English
Kumāriratanaṃ (jewel of a maiden), samaṇipadumaṃ (lotus of a female ascetic). What if "bhāsitapumā" (having a masculine form)? Gaṅgānadī (Ganges river), taṇhānadī (river of craving), pathavīdhātu (earth element). Puratthimo ca so kāyo cāti (eastern and that body) becomes puratthimakāyo (eastern body). Here, the word "kāya" refers to a part of the body. Similarly, pacchimakāyo (western body), uparimakāyo (upper body), heṭṭhimakāyo (lower body), sabbakāyo (whole body), navāvāso (new dwelling), kataranikāyo (which collection), hetupaccayo (condition of cause). Jīvitappadhānaṃ navakaṃ (nine principal life-factors) becomes jīvitanavaka+miccādi (life-nine, and so on). In the case of a qualifying latter word, thera, ācariya, paṇḍita are qualifiers and come after. For example, Sāriputto ca so thero cāti (Sāriputta and that elder) becomes Sāriputtatthero (Elder Sāriputta). Similarly, Mahāmoggallānatthero (Elder Mahāmoggallāna), Mahākassapatthero (Elder Mahākassapa), Buddhaghosācariyo (Teacher Buddhaghosa), Dhammapālācariyo (Teacher Dhammapāla), or Ācariyaguttilo (Teacher Guttila). Mahosadho ca so paṇḍito cāti (Mahosadha and that wise man) becomes Mahosadhapaṇḍito (Wise Mahosadha). Similarly, Vidhurapaṇḍito (Wise Vidhura). In the case of a qualifying word in both positions, such as sīta And that which is hot, is cold-hot. And that which is oily and hot, is oily-hot pulse. One who is lame and hunchbacked, is lame-hunchbacked. Similarly, blind-deaf. Done-undone. Hole-gap. High-low. Cut-torn. Gone-returned. Sometimes, the earlier term is placed later. That which is plastered and smeared, is smeared-plastered. Similarly, naked-shaven. Sprinkled-swept. Roasted-plucked. In compounds where the simile is the latter term, the simile-like adjective comes later. Just as when "lion" is said, in the general understanding of literal and figurative lions, the word "sage" specifies it. And here: Of simile and the likened, the common quality is the simile. And that occurs through similarity of object, color, and form. A lion like a lion. And that sage is a lion, thus sage-lion. Sage-bull, sage-chief. Buddha-nāga, Buddha-sun. A ray like a ray. And that good Dhamma is a ray, thus Dhamma-ray. Similarly, Vinaya-ocean. A lotus like a lotus. And that recluse is a lotus, thus recluse-lotus. Recluse-padma. A moon like a moon. And that face is a moon, thus face-moon. Face-lotus, and so on. In compounds with a preceding supposition, such as "Dhamma" as an idea, is Dhamma-idea. Similarly, Dhamma-perception. Dhamma-reckoned. Dhamma-approved. Life-perceived. Impurity-perception. Impermanence-perception. Element-perception. Self-perception. Self-view, and so on. In compounds with a preceding ascertainment, such as virtue itself is wealth, is virtue-wealth. Similarly, faith-wealth. Morality-wealth. Wisdom-gem. The eye itself is an faculty, is eye-faculty. Similarly, eye-base. Eye-element. Eye-door. Visible-object, and so on. By adjective and noun, and uttered with verb; The particle clarifies their state, and distinguishes. Non-connection, and other-connection, and absolute non-connection; Even if used with intention, the meaning of "eva" is understood from that. The sentence whose fruit is distinction, therefore, "Chitta is an archer." "Pārtha is an archer." "There is a blue lotus," as in that. Here, "nipāta" means the particle "eva-iti". Unused. The word 'eva' is to be used in this way: "Citta is indeed an archer" is connected by a specific attribute, being an exclusion of non-connection, because the connection is established with the bow. "Pārtha is indeed *the* archer" is connected by a specific attribute, being an exclusion of other connection, because the state of being an archer is established only in Pārtha, who is Arjuna. "Only a blue lotus exists" is connected by a verb, being an exclusion of absolute non-connection, because the existence of a blue lotus is established. 21. Number etc. When numbers etc. are in a collective sense, they become neuter gender. "Three worlds collected" (gathered together in mind), or "the collection of three worlds" – in such a phrase, when a determinative compound is formed, it becomes neuter gender by this rule. The agent of the collection is always singular: *tilokaṃ*, O *tiloka*, *tilokaṃ*, *tilokena*, etc. Similarly: three staffs collected = *tidaṇḍaṃ*. Three defilements collected, or the collection of three defilements = *timalaṃ*. *tilakkhaṇaṃ* (the three characteristics). *catusaccaṃ* (the four noble truths). *pañcasikkhāpadaṃ* (the five precepts). *chaṭṭhāyatanaṃ* (the six sense bases). *sattāhaṃ* (the seven days/week). *aṭṭhasīlaṃ* (the eight precepts). *navalokuttaraṃ* (the nine supramundane states). *dasasīlaṃ* (the ten precepts). *satayojanaṃ* (the hundred leagues). Two nights collected = *dvirattaṃ*. 12. The negative particle 'na' The particle 'na' (or 'a') when joined with a word ending in a case ending forms a single word with another word ending in a case ending. The 'ñ' in 'nañ' (as in 'ṭa nañassa') is for a specific purpose: 'let not the 'n' become 'ṭ' in words like *pāmanaputta* etc.' "Not a brahmin" becomes "abrāhmaṇo". The 'n' becomes 'ṭ' by 'ṭa nañassa'. The 'ñ' is for a specific purpose here. The negation 'na' is appropriate for what exists, without a rule of place etc.; Or it is fruitless for what does not exist, therefore, how can one say 'non-brahmin'? By repeating the meaning of negation, a prohibition rule sometimes; Occurs for the purpose of explaining another's false knowledge. And the meaning of this 'na' is twofold, by way of direct negation and exclusionary negation. Among these, that which indicates the absolute non-existence of the meaning of the latter word, as in "a king's wife who does not drink liquor" etc., is called 'expressing direct negation'. But that which, having excluded and rejected the meaning of the latter word, as in "bring a non-brahmin" etc., carries out the action in a similar object, is called 'expressing exclusionary negation'. a. And it is said— The characteristic of prohibitive negation is the non-existence of the thing. That which is spoken of as other than the thing is the characteristic of restrictive negation. Where, in "non-brahmin" and so on, it restricts the thing, it is called restrictive negation when it speaks of a king, etc., endowed with that action. But prohibitive negation, without considering another thing, would not involve the possibility of negating any particular thing. "Other than that," "opposed to that," and "absence of that" are the meanings of *nañ*. In the sense of "other than that"—"non-brahmin" means "other than a brahmin, similar to him." Similarly, "non-human," "non-recluse," "undetermined" (dharmas that are not determined). In the sense of "opposed to that"—"non-wholesome" means "unwholesome," "opposed to wholesome." Similarly, "non-greed," "non-friend"—this is the method of restrictive negation. In the sense of "absence of that"—"not having done" (akatvā), "not doing" (akaronto), "absence" (abhāvo) occurs. This is the method of prohibitive negation. Here, in both cases of restrictive negation, when it is said "non-brahmin," it is understood that a khattiya, etc., who is other than a brahmin and not established in brahminical qualities, is similar to a brahmin. In the other case, however, if a khattiya, etc., is mistakenly called a brahmin due to some cause for doubt, the false notion is removed by saying, "This is not a brahmin; he is a non-brahmin," meaning he is not imbued with brahmin-ness. There, without similarity, a false notion is impossible, and by the power of usage, similarity is understood, and gender and number follow it. Therefore, it is said, "In the case of 'not' joined with 'as if' (iva) and having a similar referent, the discourse is for the sake of meaning." 75. *Ana* before a vowel The word *nañ* becomes *ana* before a vowel. "Not a horse" is *anasso*. "Not noble" is *anariyo*. Similarly, *anissaro* (not a lord), *aniṭṭho* (not desired), *anāsavo* (without defilements). "Not taking" is *anādāya*, "not looking" (anāloketvā), "desire," etc. Due to the rule of abundance, it sometimes occurs with things that are inappropriate. Again, "verses not to be sung again" (*apunageyyā gāthā*), "having made no opportunity" (*anokāsaṃ kāretvā*), "having gone to the rootless root" (*amūlāmūlaṃ gantvā*), "faces not looking at the moon" (*acandamullokikāni mukhāni*), "one who eats without faith" (*asaddhabhojī*), "one who eats without salt" (*alavaṇabhojī*). 13. *Ku* and others are always in the *syādi* rule The word *ku* and the *pā* words, when combined with a word ending in *syādi*, are always one meaning, in a context other than the *syādi* rule. Here, in the sense of unfailing accompaniment, 'ku' is an indeclinable particle, not the word 'ku' meaning earth. The scope of the 'syādi' rule is when the accusative case is made for 'pati', etc., in the sense of 'characteristic, being such', etc. And so that it does not become like an indeclinable compound such as 'anvaddhamāsa' (every half-month), there is a prohibition "in this 'syādi' rule". A despised brahmin is a 'kubrāhmaṇa'. Due to being a permanent compound, the analysis is not with a separate word. 107. 'Kada' for 'ku' when 'sara' follows, in the sense of 'bad'. When 'ku' is present in the sense of 'bad', 'kada' is substituted for it when a vowel follows. Slightly warm is 'kaduṇhaṃ'. Despised food is 'kadannaṃ', 'kadasanaṃ'. Why 'when a vowel follows'? (Otherwise it would be) 'kuputta' (bad son), 'kudāra' (bad wife), 'kudāsa' (bad servant), 'kudiṭṭhi' (wrong view). 108. 'Kā' in the sense of 'little'. When 'ku' is present in the sense of 'little', 'kā' is substituted for it when a word follows. A little salt is 'kālavaṇaṃ'. Similarly, 'kāpupphaṃ' (a little flower). 109. 'Vā' (or) for 'purisa' (man). 'Kā' for 'ku', or. A despised man is 'kāpuriso', or 'kupuriso'. An excellent leader is 'panāyako'.