English
And Seventh Bahubbīhi — thus, it is sevenfold. Among these, the First Bahubbīhi is fivefold by way of: having 'saha' as its prior word, having a comparison as its prior word, having a number in both words, meaning an intermediate direction, and indicating reciprocal action. Among these – 353. 'Vānekamaññatthe'. Many words ending in 'syā' optionally become one in the sense of another word. 'With thought' is 'savitakko'. Or, 'that which exists with thought' is 'savitakko', (which is) concentration. And here, in 'saha vitakkenā' (with thought), the meaning of another word, which is the meaning of the nominative case, is established by the power of the sentence. Indeed, a sentence without a verb and agent is not possible. By this rule, the words 'saha' and 'vitakka' become one meaning with the meaning of another word, called 'samādhi'. And when they become one meaning, all the meanings of the other words and their case endings, which stand in the sentence, are said to be expressed by the compound, having become a single meaning. The other words and case endings are said to have their meanings expressed. And since those whose meanings are expressed are devoid of meaning, there is no need for their use. Therefore, by the rule 'ekatthatāya' (due to being one meaning), the case endings are elided. Thus, in all compounds, the other words appearing in the sentence, such as 'ya', 'ta', 'eta', 'ima', 'iti', 'eva', 'iva', 'viya', 'ca', 'vā', etc., are elided by the rule 'mahāvutti'. And when the case endings are elided, the compound words ending in vowels and those ending in consonants naturally return to their original form. Here, however, by the rule 'sahassa soññatthe' (of 'saha' in the sense of 'with'), the word 'saha' becomes 'sa'. Then the formation of case endings occurs. 'Savitakko samādhi' (concentration with thought). 'Savitakkā samādhayo' (concentrations with thought). 'Savitakkā paññā' (wisdom with thought). 'Savitakkā paññāyo' (wisdoms with thought). 'Savitakkaṃ jhānaṃ' (jhana with thought). 'Savitakkāni jhānāni' (jhanas with thought), and so on; the successful usage should be understood by combining with all genders, cases, and numbers. How is a compound with a preceding simile? Being of equal measure to the body's spread, round like a banyan tree, 'nigrodhaparimaṇḍalo' (banyan-round). Or, that which is round like a banyan tree, that is 'nigrodhaparimaṇḍalo'. A prince. White like a conch, 'saṅkhapaṇḍaro' (conch-white). Brave like a crow, 'kākasūro' (crow-brave). Having become like an eye to beings by causing them to gain the eye of wisdom, 'cakkhubhūto' (eye-become). Having become like the Dhamma to them by causing them to gain the transcendent Dhamma, 'dhammabhūto' (Dhamma-become). Having become like Brahmā due to constant gentle great-heartedness, 'brahmabhūto' (Brahmā-become). This one has become like a blind person, 'andhabhūto' (blind-become), and so on. How is a compound with both numbers? Two or three leaves, 'dvittippattā' (two-three-leaves). Here, the word 'vā' (or) itself is considered other words. Their meaning, which is indefinite, is called the meaning of other words. Two or three days, 'dvīhatīhaṃ' (two-three-days). Six or five words, 'chappañcavācā' (six-five-words). Thus, seven or eight months, 'sattaṭṭhamāsā'. One or two yojanas... leagues and so on. How is the meaning of intermediate direction? That which is the intermediate space between the south and the east is the southeast. Similarly, northeast, northwest, southwest, in a great compound, the first word is shortened. And 'that which is south and that which is east' thus 'southeast' and so on, a karmadhāraya compound is also formed. In the characteristic of reciprocal action – 354.There, having taken, having struck by that, in battle, the same form. A word ending in the seventh case and one ending in the third case, having the same form, a word with such endings, there, having taken, having struck by that, in battle, in the sense of another word, it becomes one meaning. 355.Ṅi in reciprocal action. When reciprocal action is implied, in the domain of another word's meaning, at the end of the word, the suffix 'i' with ṅa as an indicatory letter occurs. Here, the 'i' vowel is always short. 356.Ṅi and smiṃ. When a subsequent word ending in 'vi' (or 'i') follows, the end of the preceding word becomes 'ā'. This battle proceeds by taking each other by the hair, hence 'kesākesi'. This battle proceeds by striking each other with sticks, hence 'daṇḍādaṇḍi'. Similarly, 'muṭṭhāmuṭṭhi', 'musalāmusali'. Thus, the first Bahubbīhi. Second Bahubbīhi Monks have come to this monastery, that is this 'monks-have-come' monastery. And here, the meaning of the compound word is of two kinds: the expressed meaning, and the implied meaning. There, the 'power of action', which is the state of being reached by monks for the monastery, is called the expressed meaning. The monastery, which is endowed with that power, is called the implied meaning. There, the word 'āgatasamaṇa' directly expresses only the expressed meaning, not the implied meaning. Having heard 'āgatasamaṇa', one knows only the state of being reached by monks; one does not know the actual monastery, it is said. Therefore, its implied meaning is indicated by another word, 'saṅghārāma'. But since the expressed meaning is directly stated by it, there is no need to state it again, and thus there is no function of the second case ending to indicate it. Therefore, in the word 'saṅghārāma', the possibility of a second case ending does not exist. The first case ending, which pertains only to the meaning of the gender, is e. It does not occur. But when there is a connection with another word, such as "He sees the monastery of the arrived ascetic," "The village shines by the monastery of the arrived ascetic," "He worships the monastery of the arrived ascetic," and so on, then all cases occur. This method should be applied to all descriptive words. Ascetics have come to Sāvatthi, ascetics have come to Jetavana, or ascetics are coming to this, thus, "arrived-ascetic," a monastery. Monkeys have climbed this tree, thus, "climbed-by-monkeys," a tree. Villagers have arrived at which village, thus, "arrived-villager." Thus, "entered-villager," and so on. Thus, the Second Bahubbīhi. Third Bahubbīhi By whom the faculties are conquered, thus, "conquered-faculties," an ascetic. By whom the Four Noble Truths are seen, thus, "seen-truth." Thus, "attained-truth," "known-truth," "penetrated-truth." By whom the duties of the four paths are done, thus, "done-duty." In the plural, by whom duties are done, they are "done-duty," Arahants. By whom wealth is acquired by means of Dhamma, thus, "Dhamma-acquired-wealth," a person. Thus, "unrighteous-acquired-wealth." Thus, in the agentive. But in the instrumental, by which the tree is cut, thus, "cut-tree," an axe, and so on. Thus, the Third Bahubbīhi. Fourth Bahubbīhi To which king tax is given, that one is "given-tax." To whom food is brought, thus, "brought-food." There is no equal to this one, thus, "unequalled." (By the rule 'ṭa nañssā', the 'na' becomes 'ṭa'). There is no opponent to this one, thus, "unrivalled." There is no virtue to him, thus, "immoral." There is no rebirth-wisdom to him, thus, "unwise." (By the rule 'ghapassantassāppadhānassā', the 'ā' of the 'gha' designation becomes short). There is no virtue to him, thus, "virtueless," "wisdomless," "unwise." There is an ugly face to him, thus, "ugly-faced." Thus, "ill-minded," "ill-complexioned." There is no one superior or greater than himself to him, thus, "unsurpassed." (By the rule 'ana sare', the 'na' becomes 'ana'). Here it is called "Bahubbīhi of external meaning." Of whom the Parinibbāna was seven days ago, thus, "seven-days-parinibbāna." Of whom the Parinibbāna was recently, thus, "recently-parinibbāna." Of whom it has been a month since birth, to him... One month old, two months old. One month since he was consecrated king, thus 'one month consecrated'. One day since he died, thus 'one day dead'. Similarly, 'two days dead', 'three days dead'. One day since she was concealed, thus 'one day concealed'. Similarly, 'two days concealed', an offense. One yojana since he went, thus 'one yojana gone'. 'Two yojanas gone', etc. Thus, the Fourth Bahubbīhi. Fifth Bahubbīhi People have gone out from this village, thus 'people gone out'. The blackness has departed from this, thus 'blackness departed', a cloth. 'Blackness departed', a garment. Consciousness has departed from which, thus 'consciousness departed', a dead body, etc. Thus, the Fifth Bahubbīhi. Sixth Bahubbīhi Whose hand is cut, thus 'cut-handed', 'hand-cut'. Whose desire has arisen, thus 'desire-arisen', 'arisen-desire'. Whose joy and gladness have arisen, thus 'joy-gladness-arisen', 'arisen-joy-gladness'. Whose virtue is purified, thus 'purified-virtue', 'virtue-purified'. Whose body is great, thus 'great-bodied'. Here it is called 'having a simile as the first word'. Whose color is like gold, thus 'gold-colored'. Whose voice is like Brahma's, thus 'Brahma-voiced'. Whose gait is like an elephant's, thus 'elephant-gait'. Similarly, 'lion-gait', 'elephant-prowess', 'lion-prowess'. Whose jaw is like a lion's, thus 'lion-jawed'. Whose shanks are like a deer's, thus 'deer-shanked'. Whose shoulder is like a bull's, thus 'bull-shouldered', etc. 'Form' is called 'nature'. What kind of nature it has, thus 'as-is-its-nature'. Similarly, 'such-its-nature'. Such a nature it has, thus 'such-natured', with elision of the dot. Such a beginning it has, thus 'such-beginning'. Similarly, 'etc.', 'thus-etc.'. Whose name is such, thus 'such-named', 'thus-named'. Whose name is what, thus 'what-named'. Here, 'konāmo' (what-named) is the transformation of 'kiṃ' to 'ko' by the Mahāvutti. What is the origin of this phenomenon, thus 'what-origin'. What is its birth, thus 'what-born'. What is its cause, thus 'what-caused'.