etc.

(17) In the meaning of benediction:

1. Āyasmato dīghāyuko hotu (may there be long life for the venerable).
2. Bhaddaṃ bhavato hotu (may there be good for you); kusalaṃ bhavato hotu (may there be health for you); anāmayaṃ bhavato hotu (may you be free from disease); sukhaṃ bhavato hotu (may there be happiness for you); svāgataṃ bhavato hotu (may you be welcome); attho bhavato hotu (may there be welfare for you); hitaṃ bhavato hotu (may there be benefit for you), etc.

(18) In connection with “sammuti” (consent):

1. Aññatra saṃghasammutiyā bhikkhussa vippavatthuṃ na vaṭṭati (except with the consent of the Saṅgha, it is not proper for a bhikkhu to stay away [from the robe]).
2. Sādhu sammuti me tassa Bhagavato dassanāya (it is good the consent for me to see that Blessed One), etc.

(19) In connection with “bhiyya” (more):

1. Bhiyyoso mattāya (more than the measure), etc.

(20) In the meaning of the seventh [inflection]:

1. Tuyhañ c’ assa āvikaromi (and I declare it to you).
2. Tassa me Sakko pātur ahosi (Sakka manifested to that [which is] me), etc.

(21) By taking “attha”, many examples are found.

As what?

1. Upamaṃ te karissāmi (I will give you a simile).
2. Dhammaṃ vo desessāmi (I will preach the Dhamma to you).

(22) And in the meaning of the root ‘sāra’ (going or thinking):

1. Desetu bhante Bhagavā dhammaṃ bhikkhūnaṃ (venerable sir, let the Blessed One preach the Dhamma to the bhikkhus).
2. Tassa phāsu vihārāya hoti (for his living in comfort).
3. Etassa pahiṇeyya (it should be sent to him).
4. Yathā no Bhagavā byākareyya, tathā pi tesaṃ byākarissāma (just as the Blessed One may explain to us, in the same way we will explain to them).
5. Kappati samaṇānaṃ āyogo (is the cloth belt allowable for the ascetics?).
6. Amhākaṃ maṇinā attho (we need the jewel).
7. Kim attho me Buddhena (what is the use of the Buddha to me?).
8. Seyyo me attho (the benefit is the best for me).
9. Bahūpakārā bhante Mahāpajāpatigotamī Bhagavato (venerable sir, Mahāpajāpatigotamī has been very helpful to the Blessed One).
10. Bahūpakārā bhikkhave mātāpitaro puttānaṃ (bhikkhus, the mother and father are very helpful to the sons), etc.

Also in the remaining constructions of words, other examples should be constructed by those who are skilled in giving examples.

Taking “ca” is for the dragging of “vā”, which has the meaning of alternative (vikappana). Here the word “vā” is employed to drag (include) whatever words with the function of recipient that have not been shown by me.

As what?

1. Bhikkhusaṃghassa pabhū ayaṃ Bhagavā (this Blessed One is the lord of the Saṅgha of bhikkhus).
2. Desassa pabhū ayaṃ rājā (this king is the lord of the country).
3. Khettassa pabhū ayaṃ gahapati (this householder is the lord of the field).
4. Araññassa pabhū ayaṃ luddako (this hunter is the lord of the forest), etc.

Sometimes [it is] also [used] in the meaning of the second, the third, the fifth, the sixth and the seventh [inflection].