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Similar to the teacher is teacher-like. Purpose for merit is merit-purpose. Desirous of merit is merit-desirous. Thus, desirous of good, desirous of great value. Superior in quality is quality-superior, etc. Due to the abundance rule, sometimes there is no compound. Cut by an axe. To be drunk by crows. Dhammas to be abandoned by seeing. Dhammas to be abandoned by development, etc. Thus, the Third Tatpurisa. Fourth Tatpurisa The Fourth Tatpurisa occurs in the sense of 'for that' or with 'artha' (purpose), 'hita' (benefit), 'deyya' (to be given), etc., or with other words. Cloth for the kathina is kathina-cloth. Cloth brought for the kathina, etc. Ho. Thus, a kathina robe, cloth for a kathina, or a robe for a kathina is fitting, meaning for the spreading of a kathina. Cloth for a robe is a robe-cloth. Thus, robe-value, food brought for the Sangha is Sangha-food, or food prepared for the Sangha is Sangha-food. Thus, food for guests, food for travelers, food for the sick. The purpose of the Sangha is Sangha-purpose, the welfare of the world is world-welfare, a gift for the Buddha is Buddha-gift, a salutation to the Buddha is Buddha-salutation. Thus, praise of the Buddha, attendance on the Buddha, in conformity with the Sutta is Sutta-conformity. Thus, Sutta-appropriate, Sutta-suitable, Sutta-harmonious, worthy of a position is position-worthy, worthy of a king is king-worthy. Thus, king-valuable, king-gift, one who desires to do is do-desirous. Thus, desirous to go, desirous to speak, desirous to see, desirous to hear. And here, because the gerund is not enumerated, from 'all of them are not enumerated', the dative case is always elided, and when compounded, the nasalization is always elided. "To be given to the Sangha, to give to the Sangha" in these and similar cases, there is no compound. Thus, the Dative Tatpurisa. Ablative Tatpurisa The Ablative Tatpurisa occurs in the meanings of separation, fear, abstinence, liberation, and so forth, when other words follow. Separated from sexual intercourse is sexual-intercourse-separated, separated from a leaf is leaf-separated, gone forth from a town is town-gone-forth, turned back from almsfood is almsfood-turned-back. Thus, village-departed, tree-fallen, fallen from the Dispensation is Dispensation-fallen, rising from an offense is offense-rising, risen from water is water-risen, freed from existence is existence-freed, freed from the collection of aggregates is aggregates-collection-freed, frightened by a thief is thief-frightened, one who fears evil by virtue is evil-fearful, one who recoils from evil by virtue is evil-recoiling, one who is disgusted with the cycle of existence is cycle-disgusted, abstinence from bodily misconduct is bodily-misconduct-abstinence. Thus, verbal-misconduct-abstinence, freed from bondage is bondage-freed. Thus, liberation from bondage, arisen from kamma, kamma-arisen. Thus, kamma-born, kamma-produced, kamma-effected. Foremost in the world, world-foremost. Thus, world-eldest, world-supreme. Eldest of all, all-eldest. Youngest of all, all-youngest. Thus, lowest of all, all-last. Highest of the high, highest-highest. Lowest of the low, lowest-lowest. Sometimes there is an indeclinable compound. Born from mother, mother-born. Thus, father-born, kamma-born, mind-born, season-born, etc. Thus, the Fifth Tatpurisa. Sixth Tatpurisa King's son, royal son. Thus, royal man. Buddha's disciple. Ocean's roar. Heap of grains, grain-heap. Bowl of clay, clay-bowl. (This is) the sixth case in the sense of modification. Meaning, a bowl made of clay. Thus, a golden cauldron. A golden vessel. A plate for water, water-plate. In the middle of a compound, 'ī' and 'ū' are often shortened. Family of a staff-bearer, staff-bearer's family. Elephant's foot. Woman's form. River bank. River shore. Community of nuns, nun-community. Branch of a rose-apple tree, rose-apple branch, etc. With 'anta', 'māna', 'niddhāraṇiya', 'pūraṇa', 'bhāva', 'suhita' meanings, there is no compound. Doing after me. Imitating me. The black one among the cows is the most full of milk. However, with the sixth case denoting limitation, it does occur. Foremost among men, man-foremost. Chief of men. Best of men. Foremost among groups, group-foremost. Foremost among bipeds, biped-foremost, etc. The fifth student among the students. The third part of the eon. The eighth day of the fortnight. The whiteness of the cloth. The lightness of form. The softness of form. The adaptability of form. Sometimes it occurs. Bodily lightness. Mental lightness. The Buddha's perfect enlightenment. The Dhamma's perfect righteousness. Content with fruits. Satisfied with fruits. Sated with fruits. The sixth case in the sense of instrument. In "Devadatta's servant, the king's son," 'royal son' does not occur because of mutual non-dependence. In "Devadatta's black teeth," 'Devadatta-black-teeth' (is not formed). It does not occur due to dependence on another. Even with dependence on another, a compound always occurs with words dependent on a relation, just as in a sentence, the relation is known in a compound. And it is said: "Even with dependence, a compound occurs due to being indicative," such as: Devadatta's teacher's family, the king's slave's son, the female slave's son, and so on. There, Devadatta's teacher is Devadattaguru, his family is Devadattagurukula, this is the analysis. The teacher's family is gurukula, Devadatta's gurukula is Devadattagurukula, so they say. In "the son of King Bimbisāra of Magadha," even with dependence on another, 'Bimbisāraputto' does not occur. In the sense of "the king's cow and horse and man," 'rājagavassapurisā' occurs because the relation of the first word to each of the dvanda words is known in a dvanda compound. Similarly, for the last word of a dvanda, the charioteer of men and gods is naradevasārathi. Thus, the Sixth Case Tatpurisa. Seventh Case Tatpurisa In the Seventh Case Tatpurisa, "perception in form" is rūpasaññā. Here, because agents are characterized by accomplishing an action, they are related only to verbs. Therefore, when a compound is formed with a non-verbal second word, an appropriate verb is understood in the middle, just as "a chariot yoked with a horse" is assaratho, so "perception in form" means "perception arisen in form." "Consciousness in the eye" is cakkhuviññāṇa, "delighting in Dhamma" is dhammarato. Thus, dhammaruci (delight in Dhamma), dhammagāravo (reverence for Dhamma), "intention in giving" is dānajjhāsayo. Thus, dānādhimutti (inclination to giving), "fear in existence" is vaṭṭabhaya, vaṭṭadukkha (suffering in existence), "a boar in the village" is gāmasūkaro, vanamahiṃso (a buffalo in the forest), samuddamaccho (a fish in the ocean), "a rogue among women" is itthidhutto, itthisoṇḍo (addicted to women). In upapada-kitanta compounds, there is always a compound. "One who wanders in the forest" is vanacaro, kāmāvacaro (one who dwells in the realm of desire), "one who lies in the womb" is kucchissayo, "one who sleeps in the womb" is gabbhaseyyo, "one who stands on land" is thalaṭṭho, jalaṭṭho (one who stands in water), pabbataṭṭho (one who stands on a mountain), "that which is born in mud" is paṅkaja. Thus, atrajo (born here), khetrajo (born in a field), and so on. Here, it does not occur. in moderation in food, with guarded sense-doors, seated in a seat, one should sit in a seat. Thus, the seventh Tappurisa. Lutta-Tappurisa Sometimes there is a change in the Tappurisa compounds according to the Mahāvuttisutta. Above the Ganges, below the river, inside the monastery, inside the attainment, king of geese (rājahaṃso or haṃsarājā), half of a month (aḍḍhamāsaṃ), half of a kahāpaṇa (aḍḍhakahāpaṇaṃ), half a month, half of the night (aḍḍharattaṃ). Similarly, early night, late night, one's own self. The front part of the body (pubbakāyo), the back part of the body, the early part of the day (pubbaṇho), midday, evening, seen before (diṭṭhapubbo), the elder who has seen the Tathāgata, the Tathāgata seen by the elder, etc. Thus, the Lutta-Tappurisa. Alutta-Tappurisa Now the Alutta-Tappurisa compounds are spoken of. Dīpaṅkara, Pabhaṅkara, giver of deathlessness, giver of cities, Vessantara, self-tormentor, tormentor of others, abandoning battle, bearer of glory, bearer of knowledge, a phenomenon to be abandoned by seeing, born from where, born from there, born from here, arising from fear (bhayatupaṭṭhānaṃ), action done (kaṭattākammaṃ), form done (kaṭattārūpaṃ), word for another (parassapadaṃ), word for oneself (attanopadaṃ), lord of devas, Tissa dear to devas, the elder Gavampati, former dwelling, good in the middle, distant form, near form, distant cause, near cause, resident pupil, famous among people, wrong conduct in sensual pleasures, etc. Thus, the Alutta-Tappurisa. All of this Amādi-Tappurisa is a word denoting the object and takes the gender of the latter word. The Amādi-Tappurisa is finished. Kammadhāraya Compound Now the first Tappurisa, called Kammadhāraya, is spoken of. It is called Kammadhāraya because it bears two things like an action. Just as an action bears two things, action and purpose, because these two are possible when there is an action, so this compound bears two names for one meaning, because when this compound exists, two names denoting one meaning are possible. And also, to be done a work, that which is to be borne is 'dhāriya', and that work is borne, thus 'kammadhāriya', whatever beneficial work, because it is similar to the word 'kammadhāriya', all this compound is called 'kammadhāraya' by making it its own. Just as the word 'kammadhāriya' bears two names for one meaning, so too does this compound. That same (compound) is also called 'tappurisa' because it is endowed with the characteristic of a tappurisa, which is the predominance of the meaning of the latter word. The occurrence of two words with different causes of application, in the sense of qualifier and qualified, in one meaning,