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Similarly, 'bahuitthiko gāmo' (a village with many women), 'bahuitthikā sabhā' (an assembly with many women), 'bahuitthikaṃ kulaṃ' (a family with many women). Similarly, 'bahukumārikaṃ', 'bahubrahmabandhuko'. And here, the short form 'brahmabandhu' refers to a brahmin man, the long form refers to a brahmin woman. When the 'ka' suffix follows, they desire the shortening of long vowels by the great rule. What is the purpose of "frequently"? (So that it's not always applied, e.g.) 'Bahukattā gāmo'. 366. Optionally from others. In the sense of another word, the 'ka' suffix frequently occurs optionally after words ending in 'a', 'i', or 'u', other than those ending in 'ltu', 'ī', or 'ū'. First, from those ending in 'a' – Without a village, without a forest, a country with many villages, having ears, without ears, having hair, having wings, having many garlands, having many garlands, having many illusions. Many ways. From those ending in 'i' – He whose view is beautiful is one with right view, right view, one with wrong view, wrong view, a woman whose husband is dead, woman, one whose nature is faith, one whose nature is wisdom, one with many hands, one with many staffs. From those ending in 'u' – With a cause, without a cause, with an eye, without an eye, with monks, without monks, long-lived, short-lived, with many cows, a herd, one who knows many nights, community of monks. When in the feminine gender, after 'ka', or by the rule 'adhātussa ke...', the 'a' sound frequently becomes 'i': a woman with many children, woman, or with many children, a woman with one child, or with one child, etc. Thus, the collection of 'samāsanta-ka' suffixes. Collection of 'samāsanta-a' suffixes 367. Samāsanta. This is a two-word (rule): 'Samāsanta + a'. The meaning is that 'a' becomes a suffix as a compound-ending. This is a governing rule. 368. For 'bhūmi' after 'pāpa' and so on. After 'pāpa' and so on, for 'bhūmi', the compound-ending 'a' occurs. Instead of saying 'of the word bhūmi', 'bhūmiyā' is said to show its fixed feminine gender. Thus elsewhere too. The land of evils is 'pāpabhūma', meaning, the land where evils arise. The land of birth is 'jātibhūma', the country where the Teacher was born. Thus 'pacchābhūma', the western region in the middle country. 369. From numbers. After numbers, for 'bhūmi', the compound-ending 'a' occurs. Where there are two lands, that is 'dvibhūmo', a two-storied palace, or 'dvibhūmiko'. Or where there are three lands, or included in three lands, these are 'tebhūmakā' dhammas, 'catubhūmakā' dhammas, or 'tebhūmikā', 'catubhūmikā'. In a Dvigu compound: two lands is 'dvibhūma', three lands is 'tibūma', four lands is 'catubhūma', etc. 370. For 'nadī' and 'godhāvarī'. After numbers The river Parāsa, the ending of the compound for Godhāvarī becomes 'a'. Five rivers, a five-river (region), or five rivers, the region where there are five rivers is a five-river (region), seven Godhāvarī rivers, a seven-Godhāvarī (region). 371. From numberless (prefixes) and 'aṅguli' (finger) in meanings other than 'numberless'. "Other meaning" and "numberless meaning" are "other-numberless meanings". There, 'other meaning' is a Bahubbīhi compound with another word's meaning, 'numberless meaning' is said to be an Abyayībhāva compound with a numberless meaning. Not other-numberless meanings, but non-other-numberless meanings. In compounds excluding other-numberless meanings, the ending of the compound for 'aṅguli' (finger), preceded by numberless prefixes and numbers, becomes 'a'. By the word 'ca' (and), phrases like "sugataṅgulena" (by a well-measured finger) and "pamāṇaṅgulena" (by a measuring finger) are formed. That which is without fingers is 'niraṅgula'. That which surpasses fingers is 'accaṅgula'. These two are 'amādi' compounds. Two fingers collected together is 'dvaṅgula'. What is meant by 'in non-other-numberless meanings'? Five fingers are in this, so 'pañcaṅguli', a hand. Near the finger, 'upaṅguli'. In phrases like "having lowered the ear by four fingers" [Mahāva. 66], "an eight-finger tooth-stick", "up to two fingers", "up to four fingers", "up to eight fingers", 'aṅgula' is another word ending in 'a' denoting measurement. 372. From 'dāru' (wood) and 'aṅguli' (finger). The ending of the compound for 'aṅguli' (finger), when it occurs in the meaning of another word, specifically 'dāru' (wood), becomes 'a'. Five fingers are in this, so 'pañcaṅgula', a piece of wood. Here, a special measure for grains etc., which is a part of a finger's measure, is called 'dāru'. 373. From 'dīgha' (long), 'aho' (day), 'vassa' (year), and 'ekadesa' (a part), and 'ratti' (night). 'Long', 'day', 'year', and 'a part' form a Dvanda compound. 'A part' refers to 'pubba' (former), 'para' (latter), etc. In non-other-numberless meanings, the ending of the compound for 'ratti' (night), preceded by 'dīgha' (long) etc., and by numberless (prefixes) and numbers, becomes 'a'. By the word 'ca' (and), "ciraratta" (long night) is formed. Long nights, long A long succession of days and nights, that is the meaning of "arattaṃ". Day and night, Ahorattaṃ. Night soaked by rain, Vassarattaṃ. Before night, Pubbarattaṃ. After night, Pararattaṃ. Half of night, Aḍḍharattaṃ. Having passed the night, Atiratto. Two nights, Dvirattaṃ. Thus three nights, four nights, five nights, six nights. Due to the governing rule, "Ekarattaṃ, Ekarattī" is formed. What is meant by "not in other numerical senses"? Where there is a long night, Dīgharatti, (meaning) winter. Near the night, Uparatti. 374. "Go" (cow) when not meaning skin, and with 'a' elision. From the word "go" (cow), when not meaning "skin", and not in other numerical senses, at the place of 'a' elision, the ending 'a' occurs in a compound. King's cow, Rājagavo. One's own cow, Sagavo. Others' cow, Paragavo. Five cows, Pañcagavo, Pañcagavaṃ. Thus ten cows (Dasagavaṃ). What is meant by "with 'a' elision"? Bought with five cows, Pañcagu. Here, in the sense of "bought with that", there is elision of the taddhita suffix, therefore, this 'a' suffix does not occur. "Gossū" becomes "ossuttaṃ". What is meant by "when not meaning skin"? Wild cows and domestic cows, Gavajagavo, where "go" means "cow-ness". What is meant by "not in other numerical senses"? Cittagu, Upagu. 375. Rattidiva, dāragava, caturassa. These three words are formed with 'a' at the end. Night and day, Rattidivaṃ. Wives and cows, Dāragavaṃ. He who has four horses, Caturasso. The 'a' suffix, 'issi' of 'assi' becomes 'atta'. 376. Anugavaṃ in the sense of length. When length is implied, Anugavaṃ is formed. A cart following cows, Anugavaṃ. What is meant by "length"? Behind the cows, Anugu. 377. From "akkhi" (eye) in other senses. From "akkhi" (eye), when used in the sense of another word, the ending 'a' occurs in a compound. He whose eyes are wide, Visālakkho. He whose eyes are deformed, Virūpakkho. He who has many thousands of eyes... He is thousand-eyed, He whose eyes are red is red-eyed. Thus, blue-eyed, or blue-eyed. Due to the predominance (of the rule), even in other meanings, Before the eyes is direct perception, Beyond the eyes is indirect perception, Hidden from the eyes is hidden perception. Here, by the word 'eye', the five sense faculties are understood. By the great commentary, sometimes 'a', 'ā', 'i' suffixes occur at the end of a compound. There, with the 'a' suffix – Friend of the wind is wind-friend, Or, he whose friend is called wind is wind-friend, i.e., fire. Friend of all, dear, unpleasant, and neutral, is friend-of-all, Or, he who has all as friends is friend-of-all, one who dwells in loving-kindness. "Friend to all, companion to all" is the Pāli. Friend of evil is evil-friend, Or, he whose companions are evil is evil-friend. "Evil friend, evil companion" is the Pāli. He by whom the self is sent forth, dispatched, is self-directed. He whose self-nature is moderate is neutral. He whose inner continuum is hungry is hungry-minded. He whose self is well-disposed is well-disposed. He whose self is restrained, controlled, is self-restrained. He whose self is firm is firm-self, and so on. With the 'ā' suffix – He whose Dhamma is directly perceived is one whose Dhamma is manifest. That which covers is a covering, i.e., delusion. He in whom the covering is removed is one with uncovered delusion, i.e., a Perfectly Self-Enlightened One. With the 'i' suffix – He whose scent is beautiful is fragrant. He whose scent is foul is foul-smelling. He whose scent is putrid is putrid-smelling. He whose scent is sweet is sweet-smelling. The Pāli says: "Of a fragrant body, I am endowed with the fragrance of virtue." Thus, the collection of 'a' suffixes at the end of compounds. Collection of various instructions 378. In the latter member. The meaning is that when the latter member follows, a rule applies to the former member. This is a governing rule. In compounds like "not a brahmin," "not noble," "not a monk," "endless," etc., when the latter member follows, the 'na' particle becomes 'a' or 'ana'. 379. Nakhādayo (words beginning with 'nakha'). Words like 'nakha' are formed from 'na' (negative particle). Thus. He has no 'kha' (happiness or suffering), thus 'nakha' (fingernail). 'Kha' means happiness and suffering. He has no family, thus 'nakula' (mongoose). A brahmin of such a name. For a male, his own male organ is not present in him, thus 'napuṃsaka' (eunuch/neuter). 'Khañjana' (limping) and 'vekallagamana' (going crookedly) is 'khatta' (defect). There is no 'khatta' (defect) for it, thus 'nakkhatta' (constellation). 'Kaṃ' is called happiness. Because it is opposite to that, 'akaṃ' is called suffering. There is no 'akaṃ' (suffering) in it, thus 'nāka' (heaven). He does not release, thus 'namuci' (Mara). It does not flow, it does not move, thus 'nagara' (city). When speaking of a house, 'agāra' is formed. 380. 'Naga' or 'pāṇini'. In the absence of a hand, 'naga' is formed, or it may be.