English
When a compound is formed in the sense of "there are many rivers in it": The suffix for the end of a compound, and the suffix -ka, occur. 356. And from a river. The suffix -ka occurs after a word ending in -nadī (river) at the end of a compound, and by the word "ca" (and), also after words ending in -tu. This statement is for the sake of regularity. Here, "nadī" refers to the conventional term for feminine words ending in -ī and -ū. Then, by the rule "kvacādimajjhuttarāna" and so on, the long vowel of the word "nadī" becomes short when the suffix -ka is applied. A country with many rivers. Similarly, a forest with many jackals. "Bahunāriko" is established by a sixth-case Bahubbīhi. A country where there are many doers, or where there are many doers, that is a country with many doers. Similarly, one with much food. With different cases, for example: One whose dwelling is for one night, that is a one-night dweller. A man whose dwelling is with an equal person, that is a man with an equal dwelling. One who has characteristics of both sexes, that is one with characteristics of both sexes. A man who has an umbrella in his hand, that is a man with an umbrella in his hand. Similarly, one with a staff in hand, one with a knife in hand, one with a thunderbolt in hand, one with a sword in hand, one with a knife in hand. One whose inclination is towards giving, that is one inclined to giving. One devoted to giving, one devoted to the Buddha, one respectful of the True Dhamma, and so on. A three-word compound, for example: Great men by whom prosperity has been attained through effort, they are great men who have attained prosperity through effort. Similarly, those whose possessions are attained through Dhamma. One by whom the hand has been withdrawn from the bowl, that is one with the hand withdrawn from the bowl. One whose body is like the forepart of a lion, that is one with a lion's forepart body. Many mothers... like a maddened elephant in this forest, etc. A negative prefix (nañ-nipāta-pubbapada) is used as follows: There is no equal to him, therefore the Blessed One is unequalled (asama). Here, in the rule "attaṃ nassa tappurise" (nassa attaṃ in a tatpurisa compound), by dividing the compound (yogavibhāgena), it becomes "nassa attaṃ" (not self). Similarly, one without an opponent (appaṭipuggalo), one without a son (aputtako), one without a cause (ahetuko). "Sometimes a suffix (kappaccaya) is added to the end of a compound," etc. Those for whom there is no cohabitation are non-cohabitants (asaṃvāsā). A country where there is no rain is a rainless country (avuṭṭhiko janapado). A monastery without monks is a monkless monastery (abhikkhuko vihāro). There is nothing higher than this, therefore it is unsurpassed (anuttaro). "ana" for "sara" (vowel). The mention of "tatpurisa" is illustrative. Or, "ana" for "nañ" according to "tesu vuddhī," etc. Similarly, that which has no end is endless (anantaṃ). Those for whom there are no defilements are undefiled (anāsavā), etc. A prefix (saha-pubbapada) in the sense of the first case (paṭhamāyatthe) is used as follows: That which occurs with a cause is causal (sahetuko), or with cause (sahetu). According to "tesu vuddhī," etc., the word "saha" becomes "sā," and sometimes a suffix (kappaccaya) is added to the end of the compound, etc. These occur with joy, therefore they are joyful (sappītikā). Similarly, those that occur with conditions are conditional (sappaccayā). With defilements (sakileso). With clinging (saupādāno). With a retinue (saparivāro). A tree uprooted with its root is uprooted with its root (samūluddhato rukkho). A simile prefix (upamāna-pubbapada) in the sense of the first case (paṭhamāyatthe) is as follows: The word "iva" (like) is used to establish the relationship of simile and object of comparison. A prince who is as perfectly round as a banyan tree due to the equal measure of his bodily limbs, that prince is banyan-round (nigrodhaparimaṇḍalo rājakumāro). "Non-use of words already expressed" (vuttatthānamappayogo) means the non-use of the word "iva." This one is white like a conch, therefore conch-white (saṅkhapaṇḍaro). This one is brave like a crow, therefore crow-brave (kākasūro). The Blessed One, who has become like an eye for seeing the ultimate truth, is eye-become (cakkhubhūto bhagavā). Similarly, become truth (atthabhūto). Become Dhamma (dhammabhūto). Become Brahma (brahmabhūto). This fool, who has become like a blind person, is blind-become (andhabhūto bālo). These wrong views, which have become like muñja grass and pabbaja grass, are muñja-pabbaja-become (muñjapabbajabhūtā kudiṭṭhi). These, which have become like a tangled thread, are tangled-thread-become (tantākulakajātā). In the sense of the sixth case (chaṭṭhiyatthe): The Blessed One, whose color is like the color of gold, is gold-colored (suvaṇṇavaṇṇo bhagavā). Omission of the latter part of the compound (uttarapadalopo): His gait is like that of an elephant, therefore elephant-gait (nāgagati). Similarly, lion movement, a stride like a nāga, a stride like a lion, a lion's jaw, whose thighs are like those of an antelope, thus antelope-thighed, whose body's forepart is like that of a lion, thus lion-forepart-bodied, whose voice is endowed with eight qualities like that of Brahmā, thus Brahmā-voiced. In the sense of 'or', with both numbers, for example – two or three bowls, dvattipattā, "or of two things" (dvekaṭṭhānamākāro vā) the final 'a' of 'dvi' becomes long, then short, two days or three days, dvīhatīhaṃ, six or five words, chappañcavācā. Similarly, seven or eight months, one or two leagues. In the sense of an intermediate direction, for example – the intermediate space between the eastern and southern directions is the southeast intermediate direction. Here, since there is no subsequent word with the same case, there is no masculine gender assignment; "sometimes of initial, middle, and final" (kvacādimajjhuttarānaṃ) and so on, the initial word in the sense of an intermediate direction is shortened. Similarly, northeast, southwest, northwest. But when it is a karmadhāraya compound, "southern and also eastern," then there is masculine gender assignment due to the prominence of the meaning of the latter word, and the pronominal rule always applies, for example – of the southeast, to the southeast. Indicating reciprocal action, for example – this battle proceeds by seizing hair and hair, thus kesākesi, this battle proceeds by striking with sticks and sticks, thus daṇḍādaṇḍi, "sometimes of initial, middle, and final" (kvacādimajjhuttarānaṃ) and so on, the middle vowel is lengthened, "among them, increase" (tesu vuddhī) and so on, the final vowel becomes 'i'. Bahubbīhi in the sense of the first case ending. The Bahubbīhi compound is finished. Dvandasamāsa Now the Dvanda compound is explained. And it is of two kinds, differing in the sense of 'mutual connection' and 'collective'. Among these, in 'mutual connection', for example – "Sāriputta and Moggallāna" (sāriputtamoggallāna) here, in both, the first singular case ending, and the use of the word 'ca' to indicate conjunction. In the analysis "Sāriputta and Moggallāna" (Sāriputto ca Moggallāno ca) – 357. The conjunction of nouns is Dvanda. The conjunction of different nouns, which are in the same case ending, and have a connected meaning, becomes optionally a compound, with the designation Dvanda. o and. Here, 'samuccaya' means collection, and that, according to its meaning, is of four kinds: mere collection, subsequent collection, reciprocal connection, and aggregate. In mere collection and subsequent collection, there is no compound, because the nouns, being dependent on verbs, are not connected in meaning to each other, for example: He gave robes and almsfood as requisites, and a dwelling. Give alms, and observe precepts. In reciprocal connection and aggregate, there is a compound, because in these, the nouns are connected in meaning to each other. Two by two words are 'dvandā', or 'dvandā' because they stand in a 'dvanda' relation, or this compound is called 'dvanda' by an appropriate designation because it is similar to 'dvanda'; for 'dvanda' is that where the meaning of both words is principal. But if the meaning of both words is principal in a 'dvanda', how can there be a single meaning? It is said: There is no contradiction, because even in meanings like 'similar', the occurrence of words is possible, and two words indicate two meanings at the same moment. And that is specific to 'dvanda'; it is because they indicate two meanings. Just as the word 'bhū' indicates meanings like 'experience' and 'overcome' only when accompanied by prefixes like 'anvabhi', not by itself, so too in "gavassaka" and the like, the indication of two meanings for 'gava' and others occurs only when accompanied by other words like 'assa', not by themselves. And that is specific to 'dvanda', not everywhere, it should be understood. Or, because both indicate the aforementioned collection, there is a single meaning even in 'dvanda', so there is no contradiction. Therefore, the rules for compound designation, elision of case endings, and so on are as stated. And because the meaning of 'ca' is expressed by the compound itself, there is no use of 'ca' due to "non-use of what is already expressed." Here, in a 'dvanda', the more honored one is placed first, and the gender is that of the last one. Because reciprocal connection is principal in its parts, it is always in the plural. Sāriputta and Moggallāna (nominative plural), Sāriputta and Moggallāna (accusative plural), by Sāriputta and Moggallāna (instrumental plural), etc. A recluse and a brahmin become recluses and brahmins. Similarly, brahmins and householders, khattiyas and brahmins, devas and humans, moon and sun, mother and father become mother and father. "Growth among them..." Thus in a dvanda compound, the form of the prior word like mother. Thus father and son.