English
" Adhitti, meaning "a discussion takes place concerning women." See adhitti, adhitti is done, and so on. Similarly, adhikumāri, near the bride is upavadhu, near the cows is upagu, the "o" vowel becomes short "u." Thus, one preceded by a prefix. One preceded by a particle, for example—the sequence of elders, whoever are elders or according to elders, without transgressing the meaning of the word—according to order, according to ability, acts according to strength, meaning "acts without transgressing strength." As much as the measure of life, for life, for the duration of life, for an eon. As much as is needed, yāvadatthaṃ, the far side of the mountain, tiropabbataṃ, tiropākāraṃ, tirokuṭṭaṃ, inside the palace, antopāsādaṃ, inside the city, antonagaraṃ, during the rainy season, antovassaṃ, outside the city, bahinagaraṃ, above the palace, uparipāsādaṃ, above the couch, uparimañcaṃ, below the couch, heṭṭhāmañcaṃ, below the palace, heṭṭhāpāsādaṃ, before the meal, purebhattaṃ, similarly, pacchābhattaṃ (after the meal). In the sense of totality—eats with flies, samakkhikaṃ bhuñjati, meaning "does not omit anything." By "increase in them" and so on, the substitution of "sa" for "saha" occurs. This side of the Gaṅgā, oragaṅgaṃ, and so on. The indeclinable compound is finished. Kammadhāraya Compound Now the kammadhāraya compound is declared. And it is of nine kinds: with the qualifying word first, with the qualifying word last, with both qualifying words having a comparison as the latter word, having a supposition as the former word, having a determination as the former word, having a 'na' particle as the former word, having 'ku' as the former word, and having 'pādi' as the former word. Therein, first, the one with an adjective as the former word – here, in "mahanta purisa" (great man), the first singular case ending 'si' is in both (words), for the purpose of establishing the state of being in apposition, the use of 'ca' and 'ta' (is made), in the analysis "mahanto ca so puriso ca" (and he is great, and he is a man) – From now on, from "vibhāsā rukkhatiṇa" (optionally tree-grass) and so on, the word "vibhāsā" (optionally) in the rule for compounds applies everywhere. 339. In two words in apposition, it is a Kammadhāraya. Two nominal words, in apposition with each other, are optionally compounded. When there are two such words in apposition, that compound is also called a Kammadhāraya. Two words (make) a dvipada (two-word phrase). That pair of words for which the referent is equal (tulyaṃ, samānaṃ) is called tulyādhikaraṇaṃ (in apposition). In that two-word phrase in apposition. Of two words having different reasons for their application, by way of being an adjective and a noun qualified, their application to a single referent is apposition. It is a Kammadhāraya because it holds two things, like an action (kamma). Just as an action holds both the activity and the purpose, because when there is an action, activity and purpose are possible, similarly, this compound holds two names for a single referent, because when this compound exists, the two names illuminating a single referent are possible. As before, the compound designation, the elision of case endings, and the return to natural form (apply). Because the state of apposition is already expressed by the compound itself, by the rule "what is expressed is not used," the use of 'ca' and 'ta' is not done. 340. Of mahat, mahā (is substituted) when a word in apposition follows. The word 'mahanta' becomes 'mahā' when a subsequent word in apposition follows. By the plural form 'mahataṃ' (in the sūtra), sometimes the substitution 'maha' also occurs. And here, the front placement of the adjective is understood from the very rule that prescribes 'mahā' for the former word which is an adjective. "Kammadhāraya, Digu" also applies. 341. Both are Tappurisa. Both Kammadhāraya and Digu compounds are called Tappurisa. His man is Tappurisa. Tappurisa This compound, too, is called 'tappurisa' by a name that fits its meaning, because of its similarity. Just as the word 'tappurisa' exceeds its quality, so too does this compound. For 'tappurisa' is that which has the meaning of the latter word as primary. From that comes the designation of the name and the origin of case endings. But this 'tappurisa' is a word for the denoted object, and takes the gender of the latter word. 'Great man', 'great men', etc., are like the word 'man'. Thus, 'great hero', 'great sage'. 'And that great strength' becomes 'great strength', 'great fear', 'great command'. 'And he is a good man' becomes 'good man'. Here, by the word 'ca' in "santasaddassa so bhe bo cante", even without 'bha' in the compound of 'santa', 'sa' is substituted. Similarly, 'former man', 'other man', 'first man', 'middle man', 'best man', 'tamed man', 'supreme man', 'heroic man', 'white elephant', 'black snake', 'blue lotus', 'red sandalwood'. Sometimes, due to the rule of optionality, it does not occur. For example: 'Puṇṇa, son of Mantāni', 'Citta, the householder', 'Sakka, king of devas'. When a compound is formed with the meaning 'and he is a male cuckoo' – "Elision" is understood. 342. Of 'puma' in compounds with 'liṅga' etc. The final 'a' of 'puma' undergoes elision in compounds where 'liṅga' etc. are subsequent words. By "aṃmo niggahītaṃ jhalapehī", the 'm' becomes a nasalization. 'Male cuckoo'. Similarly, 'male nāga'. When a compound is formed by analyzing 'and she is a Khattiya maiden' – "In a word of the same case, when feminine, if the feminine word has previously been spoken as masculine, it is like a masculine (word)" is also understood. 343. And in a Karmadhāraya compound. And in a Karmadhāraya compound, when a feminine word is present, and a subsequent word of the same case follows, if the preceding feminine word has previously been spoken as masculine, it should be regarded as masculine. Thus, the feminine suffix in the first word is removed. 'Khattiya maiden', 'Khattiya maidens', etc. Similarly, 'red creeper', 'second alms'. 'And she is a Brāhmaṇa girl' becomes 'Brāhmaṇa girl'. 'Nāga maiden'. This is an attribution of masculine form to the first word only. Therefore, in subsequent words like 'Khattiya princess', 'young nun', 'young Brāhmaṇa woman', etc. for the feminine gender, there is no cessation. What is meant by 'feminine'? A maiden-jewel, a nun-lotus. What is meant by 'spoken as masculine'? The Ganges river, the craving river, the earth element. But in cases like "Nandā-pond, Nandā-goddess," it is not so, because they are proper nouns. Similarly, the eastern body is the eastern body, and here the word 'body' refers to a part of the body. Thus, the western body, the lower body, the upper body, the whole body, the old monastery, the new dwelling, which group, which group, the condition of cause, making the not-abundant abundant is 'made abundant', the life-principal nine is 'life-nine', and so on. In compounds where the adjective is the second word, due to not obstructing the Buddha's words, adjectives like elder, teacher, and wise person come after. For example – Sāriputta and that elder is Sāriputta-elder. Thus, Mahāmoggallāna-elder, Mahākassapa-elder, Buddhaghosa-teacher, Dhammapāla-teacher, or Teacher Guttila, Mahosadha and that wise person is Mahosadha-wise. Thus, Vidhura-wise, a special object. As for compounds with both adjectives – cold and that hot is cold-hot, smooth and that hot is smooth-hot, a month. Lame and that hunchbacked is lame-hunchbacked. Thus, blind-deaf, done-undone, full of holes, high-low, cut-broken, sprinkled-swept, gone-returned. In compounds where the simile is the second word, due to conformity with usage, the adjective that is the simile comes after. For example – a lion like a lion, a sage and that lion is a sage-lion. Thus, a sage-bull, a sage-excellent, a Buddha-serpent, a Buddha-sun, a ray like a ray, the good Dhamma and that ray is the good Dhamma-ray. Thus, the ocean of discipline, a lotus like a lotus, a recluse and that lotus is a recluse-lotus, a recluse-lotus. A moon like a moon, a face and that moon is a face-moon. Thus, a face-lotus, and so on. As for compounds with the first word as a supposition – Dhamma, thus, perception, is Dhamma-perception. Thus, Dhamma-notion, Dhamma-designated, Dha with the mind, with the body, the perception of foulness, the perception of impermanence, the perception of non-self, the perception of elements, the perception of daughters, the perception of self, the perception of existence, the view of self, and so on. When the emphasizing prefix is used, for example: Virtue alone is wealth, virtue-wealth. Similarly, faith-wealth, morality-wealth, wisdom-wealth. The eye alone is an faculty, eye-faculty. Similarly, eye-base, eye-element, eye-door, visual object, and so on. When the negative prefix is used, for example: In the sense of "not a brahmin," in a Kammadhāraya compound, when the case ending is dropped, and so on: "Both are Tatpurisa" is the Tatpurisa designation. 344. Attaṃ for Na in Tatpurisa. When a later word follows the negative particle Na in a Tatpurisa compound, Na becomes Attaṃ in all cases. Because it is a part of Tatpurisa, it is Tatpurisa, abrāhmaṇo (not a brahmin). A negation of what exists is not proper, without a rule of place, etc.; and of what does not exist, it is fruitless. Therefore, how can it be "not a brahmin"? By explaining the meaning of negation, a prohibitive rule is sometimes made; it is appropriate for declaring the wrong knowledge of another. Its meaning is twofold, by way of assertive negation (pasajjappaṭisedha) and restrictive negation (pariyudāsa). Among these, that which indicates the complete absence of the meaning of the later word, as in "royal women not seen by the sun," is called assertive negation. But that which, having excluded the meaning of the later word, applies the action to a similar object, as in "not a brahmin, not a human,"