4. Samāsakaṇḍa (Compound section)
Buddhappiya's Samāsakaṇḍa: the six kinds of compound, each with its sub-kinds and the derivation of every example.
Atha nāmameva aññamaññasambandhīnaṃ samāsoti nāmanissitattā, sayañca nāmikattā nāmānantaraṃ samāso vuccate.
Now, since a compound (samāsa) is [a joining] of nouns alone 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 it1, and that compound is named abyayībhāva. Alternatively, it should be understood that here the very suttas that lay down the names abyayībhāva and the rest are the rules that prescribe the compounds, by way of laying down a name.
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. The compound is abyayībhāva because it makes clear (vibhāvayati) the meaning of the invariables, the meaning of the invariable coming 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, since the sutta says “having a prefix or a particle first”, only the prefix or particle 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 whose word-meanings are being employed, what has a connected meaning 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 put together (samassate), that is, abbreviated.
Vuttañhi
For it is said:
‘‘Samāso padasaṅkhepo, padappaccayasaṃhitaṃ;
Taddhitaṃ nāma hotevaṃ, viññeyyaṃ tesamantara’’nti.
“A compound is the abbreviation of words; a word joined with a suffix
is called a taddhita: thus should the difference between the two 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 of two kinds, the compounding of the words (saddasamasana) and the compounding of the meanings (atthasamasana), and both are found in full in a compound whose inflections are elided (luttasamāsa). In a compound whose inflections are not elided (aluttasamāsa), however, only the meanings are compounded, since no inflection is dropped — or rather, even there both kinds are indeed found, because the members come to be a single word. For a compound has two purposes: to be a single word (ekapadatta) and to have a single inflection (ekavibhattitta).
Yutto attho yuttattho2, 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 yuttattha is that whose meaning is joined, that is, combined (saṅgata), or related (sambandha). By this word yuttattha in the sense of a combined meaning, it is said that the mark of a compound (samāsalakkhaṇa) is that words of distinct meanings become one in meaning. And here the word nāmānaṃ (“of nouns”) shows that there is no compound with a verb (ākhyāta), as in devadatto pacati (“Devadatta cooks”), while the mention of yuttattha in the sense of a related meaning makes it clear that, for want of a connected meaning, there is no compound where the words do not depend on one another, as in bhaṭo rañño putto devadattassa (“the king’s soldier, Devadatta’s son”), nor where a word depends on another, 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” (atthavasā vibhattivipariṇāmo), “yuttatthānaṃ” (“of those with connected meaning”) continues with its inflection changed.
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 what is called yuttattha (“of connected meaning”) is whatever has become one in meaning, whether with another word, with the taddhita suffixes or with the suffixes āya and the rest; so the sense is: “the inflections of those words of connected meaning — compounds, and words ending in the taddhita suffixes and in āya and the rest — are to be elided.” If, however, the mention of samāsa is a governing rule (adhikāra), then the inflections of words ending in the taddhita suffixes and in āya and the rest are elided by the mention of tesaṃ (“of those”) instead. The mention of ca is there to stop the elision in pabhaṅkaro (“the light-maker”) and the like.
Vipariṇāmena ‘‘luttāsu, vibhattīsū’’ti vattate, yuttattha ggahaṇañca.
“luttāsu vibhattīsu” (“when the inflections have been elided”) continues with its inflection changed, 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, a lemma of connected meaning that ends in a vowel, of any of the three kinds, keeps its natural form (pakatibhāva). By the word ca, so does one ending in a niggahīta, as in kiṃsamudaya (“originating from what?”), idappaccayatā3 (“conditionality”) and the like. Since the absence of the effect (nemittaka) when its cause (nimitta) is absent is not wanted here, this is an extension (atidesa).
Sakatthavirahenidha samāsassa ca liṅgabhāvābhāvā vibhattuppattiyamasampattāyaṃ nāmabyapadesātidesamāha.
And since here the compound, having no meaning of its own, lacks the status of a lemma (liṅga), so that the arising of an inflection would not apply, the extension that treats it as a noun (nāmabyapadesa) is stated:
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 ending in the suffixes tave, tuna, tvāna, tvā and the like. The mention of ca is there so that words ending in the kicca suffixes, in the feminine suffixes ā, ī and inī, and the like are treated as nouns (nāmabyapadesa) as well. Others hold that the mention of samāsa here is a restriction: among meaningful groups of words, only the compound is treated as a noun.
‘‘Abyayībhāvo’’ti vattate.
“abyayībhāvo” continues.
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 its neuter gender. For here, it should be understood, even if there were an extension of gender (liṅgātidesa), there would be no risk of a form such as adhiñāṇaṃ in adhipaññaṃ (“concerning wisdom”) and the like, because that is a different word, just as in tipaññaṃ (“the three kinds of wisdom”) and the like; nor is this an extension (atidesa), since the word iva, the mark of an extension, is not seen in the sutta. The inflections si and the rest arise as before.
‘‘Kvacī’’ti vattate.
“kvaci” (“sometimes”) continues.
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 near the town”), meaning “it stands near the town”; tāni upanagaraṃ (“those near the town”); likewise in the vocative; taṃ upanagaraṃ passa (“see that near the town”), tāni upanagaraṃ (“those near the town”).
Na pañcamyāyamambhāvo, kvacī ti adhikārato;
Tatiyāsattamīchaṭṭhī-nantu hoti vikappato.
By the governing rule kvaci, this aṃ is not used for the fifth form ⑤;
but for the third ③, the seventh ⑦ and the sixth ⑥ it is used optionally.
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 that near the town”) or upanagarena; tehi upanagaraṃ or upanagarehi; tassa upanagaraṃ dehi (“give to that near the town”), tesaṃ upanagaraṃ; upanagarā ānaya (“bring from near the town”), upanagaramhā, upanagarasmā, upanagarehi; upanagaraṃ santakaṃ (“the property of that near the town”) or upanagarassa; tesaṃ upanagaraṃ or upanagarānaṃ; upanagaraṃ nidhehi (“deposit it 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 (“free from distress”); nimmasakaṃ (“free from mosquitoes”).
Pacchāatthe – rathassa pacchā anurathaṃ, anuvātaṃ.
In the sense of “behind”: rathassa pacchā (“behind the chariot”) gives anurathaṃ (“behind the chariot”); anuvātaṃ (“with the wind”, “downwind”).
Yoggatāyaṃ – yathāsarūpaṃ, anurūpaṃ, rūpayogganti attho.
In the sense of fitness (yoggatā): yathāsarūpaṃ (“according to the form”), anurūpaṃ (“suitably”), meaning “fit for the form” (rūpayoggaṃ).
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 (“after each half-month”) gives anvaddhamāsaṃ (“every fortnight”).
Anupubbiyaṃ – jeṭṭhānaṃ anupubbo anujeṭṭhaṃ.
In the sense of succession (anupubbī): jeṭṭhānaṃ anupubbo (“the succession of the elders”) gives anujeṭṭhaṃ (“in order of seniority”).
Paṭilome – sotassa paṭilomaṃ paṭisotaṃ, paṭipathaṃ, pativātaṃ, attānaṃ adhikicca pavattā ajjhattaṃ.
In the sense of “against” (paṭiloma): sotassa paṭilomaṃ (“against the stream”) gives paṭisotaṃ (“against the stream”); paṭipathaṃ (“against the road”, “in the opposite direction”); pativātaṃ (“against the wind”); attānaṃ adhikicca pavattā (“occurring with reference to oneself”) gives ajjhattaṃ (“internally”).
Mariyādābhividhīsu4 āpāṇakoṭiyā āpāṇakoṭikaṃ, ‘‘kvaci samāsantagatānamakāranto’’ti ka ppaccayo, ākumārehi yaso kaccāyanassa ākumāraṃ.
In the senses of a limit, exclusive (mariyādā) and inclusive (abhividhi): āpāṇakoṭiyā (“up to the end of breath”) gives āpāṇakoṭikaṃ (“until the last breath”), with the suffix ka by §337 (350): Kvaci samāsantagatānamakāranto; ā kumārehi yaso kaccāyanassa (“Kaccāyana’s fame, down to the boys”) gives ākumāraṃ (“boys included”).5
Samiddhiyaṃ – bhikkhāya samiddhīti atthe samāseva napuṃsakaliṅgatte ca kate –
In the sense of prosperity (samiddhi): when, in the sense bhikkhāya samiddhi (“prosperity in alms”), only the compound and the neuter gender have been made —
‘‘Samāsassa, anto’’ti ca vattate.
“samāsassa” and “anto” (“the final of the compound”) also continue.
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 occurring in the neuter becomes short. And here the mention of abyayībhāva is not to be carried over, so the shortening of the final vowel of a compound occurring in the neuter is established for the digu, the dvanda and the bahubbīhi as well. aṃ is substituted by §341 (336): Aṃ vibhattīnamakārantā abyayībhāvā and the rest: subhikkhaṃ (“a time of plenty”). gaṅgāya samīpe vattati (“it is near the Ganges”) gives upagaṅgaṃ (“near the Ganges”); maṇikāya samīpaṃ (“near the water-jar”) gives upamaṇikaṃ (“near the water-jar”).
Itthīsu amikiccāti6 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” also continue.
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. Adhitthi7, 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 (“concerning women”), meaning “talk goes on with reference to women”; adhitthi passa (“see what concerns women”), adhitthi kataṃ (“done concerning women”) and so on; likewise adhikumāri (“concerning girls”); vadhuyā samīpaṃ (“near the young wife”) gives upavadhu (“near the young wife”); gunnaṃ samīpaṃ (“near the cows”) gives upagu (“near the cows”), the short form of the letter o being the letter 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”)8; pāsādassa anto (“the inside of the mansion”) gives antopāsādaṃ (“inside the mansion”); antonagaraṃ (“inside the town”), antovassaṃ (“within the rains”); nagarassa bahi (“the outside of the town”)9 gives bahinagaraṃ (“outside the town”); pāsādassa upari (“the top of the mansion”) gives uparipāsādaṃ (“on top of the mansion”); uparimañcaṃ (“on top of the bed”); mañcassa heṭṭhā (“the underside of the bed”) gives heṭṭhāmañcaṃ (“under the bed”); heṭṭhāpāsādaṃ (“beneath the mansion”); bhattassa pure (“the time before the meal”) gives purebhattaṃ (“before the meal”); 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. The word saha is replaced by sa by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest. 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. Here, in mahanta purisa (“great”, “man”), the first-form singular si comes after both words, and the words ca and ta are used to establish that the two have the same referent (tulyādhikaraṇabhāva); 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.
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 with the same referent (tulyādhikaraṇa)10 are optionally compounded with one another, and when there are two such 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; a pair of words whose adhikaraṇa, that is, whose meaning, the thing referred to, is tulya, the same, is tulyādhikaraṇa; tasmiṃ dvipade tulyādhikaraṇe means “when there are two such words with the same referent”. Having the same referent (tulyādhikaraṇatā) is the application of two words with different grounds for their use (pavattinimitta) to a single thing, as qualifier (visesana) and qualified (visesitabba). It holds (dhārayati) two things like an action (kamma): hence kammadhāraya.11 For just as an action holds two things, the activity (kriyā) and the purpose (payojana), because where there is an action an activity and a purpose come about, so this compound holds two names for one meaning, because where there is this compound a pair of names expressing a single meaning comes about.
Pure viya samāsasaññāvibhattilopapakatibhāvā, samāseneva tulyādhikaraṇabhāvassa vuttattā ‘‘vuttatthānamappayogo’’ti ca sadda ta saddānamappayogo.
The name samāsa, the elision of the inflections and the natural form follow as before; and since the compound itself expresses that the two have the same referent, the words ca and ta are not used, by the maxim “what has already been expressed is not used” (vuttatthānam appayogo).
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 last member with the same referent follows. Because mahataṃ is put in the plural, in some places the replacement is maha as well; and here the placing of the qualifier first is understood simply from the fact that the replacement mahā is prescribed for the first member, the qualifier.
‘‘Kammadhārayo, digū’’ti ca vattate.
“kammadhārayo” and “digu” also continue.
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 meaningful (anvattha) name. For just as the word tappurisa goes beyond the attribute (guṇa), so does this compound, since the tappurisa has the meaning of its last member as principal. Then follow the treatment as a noun and the arising of si and the rest. And this tappurisa takes the number of the thing named (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 (“great strength”); 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”).12
Kvaci vibhāsādhikārato na bhavati, yathā – puṇṇo mantāṇiputto13, citto gahapati, sakko devarājāti.
In some places, by the governing rule vibhāsā, the compound does not take place, as in puṇṇo mantāṇiputto (“Puṇṇa, Mantāṇī’s son”), citto gahapati (“Citta the householder”) and 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.
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 letter a of this word puma (“male”) is elided in compounds when liṅga and the like follow as the last member, and the letter m becomes niggahīta by §82 (149): Aṃmo niggahitaṃ jhalapehi: 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” and §331 (353): Itthiyaṃ bhāsitapumitthī pumāva ce also continue.
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 last member with the same referent14 occurring in the feminine follows, a word standing first that denotes a female is to be regarded as masculine if it has previously been spoken as masculine; so the feminine suffix of the first member is stopped.
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 extension of masculinity (pumbhāvātidesa) applies to 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 stopped.
Itthiya micceva kiṃ? Kumārīratanaṃ, samaṇīpadumaṃ.
By saying itthiyaṃ (“in the feminine”) precisely we exclude a last member that is not feminine: 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.
By saying bhāsitapumā (“spoken as masculine”) we exclude a first member that has never been spoken as masculine: gaṅgānadī (“the river Ganges”), taṇhānadī (“the river of craving”), pathavīdhātu (“the earth element”).15 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 (saññāsadda).
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”), where 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”)16, kataranikāyo (“which of the two collections?”), katamanikāyo (“which of the many collections?”), hetuppaccayo (“the root condition”)17; abahulaṃ bahulaṃ kataṃ (“what was not frequent made frequent”) gives bahulīkataṃ (“practised often”); jīvitappadhānaṃ navakaṃ (“the group of nine headed by life”) 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 Conqueror’s word (jinavacana), 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 (“the Elder Mahāmoggallāna”), mahākassapatthero (“the Elder Mahākassapa”), buddhaghosācariyo (“the teacher Buddhaghosa”), dhammapālācariyo (“the teacher Dhammapāla”), or ācariyaguttilo (“the teacher Guttila”); mahosadho ca so paṇḍito ca (“he is Mahosadha, and he is wise”) gives mahosadhapaṇḍito (“Mahosadha the wise”). Likewise vidhurapaṇḍito (“Vidhura the wise”): a distinction of the thing referred to (vatthuvisesa).18
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 hot”) gives siniddhuṇho (“moist and hot”), a bean (māso); khañjo ca so khujjo ca (“he is lame, and he is hunchbacked”) gives khañjakhujjo (“lame and hunchbacked”). 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 keeping with the expression (abhidhāna), the qualifier that is the standard of comparison (upamāna) stands last. For instance: sīho viya sīho (“a ‘lion’, one 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 (“it is the true Dhamma, and it is a ray”) gives saddhammaraṃsi (“the ray of the true Dhamma”). Likewise vinayasāgaro (“the ocean of the Vinaya”); puṇḍarīkamiva puṇḍarīko (“a ‘white lotus’, like a white lotus”), samaṇo ca so puṇḍarīko ca (“he is an ascetic, and he is a white lotus”) 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 (“it is a face, and it is a moon”) 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.19 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.
In a tappurisa, when the later member follows, the particle-word na becomes a in its entirety. [The later member is called] tappurisa because it is one part of a tappurisa: abrāhmaṇo (“a non-brahmin”).
Na nisedho sato yutto,
Desādiniyamaṃ vinā;
Asato cāphalo tasmā,
Kathamabrāhmaṇoti ce?
“Negating what exists is not fitting
without a restriction of place and the like,
and negating what does not exist is fruitless; so
how can one say abrāhmaṇo?” — if this is objected:
Nisedhatthānuvādena, paṭisedhavidhi kvaci;
Parassa micchāñāṇattā-khyāpanāyopapajjate.
By restating the thing that is negated, a prohibitive statement
is in some cases warranted, to make known that another’s cognition is mistaken.
Duvidho cassattho pasajjappaṭisedhapariyudāsavasena.
And its meaning is of two kinds: absolute negation (pasajjappaṭisedha) and 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, the na that shows the complete absence of the later member’s meaning, as in asūriyapassā rājadārā (“royal ladies who do not see the sun”),20 is called expressive of absolute negation; but the na that sets the later member’s meaning aside and establishes the operation in a thing resembling it, as in abrāhmaṇamanussā (“non-brahmin people”),21 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, surely, how can the later member’s meaning be the principal one 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 so on but also the meaning “one resembling him” and so on. On their own, the words brāhmaṇa and the like are evident only in the meanings “brahmin” and so on, just as the word bhū is evident in the sense of being; but when they are joined with another word that expresses resemblance and the like, the particle na, 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, just as the word bhū, when joined with anu, abhi and the like, occurs in the senses of experiencing, overcoming and the like. So the particle na here merely brings out a meaning of the later member, and there is no fault: abrāhmaṇo therefore means “one resembling a brahmin”. Likewise amanusso (“a non-human”) and assamaṇo (“a sham ascetic”).
Aññatthe – na byākatā abyākatā, asaṃkiliṭṭhā, apariyāpannā.
In the sense of what is other: na byākatā (“not declared”) gives abyākatā (“indeterminate”); likewise asaṃkiliṭṭhā (“undefiled”), apariyāpannā (“not included”).
Viruddhatthe – na kusalā akusalā, kusalapaṭipakkhāti attho. Evaṃ alobho, amitto.
In the sense of what is opposed: na kusalā (“not wholesome”) 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 (“not having done”) gives akatvā; likewise akātuna (“without doing”), puññaṃ akaronto (“not doing merit”).
‘‘Nassa, tappurise’’ti ca vattate.
“nassa” and “tappurise” also continue.
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.
In a tappurisa, when the later member follows and begins with a vowel, this word na becomes ana.
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 (“unwanted”), anupavādo (“not blaming”);22 na ādāya (“not taking”) gives anādāya; likewise anoloketvā (“without looking”), and so on.
Kupubbapado yathā – kucchitamannanti niccasamāsattā aññapadena viggaho, kammadhārayasamāse kate –
The kind with ku as its first member, for example: kucchitaṃ annaṃ (“despicable food”); since this is a compulsory compound (niccasamāsa), the analysis uses another word (aññapada). When the kammadhāraya compound has been made —
‘‘Tappurise, sare’’ti ca vattate.
“tappurise” and “sare” also continue.
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.
In a tappurisa, when the later member follows and begins with a vowel, this particle ku becomes kada.2324 kadannaṃ (“bad food”). Likewise kadasanaṃ (“bad fare”).
Sare ti kiṃ? Kudārā, kuputtā, kudāsā, kudiṭṭhi.
By saying sare (when a vowel follows) we exclude a following consonant: kudārā (“bad wives”), kuputtā (“bad sons”), kudāsā (“bad slaves”), kudiṭṭhi (“wrong view”).
‘‘Kussā’’ti vattate.
“kussa” continues.
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.
When this particle ku occurs in the sense of “little”, it becomes kā in a tappurisa when the later member follows; and because the plural [appatthesu] is uttered, in some places it becomes kā in a tappurisa in the sense of contempt as well. appakaṃ lavaṇaṃ (“a little salt”) gives kālavaṇaṃ. Likewise kāpupphaṃ (“a small flower”); 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 compound] with pa and the like as its first member is likewise only a compulsory compound (niccasamāsa): padhānaṃ vacanaṃ (“the chief word”) gives pāvacanaṃ (“the scripture”); bhusaṃ vaddhaṃ (“greatly grown”) gives pavaddhaṃ (“fully grown”), [of] sarīraṃ (“a body”); samaṃ (“evenly”) or sammā (“rightly”) ādhānaṃ (“placing”) gives samādhānaṃ (“composure”); vividhā mati (“varied thought”) gives vimati (“doubt”); vividho kappo (“a varied thought”), or visiṭṭho kappo (“a distinguished thought”), 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 (“badly done”) gives dukkaṭaṃ (“a wrong-doing”), and so on.25
Ye idha avihitalakkhaṇā nāmanipātopasaggā, tesaṃ ‘‘nāmānaṃ samāso’’ti yogavibhāgena samāso daṭṭhabbo. Yathā – apunageyyā gāthā, acandamullokikāni mukhāni, assaddhabhojī, alavaṇabhojītiādīsu ayuttatthattā nāññena samāso.
The nouns, particles and prefixes here for which no rule has been laid down should be understood to be compounded by splitting the rule (yogavibhāga) at “Nāmānaṃ samāso” (“a compound of nouns”; 331 (§316): Nāmānaṃ samāso yuttattho). For example, in apunageyyā gāthā (“verses not to be recited again”), acandamullokikāni mukhāni (“faces that do not look up at the moon”), assaddhabhojī (“one who does not eat food offered to ancestors”), alavaṇabhojī (“one who does not eat salted food”) and the like, there is no compound by any other [rule], because the meanings are not connected.26
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 travelled 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 (“regions travelled to before”); pahāro (“a blow”), parābhavo (“ruin”), vihāro (“a dwelling”), āhāro (“food”), upahāro (“an offering”), and so on.
Kammadhārayasamāso.
[The] kammadhāraya compound.
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, combined by the mind, or tiṇṇaṃ lokānaṃ samāhāro (“the aggregate of three worlds”) —
‘‘Nāmānaṃ samāso yuttattho’’ti vattamāne ‘‘dvipade’’tiādinā kammadhārayasamāso, tato samāsasaññāyaṃ, vibhattilope, pakatibhāve ca kate –
while “Nāmānaṃ samāso yuttattho” (331 (§316): Nāmānaṃ samāso yuttattho) continues — [it is] a kammadhāraya compound by “Dvipade …” (339 (§324): Dvipade tulyādhikaraṇe kammadhārayo) and the rest; then, once the designation samāsa, the elision of the inflections and the natural state [of the lemmas] have been brought about —
‘‘Kammadhārayo’’ti vattate.
“kammadhārayo” continues.
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, and 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, understood (avagata), by two (dvi) marks, namely having a numeral first and being neuter singular; or it is digu because it goes (gacchati), that is, proceeds, by two marks. And here, because “with a numeral first” is said, only the numeral word is placed first; and by 341 (§326): Ubhe tappurisā it has the name tappurisa.
‘‘Napuṃsakaliṅgo’’ti vattate.
“napuṃsakaliṅgo” (neuter) continues.
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 refers to the collective (samāhāra) digu: there the singular alone is used throughout, whereas elsewhere the plural is used as well. [Then follow] the designation as a noun, the arising 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;27 tilokā, tilokasmā, tilokamhā; tilokassa; tiloke, tilokamhi, tilokasmiṃ.
The inflection table of tiloka (the three worlds), 🚻(tiloka), singular only:
| ⨀ | ⨂ | |
|---|---|---|
| ① | tilokaṃ | — |
| ⓪ | he tiloka | — |
| ② | tilokaṃ | — |
| ③ | tilokena | — |
| ④ | tilokassa | — |
| ⑤ | tilokā, tilokasmā, tilokamhā | — |
| ⑥ | tilokassa | — |
| ⑦ | 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 three stains”), gives timalaṃ; likewise tilakkhaṇaṃ (“the three characteristics”), catussaccaṃ (“the four truths”);28 catasso disā (“four directions”) gives catuddisaṃ, with shortening by §342 (337): Saro rasso napuṃsake; likewise 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 tāsaṃ samāhāro (“the aggregate of them”), gives sattagodāvaraṃ.29
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 refers to the rāja group (rājādigaṇa),30 so the sense is that the final of nouns of the rāja group standing at the end of a compound sometimes becomes the letter a.31 By the mention of kāra, the suffix ka is sometimes used at the end of a bahubbīhi and the like, and the final of gandha becomes i after surabhi, su, du and pūti.
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 joins the words; so the sense is that the suffixes a and ka sometimes come as the final of [words] standing at the end of a compound. Thus, in the sense pañca gāvo samāhaṭā (“five cows gathered”), once 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 (“two nights”) and the like, however, once 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 example: eko ca so puggalo ca (“he is one and he is a person”) gives ekapuggalo (“a single person”). Likewise ekadhammo (“a single thing”), ekaputto (“an only son”); tayo bhavā (“three existences”) gives tibhavā; catasso disā (“four directions”) gives catuddisā; dasasahassacakkavāḷāni (“ten thousand world-systems”),32 and so on.
Digusamāso.
[The] digu compound.
Tappurisasamāsa (Dependent compounds)
Section titled “Tappurisasamāsa (Dependent compounds)”Atha tappurisasamāso vuccate.
Now the tappurisa compound is stated.
So pana dutiyādīsu chasu vibhattīsu bhāvato chabbidho. Tattha dutiyātappuriso gatanissitātītātikkantappattāpannādīhi bhavati.
It is of six kinds, since it occurs in the six inflection forms from the second ② onward. Of these, the tappurisa of the second form ② 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.
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 ending in aṃ or a later inflection, when connected in meaning, are optionally compounded with the nouns that follow them, and that compound is named tappurisa. And this tappurisa takes the number and gender of what it denotes.
Gatā disaddā kitantattā tiliṅgā, vibhattilopādi sabbaṃ pubbasamaṃ. So saraṇagato, te saraṇagatā. Sā saraṇagatā, tā saraṇagatāyo. Taṃ kulaṃ saraṇagataṃ, tāni kulāni saraṇagatāni iccādi.
The words gata and the rest, being kita derivatives, occur in all three genders; the elision of the inflections and all the rest is as before: so saraṇagato (“he has gone to refuge”), te saraṇagatā (“they have gone to refuge”); sā saraṇagatā (“she has gone to refuge”), tā saraṇagatāyo (“those women have gone to refuge”); taṃ kulaṃ saraṇagataṃ (“that family has gone to refuge”), tāni kulāni saraṇagatāni (“those families have gone to refuge”), and so on.
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.
Likewise araññagato (“gone to the forest”), bhūmigato (“gone into the ground”); dhammaṃ nissito (“dependent on the Dhamma”) gives dhammanissito, and likewise atthanissito (“dependent on the meaning”); bhavaṃ atīto (“gone past existence”) gives bhavātīto, and likewise kālātīto (“past the time”); pamāṇaṃ atikkantaṃ (“gone beyond measure”) gives pamāṇātikkantaṃ, and likewise lokātikkantaṃ (“gone beyond the world”); sukhaṃ patto (“arrived at happiness”) gives sukhappatto, and likewise dukkhappatto (“fallen into suffering”); sotaṃ āpanno (“entered the stream”) gives sotāpanno, and likewise nirodhasamāpanno (“entered upon cessation”); rathaṃ āruḷho (“mounted on a chariot”) gives rathāruḷho; sabbarattiṃ sobhano (“beautiful the whole night”) gives sabbarattisobhano; muhuttasukhaṃ (“happiness for a moment”).
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 (vutti) is used, because it is obligatory. For example, kammaṃ karoti (“he does work”) gives kammakāro (“a workman”), and likewise kumbhakāro (“a potter”); atthaṃ kāmeti (“he desires welfare”) gives atthakāmo (“a well-wisher”), and likewise dhammakāmo (“a lover of the Dhamma”); dhammaṃ dhāreti (“he bears the Dhamma in mind”) gives dhammadharo (“one who knows the Dhamma by heart”), and likewise vinayadharo (“an expert in the Vinaya”); saccaṃ vadituṃ sīlam assa (“his habit is to speak the truth”) gives saccavādī (“a speaker of truth”), and so 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 restricted option (vavatthitavibhāsā): for example odanaṃ bhuttavā (“one who has eaten the rice”), dhammaṃ suṇamāno (“hearing the Dhamma”), dhammaṃ suṇanto (“hearing the Dhamma”), kaṭaṃ karāno (“making a mat”); or else because there is no usage (abhidhāna) [for the compound],33 for taddhita, compound and kita [formations] have usage as their mark.
Dutiyātappuriso.
[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”) and words in the sense of ūna (“less by”), kalaha (“a quarrel with”), nipuṇa (“skilled in”), missa (“mixed with”), sakhila (“kind in”) and the like.
Buddhena bhāsito buddhabhāsito, dhammo. Evaṃ jinadesito, satthārā vaṇṇito satthuvaṇṇito, viññūhi garahito viññugarahito, viññuppasattho, issarakataṃ, sayaṃkataṃ, sukehi āhaṭaṃ sukāhaṭaṃ34, 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.
buddhena bhāsito (“spoken by the Buddha”) gives buddhabhāsito, [of] dhammo (“the Dhamma”). Likewise jinadesito (“taught by the Conqueror”); satthārā vaṇṇito (“praised by the Teacher”) gives satthuvaṇṇito; viññūhi garahito (“blamed by the wise”) gives viññugarahito, and likewise viññuppasattho (“praised by the wise”), issarakataṃ (“made by God”), sayaṃkataṃ (“done by oneself”); sukehi āhaṭaṃ (“brought by parrots”) gives sukāhaṭaṃ; raññā hato (“killed by the king”) gives rājahato, and likewise rogapīḷito (“afflicted by disease”), aggidaḍḍho (“burnt by fire”), sappadaṭṭho (“bitten by a snake”); sallena viddho (“pierced by an arrow”) gives sallaviddho; icchāya apakato (“led astray by desire”) gives icchāpakato; sīlena sampanno (“endowed with virtue”) gives sīlasampanno. Likewise sukhasahagataṃ (“accompanied by pleasure”), ñāṇasampayuttaṃ (“associated with knowledge”), mittasaṃsaggo (“association with friends”), piyavippayogo (“separation from the dear”), jātitthaddho (“proud of birth”), guṇahīno (“deficient in virtue”), guṇavuḍḍho (“grown in virtue”), catuvaggakaraṇīyaṃ (“to be done by a group of four”), catuvaggādikattabbaṃ (“to be done by a group of four or more”); kākehi peyyā (“drinkable by crows”) gives kākapeyyā, [of] nadī (“a river”).
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 chest”) gives urago (“a snake”); pādena pivati (“it drinks through its foot”) gives pādapo (“a tree”). In some cases only the phrase: parasunā chinnavā (“one who has 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: māsena pubbo (“earlier by a month”) gives māsapubbo. Likewise mātusadiso (“like his mother”), pitusamo (“equal to his father”), ekūnavīsati (“nineteen”, one less than twenty), sīlavikalo (“deficient in virtue”), asikalaho (“a quarrel with swords”), vācānipuṇo (“skilled in speech”), yāvakālikasaṃmissaṃ (“mixed with [food] allowed only till midday”), vācāsakhilo (“kind in speech”); satthārā sadiso (“like the Teacher”) gives satthukappo; puññena atthiko (“in need of merit”) gives puññatthiko, and likewise guṇādhiko (“superior in virtue”); guḷena saṃsaṭṭho odano (“rice mixed with molasses”) gives guḷodano, and likewise khīrodano (“rice mixed with milk”); assena yutto ratho (“a chariot yoked with a horse”) gives assaratho, and likewise maggacittaṃ (“consciousness joined with the path”); jambuyā paññāto lakkhito dīpo (“the continent known and marked by the rose-apple tree”) gives jambudīpo; ekena adhikā dasa (“ten plus one”) gives ekādasa (“eleven”); jātiyā andho (“blind from birth”) gives jaccandho; pakatiyā medhāvī (“wise by nature”) gives pakatimedhāvī, and so on.
Tatiyātappuriso.
[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, meaning “for the sake of the kathina robe”. Likewise cīvaradussaṃ (“cloth for a robe”), cīvaramūlyaṃ (“payment for a robe”); yāguyā atthāya taṇḍulā (“rice-grains for gruel”) gives yāgutaṇḍulā, and likewise bhattataṇḍulā (“rice-grains for a meal”); saṅghassa atthāya bhattaṃ (“food for the Saṅgha”) gives saṅghabhattaṃ; āgantukānam atthāya bhattaṃ (“food for newcomers”) gives āgantukabhattaṃ. Likewise gamikabhattaṃ (“food for those setting out”); pāsādāya dabbaṃ (“timber for a mansion”) gives pāsādadabbaṃ.
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, and likewise bhikkhusaṅghatthā yāgu (“gruel for the Saṅgha of bhikkhus”), bhikkhusaṅghatthaṃ cīvaraṃ (“a robe for the Saṅgha of bhikkhus”). yassa atthāya (“for whose sake”) gives yadattho, yadatthā, yadatthaṃ. Likewise tadattho, tadatthā, tadatthaṃ (“for the sake of that”); etadattho vāyāmo (“effort for this purpose”), etadatthā kathā (“talk for this purpose”), etadatthaṃ sotāvadhānaṃ (“attention for this purpose”); kimatthaṃ (“for what purpose?”), attatthaṃ (“for one’s own sake”), paratthaṃ (“for another’s sake”); vinayo saṃvaratthāya (“the discipline is for the sake of restraint”), sukhaṃ samādhatthāya (“happiness is for the sake of concentration”), nibbidā virāgatthāya (“disenchantment is for the sake of dispassion”), virāgo vimuttatthāya (“dispassion is for the sake of release”). Likewise lokassa hito (“beneficial to the world”) gives lokahito; buddhassa deyyaṃ (“to be given to the Buddha”) gives buddhadeyyaṃ, [of] pupphaṃ (“a flower”); saṅghadeyyaṃ (“to be given to the Saṅgha”), [of] cīvaraṃ (“a robe”). Here [the compound] is not made: saṅghassa dātabbaṃ (“to be given to the Saṅgha”), saṅghassa dātuṃ (“to give to the Saṅgha”), and the like.
Catutthītappuriso.
[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), abstinence (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.
methunasmā apeto (“gone away from sexual intercourse”) gives methunāpeto. Likewise palāpāpagato (“free from chaff”), nagaraniggato (“gone out from the city”), piṇḍapātapaṭikkanto (“returned from the alms-round”); gāmato nikkhantaṃ (“gone out from the village”) gives gāmanikkhantaṃ; rukkhaggā patito (“fallen from a tree-top”) gives rukkhaggapatito, and likewise sāsanacuto (“fallen away from the Teaching”), āpattivuṭṭhānaṃ (“rising from an offence”), dharaṇitaluggato (“risen from the surface of the earth”); sabbabhavehi nissaṭo (“escaped from all existences”) gives sabbabhavanissaṭo.
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, for example: rājato bhayaṃ (“fear of the king”) gives rājabhayaṃ; corehi bhayaṃ (“fear of thieves”) gives corabhayaṃ; amanussehi bhayaṃ (“fear of non-humans”) gives amanussabhayaṃ; aggito bhayaṃ (“fear of fire”) gives aggibhayaṃ; pāpato bhīto (“afraid of evil”) gives pāpabhīto, and likewise pāpabhīruko (“fearful of evil”); akattabbato virati (“abstinence from what should not be done”) gives akattabbavirati. Likewise kāyaduccaritavirati (“abstinence from bodily misconduct”), vacīduccaritavirati (“abstinence from verbal misconduct”); bandhanā mutto (“freed from bonds”) gives bandhanamutto, and likewise vanamutto (“freed from craving”), bandhanamokkho (“release from bonds”); kammato samuṭṭhitaṃ (“arisen from kamma”) gives kammasamuṭṭhitaṃ, and likewise ukkaṭṭhukkaṭṭhaṃ (“higher than the high”), omakomakaṃ (“lower than the low”).
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 from kamma”) gives kammajaṃ. Likewise cittajaṃ (“born from mind”), utujaṃ (“born from temperature”), āhārajaṃ (“born from nutriment”). Here [the compound] is not made: pāsādā patito (“fallen from the mansion”).
Pañcamītappuriso.
[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. Likewise rājapuriso (“the king’s man”), ācariyapūjako (“one who honours the teacher”), buddhasāvako (“a disciple of the Buddha”), buddharūpaṃ (“an image of the Buddha”), jinavacanaṃ (“the word of the Conqueror”), samuddaghoso (“the roar of the sea”); dhaññānaṃ rāsi (“a heap of grain”) gives dhaññarāsi, and likewise pupphagandho (“the scent of flowers”), phalaraso (“the taste of fruit”); kāyassa lahutā (“lightness of body”) gives kāyalahutā, and likewise maraṇassati (“mindfulness of death”), rukkhamūlaṃ (“the foot of a tree”); ayassa patto (“a bowl of iron”) gives ayopatto; likewise suvaṇṇakaṭāhaṃ (“a bowl of gold”), pānīyathālakaṃ (“a cup for drinking water”), sappikumbho (“a pot of ghee”).
‘‘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 made, the final becomes a by §337 (350): Kvaci samāsantagatānamakāranto, and then the ā of §189 (113): Syā ca does not apply: devarājo, devarājā, devarājaṃ, devarāje (“the king of the gods”) and so on, like the word purisa. When the final is not made a: so devarājā, te devarājāno and so on, like the word rāja. Likewise devānaṃ sakhā (“the friend of the gods”) gives devasakho, devasakhā; so devasakhā, te devasakhāno, and so on.
Pumassa liṅgaṃ pulliṅgaṃ. Evaṃ pumbhāvo, pumantalopādi.
pumassa liṅgaṃ (“the gender of a male”) gives pulliṅgaṃ (“the masculine gender”). Likewise pumbhāvo (“the state of being male”), with the elision of the final of puma and the rest.
Hatthipadaṃ, itthirūpaṃ, bhikkhunisaṅgho, jambusākhā, ettha ca ‘‘kvacādimajjhuttarāna’’ntiādinā majjhe ī kārūkārānaṃ rassattaṃ.
hatthipadaṃ (“an elephant’s footprint”), itthirūpaṃ (“a woman’s form”), bhikkhunisaṅgho (“the Saṅgha of bhikkhunīs”), jambusākhā (“a branch of the rose-apple tree”); and here the letters ī and ū in the middle are shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest.
Vibhāsādhikārato kvaci vākyameva, sahasā kammassa kattāro, bhinnānaṃ sandhātā, kappassa tatiyo bhāgo, yā ca pakkhassa aṭṭhamī, manussānaṃ khattiyo sūratamo.
Because of the governing option (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 humans, 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.
By saying yuttattho (connected in meaning) we exclude bhaṭo rañño puriso devadattassa (“the king’s soldier, Devadatta’s man”): here, since “the sixth form ⑥ is in relation to bhaṭa”, the words do not depend on each other, so they are not connected in meaning and no compound is made; and in kosalassa rañño putto (“the son of the king of Kosala”) and the like none is made either, because [rañño] depends on another word and so is not capable [of compounding].35 With words of relationship (sambandhī), however, the compound is made although they always depend on another word, because the sense is understood (gamakattā): devadattassa gurukulaṃ (“Devadatta’s teacher’s household”), bhagavato sāvakasaṅgho (“the Blessed One’s community of disciples”), and so on.
Chaṭṭhītappuriso.
[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. Likewise rūpasañcetanā (“volition about form”), saṃsāradukkhaṃ (“the suffering of the round of rebirth”); cakkhumhi sannissitaṃ viññāṇaṃ (“consciousness based on the eye”) gives cakkhuviññāṇaṃ; dhamme rato (“delighting in the Dhamma”) gives dhammarato, and likewise dhammābhirati (“delight in the Dhamma”), dhammaruci (“a liking for the Dhamma”), dhammagāravo (“respect for the Dhamma”); dhammesu nirutti (“the language of the teachings”) gives dhammanirutti, and likewise dānādhimutti (“an inclination to giving”), bhavantarakataṃ (“done in another existence”); dassane assādo (“enjoyment in seeing”) gives dassanassādo; araññe vāso (“dwelling in the forest”) gives araññavāso; vikāle bhojanaṃ (“eating at the wrong time”) gives vikālabhojanaṃ; kāle vassaṃ (“rain in season”) gives kālavassaṃ; vane pupphaṃ (“a flower in the forest”) gives vanapupphaṃ. Likewise vanamahiso (“a forest buffalo”), gāmasūkaro (“a village pig”), samuddamaccho (“a fish in the sea”), āvāṭakacchapo (“a tortoise in a pit”), āvāṭamaṇḍūko (“a frog in a pit”), kūpamaṇḍūko (“a frog in a well”), titthanāvā (“a boat at the landing-place”); itthīsu dhutto (“a rake among women”) gives itthidhutto; chāyāya sukkho (“dried in the shade”) gives chāyāsukkho, and likewise aṅgārapakkaṃ (“cooked on charcoal”), cārakabaddho (“bound in prison”).
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, for example: vane carati (“it roams in the forest”) gives vanacaro (“a forest-dweller”); kucchimhi sayati (“it lies in the belly”) gives kucchisayo; thale tiṭṭhati (“it stands on dry land”) gives thalaṭṭho. Likewise jalaṭṭho (“standing in water”), pabbataṭṭho (“standing on a mountain”), maggaṭṭho (“standing on the path”); paṅke jātaṃ (“born in the mud”) gives paṅkajaṃ (“a lotus”); sire ruhati (“it grows on the head”) gives siroruhaṃ (“hair”), and so on.
Idha na bhavati, bhojane mattaññutā, indriyesu guttadvāratā, āsane nisinno, āsane nisīditabbaṃ.
Here [the compound] is not made: bhojane mattaññutā (“moderation in eating”), indriyesu guttadvāratā (“guarding the doors of the sense faculties”), āsane nisinno (“seated on a seat”), āsane nisīditabbaṃ (“one should sit on the seat”).
Sattamītappuriso.
[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, in a tappurisa the first member ending in aṃ or a later inflection sometimes comes to stand last, according to usage, in accantaṃ and the like.
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 (“utterly”), accantāni; velaṃ atikkanto (“gone past the time”) gives ativelo (“too long”), with shortening. Likewise mālaṃ atīto (“gone past the garland”) gives atimālo, and likewise pattajīviko (“one who has come to a livelihood”), āpannajīviko (“one who has entered upon a livelihood”); akkhaṃ patigataṃ nissitaṃ (“gone to, resting on, the eye”) gives paccakkhaṃ dassanaṃ (“evident seeing”), paccakkho attabhāvo (“an evident being”), paccakkhā buddhi (“evident understanding”); atthaṃ anugataṃ (“following the meaning”) gives anvatthaṃ; kokilāya avakuṭṭhaṃ (“left by the cuckoo”) gives avakokilaṃ vanaṃ (“a wood without cuckoos”), meaning “abandoned”; likewise avamayūraṃ (“[a wood] without peacocks”); ajjhayanāya parigilāno (“weary of study”) gives pariyajjhayano; kammassa alaṃ samattho (“capable of the work”) gives alaṃkammo; vacanāya alaṃ (“capable of speech”) gives alaṃvacano; vānato nikkhantaṃ (“gone out from craving”) gives nibbānaṃ; kilesehi nikkhanto (“gone out from the defilements”) gives nikkileso, and likewise niraṅgaṇo (“free from blemish”); kosambiyā nikkhanto (“gone out from Kosambī”) gives nikkosambī; vanato niyyāto (“gone out from the forest”) gives nibbano; ācariyato paro (“beyond the teacher”) gives pācariyo (“the teacher’s teacher”). Likewise payyako (“a great-grandfather”), parahiyyo (“the day before yesterday”); gaṅgāya upari (“above the Ganges”) gives uparigaṅgaṃ. Likewise heṭṭhānadī (“down the river”), antosamāpatti (“within the attainment”); haṃsānaṃ rājā (“the king of the geese”) gives rājahaṃso, or haṃsarājā; māsassa addhaṃ (“half of a month”) gives addhamāsaṃ, or māsaddhaṃ; āmalakassa addhaṃ (“half of a myrobalan”) gives addhāmalakaṃ, or āmalakaddhaṃ; kahāpaṇassa aḍḍhaṃ (“half of a kahāpaṇa”) gives aḍḍhakahāpaṇaṃ, and likewise aḍḍhamāsakaṃ (“half of a māsaka”); rattiyā aḍḍhaṃ (“the half of the night”) gives aḍḍharattaṃ (“midnight”); rattiyā pubbaṃ (“the first part of the night”) gives pubbarattaṃ; rattiyā pacchā (“the last part of the night”) gives pacchārattaṃ; and here the final of the word ratti becomes a by §337 (350): Kvaci samāsantagatānamakāranto. ahassa pubbaṃ (“the first part of the day”) gives pubbanhaṃ (“the forenoon”). Likewise sāyanhaṃ (“the evening”), with anha replacing aha by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest.
Amādiparatappuriso.
[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 and the name samāsa by §316 (331): Nāmānaṃ samāso yuttattho; then, when the elision of the inflections by §317 (332): Tesaṃ vibhattiyo lopā ca would apply, the word ca in that very rule keeps the first member’s inflection from being elided. The rest is the same: pabhaṅkaro (“the light-maker”); amataṃ dadāti (“he gives the deathless”) gives amatandado; raṇaṃ jahāti (“he abandons strife”) gives raṇañjaho; jutiṃ dhāreti (“he bears radiance”) gives jutindharo; likewise sahasākataṃ (“done rashly”), parassapadaṃ (“the word for another”, the active endings), attanopadaṃ (“the word for oneself”, the middle endings); bhayato upaṭṭhānaṃ (“appearance as fearful”) gives bhayatūpaṭṭhānaṃ, and likewise paratoghoso (“another’s voice”), gavaṃpatitthero (“the Elder Gavampati”), manasikāro (“attention”), pubbenivāso (“a former abode”), pubbenivāsānussati (“recollection of former abodes”), majjhekalyāṇaṃ (“good in the middle”), antevāsī (“a pupil”), antevāsiko (“a pupil”), janesuto (“famed among people”), urasilomo (“hairy-chested”), kaṇṭhekāḷo (“black-throated”), sarasijaṃ (“a lotus”, born in the lake), and so on.
Alopatappuriso.
[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 stated.
So ca navavidho dvipado tulyādhikaraṇo, dvipado bhinnādhikaraṇo, tipado na nipātapubbapado, saha pubbapado upamānapubbapado saṅkhyobhayapado disantarāḷattho byatihāralakkhaṇo cāti.
And 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 reciprocity (byatihāra).
Tattha dvipado tulyādhikaraṇo bahubbīhi kammādīsu chasu vibhatyatthesu bhavati.
Of these, the two-word bahubbīhi with the same referent is made in the six inflection senses beginning with the object ②.
Tattha dutiyatthe tāva – ‘‘āgatā samaṇā imaṃ saṅghārāma’’nti viggahe –
Of these, 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 that are connected in meaning are optionally compounded in the sense of words other than the words being compounded, words that end in the first ①, the second ② or another inflection,36 and that compound is also named bahubbīhi.
Bahavo vīhayo yassa so bahubbīhi, bahubbīhisadisattā ayampisamāso anvatthasaññāvasena bahubbīhī ti vutto, aññapadatthappadhāno hi bahubbīhi.
One who has much rice (bahavo vīhayo yassa so) is bahubbīhi, and because it resembles that word this compound too is called bahubbīhi, a name that is meaningful (anvattha), 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.
And this bahubbīhi is of two kinds, tagguṇasaṃviññāṇa and atagguṇasaṃviññāṇa, “with” and “without the inclusion of its quality”. Of these, where the meaning that serves as the qualifier is taken along in the taking of the other word’s meaning, it is tagguṇasaṃviññāṇa, as in lambakaṇṇam ānaya (“bring the long-eared one”).
Yattha pana na gayhati, so atagguṇasaṃviññāṇo, yathā – bahudhanamānayāti.
But where it is not taken along, it is atagguṇasaṃviññāṇa, as in bahudhanam ānaya (“bring the wealthy one”).
Idha bahubbīhi sadde viya visesanassa pubbanipāto, sesaṃ pubbasamaṃ.
Here the qualifier stands first, as in the word bahubbīhi itself; the rest is as before.
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”). And here the words āgata and samaṇa do not rest in their own meaning but occur in the meaning of another word, the monastery, which is the sense of the second inflection ②; the further word saṅghārāmo is used right after them only to bring out that meaning, and since the sense of the object is already expressed (abhihita) by the compound itself, no second inflection ② is used again. And the word idaṃ is not used; so in every case. And this bahubbīhi takes the gender and number of what 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 (“Sāvatthī, to which ascetics have come”) and āgatasamaṇaṃ jetavanaṃ (“the Jeta Grove, to which ascetics have come”); paṭipannā addhikā yaṃ pathaṃ so (“the road on which travellers have set out”) gives paṭipannaddhiko patho, and abhiruḷhā vāṇijā yaṃ nāvaṃ sā (“the ship which merchants have boarded”) gives abhiruḷhavāṇijā nāvā. 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 jitamāro37 bhagavā, paṭividdhasabbadhammo.
The bahubbīhi in the sense of the third inflection ③: jitāni indriyāni yena samaṇena so (“the ascetic by whom the senses have been conquered”) gives jitindriyo samaṇo. Likewise diṭṭhadhammo (“one who has seen the Dhamma”), pattadhammo (“one who has attained the Dhamma”), katakicco (“one who has done what had to be done”); jitā mārā anena (“by whom the Māras have been conquered”) gives jitamāro bhagavā (“the Blessed One”), and paṭividdhasabbadhammo (“one who has penetrated all things”).
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 inflection ④: dinno suṅko yassa rañño so (“the king to whom tax is paid”) gives dinnasuṅko rājā; upanītaṃ bhojanaṃ assa samaṇassa (“the ascetic to whom food has been brought”) gives upanītabhojano samaṇo; upahaṭo bali assa (“the yakkha to whom an offering has been made”) gives upahaṭabali yakkho.
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 inflection ⑤: niggatā janā asmā gāmā so (“the village from which the people have gone”) gives niggatajano gāmo; niggato ayo asmā (“from which good fortune has gone”) gives nirayo (“hell”); niggatā kilesā etasmā (“from whom the defilements have gone”) gives nikkileso; apetaṃ viññāṇaṃ asmā (“from which consciousness has departed”) gives apetaviññāṇo matakāyo (“a corpse”); apagataṃ bhayabheravaṃ asmā (“from whom fear and dread have gone”) gives apagatabhayabheravo arahā (“an arahant”).
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 inflection ⑥: chinnā hatthā yassa purisassa so (“the man whose hands are cut off”) gives chinnahattho puriso. Likewise paripuṇṇasaṅkappo (“one whose intention is fulfilled”) and khīṇāsavo (“one whose taints are destroyed”); vīto rāgo assa (“whose passion is gone”) gives vītarāgo; dve padāni assa (“which has two feet”) gives dvipado; dvihattho paṭo (“a cloth two cubits long”), tevijjo (“one who has the three knowledges”), catuppado (“four-footed”); pañca cakkhūni assa (“who has the five eyes”) gives pañcacakkhu bhagavā (“the Blessed One”); chaḷabhiñño (“one who has the six higher knowledges”), with shortening; navaṅgaṃ satthusāsanaṃ (“the Teacher’s dispensation, which has nine parts”), dasabalo (“one who has the ten powers”), anantañāṇo (“one whose knowledge is without end”); tīṇi dasa parimāṇam etesaṃ (“their measure is three tens”) gives tidasā devā (“the gods of the Thirty”), with a for the final of the compound — here the word dasa occurs as a number because the word parimāṇa stands beside it; ayaṃ paccayo etesaṃ (“these have this as their condition”) gives idappaccayā; ko pabhavo assa (“what is its origin?”) gives kiṃpabhavo ayaṃ kāyo (“this body”); vigataṃ malam assa (“whose stain is gone”) gives vimalo; sundaro gandho assa (“whose scent is good”) gives sugandhaṃ candanaṃ (“sandalwood”). Likewise susīlo (“one whose conduct is good”) and sumukho (“one whose face is fair”); kucchito gandho assa (“whose smell is vile”) gives duggandhaṃ kuṇapaṃ (“a corpse”); duṭṭhu mano assa (“whose mind is bad”) gives dummano (“dejected”). Likewise dussīlo (“one whose conduct is bad”) and dummukho (“one whose face is bad”); tapo eva dhanaṃ assa (“whose wealth is austerity alone”) gives tapodhano; khantisaṅkhātaṃ balaṃ assa (“whose strength is what is called patience”) gives khantibalo; indo ti nāmaṃ etassa (“whose name is Inda”) gives indanāmo.
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, because the qualifier and the 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. Likewise sañjātapītisomanasso and pītisomanassasañjāto (“one in whom joy and gladness have arisen”), māsajāto and jātamāso (“one a month old”), chinnahattho and hatthacchinno (“one whose hands are cut off”).
‘‘Dīghā jaṅghāyassā’’ti viggayha samāsādimhi kate –
When the analysis dīghā jaṅghā yassa (“whose shins are long”) has been made and the compound and the rest have been formed —
‘‘Tulyādhikaraṇe, pade’’ti ca vattate.
“tulyādhikaraṇe” and “pade” also continue.
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 of the same referent that occurs in the feminine follows, there stands before it a word denoting a feminine that has also been spoken as masculine, that word is to be regarded just as masculine; hence the first member has no feminine suffix. This rule has the bahubbīhi as its scope, since §332 (343): Kammadhārayasaññe ca is to be stated further on.38
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 vowels that stand first, in the middle or last are lengthened or shortened, so far as this does not obstruct the Conqueror’s word, when suffixes follow, when what are not suffixes follow, and when nothing follows at all.
Tattha
On this:
Dīghattaṃ pākaṭānūpa- ghātādo madhuvādisu;
Rassattaṃ ajjave itthi- rūpādo ca ka, tādisūti.
Lengthening in pākaṭa (“manifest”), anūpaghāta (“non-injury”) and the like, and in madhuvā (“like honey”) and the like;
shortening in ajjava (“uprightness”), in itthirūpa (“a woman’s form”) and the like, and before ka, tā and the like.
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 (“the Blessed One”); mahatī paññā assa (“whose wisdom is great”) gives mahāpañño, with mahā as the replacement by §330 (340): Mahataṃ mahā tulyādhikaraṇe pade.
Itthiya miti kiṃ? Khamādhano. Bhāsitapumā ti kiṃ? Saddhādhuro, saddhāpakatiko, paññāpakatiko, paññāvisuddhiko, ettha ca ‘‘kvaci samāsantagatānamakāranto’’ti ka ppaccayo. Tulyādhikaraṇe icceva? Samaṇibhattiko, kumāribhattiko, kumāribhatti.
By saying itthiyaṃ (“before a feminine”) [in 353] we exclude khamādhano (“one whose wealth is patience”). By saying bhāsitapumā (“also spoken as masculine”) we exclude saddhādhuro (“one whose burden is faith”), saddhāpakatiko (“one whose nature is faith”), paññāpakatiko (“one whose nature is wisdom”) and paññāvisuddhiko (“one whose purity is wisdom”) — and here the suffix ka is by §337 (350): Kvaci samāsantagatānamakāranto. By saying just tulyādhikaraṇe (“with the same referent”) we exclude samaṇibhattiko (“one devoted to a nun”), kumāribhattiko (“one devoted to a girl”) and kumāribhatti (“devotion to a girl”).39
Pubbapadassevāyaṃ pumbhāvātideso, tena idha na bhavati. Bahudāsiko puriso. Bahukumārikaṃ kulaṃ.
This extension (atidesa) of masculine status applies to the first member only; hence it does not take place here: bahudāsiko puriso (“a man who has many slave-women”), bahukumārikaṃ kulaṃ (“a family that has many girls”).
‘‘Gāṇṭhivo dhanu assā’’ti viggayha samāsādimhi kate –
When the analysis gāṇṭhivo dhanu assa (“whose bow is Gāṇṭhiva”) has been made and 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 the suffix ā is used after the word dhanu standing at the end of a compound, and by the word ca after dhamma and the like as well; the letter v is by §18 (20): Vamodudantānaṃ: gāṇṭhivadhanvā (“he whose bow is Gāṇṭhiva”). Likewise paccakkhadhammā (“one to whom the teachings are evident”).
Kvacī ti kiṃ? Sahassathāmadhanu, paccakkhadhammo, viditadhammo.
By saying kvaci (“sometimes”) we exclude sahassathāmadhanu (“he whose bow has the strength of a thousand”), paccakkhadhammo (“one to whom the teachings are evident”) and viditadhammo (“one to whom the Dhamma is known”).
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: nānappakārā dumā (“trees of many kinds”) gives nānādumā; nānādumehi patitāni (“fallen from the many trees”) gives nānādumapatitāni; nānādumapatitāni ca tāni pupphāni ca (“they are fallen from the many trees and they are blossoms”) gives nānādumapatitapupphāni; tehi vāsitā (“scented with them”) gives nānādumapatitapupphavāsitā; and nānādumapatitapupphavāsitā sānū yassa pabbatassa so (“the mountain whose ridges are scented with blossoms fallen from trees of many kinds”) gives nānādumapatitapupphavāsitasānu pabbato. This, however, is a bahubbīhi of members with the same referent that has a kammadhāraya and a tappurisa inside it.
Tathā byālambo ambudharo byālambambudharo, tassa bindūni byālambambudharabindūni, tehi cumbito byālambambudharabinducumbito, tādiso kūṭo yassa soyaṃ byālambambudharabinducumbitakūṭo iccādi.
Likewise byālambo ambudharo (“a hanging rain-cloud”) gives byālambambudharo; tassa bindūni (“its drops”) gives byālambambudharabindūni; tehi cumbito (“kissed by them”) gives byālambambudharabinducumbito; and tādiso kūṭo yassa so (“whose peak is such”) gives byālambambudharabinducumbitakūṭo (“whose peak is kissed by the drops of the hanging rain-cloud”), and so on.
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 inflection ⑦: sampannāni sassāni yasmiṃ janapade so (“the country in which the crops have ripened”) gives sampannasasso janapado; sulabho piṇḍo imasmiṃ (“in which alms are easy to get”) gives sulabhapiṇḍo deso (“a region”); ākiṇṇā manussā yassaṃ rājadhāniyaṃ sā (“the capital city in which people are crowded”) gives ākiṇṇamanussā rājadhānī; bahavo tāpasā etasmiṃ (“in which there are many ascetics”) gives bahutāpaso assamo (“a hermitage”); upacitaṃ maṃsalohitaṃ asmiṃ (“in which flesh and blood have accumulated”) gives upacitamaṃsalohitaṃ sarīraṃ (“a body”); bahavo sāmino asmiṃ (“in which there are many lords”) gives bahussāmikaṃ nagaraṃ (“a city”).
‘‘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 mention of samāsanta (“the end of a compound”) and the suffix ka continue.
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.
The suffix ka is used after a nadī standing at the end of a compound, and by the word ca after [lemmas] ending in tu as well. The statement is made so that the suffix is obligatory. And nadī here is the terminology of others (parasamaññā) for the letters ī and ū that denote a feminine; then the final named nadī is shortened before the suffix ka by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest: bahunadiko janapado (“a country in which there are many rivers”). Likewise bahujambukaṃ vanaṃ (“a wood in which there are many rose-apple trees”). bahunāriko (“one who has many women”) is formed by the bahubbīhi in the sense of the sixth inflection ⑥. bahavo kattāro asmiṃ, or assa (“in which, or whose, there are many doers”), gives bahukattuko deso (“a region”); likewise bahubhattuko (“one who has many husbands”).
Bhinnādhikaraṇo yathā – ekarattiṃ vāso assāti ekarattivāso, samānena janena saddhiṃ vāso assāti samānavāso puriso. Ubhato byañjanamassa atthīti ubhatobyañjanako40, chattaṃ pāṇimhi assāti chattapāṇi puriso. Evaṃ daṇḍapāṇi, satthapāṇi, vajirapāṇi, khaggahattho, satthahattho, dāne ajjhāsayo assāti dānajjhāsayo, dānādhimuttiko, buddhabhattiko, saddhammagāravo iccādi.
The bahubbīhi of members with different referents (bhinnādhikaraṇa): ekarattiṃ vāso assa (“whose stay is for one night”) gives ekarattivāso; samānena janena saddhiṃ vāso assa (“whose dwelling is together with his equals”) gives samānavāso puriso (“a man”); ubhato byañjanam assa atthi (“who has the marks of both sexes”) gives ubhatobyañjanako; chattaṃ pāṇimhi assa (“in whose hand is a sunshade”) gives chattapāṇi puriso (“a man”). Likewise daṇḍapāṇi (“with a staff in hand”), satthapāṇi (“with a knife in hand”), vajirapāṇi (“with a thunderbolt in hand”), khaggahattho (“with a sword in hand”), satthahattho (“with a knife in hand”); dāne ajjhāsayo assa (“whose inclination is towards giving”) gives dānajjhāsayo; dānādhimuttiko (“who is intent on giving”), buddhabhattiko (“devoted to the Buddha”), saddhammagāravo (“who has reverence for the true Dhamma”), and so on.
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 attained by exertion”) gives parakkamādhigatasampadā mahāpurisā (“great men”). Likewise dhammādhigatabhogā (“those whose wealth has been gained righteously”); oṇīto pattato pāṇi yena so (“by whom the hand has been withdrawn from the bowl”) gives oṇītapattapāṇi; sīhassa pubbaddhaṃ viya kāyo assa (“whose body is like the forepart of a lion”) gives sīhapubbaddhakāyo; mattā bahavo mātaṅgā asmiṃ (“in which there are many rutting elephants”) gives mattabahumātaṅgaṃ vanaṃ (“a forest”), and so on.
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 as first member: natthi etassa samo (“he has no equal”) gives asamo bhagavā (“the Blessed One”). Here, in the sutta §333 (344): Attaṃ nassa tappurise, na becomes a by splitting the rule (yogavibhāga) at attaṃ nassa. Likewise appaṭipuggalo (“who has no counterpart”), aputtako (“who has no son”) and ahetuko (“which has no cause”), the suffix ka being by §337 (350): Kvaci samāsantagatānamakāranto and the rest; natthi saṃvāso etesaṃ (“they have no communion”) gives asaṃvāsā; na vijjate vuṭṭhi ettha (“there is no rain here”) gives avuṭṭhiko janapado (“a country”), and abhikkhuko vihāro (“a monastery in which there is no bhikkhu”). natthi etassa uttaro (“there is none higher than he”) gives anuttaro, with ana by §334 (345): Sare ana, the mention of tappurisa there being a pointer (upalakkhaṇa); or else na becomes ana by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest. Likewise natthi anto assa (“it has no end”) gives anantaṃ, and na vijjanti āsavā etesaṃ (“they have no taints”) gives 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 inflection ①, the bahubbīhi with saha as first member: saha hetunā yo vattate (“that which occurs together with a cause”) gives sahetuko, or sahetu, with sa replacing 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. Likewise saha paccayehi vattanti (“they occur together with conditions”) gives sappaccayā; sakileso (“accompanied by defilement”), saupādāno (“accompanied by clinging”), saparivāro (“accompanied by a retinue”); saha mūlena uddhato (“pulled up together with its root”) gives samūluddhato rukkho (“a tree”).
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) as first member, first in the sense of the first inflection ①: the word iva (“like”) is used to establish the relation of standard and thing compared; nigrodho iva parimaṇḍalo yo rājakumāro so (“the prince who is rounded like a banyan tree”), from the equal measure of his body and his arm-span, gives nigrodhaparimaṇḍalo rājakumāro. By “vuttatthānam appayogo” (“words whose meaning has been expressed are not used”) the word iva is not used: saṅkho viya paṇḍaro ayaṃ (“he is white like a conch”) gives saṅkhapaṇḍaro; kāko viya sūro ayaṃ (“he is bold like a crow”) gives kākasūro; cakkhu iva bhūto ayaṃ (“he has become like an eye”), because he sees the ultimate truth, gives cakkhubhūto bhagavā (“the Blessed One”). Likewise atthabhūto (“who has become like the meaning”), dhammabhūto (“who has become like the Dhamma”), brahmabhūto (“who has become like Brahmā”); andho viya bhūto ayaṃ (“he has become like a blind man”) gives andhabhūto bālo (“a fool”); muñjapabbajam iva bhūtā ayaṃ (“it has become like muñja grass and bulrushes”) gives muñjapabbajabhūtā kudiṭṭhi (“a wrong view”); tantākulakam iva jātā ayaṃ (“it has become like a tangled skein”) gives tantākulakajātā.
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 inflection ⑥: suvaṇṇavaṇṇo viya vaṇṇo yassa so (“he whose colour is like the colour of gold”) gives suvaṇṇavaṇṇo bhagavā (“the Blessed One”), with elision of the last member. nāgassa viya assa gati (“his gait is like an elephant’s”) gives nāgagati. Likewise sīhagati (“whose gait is like a lion’s”), nāgavikkamo (“whose vigour is like an elephant’s”), sīhavikkamo (“whose vigour is like a lion’s”), sīhahanu (“whose jaw is like a lion’s”); eṇissa viya assa jaṅghā (“his shins are like an antelope’s”) gives eṇijaṅgho; sīhassa pubbaddhaṃ viya assa kāyo (“his body is like the forepart of a lion”) gives sīhapubbaddhakāyo; brahmuno viya aṭṭhaṅgasamannāgato saro assa (“his voice, endowed with eight qualities, is like Brahmā’s”) gives brahmassaro.
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 ā41 for the final of the word dvi by §383 (253): Dvekaṭṭhānamākāro vā and then shortening; dvīhaṃ vā tīhaṃ vā (“two or three days”) gives dvīhatīhaṃ; cha vā pañca vā vācā (“six or five words”) gives chappañcavācā. Likewise sattaṭṭhamāsā (“seven or eight months”) and ekayojanadviyojanāni (“one or two leagues”).
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 eastern and the southern direction”) gives pubbadakkhiṇā vidisā (“the south-east”). Here there is no extension (atidesa) of masculine status, because 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. Likewise pubbuttarā (“the north-east”), aparadakkhiṇā (“the south-west”), pacchimuttarā (“the north-west”). But when it is the kammadhāraya compound dakkhiṇā ca sā pubbā ca (“it is southern and it is eastern”), then the extension of masculine status does take place, because the meaning of the last member is principal, and the pronominal operation too always applies: 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 characterised 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.
The bahubbīhi in the sense of the first inflection ①.
Bahubbīhisamāso niṭṭhito.
The bahubbīhi compound is finished.
Dvandasamāsa (Copulative compounds)
Section titled “Dvandasamāsa (Copulative compounds)”Atha dvandasamāso vuccate.
Now the dvanda compound is stated.
So ca duvidho itarītarayoga samāhāratthabhedena.
And it is of two kinds, distinguished by 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, the itarītarayoga first: here, in sāriputtamoggallāna, both members alike carry the first-inflection singular, 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 combination of nouns is a dvanda) anvattha
Section titled “357 (§329): Nāmānaṃ samuccayo dvando (a combination of nouns is a dvanda) anvattha ”Nānānāmānameva ekavibhattikānaṃ yuttatthānaṃ yo samuccayo, so vibhāsā samāso bhavati, dvandasañño ca.
A gathering together (samuccaya) of different nouns only, which have one and the same inflection and are connected in meaning, is optionally a compound, and it is named dvanda.42
Ettha ca samuccayo nāma sampiṇḍanaṃ, so pana atthavasena kevalasamuccayo anvācayo itarītarayogo samāhāro cāti catubbidho.
And here samuccaya means a bringing together; by its sense, however, it is of four kinds: mere 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 mere 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, as in cīvaraṃ piṇḍapātañ ca paccayaṃ sayanāsanaṃ adāsi (“he gave a robe, and alms-food, a requisite, a lodging”) and 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 standing in a pair are dvanda;43 because it resembles a pair this compound too is called dvanda, a name that is meaningful (anvattha), 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 it have the single meaning (ekatthībhāva) of a compound? The answer is this: since a word can occur even in a sense such as “like”, the two words express two meanings at one and the same moment, so there is no contradiction; and this holds only within the scope of the dvanda, because only there do they express two meanings. For just as the word bhū expresses senses such as “experience” and “overpower” 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 two meanings only together with another word such as assa, not alone; so it should be understood that this holds only within the scope of the dvanda, not everywhere. Or else, since both words express the gathering together described above, there is a single meaning in the dvanda too, and there is no contradiction at all. After that, the name samāsa, the elision of the inflections and the rest are just as already stated, and since the sense of ca is expressed by the compound itself, the word ca is not used, by “vuttatthānam appayogo” (“words whose meaning has been expressed are not used”).
Idha dvande accitataraṃ pubbaṃ nipatati, parasseva liṅgañca. Itarītarayogassa avayavappadhānattā sabbattha bahuvacanameva.
Here, in a dvanda, the more honoured word stands first,44 and the gender is that of the last member only. Because in the itarītarayoga the constituents are principal, there is only the plural 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 (“Sāriputta and Moggallāna”), sāriputtamoggallāne, sāriputtamoggallānehi and so on; samaṇo ca brāhmaṇo ca (“ascetics and brahmins”) gives samaṇabrāhmaṇā. Likewise brāhmaṇagahapatikā (“brahmins and householders”), khattiyabrāhmaṇā (“warriors and brahmins”), devamanussā (“gods and men”), candimasūriyā (“moon and sun”); mātā ca pitā ca (“mother and father”) gives mātāpitaro, the u of mātu and the like as first member of a dvanda becoming the letter ā by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest. Likewise pitāputtā (“father and son”).
‘‘Jāyā ca pati cāti jāyāpati’’itīdha –
Here, in jāyā ca pati ca (“wife and husband”), that is, jāyāpati —
‘‘Kvacī’’ti vattate.
“kvaci” continues.
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 (“wife and husband”), and jayampatikā, where a niggahīta is inserted (āgama) and there is shortening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest.
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 vowels stands first, as in cando ca sūriyo ca (“moon and sun”), candasūriyā; nigamā ca janapadā ca (“market-towns and provinces”), nigamajanapadā; surā ca asurā ca garuḷā ca manujā ca bhujagā ca gandhabbā ca (“gods, titans, garuḷas, men, snakes and gandhabbas”), 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, as in aggi ca dhūmo ca (“fire and smoke”), aggidhūmā. Likewise gatibuddhibhujapaṭhaharakarasayā (“going, knowing, eating, reciting, taking, making and lying down”), and dhātavo ca liṅgāni ca (“roots and lemmas”), dhātuliṅgāni.
Kvaci sarādia kārantānaṃ pubbanipāto, yathā – attho ca dhammo ca atthadhammā. Evaṃ atthasaddā, saddatthā vā.
Sometimes a word beginning with a vowel and ending in a stands first, as in attho ca dhammo ca (“meaning and text”), atthadhammā. Likewise atthasaddā, or saddatthā (“meaning and word”).
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 have been carried out —
‘‘Napuṃsakaliṅgaṃ, ekattañcā’’ti vattate.
“napuṃsakaliṅgaṃ” and “ekattaṃ” continue.
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] with the senses of the limbs of living beings, the parts of musical instruments, the parts of gear and the parts of an army, and of small creatures, natural enemies, the dissimilar (visabhāga) and the like, take singular number and neuter gender.45
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.
pāṇino ca tūriyāni ca yoggāni ca senā ca (“living beings, musical instruments, gear and armies”) gives pāṇitūriyayoggasenā; tāsam aṅgāni (“their parts”) gives pāṇitūriyayoggasenaṅgāni, the word aṅga, standing after a dvanda, being applied with each member. khuddā ca te jantukā ca (“they are small and they are creatures”) gives khuddajantukā; vividhena ākārena viruddhā (“opposed in various ways”) gives vividhaviruddhā, perpetual enemies. samāno bhāgo yesaṃ te (“those which have a common part”) gives sabhāgā, with sa replacing samāna by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, and vividhā ca te lakkhaṇato sabhāgā ca kiccato (“they are unlike in characteristic and alike in function”) gives visabhāgā. pāṇitūriyayoggasenaṅgāni ca khuddajantukā ca vividhaviruddhā ca visabhāgā ca is a dvanda, and here, because the members are many, there is no fixed order; te atthā yesaṃ te (“those which have these as their senses”) gives pāṇitūriyayoggasenaṅgakhuddajantukavividhaviruddhavisabhāgatthā, and te ādayo yesaṃ te (“those which have these as their first”) gives tadādayo.
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 mention of 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 takes singular number and neuter gender. So, since they have the sense of the limbs of a living being, the words cakkhu and sota are made singular and neuter by this rule; the word, being a compound, is designated a noun, si and the rest arise, aṃ replaces [si], and so on.
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 (“eye and ear”), he cakkhusota, cakkhusotaṃ, cakkhusotena; so in every inflection there is 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”) gives hanugīvaṃ. Likewise kaṇṇanāsaṃ (“ears and nose”), pāṇipādaṃ (“hands and feet”), chavimaṃsalohitaṃ (“skin, flesh and blood”). But hatthapādā (“hands and feet”), maṃsalohitāni (“flesh and blood”) and the like are formed by the itarītarayoga. Such is the dvanda in the sense of the limbs of a living being.
| ⨀ | |
|---|---|
| ① | cakkhusotaṃ |
| ⓪ | he cakkhusota |
| ② | cakkhusotaṃ |
| ③ | cakkhusotena |
Tūriyaṅgatthe gītañca vāditañca gītavāditaṃ, sammañca tāḷañca sammatāḷaṃ, samma nti kaṃsatāḷaṃ. Tāḷa nti hatthatāḷaṃ. Saṅkhe ca paṇavo ca ḍiṇḍimo ca, saṅkhā ca paṇavā ca ḍiṇḍimā46 cāti vā saṅkhapaṇavaḍiṇḍimaṃ, paṇavādayo dvepi bheriviseso.
In the sense of the parts of musical instruments: gītañ ca vāditañ ca (“song and instrumental music”) gives gītavāditaṃ; sammañ ca tāḷañ ca (“cymbal and clapping”) gives sammatāḷaṃ — samma is a bronze cymbal, and tāḷa the clapping of hands;47 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 the parts of gear: phālo ca pācanañ ca (“ploughshare and goad”) gives phālapācanaṃ; yugañ ca naṅgalañ ca (“yoke and plough”) gives 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 the parts of an army: hatthino ca assā ca (“elephants and horses”) gives hatthiassaṃ; rathā ca pattikā ca (“chariots and foot-soldiers”) gives rathapattikaṃ; asi ca cammañ ca (“sword and shield”) gives asicammaṃ — camma is the board that wards off arrows; dhanu ca kalāpo ca (“bow and quiver”) gives 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. Likewise kunthakipillikaṃ (“tiny ants and ants”), kīṭapaṭaṅgaṃ (“beetles and grasshoppers”), kīṭasarīsapaṃ (“beetles and creeping things”). Here kuntha are tiny ants, and kīṭa are 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. Likewise biḷāramūsikaṃ (“cat and mouse”), with the final shortened, kākolūkaṃ (“crow and owl”), sappamaṇḍūkaṃ (“snake and frog”), garuḷasappaṃ (“garuḷa and snake”).
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 the dissimilar (visabhāga): sīlañ ca paññāṇañ ca (“virtue and wisdom”) gives sīlapaññāṇaṃ; samatho ca vipassanā ca (“calm and insight”) gives samathavipassanaṃ. Likewise nāmarūpaṃ (“name and form”), hirottappaṃ (“shame and fear of wrongdoing”), satisampajaññaṃ (“mindfulness and clear awareness”), lobhamohaṃ (“greed and delusion”), dosamohaṃ (“hatred and delusion”), ahirikānottappaṃ (“shamelessness and recklessness”), thinamiddhaṃ (“sloth and torpor”), uddhaccakukkuccaṃ (“restlessness and worry”) and so on. Since the designation in §82 (149): Aṃmo niggahitaṃ jhalapehi is seen to be aṃmo, it should be understood that in some places the neuter gender does not take place; hence ādhipaccaparivāro (“lordship and retinue”), chandapārisuddhi (“consent and declaration of purity”), paṭisandhippavattiyaṃ (“at rebirth and in the course of life”) 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. Likewise itthipumaṃ (“woman and man”), pattacīvaraṃ (“bowl and robe”), sākhāpalāsaṃ (“branches and leaves”) 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. Likewise dukatikaṃ (“twos and threes”), tikacatukkaṃ (“threes and fours”), catukkapañcakaṃ (“fours and fives”); dīgho ca majjhimo ca (“long and middle”) gives 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 outcastes: orabbhikā ca sūkarikā ca (“sheep-butchers and pork-butchers”) gives orabbhikasūkarikaṃ. Likewise sākuṇikamāgavikaṃ (“fowlers and deer-hunters”); sapāko ca caṇḍālo ca (“dog-eater and caṇḍāla”) gives sapākacaṇḍālaṃ; pukkusachavaḍāhakaṃ (“refuse-sweepers and corpse-burners”), venarathakāraṃ (“carpenters and leather-workers”). Here vena are carpenters, and 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 has been made and the inflections elided, and the singular and the neuter have been made here by the mention of ādi, the final is shortened by §342 (337): Saro rasso napuṃsake: pubbāparaṃ, he pubbāpara, pubbāparaṃ, pubbāparena, pubbāparassa and so on. Likewise puratthimapacchimaṃ (“east and west”), dakkhiṇuttaraṃ (“south and north”), adharuttaraṃ (“below and above”).
‘‘Napuṃsakaliṅgaṃ, ekattaṃ, dvande’’ti ca vattate.
“napuṃsakaliṅgaṃ”, “ekattaṃ” and “dvande” also continue.
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, kinds of wealth, grains, countries and the like, singular number and neuter gender are optional. When there is no singular, the compound takes the plural, and the gender 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 singular number and neuter gender are optional: assatthakapitthaṃ,48 or assatthakapitthā. Likewise ambapanasaṃ, or ambapanasā (“mango and jack trees”); khadirapalāsaṃ, or khadirapalāsā (“acacia and flame-of-the-forest trees”); dhavassakaṇṇakaṃ, or dhavassakaṇṇakā (“dhava and sal trees”).
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. Likewise muñjapabbajaṃ, or muñjapabbajā (“muñja grass and bulrushes”); kāsakusaṃ, or kāsakusā (“kāsa and kusa grass”).
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 as the replacement by §78 (31): O sare ca; gomahiṃsaṃ, or gomahiṃsā (“cattle and buffaloes”); eṇeyyavarāhaṃ, or eṇeyyavarāhā (“antelopes and boars”); sīhabyagghataracchaṃ, or sīhabyagghataracchā (“lions, tigers and hyenas”).
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 (“unwrought and wrought gold”) gives hiraññasuvaṇṇaṃ, or hiraññasuvaṇṇāni. Likewise jātarūparajataṃ, or jātarūparajatāni (“gold and silver”); maṇimuttasaṅkhaveḷuriyaṃ, or maṇimuttasaṅkhaveḷuriyā (“gems, pearls, conch and beryl”).
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. Likewise tilamuggamāsaṃ, or tilamuggamāsā (“sesame, mung beans and black gram”).
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 (“the Vajjis and the Mallas”) gives vajjimallaṃ, or vajjimallā; aṅgā ca magadhā ca (“Aṅga and Magadha”) gives 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 mention of ādi, a dvanda of qualities opposed to one another, and of birds, also optionally takes singular number and neuter gender. kusalañ ca akusalañ ca (“the wholesome and the unwholesome”) gives kusalākusalaṃ, or kusalākusalā; likewise sāvajjānavajjaṃ, or sāvajjānavajjā (“the blameworthy and the blameless”); hīnappaṇītaṃ, or hīnappaṇītā (“the inferior and the superior”); kaṇhasukkaṃ, or kaṇhasukkā (“the dark and the bright”); sukhadukkhaṃ, or sukhadukkhāni (“pleasure and pain”); paṭighānunayaṃ, or paṭighānunayā (“aversion and attraction”); chāyātapaṃ, or chāyātapā (“shade and sunshine”); ālokandhakāraṃ, or ālokandhakārā (“light and darkness”); ratti ca divā ca (“night and day”) gives rattindivaṃ, or rattindivā; ahañ ca ratti ca (“day and night”) gives ahorattaṃ, or ahorattā, with a replacing the ā and the i 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. Likewise kāraṇḍavacakkavākaṃ, or kāraṇḍavacakkavākā (“ducks and ruddy sheldrakes”); mayūrakoñcaṃ, or mayūrakoñcā (“peacocks and sarus cranes”); sukasālikaṃ, or sukasālikā (“parrots and mynas”).
Samāhāradvando.
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 one with fewer vowels stand first, and 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 of four kinds;
with the digu and the kammadhāraya it is of six.
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.
Iti padarūpasiddhiyaṃ samāsakaṇḍo catuttho.
Thus ends the Samāsakaṇḍa, the fourth section of the Padarūpasiddhi.
Footnotes
Section titled “Footnotes”-
The Thai edition read by Rachiwong (1995) has
atthapubbakehi(“whose meaning comes first”) for the CST’sattapubbakehi; the CST is kept. ↩ -
CST4 prints
yuttatto; the word being derived isyuttattho, as the rest of the sentence has it. ↩ -
Rachiwong (1995) prints
idaṃpaccayatāfor the CST’sidappaccayatā; the CST is kept. ↩ -
CST4 prints
Pariyādābhividhīsu;mariyādāis read, as the Thai edition read by Rachiwong (1995) has it. ↩ -
The Thai edition read by Rachiwong (1995) orders the words
ā kumārehi yaso ākumāraṃ yaso kaccāyanassa; the CST’s order is kept. ↩ -
CST4 prints
amikiccāti, a misprint foradhikiccāti(itthīsu adhikicca, “with reference to women”), which is translated; so Rachiwong (1995), “in connection with women”. ↩ -
CST4 prints
Adhittifor the first occurrence;adhitthiis read, as the two forms that follow have it and so the Thai text read by Rachiwong (1995). ↩ -
The Thai edition read by Rachiwong (1995) spells
tirokuḍḍaṃfor the CST’stirokuṭṭaṃ; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
nagarato bahifor the CST’snagarassa bahi; the CST is kept. ↩ -
Rachiwong (1995) renders
tulyādhikaraṇa“having the same case”; it is rendered here “having the same referent”. ↩ -
Rachiwong (1995) takes
kammain the simile as the grammatical object; it is taken here as the action. ↩ -
The Thai edition read by Rachiwong (1995) adds
setuppalaṃandrattuppalaṃafternīluppalaṃ; the CST’s list is kept. ↩ -
CST4 prints
mantāniputto; the canon’smantāṇiputtois read. ↩ -
Rachiwong (1995) again renders
tulyādhikaraṇe“in the same case”, as at 339 (§324): Dvipade tulyādhikaraṇe kammadhārayo. ↩ -
The Thai edition read by Rachiwong (1995) spells
paṭhavīdhātufor the CST’spathavīdhātu; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
navavāsofor the CST’snavāvāso; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
hetupaccayofor the CST’shetuppaccayo; the CST is kept. ↩ -
Rachiwong (1995) reads
vatthuvisesoas a further example; it is taken here as Buddhappiya’s remark. ↩ -
Rachiwong (1995) renders
dhammabuddhi“religious intelligence”; it is taken here as the notion “it is the Dhamma” (dhammo iti buddhi). ↩ -
The Thai edition read by Rachiwong (1995) spells
asūriyaṃpassāfor the CST’sasūriyapassā; the CST is kept. ↩ -
CST4 divides
abrāhmaṇa amanussā; the one wordabrāhmaṇamanussāof the Burmese edition, as Rachiwong (1995) reports it, is translated (her Thai text hasabrāhmaṇamāṇavo). ↩ -
The Thai edition read by Rachiwong (1995) adds
anāsavoafteraniṭṭho; the CST lacks it. ↩ -
The CST prints the sutta as
Kadada kussa, a slip forKada kussa(the gloss haskada hoti); the heading keeps the edition’s text. ↩ -
Rachiwong’s (1995) text has a further clause here, “sara-lopa is applicable”, which the CST lacks. ↩
-
The Thai edition read by Rachiwong (1995) has
pabaddhaṃ sarīraṃforpavaddhaṃ, sarīraṃ,adhiko devo adhidevowithoutatidevo, anddukkataṃfordukkaṭaṃ; the CST’s readings are kept. ↩ -
Rachiwong (1995) renders the clause “‘samāsa’ is not formed with another word in ‘apunageyyā gāthā …’ etc. in order to avoid ayuttattha”;
ayuttatthattāis the cause, “because the meanings are not connected”, andaññenais “by any other [rule]”. ↩ -
The Thai edition read by Rachiwong (1995) adds
tilokāyain the fourth form; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) spells
catusaccaṃand, below,chaḷāyatanaṃ; the CST’scatussaccaṃ,saḷāyatanaṃare kept. ↩ -
The Thai edition read by Rachiwong (1995) spells
godhāvarīand addstivaṅgulaṃafterdvaṅgulaṃ; the CST’s text is kept. ↩ -
The Thai and Sinhalese editions read
Rājādigaṇassedaṃfor the CST’sRājādigaṇassetaṃ(Rachiwong 1995); the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
a kāro hotīti attaṃfor the CST’sa kāro hotīti attho; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
sahassacakkavāḷāni, withoutdasa-; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) reads
anābhidhānatoforanabhidhānato,pubbaṇhaṃ,aṇhaforpubbanhaṃ,anha, andindriyesu guttadvāroforindriyesu guttadvāratā; the CST’s readings are kept. ↩ -
CST4 prints
sukāhataṃ, as does the Thai text read by Rachiwong (1995); the analysissukehi āhaṭaṃgivessukāhaṭaṃ, which is read here. ↩ -
Rachiwong (1995) renders
vuttiyevainUpapadasamāse pana vuttiyeva tassa niccattāas “only the paraphrase”,anabhidhānato vā, abhidhānalakkhaṇā hi taddhitasamāsakitakāas “because they are not referred to directly. The taddhita, samāsa and kitaka are referred to (by abhidhāna) directly”, andsāpekkhatāya asamatthattā na bhavatias “because the expression has expectancy, the state of non-ability does not exist”; herevuttiis the compounded form,anabhidhānathe want of usage, and the negation belongs to the compound. ↩ -
The Thai and Sinhalese editions read
aññesaṃ samapaṭhamādutiyādivibhatyantānaṃfor the CST’saññesaṃ paṭhamadutiyādivibhatyantānaṃ(Rachiwong (1995), who prefers their reading); the CST is kept. ↩ -
Rachiwong (1995) prints
vijitamāro bhagavā; the CST’sjitamārois kept. ↩ -
Rachiwong (1995) renders
upari ‘‘kammadhārayasaññe cā’’ti vakkhamānattāas “because of the rule ‘kammadhārayasaññe ca’ … being referred to before”; the Pāḷi is future, “is to be stated further on”. ↩ -
Rachiwong (1995) prints
samaṇībhattiko,kumārībhattiko,kumārītthikoandbahudārikaṃ, bahukadalikaṃfor the CST’ssamaṇibhattiko,kumāribhattiko,kumāribhattiandbahukumārikaṃ kulaṃ; the CST is kept. ↩ -
CST4 prints
ubhabhobyañjanako; the analysisubhato byañjanam assa atthigivesubhatobyañjanako, so the Thai text read by Rachiwong (1995). ↩ -
The Thai and Sinhalese editions read
attaṃfor the CST’sā ttaṃ(Rachiwong (1995)); the CST is kept. ↩ -
The Thai and Sinhalese editions spell the name
dvandva, and the Thai hasitaretarayogaandsārīputta(Rachiwong (1995)); the CST’sdvanda,itarītarayoga,sāriputtaare kept. ↩ -
Rachiwong (1995) renders
dvandaṭṭhā vā dvandāas “or double meaning (dvandvaṭṭha)”; the-ṭṭhais fromṭhā, “standing in a pair”. ↩ -
The Thai edition read by Rachiwong (1995) has
kvacitappassaraṃ, that iskvaci appasaraṃ(“sometimes the word with fewer vowels [stands first]”), for the CST’saccitataraṃ, which the Burmese and Sinhalese editions read; the CST is kept. ↩ -
Rachiwong (1995) construes the sutta as “factors of army such as pāṇi, tūriya, yogga and … khuddajantuka, vividha, viruddha and visabhāga etc.”, renders
visabhāgā“various by lakkhaṇa and different by action”, and takesaññoññaliṅgavisesitaas an epithet of the numbers and the rest; hereaṅgagoes with each ofpāṇi,tūriya,yoggaandsenā,vividhaviruddhais one class,visabhāgāare “unlike in characteristic, alike in function”, and the words distinguished by gender are a class of their own. ↩ -
CST4 prints
ḍaṃṇḍimā; the same sentence hasḍiṇḍimoandsaṅkhapaṇavaḍiṇḍimaṃ, andḍiṇḍimāis read here. ↩ -
Rachiwong (1995) glosses
samma“bronze gong (beaten by one hand)” andtāḷa“a gong beaten by (both) hands”;hatthatāḷais taken here as the clapping of hands. ↩ -
The Thai edition read by Rachiwong (1995) spells
assatthakapiṭṭhaṃ,usīravīraṇaṃ,gomahisaṃ,maṇimuttasaṅkhaveḍūriyaṃ,karaṇḍavacakkavākaṃandsukasāḷikaṃ; the CST’s spellings are kept. ↩