English
This is a denial of that application of the term "brahmin" to a non-brahmin. How is that? In the world, due to the wrong perception of foolish people, wrong terminology is indeed applied, such as "form is self, feeling is self." To make known the wrongness of these, a denial is applied, such as "form is not self, feeling is not self." By this much, it is established that even the pure word "brahmin" can be applied in a wrong sense to things similar to it. And it is established that the negative particle "na" merely indicates that meaning. And if so, the characteristic of a Tatpurisa compound, which is said to be the predominance of the meaning of the latter word, is not contradicted here. Therefore, "abrāhmaṇa" means "similar to a brahmin." This method applies to "other than that," "contrary to that," "absence of that," and so on. Therein, in the sense of "other than that": Conditioned phenomena, unconditioned phenomena. Here, "unconditioned" means not conditioned, but phenomena other than conditioned phenomena. In the sense of "contrary to that": Unwholesome, means a phenomenon contrary to wholesome. In the sense of "absence of that": Having not done, means entirely without doing. Denial is of two kinds: Pasajja-paṭisedha (predicative denial) and Payirudāsa-paṭisedha (restrictive denial). Therein, Pasajja-paṭisedha is when one denies by attaching the meaning of the word to the predicate itself. The negative particle "na" merely indicates the absence of that. It is said to be a denial of the action itself. For example: having not done, not to do, not doing, does not do, not to be done. In Pasajja-matta (mere predicative denial), the meaning of the word is not attached. Payirudāsa is when, having taken up the meaning to be negated, it discards what is not, being in similar surrounding parts. It indicates similar things, and is said to be the negation of a substance. 'Not a brahmin', and so on. Thus, 'not a recluse', 'not a Sakyan son', 'not a friend', meaning, 'devoid of a friend's qualities'. 349. 'Ana' before vowels. When a vowel follows, 'na' becomes 'ana'. Not noble, ignoble, meaning, averse to noble qualities. Not a dwelling, no dwelling. Not a lord, no lord. Not calamity, no calamity, 'calamity' means trouble. Not a proper means, improper means. Not a wave, no wave. Not a proper search, improper search. Not a proper place, improper place. Not having transgressed, not having transgressed. Not having taken, not having looked, and so on. Due to the 'bahula' rule, compounding also occurs in unsuitable places. 'Not to be sung again' is 'apunageyyā', (these are) verses. 'Not looking at the moon' is 'acandamullokikāni', (these are) faces. 'Not seeing the sun' is 'asūriyapassā', (these are) royal maidens. 'Not eating with faith, due to precept' is 'asaddhabhojī'. Thus, 'alavaṇabhojī' (not eating salt). 'Not desiring benefit' is 'anatthakāmā'. Thus, 'ahitakāmā' (desiring harm). 'Not making an opportunity' is 'anokāsaṃkāretvā'. Thus, 'animittaṃkatvā' (having made no sign). 'Not going to the very root' is 'amūlamūlaṃgantvā', and so on. "To be sung again" is 'punageyyā', "not to be sung again" is 'apunageyyā'. "Desiring benefit" is 'atthakāmā', "not desiring benefit" is 'anatthakāmā'. Or, "not benefit" is 'anattha', "desiring anattha" is 'anatthakāmā'. When phrases are construed in this way, they become proper compounds. But the teachers construed it thus: "They do not desire benefit, they desire only non-benefit," thus 'anatthakāmā'. "They do not desire welfare, they desire only non-welfare," thus 'ahitakāmā'. "They do not desire comfort, they desire only discomfort," thus 'aphāsukāmā'. This is a word with a double intention. In compounds with 'ku' as the first particle, due to being permanent compounds, the analysis is with another word. A small river, 'kunnadī'. A small pillar, 'kusombho'. A small forest, 'kubbanaṃ'. 350. 'kada' and 'ku' before vowels in the sense of 'bad'. [ū. 346; nī. 719]. When "uttarapada" follows "sarādika", and "ku" particle is in the sense of "uttarapadattha", it becomes "ka". Bad food is "kadannaṃ", bad eating is "kadasanaṃ", a bad noble one is "kadariyo", a miser. Why "sara"? "Kuputtā" (bad sons), "kudārā" (bad wives), "kudāsā" (bad servants). Why "uttaratthe"? "Kuoṭṭho" (one whose lip is bad). 351. In the sense of "appattha" [ka. 336; rū. 347; nī. 720]. When "uttarapada" follows, and "ku" particle is in the sense of "appattha" and located in "uttarapadattha", it optionally becomes "kā". Little salt is "kālavaṇaṃ". Similarly, "kāpupphaṃ" (little flower). And "pādi" as the first word is always a compound, excellent speech is "pāvacanaṃ", lengthening; having become excellent, brought forth is "paṇītaṃ", being chief, holding is "padhānaṃ". Similarly, "paṭṭhānaṃ" (origin), various views is "vimati" (doubt), a superior deity is "adhidevo", an extra or special doctrine is "abhidhammo", a good smell is "sugandho", a bad smell is "duggandho". Well done is "sukataṃ", badly done is "dukkaṭaṃ", a wrong path is "uppatho". Similarly, "ummaggo" (wrong way), "uddhammo" (wrong doctrine), "ubbinayo" (wrong discipline), etc. This too is a "kammadhāraya" compound, denoting the meaning, and taking the gender of the latter word. The "kammadhāraya" compound is finished. Digusamāsa Now the "tappurisa" of the first kind, called "digu", is explained. "Dve gāvo" (two cows) is "digu", because it is similar to the word "digu" due to having a numeral as the first word and being in the neuter singular, all such compounds are called "digu". 352. "Saṅkhyādi" [ka. 321; rū. 349; nī. 699]. In the sense of "samāhāra" (collection), a word preceded by a numeral becomes singular and neuter; the singularity is already established by the word "samāhāra" itself. "Dve gāvo" (two cows) is "digu", by the rule "'gossū'", "o" becomes "u". Three worlds is "tilokaṃ", three worlds gathered, collected in knowledge is "tilokaṃ", a collection of three worlds is "tilokaṃ", and those three worlds are "tilokaṃ". Similarly, "tibhavaṃ" (three existences), "tipurisaṃ" (three persons), "tīṇi malāni" (three defilements) is "timalaṃ", "tiratanaṃ" (three jewels), "tisso saññāyo" (three perceptions) is "tisaññaṃ", shortening by the rule "'syādīsu rasso'". Four paths is "catuppathaṃ", four truths is "catusaccaṃ", four directions four directions. Thus, five precepts, six sense-bases, seven days, eight parts, nine supramundane states, ten precepts, a hundred leagues, a thousand leagues, and so on. In this aggregative Digu compound, everything is neuter, ending in a short vowel, and in the singular. Non-aggregative Digu, for example? One person, one person. Three existences, three existences. Four directions, four directions, and so on. In the place of numbers, two hundreds, two hundred. Thus, three hundred, four hundred, five hundred, six hundred, seven hundred, eight hundred, nine hundred, ten hundred, two thousand, three thousand, four thousand, five thousand, ten thousand. Two hundred thousand, two hundred thousand. Thus, "three hundred thousand, four hundred thousand, five hundred thousand," or "two hundreds, two hundreds, three hundreds, three hundreds, four hundreds, four hundreds, two thousands, two thousands, three thousands, three thousands, two hundred thousands, two hundred thousands," thus, both forms of expression and both phrases should be understood. Thus, also for a hundred thousand. Here it might be asked: Is a Digu compound always preceded by a number, and in these examples, is everything a number word? In a Digu compound, the first word is always a number word, but the second word can be a number word or something else. The Digu compound is finished. Bahubbīhi Compound Now the Bahubbīhi compound is explained. "Many rice grains in which country," that is a Bahubbīhi. Such a village, or country, or region. Because it is similar to the word Bahubbīhi, all this compound is called Bahubbīhi. Just as the word Bahubbīhi goes beyond the meaning of the compound word itself and stands for the meanings of other words like village, country, region, and so on, so too this compound. For a Bahubbīhi compound is predominant in the meaning of another word. It is briefly of two kinds: Tagguṇasaṃviññāṇa and Atagguṇasaṃviññāṇa. There, 'guṇa' is the secondary meaning of the compound words, which is the meaning of another word. Because it is a qualification of it, it is called 'tagguṇa' in the sense of a quality of another word's meaning. 'To be known' is 'viññāṇa', the meaning of another word. Because the meaning of another word is known together with that quality, not abandoning that quality, it is 'tagguṇasaṃviññāṇa'. Not 'tagguṇasaṃviññāṇa' is 'atagguṇasaṃviññāṇa'. Where the meaning of the compound word is included in the meaning of another word, either as a part or as something to be enjoined together, that is 'tagguṇasaṃviññāṇa'. For example? A man with a cut hand. He gives food to the community of monks headed by the Buddha. He came with his wife and children. 'Pa' and so on are called prefixes. And here, in 'He gives food to the community of monks headed by the Buddha', the meaning is: he gives food to the community of monks, and he gives food to the Buddha who is the head. In 'He came with his wife and children', the meaning is: the wife and children came, and the man came. In 'Pa and so on are called prefixes', the meaning is: the letter 'pa' is a prefix, and 'para' and so on are prefixes. Thus, the suitability for such an interpretation is called the enjoinment of the compound word's meaning together with the meaning of another word. How is 'atagguṇasaṃviññāṇa'? The king who has paid taxes gives a gift. He cultivates fields like mountains, etc. But in these, the meaning of the compound word is not to be enjoined, only the meaning of another word is to be enjoined. First Bahubbīhi First Bahubbīhi, Second Bahubbīhi, Third Bahubbīhi, Fourth Bahubbīhi, Fifth Bahubbīhi, Sixth Bahubbīhi,