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10 unlikely to be original. There is no similar objection to Pa. 30 samchannapatto yatha parichatto, providing one does not like Niddesa, try to explain it with *pattasamchādita ‘leaf covered'. Here Norman (in The Group of discourses, II, PTS, 1992) opted for samchanna- as <*samsanna 'fallen' (E samchinna-). The coincidence with AV parṇaśadá ‘leaf-fall' is indeed notable: the form pannasața in Pali prose shows a necessary defensive retroflexion (via *-sada). Construed also as equivalent to channapatto 'with its leaves hidden from view' (referring to a pārichatta ‘shady tree' out of season), it would constitute a clever play on the word chad- in combination with vyañjanāni 'manifestations'.
The poet has succeeded in contriving a pun on *sannapatra and channa/vyakta. This would lead to difficulty, when sad- developed into saḍ- (and sat -), and makes it likely that Pa. 10 is basically a drastic emendation using samchinna. It is doubtful whether Niddesa and Ga. 19 were right to identify the shady tree of Pa. 30 (pärichatta) with the koviḍāra of Pa. 10. This specification was presumably added in order to support the reading samchinna- 'shorn', for the leaves of Bauhinia species have practical uses (G. Watt, The commercial products of India, London, 1908, 122), and these could lead to denudation.
In Pa. 10, Norman opted for samsīna- as < samśīrna 'fallen'. The form -sīna occurs, however, only in Cb (emending samhina), in the Niddesa (Thai ed. sina for Se sinna), and in Ga. in the alliteration ośaḍ- / ośī-. Its reading osaḍaita may be derived from the attested word apaśātaya- ‘despatch' AV, Pali sate- 'dispel' (again an instance of defensive retroflexion). Since the gloss samsīrņa 'fallen' in Skt. 4 shares the semantic artificiality of Niddesa's samchinna 'fallen', it seems probable that it is a back-formation from Prakrit sīņa 'fallen' (whose existence is possibly confirmed by these Pa. and Ga. readings: cf. CDIAL, 12494, and EWA, II, 607). Association
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