English
How many years it has, thus 'how-many-years-old'. What is its meaning, thus 'what-meaning', a word. 'Kvattho' (what-meaning) by the Mahāvutti, of the word 'kiṃ'... a portion, what kind of meaning it has, that is, what meaning, such a meaning it has, that is, that meaning, this meaning belongs to this Vinaya, that is, this-meaning-Vinaya. This-meaning-Vinaya-discourse. This-meaning-attention-to-listening, and so on. Thus, the Sixth Bahubbīhi. Seventh Bahubbīhi The country where the crops are abundant, that is, abundant-crops. The country where alms are easy to obtain, that is, easy-alms. Where alms are difficult to obtain, that is, difficult-alms. Where there are many villages in this country, that is, many-villages. Thus, many-people, village. The forest where there is no village land, that is, without-village, with the ending 'ka'. The village where people exist, that is, with-people. The village where people do not exist, that is, without-people, and so on. Thus, the Seventh Bahubbīhi. Bhinnādhikaraṇa Bahubbīhi Bhinnādhikaraṇa Bahubbīhi is called: He who has a stay of one night, that is, one-night-stay. He who has a stay with an equal person, that is, equal-stay. He who has two marks arisen from both actions, that is, two-marked-from-both, an unelided compound. Thus, he who has black in his throat, that is, black-throated. He who has hair on his chest, that is, hairy-chested. He who has a bowl in his hand, that is, bowl-in-hand. Thus, sword-in-hand, staff-in-hand. He who has an umbrella in his hand, that is, umbrella-in-hand. Thus, knife-in-hand, staff-in-hand, thunderbolt-in-hand. He who has an inclination for giving, that is, inclined-to-giving. Devoted to giving. He who has devotion to the Buddhas, that is, Buddha-devoted. He who has reverence for the Buddhas, that is, Buddha-reverent. Dhamma-reverent, and so on. Tipada Bahubbīhi Tipada Bahubbīhi is called: Those by whom prosperity was attained through effort, they are effort-attained-prosperity. Those by whom wealth was attained through Dhamma, they are Dhamma-attained-wealth. He by whom the hand was withdrawn from the bowl, that is, hand-withdrawn-from-bowl. He who has a body like the front half of a lion, that is, lion-front-half-bodied. The forest where there are many intoxicated elephants, that is, many-intoxicated-elephants, and so on. The Bahubbīhi compound is finished. Dvandasamāsa Now the Dvandasamāsa is explained. Two and two and Now, Dvanda. Or, two and two meanings are Dvanda. By the great commentary, the substitution of Dvanda for two words. Because it is similar to the word 'Dvanda', all this compound is called Dvanda. Or, Dvanda is that where two components are bound together. This is a name for a pair, as in "I bow my head to the pair of feet of the Lord of Sages." But here, a pair of words and a pair of meanings are taken. For Dvanda is prominent in the meaning of both words. Here it might be asked: If Dvanda is prominent in the meaning of both words, then how can it have the characteristic of a single meaning in Dvanda? It is said: Because the predicate meaning is not different. For having reached the path of expression, the predicate meaning, such as agent, state, or object, is indeed the extremely prominent meaning of the words, being the main part for the completion of speech and sentences. And that predicate meaning is indeed not different even in Dvanda. Thus, in "Sāriputta and Moggallāna go," "He sees Sāriputta and Moggallāna," etc., the two meanings, becoming the object of a single case ending, attain unity by being a single agent, a single object, etc. In this way, even in Dvanda, the characteristic of a single meaning for two, three, or many words is indeed obtained. 357. In the sense of 'and'. Many words ending in 'sya' (or similar) in the sense of the word 'ca' (and) become one meaning, or. Here, 'and' (ca) has four meanings: aggregation, concomitance, reciprocal connection, and collection. How is aggregation there? He gives robes, and almsfood, and dwellings. How is concomitance? He gives gifts, and he observes morality. They say these two meanings of 'ca' are found only in sentence-Dvanda, not in compound-Dvanda, because the words are independent of each other. That is appropriate in concomitance, because it depends on various actions. But in aggregation, it is indeed appropriate to apply it in both ways, either "He gives robes, and almsfood, and dwellings" or "He gives robes, almsfood, and dwellings," as in "He is a recipient of robes, almsfood, dwellings, requisites for the sick, medicines, and other necessities." a. ni. 1.65] as seen in the Pāli. And anvācaya (conjunction) is also not obtained in a samāsa-dvanda (compound) as seen in the Pāli "mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā" (places for wearing garlands, perfumes, ointments, ornaments, and adornments). But it would be fitting thus: The meaning of the particle "ca" (and) is of two kinds, samuccaya (conjunction) and anvācaya (conjunction), distinguished by expecting one action or many actions. And each of these is of two kinds, itarītarayoga (copulative) and samāhāra (collective), distinguished by the prominence of the individual parts or the prominence of the whole. There, in itarītarayoga, due to the prominence of the individual parts, only the plural number is used in all cases. In a dvanda, the more excellent (word) is placed first. Sāriputta and Moggallāna (become) Sāriputtamoggallānā (nom. pl.), Sāriputtamoggallāne (acc. pl.), Sāriputtamoggallānehi (instr. pl.), etc. Thus, samaṇabrāhmaṇā (ascetics and brahmins), brāhmaṇagahapatikā (brahmins and householders), khattiyabrāhmaṇā (warriors and brahmins), devamanussā (deities and humans), candimasūriyā (moon and sun). Among words with fewer syllables and words with many syllables, the word with fewer syllables is sometimes placed first, gāmanigamā (villages and towns), gāmajanapadā (villages and districts), etc. Sometimes words ending in "i" or "u" are placed first, aggi (fire) and dhūmo (smoke) (become) aggidhūmā (fire and smoke), rattidivā (night and day), dhātuliṅgāni (roots and genders). Among words ending in "a", the word beginning with a vowel is placed first, attho (meaning) and dhammo (doctrine) (become) atthadhammā (meaning and doctrine), or dhammatthā (doctrine and meaning), etc. And this rule is mostly found in dvandas with two words, it is not found in dvandas with many words. In a samāhāra-dvanda (collective compound): 358. In a samāhāra, it is neuter. In the fourth (type), in a samāhāra, a word denoting a single entity becomes neuter. But its singular ending is established by the very word "samāhāra". And this samāhāra is always found in dvandas of body parts, etc., it is optionally found in dvandas of trees and grasses, etc. There, among those always obtained, in dvandas of body parts: Cakkhu (eye) and sotaṃ (ear) (become) cakkhusotaṃ (eye and ear), mukhaṃ (mouth) and nāsikā (nose) (become) mukhanāsikaṃ (mouth and nose), the shortening is due to "'syādīsu rasso' (shortening in 'sya' etc.)". Hanu (jaw) and gīvā (neck) (become) hanugīvaṃ (jaw and neck). Thus, kaṇṇanāsaṃ (ear and nose), chavi (skin) and maṃsaṃ (flesh) and lohitaṃ (blood) (become) chavimaṃsalohitaṃ (skin, flesh, and blood), nāmaṃ (name) and rūpaṃ (form) (become) nāmarūpaṃ (name and form), jarā (old age) and maraṇaṃ (death) (become) jarāmaraṇaṃ (old age and death). Due to the prevalence (of the rule), sometimes optional forms. is seen by the foot, hands and feet are hand-foot, or hands and feet, and so on. In the pair of musical instruments – Dancing and singing and playing are dancing-singing-playing. Thus, a cymbal-clap, 'samma' is a cymbal-clap, 'tāḷa' is a hand-clap, a conch and a drum and a kettle-drum are conch-drum-kettle-drum, and so on. In the pair of implements – A ploughshare and a goad are ploughshare-goad, a yoke and a plough are yoke-plough, and so on. In the pair of army divisions – Elephants and horses are elephant-horse. Thus, chariots-infantry, a sword and a shield are sword-shield. 'Camma' is a shield for protection from arrows, a bow and a quiver are bow-quiver, and so on. In the pair of small creatures – Gnats and mosquitoes are gnat-mosquito. Thus, ants and termites [Snp 607], insects and moths, and so on. In the pair of constant enemies – A snake and a mongoose are snake-mongoose, a cat and a mouse are cat-mouse, (with) shortening (of the vowel). A crow-owl, a snake-frog, a nāga-garuḍa, and so on. In the pair of similar things – Virtue and wisdom are virtue-wisdom, tranquility and insight are tranquility-insight, knowledge and conduct are knowledge-conduct. Thus, mindfulness-clear comprehension, shame-dread of wrong, restlessness-remorse, sloth-torpor, and so on. In the pair of various opposites – Skillful-unskillful, blameworthy-blameless, dark-bright, inferior-excellent, clever-foolish, and so on. In the pair of single collections – Long and middle are long-middle, Anguttara-Samyutta, Khandhaka-Vibhanga, and so on. In the pair of numbers and measures – One-two, two-three, three-four, four-five, and so on. In the pair of cooks and outcasts – Sheep-butchers and pig-butchers are sheep-butcher-pig-butcher. Thus, fowlers-hunters, dog-eaters-outcasts, bamboo-workers-chariot-makers, scavengers-corpse-burners, and so on. In the pair of dissimilar genders – Woman-man, female slave-male slave, and so on. In the pair of directions – East and west are east-west. Thus, south-north, east-south, east-north, west-south, west- further. In pairs of rivers – Ganges and Yamuna, Mahī and Sarabhū, everywhere being neuter, the long vowels at the end become short, and it is singular in all seven cases. Thus the collection of constant aggregates. In optional aggregates, in pairs of special grasses – Usīra and bīraṇa, usīrabīraṇa, usīrabīraṇā. Thus muñja and pabbaja, muñjapabbajaṃ, muñjapabbajā, kāsa and kusa, kāsakusaṃ, kāsakusā. In pairs of special trees –