English
From words ending in -tavant and -ānantādi, the sentence itself is established due to the rule of fixed optionality. For example: he has eaten rice, listening to the Dhamma, listening to the Dhamma, doing a mat, or due to non-designation, for taddhita, samāsa, and kitaka are characterized by designation. Second accusative tatpurisa. Third instrumental with kitaka, pubba (before), sadisa (similar), samūnattha (less), kalaha (quarrel), nipuṇa (skilled), missa (mixed), sakhila (friendly), and so on. Dhamma spoken by the Buddha is Buddha-spoken. Thus, taught by the Conqueror, praised by the Teacher is Teacher-praised, blamed by the wise is wise-blamed, praised by the wise, done by the Lord, self-made, brought by parrots is parrot-brought, killed by the king is king-killed, afflicted by disease, burnt by fire, bitten by a snake, pierced by an arrow is arrow-pierced, removed by desire is desire-removed, endowed with virtue is virtue-endowed. Thus, accompanied by happiness, connected with knowledge, association with friends, separation from loved ones, proud of birth, devoid of qualities, grown in qualities, to be done for the four groups, to be done for the four groups and so on, drinkable by crows is crow-drinkable, a river. Sometimes it is only a compound, one who goes by the chest is a snake, one who drinks by the foot is a tree. Sometimes it is only a sentence, he cut with an axe, to be drunk by crows, to be abandoned by seeing. In combination with pubba (before) and so on: before by a month is month-before. Thus, similar to mother, equal to father, nineteen, deficient in virtue, quarrel with a sword, skilled in speech, mixed for a certain time, friendly in speech, similar to the Teacher. one who desires merit, one who is fond of merit, one who is endowed with virtues, rice mixed with jaggery, jaggery-rice, milk-rice, a chariot yoked with horses, horse-chariot, mind for the path, the island known as Jambu, Jambudīpa, ten with one extra, eleven, blind by birth, naturally intelligent, and so on. Third Tatpurisa. Fourth with 'for that purpose', 'for the sake of', 'to be given', etc. In the sense of 'for that purpose': a cloth for the kathina, kathina-cloth, meaning, for the kathina robe. Similarly, robe-cloth, robe-price, rice for gruel, gruel-rice, rice for a meal, meal-rice, meal for the Saṅgha, Saṅgha-meal, meal for guests, guest-meal. Similarly, meal for travelers, material for a palace, palace-material. In the sense of 'for the sake of': a monastery for the sake of the community of monks, a monastery for the sake of the community of monks, gruel for the sake of the community of monks, a robe for the sake of the community of monks. For whose sake, for what purpose, for what purpose, for what purpose. Similarly, for that purpose, for that purpose, for that purpose. Effort for this purpose, talk for this purpose, attention for this purpose. For what purpose? For one's own purpose, for others' purpose. Discipline is for restraint, happiness is for concentration, disenchantment is for dispassion, dispassion is for liberation. Similarly, welfare of the world, world-welfare, a gift for the Buddha, Buddha-gift, a flower. A gift for the Saṅgha, Saṅgha-gift, a robe. Here it does not occur, to be given to the Saṅgha, to give to the Saṅgha, and so on. Fourth Tatpurisa. Fifth with 'separation', 'fear', 'abstinence', 'release', etc. Separated from sexual intercourse, separated from sexual intercourse. Similarly, gone away from chaff, departed from the city, returned from alms-round. Departed from the village, village-departed, fallen from the treetop, treetop-fallen, fallen from the Dispensation, rising from an offense, risen from the surface of the earth, released from all existences, released from all existences. In connection with 'fear', etc., for example: fear from the king, king-fear, fear from thieves, thief-fear, fear from non-humans, non-human-fear, fear from fire, fire-fear. Afraid of evil O, afraid of evil, fearful of evil, abstention from what should not be done, abstention from what should not be done. Thus, abstention from bodily misconduct, abstention from verbal misconduct, freed from bondage, freed from bondage, freed from the forest, release from bondage, arisen from kamma, arisen from kamma, highest of the high, lowest of the low. Sometimes, it is just a usage. Born from kamma, kamma-born. Thus, mind-born, season-born, food-born. Here it does not happen. Fallen from the palace. A man with five friends. The sixth case: son of the king, king's son. Thus, king's man, teacher-worshipper, Buddha's disciple, Buddha's image, Victor's word, ocean's roar, heap of grains, grain-heap, flower's scent, fruit's juice, lightness of body, body-lightness, mindfulness of death, tree-root, leaf of iron, iron-leaf. Thus, golden bowl, water-dish, ghee-pot. In the sense of "king of devas," when a compound etc. is formed, the 'a' sound is sometimes at the end of compounds, then the 'ā' does not occur from "syā ca." Devarāja, Devarājā, Devarājaṃ, Devarāje, etc., similar to the word "purisa." In its absence, "so devarājā," "te devarājāno," etc., similar to the word "rāja." Likewise, "friend of devas" becomes "devasakha," "devasakhā," "so devasakhā," "te devasakhāno," etc. The gender of a male is masculine gender. Thus, male nature, deletion of 'm' at the end of 'pum', etc. Elephant's foot, woman's form, community of bhikkhunis, rose-apple branch. And here, by the rule "sometimes for initial, middle, and final (vowels)," etc., the 'ī' and 'ū' in the middle become short. Due to the rule of optionality, sometimes it is just a phrase. Doers of deeds suddenly, uniter of the divided, the third part of an eon, and the eighth day of the fortnight, the bravest warrior among men. Is it only with a suitable meaning? In "Devadatta's man, the king's servant," because of the unsuitable meaning due to mutual non-dependence (of the genitive case), a compound is not formed. But in "the son of the king of Kosala," etc., it is not formed due to inability (to form a compound) because of dependence. However, even if related words are always dependent... A compound of the 'makatta' type, for example – Devadatta's teacher's family, the Blessed One's assembly of disciples, etc. Sixth Tatpurisa. Perception in form is form-perception, thus form-volition, suffering in transmigration, consciousness dependent on the eye is eye-consciousness, delighting in Dhamma is Dhamma-delighting, delight in Dhamma, taste for Dhamma, reverence for Dhamma, expression in Dhammas is Dhamma-expression, inclination to giving, done in another existence, enjoyment in seeing is enjoyment-in-seeing, dwelling in the forest is forest-dwelling, food at the wrong time is wrong-time-food, rain in season is season-rain, flower in the forest is forest-flower. Thus forest-buffalo, village-pig, ocean-fish, pit-turtle, pit-frog, well-frog, ford-boat, rogue among women is woman-rogue, dry in the shade is shade-dry, cooked on embers, bound in prison. Here, only the compound form is used, for example – one who wanders in the forest is a forest-wanderer, one who lies in the womb is a womb-dweller, one who stands on land is a land-dweller. Thus, water-dweller, mountain-dweller, path-dweller, born in mud is a lotus, growing on the head is hair, etc. Here, it does not occur: moderation in food, guardedness of the sense doors, seated on a seat, one should sit on a seat. Seventh Tatpurisa. Because it is said "without hindering that", in Tatpurisa compounds, sometimes, according to usage, the first member ending in the accusative case can occur with 'para' in compounds like 'accanta' etc. For example – that which has gone beyond the end is 'accanta' (exceeding), exceeding (plural), one who has gone beyond the limit is 'ativela' (excessive), shortness (of vowel). Thus, one who has gone beyond the garland is 'atimāla' (beyond-garland), one who has obtained a livelihood, one who has obtained a livelihood, seeing that has gone to the eye, dependent on the eye, is 'paccakkha' (direct perception), direct existence, direct knowledge, that which follows the meaning is 'anvattha' (meaningful), a forest where cuckoos are absent is 'avakokila' (cuckoo-less forest), the meaning is 'abandoned'. Peacock-less, one who is weary of studying is 'pariyajjhayana' (weary of study), one who is sufficient for work is 'alaṃkamma' (capable of work), one who is sufficient for speaking is 'alaṃvacana' (eloquent), that which has gone out from craving is 'nibbāna' (extinction), one who has gone out from defilements is 'nikkilesa' (undefiled), spotless, from Kosambi gone out. One who is patient, one who has gone out of Kosambī, one who has gone out of the forest, one who is without a forest, one who is a teacher beyond the teacher. Thus, the day before yesterday, the day after tomorrow, above the Ganges, the upper Ganges. Thus, a river below, internal attainment, the king of swans, a royal swan, or a swan-king, half of a month, a half-month, or a month-half, half of an āmalaka fruit, a half-āmalaka, or an āmalaka-half, half of a kahāpaṇa, a half-kahāpaṇa, a half-māsaka, half of the night, a half-night, the first part of the night, the early night, the latter part of the night, the late night. And here, “sometimes the final ‘a’ of words ending in ‘ratti’ (night) is changed to ‘a’” thus, the word ‘ratti’ becomes ‘atta’, the first part of the day, the forenoon. Thus, the evening, “in these, there is वृद्धि (lengthening)” and so on, the word ‘aha’ (day) becomes ‘anha’. A Tatpurisa compound with ‘amā’ etc. as the latter part. Sometimes in a Tatpurisa compound, in words like “pabhaṅkarā” (light-maker), the elision of the case ending does not occur. For example, in the sense of “one who makes light,” the compound is formed by “amādayo parapadebhī” (amā etc. in the latter part), the compound is named “nāmānaṃ samāso yuttattho” (a compound of nouns with a suitable meaning),