English
The feet of which Tathāgata are struck-by-the-foreheads-kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas, that Tathāgata is one whose feet are struck-by-the-foreheads-kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. This, however, is a Bahubbīhi compound with Dvanda, Kammadhāraya, and Tappurisa components, having the same case relation. Or alternatively, struck feet are struck-feet. Even though there is a dependency, the compound is formed due to common usage. Whose feet are struck by the foreheads kissed by the peaks of the crowns of the foremost devas, asuras, garuḍas, humans, nāgas, and gandhabbas, that Tathāgata is one whose feet are struck by the foremost devas, asuras, garuḍas... whose feet are struck by mountains kissed by the peaks of crowns of humans, serpents, and gandhabbas. This, however, is a Bahubbīhi of different case-relations. 'Four-directional' means he who has the four directions, he is 'four-directional', the Blessed One. 'Five-eyed' means he who has the five eyes, that Tathāgata is 'five-eyed', the Tathāgata. 'Ten-powered' means he who has the ten powers, he is 'ten-powered', the Blessed One. 'Infinite-knowledge' means that which has no end is infinite, he who has infinite knowledge, that Tathāgata is 'infinite-knowledge', the Tathāgata. 'Immeasurable dense body' means that which is not measured is immeasurable, a dense body is a dense body, he who has an immeasurable dense body, that Tathāgata is 'immeasurable-dense-bodied', the Tathāgata. 'Attained immeasurable strength and prowess' means those which are not measured are immeasurable, strength and prowess are strength-and-prowess, immeasurable strength and prowess are immeasurable-strength-and-prowess, he by whom immeasurable strength and prowess have been attained, he is 'attained-immeasurable-strength-and-prowess', the Blessed One. This, however, is a Bahubbīhi of similar case-relations, containing a Karmadhāraya and a Dvanda. 'Having caves adorned with creeper-and-naga-trees whose blossoming flowers are kissed by swarms of intoxicated bees' means intoxicated bees are intoxicated-bees, swarms of intoxicated bees are intoxicated-bee-swarms, kissed by intoxicated-bee-swarms are intoxicated-bee-kissed, blossoming flowers are blossoming-flowers, those whose blossoming flowers are kissed by intoxicated-bee-swarms are intoxicated-bee-kissed-blossoming-flowers, creepers and naga-trees are creeper-and-naga-trees, those creeper-and-naga-trees whose blossoming flowers are kissed by intoxicated-bee-swarms are intoxicated-bee-kissed-blossoming-flower-creeper-and-naga-trees, adorned by intoxicated-bee-kissed-blossoming-flower-creeper-and-naga-trees are adorned-by-intoxicated-bee-kissed-blossoming-flower-creeper-and-naga-trees, he, the king of mountains, whose caves are adorned by intoxicated-bee-kissed-blossoming-flower-creeper-and-naga-trees, he is 'having-caves-adorned-by-intoxicated-bee-kissed-blossoming-flower-creeper-and-naga-trees', the king of mountains. King of mountains. This, however, is an appositional Bahubbīhi containing a Dvanda, a Kammadhāraya, and a Tappurisa. Or else, adorned caves are adorned-caves, even though there is mutual dependence, it is a compound due to its intelligibility. That king of mountains, whose caves are adorned by flowering creepers and Nāga trees kissed by swarms of intoxicated bees, is called 'adorned-caved by flowering creepers and Nāga trees kissed by swarms of intoxicated bees', the king of mountains. This, however, is a non-appositional Bahubbīhi. 'Adorned-caved by flowers fallen from various trees and grasses' means: Tree and grass are trees-and-grasses, various kinds of trees-and-grasses are various-trees-and-grasses, fallen from various-trees-and-grasses are fallen-from-various-trees-and-grasses, those fallen-from-various-trees-and-grasses and flowers are flowers-fallen-from-various-trees-and-grasses, adorned by flowers-fallen-from-various-trees-and-grasses are adorned-by-flowers-fallen-from-various-trees-and-grasses. That king of mountains, whose caves are adorned-by-flowers-fallen-from-various-trees-and-grasses, is called 'adorned-caved by flowers fallen from various trees and grasses', the king of mountains. This, however, is an appositional Bahubbīhi containing a Dvanda, a Kammadhāraya, and a Tappurisa. Or else, adorned caves are indeed adorned-caves, (even though there is mutual dependence, it is a compound due to its intelligibility.) That king of mountains, whose caves are adorned by flowers fallen from various trees and grasses, is called 'adorned-caved by flowers fallen from various trees and grasses', the king of mountains. This, however, is a non-appositional Bahubbīhi. 'Having in hand various clubs, ploughshares, rocks, trees, logs, arrows, bows, maces, swords, and javelins' means: Club and ploughshare and rock and tree and log and arrow and bow and mace and sword and javelin are clubs-ploughshares-rocks-trees-logs-arrows-bows-maces-swords-and-javelins, various kinds of clubs-ploughshares-rocks-trees-logs-arrows-bows-maces-swords-and-javelins are various-clubs-ploughshares-rocks-trees-logs-arrows-bows-maces-swords-and-javelins, various-clubs-ploughshares-rocks-trees-logs-arrows-bows-maces-swords-and-javelins. in whose hands were various pestles, ploughshares, mountains, trees, clubs, spears, bows, maces, swords, and axes. This is a Bahubbīhi compound with a Dvandakammadhāraya within it, having different referents. What is the purpose of "Bahubbīhi"? And in Bahubbīhi. 329, 357. The aggregation of nouns is a Dvaṃda. The aggregation of nouns that have the same case ending, is called a Dvaṃda. Moon and sun, moon-and-sun; monk and brahmin, monk-and-brahmin; Sāriputta and Moggallāna, Sāriputta-and-Moggallāna; brahmin and householder, brahmin-and-householder; Yama and Varuṇa, Yama-and-Varuṇa; Kubera and Vāsava, Kubera-and-Vāsava. What is the purpose of "Dvaṃda"? Or in Dvaṃda. 330, 340. "Mahā" for "mahanta" in a co-referential word. For those words "mahanta", the substitute "mahā" occurs in a co-referential word. Great and that man, great man; great and that goddess, great goddess; great and that strength, great strength; great and that nāga, great nāga; great and that fame, great fame; great and that lotus forest, great lotus forest; great and that river, great river; great and that jewel, great jewel; great and that householder, great householder; great and that wealth, great wealth; great and that merit, great merit. By the inclusion of the plural, sometimes the word "mahanta" has "mahā" as a substitute. Great and that fruit, great fruit; great strength; likewise, great wealth; great fear. 331, 353. In the feminine, if a word previously masculine is feminine, it is like masculine. In the feminine, in a co-referential word, if a word previously masculine is feminine, it should be seen as masculine. Long shanks he has, he is long-shanked; having a beautiful wife; having abundant wisdom. Why "previously masculine"? And that brahmin-relative and that wife, brahmin-relative-wife. 332, 343. And in a Kammadhāraya compound. And in a Kammadhāraya compound, in the feminine, in a co-referential word, if a word previously masculine is feminine, it is masculine. should be seen. A brahmin maiden, a khattiya maiden, a khattiya princess. Why "spoken male"? A khattiya relative's daughter, a brahmin relative's daughter. 333, 344. Attaṃ in the tappurisa. In the tappurisa, when "nassa" is the word, "attaṃ" occurs in the latter part. Not a brahmin is a non-brahmin, a non-outcaste, a non-monk, not five years, not five cows. 334, 345. Ana before a vowel. In the tappurisa, "ana" is the substitute for "nassa" when a vowel follows. Not a horse is a non-horse, a non-lord, a non-noble. 335, 346. Kada for Ku. "Kada" occurs for "ku" when a vowel follows. Bad food is kadannaṃ, bad eating is kadassanaṃ. Why "sare" (before a vowel)? Those whose wives are bad (of those who do unwholesome deeds) are kudārā, bad people. Similarly, bad sons, bad houses, bad clothes, bad slaves. 336, 347. And Kā in the sense of 'little'. "Kā" occurs for "ku" in the sense of 'little'. A little salt, a little flower. Why "bahuvacanaggahaṇaṃ" (plural designation)? "Kā" sometimes occurs for "ku" even in meanings not of 'little', as in kāpurisā (bad men). 337, 350. Sometimes the end of compound words is -a. The final vowel of nouns at the end of compounds sometimes becomes -a. King of devas is devarājo, devarājā, friend of devas is devasakho, devasakhā, five days is pañcāhaṃ, seven days, five cows, a pair of shoes, near autumn, wide-eyed, faceless. Why "kāraggahaṇaṃ" (the mention of 'kāra')? They also end in -ā and -i. Those whose dhammas are visible are paccakkhadhammā, fragrant smell is surabhigandhi, beautiful smell is sugandhi, putrid smell is pūtigandhi, bad smell is kugandhi, whose smell is bad is dugandhi, indeed putrid smell is pūtigandhi. The suffix "ka" occurs at the end of compounds ending in "nadī" and "kattu". A country in which there are many rivers is bahunadiko. A man who has many doers is bahukattuko. 338, 356. And from Nadī. And from "nadī", the suffix "ka" occurs at the end of compounds. A country in which there are many rivers is bahunadiko. He who has many wives is is very thorny. Has many wives. 339, 358. Jāyā and Tudaṃ are substitutes for Pati. Jāyā and Tudaṃ are substitutes for Pati when it follows. Tudaṃpati, Jānipati. 340, 355. And from Dhanu. And the suffix -ā occurs after Dhanu at the end of a compound. He whose bow is Gāṇḍīva, he is Gāṇḍīvadhanvā. 341, 336. Aṃ for case endings of Akāranta Avyayībhāva compounds. Therefore, for Akāranta Avyayībhāva compounds, the case endings sometimes become -aṃ. Adhicittaṃ, yathāvuḍḍhaṃ, upakumbhaṃ, yāvajīvaṃ, tiropabbataṃ, tiropākāraṃ, tirokuṭṭaṃ, antopāsādaṃ. Why "sometimes"?