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Singing and playing, singing-playing. Samma and tāḷa, samma-tāḷa. Samma means a cymbal, tāḷa means a hand-clap. Of parts of a yoke: A ploughshare and a goad, ploughshare-goad. A yoke and a plough, yoke-plough. Of parts of an army: Elephants and horses, elephant-horse. Chariots and foot soldiers, chariot-foot soldier. A sword and a spear and a javelin and a club, sword-spear-javelin-club. A sword and a shield, sword-shield. Shield means a shield for arrows. A bow and a quiver, bow-quiver. Quiver means a case for arrows. A weapon and armor, weapon-armor. Of constant enemies: A snake and a mongoose, or snakes and mongooses, snake-mongoose. Thus, cat-mouse, with the shortening of the final vowel. Crow-owl, snake-frog, garuḷa-snake, nāga-supaṇṇa. Of numbers and measures: One and two, one-two. Thus, two-three, three-four, four-five. Ten and eleven, ten-eleven. In "titālīsa" (forty-three), the 'k' is dropped by the rule of dropping a part of 'caka'. Of small creatures: Insects and moths, insect-moth. Insects are creatures with hard shells. Thus, ants and termites, gnats and mosquitoes, gnat-mosquito. Flies and ants, fly-ant. Insects and reptiles, insect-reptile. Therein, kunthā are tiny ants. Small creatures without bones, or indeed, very small ones; Whose hundred or thousand, are said to be of unequal measure. Of butchers and outcasts: Sheep butchers and pig butchers, sheep-pig butcher. Thus, bird hunters and deer hunters. A dog-eater and an outcast, dog-eater-outcast. Pukkusa and corpse-burner, venarathakāra. Therein, venā are carpenters, rathakārā are leatherworkers. Of common practices: Atisa and Bhāradvāja, Atisa-Bhāradvāja. Wood and skull, wood-skull. Virtue and wisdom, virtue-wisdom. Calm and insight, calm- insight into the path, knowledge and conduct, knowledge-conduct, thus name-and-form, shame and dread of wrong, mindfulness and clear comprehension, greed and delusion, hatred and delusion, shamelessness and dread of wrong, sloth and torpor, restlessness and remorse, and so on. Of single-recitation and teaching: long and medium, long-medium, thus one-more, connected, sections and analysis. Of gender distinctions: female and male, female-male, maidservant and manservant, maidservant-manservant, robes and almsfood and lodging and medicine for the sick, robes-almsfood-lodging-medicine for the sick, grass and wood and branches and leaves, grass-wood-branches-leaves. "He obtains robes, almsfood, lodging, and medicine for the sick" is also seen. Of various opposites: skillful and unskillful, skillful-unskillful, thus blameworthy and blameless, inferior and excellent, dark and bright, clever and wicked, pleasure and pain, low and high, aversion and affection, shade and sun, light and darkness. Night and day, night-day, when the suffix is omitted, the augment 'nu' is added in "night-day-door-cow-four-sided." Day and night, day-night, when the suffix is omitted, the 'o' sound is added in "long-day-in-one-part-and-night" by "mana-etcetera-to-be-made-if-it-is-mine." Of directions: east and west, east-west, thus east-west, south-north, south-east, north-east, south-west, north-west. Of rivers: Ganges and Yamuna, Ganges-Yamuna, thus Mahi-Sarabhu. Or of grass, trees, animals, birds, wealth, grains, condiments, and countries. Of types of grass: usira grass and birana grass, usira-birana grass or usira-birana grasses. Thus munja-pabbaja grass or munja-pabbaja grasses, kasa-kusa grass or kasa-kusa grasses. Of types of trees: asvattha and kapittha, asvattha-kapittha or asvattha-kapittha trees, thus mango-jackfruit or mango-jackfruits, khadira-palasa or khadira-palasa trees, dhava-assakanna or dhava-assakanna trees, pilakkha-nigrodha Oh, fig and banyan trees, sāka and sāla trees. Of various animals— elephants and cows, elephant-cow, or elephant-cows, goats and sheep, goat-sheep, goat-sheep, elephants and cows and horses and mares, elephant-cow-horse-mare, elephant-cow-horse-mares, the shortening. Thus, cow-buffalo, cow-buffaloes, deer-boar, deer-boars, lion-tiger-bear, lion-tiger-bears, chicken-pig, chicken-pigs, deer-cow-buffalo, deer-cow-buffaloes. Of various birds— geese and cranes, goose-crane, goose-cranes. Thus, ruddy-goose-cakravāka, ruddy-goose-cakravākas, peacock-crane, peacock-cranes, parrot-mynah, parrot-mynahs, crane-heron, crane-herons. Of wealth— gold and silver, gold-silver, gold-silvers. Thus, pure-gold-silver, pure-gold-silvers, jewel-conch-pearl-lapis-lazuli, jewel-conch-pearl-lapis-lazulis. Of grains— rice and barley, rice-barley, or rice-barleys. Thus, sesame-mung-bean-black-gram, sesame-mung-bean-black-grams, cowpea-horse-gram, cowpea-horse-grams. Of condiments— vegetable and soup, vegetable-soup, vegetable-soups. Thus, beef-buffalo-meat, beef-buffalo-meats, deer-boar, deer-boars. Deer-peacock, deer-peacocks. Of regions— Kāsi and Kosala, Kāsi-Kosala, Kāsi-Kosalans, Vajjī and Malla, Vajjī-Malla, Vajjī-Mallans, Aṅga and Magadha, Aṅga-Magadha, Aṅga-Magadhans, thus, Ceti-Vaṃsa, Ceti-Vaṃsas, Maccha-Sūrasena, Maccha-Sūrasenas, Kuru-Pañcāla, Kuru-Pañcālas. Name and form, name-form, and name-form-name-form— it is said that by the abundance of the four, one, five aggregates, having made a single remainder of similar form, it is called name-form. In this section on becoming one, what was said first, that indeed comes first, due to the absence of a purpose for transgressing the order. Sometimes there is also a reversal, due to abundance, king of teeth, royal-tooth. In the fourth samāhāra, by the indicator "sabhāparisā" (assembly-council), sometimes the neuter gender does not occur, lordship and retinue. surrounded by sovereignty. Thus, purity of will, in the process of rebirth-linking. 40. Compound Ending Further, this is added. 41. For 'bhūmi' preceded by 'pāpa' etc. The 'bhūmi' which is preceded by 'pāpa' etc., its compound ending is 'a'. That in which the land is evil, is 'pāpabhūmaṃ'. The land characterized by birth is 'jātibhūmaṃ'. 42. For numbers For 'bhūmi' preceded by numbers, the ending is 'a'. That which has two lands is 'dvibhūmaṃ'. Similarly 'tibhūmaṃ'. 43. For rivers and Godhāvarī For 'nadī' and 'godhāvarī' preceded by numbers, the compound ending is 'a'. The collection of five rivers is 'pañcanadaṃ'. Similarly 'sattagodhāvaraṃ'. 44. For 'aṅguli' preceded by 'asaṃkhya' and numbers, not in other numerical senses. For 'aṅguli' preceded by 'asaṃkhya' and numbers, the compound ending is 'a'. That from which fingers have gone out is 'niraṅgulaṃ'. Two fingers collected together is 'dvaṅgulaṃ'. What is meant by "not in other numerical senses"? Five fingers in this hand is 'pañcaṅguli'. Near the finger is 'upaṅguli'. 45. For 'ratti' preceded by 'dīgha', 'aha', 'vassa', 'ekadesa' etc. For 'ratti' preceded by 'dīgha' etc., the ending is 'a'. That which is long night is 'dīgharattaṃ'. Day and night is 'ahorattaṃ', due to 'āpādita', 'o'. Night in the rainy season is 'vassārattaṃ'. That which is the early part of the night is 'pubbarattaṃ'. Similarly 'apararattaṃ', 'aḍḍharattaṃ'. That which has passed the night is 'atiratto'. Two nights collected together is 'dvirattaṃ'. However, "not in other numerical senses" (applies here too). That in which the night is long is 'dīgharatti', i.e., winter. Near the night is 'uparatti'. By the rule of frequent application, it occurs sometimes. According to the measure of the night, 'yathārattaṃ'. 46. For 'go' and 'cattha' and 'alopa' The word 'go' has 'a' as the compound ending in cases where it is not elided, and if it is not a compound like 'cattha' etc. The king's cow is 'rājagavo'. That which is a supreme cow is 'paramagavo'. The collection of five cows is 'pañcagavaṃ', by 'gossāvaṅa', 'avaṅa'. That which has that as wealth is 'pañcagavadhano'. Ten-cow herd. 47. 'Rattindiva', 'Dāragava', 'Caturassa' These words are formed with 'a' as the ending. Night and day is 'rattindivaṃ', by this alone, 'numāga' does not come. Wives and cows is 'dāragavaṃ'. Four horses iyo assa caturasso. 48. Along the length of a cow "Along the length of a cow" is used when referring to something that extends along the length. The length of a cow is "anugavaṃ" for a cart, a compound without a number. 49. From the eye, in other meanings From the eye, the ending of a compound is "a" in other meanings. He whose eyes are wide is "visālakkho". 50. In wood, with a finger With a finger, in other meanings, the ending of a compound is "a" in wood. Wood that has two finger-lengths as its parts is "dvaṅgulaṃ dāru", similarly "pañcaṅgulaṃ". Wood that is like a finger in its parts, used for scattering grain and the like, is called "dāru". 54. In the latter part of a compound This should be understood everywhere. 55. Of this, this In the latter part of a compound, "of this" becomes "this". The meaning of "this" is "idamaṭṭho", "tha" becomes "ṭho". He who has this meaning is "idamaṭṭhī". The state of having this meaning is "idamaṭṭhitā". The conditions for these are "idappaccayā", with the elision of "niggahīta" and the doubling of "pa". 57. Ṭa for "ntantūnaṃ" For "ntantūnaṃ", "ṭa" occurs in the latter part of a compound. "You are our support" becomes "bhavaṃpatiṭṭhā mayaṃ", with the insertion of "niggahīta", the end of the class, and "yossa ṭā ca". "The Dhamma has the Blessed One as its root" becomes "bhagavaṃmūlakā no dhammā". 58. A Thus, for "ntantūnaṃ", "a" occurs. "Virtuous ones are my support" becomes "guṇavantapatiṭṭho+smi". 60. For "parassa saṃkhyāsu" For "parassa" in numbers, "o" occurs. "More than a hundred" is "parosataṃ". 61. For "jane puthassa" For "puthassa" in "jane", "u" occurs. "This person is separate" becomes "puthujjano", with the doubling of "ja". 62. So for "cha" in "āha" and "āyatane", optionally In "āha" and "āyatane" as the latter part of a compound, "cha" becomes "so" optionally. "Sāhaṃ" (six days), "saḷāyatanaṃ" (six sense-bases) or "chaḷāyatanaṃ". (Sambaraṃ) 63. "Māravaraṅa" for "ltu" and "pitādīnaṃ"