English
Many words ending in *syā* and so on may become one in meaning with the sense of another word, as in *bahūni dhanāni yassa so bahudhano* (one who has much wealth is *bahudhano*), *lambā kaṇṇā yassa so lambakaṇṇo* (one whose ears are long is *lambakaṇṇo*), *vajiraṃ pāṇimhi yassa soyaṃ vajirapāṇi* (one who has a thunderbolt in his hand is *vajirapāṇi*), *mattā bahavo mātaṅgā ettha mattabahumātaṅgaṃ vanaṃ* (a forest where many elephants are intoxicated is *mattabahumātaṅgaṃ vanaṃ*), *āruḷho vānaro yaṃ rukkhaṃ so āruḷhavānaro* (a tree on which a monkey has climbed is *āruḷhavānaro*), *jitāni indriyāni yena so jitindriyo* (one by whom the senses are conquered is *jitindriyo*), *dinnaṃ bhojanaṃ yassa so dinnabhojano* (one to whom food has been given is *dinnabhojano*), *apagataṃ kāḷakaṃ yasmā paṭā so-yamapagatakāḷako* (a cloth from which blackness has departed is *apagatakāḷako*), *upagatā dasa yesaṃ te upadasā* (those to whom ten are near are *upadasā*), *āsannadasā* (near ten), *adūradasā* (not far from ten), *adhikadasā* (more than ten), *tayo dasa parimāṇamesaṃ tidasā* (those whose measure is three tens are *tidasā*). How does the word *dasa* (ten) refer to number? By its proximity to a word of measure, just as *pañca parimāṇamesaṃ pañcakā sakunāti* (birds whose measure is five are *pañcakā*). *Dve vā tayo vā parimāṇamesaṃ dvattayo vā saddatthe vā dve vā tayo vā dvattayo* (those whose measure is two or three are *dvattayo*, or in the sense of "two or three" is *dvattayo*). The space between the south and east directions is *dakkhiṇapubbā disā* (southeast direction), or "it is south and it is east." *Saha puttenāgato saputto* (one who came with his son is *saputto*), *salomako* means "having hair," similarly *sapakkhako* (having wings). *Atthī khīrā brāhmaṇīti* (a brahmin woman who has milk), the word *atthi* is an indeclinable particle in the sense of "existing." Sometimes, due to the meaning being understood, other words are not used, as in *kaṇṭhaṭṭhā kāḷā assa kaṇṭhekāḷo* (one whose blackness is in his throat is *kaṇṭhekāḷo*), *oṭṭhassa mukhamiva mukhamassa oṭṭhamukho* (one whose mouth is like a camel's mouth is *oṭṭhamukho*), *kesasaṅghāto cūḷā assa kesacūḷo* (one whose hair-mass is a topknot is *kesacūḷo*), *suvaṇṇavikāro alaṅkāro assa suvaṇṇālaṅkāro* (one whose ornament is a modification of gold is *suvaṇṇālaṅkāro*), *papatitaṃ paṇṇamassa papatitapaṇṇo* (one whose leaves have fallen is *papatitapaṇṇo*), *papaṇṇo* (fallen-leafed), *avijjamānā puttā assa avijjamānaputto* (one who has no sons is *avijjamānaputto*), not Sons exist for him who is sonless. Sometimes it is not that 'five have eaten' (is the case), (or that) 'his brother's son is his' (is the case), due to the prevalence of usage. 18. The form of 'having seized and struck by that in battle'. A form ending in the seventh case and the third case, being manifold, in the sense of 'having seized and struck by that in battle', becomes one (meaning). Having seized by the hairs and by the hairs, battle occurred: 'hair-to-hair'. Having struck with sticks and with sticks, battle occurred: 'stick-to-stick'. 'Fist-to-fist'. The suffix 'ci' in the sense of 'reciprocal action' (3-51), and the 'a' in 'cismiṃ' (3.66). In that (context), what is 'by that'? Having seized body and body, battle occurred. What is 'having seized and having struck'? Having stood on chariot and chariot, battle occurs. What is 'in battle'? Having seized hand and hand, friendship occurred. What is 'its form'? Having struck with sticks and with clubs, battle occurred. 19. In the fourth (sense). Many words ending in 'syādi' (etc.) become one meaning in the fourth (sense). Conjunction, accompaniment, reciprocal combination, and collective combination are the meanings of 'ca' (and). Among these, in conjunction and accompaniment, the state of not being one meaning is possible. Indeed, among these, conjunction is the accumulation of independent, noun-dominant (elements) in some specific action, for example, 'cut down the dhava, the khadira, and the palāsa trees'. And accompaniment is where one is enjoined as principal, and the other as subordinate, for example, 'go for alms and bring the cows'. But in the other two, it is possible (to have one meaning). Indeed, among these, reciprocal combination follows the distinction of parts of mutually dependent (elements), for example, 'Sāriputta and Moggallāna', and because of the prominence of its parts, it is always plural. And collective combination is where the distinction of parts of mutually dependent (elements) is concealed, and the whole is prominent, for example, 'umbrella and sandals', and because of the prominence of the whole, it is always singular. And these collective and reciprocal combinations are mostly established in specific domains. Therein, this division of domains comes from the Nirutti Piṭaka, for (words related to) musical instruments, suitable military parts, eternal enemies, and numbers, measures, perceptions... Of small creatures, of cooks and outcasts, of those common in conduct, of those who meditate and teach together, of gender distinctions, of various opposing directions, and of rivers, there is always a unified collection, or of grasses, trees, animals, birds, wealth, grain, spices, and countries, or of other various combinations. Of the limbs of the body: eye and ear, mouth and nose, jaw and neck, skin, flesh, and blood, name and form, aging and death. Of musical instruments: alasatāla and ambara, drum and gomukha, conch and deṇḍima, maddavika and pāṇavika, singing and playing, cymbals. Of the parts of a yoke: plowshare and goad, yoke and plow. Of the parts of an army: sword, spear, and javelin, sword and shield, bow and quiver, weapons and armor. Of constant enemies: snake and mongoose, cat and mouse, crow and owl, nāga and supaṇṇa. Of numbers and measures: one and two, two and three, three and four, four and five, ten and eleven. Of small creatures: worms and moths, ants and ants, gadflies and mosquitoes, flies and ants. Of cooks and outcasts: sheep-butcher and pig-butcher, bird-catcher and cattle-butcher, dog-eater and outcast, bamboo-worker and cart-maker, scavenger and corpse-burner. Of those common in conduct: Atisabha and Bharadvaja, Kaṭha and Kalāpa, virtue and wisdom, calm and insight, knowledge and conduct. Of those who meditate and teach together: Dīgha and Majjhima, Ekuttara and Saṃyuttaka, Khandhaka and Vibhaṅga. Of gender distinctions: woman and man, female slave and male slave, robes, almsfood, lodging, medicines for the sick, and requisites, grass, wood, branches, and leaves, 'one obtains robes, almsfood, lodging, medicines for the sick, and requisites' is also seen. Of various opposing things: skillful and unskillful, blameworthy and blameless, inferior and superior, dark and bright, clever and evil. Of directions: east and west, south and north, southeast, northeast, down and up, southwest, northwest. Of rivers: Ganges and Yamuna, Mahī and Sarabhū. Of various grasses: kāsa grass and kusa grass, usīra grass and bīraṇa grass. Muñja and Pabbaja, muñja and pabbaja, muñja and pabbaja. Kinds of trees: Khadira and Palāsa, khadira and palāsas, Vossakaṇṇa and Dhavāssakaṇṇa, vossakaṇṇa and dhavāssakaṇṇas, Pilakkha and Nigrodha, pilakkha and nigrodhas, Assattha and Kapitthana, assattha and kapitthanas, Sāka and Sāla, sāka and sālas. Kinds of animals: Elephants and wild oxen, elephants and wild oxen, Cattle and buffaloes, cattle and buffaloes, Antelopes, cattle, and buffaloes, antelopes, cattle, and buffaloes, Antelopes and boars, antelopes and boars, Goats and sheep, goats and sheep, Dogs and pigs, dogs and pigs, Elephants, cattle, horses, and mares, elephants, cattle, horses, and mares. Kinds of birds: Geese and cranes, geese and cranes, Kāraṇḍava ducks and Cakkavāka birds, kāraṇḍava ducks and cakkavāka birds, Herons and cranes, herons and cranes. Kinds of wealth: Gold and silver, gold and silver, Jewels, conch shells, pearls, and lapis lazuli, jewels, conch shells, pearls, and lapis lazuli, Gold and silver, gold and silver. Kinds of grain: Rice and barley, rice and barley, Sesame, mung beans, and black gram, sesame, mung beans, and black gram, Kidney beans and horse gram, kidney beans and horse gram. Kinds of dishes: Vegetables and soups, vegetables and soups, Beef and buffalo meat, beef and buffalo meat, Antelope meat and boar meat, antelope meat and boar meat, Deer meat and peacock meat, deer meat and peacock meat. Kinds of countries: Kāsī and Kosala, Kāsī and Kosalas, Vajji and Malla, Vajji and Mallas, Ceti and Vaṃsa, Ceti and Vaṃsas, Maccha and Sūrasena, Maccha and Sūrasenas, Kuru and Pañcāla, Kuru and Pañcālas. Other types of compounds, for example: Moon and sun, Ascetics and brahmins, Mother and father, and so on. In this section on compounds, what is stated first, that same falls first, as there is no purpose in transgressing the order. Sometimes there is also a reversal due to common usage, (as in) "king of teeth" becoming "royal tooth". And sometimes, disregarding the order, even what is prior in time is placed last, (as in) "painted and perfumed", "naked and shaven", "sprinkled and swept", "roasted and plucked". In the fourth (chapter/section), where there is a single meaning, some arrange the first word in various ways; this is to be understood as not stated here due to showing exceptions. 20. In a collective compound, it is neuter. In the fourth (chapter/section), where there is a collective compound with a single meaning, it becomes of the neuter gender, and thus it is exemplified. Sometimes it is not (neuter), as indicated by (the example) 'sabhāparisā' (assembly and council), adh surrounded by results, purity of intention, in the occurrence of rebirth. 21. Saṅkhyādi. In a collective sense, with one meaning, numeral compounds become neuter, five cows, a crossroads. Due to the collection's oneness, it is always singular. But only in a collective sense: five-cake bread,