A samāsa (compound) joins two or more nouns whose meanings belong together into one word, dropping the inflections of the members. §316–§318 define the compound and the treatment of its members; §319–§329 name the six kinds by the relation of their members; §330–§343 give the changes at the junction and at the end of the compound.
The Chaṭṭha Saṅgāyana edition counts this chapter as the seventh section of the nāma chapter. Every rule here has a parallel in the Bālāvatāra’s samāsa section .
The six kinds of compound, what each joins, an example, and the rules that name them; the last rules of the chapter treat the changes at the end of a compound.
flowchart LR
S(["samāsa §316<br/>nouns joined in one sense; their inflections elided §317"]) --> A["abyayībhāva §319–§320<br/>a prefix or particle first; neuter<br/>upanagaraṃ"]
S --> K["kammadhāraya §324<br/>two words with one referent<br/>mahāpuriso"]
S --> D["digu §325<br/>a number first<br/>tilokaṃ"]
S --> T["tappurisa §327<br/>a word in ② to ⑦ with the word after it<br/>rājaputto"]
S --> B["bahubbīhi §328<br/>stands for another word<br/>chinnahattho"]
S --> V["dvanda §329<br/>a collection of nouns<br/>candimasūriyā"]
K -. "counted as tappurisa §326" .-> T
D -. "counted as tappurisa §326" .-> T
S --> E["changes in the members §330–§343<br/>mahā for mahanta §330 · na → a §333<br/>the final vowel §337 · neuter shortening §342"]
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nāmānaṃ (payujjamānapadatthānaṃ) yuttattho
(saññā)
samāso
nouns (word-meanings used together) whose meanings are connected
(is named)
samāsa (compound)
The sutta is nāmānaṃ yuttattho [attho] samāso, “the connected meaning of nouns is a samāsa”. nāma is the noun, the word with a stem (liṅga, §53 (61): Liṅgañca nippajjate ) and an inflection; yuttattho is yutto attho, “a meaning that is joined”: the vutti’s payujjamānapadatthānaṃ (“of the word-meanings that are being employed [together]”) makes the point that what is compounded is not two words that happen to stand side by side but two meanings that bear on one another — the Bālāvatāra glosses aññamaññasambandhattho, “a meaning related to the other’s” (¶202). samāsa is saṃ + √asa (“to throw”): what is “thrown together”, a shortened expression (the Rūpasiddhi: samassate ti samāso, saṅkhipiyatī ti attho). The name says what the thing is, so the definition is anvattha. It lays down no operation; it gives the term that the operating rules of the chapter presuppose — §317 (332): Tesaṃ vibhattiyo lopā ca elides the inflections of “those” nouns, and the vutti’s purpose question points to §337 (350): Kvaci samāsantagatānamakāranto — and its two kimatthaṃ questions mark its two conditions: only nouns are compounded, and only nouns whose meanings connect. The Bālāvatāra reads the sutta as an adhikāra, a heading that governs the whole compound section, and adds that vibhāsā (“optionally”) is to be understood with it throughout: a compound is always an alternative to the phrase it stands for (¶202; cf. §323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca ). The Chaṭṭha Saṅgāyana counts the Samāsakappa as the seventh section of the nāma chapter; the Padarūpasiddhi, whose numbers stand in parentheses, opens its own compound section with this rule as 331.
Tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho, so samāsasañño hoti.
Kathinadussaṃ, āgantukabhattaṃ, jīvitindriyaṃ, samaṇabrāhmaṇā, sāriputtamoggallānā, brāhmaṇa gahapatikā.
Nāmānamiti kimatthaṃ? Devadatto pacati, yaññadatto pacati.
Yuttatthoti kimatthaṃ? Bhato rañño putto devadattassa.
Samāsaiccanena kvattho? Kvaci samāsantagatānamakāranto.
Of those nouns — the word-meanings that are being employed [together] — that [joining] whose meaning is connected is named samāsa (compound).
The six examples show three of the kinds the chapter will define: two tappurisa compounds of §327 (351): Amādayo parapadebhi , a kammadhāraya of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo 1 dvanda compounds of §329 (357): Nāmānaṃ samuccayo dvando .
lemma
inflected
meaning
🚻①⨀(kathina + dussa)
kathinadussaṃ
cloth for the kathina [frame] — kathinassa dussaṃ, “cloth for the kathina”
🚻①⨀(āgantuka + bhatta)
āgantukabhattaṃ
food for newcomers — āgantukassa bhattaṃ
🚻①⨀(jīvita + indriya)
jīvitindriyaṃ
the life faculty — jīvitaṃ eva indriyaṃ, “the faculty that is life”
🚹①⨂(samaṇa + brāhmaṇa)
samaṇabrāhmaṇā
ascetics and brahmins — samaṇo ca brāhmaṇo ca
🚹①⨂(sāriputta + moggallāna)
sāriputtamoggallānā
Sāriputta and Moggallāna
🚹①⨂(brāhmaṇa + gahapatika)
brāhmaṇagahapatikā
brahmins and householders
kathinassa + dussaṃ (kathina + sa ⑥⨀, dussa + si ①⨀)
rule
→
kathina + sa + dussa + si
§317
→
kathina + dussa
§318
→
kathinadussa + si
§601
→
kathinadussa + (si→aṃ)
§219
→
kathinadussaṃ
The compound, once formed, is itself a noun and takes the inflections afresh by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ; the neuter dussa gives its si the shape aṃ by §219 (195): Siṃ .
idaṃ saṃghassa kathinadussaṃ uppannaṃ (3V 7.1: Kathinānujānana)
jīvitindriyaṃ upacchindati (1V 1.1.3: Tatiyapārājikasikkhāpada)
santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā (1V 1.1.2: Dutiyapārājikasikkhāpada)
By saying nāmānaṃ (of nouns) the rule reaches nouns only: a noun and a verb (ākhyāta) are not compounded, though their meanings connect.
lemma
inflected
meaning
🚹①⨀(devadatta) ▶️🤟⨀(pacati)
devadatto pacati
Devadatta cooks
🚹①⨀(yaññadatta) ▶️🤟⨀(pacati)
yaññadatto pacati
Yaññadatta cooks
By saying yuttattho (connected in meaning) words that merely stand side by side are not compounded. In bhato rañño putto devadattassa, “the king’s hireling, Devadatta’s son”, rañño goes with bhato and devadattassa with putto: rañño and putto are adjacent but unconnected, so there is no rājaputto here (the Rūpasiddhi adds devadattassa kaṇhā dantā, “Devadatta’s black teeth”, where devadattassa looks to dantā, not to kaṇhā).2
lemma
inflected
meaning
🚹①⨀(bhata) 🚹⑥⨀(rāja) 🚹①⨀(putta) 🚹⑥⨀(devadatta)
bhato rañño putto devadattassa
the king’s hireling, Devadatta’s son
option
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ca
tesaṃ (yuttatthānaṃ samāsānaṃ) vibhattiyo
lopā
vibhattiyo
and
the inflections of those [nouns compounded]
elision
inflections
tesaṃ (“of those”) picks up the nāmānaṃ … yuttattho of §316 (331): Nāmānaṃ samāso yuttattho : the nouns whose connected meaning the compound expresses. vibhattiyo are the inflections of §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su ; lopā (plural, agreeing with vibhattiyo) “are elided”. The rule states the basic operation of compounding without any restricting condition: the words enter the compound as bare stems, and the compound as a whole then takes an inflection again (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ). Hence utsarga. The ca does not here extend the rule to a new case, its usual work: the vutti says it is avadhāraṇattha, for restriction — the elision is not without exception, and pabhaṅkaro, amatandado, medhaṅkaro, dīpaṅkaro keep the aṃ of their first member, which sandhi then turns into ṅ or n (§31 (49): Vaggantaṃ vā vagge ). The Bālāvatāra glosses cakārena kvaci na, “by ca, sometimes not”, and the Rūpasiddhi lopanivattanatthaṃ, “to bar the elision”. The vutti also reads tesaṃ widely (Tesaṃgahaṇena …): the elision it names covers not only inflections in compounds but the letters that fall in taddhita, ākhyāta and kitaka formations too — the ṇ of the suffixes ṇa and ṇeyya in vāsiṭṭho, venateyyo, which §396 (363): Tesaṃ ṇo lopaṃ states in its own place.
Tesaṃ yuttatthānaṃ samāsānaṃ vibhattiyo lopā ca honti.
Kathinadussaṃ, āgantukabhattaṃ.
The inflections of those [nouns] that are compounded with connected meaning are elided.
lemma
inflected
meaning
🚻①⨀(kathina + dussa)
kathinadussaṃ
cloth for the kathina — the sa of kathinassa and the si of dussaṃ elided
🚻①⨀(āgantuka + bhatta)
āgantukabhattaṃ
food for newcomers — the sa of āgantukassa and the si of bhattaṃ elided
āgantukassa + bhattaṃ (āgantuka + sa ⑥⨀, bhatta + si ①⨀)
rule
→
āgantuka + sa + bhatta + si
§317
→
āgantuka + bhatta
§318
→
āgantukabhatta + si
§601
→
āgantukabhatta + (si→aṃ)
§219
→
āgantukabhattaṃ
āgantukabhattaṃ dātuṃ, gamikabhattaṃ dātuṃ (3V 8.18: Visākhāvatthu)
Tesaṃgahaṇena samāsataddhitākhyātakitakānaṃ vibhattipaccayapadakkharāgamā ca lopā honti. Vāsiṭṭho, venateyyo.
By the mention of tesaṃ (“of those”) the inflections, suffixes, words, letters and augments of compounds, taddhita derivatives, verbs and kitaka derivatives are elided as well.
Caggahaṇa mavadhāraṇatthaṃ, pabhaṅkaro, amatandado3
The word ca is for restriction: [the elision does not hold in every compound —] pabhaṅkaro, amatandado, medhaṅkaro, dīpaṅkaro.
The Kibbidhāna chapter derives the same words differently: §525 (565): Saññāyama nu makes them with the suffix a and an augment nu in the first member, which §537 (566): Nu niggahitaṃ padante turns into a niggahīta at the end of the word. Seen from the compound rules, as here, the same ṅ is the inflection that was not elided; the Rūpasiddhi (332) calls the type alopatappurisa and adds parassapadaṃ, attanopadaṃ, antevāsiko, urasilomo, manasikāro to it.
option
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ca
assa sarantassa (liṅgassa)
pakati
(pakatirūpāni)
(luttāsu vibhattīsu)
and
of that [stem] ending in a vowel
original form
(its original shape)
(when the inflections have been elided)
The sutta is pakati ca assa sarantassa: “and of that [stem] ending in a vowel, the original form”. assa (“of that”) is the stem (liṅga, which the vutti supplies) of each noun of §316 (331): Nāmānaṃ samāso yuttattho ; sarantassa “ending in a vowel”; pakati the natural form, the shape a stem has before any inflection is added (§53 (61): Liṅgañca nippajjate ), the sense in which §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati uses the word. luttāsu vibhattīsu (“when the inflections have been elided”) continues from §317 (332): Tesaṃ vibhattiyo lopā ca , and the ca joins this second consequence of the elision to the first: the inflection goes, and whatever the inflection had done to the stem is undone — rañño gives back rāja, sotaṃ and mukhaṃ give back sota and mukha. A general rule without a restricting condition, so utsarga; sarantassa names the class it applies to, which in Pāli is every stem. The Rūpasiddhi (333) reads the ca as extending the restoration to the few words that end in a niggahīta (kiṃ in kiṃsamudaya, idaṃ in idappaccayatā), and remarks that the restored stem is not a bare stem for good: the compound takes inflections again as a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca .
Luttāsu vibhattīsu assa sarantassa liṅgassa pakatirūpāni honti.
Cakkhusotaṃ, mukhanāsikaṃ, rājaputto, rājapuriso.
When the inflections have been elided, that stem which ends in a vowel has its original forms.
lemma
inflected
meaning
🚻①⨀(cakkhu + sota)
cakkhusotaṃ
eye and ear — cakkhu ca sotañca; sotaṃ gives back sota
🚻①⨀(mukha + nāsikā)
mukhanāsikaṃ
mouth and nose — mukhañca nāsikā ca; mukhaṃ gives back mukha
🚹①⨀(rāja + putta)
rājaputto
the king’s son — rañño putto; rañño gives back rāja
🚹①⨀(rāja + purisa)
rājapuriso
the king’s man — rañño puriso
rañño + putto (rāja + sa ⑥⨀, putta + si ①⨀)
rule
→
rāja + sa + putta + si
§317
→
rāja + putta
§318
→
rājaputta + si
§601
→
rājaputta + (si→o)
§104
→
rājaputto
The phrase rañño putto had the whole of rāja + sa replaced by rañño (§135 (118): Rājassa rañño rājino se ); once the sa is elided, nothing of that replacement remains and the stem rāja stands in the compound. The first two examples are dvanda compounds made neuter singular by §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca ; in mukhanāsikaṃ the restored nāsikā is then shortened by §342 (337): Saro rasso napuṃsake .
ayaṃ kho khaṇḍo ca rājaputto tisso ca purohitaputto (7D 1.13: Aggasāvakayuga)
te, ānanda, rājapurisā ghaṭikāraṃ kumbhakāraṃ upasaṅkamitvā (10M 4.1: Ghaṭikārasutta)
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upasagganipātapubbako (samāso)
(saññā)
abyayībhāvo
[a compound] whose first member is a prefix or a particle
(is named)
abyayībhāva
upasagga is a prefix (upa, ni, adhi, pati, anu), nipāta a particle (yathā, yāva, tiro, anto), pubbaka “having … as its first [member]”; samāso is supplied from §316 (331): Nāmānaṃ samāso yuttattho . abyayībhāva is a + byaya (“change”, “passing away” — the inflectional variation a noun undergoes) + ī + bhāva (“becoming”): “becoming an invariable”. The name says what the compound does: whatever its sense, it keeps one shape, like an uninflected word — neuter singular in aṃ (§320 (335): So napuṃsakaliṅgo , §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā ) or the bare stem (§343 (338): Aññasmā lopo ca ); hence anvattha. Its first member carries the principal meaning (the Bālāvatāra’s verse: pubbapadatthappadhāno abyayībhāvo), which is why the vutti’s analyses (viggaha) explain each example from the sense of the prefix or particle: nearness (upa), absence (ni), order or distribution (yathā), limit (yāva), reference (adhi), “beyond” (tiro), “against” (pati), “inside” (anto). Because such a compound has no phrase it alternates with (it is a niccasamāsa, a compulsory compound), the analysis brings in a word from outside — kathā (“talk”) in nagarassa samīpe pavattati kathā, nāvā in sotassa pati pavattati nāvā (Bālāvatāra ¶230). The definition has no operation of its own; the rules that act on the term are §320, §341, §342 (337): Saro rasso napuṃsake and §343. The Rūpasiddhi numbers this rule 330, before the definition of the compound (331).
Upasagganipātapubbako samāso abyayībhāvasañño hoti.
Nagarassa samīpe pavattati kathā iti upanagaraṃ, darathānaṃ abhāvo niddarathaṃ, makasānaṃ abhāvo nimmakasaṃ, vuḍḍhānaṃ paṭipāṭi yathāvuḍḍhaṃ, ye ye vuḍḍhā vā yathāvuḍḍhaṃ, jīvassa yattako paricchedo yāvajīvaṃ, cittamadhikicca pavattanti te dhammāti adhicittaṃ, pabbatassa tiro tiropabbataṃ, sotassa pati pavattati nāvā iti patisotaṃ, pāsādassa anto antopāsādaṃ.
Abyayībhāvamiccanena kvattho? Aṃvibhattīna makārantā abyayībhāvā.
A compound whose first member is a prefix (upasagga) or a particle (nipāta) is named abyayībhāva.
Abyayībhāva iccanena kvattho? — what is the use of this term abyayībhāva? It is used in §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā , which gives aṃ for the inflections after an abyayībhāva in a, and in the rules around it (§320, §342, §343).
option
before
from
operation
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after
context
so (abyayībhāvasamāso)
(daṭṭhabbo)
napuṃsakaliṅgo
that [abyayībhāva compound]
(is to be regarded as)
neuter in gender
so (“that”) is the abyayībhāva just defined in §319 (330): Upasagganipātapubbako abyayībhāvo . A compound ordinarily takes the gender of its last member (the Bālāvatāra’s verse ¶204: tayo parapade liṅgaṃ, “these three take their gender from the last member”); this rule overrides that for the abyayībhāva, which is neuter whatever the gender of its members — kumārī, vadhū, gaṅgā, maṇikā are all feminine, yet adhikumāri, upavadhu, upagaṅgaṃ, upamaṇikaṃ are neuter. Hence apavada. The vutti’s va (= eva, “only”) says the neuter is the only gender; the Bālāvatāra adds that the compound is also singular, by the general licence of §391 (423): Yadanupapannā nipātanā sijjhanti (¶230: yadādinā ekavacano ca). The neuter gender has two consequences stated below: the final vowel is shortened (§342 (337): Saro rasso napuṃsake : kumārī → kumāri, gaṅgā → gaṅga), and the inflections become aṃ after a final a (§341 (336): Aṃ vibhattīnamakārantā abyayībhāvā ) or are elided after any other final (§343 (338): Aññasmā lopo ca ). The Rūpasiddhi (335) remarks that this is a statement of gender, not an extension by analogy (atidesa), since the sutta has no iva; the same four examples return under §342 and §343.
So abyayībhāvasamāso napuṃsakaliṅgova daṭṭhabbo.
Kumārīsu adhikicca pavattati kathā iti adhikumāri, vadhuyā samīpe pavattati kathā iti upavadhu, gaṅgāya samīpe pavattati kathā iti upagaṅgaṃ, maṇikāya samīpe pavattati kathā iti upamaṇikaṃ4
That abyayībhāva compound is to be regarded as neuter in gender only.
option
before
from
operation
to
after
context
digussa (samāsassa)
(hoti)
ekattaṃ (napuṃsakaliṅgattañca)
of a digu [compound]
(there is)
singular number (and neuter gender)
The sutta is digussa ekattaṃ, “of a digu, oneness”. digu is the compound that begins with a numeral, defined only below in §325 (348): Saṅkhyāpubbo digu — Kaccāyana states the property before the definition, and the vutti of §325 points back here for the term’s use. ekatta (“the state of being one”) is the singular number: the several things the phrase names (tayo lokā, “three worlds”) are gathered into one whole (samāhāra), and the compound is inflected in the singular. The vutti adds napuṃsakaliṅgattañca, “and neuter gender”, which is not in the sutta: it is carried over from §320 (335): So napuṃsakaliṅgo (the Rūpasiddhi: napuṃsakaliṅgo ti vattate). Both settings override what the compound would otherwise take from its last member — the plural and the gender of lokā, disā, indriyāni — so the rule is apavada. There is no option marker; the Rūpasiddhi (349) limits the rule to the collective (samāhāra) digu, and notes that a digu which is not collective keeps the number and gender of its last member: catuddisā, “the four directions”, tibhavā, “the three existences”, ekapuggalo. The neuter singular brings with it the shortening of a final vowel by §342 (337): Saro rasso napuṃsake , which the Rūpasiddhi applies to catuddisaṃ, and the a for the final of godāvarī in §325’s sattagodāvaraṃ by §337 (350): Kvaci samāsantagatānamakāranto . By §326 (341): Ubhe tappurisā the digu also counts as a tappurisa.
Digussa samāsassa ekattaṃ hoti, napuṃsakaliṅgattañca.
Tayo lokā tilokaṃ, tayo daṇḍā tidaṇḍaṃ, tīṇi nayanāni tinayanaṃ, tayo siṅgā tisiṅgaṃ. Catasso disā catuddisaṃ5
A digu compound has singular number, and neuter gender.
lemma
inflected
meaning
🚻①⨀(ti + loka)
tilokaṃ
the three worlds [as one] — tayo lokā
🚻①⨀(ti + daṇḍa)
tidaṇḍaṃ
the three staves (an ascetic’s tripod) — tayo daṇḍā
🚻①⨀(ti + nayana)
tinayanaṃ
the three eyes — tīṇi nayanāni
🚻①⨀(ti + siṅga)
tisiṅgaṃ
the three horns — tayo siṅgā
🚻①⨀(catu + disā)
catuddisaṃ
the four directions — catasso disā
🚻①⨀(pañca + indriya)
pañcindriyaṃ
the five faculties — pañca indriyāni
tayo + lokā (ti + yo ①⨂, loka + yo ①⨂)
rule
→
ti + yo + loka + yo
§317
→
ti + loka
§318
→
tiloka + si (⨀)
§601, §321
→
tiloka + (si→aṃ)
§219
→
tilokaṃ
catasso + disā (catu + yo, disā + yo)
rule
→
catu + yo + disā + yo
§317
→
catu + dis + (ā→a)
§321, §342
→
catu + (d→dd) + isa
§28
→
catuddisa + (si→aṃ)
§601, §219
→
catuddisaṃ
pañca + indriyāni (indriya + yo ①⨂)
rule
→
pañca + indriya + yo
§317
→
pañc + (a + i) + ndriya
§12
→
pañcindriya + (si→aṃ)
§601, §219
→
pañcindriyaṃ
The numeral enters as its stem (ti, catu, pañca), the forms tayo, tīṇi, catasso of §133 (230): Ti catunnaṃ tisso catasso tayo cattāro tīṇi cattāri being undone by §318 (333): Pakati cassa sarantassa . The neuter singular si becomes aṃ by §219 (195): Siṃ ; in catuddisaṃ the d is doubled by §28 (40): Para dvebhāvo ṭhāne and the ā of disā shortened by §342.
cattāro naṃ devaputtā catuddisaṃ rakkhāya upagacchanti (7D 1.2: Bodhisattadhammatā)
ekamūlaṃ dvirāvaṭṭaṃ, timalaṃ pañcapattharaṃ (12S1 1.5.4: Ekamūlasutta)
§322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca (likewise in a dvanda of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest) apavada Section titled “§322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca (likewise in a dvanda of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest) apavada ”
option
before
from
operation
to
after
context
ca
pāṇi tūriya yogga senaṅga khuddajantuka vividhaviruddha visabhāgatthādīnaṃ
(hoti)
(ekattaṃ napuṃsakaliṅgattaṃ)
tathā dvande
and
of [dvanda compounds] in the sense of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest
(there is)
(singular number and neuter gender)
likewise in a dvanda
tathā (“likewise”) carries the ekattaṃ and napuṃsakaliṅgattaṃ of §321 (349): Digussekattaṃ and §320 (335): So napuṃsakaliṅgo into the dvanda, the compound of co-ordinate nouns defined in §329 (357): Nāmānaṃ samuccayo dvando , and the ca at the end of the long compound extends the neuter singular to it: a dvanda of these classes is a collective (samāhāra) like the digu, “eye and ear” taken as one pair. The list names the classes by their sense (-attha, “in the sense of”): pāṇi — the vutti reads pāṇyaṅga, limbs of a living being (cakkhusotaṃ); tūriya — musical instruments (saṅkhapaṇavaṃ); yogga — gear, the tackle of ploughing (yuganaṅgalaṃ); senaṅga — the parts of an army (hatthiassaṃ); khuddajantuka — small creatures (ḍaṃsamakasaṃ); vividhaviruddha — things opposed in various ways, natural enemies (ahinakulaṃ); visabhāga — things unlike yet paired (the Bālāvatāra: vividhā ca te sabhāgā ca, “different, yet alike”, ¶228): samathavipassanaṃ.6 ādi (“and the rest”) is answered by the vutti’s own question, Ādiggahaṇaṃ kimatthaṃ?: it admits pairs of different gender (dāsidāsaṃ, itthipumaṃ), the requisites (pattacīvaraṃ, chattupāhanaṃ), numbers (tikacatukkaṃ), craftsmen (venarathakāraṃ), hunters (sākuṇikamāgavikaṃ) and sizes (dīghamajjhimaṃ). Outside these classes a dvanda keeps the plural and the gender of its last member (candimasūriyā, §329), so the rule is apavada. No option marker: within the classes the neuter singular is the form; §323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca will name the classes where it is optional. The feminine finals nāsikā, upāhanā are shortened in the neuter by §342 (337): Saro rasso napuṃsake (which the Rūpasiddhi, 359, applies here) or take a by §337 (350): Kvaci samāsantagatānamakāranto , whose vutti lists chattupāhanaṃ.
Tathā dvande samāse pāṇi tūriya yogga senaṅgakhuddajantuka vividhaviruddha visabhāgatthaiccevamādīnaṃ ekattaṃ hoti, napuṃsakaliṅgattañca.
Taṃ yathā? Cakkhu ca sotañca cakkhusotaṃ, mukhañca nāsikā ca mukhanāsikaṃ, chavi ca maṃsañca lohitañca chavimaṃsalohitaṃ. Evaṃ pāṇyaṅgatthe.
Saṅkho ca paṇavo ca saṅkhapaṇavaṃ, gītañca vāditañca gītavāditaṃ, daddari ca ḍiṇḍimo ca daddariḍiṇḍimaṃ7
Phālo ca pācanañca phālapācanaṃ8
Asi ca cammañca asicammaṃ, dhanu ca kalāpo ca dhanukalāpaṃ9
Ḍaṃsā ca makasā ca ḍaṃsamakasaṃ, kuntho ca kipilliko ca kunthakipillikaṃ, kīṭo ca sarīsapo ca kīṭasarīsapaṃ10
Ahi ca nakulo ca ahinakulaṃ, biḷāro ca mūsiko ca biḷāramūsikaṃ, kāko ca ulūko ca kākolūkaṃ. Evaṃ vividhaviruddhatthe.
Sīlañca paññāṇañca sīlapaññāṇaṃ, samatho ca vipassanā ca samathavipassanaṃ, vijjā ca caraṇañca vijjācaraṇaṃ. Evaṃ visabhāgatthe.
Ādiggahaṇaṃ kimatthaṃ? Dāsī ca dāso ca dāsidāsaṃ, itthī ca pumā ca itthipumaṃ, patto ca cīvarañca pattacīvaraṃ, chattañca upāhanā ca chattupāhanaṃ, tikañca catukkañca tikacatukkaṃ, veno ca rathakāro ca venarathakāraṃ, sākuṇiko ca māgaviko ca sākuṇikamāgavikaṃ11
Likewise in a dvanda compound there is singular number, and neuter gender, for [compounds] in the sense of limbs, musical instruments, gear, parts of an army, small creatures, things variously opposed, things unlike [yet paired], and the rest.
The vutti’s Taṃ yathā? (“How so?”) introduces the classes one by one, closing each with evaṃ … atthe, “thus in the sense of …”.
lemma
inflected
meaning
🚻①⨀(cakkhu + sota)
cakkhusotaṃ
eye and ear — cakkhu ca sotañca (limbs)
🚻①⨀(mukha + nāsikā)
mukhanāsikaṃ
mouth and nose (limbs)
🚻①⨀(chavi + maṃsa + lohita)
chavimaṃsalohitaṃ
skin, flesh and blood (limbs)
🚻①⨀(saṅkha + paṇava)
saṅkhapaṇavaṃ
conch and drum (instruments)
🚻①⨀(gīta + vādita)
gītavāditaṃ
song and instrumental music (instruments)
🚻①⨀(daddari + ḍiṇḍima)
daddariḍiṇḍimaṃ
the daddari drum and the tom-tom (instruments)
🚻①⨀(phāla + pācana)
phālapācanaṃ
ploughshare and goad (gear)
🚻①⨀(yuga + naṅgala)
yuganaṅgalaṃ
yoke and plough (gear)
🚻①⨀(asi + camma)
asicammaṃ
sword and shield (army)
🚻①⨀(dhanu + kalāpa)
dhanukalāpaṃ
bow and quiver (army)
🚻①⨀(hatthī + assa)
hatthiassaṃ
elephants and horses (army)
🚻①⨀(ratha + pattika)
rathapattikaṃ
chariots and foot-soldiers (army)
🚻①⨀(ḍaṃsa + makasa)
ḍaṃsamakasaṃ
gadflies and mosquitoes (small creatures)
🚻①⨀(kuntha + kipillika)
kunthakipillikaṃ
small ants and ants (small creatures)
🚻①⨀(kīṭa + sarīsapa)
kīṭasarīsapaṃ
insects and reptiles (small creatures)
🚻①⨀(ahi + nakula)
ahinakulaṃ
snake and mongoose (natural enemies)
🚻①⨀(biḷāra + mūsika)
biḷāramūsikaṃ
cat and mouse (natural enemies)
🚻①⨀(kāka + ulūka)
kākolūkaṃ
crow and owl (natural enemies)
🚻①⨀(sīla + paññāṇa)
sīlapaññāṇaṃ
virtue and wisdom (unlike pairs)
🚻①⨀(samatha + vipassanā)
samathavipassanaṃ
calm and insight (unlike pairs)
🚻①⨀(vijjā + caraṇa)
vijjācaraṇaṃ
knowledge and conduct (unlike pairs)
mukhañca + nāsikā ca (mukha + si, nāsikā + si)
rule
→
mukha + si + nāsikā + si
§317
→
mukha + nāsik + (ā→a)
§322, §342
→
mukhanāsika + (si→aṃ)
§601, §219
→
mukhanāsikaṃ
kāko ca + ulūko ca (kāka + si, ulūka + si)
rule
→
kāka + si + ulūka + si
§317
→
kāk + (a + u) + lūka
§12
→
kāk + (u→o) + lūka
§14
→
kākolūka + (si→aṃ)
§601, §219
→
kākolūkaṃ
The ca of the phrase is dropped, since the compound itself now expresses the conjunction (vuttatthānam appayogo, Bālāvatāra ¶203). In kākolūkaṃ the a of kāka is elided before u by §12 (13): Sarā sare lopaṃ and the u becomes o by §14 (16): Kvacāsavaṇṇaṃ lutte .
saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ; hirī īsā mano yottaṃ, sati me phālapācanaṃ (18Sn 1.4: Kasibhāradvājasutta)
so eko puriso asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā (4V 7.2.3: Abhimārapesana)
antamaso kunthakipillikaṃ upādāya (3V 1.65: Cattāriakaraṇīya)
na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi (10M 5.10: Saṅgāravasutta)
Ādiggahaṇaṃ kimatthaṃ? — what is the purpose of the word ādi (“and the rest”)? It extends the neuter singular to further classes of dvanda that the sutta does not name: pairs of different gender, requisites, numbers, craftsmen, hunters, sizes, “and so on” (iccevamādi).
lemma
inflected
meaning
🚻①⨀(dāsī + dāsa)
dāsidāsaṃ
female and male slaves — dāsī ca dāso ca (the ī shortened)
🚻①⨀(itthī + puma)
itthipumaṃ
woman and man — itthī ca pumā ca
🚻①⨀(patta + cīvara)
pattacīvaraṃ
bowl and robe
🚻①⨀(chatta + upāhanā)
chattupāhanaṃ
sunshade and sandals
🚻①⨀(tika + catukka)
tikacatukkaṃ
threes and fours
🚻①⨀(vena + rathakāra)
venarathakāraṃ
basket-makers and carriage-makers
🚻①⨀(sākuṇika + māgavika)
sākuṇikamāgavikaṃ
fowlers and deer-hunters
🚻①⨀(dīgha + majjhima)
dīghamajjhimaṃ
long and medium
The ī of dāsī and itthī in the middle of the compound is shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , the rule the Rūpasiddhi (359) names; puma loses its final before aṃ as an a stem, and in chattupāhanaṃ the a of chatta goes before u by §12.
puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ (9M 3.6: Pāsarāsisutta)
chabbaggiyā bhikkhuniyo chattupāhanaṃ dhārenti (2V 2.4.9.1: Chattupāhanasikkhāpada)
§323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca (optionally for trees, grasses, animals, wealth, grain, countries and the rest) apavada Section titled “§323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca (optionally for trees, grasses, animals, wealth, grain, countries and the rest) apavada ”
option
before
from
operation
to
after
context
vibhāsā
rukkha tiṇa pasu dhana dhañña janapadādīnaṃ
(hoti)
(ekattaṃ napuṃsakaliṅgattaṃ)
(dvande samāse)
optionally
of [dvanda compounds] of trees, grasses, animals, wealth, grain, countries and the rest
(there is)
(singular number and neuter gender)
(in a dvanda compound)
dvande samāse, ekattaṃ and napuṃsakaliṅgattaṃ all continue from §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca , and the ca again extends them, now to dvanda compounds of trees (rukkha), grasses (tiṇa), animals (pasu), kinds of wealth (dhana), grains (dhañña), countries (janapada) “and the rest” (ādi, which the vutti’s Ādiggahaṇaṃ kimatthaṃ? fills with pairs of opposites). The option marker vibhāsā opens an alternative (vikappa): in these classes the neuter singular of §322 stands beside the ordinary treatment of a dvanda under §329 (357): Nāmānaṃ samuccayo dvando — plural, in the gender of the last member — and both are good Pāli: assatthakapītanaṃ and assatthakapītanā, kāsikosalaṃ and kāsikosalā, both of which the canon has. Ruiz-Falqués (reference chapter, §3.2) notes that vibhāsā, which Vimalabuddhi treats as equivalent to vā, occurs only twice in Kaccāyana, both times in the derivation of compounds: here and in §154 (0): Samāse ca vibhāsā . The Rūpasiddhi carries this vibhāsā forward into every compound rule (ito paraṃ … vibhāsā ti samāsavidhāne sabbattha vattate), and the Bālāvatāra reads it into the definition itself (¶202): every compound is an option beside its phrase. The heading follows the CST’s sutta list and the Rūpasiddhi, pasu dhana dhañña; the CST’s vutti section prints the sutta as pasukha na dhañña, against its own gloss rukkhatiṇa pasu dhana dhañña janapada….
Rukkhatiṇa pasu dhana dhañña janapadaiccevamādīnaṃ vibhāsā ekattaṃ hoti, napuṃsakaliṅgattañca dvande samāse. Assattho ca kapītano12
Ādiggahaṇaṃ kimatthaṃ? Sāvajjañca anavajjañca sāvajjānavajjaṃ, sāvajjā navajjā vā. Hīnañca paṇītañca hīnapaṇītaṃ. Hīnapaṇītā vā. Kaṇho ca sukko ca kaṇhasukkaṃ, kaṇhasukkā vā.
Optionally there is singular number, and neuter gender, in a dvanda compound of trees, grasses, animals, wealth, grain, countries and the rest.
Each pair is given in both forms: the neuter singular of this rule, and the plural of §329 when the option is not taken.
lemma
inflected
meaning
🚻①⨀(assattha + kapītana)
assatthakapītanaṃ
the bodhi tree and the kapītana tree (trees) — kapītana is the Abhidhānappadīpikā’s gaddabhaṇḍa, a portia-type tree (Thespesia populneoides)
🚹①⨂(assattha + kapītana)
assatthakapītanā
the same, plural
🚻①⨀(usīra + bīraṇa)
usīrabīraṇaṃ
vetiver root and vetiver grass (grasses)
🚻①⨂(usīra + bīraṇa)
usīrabīraṇā
the same, plural
🚻①⨀(aja + eḷaka)
ajeḷakaṃ
goats and sheep (animals)
🚹①⨂(aja + eḷaka)
ajeḷakā
the same, plural
🚻①⨀(hirañña + suvaṇṇa)
hiraññasuvaṇṇaṃ
bullion and gold (wealth)
🚻①⨂(hirañña + suvaṇṇa)
hiraññasuvaṇṇā
the same, plural
🚻①⨀(sāli + yava)
sāliyavaṃ
rice and barley (grain)
🚹①⨂(sāli + yava)
sāliyavā
the same, plural
🚻①⨀(kāsī + kosala)
kāsikosalaṃ
Kāsi and Kosala (countries)
🚹①⨂(kāsī + kosala)
kāsikosalā
the same, plural
ajo ca + eḷako ca (aja + si, eḷaka + si)
rule
→
aja + si + eḷaka + si
§317
→
aj + (a + e) + ḷaka
§12
→
ajeḷaka + (si→aṃ)
§601, §323, §219
→
ajeḷakaṃ
When the option is not taken:
ajeḷaka + yo (①⨂)
rule
→
ajeḷak + (a + yo → ā)
§107
→
ajeḷakā
The plural takes the gender of the last member (eḷaka, kosala masculine; bīraṇa, suvaṇṇa neuter, so that the Rūpasiddhi gives usīrabīraṇāni, hiraññasuvaṇṇāni), by §107 (69): Sabbayonīnamāe . The ī of kāsī is shortened in the compound by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca .
ajeḷakaṃ jātidhammaṃ (9M 3.6: Pāsarāsisutta)
neva gāvo haññiṃsu, na ajeḷakā haññiṃsu (6D 5.4.6: Soḷasākāra)
rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati (6D 12.1: Lohiccabrāhmaṇānuyoga)
piyā me kāsikosalā (10M 4.7: Piyajātikasutta)
Ādiggahaṇaṃ kimatthaṃ? — what is the purpose of the word ādi? It admits further classes to the option, the vutti’s examples being pairs of opposites (the Rūpasiddhi, 360, adds birds: haṃsabakaṃ, haṃsabakā).
lemma
inflected
meaning
🚻①⨀(sāvajja + anavajja)
sāvajjānavajjaṃ
the blameworthy and the blameless
🚻①⨂(sāvajja + anavajja)
sāvajjānavajjā
the same, plural
🚻①⨀(hīna + paṇīta)
hīnapaṇītaṃ
the inferior and the superior
🚻①⨂(hīna + paṇīta)
hīnapaṇītā
the same, plural
🚻①⨀(kaṇha + sukka)
kaṇhasukkaṃ
the dark and the bright
🚻①⨂(kaṇha + sukka)
kaṇhasukkā
the same, plural
The ā of sāvajjānavajjaṃ is the lengthening of a + a at the junction by §15 (17): Dīghaṃ .
sutvā sabbadhammaṃ abhiññāya loke, sāvajjānavajjaṃ yadatthi kiñci (18Sn 3.6: Sabhiyasutta)
dve dve pakāsitā sabbe, kaṇhasukkaṃ vijānathā (5V 17.9: Ubbāhikavagga)
option
before
from
operation
to
after
context
dvipade tulyādhikaraṇe (samāso)
(saññā)
kammadhārayo
[a compound] of two words with the same referent
(is named)
kammadhāraya
dvipada is “two words” and tulyādhikaraṇa is tulya (“equal”) + adhikaraṇa (“substrate”, the thing a word rests on — its referent): two words that, on different grounds, denote one and the same thing, as mahanto (“great”) and puriso (“man”) both denote the one man.13 visesana), the other is qualified (visesitabba), and the qualifier stands first (Bālāvatāra ¶203). The vutti’s analyses show the relation with ca … ca and a pronoun: mahanto ca so puriso ca, “he is great and he is a man”; the compound drops both, since it now says what they said (vuttatthānam appayogo). The name is explained by the Rūpasiddhi (339) as kammam iva dvayaṃ dhārayatī ti kammadhārayo, “it bears two like an action”: as an action (kamma) carries both a doing and its purpose, so this compound carries two names for one thing — the name says what the compound is, and the definition is anvattha. The rule lays down no operation; the rules that operate on the term are §330 (340): Mahataṃ mahā tulyādhikaraṇe pade , which applies to the first member of such a pair, §332 (343): Kammadhārayasaññe ca , which the purpose question names, §325 (348): Saṅkhyāpubbo digu , which carves the digu out of it, and §326 (341): Ubhe tappurisā , which counts it as a tappurisa. The compound takes the gender and number of its last member (nīluppalaṃ neuter, brāhmaṇadārikā feminine); the last two examples show a feminine first member (brāhmaṇī, khattiyā) put into the masculine form by §332. The Rūpasiddhi (339) distinguishes nine sub-kinds — qualifier first, qualifier last (sāriputtatthero), both qualifiers (sītuṇhaṃ), comparison last (munisīho), iti-sense (dhammasaññā), eva-sense (cakkhundriyaṃ), and those beginning with na, ku and a prefix (abrāhmaṇo, kadannaṃ, pāvacanaṃ) — which §333–§336 below treat.
Dve padāni tulyādhikaraṇāni yadā samasyante, tadā so samāso kammadhārayasañño hoti.
Mahanto ca so puriso cāti mahāpuriso, kaṇho ca so sappo cāti kaṇhasappo, nīlañca taṃ uppalañcāti nīluppalaṃ, lohitañca taṃ candanañcāti lohitacandanaṃ, brāhmaṇī ca sā dārikā cāti brāhmaṇadārikā, khattiyā ca sā kaññā cāti khattiyakaññā.
Kammadhārayaiccanena kvattho? Kammadhārayasaññe ca.
When two words having the same referent are compounded, that compound is named kammadhāraya.
lemma
inflected
meaning
🚹①⨀(mahanta + purisa)
mahāpuriso
a great man — mahanto ca so puriso ca, “he is great and he is a man”
🚹①⨀(kaṇha + sappa)
kaṇhasappo
a black snake — kaṇho ca so sappo ca
🚻①⨀(nīla + uppala)
nīluppalaṃ
a blue lotus — nīlañca taṃ uppalañca
🚻①⨀(lohita + candana)
lohitacandanaṃ
red sandalwood — lohitañca taṃ candanañca
🚺①⨀(brāhmaṇī + dārikā)
brāhmaṇadārikā
a brahmin girl — brāhmaṇī ca sā dārikā ca
🚺①⨀(khattiyā + kaññā)
khattiyakaññā
a khattiya maiden — khattiyā ca sā kaññā ca
mahanto ca so + puriso ca (mahanta + si, purisa + si)
rule
→
mahanta + si + purisa + si
§317
→
(mahanta→mahā) + purisa
§330
→
mahāpurisa + (si→o)
§601, §104
→
mahāpuriso
nīlañca taṃ + uppalañca (nīla + si, uppala + si)
rule
→
nīla + si + uppala + si
§317
→
nīl + (a + u) + ppala
§12
→
nīluppala + (si→aṃ)
§601, §219
→
nīluppalaṃ
brāhmaṇī ca sā + dārikā ca (brāhmaṇī + si, dārikā + si)
rule
→
brāhmaṇī + si + dārikā + si
§317
→
(brāhmaṇī→brāhmaṇa) + dārikā
§332
→
brāhmaṇadārikā + si
§601, §220
→
brāhmaṇadārikā
tasmiñca susire kaṇhasappo agginā santatto nikkhamitvā bhikkhū paripātesi (2V 1.5.6.6: Jotikasikkhāpada)
nīluppalaṃ vātasameritaṃva (23J 18.1.1: Niḷinikājātaka)
ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati (11M 1.7: Gaṇakamoggallānasutta)
seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā (9M 2.3: Mahādukkhakkhandhasutta)
Kammadhāraya iccanena kvattho? — what is the use of this term kammadhāraya? It is used in §332 (343): Kammadhārayasaññe ca , which puts a feminine first member into the masculine form in a compound so named; §325, §326 and §330 rest on it as well.
option
before
from
operation
to
after
context
saṅkhyāpubbo (kammadhārayasamāso)
(saññā)
digu
[a kammadhāraya compound] whose first member is a numeral
(is named)
digu
saṅkhyā is a numeral and pubba “first”: a compound whose first member is a numeral. kammadhārayasamāso continues from §324 (339): Dvipade tulyādhikaraṇe kammadhārayo — the numeral and its noun have the same referent (tayo lokā, “three worlds”, where “three” is said of the worlds), so the digu is a kammadhāraya with a numeral in front, and by §326 (341): Ubhe tappurisā it is a tappurisa too. The name digu is dvi + go, “two cows” — itself a digu; the kind is named after a specimen of itself, as Pāṇini’s dvigu is (the Rūpasiddhi, 348: dve gāvo digu, digusadisattā ayam pi samāso digū ti vutto), and the name thereby says what the thing is: anvattha. What the name is for is stated in §321 (349): Digussekattaṃ , to which the vutti’s purpose question points: the collective digu is singular and neuter, and its members undergo the neuter changes — godāvarī takes a final a by §337 (350): Kvaci samāsantagatānamakāranto , disā is shortened by §342 (337): Saro rasso napuṃsake . Four of the seven examples are those of §321.
Saṅkhyāpubbo kammadhārayasamāso digusañño hoti.
Tīṇi malāni timalaṃ, tīṇi phalāni tiphalaṃ, tayo lokā tilokaṃ, tayo daṇḍā tidaṇḍaṃ, catasso disā catuddisaṃ, pañca indriyāni pañcindriyaṃ, satta godāvariyo sattagodāvaraṃ.
Diguiccanena kvattho? Digusse kattaṃ.
A kammadhāraya compound whose first member is a numeral is named digu.
option
before
from
operation
to
after
context
ubhe (digukammadhārayasamāsā)
(saññā)
tappurisā
both [the digu and the kammadhāraya compounds]
(are named)
tappurisa
ubhe (“both”) are the two kinds just defined, the kammadhāraya of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo and the digu of §325 (348): Saṅkhyāpubbo digu . tappurisa is tassa puriso, “his man” — a compound of a word in the sixth form with the noun that follows it, whose last member carries the principal meaning (uttarapadatthappadhāno); it is defined in the next rule, §327 (351): Amādayo parapadebhi . This rule defines nothing: it extends a name already in use to two further classes that share the feature the name marks — in mahāpuriso and tilokaṃ too the last member is what the compound denotes — so that the rules stated for the tappurisa reach them. That is what the vutti’s purpose question shows: Attaṃ nassa tappurise (§333 (344): Attaṃ nassa tappurise ) turns na into a “in a tappurisa”, and every one of the vutti’s examples is a na-compound that is a kammadhāraya (na brāhmaṇo) or a digu (na pañcavassaṃ) — without this rule §333 could not apply to them. A rule that governs the reach of a term rather than defining one is saññaṅga, like §9 (11): Parasamaññā payoge . It is not rūḷhī: the transfer is not arbitrary but rests on a stated likeness (the Rūpasiddhi, 341: tappurisasadisattā ayam pi samāso anvatthasaññāya tappuriso ti vutto), and not anvattha, since the name tappurisa itself is defined elsewhere. The Bālāvatāra keeps the rule as a bare statement between its kammadhāraya and digu sections (¶207) and glosses ubhe as “hence ‘both’”.
Ubhe digukammadhārayasamāsā tappurisasaññā honti.
Na brāhmaṇo abrāhmaṇo, na vasalo avasalo, na bhikkhu abhikkhu, na pañcavassaṃ apañcavassaṃ, na pañcapūlī apañcapūlī, na sattagodāvaraṃasattagodāvaraṃ, na dasagavaṃ adasagavaṃ, na pañcagavaṃ apañcagavaṃ14
Tappurisaiccanena kvattho? Attaṃ nassa tappurise.
Both the digu and the kammadhāraya compounds are named tappurisa.
The first three are kammadhāraya compounds with the negative na as first member, the rest digu compounds negated; all take a for na by §333 (344): Attaṃ nassa tappurise , which this rule makes possible.
lemma
inflected
meaning
🚹①⨀(na + brāhmaṇa)
abrāhmaṇo
a non-brahmin — na brāhmaṇo
🚹①⨀(na + vasala)
avasalo
not an outcaste — na vasalo
🚹①⨀(na + bhikkhu)
abhikkhu
not a bhikkhu — na bhikkhu
🚻①⨀(na + pañca + vassa)
apañcavassaṃ
not five years — na pañcavassaṃ
🚺①⨀(na + pañca + pūlī)
apañcapūlī
not five sheaves — na pañcapūlī
🚻①⨀(na + satta + godāvarī)
asattagodāvaraṃ
not the seven Godāvarīs — na sattagodāvaraṃ
🚻①⨀(na + dasa + go)
adasagavaṃ
not ten cows — na dasagavaṃ
🚻①⨀(na + pañca + go)
apañcagavaṃ
not five cows — na pañcagavaṃ
na + brāhmaṇo (brāhmaṇa + si)
rule
→
na + brāhmaṇa + si
§317
→
(na→a) + brāhmaṇa
§326, §333
→
abrāhmaṇa + (si→o)
§601, §104
→
abrāhmaṇo
na + pañca + gāvo (go + yo ①⨂)
rule
→
na + pañca + go + yo
§317
→
na + pañca + go + a
§337
→
na + pañca + g + (o→av) + a
§78
→
(na→a) + pañcagava
§326, §333
→
apañcagava + (si→aṃ)
§601, §321, §219
→
apañcagavaṃ
pañcapūlī (“a bundle of five sheaves”) is Pāṇini’s own example of a dvigu (4.1.21), carried over with its Sanskrit feminine ī; gava is go with the a that §337 (350): Kvaci samāsantagatānamakāranto adds at the end of a compound, the o becoming av before it by §78 (31): O sare ca .
na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo; kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo (10M 5.8: Vāseṭṭhasutta)
option
before
from
operation
to
after
context
amādayo (nāmehi) parapadebhi (samasyante)
(saññā)
(tappuriso)
[words ending in] aṃ and the following [inflections], compounded with the nouns that follow them
(is named)
(tappurisa)
amādayo is aṃ + ādayo, “aṃ and those that follow it”: the inflections from aṃ onwards in the list of §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su , that is, the second to the seventh forms ②…⑦; the first form is excluded, since a word in the first form with another word of the same referent makes the kammadhāraya of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo . parapadebhi is parapadehi with the bhi of §99 (81): Smāhismiṃnaṃ mhābhimhi vā , “with the following words” — the nouns (nāmehi, supplied) that the inflected word depends on: bhūmiṃ gato, “gone to the ground”, rañño putto, “the king’s son”.15 tappuriso is supplied from §326 (341): Ubhe tappurisā , which has already used it; the vutti’s tadā so samāso tappurisasañño hoti completes the sutta. tappurisa is tassa puriso, “his man” — itself a sixth-form tappurisa: the kind is named after a specimen of itself (the Rūpasiddhi, 341), in which, as in every tappurisa, the last member carries the principal meaning and gives the compound its gender; hence anvattha. The Rūpasiddhi (351) sorts the kind by the inflection of the first member into six (dutiyātappurisa … sattamītappurisa), which the vutti’s examples run through in order — two or three for each form — and adds the alopatappurisa of §317’s pabhaṅkaro, where the inflection stays, and the amādiparatappurisa, where the inflected word comes last (rājahaṃso beside haṃsarājā). The Bālāvatāra (¶210) gives the counter-example: in passa vāsiṭṭha gāmaṃ, gato tisso sāvatthiṃ (“look at the village, Vāsiṭṭha; Tissa has gone to Sāvatthī”) gāmaṃ and gato stand together but are not connected, so no gāmagato is formed — the yuttattha of §316 (331): Nāmānaṃ samāso yuttattho still governs.
Tā amādayo nāmehi parapadebhi yadā samasyante, tadā so samāso tappurisasañño hoti.
Bhūmiṃ gato bhūmigato, sabbarattiṃ sobhaṇo sabbarattisobhaṇo. Apāyaṃ gato apāyagato, issarena kataṃ issarakataṃ, sallena viddho sallaviddho, kathinassa dussaṃ kathinadussaṃ, āgantukassa bhattaṃ āgantukabhattaṃ, methunā apeto methunāpeto, corā bhayaṃ corabhayaṃ, rañño putto rājaputto, dhaññānaṃ rāsi dhaññarāsi, rūpe saññā rūpasaññā, saṃsāre dukkhaṃ saṃsāradukkhaṃ.
When those [words ending in] aṃ and the following [inflections] are compounded with the nouns that follow them, that compound is named tappurisa.
The vutti gives the phrase (viggaha) and then the compound, working through the forms ② to ⑦; the Kārakakappa rule that assigns each form is named in the last column.
bhūmiṃ + gato (bhūmi + aṃ ②⨀, gata + si)
rule
→
bhūmi + aṃ + gata + si
§317
→
bhūmi + gata
§318
→
bhūmigata + (si→o)
§601, §104
→
bhūmigato
methunā + apeto (methuna + smā ⑤⨀, apeta + si)
rule
→
methuna + smā + apeta + si
§317
→
methun + (a + a → ā) + peta
§12, §15
→
methunāpeta + (si→o)
§601, §104
→
methunāpeto
The fourth-form pair are the two tappurisa examples of §316 (331): Nāmānaṃ samāso yuttattho and §317 (332): Tesaṃ vibhattiyo lopā ca ; rājaputto is derived under §318 (333): Pakati cassa sarantassa . The Rūpasiddhi (351) glosses kathinassa dussaṃ as kathinacīvaratthāya, “for the sake of the kathina robe”: the sixth-form sa is here read in the sense of the fourth.
atthāpatti bhūmigato āpajjati, no vehāsagato (5V 7.2: Dukavāra)
idaṃ tato dukkhataraṃ, sallaviddho yathā vaṇo (23J 22.1.10.9: Maddīpabba)
aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ (15A4 3.2.10: Dutiyabhayasutta)
tassa yā purimā rūpasaññā, sā nirujjhati (6D 9.1.2: Sahetukasaññuppādanirodhakathā)
option
before
from
operation
to
after
context
aññapadatthesu (dve nāmāni bahūni nāmāni samasyante)
(saññā)
bahubbīhi
[two or many nouns compounded] in the senses of other words
(is named)
bahubbīhi
aññapadatthesu is añña (“other”) + pada (“word”) + attha (“meaning”), in the seventh form plural: “in the senses of other words”. The compound denotes not what its members denote but something else to which they point — dasabalo is not “ten powers” but “the one who has ten powers” — and that other thing gives it its gender and number (abhidheyyaliṅgavacano, the Rūpasiddhi, 352): the same stem is nigrodhaparimaṇḍalo of a prince and would be feminine of a princess. The vutti supplies the subject, dve nāmāni bahūni nāmāni, “two nouns or many nouns”: a bahubbīhi may have any number of members, and the vutti’s long examples show compounds of other kinds (dvanda, kammadhāraya, tappurisa) nested inside one — it calls them -gabbha, “having … in the womb”. The name bahubbīhi is bahavo vīhayo yassa so, “he who has much rice” — itself a bahubbīhi; the kind is named after a specimen of itself (the Rūpasiddhi: anvatthasaññāvasena), and the name thereby says what the kind is: anvattha. Two things in the vutti’s analyses need a word. First, yo … so ayaṃ and yassa … so ayaṃ: the pronoun shows in which form the “other word” stands — the vutti runs through the second to seventh forms (imaṃ saṅghārāmaṃ ②, anena samaṇena ③, yassa rañño ④, asmā gāmā ⑤, yassa purisassa ⑥, yasmiṃ janapade ⑦), and the Bālāvatāra (¶218) reads aññesaṃ padānaṃ as “words not in the first form”, though it lets the plural atthesu admit a first-form reading as well (¶225, sahetuko). Second, tulyādhikaraṇa and bhinnādhikaraṇa: a bahubbīhi is tulyādhikaraṇa when its members share a referent within the phrase (sayaṃpatitapaṇṇapupphaphalavāyutoyāni āhārā, “the fallen leaves … are the food”, both in the first form) and bhinnādhikaraṇa when they do not (…vāyutoyehi āhārā, “food [made] from the fallen leaves …”, the first member in the third form); several examples are analysed both ways (atha vā). The remark sāpekkhatte sati pi gamakattā samāso says that a compound such as vāsitasānu is allowed even though vāsita still looks to a word outside it (pupphehi), because the sense is understood (gamakatta) — the principle the Bālāvatāra states at ¶216. The vutti’s purpose question points to §167 (210): Bahubbīhimhi ca , where a pronoun at the end of a bahubbīhi loses its pronominal inflection. The rules that touch the members of a bahubbīhi are §331 (353): Itthiyaṃ bhāsitapumitthī pumāva ce (a feminine member takes the masculine form), §337 (350): Kvaci samāsantagatānamakāranto and §338 (356): Nadimhā ca (the final of the last member), and §340 (355): Dhanumhā ca . The CST’s text of this long vutti has several misprints, corrected and footnoted below.
Aññesaṃ padānaṃ atthesu dve nāmāni bahūni nāmāni yadā samasyante, tadā so samāso bahubbīhi sañño hoti.
Āgatā samaṇā imaṃ saṅghārāmaṃ soyaṃ āgatasamaṇo, saṅghārāmo. Jitāni indriyāni anena samaṇena soyaṃ jitindriyo, samaṇo. Dinno suṅko yassa rañño soyaṃ dinnasuṅko, rājā. Niggatā janā asmā gāmā soyaṃ niggatajano, gāmo. Chinno hattho16
Nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yo rājakumāro soyaṃ nigrodhaparimaṇḍalo. Atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa soyaṃ nigrodhaparimaṇḍalo, rājakumāro17
Cakkhuno bhūto cakkhubhūto, cakkhubhūto iva bhūto yo bhagavā soyaṃ cakkhubhūto, bhagavā.
Suvaṇṇassa vaṇṇo suvaṇṇavaṇṇo, suvaṇṇavaṇṇo viya vaṇṇo yassa bhagavato soyaṃ suvaṇṇavaṇṇo, bhagavā.
Brahmuno saro brahmassaro, brahmassaro viya saro yassa bhagavato soyaṃ brahmassaro, bhagavā.
Sayaṃ patita paṇṇa pupphaphalavāyutoyāhārāti paṇṇañca pupphañca phalañca paṇṇapupphaphalāni, sayameva patitāni sayaṃpatitāni, sayaṃpatitāni ca tāni paṇṇapupphaphalāni ceti sayaṃpatitapaṇṇapupphaphalāni vāyu ca toyañca vāyutoyāni, sayaṃpatitapaṇṇapupphaphalāni ca vāyutoyāni ca sayaṃpatitapaṇṇapupphaphalavāyutoyāni. Sayaṃpatitapaṇṇapupphaphalavāyutoyāni āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā, isayo. Yamettha vattabbaṃ, taṃ heṭṭhā vuttameva. Ayaṃ pana dvandakammadhārayagabbho tulyādhikaraṇabahubbīhi18
Atha vā – sayaṃpatitapaṇṇapupphaphalavāyutoyehi āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Nānā dumapatita pupphavāsita sānūti nānāpakārā dumā nānādumā, nānādumehi patitāni nānādumapatitāni, nānādumapatitāni ca tāni pupphāni ceti nānādumapatitapupphāni, nānādumapatitapupphehi vāsitā nānādumapatitapupphavāsitā, nānādumapatitapupphavāsitā sānū yassa pabbatarājassa soyaṃ nānādumapatitapupphavāsitasānu, pabbatarājā. Ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.
Atha vā – vāsitā sānū vāsitasānu, sāpekkhatte satipi gamakattā samāso. Nānādumapatitapupphehi vāsitasānū yassa pabbatarājassa soyaṃ nānādumapatitapupphavāsitasānu, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Byālambambudharabinducumbitakūṭoti ambuṃ dhāretīti ambudharo, ko so? Pajjunno. Vividhā ālambo byālambo, byālambo ca so ambudharo cāti byālambambudharo, byālambambudharassa bindū byālambambudharabindū, byālambambudharabindūhi cumbito byālambambudharabinducumbito, byālambambudharabinducumbito19
Atha vā – cumbito kūṭo cumbitakūṭo, sāpekkhatte satipi gamakattā samāso. Byālambambudharabindūhi cumbitakūṭo yassa pabbatarājassa soyaṃ byālambambudharabinducumbitakūṭo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Amita bala parakkamajutīti na mitā amitā, balañca parakkamo ca juti ca balaparakkamajutiyo, amitā balaparakkamajutiyo yassa soyaṃ amitabalaparakkamajuti, ayaṃ pana kammadhārayadvandagabbho tulyādhikaraṇabahubbīhi.
Pīṇorakkhaṃsa bāhūti uro ca akkhañca aṃso ca bāhu ca urakkhaṃsabāhavo, pīṇā urakkhaṃsabāhavo yassa bhagavato soyaṃ pīṇorakkhaṃsabāhu. Ayaṃ pana dvandagabbho20
Pīṇa gaṇḍa vadana thanūrujaghanāti gaṇḍo ca vadanañca thano ca ūru ca jaghanañca gaṇḍavadanathanūrujaghanā, pīṇā gaṇḍavadanathanūrujaghanā yassā sāyaṃ pīṇagaṇḍavadanathanūrujaghanā. Ayampi dvandagabbho tulyādhikaraṇabahubbīhi.
Pavara21
Atha vā – saṅghaṭṭitā caraṇā saṅghaṭṭitacaraṇā, sāpekkhatte satipi gamakattā samāso. Pavarasurāsura garuḍamanujabhujaga gandhabbamakuṭakūṭacumbitaselehi saṅghaṭṭitacaraṇā yassa tathāgatassa soyaṃ pavarasurāsuragaruḍa manujabhujaga gandhabbamakuṭakūṭacumbitaselasaṅghaṭṭita caraṇo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Catuddisoti catasso disā yassa soyaṃ catuddiso, bhagavā.
Pañcacakkhūti pañca cakkhūni yassa tathāgatassa soyaṃ pañcacakkhu, tathāgato.
Dasabaloti dasa balāni yassa soyaṃ dasabalo, bhagavā.
Anantañāṇoti nassa anto anantaṃ, anantaṃ ñāṇaṃ yassa tathāgatassa soyaṃ anantañāṇo, tathāgato.
Amita ghana sarīroti na mitaṃ amitaṃ, ghanaṃ eva sarīraṃ ghanasarīraṃ, amitaṃ ghanasarīraṃ yassa tathāgatassa soyaṃ amitaghanasarīro, tathāgato.
Amita bala parakkama pattoti na mitā amitā, balañca parakkamo ca balaparakkamā, amitā eva balaparakkamā amitabalaparakkamā, amitabalaparakkamā pattā yena soyaṃ amitabalaparakkamapatto, bhagavā. Ayaṃ pana kammadhārayadvandagabbho tulyādhikaraṇabahubbīhi.
Matta bhamara gaṇa cumbita vikasitapupphavallināgarukkho pasobhita kandaroti mattā eva bhamarā mattabhamarā, mattabhamarānaṃ gaṇā mattabhamaragaṇā, mattabhamaragaṇehi cumbitāni mattabhamaragaṇacumbitāni22 23
Atha vā – upasobhitāni kandarāni upasobhitakandarāni, sāpekkhatte satipi gamakattā samāso. Mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitakandarāni yassa pabbatarājassa soyaṃ mattabhamaragaṇacumbitavikasitapupphavallināgarukkho pasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Nānā rukkha tiṇa patita pupphopasobhita kandaroti rukkho ca tiṇañca rukkhatiṇāni, nānā pakārāni eva rukkhatiṇāni nānārukkhatiṇāni, nānārukkhatiṇehi patitāni nānārukkhatiṇapatitāni, nānārukkhatiṇapatitāni ca tāni pupphāni ceti nānārukkhatiṇapatitapupphāni, nānārukkhatiṇapatitapupphehi upasobhitāni nānārukkhatiṇapatita pupphopasobhitāni, nānārukkhatiṇapatitapupphopasobhitāni kandarāni yassa pabbatarājassa soyaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.
Atha vā – upasobhitāni eva kandarāni upasobhitakandarāni, (sāpekkhatte satipi gamakattā samāso.) Nānārukkhatiṇapatitapupphehi upasobhitakandarāni yassa pabbatarājassa soyaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.
Nānā musala phāla pabbata taru kaliṅgara sara dhanugadāsi tomarahatthāti musalo ca phālo ca pabbato ca taru ca kaliṅgaro ca saro ca dhanu ca gadā ca asi ca tomaro ca musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā, nānā pakārā eva musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā, nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā hatthesu yesaṃ te nānāmusalaphālapabbatatarukaliṅgara saradhanugadāsitomarahatthā. Ayaṃ pana dvandakammadhārayagabbho bhinnādhikaraṇabahubbīhi.
Bahubbīhi iccanena kvattho? Bahubbīhimhi ca.
When two nouns, or many nouns, are compounded in the senses of other words, that compound is named bahubbīhi.
The vutti first shows the “other word” in each form from the second to the seventh; the word after the comma (saṅghārāmo, samaṇo …) is the thing the compound denotes, given so that its gender and number can be seen.
lemma
inflected
meaning
🚹①⨀(āgata + samaṇa)
āgatasamaṇo, saṅghārāmo
a monastery to which ascetics have come — āgatā samaṇā imaṃ saṅghārāmaṃ ②
🚹①⨀(jita + indriya)
jitindriyo, samaṇo
an ascetic by whom the senses have been conquered — jitāni indriyāni anena samaṇena ③
🚹①⨀(dinna + suṅka)
dinnasuṅko, rājā
a king to whom tax is paid — dinno suṅko yassa rañño ④
🚹①⨀(niggata + jana)
niggatajano, gāmo
a village from which the people have gone — niggatā janā asmā gāmā ⑤
🚹①⨀(chinna + hattha)
chinnahattho, puriso
a man whose hand is cut off — chinno hattho yassa purisassa ⑥
🚹①⨀(sampanna + sassa)
sampannasasso, janapado
a country in which the crops have ripened — sampannāni sassāni yasmiṃ janapade ⑦
āgatā samaṇā (āgata + yo, samaṇa + yo) → saṅghārāmo
rule
→
āgata + yo + samaṇa + yo
§317
→
āgata + samaṇa
§318
→
āgatasamaṇa + si (①⨀, of saṅghārāmo)
§601
→
āgatasamaṇa + (si→o)
§104
→
āgatasamaṇo
jitāni indriyāni (jita + yo, indriya + yo) → samaṇo
rule
→
jita + yo + indriya + yo
§317
→
jit + (a + i) + ndriya
§12
→
jitindriya + (si→o)
§601, §104
→
jitindriyo
The members were plural (āgatā samaṇā, jitāni indriyāni); the compound is singular and masculine because the monastery and the ascetic it denotes are. Then come compounds whose first member is a standard of comparison (iva, viya), with the “other word” in the first form (yo rājakumāro) or the sixth (yassa rājakumārassa):
lemma
inflected
meaning
🚹①⨀(nigrodha + parimaṇḍala)
nigrodhaparimaṇḍalo, rājakumāro
a prince as rounded as a banyan — nigrodhaparimaṇḍalo iva parimaṇḍalo yo, or yassa
🚹①⨀(cakkhu + bhūta)
cakkhubhūto, bhagavā
the Blessed One, who is as an eye — cakkhubhūto iva bhūto yo bhagavā
🚹①⨀(suvaṇṇa + vaṇṇa)
suvaṇṇavaṇṇo, bhagavā
golden-hued — suvaṇṇavaṇṇo viya vaṇṇo yassa bhagavato
🚹①⨀(brahma + sara)
brahmassaro, bhagavā
with the voice of Brahmā — brahmassaro viya saro yassa bhagavato
ayañhi, deva, kumāro nigrodhaparimaṇḍalo (7D 1.3: Dvattiṃsamahāpurisalakkhaṇā)
ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco (7D 1.3: Dvattiṃsamahāpurisalakkhaṇā)
ayañhi, deva, kumāro brahmassaro karavīkabhāṇī (7D 1.3: Dvattiṃsamahāpurisalakkhaṇā)
cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto (9M 2.8: Madhupiṇḍikasutta)
The rest of the vutti analyses long compounds member by member and names the kinds nested inside each: dvanda (paṇṇañca pupphañca phalañca), kammadhāraya (sayaṃpatitāni ca tāni paṇṇapupphaphalāni ca) and tappurisa (nānādumehi patitāni). Each is then classed as a tulyādhikaraṇa or a bhinnādhikaraṇa bahubbīhi, and where the phrase can be read either way both are given.24
lemma
inflected
meaning
🚹①⨂(sayaṃpatitapaṇṇapupphaphalavāyutoya + āhāra)
sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā, isayo
sages whose food is leaves, flowers and fruit fallen of themselves, wind and water — dvanda and kammadhāraya inside a tulyādhikaraṇa bahubbīhi; read with -toyehi ③, a bhinnādhikaraṇa one
🚹①⨀(nānādumapatitapupphavāsita + sānu)
nānādumapatitapupphavāsitasānu, pabbatarājā
the king of mountains whose ridges are scented with blossoms fallen from many trees — kammadhāraya and tappurisa inside a tulyādhikaraṇa bahubbīhi; or, with vāsitasānu formed first, a bhinnādhikaraṇa one
🚹①⨀(byālambambudharabinducumbita + kūṭa)
byālambambudharabinducumbitakūṭo, pabbatarājā
whose peak is kissed by the drops of the low-hanging clouds (ambudhara, “water-bearer”, is Pajjunna, the rain-cloud) — kammadhāraya and tappurisa inside; both readings
🚹①⨀(amita + balaparakkamajuti)
amitabalaparakkamajuti
whose strength, valour and splendour are measureless — kammadhāraya and dvanda inside a tulyādhikaraṇa bahubbīhi
🚹①⨀(pīṇa + urakkhaṃsabāhu)
pīṇorakkhaṃsabāhu, bhagavā
whose chest, collar-bones, shoulders and arms are full — a dvanda inside
🚺①⨀(pīṇa + gaṇḍavadanathanūrujaghana)
pīṇagaṇḍavadanathanūrujaghanā
[a woman] whose cheeks, face, breasts, thighs and hips are full — a dvanda inside; feminine after yassā sā
🚹①⨀(pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭita + caraṇa)
…selasaṅghaṭṭitacaraṇo, tathāgato
the Tathāgata whose feet are touched by the rocks kissed by the crests of the crowns of the noble gods, asuras, garuḷas, men, snakes and gandhabbas — dvanda, kammadhāraya and tappurisa inside; both readings
🚹①⨀(catu + disā)
catuddiso, bhagavā
to whom the four directions [are open] — catasso disā yassa
🚹①⨀(pañca + cakkhu)
pañcacakkhu, tathāgato
who has the five eyes — pañca cakkhūni yassa
🚹①⨀(dasa + bala)
dasabalo, bhagavā
who has the ten powers — dasa balāni yassa
🚹①⨀(ananta + ñāṇa)
anantañāṇo, tathāgato
whose knowledge is without end — nassa anto anantaṃ (na → a, §333), anantaṃ ñāṇaṃ yassa
🚹①⨀(amita + ghanasarīra)
amitaghanasarīro, tathāgato
whose solid body is measureless — a kammadhāraya inside
🚹①⨀(amitabalaparakkama + patta)
amitabalaparakkamapatto, bhagavā
by whom measureless strength and valour have been attained — amitabalaparakkamā pattā yena ③; kammadhāraya and dvanda inside
🚹①⨀(mattabhamaragaṇacumbitavikasitapupphavallināgarukkha + upasobhita + kandara)
mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro, pabbatarājā
whose caves are adorned with creepers and ironwood trees whose open blossoms are kissed by swarms of drunken bees — dvanda, kammadhāraya and tappurisa inside; both readings
🚹①⨀(nānārukkhatiṇapatitapuppha + upasobhita + kandara)
nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā
whose caves are adorned with blossoms fallen from trees and grasses of many kinds — both readings
🚹①⨂(nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomara + hattha)
nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarahatthā
[warriors] in whose hands are clubs, ploughshares, rocks, trees, logs, arrows, bows, maces, swords and goads of many kinds — dvanda and kammadhāraya inside a bhinnādhikaraṇa bahubbīhi (hatthesu ⑦)
The a + u of -rukkha + upasobhita and -puppha + upasobhita becomes o by §12 (13): Sarā sare lopaṃ and §14 (16): Kvacāsavaṇṇaṃ lutte ; pīṇa + ura gives pīṇora in the same way; the neuter plurals of the phrases (cakkhūni, balāni) leave the bare stems cakkhu, bala, and the compound takes its si from the Buddha it denotes.
dasavāso dasabalo, dasadhammavidū dasabhi cupeto (3V 1.13: Bimbisārasamāgamakathā)
anantañāṇo asamasamo, atulo aggataṃ gato (20Ap1 40.2: Selattheraapadāna)
The vutti’s Yamettha vattabbaṃ, taṃ heṭṭhā vuttameva, “what is to be said here has already been said above (earlier in the text)”, refers back to the rules that form the members of these compounds — the elision of §317 (332): Tesaṃ vibhattiyo lopā ca , the restored stem of §318 (333): Pakati cassa sarantassa , the kammadhāraya of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo and the tappurisa of §327 (351): Amādayo parapadebhi — and so is not repeated. Its sāpekkhatte satipi gamakattā samāso (“though it still looks to [another word], the compound is made, because the sense is understood”) states the licence under which vāsitasānu, cumbitakūṭo, saṅghaṭṭitacaraṇā and upasobhitakandarāni are compounded before the instrument (pupphehi, bindūhi) is added: a member may keep a dependence outside the compound if the meaning remains clear (gamakatta). The Bālāvatāra states the same for rañño garuputto (¶216). The Rūpasiddhi (352) sorts the bahubbīhi into nine kinds — two-word with the same or with different referents, three-word, with na, with saha, with a comparison first, with two numerals (dvattipattā), of an intermediate direction (pubbadakkhiṇā) and of reciprocal action (kesākesi) — and notes that its qualifier stands first, as in the word bahubbīhi itself.
option
before
from
operation
to
after
context
nāmānaṃ (ekavibhattikānaṃ) samuccayo
(saññā)
dvando
a collection of nouns (that have the same inflection)
(is named)
dvanda
samuccaya (“gathering together”, from saṃ + ud + √ci) is the collection of two or more nouns that stand on an equal footing, joined in the phrase by ca (“and”): candimā ca sūriyo ca. The vutti supplies ekavibhattikānaṃ, “having one [and the same] inflection”: words co-ordinated in a sentence stand in the same form, and only such words make a dvanda — the Rūpasiddhi (357) excludes a bare enumeration whose members depend on the verb separately (cīvaraṃ piṇḍapātañca … adāsi), since there the nouns are not connected with one another (yuttattha, §316 (331): Nāmānaṃ samāso yuttattho ). In a dvanda both members carry the meaning (ubhayapadatthappadhāno, the Bālāvatāra’s verse at ¶231), unlike the tappurisa, where the last does, and the bahubbīhi, where a word outside does. dvanda is “pair” (dve dve padāni dvandā), and the Rūpasiddhi again calls the name anvattha: the kind is named after what it is. The examples are the ordinary (itarītarayoga) dvanda: plural, since it names several things, and in the gender of its last member (candimasūriyā masculine after sūriyo). The collective (samāhāra) dvanda is neuter singular by §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca , optionally so by §323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca . On the order of the members the Rūpasiddhi gives the rule of thumb that the more honoured, the shorter, and a word in i or u stand first (sāriputtamoggallānā, candasūriyā, aggidhūmā); the Bālāvatāra’s parallel is ¶227. The purpose question points to the Nāmakappa’s §165 (208): Dvandaṭṭhā vā , and §339 (358): Jāyāya tudaṃ jāni patimhi below acts on a dvanda (jāyā ca patī ca).
Nāmānaṃ ekavibhattikānaṃ yo samuccayo, so dvandasañño hoti.
Candimā ca sūriyo ca candimasūriyā, samaṇo ca brāhmaṇo ca samaṇabrāhmaṇā, sāriputto ca moggallāno ca sāriputtamoggallānā, brāhmaṇo ca gahapatiko ca brāhmaṇagahapatikā, yamo ca varuṇo ca yamavaruṇā, kuvero ca vāsavo ca kuveravāsavā.
Dvandaiccanena kvattho? Dvandaṭṭhā vā.
That which is a collection of nouns having the same inflection is named dvanda.
lemma
inflected
meaning
🚹①⨂(candima + sūriya)
candimasūriyā
moon and sun — candimā ca sūriyo ca
🚹①⨂(samaṇa + brāhmaṇa)
samaṇabrāhmaṇā
ascetics and brahmins — samaṇo ca brāhmaṇo ca
🚹①⨂(sāriputta + moggallāna)
sāriputtamoggallānā
Sāriputta and Moggallāna
🚹①⨂(brāhmaṇa + gahapatika)
brāhmaṇagahapatikā
brahmins and householders
🚹①⨂(yama + varuṇa)
yamavaruṇā
Yama and Varuṇa
🚹①⨂(kuvera + vāsava)
kuveravāsavā
Kuvera and Vāsava (Sakka)
candimā ca + sūriyo ca (candima + si, sūriya + si)
rule
→
candima + si + sūriya + si
§317
→
candima + sūriya
§318
→
candimasūriya + yo (①⨂, two referents)
§601
→
candimasūriy + (a + yo → ā)
§107
→
candimasūriyā
The compound takes the plural yo because it names two things, and the masculine of its last member; the yo becomes ā by §107 (69): Sabbayonīnamāe . The ca of the phrase is not used, the compound itself expressing the conjunction.
yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti, na bhāsanti, na virocanti (4V 12.1: Paṭhamabhāṇavāra)
sāriputtamoggallānā bhagavato paccassosuṃ (1V 1.2.13: Kuladūsakasikkhāpada)
dvādasanahutā māgadhikā brāhmaṇagahapatikā (3V 1.13: Bimbisārasamāgamakathā)
option
before
from
operation
to
after
context
(tesaṃ) mahataṃ (mahantasaddānaṃ)
(ādeso)
mahā
tulyādhikaraṇe pade
of the words mahanta
(replaced by)
mahābefore a word with the same referent
mahataṃ is the sixth form plural of mahanta (“great”): its nta is treated like the suffix ntu by §187 (108): Sesesu ntuva , so that before naṃ it becomes taṃ by §128 (104): Naṃmhi taṃ vā — mahataṃ, “of the great [words]”. tulyādhikaraṇe pade, “before a word with the same referent” (⑦, the following member), is the setting of the kammadhāraya of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo — mahanto ca so puriso ca — and of the bahubbīhi whose members share a referent (mahantī paññā yassa so, mahāpañño, Bālāvatāra ¶223); it does not reach a tappurisa such as mahantassa putto, where mahanta and putta denote different persons. The whole word mahanta, whatever its gender in the phrase (mahanto, mahantī, mahantaṃ), is replaced by the one form mahā; hence apavada to the general restoration of the stem by §318 (333): Pakati cassa sarantassa . There is no option marker for mahā itself. The vutti then reads a second replacement out of the plural (bahuvacanaggahaṇena): had the sutta meant mahā alone it could have said mahato; the plural signals that in some words (kvaci) the replacement is the short maha, with the following consonant doubled — mahapphalaṃ, mahabbalaṃ, mahaddhanaṃ, mahabbhayaṃ (§28 (40): Para dvebhāvo ṭhāne and, for the aspirate, §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā ). Both shapes are canonical: mahābalaṃ beside mahabbalaṃ, mahādhanaṃ beside mahaddhanaṃ.25 tulyādhikaraṇe pade is carried over into §331 (353): Itthiyaṃ bhāsitapumitthī pumāva ce and §332 (343): Kammadhārayasaññe ca . The Bālāvatāra applies the rule in its derivation of mahāvīro (¶203).
Tesaṃ mahantasaddānaṃ mahā ādeso hoti tulyādhikaraṇe pade.
Mahanto ca so puriso cāti mahāpuriso, mahantī ca sā devī cāti mahādevī, mahantañca taṃ balañcāti mahābalaṃ, mahanto ca so nāgo cāti mahānāgo, mahanto ca so yaso cāti mahāyaso, mahantañca taṃ padumavanañcāti mahāpadumavanaṃ, mahantī ca sā nadī cāti mahānadī, mahanto ca so maṇi cāti mahāmaṇi, mahanto ca so gahapatiko cāti mahāgahapatiko, mahantañca taṃ dhanañcāti mahādhanaṃ, mahanto ca so puñño cāti mahāpuñño26
Those words mahanta (“great”) are replaced by mahā before a word having the same referent.
Bahuvacanaggahaṇena kvaci mahanta saddassa mahādeso hoti. Mahantañca taṃ phalañcāti mahapphalaṃ, mahabbalaṃ, evaṃ mahaddhanaṃ, mahabbhayaṃ.
By the use of the plural [mahataṃ], in some places the word mahanta is replaced by maha: mahapphalaṃ, mahabbalaṃ, and likewise mahaddhanaṃ, mahabbhayaṃ.
option
before
from
operation
to
after
context
ce
bhāsitapumitthī
(daṭṭhabbā)
pumāva
itthiyaṃ (tulyādhikaraṇe pade)
if
a feminine word that has [also] been spoken as masculine
(is to be regarded as)
just as masculine
when a feminine word with the same referent [follows]
bhāsitapumitthī is bhāsita (“spoken”) + puma (“masculine”) + itthī (here “a feminine [word]”): a feminine word whose stem has also been used in the masculine — an adjective or participle that takes all three genders, dīghā beside dīgho, kalyāṇī beside kalyāṇo, pahūtā beside pahūto. itthiyaṃ is “when [the word with the same referent] is feminine”: in the phrase the adjective agrees with a feminine noun, dīghā jaṅghā, “long shins”. tulyādhikaraṇe pade continues from §330 (340): Mahataṃ mahā tulyādhikaraṇe pade . pumāva is pumā iva, “just as [if] masculine”: inside the compound the feminine word gives up the feminine suffix ā or ī of §237 (176): Itthīyamato āpaccayo and §238 (187): Nadādito vā ī and stands as the bare stem — dīghajaṅgho, never dīghājaṅgho. ce (“if”) states the condition; there is no option marker, and the treatment is obligatory where the condition holds, so the rule is an apavada to §318 (333): Pakati cassa sarantassa , which would have restored dīghā. The vutti’s examples are all bahubbīhi compounds (§328 (352): Aññapadatthesu bahubbīhi ) referring to a man, and in them the last member too has become masculine (jaṅgho, bhariyo, pañño): that is the bahubbīhi taking the gender of the thing it denotes, not the work of this rule — jaṅghā, bhariyā and paññā have no masculine and are not bhāsitapuma. The Rūpasiddhi (354) puts that shortening of the last member under §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , while the Bālāvatāra (¶223) reads this rule as removing the feminine suffix “from earlier and later member alike”. The Rūpasiddhi (353) also observes that this rule concerns the bahubbīhi, because the next, §332 (343): Kammadhārayasaññe ca , adds the kammadhāraya separately. The CST’s vutti section prints the question as Bhāsitapupeti, corrected below.
Itthiyaṃ tulyādhikaraṇe pade ce bhāsitapumitthī pumāva daṭṭhabbā.
Dīghā jaṅghā yassa soyaṃ dīghajaṅgho, kalyāṇabhariyo, pahūtapañño.
Bhāsitapumeti27
If, before a word with the same referent that is feminine, there is a feminine word that has [also] been spoken as masculine, it is to be regarded just as masculine.
lemma
inflected
meaning
🚹①⨀(dīgha + jaṅghā)
dīghajaṅgho
one whose shins are long — dīghā jaṅghā yassa so
🚹①⨀(kalyāṇa + bhariyā)
kalyāṇabhariyo
one whose wife is good — kalyāṇī bhariyā yassa so
🚹①⨀(pahūta + paññā)
pahūtapañño
one whose wisdom is abundant — pahūtā paññā yassa so
dīghā + jaṅghā (dīghā + si, jaṅghā + si) → yassa so
rule
→
dīghā + si + jaṅghā + si
§317
→
(dīghā→dīgha) + jaṅghā
§331
→
dīgha + jaṅgh + (ā→a)
§403
→
dīghajaṅgha + (si→o)
§601, §104
→
dīghajaṅgho
kalyāṇī + bhariyā (kalyāṇī + si, bhariyā + si) → yassa so
rule
→
kalyāṇī + si + bhariyā + si
§317
→
(kalyāṇī→kalyāṇa) + bhariyā
§331
→
kalyāṇa + bhariy + (ā→a)
§403
→
kalyāṇabhariya + (si→o)
§601, §104
→
kalyāṇabhariyo
dīghā had taken ā by §237 and kalyāṇī ī by §238 to agree with their feminine nouns; this rule strips them. The final of the last member is shortened because the compound is masculine, denoting the man (§403, or on the Bālāvatāra’s reading this rule); the compound then takes si → o by §104 (66): So .
jutimā mutimā pahūtapañño (18Sn 3.6: Sabhiyasutta)
By saying bhāsitapuma (spoken as masculine) the rule does not reach a feminine word that is feminine in its own right and has no masculine form for the same thing. brāhmaṇabandhu, “a brahmin’s kinswoman”, is offered as such a noun — feminine in the phrase (sā), and not made with a feminine suffix from a masculine adjective — so in brāhmaṇabandhubhariyā, “a wife who is a brahmin’s kinswoman”, it is not treated as masculine; the example is a disputed one, inherited from the Sanskrit grammarians.28 saddhādhuro, paññāpakatiko: saddhā and paññā are never spoken as masculine and keep their ā.
lemma
inflected
meaning
🚺①⨀(brāhmaṇabandhu + bhariyā)
brāhmaṇabandhubhariyā
a wife who is a brahmin’s kinswoman — brāhmaṇabandhu ca sā bhariyā ca
option
before
from
operation
to
after
context
ca
(pubbe bhāsitapumitthī)
(daṭṭhabbā)
(pumāva)
(itthiyaṃ tulyādhikaraṇe pade)
kammadhārayasaññe (samāse)
and
(a feminine word formerly spoken as masculine)
(is to be regarded as)
(just as masculine)
(when a feminine word with the same referent follows)
in a compound named kammadhāraya
Everything but the setting is carried over from §331 (353): Itthiyaṃ bhāsitapumitthī pumāva ce : itthiyaṃ, tulyādhikaraṇe pade, bhāsitapumitthī, pumāva and the condition ce. kammadhārayasaññe (⑦) is “in [a compound] that bears the name kammadhāraya”, the term of §324 (339): Dvipade tulyādhikaraṇe kammadhārayo , to whose purpose question this rule is the answer. By saying ca the rule is an extension of §331: the masculine treatment of a feminine first member, stated there for the bahubbīhi, holds in the kammadhāraya as well — brāhmaṇī ca sā dārikā ca, “she is a brahmin and she is a girl”, gives brāhmaṇadārikā, not brāhmaṇīdārikā. The vutti adds pubbe, “formerly”, which goes with bhāsita: a word that has earlier been spoken as masculine and now denotes a female. So the Nyāsa paraphrases, sace pubbe bhāsitapumā idāni itthīvācako, “if [a word] formerly spoken as masculine is now feminine in reference”, and T among the manuscripts Malai cites carries that paraphrase in its vutti; it is the Pāli of the Sanskrit gloss of bhāṣitapuṃska, “whose masculine has been spoken before”.29 kammadhāraya only the first member is affected follows not from pubbe but from the compound’s structure: the qualifier stands first, and the compound keeps the gender of its last member (dārikā, kaññā), unlike the bahubbīhi of §331, which turned masculine with its referent. The Rūpasiddhi (343) draws the consequence: where the feminine word stands last it keeps its suffix — khattiyakumārī, kumārasamaṇī, taruṇabrāhmaṇī — and it gives as counter-examples to itthiyaṃ the neuter kumārīratanaṃ, samaṇīpadumaṃ (the following word is not feminine), and to bhāsitapuma gaṅgānadī, taṇhānadī, pathavīdhātu (the first word has no masculine). Kaccāyana’s own counter-examples in the CST, khattiyabandhudārikā, brāhmaṇabandhudārikā, are of the second kind.30 rattapaṭī and mahāsaddhā (¶205).
Kammadhārayasaññe ca samāse itthiyaṃ tulyādhikaraṇe pade pubbe bhāsitapumitthī ce, pumāva daṭṭhabbā. Brāhmaṇadārikā, khattiyakaññā, khattiyakumārikā.
Bhāsitapumeti kimatthaṃ? Khattiyabandhudārikā, brāhmaṇabandhudārikā.
And in a compound named kammadhāraya, if before a word with the same referent that is feminine there is a feminine word that has formerly been spoken as masculine, it is to be regarded just as masculine.
By saying bhāsitapuma (spoken as masculine) a feminine first member that has no masculine form for the same thing is left as it is: khattiyabandhu, “a khattiya’s kinswoman”, is a feminine noun in u, not the feminine of an adjective, and is not turned into a masculine.
lemma
inflected
meaning
🚺①⨀(khattiyabandhu + dārikā)
khattiyabandhudārikā
a girl who is a khattiya’s kinswoman
🚺①⨀(brāhmaṇabandhu + dārikā)
brāhmaṇabandhudārikā
a girl who is a brahmin’s kinswoman
option
before
from
operation
to
after
context
nassa (padassa)
attaṃ (ādeso)
a
(uttarapade)
tappurise
of the word na
the state of being a (replacement)
a(before the following member)
in a tappurisa
nassa is “of na”, the negative particle; attaṃ is a + tta, “the state of being a” — the whole particle is replaced by the letter a; tappurise “in a tappurisa”, and the vutti supplies uttarapade, “when a following member comes”. A compound beginning with na is a kammadhāraya (na brāhmaṇo, “not a brahmin”, the nanipātapubbapada kind of the Rūpasiddhi, 343) or a digu (na pañcavassaṃ), and it is only because §326 (341): Ubhe tappurisā counts both as tappurisa that this rule reaches them — the vutti of §326 said so. There is no option marker: before a consonant na always becomes a; before a vowel the next rule, §334 (345): Sare ana , gives an. The rule overrides §318 (333): Pakati cassa sarantassa , which would have kept na; hence apavada. The Bālāvatāra (¶223) extends the rule by yogavibhāga (reading Attaṃ nassa as a rule on its own, without tappurise) to the bahubbīhi asamo, “one who has no equal”, and Kaccāyana’s own vutti of §328 (352): Aññapadatthesu bahubbīhi derives anantañāṇo with nassa anto anantaṃ. The Rūpasiddhi (344) discusses the sense of such negatives: abrāhmaṇo is not “nobody” but “one like a brahmin who is not one” (pariyudāsa), as against the plain denial akatvā (pasajjapaṭisedha).
Nassa padassa tappurise uttarapade attaṃ hoti.
Nabrāhmaṇo abrāhmaṇo, avasalo, abhikkhu, apañcavassaṃ, apañcagavaṃ.
In a tappurisa, before the following member, the word na becomes a.
option
before
from
operation
to
after
context
(nassa padassa)
(ādeso)
ana
sare
(tappurise)
(the word na)
(replaced by)
anabefore a vowel
(in a tappurisa)
sare is “before a vowel” (⑦); nassa padassa and tappurise continue from §333 (344): Attaṃ nassa tappurise , whose a this rule replaces in one environment: when the following member begins with a vowel, na becomes ana. The replacement is stated as ana with a final a that the following vowel then elides by §12 (13): Sarā sare lopaṃ : na + asso → ana + asso → anasso, so that the audible result is an.31 an, never a — the rule is an apavada to §333. The Rūpasiddhi (345) adds aniṭṭho, anupavādo, anādāya, anoloketvā, and in its bahubbīhi section derives anuttaro, anantaṃ, anāsavā the same way, remarking that tappurise is there taken loosely (upalakkhaṇa).
Nassa padassa tappurise ana ādeso hoti sare pare.
Na asso anasso, anissaro, anariyo.
In a tappurisa, the word na is replaced by ana when a vowel follows.
lemma
inflected
meaning
🚹①⨀(na + assa)
anasso
not a horse — na asso
🚹①⨀(na + issara)
anissaro
not a master, without authority — na issaro
🚹①⨀(na + ariya)
anariyo
ignoble — na ariyo
na + asso (assa + si)
rule
→
na + assa + si
§317
→
(na→ana) + assa
§334
→
an + (a + a) + ssa
§12
→
anassa + (si→o)
§601, §104
→
anasso
yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito (3V 1.6: Pañcavaggiyakathā)
anissaro kho me tvaṃ, āvuso, pavāraṇāya (3V 4.26: Pavāraṇāsaṅgaha)
option
before
from
operation
to
after
context
kussa
(ādeso)
kada
(sare)
(tappurise)
of ku
(replaced by)
kada(before a vowel)
(in a tappurisa)
kussa is “of ku”, the particle meaning “bad”, “despised” (kucchita), which the vutti glosses with kucchitaṃ annaṃ, “despicable food”; kada is its replacement. sare pare (“when a vowel follows”) continues from §334 (345): Sare ana , and tappurise from §333 (344): Attaṃ nassa tappurise — a compound beginning with ku is a kammadhāraya (the Rūpasiddhi’s kupubbapada kind), counted as tappurisa by §326 (341): Ubhe tappurisā . The final a of kada is elided before the vowel by §12 (13): Sarā sare lopaṃ : kada + annaṃ → kadannaṃ. No option marker: before a vowel ku is always kad; before a consonant it stays ku (kudārā), unless §336 (347): Kā’ppatthesu ca gives kā. apavada to §318 (333): Pakati cassa sarantassa . The heading follows the CST’s vutti section, Kada kussa, which its own gloss (kada hoti) and the Rūpasiddhi’s vutti (346, kada hoti sare pare) support; the CST’s sutta list prints Kadi kussa, the Rūpasiddhi’s heading is corrupt (Kadada kussa), Senart’s edition reads Kadaṃ kussa, and the Burmese text printed by Nandisena (2005) reads Kad kussa, with kad hoti in the vutti — as do B1 among the manuscripts Malai cites and the Nyāsa, the earliest commentary — the shape of Pāṇini’s kat (6.3.101 koḥ kat tatpuruṣe 'ci), which reaches the same kadannaṃ without the elision step.32 (apuññakārānaṃ), “of evil-doers”, glosses whose wives are meant; it is not the CST’s own parenthesis, for the word belongs to the vutti in every witness — apuññakārānaṃ in B1, S1 and S2, apuññakānaṃ in Senart’s edition and T — and the CST’s brackets mark a variant, not an editor’s gloss.33
Ku iccetassa kada hoti sare pare.
Kucchitaṃ annaṃ kadannaṃ, kucchitaṃ asanaṃ kadasanaṃ34
Sareti kimatthaṃ? Kucchitā dārā yesaṃ (apuññakārānaṃ) te hontīti kudārā, kujanā. Evaṃ kuputtā, kugehā, kuvatthā, kudāsā.
This [particle] ku becomes kada when a vowel follows.
By saying sare (before a vowel) the rule does not apply when the following member begins with a consonant: ku stands unchanged. The vutti’s examples are bahubbīhi compounds — kucchitā dārā yesaṃ te, “those whose wives are bad” — and ku keeps its shape in them, as it does in the kammadhāraya kupuriso of the Rūpasiddhi (347).35
lemma
inflected
meaning
🚹①⨂(ku + dāra)
kudārā
[men] whose wives are bad
🚹①⨂(ku + jana)
kujanā
bad people
🚹①⨂(ku + putta)
kuputtā
[those] whose sons are bad
🚹①⨂(ku + geha)
kugehā
[those] whose houses are bad
🚹①⨂(ku + vattha)
kuvatthā
[those] whose clothes are bad
🚹①⨂(ku + dāsa)
kudāsā
[those] whose slaves are bad
option
before
from
operation
to
after
context
ca
(kussa)
(ādeso)
kā
appatthesu
and
(of ku)
(replaced by)
kāin the senses of “little”
The sutta is kā appatthesu ca: appa (“little”, “few”) + attha (“sense”), in the seventh form plural, “in the senses of little”; kussa continues from §335 (346): Kada kussa . By saying ca the rule is an extension of §335: a second replacement of the particle ku, kā, conditioned now by meaning rather than by the following sound — kā appears when ku means “a little”, appakaṃ lavaṇaṃ → kālavaṇaṃ, and, since the examples begin with consonants, the sare of §334–§335 is not carried over. The vutti asks why the plural (Bahuvacanaggahaṇaṃ kimatthaṃ?): had the sutta said appatthe, kā would be confined to the sense “little”; the plural signals that kā also occurs, in some places (kvaci), in the other sense of ku, contempt — kāpurisā, “wretched men”. So the rule as a whole is restricted: kā for the sense “little”, kā sometimes elsewhere, and otherwise ku unchanged (kupuriso, which the Rūpasiddhi, 347, gives beside kāpuriso). The CST’s anappatatthesupi in the vutti is corrected to anappakatthesupi, “also in senses that are not ‘little’” — an + appaka + attha, with the vutti’s own word appaka (appakaṃ lavaṇaṃ).
Ku iccetassa kā hoti appatthesu ca.
Kālavaṇaṃ, kāpupphaṃ.
Bahuvacanaggahaṇaṃ kimatthaṃ? Ku iccetassa anappakatthesupi36
And this [particle] ku becomes kā in the senses of “little”.
Bahuvacanaggahaṇaṃ kimatthaṃ? — what is the purpose of using the plural [appatthesu]? So that ku becomes kā in some places also in senses other than “little”: kāpurisā, “wretched men”, where ku has its sense of contempt.
lemma
inflected
meaning
🚹①⨂(ku + purisa)
kāpurisā
wretched men — kucchitā purisā
evaṃ dhanaṃ kāpuriso labhitvā, nevattanā bhuñjati no dadāti (12S1 3.2.9: Paṭhamaaputtakasutta)
so kāpurisā vuccanti puthujjanā (27Pe 7.2: Hārasampātabhūmi)
option
before
from
operation
to
after
context
kvaci
samāsantagatānaṃ (nāmānaṃ) anto (saro)
(hoti)
akāro
(samāsante)
sometimes
the final [vowel] of [nouns] that have come to the end of a compound
(becomes)
the letter a
(at the end of a compound)
samāsantagatānaṃ is samāsa + anta + gata, in the sixth form plural: “of [nouns] that have gone to the end of a compound”, the vutti supplying nāmānaṃ; akāranto is akāra + anto, “the final [is] the letter a”. The option marker kvaci restricts: the general rule for the last member is §318 (333): Pakati cassa sarantassa , which keeps its own stem, and only in certain words does the final become a instead — even then not always, as the vutti’s pairs show: devarājo and devarājā, devasakho and devasakhā are both good Pāli. The Rūpasiddhi (350) calls the words affected the rāja group (rājādigaṇa): rāja and sakha, which by the change become ordinary a stems and lose the special inflection of §189 (113): Syā ca (devarājo, devarājaṃ, devarājena like purisa; without it devarājā, devarājāno like rāja); aha, “day”, whose stem otherwise appears as aho (ahorattaṃ), in pañcāhaṃ, sattāhaṃ; go, whose o becomes av before the a by §78 (31): O sare ca , in pañcagavaṃ; the feminines upāhanā and godāvarī (chattupāhanaṃ, §325’s sattagodāvaraṃ); akkhi in visālakkho; and mukha in the bahubbīhi vimukho, masculine after the man it denotes. Because the sutta says akāra, “the letter a”, and not simply a, the vutti asks what the word kāra is for (Kāraggahaṇaṃ kimatthaṃ?) and answers that the finals also become ā and i: paccakkhadhammā, whose final ā swallows the si (§220 (74): Sesato lopaṃ gasipi ), and the gandha compounds surabhigandhi, sugandhi, pūtigandhi, kugandhi, duggandhi, where gandha ends in i. The Rūpasiddhi reads the same kāra as licensing the suffix ka at the end of a bahubbīhi (or parses akāranto as a ca ko ca, the suffixes a and ka); Kaccāyana’s vutti states that as a separate rule sentence at the end — Nadīantā ca kattuantā ca kapaccayo hoti samāsante — which the next sutta, §338 (356): Nadimhā ca , restates for the nadī finals, and §340 (355): Dhanumhā ca gives the suffix ā after dhanu. The kvaci of this rule is carried on: the vutti of §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā supplies it and asks Kvacīti kimatthaṃ?, and the Rūpasiddhi reads it into §339 (358): Jāyāya tudaṃ jāni patimhi and §340 as well. The Bālāvatāra’s parallel is ¶224.
Samāsantagatānaṃ nāmānamanto saro kvaci akāro hoti.
Devānaṃ rājā devarājo, devarājā, devānaṃ sakhā devasakho, devasakhā, pañca ahāni pañcāhaṃ, sattāhaṃ, pañcagavaṃ, chattupāhanaṃ, upasaradaṃ, visālakkho, vimukho37
Kāraggahaṇaṃ kimatthaṃ? Ākāranta ikārantā ca honti, paccakkhā dhammā yassa soyanti paccakkhadhammā, surabhino gandho surabhigandhi, sundaro gandho sugandhi, pūtino gandho pūtigandhi, kucchito gandho kugandhi, duṭṭhu gandho yassa soyanti duggandhi38
Sometimes the final vowel of nouns that have come to the end of a compound becomes the letter a.
lemma
inflected
meaning
🚹①⨀(deva + rāja)
devarājo
the king of the gods — devānaṃ rājā; rāja with the final a of this rule, inflected like purisa
🚹①⨀(deva + rāja)
devarājā
the same, without the change, inflected like rāja
🚹①⨀(deva + sakha)
devasakho
the friend of the gods — devānaṃ sakhā; with the change
🚹①⨀(deva + sakha)
devasakhā
the same, without the change
🚻①⨀(pañca + aha)
pañcāhaṃ
five days — pañca ahāni
🚻①⨀(satta + aha)
sattāhaṃ
seven days, a week
🚻①⨀(pañca + go)
pañcagavaṃ
five cows — go + a, with o → av
🚻①⨀(chatta + upāhanā)
chattupāhanaṃ
sunshade and sandals — upāhanā → upāhana
🚻①⨀(upa + sarada)
upasaradaṃ
near autumn — saradassa samīpaṃ
🚹①⨀(visāla + akkhi)
visālakkho
large-eyed — visālāni akkhīni yassa; akkhi → akkha
🚹①⨀(vi + mukha)
vimukho
with a disfigured face — the Nyāsa’s virūpaṃ mukhaṃ yassa; or with face averted, vigataṃ mukhaṃ yassa; masculine after its referent
devānaṃ + rājā (deva + naṃ ⑥⨂, rāja + si)
rule
→
deva + naṃ + rāja + si
§317
→
deva + rāj + (a→a)
§337
→
devarāja + (si→o)
§601, §104
→
devarājo
When the option is not taken the stem remains the rāja of the Nāmakappa, and si becomes ā by §189 (113): Syā ca :
deva + rāja + si
rule
→
devarāja + (si→ā)
§189
→
devarājā
pañca + ahāni (aha + yo ①⨂)
rule
→
pañca + aha + yo
§317
→
pañc + (a + a → ā) + h + (a→a)
§12, §15, §337
→
pañcāha + (si→aṃ)
§601, §321, §219
→
pañcāhaṃ
visālāni + akkhīni (visāla + yo, akkhi + yo) → yassa so
rule
→
visāla + yo + akkhi + yo
§317
→
visāl + (a + a) + kkh + (i→a)
§12, §337
→
visālakkha + (si→o)
§601, §104
→
visālakkho
The derivation of pañcagavaṃ is given under §326 (341): Ubhe tappurisā , that of chattupāhanaṃ under §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca .
gandho isīnaṃ asuci devarājā (12S1 11.1.9: Araññāyatanaisisutta)
sattāhakālikaṃ sattāhaṃ nidahitvā bhuñjati (2V 1.5.4.8: Sannidhikārakasikkhāpada)
pañcāhaṃ sannipatanti, ekaggā santavuttino (20Ap1 41.10: Udenattheraapadāna)
ko sobhati visālakkho, kassetaṃ uṇṇajaṃ mukhaṃ (23J 22.1.6: Bhūridattajātaka)
Kāraggahaṇaṃ kimatthaṃ? — what is the purpose of the word kāra [in akāranto]? That the finals become ā and i as well: paccakkhā dhammā yassa so, “one to whom the teachings are evident”, gives paccakkhadhammā with a final ā; and after surabhi, su, pūti, ku, du the word gandha (“smell”) ends in i.
lemma
inflected
meaning
🚹①⨀(paccakkha + dhamma)
paccakkhadhammā
one to whom the teachings are evident — paccakkhā dhammā yassa so; final ā, si elided
🚹①⨀(surabhi + gandha)
surabhigandhi
fragrant — surabhino gandho
🚹①⨀(su + gandha)
sugandhi
sweet-smelling — sundaro gandho
🚹①⨀(pūti + gandha)
pūtigandhi
foul-smelling — pūtino gandho
🚹①⨀(ku + gandha)
kugandhi
ill-smelling — kucchito gandho
🚹①⨀(du + gandha)
duggandhi
evil-smelling — duṭṭhu gandho yassa so; the g doubled after du by §28
🚹①⨀(pūti + gandha)
pūtigandhi
putrid smell — pūti eva gandho, a kammadhāraya
sundaro + gandho (sundara + si, gandha + si) → yassa so
rule
→
sundara + si + gandha + si
§317
→
(sundara→su) + gandh + (a→i)
§337
→
sugandhi + si
§601, §220
→
sugandhi
sundara (“good”) and duṭṭhu (“bad”) are the vutti’s glosses of the prefixes su and du, which stand in the compound. The si after the i and ā finals is elided by §220 (74): Sesato lopaṃ gasipi . None of the gandhi words is attested in the Tipiṭaka in this shape (the canon has sugandho, duggandho).
Nadīantā ca kattuantā ca kapaccayo hoti samāsante.
Bahū nadiyo yasmiṃ soyaṃ bahunadiko, janapado. Bahavo kattāro yassa soyaṃ bahukattuko, puriso.
And after [a compound] ending in a nadī [word] and after one ending in kattu, there is the suffix ka at the end of the compound.
option
before
from
operation
to
after
context
ca
nadimhā
(kapaccayo hoti)
ka
(samāsante)
and
after a nadī [final]
(the suffix is added)
ka(at the end of a compound)
nadimhā is the fifth form of nadī, “after nadī”, with the mhā of §99 (81): Smāhismiṃnaṃ mhābhimhi vā ; kapaccayo (“the suffix ka”) and samāsante (“at the end of a compound”) are supplied from the closing sentence of §337 (350): Kvaci samāsantagatānamakāranto , which had already stated this rule together with the kattu finals. nadī here is not only the word for “river”: it is the term of Sanskrit grammar (Pāṇini 1.4.3 yū stryākhyau nadī) for feminine stems in ī and ū, admitted into Kaccāyana’s usage by §9 (11): Parasamaññā payoge ; the Rūpasiddhi (356) says so — nadī ti c'ettha itthivācakānaṃ īkārūkārānaṃ parasamaññā — and the Bālāvatāra paraphrases it as itthiyaṃ ivaṇṇantā, “feminines ending in i or ī” (¶224), which lets the vutti’s bahukantiko (from kanti, in short i) stand beside bahunadiko and bahunāriko. By saying ca the rule is an extension of §337: a suffix added to the compound’s end, beside the changed final of §337. Its being stated as a sutta of its own, after §337 has already said it, takes it out from under §337’s kvaci: after a nadī final the ka is regular (the Rūpasiddhi: niccatthaṃ vacanaṃ). The long vowel is shortened before the suffix by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , and the compound, a bahubbīhi, takes the gender of its referent (janapado, puriso).
Nadimhā ca kapaccayo hoti samāsante.
Bahū nadiyo yasmiṃ soyanti bahunadiko. Bahū kantiyo yassa soyanti bahukantiko. Bahunāriko.
And after a nadī [final] there is the suffix ka at the end of a compound.
lemma
inflected
meaning
🚹①⨀(bahu + nadī + ka)
bahunadiko
[a country] in which there are many rivers — bahū nadiyo yasmiṃ so
🚹①⨀(bahu + kanti + ka)
bahukantiko
[one] who has many desires, or much beauty — bahū kantiyo yassa so
🚹①⨀(bahu + nārī + ka)
bahunāriko
[one] who has many women — bahū nāriyo yassa so
bahū + nāriyo (bahu + yo, nārī + yo) → yassa so
rule
→
bahu + yo + nārī + yo
§317
→
bahu + nārī + ka
§338
→
bahu + nār + (ī→i) + ka
§403
→
bahunārika + (si→o)
§601, §104
→
bahunāriko
None of the three is attested in the Tipiṭaka; the Bālāvatāra repeats bahukantiko, bahunadiko (¶224), and the Rūpasiddhi adds bahujambukaṃ vanaṃ, “a forest with many rose-apple trees”.
option
before
from
operation
to
after
context
jāyāya
(ādesā)
tudaṃ|jāni
patimhi
of jāyā (“wife”)
(replaced by)
tudaṃ|jānibefore pati (“husband”)
jāyāya is the sixth form of jāyā, “wife”; patimhi “before pati”, “husband” (⑦, with the mhi of §99 (81): Smāhismiṃnaṃ mhābhimhi vā ). In the dvanda jāyā ca patī ca, “wife and husband” (§329 (357): Nāmānaṃ samuccayo dvando ), the word jāyā is replaced by tudaṃ or by jāni: tudampatī, jānipatī — the Pāli forms of the Sanskrit dampatī and jampatī, the old word for the married pair.39 tvaṃ and tuvaṃ are in §140 (232): Tvamahaṃ simhi ca . The rule is an apavada to §318 (333): Pakati cassa sarantassa , which would have left jāyā. The Rūpasiddhi (358) carries the kvaci of §337 (350): Kvaci samāsantagatānamakāranto into the rule and so admits jāyāpati unchanged as a third form; it also adds jayampatikā. The ṃ of tudaṃ before p becomes m by §31 (49): Vaggantaṃ vā vagge , whose vā lets the CST print the unassimilated tudaṃpatī. The final ī is the plural of the pair: the yo of the first form is elided after the i stem by §118 (146): Ghapato ca yonaṃ lopo and the i lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ , as in aggī.
Jāyā iccetāya tudaṃ jāni40
Tudaṃpatī, jānipatī.
This [word] jāyā is replaced by tudaṃ and jāni when pati follows.
option
before
from
operation
to
after
context
ca
dhanumhā
(āpaccayo hoti)
ā
(samāsante)
and
after dhanu (“bow”)
(the suffix is added)
ā(at the end of a compound)
dhanumhā is the fifth form of dhanu, “bow” — “after dhanu”; samāsante continues from §337 (350): Kvaci samāsantagatānamakāranto and §338 (356): Nadimhā ca , and the vutti supplies āpaccayo, the suffix ā. By saying ca the rule is an extension of §338: as ka is added after a nadī final, so ā is added after dhanu at the end of a compound — a third treatment of a compound’s final beside the changed vowel of §337 and the ka of §338. Before the vowel of the suffix the u of dhanu becomes v by §18 (20): Vamodudantānaṃ : dhanu + ā → dhanvā; the compound is then an ā-final masculine, gāṇḍīvadhanvā, “whose bow is Gāṇḍīva” — Arjuna — whose si is elided by §220 (74): Sesato lopaṃ gasipi . The Rūpasiddhi (355) reads §337’s kvaci into the rule (giving sahassathāmadhanu without the suffix) and lets its ca extend the ā to dhamma (paccakkhadhammā), which Kaccāyana’s vutti of §337 obtains from the word kāra instead; in the CST it spells the bow gāṇṭhiva.41
Dhanumhā ca āpaccayo hoti samāsante.
Gāṇḍīvo dhanu yassa soyaṃ gāṇḍīvadhanvā.
And after dhanu there is the suffix ā at the end of a compound.
option
before
from
operation
to
after
context
(kvaci)
akārantā abyayībhāvā (parāsaṃ)
vibhattīnaṃ
(ādeso)
aṃ
(sometimes)
after an abyayībhāva ending in a
of the inflections
(replaced by)
aṃ
vibhattīnaṃ … aṃ is “for the inflections, aṃ”; akārantā abyayībhāvā is the fifth form, “after an abyayībhāva ending in a”, the compound of §319 (330): Upasagganipātapubbako abyayībhāvo , and the vutti’s tasmā … parāsaṃ (“of those that follow it”) spells the construction out. The vutti’s kvaci is not in the sutta: it is carried over from §337 (350): Kvaci samāsantagatānamakāranto , and the vutti’s own question Kvacīti kimatthaṃ? confirms it is in force — adhicittassa bhikkhuno, “of a bhikkhu of higher mind”, keeps the sixth-form inflection, and the canon’s adhicitte ca āyogo keeps the seventh. So the rule restricts: after these compounds every inflection may appear as aṃ — upanagaraṃ serves as nominative, accusative and locative alike — but the ordinary inflections are not excluded. The Rūpasiddhi (336) gives the scope in a verse: the aṃ never displaces the fifth form (upanagarā, upanagaramhā), and for the third, sixth and seventh it is optional (upanagaraṃ or upanagarena, upanagarassa, upanagare); the Bālāvatāra’s counter-example is upanagare (¶230). The aṃ is what makes the abyayībhāva “become invariable”, the sense of its name; for compounds ending in another vowel §343 (338): Aññasmā lopo ca elides the inflections instead, after §342 (337): Saro rasso napuṃsake has shortened the final. apavada to the regular inflection of a neuter a stem (§219 (195): Siṃ and the rest). The Rūpasiddhi numbers this rule 336, directly after So napuṃsakaliṅgo (335).
Tasmā akārantā abyayībhāvasamāsā parāsaṃ vibhattīnaṃ kvaci aṃ hoti.
Adhicittaṃ, yathāvuḍḍhaṃ, upakumbhaṃ, yāvajīvaṃ, tiropabbataṃ, tiropākāraṃ, tirokuṭṭaṃ, antopāsādaṃ.
Kvacīti kimatthaṃ? Adhicittassa bhikkhuno.
After that abyayībhāva compound ending in a, the inflections that follow sometimes become aṃ.
lemma
inflected
meaning
🚻①⨀(adhi + citta)
adhicittaṃ
the higher mind; with reference to the mind
🚻①⨀(yathā + vuḍḍha)
yathāvuḍḍhaṃ
in order of seniority
🚻①⨀(upa + kumbha)
upakumbhaṃ
near the pot
🚻①⨀(yāva + jīva)
yāvajīvaṃ
as long as life lasts
🚻①⨀(tiro + pabbata)
tiropabbataṃ
beyond the mountain
🚻①⨀(tiro + pākāra)
tiropākāraṃ
beyond the rampart
🚻①⨀(tiro + kuṭṭa)
tirokuṭṭaṃ
beyond the wall
🚻①⨀(anto + pāsāda)
antopāsādaṃ
inside the mansion
adhi + cittaṃ (citta + aṃ ②⨀)
rule
→
adhi + citta + aṃ
§317
→
adhicitta + smiṃ (⑦⨀, “with reference to”)
§601
→
adhicitta + (smiṃ→aṃ)
§320, §341
→
adhicittaṃ
Whatever the inflection the sense calls for — here the seventh, “in the matter of the mind” — it is replaced by the one aṃ, so that the compound has the same shape in every use. The forms are neuter by §320 (335): So napuṃsakaliṅgo ; the analyses of the first five are given under §319 (330): Upasagganipātapubbako abyayībhāvo .
riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ (1V 1.4.2.7: Eḷakalomadhovāpanasikkhāpada)
tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati (6D 10.3: Paññākkhandha)
By saying kvaci (sometimes) the aṃ is not the only form: the ordinary inflections of a neuter a stem remain available, and the sixth form adhicittassa stands in adhicittassa bhikkhuno, “of a bhikkhu of higher mind”, as the seventh adhicitte does in the canon.
lemma
inflected
meaning
🚻⑥⨀(adhi + citta)
adhicittassa bhikkhuno
of a bhikkhu of higher mind
bhāgī vā bhagavā … adhisīlassa adhicittassa adhipaññāya (24Mn 1.10: Purābhedasuttaniddesa)
adhicitte ca āyogo, etaṃ buddhānasāsanaṃ (7D 1.16: Cārikāanujānana)
option
before
from
operation
to
after
context
(abyayībhāvasamāsassa liṅgassa) saro
rasso
(rasso saro)
napuṃsake (vattamānassa)
the [final] vowel (of the stem of an abyayībhāva compound)
short
(a short vowel)
in the neuter
saro is the vowel — the final vowel of the compound’s stem, as the vutti’s liṅgassa saro makes clear; rasso “short”, the term of §4 (4): Lahumattā tayo rassā ; napuṃsake “in the neuter”, the gender the abyayībhāva has by §320 (335): So napuṃsakaliṅgo . abyayībhāvasamāsassa continues from §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā . A feminine last member in ī, ū or ā — kumārī, vadhū, gaṅgā, maṇikā — has its long final shortened when the compound has become neuter: adhikumāri, upavadhu, upagaṅgaṃ, upamaṇikaṃ, the four examples of §320. No option marker: in the neuter the shortening is regular, overriding the restored stem of §318 (333): Pakati cassa sarantassa ; hence apavada. It prepares for the disposal of the inflections: after the shortened a they become aṃ by §341, after i and u they are elided by §343 (338): Aññasmā lopo ca . The vutti confines the rule to the abyayībhāva, but the Rūpasiddhi (337) declines to carry that word over — abyayībhāvaggahaṇaṃ nānuvattetabbaṃ — and applies the shortening to every neuter compound, the digu (catuddisaṃ), the dvanda (mukhanāsikaṃ, biḷāramūsikaṃ) and the neuter bahubbīhi alike; Kaccāyana’s own examples in §321 (349): Digussekattaṃ and §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca presuppose it (disā → disa, nāsikā → nāsika). The Bālāvatāra cites the rule for adhitthi and nimmakkhikaṃ (¶230).
Napuṃsake vattamānassa abyayībhāvasamāsassa liṅgassa saro rasso hoti.
Kumārīsu adhikicca pavattati kathā iti adhikumāri42
The [final] vowel of the stem of an abyayībhāva compound used in the neuter becomes short.
lemma
inflected
meaning
🚻①⨀(adhi + kumārī)
adhikumāri
concerning girls — kumārīsu adhikicca pavattati kathā; ī → i
🚻①⨀(upa + vadhū)
upavadhu
near the young wife; ū → u
🚻①⨀(upa + gaṅgā)
upagaṅgaṃ
near the Ganges; ā → a
🚻①⨀(upa + maṇikā)
upamaṇikaṃ
near the water-jar; ā → a
upa + vadhuyā (vadhū + sa ⑥⨀)
rule
→
upa + vadhū + sa
§317
→
upavadh + (ū→u)
§320, §342
→
upavadhu + si
§601, §343
→
upavadhu
upa + maṇikāya (maṇikā + sa ⑥⨀)
rule
→
upa + maṇikā + sa
§317
→
upamaṇik + (ā→a)
§320, §342
→
upamaṇika + (si→aṃ)
§601, §341
→
upamaṇikaṃ
The sa of the phrase (vadhuyā with the yā of §112 (183): Pato yā , maṇikāya with the āya of §111 (179): Ghato nādīnaṃ ) is elided by §317; the shortened final then decides which rule handles the compound’s own inflection. The derivations of adhikumāri and upagaṅgaṃ are given under §320 (335): So napuṃsakaliṅgo . None of the four is attested in the Tipiṭaka.
option
before
from
operation
to
after
context
ca
aññasmā (abyayībhāvasamāsā anakārantā parāsaṃ)
(vibhattīnaṃ)
lopo
vibhattiyo
and
after another [abyayībhāva compound, one not ending in a]
(of the inflections)
elision
inflections
aññasmā is “after another” (⑤): an abyayībhāva other than the a-final one of §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā — the vutti glosses anakārantā, “not ending in a”, that is, ending in the i or u that §342 (337): Saro rasso napuṃsake has just produced. abyayībhāvasamāsā and vibhattīnaṃ continue from §341; lopo is elision. By saying ca the rule is an extension of §341: as the inflections become aṃ after an a-final abyayībhāva, so after any other they are elided altogether, and the compound stands as its bare stem in every use — adhitthi is “concerning women” whether the sense is nominative, accusative or locative (the Bālāvatāra: adhitthi passa, adhitthi kataṃ, ¶231). Their sense is carried by the prefix (vibhattīnam attho ādhārādi). No option marker of its own; the Rūpasiddhi (338) does not carry §337’s kvaci into this rule, and the elision is regular. apavada to the regular inflection of a neuter stem. The Rūpasiddhi adds upagu, “near the cows”, where the o of go is shortened to u. This is the last sutta of the chapter; the Chaṭṭha Saṅgāyana closes it as the seventh section of the nāma chapter (Iti nāmakappe samāsakappo sattamo kaṇḍo).
Aññasmā abyayībhāvasamāsā anakārantā parāsaṃ vibhattīnaṃ lopo ca hoti.
Adhitthi, adhikumāri, upavadhu.
And after another abyayībhāva compound, one not ending in a, the inflections that follow are elided.
lemma
inflected
meaning
🚻①⨀(adhi + itthī)
adhitthi
concerning women — itthīsu adhikicca pavattati kathā
🚻①⨀(adhi + kumārī)
adhikumāri
concerning girls
🚻①⨀(upa + vadhū)
upavadhu
near the young wife
adhi + itthīsu (itthī + su ⑦⨂)
rule
→
adhi + itthī + su
§317
→
adh + (i + i) + tthī
§12
→
adhitth + (ī→i)
§320, §342
→
adhitthi + si
§601, §343
→
adhitthi
The i of adhi is elided before the i of itthī by §12 (13): Sarā sare lopaṃ ; the final is shortened by §342, and the si — or any other inflection — that the compound would take as a noun (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ) is elided by this rule. The Bālāvatāra derives adhitthi in the same steps (¶230–¶231). The derivations of adhikumāri and upavadhu are given under §320 (335): So napuṃsakaliṅgo and §342 (337): Saro rasso napuṃsake . None of the three is attested in the Tipiṭaka, though adhitthi is used in the Visuddhimagga.43
Iti nāmakappe samāsakappo sattamo kaṇḍo.
Thus ends the compound chapter, the seventh section of the nāma chapter.
Samāsakappo niṭṭhito.
The compound chapter is finished.
