English
Pleased by wisdom, pleased in wisdom, eager by wisdom, eager in wisdom, is a good person. The kāraka is sixfold, by convention it is twenty-sixfold. The object (kamma) is sevenfold in its divisions, the agent (kattā) may be fivefold. The instrument (karaṇa) is twofold, the dative (sampadāna) is considered threefold. The ablative (apādāna) is fivefold, and the locative (ādhāra) is fourfold. The case endings, however, are eightfold according to their meaning of agent, etc. As it is said: "Agent and object, instrument and dative; Ablative, possessive, locative, and vocative is the eighth." Thus, the third chapter on Kāraka in the Padarūpasiddhi. 4. Chapter on Compounds Now, a compound (samāsa) is a combination of nouns related to each other; and because it is dependent on nouns, and is itself nominal, compounds are discussed after nouns. And it is sixfold by convention: Avyayībhāva, Kammadhāraya, Digu, Tappurisa, Bahubbīhi, and Dvanda. Avyayībhāva Compound Here, first, the Avyayībhāva compound is discussed; And it is always... The analysis of the word "assa" is "māso". ‘‘Upanagaraṃ’’ – here, from the prefix "upa", the first singular ending "si" (is dropped); because it is preceded by a prefix, by the rule ‘‘sabbāsamāvusopasagganipātādīhi cā’’, there is elision; from the word "nagara", the sixth singular ending "sa" (is taken); in the analysis ‘‘nagarassa samīpaṃ’’ (near the city), with another word (as the main element) – ‘‘The compound of nouns is a meaningful combination’’ – this applies everywhere in the rules of compounding. 330. An indeclinable compound is preceded by a prefix or a particle. A nominal compound, preceded by a prefix, and preceded by a particle, is always compounded with those very prefixes and particles that precede it, and that compound is called an abyayībhāva (indeclinable compound). Here, the suttas that prescribe the names like abyayībhāva, or rather, the suttas that prescribe compounds through the means of prescribing names, should be understood. There, "abyaya" (indeclinable) is the name for prefixes and particles, because they are free from change even in gender and number distinctions. "Abyayībhāva" means that which manifests the meaning of indeclinables, because its meaning is preceded by indeclinables, or "abyayībhāva" means that which becomes indeclinable from being not indeclinable. Indeed, an abyayībhāva compound has the meaning of the first word as primary. And here, because it is stated "preceded by a prefix or particle", the prefixes and particles themselves are placed first. 331. The compound of nouns is a meaningful combination. Of those nouns, of the meanings of the words being used, that which is a meaningful combination, that is called a compound. What is other than that is commonly known as a sentence. Nouns are those ending in "syā" and other case endings. "Samāso" is that which is compounded. The meaning is "that which is abbreviated". Indeed, it is said: ‘‘A compound is an abbreviation of words, a combination of words and suffixes; A derivative (taddhita) is indeed a noun in this way, the difference between them should be understood.’’ And its compounding is of two kinds: compounding of sounds and compounding of meanings. Both of these are fully obtained in elided compounds. However, in non-elided compounds, only the compounding of meanings (is found), because there is no elision of case endings. But even there, because it attains the state of a single word, both kinds are indeed obtained. Indeed, there are two purposes of a compound: the state of being a single word and the state of having a single case ending. A meaningful combination is "yuttattho". Or, "yutto" means connected, or "yuttattho" is that whose meaning is connected or related. By this term "yuttattho" (meaningful combination), which means a connected meaning... The unification of different meanings into one meaning is said to be the characteristic of a compound. And here, by the word "of nouns," it shows that there is no compound with a verb in cases like "Devadatta cooks" and so on. However, by the acceptance of "related meanings" in the sense of connection, it indicates that there is no compound due to unrelatedness in cases like "the servant, the king's son, of Devadatta" where they are not mutually dependent, and in cases like "Devadatta's black teeth" where they are dependent on something else. By the rule "inflectional ending changes according to meaning," "of related meanings" is understood by transformation. 332. Their inflections are elided. Here, related meanings are those that have become unified by another word, or by taddhita suffixes, or by āyādi suffixes. Therefore, the meaning is: "The inflections of those related compounds, and of those ending in taddhita and āyādi suffixes, are to be elided." However, when the rule of "compounds" is in effect, the elision of inflections of those ending in taddhita and āyādi suffixes is also by the word "their." The word "ca" (and) is for preventing elision in cases like "pabhaṅkaro" (light-maker) and so on. By transformation, "when inflections are elided" is understood, and also "of related meanings." 333. And its natural form, when ending in a vowel. When inflections are elided, the natural form occurs for that which ends in a vowel, being a related meaning, of all three genders. By the word "ca" (and), also for that which ends in a nasal consonant in "kiṃsamudaya" (what collection), "idappaccayatā" (conditionality), and so on. This is an extension (of the rule) because the absence of a consequent due to the absence of a cause is not desired here. Since a compound here lacks its own meaning and gender, and thus the occurrence of inflections is not attained, it states an extension of the designation "noun." 334. Taddhita-ending, compound, and krit-ending words are nouns, except for those ending in -tva, -vetu, and so on. Words ending in taddhita, words ending in krit, and compounds are to be regarded as nouns, excluding those ending in -tva, -vetu, -tvāna, and other such suffixes. The word "ca" (and) is for the designation "noun" for those ending in kiccappaccaya, ā, ī, inī, feminine suffixes, and so on. Here, some say that the inclusion of "compound" is for the rule that the designation "noun" for meaningful collections applies only to compounds. The word "abyayībhāva" (indeclinable compound) is understood. 335. It is of the neuter gender. That abyayībhāva compound is not It should be seen as masculine gender, thus it is neuter gender. Here, even if there is a gender transfer, in "adhipañña" and so on, the form "adhiñāṇaṃ" and so on does not occur, because it is a different word. It should be seen as in "tipañña" and so on. And this is not a transfer, because the word "iva" (like), which indicates transfer, is not seen in the Sutta. The formation of Syā-suffixes is as before. "Sometimes" is continued. 336. "Aṃ" (ending) for case endings of Abyayībhāva compounds ending in "a". Therefore, for Abyayībhāva compounds ending in "a", the case endings following them sometimes become "aṃ". The rest should be understood. That "upanagaraṃ" (near the city). The meaning is "it stands near the city". Those "upanagaraṃ". Even in vocative, thus: "See that upanagaraṃ", "See those upanagaraṃ". This "aṃ" form does not occur in the fifth case, because of the governing rule "sometimes". But for the third, seventh, and sixth cases, it occurs optionally. By that "upanagaraṃ" it was done, or by "upanagarena". By those "upanagaraṃ", or by "upanagarehi". Give "upanagaraṃ" to him, give "upanagaraṃ" to them. Bring from "upanagaraṃ", from "upanagaramhā", from "upanagarasmā", from "upanagarehi". "Upanagaraṃ" belonging, or "upanagarassa". "Upanagaraṃ" of them, or "upanagarānaṃ". Place in "upanagaraṃ", in "upanagaramhi", in "upanagarasmiṃ", or in "upanagaraṃ", in "upanagaresu". Similarly "upakumbhaṃ". In the sense of absence – absence of troubles: "niddarathaṃ" (trouble-free), "nimmasakaṃ" (mosquito-free). In the sense of "after" – after the chariot: "anurathaṃ" (behind the chariot), "anuvātaṃ" (with the wind). In the sense of suitability – "yathāsarūpaṃ" (according to form), "anurūpaṃ" (suitable to form), the meaning is "suitable to form". In the sense of pervasiveness/repetition – each self: "paccattaṃ" (individually), each half-month: "anvaddhamāsaṃ" (every half-month). In the sense of order/succession – in order of elders: "anujeṭṭhaṃ" (after the eldest). In the sense of opposition/reverse – against the current: "paṭisotaṃ" (upstream), "paṭipathaṃ" (against the path), "pativātaṃ" (against the wind), that which proceeds with reference to oneself: "ajjhattaṃ" (internal/personal). In the sense of "up to" or "including" – up to the tip of life: "āpāṇakoṭikaṃ" (up to the end of life), the "ka" suffix is used "sometimes for those at the end of a compound ending in 'a'". Fame of Kaccāyana from children: "ākumāraṃ" (up to children). In the sense of prosperity – when the compound is formed and made neuter gender in the meaning "prosperity for alms" – "Of the compound, the end" and so on. is current. 337. A short vowel in neuter. The final vowel of a compound that is current in the neuter gender becomes short. And here, the understanding of "indeclinable compound" should not be continued, by which the shortening of the final vowel of a compound current in the neuter gender is established even in dvigu, dvanda, and bahubbīhi compounds. By "aṃ for cases" and so on, the substitution of "aṃ" occurs, subhikkhaṃ (good alms). That which is current near the Gaṅgā is upagaṅgaṃ, near Maṇikā is upamaṇikaṃ. When, in the sense of "concerning women," the neuter gender and shortening of the compound, etc., have been made— "Indeclinable compounds, for cases" is also current. 338. And elision from another. And elision of cases occurs after an indeclinable compound other than one ending in "a.