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Kaccāyana

4. Samāsakaṇḍa (Compound section)

Atha nāmameva aññamaññasambandhīnaṃ samāsoti nāmanissitattā, sayañca nāmikattā nāmānantaraṃ samāso vuccate.

Now, since a compound (samāsa) is [a joining] of nouns themselves that are related to one another, it rests on the noun; and since it is itself a nominal word, the compound is stated immediately after the noun. (The Kārakakaṇḍa that has just closed is, in the Chaṭṭha Saṅgāyana’s count, the sixth section of Kaccāyana’s nāma chapter, and the compound its seventh; Buddhappiya keeps that sequence.)

So ca saññāvasena chabbidho abyayībhāvo kammadhārayo digu tappuriso bahubbīhi dvando cāti.

And by name it is of six kinds: the abyayībhāva (adverbial compound), the kammadhāraya (descriptive compound), the digu (numerical compound), the tappurisa (dependent compound), the bahubbīhi (possessive compound) and the dvanda (copulative compound).

Abyayībhāvasamāsa (Adverbial compounds)

Section titled “Abyayībhāvasamāsa (Adverbial compounds)”

Tatra paṭhamaṃ abyayībhāvasamāso vuccate;
So ca niccasamāsoti assapadaviggaho.

Of these the abyayībhāva compound is stated first;
and since it is a compulsory compound (niccasamāsa), its analysis is not made in its own words (asapadaviggaha) [but with a word brought in from outside].

‘‘Upanagaraṃ’’itīdha – upa saddato paṭhamekavacanaṃ si, tassa upasaggaparattā ‘‘sabbāsamāvusopasagganipātādīhi cā’’ti lopo, nagara saddato chaṭṭhekavacanaṃ sa, nagarassa samīpanti aññapadena viggahe –

In the case of upanagaraṃ (“near the town”): after the word upa comes the singular of the first form, si, and because it follows a prefix it is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca; after the word nagara (“town”) comes the singular of the sixth form, sa. When the analysis nagarassa samīpaṃ (“the vicinity of the town”) has been made with a word from outside [samīpa, which does not appear in the compound] —

‘‘Nāmānaṃ samāso yuttattho’’ti samāsavidhāne sabbattha vattate.

“Nāmānaṃ samāso yuttattho” (§316 (331): Nāmānaṃ samāso yuttattho, the next rule but one in this section) continues in every rule that prescribes a compound.

330 (§319): Upasagganipātapubbako abyayībhāvo (an abyayībhāva begins with a prefix or a particle) anvattha

Section titled “330 (§319): Upasagganipātapubbako abyayībhāvo (an abyayībhāva begins with a prefix or a particle) anvattha ”

Upasagga pubbako, nipāta pubbako ca nāmiko yuttattho teheva attapubbakehi upasagganipātehi saha niccaṃ samasīyate, so ca samāso abyayībhāva sañño hoti. Idha abyayībhāvādisaññāvidhāyakasuttāneva vā saññāvidhānamukhena samāsavidhāyakānīti daṭṭhabbāni.

A nominal word of connected meaning (yuttattha) that has a prefix (upasagga) or a particle (nipāta) before it is always compounded with those very prefixes and particles that precede it, and that compound is named abyayībhāva. Here it should rather be understood that the suttas which lay down the names abyayībhāva and the rest are, by way of laying down a name, themselves the rules that prescribe the compound.

Tattha abyaya miti upasagganipātānaṃ saññā, liṅgavacanabhedepi byayarahitattā, abyayānaṃ atthaṃ vibhāvayatīti abyayībhāvo abyayatthapubbaṅgamattā, anabyayaṃ abyayaṃ bhavatīti vā abyayībhāvo. Pubbapadatthappadhāno hi abyayībhāvo, ettha ca ‘‘upasagganipātapubbako’’ti vuttattā upasagganipātānameva pubbanipāto.

Here abyaya (“invariable”) is a name for prefixes and particles, because they are free of change (byaya) even where gender and number differ. It makes plain (vibhāvayati) the meaning of the invariables — hence abyayībhāva, since the meaning of the invariable comes first in it; or else abyayībhāva because what was not invariable becomes (bhavati) invariable. For the abyayībhāva has the meaning of its first member as principal, and here, because the sutta says “having a prefix or a particle first”, the prefix or particle alone is placed first.

331 (§316): Nāmānaṃ samāso yuttattho (a samāsa is [a joining of] nouns whose meanings are connected) anvattha

Section titled “331 (§316): Nāmānaṃ samāso yuttattho (a samāsa is [a joining of] nouns whose meanings are connected) anvattha ”

Tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho, so samāsasañño hoti, tadaññaṃ vākyamiti ruḷhaṃ.

Of those nouns — the word-meanings that are being employed [together] — that [joining] whose meaning is connected is named samāsa (compound); anything else is, by convention, a sentence (vākya).

Nāmāni syā divibhatyantāni, samassateti samāso, saṅkhipiyatīti attho.

Nouns (nāma) are [words] ending in the inflections si and the rest; a samāsa is “what is thrown together” (samassate), that is to say, abbreviated.

Vuttañhi

For it is said:

‘‘Samāso padasaṅkhepo, padappaccayasaṃhitaṃ;
Taddhitaṃ nāma hotevaṃ, viññeyyaṃ tesamantara’’nti.

“A compound is the abbreviation of words; what joins a suffix to a word
is a taddhita; thus the difference between the two is to be known.”

Duvidhañcassa samasanaṃ saddasamasanamatthasamasanañca, tadubhayampi luttasamāse paripuṇṇameva labbhati. Aluttasamāse pana atthasamasanameva vibhattilopābhāvato, tatthāpi vā ekapadattūpagamanato duvidhampi labbhateva. Dve hi samāsassa payojanāni ekapadattamekavibhattittañcāti.

And its compounding is twofold: the compounding of the words (saddasamasana) and the compounding of the meanings (atthasamasana). Both are found complete in a compound whose inflections are elided (luttasamāsa). In a compound whose inflections are not elided (aluttasamāsa), however, there is only the compounding of the meanings, since the inflection is not dropped; or rather, even there both are found, because [the members] come to be a single word. For a compound has two results: being a single word (ekapadatta) and having a single inflection (ekavibhattitta).

Yutto attho yuttattho1, atha vā yutto saṅgato, sambandho vā attho yassa soyaṃ yuttattho, etena saṅgatatthena yuttattha vacanena bhinnatthānaṃ ekatthībhāvo samāsalakkhaṇanti vuttaṃ hoti. Ettha ca ‘‘nāmāna’’nti vacanena ‘‘devadatto pacatī’’tiādīsu ākhyātena samāso na hotīti dasseti. Sambandhatthena pana yuttattha ggahaṇena ‘‘bhaṭo rañño putto devadattassā’’tiādīsu aññamaññānapekkhesu, ‘‘devadattassa kaṇhā dantā’’tiādīsu ca aññasāpekkhesu ayuttatthatāya samāso na hotīti dīpeti.

yuttattha is a joined (yutta) meaning (attha); or else that whose meaning is joined — that is, combined (saṅgata) — or related (sambandha) is yuttattha. By this word yuttattha in the sense of a combined meaning it is stated that the mark of a compound is that [words of] distinct meanings become one in meaning. Here, by the word nāmānaṃ (“of nouns”), he shows that there is no compound with a verb (ākhyāta), as in devadatto pacati (“Devadatta cooks”); and by taking yuttattha in the sense of a related meaning he shows that there is no compound, for want of connected meaning, where the words do not depend on one another, as in bhaṭo rañño putto devadattassa (“the king’s hireling, Devadatta’s son”), or where one word depends on another outside the pair, as in devadattassa kaṇhā dantā (“Devadatta’s black teeth”).

‘‘Atthavasā vibhattivipariṇāmo’’ti vipariṇāmena ‘‘yuttatthāna’’nti vattate.

By [the maxim] “the inflection changes according to the sense”, [the sutta’s yuttattho] continues [into the next rule] with its inflection changed, as yuttatthānaṃ (“of those whose meanings are connected”).

332 (§317): Tesaṃ vibhattiyo lopā ca (and the inflections of the members are elided) utsarga

Section titled “332 (§317): Tesaṃ vibhattiyo lopā ca (and the inflections of the members are elided) utsarga ”

Idha padantarena vā taddhitappaccayehi vā āyā dippaccayehi vā ekatthībhūtā yuttatthā nāma, tena ‘‘tesaṃ yuttatthānaṃ samāsānaṃ, taddhitāyā dippaccayantānañca vibhattiyo lopanīyā hontī’’ti attho. Samāsa ggahaṇādhikāre pana sati tesaṃ gahaṇena vā taddhitāyā dippaccayanta vibhattilopo. Ca ggahaṇaṃ ‘‘pabhaṅkaro’’tiādīsu lopanivattanatthaṃ.

Here yuttattha (“of connected meaning”) means [words] that have become one in meaning, whether with another word, or with the taddhita suffixes, or with the suffixes āya and the rest; so the sense is: “the inflections of those [words] of connected meaning — of compounds, and of [words] before a taddhita suffix or before āya and the rest — are to be elided.” If, however, the mention of samāsa is taken as the governing word (adhikāra), then the elision of the inflection before the taddhita suffixes and before āya and the rest is [obtained] by the mention of tesaṃ (“of those”). The mention of ca is to bar the elision in pabhaṅkaro (“maker of light”) and the like.

Vipariṇāmena ‘‘luttāsu, vibhattīsū’’ti vattate, yuttattha ggahaṇañca.

With its inflection changed, [the sutta’s vibhattiyo lopā] continues [into the next rule] as luttāsu vibhattīsu (“when the inflections have been elided”), and so does the mention of yuttattha.

333 (§318): Pakati cassa sarantassa (and a member ending in a vowel returns to its original form) utsarga

Section titled “333 (§318): Pakati cassa sarantassa (and a member ending in a vowel returns to its original form) utsarga ”

Luttāsu vibhattīsu sarantassa assa yuttatthabhūtassa tividhassapi liṅgassa pakatibhāvo hoti. Ca saddena kiṃsamudaya idappaccayatā dīsu niggahītantassapi. Nimittābhāve nemittakābhāvassa idha anicchitattā ayamatideso.

When the inflections have been elided, that stem of connected meaning which ends in a vowel — of all three kinds — has its natural state (pakatibhāva). By the word ca, [the same holds] for a stem ending in a niggahīta, as in kiṃsamudaya, idappaccayatā and the like. Because the principle “when the cause is absent, its effect is absent” is not wanted here, this is [stated as] an extension by analogy (atidesa).

Sakatthavirahenidha samāsassa ca liṅgabhāvābhāvā vibhattuppattiyamasampattāyaṃ nāmabyapadesātidesamāha.

And since the compound, having here no meaning of its own, does not have the status of a stem (liṅga), so that the addition of an inflection [to it] would not come about, he states [next] the extension by analogy that treats it as a noun (nāmabyapadesa).

334 (§601): Taddhitasamāsakitakā nāmaṃvā’tavetunādīsu ca (Derivatives, compounds and kita words count as nouns, except those in tave, tuna and the like) saññaṅga

Section titled “334 (§601): Taddhitasamāsakitakā nāmaṃvā’tavetunādīsu ca (Derivatives, compounds and kita words count as nouns, except those in tave, tuna and the like) saññaṅga ”

Taddhitantā, kitantā, samāsā ca nāmamiva daṭṭhabbā tavetuna tvāna tvā dippaccayante vajjetvā. Ca ggahaṇaṃ kiccappaccayaāīinī itthippaccayantādissapi nāmabyapadesatthaṃ. Idha samāsa ggahaṇaṃ atthavataṃ samudāyānaṃ nāmabyapadeso samāsassevāti niyamatthanti apare.

[Words] ending in a taddhita suffix, [words] ending in a kita suffix, and compounds are to be regarded as nouns, leaving aside those that end in the suffixes tave, tuna, tvāna, tvā and the like. The mention of ca is so that [words] ending in the kicca suffixes, in the feminine suffixes ā, ī, inī, and the like are also treated as nouns. Others say that the mention of samāsa here is for restriction: of meaningful aggregates [of words], only the compound is treated as a noun.

‘‘Abyayībhāvo’’ti vattate.

“abyayībhāvo” continues [from 330 into the next rule].

335 (§320): So napuṃsakaliṅgo (it is neuter) apavada

Section titled “335 (§320): So napuṃsakaliṅgo (it is neuter) apavada ”

So abyayībhāvasamāso napuṃsakaliṅgova daṭṭhabboti napuṃsakaliṅgattaṃ. Ettha hi satipi liṅgātidese ‘‘adhipañña’’ntiādīsu ‘‘adhiñāṇaṃ’’ntiādi rūpappasaṅgo na hoti saddantarattā, ‘‘tipañña’’ntiādīsu viyāti daṭṭhabbaṃ, na cāyaṃ atideso, sutte atidesaliṅgassa iva saddassa adassanato. Pure viya syādyuppatti.

That abyayībhāva compound is to be regarded as neuter only — hence there is neuter gender. For here, even were there a transfer of gender, in adhipaññaṃ and the like there is no danger of forms such as adhiñāṇaṃ, because that is a different word — as in tipaññaṃ and the like; so it should be understood. Nor is this an extension by analogy (atidesa), since the word iva, the mark of an atidesa, is not seen in the sutta. The inflections si and the rest are added as before.

‘‘Kvacī’’ti vattate.

“kvaci” (“sometimes”) continues [from §337 (350): Kvaci samāsantagatānamakāranto into the next rule].

336 (§341): Aṃ vibhattīnamakārantā abyayībhāvā (aṃ for the inflections after an abyayībhāva in a) apavada

Section titled “336 (§341): Aṃ vibhattīnamakārantā abyayībhāvā (aṃ for the inflections after an abyayībhāva in a) apavada ”

Tasmā akārantā abyayībhāvā parāsaṃ vibhattīnaṃ kvaci aṃ hoti, sesaṃ neyyaṃ.

After that abyayībhāva ending in a, the inflections that follow sometimes become aṃ. The rest is to be inferred.

Taṃ upanagaraṃ, nagarassa samīpaṃ tiṭṭhatīti attho. Tāni upanagaraṃ, ālapanepevaṃ, taṃ upanagaraṃ passa, tāni upanagaraṃ.

taṃ upanagaraṃ (“that [which is] near the town”), meaning “it stands near the town”; tāni upanagaraṃ (“those near the town”); in the vocative likewise; taṃ upanagaraṃ passa (“see that near the town”), tāni upanagaraṃ (“[see] those near the town”).

Na pañcamyāyamambhāvo, kvacī ti adhikārato;
Tatiyāsattamīchaṭṭhī-nantu hoti vikappato.

Because of the governance of kvaci, this aṃ does not come about for the fifth form;
but for the third, seventh and sixth it comes about by option.

Tena upanagaraṃ kataṃ, upanagarena vā, tehi upanagaraṃ, upanagarehi vā, tassa upanagaraṃ dehi, tesaṃ upanagaraṃ, upanagarā ānaya, upanagaramhā upanagarasmā, upanagarehi, upanagaraṃ santakaṃ, upanagarassa vā, tesaṃ upanagaraṃ, upanagarānaṃ vā, upanagaraṃ nidhehi, upanagaramhi upanagarasmiṃ, upanagaraṃ upanagaresu vā. Evaṃ upakumbhaṃ.

tena upanagaraṃ kataṃ (“done by him near the town”), or upanagarena; tehi upanagaraṃ, or upanagarehi; tassa upanagaraṃ dehi (“give to him near the town”), tesaṃ upanagaraṃ; upanagarā ānaya (“bring from near the town”), upanagaramhā, upanagarasmā, upanagarehi; upanagaraṃ santakaṃ (“the property of [the one] near the town”), or upanagarassa; tesaṃ upanagaraṃ, or upanagarānaṃ; upanagaraṃ nidhehi (“put it down near the town”), upanagaramhi, upanagarasmiṃ; upanagaraṃ, or upanagaresu. Likewise upakumbhaṃ (“near the pot”).

Abhāve – darathānaṃ abhāvo niddarathaṃ, nimmasakaṃ.

In the sense of absence: darathānaṃ abhāvo (“the absence of distress”) gives niddarathaṃ; nimmasakaṃ (“free of mosquitoes”).

Pacchāatthe – rathassa pacchā anurathaṃ, anuvātaṃ.

In the sense of “behind”: rathassa pacchā (“behind the chariot”) gives anurathaṃ; anuvātaṃ (“with the wind”, “downwind”).

Yoggatāyaṃ – yathāsarūpaṃ, anurūpaṃ, rūpayogganti attho.

In the sense of fitness: yathāsarūpaṃ, anurūpaṃ, meaning “fitting the form”.

Vicchāyaṃ – attānamattānaṃ pati paccattaṃ, addhamāsaṃ addhamāsaṃ anu anvaddhamāsaṃ.

In the distributive sense (vicchā): attānaṃ attānaṃ pati (“towards each self”) gives paccattaṃ (“individually”); addhamāsaṃ addhamāsaṃ anu (“each half-month following”) gives anvaddhamāsaṃ (“every fortnight”).

Anupubbiyaṃ – jeṭṭhānaṃ anupubbo anujeṭṭhaṃ.

In the sense of succession: jeṭṭhānaṃ anupubbo (“the order of the elders”) gives anujeṭṭhaṃ (“in order of seniority”).

Paṭilome – sotassa paṭilomaṃ paṭisotaṃ, paṭipathaṃ, pativātaṃ, attānaṃ adhikicca pavattā ajjhattaṃ.

In the sense of “against”: sotassa paṭilomaṃ (“against the stream”) gives paṭisotaṃ; paṭipathaṃ (“against the road”, “in the opposite direction”); pativātaṃ (“against the wind”); attānaṃ adhikicca pavattā (“[states] that occur with reference to oneself”) gives ajjhattaṃ (“internally”).

Pariyādābhividhīsu āpāṇakoṭiyā āpāṇakoṭikaṃ, ‘‘kvaci samāsantagatānamakāranto’’ti ka ppaccayo, ākumārehi yaso kaccāyanassa ākumāraṃ.

In the senses of a limit, exclusive (pariyādā) and inclusive (abhividhi): āpāṇakoṭiyā (“up to the end of breath”) gives āpāṇakoṭikaṃ (“to one’s last breath”), with the suffix ka by §337 (350): Kvaci samāsantagatānamakāranto; ā kumārehi yaso kaccāyanassa (“Kaccāyana’s fame [reaches] down to the boys”) gives ākumāraṃ (“boys included”).

Samiddhiyaṃ – bhikkhāya samiddhīti atthe samāseva napuṃsakaliṅgatte ca kate –

In the sense of abundance: when, in the sense bhikkhāya samiddhi (“abundance of alms”), the compound has been made and the neuter gender given —

‘‘Samāsassa, anto’’ti ca vattate.

“samāsassa” and “anto” (“the final of the compound”) continue too [from §337, into the next rule].

337 (§342): Saro rasso napuṃsake (the final vowel is shortened in the neuter) apavada

Section titled “337 (§342): Saro rasso napuṃsake (the final vowel is shortened in the neuter) apavada ”

Napuṃsake vattamānassa samāsassa anto saro rasso hoti. Ettha ca abyayībhāva ggahaṇaṃ nānuvattetabbaṃ, tena digudvandabahubbīhīsupi napuṃsake vattamānassa samāsantassarassa rassattaṃ siddhaṃ hoti. ‘‘Aṃ vibhattīna’’miccādinā a mādeso, subhikkhaṃ. Gaṅgāya samīpe vattatīti upagaṅgaṃ, maṇikāya samīpaṃ upamaṇikaṃ.

The final vowel of a compound used in the neuter becomes short. And here the word abyayībhāva is not to be carried over [from the previous rule]; thus the shortening of the final vowel of a compound used in the neuter is established for the digu, the dvanda and the bahubbīhi as well. By §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā and the rest, aṃ is substituted: subhikkhaṃ (“a time of plenty”). gaṅgāya samīpe vattati (“it is near the Ganges”) gives upagaṅgaṃ; maṇikāya samīpaṃ (“near the water-jar”) gives upamaṇikaṃ.

Itthīsu amikiccāti atthe samāsanapuṃsakarassattādīsu katesu –

When, in the sense itthīsu adhikicca (“with reference to women”), the compound, the neuter gender, the shortening and the rest have been made —

‘‘Abyayībhāvā, vibhattīna’’nti ca vattate.

“abyayībhāvā” and “vibhattīnaṃ” continue too [from 336, into the next rule].

338 (§343): Aññasmā lopo ca (and elision [of the inflections] after any other [abyayībhāva]) apavada

Section titled “338 (§343): Aññasmā lopo ca (and elision [of the inflections] after any other [abyayībhāva]) apavada ”

A kārantato aññasmā abyayībhāvasamāsā parāsaṃ vibhattīnaṃ lopo ca hoti. Adhitthi2, itthīsu adhikicca kathā pavattatīti attho. Adhitthi passa, adhitthi kataṃ iccādi, evaṃ adhikumāri, vadhuyā samīpaṃ upavadhu, gunnaṃ samīpaṃ upagu, o kārassa rassattaṃ u kāro. Evaṃ upasaggapubbako.

After an abyayībhāva compound other than one ending in a, the inflections that follow are elided as well. adhitthi, meaning “talk goes on with reference to women”; adhitthi passa (“see [the talk] about women”), adhitthi kataṃ (“done with reference to women”) and so on; likewise adhikumāri (“concerning girls”); vadhuyā samīpaṃ (“near the young wife”) gives upavadhu; gunnaṃ samīpaṃ (“near the cows”) gives upagu, the shortening of o being u. So much for the kind with a prefix first.

Nipātapubbako yathā – vuḍḍhānaṃ paṭipāṭi, ye ye vuḍḍhā vā yathāvuḍḍhaṃ, padatthānatikkame – yathākkamaṃ, yathāsatti, yathābalaṃ karoti, balamanatikkamitvā karotīti attho. Jīvassa yattako paricchedo yāvajīvaṃ, yāvatāyukaṃ, ka ppaccayo. Yattakena attho yāvadatthaṃ, pabbatassa parabhāgo tiropabbataṃ, tiropākāraṃ, tirokuṭṭaṃ, pāsādassa anto antopāsādaṃ, antonagaraṃ, antovassaṃ, nagarassa bahi bahinagaraṃ, pāsādassa upari uparipāsādaṃ, uparimañcaṃ, mañcassa heṭṭhā heṭṭhāmañcaṃ, heṭṭhāpāsādaṃ, bhattassa pure purebhattaṃ, evaṃ pacchābhattaṃ.

The kind with a particle first, for instance: vuḍḍhānaṃ paṭipāṭi (“the succession of the elders”), or ye ye vuḍḍhā (“whoever are the elders, each in turn”), gives yathāvuḍḍhaṃ (“in order of seniority”); in the sense of not overstepping the meaning of the word: yathākkamaṃ (“in due order”), yathāsatti (“according to ability”), yathābalaṃ karoti (“he acts according to his strength”), meaning “he acts without exceeding his strength”. jīvassa yattako paricchedo (“whatever the extent of life”) gives yāvajīvaṃ (“as long as life lasts”); yāvatāyukaṃ (“as long as the life-span”), with the suffix ka. yattakena attho (“as much as is needed”) gives yāvadatthaṃ (“as much as one likes”); pabbatassa parabhāgo (“the far side of the mountain”) gives tiropabbataṃ (“beyond the mountain”); tiropākāraṃ (“beyond the rampart”), tirokuṭṭaṃ (“beyond the wall”); pāsādassa anto (“the inside of the mansion”) gives antopāsādaṃ; antonagaraṃ (“inside the town”), antovassaṃ (“within the rains”); nagarassa bahi (“the outside of the town”) gives bahinagaraṃ; pāsādassa upari (“the top of the mansion”) gives uparipāsādaṃ; uparimañcaṃ (“on top of the bed”); mañcassa heṭṭhā (“the underside of the bed”) gives heṭṭhāmañcaṃ; heṭṭhāpāsādaṃ (“beneath the mansion”); bhattassa pure (“the time before the meal”) gives purebhattaṃ; likewise pacchābhattaṃ (“after the meal”).

Sākallatthe – saha makkhikāya samakkhikaṃ bhuñjati, na kiñci parivajjetīti attho. ‘‘Tesu vuddhī’’tiādinā saha saddassa sā deso. Gaṅgāya oraṃ oragaṅgamiccādi.

In the sense of entirety (sākalla): saha makkhikāya (“together with the fly”) gives samakkhikaṃ bhuñjati (“he eats it flies and all”), meaning he leaves nothing out. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the word saha is replaced by sa. gaṅgāya oraṃ (“the near side of the Ganges”) gives oragaṅgaṃ (“this side of the Ganges”), and so on.

Abyayībhāvasamāso niṭṭhito.

The abyayībhāva compound is finished.

Kammadhārayasamāsa (Descriptive compounds)

Section titled “Kammadhārayasamāsa (Descriptive compounds)”

Atha kammadhārayasamāso vuccate.

Now the kammadhāraya compound is stated.

So ca navavidho visesanapubbapado visesanuttarapado visesanobhayapado upamānuttarapado sambhāvanāpubbapado avadhāraṇapubbapado na nipātapubbapado ku pubbapado pā dipubbapado cāti.

And it is of nine kinds: with the qualifier first (visesanapubbapada), with the qualifier last (visesanuttarapada), with both members qualifiers (visesanobhayapada), with the standard of comparison last (upamānuttarapada), with a word of supposition first (sambhāvanāpubbapada), with a word of restriction first (avadhāraṇapubbapada), with the particle na first (nanipātapubbapada), with ku first (kupubbapada), and with pa or another prefix first (pādipubbapada).

Tattha visesanapubbapado tāva – ‘‘mahanta purisa’’itīdha ubhayattha paṭhamekavacanaṃ si, tulyādhikaraṇabhāvappasiddhatthaṃ ca sadda ta saddappayogo, mahanto ca so puriso cāti viggahe –

Of these, first the kind with the qualifier first. In mahanta purisa (“great”, “man”) here, both words take the singular of the first form, si, and the words ca and ta (the pronoun so) are employed to establish that the two have the same referent. When the analysis mahanto ca so puriso ca (“he is great, and he is a man”) has been made —

Ito paraṃ ‘‘vibhāsā rukkhatiṇa’’iccādito ‘‘vibhāsā’’ti samāsavidhāne sabbattha vattate.

From here on, “vibhāsā” (“optionally”), from §323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañca, continues in every rule that prescribes a compound: the kammadhāraya and every kind after it is an option beside the phrase it stands for, where the abyayībhāva was compulsory.

339 (§324): Dvipade tulyādhikaraṇe kammadhārayo (two words with the same referent make a kammadhāraya) anvattha

Section titled “339 (§324): Dvipade tulyādhikaraṇe kammadhārayo (two words with the same referent make a kammadhāraya) anvattha ”

Dve padāni nāmikāni tulyādhikaraṇāni aññamaññena saha vibhāsā samasyante, tasmiṃ dvipade tulyādhikaraṇe sati so samāso kammadhārayasañño ca hoti.

Two nominal words having the same referent (tulyādhikaraṇa) are optionally compounded with one another; when there are such two words with the same referent, that compound is also named kammadhāraya.

Dve padāni dvipadaṃ, tulyaṃ samānaṃ adhikaraṇaṃ attho yassa padadvayassa taṃ tulyādhikaraṇaṃ, tasmiṃ dvipade tulyādhikaraṇe. Bhinnappavattinimittānaṃ dvinnaṃ padānaṃ visesanavisesitabbabhāvena ekasmiṃ atthe pavatti tulyādhikaraṇatā. Kammamiva dvayaṃ dhārayatīti kammadhārayo. Yathā hi kammaṃ kriyañca payojanañca dvayaṃ dhārayati, kamme sati kriyāya, payojanassa ca sambhavato, tathā ayaṃ samāso ekassa atthassa dve nāmāni dhārayati, tasmiṃ samāse sati e katthajotakassa nāmadvayassa sambhavato.

dvipada is “two words”; that pair of words whose adhikaraṇa — its meaning, the thing referred to — is tulya, the same, is tulyādhikaraṇa; [the sutta’s locative is] “when there are such two words with the same referent”. Having the same referent (tulyādhikaraṇatā) is the application of two words that have different grounds for their use (pavattinimitta) to a single thing, in the relation of qualifier (visesana) and qualified (visesitabba). It bears (dhārayati) two, like an action (kamma) — hence kammadhāraya. For just as an action bears two things, the activity (kriyā) and its result (payojana), because when there is an action an activity and a result come about, so this compound bears two names for one meaning, because when there is this compound a pair of names indicating a single meaning comes about.

Pure viya samāsasaññāvibhattilopapakatibhāvā, samāseneva tulyādhikaraṇabhāvassa vuttattā ‘‘vuttatthānamappayogo’’ti ca sadda ta saddānamappayogo.

As before, [there follow] the designation samāsa, the elision of the inflections and the natural state [of the stems]; and since the compound itself expresses that the two have the same referent, by [the maxim] “what has already been expressed is not used” (vuttatthānam appayogo) the words ca and ta are not used.

340 (§330): Mahataṃ mahā tulyādhikaraṇe pade (mahā for mahanta before a word with the same referent) apavada

Section titled “340 (§330): Mahataṃ mahā tulyādhikaraṇe pade (mahā for mahanta before a word with the same referent) apavada ”

Mahanta saddassa mahā hoti tulyādhikaraṇe uttarapade pare. Mahata nti bahuvacanaggahaṇena kvaci maha ādeso ca, ettha ca visesanassa pubbanipāto visesanabhūtassa pubbapadassa mahā desavidhānatova viññāyati.

The word mahanta (“great”) becomes mahā when a following member with the same referent comes after it. By the use of the plural in mahataṃ, in some places there is also the replacement maha. And here the placing of the qualifier first is understood from the very fact that the replacement mahā is prescribed for the first member, which is the qualifier.

‘‘Kammadhārayo, digū’’ti ca vattate.

“kammadhārayo” and “digu” continue too [into the next rule].

341 (§326): Ubhe tappurisā (both [digu and kammadhāraya] are tappurisa) saññaṅga

Section titled “341 (§326): Ubhe tappurisā (both [digu and kammadhāraya] are tappurisa) saññaṅga ”

Ubhe kammadhārayadigusamāsā tappurisasaññā honti.

Both the kammadhāraya and the digu compounds are named tappurisa.

Tassa puriso tappuriso, tappurisasadisattā ayampi samāso anvatthasaññāya tappuriso ti vutto. Yathā hi tappurisa saddo guṇamativatto, tathā ayaṃ samāsopi. Uttarapadatthappadhāno hi tappurisoti. Tato nāmabyapadeso syādyuppatti. Ayaṃ pana tappuriso abhidheyyavacano, paraliṅgo ca.

tassa puriso (“his man”) is tappuriso; because it resembles [the word] tappurisa, this compound too is called tappurisa, by a name that says what it is (anvatthasaññā). For just as the word tappurisa passes beyond the attribute [tassa, to denote the man], so does this compound; for the tappurisa has the meaning of its last member as principal. Then [come] the treatment as a noun and the addition of si and the rest. And this tappurisa has the number of the thing it denotes (abhidheyyavacana) and the gender of its last member (paraliṅga).

Mahāpuriso, mahāpurisā iccādi purisa saddasamaṃ, evaṃ mahāvīro, mahāmuni, mahantañca taṃ balañcāti mahābalaṃ, mahabbhayaṃ, maha ādeso. Santo ca so puriso cāti sappuriso, ‘‘santasaddassa so bhe bo cante’’ti ettha ca saddena santa saddassa samāse abha kārepi sā deso, tathā pubbapuriso, parapuriso, paṭhamapuriso, majjhimapuriso, uttamapuriso, dantapuriso, paramapuriso, vīrapuriso, setahatthī, kaṇhasappo, nīluppalaṃ, lohitacandanaṃ.

mahāpuriso (“a great man”), mahāpurisā and so on, like the word purisa; likewise mahāvīro (“a great hero”), mahāmuni (“a great sage”); mahantañca taṃ balañca (“it is great, and it is strength”) gives mahābalaṃ; mahabbhayaṃ (“great danger”), with the replacement maha. santo ca so puriso ca (“he is good, and he is a man”) gives sappuriso (“a good man”): here, by the word ca in §185 (112): Santasaddassa so bhe bo cante, the word santa is replaced by sa in a compound even when no bh follows. Likewise pubbapuriso (“a man of former times”), parapuriso (“another man”), paṭhamapuriso, majjhimapuriso, uttamapuriso (“the first, the middle and the highest person”), dantapuriso (“a tamed man”), paramapuriso (“the supreme man”), vīrapuriso (“a heroic man”), setahatthī (“a white elephant”), kaṇhasappo (“a black snake”), nīluppalaṃ (“a blue lotus”), lohitacandanaṃ (“red sandalwood”).

Kvaci vibhāsādhikārato na bhavati, yathā – puṇṇo mantāṇiputto3, citto gahapati, sakko devarājāti.

In some places, by the governance of vibhāsā, [the compound] does not occur, as in puṇṇo mantāṇiputto (“Puṇṇa, Mantāṇī’s son”), citto gahapati (“Citta the householder”), sakko devarājā (“Sakka, king of the gods”).

Pumā ca so kokilo cāti atthe samāse kate –

When, in the sense pumā ca so kokilo ca (“it is male, and it is a cuckoo”), the compound has been made —

‘‘Lopa’’nti vattate.

“lopaṃ” (“elision”) continues [from the Nāma rules into the next rule].

342 (§222): Pumassa liṅgādīsu samāsesu (final of puma elided before liṅga etc. in compounds) apavada

Section titled “342 (§222): Pumassa liṅgādīsu samāsesu (final of puma elided before liṅga etc. in compounds) apavada ”

Puma iccetassa anto a kāro lopamāpajjate liṅgā dīsu parapadesu samāsesu, ‘‘aṃmo niggahītaṃ jhalapehī’’ti ma kārassa niggahītaṃ. Puṅkokilo. Evaṃ punnāgo.

The final a of this [word] puma (“male”) undergoes elision in compounds when liṅga and the like follow as the second member; by §82 (149): Aṃmo niggahitaṃ jhalapehi the m becomes niggahīta. puṅkokilo (“a male cuckoo”). Likewise punnāgo (“a male elephant”).

Khattiyā ca sā kaññā cāti viggayha samāse kate –

When, having analysed khattiyā ca sā kaññā ca (“she is a khattiya, and she is a maiden”), the compound has been made —

‘‘Tulyādhikaraṇe, pade, itthiyaṃ bhāsitapumitthī pumāva ce’’ti ca vattate.

“tulyādhikaraṇe pade” [from 340] and “itthiyaṃ bhāsitapumitthī pumāva ce” (§331 (353): Itthiyaṃ bhāsitapumitthī pumāva ce) continue too [into the next rule].

343 (§332): Kammadhārayasaññe ca (and in a compound named kammadhāraya) apavada

Section titled “343 (§332): Kammadhārayasaññe ca (and in a compound named kammadhāraya) apavada ”

Kammadhārayasaññe ca samāse itthiyaṃ vattamāne tulyādhikaraṇe uttarapade pare pubbabhūto itthivācako saddo pubbe bhāsitapumā ce, so pumā iva daṭṭhabboti pubbapade itthippaccayassa nivatti hoti.

And in a compound named kammadhāraya, when a following member with the same referent that is used in the feminine comes after, if the word standing first, which denotes a female, has previously been spoken as masculine, it is to be regarded as masculine — so the feminine suffix of the first member is removed.

Khattiyakaññā, khattiyakaññāyo iccādi. Evaṃ rattalatā, dutiyabhikkhā, brāhmaṇī ca sā dārikā cāti brāhmaṇadārikā, nāgamāṇavikā.

khattiyakaññā (“a khattiya maiden”), khattiyakaññāyo and so on. Likewise rattalatā (“a red creeper”), dutiyabhikkhā (“a second alms-portion”); brāhmaṇī ca sā dārikā ca (“she is a brahmin, and she is a girl”) gives brāhmaṇadārikā (“a brahmin girl”); nāgamāṇavikā (“a nāga maiden”).

Pubbapadassevāyaṃ pumbhāvātideso, tena ‘‘khattiyakumārī kumārasamaṇī taruṇabrāhmaṇī’’tiādīsu uttarapadesu itthippaccayassa na nivatti hoti.

This transfer of masculinity (pumbhāvātidesa) is for the first member only; hence in khattiyakumārī (“a khattiya girl”), kumārasamaṇī (“a young nun”), taruṇabrāhmaṇī (“a young brahmin woman”) and the like the feminine suffix of the last member is not removed.

Itthiya micceva kiṃ? Kumārīratanaṃ, samaṇīpadumaṃ.

Why “in the feminine” precisely? kumārīratanaṃ (“a jewel of a girl”), samaṇīpadumaṃ (“a lotus of a nun”).

Bhāsitapumā ti kiṃ? Gaṅgānadī, taṇhānadī, pathavīdhātu. ‘‘Nandāpokkharaṇī, nandādevī’’tiādīsu pana saññāsaddattā na hoti.

Why “spoken as masculine”? gaṅgānadī (“the river Ganges”), taṇhānadī (“the river of craving”), pathavīdhātu (“the earth element”). In nandāpokkharaṇī (“the Nandā lotus-pond”), nandādevī (“Queen Nandā”) and the like, however, [the rule] does not apply because [the first member] is a proper name.

Tathā puratthimo ca so kāyo cāti puratthimakāyo, ettha ca kāyekadeso kāya saddo. Evaṃ pacchimakāyo, heṭṭhimakāyo, uparimakāyo, sabbakāyo, purāṇavihāro, navāvāso, kataranikāyo, katamanikāyo, hetuppaccayo, abahulaṃ bahulaṃ katanti bahulīkataṃ, jīvitappadhānaṃ navakaṃ jīvitanavakaṃ iccādi.

Likewise puratthimo ca so kāyo ca (“it is the front, and it is the body”) gives puratthimakāyo (“the front of the body”); here the word kāya stands for a part of the body. Likewise pacchimakāyo (“the back of the body”), heṭṭhimakāyo (“the lower body”), uparimakāyo (“the upper body”), sabbakāyo (“the whole body”), purāṇavihāro (“an old monastery”), navāvāso (“a new dwelling”), kataranikāyo, katamanikāyo (“which collection?”); abahulaṃ bahulaṃ kataṃ (“what was not frequent made frequent”) gives bahulīkataṃ (“cultivated”); jīvitappadhānaṃ navakaṃ (“the group of nine with life at its head”) gives jīvitanavakaṃ (“the life-nonad”), and so on.

Visesanuttarapade jinavacanānuparodhato therācariyapaṇḍitādi visesanaṃ parañca bhavati. Yathā – sāriputto ca so thero cāti sāriputtatthero. Evaṃ mahāmoggallānatthero, mahākassapatthero, buddhaghosācariyo, dhammapālācariyo, ācariyaguttiloti vā, mahosadho ca so paṇḍito cāti mahosadhapaṇḍito. Evaṃ vidhurapaṇḍito, vatthuviseso.

In the kind with the qualifier last, so as not to conflict with the Buddha’s word, a qualifier such as thera (“elder”), ācariya (“teacher”) or paṇḍita (“wise”) stands last as well. For instance sāriputto ca so thero ca (“he is Sāriputta, and he is an elder”) gives sāriputtatthero (“the Elder Sāriputta”). Likewise mahāmoggallānatthero, mahākassapatthero, buddhaghosācariyo (“the teacher Buddhaghosa”), dhammapālācariyo — or, [with the qualifier first,] ācariyaguttilo (“the teacher Guttila”); mahosadho ca so paṇḍito ca gives mahosadhapaṇḍito (“Mahosadha the wise”). Likewise vidhurapaṇḍito (“Vidhura the wise”) — the qualified member being here the particular person named.

Visesanobhayapado yathā – sītañca taṃ uṇhañcāti sītuṇhaṃ, siniddho ca so uṇho cāti siniddhuṇho, māso. Khañjo ca so khujjo cāti khañjakhujjo. Evaṃ andhabadhiro, katākataṃ, chiddāvachiddaṃ, uccāvacaṃ, chinnabhinnaṃ, sittasammaṭṭhaṃ, gatapaccāgataṃ.

The kind with both members qualifiers, for instance: sītañca taṃ uṇhañca (“it is cold, and it is hot”) gives sītuṇhaṃ (“cold and heat”); siniddho ca so uṇho ca (“it is moist, and it is warm”) gives siniddhuṇho (“moist and warm”), [said of] a month; khañjo ca so khujjo ca (“he is lame, and he is hunchbacked”) gives khañjakhujjo. Likewise andhabadhiro (“blind and deaf”), katākataṃ (“done and not done”), chiddāvachiddaṃ (“full of holes above and below”), uccāvacaṃ (“high and low”), chinnabhinnaṃ (“cut and broken”), sittasammaṭṭhaṃ (“sprinkled and swept”), gatapaccāgataṃ (“gone and come back”).

Upamānuttarapade abhidhānānurodhato upamānabhūtaṃ visesanaṃ paraṃ bhavati. Yathā – sīho viya sīho, muni ca so sīho cāti munisīho. Evaṃ munivasabho, munipuṅgavo, buddhanāgo, buddhādicco, raṃsi viya raṃsi, saddhammo ca so raṃsi cāti saddhammaraṃsi. Evaṃ vinayasāgaro, puṇḍarīkamiva puṇḍarīko, samaṇo ca so puṇḍarīko cāti samaṇapuṇḍarīko, samaṇapadumo. Cando viya cando, mukhañca taṃ cando cāti mukhacando. Evaṃ mukhapadumaṃ iccādi.

In the kind with the standard of comparison last, in deference to usage the qualifier that is the standard of comparison (upamāna) stands last. For instance: sīho viya sīho (“a ‘lion’, [one who is] like a lion”), muni ca so sīho ca (“he is a sage, and he is a lion”) gives munisīho (“a lion of a sage”). Likewise munivasabho (“a bull of a sage”), munipuṅgavo (“a bull of a sage”), buddhanāgo (“an elephant of a Buddha”), buddhādicco (“a sun of a Buddha”); raṃsi viya raṃsi (“a ‘ray’, like a ray”), saddhammo ca so raṃsi ca gives saddhammaraṃsi (“the ray that is the true Dhamma”). Likewise vinayasāgaro (“the ocean of the Vinaya”); puṇḍarīkamiva puṇḍarīko (“a ‘white lotus’, like a white lotus”), samaṇo ca so puṇḍarīko ca gives samaṇapuṇḍarīko (“a white lotus of an ascetic”), samaṇapadumo (“a pink lotus of an ascetic”); cando viya cando (“a ‘moon’, like the moon”), mukhañca taṃ cando ca gives mukhacando (“a moon of a face”). Likewise mukhapadumaṃ (“a lotus of a face”), and so on.

Sambhāvanāpubbapado yathā – dhammo iti buddhi dhammabuddhi. Evaṃ dhammasaññā, dhammasaṅkhāto, dhammasammato, pāṇasaññitā, asubhasaññā, aniccasaññā, anattasaññā, dhātusaññā, dhītusaññā, attasaññā, atthisaññā, attadiṭṭhi iccādi.

The kind with a word of supposition (sambhāvanā) first, for instance: dhammo iti buddhi (“the notion ‘it is the Dhamma’”) gives dhammabuddhi. Likewise dhammasaññā (“the perception ‘Dhamma’”), dhammasaṅkhāto (“reckoned as Dhamma”), dhammasammato (“regarded as Dhamma”), pāṇasaññitā (“the state of being known as a living being”), asubhasaññā (“the perception of the foul”), aniccasaññā (“the perception of impermanence”), anattasaññā (“the perception of non-self”), dhātusaññā (“the perception ‘element’”), dhītusaññā (“the notion ‘daughter’”), attasaññā (“the notion ‘self’”), atthisaññā (“the notion ‘it exists’”), attadiṭṭhi (“the view ‘self’”), and so on.

Avadhāraṇapubbapado yathā – guṇo eva dhanaṃ guṇadhanaṃ. Evaṃ saddhādhanaṃ, sīladhanaṃ, paññādhanaṃ, cakkhu eva indriyaṃ cakkhundriyaṃ. Evaṃ cakkhāyatanaṃ, cakkhudhātu, cakkhudvāraṃ, rūpārammaṇamiccādi.

The kind with a word of restriction (avadhāraṇa) first, for instance: guṇo eva dhanaṃ (“the wealth that is virtue itself”) gives guṇadhanaṃ (“the wealth of virtue”). Likewise saddhādhanaṃ (“the wealth of faith”), sīladhanaṃ (“the wealth of virtue”), paññādhanaṃ (“the wealth of wisdom”); cakkhu eva indriyaṃ (“the faculty that is the eye itself”) gives cakkhundriyaṃ (“the eye faculty”). Likewise cakkhāyatanaṃ (“the eye base”), cakkhudhātu (“the eye element”), cakkhudvāraṃ (“the eye door”), rūpārammaṇaṃ (“the form object”), and so on.

Nanipātapubbapado yathā – na brāhmaṇoti atthe kammadhārayasamāse, vibhattilopādimhi ca kate –

The kind with the particle na first, for instance: when, in the sense na brāhmaṇo (“not a brahmin”), the kammadhāraya compound has been made and the elision of the inflections and the rest carried out —

‘‘Ubhe tappurisā’’ti tappurisasaññā.

by 341 (§326): Ubhe tappurisā it is named tappurisa.

344 (§333): Attaṃ nassa tappurise (a for na in a tappurisa) apavada

Section titled “344 (§333): Attaṃ nassa tappurise (a for na in a tappurisa) apavada ”

Na ssa nipātapadassa tappurise uttarapade pare sabbasseva a ttaṃ hoti. Tappurisekadesattā tappuriso, abrāhmaṇo.

The whole of the particle-word na becomes a in a tappurisa when the later member comes after. [The later member is called] tappurisa because it is a part of a tappurisa. abrāhmaṇo (“a non-brahmin”).

Na nisedho sato yutto,
Desādiniyamaṃ vinā;
Asato cāphalo tasmā,
Kathamabrāhmaṇoti ce?

“A negation of what exists is not fitting
without a restriction to a place and the like;
and of what does not exist it is fruitless; therefore
how [can one say] abrāhmaṇo?” — if [it is objected] thus:

Nisedhatthānuvādena, paṭisedhavidhi kvaci;
Parassa micchāñāṇattā-khyāpanāyopapajjate.

By restating the thing to be negated, a prohibitive statement
is in some cases warranted, in order to make known that another’s cognition is mistaken.

Duvidho cassattho pasajjappaṭisedhapariyudāsavasena.

And its meaning is twofold, as absolute negation (pasajjapaṭisedha) and as exclusion (pariyudāsa).

Tattha yo ‘‘asūriyapassā rājadārā’’tiādīsu viya uttarapadatthassa sabbathā abhāvaṃ dīpeti, so pasajjappaṭisedhavācī nāma. Yo pana ‘‘abrāhmaṇa amanussā’’tiādīsu viya uttarapadatthaṃ pariyudāsitvā taṃsadise vatthumhi kāriyaṃ paṭipādayati, so pariyudāsavācī nāma.

Of these, that which, as in asūriyapassā rājadārā (“royal ladies who never see the sun”), shows the complete absence of the meaning of the later member is called expressive of absolute negation. But that which, as in abrāhmaṇa (“non-brahmin”), amanussā (“non-humans”), sets aside the meaning of the later member and establishes the operation in a thing resembling it is called expressive of exclusion.

Vuttañca

And it is said:

‘‘Pasajjappaṭisedhassa, lakkhaṇaṃ vatthunatthitā;
Vatthuto aññatra vutti, pariyudāsalakkhaṇa’’nti.

“The mark of absolute negation is the non-existence of the thing;
occurrence in something other than the thing is the mark of exclusion.”

Na nvevaṃ santepi ‘‘abrāhmaṇo’’tiādīsu kathamuttarapadatthappadhānatā siyāti?

But even so, how can the meaning of the later member be principal in abrāhmaṇo and the like?

Vuccate – brāhmaṇā disaddānaṃ brāhmaṇādiatthasseva taṃsadisādiatthassāpi vācakattā, brāhmaṇā disaddā hi kevalābrāhmaṇādiatthesveva pākaṭā, bhū saddo viyasattāyaṃ, yadā te pana aññena sadisādivācakena na iti nipātena yujjanti, tadā taṃsadisatadaññatabbiruddhatadabhāvesupi vattanti, bhū saddo viya anvabhi yādiyoge anubhavanaabhibhavanādīsu, tasmā uttarapadatthajotakoyevettha na iti nipātoti na doso, tena abrāhmaṇoti brāhmaṇasadisoti vuttaṃ hoti. Evaṃ amanusso, assamaṇo.

It is answered: because the words brāhmaṇa and the like express not only the meaning “brahmin” and the like but also the meaning “one resembling him” and the like. For the words brāhmaṇa and the like, when alone, are evident only in the meanings “brahmin” and the like — as the word bhū [is evident] in the sense of being; but when they are joined with the particle na, which expresses another [sense] such as resemblance, they then occur also in [the senses of] what resembles it, what is other than it, what is opposed to it and the absence of it — as the word bhū, when joined with anu, abhi and the like, [occurs] in [the senses of] experiencing, overcoming and the like. Therefore the particle na here merely brings out a meaning of the later member, and there is no fault; hence abrāhmaṇo means “one resembling a brahmin”. Likewise amanusso (“a non-human”), assamaṇo (“a sham ascetic”).

Aññatthe – na byākatā abyākatā, asaṃkiliṭṭhā, apariyāpannā.

In the sense of otherness: na byākatā (“not declared [wholesome or unwholesome]”) gives abyākatā (“indeterminate”); asaṃkiliṭṭhā (“undefiled”), apariyāpannā (“not included [in the three planes]”).

Viruddhatthe – na kusalā akusalā, kusalapaṭipakkhāti attho. Evaṃ alobho, amitto.

In the sense of opposition: na kusalā gives akusalā (“unwholesome”), meaning the opposite of the wholesome. Likewise alobho (“non-greed”), amitto (“an enemy”).

Pasajjappaṭisedhe – na katvā akatvā, akātuna puññaṃ akaronto.

In absolute negation: na katvā gives akatvā (“not having done”); akātuna puññaṃ (“without doing merit”); akaronto (“not doing”).

‘‘Nassa, tappurise’’ti ca vattate.

“nassa” and “tappurise” continue too [into the next rule].

345 (§334): Sare ana (ana before a vowel) apavada

Section titled “345 (§334): Sare ana (ana before a vowel) apavada ”

Na iccetassa padassa tappurise uttarapade ana hoti sare pare.

This word na becomes ana in a tappurisa before the later member, when a vowel follows.

Na asso anasso, na ariyo anariyo. Evaṃ anissaro, aniṭṭho, anupavādo, na ādāya anādāya, anoloketvā iccādi.

na asso (“not a horse”) gives anasso; na ariyo (“not noble”) gives anariyo (“ignoble”). Likewise anissaro (“without authority”), aniṭṭho (“undesired”), anupavādo (“not blaming”); na ādāya (“not having taken”) gives anādāya (“without taking”); anoloketvā (“without looking”), and so on.

Kupubbapado yathā – kucchitamannanti niccasamāsattā aññapadena viggaho, kammadhārayasamāse kate –

The kind with ku first, for instance: kucchitaṃ annaṃ (“despicable food”) — since it is a compulsory compound, the analysis is with a word from outside; when the kammadhāraya compound has been made —

‘‘Tappurise, sare’’ti ca vattate.

“tappurise” and “sare” continue too [into the next rule].

346 (§335): Kadada kussa (kada for ku [before a vowel]) apavada

Section titled “346 (§335): Kadada kussa (kada for ku [before a vowel]) apavada ”

Ku iccetassa nipātassa tappurise uttarapade kada hoti sare pare. Kadannaṃ. Evaṃ kadasanaṃ.

This particle ku becomes kada in a tappurisa before the later member, when a vowel follows. kadannaṃ (“bad food”). Likewise kadasanaṃ (“bad fare”).

Sare ti kiṃ? Kudārā, kuputtā, kudāsā, kudiṭṭhi.

Why “when a vowel follows”? kudārā (“bad wives”), kuputtā (“bad sons”), kudāsā (“bad slaves”), kudiṭṭhi (“wrong view”).

‘‘Kussā’’ti vattate.

“kussa” continues [into the next rule].

347 (§336): Kāppatthesu ca (and kā in the sense of “little”) apavada

Section titled “347 (§336): Kāppatthesu ca (and kā in the sense of “little”) apavada ”

Ku iccetassa appatthe vattamānassa kā hoti tappurise uttarapade pare. Bahuvacanuccāraṇato kucchitatthe ca kvaci tappurise. Appakaṃ lavaṇaṃ kālavaṇaṃ. Evaṃ kāpupphaṃ, kucchito puriso kāpuriso, kupuriso vā.

This [particle] ku, when used in the sense of “little”, becomes kā in a tappurisa when the later member comes after. From the utterance of the plural [appatthesu], in some places also in the sense of contempt, in a tappurisa. appakaṃ lavaṇaṃ (“a little salt”) gives kālavaṇaṃ. Likewise kāpupphaṃ (“a few flowers”); kucchito puriso (“a despicable man”) gives kāpuriso, or kupuriso.

Pādipubbapado ca niccasamāsova, padhānaṃ vacanaṃ pāvacanaṃ, bhusaṃ vaddhaṃ pavaddhaṃ, sarīraṃ, samaṃ, sammā vā ādhānaṃ samādhānaṃ, vividhā mati vimati, vividho kappo vikappo, visiṭṭho vā kappo vikappo, adhiko devo atidevo. Evaṃ adhidevo, adhisīlaṃ, sundaro gandho sugandho, kucchito gandho duggandho, sobhanaṃ kataṃ sukataṃ, asobhanaṃ kataṃ dukkaṭaṃ iccādi.

And the kind with pa or another prefix first is likewise a compulsory compound: padhānaṃ vacanaṃ (“the principal word”) gives pāvacanaṃ (“the scripture”); bhusaṃ vaddhaṃ (“greatly grown”) gives pavaddhaṃ, [said of] a body; samaṃ (“evenly”) or sammā (“rightly”) ādhānaṃ (“placing”) gives samādhānaṃ (“composure”); vividhā mati (“divided thought”) gives vimati (“doubt”); vividho kappo (“a varied arrangement”), or visiṭṭho kappo (“a distinguished arrangement”), gives vikappo (“an alternative”); adhiko devo (“a god beyond [the gods]”) gives atidevo. Likewise adhidevo (“a god above [the gods]”), adhisīlaṃ (“higher virtue”); sundaro gandho (“a fine smell”) gives sugandho; kucchito gandho (“a foul smell”) gives duggandho; sobhanaṃ kataṃ (“well done”) gives sukataṃ; asobhanaṃ kataṃ (“ill done”) gives dukkaṭaṃ (“a wrong-doing”), and so on.

Ye idha avihitalakkhaṇā nāmanipātopasaggā, tesaṃ ‘‘nāmānaṃ samāso’’ti yogavibhāgena samāso daṭṭhabbo. Yathā – apunageyyā gāthā, acandamullokikāni mukhāni, assaddhabhojī, alavaṇabhojītiādīsu ayuttatthattā nāññena samāso.

Those nouns, particles and prefixes here for which no rule has been laid down are to be understood as compounded by splitting the rule (yogavibhāga) [§316] into “Nāmānaṃ samāso” (“a compound of nouns”). For instance, in apunageyyā gāthā (“a verse not to be sung again”), acandamullokikāni mukhāni (“faces that do not look up at the moon”), assaddhabhojī (“one who does not eat [the food] of the faithless”), alavaṇabhojī (“one who does not eat salt”) and the like there is no compound by any other [rule], because the meanings are not connected.

Tathā diṭṭho pubbanti diṭṭhapubbo tathāgataṃ. Evaṃ sutapubbo dhammaṃ, gatapubbo maggaṃ, kammani diṭṭhā pubbanti diṭṭhapubbā devā tena. Evaṃ sutapubbā dhammā, gatapubbā disā, pahāro, parābhavo, vihāro, āhāro, upahāro iccādi.

Likewise diṭṭho pubbaṃ (“[he] has seen before”) gives diṭṭhapubbo tathāgataṃ (“one who has seen the Tathāgata before”). Likewise sutapubbo dhammaṃ (“one who has heard the Dhamma before”), gatapubbo maggaṃ (“one who has gone the road before”); in the passive, diṭṭhā pubbaṃ (“seen before”) gives diṭṭhapubbā devā tena (“the gods have been seen by him before”). Likewise sutapubbā dhammā (“teachings heard before”), gatapubbā disā (“a region gone to before”); pahāro (“a blow”), parābhavo (“ruin”), vihāro (“a dwelling”), āhāro (“food”), upahāro (“a gift”), and so on.

Kammadhārayasamāso.

[Thus] the kammadhāraya compound [is finished].

Digusamāsa (Numerical compounds)

Section titled “Digusamāsa (Numerical compounds)”

Atha digusamāso vuccate.

Now the digu compound is stated.

Tayo lokā samāhaṭā cittena sampiṇḍitā, tiṇṇaṃ lokānaṃ samāhāroti vā atthe –

In the sense tayo lokā samāhaṭā (“three worlds gathered”), that is, taken together in thought, or tiṇṇaṃ lokānaṃ samāhāro (“the aggregate of the three worlds”) —

‘‘Nāmānaṃ samāso yuttattho’’ti vattamāne ‘‘dvipade’’tiādinā kammadhārayasamāso, tato samāsasaññāyaṃ, vibhattilope, pakatibhāve ca kate –

with “Nāmānaṃ samāso yuttattho” (331 (§316): Nāmānaṃ samāso yuttattho) in force, by “Dvipade …” (339 (§324): Dvipade tulyādhikaraṇe kammadhārayo) and the rest [it is] a kammadhāraya compound; then, when the designation samāsa, the elision of the inflections and the natural state [of the stems] have been made —

‘‘Kammadhārayo’’ti vattate.

“kammadhārayo” continues [into the next rule].

348 (§325): Saṅkhyāpubbo digu (a digu [is a kammadhāraya] beginning with a numeral) anvattha

Section titled “348 (§325): Saṅkhyāpubbo digu (a digu [is a kammadhāraya] beginning with a numeral) anvattha ”

Saṅkhyāpubbo kammadhārayasamāso digusañño hoti.

A kammadhāraya compound with a numeral first is named digu.

Dve gāvo digu, digusadisattā ayampi samāso digū ti vutto. Atha vā saṅkhyāpubbattanapuṃsakekattasaṅkhātehi dvīhi lakkhaṇehi gato avagatoti digūti vuccati, dvīhi vā lakkhaṇehi gacchati pavattatīti digu. Ettha ca ‘‘saṅkhyāpubbo’’ti vuttattā saṅkhyāsaddasseva pubbanipāto, ‘‘ubhe tappurisā’’ti tappurisasaññā.

dve gāvo (“two cows”) is digu; because it resembles [the word] digu, this compound too is called digu. Or else it is called digu because it is known (gata, that is, avagata) by two (dvi) marks, namely having a numeral first and being neuter singular; or digu because it goes (gacchati), that is, proceeds, by two marks. And here, because the sutta says “with a numeral first”, the numeral word alone is placed first; by 341 (§326): Ubhe tappurisā it is named tappurisa.

‘‘Napuṃsakaliṅgo’’ti vattate.

“napuṃsakaliṅgo” (“neuter”) continues [from 335 into the next rule].

349 (§321): Digussekattaṃ (a digu is singular [and neuter]) apavada

Section titled “349 (§321): Digussekattaṃ (a digu is singular [and neuter]) apavada ”

Digussa samāsassa ekattaṃ hoti, napuṃsakaliṅgattañca.

A digu compound has singular number, and neuter gender.

Samāhāradigussetaṃ gahaṇaṃ, tattha sabbatthekavacanameva hoti, aññatra pana bahuvacanampi, nāmabyapadesasyādyuppatti a mādesādi.

This is meant of the collective (samāhāra) digu; in it there is only the singular throughout, but elsewhere [in the non-collective digu] the plural as well. [Then follow] the treatment as a noun, the addition of si and the rest, the replacement aṃ and so on.

Tilokaṃ, he tiloka, tilokaṃ, tilokena, tilokassa, tilokā tilokasmā tilokamhā, tilokassa, tiloke tilokamhi tilokasmiṃ.

tilokaṃ; he tiloka; tilokaṃ; tilokena; tilokassa; tilokā, tilokasmā, tilokamhā; tilokassa; tiloke, tilokamhi, tilokasmiṃ.

Evaṃ tayo daṇḍā tidaṇḍaṃ, tīṇi malāni samāhaṭāni, tiṇṇaṃ malānaṃ samāhāroti vā timalaṃ, tilakkhaṇaṃ, catussaccaṃ, catasso disā catuddisaṃ, ‘‘saro rasso napuṃsake’’ti rassattaṃ, pañcasikkhāpadaṃ, saḷāyatanaṃ, sattāhaṃ, aṭṭhasīlaṃ, navalokuttaraṃ, dasasīlaṃ, satayojanaṃ.

Likewise tayo daṇḍā (“three staves”) gives tidaṇḍaṃ; tīṇi malāni samāhaṭāni (“three stains gathered”), or tiṇṇaṃ malānaṃ samāhāro (“the aggregate of the three stains”), gives timalaṃ; tilakkhaṇaṃ (“the three characteristics”), catussaccaṃ (“the four truths”); catasso disā (“four directions”) gives catuddisaṃ, with the shortening by §342 (337): Saro rasso napuṃsake; pañcasikkhāpadaṃ (“the five precepts”), saḷāyatanaṃ (“the six sense fields”), sattāhaṃ (“a week”), aṭṭhasīlaṃ (“the eight precepts”), navalokuttaraṃ (“the nine supramundane [states]”), dasasīlaṃ (“the ten precepts”), satayojanaṃ (“a hundred leagues”).

Tathā – dve rattiyo dvirattaṃ, tisso rattiyo tirattaṃ, dve aṅguliyo dvaṅgulaṃ, satta godāvariyo, tāsaṃ samāhāroti vā sattagodāvaraṃ.

Likewise dve rattiyo (“two nights”) gives dvirattaṃ; tisso rattiyo (“three nights”) gives tirattaṃ; dve aṅguliyo (“two fingers”) gives dvaṅgulaṃ (“two finger-breadths”); satta godāvariyo (“seven Godāvarīs”), or “the aggregate of them”, gives sattagodāvaraṃ.

Ettha ca ratti aṅguli godāvarīnamantassa –

And here, of the final of ratti, aṅguli and godāvarī —

350 (§337): Kvaci samāsantagatānamakāranto (sometimes a for the final of a word at the end of a compound) apavada

Section titled “350 (§337): Kvaci samāsantagatānamakāranto (sometimes a for the final of a word at the end of a compound) apavada ”

Rājādigaṇassetaṃ gahaṇaṃ, tena samāsantagatānaṃ rājādī naṃ nāmānaṃ anto kvaci a kāro hotīti attho. Kāra ggahaṇena bahubbīhādimhi samāsante kvaci ka ppaccayo hoti, surabhi su du pūtī hi gandha ntassikāro ca.

This is meant of the rāja group (rājādigaṇa); so the sense is: the final of nouns of the rāja group that have come to the end of a compound sometimes becomes the letter a. By the mention of kāra, at the end of a bahubbīhi and the like there is sometimes the suffix ka; and after surabhi, su, du and pūti the final of gandha becomes i.

Atha vā a ca ko ca akā, ra kāro padasandhikaro, tena kvaci samāsantagatānamanto hutvā a ka iccete paccayā hontīti attho. Tena pañca gāvo samāhaṭāti atthe samāsādiṃ katvā samāsante a ppaccaye, ‘‘o sare cā’’ti avā dese ca kate ‘‘pañcagava’’ntiādi ca sijjhati. ‘‘Dviratta’’ntiādīsu pana a ppaccaye kate pubbasarassa ‘‘saralopo’’tiādinā lopo.

Or else: a and ka are akā, and the letter r is a joiner of words; so the sense is: sometimes the suffixes a and ka come as the final of [words] that have come to the end of a compound. Thus, in the sense pañca gāvo samāhaṭā (“five cows gathered”), when the compound and the rest have been made, the suffix a added at the end of the compound, and o replaced by av by §78 (31): O sare ca, pañcagavaṃ (“five cows”) and the like are accomplished as well. In dvirattaṃ and the like, however, when the suffix a has been added, the preceding vowel is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and the rest.

Asamāhāradigu yathā – eko ca so puggalo cāti ekapuggalo. Evaṃ ekadhammo, ekaputto, tayo bhavā tibhavā, catasso disā catuddisā, dasasahassacakkavāḷāni iccādi.

The non-collective digu, for instance: eko ca so puggalo ca (“he is one, and he is a person”) gives ekapuggalo (“one person”). Likewise ekadhammo (“one thing”), ekaputto (“an only son”); tayo bhavā (“three existences”) gives tibhavā; catasso disā (“four directions”) gives catuddisā; dasasahassacakkavāḷāni (“ten thousand world-systems”), and so on.

Digusamāso.

[Thus] the digu compound [is finished].

Tappurisasamāsa (Dependent compounds)

Section titled “Tappurisasamāsa (Dependent compounds)”

Atha tappurisasamāso vuccate.

Now the tappurisa compound is set out.

So pana dutiyādīsu chasu vibhattīsu bhāvato chabbidho. Tattha dutiyātappuriso gatanissitātītātikkantappattāpannādīhi bhavati.

It is of six kinds, according as [its first member] stands in one of the six inflection forms from the second ② onward. Of these, the tappurisa of the second form is made with gata (“gone to”), nissita (“dependent on”), atīta (“gone past”), atikkanta (“gone beyond”), patta (“arrived at”), āpanna (“entered upon”) and the like.

Saraṇaṃ gatoti viggahe –

With the analysis (viggaha) saraṇaṃ gato, “gone to refuge” —

‘‘Tappuriso’’ti vattate.

“tappuriso” continues from 341 (§326): Ubhe tappurisā.

351 (§327): Amādayo parapadebhi ([a word in] aṃ or a later inflection with the word that follows: tappurisa) anvattha

Section titled “351 (§327): Amādayo parapadebhi ([a word in] aṃ or a later inflection with the word that follows: tappurisa) anvattha ”

A mādivibhatyantāni yuttatthāni pubbapadāni nāmehi parapadebhi saha vibhāsā samasyante, so samāso tappurisasañño hoti. Ayañca tappuriso abhidheyyavacanaliṅgo.

First members that end in aṃ or a later inflection and are connected in meaning are optionally compounded with the nouns that follow them, and that compound is named tappurisa. This tappurisa has the number and gender of the thing it denotes.

Gatā disaddā kitantattā tiliṅgā, vibhattilopādi sabbaṃ pubbasamaṃ. So saraṇagato, te saraṇagatā. Sā saraṇagatā, tā saraṇagatāyo. Taṃ kulaṃ saraṇagataṃ, tāni kulāni saraṇagatāni iccādi.

gata and the rest, being kita derivatives, have all three genders; the elision of the inflections and everything else is as before.

saraṇaṃ + gato (saraṇa + aṃ ②⨀, gata + si) rule
→ saraṇaṃ gato — the two are compounded as a tappurisa §327
→ saraṇa + aṃ + gata + si — named samāsa, inflections elided §316, §317
→ saraṇa + gata — the stems return to their own form §318
→ saraṇagata + si — treated as a noun, si of the referent §601
→ saraṇagata + (si→o) §104
→ saraṇagato

The rules are §316 (331): Nāmānaṃ samāso yuttattho, §317 (332): Tesaṃ vibhattiyo lopā ca, §318 (333): Pakati cassa sarantassa, §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca and §104 (66): So. The compound then agrees with whatever has gone to refuge:

Evaṃ araññagato, bhūmigato, dhammaṃ nissito dhammanissito, atthanissito, bhavaṃ atīto bhavātīto, kālātīto, pamāṇaṃ atikkantaṃ pamāṇātikkantaṃ. Lokātikkantaṃ, sukhaṃ patto sukhappatto, dukkhappatto, sotaṃ āpanno sotāpanno, nirodhasamāpanno, rathaṃ āruḷho rathāruḷho, sabbarattiṃ sobhano sabbarattisobhano, muhuttasukhaṃ.

In the same way the following are formed; the analytic phrase is supplied where Buddhappiya gives only the compound.

Upapadasamāse pana vuttiyeva tassa niccattā. Yathā – kammaṃ karotīti kammakāro, kumbhakāro, atthaṃ kāmetīti atthakāmo, dhammakāmo, dhammaṃ dhāretīti dhammadharo, vinayadharo, saccaṃ vadituṃ sīlamassāti saccavādī iccādi.

In an upapada compound, however, only the compounded form is used, because that compound is obligatory. An upapada compound is one whose last member is a kita derivative formed together with the word it governs (kammaṃ karoti → kammakāro): the derivative kāra does not stand on its own, so there is no phrase to fall back on.

Tavantumānantā dikitantehi vākyameva vavatthitavibhāsādhikārato. Yathā – odanaṃ bhuttavā, dhammaṃ suṇamāno, dhammaṃ suṇanto, kaṭaṃ karāno, anabhidhānato vā, abhidhānalakkhaṇā hi taddhitasamāsakitakāti.

With kita words ending in tavantu, māna, anta and the like only the phrase is used, because of the governing vavatthitavibhāsā (restricted option) — or else because there is no usage for the compound, since derivatives, compounds and kita formations are abhidhānalakkhaṇā, defined by what is actually said.

Dutiyātappuriso.

Thus the tappurisa of the second form ②.

Tatiyā kitaka pubba sadisa samūnattha kalaha nipuṇa missasakhilādīhi.

The third form ③ [makes a tappurisa] with a kita word and with pubba (“earlier by”), sadisa (“like”), sama (“equal to”), ūna (“less by”), attha (“in need of”), kalaha (“a fight with”), nipuṇa (“skilled in”), missa (“mixed with”), sakhila (“gentle in”) and the like.

Buddhena bhāsito buddhabhāsito, dhammo. Evaṃ jinadesito, satthārā vaṇṇito satthuvaṇṇito, viññūhi garahito viññugarahito, viññuppasattho, issarakataṃ, sayaṃkataṃ, sukehi āhaṭaṃ sukāhaṭaṃ4, raññā hato rājahato, rogapīḷito, aggidaḍḍho, sappadaṭṭho, sallena viddho sallaviddho, icchāya apakato icchāpakato, sīlena sampanno sīlasampanno. Evaṃ sukhasahagataṃ, ñāṇasampayuttaṃ, mittasaṃsaggo, piyavippayogo, jātitthaddho, guṇahīno, guṇavuḍḍho, catuvaggakaraṇīyaṃ, catuvaggādikattabbaṃ, kākehi peyyā kākapeyyā, nadī.

With a kita word, the first member in the third form names the agent or the instrument.

Kvaci vuttiyeva, urena gacchatīti urago, pādena pivatīti pādapo. Kvaci vākyameva, parasunā chinnavā, kākehi pātabbā, dassanena pahātabbā.

In some cases only the compounded form is used: urena gacchati, “it goes on its breast”, gives urago, a snake; pādena pivati, “it drinks with its foot”, gives pādapo, a tree. In some cases only the phrase: parasunā chinnavā (“having cut with an axe”), kākehi pātabbā (“to be drunk by crows”), dassanena pahātabbā (“to be abandoned by seeing”).

Pubbādiyoge – māsena pubbo māsapubbo. Evaṃ mātusadiso, pitusamo, ekūnavīsati, sīlavikalo, asikalaho, vācānipuṇo, yāvakālikasaṃmissaṃ, vācāsakhilo, satthārā sadiso satthukappo, puññena atthiko puññatthiko, guṇādhiko, guḷena saṃsaṭṭho odano guḷodano, khīrodano, assena yutto ratho assaratho, maggacittaṃ, jambuyā paññāto lakkhito dīpo jambudīpo, ekena adhikā dasa ekādasa, jātiyā andho jaccandho, pakatiyā medhāvī pakatimedhāvī iccādi.

In construction with pubba and the rest:

Tatiyātappuriso.

Thus the tappurisa of the third form ③.

Catutthī tadatthaatthahitadeyyādīhi.

The fourth form ④ [makes a tappurisa] with [a word expressing] purpose (tadattha, “for the sake of that”) and with attha (“for the sake of”), hita (“beneficial to”), deyya (“to be given to”) and the like.

Tadatthe – kathinassa dussaṃ kathinadussaṃ, kathinacīvaratthāyāti attho. Evaṃ cīvaradussaṃ, cīvaramūlyaṃ, yāguyā atthāya taṇḍulā yāgutaṇḍulā, bhattataṇḍulā, saṅghassatthāya bhattaṃ saṅghabhattaṃ, āgantukānamatthāya bhattaṃ āgantukabhattaṃ. Evaṃ gamikabhattaṃ, pāsādāya dabbaṃ pāsādadabbaṃ.

In the sense of purpose: kathinassa dussaṃ, “cloth for the kathina”, gives kathinadussaṃ, the meaning being “for the sake of the kathina robe” — the sixth-form sa of kathinassa here stands in the sense of the fourth.

Atthe bhikkhusaṅghassatthāya vihāro bhikkhusaṅghattho vihāro, bhikkhusaṅghatthā yāgu, bhikkhusaṅghatthaṃ cīvaraṃ. Yassatthāya yadattho, yadatthā, yadatthaṃ. Evaṃ tadattho, tadatthā. Tadatthaṃ. Etadattho vāyāmo, etadatthā kathā, etadatthaṃ sotāvadhānaṃ. Kimatthaṃ, attatthaṃ, paratthaṃ, vinayo saṃvaratthāya, sukhaṃ samādhatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya. Tathā lokassa hito lokahito, buddhassa deyyaṃ buddhadeyyaṃ, pupphaṃ. Saṅghadeyyaṃ, cīvaraṃ. Idha na bhavati, saṅghassa dātabbaṃ, saṅghassa dātuṃ iccādi.

With attha: bhikkhusaṅghassa atthāya vihāro, “a monastery for the Saṅgha of bhikkhus”, gives bhikkhusaṅghattho vihāro; the compound is an adjective and agrees with its noun — bhikkhusaṅghatthā yāgu, bhikkhusaṅghatthaṃ cīvaraṃ. So too with the pronouns (yadattho, tadattho, etadattho), as adverbs (kimatthaṃ, attatthaṃ, paratthaṃ), and in the fourth form (saṃvaratthāya); then with hita and deyya. Here [the compound] does not occur: saṅghassa dātabbaṃ, “to be given to the Saṅgha”, saṅghassa dātuṃ, “to give to the Saṅgha”, and the like.

Catutthītappuriso.

Thus the tappurisa of the fourth form ④.

Pañcamī apagamana bhaya virati mocanatthādīhi.

The fifth form ⑤ [makes a tappurisa] with [words in] the senses of going away (apagamana), fear (bhaya), abstaining (virati), release (mocana) and the like.

Methunasmā apeto methunāpeto. Evaṃ palāpāpagato, nagaraniggato, piṇḍapātapaṭikkanto. Gāmato nikkhantaṃ gāmanikkhantaṃ, rukkhaggā patito rukkhaggapatito, sāsanacuto, āpattivuṭṭhānaṃ, dharaṇitaluggato, sabbabhavehi nissaṭo sabbabhavanissaṭo.

In the sense of going away:

Bhayatthādiyoge yathā – rājato bhayaṃ rājabhayaṃ, corehi bhayaṃ corabhayaṃ, amanussehi bhayaṃ amanussabhayaṃ, aggito bhayaṃ aggibhayaṃ. Pāpato bhīto pāpabhīto, pāpabhīruko, akattabbato virati akattabbavirati. Evaṃ kāyaduccaritavirati, vacīduccaritavirati, bandhanā mutto bandhanamutto, vanamutto, bandhanamokkho, kammato samuṭṭhitaṃ kammasamuṭṭhitaṃ, ukkaṭṭhukkaṭṭhaṃ, omakomakaṃ.

In construction with [words in] the sense of fear and the rest:

Kvaci vuttiyeva, kammato jātaṃ kammajaṃ. Evaṃ cittajaṃ, utujaṃ, āhārajaṃ. Idha na bhavati, pāsādā patito.

In some cases only the compounded form is used: kammato jātaṃ, “born of kamma”, gives kammajaṃ 🚻①⨀(kamma + ja); so cittajaṃ (“born of mind”), utujaṃ (“born of temperature”), āhārajaṃ (“born of nutriment”). Here [the compound] does not occur: pāsādā patito, “fallen from the mansion”.

Pañcamītappuriso.

Thus the tappurisa of the fifth form ⑤.

Chaṭṭhī rañño putto rājaputto. Evaṃ rājapuriso, ācariyapūjako, buddhasāvako, buddharūpaṃ, jinavacanaṃ, samuddaghoso, dhaññānaṃ rāsi dhaññarāsi, pupphagandho, phalaraso, kāyassa lahutā kāyalahutā, maraṇassati, rukkhamūlaṃ, ayassa patto ayopatto, evaṃ suvaṇṇakaṭāhaṃ, pānīyathālakaṃ, sappikumbho.

The sixth form ⑥: rañño putto, “the king’s son”, gives rājaputto.

‘‘Devānaṃ rājā’’ti atthe samāsādimhi kate ‘‘kvaci samāsantagatānamakāranto’’ti a kāro, tato ‘‘syā cā’’ti ā ttaṃ na bhavati. Devarājo, devarājā, devarājaṃ, devarāje iccādi purisa saddasamaṃ. A ttābhāve so devarājā, te devarājāno iccādi rāja saddasamaṃ. Tathā devānaṃ sakhā devasakho, devasakhā, so devasakhā, te devasakhāno iccādi.

When, in the sense devānaṃ rājā, “the king of the gods”, the compound and the rest have been formed, the final becomes a by §337 (350): Kvaci samāsantagatānamakāranto, and then the ā of §189 (113): Syā ca does not take place: devarājo, devarājā, devarājaṃ, devarāje and so on, like the word purisa. When the final does not become a: so devarājā, te devarājāno and so on, like the word rāja. Likewise devānaṃ sakhā, “the friend of the gods”: devasakho, devasakhā; or so devasakhā, te devasakhāno, and so on.

devānaṃ + rājā (deva + naṃ ⑥⨂, rāja + si) rule
→ deva + naṃ + rāja + si §327, §316, §317
→ deva + rāj + (a→a) — the final made a, rāja now an ordinary a stem §337
→ devarāja + (si→o) §601, §104
→ devarājo
deva + rāja + si — the option of §337 not taken rule
→ devarāja + (si→ā) §189
→ devarājā

Pumassa liṅgaṃ pulliṅgaṃ. Evaṃ pumbhāvo, pumantalopādi.

pumassa liṅgaṃ, “the gender of the male”, gives pulliṅgaṃ 🚻①⨀(puma + liṅga); so pumbhāvo 🚹①⨀(puma + bhāva), “the state of being male” — with the elision of the final of puma and the rest, as at 342 (§222): Pumassa liṅgādīsu samāsesu.

Hatthipadaṃ, itthirūpaṃ, bhikkhunisaṅgho, jambusākhā, ettha ca ‘‘kvacādimajjhuttarāna’’ntiādinā majjhe ī kārūkārānaṃ rassattaṃ.

hatthipadaṃ 🚻①⨀(hatthī + pada), “an elephant’s footprint”; itthirūpaṃ 🚻①⨀(itthī + rūpa), “a woman’s form”; bhikkhunisaṅgho 🚹①⨀(bhikkhunī + saṅgha), “the Saṅgha of bhikkhunīs”; jambusākhā 🚺①⨀(jambū + sākhā), “a branch of the rose-apple tree” — and here the ī and ū in the middle are shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest, the rule Buddhappiya will place below at 354 (§403): Kvacādimajjhuttarānaṃ dīgharassāpaccayesu ca.

Vibhāsādhikārato kvaci vākyameva, sahasā kammassa kattāro, bhinnānaṃ sandhātā, kappassa tatiyo bhāgo, yā ca pakkhassa aṭṭhamī, manussānaṃ khattiyo sūratamo.

Because of the governing vibhāsā, in some cases only the phrase is used: sahasā kammassa kattāro, “doers of a rash deed”; bhinnānaṃ sandhātā, “a reconciler of the divided”; kappassa tatiyo bhāgo, “a third part of an aeon”; yā ca pakkhassa aṭṭhamī, “and the eighth day of the fortnight”; manussānaṃ khattiyo sūratamo, “of men the warrior is the bravest”.

Yuttattho icceva? ‘‘Bhaṭo rañño puriso devadattassā’’ti ettha ‘‘bhaṭasambandhe chaṭṭhī’’ti aññamaññānapekkhatāya ayuttatthabhāvato samāso na bhavati, ‘‘kosalassa rañño putto’’tiādīsu pana sāpekkhatāya asamatthattā na bhavati, sambandhī saddānaṃ pana niccaṃ sāpekkhattepi gamakattā samāso, yathā – devadattassa gurukulaṃ, bhagavato sāvakasaṅghotiādi.

Why [does the rule say] just yuttattho, “connected in meaning”? In bhaṭo rañño puriso devadattassa, “the king’s servant, Devadatta’s man”, the sixth form rañño stands in relation to bhaṭo, so [rañño and puriso] do not look to each other; their meanings not being connected, no compound is formed. In kosalassa rañño putto, “the son of the king of Kosala”, and the like, [rañño] still looks to [kosalassa] and so is not capable [of compounding with putto], and none is formed. But with words of relationship, which always look to another word, the compound is made because the sense is understood (gamakattā): devadattassa gurukulaṃ, “Devadatta’s teacher’s house”, bhagavato sāvakasaṅgho, “the Blessed One’s community of disciples”, and so on.

Chaṭṭhītappuriso.

Thus the tappurisa of the sixth form ⑥.

Sattamī rūpe saññā rūpasaññā, evaṃ rūpasañcetanā, saṃsāradukkhaṃ, cakkhumhi sannissitaṃ viññāṇaṃ cakkhuviññāṇaṃ, dhamme rato dhammarato, dhammābhirati, dhammaruci, dhammagāravo, dhammesu nirutti dhammanirutti, dānādhimutti, bhavantarakataṃ, dassane assādo dassanassādo, araññe vāso araññavāso, vikāle bhojanaṃ vikālabhojanaṃ, kāle vassaṃ kālavassaṃ, vane pupphaṃ vanapupphaṃ. Evaṃ vanamahiso, gāmasūkaro, samuddamaccho, āvāṭakacchapo, āvāṭamaṇḍūko, kūpamaṇḍūko, titthanāvā, itthīsu dhutto itthidhutto chāyāya sukkho chāyāsukkho, aṅgārapakkaṃ, cārakabaddho.

The seventh form ⑦: rūpe saññā, “perception of form”, gives rūpasaññā.

Idha vuttiyeva, yathā – vane caratīti vanacaro, kucchimhi sayatīti kucchisayo, thale tiṭṭhatīti thalaṭṭho. Evaṃ jalaṭṭho, pabbataṭṭho, maggaṭṭho, paṅke jātaṃ paṅkajaṃ, sire ruhatīti siroruhaṃ iccādi.

Here only the compounded form is used: vane carati, “it ranges in the forest”, gives vanacaro 🚹①⨀(vana + cara), a forest-dweller; kucchimhi sayati, “it lies in the womb”, kucchisayo 🚹①⨀(kucchi + saya); thale tiṭṭhati, “it stands on dry land”, thalaṭṭho 🚹①⨀(thala + ṭha); so jalaṭṭho (“standing in water”), pabbataṭṭho (“standing on a mountain”), maggaṭṭho (“standing on the path”); paṅke jātaṃ, “born in the mud”, paṅkajaṃ 🚻①⨀(paṅka + ja), a lotus; sire ruhati, “it grows on the head”, siroruhaṃ 🚻①⨀(sira + ruha), hair; and so on. These are upapada compounds, as at the second form.

Idha na bhavati, bhojane mattaññutā, indriyesu guttadvāratā, āsane nisinno, āsane nisīditabbaṃ.

Here [the compound] does not occur: bhojane mattaññutā, “moderation in eating”; indriyesu guttadvāratā, “guarding the doors of the senses”; āsane nisinno, “seated on a seat”; āsane nisīditabbaṃ, “one should sit on the seat”.

Sattamītappuriso.

Thus the tappurisa of the seventh form ⑦.

‘‘Tadanuparodhenā’’ti vuttattā yathābhidhānaṃ tappurise kvaci accantā dīsu a mādivibhatyantaṃ pubbapadaṃ paraṃ sambhavati.

Because §56 (64): Tadanuparodhena has been stated — the forms follow usage — the first member that ends in aṃ or a later inflection may in some cases, in accantaṃ and the like, come to stand last in a tappurisa, according to usage.

Yathā – antaṃ atikkantaṃ accantaṃ, accantāni, velaṃ atikkanto ativelo, rassattaṃ. Evaṃ mālaṃ atīto atimālo, pattajīviko, āpannajīviko, akkhaṃ patigataṃ nissitanti paccakkhaṃ dassanaṃ, paccakkho attabhāvo, paccakkhā buddhi, atthaṃ anugataṃ anvatthaṃ, kokilāya avakuṭṭhaṃ avakokilaṃ vanaṃ, pariccattanti attho. Avamayūraṃ, ajjhayanāya parigilāno pariyajjhayano, kammassa alaṃ samatthoti alaṃkammo, vacanāya alanti alaṃvacano, vānato nikkhantaṃ nibbānaṃ, kilesehi nikkhanto nikkileso, niraṅgaṇo, kosambiyā nikkhanto nikkosambī, vanato niyyāto nibbano, ācariyato paro pācariyo. Evaṃ payyako, parahiyyo, gaṅgāya upari uparigaṅgaṃ. Evaṃ heṭṭhānadī, antosamāpatti, haṃsānaṃ rājā rājahaṃso, haṃsarājā vā, māsassa addhaṃ addhamāsaṃ, māsaddhaṃ vā, āmalakassa addhaṃ addhāmalakaṃ, āmalakaddhaṃ vā, kahāpaṇassa aḍḍhaṃ aḍḍhakahāpaṇaṃ, aḍḍhamāsakaṃ, rattiyā aḍḍhaṃ aḍḍharattaṃ, rattiyā pubbaṃ pubbarattaṃ, rattiyā pacchā pacchārattaṃ. Ettha ca ‘‘kvaci samāsantagatānamakāranto’’ti ratti saddantassa a ttaṃ, ahassa pubbaṃ pubbanhaṃ. Evaṃ sāyanhaṃ, ‘‘tesu vuddhī’’tiādinā aha ssa anhā deso.

For example antaṃ atikkantaṃ, “gone beyond the end”, gives accantaṃ, accantāni; velaṃ atikkanto, “gone past the time”, ativelo, with shortening [of the ā of velā]. In most of these the inflected word is the object or complement of a prefix-like word (ati, pati, anu, ava, pari, alaṃ, ni, pa, upari, heṭṭhā, anto) that stands first; with rājahaṃso and the measures of half a month and half a night either order is allowed.

Amādiparatappuriso.

Thus the tappurisa with the amādi word last.

Kvaci tappurise ‘‘pabhaṅkarā’’dīsu vibhattilopo na bhavati.

In some cases, in pabhaṅkaro and the like, the inflection is not elided in a tappurisa.

Yathā – pabhaṃ karotīti atthe ‘‘amādayo parapadebhī’’ti samāso, ‘‘nāmānaṃ samāso yuttattho’’ti samāsasaññā, tato ‘‘tesaṃ vibhattiyo lopā cā’’ti vibhattilope sampatte tattheva ca ggahaṇena pubbapade vibhattilopābhāvo. Sesaṃ samaṃ. Pabhaṅkaro, amataṃ dadātīti amatandado, raṇaṃ jahātīti raṇañjaho, jutiṃ dhāretīti jutindharo, tathā sahasākataṃ, parassapadaṃ. Attanopadaṃ, bhayato upaṭṭhānaṃ bhayatūpaṭṭhānaṃ, paratoghoso, gavaṃpatitthero, manasikāro, pubbenivāso, pubbenivāsānussati, majjhekalyāṇaṃ, antevāsī, antevāsiko, janesuto, urasilomo, kaṇṭhekāḷo, sarasijamiccādi.

For example, in the sense pabhaṃ karoti, “it makes light”, the compound is by §327 (351): Amādayo parapadebhi, the name samāsa by §316 (331): Nāmānaṃ samāso yuttattho; then, when the elision of the inflections by §317 (332): Tesaṃ vibhattiyo lopā ca has become due, the word ca in that very rule keeps the inflection of the first member from being elided. The rest is the same.

pabhaṃ + karoti → pabhaṃ + kara (pabhā + aṃ ②⨀, kara + si) rule
→ pabhaṃ kara — compounded as a tappurisa §327
→ pabhaṃ + kara — named samāsa §316
→ pabhaṃ + kara + si — the elision due for aṃ is blocked by ca §317
→ pabha + (ṃ→ṅ) + kara §31
→ pabhaṅkara + (si→o) §601, §104
→ pabhaṅkaro

The ṃ before k becomes the nasal of its group, ṅ, by §31 (49): Vaggantaṃ vā vagge, as n before d in amatandado and ñ before j in raṇañjaho.

Alopatappuriso.

Thus the tappurisa without elision.

Tappurisasamāso niṭṭhito.

The tappurisa compound is finished.

Bahubbīhisamāsa (Possessive compounds)

Section titled “Bahubbīhisamāsa (Possessive compounds)”

Atha bahubbīhisamāso vuccate.

Now the bahubbīhi compound is set out.

So ca navavidho dvipado tulyādhikaraṇo, dvipado bhinnādhikaraṇo, tipado na nipātapubbapado, saha pubbapado upamānapubbapado saṅkhyobhayapado disantarāḷattho byatihāralakkhaṇo cāti.

It is of nine kinds: of two words with the same referent (tulyādhikaraṇa); of two words with different referents (bhinnādhikaraṇa); of three words; with the particle na first; with saha (“with”) first; with a standard of comparison (upamāna) first; with numerals in both members; in the sense of an intermediate direction; and marked by reciprocal action (byatihāra).

Tattha dvipado tulyādhikaraṇo bahubbīhi kammādīsu chasu vibhatyatthesu bhavati.

Of these, the two-word bahubbīhi with the same referent occurs in the six inflection senses beginning with the object ②.

Tattha dutiyatthe tāva – ‘‘āgatā samaṇā imaṃ saṅghārāma’’nti viggahe –

First, in the sense of the second form ②, with the analysis āgatā samaṇā imaṃ saṅghārāmaṃ, “ascetics have come to this monastery” —

352 (§328): Aññapadatthesu bahubbīhi ([nouns compounded] in the sense of another word: bahubbīhi) anvattha

Section titled “352 (§328): Aññapadatthesu bahubbīhi ([nouns compounded] in the sense of another word: bahubbīhi) anvattha ”

Samasyamānapadato aññesaṃ paṭhamadutiyādivibhatyantānaṃ padānamatthesu yuttatthāni nāmāni vibhāsā samasyante, so samāso bahubbīhisañño ca hoti.

Nouns connected in meaning are optionally compounded in the senses of words other than those being compounded — words ending in the first, the second or another inflection — and that compound is also named bahubbīhi.

Bahavo vīhayo yassa so bahubbīhi, bahubbīhisadisattā ayampisamāso anvatthasaññāvasena bahubbīhī ti vutto, aññapadatthappadhāno hi bahubbīhi.

He who has much rice (bahavo vīhayo yassa) is bahubbīhi; because it resembles [that word] this compound too is called bahubbīhi, by a name that says what it means (anvatthasaññā), for in a bahubbīhi the meaning of another word is principal.

Duvidho cāyaṃ bahubbīhi tagguṇasaṃviññāṇātagguṇasaṃviññāṇavasena, tesu yattha visesanabhūto attho aññapadattha ggahaṇena gayhati, so tagguṇasaṃviññāṇo, yathā – lambakaṇṇamānayāti.

This bahubbīhi is of two kinds, tagguṇasaṃviññāṇa and atagguṇasaṃviññāṇa — “with” and “without the inclusion of its quality”. Where the thing that serves as qualifier is taken along in taking the meaning of the other word, it is tagguṇasaṃviññāṇa: lambakaṇṇam ānaya, “bring the long-eared one” — the ears come with him.

Yattha pana na gayhati, so atagguṇasaṃviññāṇo, yathā – bahudhanamānayāti.

Where it is not taken along, it is atagguṇasaṃviññāṇa: bahudhanam ānaya, “bring the rich man” — not his wealth.

Idha bahubbīhi sadde viya visesanassa pubbanipāto, sesaṃ pubbasamaṃ.

Here, as in the word bahubbīhi itself, the qualifier stands first; the rest is as before.

āgatā samaṇā imaṃ saṅghārāmaṃ (āgata + yo, samaṇa + yo) rule
→ āgatā samaṇā — compounded in the sense of imaṃ saṅghārāmaṃ ② §328
→ āgata + yo + samaṇa + yo — named samāsa, inflections elided §316, §317
→ āgata + samaṇa §318
→ āgatasamaṇa + si — treated as a noun, si of the monastery denoted §601
→ āgatasamaṇa + (si→o) §104
→ āgatasamaṇo (saṅghārāmo)

Āgatasamaṇo saṅghārāmo. Ettha ca āgata saddo, samaṇa saddo ca attano atthe aṭṭhatvā dutiyāvibhatyatthabhūte saṅghārāmasaṅkhāte aññapadatthe vattanti, tadatthajotanatthameva tadanantaraṃ ‘‘saṅghārāmo’’ti padantaraṃ payujjati, tato samāseneva kammatthassa abhihitattā puna dutiyā na hoti. Idaṃ saddassa ca appayogo, evaṃ sabbattha. Bahubbīhi cāyaṃ abhidheyyaliṅgavacano.

āgatasamaṇo saṅghārāmo, “a monastery to which ascetics have come”. Here the words āgata and samaṇa, not resting in their own meaning, denote the meaning of another word, the monastery, which is the sense of the second inflection form; the further word saṅghārāmo is used right after them only to bring that meaning out, and since the sense of the object is already expressed (abhihita) by the compound itself, no second form is added again. The word idaṃ is not used; so in every case. And this bahubbīhi has the gender and number of the thing it denotes.

Tathā āgatasamaṇā sāvatthi, āgatasamaṇaṃ jetavanaṃ, paṭipannā addhikā yaṃ pathaṃ soyaṃ paṭipannaddhiko patho, abhiruḷhā vāṇijā yaṃ nāvaṃ sā abhiruḷhavāṇijā nāvā. Evaṃ kammatthe bahubbīhi.

Likewise āgatasamaṇā sāvatthi, āgatasamaṇaṃ jetavanaṃ, and the rest. Such is the bahubbīhi in the sense of the object.

Tatiyatthe bahubbīhi yathā – jitāni indriyāni yena samaṇena soyaṃ jitindriyo samaṇo. Evaṃ diṭṭhadhammo, pattadhammo, katakicco, jitā mārā anenāti jitamāro bhagavā, paṭividdhasabbadhammo.

The bahubbīhi in the sense of the third form ③: jitāni indriyāni yena samaṇena so, “the ascetic by whom the senses have been conquered”, gives jitindriyo samaṇo; and the rest.

Catutthiyatthe bahubbīhi yathā – dinno suṅko yassa rañño soyaṃ dinnasuṅko rājā, upanītaṃ bhojanaṃ assa samaṇassāti upanītabhojano samaṇo, upahaṭo bali assāti upahaṭabali yakkho.

The bahubbīhi in the sense of the fourth form ④: dinno suṅko yassa rañño so, “the king to whom tax is given”, gives dinnasuṅko rājā; and the rest.

Pañcamiyatthe bahubbīhi yathā – niggatā janā asmā gāmā soyaṃ niggatajano gāmo, niggato ayo asmāti nirayo, niggatā kilesā etasmāti nikkileso, apetaṃ viññāṇaṃ asmāti apetaviññāṇo matakāyo, apagataṃ bhayabheravaṃ asmāti apagatabhayabheravo arahā.

The bahubbīhi in the sense of the fifth form ⑤: niggatā janā asmā gāmā so, “the village from which the people have gone”, gives niggatajano gāmo; and the rest.

Chaṭṭhiyatthe bahubbīhi yathā – chinnā hatthā yassa purisassa soyaṃ chinnahattho puriso. Evaṃ paripuṇṇasaṅkappo, khīṇāsavo, vīto rāgo assāti vītarāgo, dve padāni assāti dvipado, dvihattho paṭo, tevijjo, catuppado, pañca cakkhūni assāti pañcacakkhu bhagavā, chaḷabhiñño, rassattaṃ, navaṅgaṃ satthusāsanaṃ, dasabalo, anantañāṇo, tīṇi dasa parimāṇametesanti tidasā devā, samāsantassa a ttaṃ, idha parimāṇa saddassa sannidhānato dasa saddo saṅkhyāne vattate, ayaṃ paccayo etesanti idappaccayā, ko pabhavo assāti kiṃpabhavo ayaṃ kāyo, vigataṃ malamassāti vimalo, sundaro gandho assāti sugandhaṃ candanaṃ. Evaṃ susīlo, sumukho, kucchito gandho assāti duggandhaṃ kuṇapaṃ, duṭṭhu mano assāti dummano. Evaṃ dussīlo, dummukho, tapo eva dhanaṃ assāti tapodhano, khantisaṅkhātaṃ balaṃ assāti khantibalo, indoti nāmaṃ etassāti indanāmo.

The bahubbīhi in the sense of the sixth form ⑥: chinnā hatthā yassa purisassa so, “the man whose hands are cut off”, gives chinnahattho puriso; and the rest. Among them: in chaḷabhiñño the final is shortened; in tidasā devā, “the gods numbering three tens”, the final of the compound becomes a, and here, because the word parimāṇa (“measure”) is present, the word dasa denotes the number.

Chandajātā dīsu visesanavisesitabbānaṃ yathicchitattā ubhayaṃ pubbaṃ nipatati, yathā – chando jāto assāti chandajāto, jāto chando assātipi jātachando. Evaṃ sañjātapītisomanasso, pītisomanassasañjāto, māsajāto, jātamāso, chinnahattho, hatthacchinno.

In chandajāta and the like, since qualifier and qualified may be taken as one wishes, either stands first: chando jāto assa, “in whom desire has arisen”, gives chandajāto, and jāto chando assa gives jātachando as well.

‘‘Dīghā jaṅghāyassā’’ti viggayha samāsādimhi kate –

When, with the analysis dīghā jaṅghā yassa, “whose shins are long”, the compound and the rest have been formed —

‘‘Tulyādhikaraṇe, pade’’ti ca vattate.

“tulyādhikaraṇe” and “pade” continue as well from 340 (§330): Mahataṃ mahā tulyādhikaraṇe pade.

353 (§331): Itthiyaṃ bhāsitapumitthī pumāva ce (a feminine word also spoken as masculine counts as masculine before a feminine word with the same referent) apavada

Section titled “353 (§331): Itthiyaṃ bhāsitapumitthī pumāva ce (a feminine word also spoken as masculine counts as masculine before a feminine word with the same referent) apavada ”

Itthiyaṃ vattamāne tulyādhikaraṇe pade pare pubbe bhāsitapumā itthivācako saddo atthi ce, so pumā iva daṭṭhabboti pubbapade itthippaccayābhāvo, bahubbīhivisayoyaṃ, upari ‘‘kammadhārayasaññe cā’’ti vakkhamānattā.

If, when a word with the same referent that is feminine follows, there is before it a word denoting a feminine that has also been spoken as masculine, it is to be regarded just as masculine; hence the feminine suffix is absent in the first member. This concerns the bahubbīhi, since §332 (343): Kammadhārayasaññe ca is to be stated further on.

dīghā jaṅghā yassa (dīghā + si, jaṅghā + si) → so rule
→ dīghā jaṅghā — compounded in the sense of yassa ⑥ §328
→ dīghā + si + jaṅghā + si §316, §317
→ (dīghā→dīgha) + jaṅghā — the feminine suffix of the first member withdrawn §331
→ dīgha + jaṅgh + (ā→a) — the last member shortened in the masculine §403
→ dīghajaṅgha + (si→o) §601, §104
→ dīghajaṅgho (puriso)

354 (§403): Kvacādimajjhuttarānaṃ dīgharassāpaccayesu ca (sometimes first, middle and last [vowels] are lengthened or shortened, with or without a suffix) apavada

Section titled “354 (§403): Kvacādimajjhuttarānaṃ dīgharassāpaccayesu ca (sometimes first, middle and last [vowels] are lengthened or shortened, with or without a suffix) apavada ”

Kvaci taddhitasamāsanāmopasaggādīsu padesu ādimajjhuttarabhūtānaṃ sarānaṃ jinavacanānuparodhena dīgharassā honti paccayesu, apaccayesu paresu, aparabhūtesu ca.

Sometimes, in words that are taddhita derivatives, compounds, nouns, prefixes and the like, the first, middle and last vowels are lengthened or shortened, so far as this does not conflict with the Buddha’s word — before suffixes, before what are not suffixes, and where nothing follows.

Tattha

On this:

Dīghattaṃ pākaṭānūpa- ghātādo madhuvādisu;
Rassattaṃ ajjave itthi- rūpādo ca ka, tādisūti.

Lengthening in pākaṭa, anūpaghāta and the like, and in madhuvā and the like;
shortening in ajjava, in itthirūpa and the like, and before ka and suffixes of its kind.

Bahubbīhisamāse sati pulliṅge uttarapadantassa rassattaṃ. Dīghajaṅgho puriso, tathā pahūtā jivhā assāti pahūtajivho bhagavā. Mahatī paññā assāti mahāpañño. ‘‘Mahataṃ mahā tulyādhikaraṇe pade’’ti mahā deso.

When there is a bahubbīhi compound in the masculine, the final of the last member is shortened: dīghajaṅgho puriso, “a man whose shins are long”; likewise pahūtā jivhā assa, “whose tongue is large”, gives pahūtajivho bhagavā; mahatī paññā assa, “whose wisdom is great”, gives mahāpañño, with mahā for mahanta by §330 (340): Mahataṃ mahā tulyādhikaraṇe pade.

mahatī paññā assa (mahatī + si, paññā + si) → so rule
→ mahatī + si + paññā + si §328, §316, §317
→ (mahatī→mahanta) + paññā — the feminine of mahanta withdrawn §331
→ (mahanta→mahā) + paññā §330
→ mahā + paññ + (ā→a) §403
→ mahāpañña + (si→o) §601, §104
→ mahāpañño

Itthiya miti kiṃ? Khamādhano. Bhāsitapumā ti kiṃ? Saddhādhuro, saddhāpakatiko, paññāpakatiko, paññāvisuddhiko, ettha ca ‘‘kvaci samāsantagatānamakāranto’’ti ka ppaccayo. Tulyādhikaraṇe icceva? Samaṇibhattiko, kumāribhattiko, kumāribhatti.

Why [does 353 say] itthiyaṃ? khamādhano. Why bhāsitapuma? saddhādhuro, saddhāpakatiko, paññāpakatiko, paññāvisuddhiko — and here the suffix ka is by §337 (350): Kvaci samāsantagatānamakāranto. Why just tulyādhikaraṇe? samaṇibhattiko, kumāribhattiko, kumāribhatti.

Pubbapadassevāyaṃ pumbhāvātideso, tena idha na bhavati. Bahudāsiko puriso. Bahukumārikaṃ kulaṃ.

This treatment as masculine is of the first member only; hence it does not take place here: bahudāsiko puriso, “a man who has many slave-women”; bahukumārikaṃ kulaṃ, “a family with many girls”.

‘‘Gāṇṭhivo dhanu assā’’ti viggayha samāsādimhi kate –

When, with the analysis gāṇṭhivo dhanu assa, “whose bow is Gāṇṭhiva”, the compound and the rest have been formed —

355 (§340): Dhanumhā ca (and ā after dhanu) apavada

Section titled “355 (§340): Dhanumhā ca (and ā after dhanu) apavada ”

Tipadamidaṃ. Kvacisamāsantagatā dhanu saddā ā paccayo hoti, ca saddena dhammā dito ca, ‘‘vamodudantāna’’nti va kāro, gāṇṭhivadhanvā. Evaṃ paccakkhadhammā.

This [sutta] has three words. Sometimes, after the word dhanu that has come to the end of a compound, there is the suffix ā, and by the word ca after dhamma and the like as well; the v is by §18 (20): Vamodudantānaṃ: gāṇṭhivadhanvā. So too paccakkhadhammā.

gāṇṭhivo dhanu assa (gāṇṭhiva + si, dhanu + si) → so rule
→ gāṇṭhiva + si + dhanu + si §328, §316, §317
→ gāṇṭhiva + dhanu + ā — the suffix at the end of the compound §340
→ gāṇṭhiva + dhan + (u→v) + ā §18
→ gāṇṭhivadhanvā + si — si elided after the ā final §601, §220
→ gāṇṭhivadhanvā

Kvacī ti kiṃ? Sahassathāmadhanu, paccakkhadhammo, viditadhammo.

Why kvaci? sahassathāmadhanu, paccakkhadhammo, viditadhammo.

Nānādumapatitapupphavāsitasānu iccatra – nānappakārā dumā nānādumā, nānādumehi patitāni nānādumapatitāni, nānādumapatitāni ca tāni pupphāni cāti nānādumapatitapupphāni, tehi vāsitā nānādumapatitapupphavāsitā, nānādumapatitapupphavāsitā sānū yassa pabbatassa soyaṃ nānādumapatitapupphavāsitasānu pabbato. Ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

In nānādumapatitapupphavāsitasānu, “[the mountain] whose ridges are scented with blossoms fallen from many kinds of tree”, the compound is built up in stages; it is a bahubbīhi with members of the same referent that has a kammadhāraya and a tappurisa in its womb (-gabbha).

step phrase compound kind
1 nānappakārā dumā nānādumā kammadhāraya: trees of many kinds
2 nānādumehi patitāni nānādumapatitāni ③ tappurisa: fallen from the many trees
3 nānādumapatitāni ca tāni pupphāni ca nānādumapatitapupphāni kammadhāraya: blossoms, fallen from the many trees
4 tehi vāsitā nānādumapatitapupphavāsitā ③ tappurisa: scented with them
5 nānādumapatitapupphavāsitā sānū yassa pabbatassa so nānādumapatitapupphavāsitasānu pabbato tulyādhikaraṇa bahubbīhi 🚹①⨀(nānādumapatitapupphavāsita + sānu): the mountain whose ridges are so scented

Tathā byālambo ambudharo byālambambudharo, tassa bindūni byālambambudharabindūni, tehi cumbito byālambambudharabinducumbito, tādiso kūṭo yassa soyaṃ byālambambudharabinducumbitakūṭo iccādi.

Likewise byālambambudharabinducumbitakūṭo, “whose peak is kissed by the drops of the hanging rain-cloud”, and so on.

step phrase compound kind
1 byālambo ambudharo byālambambudharo kammadhāraya: the hanging cloud (“water-bearer”)
2 tassa bindūni byālambambudharabindūni ⑥ tappurisa: its drops
3 tehi cumbito byālambambudharabinducumbito ③ tappurisa: kissed by them
4 tādiso kūṭo yassa so byālambambudharabinducumbitakūṭo tulyādhikaraṇa bahubbīhi 🚹①⨀(byālambambudharabinducumbita + kūṭa): the mountain whose peak is so kissed

Sattamiyatthe bahubbīhi yathā – sampannāni sassāni yasmiṃ janapade soyaṃ sampannasasso janapado, sulabho piṇḍo imasminti sulabhapiṇḍo deso. Ākiṇṇā manussā yassaṃ rājadhāniyaṃ sā ākiṇṇamanussā rājadhānī, bahavo tāpasā etasminti bahutāpaso assamo, upacitaṃ maṃsalohitaṃ asminti upacitamaṃsalohitaṃ sarīraṃ, bahavo sāmino asminti bahussāmikaṃ nagaraṃ.

The bahubbīhi in the sense of the seventh form ⑦: sampannāni sassāni yasmiṃ janapade so, “the country in which the crops have ripened”, gives sampannasasso janapado; and the rest.

‘‘Bahū nadiyo asmi’’nti atthe samāsādimhi kate –

When, in the sense bahū nadiyo asmiṃ, “in which there are many rivers”, the compound and the rest have been formed —

Samāsanta ggahaṇaṃ, ka ppaccayo ca vattate.

The word samāsanta (“the end of a compound”) and the suffix ka continue from 350 (§337): Kvaci samāsantagatānamakāranto.

356 (§338): Nadimhā ca (and ka after a nadī [feminine ī, ū] final) apavada

Section titled “356 (§338): Nadimhā ca (and ka after a nadī [feminine ī, ū] final) apavada ”

Samāsantagatā nadi mhā ka ppaccayo hoti, ca saddena tuantā ca. Niccatthaṃ vacanaṃ. Nadī ti cettha itthivācakānaṃ ī kārūkārānaṃ parasamaññā, tato ‘‘kvacādimajjhuttarāna’’ntiādinā nadisaññassa ka ppaccaye rassattaṃ, bahunadiko janapado. Evaṃ bahujambukaṃ vanaṃ. Bahunārikoti chaṭṭhībahubbīhinā siddhaṃ. Bahavo kattāro asmiṃ, assāti vā bahukattuko deso. Evaṃ bahubhattuko.

After a nadī that has come to the end of a compound there is the suffix ka, and by the word ca after stems in tu as well. The statement is made to make [the suffix] obligatory. nadī here is the foreign technical term for the letters ī and ū that denote a feminine; then, by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest, the [final] called nadī is shortened before the suffix ka: bahunadiko janapado, “a country with many rivers”. So bahujambukaṃ vanaṃ, “a wood with many rose-apple trees”. bahunāriko, “who has many women”, is made by the sixth-form bahubbīhi. bahavo kattāro asmiṃ, or assa, “in which, or whose, are many agents”, gives bahukattuko deso; so bahubhattuko, “who has many husbands”.

bahū nadiyo asmiṃ (bahu + yo, nadī + yo) → so rule
→ bahu + yo + nadī + yo §328, §316, §317
→ bahu + nadī + ka — the suffix after the nadī final §338
→ bahu + nad + (ī→i) + ka §403
→ bahunadika + (si→o) §601, §104
→ bahunadiko (janapado)

Bhinnādhikaraṇo yathā – ekarattiṃ vāso assāti ekarattivāso, samānena janena saddhiṃ vāso assāti samānavāso puriso. Ubhato byañjanamassa atthīti ubhatobyañjanako5, chattaṃ pāṇimhi assāti chattapāṇi puriso. Evaṃ daṇḍapāṇi, satthapāṇi, vajirapāṇi, khaggahattho, satthahattho, dāne ajjhāsayo assāti dānajjhāsayo, dānādhimuttiko, buddhabhattiko, saddhammagāravo iccādi.

The bahubbīhi with members of different referents (bhinnādhikaraṇa): ekarattiṃ vāso assa, “whose stay is for one night”, gives ekarattivāso; and the rest. In these the first member does not agree with the second but stands to it in some other relation — an object of duration, an instrument, a location.

Tipado yathā – parakkamenādhigatā sampadā yehi te bhavanti parakkamādhigatasampadā mahāpurisā. Evaṃ dhammādhigatabhogā, oṇīto pattato pāṇi yena soyaṃ oṇītapattapāṇi, sīhassa pubbaddhaṃ viya kāyo assāti sīhapubbaddhakāyo, mattā bahavo mātaṅgā asminti mattabahumātaṅgaṃ vanaṃ iccādi.

The bahubbīhi of three words: parakkamena adhigatā sampadā yehi te, “those by whom success has been won by exertion”, gives parakkamādhigatasampadā mahāpurisā; and the rest.

Nanipātapubbapado yathā – natthi etassa samoti asamo bhagavā. Idha ‘‘attaṃ nassa tappurise’’ti sutte ‘‘attaṃ nassā’’ti yogavibhāgena na ssa a ttaṃ. Evaṃ appaṭipuggalo, aputtako, ahetuko, ‘‘kvaci samāsanta’’iccādinā ka ppaccayo, natthi saṃvāso etesanti asaṃvāsā, na vijjate vuṭṭhi etthāti avuṭṭhiko janapado, abhikkhuko vihāro, natthi etassa uttaroti anuttaro, ‘‘sare ana’’ti ana, tappurisa ggahaṇamupalakkhaṇaṃ, athavā ‘‘tesu vuddhī’’tiādinā na ssa ana. Evaṃ natthi anto assāti anantaṃ, na vijjanti āsavā etesanti anāsavā iccādi.

The bahubbīhi with the particle na first: natthi etassa samo, “there is no equal of his”, gives asamo bhagavā. Here, in the sutta §333 (344): Attaṃ nassa tappurise, na becomes a by splitting the rule (yogavibhāga) into attaṃ nassa alone. So appaṭipuggalo, aputtako, ahetuko — with the suffix ka by §337 (350): Kvaci samāsantagatānamakāranto and the rest — asaṃvāsā, avuṭṭhiko janapado, abhikkhuko vihāro. natthi etassa uttaro, “there is none higher than he”, gives anuttaro, with ana by §334 (345): Sare ana — the word tappurisa [in these rules] is a pointer (upalakkhaṇa) — or else na becomes ana by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest. So anantaṃ, anāsavā, and so on.

Paṭhamāyatthe sahapubbapado yathā – saha hetunā yo vattateti sahetuko, sahetu vā, ‘‘tesu vuddhī’’tiādinā saha saddassa sā deso, ‘‘kvaci samāsanta’’iccādinā ka ppaccayo ca, saha pītiyā ime vattantīti sappītikā. Evaṃ saha paccayehi vattantīti sappaccayā, sakileso, saupādāno, saparivāro, saha mūlena uddhato samūluddhato rukkho.

In the sense of the first form ①, the bahubbīhi with saha first: saha hetunā yo vattate, “that which occurs together with a cause”, gives sahetuko, or sahetu — with sa for the word saha by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, and the suffix ka by §337 (350): Kvaci samāsantagatānamakāranto and the rest; saha pītiyā ime vattanti, “these occur together with joy”, gives sappītikā; and the rest.

Upamānapubbapado paṭhamāyatthe tāva – upamānopameyyabhāvappasiddhatthaṃ iva saddappayogo, kāyabyāmānaṃ samappamāṇatāya nigrodho iva parimaṇḍalo yo rājakumāro soyaṃnigrodhaparimaṇḍalo rājakumāro. ‘‘Vuttatthānamappayogo’’ti iva saddassa appayogo, saṅkho viya paṇḍaro ayanti saṅkhapaṇḍaro, kāko viya sūro ayanti kākasūro, cakkhu iva bhūto ayaṃ paramatthadassanatoti cakkhubhūto bhagavā. Evaṃ atthabhūto. Dhammabhūto, brahmabhūto, andho viya bhūto ayanti andhabhūto bālo. Muñjapabbajamiva bhūtā ayanti muñjapabbajabhūtā kudiṭṭhi. Tantākulakamiva jātā ayanti tantākulakajātā.

The bahubbīhi with a standard of comparison (upamāna) first, in the sense of the first form: the word iva (“like”) is used [in the analysis] to establish the relation of standard and thing compared; nigrodho iva parimaṇḍalo yo rājakumāro so, “the prince who is rounded like a banyan” — his height and his arm-span being equal — gives nigrodhaparimaṇḍalo rājakumāro. By the maxim vuttatthānam appayogo, “words whose meaning has been expressed are not used”, the word iva is not used [in the compound]; and so the rest.

Chaṭṭhiyatthe – suvaṇṇavaṇṇo viya vaṇṇo yassa soyaṃ suvaṇṇavaṇṇo bhagavā. Uttarapadalopo, nāgassa viya assa gatīti nāgagati. Evaṃ sīhagati, nāgavikkamo, sīhavikkamo, sīhahanu, eṇissa viya assa jaṅghāti eṇijaṅgho, sīhassa pubbaddhaṃ viya assa kāyoti sīhapubbaddhakāyo, brahmuno viya aṭṭhaṅgasamannāgato saro assāti brahmassaro.

In the sense of the sixth form: suvaṇṇavaṇṇo viya vaṇṇo yassa so, “he whose colour is like the colour of gold”, gives suvaṇṇavaṇṇo bhagavā — with elision of the [repeated] last member. nāgassa viya assa gati, “his gait is like an elephant’s”, gives nāgagati; and the rest.

Vāsaddatthe saṅkhyobhayapado yathā – dve vā tayo vā pattā dvattipattā, ‘‘dvekaṭṭhānamākāro vā’’ti dvi saddantassa ā ttaṃ, rassattaṃ, dvīhaṃ vā tīhaṃ vā dvīhatīhaṃ, cha vā pañca vā vācā chappañcavācā. Evaṃ sattaṭṭhamāsā, ekayojanadviyojanāni.

The bahubbīhi with numerals in both members, in the sense of the word vā (“or”): dve vā tayo vā pattā, “two or three bowls”, gives dvattipattā, with ā for the final of the word dvi by §383 (253): Dvekaṭṭhānamākāro vā and then shortening; dvīhaṃ vā tīhaṃ vā, “two or three days”, dvīhatīhaṃ; cha vā pañca vā vācā, “six or five words”, chappañcavācā; and the rest.

Disantarāḷattho yathā – pubbassā ca dakkhiṇassā ca disāya yadantarāḷaṃ sāyaṃ pubbadakkhiṇā vidisā. Ettha tulyādhikaraṇapadaparattābhāvā na pumbhāvātideso, ‘‘kvacādimajjhuttarāna’’ntiādinā disantarāḷatthe pubbapadassa rassattaṃ. Evaṃ pubbuttarā, aparadakkhiṇā, pacchimuttarā. Yadā pana dakkhiṇā ca sā pubbā cāti kammadhārayasamāso hoti, tadā pumbhāvātideso uttarapadatthappadhānattā, sabbanāmikavidhānampi niccaṃ bhavatiyeva, yathā – dakkhiṇapubbassā, dakkhiṇapubbassamiti.

The bahubbīhi in the sense of an intermediate direction: pubbassā ca dakkhiṇassā ca disāya yad antarāḷaṃ sā, “the [direction] that is the interval between the east and the south”, gives pubbadakkhiṇā vidisā, the south-east. Here there is no treatment as masculine, since no word of the same referent follows; in the sense of an intermediate direction the first member is shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest. So pubbuttarā, aparadakkhiṇā, pacchimuttarā. But when there is the kammadhāraya compound dakkhiṇā ca sā pubbā ca, “it is southern and it is eastern”, then the treatment as masculine takes place, because the meaning of the last member is principal, and the pronominal inflection too is always used: dakkhiṇapubbassā, dakkhiṇapubbassaṃ.

Byatihāralakkhaṇo yathā – kesesu ca kesesu ca gahetvā idaṃ yuddhaṃ pavattatīti kesākesi, daṇḍehi ca daṇḍehi ca paharitvā idaṃ yuddhaṃ pavattatīti daṇḍādaṇḍi, ‘‘kvacādimajjhuttarāna’’ntiādinā majjhedīgho, ‘‘tesu vuddhī’’tiādinā antassikāro.

The bahubbīhi marked by reciprocal action (byatihāra): kesesu ca kesesu ca gahetvā idaṃ yuddhaṃ pavattati, “this fight goes on with [each] seizing the other by the hair”, gives kesākesi; daṇḍehi ca daṇḍehi ca paharitvā idaṃ yuddhaṃ pavattati, “this fight goes on with [each] striking the other with sticks”, gives daṇḍādaṇḍi — the middle vowel is lengthened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest, and the final becomes i by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest.

Paṭhamāvibhatyatthabahubbīhi.

Thus the bahubbīhi in the sense of the first form ①.

Bahubbīhisamāso niṭṭhito.

The bahubbīhi compound is finished.

Dvandasamāsa (Copulative compounds)

Section titled “Dvandasamāsa (Copulative compounds)”

Atha dvandasamāso vuccate.

Now the dvanda compound is set out.

So ca duvidho itarītarayoga samāhāratthabhedena.

It is of two kinds, by the difference between the sense of “one and the other” (itarītarayoga) and the collective sense (samāhāra).

Tattha itarītarayoge tāva – ‘‘sāriputtamoggallāna’’itīdha ubhayatthāpi paṭhamekavacanaṃ, samuccayajotanatthaṃ ca saddappayogo ca.

Of these, first the itarītarayoga: in sāriputtamoggallāna there is the first-form singular in both members, and the word ca (“and”) is used to bring out the gathering together (samuccaya).

‘‘Sāriputto ca moggallāno cā’’ti viggahe –

With the analysis sāriputto ca moggallāno ca, “Sāriputta and Moggallāna” —

357 (§329): Nāmānaṃ samuccayo dvando (a collection of nouns is a dvanda) anvattha

Section titled “357 (§329): Nāmānaṃ samuccayo dvando (a collection of nouns is a dvanda) anvattha ”

Nānānāmānameva ekavibhattikānaṃ yuttatthānaṃ yo samuccayo, so vibhāsā samāso bhavati, dvandasañño ca.

That which is a gathering together (samuccaya) of different nouns only, having one and the same inflection and connected in meaning, is optionally a compound, and is named dvanda.

Ettha ca samuccayo nāma sampiṇḍanaṃ, so pana atthavasena kevalasamuccayo anvācayo itarītarayogo samāhāro cāti catubbidho.

Here samuccaya means a bringing together; by sense it is of four kinds: bare enumeration (kevalasamuccaya), the addition of a secondary item (anvācaya), “one and the other” (itarītarayoga), and collection (samāhāra).

Tattha kevalasamuccaye, anvācaye ca samāso na bhavati, kriyāsāpekkhatāya nāmānaṃ aññamaññaṃ ayuttatthabhāvato, yathā – cīvaraṃ piṇḍapātañca paccayaṃ sayanāsanaṃ adāsi, dānañca dehi, sīlañca rakkhāhi. Itarītarayoge, samāhāre ca samāso bhavati, tattha nāmānaṃ aññamaññaṃ yuttatthabhāvato.

Of these, in bare enumeration and in addition there is no compound, because the nouns each look to the action and so are not connected in meaning with one another: cīvaraṃ piṇḍapātañ ca paccayaṃ sayanāsanaṃ adāsi, “he gave a robe, and alms-food, a requisite, a lodging”; dānañ ca dehi, sīlañ ca rakkhāhi, “give a gift, and keep the precepts”. In “one and the other” and in collection there is a compound, because there the nouns are connected in meaning with one another.

Dve dve padāni dvandā, dvandaṭṭhā vā dvandā, dvandasadisattā ayaṃ samāsopi anvatthasaññāya dvando ti vuccati, ubhayapadatthappadhāno hi dvando.

Words two by two are dvanda, “pairs” — or words that stand in a pair are dvanda; because it resembles a pair this compound too is called dvanda, by a name that says what it means, for in a dvanda the meanings of both members are principal.

Nanu ca ubhayapadatthappadhānatte sati dvande kathamekatthībhāvo siyāti? Vuccate – sadisādiatthepi saddappavattisambhavenadvinnaṃ padānaṃ ekakkhaṇeyeva atthadvayadīpakattā na virodho, tañca dvandavisayameva, tesamatthadvayadīpakattā. Yathā hi bhū saddo anubhavaabhibhavādike atthe anvabhi ādiupasaggasahitova dīpeti, na kevalo, evaṃ ‘‘gavassaka’’ntiādīsu gavādīnaṃ assā disaddantarasahitānameva atthadvayadīpanaṃ, na kevalānanti tañca dvandavisayameva, na sabbatthāti daṭṭhabbaṃ. Atha vā dvinnampi yathāvuttasamuccayadīpakattā atthi dvandepekatthitāti na koci virodho, tato samāsasaññāvibhattilopādi vuttanayameva, samāseneva catthassa vuttattā ‘‘vuttatthānamappayogo’’ti ca saddassa appayogo.

But if in a dvanda the meanings of both members are principal, how can there be the single meaning (ekatthībhāva) [that a compound requires]? The answer: since a word can also be used in a sense such as “like” [and so beyond its own], the two words express two meanings at one and the same moment, and there is no contradiction; and this holds only within the dvanda, because [only there] do they express a twofold meaning. For just as the word bhū expresses the senses “experience”, “overpower” and the like only together with the prefixes anu, abhi and the rest, and not alone, so in gavassakaṃ, “cattle and horses”, and the like, go and its fellows express a twofold meaning only together with another word such as assa, not alone — so it is to be understood that this holds only within the dvanda, not everywhere. Or else: since both words express the gathering-together described above, there is a single meaning in the dvanda as well, and there is no contradiction at all. Then the name samāsa, the elision of the inflections and the rest are as already stated; and since the sense of ca is expressed by the compound itself, the word ca is not used, by the maxim vuttatthānam appayogo, “words whose meaning has been expressed are not used” (the Bālāvatāra’s principle at ¶203).

Idha dvande accitataraṃ pubbaṃ nipatati, parasseva liṅgañca. Itarītarayogassa avayavappadhānattā sabbattha bahuvacanameva.

Here, in a dvanda, the more honoured word stands first, and the gender is that of the last member only. Because in the itarītarayoga the members themselves are principal, the plural is used throughout.

Sāriputtamoggallānā, sāriputtamoggallāne, sāriputtamoggallānehi iccādi, samaṇo ca brāhmaṇo ca samaṇabrāhmaṇā. Evaṃ brāhmaṇagahapatikā, khattiyabrāhmaṇā, devamanussā, candimasūriyā, mātā ca pitā ca mātāpitaro, ‘‘tesu vuddhī’’tiādinā dvande mātu ādipubbapadu kārassa ā kāro. Evaṃ pitāputtā.

sāriputtamoggallānā, sāriputtamoggallāne, sāriputtamoggallānehi and so on; samaṇo ca brāhmaṇo ca, “ascetics and brahmins”, gives samaṇabrāhmaṇā; and the rest. In mātā ca pitā ca → mātāpitaro the u of the first member mātu and its like becomes ā in a dvanda by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest; so pitāputtā.

sāriputto ca moggallāno ca (sāriputta + si, moggallāna + si) rule
→ sāriputto moggallāno — gathered as a dvanda; ca not used §329
→ sāriputta + si + moggallāna + si §316, §317
→ sāriputta + moggallāna §318
→ sāriputtamoggallāna + yo — a noun; plural, two persons §601
→ sāriputtamoggallān + (a + yo → ā) §107
→ sāriputtamoggallānā

‘‘Jāyā ca pati cāti jāyāpati’’itīdha –

In jāyā ca pati ca, “wife and husband”, giving jāyāpati, here —

‘‘Kvacī’’ti vattate.

“kvaci” continues from 350 (§337): Kvaci samāsantagatānamakāranto.

358 (§339): Jāyāya tudaṃ jāni patimhi (tudaṃ, jāni for jāyā before pati) apavada

Section titled “358 (§339): Jāyāya tudaṃ jāni patimhi (tudaṃ, jāni for jāyā before pati) apavada ”

Jāyā saddassa tudaṃ jāni iccete ādesā honti pati sadde pare kvaci. Tudaṃpati, jānipati, jayampatikā. E ttha niggahītāgamo, ‘‘kvacā’’dinā rassattañca.

The word jāyā is sometimes replaced by tudaṃ and jāni when the word pati follows: tudaṃpati, jānipati, jayampatikā. In the last there is the insertion of a niggahīta, and shortening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest.

jāyā ca pati ca (jāyā + si, pati + si) rule
→ jāyā + si + pati + si §329, §316, §317
→ (jāyā→tudaṃ) + pati §339
→ tudaṃpati + yo — plural, two persons §601
→ tudaṃpat + (i→ī) + yo §118, §88
→ tudaṃpatī
jāyā ca pati ca rule
→ jāyā + si + pati + si §329, §316, §317
→ (jāyā→jāni) + pati §339
→ jānipati + yo §601
→ jānipat + (i→ī) + yo §118, §88
→ jānipatī
jāyā ca pati ca rule
→ jāyā + si + pati + si §329, §316, §317
→ jay + (ā→a) + pati — the option of §339 not taken, jā shortened §403
→ jaya + (ṃ) + pati — a niggahīta inserted §37
→ jaya + (ṃ→m) + pati + ka — the suffix at the end of the compound §31, §337
→ jayampatik + (a + yo → ā) §601, §107
→ jayampatikā

Kvaci appasaraṃ pubbaṃ nipatati, yathā – cando ca sūriyo ca candasūriyā, nigamā ca janapadā ca nigamajanapadā, surā ca asurā ca garuḷā ca manujā ca bhujagā ca gandhabbā ca surāsuragaruḷamanujabhujagagandhabbā.

Sometimes the word with fewer syllables stands first: cando ca sūriyo ca gives candasūriyā; nigamā ca janapadā ca, nigamajanapadā; surā ca asurā ca garuḷā ca manujā ca bhujagā ca gandhabbā ca, surāsuragaruḷamanujabhujagagandhabbā.

Kvaci ivaṇṇu vaṇṇantānaṃ pubbanipāto, yathā – aggi ca dhūmo ca aggidhūmā. Evaṃ gatibuddhibhujapaṭhaharakarasayā, dhātavo ca liṅgāni ca dhātuliṅgāni.

Sometimes a word ending in i, ī, u or ū stands first: aggi ca dhūmo ca gives aggidhūmā; so gatibuddhibhujapaṭhaharakarasayā, and dhātavo ca liṅgāni ca, dhātuliṅgāni.

Kvaci sarādia kārantānaṃ pubbanipāto, yathā – attho ca dhammo ca atthadhammā. Evaṃ atthasaddā, saddatthā vā.

Sometimes a word that begins with a vowel and ends in a stands first: attho ca dhammo ca gives atthadhammā; so atthasaddā, or saddatthā.

Samāhāre pana – ‘‘cakkhu ca sotañcā’’ti atthe ‘‘nāmānaṃ samuccayo dvando’’ti dvandasamāsaṃ katvā vibhattilopādimhi kate –

In the collective sense, however: when, in the sense cakkhu ca sotañ ca, “eye and ear”, the dvanda compound has been made by §329 (357): Nāmānaṃ samuccayo dvando and the elision of the inflections and the rest carried out —

‘‘Napuṃsakaliṅgaṃ, ekattañcā’’ti vattate.

“napuṃsakaliṅgaṃ” and “ekattaṃ” continue from 335 (§320): So napuṃsakaliṅgo and 349 (§321): Digussekattaṃ.

359 (§322): Tathā dvande pāṇi tūriya yogga senaṅga khuddajantuka vividha viruddha visabhāgatthādīnañca (likewise in a dvanda of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest) apavada

Section titled “359 (§322): Tathā dvande pāṇi tūriya yogga senaṅga khuddajantuka vividha viruddha visabhāgatthādīnañca (likewise in a dvanda of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest) apavada ”

Yathā digusamāse, tathā samāhāradvandasamāsepi pāṇi tūriya yogga senaṅgatthānaṃ, khuddajantukavividha viruddhavisabhāgatthaiccevamādīnañca ekattaṃ hoti, napuṃsakaliṅgattañca.

As in a digu compound, so in a collective dvanda compound too, [words] in the senses of limbs, musical instruments, gear and parts of an army, and of small creatures, natural enemies, things unlike [yet paired] and the like, have singular number and neuter gender.

Pāṇino ca tūriyāni ca yoggāni ca senā cāti pāṇitūriya yoggasenā, tāsamaṅgāni pāṇitūriyayoggasenaṅgāni, dvandato parattā aṅga saddo paccekamabhisambajjhate. Khuddā ca te jantukā ceti khuddajantukā, vividhenākārena viruddhā vividhaviruddhā, niccavirodhino. Samāno bhāgo yesaṃ te sabhāgā, ‘‘tesu vuddhī’’tiādinā samāna ssa sa ādeso, vividhā ca te lakkhaṇato sabhāgā ca kiccatoti visabhāgā. Pāṇitūriyayoggasenaṅgāni ca khuddajantukā ca vividhaviruddhā ca visabhāgā cāti dvando, idha bahuttā pubbanipātassa aniyamo, te atthā yesaṃ te pāṇitūriyayoggasenaṅgakhuddajantukavividhaviruddhavisabhāgatthā, te ādayo yesaṃ te tadādayo.

The word of the sutta is itself built up as a compound of compounds:

step phrase compound kind
1 pāṇino ca tūriyāni ca yoggāni ca senā ca pāṇitūriyayoggasenā dvanda: living beings, instruments, gear and armies
2 tāsaṃ aṅgāni pāṇitūriyayoggasenaṅgāni ⑥ tappurisa: their parts — aṅga, standing after a dvanda, is construed with each member
3 khuddā ca te jantukā ca khuddajantukā kammadhāraya: small creatures
4 vividhena ākārena viruddhā vividhaviruddhā ③ tappurisa: opposed in various ways — natural enemies
5 samāno bhāgo yesaṃ te; vividhā ca te lakkhaṇato sabhāgā ca kiccato sabhāgā; visabhāgā bahubbīhi: having a common part; then kammadhāraya: different in characteristic yet alike in function
6 pāṇitūriyayoggasenaṅgāni ca khuddajantukā ca vividhaviruddhā ca visabhāgā ca pāṇitūriyayoggasenaṅgakhuddajantukavividhaviruddhavisabhāgā dvanda: with so many members the order is not fixed
7 te atthā yesaṃ te pāṇitūriyayoggasenaṅgakhuddajantukavividhaviruddhavisabhāgatthā bahubbīhi: [words] that have these as their senses
8 te ādayo yesaṃ te tadādayo bahubbīhi: [words] that have these as their first — “and the rest”

sa replaces samāna in sabhāgā by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest.

Ādi ggahaṇena aññoññaliṅgavisesita saṅkhyāparimāṇattha pacanacaṇḍālattha disatthādīnañca dvande ekattaṃ, napuṃsakaliṅgattañca, iti pāṇyaṅgatthabhāvato cakkhusotasaddānaṃ iminā ekattaṃ, napuṃsakaliṅgattañca katvā samāsattā nāmabyapadese kate syā dyuppatti a mādesādi.

By the word ādi (“and the rest”), a dvanda of [words] distinguished from one another by gender, of numbers and measures, of butchers and outcastes, of directions and the like also has singular number and neuter gender. So, since they are in the sense of limbs of a living being, the words cakkhu and sota are made singular and neuter by this rule; the word, being a compound, is treated as a noun, si and the rest are added, aṃ replaces [si], and so on.

cakkhu ca sotañ ca (cakkhu + si, sota + si) rule
→ cakkhu sotaṃ — gathered as a dvanda §329
→ cakkhu + si + sota + si §316, §317
→ cakkhu + sota §318
→ cakkhusota — singular and neuter, as a collective of limbs §322
→ cakkhusota + si — treated as a noun §601
→ cakkhusota + (si→aṃ) §219
→ cakkhusotaṃ

The neuter si becomes aṃ by §219 (195): Siṃ.

Cakkhusotaṃ, he cakkhusota, cakkhusotaṃ, cakkhusotena. Evaṃ sabbatthekavacanameva. Mukhañca nāsikā ca mukhanāsikaṃ, ‘‘saro rasso napuṃsake’’ti antassa rassattaṃ, hanu ca gīvā ca hanugīvaṃ. Evaṃ kaṇṇanāsaṃ, pāṇipādaṃ, chavimaṃsalohitaṃ. Hatthapādā maṃsalohitānītiādīnaṃ pana itarītarayogena siddhaṃ. Evaṃ pāṇyaṅgatthe.

cakkhusotaṃ, he cakkhusota, cakkhusotaṃ, cakkhusotena — thus in every form only the singular. mukhañ ca nāsikā ca, “mouth and nose”, gives mukhanāsikaṃ, with the final shortened by §342 (337): Saro rasso napuṃsake; hanu ca gīvā ca, “jaw and neck”, hanugīvaṃ; so kaṇṇanāsaṃ, pāṇipādaṃ, chavimaṃsalohitaṃ. But hatthapādā, maṃsalohitāni and the like are formed by the itarītarayoga. Such is [the dvanda] in the sense of limbs.

⨀
① cakkhusotaṃ
⓪ he cakkhusota
② cakkhusotaṃ
③ cakkhusotena

The paradigm continues like a neuter a stem (cittaṃ), but has no plural column.

Tūriyaṅgatthe gītañca vāditañca gītavāditaṃ, sammañca tāḷañca sammatāḷaṃ, samma nti kaṃsatāḷaṃ. Tāḷa nti hatthatāḷaṃ. Saṅkhe ca paṇavo ca ḍiṇḍimo ca, saṅkhā ca paṇavā ca ḍiṇḍimā6 cāti vā saṅkhapaṇavaḍiṇḍimaṃ, paṇavādayo dvepi bheriviseso.

In the sense of parts of music: gītañ ca vāditañ ca, “song and instrumental music”, gives gītavāditaṃ; sammañ ca tāḷañ ca, sammatāḷaṃ — samma is a bronze cymbal, tāḷa clapping of the hands; saṅkho ca paṇavo ca ḍiṇḍimo ca, or saṅkhā ca paṇavā ca ḍiṇḍimā ca, “conch, drum and tabor”, gives saṅkhapaṇavaḍiṇḍimaṃ — paṇava and ḍiṇḍima are both kinds of drum.

Yoggaṅgatthe yathā – phālo ca pācanañca phālapācanaṃ, yugañca naṅgalañca yuganaṅgalaṃ.

In the sense of parts of gear: phālo ca pācanañ ca, “ploughshare and goad”, gives phālapācanaṃ; yugañ ca naṅgalañ ca, “yoke and plough”, yuganaṅgalaṃ.

Senaṅgatthe hatthino ca assā ca hatthiassaṃ, rathā ca pattikā ca rathapattikaṃ, asi ca cammañca asicammaṃ, camma nti saravāraṇaphalakaṃ. Dhanu ca kalāpo ca dhanukalāpaṃ, kalāpo ti tūṇīraṃ.

In the sense of parts of an army: hatthino ca assā ca, “elephants and horses”, gives hatthiassaṃ; rathā ca pattikā ca, “chariots and foot-soldiers”, rathapattikaṃ; asi ca cammañ ca, “sword and shield”, asicammaṃ — camma is the board that wards off arrows; dhanu ca kalāpo ca, “bow and quiver”, dhanukalāpaṃ — kalāpa is a quiver.

Khuddajantukatthe ḍaṃsā ca makasā ca ḍaṃsamakasaṃ. Evaṃ kunthakipillikaṃ, kīṭapaṭaṅgaṃ, kīṭasarīsapaṃ. Tattha kunthā sukhumakipillikā, kīṭā kapālapiṭṭhikapāṇā.

In the sense of small creatures: ḍaṃsā ca makasā ca, “gadflies and mosquitoes”, gives ḍaṃsamakasaṃ; so kunthakipillikaṃ, kīṭapaṭaṅgaṃ, kīṭasarīsapaṃ. Here kuntha are tiny ants, kīṭa creatures with a shell on their back.

Vividhaviruddhatthe ahi ca nakulo ca, ahī ca nakulā cāti vā ahinakulaṃ. Evaṃ biḷāramūsikaṃ, antassa rassattaṃ, kākolūkaṃ, sappamaṇḍūkaṃ, garuḷasappaṃ.

In the sense of natural enemies: ahi ca nakulo ca, or ahī ca nakulā ca, “snake and mongoose”, gives ahinakulaṃ; so biḷāramūsikaṃ, with the final shortened, kākolūkaṃ, sappamaṇḍūkaṃ, garuḷasappaṃ.

Visabhāgatthe sīlañca paññāṇañca sīlapaññāṇaṃ, samatho ca vipassanā ca samathavipassanaṃ. Evaṃ nāmarūpaṃ, hirottappaṃ. Satisampajaññaṃ, lobhamohaṃ, dosamohaṃ, ahirikānottappaṃ, thinamiddhaṃ, uddhaccakukkuccamiccādi. ‘‘Aṃmo niggahītaṃ jhalapehī’’ti ettha ‘‘aṃmo’’ti niddesadassanato katthaci napuṃsakaliṅgattaṃ na hotīti daṭṭhabbaṃ, tena ādhipaccaparivāro chandapārisuddhi paṭisandhippavattiyantiādi sijjhati.

In the sense of things unlike [yet paired]: sīlañ ca paññāṇañ ca, “virtue and wisdom”, gives sīlapaññāṇaṃ; samatho ca vipassanā ca, “calm and insight”, samathavipassanaṃ; so nāmarūpaṃ, hirottappaṃ, satisampajaññaṃ, lobhamohaṃ, dosamohaṃ, ahirikānottappaṃ, thinamiddhaṃ, uddhaccakukkuccaṃ and so on. Since in §82 (149): Aṃmo niggahitaṃ jhalapehi the designation is seen to be aṃmo, it is to be understood that in some places the neuter gender does not take place; hence ādhipaccaparivāro, chandapārisuddhi, paṭisandhippavattiyaṃ and the like are established.

Aññoññaliṅgavisesitānaṃ dvande dāsī ca dāso ca dāsidāsaṃ, ‘‘kvacādī’’tiādinā majjhe rassattaṃ. Evaṃ itthipumaṃ, pattacīvaraṃ, sākhāpalāsamiccādi.

In a dvanda of [words] distinguished from one another by gender: dāsī ca dāso ca, “slave-woman and slave”, gives dāsidāsaṃ, with shortening in the middle by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest; so itthipumaṃ, pattacīvaraṃ, sākhāpalāsaṃ and so on.

Saṅkhyāparimāṇatthānaṃ dvande ekakañca dukañca ekakadukaṃ, saṅkhyādvande appasaṅkhyā pubbaṃ nipatati. Evaṃ dukatikaṃ, tikacatukkaṃ, catukkapañcakaṃ, dīgho ca majjhimo ca dīghamajjhimaṃ.

In a dvanda of numbers and measures: ekakañ ca dukañ ca, “the ones and the twos”, gives ekakadukaṃ — in a dvanda of numbers the smaller number stands first; so dukatikaṃ, tikacatukkaṃ, catukkapañcakaṃ; dīgho ca majjhimo ca, “long and middle”, dīghamajjhimaṃ.

Pacanacaṇḍālatthānaṃ dvande orabbhikā ca sūkarikā ca orabbhikasūkarikaṃ. Evaṃ sākuṇikamāgavikaṃ, sapāko ca caṇḍālo ca sapākacaṇḍālaṃ, pukkusachavaḍāhakaṃ, venarathakāraṃ. Tattha venā tacchakā, rathakārā cammakārā.

In a dvanda of butchers and of outcastes: orabbhikā ca sūkarikā ca, “sheep-butchers and pork-butchers”, gives orabbhikasūkarikaṃ; so sākuṇikamāgavikaṃ; sapāko ca caṇḍālo ca, “dog-eater and caṇḍāla”, sapākacaṇḍālaṃ; pukkusachavaḍāhakaṃ, venarathakāraṃ. Here vena are carpenters, rathakāra leather-workers.

Disatthānaṃ dvande pubbā ca aparā cāti atthe dvandasamāsaṃ, vibhattilopañca katvā idhādi ggahaṇena ekatte, napuṃsakaliṅgatte ca kate ‘‘saro rasso napuṃsake’’ti rassattaṃ, pubbāparaṃ, he pubbāpara, pubbāparaṃ, pubbāparena, pubbāparassa iccādi. Evaṃ puratthimapacchimaṃ, dakkhiṇuttaraṃ, adharuttaraṃ.

In a dvanda of directions: when, in the sense pubbā ca aparā ca, “east and west”, the dvanda compound and the elision of the inflections have been done, and the singular and neuter have been made here by the word ādi, the final is shortened by §342 (337): Saro rasso napuṃsake: pubbāparaṃ, he pubbāpara, pubbāparaṃ, pubbāparena, pubbāparassa and so on. So puratthimapacchimaṃ, dakkhiṇuttaraṃ, adharuttaraṃ.

pubbā ca aparā ca (pubbā + si, aparā + si) rule
→ pubbā + si + aparā + si §329, §316, §317
→ pubb + (ā + a → ā) + parā — the vowels merge §12, §15
→ pubbāparā — singular and neuter, by the ādi of this rule §322
→ pubbāpar + (ā→a) §342
→ pubbāpara + (si→aṃ) §601, §219
→ pubbāparaṃ

‘‘Napuṃsakaliṅgaṃ, ekattaṃ, dvande’’ti ca vattate.

“napuṃsakaliṅgaṃ”, “ekattaṃ” and “dvande” continue as well [into the next sutta].

360 (§323): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadādīnañca (optionally for trees, grasses, animals, wealth, grain, countries and the rest) apavada

Section titled “360 (§323): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadādīnañca (optionally for trees, grasses, animals, wealth, grain, countries and the rest) apavada ”

Rukkha tiṇa pasu dhana dhañña janapadādīnamekattaṃ, napuṃsakaliṅgattañca vibhāsā hoti dvande samāse. E kattābhāve bahuvacanaṃ, parasseva liṅgañca.

In a dvanda compound of trees, grasses, animals, wealth, grain, countries and the like there is optionally singular number and neuter gender. When there is no singular, the plural [is used], and the gender is that of the last member only.

Tattha rukkhānaṃ dvande assatthā ca kapitthā cāti atthe samāhāre dvandasamāsādimhi kate iminā vikappenekattaṃ, napuṃsakaliṅgattañca. Assatthakapitthaṃ, assatthakapitthā vā. Evaṃ ambapanasaṃ, ambapanasā vā, khadirapalāsaṃ, khadirapalāsā vā, dhavassakaṇṇakaṃ, dhavassakaṇṇakā vā.

Of these, in a dvanda of trees: when, in the collective sense assatthā ca kapitthā ca, “sacred figs and wood-apples”, the dvanda compound and the rest have been formed, by this rule there is optionally singular number and neuter gender: assatthakapitthaṃ, or assatthakapitthā; and the rest.

assatthā ca kapitthā ca (assattha + yo, kapittha + yo) rule
→ assattha + yo + kapittha + yo §329, §316, §317
→ assattha + kapittha §318
→ assatthakapittha — singular and neuter, the option taken §323
→ assatthakapittha + (si→aṃ) §601, §219
→ assatthakapitthaṃ
assatthakapittha — the option not taken rule
→ assatthakapittha + yo — plural, masculine after kapittha §601
→ assatthakapitth + (a + yo → ā) §107
→ assatthakapitthā

Tiṇānaṃ dvande usīrāni ca bīraṇāni ca usīrabīraṇaṃ, usīrabīraṇāni vā. Evaṃ muñjapabbajaṃ, muñjapabbajā vā, kāsakusaṃ, kāsakusā vā.

In a dvanda of grasses: usīrāni ca bīraṇāni ca, “vetiver roots and vetiver grass”, gives usīrabīraṇaṃ, or usīrabīraṇāni; so muñjapabbajaṃ, or muñjapabbajā; kāsakusaṃ, or kāsakusā.

Pasūnaṃ dvande ajā ca eḷakā ca ajeḷakaṃ, ajeḷakā vā, hatthī ca gāvo ca assā ca vaḷavā ca hatthigavassavaḷavaṃ, hatthigavassavaḷavā vā, ‘‘kvacā’’tiādinā rassattaṃ, ‘‘osare cā’’ti avā deso ca, gomahiṃsaṃ, gomahiṃsā vā, eṇeyyavarāhaṃ, eṇeyyavarāhā vā, sīhabyagghataracchaṃ, sīhabyagghataracchā vā.

In a dvanda of animals: ajā ca eḷakā ca, “goats and sheep”, gives ajeḷakaṃ, or ajeḷakā; hatthī ca gāvo ca assā ca vaḷavā ca, “elephants, cattle, horses and mares”, gives hatthigavassavaḷavaṃ, or hatthigavassavaḷavā — with shortening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest, and av for [the o of go] by §78 (31): O sare ca; gomahiṃsaṃ, or gomahiṃsā; eṇeyyavarāhaṃ, or eṇeyyavarāhā; sīhabyagghataracchaṃ, or sīhabyagghataracchā.

Dhanānaṃ dvande hiraññañca suvaṇṇañca hiraññasuvaṇṇaṃ, hiraññasuvaṇṇāni vā. Evaṃ jātarūparajataṃ, jātarūparajatāni vā, maṇimuttasaṅkhaveḷuriyaṃ, maṇimuttasaṅkhaveḷuriyā vā.

In a dvanda of kinds of wealth: hiraññañ ca suvaṇṇañ ca, “bullion and gold”, gives hiraññasuvaṇṇaṃ, or hiraññasuvaṇṇāni; so jātarūparajataṃ, or jātarūparajatāni; maṇimuttasaṅkhaveḷuriyaṃ, or maṇimuttasaṅkhaveḷuriyā.

Dhaññānaṃ dvande sālī ca yavā ca sāliyavaṃ, sāliyavā vā. Evaṃ tilamuggamāsaṃ, tilamuggamāsā vā.

In a dvanda of grains: sālī ca yavā ca, “rice and barley”, gives sāliyavaṃ, or sāliyavā; so tilamuggamāsaṃ, or tilamuggamāsā.

Janapadānaṃ dvande kāsī ca kosalā ca kāsikosalaṃ, kāsikosalā vā, vajjī ca mallā ca vajjimallaṃ, vajjimallā vā, aṅgā ca magadhā ca aṅgamagadhaṃ, aṅgamagadhā vā.

In a dvanda of countries: kāsī ca kosalā ca, “Kāsi and Kosala”, gives kāsikosalaṃ, or kāsikosalā; vajjī ca mallā ca, vajjimallaṃ, or vajjimallā; aṅgā ca magadhā ca, aṅgamagadhaṃ, or aṅgamagadhā.

Ādi ggahaṇena aññoññappaṭipakkhadhammānaṃ, sakuṇatthānañca dvande vibhāsā ekattaṃ hoti, napuṃsakaliṅgattañca. Kusalañca akusalañca kusalākusalaṃ, kusalākusalā vā, evaṃ sāvajjānavajjaṃ, sāvajjānavajjā vā, hīnappaṇītaṃ, hīnappaṇītā vā, kaṇhasukkaṃ, kaṇhasukkā vā, sukhadukkhaṃ, sukhadukkhāni vā, paṭighānunayaṃ, paṭighānunayā vā, chāyātapaṃ, chāyātapā vā, ālokandhakāraṃ, ālokandhakārā vā, ratti ca divā ca rattindivaṃ, rattindivā vā, ahañca ratti ca ahorattaṃ, ahorattā vā, ‘‘kvaci samāsanta’’iccādinā ā kārikārānamattaṃ.

By the word ādi, a dvanda of qualities that are opposed to one another, and of birds, also has optionally singular number and neuter gender. kusalañ ca akusalañ ca, “the wholesome and the unwholesome”, gives kusalākusalaṃ, or kusalākusalā; and the rest; ratti ca divā ca, “night and day”, rattindivaṃ, or rattindivā; ahañ ca ratti ca, “day and night”, ahorattaṃ, or ahorattā — the finals ā [of divā] and i [of ratti] become a by §337 (350): Kvaci samāsantagatānamakāranto and the rest.

Sakuṇānaṃ dvande haṃsā ca bakā ca haṃsabakaṃ, haṃsabakā vā. Evaṃ kāraṇḍavacakkavākaṃ, kāraṇḍavacakkavākā vā, mayūrakoñcaṃ, mayūrakoñcā vā, sukasālikaṃ, sukasālikā vā.

In a dvanda of birds: haṃsā ca bakā ca, “geese and herons”, gives haṃsabakaṃ, or haṃsabakā; so kāraṇḍavacakkavākaṃ, or kāraṇḍavacakkavākā; mayūrakoñcaṃ, or mayūrakoñcā; sukasālikaṃ, or sukasālikā.

Samāhāradvando.

Thus the collective (samāhāra) dvanda.

Yebhuyyena cettha –

And here, for the most part:

Accitappasaraṃ pubbaṃ, ivaṇṇuvaṇṇakaṃ kvaci;
Dvande sarādyakārantaṃ, bahūsvaniyamo bhave.

The more honoured word and the shorter stand first, sometimes one ending in i or u;
in a dvanda also one that begins with a vowel and ends in a; where the members are many there is no fixed order.

Dvandasamāso niṭṭhito.

The dvanda compound is finished.

Pubbuttarubhayaññattha-ppadhānattā catubbidho;
Samāsoyaṃ digu kamma-dhārayehi ca chabbidho.

By the predominance of the first member, of the last, of both, or of another word, this compound is fourfold;
with the digu and the kammadhāraya it is sixfold.

Duvidho abyayībhāvo, navadhā kammadhārayo;
Digu dudhā tappuriso, aṭṭhadhā navadhā bhave;
Bahubbīhi dvidhā dvando, samāso caturaṭṭhadhāti.

The abyayībhāva is of two kinds, the kammadhāraya of nine;
the digu of two, the tappurisa of eight; of nine
the bahubbīhi, of two the dvanda: so the compound is of four times eight kinds.

The first verse gives the fourfold division by the member whose meaning is principal — the first in the abyayībhāva, the last in the tappurisa, both in the dvanda, a word outside in the bahubbīhi — and makes it six by counting the digu and the kammadhāraya separately, though 341 (§326): Ubhe tappurisā has named them tappurisa. The second adds up the sub-kinds the section has set out: the abyayībhāva with a prefix or a particle first (330), the nine kammadhāraya of 338’s introduction, the digu collective or not (349–350), the tappurisa of the six forms with the amādipara and the alopa (351), the nine bahubbīhi of 352’s introduction and the two dvanda (357) — 2 + 9 + 2 + 8 + 9 + 2 = 32, caturaṭṭhadhā, “four eights”.

Iti padarūpasiddhiyaṃ samāsakaṇḍo catuttho.

Thus ends the fourth section of the Padarūpasiddhi, the Samāsakaṇḍa on compounds.

Footnotes

Section titled “Footnotes”

  1. CST4 prints yuttatto; the word being derived is yuttattho, as the rest of the sentence has it. ↩

  2. CST4 prints Adhitti for the first occurrence; the word is adhitthi, as the two forms that follow and Kaccāyana’s §343 have it. ↩

  3. CST4 prints mantāniputto; the canon spells the elder’s name mantāṇiputto. ↩

  4. CST4 prints sukāhataṃ; the analysis sukehi āhaṭaṃ, “brought by parrots”, gives sukāhaṭaṃ. ↩

  5. CST4 prints ubhabhobyañjanako; the analysis ubhato byañjanam assa atthi gives ubhatobyañjanako. ↩

  6. CST4 prints ḍaṃṇḍimā; the same sentence has ḍiṇḍimo and saṅkhapaṇavaḍiṇḍimaṃ. ↩