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then, when the elision of case endings is due by “tesaṃ vibhattiyo lopā cā” (their case endings are elided), the very inclusion of ‘ca’ (and) there prevents the elision of the case ending in the former part. The rest is similar. Light-maker, one who gives nectar, nectar-giver, one who abandons battle, battle-abandoner, one who holds splendor, splendor-holder, similarly, done suddenly, a word for others, a word for oneself, standing up from fear, fear-standing-up, a sound from afar, the elder who is lord of cows, attention, previous existence, recollection of previous existences, good in the middle, a resident pupil, a resident pupil, heard among people, hairy-chested, black-throated, born in a lake, and so on. An Alopa-Tatpurisa compound. The Tatpurisa compound is finished. Bahubbīhi Compound Now the Bahubbīhi compound is explained. And it is of nine kinds: a two-part compound with the same case relation, a two-part compound with different case relations, a three-part compound with ‘na’ as the former part, a compound with ‘saha’ as the former part, a compound with an upamāna (comparison) as the former part, a compound with a number in both parts, a compound indicating an intermediate direction, and a compound indicating reciprocal action. Among these, the two-part Bahubbīhi compound with the same case relation occurs in the six case meanings, such as the accusative. Among these, first in the accusative meaning – “having gone” the monks have come to this monastery. 352. Bahubbīhi for other word meanings. Nouns that are suitable in meaning for other words ending in the first, second, etc., cases than the word being compounded, are optionally compounded; and that compound is called bahubbīhi. Many rice grains belonging to whom, that is bahubbīhi. Because it is similar to bahubbīhi, this compound is also called bahubbīhi by way of a meaningful designation, for bahubbīhi is predominantly about the meaning of another word. And this bahubbīhi is of two kinds: tagguṇasaṃviññāṇa and atagguṇasaṃviññāṇa. Among these, where the meaning that is a qualifier is grasped by taking the meaning of another word, that is tagguṇasaṃviññāṇa, for example: Bring the one with long ears. Where it is not grasped, that is atagguṇasaṃviññāṇa, for example: Bring the one with much wealth. Here, like in the word bahubbīhi, the qualifier is placed first. The rest is as before. The monastery to which monks have come. Here, the word "come" and the word "monk" do not stand in their own meanings, but refer to the meaning of another word, namely the monastery, which is the meaning of the second case. To make that meaning clear, the subsequent word "monastery" is used immediately after. Since the object of the action is already expressed by the compound itself, the second case is not used again. And the word "this" is not used. Thus in all cases. And this bahubbīhi takes the gender and number of the thing described. Similarly: Sāvatthi to which monks have come. Jetavana to which monks have come. The path which wanderers have entered, that is the path entered by wanderers. The ship which merchants have boarded, that is the ship boarded by merchants. Thus bahubbīhi in the sense of the object. Bahubbīhi in the sense of the third case, for example: The monk by whom the faculties are conquered, that is the monk with conquered faculties. Similarly: one who has seen the Dhamma, one who has attained the Dhamma, one who has done what is to be done, the Blessed One by whom Māras are conquered, that is the one with conquered Māras, one who has penetrated all dhammas. Bahubbīhi in the sense of the fourth case, for example: The king to whom tax has been given, that is the king to whom tax has been given. The monk to whom food has been brought near, that is the monk to whom food has been brought near. The one to whom an offering has been presented, that is the one to whom an offering has been presented. the eye. A Bahubbīhi in the sense of the fifth case, for example: From which village people have gone forth, that is a village of gone-forth people. From which impurity has gone forth, that is impurity-free. From which consciousness has departed, that is a body of departed consciousness, a corpse. From which fear and terror have departed, that is an Arahant free from fear and terror. A Bahubbīhi in the sense of the sixth case, for example: The man whose hands are cut, that is a cut-handed man. Similarly, one whose resolve is complete. One whose defilements are destroyed. One whose passion is gone, that is passion-free. One who has two feet, that is a biped. A cloth with two hands. One with three knowledges. A quadruped. The Blessed One who has five eyes, that is five-eyed. One with six supernormal powers. Shortness. The nine-fold teaching of the Master. One with ten powers. One with infinite knowledge. The devas whose measure is three tens, that is the thirty devas. The lengthening of the final vowel of the compound. Here, due to the proximity of the word for measure, the word 'dasa' (ten) refers to number. These are the conditions for this, that is dependent origination. What is the origin of this body? That is, what is the origin of this body? One whose defilement is gone, that is stainless. Sandalwood with a pleasant scent, that is fragrant. Similarly, one of good conduct. One with a pleasant face. A corpse with a foul smell, that is malodorous. One whose mind is bad, that is dejected. Similarly, one of bad conduct. One with an unpleasant face. One whose wealth is austerity, that is an ascetic. One whose strength is patience, that is patient. One whose name is Indra, that is named Indra. In words like 'chandajāta', since the specific and the specified can be in any order, both can come first, for example: One for whom desire has arisen, that is desire-arisen. Or, arisen desire for him, that is arisen-desire. Similarly, one for whom joy and happiness have arisen. One for whom joy and happiness have arisen. Born for a month. Born for a month. Cut-handed. Hand-cut. When a compound is formed from "whose shanks are long," and so on: And it is said, "in a word of the same case." 353. In the feminine, if the masculine form is spoken, it is like the masculine. When a word in the feminine gender, of the same case, is followed by another word, and there is a word in the first part that is masculine-speaking but refers to a feminine entity, that word should be treated as if it were masculine. This means there is no feminine suffix in the first part. , this is a case of Bahubbīhi, as it will be stated later, "and in the sense of Kammadhāraya." 354. And sometimes long and short vowels in prefixes, middles, and suffixes. Sometimes, in words like taddhita, samāsa, nāma, and upasagga, the vowels in the beginning, middle, and end become long or short, without contradicting the Buddha's words, when followed by suffixes or non-suffixes, or when they are not followed by anything. Therein, Lengthening is clear in pākaṭa, anūpa, ghāta, etc., and in madhu, etc.; Shortening is in ajjava, itthi, rūpa, etc., and in ka, tā, etc. When there is a Bahubbīhi compound, the final vowel of the last word in the masculine gender becomes short. For example, a man with long shanks (dīghajaṅgho puriso), similarly, the Blessed One with an abundant tongue (pahūtajivho bhagavā). One with great wisdom (mahāpañño). "Mahā is substituted for mahat when it is in apposition." Why "in the feminine"? Khamādhano (one whose wealth is patience). Why "when it refers to a masculine noun"? Saddhādhuro (one whose burden is faith), saddhāpakatiko (one whose nature is faith), paññāpakatiko (one whose nature is wisdom), paññāvisuddhiko (one whose purity is wisdom). And here, "sometimes the final 'a' of words ending in 'a' within a compound" is the 'ka' suffix. Why "when in apposition"? Samaṇibhattiko (one who is devoted to a nun), kumāribhattiko (one who is devoted to a girl), kumāribhatti (devotion to a girl). This is an attribution of masculine form to the former word, therefore it does not occur here. Bahudāsiko puriso (a man with many female slaves). Bahukumārikaṃ kulaṃ (a family with many girls). Having analyzed "one whose bow is Gaṇṭhī" and formed the compound: 355. And from dhanu. This is a three-word phrase. Sometimes, the word dhanu within a compound takes the 'ā' suffix, and with the word 'ca', it also takes it from dhamma, etc., and "of va, o, du, da, nta" is the 'va' sound, thus gaṇṭhivadhanvā. Similarly, paccakkhadhammā. Why "sometimes"? Sahassathāmadhanu (a bow with a thousand strengths), paccakkhadhammo (one whose dhamma is visible), viditadhammo (one whose dhamma is known). In "nānādumapatitapupphavāsitasānu" (a mountain slope perfumed by flowers fallen from various trees) – various trees are nānādumā, fallen from various trees are nānādumapatitāni, those fallen from various trees and those flowers are nānādumapatitapupphāni, perfumed by them is nānādumapatitapupphavāsitā, the mountain whose slope is perfumed by flowers fallen from various trees is nānādumapatitapupphavāsitasānu pabbato. This is a Bahubbīhi compound with a Kammadhāraya and Tappurisa embedded within it, where the words are in apposition. Similarly, byālambo ambud a cloud hanging low, drops of a cloud hanging low, kissed by drops of a cloud hanging low, a peak like that, that is a peak kissed by drops of a cloud hanging low, and so on. In the sense of the seventh case, a Bahubbīhi compound, for example: A country where the crops are abundant, that is a country with abundant crops. A place where alms are easily obtained, that is a place with easily obtained alms. A royal city where people are crowded, that is a royal city with crowded people. A hermitage where there are many ascetics, that is a hermitage with many ascetics. A body where flesh and blood are accumulated, that is a body with accumulated flesh and blood. A city where there are many owners, that is a city with many owners.