English
a river. Sometimes it is just a compound, one who goes by the chest, a snake, one who drinks by the foot, a tree. Sometimes it is just a sentence, cut with an axe, to be drunk by crows, to be abandoned by seeing. In connection with 'former', etc. former by a month, a month-former. Thus, similar to a mother, equal to a mother. Nineteen, deficient in virtue, a sword-quarrel, skilled in speech, a temporary mixture, friendly in speech. Similar to the Teacher, Teacher-similar, Teacher-like, desirous of merit, merit-desirous, superior in qualities. Food sprinkled with curds, curd-food, rice mixed with jaggery, jaggery-rice. The relation of the agent is made by the verb, even when verbs like 'sprinkled' are not apparent, it is just a compound because it implies verbs like 'sprinkled', so there is no impropriety. Thus, milk-rice. A chariot yoked with a horse, a horse-chariot, a mind for the path, an island known and marked by a rose-apple tree, Jambudīpa, ten with one extra, eleven, blind by birth. O, born blind, naturally intelligent, naturally intelligent, and so on. The fourth Tatpurisa compound is with meanings like 'for the sake of', 'benefit', 'gift', and so on. 'For the sake of': 'cloth for the Kathina ceremony' is 'Kathinadussaṃ', meaning 'robe for the Kathina ceremony'. Similarly, 'robe-cloth', 'robe-price'. 'Rice for the sake of gruel' is 'yāgutaṇḍulā', 'rice for a meal'. 'Meal for the sake of the Saṅgha' is 'Saṅghabhattaṃ', 'meal for a guest'. Similarly, 'meal for a traveler'. 'Material for a palace' is 'pāsādadabbaṃ'. Here, this is an eternal compound, and its three genders: 'a monastery for the sake of the Bhikkhu Saṅgha' is 'bhikkhusaṅghattho vihāro', 'gruel for the sake of the Bhikkhu Saṅgha' is 'bhikkhusaṅghatthā yāgu', 'a robe for the sake of the Bhikkhu Saṅgha' is 'bhikkhusaṅghatthaṃ cīvaraṃ'. 'Whose sake is it?' is 'yadattho', 'yadatthā', 'yadatthaṃ'. Similarly, 'his sake', 'her sake', 'its sake'. Also, 'beneficial to the world'. 'A gift for the Buddha' is 'buddhadeyyaṃ pupphaṃ' (a flower). 'A gift for the Saṅgha' is 'saṅghadeyyaṃ cīvaraṃ' (a robe). Here, it is not 'to be given to the Saṅgha'. The fifth Tatpurisa compound is with meanings like 'separation', 'fear', 'abstinence', 'release', and so on. 'Separated from sexual intercourse' is 'methunāpeto'. Similarly, 'gone from chaff', 'departed from the city', 'returned from alms-round'. 'Gone forth from sensual pleasures' is 'kāmanikkhantaṃ'. 'Fallen from a treetop' is 'rukkhaggapatito'. 'Fallen from the Dispensation'. 'Rising from an offense'. 'Fallen from the surface of the earth'. 'Freed from all existences' is 'sabbabhavanissaṭo'. In connection with fear and so on: 'fear from the king' is 'rājabhayaṃ', 'fear of robbers', 'fear of non-humans', 'fear of fire'. 'Afraid of evil', 'timid of evil'. 'Abstinence from what should not be done' is 'akattabbavirati'. Similarly, 'abstinence from bodily misconduct', 'abstinence from verbal misconduct'. 'Released from bondage' is 'bandhanamutto', 'released from the forest', 'release from bondage'. 'Arisen from kamma', 'highest of the high', 'lowest of the low'. Sometimes, it is only a compound: 'born from kamma' is 'kammajaṃ'. Similarly, 'mind-born', 'season-born', 'food-born'. Here, it is not 'fallen from the palace'. The sixth Tatpurisa compound: 'son of the king' is 'rājaputto'. Similarly, 'king's man', 'teacher's worshipper', 'Buddha's disciple', 'Buddha's image', 'Jina's word', 'ocean's roar'. 'Heap of grains' is 'dhaññarāsi'. 'Scent of flowers', 'taste of fruit'. 'Lightness of body', 'body-'. Lightness. Mindfulness of death, the root of a tree, a leaf of iron, an iron leaf. Here, "manādyāpādīna+mo maye ce" makes it 'o'. Similarly, a golden bowl, a water vessel, a pot of ghee, king of devas, king of devas. Gender of a male, masculine gender. "Puṃ pumassavā" makes 'pumassa' into 'puṃ', the 'niggahīta' is dropped, and 'la' is doubled. Footprint of an elephant, form of a woman, community of bhikkhunīs, branch of a rose-apple tree. Here, the long 'ī' and 'ū' become short. Due to the 'bahulādhikāra' rule, it does not occur with 'nta', 'māna', 'niddhāriya', 'pūraṇa', 'bhāva', 'titta' and 'attha'. My doing, my doing, the dark cows are the best milk-givers, the fifth of the students, the thread-ness of the cloth. Sometimes it does occur, 'near the present'. It does not occur with "the brahmin's teeth are white" due to being relative. Satiated with fruits, fed with fruits, satisfied with fruits. It does not occur with "the brahmin's house is high" due to being relative. It does not occur with "the wealth of the king of Pāṭaliputta" because 'chaṭṭhī' (genitive) is for a wealth-relation, and there is no relation with Pāṭaliputta. "The king's cow and horse and man" is a sentence due to different meanings. "The king's cows, horses, and men" or "royal cows, horses, and men" is a compound, due to having a single meaning. But for related words, even if they are always relative, a compound occurs if it is understandable, for understandability is also a cause for compounding, such as Devadatta's teacher's family, the Buddha's community of disciples, and so on. Seventh Tappurisa: Perception in form, form-perception. Similarly, form-volition, suffering of transmigration. Consciousness dependent on the eye, eye-consciousness. Delighting in Dhamma, Dhamma-delighter, delight in Dhamma, liking for Dhamma, reverence for Dhamma, expression in Dhammas, Dhamma-expression, inclination to giving, done in another existence. Enjoyment in seeing, enjoyment of seeing. Dwelling in the forest, forest-dwelling, eating at the wrong time, timely rain, forest flower, forest buffalo, village pig, sea fish, pit turtle, pit frog, well frog, ford boat. Gambler among women, woman-gambler, dice-gambler. Dry in the shade, shade-dry, baked on charcoal. aṃ, a wanderer in the forest. In some cases, it is just the meaning: one who wanders in the forest is a forest-wanderer, those who lie in the womb are womb-dwellers, one who stands on land is a land-dweller, a water-dweller, a mountain-dweller, a path-dweller. That which is born in mud is a lotus, a lake-born, and so on. Here it is not, moderation in food, guarded doors in the senses, seated on a seat, one should sit on a seat. 11. Adjective and noun in one meaning An adjective, ending in syā, when combined with a noun, also ending in syā, and having the same grammatical case, forms one meaning. Where words of similar meaning, Express the distinguished and the distinguisher; This is an adjectival compound, With the meaning of the distinguished as primary. Here, the gender of the distinguished, Is that which follows; This compound is known, By others as Karmadhāraya. Even though "with the distinguished" is not stated in the Sutta, because of the inherent connection of the adjective, it is understood by implication that "with the distinguished" is meant for the word thus attracted. And it is said – A general object, Which is distinguished from another object; Its placement in a single category, Is called an adjective. An object belonging to a single category, Is called the distinguished; Whatever words, Come into relation here; The adjectival and distinguished nature, Is understood by convention. Here, the word "blue" is the adjective because it distinguishes the lotus object from a red lotus, etc. The word "lotus" is the distinguished because it is distinguished by that. Moreover, "blue" is the distinguished because it is distinguished from the general meaning of blue, like a bee or charcoal. It is not of objects, etc., but of the lotus itself, therefore, the lotus is the adjective, as stated by convention. Moreover – Meanings that come around by this, Are called synonyms; When "cow-word" is said, The meaning of "word" is the adjective. The gender, number, and case endings, That are seen in the distinguished; Must be made similar, In the adjective. As stated, in "great," etc., similar genders, etc., should be observed. Why "must"? "Gods are the measure," etc. And it is of six kinds: adjective-preceding, adjective-following, adjective-both-preceding-and-following, simile-following, possibility-preceding, and avadh "Āraṇa-pubbapada" means. Among these, in the case of a qualifying prior word: "Mahanto ca so puriso cā" (great and that man) in this sentence, the compound is formed by this rule. "Ṭa nta+ntūnaṃ" (ṭa nta+ntūnaṃ) by the substitution of ṭa for nta, it becomes long: mahāpuriso, mahāpurisā, and so on. In the sentence, the use of "ca+ta" (and+that) is to indicate the state of being in apposition. But in the compound, since it is indicated by the compound itself, it is not used. Similarly, elsewhere too, words whose meaning is expressed are not used. Thus, mahāvīro (great hero), mahāmuni (great sage). Mahantañca taṃ balañcāti (great and that strength) becomes mahābalaṃ (great strength), mahabbhayaṃ (great fear). Santo ca so puriso cāti (good and that man) becomes sappuriso (good man). Similarly, pubbapuriso (former man), aparapuriso (latter man), paṭhamapuriso (first man), majjhimapuriso (middle man), uttamapuriso (best man), parapuriso (other man), setahatthī (white elephant), kaṇhasappo (black snake), nīluppalaṃ (blue lotus), rattuppalaṃ (red lotus), lohitacandanaṃ (red sandalwood). Sometimes it does not occur: Puṇṇo Mantānīputto, Citto Gahapati. Pumā ca so kokilo cāti (male and that cuckoo) becomes puṅkokilo (male cuckoo); in the latter word, "pumā" becomes "puṃ". Similarly, punnāgo. Khattiyā ca sā kaññā cāti (Khattiya and that maiden) becomes khattiyakaññā (Khattiya maiden). 67. Itthiyaṃ bhāsitapumi+tthī pumeve+kattheti A feminine word that has a masculine form becomes masculine; thus, feminine suffixes are dropped. Thus, rattalatā (red creeper), dutiyabhikkhā (second alms). Brāhmaṇī ca sā dārikā cāti (Brahmin woman and that girl) becomes brāhmaṇadārikā (Brahmin girl), nāgamāṇavikā (Nāga maiden). What if "itthiyaṃ" (in the feminine)?