English
so he is "lambakaṇṇo"; a thunderbolt in his hand he has, so he is "vajirapāṇi"; many elephants are here, so "mattabahumātaṅgaṃ," a forest; a monkey climbed this tree, so "ārūḷhavānaro"; conquered senses he has, so he is "jitindriyo"; given food he has, so he is "dinnabhojano"; gone is the blackness from the cloth, so this is "apagatakāḷako"; approached ten they have, so they are "upadasā"; near ten; not far ten? More than ten; three tens is their measure, "tidasā"--how? The word "dasa" is used in counting, because of the proximity of the word "parimāṇa," just as "five is their measure," "pañcakā sakuṇāti"; two or three is their measure, "dvattayo"; or in the meaning of "vā"-- "two or three," "dvattayo"-- "the space between the south and east directions," "dakkhiṇapubbā," a day; "south and east," or "pubbā"; "came with a son," "saputto salomako," meaning having hair, likewise "sapakkhako"; there is milk, a brahmin-- the word "atthi" is a particle in the sense of "existing"-- sometimes the non-use of other words due to having gone to that meaning, black is the throat of the horse, "kaṇṭhekāḷo"; [ ] the mouth is like the lips, his mouth is "oṭṭhamukho"; a collection of hair is his crest, his hair is "kesacūḷo"; a golden ornament is his decoration, his gold is "suvaṇṇālaṅkāro"; fallen is the leaf from it, "papatitapaṇṇo," "papaṇṇo"; non-existent sons he has, "avijjamānaputto"; no sons he has, "aputto"-- sometimes it is not, having eaten the five elements, a son of a brother he has, because of the abundance of authority. Having taken it there, he struck. 'Having done' in battle, 'similar form'. The seventh case ending and the third case ending, having similar form, many, there, having taken, by that, having struck, in battle, a different meaning, or in one meaning it exists; 'in hairs and in hairs having taken, battle occurred', hair-to-hair; 'with sticks and with sticks having struck, battle occurred', stick-to-stick; fist-to-fist, "ci in the sense of reciprocal action". Ci is the ending of the compound. Ntyākāra—there, by that—why? Body and body having taken, battle occurred; having taken, having struck—why? In chariots and in chariots having stood, battle occurred; in battle—why? Hand and hand having taken, friendship occurred; similar form—why? With sticks and with clubs having struck, battle occurred. 'And' in the sense of. Many, the end is 'and', in the sense of, or in one meaning it exists—collection, sequence, reciprocal connection, and aggregation are the meanings of the word 'and', there, in collection and sequence, the state of one meaning is not possible—in those, collection is the state of being accumulated in some action-specifics of mutually independent, self-dominant things—just as—dhava, and khadira, and palāsa, he cuts; sequence is where one is prescribed as dominant, and the other as subordinate—just as—beg for alms, or lead the cows—but reciprocal connection is possible, in those, reciprocal connection is followed by distinctions of parts of barley and rice of mutually dependent things—just as—Sāriputta and Moggallāna, because of the dominance of the parts of the assa, only the plural; aggregation is the one with mutually dependent things, with hidden distinctions of parts, with the community as dominant—just as—umbrella and shoes—but because of the dominance of the community, only the singular; and those aggregation and reciprocal connection are often prescribed, they are only in fixed subjects, there, this division of subjects comes from the Nirutti Pitaka. Of musical instruments and limbs of an army; of constant enemies; of numbers, measures, and names; of small creatures; of cooking vessels; of common practices; of single meditations and recitations; of gender distinctions; of various opposites; of directions; and of rivers; always in aggregation, one meaning exists. Thus it is. Of grass, trees, beasts, birds, wealth, grain, condiments, countries, or any other collection of diverse things. Of bodily parts—eye, ear; mouth, nose; jaw, neck; skin, flesh, blood; name and form; old age and death—of musical instruments—alasata, ḷambara; muraja, gomukha; saṅkha, deddhima; [ ] maddavika, pāṇavika; song, instrumental music? Sammatāḷa—of chariot parts—plowshare, goad; yoke, plow—of army parts—sword, spear, dart, club; [ ] sword, shield; cat, mouse; crow, owl; nāga, garuḷa—of numerical designations—one, two; two, three; three, four; four, five; ten, eleven—of small creatures—worms, moths; ants, termites; gnats, mosquitoes; flies, ants—of wind-blown supports—orarabgika, sukarika; sākuntika, māgavika; sapākavaddhāla; vena Chariot maker; pukkusa, corpse burner—of common practices—Atisabhāradvāja; Kaṭhakālāpa; morality, wisdom; serenity, insight; knowledge, conduct—of recitations of scripture—long, middle length; numerical collection, connected collection; aggregates, analysis—of gender distinctions—female, male; female slave, male slave; robes, alms food, lodging, medicine, requisites; grass, wood, branches, leaves; "He gains robes, alms food, lodging, medicine, requisites" is also seen—of various opposites—wholesome, unwholesome; blameworthy, blameless; inferior, superior; dark, bright; clever, wicked; lower, upper—of directions—east, west; south, north; southeast; northeast; southwest; northwest—of rivers—Ganges, Yamuna, Mahī, Sarabhu. Of types of grass—kāsa, kusa, kāsa, kusā; usīra, bīraṇa, usīra, bīraṇā; muja, babbaja, muja, babbajā—of types of trees—khadira, palāsa, khadira, palāsā; dhava, assakaṇṇa, dhava, assakaṇṇā; pilakkha, nigrodha, pilakkha, nagrodhā; assattha, kapittha, assattha, kapittha. Sāka Teak, other teak wood, various animals, elephants and cattle, cattle and buffaloes, deer, cattle, and buffaloes, deer and boars, goats and sheep, dogs and pigs, elephants, cattle, horses, and mares, various birds, swans and herons, teal and ruddy geese, cranes and egrets, wealth, gold and silver, gems, conch shells, pearls, and beryls, refined gold and silver, grains, rice and barley, sesame, green grams, and beans, peas and horse grams, curries, greens and herbs, beef and buffalo, deer and boar, game and peacocks, countries, Kasi and Kosala, Vajji and Malla, Ceti and Visa, Maccha and Surasena, Kuru and Pancala. Reciprocal combination, like bards and suns, ascetics and brahmins, mothers and fathers, etcetera. In this section on compounding, what is said earlier comes first, because there is no purpose in changing the order, though sometimes there is reversal, because of the extensive authority. 'King of teeth' is *rajadanto*. Sometimes, disregarding the order, what should come first comes last. Anointed and perfumed, naked and robbed, sprinkled and smoothed, shaved and plucked. In compounding, where there is unity, some strictly regulate the first word, but here, seeing exceptions, it is not stated, it should be seen. Collective, neuter. In collective compounding, where there is unity, it is neuter in gender; thus it is exemplified. Sometimes it is not, as in *sabhaparisaya*, indicating. Adhi, pacca, parivara; chanda, parisuddhi; patisandhi, pavatti. Numeral, etcetera. In collective compounding, a numeral, etcetera, is neuter in gender; five cows; four roads. Because of the unity of the collective, one. It is just a word; when compounded, it is a pañcakapāla, a cake; a three-sonned woman. Sometimes oneness in the sixth case. In the sixth case, sometimes there is neuter gender and oneness; 'the shadow of locusts' is locust-shadow; similarly, 'the shadow of birds' is bird-shadow; Palace-shadow, by the palace-shadow; house-shadow, by the house-shadow. With non-human assemblies, there is neuter gender and oneness; Brahma-assembly; deva-assembly; Indra-assembly; yaksha-assembly; sarabha-assembly – with human assemblies – khattiya-assembly, raja-assembly, and so on – why 'sometimes'? Raja-purisa. Shortening in case endings. For a word ending in a neuter gender, there is shortening in case endings; locust-shadow – why 'in case endings'? Locust-shadow. Of the final ghapa, if non-principal. For the final, non-principal ghapa, there is shortening in case endings; bahumālo, poso; nikkosambi; ativāmoru – why 'final'? Kaññāpiyo; why 'non-principal'? Rajakumari; brahmabandhu. In go, in case endings. For the final, non-principal go, there is u in case endings; cittagu – only if non-principal – sugo; only if final – ecagokulaṃ. Not exceeding the feminine. From a name ending in a-sound, existing in the feminine, there is the āp-suffix, dhammadinnā. From nadi and others, ṇḍī. From nadi and others, there is the ṇḍī-suffix in the feminine; nadi, mahi, kumari, taruni, varuni, gotami. Or from go. Gavi, go; this is a group determined by usage – the ṅ-sound is for "or to the ta of nt and tu in ṅi." It is for specification. And from yakkhadi, itī. From yakkhadi, there is ini and ī in the feminine; yakkhini, yakkhi; nagini, nagi; sihini, sihi. From aramikadi. From aramikadi, there is ini in the feminine; aramikini; anantarasikini; rajini. In a designation, mānuso. Mānusini; otherwise, mānusi. Nī from words ending in i and u. From words ending in i-sound and u-sound, there is often nī in the feminine; sadāpayata pāṇinī; daṇḍinī; khattabandhunī; paracittavidunī – why not from mātu and others? Because femininity is understood even without a feminine suffix. In the sense of kti and others. In the sense of kti and others, there is n in the feminine. She is often so; She delights in harmlessness; She is mindful of her fist; She is greedy for her calf-- What is the point of "elsewhere"? Dhammarati. Starting with gharaṇī-. Words ending in gharaṇī, etc., with the nip-suffix, are correct; gharaṇī; pokkharaṇī; īssattaṃ by nipāta. Or ācariyā and the elision of ya(); ācarinī; ācariyā. Due to mātulādi, ānī in the sense of wife-. From mātulādi, ānī occurs in the sense of wife; mātulānī; varuṇānī; gahapatānī; ācariyānī. Not in the sense of wife, or khattiyā() khattiyānī; khattiyā--