Types of Paccaya (suffix)
The paccayas are divided into three types: -kita paccaya, kārita paccaya, dhātu paccaya.
The kita suffix are: -
ti, ta, tavantu, tāvitu, tave, tuṃ, tuna, tvāna, tvā,
tāye, anīya, tabba, ṇyā, teyya, ricca kha yiṇ, a ṇa
i, ṇī, ādī, ra, rū, yu, ṇyu, ririyā, ratthu, rātu, ṇu
ritu, ramma ṇuka, tukā, ssantu, māna, anta, ika, ina
ti, ta, tavantu, tāvi, tu, tave, tuṃ, tuna, tvāna, tvā, tāye, anīya, tabba, ṇya, teyya, ricca, kha, ghiṇ, a, ṇa, I, ṇī, āvi, ra, rū, yu, ṇvu, ririya, rattu, rātu, ṇu, ritu, ramma, ṇuka, tuka, ssantu (ssaṃ, ntu), māna, anta, ika, ina.
Apart from the 41 (42) shown as above, suffixes become more with remaining uṇādi suffixes like “tha”, “ma”, “la”, “ya”, “yāṇa”,“lāṇa” , ṇvādi suffixes like “ū”, “ku”, “ki”, “iṇa”.
The 5 suffixes – tabba, anīya, teyya, ricca, ṇya are called kicca-paccaya. Remaining suffixes beginning with ṇa is called kita-paccaya. (Kaccāyana: te kicca, aññe kita)
tabbādīṇādayo niṭṭhā, tave, tunādayo tatthā,
mānantādī uṇādīti, chaddhā kitakasaṅgaho
These are the meanings:
1.tabbādi – the kicca suffix beginning with tabba
2. ṇādayo - the tekālika suffixes beginning with ṇa
3. niṭṭḥā - the niṭṭha suffixes -ta, tavantu, tāvi
4. tavetunādiyo- the nipāta suffixes beginnning with tave, tuna
5. mānantādī – the suffixes like māna anta
6. uṇādī - the suffixes uṇa also, iti- as such
kitakasaṅgaho-groups the kita suffix, chaddhā– 6 types
As shown in the Padarūpasiddhi, the shown kita suffixes can be divided into 6 types as above.
Kicca paccaya
After the mentioned vikaraṇa paccayas, kicca paccayas should be shown. With the grammar rule “bhāvakammesu yo”, in bhāva-kamma (the impersonal passive form), ya suffix that only followed in attanovibhatti is called kicca pacccaya. For example: ṭhīyate, bujjhayate.
√ṭhā+ ī + ya + te > ṭhīyate √budh + ya + te > bujjhayate
Kārita paccaya
The 4 suffixes ṇe, ṇaya, ṇāpe, ṇāpaya are called payojaka katta- byāpāra “command to others”. They are called kārita paccaya (causative suffix). Among these 4 suffixes, only ṇe and ṇaya are applied after uvaṇṇanta dhātu like su, bhū. For example: sāveti, sāvayati, bhāveti, bhāvayati
√su + ṇe + ti > sāvati (cause to hear, make to hear)
√su + ṇaya + ti > sāvayati (cause to hear, make to hear)
√bhū + ṇe + ti > bhāveti (cause to become, to develop)
√bhū + ṇaya + ti > bhāvayati (cause to become, to develop)
After the curādigaṇaka dhātu , ivaṇṇanta dhātu like si, nī, ekāranta dhātu like √jhe, okāranta dhātu like √so, ākāranta dhātu like √dā, √ṭhā, only two suffixes ṇāpe and ṇāpaya are added.
cintāpeti, cintāpayati (curādigaṇika)
sayāpeti, sayāpayati, nayāpeti, nayāpayati (ivaṇna dhātu)
jhāpeti, jhāpayati (ekāranta dhātu)
pariyosāpeti, pariyosāvayati, ‘p’ becomes ‘o’ (okāranta dhātu)
dāpati, dāpayati, patiṭṭhāpeti, patiṭṭhāpayati (ākāranta dhātu)
After some roots in anekassara dhātus except from dhātus from the curādi group (curādigaṇika), four suffixes are added. For example: kāreti, kārayati, kārāpeti, kārāpayati
After some roots, two suffixes are used. For example: dameti, damayati (√dam + e + ti > dameti, √dam + aya + ti > damayati)
After the noun root that is not real dhātu, only ṇaya suffix is applied. For example, pabbatāyati, puttīyati
(pabbata + aya + ti > pabbattāyati , putta +(ī)+ aya + ti > puttīyati)
4. Dhātupaccaya
The suffixes ‘kha, cha, sa’ etc.. which has the sense of ‘tumicchattha – to wish’ are called ‘dhātupaccaya’ (suffixes which express meaning like roots). According to the Padarūpasiddhi, not only ‘kha, cha, sa’ etc. but also ‘kārita’ suffixes are included in ‘dhātupaccaya’.
(“Dhātvatthe niddiṭṭhā khādikāritantā paccayā dhātupaccayānāma”).
√tij + kha + ti > titij + kha + ti > titikkhati (to endure, to bear)
√gup + chā + ti > jigup + chā + ti > jigucchāti (loathes, is disgusted at)
√ mān + sa+ ti > miman + sa + ti > vīmaṃsati (investigates, tests, considers)
Different Classification
After mentioning the vibhatti and paccaya, the division of kāla and so on should be shown. The time is divided into atīta (past), paccupanna (present), anāgata (future). The vibhatti of hiyyattanī, ajjatanī and parokkhā are atīta (past time). Vattamāna and pañcaṃi belong to paccupanna (present time). Bhavissanti belongs to anāgata time (future time). Sattamī and kālātipatti is free of time (kālavimutti) This is according to Niruttidīpanī.
Types of kāla
There are few types: tikāla (three times), atītakāla (past time), sāmaññakāla (common time), vattāmānakāla (present time), anāgatakāla (future time).
Seven types of kāraka (syntax):
1.kattu (nominative), 2.kamma (object), 3.karaṇa (instrumental), 4.sampadāna (dative), 5.apādāna (ablative), 6.adhikaraṇa (locative), 7.bhāva
Types of liṅga (gender) are itthiliṅga (feminine), pulliṅga (masculine) and napuṃsaka (neutral). Saṅkhyā is ekavacana (singular) and bahuvacana (plural).
Types of action (kriya): tassīla kriya (the habit), taddhamma kriya (that nature), tassādhukāra kriya (call sādhu, rejoice), attamāna kriya (rejoice), ābhikkhañña kriya (constant), araha kriya (worthy), sakka (able) kriya, pesana kriya (send out), atisagga kriya, pattakālārocana kriya (inform the time), avassambhāvi kriya (definitely).
The nature of roots and special words
Some roots are used as a verb or as a noun. In the Buddha’s teachings, for Dalidda dhātu, noun (nāma pada) -Daliddo is only obvious, the verb daliddati is not obvious. Only nāma pada- daliddo, daliddī exists; but daliddati –action word (kriya pada) not exist.
According to Kaccāyana teacher, “duggativācaka -dala-duggatimhi”. After the √dala root, idda suffix is used, thus nāma (noun) daliddo can be shown. (√dal + idda > dalidda) (Nītidha -104-5) According to this saying, nāma pada is obvious but kriya pada is not obvious.
The verb (kriya pada)- nīlati, pītati are not found in the Buddha’s language-Pāḷi which is called the Tipiṭaka. At this time, this nīlati and pītati are thought to be the old language (purāṇabhāsā) that is not obvious now.
Next, in these Jātaka pāḷi words - Yāva byāti nimīsati, tatrāpi rasatibbayo, Byāti is a word of old language that is not the common language of deva and people at the time when the Buddha was enlightenment. These kriya pada like byāti can be seen. Similarly, the pada like nīlati and pītati should be considered as ancient verb words.
Yāvabyāti means ‘the eyes open for some time’ This byāti-words is the calling/expression (vohāra) used by ascetic called Cūḷabodhi.
Kriya pada like sukhita and dukhita are not seen in the Buddha’s Pāḷi. However, they should be accepted according to method in aṭṭḥakathā. All types of vibhatti cannot be found in the Buddha’s teaching and also in the world. Some forms that are linked with all vibhattis can be found. Some dhātu forms cannot be found. However, by taggatika method, they could be formed. Some words are not found in the Pāḷi. With intention to develop the Pāḷi bhāsā, these words are formed by the taggatika method.
Method of Sentence Definition (Viggahanaya)
When wanting to do sentence definition on one pada, firstly, the dhātu and suffix should be separated. Then, the word’s meaning (abhidheyyattha) and root meaning should be adjust until sādhana (effect) arise.
To make viggaha, one has to consider liṅga (gender), vacana (singular/plural), kāla(time).For example, when want to make viggaha for the “itthi” word, one should separate the root and suffix first. Root is √isu and ‘ta’ is paccaya. Then, there are two meanings of root √isu is icchāyakantisu: 1. To desire, 2. to wish. Among these two, mainly the īsu has the meaning of desire. Itthi has the abhidheyyattha –woman.
The woman is the the katta (nominative/subject ) that uses to desire?
Or is she the object (kamma) that is used to be desired?
Or instrumental ? Or dative (for desire) ? Or ablative (from desire), Or adhikaraṇa, Or bhava (is desire)?
When look and adjust for the finished word (itthi), one consider this fact: woman herself is one who uses to desire, so it is kattu (nominative). This is first find. That’s why:
icchantīti itthī = kattusādhana viggaha.
(sentence definition with subject).
Besides this, it can be found that the woman is the kamma (object) desired by man. So, next sentence definition
“purisehi icchīyateti itthi”, kamma sādhana viggaha can be found.
The ‘Ta’ suffix with ending letter ‘s’ of root becomes ‘ṭṭh’, Then ‘ṭṭh’ becomes ‘tth’. √isu + ta > is + ta > iṭṭha > ittha
One should also be careful one the usage of the suffix.
If one wants to make viggaha (sentence definition) on the Dāttaṃ word, firstly √dā dhātu and ta suffix are separated. Then ‘dā’ means Dāna sodhanacheda rakkha palāyana upatāpa (cleanse and cut, protect, running away, trouble)
Dāttaṃ means sickle.
The sickle is for cutting and it is karaṇa (instrumental) can be seen. Then, one should consider the gender, vacana (number), kāla (time) when making the sentence definition: “Danti chinnanti etenāpi dāttaṃ.” The karaṇa sādhanaviggaha (sentence definition with instrumental) should be done.
Application of paccaya and method to arrange the word formation
For the curādi gaṇa, only two suffixes i.e. ṇe, ṇaya are used in Kaccāyana book. In Moggāllana, only one -ṇi suffix are used. The vowel “i” of “ṇi” becomes e, e becomes aya, so ṇaya comes. The explanation is different. However, the essence or basic is not different.
Kaccāyana uses four ṇe, ṇaya, ṇāpe, ṇāpaya as causative suffix. In Moggāllana, only two ṇi, ṇāpi are used. Actually ‘e’ comes from ‘i’. Even the explanation is different, but the nature is same.
As for the word Bhutto, by Kaccāyana’s explanation, after the Bhuj root, ta suffix is used. The ending letter of dhātu ‘j’ is elided, the ‘t’ becomes double. (√bhuj + ta > bhu + tta > bhutta) According to Moggāllana, after root bhuj, ta suffix is used. The ending letter of dhātu – ‘j’ becomes ‘t’.
(√bhuj + ta > bhut + ta > bhutta)
As for word sayāno and so on, in Padarūpasiddhi, the ‘māna’ becomes ‘āna’. By Moggallāna way, the ‘m’ of ‘māna’ is elided. They have same finished form despite different explanation.
Pdr: √si> √say + māna > say+āna > sayāna.
Mog: √si> √say + māna > say + āna > sayāna
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The paccayas are divided into three types: -kita paccaya, kārita paccaya, dhātu paccaya.
The kita suffix are: -
ti, ta, tavantu, tāvitu, tave, tuṃ, tuna, tvāna, tvā,
tāye, anīya, tabba, ṇyā, teyya, ricca kha yiṇ, a ṇa
i, ṇī, ādī, ra, rū, yu, ṇyu, ririyā, ratthu, rātu, ṇu
ritu, ramma ṇuka, tukā, ssantu, māna, anta, ika, ina
ti, ta, tavantu, tāvi, tu, tave, tuṃ, tuna, tvāna, tvā, tāye, anīya, tabba, ṇya, teyya, ricca, kha, ghiṇ, a, ṇa, I, ṇī, āvi, ra, rū, yu, ṇvu, ririya, rattu, rātu, ṇu, ritu, ramma, ṇuka, tuka, ssantu (ssaṃ, ntu), māna, anta, ika, ina.
Apart from the 41 (42) shown as above, suffixes become more with remaining uṇādi suffixes like “tha”, “ma”, “la”, “ya”, “yāṇa”,“lāṇa” , ṇvādi suffixes like “ū”, “ku”, “ki”, “iṇa”.
The 5 suffixes – tabba, anīya, teyya, ricca, ṇya are called kicca-paccaya. Remaining suffixes beginning with ṇa is called kita-paccaya. (Kaccāyana: te kicca, aññe kita)
tabbādīṇādayo niṭṭhā, tave, tunādayo tatthā,
mānantādī uṇādīti, chaddhā kitakasaṅgaho
These are the meanings:
1.tabbādi – the kicca suffix beginning with tabba
2. ṇādayo - the tekālika suffixes beginning with ṇa
3. niṭṭḥā - the niṭṭha suffixes -ta, tavantu, tāvi
4. tavetunādiyo- the nipāta suffixes beginnning with tave, tuna
5. mānantādī – the suffixes like māna anta
6. uṇādī - the suffixes uṇa also, iti- as such
kitakasaṅgaho-groups the kita suffix, chaddhā– 6 types
As shown in the Padarūpasiddhi, the shown kita suffixes can be divided into 6 types as above.
Kicca paccaya
After the mentioned vikaraṇa paccayas, kicca paccayas should be shown. With the grammar rule “bhāvakammesu yo”, in bhāva-kamma (the impersonal passive form), ya suffix that only followed in attanovibhatti is called kicca pacccaya. For example: ṭhīyate, bujjhayate.
√ṭhā+ ī + ya + te > ṭhīyate √budh + ya + te > bujjhayate
Kārita paccaya
The 4 suffixes ṇe, ṇaya, ṇāpe, ṇāpaya are called payojaka katta- byāpāra “command to others”. They are called kārita paccaya (causative suffix). Among these 4 suffixes, only ṇe and ṇaya are applied after uvaṇṇanta dhātu like su, bhū. For example: sāveti, sāvayati, bhāveti, bhāvayati
√su + ṇe + ti > sāvati (cause to hear, make to hear)
√su + ṇaya + ti > sāvayati (cause to hear, make to hear)
√bhū + ṇe + ti > bhāveti (cause to become, to develop)
√bhū + ṇaya + ti > bhāvayati (cause to become, to develop)
After the curādigaṇaka dhātu , ivaṇṇanta dhātu like si, nī, ekāranta dhātu like √jhe, okāranta dhātu like √so, ākāranta dhātu like √dā, √ṭhā, only two suffixes ṇāpe and ṇāpaya are added.
cintāpeti, cintāpayati (curādigaṇika)
sayāpeti, sayāpayati, nayāpeti, nayāpayati (ivaṇna dhātu)
jhāpeti, jhāpayati (ekāranta dhātu)
pariyosāpeti, pariyosāvayati, ‘p’ becomes ‘o’ (okāranta dhātu)
dāpati, dāpayati, patiṭṭhāpeti, patiṭṭhāpayati (ākāranta dhātu)
After some roots in anekassara dhātus except from dhātus from the curādi group (curādigaṇika), four suffixes are added. For example: kāreti, kārayati, kārāpeti, kārāpayati
After some roots, two suffixes are used. For example: dameti, damayati (√dam + e + ti > dameti, √dam + aya + ti > damayati)
After the noun root that is not real dhātu, only ṇaya suffix is applied. For example, pabbatāyati, puttīyati
(pabbata + aya + ti > pabbattāyati , putta +(ī)+ aya + ti > puttīyati)
4. Dhātupaccaya
The suffixes ‘kha, cha, sa’ etc.. which has the sense of ‘tumicchattha – to wish’ are called ‘dhātupaccaya’ (suffixes which express meaning like roots). According to the Padarūpasiddhi, not only ‘kha, cha, sa’ etc. but also ‘kārita’ suffixes are included in ‘dhātupaccaya’.
(“Dhātvatthe niddiṭṭhā khādikāritantā paccayā dhātupaccayānāma”).
√tij + kha + ti > titij + kha + ti > titikkhati (to endure, to bear)
√gup + chā + ti > jigup + chā + ti > jigucchāti (loathes, is disgusted at)
√ mān + sa+ ti > miman + sa + ti > vīmaṃsati (investigates, tests, considers)
Different Classification
After mentioning the vibhatti and paccaya, the division of kāla and so on should be shown. The time is divided into atīta (past), paccupanna (present), anāgata (future). The vibhatti of hiyyattanī, ajjatanī and parokkhā are atīta (past time). Vattamāna and pañcaṃi belong to paccupanna (present time). Bhavissanti belongs to anāgata time (future time). Sattamī and kālātipatti is free of time (kālavimutti) This is according to Niruttidīpanī.
Types of kāla
There are few types: tikāla (three times), atītakāla (past time), sāmaññakāla (common time), vattāmānakāla (present time), anāgatakāla (future time).
Seven types of kāraka (syntax):
1.kattu (nominative), 2.kamma (object), 3.karaṇa (instrumental), 4.sampadāna (dative), 5.apādāna (ablative), 6.adhikaraṇa (locative), 7.bhāva
Types of liṅga (gender) are itthiliṅga (feminine), pulliṅga (masculine) and napuṃsaka (neutral). Saṅkhyā is ekavacana (singular) and bahuvacana (plural).
Types of action (kriya): tassīla kriya (the habit), taddhamma kriya (that nature), tassādhukāra kriya (call sādhu, rejoice), attamāna kriya (rejoice), ābhikkhañña kriya (constant), araha kriya (worthy), sakka (able) kriya, pesana kriya (send out), atisagga kriya, pattakālārocana kriya (inform the time), avassambhāvi kriya (definitely).
The nature of roots and special words
Some roots are used as a verb or as a noun. In the Buddha’s teachings, for Dalidda dhātu, noun (nāma pada) -Daliddo is only obvious, the verb daliddati is not obvious. Only nāma pada- daliddo, daliddī exists; but daliddati –action word (kriya pada) not exist.
According to Kaccāyana teacher, “duggativācaka -dala-duggatimhi”. After the √dala root, idda suffix is used, thus nāma (noun) daliddo can be shown. (√dal + idda > dalidda) (Nītidha -104-5) According to this saying, nāma pada is obvious but kriya pada is not obvious.
The verb (kriya pada)- nīlati, pītati are not found in the Buddha’s language-Pāḷi which is called the Tipiṭaka. At this time, this nīlati and pītati are thought to be the old language (purāṇabhāsā) that is not obvious now.
Next, in these Jātaka pāḷi words - Yāva byāti nimīsati, tatrāpi rasatibbayo, Byāti is a word of old language that is not the common language of deva and people at the time when the Buddha was enlightenment. These kriya pada like byāti can be seen. Similarly, the pada like nīlati and pītati should be considered as ancient verb words.
Yāvabyāti means ‘the eyes open for some time’ This byāti-words is the calling/expression (vohāra) used by ascetic called Cūḷabodhi.
Kriya pada like sukhita and dukhita are not seen in the Buddha’s Pāḷi. However, they should be accepted according to method in aṭṭḥakathā. All types of vibhatti cannot be found in the Buddha’s teaching and also in the world. Some forms that are linked with all vibhattis can be found. Some dhātu forms cannot be found. However, by taggatika method, they could be formed. Some words are not found in the Pāḷi. With intention to develop the Pāḷi bhāsā, these words are formed by the taggatika method.
Method of Sentence Definition (Viggahanaya)
When wanting to do sentence definition on one pada, firstly, the dhātu and suffix should be separated. Then, the word’s meaning (abhidheyyattha) and root meaning should be adjust until sādhana (effect) arise.
To make viggaha, one has to consider liṅga (gender), vacana (singular/plural), kāla(time).For example, when want to make viggaha for the “itthi” word, one should separate the root and suffix first. Root is √isu and ‘ta’ is paccaya. Then, there are two meanings of root √isu is icchāyakantisu: 1. To desire, 2. to wish. Among these two, mainly the īsu has the meaning of desire. Itthi has the abhidheyyattha –woman.
The woman is the the katta (nominative/subject ) that uses to desire?
Or is she the object (kamma) that is used to be desired?
Or instrumental ? Or dative (for desire) ? Or ablative (from desire), Or adhikaraṇa, Or bhava (is desire)?
When look and adjust for the finished word (itthi), one consider this fact: woman herself is one who uses to desire, so it is kattu (nominative). This is first find. That’s why:
icchantīti itthī = kattusādhana viggaha.
(sentence definition with subject).
Besides this, it can be found that the woman is the kamma (object) desired by man. So, next sentence definition
“purisehi icchīyateti itthi”, kamma sādhana viggaha can be found.
The ‘Ta’ suffix with ending letter ‘s’ of root becomes ‘ṭṭh’, Then ‘ṭṭh’ becomes ‘tth’. √isu + ta > is + ta > iṭṭha > ittha
One should also be careful one the usage of the suffix.
If one wants to make viggaha (sentence definition) on the Dāttaṃ word, firstly √dā dhātu and ta suffix are separated. Then ‘dā’ means Dāna sodhanacheda rakkha palāyana upatāpa (cleanse and cut, protect, running away, trouble)
Dāttaṃ means sickle.
The sickle is for cutting and it is karaṇa (instrumental) can be seen. Then, one should consider the gender, vacana (number), kāla (time) when making the sentence definition: “Danti chinnanti etenāpi dāttaṃ.” The karaṇa sādhanaviggaha (sentence definition with instrumental) should be done.
Application of paccaya and method to arrange the word formation
For the curādi gaṇa, only two suffixes i.e. ṇe, ṇaya are used in Kaccāyana book. In Moggāllana, only one -ṇi suffix are used. The vowel “i” of “ṇi” becomes e, e becomes aya, so ṇaya comes. The explanation is different. However, the essence or basic is not different.
Kaccāyana uses four ṇe, ṇaya, ṇāpe, ṇāpaya as causative suffix. In Moggāllana, only two ṇi, ṇāpi are used. Actually ‘e’ comes from ‘i’. Even the explanation is different, but the nature is same.
As for the word Bhutto, by Kaccāyana’s explanation, after the Bhuj root, ta suffix is used. The ending letter of dhātu ‘j’ is elided, the ‘t’ becomes double. (√bhuj + ta > bhu + tta > bhutta) According to Moggāllana, after root bhuj, ta suffix is used. The ending letter of dhātu – ‘j’ becomes ‘t’.
(√bhuj + ta > bhut + ta > bhutta)
As for word sayāno and so on, in Padarūpasiddhi, the ‘māna’ becomes ‘āna’. By Moggallāna way, the ‘m’ of ‘māna’ is elided. They have same finished form despite different explanation.
Pdr: √si> √say + māna > say+āna > sayāna.
Mog: √si> √say + māna > say + āna > sayāna
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