Buddha GotamaReveal the Teaching

Yamaka Vagga

Grammar

¹samativijjhati (3rd pers. sg. pres. act. indic.), derived from saṁ* (adj. pf. implying conjunction and completeness) + ati-
(pf.) ‘extremely’ + √vidh ‘to pierce’ = penetrates

* saṁ- or saṃ-, an indeclinable prefix to verbal roots:* (1) implying a conjunction, e.g., with, together;’ (2) denoting (i) ’completeness,’  (opposite vi-):
(a)Duroiselle (1915/1997:14, No. 38) writes that the niggahīta when followed by a consonant may remain unchanged.
Examples:
     (x) taṁ dhammaṁ kataṁ; (ii) taṁ khaṇaṁ; (iii) taṁ patto
(b) Nasal-nasal: a nasal consonant (ń, ñ, ṇ, n, or m) followed by another nasal consonant, is assimilated to the latter: saṁ-nisīdati > sannisīdati ‘he sinks down’ (Perniola, 2001:23, No.15(a);
^a.1sam-: (a) before a labial (b, bh, m, p, or ph) [(i) thus forming nasal-nasal (Perniola, idem.) (ii) niggahīta, followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs (Duroiselle, idem., p. 14, No.39)]: Sambuddha (saṁ- + buddha,*), sampajāna ‘attentive, thoughtful, mindful, deliberate’ (saṁ + pajāna ‘understanding, distinguishing’)
(b) before a vowel: samativijjhati, derived from saṁ– +ativijjhati ‘(it) penetrates,’ samacchati ‘(she, she, or it, or one) sits together,’ derived from saṁ- + acchati ‘(she, he, it or one) sits
*Sambuddha: (a) saṁ- + buddha, which is derived from budh ‘to enlighten’ + -ta (a past participle suffix; if formed from a transitive verb, it makes a passive meaning ; otherwise, it forms an active meaning) = budhta > buddha ‘enlightened.’ This is as written by Perniola [idem., p. 17, No.13(a)] that when  two mute consonants come together, the first is assimilated to the second since both are of the same strength:
yuj-ta > yutta ‘joined’
 mad-ta > matta ‘intoxicated’
tadkāro > takkāro ‘he who does that’
sat-puriso > sappuriso ‘good man.’
The consonant t, however, preceded by one of the soft aspirate consonants gh, dh, or bh, is first shortened to d and then assimilation takes place:
labh-tum > labh-dum > laddhum ‘to bobtain’
lubh-ta > lubhda > luddha ‘greedy’
budh-ta > budh-da > buddha ‘enlightened ;’
(b) Duroiselle (ibid.,p 18, No.63) writes that   when initial t follows a sonant aspirate (gh, jh, ḍh, dh, or bh),  the assimilation is progressive: the final sonant aspirate loses its aspiration, the following t (surd) becomes sonant, viz. d, and, taking the aspiration which the final sonant has lost, becomes dh:
EXAMPLE:
√rudh+ta=rudh+da=rud+dha=ruddha
^a.2saṁ– before (i) a surd (or sibilant)  (s), labial (b, bh, m, p, or ph), or glide (or semi-vowel) (y,* or v):, e.g., saṁsara, Saṁbuddha,* saṁyojana,^b saṁyutta;^b

Remark: In the case of final bh, initial t having become dh, regressive assimilation takes place: √labh + ta = labh + da = lab + dha = laddha ‘(having) taken, obtained, received;’ (labhati ‘obtains, takes, receives’)
^a.2.1 by assimilation, also san– before a dental (d, dh, t, th, or n), e.g., santapeti, sandahati;
^a.3saṅ– or saṇ: (a) before a guttural (or velar) (k, kh, g, gh, and ṅ) or aspirate (h), e.g.,  (i)saṅgha ‘assembly, community, brotherhood, sisterhood, order, or a chapter of a certain Buddhist order, or a certain number of monks;’  (ii) saṅkhāra, saṅkhata, asaṅkheyya; (iii) saṇha ‘smooth, gentle, mild,’ (Andersen, 1907/2020:253); saṇheti ‘to brush down’ (Davids & Stede 1921-1925/2005, Part VII, p.131);’ (b) before retroflex, or cerebral: ḍ, ḍh, ṭ, ṭh, or ṇ: saṁ+ṭhiṭṭhati > saṇṭhiṭṭhati ‘stands;’ saṁ+ṭhānaṁ > saṇṭhānaṁ ‘position’ (called as assimilation or adaptation by Perniola, 1997:14, No. 11(b)]
^a.4sañ- (i) before a palatal (c, ch, j, jh, or ñ), e.g., sañcarati [also found in Perniola, 1997:14, No.11(b)], sañchidati ‘to cut, ‘to destroy,’ sañjāti ‘birth, origin, outcome;’ sañjagghati ‘to joke,’ sañña ‘perception,’ viññū ‘intelligent, wise, learned, knowledgable;’ (ii) before a word beginning with e and the  ñ, the initial e changes into ññ: taṁ+eva= taññeva, paccantaraṁ+eva= paccantaraññeva; (iii) before a word beginning with h: evaṁ hi kho= evañhi kho, taṁ+hitassa= tañhitassa (Duroiselle,1915/1997:14, No.40) [see also ^a.3(iii)];
^a.5(i)sal- before the liquids l, ļ or ļh, e.g., sallakhetti ‘to observe,’ sallapati ‘to talk with;’ sa-before the liquid r, sometimes sā-, e.g., sāratta, sārambha (Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & the present author’s  own research);
(ii) Before initial l, the niggahīta of saṁ and puṁ is changed to l:
(i) saṁ+lakkhaṇā=sallakkhaṇā; (ii) paṭi saṁ līno=paṭisallīno; (iii) saṁ+lekko=sallekho (Duroiselle, 1915/1997:14, No.39); (iv) puṁ+ligaṁ=pulligaṁ (idem., No.39);
a.6 Duroiselle( idem., No.39) writes that the niggahīta, when followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs.
EXAMPLES with (the explanatory notes in the parentheses being added by the present author):
(xli) raṇaṁ+jaho=ranañjaho (ñ belongs to the guttural (or velar) consonant class or group, consisting of g, gh, k, kh, and ń);
(xlii) taṇhaṁ+karo=taṇhańkaro;
(xliii) saṁ+ṭhito=saṇṭhito (ṇ belongs to the cerebral or retroflex) consonant class or group, consisting of ṭ, th, ḍ, ḍh, and ṇ);
(xliv) jutiṁ+dharo=jutindharo (n belongs to the dental consonant class or group, consisting of d, dh, t, th, and n);
(xlv) saṁ+mato=sammato (m belongs to the (bi-)labial consonant class or group, consisting of b, bh, p, ph, and m);
(xlvi) evaṁ+kho=evań kho [see (i)];
(xlvii) dhammaṁ+ca=dhammañca (ñ belongs to the palatal consonant class or group, consisting of c, ch, j, jh, and ñ);
(xlviii) taṁ+niccutaṁ=taññiccutaṁ;

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^bsaṁ- + yogo: the niggahīta following y is assimilated into the y, and both together may become ññ: saññogo
saṁ- + yuttaṁ: saññuttaṁ
Often, no coalescence takes place, and both letters remain unchanged:
saṁyuttaṁ, saṁyojanaṁ (Duroiselle, 1915/1997:14, No.41).

Examples taken by the present author from the other stanzas of the Dhammapada:
31: saṁyojanaṁ >saññojanaṁ
37: saṁyamessanti > saññamessanti

*(Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & Tjan’s own research)

Davids & Stede (ibid.) writes that saṁ- (or saṃ–) is the second most frequently (16%) used prefix in Pali after vi- (19%).

Davids & Stede (ibid.) writes that saṁ- (or saṁ-) is the second most frequently (16%) used prefix in Pali after vi- (19%).

Yamaka Vagga

Grammar

¹asāre: (a) lit., in  what is not an essence (asāra); (b) according to the Commentary, (in) wrong view (asāra), i.e., untruth (Tin, 1993:5).
²sāramatino: (a) the plural form of the masculine noun saramatī ‘one who imagines finding the essence, which is also an adjective which means  imagining finding the essence;’ (b) Geiger & Norman, 2005, § 83, p.76.5) write that sāramatino is  a result of the mixing-up of –in and –ī inflections  which has also led in the case of the –ī stems to the construction of forms according to the in declension.
Thus, aggino Saddh 585; dummatino Mhv 4.3 (with the analogous form mittadduno); sāramatino Dh.11; vajjamatino Dhp318 ….;
(c) Geiger & Norman (idem, § 95, pp. 87-88) further write:
The declension of substantives and adjectives ending in -in: Stem: hatthin ‘elephant’
(the sequence of cases has been reversed by the present author)

                                      Singular plural       

Singular                                                    Plural

Nom.   hatthī, hatthi                                  hatthī, hatthino

Gen.    hatthissa, hatthino                         hatthinaṁ

Dat.     hatthissa, hatthino                          hatthīnaṁ

Acc.     hatthiṁ, hatthinaṁ                         hatthī, hatthino

Ins.      hatthinā                                          hatthīhi

Abl.      hatthinā, hatthismā, hattimhā        hatthīhi

Loc.     hatthinī, hatthismiṁ, hatthimhi      hatthīsu

Voc.     hatthī                                            hatthī, hatthino 

(d)Duroiselle (1997:45, No.173) writes that there are some masculine nouns whose nominative singular ends in -ī. As a general rule, the masculine nouns of this class are adjectives used substantively; they properly belong to the consonantal declension, and their stems end in -in.

The plural nominative forms of these nouns take the suffix -no, as the those of dandī ‘merchant.’

singular                                                                       plural

sāramatī (stem in) ‘(one) imagining truth’             sāramatino ‘(those) imagining truth’ (11)

asāradassī or āsāradassin ‘(one) not seeing truth’  asāradassino ‘(those) not seeing truth’ (11; cāsāradassino = ca + asāradassino ‘and/but those not seeing truth)

Declension of sāramatī following Duroiselle (idem., p.33, No.136):

Singular                                                    Plural
Nom.   sāramatī                                        sāramatī, sāramatino
Gen.    sāramatissa, sāramatino               sāramatinaṁ
Dat.     sāramatissa, sāramatino               sāramatinaṁ
Acc.     sāramatiṁ, sāramatinaṁ               sāramatī, sāramatino
Ins.      sāramatinā                                     sāramatīhi, sāramatībhi
Abl.      sāramatinā, sāramatismā              sāramatīhi, sāramatībhi
Loc.     sāramatismiṁ, sāramatimhi           sāramatīsu
Voc.     sāramatī                                         sāramatī, sāramatino

³sāre: (a) lit., in the essence; according to the Commentary, (in the) right view, i.e.,(in) truth (Tin, idem.); (b) the locative case of sāra ‘essence, right view, truth.’ See the declension table below.
The declension of sāra, a neuter noun, following Duroiselle (1915/1997:28, No.124)

singular                                                    plural
Nom.  sāraṁ                                 sārāni,^{(a) & (b)} sārā
Gen.   sārassa                              sārānaṁ
Dat.    sārassa, sārāya*                sārānaṁ
Acc.    sāraṁ                                 sārāni, sāre
Ins.     sārena**                             sārehi, sārebhi
Abl.    sārā                                    sārehi,  sārebhi
          sārasmā***
          sāramhā,*** sārato
Loc.     sāre, sārasmiṁ***            sāresu
           sāramhi***
Voc.     sāra(-aṁ***)                     sārāni, sārā

Remarks:
(a) ni is essentially the distinctive sign of neuter nouns in the nom. acc., and voc. plur. in all declensions.
(b) The final vowel of the stem is lengthened before ni.

*sārāya: (1) Perniola (1997:325, No. 259) writes that in Pali only the thematic stems have a true dative case in -āya…. For the rest, Pali uses the genitive and it is under the genitive that are classified the examples which in other languages are considered as datives; (2) Muller, Edward (1884:67) writes that the old dative in -āya is only used to denote the intention, and is almost synonimous with an infinitive; only few instances occur where the dative has a terminating meaning as Dhp. v. 174, saggāya gacchati ‘goes to heaven,” and Dhp. v.311, nirayāya upkaddhati ‘brings to hell’….
(3) Duroiselle (ibid, p.26, No.122) writes that:
(a) The true Dat. sing. in āya has now generally been displaced by the suffix of the gen. ssa; the Dat. āya is almost equal to an lnfinitive and mostly denotes intention.
(c) so is sometimes used also as an Abl. sing. suffix: vaggaso, by groups, bhāgaso, by share.
(d) sā is also found as an Ins. sing. suffix, as: balasā, by force, forcibly, talasā, with the sole of the foot.
(e)Before ehi, ebhi, Ins. and Abl. plur. and e, Acc. plur. , the final a of the stem is dropped: dukkha + ehi = dukkh + ehi = dukkehi
(f)Before su, the Loc. plur., the final a of the stem is changed to e: dukkhesu.

**sārena: (a) by, with, because of truth, essence;’ (b) formed from sāra + -nā, with the elision of the final in sāra and the change of -nā to e  (Kaccayana, idem, p. .., Thitzana trsl) ???

© Following Duroiselle (ibid, p. 8, No.21, & pp. 26-27, Nos. 120123), however, sārena would be derived from sāra + -ina in which the final a in sāra and the initial i in -ina combine to produce e.

Other examples of neuter nouns (Duroiselle, 1915/1997:28, No. 124):
citta, mind                                  sota, ear
mūla, root, price                  veḷuriya, coral
upaṭṭhāna, service                  ahata, cloth (new)
jala, water                              osāna, end
loṇa, salt                                  savana, hearing
vajira, diamond                     sāṭaka, garment
vāta, wind                                  pesana, despatch, sending
yotta, rope                               paṭṭana, a seaport
yuddha, fight                           paṇṇa, leaf

Remarks:
(vii) It will be noticed that neuter nouns in a differ from the masculine in a, in the nom. and in the nom., acc. and voc. plur.; all the other cases are identical.

(b) In the plur. the nom. acc. and voc. have the same form.

(viii) The form in āni, of the , acc. and voc. plur. is the most common.

***-smā and -mhā, and -smiṁ and -mhi:  (a) Mūller, Edward (1884:67-68) writes that in the ablative, the terminations -smā and -mhā, and in the locative, -smim and -mhi, are taken from the pronominal inflection. Besides, we have two other terminations for the ablative, to = skt. tas, and so = ças, which occur mostly in later texts, but also in a few instances in the Jataka and Dhp.v.320: cāpāto ‘from the bow’ ….; (b) Duroiselle (idem., pp. 26-27, No.122) writes that smā and mhā of the Abl. and smiṁ and mhi of the Loc. have been borrowed from the pronominal declension (see Declension of Pronouns); (c) The suffixes -asmā, -amhā, -ebhi, asmiṁ, and -amhi, and the singular vocative sāraṁ are alternate forms which are less common, or generally found in later or commentarial texts rather than in canonical texts (Gair & Karunatillake, 1998/2014:5).

⁴(i) This parses as ca + asāra + dassino; it is not clear to me why ca is found here, as it is not needed by the grammar, the meaning or the metre (Ānandajoti, www.ancient-buddhist-texts.net); (ii) cāsāradassino is ambiguous as it can be comprised of ca + either ᾱsara+dassino ‘seeing superficiality’ or a- + sᾱradassino ‘not seeing substance’ (Tjan)

⁵sāram: (i) essence, as in Dhammasāra ‘essence of the Dhamma (Davids & Stede 1923:175); (ii)Truth- According to the Commentary, essence of the Dhamma. The essence of the Dhamma comprises sīla (moral precepts or morality), samādhi (concentation), pañña (knowledge), vimutti (liberation), vimutti-ñaṇadassana (Knowledge of Insight into liberation), paramattha (ultimate truth), and Nibbāna (Tin, 2003:5).

⁶nādhigacchanti: (a) (3^rd. pers. pl. act. pres. indic.) do not acquire, do not attain, do not get to, do not come into possession of, (fig.) do not understand; (b) derived from na ‘no, not’ + adhigacchanti (3^rd pl. act. pres. indic.) acquire, attain, get to, come into possession of, (fig.) understand; (c) adhigacchanti: derived from adhi-* (verbal pf.) ‘over, above, on, upon, at, to, in, superior to, great, towards’ + √gachha** ‘to go’ + -nti (a verbal suffix to indicate 3^rd. pl. act. pres.indic.)

*(a) Other examples of the usage of the prefix adhi-: adhi- + √vas ‘to live = adhivas ‘to live in, to inhabit;’  adhi- + √bhās ‘to speak = ‘adhibhās’ to speak to, to address; (b) the prefix adhi becomes ajjh before a vowel (Duroiselle, 1915/1997:119, No. 516): adhi-+ agaṁ ‘to go’ = ajjhagaṁ ‘ (I) approach;’ © agaṁ is an example of the radical aorist.

Duroiselle (idem., p.94, Nos. 409-410) writes that this aorist is not very common. We will give a few examples. Let it be first remarked that the aorist may also take the augment a before it, as the does the imperfect.

4.10 from √gam, and √ga and √gu (subsidiary forms of √gam) ‘to go,’ we have:

(a)        Sing.                                      Plur.

1. agaṁ, agamā, agamiṁ                  agumha
2. agā, agamā                                 aguttha
3. agā, agami                              aguṁ, agamixsu

(b) √as, to be (with augment a):

            Sing.       Plur.

1.      āsiṁ          āsimha
2.      āsi            āsittha
3.      āsi           āsuṁ, āsiṁsu

4.11 √ṭhā

            Sing.       Plur.

1.       aṭṭhaṁ   aṭṭhamha
2.       aṭṭho    aṭṭhattha

3.       aṭṭha     aṭṭhaṁsu, aṭṭhuṁ

Remarks: For the doubling of initial ṭh, see 33.

4.12 From √kar we find: akaṁ (1st singular), no doubt formed on the analogy of: akā (1st, 2nd and 3rd singular); akā being itself from the Vedic form: akar, the loss of the r is compensated by the lengthening of the final a.

In the 1st singular, we also have: akaraṁ, akariṁ.
In the plural:    2. akattha;       3. akaruṁ, akarū, akariṁsu

4.13 √hū (a form of √bhū) to be.
3rd singular: ahū, ahu, and before a vowel, ahud. 1st plural: ahumhā; 3rd plural: ahuṁ.

4.14 √da

1st singular: adā, which is also 2nd and 3rd singular. In the plural we find: 3rd aduṁ, adaṁsu, adāsuṁ.

4.15 The augment a is not inseparable from the Aorist, so that we meet with such forms as: gā=agā, etc.

**√gachha belongs to the irregular bases of the seventh conjugation, as written by Duroiselle (idem, p.93, No. 404):
404. The roots of the seventh conjugation, as has been remarked above (379), have two bases: one in e and one in aya, which are conjugated exactly like the roots of the third class of the first conjugation (see 393).

Irregular Bases

Some roots form their special bases according to none of the above given rules, and they are in consequence called Irregular.
The principal forms are here given:

Roots                                            Special bases

√gam, to go                           gaccha

√yam, to restrain                   yaccha

√guh, to hide                         gūhe

√dhā, to hold                         daha, dhe (391)

√dā, to give                           dajja

√jā, jan, to be born                 jāya

√pā, to drink                           piva

√ḍaṁs, to bite                        ḍasa

√dhmā, to blow                      dhama

√vyadh (=vadh)                      vadha

√sad, to sit                             sīda

√ṭhā, to stand                         tiṭṭhā

√is, to wish                             iccha

√vad, to speak, say                vajja, vajje, vada, vāde

√mar, to die                             miya, miyya, mara

√gah to take, seize                 gheppa*

√gam, to go                             ghamma, gaggha*

√jir, to grow old, decay            jiya, jiyya

√dis, das to see                       dakkha, daccha*

*These forms are given by the Saddanīti and the Akhyatapadamālā. They are regularly conjugated like gaccha: ghammāmi, ghammasi ghammati, etc.; ghagghami, ghagghasi ghagghati, etc.; ghammeyya, gagghe, gaggheyya, etc. The bases dakkha and daccha from √da, dis are formed on the false analogy of the future base, which we shall see when treating of the future. Most of the changes noticed above correspond to similar changes which occur in the 1st, 4th and 6th Conjugations of Sanskrit verbs.

⁷micchāsaṅkappagocarā: (a)(1) (pl. 3^rd. pers. nom.) holding wrong thoughts, fig. having wrong thought as a sphere or pasture; (2) the fig. meaning is derived from the analogy of the construction (i) X-pakata ‘done or made out of X, (ii) X-ja ‘be born of X, (iii) X-nidāna ‘having X as the source of origin,’ (iv) X-vipāka ‘having X as result or fruit,’ (v) X-samudaya ‘having X as the origin, or arising from X, or the origin of X’ (Gair & Karunatillake, 2014:28), but (vi) X-gamin (fem. gaminī) ‘leading to X, going to X,’ (vii) x-jāta ‘having become X’ (idem, p.160), (viii) X-deva ‘having X as god, highly respecting X’ (idem., p.161); (ix) (Davids & Stede (1924:32, Part III) kamāvacara ‘having its province in kāma’

(b) euphonic union, or sandhi, of micchā (3rd. pers. pl. adjective) ‘wrong, erroneous’ + saṅkappa (masc.) ‘thought’ + gocarā ‘(those who are) wandering, roaming, (those cows which are) grazing;’ © gocarā is derived from go (masc.) ‘cow” + carā (pl. adj. and agent noun or doer*) ‘(those who are) walking, wandering, roaming, (lit. those cows which are) grazing’ (action noun) ‘destination, or place, of wandering or roaming or walking, pasture, grazing field, a cow’s grazing,;’ (d) gocarā is 3^rd. pl. nom. and adj. of gocara (3^rd person. sg. nom. and adj.) ‘(one who is) walking, roaming, wandering, (lit. that cow which is) grazing, roaming.

*Duroiselle (1915/1997:141-142, Nos.576-578) writes:
(i)         Primary Derivatives (kita)

575. As has been said already Primary Derivatives are formed directly from the roots by means of certain suffixes; these suffixes are called kita suffixes.
576. The kita suffixes are given below in alphabetical order to facilitate reference.
a- (a) (ṇ) (a). By means of this suffix are formed an extremely large number of derivatives, some of which take guṇa and some of which do not. It forms nouns, (substantive and adjective) showing:
1st-action: √pac, to cook+a=pāka, the act of cooking; √caj, to forsake+a=cāga, forsaking, abandonment; √bhaj, to divide+a=bhāga, dividing; √kam, to love+a=kāma, love.
2nd- the doer or agent: √car, to roam+a=cāra and cara, a spy; √har, to take, captivate,+a=hara, the Captivator, a name of Shiva; √kar, to do, make+a=kara, that which does, the hand; also kāra, a doer, maker.
3rd- abstract nouns of action: √kar+a=kara, action, making; √kam to step, proceed+a=kama, step, succession, order; √kamp, to shake+a=kampa, shaking, trembling; √yuj, to join+a=yoga, joining.
4th- It forms adjectives: √kar+a=kāra, doing, making, also kara, causing, making; √car, to walk, roam, cāra, walking, roaming, and also cara, do; √plu, to swim, float+a=plava, swimming, floating.
The student will readily understand that the root may be preceded by any prefix: saṁ+√gam+a=saṅgāma, assembly; pa+√vis, to enter+a=pavesa, entrance; anu+√sar to go, move, walk+a=anusara, following. The same remark applies to all the other suffixes.
577. From the adjectives formed by this suffix (4th), are formed the upapada compounds (552): kammakāro=kammaṁ kāro (kammaṁ karotī’ ti), the doer of the act; kumbhakāro=khumbhaṁ kāro (kumbhaṁ karotī’ti), the maker of the pot, potter.
578. Very similar in nature with the upapada compounds are those compounds which are the names of persons. In our opinion they are purely and simply upapadas, but Kacchāyana has the following rule: “saññāyaṁ a nu” that is, to form a proper name, suffix nu (=ṁ=Accus. case) is added to the 1st member of the compound, which is the direct object of the root which forms the 2nd member and after which the suffix a is added to denote the agent: arindama, the subduer of his enemies=ari, enemy+ṁ (nu)+√dam, to subdue+a. So vessantara, who has crossed over to the merchants, (vessa+ṁ (nu)+√tar, to cross+a); taṇhaṅkara, creating desire=tanhā, desire+ṁ (nu)+kar+a. The name of a Buddha.
It will be seen from the above examples that the 1st member is in the Acc. case and is governed by the 2nd member which is an agent-noun formed by the suffix a.
Remarks: The nouns formed by a are masculine: they form the feminine according to rules (183), and the same applies to the adjectives (197).

Yamaka Vagga

Grammar:

¹(a)(i) the construction with a double pronoun, that is, a relative pronoun (e.g., yo) …, a demonstrative pronoun (e.g., so) …. is typical of a Pali sentence with a relative pronoun phrase acting as the subordinate clause and the main clause following it after a comma (also known as the ya + ta construction); in this construction, the demonstrative pronouns so, sā, and taṁ are used as co-relative pronouns [Duroiselle, 1915/1997:153, No.592(1)]; (ii) The relative clause regularly precedes the main clause. The relative word introduces the clause, but may be preceded by indeclinables connecting the whole sentence to the narrative of which it forms a part (Warder, 1963/2001:71)

²vantakasāv’assa: (a) lit. has vomited all moral defilements; it means has discarded all moral defilements through the four-Path Knowledge (Magga ñāṇa) (Tin, 2003:5); (b) vantakasāv’assa: vantakasāvo+assa= vantakasāv’assa (euphonic sandhi)* = (one who) would get rid of defilement; vanta (adj. past part. of √vam ‘discard’) = vomitted, (fig.) discarded, got rid of, left behind; kasāva (masc.) defilement; vanta + kasāva = vantakasāva (adj.) = (one who has got oneself) rid of defilement; vantakasāvo (sg. masc. gen.) = of (one who has got oneself) rid of defilement; assa (3rd pers. sg. pot. act. of √as ‘ be’ = would be; (c)* vantakasāvo+assa= vantakasāv’assa (a euphonic sandhi):

³susamāhito: (a) susamāhita (adj. derived from su (pf. ‘well, thorough’ + saṁ* (pf. implying conjunction and completeness) +  ā (pf. denoting a close relationship to the object or the aim of action expressed in the verb) + past part. of √dha ‘ put’ = well-settled; susamāhito (sg. masc. nom.) = well-settled; (b) It is unexpected that the opposite form, sīlesu asamāhito, unsteady in virtue, is not found in the corresponding line in the previous verse (Ānandajoti, www.ancient-buddhist-texts.net).

*saṁ- or saṁ:
saṁ- or saṃ-, an indeclinable prefix to verbal roots:* (1) implying a conjunction, e.g., with, together;’ (2) denoting (i) ’completeness,’  (opposite vi-):
(a)Duroiselle (1915/1997:14, No. 38) writes that the niggahīta when followed by a consonant may remain unchanged.

Examples:

• taṁ dhammaṁ kataṁ; (ii) taṁ khaṇaṁ; (iii) taṁ patto

(b) Nasal-nasal: a nasal consonant (ń, ñ, ṇ, n, or m) followed by another nasal consonant, is assimilated to the latter: saṁ-nisīdati > sannisīdati ‘he sinks down’ (Perniola, 2001:23, No.15(a);

^a.1sam-: (a) before a labial (b, bh, m, p, or ph) [(i) thus forming nasal-nasal (Perniola, idem.) (ii) niggahīta, followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs (Duroiselle, idem., p. 14, No.39)]: Sambuddha* (saṁ- + buddha), sampajāna ‘attentive, thoughtful, mindful, deliberate’ (saṁ + pajāna ‘understanding, distinguishing’)

(b) before a vowel: samativijjhati, derived from saṁ– +ativijjhati ‘(it) penetrates,’ samacchati ‘(she, she, or it, or one) sits together,’ derived from saṁ- + acchati ‘(she, he, it or one) sits

*Sambuddha: (a) saṁ- + buddha, which is derived from budh ‘to enlighten’ + -ta (a past participle suffix; if formed from a transitive verb, it makes a passive meaning ; otherwise, it forms an active meaning) = budhta > buddha ‘enlightened.’ This is as written by Perniola [idem., p. 17, No.13(a)] that when  two mute consonants come together, the first is assimilated to the second since both are of the same strength:
yuj-ta > yutta ‘joined’
mad-ta > matta ‘intoxicated’
tadkāro > takkāro ‘he who does that’
sat-puriso > sappuriso ‘good man.’

The consonant t, however, preceded by one of the soft aspirate consonants gh, dh, or bh, is first shortened to d and then assimilation takes place:
labh-tum > labh-dum > laddhum ‘to bobtain’
lubh-ta > lubhda > luddha ‘greedy’
budh-ta > budh-da > buddha ‘enlightened ;’

(b) Duroiselle (ibid.,p 18, No.63) writes that   when initial t follows a sonant aspirate (gh, jh, ḍh, dh, or bh),  the assimilation is progressive: the final sonant aspirate loses its aspiration, the following t (surd) becomes sonant, viz. d, and, taking the aspiration which the final sonant has lost, becomes dh:

EXAMPLE:
√rudh+ta=rudh+da=rud+dha=ruddha

^a.2saṁ– before (i) a surd (or sibilant)  (s), labial (b, bh, m, p, or ph), or glide (or semi-vowel) (y,* or v):, e.g., saṁsara, Saṁbuddha,* saṁyojana,^b saṁyutta;^b

Remark: In the case of final bh, initial t having become dh, regressive assimilation takes place: √labh + ta = labh + da = lab + dha = laddha ‘(having) taken, obtained, received;’ (labhati ‘obtains, takes, receives’)

^a.2.1 by assimilation, also san– before a dental (d, dh, t, th, or n), e.g., santapeti, sandahati;

^a.3saṅ– or saṇ: (a) before a guttural (or velar) (k, kh, g, gh, and ṅ) or aspirate (h), e.g.,  (i)saṅgha ‘assembly, community, brotherhood, sisterhood, order, or a chapter of a certain Buddhist order, or a certain number of monks;’  (ii) saṅkhāra, saṅkhata, asaṅkheyya; (iii) saṇha ‘smooth, gentle, mild,’ (Andersen, 1907/2020:253); saṇheti ‘to brush down’ (Davids & Stede 1921-1925/2005, Part VII, p.131);’ (b) before retroflex, or cerebral: ḍ, ḍh, ṭ, ṭh, or ṇ: saṁ+ṭhiṭṭhati > saṇṭhiṭṭhati ‘stands;’ saṁ+ṭhānaṁ > saṇṭhānaṁ ‘position’ (called as assimilation or adaptation by Perniola, 1997:14, No. 11(b)]

^a.4sañ- (i) before a palatal (c, ch, j, jh, or ñ), e.g., sañcarati [also found in Perniola, 1997:14, No.11(b)], sañchidati ‘to cut, ‘to destroy,’ sañjāti ‘birth, origin, outcome;’ sañjagghati ‘to joke,’ sañña ‘perception,’ viññū ‘intelligent, wise, learned, knowledgable;’ (ii) before a word beginning with e and the  ñ, the initial e changes into ññ: taṁ+eva= taññeva, paccantaraṁ+eva= paccantaraññeva; (iii) before a word beginning with h: evaṁ hi kho= evañhi kho, taṁ+hitassa= tañhitassa (Duroiselle,1915/1997:14, No.40) [see also ^a.3(iii)];

^a.5(i)sal- before the liquids l, ļ or ļh, e.g., sallakhetti ‘to observe,’ sallapati ‘to talk with;’ sa-before the liquid r, sometimes sā-, e.g., sāratta, sārambha (Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & the present author’s  own research);

(ii) Before initial l, the niggahīta of saṁ and puṁ is changed to l:

(i) saṁ+lakkhaṇā=sallakkhaṇā; (ii) paṭi saṁ līno=paṭisallīno; (iii) saṁ+lekko=sallekho (Duroiselle, 1915/1997:14, No.39); (iv)

puṁ+ligaṁ=pulligaṁ (idem., No.39);

a.6 Duroiselle( idem., No.39) writes that the niggahīta, when followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs.

EXAMPLES with (the explanatory notes in the parentheses being added by the present author):
(xxv) raṇaṁ+jaho=ranañjaho (ñ belongs to the guttural (or velar) consonant class or group, consisting of g, gh, k, kh, and ń);
(xxvi) taṇhaṁ+karo=taṇhańkaro;
(xxvii) saṁ+ṭhito=saṇṭhito (ṇ belongs to the cerebral or retroflex) consonant class or group, consisting of ṭ, th, ḍ, ḍh, and ṇ);
(xxviii) jutiṁ+dharo=jutindharo (n belongs to the dental consonant class or group, consisting of d, dh, t, th, and n);
(xxix) saṁ+mato=sammato (m belongs to the (bi-)labial consonant class or group, consisting of b, bh, p, ph, and m);
(xxx) evaṁ+kho=evań kho [see (i)];
(xxxi) dhammaṁ+ca=dhammañca (ñ belongs to the palatal consonant class or group, consisting of c, ch, j, jh, and ñ);
(xxxii) taṁ+niccutaṁ=taññiccutaṁ;

^bsaṁ- + yogo: the niggahīta following y is assimilated into the y, and both together may become ññ: saññogo
saṁ- + yuttaṁ: saññuttaṁ
Often, no coalescence takes place, and both letters remain unchanged:
saṁyuttaṁ, saṁyojanaṁ (Duroiselle, 1915/1997:14, No.41).

Examples taken by the present author from the other stanzas of the Dhammapada:
31: saṁyojanaṁ >saññojanaṁ
37: saṁyamessanti > saññamessanti

*(Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & Tjan’s own research)

Davids & Stede (ibid.) writes that saṁ- (or saṃ–) is the second most frequently (16%) used prefix in Pali after vi- (19%).

⁴kasavamarahati: a euphonic combination of kāsāvaṁ+arahati with the niggahīta  ṁ in kāsāvaṁ becoming m because it is followed by a vowel, namely, a in arahati (arahati= arhati (Geiger & Norman, 2005:22) (Duroiselle, 1915/1997:15, No.42): taṁ+ atthaṁ= tamatthaṁ; yaṁ+ahu= yamahu; kiṁ+etaṁ= kimetaṁ. Note: sometimes the niggahīta  transforms into d before a vowel, e.g., etaṁ +attho= etadattho,  etaṁ+eva= etadeva, etaṁ +avoca= etadavoca, yaṁ+idam= yadidam (Duroiselle, idem., No. 43).
Duroiselle (ibid.) remarks:
Rules 39 and 42 are not strictly adhered to in texts edited in Roman characters; in proses above all, niggahīta is allowed to remain unchanged before a vowel or consonant, even in the middle of a vowel sometimes; in poetry, the retention of niggahīta or its change to m before a vowel is regulated by the exigencies of the meteres.
Duroiselle (ibid., No. 43) also writes:” Sometimes niggahīta before a vowel may become d: (i) etaṁ+attho= atadattho; (ii) etaṁ+eva+ etadeva; (iii) etaṁ+avoca= etadavoca; (iv) yaṁ+anantaraṁ= yadannantaram; (v) yaṁ+idam= yadidam
Duroiselle (ibid, Nos. 44-46) further writes:” Niggahīta  before a vowel or consonant may be elided; niggahīta  may sometimes be inserted before a vowel or consonant; a vowel may be elided after niggahīta.”
(b) Tilbe (1899:10-11) writes that when niggahīta (ṁ) meets either a vowel or consonant, the group may remain intact; niggahīta may be elided; a vowel following niggahīta may be elided; or one of the following changes may occur (with the examples in the parentheses given by the present author):
(1) niggahīta preceding a vowel generally changes to m;.^a.1 or if the vowel is e, the group changes to ññ;^a4(ii)
(2) niggahīta followed by a mute [mute sonants: (i) gutturals: g, gh; (ii) palatals: j, jh; (iii) linguals (or retroflex): ḍ, ḍh; (iv) dentals: d, dh, (v) labials: b, bh; (vi) liquids: y, r, ļ, v; (vii) aspirant: h)] is generally changed to the nasal (ń, ñ, ṇ, n, or m) of the class (guttural: ń, palatal: ñ, lingual (or retroflex): ṇ, dental: n; or labial: m) to which the mute belongs;^a
(3) when niggahīta is followed by y, the group may become ññ;^b or
(4) when niggahīta precedes h, it may change to ñ.^a.3(iii)

Yamaka Vagga

Pali Grammar

¹The form is a double negative, a- ‘not, without, or devoid of’ + ni- ‘without, down’ + kasāva ‘mental defilement,’ not without mental defilement, impure’

²kāsāvaṁ, or kāsāvaṁ vatthaṁ: the yellow or reddish yellow robe donned by members of the Buddhist Religious Order. There is a play on words in the above stanzas; anikkasāvo’ meaning, not free from faults of moral defilements and therefore, stained; and kāsāvaṁ, the yellow robe, dyed somber in some astringent juice and is therefore stained (Tin, 2003:5)

³(a)(i) the construction with a double pronoun, that is, a relative pronoun (e.g., yo) …, a demonstrative pronoun (e.g., so) …. is typical of a Pali sentence with a relative pronoun phrase acting as the subordinate clause and the main clause following it after a comma (also known as the ya + ta construction); in this construction, the demonstrative pronouns so, sā, and taṁ are used as co-relative pronouns [Duroiselle, 1915/1997:153, No.592(1)]; (ii) The relative clause regularly precedes the main clause. The relative word introduces the clause, but may be preceded by indeclinables connecting the whole sentence to the narrative of which it forms a part (Warder, 1963/2001:71)

(b)so: 3^rd. pers. masc. sg. ‘he;’ the third person singular so refers to a remote person, and the third person singular ayaṁ refers to an adjacent one; so is also a demonstrative pronoun and used pleonastically; the demonstrative pronoun yo is less frequently used (Tilbe, 1899:102, Nos. 305 & 306)

⁴kāsāvamarahati: a euphonic combination of kāsāvaṁ+arahati with the niggahīta  ṁ in kāsāvaṁ becoming m because it is followed by a vowel, namely, a in arahati (arahati= arhati (Geiger & Norman, 2005:22) (Duroiselle, 1915/1997:15, No.42): taṁ+ atthaṁ= tamatthaṁ; yaṁ+ahu= yamahu; kiṁ+etaṁ= kimetaṁ. Note: sometimes the niggahīta  transforms into d before a vowel, e.g., etaṁ +attho= etadattho,  etaṁ+eva= etadeva, etaṁ +avoca= etadavoca, yaṁ+idam= yadidam (Duroiselle, idem., No. 43).

Yamaka Vagga

Pali Grammar

1. Inseparable Prefixes

1.1 Duroiselle (1915/1997:138) writes

(a) Like du- and su-, the prefix a- (or an before before a vowel) ‘not, without, free from, non,’, e.g., abhāya ‘, safe, free from fear or danger;’ abāla’ clever, not foolish;’ apassanto ‘not seeing;’ anāloketva ‘without looking,’ belongs to the class of inseparable prefixes:

du- and before a vowel dur-, ‘bad, ill, hard difficult,’ e.g. dubbaṇṇo, ugly, ill-favoured; dubbinīto ‘ill-conducted;’ duddamo ‘difficult to tame;’ duggo ‘difficult to pass;’ dujjano ‘a bad man;’ dukkaro ‘difficult to perform;’ dujjīvaṁ ‘a hard life.’

(b) su has the contrary meaning of du :good, well, easy. It implies excess, facility, excellence.

e.g. subhāsito, well-spoken; subahu, very much; sudanto, well-tamed; sukaro, easy to perform; sulabho, easy to be obtained.

Remarks: After du, the initial consonant is generally reduplicated; reduplication seldom takes place after su.

1.1.1 Warder (2014:236) also writes that a consonant is usually doubled after the prefixes u(d) and (dur); similarly the r of ni(r) is assimilated:

du(r) + caritaṁ > duccaritaṁ
u(d) + pajjati > uppajjati
ni(r) + pītika > nippītika
m(r) + yā > niyyā

¹asubhānupassiṁ:* (a) not contemplating pleasant things or pleasures, who is not contemplating pleasant things or pleasures; (b) formation: either from (1) the addition of the prefix a- ‘not, no’ to (sg. 3^rd pers. masc. acc. adj. and substantive) subhānupassiṁ ‘contemplating pleasant things or pleasures, who is contemplating pleasant things;’ (b) subhānupassiṁ; from subhānupassī ‘(one) contemplating pleasant things;’  + -ṁ, a masc. acc. suffix for a sg. 3^rd. person or an adjective modifying a sg. 3^rd pers.; (c) subhānupassī: from subhānupass ‘to contemplate pleasant things or pleasures’ + -ī** (producing a masc. noun); (d) subhānupass: from subha ‘pleasant’ + anupass ‘to contemplate,’ with the usual elision or suppression*** of the final a and the lengthening of the initial a (or subh + ānupass); (d) anupass: from anu- (pf.) ‘along, at, on, in, down, to, following, combined with’ +√pass ‘to see;’

*asubhānupassiṁ: (i) ambiguous meanings: either (who is) not contemplating pleasant things or pleasures or (who is) contemplating unpleasant things, because asubha means ‘unpleasant, disgusting;’ (ii) the context decides;
**the new possessive suffix  –ī  or  the old -in  (Geiger & Norman, 2005: § 95, p.88; Duroiselle, 1915/1997:143), sometimes used substantively, as in the present stanza (Duroiselle, ibid.)
*** (i) Duroiselle (1915/1997:7, No. 17) calls it the elision of the final a in subha and the lengthening of the initial a in anupassī; (ii) Clough (1824:14) calls it the suppression of of the final a in subha and the lengthening of the initial a in anupassī; (iii) and (iii) Perniola (1915/1997:8, No.6(a)) calls is contraction. He also writes that when a vowel is in a closed syllable, it cannot be long: lāla+ antare > kālantare.
Sometimes, however, in the formation of compounds, there is a long vowel in a closed syllable: sa-+ attha > sāttha ‘with its meaning;’ sa-+ akhara > sākkhara ‘with its letters.’

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^2.1viharantaṁ: (a) (sg. masc. acc.) living, one who, or what, lives; (b) formed from viharanta (adj. & present participle of the stem vihara ‘to live’ + -ntaṁ; (c) vihara is the stem of viharati ‘(she, he, it, or one) lives,’ which belongs to the verbs of the first class which form their stems by adding the suffix -a to the roots: vihar ‘to live’ + -a; (d) vihar is derived from vi- + ‘away, also denoting the reverse of the simple verb, or loss, difference, opposite, reverse, as expressed in English by un- or dis-,’ + √har ‘to carry.
(Perniola (2004:75, No.62) writes that in the formation of the present stem, the final vowel of the root or a medial short vowel takes the guṇa grade (strengthening or adapting):
ni-         ‘to lead’       ne-a-ti > nay-a-ti        > nayati
bhu-      ‘to be’         bho-a-ti  > bhav-a-ti   > bhavati
har-      ‘to carry’      har-a-ti                       > harati
mud-    ‘to delight’    mod-a-ti                     > modati

but the vowel -a and any medial vowel which is long either by nature or position remain unchanged:
vah-      ‘to carry’     vah-a-ti                   vahati
jīv-        ‘to live’        jīv-a-ti                      jīvati
hims-    ‘to hurt’       hims-a-ti                 himsati
nind-     ‘to blame’   nind-a-ti                  nindati

In verbs like nayati, bhavati, the groups aya/ava may be contracted to e/o, respectively: nayati > neti; bhavati > bhoti > hoti, with the loss of the consonantal sound ….;

(e) Duroiselle (idem., p.101, No. 446) These participles are conjugated like mahā (226) in the Masculine, Feminine and Neuter. The Present Participle may often be translated by “when …, while …”etc.; (f) Ānandajoti (2016:10) writes that the ending of the sg. masc. accusative case of the present participle parassapada of nt/nta forms is ntaṁ, as in gacchantaṁ, and the ending of the pl. masc. accusative case of the same parassapada is gacchante; hence, the parassapada above is conjugated like a noun ending in -a; (g)(i)Thitzana [in Kaccāyana Pali Grammar, No. 186.107, Volume 2 (2016), translated by Thitzana] writes that the affix -nta* of the word gacchanta etc. sometimes changes into “aṁ” when a si* vibhatti** is applied after them.

See each pairs of examples. Both “aṁ and anto” are shown in bold so that students can easily distinguish between the applied example and inapplicable examples. The second one *marked is inapplicable example:
gacchaṁ, * gacchanto (sg. masc. nom.) = the one who goes, while going
mahaṁ, * mahanto (sg. masc. nom.) = the one  who is great or honorable
caraṁ, * caranto (sg. masc. nom.) = the one who goes, while going
khādaṁ, * khādanto (sg. masc. nom.) = the one who munches, while munching.

Hence, viharantaṁ means (sg. masc. acc.) the one who lives.

*ntasaddo: refers to those nouns affixed with -nta affix. This nta is the last component part of -anta affix applied by Sutta No. 565 which is widely used as a present participle affix for many Kita nouns. Ntasaddo means any noun affixed with -anta but note that the letter “a” is left out in this expression and simply stated as “ntasaddo”. [nta=nta, saddo=word].
**si: a symbol for any inflection to be described as nominative singular; it is not itself one of these inflections (which are very varied, so that no common denomination is apparent). It is as if one were to call it “x, explaining: “where “x” = any inflection described as “nominative singular.” In the case of -ti, this is the actual inflection of the third person singular active indicative present tense  of all verbs. Thus in one sense there is only one “conjugation” of the active indicative present tense  of Pali verbs, since all take the same set of inflections; the seven or eight conjugations distinguished by the grammarians are based on the differences of present stem formation from the roots. On the other hand, there are several “declensions” of nouns, since their inflections vary considerably according to their stems (in -a, -an, -ant, -I, -ar, etc.).

(ii)Declension of vi- + √har- + -nta = viharanta (= the present participle of the stem vihara) for its nominative and accusative cases as an adjective and agent noun or doer:

Cases                  Singular                              plural
Nom.                   viharanto/viharantaṁ            harantā
Acc.                     viharantaṁ                         harante

[formed following Gair & Karunatillake (1998/2014:36)]

(h)Gair & Karunatillake (1998/2014:37) write that one use of the present participle is as an actor verbal noun denoting the doer of the action (or agent noun). In this use, it takes the masculine endings given above, if the doer is masculine, or if gender is unspecified:

evaṁ desento (bhabbo)
‘One who thus preaches (is competent)’

*Gair & Karunatillake (1998/2014:71-72) write that the past participle (sometimes called the perfect or the passive participle) is most commonly formed with one of the two affixes -ta or-na. Of these two, -ta is the most common…. Past participles may also, like the present participle, take gender and number endings to form nouns; in the case of the past participle, the noun will generally refer to the performer of the action (i.e., the subject of the verb) if the verb from which it is formed is intransitive, or the one who has undergone the action, i.e., the object of the verb, if the verb is transitive.* The gender number endings, and their case forms, are those of -a stem masculine and neuter (I, 1.21-2) and -ā stem feminine (11, 1.1) nouns. The form Tathagato (nom.) ‘the thus-gone one,’ used for the Buddha, is an example, being formed from gata, the participle of gacchati.

*For example, √vu means to restrain, a transitive verb; saṁ- + -vu+ -ta = saṁvuta restrained, one who, or what, is or was restrained; the opposite is asaṁvuta ‘unrestrained, one who, or what, is or was unrestrained.’

(This part is also found in the discussion about asaṁvutaṁ below.)

(i)Perniola (1997:282, No.225) writes that in Pali, all the parassapada of the present participle have the suffix -ant, in which the final dental (or t) drops and the -n is changed to niggahīta. The suffix -ant has often been extended with the thematic vowel and thus a new suffix -anta is often used in the formation of the present participle. In fact this suffix is the only one used when the present participle is formed from the stem of the present ending in -e or -o: cintenta, karonta. Hence, vi- + √har + -anta > viharanta, the parassapada of the present participle;

 (j) About the present participle, Duroiselle (idem., p.100, Nos.439-440) writes that (i) all active participles are of the nature of verbal adjectives and must agree with their nouns, in number, gender and case; and (ii) The terminations of the present participle active are nta, aṁ, or ṁ; -nta and ṁ are added to the base (or stem), and aṁ is added to the root.

Examples:

Root                     Base     Present. Part.                   Active Base

√pac, to cook,    paca      pacaṁ, pacanta               cooking

√kar, to do,        kara      karaṁ, karonta                doing

√chid, to cut,     chinda   chindaṁ, chindanta       cutting

√bhaṇ, to say,   bhaṇa    bhaṇaṁ, bhaṇanta         saying

√bhū, to be,      bhava    bhavaṁ, bhavanta         being

√pā, to drink,     piva       pivaṁ, pivanta                drinking

^2.2indriyesu: (a) (pl. loc.) on, in, or among sense organs; (b) euphonic union, or sandhi of indriya + -su (a pl. loc. nt. suffix), with the final a changing to e, as written by [Duroiselle, idem., p. 27(h)]. Another example: butha ‘being’ + -su > buthesu (see stanza 59).

^2.3susaṁvutaṁ: (sg. masc. adj. acc.) ‘well-restrained, one who, or what, is or was well-restrained; (b) union of su- (pf. ‘well, thorough’) + saṁ* (adj.  pf.) ‘denoting conjunction, completeness’ + vuta (past part. of √vu ‘to restrain’) ‘restrained;’

^*saṁ- or saṃ-, an indeclinable prefix to verbal roots:* (1) implying a conjunction, e.g., with, together;’ (2) denoting (i) ’completeness,’  (opposite vi-):
(a)Duroiselle (1915/1997:14, No. 38) writes that the niggahīta when followed by a consonant may remain unchanged.

Examples:

(v)     taṁ dhammaṁ kataṁ; (ii) taṁ khaṇaṁ; (iii) taṁ patto

(b) Nasal-nasal: a nasal consonant (ń, ñ, ṇ, n, or m) followed by another nasal consonant, is assimilated to the latter: saṁ-nisīdati > sannisīdati ‘he sinks down’ (Perniola, 2001:23, No.15(a);

^a.1sam-: (a) before a labial (b, bh, m, p, or ph) [(i) thus forming nasal-nasal (Perniola, idem.) (ii) niggahīta, followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs (Duroiselle, idem., p. 14, No.39)]: Sambuddha* (saṁ- + buddha), sampajāna ‘attentive, mindful, thoughtful, deliberate’ (saṁ + pajāna ‘understanding, distinguishing’)

(b) before a vowel: samativijjhati, derived from saṁ– +ativijjhati ‘(it) penetrates,’ samacchati ‘(she, she, or it, or one) sits together,’ derived from saṁ- + acchati ‘(she, he, it or one) sits

*Sambuddha: (a) saṁ- + buddha, which is derived from budh ‘to enlighten’ + -ta (a past participle suffix; if formed from a transitive verb, it makes a passive meaning ; otherwise, it forms an active meaning) = budhta > buddha ‘enlightened.’ This is as written by Perniola [idem., p. 17, No.13(a)] that when  two mute consonants come together, the first is assimilated to the second since both are of the same strength:
yuj-ta > yutta ‘joined’
mad-ta > matta ‘intoxicated’
tadkāro > takkāro ‘he who does that’
sat-puriso > sappuriso ‘good man.’

The consonant t, however, preceded by one of the soft aspirate consonants gh, dh, or bh, is first shortened to d and then assimilation takes place:
labh-tum > labh-dum > laddhum ‘to bobtain’
lubh-ta > lubhda > luddha ‘greedy’
budh-ta > budh-da > buddha ‘enlightened ;’

(b) Duroiselle (ibid.,p 18, No.63) writes that   when initial t follows a sonant aspirate (gh, jh, ḍh, dh, or bh),  the assimilation is progressive: the final sonant aspirate loses its aspiration, the following t (surd) becomes sonant, viz. d, and, taking the aspiration which the final sonant has lost, becomes dh:

EXAMPLE:
√rudh+ta=rudh+da=rud+dha=ruddha
^a.2saṁ– before (i) a surd (or sibilant)  (s), labial (b, bh, m, p, or ph), or glide (or semi-vowel) (y,* or v):, e.g., saṁsara, Saṁbuddha,* saṁyojana,^b saṁyutta;^b

Remark: In the case of final bh, initial t having become dh, regressive assimilation takes place: √labh + ta = labh + da = lab + dha = laddha ‘(having) taken, obtained, received;’ (labhati ‘obtains, takes, receives’)
^a.2.1 by assimilation, also san– before a dental (d, dh, t, th, or n), e.g., santapeti, sandahati;
^a.3saṅ– or saṇ: (a) before a guttural (or velar) (k, kh, g, gh, and ṅ) or aspirate (h), e.g.,  (i)saṅgha ‘assembly, community, brotherhood, sisterhood, order, or a chapter of a certain Buddhist order, or a certain number of monks;’  (ii) saṅkhāra, saṅkhata, asaṅkheyya; (iii) saṇha ‘smooth, gentle, mild,’ (Andersen, 1907/2020:253); saṇheti ‘to brush down’ (Davids & Stede 1921-1925/2005, Part VII, p.131);’ (b) before retroflex, or cerebral: ḍ, ḍh, ṭ, ṭh, or ṇ: saṁ+ṭhiṭṭhati > saṇṭhiṭṭhati ‘stands;’ saṁ+ṭhānaṁ > saṇṭhānaṁ ‘position’ (called as assimilation or adaptation by Perniola, 1997:14, No. 11(b)]
^a.4sañ- (i) before a palatal (c, ch, j, jh, or ñ), e.g., sañcarati [also found in Perniola, 1997:14, No.11(b)], sañchidati ‘to cut, ‘to destroy,’ sañjāti ‘birth, origin, outcome;’ sañjagghati ‘to joke,’ sañña ‘perception,’ viññū ‘intelligent, wise, learned, knowledgable;’ (ii) before a word beginning with e and the  ñ, the initial e changes into ññ: taṁ+eva= taññeva, paccantaraṁ+eva= paccantaraññeva; (iii) before a word beginning with h: evaṁ hi kho= evañhi kho, taṁ+hitassa= tañhitassa (Duroiselle,1915/1997:14, No.40) [see also ^a.3(iii)];
^a.5(i)sal- before the liquids l, ļ or ļh, e.g., sallakhetti ‘to observe,’ sallapati ‘to talk with;’ sa-before the liquid r, sometimes sā-, e.g., sāratta, sārambha (Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & the present author’s  own research);
(ii) Before initial l, the niggahīta of saṁ and puṁ is changed to l:
(i) saṁ+lakkhaṇā=sallakkhaṇā; (ii) paṭi saṁ līno=paṭisallīno; (iii) saṁ+lekko=sallekho (Duroiselle, 1915/1997:14, No.39); (iv)
puṁ+ligaṁ=pulligaṁ (idem., No.39);

a.6 Duroiselle( idem., No.39) writes that the niggahīta, when followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs.

EXAMPLES with (the explanatory notes in the parentheses being added by the present author):
(xvii) raṇaṁ+jaho=ranañjaho (ñ belongs to the guttural (or velar) consonant class or group, consisting of g, gh, k, kh, and ń);
(xviii) taṇhaṁ+karo=taṇhańkaro;
(xix) saṁ+ṭhito=saṇṭhito (ṇ belongs to the cerebral or retroflex) consonant class or group, consisting of ṭ, th, ḍ, ḍh, and ṇ);
(xx) jutiṁ+dharo=jutindharo (n belongs to the dental consonant class or group, consisting of d, dh, t, th, and n);
(xxi) saṁ+mato=sammato (m belongs to the (bi-)labial consonant class or group, consisting of b, bh, p, ph, and m);
(xxii) evaṁ+kho=evań kho [see (i)];
(xxiii) dhammaṁ+ca=dhammañca (ñ belongs to the palatal consonant class or group, consisting of c, ch, j, jh, and ñ);
(xxiv) taṁ+niccutaṁ=taññiccutaṁ;

^bsaṁ- + yogo: the niggahīta following y is assimilated into the y, and both together may become ññ: saññogo
saṁ- + yuttaṁ: saññuttaṁ
Often, no coalescence takes place, and both letters remain unchanged:
saṁyuttaṁ, saṁyojanaṁ (Duroiselle, 1915/1997:14, No.41).

Examples taken by the present author from the other stanzas of the Dhammapada:
31: saṁyojanaṁ >saññojanaṁ
37: saṁyamessanti > saññamessanti

*(Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & Tjan’s own research)

Davids & Stede (ibid.) writes that saṁ- (or saṃ–) is the second most frequently (16%) used prefix in Pali after vi- (19%).

³mattaññuṁ: (a) knowing the right measure, i.e., knowing moderation; (b) euphonic union, or sandhi, of mattā (fem.) ‘(right) measure’ [In compounds as in this case, mattā is shortened to matta (Davids & Stede 1921-1925/2005, Part VI, p.141)] ^3.1+ ñu (adj.) ‘knowing,’ + -ṁ, a suffix indicating sg. masc. acc., with the doubling of ñ, as written by Duroiselle (idem., p.13, No. 33) that a consonant (in this matter ñ) following a word ening in a vowel (matta) is generally reduplicated, e.g., kata ‘done, what is done’ + ñu = kataññu ‘grateful;’ (c) ñu is the present participle of √ña ‘to know;’

^3.1 Duroiselle (idem, No.35) also writes that when, according to para (33), a consonant is reduplicated after a particle ending in a long vowel, this vowel is shortened:
ā+kamati=akkamati
parā+kamo=parakkamo

Exceptions: There are, however, a few exceptions to paras 34, 35. The following are the most common examples:
(i) na+añña=nāñña     (ii) na+assa=nāssa
na+assu=nāssu          (iv) kasmā+assa=kasmāssa,
(v) tatra+assa=tatrāssa           (vi) sa+antevāsiko=sāntevāsiko
(vii) sa+atthi=sātthi      (viii)vedanā+khandho=vedanākkhandho, etc.

⁴saddhaṁ/saddha: According to the Commentary:
unwavering (unshakable) faith in the Buddha, the Dhamma (the Doctrine) and the Saṁgha (the Buddhist Religious Order) and
faith or belief in kamma (action) and its results (Tin, 2003:4).

⁵The form here does not arise through sandhi; na is so closely associated with the verb it is modifying it becomes part of it, as we see frequently with the negative (Ānandajoti, www.ancient-buddhist-texts.net).