English
is reached according to "from *pubbasmā* and *mādito*", then the prohibition of the non-fifth case ending according to "not from *a* to *ma* in the fifth case" and the *aṃ* substitution for all case endings following an *a*-ending indeclinable compound also occur. And similarly above. The prosperity of alms-food is *subhikkhaṃ*, here, the *gha* (vowel) is short. *Subhikkhaṃ* stands, O *subhikkhaṃ*, see *subhikkhaṃ*. In *na* and *smiṃ*, the *aṃ* (substitution) is optional according to "or for the third and seventh cases," *subhikkhaṃ* or *subhikkhena* is done, *subhikkhaṃ* or *subhikkhena* moves, give *subhikkhaṃ*. In the fifth case, due to the absence of *a* and *ma*, *subhikkhā* go away, *subhikkhaṃ* depends, *subhikkhaṃ* or *subhikkhe* is established. In the sense of proximity: the proximity of a pot is *upakumbhaṃ*, similarly *upanagaraṃ*, O *upaku* ...etc. In the sense of 'completely', 'having completely consumed the grass' means 'with grass', meaning 'having completely consumed even the grass'. The rest is like 'with Brahmā'. 'Having completely consumed the fire' means 'with fire', meaning 'having completely studied even the fire-text'. The example of 'vāra' is like 'adhitthi'. Absence, due to the distinction of relations, is of many kinds. In that, 'absence of power' means 'power has departed', like 'dussaddika' for those with bad sounds. In the sense of 'absence of things', 'absence of flies' is 'nimmakkhika', 'niddaratha', 'nimmasaka'. In the sense of 'absence of transgression', 'grass has been surpassed' is 'nittiṇa'. In the sense of 'absence of the present time related to enjoyment', 'a light cloak has been surpassed' is 'atilahupāvuraṇa', meaning 'this light cloak is not for enjoyment'. 'According to' is of many kinds. In that, for suitability: 'a suitable form' is 'anurūpa'. For distribution: 'half a month, half a month' is 'anvaddhamāsa', similarly 'paccatta'. For not transgressing the meaning: 'not transgressing one's power' is 'yathāsatti'. Similarly 'yathākkama', 'yathābala'. Due to the abundance of authority: 'whatever assembly' is 'yathāparisā'. In the sense of 'similar': 'similar to a black-spotted cow' is 'sakikhi', 'sa' is a substitute for 'saha'. In the sense of 'succession': 'in order of seniority' is 'anujeṭṭha'. In the sense of 'after': 'after the chariot' is 'anuratha'. In the sense of 'simultaneously': 'with the wheel' means 'at the same time as the wheel' is 'sacakka', meaning 'he places it at the same moment as the wheel'. 3. When not similar The word 'yathā', when used in the sense of 'similar', does not form a compound with a word ending in 'syādi'. For example, 'yathā devadatto, tathā yaññadatto' (as Devadatta, so Yajñadatta). Here, the word 'yathā', which is the standard of comparison, expects the object of comparison 'tathā yaññadatto'. Therefore, if it is not capable of compounding according to the rule "what is dependent is not capable of compounding", then why is there a prohibition "not similar" for non-compounding? If it is because the entire phrase "yathā devadatto" is the standard of comparison, not the word 'yathā' alone, then since the entire phrase is dependent on the object of comparison, there is no incapacity for compounding for the word 'yathā' alone. Therefore, this is for the purpose of prohibiting compounding when similarity is intended. It should be said 'in the sense of similar', but since there is no similarity without 'tulya', it is said 'in the sense of similar'. or "similar" is said. Whatever similarity, is known where it arises; That is called a simile, its elaboration is manifold. 4. Yāva in the sense of limitation The word *yāva*, occurring in the sense of limitation, becomes one with a word ending in *syā* or *ādi*. Limitation = a precise determination of quantity. As many vessels as there are = *yāvāmattaṃ*, after forming a compound with this, the rest is like *pubbasamaṃ*. As much as the life's duration = *yāvajīvaṃ*. *Yāvatāyukaṃ*, the suffix *ka* in the sense of "itself". As much as is needed = *yāvadatthaṃ*. 5. *Payyapā bahi tiro pure pacchā vā* with the ablative *Pari* and others become one with a word ending in the ablative, optionally. Around the mountains = *paripabbataṃ*. Because *vā* means "or" in the sense of alternative, *pari pabbatā* and so on also occur. Away from the mountains = *apapabbataṃ*, up to Pāṭaliputta = *āpāṭaliputtaṃ*, outside the village = *bahigāmaṃ*, beyond the mountain = *tiropabbataṃ*, before the meal = *purebhattaṃ*, after the meal = *pacchābhattaṃ*, all are like *upakumbhaṃ*; by this, the compound is special. And similarly in the upper sūtra. The section on *vātya* – 6. *Samīpāyāmesva+nu* The word *samīpa* (nearness) is taken to indicate an option for the permanent compound, as in "*asaṃkhya*". The word *anu*, occurring in the sense of nearness and extension, becomes one with a word ending in *syā* or *ādi*, optionally. Here, because the word *samīpa* is predominant in its meaning, only nearness is understood, hence "nearness" is said. Near the forest = *anuvanaṃ*, along the Ganges = *anugaṅgaṃ*, or Bārāṇasī along the Ganges. 7. *Tiṭṭhagvādīni* *Tiṭṭhagu* and others, though established elsewhere, are irregularly formed in this *asaṃkhya* compound. "The cows stand at which time" = *tiṭṭhagu*. After forming the first case with the words *tiṭṭhanta* and *go*, the compound is formed by "*vā nekaññatthe*". By this irregular formation, after the elision and the neuter meaning, in the *si* case, the *u* of *go* becomes "*gossu*", and the case ending is elided by "*pubbasmā mādito*". Similarly, "the cows carry at which time" = *vahaggu*, and so on. The inclusion of *velāppakāsakapāto* and others is also here; "bathing in the morning" = *pātanahānaṃ* in the seventh case compound; similarly, *sāyanahānaṃ* (evening bath). In the morning, in the evening, morning cloud, evening cloud, morning path, evening path, here the vowel "a" is added, as in "eona+ma vaṇṇe", and the nasalization is dropped. 8. With "ore", "pari", "paṭi", "pāre", "majjhe", "heṭṭhu", "ddhā", "dho", "nto", optionally with the sixth case. The words "orādayo" etc. optionally combine with a word in the sixth case. The bank of the Ganges becomes "oregaṅgā", above the peak becomes "uparisikharaṃ", against the current of the stream becomes "paṭisotaṃ", the far bank of the Yamuna becomes "pāreyamunaṃ", the middle of the Ganges becomes "majjhegaṅgaṃ", below the palace becomes "heṭṭhāpāsādaṃ", above the Ganges becomes "uddhagaṅgaṃ", below the Ganges becomes "adhogaṅgā", inside the palace becomes "antopāsādaṃ". By this rule of formation, and by the dropping of nasalization and the addition of "e", "oreccādi" etc. are formed. 10. With "a" and "mādi" A word ending in "a" or "mādi" frequently combines with a word ending in "syādyantaṃ" to form a single entity. The meaning of the latter word, its primary gender, and the meaning of the second case ending and so forth, are divided in many ways. It mixes with others, and is mostly known as a "tappurisa" compound; for example, "rājāpaccaṃ" (king's offspring) and "katthacīti+mitīdisaṃ" (in some places, etc.). The compound of agents and non-agents ending in "a" or "mādi" occurs only in some places. And it should be understood that this is by the rule of "bahulaṃ". There, the second case "tappurisa" compound is formed with "amādi", "gata", "nissitā", "tītā", "tikkanta", "pattā", "pannā", etc. When "saraṇaṃ gato" (gone to refuge) is compounded, the dropping of the case ending and so forth, due to being a single entity, is the same as above everywhere. "saraṇagato" (gone to refuge, masculine singular), "saraṇagatā" (feminine singular). "saraṇagatā" (masculine plural), "saraṇagatāyo" (feminine plural). "saraṇagataṃ kulaṃ" (a family gone to refuge), "saraṇagatāni kulāni" (families gone to refuge), etc. "araññagato" (gone to the forest), "bhūmigato" (gone to the ground). "dhammaṃ nissito" (dependent on the Dhamma) becomes "dhammanissito", "atthanissito" (dependent on meaning). "bhavaṃ atīto" (past existence) becomes "bhavātīto", "kālātīto" (past time). "pamāṇaṃ atikkantaṃ" (exceeded measure) becomes "pamāṇātikkantaṃ", "lokātikkantaṃ" (transcended the world). "sukhaṃ patto" (attained happiness) becomes "sukhappatto", "dukkhappatto" (attained suffering). "sotaṃ āpanno" (entered the stream) becomes "sotāpanno", "nirodhasamāpanno" (entered cessation), "maggappaṭipanno" (entered the path). "rathaṃ āruḷho" (mounted a chariot) becomes "rathāruḷho". "sabbarattiṃ sobhaṇo" (beautiful all night) becomes "sabbarattisobhaṇo", "muhuttasukhaṃ" (momentary happiness). The compound of non-agents is in the sense of continuous connection. In the "vuttiyevo+papadasamāse", its n thus it is. As one who does work, a worker, a potter, one who desires gain, desirous of gain, desirous of Dhamma, one who upholds Dhamma, an upholder of Dhamma, an upholder of discipline. One who cooks for oneself, a self-cook, one who weaves thread, a weaver, one who brings a boon, a bringer of boons. With -nta, -māna, and -ktavanta, it is just a sentence. Listening to Dhamma, listening to Dhamma, having eaten rice. The third case Tatpurisa with 'made', 'former', 'similar', 'equal', 'not', 'quarrel', 'skilled', 'mixed', 'friendly', etc. Dhamma spoken by the Buddha, Buddha-spoken Dhamma, thus, taught by the Victor. Praised by the Teacher, Teacher-praised. Censured by the wise, wise-censured, praised by the wise, made by a lord, made by oneself, brought by parrots, parrot-brought, slain by the king, king-slain, oppressed by the king. Burnt by fire, fire-burnt, bitten by a snake, snake-bitten, pierced by arrows, arrow-pierced, made by desire, desire-made, endowed with virtue. 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, etc. Drinkable by crows, crow-drinkable,