English
is 'nānādumapatitapupphavāsitā' (scented by flowers fallen from various trees). A mountain whose peak is scented by flowers fallen from various trees is 'nānādumapatitapupphavāsitasānu pabbato'. This is a compound with an adjective and 'amādi' and refers to another thing with the same referent. (Ca) In the sense of the locative case: A country where crops are abundant is 'sampannasasso janapado' (a country with abundant crops). A place where alms-food is easily obtained is 'sulabhapiṇḍo deso' (a place where alms-food is easy to get). A capital city where people are numerous is 'ākiṇṇamanussā rājadhānī' (a capital city crowded with people). A hermitage where ascetics are many is 'bahutāpaso assamo' (a hermitage with many ascetics). U Flesh and blood accumulated in it a body with accumulated flesh and blood. Many owners in it a city with many owners, many rivers in it a place with many rivers, because of ending in -ī, the suffix -ka. Similarly, a forest with many rose-apple trees, many doers are in it a region with many doers, similarly, one with much food, the suffix -ka from "itthi" (feminine). 2. With different referents, for example: a dwelling for one night one-night dwelling, a dwelling with the same person a man of same dwelling. Signs on both sides one with signs on both sides, elision of case ending, and the suffix -ka from "vā+ññato". An umbrella in his hand umbrella-handed, similarly, staff-handed, knife-handed, thunderbolt-handed, sword-handed, bowl-handed, inclination towards giving inclined to giving, devoted to giving, devoted to the Buddha, respectful of the True Dhamma, etc. 3. Three-footed (compound), for example: achieved prosperity through effort by whom great men who achieved prosperity through effort. Similarly, possessions acquired through Dhamma. Hand removed from the bowl by whom one whose hand is removed from the bowl. Body like the forepart of a lion one with a lion-forepart body. Many intoxicated elephants in it a forest with many intoxicated elephants. 4. With 'na' (negative particle) as the first word, for example: there is no equal to this unequalled, the 'na' becomes 'ṭa'. Similarly, peerless person, childless, causeless, with the suffix -ka, and so on should be understood above. There is no cohabitation with this no cohabitation, no rain exists here a rainless region, a monastery without monks. Similarly, unsurpassed, 'ana' before a vowel, similarly endless, without defilements. 5. In the sense of the first case, with 'saha' (with) as the first word, for example: it proceeds with a cause with a cause or causal, the 'saha' becomes 'sa' in other meanings. Similarly, with joy, with conditions, with defilements, with clinging, with retinue or with retinue, uprooted with its root a tree uprooted with its root. 6. With 'iva' (like) indicating comparison, the first word being the object of comparison, in the first case, for example: round like a banyan tree banyan-tree-round. Like a conch White like a conch, thus conch-white. Brave like a crow, thus crow-brave. He has become an eye for seeing ultimate truth, thus the Blessed One is eye-become. Similarly, meaning-become, Dhamma-become, Brahma-become, blind-become. This wrong view has become like a muñja grass thicket, thus muñja-thicket-become. This has arisen like a tangled thread, thus tangled-thread-arisen. In the sense of the sixth case: whose color is like the color of gold, he is gold-colored, the Blessed One, with the middle word dropped. Whose gait is like the gait of an elephant, he is elephant-gaited. Similarly, lion-gaited, elephant-valiant, lion-valiant, lion-jawed. Whose thighs are like those of an antelope, he is antelope-thighed. Whose voice is like that of Brahma, he is Brahma-voiced. 7. In the sense of "or", both number words, for example: two or three is "dvatti". And those two or three are leaves, thus "dvattipattā" (two-three leaves). When "ti" is after "tisva", "dvi" becomes "atta". Two days or three days is two-three days. Six or five words is six-five words. Similarly, seven-eight months, one-two leagues. 8. In the sense of an intermediate direction, for example: the intermediate space between the eastern and southern directions is the southeast intermediate direction. Here – 69. "Sabba" and so on, in mere usage. Words like "sabba" and so on, which are feminine, become masculine in mere usage. Similarly, northeast, southwest, northwest. Or, that which is eastern and southern. 9. The characteristic of reciprocal action, for example: when a compound is formed by the rule "taking there and striking with that in battle, its own form". A battle occurred by grabbing hair and hair, thus "kesākesī" (hair-to-hair). A battle occurred by striking with sticks and sticks, thus "daṇḍādaṇḍī" (stick-to-stick). And here, in the suffix "cī" for reciprocal action, the form is "cismiṃ". Similarly, "muṭṭhāmuṭṭhī" (fist-to-fist). A beautiful smell is "sugandha" (fragrance). He has that, thus "sugandhī" (fragrant one) is formed by the suffix "ī" in the sense of possession. And because in the Apadāna of Bhaddā Kāpilānī it is said, "Again taking the bowl, having cleansed it with fragrance". Therefore, to show the absence of "ikāranta" (ending in -i) in usage, the usages are "sugandhi" and "duggandhi". is not seen." In *sugandhinā*, the short vowel is in the singular. 19. In the sense of "and" In the sense of "and," many words, or a word, become one. The meaning of the word *ca* (and) is fourfold: conjunction, annexation, reciprocal connection, and aggregation. Among these, in conjunction and annexation, there is no compound, because the nouns, being dependent on the verb, do not have a mutually connected meaning, as in "He gave robes, almsfood, and requisites, and a dwelling," or "Give alms and observe precepts." In reciprocal connection and aggregation, there is a compound, because they are mutually dependent. If it is asked how there can be a single meaning in the sense of "and" where both parts are principal, it is said: Where meanings, though principal, Are as if mutually dependent; Due to a common connection with the verb, That is called "one meaning" in the sense of "and." Since, even when there is a single meaning, the meaning is principal in its own part, this is said: In the sense of "and," meanings do not Mutually qualify, like words; Therefore, in their collective expression, The principal meaning is emphasized. Reciprocal connection And aggregation—this is twofold; Others know this compound As the Dvanda name. In reciprocal connection, The individual parts are present; The collective meaning is obscured, And its gender is like the last word. Where the collective meaning arises, And the individual parts are obscured; This sense of "and" is aggregation, And it is in the neuter gender. Reciprocal connection, for example: Sāriputta and Moggallāna become Sāriputtamoggallānā. "O Sāriputtamoggallānā!" and so on. Because the individual parts are principal, it is always plural. Ascetics and brahmins become samaṇabrāhmaṇā. Similarly, brāhmaṇagahapatikā, khattiyabrāhmaṇā, devamanussā, candimasūriyā. 64. In the sense of "and," *ā* for those related by knowledge or origin For those related by knowledge and those related by origin, *ā* occurs in the sense of "and," so *u* becomes *ā*. Hotā and potā become hotāpotāro. Similarly, mātāpitaro. 65. When "son" follows When *putta* (son) is the subsequent word, *ā* occurs for *pitā* (father) and others in the sense of "and." Pitā and putta become pitāputtā. Similarly, mātāputtā. 78. *Jaya* for *jāyā* when *pati* follows When *pati* (husband) follows, *jaya* occurs for *jāyā* (wife). Jāyā and pati become jay husband and wife. “Husband and wife” is established by the natural order, wife and husband are husband and wife. Similarly, “husband and wife” (jampati), “husband and wife” (dampati). Sometimes the shorter word comes first, for example, moon and sun are moon-sun, villages and districts are village-districts. Similarly, gods, demons, garuḍas, humans, serpents, gandhabbas. Sometimes the word ending in 'i' or 'u' comes first, for example, fire-smoke, movement-intellect-arm-reading-hand-taste, roots-genders. Sometimes the word ending in 'a' (like 'sara' or 'akāranta') comes first, for example, meaning-dharma, meaning-sound, or sound-meaning. A collection (samāhāra) where the individual parts are obscured, and the compound is primary, is only for those that are mutually dependent, for example, umbrella and sandals are umbrella-sandals. 20. Neuter in a collection. In a collection, the neuter gender is always used, and the agent of the collection is always singular. 23. Shortening in syādi endings. When in the neuter gender, the syādi endings are shortened. O umbrella-sandals, umbrella-sandals (nom.), by umbrella-sandals, etc. These collections and other types of compounds are mostly formed by rule, and are specific to certain contexts. Here is the division of contexts, derived from the Nirutti Piṭaka: for parts of the body, musical instruments, implements, and army divisions, for eternal enemies, for numbers and measures, for small creatures, for cooks and outcasts, for common actions, for those who study and recite together, for specific genders, for various opposites, for directions, and for rivers, there is always a single collection. For parts of the body: eye and ear are eye-ear, mouth and nose are mouth-nose, “shortening in syādi endings” means shortening when in the neuter gender. Jaw and neck are jaw-neck, ears and nose are ear-nose, hand and foot are hand-foot, skin and flesh and blood are skin-flesh-blood, name and form are name-form, old age and death are old age-death. For musical instruments: drum and tālambara are drum-tālambara, muraja and gomukha are muraja-gomukha, conch and drum and deṇḍima, or conches and drums and deṇḍimas are conch-drum-deṇḍi A drum, and two kinds of kettle-drums, a maddavika and a pāṇavika, maddavika-pāṇavika.