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is called restrictive negation. And it has been said: "The characteristic of assertive negation is the non-existence of the object; the characteristic of restrictive negation is its occurrence in something other than the object." Even so, how can there be a predominance of the later word's meaning in "not a brahmin," and so on? It is said: Because words like "brahmin" denote the meaning of "brahmin" and also similar meanings. Indeed, words like "brahmin" are clear only in the meanings of "brahmin," and so on, just as the word "bhū" (earth) is for "being." But when they are joined with the particle "na" which denotes similarity, etc., then they also refer to similar, other, opposite, and non-existent things, just as the word "bhū" in conjunction with "anu" and "abhi." in overcoming mental states, etc. Therefore, there is no fault in taking 'na' here as a particle that merely illuminates the meaning of the latter word. Thus, 'abrāhmaṇa' means 'like a brāhmaṇa'. Similarly, 'amanusso' (not human), 'assamaṇo' (not a recluse). In the sense of 'other': 'na byākatā' (not declared) means 'abyākatā' (undeclared), 'asaṃkiliṭṭhā' (untainted), 'apariyāpannā' (not included). In the sense of 'opposite': 'na kusalā' (not wholesome) means 'akusalā' (unwholesome), meaning 'the opposite of wholesome'. Similarly, 'alobho' (non-greed), 'amitto' (enemy). In the sense of 'prohibiting an action': 'na katvā' (not having done) means 'akatvā' (not having done), 'akaronto puññaṃ' (not doing merit). And "'nassa, tappurise'" is understood. 345. 'Sare ana'. In a Tappurisa compound, the word 'na' becomes 'ana' when a vowel follows. 'Na asso' (not a horse) becomes 'anasso' (not a horse). 'Na ariyo' (not noble) becomes 'anariyo' (not noble). Similarly, 'anissaro' (not a lord), 'aniṭṭho' (undesirable), 'anupavādo' (not blame), 'na ādāya' (not taking) becomes 'anādāya' (not taking), 'anoloketvā' (not looking), etc. Regarding 'ku' as a prefix, for example: 'kucchitamannaṃ' (bad food) is always a permanent compound, so it is analyzed with another word. When a Kammadhāraya compound is formed: And "'tappurise, sare'" is understood. 346. 'Kadada kussa'. In a Tappurisa compound, the particle 'ku' becomes 'kada' when a vowel follows. 'Kadannaṃ' (bad food). Similarly, 'kadasanaṃ' (bad eating). What if a vowel does not follow? 'Kudārā' (bad wives), 'kuputtā' (bad sons), 'kudāsā' (bad servants), 'kudiṭṭhi' (wrong view). "'Kussā'" is understood. 347. 'Kāppatthesu ca'. The particle 'ku', when it means 'little', becomes 'kā' in a Tappurisa compound when a word follows. Due to the use of the plural, sometimes 'kā' also occurs in a Tappurisa compound when it means 'bad'. 'Appakaṃ lavaṇaṃ' (little salt) becomes 'kālavaṇaṃ' (little salt). Similarly, 'kāpupphaṃ' (little flower). 'Kucchito puriso' (bad man) becomes 'kāpuriso' (bad man) or 'kupuriso'. Prefixes like 'pa' are also always permanent compounds: 'padhānaṃ vacanaṃ' (excellent speech) becomes 'pāvacanaṃ' (excellent speech). 'Bhusaṃ vaddho' (greatly grown) becomes 'pavaddho' (greatly grown). 'Sarīraṃ' (body), 'samaṃ' (equal), or 'sammā ādhānaṃ' (right placement) becomes 'samādhānaṃ' (concentration). 'Vividhā mati' (various thoughts) becomes 'vimati' (doubt). 'Vividho kappo' (various arrangements) becomes 'vikappo' (option). Or 'visiṭṭho kappo' (special arrangement) becomes 'vikappo' (option). 'Adhiko devo' (superior deity) becomes 'atidevo' (superior deity). Similarly, 'adhidevo' (supreme deity), 'adhisīlaṃ' (higher morality). 'Sundaro gandho' (pleasant smell) becomes 'sugandho' (pleasant smell). 'Kucchito gandho' (bad smell) becomes 'duggandho' (bad smell). 'Sobhanaṃ kataṃ' (well done) becomes 'sukataṃ' (well done). 'Asobhanaṃ kataṃ' (badly done) becomes 'dukkaṭaṃ' (badly done), etc. For those nouns, particles, and prefixes whose rules are not prescribed here, a compound should be understood by the division of the rule "'nāmānaṃ samāso'" (compounding of nouns). For example, 'apunageyyā' (not to be sung again). in verses, faces looking at no moon, one who eats without faith, one who eats without salt, and so on, because the meaning is unsuitable, there is no compound with another. Similarly, "seen before" is "seen before" the Tathāgata. Thus, "heard before" the Dhamma, "gone before" the path, in the object, "seen before" the gods by him. Thus, "heard before" the Dhammas, "gone before" the directions, a blow, defeat, a dwelling, food, an offering, and so on. Kammadhāraya compound. Digu compound. Now the Digu compound is explained. Three worlds collected, gathered by the mind, or in the sense of "a collection of three worlds" – While "a compound of names with suitable meaning" is being stated, by "in two words" and so on, it is a Kammadhāraya compound, then with the compound designation, the elision of the case ending, and the natural state being made – "Kammadhāraya" is being stated. 348. Saṅkhyāpubbodigu. A Kammadhāraya compound preceded by a numeral is called a Digu compound. Two cows are digu, this compound is also called digu because it is similar to digu. Or it is called digu because it is understood or known by two characteristics: being preceded by a numeral and being in the neuter singular. Or it proceeds or functions by two characteristics, hence digu. And here, because "preceded by a numeral" is stated, the numeral word itself is placed first, and "both are tappurisa" is the tappurisa designation. "Neuter gender" is being stated. 349. Digussekattaṃ. A Digu compound is singular and neuter in gender. This refers to the samāhāra digu; in that, only the singular form is used everywhere, but in other cases, the plural is also used, the initial formation of the noun designation, such as amādesa. Tilokaṃ (the three worlds), he tiloka (O three worlds), tilokaṃ (the three worlds), tilokena (by the three worlds), tilokassa (of the three worlds), tilokā tilokasmā tilokamhā (from the three worlds), tilokassa (of the three worlds), tiloke tilokamhi tilokasmiṃ (in the three worlds). Thus, three staffs are tidaṇḍaṃ (a triple staff), three defilements collected, or a collection of three defilements is timalaṃ (triple defilement), tilakkhaṇaṃ (triple characteristic), catussaccaṃ (four noble truths), four directions are catuddisaṃ (the four directions), "the vowel is short in the neuter" makes it short, pañcasikkhāpadaṃ (five precepts), saḷāyatanaṃ (six sense bases), sattāhaṃ (a week), aṭṭhasīlaṃ (eight precepts), navalokut (nine supramundane). a ford, ten precepts, a hundred leagues. Similarly – two nights is a two-night period, three nights is a three-night period, two inches is a two-inch measure, seven Godāvarī rivers, or the collection of these is a seven-Godāvarī collection. And here, for the endings of ratti, aṅguli, and godāvarī – 350. Sometimes the ending of words within a compound is 'a'. This is the understanding from the group of words like rāja, meaning that sometimes the ending of names like rāja, when they are within a compound, becomes 'a'. The inclusion of 'ka' means that in compounds like bahubbīhi, the suffix 'ka' sometimes occurs at the end of the compound, and for words ending in 'gandha' after surabhi, su, du, pūti, the 'i' vowel occurs. Alternatively, 'a' and 'ka' are 'aka', and 'ra' is a euphonic connector, meaning that sometimes 'a' and 'ka' become suffixes at the end of words within a compound. Thus, when 'pañca gāvo samāhaṭā' (five cows collected) is compounded, and the 'a' suffix is applied at the end of the compound, and 'o' becomes 'ava' before a vowel, then 'pañcagava' and similar forms are established. In 'dviratta' and similar forms, after the 'a' suffix is applied, the preceding vowel is dropped by rules like 'saralopo'. Examples of non-collection 'digu' compounds are: 'eko ca so puggalo ca' (one and that person) becomes 'ekapuggalo' (one person). Similarly, 'ekadhammo' (one dhamma), 'ekaputto' (one son), 'tayo bhavā' (three existences) becomes 'tibhavā' (three existences), 'catasso disā' (four directions) becomes 'catuddisā' (four directions), 'dasasahassacakkavāḷāni' (ten thousand world-systems) and so on. The Digu Compound. The Tappurisa Compound. Now the Tappurisa compound is explained. It is sixfold, due to its occurrence with the six cases from the second onwards. Among these, the second-case Tappurisa occurs with words like 'gone to', 'dependent on', 'past', 'transcended', 'attained', 'fallen into', etc. In the analysis 'saraṇaṃ gato' (gone to refuge) – 'Tappuriso' is understood. 351. 'Ama' and other case endings with subsequent words. Words ending in 'ama' and other case endings, when their meaning is connected, as preceding words, are optionally compounded with subsequent nominal words. This compound is called Tappurisa. And this Tappurisa compound takes the gender and number of the word it describes. Words like 'gata' (gone) are participles and thus have three genders. The dropping of case endings and all other rules are as before. He is 'saraṇagato' (gone to refuge), they are 'saraṇagatā' (gone to refuge). She is 'saraṇagatā' (gone to refuge), they are 'saraṇagatāyo' (gone to refuge). That family is 'saraṇagataṃ' (gone to refuge), those families are 'saraṇagatāni' (gone to refuge) and so on. Similarly, 'araññagato' (gone to the forest), 'bhūmigato' (gone to the ground), 'dhammaṃ nissito' (dependent on the Dhamma) becomes 'dha Devoted to the mind, devoted to the goal, gone beyond becoming, gone beyond time, surpassing measure. Surpassing the world, attained happiness, attained suffering, entered the stream, entered cessation, mounted a chariot, shining all night, momentary happiness. But in the case of compound words, the usage itself is constant. For example: one who does work is a worker, a potter, one who desires a goal is one who desires a goal, one who desires Dhamma, one who upholds Dhamma is a Dhamma-bearer, a Vinaya-bearer, one whose habit is to speak truth is a truth-speaker, and so on.