4. Samāsakappa (Compound Chapter)

Source

U Nandisena, Kaccāyanabyākaraṇaṃ, an English translation of the Kaccāyana grammar with its vutti and examples, based on the Chaṭṭha Saṅgāyana text. First published in Myanmar in 2005; first electronic version published by the Instituto de Estudios Buddhistas Hispano (IEBH) in 2017 under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 licence reproduced below. Both editions contain the first seven chapters, suttas 1 to 623; the eighth chapter, the Uṇādikappa, is issued by IEBH as a separate file and is not here.

This page is one chapter of U Nandisena’s translation, reproduced as printed. The front matter and the contents are on the main page.

316. 331. Nāmānaṃ samāso yuttattho (675).

Tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho, so samāsasañño hoti.

Kathinadussaṃ (Vin. iii, 352); āgantukabhattaṃ (Vin. iii, 460); jīvitindriyaṃ (Abhi. i, 20, 168); samaṇabrāhmaṇā (D. i, 6; M. i, 114-5); Sāriputtamoggallānā (Vin. iii, 50; M. ii, 119); brāhmaṇagahapatikā (A. i, 386; ii, 26).

Nāmānam iti kimatthaṃ? Devadatto pacati. Yaññadatto pacati.

Yuttattho ti kimatthaṃ? Bhaṭo rañño; putto Devadattassa.

Samāsa icc’ anena kvattho? Kvaci samāsantagatānam akāranto.

[Here “yuttattha” has two meanings: (1) connected meaning and (2) words that have their meaning connected.]

The connected meaning of nouns is (called) a compound (samāsa).

The connected meaning of those nouns that have connected words and meanings, that has the name compound (samāsa).

A cloth for Kathina; a meal for the guest; life faculty; monks and brahmins; Sāriputta and Moggallāna; brahmins and householders.

Why it is said “nāmānaṃ”? To prevent the formation of compounds with those which are not nouns such as in the following examples. Devadatta cooks. Yaññadatta cooks.

Why it is said “yuttattho”? To prevent the the formation of compounds when words are not connected in meaning such as in the following examples. Soldier of the king; son of Devadatta.

What is the purpose of saying “samāsa”? For the use of the name “samāsa” in the sutta “kvaci samāsantagatānam akāranto” (§337).

317. 332. Tesaṃ vibhattiyo lopā ca (676-7).

Tesaṃ yuttatthānaṃ samāsānaṃ vibhattiyo lopā ca honti.

Kathinadussaṃ (Vin. iii, 352); āgantukabhattaṃ (Vin. iii, 460).

Tesaṃgahaṇena samāsa-taddhit’-ākyāta-kitakānaṃ vibhatti-paccaya-pad’- akkhar’-āgamā ca lopā honti¹. Vāsiṭṭho (D. iii, 66; M. ii, 407); venateyyo (Khu. v, 204).

Caggahaṇam avadhāraṇatthaṃ. Pabhaṅkaro (Khu. i, 430); amantandado (S. i, 29); Medhaṅkaro (Khu. iv, 381); Dīpaṅkaro (Khu. iv, 323-381).

The infections of those are elided.

The inflections of those compounds that have connected meaning are elided.

A cloth for Kathina; a meal for the guest.

By taking “tesaṃ”, the inflections (vibhatti), suffixes (paccaya), words (pada), syllables (akkhara) and insertions (āgama) of compounds (samāsa), secondary derivatives (taddhita), verbs (ākyāta), and primary derivatives (kitaka) are also to be elided. Vāsiṭṭho; venateyyo.²

Taking “ca” is for the purpose of restriction. Maker of light (sun); giver of the Deathless; Medhaṅkaro; Dīpaṅkaro.

318. 333. Pakati c’ assa sarantassa (693).

Luttāsu vibhattīsu assa sarantassa liṅgassa pakatirūpāni honti.

Cakkhusotaṃ (Khu. i, 211); mukhanāsikaṃ; rājaputto (Khu. iii, 205); rājapuriso (A. i, 170).

There is the original form of those that end in a vowel.

When the inflections are elided of those stems that end in a vowel, there are the original forms.

Eye and ear; mouth and nose; son of the king; man of the king.

319. 330. Upasagga-nipātapubbako abyayībhāvo (696).

Upassagga-nipātapubbako samāso abyayībhāvasañño hoti.

Nagarassa samīpe pavattati kathā iti upanagaraṃ; darathānaṃ abhāvo niddarathaṃ; makasānaṃ³ abhāvo nimmakasaṃ; vuḍḍhānaṃ paṭipāṭi

yathāvuḍḍhaṃ (VinA. i, 10); ye ye vuḍḍhā vā yathāvuḍḍhaṃ (VinA. i, 10); jīvassa yattako paricchedo yāvajīvaṃ (Vin. i, 27; iii, 63); cittam adhikicca pavattanti te dhammā ti adhicittaṃ (Vin. iii, 278; A. i, 232); pabbatassa tiro tiropabbataṃ (D. i, 73; M. i, 41; A. i, 170); sotassa pati pavattati nāvā iti patisotaṃ; pāsādassa anto antopāsādaṃ.

Abyayībhāvam icc’ anena kvattho? Aṃvibhattīnam akārantā abyayībhāvā.

That which has a prefix or a particle in front is an adverbial compound (abyayībhāva).⁴

The compound that has a prefix or a particle in front has the name “adverbial compound”.

“Upanagaraṃ”, the talk that arises near the city is called; “niddarathaṃ”, absence of distress; “nimmakasaṃ”, absence of mosquitoes; “yathāvuḍḍhaṃ”, following the order of the older ones (according to seniority); “yāvajīvaṃ”, as far as life goes; “adhicittaṃ”, those states that exists referring to the mind; “tiropabbataṃ”, across the mountain; “patisotaṃ”, the ship that goes against the current; “antopāsādaṃ”, inside the mansion.

What is the purpose of (saying) “abyayībhāva”? For the use of the name “ abyayībhāva” in the sutta “aṃvibhattīnam akārantā abyayībhāvā” (§341),

320. 335. So napuṃsakaliṅgo (698).

So abyayībhāvasamāso napuṃsakaliṅgo ’va daṭṭhabbo.

Kumārīsu adhikicca pavattati kathā iti adhikumāri; vadhuyā samīpe pavattati kathā iti upavadhu; gaṅgāya samīpe pavattati kathā iti upagaṅgaṃ; maṇikāya samīpe pavattati kathā iti upamaṇikaṃ.

It has the neuter gender.

That adverbial compound should be regarded as (belonging) to the neuter gender.

“Adhikumāri”, talk that arises referring to maidens; “upavadhu”, talk that arises near the daugther-in-law; “upagaṅgaṃ”, talk that arises near the Ganges; “upamaṇikaṃ”, talk that arises near the big vessel.

321. 349. Diguss’ ekattaṃ (699).

Digussa samāsassa ekattaṃ hoti, napuṃsakaliṅgattañ ca.

Tayo lokā tilokaṃ; tayo daṇḍā tidaṇḍaṃ; tīṇi nayanāni tinayanaṃ; tayo siṅgā tisiṅgaṃ. Catasso disā catuddisaṃ (D. i, 243); pañca indriyāni pañcindriyaṃ (A. i, 468).

There is the state of one of a numerical compound (digu).

There is the state of one (singular) of a numerical compound (digu) and the state of the neuter gender.

“Tilokaṃ”, the three worlds; “tidaṇḍaṃ”, three sticks; “tinayanaṃ”, three eyes; “tisiṅgaṃ”, three horns; “catuddisaṃ”, four directions; “pañcindriyaṃ”, five faculties.

322. 359. Tathā dvande pāṇitūriyayoggasenaṅga-khuddajantuka-

vividhaviruddha-visabhāgatthādīnañ ca (700).

Tathā dvande samāse pāṇitūriyayoggasenaṅga-khuddajantuka- vividhaviruddha-visabhāgattha icc’ evamādīnaṃ ekattaṃ hoti, napuṃsakaliṅgattañ ca.

Taṃ yathā? Cakkhu ca sotañ ca cakkhusotaṃ (Khu. i, 211); mukhañ ca nāsikā ca mukhanāsikaṃ; chavi ca maṃsañ ca lohitañ ca chavimaṃsalohitaṃ. Evaṃ pāṇyaṅgatthe.

Saṅkho ca paṇavo ca saṅkhapaṇavaṃ (D. i, 75); gītañ ca vāditañ ca gītavāditaṃ (D. i, 5); daddari ca ḍiṇḍimo ca daddariḍiṇḍaṃ⁵. Evaṃ tūriyaṅgatthe.

Phālo ca pācanañ ca phālapācanaṃ (S. i, 175; Khu. i, 291; SuttanipataA. 132)⁶; yugañ ca naṅgalañ ca yuganaṅgalaṃ (S. i, 175; Khu. i, 291; SuttanipataA. 132)⁷. Evaṃ yoggaṅgatthe.

Asi ca cammañ ca asicammaṃ (M. i, 121; A. ii, 82); dhanu ca kalāpo ca dhanukalāpaṃ (M. i, 121; A. ii, 82); hatthī ca asso ca hatthi-assaṃ; ratho ca pattiko ca rathapattikaṃ. Evaṃ senaṅgatthe.

Paṃsā ca makasā ca ḍaṃsamakasaṃ (M. i, 12); kuntho ca kipilliko ca kunthakipillikaṃ (Vin. iii, 134); kīṭo ca sarīsapo ca kīṭasarīsapaṃ. Evaṃ khuddajantukatthe.

Ahi ca nakulo ca ahinakulaṃ (DhA. i, 32); biḷāro ca mūsiko ca biḷāramūsikaṃ; kāko ca ulūko ca kākolūkaṃ (DhA. i, 32). Evaṃ vividhaviruddhatthe.

Sīlañ ca paññāṇañ ca sīlapaññāṇaṃ (A. ii, 26); samatho ca vipassanā ca samathavipassanaṃ (AbhA. i, 240); vijjā ca caraṇañ ca vijjācaraṇaṃ (A. ii, 2). Evaṃ visabhāgatthe.

Ādiggahaṇaṃ kimatthaṃ? Dāsī ca dāso ca dāsidāsaṃ (D. i, 5; M. ii, 366; Khu. vii, 37); itthī ca pumā ca itthipumaṃ; patto ca cīvarañ ca pattacīvaraṃ (Vin. i, 11; iii, 130); chattañ ca upāhanā ca chattupāhanaṃ (Vin. ii, 451; DhA. i, 241); tikañ ca catukkañ ca tikacatukkaṃ; veno ca rathakāro ca venarathakāraṃ; sākuṇiko ca māgaviko ca sākuṇikamāgavikaṃ; dīgho ca majjhimo ca dīghamajjhimaṃ icc’ evamādi.

Likewise, in a copulative compound (dvanda) there is also (singular and neuter gender) of parts of beings (pāṇi-aṅga), musical instruments (tūriya- aṅga), parts of a vehicle (yogga-aṅga), parts of an army (senaṅga), small creatures (khuddajantuka), different enemies (vividhaviruddha), opposite meaning (visabhāgattha), etc. (ādi).

Likewise, in a copulative compound there is singular and neuter gender of parts of beings, musical instruments, parts of a vehicle, parts of an army, small creatures, different enemies, opposite meaning.

As what? “Cakkhusotaṃ”, eye and ear; “mukhanāsikhaṃ”, mouth and nose; “chavimaṃsalohitaṃ”, skin, flesh and blood. Thus in the meaning of parts of beings.

“Saṅkhapaṇavaṃ”, conch and small drum; “gītavāditaṃ”, singing and playing; “daddariḍiṇḍaṃ”, drums. Thus in the meaning of musical⁸ instruments.

“Phālapācanaṃ”, ploughshare and goad; “yuganaṅgalaṃ”, yoke and plough. Thus in the meaning of parts of a vehicle.

“Asicammaṃ”, sword and shield; “dhanukalāpaṃ”, bow and case of arrows; “hatthi-assaṃ”, elephant and horse; “rathapattikaṃ”, chariot and soldier. Thus in the meaning of parts of an army.

“Daṃsamakasaṃ”, fly and mosquito; “kunthakipillikaṃ”, ant and white ant; “kīṭasarīsapaṃ”, moth and snake. Thus in the meaning of small creatures.

“Ahinakulaṃ”, snake and mongoose; “biḷāramūsikaṃ”, cat and mouse; “kākolūkaṃ”, crow and owl. Thus in the meaning of different enemies.

“Sīlapaññāṇaṃ”, virtue and wisdom; “samathavipassanaṃ”, tranquility and insight; “vijjācaraṇaṃ”, vision and conduct. Thus in the meaning of opposites.

What is the purpose of taking “ādi”? To include the following: “Dāsidāsaṃ”, male and female slave; “itthipumaṃ”, female and male; “pattacīvaraṃ”, bowl and robe; “chattupāhanaṃ”, umbrella and sandals; “tikacatukkhaṃ”, triad and quartet; “venarathakāraṃ”, bambu weaver and shoemaker; “sākuṇikamāgavikaṃ”, fowler and hunter; “dīghamajjhimaṃ”, long and middle.

323. 360. Vibhāsā rukkha-tiṇa-pasu-dhana-dhañña-janapadādīnañ ca (701).

Rukkha tiṇa pasu dhana dhañña janapada icc’ evamādīnaṃ vibhāsā ekattaṃ hoti, napuṃsakaliṅgattañ ca dvande samāse.

Assattho ca kapītano⁹ ca assatthakapītanaṃ, assatthakapītanā vā. Usīrañ ca bīraṇañ ca usīrabīraṇaṃ, usīrabīraṇā vā. Ajo ca eḷako ca ajeḷakaṃ, ajeḷakā (D. i, 5; M. i, 217; A. i, 351) vā. Hiraññañ ca suvaṇṇañ ca hiraññasuvaṇṇaṃ (D. i, 108; M. ii, 258), hiraññasuvaṇṇā vā. Sāli ca yavo ca sāliyavaṃ, sāliyavā vā. Kāsī ca Kosalā ca Kāsikosalaṃ, Kāsikosalā va.

Ādiggahaṇaṃ kimatthaṃ? Sāvajjañ ca anavajjañ ca sāvajjānavajjaṃ (A. i, 126), sāvajjānavajjā vā. Hīnañ ca paṇītañ ca hīnapaṇītaṃ (A. i, 126), hīnapaṇītā vā. Kaṇho ca sukko ca kaṇhasukkaṃ (A. i, 553), kaṇhasukkā vā.

Optionally also “rukkha”, tree, “tiṇa”, grass, “pasu”, beast, “dhana”, wealth, “dhañña”, grain, “janapada”, district, etc.

In a copulative compound, (the words) “rukkha”, tree, “tiṇa”, grass, “pasu”, beast, “dhana”, wealth, “dhañña”, grain, “janapada”, district, etc., optionally are singular and neuter.

“Assattha-kapītanaṃ” or “assattha-kapītanā”, banyan tree and wood-apple. “Usīra-bīraṇaṃ” or “usīra-bīraṇā”, fragrant root and grass. “Ajeḷakaṃ” or¹⁰ “ajeḷakā”, goat and wild goat. “Hirañña-suvaṇṇaṃ or “hirañña-suvaṇṇā”, silver and gold. “Sāli-yavaṃ” or “sāli-yavā”, rice and barley. “Kāsi-kosalaṃ” or “Kāsi-kosalā”, Kāsī and Kosalā.

What is the purpose of taking “ādi”? To allow the application of this rule in other cases. “Sāvajjānavajjaṃ” or “sāvajjānavajjā”, faulty and faultless. “Hīna-paṇītaṃ” or “hīna-paṇītā”, low and excellent. “Kaṇha-sukkaṃ” or “kaṇha-sukkā”, black and white.

324. 339. Dvipade tulyādhikaraṇe kammadhārayo (702).

Dve padāni tulyādhikaraṇāni yadā samasyante, tadā so samāso kammadhārayasañño hoti.

Mahanto ca so puriso cā ti mahāpuriso (A. i, 346; Khu. i, 64); kaṇho ca so sappo cā ti kaṇhasappo (Vin. i, 24); nīlañ ca taṃ uppalañ cā ti nīluppalaṃ; lohitañ ca taṃ candanañ cā ti lohitacandanaṃ; brāhmaṇī ca sā dārikā cā ti brāhmaṇadārikā; khattiyā ca sā kaññā cā ti khattiyakaññā (M. i, 122; A. i, 526).

Kammadhāraya icc’ anena kvattho? Kammadhārayasaññe ca.

When two words referring to the same thing (are compounded), there is an adjectival compound (kammadhāraya).

When two words referring to the same thing are compounded, this compound has the name “adjectival compound”.

“Mahāpuriso”, great man; “kaṇha-sappo”, black snake (cobra); “nīluppalaṃ”, blue lily; “lohita-candanaṃ”, red sandal; “brāhmaṇa-dārikā”, brahmin girl; “khattiya-kaññā”, Khattiya girl.

Why it is said “kammadhāraya”? For the use of the name “ kammadhāraya” in the sutta “kammadhārayasaññe” (§332).

325. 348. Saṅkhyāpubbo digu (703).

Saṅkhyāpubbo kammadhārayasamāso digusañño hoti.

Tīṇi malāni timalaṃ; tīṇi phalāni tiphalaṃ; tayo lokā tilokaṃ; tayo daṇḍā tidaṇḍaṃ; catasso disā catuddisaṃ (D. i, 234); pañca indriyāni pañcindriyaṃ (A. i, 468); satta Godāvariyo sattagodāvaraṃ.

Digu icc’ anena kvattho? Diguss’ ekattaṃ.

(The adjectival compound) that has a numeral as its first member is a numerical compound (digu).

The adjectival compound that has a numeral as the first member has the name “numerical compound”.

“Timalaṃ”, three impurities; “tiphalaṃ”, three fruits; “tilokaṃ”, three worlds; “tidaṇḍaṃ”, three sticks; “catuddisaṃ”, four directions; “pañcindriyaṃ”, five faculties; “sattagodāvaraṃ”, seven Godāvarī rivers.

What is the purpose of (saying) “digu”? For the use of the name “digu” in the sutta “diguss’ ekattaṃ” (§321).

326. 341. Ubhe tappurisā (707).

Ubhe digukammadhārayasamāsā tappurisasaññā honti.

Na brāhmaṇo abrāhmaṇo (D. iii, 67); na vasalo avasalo; na bhikkhu abhikkhu (Vin. ii, 412); na pañcavassaṃ apañcavassaṃ; na pañcapūlī apañcapūlī; na sattagodāvaraṃ asattagodāvaraṃ; na dasagavaṃ adasagavaṃ; na pañcagavaṃ apañcagavaṃ.

Tappurisa icc’ anena kvattho? Attaṃ n’ assa tappurise.

Both are determinative compounds (tappurisa).

Both, the numerical compound and adjectival compounds, are called determinative compounds.

“Abrāhmaṇo”, not a brahmin; “avasalo”, not an outcast; “abhikkhu”, not a bhikkhu; “apañcavassaṃ”, not five rains; “apañcapūlī”, not five packages; “asattagodāvaraṃ”, not seven Godāvarī rivers; “adasagavaṃ”, not ten cows; “apañcagavaṃ”, not five cows.

Why it is said “tappurisa”? In a dependent determinative compound there is “a” of “na”.¹¹

327. 351. Amādayo parapadebhi (704).

Tā amādayo nāmehi parapadebhi yadā samasyante, tadā so samāso tappurisasañño hoti.

Bhūmiṃ gato bhūmigato (M. ii, 258; S. i, 102); sabbarattiṃ sobhaṇo sabbarattisobhaṇo; apāyaṃ gato apāyagato; issarena kataṃ issarakataṃ; sallena viddho sallaviddho (M. ii, 92; Khu. vii, 4); kathinassa dussaṃ kathinadussaṃ (Vin. iii, 352); āgantukassa bhattaṃ āgantukabhattaṃ (Vin. iii, 406); methunā apeto methunāpeto; corā bhayaṃ corabhayaṃ; rañño putto rājaputto (D. i, 49; Khu. iii, 205); Dhaññānaṃ rāsi dhaññarāsi; rūpe saññā rūpasaññā (A. iii, 211); saṃsāre dukkhaṃ saṃsāradukkhaṃ.

“Aṃ”, etc. with the following nouns.

When the (inflections) “aṃ”, etc., are compounded with the following nouns, that compound has the name “determinative compound” (tappurisa).

“Bhūmigato”, gone to the earth; “sabbarattisobhaṇo”, beautiful for the whole night; “apāyagato”, gone to hell; “issarakataṃ”, made by the creator; “sallaviddho”, pierced by an arrow; “kathinadussaṃ”, a cloth for Kathina “āgantukabhattaṃ”, a meal for the guest; “methunāpeto”, one who refrains from sexual intercourse; “corabhayaṃ”, fear/danger from thieves; “rājaputto”, son of the king; “dhaññarāsi”, a heap of grain; “rūpasaññā”, perception in form; “saṃsāradukkhaṃ”, the suffering in the round of rebirths.

328. 352. Aññapadatthesu bahubbīhi (708).

Aññesaṃ padānaṃ atthesu dve nāmāni, bahūni nāmāni yadā samasyante, tadā so samāso bahubbīhisañño hoti.

Āgatā samaṇā imaṃ saṃghārāmaṃ so ‘yaṃ āgatasamaṇo, saṃghārāmo. Jitāni indriyāni anena samaṇena so ‘yaṃ jitindriyo (VimānaA. 262), samaṇo. Dinno suṅkho yassa rañño so ‘yaṃ dinnasuṅkho, rājā. Niggatā janā asmā gāmā so ‘yaṃ niggatajano, gāmo. Chinno hattho yassa purisassa so ‘yaṃ chinnahattho, puriso. Sampannāni sassāni yasmiṃ janapade so ‘yaṃ sampannasasso, janapado.

Nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yo rājakumāro so ‘yaṃ nigrodhaparimaṇḍalo. Atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa so ‘yaṃ nigrodhaparimaṇḍalo (D. ii, 15; DA. ii, 40; D. iii, 118), rājakumāro.

Cakkhuno bhūto cakkhubhūto, cakkhubhūto iva bhūto yo Bhagavā so ‘yaṃ cakkhubhūto (M. i, 157; MA. i, 380), Bhagavā.

Suvaṇṇassa vaṇṇo suvaṇṇavaṇṇo, suvaṇṇavaṇṇo viya vaṇṇo yassa Bhagavato so ‘yaṃ suvaṇṇavaṇṇo (D. ii, 15; DA. ii, 38; JA. i, 79), Bhagavā.

Brahmuno saro brahmassaro, brahmassaro viya saro yassa Bhagavato so ‘yaṃ brahmassaro (D. ii, 16; DA. ii, 42), Bhagavā.

Sayaṃ-patita-paṇṇa-puppha-phala-vāyu-toy’-āhārā ti¹² paṇṇañ ca pupphañ ca phalañ ca paṇṇapupphaphalāni, sayam eva patitāni sayaṃpatitāni, sayaṃpatitāni ca tāni paṇṇapupphaphalāni ceti sayaṃpatitapaṇṇapupphaphalāni, vāyu ca toyañ ca vāyutoyāni, sayaṃpatitapaṇṇapupphaphalāni ca vāyutoyāni ca, sayaṃpatitapaṇṇa- pupphaphalavāyutoyāni, sayaṃpatitapaṇṇapupphaphalavāyutoyāni āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā, isayo. Yam ettha vattabbaṃ, taṃ heṭṭhā vuttam eva. Ayaṃ pana dvanda-kammadhāraya- gabbho tulyādhikaraṇabahubbīhi.

Atha vā: Sayaṃpatitapaṇṇapupphaphalavāyutoyehi āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-duma-patita-puppha-vāsita-sānū ti nānā pakārā dumā nānādumā, nānā- dumehi patitāni nānādumapatitāni, nānādumapatitāni ca tāni pupphāni ceti nānādumapatitapupphāni, nānādumapatitapupphehi vāsitā nānādumapatita- pupphavāsitā, nānādumapatitapupphavāsitā sānū yassa pabbatarājassa so ‘yaṃ nānādumapatitapupphavāsitasānu, pabbatarājā. Ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Vāsitā sānū vāsitasānu; sāpekkhatte sati pi gamakattā¹³ samāso.¹⁴ Nānādumapatitapupphehi vāsitasānū yassa pabbatarājassa so ‘yaṃ nānāduma- patitapupphavāsitasānu, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Byālamb’-ambu-dhara-bindu-cumbita-kūṭo ti ambuṃ dhāretī ti ambudharo, ko so? Pajjunno. Vividhā ālambo byālambo, byālambo ca so ambudharo cā ti byālambambudharo, byālambambudharassa bindū byālambambudharabindū, byālambambudharabindūhi cumbito byālambambudharabinducumbito, byālambambudharabinducumbito kūṭo yasssa pabbatarājassa so ‘yaṃ byālambambudharabinducumbikakūṭo. Ayaṃ pana kammadhāraya- tappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Cumbito kūṭo cumbitakūṭo, sāpekkhatte sati pi gamakattā samāso. Byālambambudharabindūhi cumbitakūṭo yassa pabbatarājassa so ‘yaṃ byālambambudharabinducumbitakūṭo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Amita-bala-parakkama-jutī ti na mitā amitā, balañ ca parakkamo ca juti ca balaparakkamajutiyo, amitā balaparakkamajutiyo yassa so ‘yaṃ amitabalaparakkamajuti. Ayaṃ pana kammadhāraya-dvandagabbho tulyādhikaraṇabahubbīhi.

Pīṇor’-akkh’-aṃsa-bāhū ti uro ca akkhañ ca aṃso ca bāhu ca urakkhaṃsabāhavo, pīṇā urakkhaṃsabāhavo yassa Bhagavato so ‘yaṃ pīṇorakkhaṃsabāhu. Ayaṃ pana dvandagabbho tulyādhikaraṇabahubbīhi.

Pīṇa-gaṇḍa-vadana-than’-ūru-jaghanā ti gaṇḍo ca vadanañ ca thano ca ūru ca jaghanañ ca gaṇḍavadanathanūrujaghanā, pīṇā gaṇḍavadanathanūrujaghanā yassā sā ‘yaṃ pīṇagaṇḍavadanathanūrujaghanā. Ayam pi dvandagabbho tulyādhikaraṇabahubbīhi.

Pavara-surāsura-garuḍa-manuja-bhujaga-gandhabba-makuṭa-kūṭa-cumbita- sela-saṃghaṭṭita-caraṇo ti surā ca asurā ca garuḍā ca manujā ca bhujagā ca gandhabbā ca surāsuragaruḍamanujabhujagagandhabbā, pavarā ca te surāsuragaruḍamanujabhujagagandhabbā ceti pavarasurāsuragaruḍamanujabhujagagandhabbā, pavarasurāsuragaruḍamanujabhujagagandhabbānaṃ makuṭāni pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭāni, pavarasurāsura- garuḍamanujabhujagagandhabbamakuṭānaṃ kūṭāni pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭāni, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭesu cumbitā pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā ca te selā cā ti pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭakūṭa- cumbitaselā, pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselehi saṃghaṭṭitā pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbita- selasaṃghaṭṭitā, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭa- cumbitaselasaṃghaṭṭitā caraṇā yassa tathāgatassa so ‘yaṃ pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo, tathāgato. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Saṃghaṭṭitā caraṇā saṃghaṭṭitacaraṇā, sāpekkhatte sati pi gamakattā samāso.

Pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselehi saṃghaṭṭitacaraṇā yassa tathāgatassa so ‘yaṃ pavarasurāsuragaruḍamanuja- bhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Catuddiso ti catasso disā yassa so ‘yaṃ catuddiso (A. ii, 119; Khu. i, 286), Bhagavā.

Pañcakkhū ti pañca cakkhūni yassa tathāgatassa so ‘yaṃ pañcacakkhu, Tathāgato.

Dasabalo ti dasa balāni yassa so ‘yaṃ dasabalo (Khu. iii, 373), Bhagavā.

Anantañāṇo ti n’ assa anto anantaṃ, anantaṃ ñāṇaṃ yassa tathāgatassa so ‘yaṃ anantañāṇo (Khi. iii, 373), Tathāgato.

Amita-ghana-sarīro ti na mitaṃ amitaṃ, ghanaṃ eva sarīraṃ ghanasarīraṃ, amitaṃ ghanasarīraṃ yassa tathāgatassa so ‘yaṃ amitaghanasarīro, Tathāgato.

Amita-bala-parakkama-patto ti na mitā amitā, balañ ca parakkamo ca balaparakkamā, amitā eva balaparakkamā amitabalaparakkamā, amitabalaparakkamā pattā yena so’ yaṃ amitabalaparakkamapatto, Bhagavā. Ayaṃ pana kammadhārayadvandagabbho tulyādhikaraṇabahubbīhi.

Matta-bhamara-gaṇa-cumbita-vikasita-puppha-valli-nāgarukkhopasobhita- kandaro ti mattā eva bhamarā mattabhamarā, mattabhamarānaṃ gaṇā matta- bhamaragaṇā, mattabhamaragaṇehi cumbitāni mattabhamaragaṇacumbitāni, vikasitāni eva pupphāni vikasitapupphāni, mattabhamaragaṇacumbitāni vikasitapupphāni yesaṃ te ti mattabhamaragaṇacumbitavikasitapupphā, valli ca nāgarukkho ca vallināgarukkhā, mattabhamaragaṇacumbitavikasitapupphā ca te vallināgarukkhā ceti mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitāni mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni kandarāni yassa pabbatarājassa so ‘yaṃ mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro, pabbatarājā. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Upasobhitāni kandarāni upasobhitakandarāni, sāpekkhatte sati pi gamakattā samāso. Mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitakandarāni yassa pabbatarājassa so ‘yaṃ

mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-rukkha-tiṇa-patita-pupphopasobhita-kandaro ti rukkho ca tiṇañ ca rukkhatiṇāni, nānā pakārāni eva rukkhatiṇāni nānārukkhatiṇāni, nānārukkhatiṇehi patitāni nānārukkhatiṇapatitāni, nānārukkhatiṇapatitāni ca tāni pupphāni ceti nānārukkhatiṇapatitapupphāni, nānārukkhatiṇapatitapupphehi upasobhitāni nānārukkhatiṇapatitapupphopasobhitāni, nānārukkhatiṇapatitapupphopasobhitāni kandarāni yassa pabbatarājassa so ‘yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Upasobhitāni eva kandarāni upasobhitakandarāni (sāpekkhatte sati pi gamakattā samāso). Nānārukkhatiṇapatitapupphehi upasobhitakandarāni yassa pabbatarājassa so ‘yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-musala-phāla-pabbata-taru-kaliṅgara-sara-dhanu-gad’-āsi-tomara-hatthā ti 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 nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarahatthā. Ayaṃ pana dvandakammadhārayagabbho bhinnādhikaraṇabahubbīhi.

Bahubbīhi icc’ anena kvattho? Bahubbīhimhi ca.

In the meaning of other words there is a relative compound (bahubbīhi).

When two nouns or many nouns are compounded in the meaning of other words,¹⁵ then that compound is called a relative compound.

“Āgatā samaṇā imaṃ saṃghārāmaṃ so ’yam āgatasamaṇo, saṃghārāmo”. The monks (samaṇā) came (āgatā) to this monsatery of the Saṃgha (imaṃ saṃghārāmaṃ), that is (called) (so ayaṃ) (where) the monks come (āgatasamaṇo), the monastery of a Saṃgha (is what is meant).

“Jitāni indriyāni anena samaṇena so ‘yaṃ jitindriyo, samaṇo”. The faculties (indriyāni) are subdued (jitāni) by this monk (anena samaṇena), he is (called) (so ayaṃ) (a person) whose faculties are subdued (jitindriyo), a monk (is what is meant).

“Dinno suṅkho yassa rañño so ‘yaṃ dinnasuṅkho, rājā”. Tax (suṅkho) is given (dinno) to this king (yassa rañño), he is (called) (so ayaṃ) (a person) to whom tax is given (dinnasuṅkho), a king (is what is meant).

“Niggatā janā asmā gāmā so ‘yaṃ niggatajano, gāmo”. People (janā) went out (niggatā) from this village (asmā gāmā), that is (called) (so ayaṃ) (a place) from which people went out (niggatajano), a village (is what is meant).

“Chinno hattho yassa purisassa so ‘yaṃ chinnahattho, puriso”. The hand (hattho) is cut out (chinno) of this man (yassa purisassa), he is (called) (so ayaṃ) (a person) whose hand has been cut out (chinnahattho), a man (is what is meant).

“Sampannāni sassāni yasmiṃ janapade so ‘yaṃ sampannasasso, janapado”. Grains (sassāni) are abundant (sampannāni) in this district (yasmiṃ janapade), that is (called) (so ayaṃ), (a place where) grains are abundant (sampannasasso), a district (is what is meant).

“Nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yo rājakumāro so ‘yaṃ nigrodhaparimaṇḍalo.” The circumference (parimaṇḍalo) of the Banyan tree (nigrodhassa) (is called) Banyan tree circumference (nigrodhaparimaṇḍalo). That prince (yo rājakumāro) circumference (parimaṇḍalo) is like (iva) the Banyan tree circumference (nigrodhaparimaṇḍalo), he is (called) (so ayaṃ) (one) whose circumference is like a Banyan tree (nigrodhaparimaṇḍalo).

“Atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa so ‘yaṃ nigrodhaparimaṇḍalo, rājakumāro”. Alternatively (atha vā) the proportions (parimaṇḍalo) of this prince (yassa rājakumārassa) are like (iva) the Banyan tree circumference (nigrodhaparimaṇḍalo), he is (called) (so ayaṃ) (one) whose proportions are like the Banyan tree circumference (nigrodhaparimaṇḍalo), a prince (is what is meant).

“Cakkhuno bhūto cakkhubhūto, cakkhubhūto iva bhūto yo Bhagavā so ‘yaṃ cakkhubhūto, Bhagavā”. Being (bhūto) of the eye (cakkhuno) (is called) being of the eye (cakkhubhūto), this Blessed One (Bhagavā) is a being (bhūto) who is like (iva) the eye (cakkhubhūto), he is (called) (so ayaṃ) (one) who is like the eye (cakkhubhūto), the Blessed One (is what is meant).¹⁶

“Suvaṇṇassa vaṇṇo suvaṇṇavaṇṇo, suvaṇṇavaṇṇo viya vaṇṇo yassa Bhagavato so ‘yaṃ suvaṇṇavaṇṇo, Bhagavā”. The color (vaṇṇo) of gold (suvaṇṇassa) (is called) golden color (suvaṇṇavaṇṇo), the complexion (vaṇṇo) of this Blessed One (yassa Bhagavato) is like (viya) golden color (suvaṇṇavaṇṇo), he is (called) (so ayaṃ) (one) one whose complexion is like golden color (suvaṇṇavaṇṇo), the Blessed One (is what is meant).

“Brahmuno saro brahmassaro, brahmassaro viya saro yassa Bhagavato so ‘yaṃ brahmassaro, Bhagavā”. Voice (saro) of Brahma (Brahmuno) (is called) voice of Brahma (brahmassaro), the voice (saro) of this Blessed One (yassa Bhagavato) is like (viya) the voice of Brahma (brahmassaro), he is (called) (so ayaṃ) (one) whose voice is like Brahma (brahmassaro), the Blessed One (is what is meant).

“Sayaṃ-patita-paṇṇa-puppha-phala-vāyu-toy’-āhārā”. Leaf and (paṇṇañ ca) flower and (pupphañ ca) fruit (phalañ ca), (they are called) leaf, flower and fruit (paṇṇapupphaphalāni). [Dvanda-samāsa] By themselves only (sayam eva) fallen down (patitāni), by themselves fallen down (sayaṃpatitāni). [Kammadhāraya-samāsa] By themselves fallen down (sayaṃpatitāni) and (ca) they are (tāni) leaf, flower and fruit (paṇṇapupphaphalāni ca), and so (iti) (they are called) leaf, flower and fruit that have fallen down by themselves (sayaṃpatitapaṇṇapupphaphalāni). [Kammadhāraya-samāsa] Air and (vāyu ca) water (toyañ ca), (they are called) air and water (vāyutoyāni). [Dvanda-samāsa] Leaf, flower and fruit that have fallen by themselves and (sayaṃpatitapaṇṇa- pupphaphalāni ca) air and water (vāyutoyāni ca), and so (iti) (they are called) leaf, flower and fruit that have fallen by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyāni). [Dvanda-samāsa] Their nutriment is (āhārā yesaṃ) leaf, flower and fruit that have fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyā), they (te) are (called) those that have leaf, flower and fruit that have fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). The sages (isayo) (are what is meant). What is to be said here (yam ettha vattabbaṃ) has been said below only (actually above only) (taṃ hetthā vuttam eva). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has copulative compund (dvanda- samāsa) and a adjectival compound (kammadhāraya-samāsa) in it (dvanda- kammadhāraya-gabbho).

Alternatively (atha vā), their food (āhārā yesaṃ) is by leaf, flower and fruit that have fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyehi), they (te) are (called) those that have leaf, flower and fruit that have fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). This is (ayaṃ pana) relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-duma-patita-puppha-vāsita-sānu.” Different (nānā) (that means) various (pakārā) trees (dumā) (is called) various trees (nānādumā). [Kammadhāraya-samāsa] Fallen down (patitāni) from various trees (nānādumehi) (is called) fallen down from various trees (nānādumapatitāni). [Tappurisa-samāsa] Fallen down from various trees and (nānādumapatitāṇi ca) those are flowers (tāni pupphāni ca), so (iti) (they are called) flowers that have fallen down from various trees (nānādumapatitapupphāni). [Kammadhāraya-samāsa] Perfumed (vāsitā) by flowers that have fallen down from various trees (nānādumapatitapupphehi) (is called) perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitā). [Tappurisa-samāsa] Valleys (sānū) perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitā) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (a place which has) valleys perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitasānu), the king of mountains (is what is meant). This is (ayaṃ pana) relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhāraya-tappurisagabbho).

Alternatively (atha vā), perfumed (vāsitā) valleys (sānū) (is called) perfumed valleys (vāsitasānū). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁷ Valleys perfumed (vāsitasānū) by flowers that have fallen down from various trees (nānādumapatitapupphehi) of that king of mountains (yassa pabbatarājassa), this is (called) (so ayaṃ) (a place which has) valleys perfumed by flowers that have fallen down from various trees (nānāduma- patitapupphavāsitasānu), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Byālamb’-ambu-dhara-bindu-cumbika-kūṭo”. It holds (dhāreti) water (ambuṃ), so (iti) (it is called) holder of water. What is it? (ko so?) A rain-cloud (ambudharo). [Tappurisa-samāsa] Different ways (vividhā) hanging (ālambo) (is called) hanging in different ways (byālambo). [Kammadhāraya-samāsa]

Hanging in different ways and (byālambo ca) it is a rain-cloud (ambudharo), so (iti) (it is called) a rain-cloud hanging in different ways (byālambambudharo). [Kammadhāraya-samāsa] Drops (bindū) of a rain-cloud hanging in different ways (byālambambudharassa) (is called) drops of a rain-cloud hanging in different ways (byālambambudharabindū). [Tappurisa-samāsa] Kissed (cumbito) by drops of a rain-cloud hanging in different ways (byālambambudharabindūhi) (is called) kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbito). [Tappurisa- samāsa] A peak (kūṭo) kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbito) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (a place that has) a peak that is kissed by drops of a rain-cloud hanging in different ways (byālambambu- dharabinducumbikakūṭo), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhārayatappurisagabbho).

Alternatively (atha vā), kissed (cumbito) peak (kūṭo) (is called) a kissed peak (cumbitakūṭo). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁸ A peak kissed (cumbitakūṭo) by drops of a rain-cloud hanging in different ways (byālambambudharabindūhi) of that king of mountains¹⁹ (pabbatarājassa), that is (called) (so ayaṃ) (that which has) a peak kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbitakūṭo), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Amita-bala-parakkama-juti.” Not (na) measure (mitā) (is called) immensurable (amitā). [Kammadhāraya- samāsa] Strength and (balañ ca) energy and (parakkamo ca) brightness (juti ca), (that is called) strength, energy and brightness (balaparakkamajutiyo). [Dvanda- samāsa] Immensurable (amitā) strength, energy and brightness (balaparakkamajutiyo) of that (yassa), that is (called) (so ayaṃ) (one who has) immensurable strength, energy and brightness (amitabalaparakkamajutiyo). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in it (kammadhāraya-dvandagabbho).

“Pīṇorakkhaṃsabāhu.”

Chest and (uro ca) collar bone and (akkhañ ca) shoulder and (aṃso ca) arms (bāhu ca) (is called) chest, collar bone, shoulder and arms (urakkhaṃsabāhavo). [Dvanda-samāsa] Full (pīṇā) chest, collar bone, shoulder and arms (urakkhaṃsabāhavo) of that Blessed One (yassa Bhagavato), he is (called) (so ayaṃ) (one who has) full chest, collar bone, shoulder, and arms (pīṇorakkhaṃsabāhu), the Blessed One (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

“Pīṇagaṇḍavadanathanūrujaghanā.” Cheeks and (gaṇḍo ca) mouth and (vadanañ ca) breasts and (thano ca) thighs and (ūru ca) hips (jaghanañ ca) (is called) cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā). [Dvanda-samāsa] Full (pīṇā) cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā) of she (yassā), she is (called) (sā ayaṃ) (a woman that has) full cheeks, mouth, breasts, thighs and hips (pīṇagaṇḍavadanathanūrujaghanā). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

“Pavara-surāsura-garuḍa-manuja-bhujaga-gandhabba-makuṭa-kūṭa-cumbita- sela-saṃghaṭṭita-caraṇo.” Devas and (surā ca) titans and (asurā ca) garuḍas and (garuḍā ca) humans beings and (manujā ca) divine serpents (bhujagā ca) gandhabbas and (gandhabbā ca) (are called) devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā). [Dvanda-samāsa] Noble and (pavarā ca) they are (te) devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā ca), so (iti) (they are called) noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujaga- gandhabbā). [Kammadhāraya-samāsa] Head gears (makuṭāni) of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujaga- gandhabbānaṃ) (are called) head gears of the noble noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsura- garuḍamanujabhujagagandhabbamakuṭāni). [Tappurisa-samāsa] The tops (kūṭāni) of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭānaṃ) (are called) the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭāni). [Tappurisa-samāsa]

Kissed (cumbitā) on (by) the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭesu) (is called) kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā). [Tappurisa-samāsa] Kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas and (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā) they are (te) rocks (selā ca), so (iti) (they are called) rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭakūṭacumbitaselā). [Kammadhāraya-samāsa] Touched (saṃghaṭṭitā) by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselehi), (they are called) touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselasaṃghaṭṭitā). [Tappurisa-samāsa] Feet (caraṇā) touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭa- cumbitaselasaṃghaṭṭitā) of that Tathāgata (yassa Tathāgatassa), he is (called) (so ayaṃ) (one whose) feet are touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in it (dvandakammadhārayatappurisagabbho).

Alternatively (atha vā), touched (saṃghaṭṭitā) feet (caraṇā) (is called) touched feet (saṃghaṭṭitacaraṇā). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).²⁰ Feet touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (Pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselehi) of this Tathāgata (yassa Tathāgatassa), he is (called) (so ayaṃ) (one whose) feet are touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavara-

surāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Catuddiso.” Four (catasso) directions (disā) of this (yassa), he is (called) (so ayaṃ) (one that has) the four directions (catuddiso), the Blessed One (is what is meant).

“Pañcacakkhu.” Five (pañca) eyes (chakkhūni) of this Tathāgatassa (yassa Tathāgatassa), he is (called) (so ayaṃ) (one that has) five eyes (pañcacakkhu), the Tathāgata (is what is meant).

“Dasabalo.” Ten (dasa) powers (bala) of this (yassa), he is (called) (so ayaṃ) (one that has) the ten powers (dasabalo), the Tathāgata (is what is meant).

“Anantañāṇo.” There is no (na) limit (anta) of this (assa). [Kammadhāraya-samāsa] Unlimited (anantaṃ) understanding (ñāṇaṃ) of this (yassa), he is (called) (so ayaṃ) (one whose) understanding is unlimited, the Tathāgata (is what is meant).

“Amitaghanasarīro.” Not (na) measure (mitaṃ). [Kammadhāraya-samāsa] Solid itself (ghanaṃ eva) body (sarīraṃ) (is called) a solid body²¹ (ghanasarīraṃ). [Kammadhāraya-samāsa] Immesurable (amitaṃ) solid body (ghanasarīraṃ) of this Tathāgata (yassa tathāgatassa), he is (called) (so ayaṃ) (one who has) an immesurable solid body (amitaghanasarīro), the Tathāgata (is what is meant).

“Amitabalaparakkamapatto.” Not (na) measure (mitā) (is called) immensurable (amitā). [Kammadhāraya- samāsa] Strength and (balañ ca) exertion (parakkamo ca) (is called) strength and exertion (balaparakkamā). [Dvanda-samāsa] Immensurable itself (amitā eva) strength and exertion (balaparakkamā) (is called) immensurable strength and exertion (amitabalaparakkamā). [Kammadhāraya-samāsa] Immensurable strength and exertion (amitabalaparakkamā) reached (pattā) by this (yena), he is (called) (so ayaṃ) (one who has) reached immensurable strength and exertion (amitabalaparakkamapatto), the Blessed One (is what is meant). This is a relative compound which has the same location

(tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in its (kammadhāraya-dvandagabbho).

“Matta-bhamara-gaṇa-cumbita-vikasita-puppha-valli-nāgarukkhopasobhita- kandaro.” Intoxicated themselves (mattā eva) bees (bhamarā) (are called) intoxicated bees (mattabhamarā). [Kammadhāraya-samāsa] Swarms (gaṇā) of intoxicated bees (mattabhamarānaṃ) (are called) swarms of intoxicated bees (bhamaragaṇā). [Tappurisa-samāsa] Kissed (cumbitāni) by swarms of intoxicated bees (mattabhamaragaṇehi) (is called) kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitāni). [Tappurisa-samāsa] Blooming themselves (vikasitāni eva) flowers (pupphāni) (are called) blooming flowers (vikasitapupphāni). [Tappurisa-samāsa] Blooming flowers (vikasitapupphāni) kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitāni) of these (yesaṃ), they are (called) (te) (those that have) blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphā). [Bahubbīhi-samāsa] Creeper and (valli ca) iron-wood tree (nāgarukkho ca) (are called) creepers and iron-wood trees (vallināgarukkhā). Blooming flowers kissed by swarms of intoxicated bees and (mattabhamaragaṇacumbitavikasitapupphā ca) they are (te) creepers and iron- wood trees (vallināgarukkhā ca), so (iti) (they are called) creepers and iron- wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā). [Kammadhāraya- samāsa] Embellished (upasobhitāṇi) by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) (they are called) embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni). [Tappurisa-samāsa] Caves (kandarāni) embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni) (are called) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni) of this king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which

has a copulative compound, an adjectival compound and a determinative compound in it (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā), embellished (upasobhitāni) caves (kandarāni) (is called) embellished caves (upasobhitakandarāni). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).²² Caves embellished (upasobhitakandarāni) by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (Mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbita- vikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-rukkha-tiṇa-patita-pupphopasobhita-kandaro.” Tree and (rukkho ca) shrub (tiṇañ ca) (are called) trees and shrubs (rukkhatiṇāni). [Dvanda-samāsa] Different (nānā) (means) various themselves (pakārāni eva) trees and shrubs²³ (rukkhatiṇāni) (are called) various trees and shrubs (nānārukkhatiṇāni). [Kammadhāraya-samāsa] Fallen down (patitāni) from various trees and shrubs (nānārukkhatiṇehi) (is called) fallen down from various trees and shrubs (nānārukkhatiṇapatitāni). [Tappurisa-samāsa] Fallen down from various trees and shrubs and (nānārukkhatiṇapatitāni ca) they are (tāni) flowers (pupphāṇi ca), so (iti) (they are called) flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphāni). [Kammadhāraya-samāsa] Embellished (upasobhitāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) (is called) embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni). [Tappurisa-samāsa] Caves (kandarāni) embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni) of this king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by flowers fallen down from various trees and shrubs, the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in its (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā), embellished themselves (upasobhitāni eva) caves (kandarāni) (are called) embellished caves (upasobhitakandarāni).²⁴ [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).²⁵ Embellisehd caves (upasobhitakandarāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by flowers fallen from various trees and shrubs, the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-musala-phāla-pabbata-taru-kaliṅgara-sara-dhanu-gad’-āsi-tomara- hatthā.” Pestle and (musalo ca) ploughshare and (phālo ca) mountain and (pabbato ca) tree and (taru ca) log and (kaliṅgaro ca) arrow and (saro ca) bow and (dhanu ca) iron bar and (gadā ca) sword and (asi ca) spear (tomaro ca) (are called) pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā). [Dvanda-samāsa] Different (nānā) (means) many themselves (pakārā eva) pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) (they are²⁶ called) many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanu- gadāsitomarā). [Kammadhāraya-samāsa] Many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) in the hands (hatthesu) of those (yesaṃ), they are (called) (te) (those who have) many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears in their hands (nānāmusalaphālapabbatata- rukaliṅgarasaradhanugadāsitomarahatthā). This is (ayaṃ pana) a relative²⁷ compound which which does not have the same location (bhinnādhikaraṇabahubbīhi) and which has a copulative compound and an adjectival compound in it (dvandakammadhārayagabbho).

What is the purpose of (saying) “bahubbīhi”? For the use of the name “bahubbīhi” in the sutta “bahubbīhimhi ca” (§167).²⁸

329. 357. Nāmānaṃ samuccayo dvando (709).

Nāmānaṃ ekavibhattikānaṃ yo samucccayo, so dvandasañño hoti.

Candimā ca sūriyo ca candimasūriyā (D. i, 226; ii, 255; iii, 71; M. i, 404; A. i, 306); samaṇo ca brāhmaṇo ca samaṇabrāhmaṇā (A. i, 363; DA. i, 95); Sāriputto ca Moggallāno ca Sāriputtamoggallānā (Vin. iii, 50; M. ii, 119); brāhmaṇo ca gahapatiko ca brāhmaṇagahapatikā (D. i, 104; M. i, 354); Yamo ca Varuṇo ca Yamavaruṇā; Kuvero ca Vāsavo ca Kuveravāsavā.

Dvanda icc’ anena kvattho? Dvandaṭṭhā vā.

A collection of nouns is (called) a copulative compound (dvanda).

The collection of nouns having the same inflection is called a copulative compound.

“Candima-sūriyā”, the moon and the sun; “samaṇa-brāhmaṇā”, monks and brahmins; “Sāriputta-moggallānā”, Sāriputta and Moggallāna; “brāhmaṇa- gahapatikā”, brahmins and householders; “Yama-varuṇā”, Yama (the king of Death) and Varuṇa; “Kuveravāsavā”, Kuvera and Vāsava.

What is the purpose of (saying) “dvanda”? For the use of the name “dvanda” in the sutta “dvandaṭṭhā vā” (§165).

330. 340. Mahataṃ mahā tulyādhikaraṇe pade (710).

Tesaṃ mahantasaddānaṃ mahā-ādeso hoti tulyādhikaraṇe pade.

Mahanto ca so puriso cā ti mahāpuriso (D. iii, 118; A. i, 346; A. ii, 349; Khu. i, 64); mahantī ca sā devī cā ti mahādevī (JA. i, 483); mahantañ ca taṃ balañ cā ti mahābalaṃ (Khu. iii, 55); mahanto ca so nāgo cā ti mahānāgo (D. ii, 207); mahanto ca so yaso cā ti mahāyaso; mahantañ ca taṃ padumavanañ cā ti mahāpadumavanaṃ; mahantī ca sā nadī cā ti mahānadī (A.ii, 474; S. iii, 44); mahanto ca so maṇi cā ti mahāmaṇi; mahanto ca so gahapatiko cā ti mahāgahapatiko; mahantañ ca taṃ dhanañ cā ti mahādhanaṃ (DhA. i, 151); mahanto ca so puñño cā ti mahāpuñño (Vin. i, 55)²⁹

Bahuvacanaggahaṇena kvaci mahantasaddassa mahādeso hoti. Mahantañ ca taṃ phalañ cā ti mahapphalaṃ (A. i, 161); mahabbalaṃ (Khu. iii, 55). Evaṃ mahaddhanaṃ (Khu. iii, 49); mahabbhayaṃ (Khu. i, 395).

When there is a word having the same locus, “mahata” is changed to “mahā”.

When there is a word having the same locus, there is substitution as “mahā” of the word “mahanta”.

Great and (mahanto ca) he is a man (so puriso ca), so (iti) (he is called) a great man (mahāpuriso). Great and (mahantī ca) she is a queen (sā devī ca), so (iti) (she is called) a great queen (mahādevī). Great and (mahantañ ca) it is strength (taṃ balañ ca), so (iti) (it is called) great strength (mahābalaṃ). Great and (mahanto ca) it is snake (so nāgo ca), so (iti) (it is called) a great snake (mahānāgo). Great and (mahanto ca) it is fame (so yaso ca), so (iti) (it is called) great fame (mahāyaso). Great and (mahantañ ca) it is forest of lotuses (taṃ padumavanañ ca), so (iti) (it is called) a great forest of lotuses (mahāpadumavanaṃ). Great and (mahantī ca) it is a river (sā nadī ca), so (iti) (it is called) a great river (mahānadī). Great and (mahanto ca) and it is a gem (so maṇi ca), so (iti) (it is called) a great gem (mahāmaṇi). Great and (mahanto ca) and he is a householder (so gahapatiko ca), so (iti) (he is called) a great householder (mahāgahapatiko). Great and (mahantañ ca) it is wealth (taṃ dhanañ ca), so (iti) (it is called) great wealth (mahādhanaṃ). Great and (mahanto ca) and he has merit (so puñño ca), so (iti) (he is called) (a person that has) great merit (mahāpuñño).³⁰

Sometimes, by taking the plural³¹, there is substitution as “maha” of the word “mahanta”. Great and (mahantañ ca) it is fruit (taṃ phalañ ca), so (iti), (it is called) great fruit (mahapphalaṃ). Great and (mahantañ ca) it is strength (taṃ balañ ca), so (iti) (it is called) great strength (mahabbalaṃ). Likewise “mahaddhanaṃ”, great wealth; “mahabbhayaṃ”, great fear/danger.

331. 353. Itthiyaṃ bhāsitapum’-itthī pumā ‘va ce (714-5).

Itthiyaṃ tulyādhikaraṇe pade ce bhāsitapumitthī pumā ’va daṭṭhabbā.

Dīghā jaṅghā yassa so ‘yaṃ dīghajaṅgho; kalyāṇabhariyo; pahūtapañño.

Bhāsitapumeti kimatthaṃ? Brāhmaṇabandhu ca sā bhariyā cā ti brāhmaṇabandhubhariyā.³²

When there is a word that has the same locus in the feminine, if it is feminine that indicated masculine (in the past), it should be regarded as masculine.

Long (dīghā) legs (jaṅghā) of this (yassa), he is (called) (so ayaṃ) (a man tha has) long legs (dīghajaṅgho). Good (kalyāṇā) wife (bhariyā) of this (yassa),

he is (called) (so ayaṃ) (a man that has) a good wife (kalyāṇabhariyo). Much (pahūtā) wisdom (paññā) of this (yassa), he is (called) (so ayaṃ) (a man that has) much wisdom (pahūtapañño).³³

Why it is said “bhāsitapuma”, that indicated masculine? To prevent the operation of this rule when it did not indicated masculine in the past. A relative of the brahmin and (brāhmaṇabandhu ca) she is a wife (sā bhariyā ca), so (iti) (she is called) a wife that is a relative of a brahmin³⁴ (brāhmaṇabandhubhariyā). [In Rūpasiddhi §354, another example is given, “saddhādhuro”, foundation of faith; here “saddhā” is always feminine, it never indicated masculine in the past.]

332. 343. Kammadhārayasaññe ca (716).

Kammadhārayasaññe ca samāse itthiyaṃ tulyādhikaraṇe pade pubbe bhāsitapumitthī ce, pumā va daṭṭhabbā.

Brāhmaṇadārikā; khattiyakaññā (M. i, 122; A. i, 526); khattiyakumārikā (JA. i, 489).

Bhāsitapumeti kimatthaṃ? Khattiyabandhudārikā; brāhmaṇabandhudārikā.

Also in an adjectival compound.

Also when there is a word that has the same locus in the feminine in an adjectival compound, if the previous (word) is feminine that indicated masculine (in the past), it should be regarded as masculine.

“Brāhmaṇadārikā”, a brahmin girl; “khattiyakaññā”, a Khattiya “khattiyakumārikā”, a Kattiya maiden.

Why it is said “bhāsitapuma”, that indicated masculine? To prevent the operation of this rule when it did not indicated masculine in the past such as “khattiyabandhudārikā”, a girl that is a relative of a Khattiya; “brāhmaṇabandhudārikā”, a girl that is relative of a brahmin. [Rūpasiddhi §343 gives a different example, “Gaṅgānadī”, the river Ganges.]

333. 344. Attaṃ nassa tappurise (717).

Nassa padassa tappurise uttarapade attaṃ hoti.

Na brāhmaṇo abrāhmaṇo (D. iii, 67); avasalo; abhikkhu (Vin. ii, 412); apañcavassaṃ; apañcagavaṃ.

In a determinative compound, there is “a” of “na”.

When there is word following in a determinative compound, there is “a” of “na”.

Not (na) brahmin (brāhmaṇo) (is called) not a brahmin (abrāhmaṇo). Not (na) outcast (vasalo) (is called) not an outcast (avasalo). Not (na) bhikkhu (bhikkhu) (is called) not a bhikkhu (abhikkhu). Not (na) five rains (pañcavassaṃ) (is called) not five rains (apañcavassaṃ). Not (na) five cows (pañcagavaṃ) (is called) not five cows (apañcagavaṃ).

334. 345. Sare an (718).

Nassa padassa tappurise anādeso hoti sare pare.

Na asso anasso; anissaro (VinA. i, 339); anariyo (Vin. iii, 14).

When there is a vowel, there is “an”.

When a vowel follows in a determinative compound, there is substitution as “an” of the word “na”.

Not (no) horse (asso) (is called) not a horse (anasso), a mule. Not (na) creator (issaro) (is called) not a creator (anissaro). Not (na) noble (ariyo) (is called) not a noble one (anariyo).

335. 346. Kad kussa (719).

Ku icc’ etassa kad hoti sare pare.

Kucchitaṃ annaṃ kadannaṃ; kucchitaṃ asanaṃ kadasanaṃ.

Sare ti kimatthaṃ? Kucchitā dārā yesaṃ (apuññakārānaṃ) te hontī ti kudārā; kujanā. Evaṃ kuputtā, kugehā, kuvatthā, kudāsā.

There is “kad” of “ku”.

When a vowel follows, there is “kad” of “ku”.

Bad (kucchitaṃ) food (annaṃ) (is called) bad food (kadannaṃ). Bad (kucchitaṃ) aliment (asanaṃ) (is called) bad aliment (kadasanaṃ).

Why it is said “sare”, when a vowel (follows)? To prevent the operation of this rule when a vowel does not follow such as in the following examples. Bad (kucchitā) wives (dārā) of those (yesaṃ) that do demerit (apuññakārānaṃ), they are (called) (te honti) (those that have) “bad wives” (kudārā). Bad (kucchito) persons (janā) (is called) bad persons (kujanā). Likewise “kuputtā”, bad sons, “kugehā”, bad houses, “kuvatthā”, bad clothes, “kudāsā”, bad female slaves.³⁵

336. 347. Kā ‘ppatthesu ca (720).

Ku icc’ etassa kā hoti appatthesu ca.

Kālavaṇaṃ; kāpupphaṃ.

Bahuvacanaggahaṇaṃ kimatthaṃ? Ku icc’ etassa anappakatthesu pi kvaci kā hoti. Kāpurisā (Khu. ii, 157; PetavatthuA. 117).

Also in the meaning of little, there is “kā”.

Also in the meaning of little, there is “kā” of “ku”.

Little (appakaṃ) salt (lavanaṃ) (is called) little salt (kālavaṇaṃ). Little (appakaṃ) flower (pupphaṃ) (is called) little (few) flower(s) (kāpupphaṃ).³⁶

What is the purpose of taking “bahuvacana”, plural? Sometimes also in meanings other than little there is “kā” of “ku”. Bad (kucchitā) men (purisā) (is called) bad men (kāpurisā).

337. 350. Kvaci samāsantagatānam akāranto (722).

Samāsantagatānaṃ nāmānam anto saro kvaci akāro hoti.

Devānaṃ rājā devarājo, devarājā (S. i, 236-7); devānaṃ sakhā devasakho, devasakhā; pañca ahāni pañcāhaṃ (Vin. iv, 112), sattāhaṃ (M. ii, 242; Khu. i, 87), pañcagavaṃ; chattupāhanaṃ (Vin. ii, 451); upasaradaṃ; visālakkho (Khu. vi, 241); vimukho.

Kāraggahaṇaṃ kimatthaṃ? Ākāranta-ikārantā³⁷ ca honti. Paccakkhā dhammā yassa so’ yan ti paccakkhadhammā, surabhino gandho surabhigandhi; sundaro gandho sugandhi; pūtino gandho pūtigandhi; kucchito

gandho kugandhi; duṭṭhu gandho yassa so ‘yan ti duggandhi; pūti eva gandho pūtigandhi.

Nadīantā ca kattuantā ca kapaccayo hoti samāsante.

Bahū nadiyo yasmiṃ so ‘yaṃ bahunadiko, janapado. Bahavo kattāro yassa so ‘yaṃ bahukattuko, puriso.

Sometimes there is “a” of the end vowel that stands at the end of a compound.

Sometimes the end vowel of nouns that stand at the end of a compound becomes “a”.

King (rājā) of devas (devānaṃ) (is called) king of devas (devarājo, devarājā). Friend (sakhā) of devas (devānaṃ) (is called) friend of devas (devasakho, devasakhā). Five (pañca) days (ahāni) (is called) five days (pañcāhaṃ). Seven (satta) days (ahāni) (is called) seven days (sattāhaṃ). Five (pañca) cows (gāvo) (is called) five cows (pañcagavaṃ). Umbrella and (chattaṃ ca) sandals (upāhanaṃ) (is called) umbrella and sandals (chattupāhanaṃ). Near (samīpaṃ) autumn (saradassa) (is called) near autumn (upasaradaṃ). Large³⁸ (visālaṃ) eye (akkhi) of this (yassa), he is (called) (so ayaṃ) (a man that has) large eyes (visālakkho). Deformed (virūpaṃ) face (mukhaṃ) of this (yassa),³⁹ he is (called) (so ayaṃ), (a man that has) a deformed face (vimukho).⁴⁰

What is the purpose of taking “kāra” [why saying “akāranto” instead of “a- anto”]? To allow the substitution by “ā” and “i”. Realized (paccakkhā) Dhammas (dhammā) of this (yassa), he is (called) (so ayaṃ) (a man that has) realized Dhammas (paccakkhadhammā). Scent (gandho) of a fragant flower (surabhino) (is called) scent of a fragrant flower (surabhigandhi). Good (sundaro) smell (gandhi) (is called) good smell (sugandhi). Smell (gandho) of something rotten (pūtino) (is called) smell of something rotten (pūtigandhi). Bad (kucchito) smell (gandho) (is called) bad smell (kugandhi). Bad (duṭṭhu) smell (gandho) of this (yassa), he is (called) (so ayaṃ) (a man that has) “bad smell”(duggandhi). Rotten itself (pūti eva) smell (gandho) (it is called) rotten smell (pūtigandhi).

At the end of the compound there is the suffix “ka” of those that have “nadī” as the last member and those that have “kattu” as the last member.

Many (bahū) rivers (nadiyo) in this (yasmiṃ), that is (called) (so ayaṃ) (a place that has) many rivers (bahunadiko), a district (is what is meant). Many (bahavo) helpers (kattāro) of this (yassa), he is (called) (a man that has) many helpers (bahukattuko), a person (is what is meant).

338. 356. Nadimhā ca (725).

Nadimhā ca kapaccayo hoti samāsante.

Bahū nadiyo yasmiṃ so ‘yan ti bahunadiko. Bahū kantiyo yassa so ‘yan ti bahukantiko. Bahunāriko.

Also after “nadī” [here “nadī” means those words ending in “ī” and “ū” in feminine gender.]

Also at the end of a compound after “nadī” there is the suffix ’ka”.

Many (bahū) rivers (nadiyo) in this (yasmiṃ), that is (called) (so ayaṃ) (a place that has) many rivers (bahunadiko). Many (bahū) charms (kantiyo) of this (yassa), he is (called) (a man that has) many charms (bahukantiko). Bahū (many) women (nāriyo) of this (yassa), he is (called) (a man that has) many women (bahunāriko).

339. 358. Jāyāya tudaṃ-jāni⁴¹ patimhi (731).

Jāyā icc’ etāya tudaṃ jāni icc’ ete ādesā honti patimhi pare.

Tudaṃpatī⁴², jānipatī.

When “pati” follows, there are “tuda” and “jāni” of “jāyā”.

When “pati” follows, there are these sustitutions of “jāyā”: “tudaṃ” and “jāni”.

“Tudaṃpatī”, wife and husband, “jānipati”, wife and husband.

340. 355. Dhanumh’ ā ca (732).

Dhanumhā ca āpaccayo hoti samāsante.

Gāṇḍīvo dhanu yassa so ‘yaṃ gāṇḍīvadhanvā.

Also there is “ā” after “dhanu”.

At the end of a compound, there is the suffix “ā” after “dhanu”.

Jointed (gāṇḍīvo) bow (dhanu) of this (yassa), he is (called) (so ayaṃ) (a man that has) a bow with many joints (gāṇḍīvadhanvā).

341. 336. Aṃ vibhattīnam akārantā abyayībhāvā (733).

Tasmā akārantā abyayībhāvasamāsā parāsaṃ vibhattīnaṃ kvaci aṃ hoti.

Adhicittaṃ (Vin. iii, 278; A. i, 232, 238); yathāvuḍḍhaṃ (JA. i, 234; VinA. i, 10); upakumbhaṃ; yāvajīvaṃ (Vin. i, 27; iii, 63, 133); tiropabbataṃ (D. i, 73; M. i, 41; A. i, 170); tiropākāraṃ (Vin. ii, 348); tirokuṭṭaṃ (D. i, 74; A. i, 170); antopāsādaṃ.

Kvacī ti kimatthaṃ? Adhicittassa bhikkhuno.

After an adverbial compound that ends in “a”, the inflections become “aṃ”.

Sometimes after an adverbial compound ending in “a”, the following inflections become “aṃ”.⁴³

Higher mind (adhicittaṃ); according to seniority (yathāvuḍḍhaṃ); the talk that arose near the water pot (upakumbhaṃ); as long as life lasts (yāvajīvaṃ); across the mountain (tiropabbataṃ); across the encircling wall (tiropākāraṃ); beyond the wall (tirokuṭṭaṃ); inside the mansion (antopāsādaṃ).

Why it is said “kvaci”, sometimes? To allow exceptions of this rule such as in the following example: Of the higher mind (adhicittassa) of the bhikkhu (bhikkhuno).

342. 337. Saro rasso napuṃsake (734).

Napuṃsake vattamānassa abyayībhāvasamāsassa liṅgassa saro rasso hoti.

Kumārīsu adhikicca pavattati kathā iti adhikumāri. Upavadhu; upagaṅgaṃ; upamaṇikaṃ.

In the neuter (gender) there is short vowel.

There is short vowel of the stem of an adverbial compound in the neuter gender.

The conversation (kathā) that arises (pavattati) regarding (adhikicca) the maidens (kumārīsu), so (iti) (is called) the conversation that arises regarding the maidens (adhikumarī). The conversation that arises near the daugher-in- law (upavadhu). The conversation that arises near the Ganges (upagaṅgaṃ). The conversation that arises near the big pot (upamaṇikaṃ).

343. 338. Aññasmā lopo ca (735).

Aññasmā abyayībhāvasamāsā anakārantā parāsaṃ vibhattīnaṃ lopo ca hoti.

Adhitthi (Vism. i, 344), adhikumāri, upavadhu.

Also there is elision after others.

Also there is elision of the following inflections after other adverbial compounds not ending in “a”.

The conversation that arises regarding a woman (adhitthi). The conversation that arises regarding the maidens (adhikumāri). The conversation that arises near the daugher-in-law (upavadhu).

Iti nāma-kappe samāsa-kappo sattamo kaṇḍo.

Thus ends the seventh division, the compound chapter in the section on nouns

Samāsa-kappo niṭṭhito. End of the Compound chapter

5-TADDHITA-KAPPA 5-Secondary Derivative Chapter

AṬṬHAMA-KAṆḌA Eighth Section

Footnotes

1. Vibhatti, pa, gamānañ ca lopā honti (Sī, K). ↩

2. Translator’s comment UN67 (p. 182): please check these examples. I do not know if I should put “Vāsiṭṭhassa apaccaṃ” and explain that or if it is enough with putting the names. “Vinatāya apaccaṃ”. ↩

3. Masakānaṃ (K). “Makaso” ti pāṭho yeva bahūsu pāḷiaṭṭhakathāsu dissati. Paṃsamakasavātātapasarīsapasamphassānaṃ (D. iii, 107; Vin. ii, 171). Paṃsamakasavātātapasarīsapasamphassehi (M. i, 120). Makasā Makasā ti sabbam akkhikā (MA. i, 360). Makasā Makasā Andhamakasā (Khu. i, 282). Makasā Makasā ti makasā yeva (SuttanipātaA. i, 30; Visuddhi. i, 30). Makasā Makasā ↩

4. “Abyayībhāva” means becoming like an indeclinable (abyaya). ↩

5. Daddaridindimaṃ (Sadd.). Daddarideṇḍimaṃ (Sī). ↩

6. Phālapājanaṃ (K). ↩

7. Phālapājanaṃ (K). ↩

8. Translator’s comment UN68 (p. 185): check meaning ↩

9. Gaddabhaṇḍo kapītano (Abhidhana. 562-Gāthā), kapi calane, tano, dīgho āgamassa. Kandarālo, pilakkho pi (Dhāna-Ṭi. 375). Kapitthana (Sī. Moga. iii, 19). Kapitthanāti pilakkhā (JA. ii, 403) nigrodhā ca kapitthanā (Khu. v, 90; vi, 353, 354, 361). “Kapittho” ti pāṭho pi pāvacane atthi, tathā pi so idha nādhippeto. Ambā kapitthā panasā (Khu. vi, 339), ambā jambū kapitthā ca (Khu. vi, 343). Kabiṭṭho ca kapitthotha (Abhidhāna. 551-Gāthā). ↩

10. Translator’s comment UN69 (p. 187): please check these translatations (meanings). Should it be singular and plural or both singular and plural? ↩

11. Translator’s comment UN70 (p. 188): please check this. ↩

12. Sīhaḷakaccāyanapotthakesu ‘sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā’ ti payogato paṭṭhāya kevalaṃ samāsapadāni yeva dissanti, na paṇṇañcātyādīni nibbacanāni. ↩

13. Gammakattā (K). ↩

14. Translator’s comment UN71 (p. 190): please check, shouldn’t it be “sānū”. ↩

15. The other words are “ya”, “ta”, “eta”, and “ima”. ↩

16. Translator’s comment UN72 (p. 194): please check this translation. ↩

17. Translator’s comment UN73 (p. 196): please check translation. ↩

18. Translator’s comment UN74 (p. 197): please check translation. ↩

19. Translator’s comment UN75 (p. 197): please check translation. ↩

20. Translator’s comment UN76 (p. 199): please check translation. ↩

21. Translator’s comment UN77 (p. 200): Please check it this transaltion is O.K. Is correct to translate “ghanaṃ eva” as solid itself or should be translated as solid only. ↩

22. Translator’s comment UN78 (p. 202): please check translation. ↩

23. Translator’s comment UN79 (p. 202): please check this translation. ↩

24. Translator’s comment UN80 (p. 203): please check translation. ↩

25. Translator’s comment UN81 (p. 203): please check translation. ↩

26. Translator’s comment UN82 (p. 203): please check translation. ↩

27. Translator’s comment UN83 (p. 203): Please check this translation. ↩

28. Translator’s comment UN84 (p. 203): Please check this translation. ↩

29. “Hentañ ca taṃ puññañ cā ti mahāpuññan” ti payogo va sundaro. ↩

30. Translator’s comment UN85 (p. 205): Please check because puñña is neuter, but here it says “so puñño”. I understand that it is a person that has great merit. ↩

31. The sutta says “mahataṃ”, sixth inflection plural (genitive plural), instead of saying “mahato”, sixth inflection singular. ↩

32. Udāharaṇam idaṃ vicāretabbaṃ. Brahmabandhū ca sā bhariyā cā ti brahmabandhubhariyā, saddhādhanaṃ, paññārataṃ (Sī). ↩

33. Translator’s comment UN86 (p. 206): please check. ↩

34. Translator’s comment UN87 (p. 206): Please check this translation, because in the tape you say that this example is not liked by many teachers. Because “bandhu” is always masculine gender. ↩

35. Translator’s comment UN88 (p. 208): Bhante, this compounds should be resolved as bahubbīhi or as kammadhāraya? Because the first one “kudārā” is resolved as a bahubbīhi. ↩

36. Translator’s comment UN89 (p. 208): Please check this. Should countable or uncountable? Singular or plural? ↩

37. Ākārikārā (Si). ↩

38. Translator’s comment UN90 (p. 209): Please check this. ↩

39. Translator’s comment UN91 (p. 209): Please check this. ↩

40. Translator’s comment UN92 (p. 209): Please check this. ↩

41. Daṃjānī (K). ↩

42. Dampatī (Sī/k). ↩

43. According this sutta the termination “aṃ” can mean any of the other inflections. ↩