IV. Samāsa-kappa

Source

Phramaha Thiab Malai, Kaccāyana-Vyākaraṇa: A Critical Study, Ph.D. thesis, University of Pune, 1997, two volumes (scans on archive.org: volume 1, volume 2). Reproduced from the typescript as a cleaned reading edition: typing errors and clear slips are corrected and every change is listed on the Corrections page; reported variant readings are kept as typed, and the typescript page numbers stand in the source as hidden comments.

[1] Nāmānaṃ samāso yuttattho. 318

Tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho so samāsasañño hoti. Kaṭhinassa dussaṃ: kaṭhinadussaṃ; āgantukassa bhattaṃ: āgantukabhattaṃ; jīvitañ ca taṃ indriyañ cā ti jīvitindriyaṃ; samaṇo ca brāhmaṇo ca: samaṇabrāhmaṇā; sāriputto ca moggallāno ca: sāriputtamoggallānā; brāhmaṇo ca gahapatiko ca: brāhmaṇagahapatikā. Nāmānaṃ iti kim atthaṃ? Devadatto pacati. Yuttattho ti kim atthaṃ? Bhaṭo rañño; putto devadattassa. Samāsa icc anena kv attho? Kvaci samāsagatānaṃ akāranto (IV. 22).

(1) The combined sense of nouns is samāsa.

The combined sense of the aggregation of the meanings of nouns is called samāsa (compound). For example ‘cloth for the kaṭhina robe (the annual robe-presentation ceremony in the month following the end of the rains Retreat) = kaṭhinadussaṃ’ ‘meals for the guest: āgantukabhattaṃ’ ‘life and the sense-faculties: jīvitindriyaṃ’ ‘monk and brahmin: samaṇabrāhmaṇā’ ‘sārīputta and moggallāna : sārīputta-moggallānā’ ‘brāhmin and householder : brāhmaṇagahapatikā’. Why denoting nouns?: For, the following words are not called samāsa: ‘devadatto pacati’. Why the combined sense of nouns?: For, in the following example, the combined meaning is not found: ‘bhaṭo rañño’ ‘putto devadattassa’.

What is the use of the term of samāsa?: (It is useful) for, it will be used in the rule ‘Kvaci samāsagatānaṃ akāranto (IV. 22)’.

[2] Tesaṃ vibhattiyo lopā ca. 319

Tesaṃ yuttatthānaṃ samāsānaṃ vibhattiyo lopā ca honti. Kaṭhinadussaṃ; āgantukabhattaṃ. Tesaṃ-gahaṇena samāsa-taddhit’ākhyāta-kitakappānaṃ paccayapadakkharāgamānañ ca lopo hoti. Vasiṭṭhassa apaccaṃ, putto: vāsiṭṭho; vinatāya apaccaṃ, putto: venateyyo. Casaddaggahaṇaṃ avadhāraṇatthaṃ. Pabhaṃ karotī ti pabhaṅkaro; amataṃ dadātī ti amatandado; medhaṃ karotī ti medhaṅkaro.

(2) And the case-endings of those are dropped.

The case-endings of those words which are united in a compound are elided. For example ‘kaṭhinadussaṃ’ ‘āgantukabhattaṃ’. By the word tesaṃ, (those), paccaya (suffixes), pada (words), akkhara (sounds) and āgama (augments) occurring in the compounds, taddhita, ākhyāta and kita are also elided. For example ‘offspring of vasiṭṭha: vāsiṭṭho’ ‘offspring of vinatā: venateyyo’. The word ca indicates restriction of the rule to certain examples to the exclusion of others. For example ‘one who makes light: pabhaṅkaro’ ‘one who gives the deathless state: amatandado’ ‘one who makes wisdom: medhaṅkaro’.

[3] Pakati cassa sarantassa. 320

Luttāsu vibhattīsu assa sarantassa liṅgassa pakatirūpāni honti. Cakkhuñ ca sotañ ca: cakkhusotaṃ; mukhañ ca nāsikañ ca: mukhanāsikaṃ; rañño putto: rājaputto; rañño puriso: rājapuriso.

(3) The words ending in vowels assume the primitive forms.

When the case-endings have been elided, the words ending in vowels assume their basic forms. For example ‘eye and ear: cakkhusotaṃ’ ‘mouth and nose: mukhanāsikaṃ’ ‘the king’s son: rājaputto’ ‘the king’s man: rājapuriso’.

[4] Upasagganipātapubbako abyayībhāvo. 321

Upasagga-nipāta-pubbako samāso abyayībhāvasañño hoti. Nagarassa samīpe kathā vattate iti upanagaraṃ; darathassa abhāvo: niddarathaṃ; masakassa abhāvo: nimmasakaṃ; vuḍḍhānaṃ paṭipāṭiyā: yathāvuḍḍhaṃ; ye ye brāhmaṇā vuḍḍhā te te nisīdanti yathāvuḍḍhaṃ; jīvassa yattako paricchedo: yāvajīvaṃ; cittaṃ adhikicca dhammā vattantī ti adhicittaṃ; pabbatassa tiro: tiropabbataṃ; sotassa paṭi vattatī ti paṭisotaṃ; pāsādassa anto: antopāsādaṃ. Abyayībhāva icc anena kv attho? Aṃ vibhattīnaṃ akārantābyayībhāvā (IV. 26).

(4) Abyayībhāva has upasagga or nipāta as a first member.

The combination of words with upasagga or nipāta as a first member is called abyayībhāva. For example ‘near the town (the story continues): upanagaraṃ’ ‘without axiety: niddarathaṃ’ ‘without mosquitoes: nimmasakaṃ’ ‘according to seniority : yathāvuḍḍhaṃ’

‘brahmin-s sit according to seniority: yathāvuḍḍhaṃ’ ‘as long as life lasts : yāvajīvaṃ’ ‘having concerned with mind [the dhamma-s activate]: adhicittaṃ’ ‘beyond (on the other side of) the mountain : tiropabbataṃ’ ‘(boat moves) against the stream : paṭisotaṃ’ ‘within the palace : antopāsādaṃ’. What is the use of the term abyayībhāva?: (It is useful) for, it will be used in the rule ‘Aṃ vibhattīnaṃ akārantābyayībhāvā (IV. 26)’.

[5] So napuṃsakaliṅgo. 322

So abyayībhāvasamāso napuṃsakaliṅgo va daṭṭhabbo. Kumāriṃ adhikicca kathā vattatī ti adhikumāri; vadhuyā samīpe vattatī ti upavadhu; gaṅgāya samīpe vattate iti upagaṅgaṃ; maṇikāya samīpe vattate iti upamaṇikaṃ.

(5) It has neuter gender.

The indeclinable compound is to be regarded as neuter only. For example ‘having concerned with the young girl (the story continues): adhikumāri’ ‘near the lady: upavadhu’ ‘near the gaṅgā: upagaṅgaṃ’ ‘near the gem: upamaṇikaṃ’.

[6] Diguss’ekattaṃ. 323

Digussa samāsassa ekattaṃ hoti napuṃsakaliṅgattañ ca. Tayo lokā: tilokaṃ; tayo daṇḍā: tidaṇḍaṃ; tīṇi nayanāni: tinayanaṃ; tayo siṅgā: tisiṅgaṃ; catasso disā: catuddisaṃ; dasa disā: dasadisaṃ; pañca indriyāni: pañcindriyaṃ.

(6) Singularity of Digu (it is laid).

The numerical compound is singular and neuter. For example ‘the three worlds: tilokaṃ’ ‘the three sticks : tidaṇḍaṃ’ ‘the three eyes : tinayanaṃ’ ‘the three horns : tisiṅgaṃ’ ‘the four directions : catuddisaṃ’ ‘the ten directions : dasadisaṃ’ ‘the five sense-faculties : pañcindriyaṃ’.

[7] Tathā dvande pāṇi-turiya-yogga-senaṅga-khuddajantuka-vividhaviruddha-visabhāgatthādīnañ ca. 324

Tathā dvande pāṇi-turiya-yogga-senaṅga-khuddajantuka-vividhaviruddha-visabhāgattha icc evam ādīnaṃ ekattaṃ hoti napuṃsakaliṅgattañ ca. Taṃ yathā: cakkhusotaṃ; mukhanāsikaṃ; chavimaṃsalohitaṃ; evaṃ pāṇyaṅgatthe; saṅkho ca paṇavo ca: saṅkhapaṇavaṃ; gītañ ca vāditañ ca: gītavāditaṃ; daddari ca deṇḍimañ ca: daddarideṇḍimaṃ; evaṃ turiyaṅgatthe; phālañ ca pācanañ ca: phālapācanaṃ; yugañ ca naṅgalañ ca: yuganaṅgalaṃ; evaṃ yogaṅgatthe; asiñ ca cammañ ca: asicammaṃ; dhanu ca kalāpañ ca: dhanukalāpaṃ; hatthī ca asso ca ratho ca pattiko ca: hatthiassarathapattikaṃ; evaṃ senaṅgatthe; ḍaṃsañ ca masakañ ca: ḍaṃsamasakaṃ, kunthañ ca kipilikañ ca:kunthakipilikaṃ; kīṭañ ca siriñ ca sapañ ca: kīṭasirisapaṃ; evaṃ khuddajantukatthe; ahi ca nakulo ca: ahinakulaṃ; viḷāro ca mūsiko ca: viḷāramūsikaṃ; kāko ca ulūko ca: kākolūkaṃ; evaṃ vividhaviruddhatthe; sīlañ ca paññā ca: sīlapaññaṃ; samatho ca vipassano ca: samathavipassanaṃ; vijjā ca caraṇañ ca: vijjācaraṇaṃ; evaṃ vividhavisabhāgatthe.

Ādiggahaṇaṃ kim atthaṃ? Dāsidāsaṃ; itthipumaṃ; pattacīvaraṃ; tikacatukkaṃ; veṇarathakāraṃ; sākuṇikamāgavikaṃ; dīghamajjhimaṃ icc evam ādi.

(7) Even so in the dvanda compound (singularity) of words of the following meanings (it laid down): limbs of living beings, instruments of music, objects belonging to a yoke, objects relating to an army, little creatures, objects which indicate various degrees of difference and contrary qualities etc.

So in the dvanda (aggregative) compound (singularity) of words beginning with limbs of living beings, instruments of music, objects belonging to a yoke, component part of an army, little creatures, objects which are mutually disagreeing, contrary qualities, have the singular number and neuter gender. For example ‘cakkhusotaṃ’ ‘mukhanāsikaṃ’ ‘chavimaṃsalohitaṃ’ these are used in the sense of limbs of living beings; ‘conch and drum: saṅkhapaṇavaṃ’ ‘singing and instrumental music : gītavāditaṃ’ ‘drum and kettle-drum : daddarideṇḍimaṃ’ these are used in the sense of instruments of music; ‘ploughshare and goad : phālapācanaṃ’ ‘yoke and plough : yuganaṅgalaṃ’ these are used in the sense of objects belonging to a yoke; ‘sword and sheath : asicammaṃ’ ‘arrow and bow : dhanukalāpaṃ’ ‘elephant, horse, chariot and soldier on foot: hatthiassarathapattikaṃ’ these are used in the sense of component part of an army; ‘gadfly and mosquito: ḍaṃsamasakaṃ’ ‘black ant and red ant : kunthakipilikaṃ’ ‘grasshopper and snake : kīṭasirisapaṃ’ these are used in the sense of little creatures; ‘snake and ichneumon : ahinakulaṃ’ ‘cat and mouse : viḷāramūsikaṃ’ ‘crow and owl : kākolūkaṃ’ these are used in the sense of objects which are mutually disagreeing; ‘morality and wisdom : sīlapaññaṃ’ ‘calmness and insight : samathavipassanaṃ’ ‘knowledge and conduct: vijjācaraṇaṃ’ these are used in the sense of different aspects. Why is ādi (etc.) added?: The rule is applicable also to the following examples ‘dāsidāsaṃ’ ‘itthipumaṃ’ ‘pattacīvaraṃ’ ‘tikacatukkaṃ’ ‘veṇarathakāraṃ’ ‘sākuṇikamāgavikaṃ’ ‘dīghamajjhimaṃ’ etc.

[8] Vibhāsā rukkha-tiṇa-pasu-dhana-dhañña-janapadādīnañ ca. 325

Rukkha - tiṇa - pasu - dhana - dhañña - janapada icc evam ādīnaṃ vibhāsā ekattaṃ hoti napuṃsakaliṅgattañ ca dvande samāse. Assattho ca kapittho ca: assatthakapitthaṃ assatthakapitthā vā; usīrañ ca vīraṇañ ca: usīravīraṇaṃ usīravīraṇā vā; ajo ca eḷako ca: ajeḷakaṃ ajeḷakā vā; hiraññañ ca suvaṇṇañ ca : hiraññasuvaṇṇaṃ hiraññasuvaṇṇā vā; sāli ca yavo ca: sāliyavaṃ sāliyavā vā; kāsī ca kosalo ca: kāsikosalaṃ kāsikosalā vā. Ādiggahaṇaṃ kim atthaṃ? Sāvajjañ ca anavajjañ ca: sāvajjānavajjaṃ sāvajjānavajjā vā; hīnañ ca paṇītañ ca: hīnappaṇītaṃ hīnappaṇītā vā; kaṇho ca sukko ca: kaṇhasukkaṃ kaṇhasukkā vā.

(8) Also for the (compounds) of words meaning trees, grass, animals, valuable things, grains and inhabitants of a country etc. option is laid down.

A Dvanda compound of words denoting trees, grass, animals, valuable things, grains and people etc. also optionally becomes the singular and neuter. For example ‘the holy fig-tree and wood apple-tree: assatthakapitthaṃ or assatthakapitthā’ ‘grass and fragrant grass: usīravīraṇaṃ or usīravīraṇā’ ‘goat and sheep: ajeḷakaṃ or ajeḷakā’ ‘money and gold: hiraññasuvaṇṇaṃ or hiraññasuvaṇṇā’ ‘rice and barley: sāliyavaṃ or sāliyavā’ ‘kāsī town and kosala town: kāsikosalaṃ or kāsikosalā’. Why is ādi (etc.) added?: For, the rule is applicable also to the following examples ‘fault and faultlessness : sāvajjānavajjaṃ or sāvajjānavajjā’ ‘inferior and excellent : hīnappaṇītaṃ or hīnappaṇītā’ ‘black and white: kaṇhasukkaṃ or kaṇhasukkā’.

[9] Dvipade tulyādhikaraṇe kammadhārayo. 326

Dve padāni tulyādhikaraṇāni yadā samassante tadā so samāso kammadhārayasañño hoti. Mahanto ca so puriso cā ti mahāpuriso; khattiyā ca sā kaññā cā ti khattiyakaññā. Kammadhāraya icc anena kv attho? Kammadhārayasañño ca (IV. 17).

(9) In the context of two words having the same case, kammadhāraya (is laid down).

When two words used in similar case-endings are combined, the combination is called kammadhāraya (descriptive compound). For example ‘the great man: mahāpuriso’ ‘girl belonging to the warrior class: khattiyakaññā’. What is the use of the term kammadhāraya? (It is useful) for, it will be used in the rule ‘Kammadhārayasañño ca (IV. 17)’.

[10] Saṅkhyāpubbo digu. 327

Saṅkhyāpubbo kammadhārayasamāso digusañño hoti. Tayo lokā: tilokaṃ; tīṇi malāni: timalaṃ; tīṇi phalāni: tiphalaṃ; tayo daṇḍā: tidaṇḍaṃ; catasso disā: catuddisaṃ; pañca indriyāni: pañcindriyaṃ; satta godhāvarāni: sattagodhāvaraṃ. Digu icc etena kv attho? Diguss’ekattaṃ (IV. 6).

(10) (Compound) having numeral as first member is called digu.

If the first member of a descriptive compound is a numeral, the combination is called digu compound. For example ‘the three worlds: tilokaṃ’ ‘the three impurities: timalaṃ’ ‘the three fruits: tiphalaṃ’ ‘the three sticks: tidaṇḍaṃ’ ‘the four directions: catuddisaṃ’ ‘the five sense-faculties: pañcindriyaṃ’ ‘the seven godhāvarī streams(?): sattagodhāvaraṃ’. What is the use of the term digu?: (It is useful), for, it will be used in the rule ‘Diguss’ekattaṃ (IV.6)’.

[11] Ubhe tappurisā. 328

Ubhe digu-kammadhārayasamāsā tappurisasaññā honti. Na brāhmaṇo: abrāhmaṇo; avasalo; apañcagavaṃ; asattagodhāvaraṃ; adasagavaṃ; apañcapūlī; apañcagāvī. Tappurisa icc anena kv attho? Attaṃ nassa tappurise (IV.18).

(11) The both are called tappurisa.

Both numeral compounds and descriptive compounds are called tappurisa (determinative) compounds. For example ‘not a priest : abrāhmaṇo’ ‘avasalo’ ‘apañcagavaṃ’ ‘asattagodhāvaraṃ’ ‘adasagavaṃ’ ‘apañcapūlī’ ‘apañcagāvī’. What is the use of the term tappurisa?: (It is useful) for, it will be used in the rule ‘Attaṃ nassa tappurise (IV. 18)’.

[12] Amādayo parapadehi. 329

Tā amādayo vibhattiyo nāmehi parapadehi yadā samassante tadā so samāso tappurisasañño hoti. Bhūmiṃ gato: bhūmigato; sabbarattiṃ sobhano: sabbarattisobhano; apāyaṃ gato: apāyagato; issarena kataṃ: issarakataṃ; sallena viddhaṃ: sallaviddhaṃ; kaṭhinassa dussaṃ: kaṭhinadussaṃ; āgantukassa bhattaṃ: āgantukabhattaṃ; methunasmā apeto: methunāpeto; rājato bhayaṃ: rājabhayaṃ; corā bhayaṃ: corabhayaṃ; rañño putto: rājaputto; dhaññānaṃ rāsi: dhaññarāsi; rūpe saññā: rūpasaññā; saṃsāre dukkhaṃ: saṃsāradukkhaṃ.

(12) When (the case-endings) aṃ etc. (are combined) with the succeeding words.

The compound in which the first word having one of the case-endings aṃ etc. is combined with the next word is called tappurisa. For example ‘belonging to the earth: bhūmigato’ ‘shining all nights: sabbarattisobhano’ ‘gone to the hell : apāyagato’ ‘done by the lord : issarakataṃ’ ‘hit by an arrow: sallaviddhaṃ’ ‘cloth for the kaṭhina robe: kaṭhinadussaṃ’ ‘meals for the guest : āgantukabhattaṃ’ ‘free from sexual intercourse : methunāpeto’ ‘fear from king : rājabhayaṃ’ ‘fear from thief : corabhayaṃ’ ‘king’s son : rājaputto’ ‘heap of grains : dhaññarāsi’ ‘perception of form : rūpasaññā’ ‘suffering in the Round of Rebirth : saṃsāradukkhaṃ’.

[13] Aññapadatthesu bahubbīhi. 330

Aññesaṃ nāmānaṃ atthesu nāmāni yadā samassante tadā so samāso bahubbīhisañño hoti. Āgatā samaṇā imaṃ saṅghārāmaṃ, so’yaṃ āgatasamaṇo saṅghārāmo; jitāni indriyāni anena samaṇena, so’yaṃ jitindriyo samaṇo; dinno suṅko yassa rañño, so’yaṃ dinnasuṅko rājā; niggatā janā yasmā gāmā, so’yaṃ niggatajano gāmo; chinnā hatthā yassa, so’yaṃ chinnahattho puriso; sampannāni sassāni yasmiṃ janapade, so’yaṃ sampannasasso janapado; nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa, so’yaṃ nigrodhaparimaṇḍalo rājakumāro; cakkhussa bhūto : cakkhūbhūto, cakkhūbhūto iva bhūto yassa bhagavato, so’yaṃ cakkhūbhūto bhagavā; suvaṇṇassa vaṇṇo: suvaṇṇavaṇṇo, suvaṇṇavaṇṇo iva vaṇṇo yassa bhagavato, so’yaṃ suvaṇṇavaṇṇo bhagavā; brahmassa saro: brahmassaro, brahmassaro iva saro yassa bhagavato, so’yaṃ brahmassaro bhagavā; sayaṃpatitapaṇṇapupphaphalavāyudoyāhārāti: paṇṇañ ca pupphañ ca phalañ ca: paṇṇapupphaphalāni, sayaṃ eva patitāni: sayaṃpatitāni, sayaṃpatitāni ca paṇṇapupphaphalāni c’eti sayaṃpatitapaṇṇapupphaphalāni, vāyuñ ca doyañ ca: vāyudoyāni, sayaṃpatitapaṇṇapupphaphalāni ca vāyudoyāni ca : sayaṃpatitapaṇṇapupphaphalavāyudoyāni, sayaṃpatitapaṇṇapupphaphalavāyudoyāni eva āhārāni yesaṃ te: sayaṃpatitapaṇṇapupphaphalavāyudoyāhārā: ayaṃ pana dvandakammadhārayagabbho tulyādhikaraṇabahubbīhi; atha vā: sayaṃpatitapaṇṇapupphaphalavāyudoyehi āhārāni yesaṃ te: sayaṃpatitapaṇṇapupphaphalavāyudoyāhārā: ayaṃ pana bhinnādhikaraṇabahubbīhi; nānādumapatitapupphavāsitasānū ti: nānāpakārā dumā: nānādumā; nānādumehi patitāni: nānādumapatitāni, nānādumapatitāni ca tāni pupphāni c’eti nānādumapatitapupphāni, nānādumapatitapupphehi vāsitā: nānādumapatitapupphavāsitā, nānādumapatitapupphavāsitā sānū yassa pabbatarājassa, so’yaṃ nānādumapatitapupphavāsitasānu pabbatarājā: ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi; atha vā: vāsitā sānū:vāsitasānū, sāpekkhatte satipi gamakattā samāso, nānādumapatitapupphehi vāsitasānū yassa, so’yaṃ nānādumapatitapupphavāsitasānu: ayaṃ pana bhinnādhikaraṇabahubbīhi; byālambambudharabinducumbitakūṭo ti: ambu dhāretī ti ambudharo, [ko so? pajjunno] vividho ālambo yassa so byālambo, byālambo ca so ambudharo : byālambambudharo, byālambambudharassa bindu : byālambambudharabindu, byālambambudharabindūhi cumbito: byālambambudharabinducumbito, byālambambudharabinducumbito kūṭo yassa so byālambambudharabinducumbitakūṭo: ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi; atha vā:cumbito kūṭo:cumbitakūṭo, sāpekkhatte satipi gamakattā samāso, byālambambudharabindūhi cumbitakūṭo yassa so byālambambudharabinducumbitakūṭo: ayaṃ pana bhinnādhikaraṇabahubbīhi; amitabalaparakkamajjutī ti: na mitā: amitā, balañ ca parakkamo ca juti ca: balaparakkamajjutiyo, amitā balaparakkamajjutiyo yassa so’yaṃ amitabalaparakkamajjuti: ayaṃ pana tappurisadvandagabbho tulyādhikaraṇabahubbīhi; pīnorakkhaṃsabāhū ti: urañ ca akkhañ ca aṃsañ ca bāhū ca:urakkhaṃsabāhuvo, pīnā urakkhaṃsabāhuvo yassa so’yaṃ pīnorakkhaṃsabāhu: ayaṃ pana tappurisadvandagabbho tulyādhikaraṇabahubbīhi; pīnagaṇḍavadanatthanūrujaghanā ti: gaṇḍañ ca vadanañ ca thanañ ca ūruñ ca jaghanā ca: gaṇḍavadanatthanūrujaghanā, pīnā gaṇḍavadanatthanūrujaghanā yassā nāriyā sā’yaṃ pīnagaṇḍavadanatthanūrujaghanā: ayaṃ pana tappurisadvandagabbho tulyādhikaraṇabahubbīhi; pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇā ti : surā ca asurā ca garuḍā ca manujā ca bhujaṅgā ca gandhabbā ca : surāsuragaruḍamanujabhujaṅgagandhabbā, pavarā ca te surāsuragaruḍamanujabhujaṅgagandhabbā c’eti pavarasurāsuragaruḍamanujabhujaṅgagandhabbā; pavarasurāsuragaruḍamanujabhujaṅgagandhabbānaṃ makuṭāni: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭāni, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭānaṃ kūṭāni : pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭāni, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭesu cumbitā :pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitā, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitā selā: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselā, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselesu saṅghaṭṭitā: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitā, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitā caraṇā yassa tathāgatassa so’yaṃ pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇo tathāgato: ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi; atha vā : saṅghaṭṭitā caraṇā : saṅghaṭṭitacaraṇā, sāpekkhatte satipi gamakattā samāso, pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselehi saṅghaṭṭitacaraṇā yassa tathāgatassa so’yaṃ pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇo bhagavā: ayaṃ pana bhinnādhikaraṇabahubbīhi; catasso disā yassa so’yaṃ catuddiso; pañca cakkhūni yassa so’yaṃ pañcacakkhu; dasa balāni yassa so’yaṃ dasabalo bhagavā; anantañāno ti: tassa na anto: anantaṃ, anantaṃ ñānaṃ yassa so’yaṃ anantañāno tathāgato; amitaghaṇasarīro ti: na mitaṃ: amitaṃ, ghaṇaṃ evaṃ sarīraṃ: ghaṇasarīraṃ, amitaghaṇasarīraṃ yassa so’yaṃ amitaghaṇasarīro bhagavā; amitabalaparakkamappatto ti: na mitā: amitā, balañ ca parakkamo ca: balaparakkamā, amitabalaparakkamā pattā yassa so’yaṃ amitabalaparakkamappatto; mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro ti: mattā eva bhamarā: mattabhamarā, mattabhamarānaṃ gaṇo: mattabhamaragaṇo, mattabhamaragaṇehi cumbitāni: mattabhamaragaṇacumbitāni, vikasitāni eva pupphāni: vikasitapupphāni, mattabhamaragaṇacumbitāni ca vikasitapupphāni ca: mattabhamaragaṇacumbitavikasitapupphāni, vallī ca nāgarukkho ca: vallināgarukkhā, mattabhamaragaṇacumbitavikasitapupphā te vallināgarukkhā c’eti mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā; mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitāni: mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni kandarāni yassa pabbatarājassa so’yaṃ mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro pabbatarājā: ayaṃ pana kammadhārayadvandatappurisagabbho tulyādhikaraṇabahubbīhi; atha vā: upasobhitāni kandarāni: upasobhitakandarāni, sāpekkhatte satipi gamakattā samāso, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitakandarāni yassa pabbatarājassa so’yaṃ mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro pabbatarājā: ayaṃ bhinnādhikaraṇabahubbīhi; nānārukkhatiṇapatitapupphopasobhitakandaro selarājā ti rukkho ca tiṇañ ca : rukkhatiṇāni, nānāpakārāni eva rukkhatiṇāni: nānārukkhatiṇāni; nānārukkhatiṇehi patitāni: nānārukkhatiṇapatitāni, nānārukkhatiṇapatitāni ca tāni pupphāni c’eti nānārukkhatiṇapatitapupphāni nānārukkhatiṇapatitapupphehi upasobhitāni: nānārukkhatiṇapatitapupphopasobhitāni, nānārukkhatiṇapatitapupphopasobhitāni kandarāni yassa selarājassa so’yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro selarājā: ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi; athā vā: upasobhitāni kandarāni : upasobhitakandarāni, sāpekkhatte satipi gamakattā samāso, nānārukkhatiṇapatitapupphehi upasobhitakandarāni yassa selarājassa so’yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro selarājā : ayaṃ pana bhinnādhikaraṇabahubbīhi; nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarahatthā ti: musalo ca halo ca pabbato ca taru ca kaliṅgaro ca saro ca dhanu ca gadā ca asi ca tomaro ca: musalahalapabbatatarukaliṅgarasaradhanugadāsitomarā, nānāpakārā eva musalahalapabbatatarukaliṅgarasaradhanugadāsitomarā: nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarā, nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarā hatthesu yesaṃ te: nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarahatthā: ayaṃ pana dvandakammadhārayagabbho bhinnādhikaraṇabahubbīhi. Bahubbīhi icc anena kv attho? Bahubbīhimhi ca (II.3.7).

(13) Bahubbīhi is laid down (when the words are combined) in the meanings of different ones.

When the nouns are combined together to denote a different object, the combination is called Bahubbīhi compound. For example ‘the monks came to this monastery: so it is āgatasamaṇo’ ‘the sense-faculties have been conquered by this monk: so he is jitindriyo’ ‘tax is given to the king: so he is dinnasuṅko’ ‘the people have departed from that village: so it is niggatajano’ ‘the man whose hands are cut off: so he is hatthachinno’ ‘a district in which the crops are abundant: so it is sampannasasso’; “fig-tree’s enclosure: nigrodhaparimaṇḍalo, the prince whose retinue is like a fig-tree’s enclosure: so he is nigrodhaparimaṇḍalo”; ‘happening to the eyes: cakkhubhūto, the Fortunate One whose vision of the past is like happening to the eyes: so he is cakkhubhūto’; ‘colour of gold: suvaṇṇavaṇṇo’; ‘the Fortunate One whose colour is like the colour of gold: so he is suvaṇṇavaṇṇo’; ‘voice of brahmā : brahmassaro, the Fortunate One whose voice is like the voice of brahmā: so he is brahmassaro’; in the compound ‘sayaṃpatitapaṇṇapupphaphalavāyudoyāhārā’ the analysis should be done as follows:- leaves, flowers and fruits: paṇṇapupphaphalāni, they have fallen down: sayaṃpatitāni, leaves, flowers and fruits which have fallen down: sayaṃpatitapaṇṇapupphaphalāni’, ‘wind and water: vāyudoyāni’, ‘leaves, flowers and fruits which have fallen down and wind and water : sayaṃpatitapaṇṇapupphaphalavāyudoyāni’ ‘those ascetics whose food is leaves, flowers and fruits which have fallen down and wind and water: sayaṃpatitapaṇṇapupphaphalavāyudoyāhārā’, this compound has dvanda and kammadhāraya inside, and is called tulyādhikaraṇabahubbīhi; or, ‘those ascetics whose food is (consists of) leaves, flowers and fruits which have fallen down and wind and water: sayaṃpatitapaṇṇapupphaphalavāyudoyāhārā’, this is called bhinnādhikaraṇabahubbīhi; in the compound nānādumapatitapupphavāsitasānu’ the analysis should be done as follows:- ‘various trees: nānādumā’ ‘(the flowers) fallen down from the various trees: nānādumapatitāni’ ‘the flowers fallen down from the various trees: nānādumapatitapupphāni’ ‘(the peak) scented with the flowers fallen down from the various trees : nānādumapatitapupphavāsitā’ ‘the king of mountains whose peak is scented with the flowers fallen down from the various trees: so he is nānādumapatitapupphavāsitasānu’, this compound has kammadhāraya and tappurisa inside and is called tulyādhikaraṇabahubbīhi; or, ‘the peak scented: vāsitasānu’ even if it expects another word, that word is understood; so compound is allowed, ‘the king of mountain whose peak is scented with the flowers fallen down from the various trees: so he is nānādumapatitapupphavāsitasānu’ this is called bhinnādhikaraṇabahubbīhi; of the compound ‘byālambambudharabinducumbitakūṭo’ the analysis should be done as follows:- ‘one who bears the water: ambudharo’ (who is he? He is pajjunna), the cloud whose form(?) is varied : byālambo’ ‘that cloud having varied form(?) : byālambambudharo’ ‘a drop of cloud having varied form(?): byālambambudharabindu’ ‘having touched the drops of cloud having varied form(?): byālambambudharabinducumbito’ ‘the king of mountains whose peak has touched the drops of cloud having varied form(?) : byālambambudharabinducumbitakūṭo’ this compound having kammadhāraya and tappurisa inside is called tulyādhikaraṇabahubbīhi; or, ‘the peak having touched: cumbitakūṭo’, though it is dependent on external word, that word is understood; so compound is allowed; ‘the king of mountains whose peak has touched the drops of cloud having varied form(?): byālambambudharabinducumbitakūṭo’ this is called bhinnādhikaraṇabahubbīhi; of the compound ‘amitabalaparakkamajjuti’ the analysis should be done as follows:- ‘not measured: amita’ ‘strength, valour and brightness: balaparakkamajjutiyo’ ‘the Buddha whose strength, valour and brightness is not measured: amitabalaparakkamajjuti’, this compound having tappurisa and dvanda inside is called tulyādhikaraṇabahubbīhi; of the compound ‘pīnorakkhaṃsabāhu’ the analysis should be done as follows:- ‘chest, collar-bone, shoulders and hands: urakkhaṃsabāhuvo’ ‘the Buddha whose chest, collar-bone, shoulders and hands are massive: pīnorakkhaṃsabāhu’, this compound having tappurisa and dvanda inside is called tulyādhikaraṇabahubbīhi; of the compound ‘pīnagaṇḍavadanatthanūrujaghanā’ the analysis should be done as follows:- ‘cheeks, face, breasts, thighs and hips: gaṇḍavadanatthanūrujaghanā’ ‘the lady whose cheeks, face, breasts, thighs and hips are massive: pīnagaṇḍavadanatthanūrujaghanā’, this compound having tappurisa and dvanda inside is called tulyādhikaraṇabahubbīhi; of the compound ‘pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇā’ the analysis should be done as follows:- ‘gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: surāsuragaruḍamanujabhujaṅgagandhabbā’ ‘the high ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbā’ ‘the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heveanly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭāni’ ‘the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭāni’ ‘(the mountains) touched by the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitā’ ‘the mountains touched by the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselā’ ‘(the feet) contacted by the mountains touched by the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitā’ ‘the tathāgata whose feet are contacted by the mountains touched by the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇo’, this compound having dvanda, kammadhāraya and tappurisa inside is called tulyādhikaraṇabahubbīhi; or, ‘the feet contacted : saṅghaṭṭitacaraṇā’, as the external word is understood, the samāsa takes place; ‘the tathāgata whose feet are contacted by the mountains touched by the peaks of the crests of high-ranking gods, demons, garuḍa-s, human beings, serpents and heavenly musicians: pavarasurāsuragaruḍamanujabhujaṅgagandhabbamakuṭakūṭacumbitaselasaṅghaṭṭitacaraṇo’, this is called bhinnādhikaraṇabahubbīhi; ‘that, having four directions: catuddiso’ ‘one who has five eyes: pañcacakkhu’ ‘(the Fortunate One) whose powers are ten: dasabalo’; of the compound ‘anantañāno’, the analysis should be done as follows:- ‘not having end: anantaṃ’ ‘(the tathāgata) whose knowledge is endless: anantañāno’; of the compound ‘amitaghaṇasarīro’ the analysis should be done as follows:- ’not measured: amitaṃ ’ ‘the body is massive: ghaṇasarīraṃ’ ‘the Fortunate One whose body is measureless and massive :amitaghaṇasarīro’; of the compound ‘amitabalaparakkamappatto’ the analysis should be done as follows:- ‘not having measure: amita’ ‘strength and valour: balaparakkamā’ ‘(the tathāgata) by whom measureless strength and valour are obtained: amitabalaparakkamappatto’, of the compound ‘mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro’ the analysis should be done as follows:- ‘bees which are intoxicated: mattabhamarā’ ‘the groups of intoxicated bees: mattabhamaragaṇo’ ‘(the flowers) which are kissed by the groups of intoxicated bees: mattabhamaragaṇacumbitāni’ ‘the flowers which are blossomed: vikasitapupphāni’ ‘the blossomed flowers kissed by the groups of the intoxicated bees: mattabhamaragaṇacumbitavikasitapupphāni’ ‘creepers and iron-wood trees: vallināgarukkhā’ ‘those creepers and iron-wood trees having blossomed flowers kissed by the groups of the intoxicated bees: mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā’ ‘(the glens) beautified with creepers and iron-wood trees having blossomed flowers kissed by the groups of the intoxicated bees: mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni’ ‘the king of mountains whose glens are beautified with creepers and iron-wood trees having blossomed flowers kissed by the groups of the intoxicated bees: mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro’, this compound having kammadhāraya, dvanda and tappurisa inside is called tulyādhikaraṇabahubbīhi; or ‘the glens which are beautified: upasobhitakandarāni’; samāsa takes place on account of clear understanding of the external word, ‘the king of mountains whose glens are beautified with creepers and iron-wood trees having blossomed flowers kissed by the groups of the intoxicated bees: mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro’, this is called bhinnādhikarṇabahubbīhi; of the compound ‘nānārukkhatiṇapatitapupphopasobhitakandaro selarājā’ the analysis should be done as follows:-‘trees and grass:rukkhatiṇāni’ ‘trees and grass (are) various: nānārukkhatiṇāni’ ‘(the flowers) fallen down from the various trees and grass:nānārukkhatiṇapatitāni’ ‘those flowers fallen down from the various trees and grass: nānārukkhatiṇapatitapupphāni’ ‘(the glens) beautified with flowers fallen down from the various trees and grass:nānārukkhatiṇapatitapupphopasobhitāni’ ‘the king of mountains whose glens are beautified with flowers fallen down from the various trees and grass: nānārukkhatiṇapatitapupphopasobhitakandaro’, this compound having dvanda, kammadhāraya and tappurisa inside is called tulyādhikaraṇabahubbīhi; or ‘the glens which are beautified: upasobhitakandarāni’, samāsa takes place on account of clear understanding of the external word, ‘the king of mountains whose glens are beautified with flowers fallen down from the various trees and grass: nānārukkhatiṇapatitapupphopasobhitakandaro’, this is called bhinnādhikaraṇabahubbīhi; of the compound ‘nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarahatthā’ the analysis should be done as follows:- ‘pestle, mortar, rock, tree, log, arrow, bow, baton, sword, and spear: musalahalapabbatatarukaliṅgarasaradhanugadāsitomarā’ ‘various pestles, mortars, rocks, trees, logs, arrows, bows, batons, swords and spears: nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarā’ ‘(those) in whose hands there are various pestles, mortars, rocks, trees, logs, arrows, bows, batons, swords and spears: nānāmusalahalapabbatatarukaliṅgarasaradhanugadāsitomarā hatthā’, this compound having dvanda and kammadhāraya inside is called bhinnādhikaraṇabahubbīhi; what is the use of the term bahubbīhi?: (It is useful) for, it will be used in the rule ’Bahubbīhimhi ca (II. 3.7).

[14] Nāmānaṃ samuccayo dvando. 331

Nāmānaṃ ekavibhattikānaṃ yo samuccayo sa dvandasañño hoti. Candimasuriyā; samaṇabrāhmaṇā; sāriputtamoggallānā; brāhmaṇagahapatikā; yamavaruṇā; kuveravāsavā. Dvanda icc anena kv attho? Dvandaṭṭhā vā (II. 3.5).

(14) The combination of nouns is called dvanda.

The combination of nouns having the same case is called dvanda (aggregative). For example ‘candimasuriyā’ ‘samaṇabrāhmaṇā’ ‘sāriputtamoggallānā’ ‘brāhmaṇagahapatikā’ ‘yamavaruṇā’ ‘kuveravāsavā’. What is the use of the term dvanda?: (It is useful) for, it will be used in the rule ‘Dvandaṭṭhā vā (II.3.5)’.

[15] Mahataṃ mahā tulyādhikaraṇe pade. 332

Tesaṃ mahantasaddānaṃ mahā hoti tulyādhikaraṇe pade. Mahāpuriso; mahādevī; mahābalaṃ; mahāphalaṃ; mahānāgo; mahāyaso; mahāpadumavanaṃ; mahānadī; mahāmaṇi; mahāgahapati; mahādhanaṃ; mahāpuñño. Bahuvacanaggahaṇena kvaci mahantasaddassa maha-ādeso hoti. Mahapphalaṃ; mahabbalaṃ; mahaddhano; mahabbhayaṃ.

(15) When the word in the same case-ending follows, the forms of mahanta are changed into mahā.

The forms of the word mahanta are changed into mahā, when a word having the same case follows. For example ‘mahāpuriso’ ‘mahādevī’ ‘mahābalaṃ’ ‘mahāphalaṃ’ ‘mahānāgo’ ‘mahāyaso’ ‘mahāpadumavanaṃ’ ‘mahānadī’ ‘mahāmaṇi’ ‘mahāgahapati’ ‘mahādhanaṃ’ ‘mahāpuñño’. The plural form of mahantaṃ indicates that sometimes the word mahanta changes into maha. For example ‘mahapphalaṃ’ ‘mahabbalaṃ’ ‘mahaddhano’ ‘mahabbhayaṃ’.

[16] Itthiyaṃ bhāsitapumitthī pumā va ce. 333

Itthiyaṃ tulyādhikaraṇe pade bhāsitapumitthī ce pumā va daṭṭhabbā. Dīghā jaṅghā yassa sa dīghajaṅgho; kalyāṇā bhariyā yassa so’yaṃ kalyāṇabhariyo; pahūtā paññā yassa so’yaṃ pahūtapañño. Bhāsitapum’eti kim atthaṃ? Brahmabandhu ca sā bhariyā cā ti brahmabandhubhariyā.

(16) If a feminine word follows, a masculine word retains its gender, if it is used in masculine in language.

When a feminine word in the same case follows, a feminine word becomes masculine, if it is masculine in spoken language. For example ‘(person) whose lower legs are long: dīghajaṅgho’ ‘(person) whose wife is good: kalyāṇabhariyo’ ‘(the tathāgata) whose wisdom is abundant: pahūtapañño’, why ‘bhāsita-pumā’?: For, the rule is not applicable to the following: ‘wife of an unworthy brāhmaṇa: brahmabandhubhariyā’.

[17] Kammadhārayasaññe ca. 334

Kammadhārayasaññe samāse itthiyaṃ tulyādhikaraṇe pade bhāsitapumitthī ce pumā va daṭṭhabbā. Brāhmaṇadārikā; khattiyakaññā; khattiyakumārikā. Bhāsitapum’e ti kim atthaṃ? Khattiyabandhudārikā; brāhmaṇabandhudārikā; paññāratanaṃ.

(17) Also in the kammadhāraya.

When the kammadhāraya is formed, if the feminine word in the same case is combined, the preceding word having masculine gender in language retains its masculine gender. For example ‘brāhmaṇadārikā’ ‘khattiyakaññā’ ‘khattiyakumārikā’. Why ‘bhāsitapumā’?: For, the rule is not applicable to the following kammadhāraya-s: ‘khattiyabandhudārikā’ ‘brāhmaṇabandhudārikā’ ‘paññāratanaṃ’.

[18] Attaṃ nassa tappurise. 335

Nassa padassa tappurise uttarapade attaṃ hoti. Abrāhmaṇo; avasalo; abhikkhu; apañcavasso.

(18) Change of na into a (is laid down), when it precedes in tappurisa.

When a member in a tappurisa compound follows, the sound na becomes a. For example ‘abrāhmaṇo’ ‘avasalo’ ‘abhikkhu’ ‘apañcavasso’.

[19] Sare an. 336

Nassa padassa tappurise uttarapade sabbass’eva anādeso hoti sare pare. Anasso; anariyo; aniṭṭho.

(19) (The change into) ana (is laid down), when a vowel follows.

In tappurisa compound the entire sound na becomes ana, if a vowel follows. For example ‘anasso’ ‘anariyo’ ‘aniṭṭho’.

[20] Kadaṃ kussa. 337

Ku icc etassa tappurise kadaṃ hoti sare pare. Jigucchaṃ annaṃ : kadannaṃ; jigucchaṃ asanaṃ: kadasanaṃ. Sare ti kim atthaṃ? Kudārā yesaṃ apuññakānaṃ te honti kudārā; kuputtā; kugehā; kuvatthā; kudāsā.

(20) Ku changes into kada.

In tappurisa compound ku is changed into kada, if a vowel follows. For example ‘bad food : kadannaṃ’ ‘disliked eating: kadasanaṃ’. Why ‘if a vowel follows’?: For, in the following examples, this change is not found: ‘due to bad luck who have bad wives: kudārā’ ‘kuputtā’ ‘kugehā’ ‘kuvatthā’ ‘kudāsā’.

[21] Kāppatthesu ca. 338

Ku icc etassa kā hoti appatthesu ca. Kālavaṇaṃ; kāpupphaṃ. Bahuvacanodhāraṇaṃ kim atthaṃ? Ku icc etassa anappatthesupi kvaci kā hoti. Kucchito puriso: kāpuriso, kupuriso.

(21) Also changes into kā in diminutives.

The word ku becomes kā in diminutives. For example ‘kālavaṇaṃ’ ‘kāpupphaṃ’. Why plural appatthesu is used?: For, the word ku is sometimes changed into kā even in other than diminutives. For example ‘bad person: kāpuriso, kupuriso’.

[22] Kvaci samāsantagatānaṃ akāranto. 339

Samāsantagatānaṃ nāmānaṃ anto kvaci akāro hoti. Devānaṃ rājā: devarājo; devānaṃ sakhā: devasakho; pañca ahāni: pañcāhaṃ; pañca gāvo: pañcagavaṃ; chattañ ca upāhanā ca: chattupāhanaṃ; saradassa samīpe vattatī ti upasaradaṃ; visālāni akkhīni yassa so visālakkho; vikalaṃ mukhaṃ yassa so vikalamukho. Kāraggahaṇaṃ kim atthaṃ? Ākārikāranto ca hoti. Paccakkho dhammo yassa so paccakkhadhammā; surabhi gandho yassa so sugandhi; asundaro gandho yassa so duggandhi; pūtiyo gandho yassa so pūtigandhi. (Nadīantā ca kattuantā kappaccayo hoti samāsante. Bahū nadiyo yassa so bahunadiko; bahuvo kattāro yassa so bahukattuko).

(22) The final vowels of the last members in compounds sometimes change into a.

The final vowels of the final members in compounds sometimes become a. For example ‘the king of gods : devarājo’ ‘friend of gods: devasakho’ ‘five days: pañcāhaṃ’ ‘five cows: pañcagavaṃ’ ‘umbrella and shoes: chattupāhanaṃ’ ‘near autumn : upasaradaṃ’ ‘(the person) whose eyes are large: visālakkho’ ‘(the person) whose face is pale: vikalamukho’. Why the word kāra is used?: For, the final vowel is also changed into ā and ī. For example ‘(the person) who has experienced dhamma: paccakkhadhammā’ ‘possessing fragrance: sugandhi’ ‘having bad smell : duggandhi’ ‘which has foul smell: pūtigandhi’. [The suffix ka is added as the final of compound after the words nadī and kattu. For example ‘(the country) having abundant rivers: bahunadiko’ ‘(the king) having many officers: bahukattuko’].

[23] Nadimhā ca. 340

Nadimhā ca kappaccayo hoti samāsante. Bahavo kantiyo yassa so bahukantiko; bahavo nadiyo yassa so bahunadiko; bahavo nāriyo yassa so bahunāriko.

(23) Also after nadī.

In the final of a compound the suffix ka is added after the word nadī. For example ‘(the person) whose pleasures are abundant: bahukantiko’ ‘(the country) having abundant rivers: bahunadiko’ ‘(the country) having many women : bahunāriko’.

[24] Jāyāya tudaṃ jāni patimhi. 341

Jāyāya icc etāyaṃ tudaṃ jāni icc ete ādesā honti patimhi pare. Jāyāya pati: tudaṃpati; jāyāya pati: jānipati.

(24) The word jāyā followed by pati is changed into tudaṃ and jāni.

If pati follows, the word jāyā becomes tudaṃ and jāni. Thus: ‘wife’s husband: tudaṃpati’ ‘wife’s husband [husband for wife?] : jānipati’.

[25] Dhanumhā ca. 342

Dhanumhā ca āpaccayo hoti samāsante. Gaṇḍīvo dhanu yassa so gaṇḍīvadhanvā.

(25) And ā after dhanu (is laid down).

In the final of a compound the suffix ā is added after the word dhanu. Thus: ‘(the person) whose bow is called Gaṇḍīva : gaṇḍīvadhanvā’.

[26] Aṃ vibhattīnaṃ akārantā abyayībhāvā. 343

Tasmā akārantā abyayībhāvasamāsā parāsaṃ vibhattīnaṃ kvaci aṃ hoti. Adhicittaṃ; yathāvuḍḍhaṃ; upakumbhaṃ; yāvajīvaṃ; tiropabbataṃ; tiropākāraṃ; tirokuḍḍaṃ; antopāsādaṃ. Kvacī ti kim atthaṃ? Adhicittassa bhikkhuno.

(26) The case-endings change into aṃ after a - ending abyayībhāva.

After the final a of abyayībhāva the case-endings sometimes become aṃ. For example ‘adhicittaṃ’ ‘yathāvuḍḍhaṃ’ ‘upakumbhaṃ’ ‘yāvajīvaṃ’ ‘tiropabbataṃ’ ‘tiropākāraṃ’ ‘tirokuḍḍaṃ’ ‘antopāsādaṃ’. Why sometimes?: For, in the following example this change is not found: ‘adhicittassa bhikkhuno’.

[27] Saro rasso napuṃsake. 344

Napuṃsakaliṅge vattamāne abyayībhāvasamāsassa saro rasso hoti. Itthiṃ adhikicca kathā pavattatī ti adhitthi; kumāriṃ adhikicca kathā pavattatī ti adhikumāri; upavadhu; upagaṅgaṃ; upamaṇikaṃ.

(27) The short vowel is (laid down) in neuter gender.

The final vowel of abyayībhāva in the neuter gender becomes short. For example ‘the talk having concerned with lady goes on: adhitthi’ ‘the talk having concerned with girl goes on: adhikumāri’ ‘upavadhu’ ‘upagaṅgaṃ’ ‘upamaṇikaṃ’.

[28] Aññasmā lopo ca. 345

Aññasmā abyayībhāvasamāsā anakārantā parāsaṃ vibhattīnaṃ lopo hoti. Adhitthi; adhikumāri; upavadhu.

Iti samāsakappe sattamo kaṇḍo.

(28) And the loss (of case-endings) is (laid down) after other (compounds).

The case-endings after other indeclinable compounds not ending in a are elided. For example ‘adhitthi’ ‘adhikumāri’ ‘upavadhu’.

The end of the seventh section in the chapter on the samāsa (compound).

Notes IV

This chapter of samāsa covers 28 rules. The word samāsa is derived from saṃ+ asa¹ (saṃ means nearly, together; asa means throw, direct, cast, shoot at, drive away); literal meaning would be : ‘throwing together’. Buddhappiya gives the meaning of samāsa as Kaccāyana does and analyses it as: “The meaning is combined, thus it is called samāsa, i.e. it is abbreviated”.² Aggavaṃsa explains it as: “The meaning of samāsa is as follows:- the compounding (is called) samāsa (i.e.) the abbreviation of words, or the words are combined i.e. having made or not made the elision of case-endings, abbreviated into a single word through the point of view of the words or the meaning, thus it is called samāsa i.e. the words being combined”.³ A.P. Buddhadatta explains it as: “When two or more nouns are combined together to form a grammatical unit it is called a Samāsa (compound)”.⁴ Aggavaṃsa has divided samāsa by its function into two kinds: (1) luttasamāsa (a compound in which the case-endings are dropped) (2) aluttasamāsa (a compound in which the case-endings are not dropped);⁵ by its formation into two kinds: (1) niccasamāsa (the compound cannot be explained by the dissolution (viggaha) (2) aniccasamāsa (the compound can be explained by the dissolution);⁵ and through the point of view of nomenclature into six kinds: (1) Abyayībhāva (Adverbial) (2) Kammadhāraya (Adjectival) (3) Digu (Numerical) (4) Tappurisa (Determinative) (5) Bahubbīhi (Relative) (6) Dvanda (Copulative).⁵

The modern Pāli grammarians have a different arrangement.⁶ In this chapter, Kaccāyana takes Abyayībhāva first and does not arrange the 28 rules into the six classes as stated above. Buddhappiya re-arranges them so that students can understand each of them easily as follows:-

(1) The rules 318-322, 343-345 fall under Abyayībhāva.

(2) The rules 326, 328, 332, 334-338 fall under Kammadhāraya.

(3) The rules 323, 327, 339 fall under Digu.

(4) The rule 329 falls under Tappurisa.

(5) The rules 330, 333, 340, 342 fall under Bahubbīhi.

(6) The rules 324, 325, 331, 341 fall under Dvanda.⁷

There are 28 rules in this kaṇḍa. In the rule 319 the word ca is to indicate additional grammatical operation. In the rule 320 the word ca does not indicate additional grammatical operation. According to Rūpasiddhi it refers to the grammatical process of a word ending in niggahīta.⁸ First three rules in this kaṇḍa are common for all compounds. In the rule 322 the word so refers to abyayībhāvo occurring in the preceding rule. In the rule 324 the word tathā indicates napuṃsakaliṅgo and ekattaṃ occurring in the rules 322 and 323. In the same rule the word ca occurs which according to the vutti indicates collection for ekattaṃ and napuṃsakaliṅgo. Similarly, in the rule 325 also the word ca indicates both ekattaṃ and napuṃsakaliṅgo. In the rule 333 the word ce is significant; it occurs rarely in Kaccāyana’s work. In the rule 334 the word ca indicates pumā as well as bhāsitapumitthī and ce. In the rule 338 the word ca stands for kussa occurring in the preceding rule, in the rule 338 also the plural form is significant. In the rule 340 the word ca stands for ka according to the vutti. We may say that this ca cancels the word kvaci occurring in the preceding rule. In the rule 342 the word ca stands for samāsanta occurring in the rule 339 which, however, does not suit the usual arrangement of Kaccāyana’s rules. Again in the rule 343 in the vutti the word kvaci is understood from the rule 339 which also seems to be unusual. In the final rule in this kaṇḍa the word ca is used which may indicate additional grammatical operation.

Rule 1: T adds sāriyā putto: sārīputto (son of sārī: sārīputto) after samaṇabrāhmaṇā. S₁, S₂ read samaṇā, brāhmaṇā for samaṇo, brāhmaṇo and brāhmaṇā, gahapatikā for brāhmaṇo, gahapatiko. B₁ adds yaññadatto pacati after devadatto pacati. The semi-colon after rañño should be removed. Samāsagatānaṃ should be corrected to samāsantagatānaṃ (see the rule 22 of this chapter). B₁ generally reads kathina- for kaṭhina- in the entire discussion.

“kaṭhinadussaṃ”: occurs in Vin I 254, 14-15 as follows:- “idaṃ saṅghassa kaṭhinadussaṃ uppannaṃ”. “āgantukabhattaṃ”: occurs in Vin I 292, 9-10 as follows:- “icchām’ahaṃ bhante saṅghassa yāvajīvaṃ vassikasāṭikaṃ dātuṃ, āgantukabhattaṃ dātuṃ”. “jīvitindriyaṃ”: occurs in Dhs 19 as follows:- “katamaṃ tasmiṃ samaye jīvitindriyaṃ hoti?”. “samaṇabrāhmaṇā”: occurs in D I 5, 28-30 as follows:- “yathā va pan’eke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti”. “sāriputtamoggallānā”: occurs in Vin I 39, 25-27 as follows:- “tena kho pana samayena sāriputtamoggallānā sañjaye paribājake brāhmacariyaṃ caranti”. “brāhmaṇagahapatikā”: occurs in A II 74, 30-32 as follows:- “rājaputtesu adhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye adhammikā honti”.

Rule 2: T, S₁, S₂, B₁ add vibhatti before paccayā-, according to the vutti the addition of vibhatti (case-ending) is very significant. S₁, S₂, T add dīpaṃ karotī ti dīpaṅkaro (one who makes a lamp: (or an island): dīpaṅkaro), B₁: dīpaṅkaro in the vutti, T adds bhagavā after pabhaṅkaro, amatandado, medhaṅkaro, dīpaṅkaro.

“kaṭhinadussaṃ”: occurs in Vin I 254, 14-15 as quoted under IV.1 above. “āgantukabhattaṃ”: occurs in Vin I 292, 9-10 as quoted under IV.1 above. “vāsiṭṭho”: occurs in D III 80, 9-11 as follows: - “addasā kho vāseṭṭho bhagavantaṃ sāyaṇhasamayaṃ patisallānā vuṭṭitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamanti”. “venateyyo”: occurs in Ja VI 260, 13-16 follows:-

“kathaṃ have bhāsati nāgarājā
kathaṃ pana garuḷo venateyyo
gandhabbarājā pana kiṃ vadeti
kathaṃ kurūnaṃ pana rājaseṭṭho”.

“pabhaṅkaro”: occurs in Sn 991 as follows:-

“purā kapilavatthumhā nikkhanto lokanāyako
apacco okkākarājassa sakyaputto pabhaṅkaro”.

“amatandado”: occurs in S I 32, 13-14 as follows:-

“so ca sabbadado hoti yo dadāti upassayaṃ
amataṃ dado ca so hoti yo dhammam anusāsati”.

“medhaṅkaro” and “dīpaṅkaro”: occur in Bv XXVII 1 as follows:-

“aparimeyye ito kappe caturo āsuṃ vināyakā
tanhaṅkaro medhaṅkaro athopi saraṇaṅkaro
dīpaṅkaro ca sambuddho ekakappamhi te jinā”.

Rule 3: S₁, S₂, T read nāsikā⁹ for nāsikam, however, the reading nāsikā which is in feminine gender should be accepted here; Abh¹⁰ records it in the feminine gender.

“cakkhusotaṃ”: occurs in It 23, 9-12 as follows:-

“cakkhusotañ ca ghānañ ca
jivhā kāyo tathā mano
etāni yassa dvārāni
aguttāni-dha bhikkhuno”.

“rājaputto”: occurs in Ap 185, 1-3 as follows:-

“tivarāyaṃ pure ramme rājaputto ahaṃ tadā
paṇṇākāraṃ labhitvāna upasantass’adās’ahaṃ”.

“rājapuriso”: occurs in A I 170, 5-6 as follows:- “kā nu’jja brāhmaṇa rājantepure rājaparisāyaṃ¹¹ sannisinnānaṃ sannipatitānaṃ antarā kathā udapādi”.

Rule 4: T, S₁ read nagarassa samīpe vattatī ti¹² B₁: nagarassa samīpe pavattati kathā iti, S₁: nagarassa samīpe kathā vattatī ti for nagarassa samīpe kathā vattate iti. B₁, S₁, S₂ read darathānaṃ¹³ for darathassa. B₁, S₁, S₂ read makasānaṃ, B₂: masakānaṃ¹⁴ for masakassa, T reads makasassa. It may be noted here that we generally find the form makasa¹⁵ in the Pāli literature, however, the form masaka found in some versions seems to be the sanskritised form¹⁶ occurring in Pāli language. B₁ reads vuḍḍhānaṃ paṭipāṭi yathāvuḍḍhānaṃ; ye ye vuḍḍhā vā yathāvuḍḍhaṃ.¹⁷ S₁, S₂ : buḍḍhānaṃ paṭipāṭi yathābuḍḍhānaṃ, ye ye brāhmaṇā buḍḍhā te te brāhmaṇā nisīdanti yathābuḍḍhānaṃ, T: vuḍḍhānaṃ paṭipāṭiyā ye ye vuḍḍhā brāhmaṇā nisīdanti yathāvuḍḍhaṃ for vuḍḍhānaṃ paṭipāṭiyā: yathāvuḍḍhānaṃ; ye ye brāhmaṇā vuḍḍhā te te nisīdanti yathāvuḍḍhaṃ. B₁ reads cittam’dhikicca pavattanti dhammā ti,¹⁸ T: cittam’dhikicca pavattantī ti dhammā for cittaṃ adhikicca dhammā vattantī ti. B₁ reads sotassa pati pavattati nāvā iti, S₁, S₂: sotassa paṭivattatī ti nāvā, T: sotassa pati vattatī ti nāvā for sotassa paṭi vattatī ti.¹⁹

“yathāvuḍḍhaṃ”: occurs in Vin II 162, 19-21 as follows:- “anujānāmi bhikkhave yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ aggāsanaṃ aggotakaṃ aggapiṇḍaṃ”. “yāvajīvaṃ”: occurs in Vin III 23, 12-14 as follows:- “ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ”. “adhicittaṃ”: occurs in Vin I 190, 5-6 as follows:- “riñcati uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ”. “tiropabbataṃ”: occurs in D I 78, 2-4 as follows:- “āvibhāvaṃ tirobhāvaṃ tirokuḍḍaṃ tiropakāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse”.

Rule 5: B₁ reads kumārīsu adhikicca pavattati kathā iti, S₂: kumārīsu adhikicca kathā vattatī ti, T: kumāriyam’dhikicca vattatī ti kathā for kumāriṃ adhikicca kathā vattatī ti. B₁ reads vadhuyā samīpe pavattati kathā iti, T: vadhuyā samīpe vattatī ti kathā for vadhuyā samīpe vattatī ti.²⁰ B₁ reads gaṅgāya samīpe pavattati kathā iti, S₁, S₂: gaṅgāya samīpe vattatī ti,²⁰ T: gaṅgāya samīpe vattatī ti kathā for gaṅgāya samīpe vattate iti. B₁ reads maṇikāya samīpe pavattati kathā iti, S₁, S₂ : maṇikāya samīpe vattatī ti,²⁰ T: maṇikāya samīpe vattatī ti kathā for maṇikāya samīpe vattate iti. T adds itthiyam’dhikicca vattatī ti kathā adhitthi (the story concerned with a woman continues: adhitthi) in the vutti.

Rule 6: T reads tayo liṅgā: tiliṅgaṃ (the three genders: tiliṅgaṃ) for tayo siṅgā: tisiṅgaṃ.

“catuddisaṃ”: occurs in D I 251, 17-18 as follows:- “seyyathāpi vāseṭṭha balavā saṅkhadhammo appakasiren’eva catuddisā viññāpeyya”. “pañcindriyaṃ”: occurs in A II 149, 33, 150, 1 as follows:- “tass’imāni pañcindriyāni adhimattāni pātubhavanti saddhindriyaṃ ….. paññindriyaṃ”.

Rule 7: B₁, S₁, S₂, T read chavi ca maṃsañ ca lohitañ ca: chavimaṃsalohitaṃ (the skin, flesh and blood: chavimaṃsalohitaṃ) for chavimaṃsalohitaṃ, B₁ reads daddari ca diṇḍimo ca: daddaridiṇḍimaṃ for daddari ca deṇḍimañ ca: daddarideṇḍimaṃ. PED gives two forms i.e. deṇḍima and dindima of the same meaning.²¹ Either ḍiṇḍima or dindima seems to be Sanskritised form.²² B₁ reads phālo ca for phālañ ca. Asiñ ca should be corrected to asi ca to which masculine gender belongs.²³ B₁, S₁, S₂, T read kalāpo ca for kalāpañ ca. B₁ reads hatthī ca asso ca: hatthiassaṃ; ratho ca pattiko ca: rathapattikaṃ,²⁴ S₁, S₂: hatthī ca assā ca rathā ca pattikā ca: hatthassarathapattikaṃ, S₁ reads hatthino for hatthī in hatthī ca asso ca ratho ca pattiko ca: hatthiassarathapattikaṃ. B₁, S₁, S₂, T read ḍaṃsā ca makasā ca: ḍaṃsamakasaṃ for ḍaṃsañ ca masakañ ca: ḍaṃsamasakaṃ. S₁, S₂ read kunthā ca kipillikā ca: kunthakipillikaṃ, B₁, T: kuntho ca kipilliko ca: kunthakipillikaṃ for kunthañ ca kipilikañ ca: kunthakipilikaṃ. B₁ reads kīṭo ca sarīsapo ca: kīṭasarīsapaṃ, S₁, S₂: kīṭā ca siriṃsapā ca: kīṭasiriṃsapaṃ, T: kīṭañ ca siriṃsapañ ca: kīṭasiriṃsapaṃ for kīṭañ ca siriñ ca sapañ ca: kīṭasiriṃsapaṃ. However, siriñ ca sapañ ca should be joined as siriṃsapa.²⁵ The reading sarīsapo seems to be Sanskritised form,²⁶ and we find the variant reading sarisapa²⁷ in the canonical text also. B₁, S₁ read sīlañ ca paññāṇañ ca: sīlapaññāṇaṃ, (S₁ reads paññānañ ca for paññāṇaṃ) for sīlañ ca paññā ca: sīlapaññaṃ. B₁, S₁, T read vipassanā for vipassano the reading vipassanā has feminine gender²⁸ and it should be accepted here. B₁, T read dāsī ca dāso ca: dāsidāsaṃ, T: dāsīdāsaṃ (maid-servant and man-servant: dāsidāsaṃ) for dāsidāsaṃ. B₁, T read itthī ca pumā ca: itthipumaṃ, T: itthīpumaṃ (woman and man: itthipumaṃ) for itthipumaṃ. B₁, T read patto ca cīvarañ ca: pattacīvaraṃ (bowl and robe: pattacīvaraṃ) for pattacīvaraṃ. B₁ adds chattañ ca upāhanā ca: chattupāhanaṃ (sunshade and shoes: chattupāhanaṃ) in the vutti. B₁, T read tikañ ca catukkañ ca: tikacatukkaṃ (triad and tetrad: tikacatukkaṃ) for tikacatukkaṃ. B₁ reads veno ca rathakāro ca: venarathakāraṃ (worker in bamboo and chariot-maker: venarathakāro) T: veḷukāro ca rathakāro ca: veḷukārarathakāraṃ for veṇarathakāraṃ. The reading veno given by B₁ should be corrected to veṇo.²⁹ B₁, T read sākuṇiko ca māgaviko ca: sākuṇikamāgavikaṃ (fowler and huntsman: sākuṇikamāgavikaṃ) for sākuṇikamāgavikaṃ. B₁, T read dīgho ca majjhimo ca: dīghamajjhimaṃ (long and middle: dīghamajjhimaṃ) for dīghamajjhimaṃ.

Senart declines these words i.e. deṇḍima, phāla, kalāpa, ḍaṃsa, makasa, kuntha, kipillika, kīṭa, siriṃsapa in neuter gender, even though some words can have either masculine or neuter gender e.g. phāla can be used in either masculine or neuter gender.³⁰ They, however, are generally found in masculine gender as shown in almost all versions. Abh gives most of them in masculine gender.³¹

“cakkhusotaṃ”: occurs in It 23, 9-12 as quoted under IV.3. “saṅkhapaṇavaṃ”: occurs in D I 79, 12-14 as follows:- “seyyathā pi mahārāja puriso addhānamaggapaṭipanno so suṇeyya bherisaddam pi mutiṅgasaddam pi saṅkhapaṇavadeṇḍimasaddam pi”. “gītavāditaṃ” : occurs in D I 5, 6-7 as follows:-“naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo”. “phālapācanaṃ” and “yuganaṅgalaṃ”: occur in Sn 77 as follows:-

“saddhā bījaṃ tapo vuṭṭhi paññā me yuganaṅgalaṃ
hirī īsā mano yottaṃ sati me phālapācanaṃ”.

“asicammaṃ” and “dhanukalāpaṃ”: occur in M I 86, 27-30 as follows:- “puna ca paraṃ bhikkhave kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānam eva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā ubhatoviyuḷhaṃ saṅgāmaṃ pakkhandanti”. “ḍaṃsamakasaṃ” : occurs in M I 10, 6-7 as follows:- “yāvad eva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasiriṃsapasamphassānaṃ paṭighātāya”. “kunthakipillikaṃ”: occurs in Vin I 97, 1-3 as follows:- “upasampannena bhikkhunā sañcicca pāṇo jīvitā no voropetabbo antamaso kunthakipillikaṃ upādāya”. “ahinakulaṃ” and “kākolūkaṃ” : occur in Dhp-a I (v.l.) 42, 1-2 as follows:- “ahinakulānaṃ viya veraṃ kākolūkānaṃ viya ca kappaṭṭhitikaṃ vo veraṃ abhavissa”. “sīlapaññāṇaṃ” : occurs in A III 31, 22-23 as follows:- “taṃ kissa hetu? Tathā hi bhante bhagavato sīlapaññāṇan ti.” “samathavipassanaṃ”: occurs in Paṭis II 97, 11 as follows:- “kathaṃ samathavipassanaṃ yuganaddhaṃ bhāveti”. “vijjācaraṇaṃ”: occurs in Vin III 1, 12-15 as quoted under I. 2.9. “dāsidāsaṃ”: occurs in M II 160, 15-17 as follows:- “idha brāhmaṇa ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati”. “pattacīvaraṃ”: occurs in Vin III 6, 23-27 as quoted under III. 37. “chattupāhanaṃ”: occurs in Vin IV 337, 18-20 as follows:- “tena kho pana samayena chabbaggiyā bhikkhuniyo chattupāhanaṃ dhārenti”.

Rule 8: B₁ reads kapītano,³² - kapītanaṃ, - kapītanā, S₁, S₂: kapitthano, - kapitthanaṃ, - kapitthanā,³² T: kapiṭṭho, - kapiṭṭhaṃ, - kapiṭṭhā for kapittho, - kapitthaṃ, - kapitthā. However, the reading kapitthano, - kapitthanaṃ, - kapitthanā is closer to the original.³³ S₂ adds kusalā ca akusalā ca: kusalākusalaṃ, kusalākusalāni vā³⁴ (good and bad: kusalākusalaṃ or kusalākusalāni) after hīnappaṇītā vā.

“ajeḷakā”: occurs in A II 42, 16-18 as follows:- “yathārūpe ca kho brāhmaṇa yaññe gāvo haññanti ajeḷakā haññanti kukkuṭasūkarā haññanti vividhā pāṇā saṅghātaṃ āpajjanti”. “ajeḷakaṃ”: occurs in M I 162, 4-6 as follows:- “puttabhariyaṃ bhikkhave jātidhammaṃ dāsidāsaṃ jātidhammaṃ ajeḷakaṃ jātidhammaṃ”. “hiraññasuvaṇṇaṃ”: occurs in D I 115, 13-15 as follows:- “samaṇo khalu bho gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañ ca vehāsaṭṭhañ ca”. “sāvajjānavajjaṃ” and “hīnappaṇītaṃ”: occur in A I 129, 10-14 as follows:- “tathārūpaṃ pi’ssa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya sāvajjānavajje dhamme jāneyya hīnappaṇīte dhamme kaṇhasukkasappaṭibhāge dhamme jāneyya”. “kaṇhasukkaṃ”: occurs in A II 230, 22-23 as follows:- “atthi bhikkhave kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ”.

Rule 9: B₁, S₁, S₂, T add kaṇho ca so sappo cā ti kaṇhasappo³⁵ (the black serpent: kaṇhasappo), nīlañ ca taṃ uppalañ cā ti nīluppalaṃ³⁵ (the blue lotus: nīluppalaṃ), lohitañ ca taṃ candanañ cā ti lohitacandanaṃ³⁵ (the red sandalwood:lohitacandanaṃ), T adds lohitaṃ eva candanaṃ: lohitacandanaṃ, brāhmaṇī ca sā dārikā cā ti brāhmaṇadārikā³⁵ (girl belongs to brahmin class: brāhmaṇadārikā) in the vutti. Kammadhārayasañño should be corrected to kammadhārayasaññe.

“mahāpuriso”: occurs in Dhp 352 as quoted in Introduction p. 5. “kaṇhasappo”: occurs in Vin III 20, 29-31 as follows:- “varan’te moghapurisa kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ na tv’eva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ”. “khattiyakaññā”: occurs in M I 88, 6-9 as follows:- “seyyathā pi bhikkhave khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā paṇṇarasavassuddesikā vā soḷasavassuddesikā vā nātidīghā nātirassā nātikisā nātithūlā nātikāḷī na accodātā”.

Rule 10: T adds tīṇi nayanāni: tinayanaṃ (the three eyes: tinayanaṃ), tayo haṃsā: tihaṃsaṃ (the three swans: tihaṃsaṃ), tayo liṅgā: tiliṅgaṃ (the three genders: tiliṅgaṃ) in the vutti. B₁, S₁ read godāvariyo, S₂: godāvarāni, T: godhāvariyo for godhāvarāni.

“catuddisaṃ”: occurs in D I 251, 17-18 as quoted under IV. 6. “pañcindriyaṃ”: occurs in A II 149, 33-150, 1 as quoted under IV. 6.

Rule 11: B₁, S₁, S₂, T read na vasalo: avasalo (not a low person: avasalo) for avasalo. B₁ adds na bhikkhu: abhikkhu (not a monk: abhikkhu), T: pañca bhikkhavo: pañcabhikkhu (five monks: pañcabhikkhu), na pañcabhikkhu: apañcabhikkhu (not belonging to five monks: apañcabhikkhu), B₁, S₁, S₂ add na pañcavassaṃ: apañcavassaṃ (not five retreats: apañcavassaṃ), T: pañca vassāni: pañcavassaṃ, na pañcavassaṃ: apañcavassaṃ in the vutti. B₁, S₁, S₂ read na pañcagavaṃ: apañcagavaṃ (not belonging to five cows : apañcagavaṃ), T: pañca gāvo: pañcagavaṃ, na pañcagavaṃ: apañcagavaṃ for apañcagavaṃ. T adds pañca bhavā: pañcabhavaṃ (five existences: pañcabhavaṃ), na pañcabhavaṃ: apañcabhavaṃ (not five existences: apañcabhavaṃ), dasa bhavā: dasabhavaṃ (ten existences: dasabhavaṃ), na dasabhavaṃ: adasabhavaṃ (not ten existences: adasabhavaṃ) in the vutti. B₁, S₁, S₂ read na sattagodāvaraṃ:asattagodāvaraṃ (not seven godāvarī streams(?): asattagodāvaraṃ) T reads satta godhāvariyo: sattagodhāvaraṃ, na sattagodhāvaraṃ: asattagodhāvaraṃ for asattagodhāvaraṃ. B₁, S₁, S₂ read na dasagavaṃ: adasagavaṃ (not belonging to ten cows: adasagavaṃ) for adasagavaṃ. B₁, S₁, S₂ read na pañcapūlī: apañcapūlī (not belonging to five sandy banks (cakes?) : apañcapūlī) T: pañca puliyo: pañcapuli, na pañcapuli: apañcapuli for apañcapūlī. S₁, S₂ read na pañcagāvī: apañcagāvī (not belonging to five female cows: apañcagāvī), T: pañca gāviyo: pañcagāvi, na pañcagāvi: apañcagāvi for apañcagāvī. “abrāhmaṇo”: occurs in D III 81, 12-13 as follows:- “brāhmaṇā va sujjhanti no abrāhmaṇā”.

Rule 12: B₁, S₁, S₂, T read viddho³⁶ for viddhaṃ, sallaviddho³⁶ for sallaviddhaṃ. B₁, T read methunā for methunasmā.³⁷ T reads raññā for rājato. S₁, S₂ read corasmā for corā.³⁸ T adds rañño puriso: rājapuriso after rājaputto.

“bhūmigato”: occurs in S I 102, 7-9 as follows:- “saṃvijjati kho pana bhante imasmiṃ rājakule pahutaṃ suvaṇṇaṃ bhūmigatañ c’eva vehāsaṭṭhañ ca yena mayaṃ pahoma āgate paccatthike dhanena upalāpetuṃ”. “sallaviddho”: occurs in Nidd I 3, 22-25 as follows:-

“tassa ce kāmayānassa chandajātassa jantuno
te kāmā parihāyanti sallaviddho va ruppati”.

“kaṭhinadussaṃ”: occurs in Vin I 254, 14-15 as quoted under IV.1. “āgantukabhattaṃ”: occurs in Vin I 292, 9-10 as quoted under IV.1. “rājaputto”: occurs in Ap 185, 1-3 as quoted under IV. 3. “rūpasaññā”: occurs in A IV 412, 18 as follows:- “yattha rūpasaññā nirujjhanti”.

Rule 13: B₁, S₁, S₂, T read padānaṃ for nāmānaṃ. B₁ reads dve nāmāni bahūni nāmāni for nāmāni. S₁, S₂ read yaṃ and yena for imaṃ and anena. B₁, T, Cd, S^c read asmā for yasmā. Purisassa should be added after yassa. B₁, S₁, S₂ read yo rājakumāro for yassa kumārassa and add atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa so’yaṃ nigrodhaparimaṇḍalo rājakumāro in the vutti. Cakkhūbhūto should be corrected to cakkhubhūto. B₁, S₁, S₂ read yo bhagavā for yassa bhagavato. T adds karavikassa saro: karavikasaro, karavikasaro iva saro yassa bhagavato so’yaṃ karavikasaro bhagavā (voice of a cuckoo: karavikasaro, the Fortunate One whose voice is like the voice of a cuckoo is karavikasaro) after brahmassaro bhagavā.- doya (of this vutti) should be corrected to - toya (water). Tāni³⁹ should be added after sayaṃpatitāni ca. Vāyuñ ca should be corrected to vāyu ca. B₁, T read āhārā⁴⁰ for āhārāni. Both are correct and have either masculine or feminine gender.⁴¹ B₁, S₁, S₂ add isayo⁴² after - vāyutoyāhārā. T adds yam’ettha vattabbaṃ, taṃ heṭṭhā vuttam’eva⁴³ (that which should be said here, has been said before) after - vāyutoyāhārā. T reads nānādumapatitāni eva pupphāni: nānādumapatitapupphāni for nānādumapatitāni ca tāni pupphāni c’eti nānādumapatitapupphāni. Ambu should be corrected to ambuṃ. T reads vi ālambo: byālambo, S₁, S₂ : vividho ālambo: byālombo,⁴³ B₁ : vividhā ālambo : byālambo for vividho ālambo yassa so byālambo. According to the context of the complex compound, byālambo should be Kammadhāraya as shown by all the versions; not Bahubbīhi as stated by Senart. Cā ti should be added after so ambudharo. So should be corrected to so’yaṃ. B₁, S₁, S₂ read kammadhārayadvandagabbho⁴³ for tappurisadvandagabbho. B₁, S₁, S₂ read uro⁴³ ca for urañ ca and aṃso⁴³ ca for aṃsañ ca. - bāhuvo should be corrected to - bāhavo. S₁, S₂, B₁, T read dvandagabbho⁴³ for tappurisadvandagabbho. B₁, S₁, S₂ read gaṇḍo⁴³ ca for gaṇḍañ ca, thano⁴³ ca for thanañ ca and ūru⁴³ ca for ūruñ ca, T reads uru ca. B₁, S₁, S₂ read jaghanaṃ⁴³ for jaghanā, T: jaṅghanā. Senart declines these forms (i.e. ura, aṃsa, gaṇḍa, and thana) in neuter gender, however, we generally find them in masculine gender; Abh records them in masculine gender,⁴⁴ but PED and CPD have the word ura in both masculine and neuter genders.⁴⁵ - caraṇā should be corrected to - caraṇo. T reads - garuḷa - for -garuḍa-. B₁, S₁, S₂ read ca te selā cā (ce) ti⁴⁶ for selā after - cumbitā. - selesu should be corrected to - selehi. - ñāno should be corrected to -ñāṇo. - ghaṇa - should be corrected to - ghana - . Amitaghaṇasarīraṃ should be split as amitaṃ ghaṇasarīraṃ. B₁, S₁, S₂, T add amitā eva balaparakkamā: amitabalaparakkamā (measureless strength and valour: amitabalaparakkamā) after parakkamo ca balaparakkamā.

Yassa after pattā should be corrected to yena as shown in all the versions. B₁, S₁, S₂ add ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi after amitabalaparakkamapatto. - gaṇo should be corrected to -gaṇā. T, B₁, S₁ S₂ read mattabhamaragaṇacumbitāni vikasitapupphāni yesaṃ te mattabhamaragaṇacumbitavikasitapupphā, B₁ reads te ti for te, S₂: - pupphāni for - pupphā (the creepers and iron-wood trees whose flowers are blossomed (and) kissed by the groups of intoxicated bees : mattabhamaragaṇacumbitavikasitapupphā) for mattabhamaragaṇacumbitāni ca vikasitapupphāni ca: mattabhamaragaṇacumbitavikasitapupphāni. Ca should be added before te. B₁, S₁, read -phāla⁴⁷- for - hala -.

“jitindriyo” : occurs in Vv 1035 as follows:-

“jitindriyaṃ buddham anomanikkamaṃ
naruttamaṃ kassapam aggapuggalaṃ
avāpurantaṃ amatassa dvāraṃ
devātidevaṃ satapuññalakkhaṇaṃ”.

“nigrodhaparimaṇḍalo”: occurs in D II 18, 1 as follows:- “ayaṃ hi deva kumāro nigrodhaparimaṇḍalo”. “cakkhubhūto”: occurs in M I 111, 11-13 as follows: - “so h’āvuso bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñānabhūto dhammabhūto brahmabhūto”. “suvaṇṇavaṇṇo” : occurs in D II 17, 31-32 as follows: - “ayaṃ hi deva kumāro suvaṇṇavaṇṇo kañcanasannibhattaco … pe”. “brahmassaro”: occurs in D II 18, 22 as follows:- “ayaṃ hi deva kumāro brahmassaro karavīkabhāṇī”. “catuddiso” : occurs in A III 135, 2-3 as follows:- “pañcahi bhikkhave dhammehi samannāgato bhikkhu cātuddiso hoti”. “dasabalo”: occurs in Ap 319, 9-10 as follows:-

“mahatadhammo dasabalo balātibalapārago
dharaṇūpamo mahāvīro so me buddho nimantito”.

“anantañāṇo”: occurs in Ap 319, 15-16 as follows:-

“anantañāṇo asamasamo atulo aggataṃ gato
gaganūpamo mahāvīro so me buddho nimantito”.

Rule 14: B₁, T read candimā ca suriyo ca: candimasuriyā T: candimo, B₁: sūriyo (moon and sun: candimasuriyā) for candimasuriyā. B₁, T read yamo ca varuṇo ca: yamavaruṇā (yama and varuṇa: yamavaruṇā) for yamavaruṇā. B₁, T read kuvero ca vāsavo ca: kuveravāsavā (kuvera and vāsava: kuveravāsavā) for kuveravāsavā.

“candimasuriyā”: occurs in D I 240, 6-9 as follows:- “yato ca candimasuriyā uggacchanti yattha ca ogacchanti āyācanti thomayanti pañcalikā namassamānā anuparivattanti”. “samaṇabrāhmaṇā”: occurs in D I 5, 28-30 as quoted under IV. 1. “sāriputtamoggallānā”: occurs in Vin I 39, 25-27 as quoted under IV. 1. “brāhmaṇagahapatikā”: occurs in A II 74, 30-32 as quoted under IV.1.

Rule 15: B₁, S₁, S₂, T read mahā-ādeso for mahā. B₁ reads mahanto ca so puriso cā ti mahāpuriso, T: mahanto eva puriso: mahāpuriso (a great man: mahāpuriso) for mahāpuriso. B₁ reads mahantī ca sā devī cā ti mahādevī, T: mahantī eva devī: mahādevī (a great goddess: mahādevī) for mahādevī. B₁ reads mahantañ ca taṃ balañ cā ti mahābalaṃ, T: mahantaṃ eva balaṃ: mahābalaṃ (great strength:mahābalaṃ) for mahābalaṃ. T reads mahantaṃ eva phalaṃ: mahāphalaṃ (great reward: mahāphalaṃ) for mahāphalaṃ which B₁ omits. B₁ reads mahanto ca so nāgo cā ti mahānāgo, T: mahanto eva nāgo: mahānāgo (a great elephant: mahānāgo) for mahānāgo. T adds mahantī eva kaññā: mahākaññā (a great girl: mahākaññā) after mahānāgo. B₁ reads mahanto ca so yaso cā ti mahāyaso, T: mahanto eva yaso: mahāyaso (great fame: mahāyaso) for mahāyaso. B₁ reads mahantañ ca taṃ padumavanañ cā ti mahāpadumavanaṃ (a great lotus garden : mahāpadumavanaṃ), T mahantaṃ eva padumam: mahāpadumaṃ (a big lotus:mahāpadumaṃ), mahantaṃ eva vanaṃ: mahāvanaṃ(a great forest: mahāvanaṃ) for mahāpadumavanaṃ. B₁ reads mahantī ca sā nadī cā ti mahānadī, T: mahantī eva nadī: mahānadī (a large river: mahānadī) for mahānadī. B₁ reads mahanto ca so maṇi cā ti mahāmaṇi (great jewel: mahāmaṇi) T: mahanto eva muni: mahāmuni (a great sage: mahāmuni) for mahāmaṇi. B₁ reads mahanto ca so gahapatiko cā ti mahāgahapatiko, T: mahanto eva gahapatiko: mahāgahapatiko (a great house - holder: mahāgahapatiko) for mahāgahapati. B₁ reads mahantañ ca taṃ dhanañ cā ti mahādhanaṃ, T: mahantaṃ eva dhanaṃ: mahādhanaṃ (great wealth: mahādhanaṃ) for mahādhanaṃ. B₁ reads mahanto ca so puñño cā ti mahāpuñño. (great merit : mahāpuñño). It may be noted here that the reading ‘mahantañ ca taṃ puññan ti mahāpuññaṃ’ is better, because the word puñña has neuter gender.⁴⁸ Therefore the form should be puññaṃ as usual declension of neuter gender. T reads mahantī eva paññā: mahāpaññā (great wisdom : mahāpaññā) for mahāpuñño, S₁, S₂ : mahāpañño. S₂ adds mahaṇṇavaṃ before mahapphalaṃ. B₁ reads mahantañ ca taṃ phalañ cā ti mahapphalaṃ, T: mahantaṃ eva phalaṃ: mahapphalaṃ for mahapphalaṃ. T reads mahantaṃ eva dhanaṃ: mahaddhanaṃ for mahaddhano, B₁, S₁ read mahaddhanaṃ, S₂: mahaddhanaṃ; mahaddhano. T reads mahantaṃ eva balaṃ: mahabbalaṃ for mahabbalaṃ. T reads mahantaṃ eva bhayaṃ: mahabbhayaṃ (great danger: mahabbhayaṃ) for mahabbhayaṃ.

“mahāpuriso” : occurs in Dhp 352 as quoted in Introduction p. 5. “mahādevī” : occurs in Ja I 457, 21-24 as follows:- “rājā ’pakatiyā pi sā mayā tass’ev’atthāya puṭṭhā, pāyāse chaṇḍitasappiṃ viya jātan’ti sampaṭicchitvā aparabhāge bhāgineyyassa rajjaṃ datvā dhītaraṃ mahādeviṃ kāresi”. “mahābalaṃ” : occurs in Ap 50, 25-26 as follows:-

“kārayissati issaraṃ mahiyā catusaṭṭhiyā
padumo nāma nāmena cakkavatti mahābalo”.

“mahānāgo” : occurs in D II 259, 19-20 as follows:-

“yāmunā dhataraṭṭhā ca āgu nāgā yasassino
erāvaṇo mahānāgo sop’āga samitiṃ vanaṃ”.

“mahānadī” : occurs in Bv-a 177, 1-2 as follows:-

“na gaṅgā yamunā cā pi sarabhū vā sarasvatī
ninnagā vā’ciravatī mahī vā pi mahānadī”.

“mahādhanaṃ” : occurs in Dhp-a I 236, 24-237,1 as follows:- “kiṃkāraṇā mahādhanaṃ vañcetvā khādasī ti”. “mahāpuñño” : occurs in Vin III 45, 24-25 as follows:- “bhikkhū evamāhaṃsu ’mahāpañña’attha⁴⁹ tumbe āvuso, bahuṃ tumhākaṃ cīvaraṃ uppannan’ti”. “mahapphalaṃ” : occurs in A I 161, 4-5 as follows: - “mayham eva sāvakānaṃ dinnaṃ mahapphalaṃ na aññesaṃ sāvakānaṃ dinnaṃ mahapphalaṃ”. “mahaddhanaṃ” : occurs in Ap 45, 8-9 as follows:-

“ito dutiyake kappe ajaso nāma khattiyo
anantatejo amitayaso bhūmipālo mahaddhano”.

“mahabbalaṃ” : occurs in Ap 216, 11-12 as follows:-

“sattavīse ito kappe eko āsi janādhipo
mahāpatāpo nāmena cakkavattī mahabbalo”.

“mahabbhayaṃ” : occurs in Sn 753 as follows:-

“etamādīnavaṃ ñatvā ‘nissayesu mahabbhayaṃ’
anissito anupādāno sato bhikkhu paribbaje”.

Rule 16: T reads bahutā for pahūtā. B₁, T read brāhmaṇabandhu⁵⁰ for brahmabandhu. However, according to the context the reading brahmabandhu seems to be better. T adds khattiyāya bandhu: khattiyabandhu (relative of a warrior (woman): khattiyabandhu), khattiyabandhu ca sā bhariyā c’eti khattiyabandhubhariyā (wife of the warrior’s relative(?): khattiyabandhubhariyā) after brāhmaṇabandhubhariyā. S₂ adds saddhādhanaṃ; paññāratanaṃ T: saddhā eva dhanaṃ: saddhādhanaṃ (wealth in the form of faith: saddhādhanaṃ); paññā eva dhanaṃ: paññādhanaṃ (wealth of knowledge: paññādhanaṃ) in the vutti.

Rule 17: B₁, S₁, S₂, T add ca after kammadhārayasaññe in the vutti. T reads sace pubbe bhāsitapumā idāni itthīvācako, so pumā va daṭṭhabbo⁵¹ (if the preceding word is used in masculine in the language, now it indicating feminine gender should be known as having masculine gender) for bhāsitapumitthī ce pumā va daṭṭhabbā. T reads brāhmaṇī ca sā dārikā cā ti brāhmaṇadārikā (that girl (is) a brāhmin: brāhmaṇadārikā) for brāhmaṇadārikā, T reads khattiyā eva kaññā: khattiyakaññā (girl who belongs to the warrior class: khattiyakaññā) for khattiyakaññā. T reads khattiyā eva kumārikā : khattiyakumārikā ( young girl who belongs to the warrior class : khattiyakumārikā) for khattiyakumārikā. T reads khattiyāya bandhu: khattiyabandhu (the relative of the warrior : khattiyabandhu), khattiyabandhu ca sā dārikā c’eti khattiyabandhudārikā (that girl (is) a warrior’s relative : khattiyabandhudārikā) for khattiyabandhudārikā. T reads brāhmaṇassa bandhu : brāhmaṇabandhu (the relative of a brāhmin : brāhmaṇabandhu), brāhmaṇabandhu ca sā dārikā c’eti brāhmaṇabandhudārikā (that girl (is) a brāhmin’s relative: brāhmaṇabandhudārikā) for brāhmaṇabandhudārikā. T reads paññā eva ratanaṃ : paññāratanaṃ (jewel of wisdom : paññāratanaṃ) for paññāratanaṃ. “khattiyakaññā” : occurs in M I 88, 6-9 as quoted under IV. 9.

Rule 18: T reads pañca bhikkhavo: pañcabhikkhu (five monks: pañcabhikkhu), na pañcabhikkhu : apañcabhikkhu (not belonging to five monks: apañcabhikkhu) for abhikkhu, T reads pañca vassāni : pañcavassaṃ (five retreats: pañcavassaṃ), na pañcavassaṃ: apañcavassaṃ (not belonging to five retreats: apañcavassaṃ) for apañcavasso B₁: apañcavassaṃ. B₁, S₁, S₂ add apañcagavaṃ in the vutti. “abrāhmaṇo” : occurs in D III 81, 12-13 as quoted under IV. 11.

Rule 19: B₁, T read na asso : anasso (not a horse : anasso) for anasso. T adds na issaro: anissaro (not a chief: anissaro), B₁, S₁, S₂ : anissaro after anasso. T reads na ariyo : anariyo (not noble (ignoble): anariyo) for anariyo. T reads na iṭṭho : aniṭṭho (not agreeable : aniṭṭho) for aniṭṭho and adds na āsavo : anāsavo (not (having) mental defilements: anāsavo) and na itthī : anitthī (not a woman : anitthī) after aniṭṭho.

“anissaro”: occurs in Vin I 178, 3-4 as follows:- “anissaro kho me tvaṃ āvuso pavāraṇāya”. “anariyo” : occurs in Vin I 10, 12-13 as follows:- “yo c’āyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito”.

Rule 20: B₁ reads kad⁵² T: kada for kadaṃ. B₁, S₁, S₂ read kucchitaṃ for jigucchaṃ. B₁, S₁, S₂ read kucchitā dārā yesaṃ apuññakārānaṃ te honti (B₁: hontī ti) kudārā, T: ku dārā yesaṃ apuññakānaṃ te honti kudārā apuññakā janā for kudārā yesaṃ apuññakānaṃ te honti kudārā. B₁, S₁, S₂ add kujanā after kudārā. T reads ku puttā yesaṃ apuññakānaṃ te honti kuputtā apuññakā janā (the people who do not possess merit due to which they have bad sons: kuputtā) for kuputtā. T reads ku gehā yesaṃ apuññakānaṃ te honti kugehā apuññakā janā (the people who do not possess merit due to which they have bad houses: kugehā) for kugehā, S₁, S₂ read kubhogā for kugehā. T reads ku vatthā yesaṃ apuññakānaṃ te honti kuvatthā apuññakā janā (the people who do not possess merit due to which they have bad clothes: kuvatthā ) for kuvatthā. T reads ku dāsā yesaṃ apuññakānaṃ te honti kudāsā apuññakā janā (the people who do not possess merit due to which they have bad servants : kudāsā) for kudāsā. T adds ku dāsī yesaṃ apuññakānaṃ te honti kudāsī apuññakā janā (the people do not possess merit due to which they have bad female-servants: kudāsī) after kudāsā.

Rule 21: T reads appakaṃ lavanaṃ: kālavanaṃ (little salt: kālavanaṃ) for kālavaṇaṃ, however, the reading - lavanaṃ should be corrected to -lavaṇaṃ.⁵³ T reads appakaṃ pupphaṃ yassa tad idaṃ kāpupphaṃ (little flower: kāpupphaṃ) for kāpupphaṃ. T adds appakaṃ dhanaṃ: appadhanaṃ (little wealth: appadhanaṃ) after kāpupphaṃ. B₁ reads bahuvacanaggahaṇaṃ, S₁, S₂: bahuvacanuccāraṇaṃ T: bahuvacanoccāraṇaṃ for bahuvacanodhāraṇaṃ. T reads kucchito puriso : kāpuriso, kucchito puriso: kupuriso, B₁: kāpurisā for kucchito puriso : kāpuriso; kupuriso.

“kāpurisā”: occurs in Pv 287 as follows:-

“dhammena te kāpurisa mukhañ ca kuṇḍalīkataṃ
akkhīni ca paggharanti
yaṃ tvaṃ parassa dānassa akāsi kuṇḍalīmukhaṃ”.

Rule 22: B₁, S₁, S₂, T add devarājā after devarājo. B₁, S₁, S₂, T, Cd add devasakhā after devasakho. B₁, S₂ add sattāhaṃ after pañcāhaṃ. S₁, S₂ read vimukhaṃ,⁵⁴ vimukho for vikalaṃ, vikalamukho. B₁, T read paccakkhā dhammā⁵⁵ for paccakkho dhammo. B₁ reads surabhino gandho: surabhigandhi; sundaro gandho : sugandhi; S₁ : surabhi gandho (yassa so) surabhigandhi, S₂ : surabhino gandho: surabhigandho; T: surabhino gandho: surabhiggandho; surabhiggandhi for surabhi gandho yassa so sugandhi. B₁ reads pūtino gandho: pūtigandhi, kucchito gandho : kugandhi; duṭṭhu gandho yassa so’yan ti dugandhi; pūti eva gandho : pūtigandhi, T: kucchito gandho: duggandhi; sundaro gandho yassa rukkhassa so’yaṃ sundaragandhi rukkho; duṭṭhuno gandho: duṭṭhuggandhi; du eva gandho: duggandhi: pūti eva gandho: pūtigandhi; pūti gandho yassa so’yaṃ pūtigandhi rukkho, S₁ : sundaro gandho (yassa so) sugandhi; kucchito gandho (yassa so) duggandhi; S₂: sundaro gandho: sugandhi; S₁: pūti gandho (yassa so) pūtigandhi; S₂: pūtino gandho: pūtigandhi for asundaro gandho yassa so duggandhi; pūtiyo gandho yassa so pūtigandhi. Yassa so after nadiyo should be corrected to yasmiṃ (janapade) so’yaṃ as shown in all the versions. Bahuvo should be corrected to bahavo.

“devarājā”: occurs in S I 234, 32-33 as follows:-

“idaṃ vatvāna maghavā devarājā sujampati
puthuddisā namassitvā pamukho ratham āruhi”.

“pañcāhaṃ”: occurs in Vin II 43, 11-13 as follows:- “tena kho pana samayena āyasmā udāyī ekaṃ āpattiṃ āpanno hoti saṃcetanikaṃ sukhavisaṭṭhaṃ dvīhapaṭicchannaṃ - la - pañcāhapaṭicchannaṃ”. “sattāhaṃ”: occurs in M II 52, 23-24 as follows:- “atha kho mahārāja ghaṭikāraṃ kumbhakāraṃ addhamāsaṃ pītisukkhaṃ na vijahi sattāhaṃ mātāpitunnaṃ”. “visālakkho”: occurs in Ja VI 218, 11-12 as follows:-

“kassa etāni akkhīni āyatāni puthūni ca
ko sobhati visālakkho kass’etaṃ uṇṇajaṃ mukhaṃ”.

Rule 24: T, B₁, Se read tudaṃ⁵⁶ in the rule and tudaṃpati⁵⁶ (B₁: - patī) in the vutti. S₁, S₂ read tu daṃ in the rule and daṃpati (S₁: - patī) in the vutti on which the author of the Virita - Sanne comments as: “In the Kaccāyana-vutti and other works “Tudampati” is cited as an example of a compound noun. Such a compound noun is not found either in the Pāli Canon or in the Nirutti Piṭaka. Therefore, the word has not been taken as an example here. The author of the Kaccāyana-vutti without paying any consideration to the particle “tu” which signifies “an excess” (implied) in the sūtra, “jāyāya tu dam-jāni patimhi” (2.7.94), has erred and combined it with the term “dam” and made a compound “tudampati”. Later on it was accepted as authoritative by others also”.⁵⁷ And Ven. K. Kodāgoda Siri Ñāṇāloka, the editor of the Payogasiddhi, further remarks: “Here the word “others” refers to the author of Rūpasiddhi and others. In like manner the author of the Saddanīti in framing the sūtra “Jāyāya kvaci tudam-jāni patimhi” (93) has blindly followed the same path and has cited the word “tudampati” as an example”.⁵⁸ Therefore, we may accept S₁, S₂’s readings which seem to be closer to the original. However, PED records either tudampatī or dampati.⁵⁹ S₁, T read jāyā ca pati ca: (wife and husband) as a Dvanda compound for Jāyāya pati.

Rule 25: B₁, S₁, S₂ read gāṇḍīvo, T: gaṇḍivo for gaṇḍīvo. However, MW gives two forms i.e., gāṇḍiva; gāṇḍīva which means ‘Arjuna’s bow’.⁶⁰ Nyp reads kaṇḍivo; Sadd: gaṇḍīvo (the variant reading kaṇḍivo also); Rūp: gaṇḍīva-, but PED does not record any of them. I prefer the reading gāṇḍīvo given by B₁ which seems to be closer to the original.

Rule 26: T reads kumbhassa samīpe kathā vattatī ti upakumbhaṃ for upakumbhaṃ. T reads pākārassa tiro: tiropākāraṃ (beyond or over (on the other side of) a fence: tiropākāraṃ) for tiropākāraṃ. T reads kuḍḍassa tiro: tirokuḍḍaṃ (outside or over the wall : tirokuḍḍaṃ) for tirokuḍḍaṃ, B₁ reads tirokuṭṭaṃ. T reads pāsādassa anto: antopāsādaṃ (inside the palace: antopāsādaṃ) for antopāsādaṃ.

“adhicittaṃ”: occurs in Vin I 190, 5-6 as quoted under IV. 4.

“yathāvuḍḍhaṃ”: occurs in Vin II 162, 19-21 as quoted under IV. 4. “yāvajīvaṃ”: occurs in Vin III 23, 12-14 as quoted under IV.4. “tiropabbataṃ” “tiropākāraṃ” and “tirokuḍḍaṃ” : occur in D I 78, 2-4 as quoted under IV.4.

Rule 28: T reads itthiyam’adhikicca kathā vattatī ti adhitthi for adhitthi. “adhitthi”: occurs in Vism 292, 18-20 as follows: - “tayidaṃ yathā loke itthisu kathā adhitthī ti vuccati, evaṃ attani pavattattā ajjhattaṃ, attānaṃ paṭicca paccattan ti vuccati”.

Footnotes

1. “saṃ pubbo asa saṅkhipane, ṇo” Abh-sūci s.v. samāsa, see also PED and MW s.v. samāsa, Abh 116, PKG p. 41, Dhātup 453, Sadd 490, 1. ↩

2. “tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho, so samāsasañño hoti….samassate ti samāso, saṅkhipiyatī ti attho” Rūp 166, 4-7, see also “so hi yuttattho samasīyatī ti samāso ti vuccati” Nyp 253, 27-28. ↩

3. “tattha samāso ti samasanaṃ samāso padasaṅkhepo, atha vā samasīyati saddavasena vā atthavasena vā vibhattilopaṃ katvā vā akatvā vā ekapadattakaraṇena saṅkhipīyatī ti samāso samassitapadaṃ” Sadd 745, 3-6. ↩

4. NPC II p. 39, see also ITP p. 77, PGP p. 244, EPG p. 216, HP pp. 74-75, GPL p. 109. ↩

5. “so ca samāso kiccavasena luttasamāso aluttasamāso ti duvidho, tathā sabhāvato niccasamāso aniccasamāso ti duvidho, saññāvasena avyayībhāvo kammadhārayo digu tappuriso bahubbīhi dvando cā ti chabbidho” Sadd 745, 9-12, see also “so ca saññāvasena chabbidho abyayībhāvo kammadhārayo digu tappuriso bahubbīhi dvando cā” ti Rūp 165, 5-6, “so ca samāso saññāvasena chabbidho abyayībhāvo kammadhārayo digu tappuriso bahubbīhi dvando cā ti….. Niccāniccavasena vā luttāluttavasena vā duvidho ca hoti” Sdp 145, 9-12. ↩ ↩² ↩³

6. See, NPC II p. 39, PGP pp. 244-245, GPL p. 109, EPG p. 217, PG p. 156. ↩

7. See, Rūp pp. 165-201. ↩

8. “casaddena kiṃ-samudaya-idaṃ-paccayatādīsu niggahitassā pi” Rūp 167, 10. ↩

9. Nyp also reads nāsikā. ↩

10. See, Abh 150. ↩

11. A I De reads rājapurisānaṃ which is close to the citation expected by the vutti. ↩

12. Nyp also reads the same. ↩

13. Nyp also reads darathānaṃ. ↩

14. Nyp also reads masakānaṃ. ↩

15. See, PED and PTC s.v. makasa, Abh 646. ↩

16. See, MW, s.v. masaka, PGR pp. 38-39. ↩

17. Nyp also reads the same. ↩

18. Nyp reads cittam’dhikicca pavattantī ti. ↩

19. Nyp reads sotassa paṭi. ↩

20. Nyp also reads the same. ↩ ↩² ↩³

21. PED, s.vv. deṇḍima and dindima, Rūp reads - ḍeṇḍimaṃ, Sadd:- dindimaṃ and gives variant reading - deṇḍimaṃ also, see also PGR p. 33, Abh 143. ↩

22. See, MW s.v. ḍiṇḍima. ↩

23. See, CPD s.v. asi. ↩

24. Rūp reads hatthino ca assā ca: hatthiassaṃ, rathā ca pattikā ca: rathapattikaṃ. ↩

25. See, PED s.v. siriṃsapa. ↩

26. See, MW s.v. sarīsṛpa, see also PGR p. 12. ↩

27. See, PED s.v. sirisapa. ↩

28. See, PED s.v. vipassanā, Abh 153. ↩

29. See, PED s.v. veṇa, Abh 509. ↩

30. See, PED s. vv. phāla¹, deṇḍima. ↩

31. Abh 143, 448, 389, 645, 646, 623, 653. ↩

32. See, Abh 562. ↩ ↩²

33. Nyp also reads kapitthano, - kapitthanaṃ kapitthanā; Rūp: assatthakapiṭṭhaṃ, assatthakapiṭṭhā vā; Sadd: assatthakapitthanaṃ, assatthakapitthanā vā; see also Abh 551. ↩

34. Rūp reads kusalañ ca akusalañ ca: kusalākusalaṃ, kusalākusalā vā. ↩

35. Nyp also records the same. ↩ ↩² ↩³ ↩⁴

36. Nyp also reads the same. ↩ ↩²

37. Nyp also reads methunasmā. ↩

38. Nyp also reads corā. ↩

39. Nyp also adds tāni. ↩

40. Nyp also reads āhārā. ↩

41. See, CPD s.v. āhārā. ↩

42. Nyp also records isayo. ↩

43. Nyp also reads the same. ↩ ↩² ↩³ ↩⁴ ↩⁵ ↩⁶ ↩⁷ ↩⁸ ↩⁹ ↩¹⁰

44. Abh 270, 264, 262. ↩

45. PED and CPD s.v. ura. ↩

46. Nyp also reads the same. ↩

47. Nyp also reads -phāla-. ↩

48. See, PED s.v. puñña. ↩

49. Vin III De reads mahāpuñña’attha. ↩

50. Nyp also reads brāhmaṇabandhu. ↩

51. Nyp also reads the same. ↩

52. Nyp also reads kad. ↩

53. See, PED s.v. lavaṇa. ↩

54. Nyp reads virūpaṃ. ↩

55. Nyp also reads paccakkhā dhammā. ↩

56. Nyp, Rūp, Sadd read the same. ↩ ↩²

57. Quoted in Pay pre. p. 3. ↩

58. Ibid., pp. 3-4. ↩

59. PED s.vv. cf. MW s.v. dampati. ↩

60. MW, s.vv. gāṇḍiva; gāṇḍīva and see also s.v. gāṇḍīvadhanvan ‘having Gāṇḍīva for his bow, Arjuna’. ↩