English
A principal saying is 'pāvacanaṃ'. A greatly grown body is 'pavaddhaṃ sarīraṃ'. Equal or right placement is 'samādhānaṃ'. Various thoughts are 'vimati'. Various or special concepts are 'vikappo'. A superior deity is 'atidevo'. Similarly, 'adhidevo' (supreme deity), 'adhisīlaṃ' (supreme morality). A beautiful scent is 'sugandho'. A despised scent is 'duggandho'. Well done is 'sukataṃ'. Badly done is 'dukkataṃ'. Sprinkling over is 'abhiseko'. Having done exceedingly, 'pakataṃ' (made, done). Exceedingly praised is 'atitthutaṃ'. Having gone beyond praise is 'atitthutaṃ'. Slightly dark is 'ākaḷāro'. Well bound is 'ābaddho'. 'Pa', etc., in the sense of 'gone', etc., with the nominative case. A gone-forth teacher is 'pācariyo'. Similarly, 'pantevāsī' (a gone-forth pupil). 'Ati', etc., in the sense of 'transcended', etc., with the accusative case. One who has transcended the couch is 'atimañco'. 'Atimālo' (one who has transcended garlands). In the word 'mālā', the 'gh' (long vowel) becomes short by the rule "of 'ghap' when not principal". Similarly, above also, 'ghap' (long vowels) become short. 'Ava', etc., in the sense of 'abandoned', etc., with the instrumental case. A forest abandoned by cuckoos is 'avakokilaṃ'. 'Avamayūraṃ' (abandoned by peacocks). 'Avakuṭṭha' means 'abandoned'. 'Pari', etc., in the sense of 'sick for', etc., with the dative case. Sick for meditation is 'pariyajjheno'. 'Ni', etc. Now, in the sense of 'from' and so on, in the fifth case: Departed from Kosambi, without Kosambi. What is meant by 'in this rule and so on'? It shines towards the tree. 14. The suffix Cī, with verbs: The suffix Cī, when ending a word, becomes one with verbs and other such endings. Having analyzed 'making the non-dirty dirty', a compound is formed by this (rule) with the Cī suffix, as in 'Cī for transformation in the sense of making something what it was not, with 'karā' (to do) and 'sa' (with) and 'bhūyoge' (becoming)'. Here, the particle 'ca' in 'cī kriyatthehi' has a specific meaning. The suffix 'pya' occurs by the rule 'pya or tvā in a compound', and the letter 'pa' in 'pye' has a specific meaning (for 'sissā'). Having made dirty. 15. In the sense of adornment, respect, disrespect, with alaṃ, sā, sā: Words like 'alaṃ' and so on become one in the senses of adornment and so forth. Having analyzed 'having adorned', 'having respected', 'having disrespected', when a compound is formed, and with 'pya', the substitution of 'cā' and the subsequent form occur by the rule 'sā, sādhikarā, and cariccā'. Having adorned, having respected, having disrespected. 16. When a compound is formed by the rule 'aññeca' (and others)... here, just as when 'open the door' is said, 'the bolt' is understood from the context, similarly here, in the influence of particles, 'and others' (aññe ca) and 'and' (ce) are understood as particles resembling case-endings, obtained according to tradition. Having been in front, having become foremost, having disappeared, having become hidden, having made disappear, having hidden, having placed on the chest, having put to heart, having placed in mind, having considered, having placed in the middle, having centralized, having become silent, having been silent. 17. Or, in the sense of many others: Many words ending in 'syā' and so on, in the sense of another word, optionally become one. Whose meaning is of another word, and whose gender is primary; that compound is of another meaning, called Bahubbīhi. And it is of nine kinds: two-worded, with different case-relations, three-worded, with 'na' particle as the first word, with 'saha' as the first word, with a comparison as the first word, with numbers in both parts, meaning direction and interval, and characterized by reciprocity. 1. Therein, the two-worded, with the same case-relation, occurs in the six case-meanings, such as the accusative. (a) There, in the accusative case, first of all - 'monks have come to this monastery' - 'the monastery to which monks have come'. And it is of two kinds, tag by the quality of its qualities. It has been said: "With its quality, and without its quality," that compound is known to be of two kinds. For example, "the one with long ears" and "this one who has seen the ocean." Among these, where the meaning that is the qualifier is taken by the apprehension of another word's meaning, that is the "with-its-quality-apprehended" (tagguṇasaṃviññāṇa), as in "bring the one with long ears." But where it is not taken, that is the "without-its-quality-apprehended" (atagguṇasaṃviññāṇa), as in "bring the one with much wealth." Here, the qualifier is placed first. And here, the word "come" (āgata) and the word "monk" (samaṇa), not standing in their own meanings, refer to another word's meaning, namely the monastery or dwelling of the Sangha, which is the meaning of the accusative case. Therefore, since the object of the action is already expressed by the compound itself, the accusative case is not repeated. Similarly, "the monks have come to Savatthi" (āgatasamaṇā sāvatthi), "the Jetavana where the monks have come" (āgatasamaṇaṃ jetavanaṃ). "The path that the travelers have entered upon" (paṭipannā addhikā yaṃ paṭipannaddhiko patho), "the ship that the merchants have boarded" (abhirūḷhāva, ṇijāyaṃ nāvaṃ sā abhirūḷhavāṇijā nāvā). (b) In the sense of the instrumental case: "the monk by whom the faculties have been conquered" (jitāni indriyāni yena so jitindriyo samaṇo); similarly, "one who has seen the Dhamma" (diṭṭhadhammo), "one who has attained the Dhamma" (pattadhammo), "one who has done what is to be done" (katakicco). "The Blessed One by whom Māras have been vanquished" (vijitā mārā anenāti vijitamāro bhagavā), "one who has penetrated all phenomena" (paṭividdhasabbadhammo). In the sense of the instrument: "the axe by which the tree has been cut" (chinno rukkho yena so chinnarukkho pharasu). (c) In the sense of the dative case: "the king to whom tax has been given" (dinno suṅko yassa so dinnasuṅko rājā), "one to whom food has been given" (dinnaṃ bhojanaṃ assāti dinnabhojano). (d) In the sense of the ablative case: "the village from which people have gone out" (niggatā janā yasmā so niggatajano gāmo), "hell, from which happiness (ayo) has gone out" (niggato ayo=sukhaṃ yasmāti nirayo), "one without defilements" (nikkile-so). "The dead body from which consciousness has departed" (apetaṃ viññāṇaṃ asmāti apetaviññāṇo matakāyo), "the Arahant from whom fear and terror have departed" (apagatabhayabheravo arahā). (e) In the sense of the genitive case: "one whose hands have been cut off" (chinnā hatthā yassa so chinnahattho). Similarly, "one whose resolve is complete" (paripuṇṇasaṅkappo), "one whose taints are destroyed" (khīṇāsavo), "one from whom lust has departed" (vīto rāgo assāti vītarāgo). "One who has two feet" (dve padāni assāti dvipado), "a cloth with two hands" (dvihattho paṭo). In "Tevijjo," it means "one who has three knowledges" (tivijjo eva), with the suffix "ṇa" and lengthening. "One with four feet" (catuppado), "the Blessed One who has five eyes" (pañca cakkhūni assāti pañcacakkhu bhagavā), "one with six supernormal powers" (chaḷabhiñño), with shortening by "ghapassā" etc. "The Teacher's teaching with nine divisions" (navaṅgaṃ satthusāsanaṃ). "One with ten powers" (dasabalo), "one with infinite knowledge" (anantañāṇo). "The Tidasā gods, whose measure is three tens" (Tīṇi dasa parimāṇa+mesaṃti tidasā devā), here the measure... The word 'das' (ten) in the sense of 'āṇasadda' (command sound) is used for number. That which has this as its cause is 'idappaccayā' (having this as cause). In the latter part, 'imassa idaṃ' (this of this) from 'imassi+daṃ vā' (this or this). What is its origin? 'Kiṃ pabhavo kāyo' (what is the origin of the body?). That from which defilement has departed is 'vimalo' (stainless). That which has a beautiful fragrance is 'sugandhaṃ candanaṃ' (fragrant sandalwood). Similarly, 'susīlo' (virtuous), 'sumukho' (pleasant-faced). That which has a foul smell is 'duggandhaṃ kuṇapaṃ' (foul-smelling corpse). 'Dummukho' (unpleasant-faced). That which has an evil mind is 'dummano' (sad, dejected). Similarly, 'dussīlo' (immoral). That which has austerity as its wealth is 'tapodhano' (one whose wealth is austerity). That which has patience as its strength is 'khantibalo' (one whose strength is patience). That whose name is 'Inda' is 'indanāmo' (named Inda). In 'chandajāta' and similar compounds, since the qualifier and qualified can be as desired, both can come first, as there is no purpose in deviating from the order. That in which desire has arisen is 'jātachando' (having arisen desire). Similarly, 'chandajāto' (desire-arisen). 'Sañjātapītisomanasso' (having arisen joy and happiness). 'Pītisomanassasañjāto' (joy and happiness arisen). 'Māsajāto' (month-born). 'Jātamāso' (born-month). 'Chinnahattho' (severed-hand). 'Hatthachinno' (hand-severed). That which has long shanks is 'dīghajaṅgho' (long-shanked). Here, it is masculine, and shortened by 'ghapassā'di. Similarly, 'pahūtajivho' (having a large tongue). That which has great wisdom is 'mahāpañño' (greatly wise). Since there is no 'vī' suffix in 'itthiyaṃ bhāsitapumi+tthī pume+ve+katthe' (a feminine word used as masculine is treated as masculine in a single sense), it takes the 'ṭā' substitute and shortening. What if 'itthiyaṃ' (in the feminine)? 'Khamādhano' (one whose wealth is patience). What if 'bhāsitapumā' (spoken as masculine)? 'Saddhādhuro' (one whose burden is faith). 'Paññāpakatiko' (of a nature of wisdom). 'Paññāvisuddhiko' (of purified wisdom). Here, 'ko' from 'ltvitthiyūhi ko'. 'Gaṇḍīvadhanvā' (having a bow named Gaṇḍīva) is established by another rule. Various kinds of trees are 'nānādumā' (various trees). That which has fallen from various trees is 'nānādumapatitāni' (fallen from various trees). And those flowers are fallen from various trees are 'nānādumapatitapupphāni' (flowers fallen from various trees). Scented by those