1. Kathinadussaṃ (a cloth for Kathina).
2. Āgantukabhattaṃ (a meal for the guest).
3. Jīvitindriyaṃ (life faculty).
4. Samaṇabrāhmaṇā (monks and brahmins).
5. Sāriputtamoggallānā (Sāriputta and Moggallāna).
6. Brāhmaṇagahapatikā (brahmins and householders).

What is the purpose of saying “nāmānaṃ” (of nouns)? To prevent the formation of compounds with those which are not nouns, such as in the following examples: Devadatto pacati (Devadatta cooks). Yaññadatto pacati (Yaññadatta cooks).

What is the purpose of saying “yuttattho” (connected meaning)? To prevent the formation of compounds when the words are not connected in meaning, such as in the following examples: Bhaṭo rañño (soldier of the king); putto Devadattassa (son of Devadatta).

What is the use of the name “samāsa” (compound)? For the use of the name “samāsa” in the sutta “Kvaci samāsantagatānam akāranto” (§337). Sometimes there is ‘a’ of the end vowel [of the nouns] that stand at the end of a compound.

1. Kathinadussaṃ (a cloth for the Kathina).
2. Āgantukabhattaṃ (a meal for the guest).

By taking “tesaṃ”, the inflections (vibhatti), suffixes (paccaya), words (pada), syllables (akkhara) and insertions (āgama) of compounds (samāsa), secondary derivatives (taddhita), verbs (ākhyāta) and primary derivatives (kitaka) are also elided.

1. Vāsiṭṭho.
2. Venateyyo.

Taking “ca” is for the purpose of restricting [the scope of this sutta].

1. Pabhaṅkaro (maker of light (the sun)).
2. Amantandado (giver of the Deathless).
3. Medhaṅkaro.
4. Dīpaṅkaro.

1. Cakkhusotaṃ (eye and ear).
2. Mukhanāsikaṃ (mouth and nose).
3. Rājaputto (son of the king).
4. Rājapuriso (man of the king).

1. Nagarassa samīpe pavattati kathā iti upanagaraṃ (the talk that arises near the city).
2. Darathānaṃ abhāvo niddarathaṃ (absence of distress).
3. Makasānaṃ abhāvo nimmakasaṃ (absence of mosquitoes).
4. Vuḍḍhānaṃ paṭipāṭi yathāvuḍḍhaṃ (following the order of the older ones, according to seniority).
5. Ye ye vuḍḍhā vā yathāvuḍḍhaṃ (or whoever are the older ones, [according to them]).
6. Jīvassa yattako paricchedo yāvajīvaṃ (as far as life goes).
7. Cittam adhikicca pavattanti te dhammā ti adhicittaṃ (those states that exist referring to the mind).
8. Pabbatassa tiro tiropabbataṃ (across the mountain).
9. Sotassa pati pavattati nāvā iti patisotaṃ (the ship that goes against the current).
10. Pāsādassa anto antopāsādaṃ (inside the mansion).

What is the use of the name “abyayībhāva” (adverbial compound)? For the use of the name “abyayībhāva” in the sutta “Aṃvibhattīnam akārantā abyayībhāvā” (§341). After an adverbial compound that ends in ‘a’, the inflections become ‘aṃ’.

1. Kumārīsu adhikicca pavattati kathā iti adhikumāri (the talk that arises referring to maidens).
2. Vadhuyā samīpe pavattati kathā iti upavadhu (the talk that arises near the daughter-in-law).
3. Gaṅgāya samīpe pavattati kathā iti upagaṅgaṃ (the talk that arises near the Ganges).
4. Maṇikāya samīpe pavattati kathā iti upamaṇikaṃ (the talk that arises near the big vessel).

1. Tayo lokā tilokaṃ (the three worlds).
2. Tayo daṇḍā tidaṇḍaṃ (three sticks).
3. Tīṇi nayanāni tinayanaṃ (three eyes).
4. Tayo siṅgā tisiṅgaṃ (three horns).
5. Catasso disā catuddisaṃ (four directions).
6. Pañca indriyāni pañcindriyaṃ (five faculties).

As what?

1. Cakkhu ca sotañ ca cakkhusotaṃ (eye and ear).
2. Mukhañ ca nāsikā ca mukhanāsikaṃ (mouth and nose).
3. Chavi ca maṃsañ ca lohitañ ca chavimaṃsalohitaṃ (skin, flesh and blood).

Thus in the meaning of parts of beings.

1. Saṅkho ca paṇavo ca saṅkhapaṇavaṃ (conch and small drum).
2. Gītañ ca vāditañ ca gītavāditaṃ (singing and playing).
3. Daddari ca ḍiṇḍimo ca daddariḍiṇḍimaṃ (drums).

Thus in the meaning of musical instruments.

1. Phālo ca pācanañ ca phālapācanaṃ (ploughshare and goad).
2. Yugañ ca naṅgalañ ca yuganaṅgalaṃ (yoke and plough).

Thus in the meaning of parts of a vehicle.

1. Asi ca cammañ ca asicammaṃ (sword and shield).
2. Dhanu ca kalāpo ca dhanukalāpaṃ (bow and quiver).
3. Hatthī ca asso ca hatthi-assaṃ (elephant and horse).
4. Ratho ca pattiko ca rathapattikaṃ (chariot and soldier).

Thus in the meaning of parts of an army.

1. Daṃsā ca makasā ca daṃsamakasaṃ (fly and mosquito).
2. Kuntho ca kipilliko ca kunthakipillikaṃ (ant and white ant).
3. Kīṭo ca sarīsapo ca kīṭasarīsapaṃ (moth and snake).

Thus in the meaning of small creatures.

1. Ahi ca nakulo ca ahinakulaṃ (snake and mongoose).
2. Biḷāro ca mūsiko ca biḷāramūsikaṃ (cat and mouse).
3. Kāko ca ulūko ca kākolūkaṃ (crow and owl).

Thus in the meaning of different enemies.

1. Sīlañ ca paññāṇañ ca sīlapaññāṇaṃ (virtue and wisdom).
2. Samatho ca vipassanā ca samathavipassanaṃ (tranquility and insight).
3. Vijjā ca caraṇañ ca vijjācaraṇaṃ (vision and conduct).

Thus in the meaning of opposites.

What is the purpose of taking “ādi” (etcetera)? To include the following: Dāsī ca dāso ca dāsidāsaṃ (female and male slave); itthī ca pumā ca itthipumaṃ (female and male); patto ca cīvarañ ca pattacīvaraṃ (bowl and robe); chattañ ca upāhanā ca chattupāhanaṃ (umbrella and sandals); tikañ ca catukkañ ca tikacatukkaṃ (triad and quartet); veno ca rathakāro ca venarathakāraṃ (bamboo weaver and chariot maker); sākuṇiko ca māgaviko ca sākuṇikamāgavikaṃ (fowler and hunter); dīgho ca majjhimo ca dīghamajjhimaṃ (long and middle), etc.

1. Assattho ca kapītano ca assatthakapītanaṃ, assatthakapītanā vā (banyan tree and wood-apple).
2. Usīrañ ca bīraṇañ ca usīrabīraṇaṃ, usīrabīraṇā vā (fragrant root and grass).
3. Ajo ca eḷako ca ajeḷakaṃ, ajeḷakā vā (goat and wild goat).
4. Hiraññañ ca suvaṇṇañ ca hiraññasuvaṇṇaṃ, hiraññasuvaṇṇā vā (silver and gold).
5. Sāli ca yavo ca sāliyavaṃ, sāliyavā vā (rice and barley).
6. Kāsī ca Kosalā ca Kāsikosalaṃ, Kāsikosalā vā (Kāsī and Kosalā).

What is the purpose of taking “ādi”? To allow the application of this rule in other cases: Sāvajjañ ca anavajjañ ca sāvajjānavajjaṃ, sāvajjānavajjā vā (faulty and faultless); hīnañ ca paṇītañ ca hīnapaṇītaṃ, hīnapaṇītā vā (low and excellent); kaṇho ca sukko ca kaṇhasukkaṃ, kaṇhasukkā vā (black and white).

1. Mahanto ca so puriso cā ti mahāpuriso (great man).
2. Kaṇho ca so sappo cā ti kaṇhasappo (black snake (cobra)).
3. Nīlañ ca taṃ uppalañ cā ti nīluppalaṃ (blue lily).
4. Lohitañ ca taṃ candanañ cā ti lohitacandanaṃ (red sandal).
5. Brāhmaṇī ca sā dārikā cā ti brāhmaṇadārikā (brahmin girl).
6. Khattiyā ca sā kaññā cā ti khattiyakaññā (noble girl).

What is the use of the name “kammadhāraya” (adjectival compound)? For the use of the name “kammadhāraya” in the sutta “Kammadhārayasaññe ca” (§332). Also in an adjectival compound.

1. Tīṇi malāni timalaṃ (three impurities).
2. Tīṇi phalāni tiphalaṃ (three fruits).
3. Tayo lokā tilokaṃ (three worlds).
4. Tayo daṇḍā tidaṇḍaṃ (three sticks).
5. Catasso disā catuddisaṃ (four directions).
6. Pañca indriyāni pañcindriyaṃ (five faculties).
7. Satta Godāvariyo sattagodāvaraṃ (the seven Godāvarī rivers).

What is the use of the name “digu” (numerical compound)? For the use of the name “digu” in the sutta “Diguss’ ekattaṃ” (§321). There is the state of one of a numerical compound.

1. Na brāhmaṇo abrāhmaṇo (not a brahmin).
2. Na vasalo avasalo (not an outcast).
3. Na bhikkhu abhikkhu (not a bhikkhu).
4. Na pañcavassaṃ apañcavassaṃ (not five rains).
5. Na pañcapūlī apañcapūlī (not five bundles).
6. Na sattagodāvaraṃ asattagodāvaraṃ (not seven Godāvarī rivers).
7. Na dasagavaṃ adasagavaṃ (not ten cows).
8. Na pañcagavaṃ apañcagavaṃ (not five cows).

What is the use of the name “tappurisa” (determinative compound)? For the use of the name “tappurisa” in the sutta “Attaṃ n’ assa tappurise” (§333). In a determinative compound, there is ‘a’ of “na”.

1. Bhūmiṃ gato bhūmigato (gone to the earth).
2. Sabbarattiṃ sobhaṇo sabbarattisobhaṇo (beautiful for the whole night).
3. Apāyaṃ gato apāyagato (gone to hell).
4. Issarena kataṃ issarakataṃ (made by the creator).
5. Sallena viddho sallaviddho (pierced by an arrow).
6. Kathinassa dussaṃ kathinadussaṃ (a cloth for Kathina).
7. Āgantukassa bhattaṃ āgantukabhattaṃ (a meal for the guest).
8. Methunā apeto methunāpeto (one who refrains from sexual intercourse).
9. Corā bhayaṃ corabhayaṃ (fear or danger from thieves).
10. Rañño putto rājaputto (son of the king).
11. Dhaññānaṃ rāsi dhaññarāsi (a heap of grain).
12. Rūpe saññā rūpasaññā (perception in form).
13. Saṃsāre dukkhaṃ saṃsāradukkhaṃ (the suffering in the round of rebirths).

1. Āgatā samaṇā imaṃ saṃghārāmaṃ so ’yaṃ āgatasamaṇo, saṃghārāmo (the monks came to this monastery of the Saṃgha; that is “āgatasamaṇo” [where the monks came], the monastery of the Saṃgha [is what is meant]).
2. Jitāni indriyāni anena samaṇena so ’yaṃ jitindriyo, samaṇo (the faculties are subdued by this monk; he is “jitindriyo” [one whose faculties are subdued], the monk [is what is meant]).
3. Dinno suṅkho yassa rañño so ’yaṃ dinnasuṅkho, rājā (tax is given to that king; he is “dinnasuṅkho” [to whom tax is given], the king [is what is meant]).
4. Niggatā janā asmā gāmā so ’yaṃ niggatajano, gāmo (people went out from this village; that is “niggatajano” [from which people went out], the village [is what is meant]).
5. Chinno hattho yassa purisassa so ’yaṃ chinnahattho, puriso (the hand of that man is cut off; he is “chinnahattho” [one whose hand has been cut off], the man [is what is meant]).
6. Sampannāni sassāni yasmiṃ janapade so ’yaṃ sampannasasso, janapado (grains are abundant in that district; that is “sampannasasso” [a place where grains are abundant], the district [is what is meant]).

The circumference (parimaṇḍalo) of the banyan tree (nigrodhassa) [is called] banyan tree circumference (nigrodhaparimaṇḍalo). That prince (yo rājakumāro) whose circumference (parimaṇḍalo) is like (iva) the banyan tree circumference (nigrodhaparimaṇḍalo), he is “nigrodhaparimaṇḍalo” [one whose circumference is like that of the banyan tree].

Alternatively (atha vā): the proportions (parimaṇḍalo) of that prince (yassa rājakumārassa) are like (iva) the banyan tree circumference (nigrodhaparimaṇḍalo); he is “nigrodhaparimaṇḍalo”, the prince [is what is meant].

Being (bhūto) of the eye (cakkhuno) [is called] cakkhubhūto. This Blessed One (yo Bhagavā) is a being (bhūto) who is like (iva) the eye (cakkhubhūto); he is “cakkhubhūto” [one who is like the eye], the Blessed One [is what is meant].

The color (vaṇṇo) of gold (suvaṇṇassa) [is called] golden color (suvaṇṇavaṇṇo). The complexion (vaṇṇo) of this Blessed One (yassa Bhagavato) is like (viya) golden color (suvaṇṇavaṇṇo); he is “suvaṇṇavaṇṇo” [one whose complexion is like golden color], the Blessed One [is what is meant].

The voice (saro) of Brahmā (brahmuno) [is called] voice of Brahmā (brahmassaro). The voice (saro) of this Blessed One (yassa Bhagavato) is like (viya) the voice of Brahmā (brahmassaro); he is “brahmassaro” [one whose voice is like that of Brahmā], the Blessed One [is what is meant].

Leaf and (paṇṇañ ca) flower and (pupphañ ca) fruit (phalañ ca) [are called] leaves, flowers and fruits (paṇṇapupphaphalāni). [dvanda-samāsa]

Fallen down (patitāni) by themselves (sayam eva), fallen down by themselves (sayaṃpatitāni). [kammadhāraya-samāsa]

Fallen down by themselves (sayaṃpatitāni) and (ca) those (tāni) [are] leaves, flowers and fruits (paṇṇapupphaphalāni ca), so (iti) [they are called] leaves, flowers and fruits fallen down by themselves (sayaṃpatitapaṇṇapupphaphalāni). [kammadhāraya-samāsa]

Air and (vāyu ca) water (toyañ ca) [are called] air and water (vāyutoyāni). [dvanda-samāsa]

Leaves, flowers and fruits fallen down by themselves and (sayaṃpatitapaṇṇapupphaphalāni ca) air and water (vāyutoyāni ca), so (iti) [they are called] leaves, flowers and fruits fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyāni). [dvanda-samāsa]

Those whose nutriment is (āhārā yesaṃ) leaves, flowers and fruits fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyāni), they (te) [are called] those that have leaves, flowers and fruits fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). The sages (isayo) [are what is meant].

What is to be said here (yam ettha vattabbaṃ) has been said below (actually, above) (taṃ heṭṭhā vuttam eva).

This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound and an adjectival compound in it (dvanda-kammadhāraya-gabbho).

Alternatively (atha vā): those whose nutriment is (āhārā yesaṃ) by means of leaves, flowers and fruits fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyehi), they (te) [are called] those that have leaves, flowers and fruits fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

Different (nānā), [that is,] various (pakārā) trees (dumā) [are called] various trees (nānādumā). [kammadhāraya-samāsa]

Fallen down (patitāni) from various trees (nānādumehi) [is called] fallen down from various trees (nānādumapatitāni). [tappurisa-samāsa]

Fallen down from various trees and (nānādumapatitāni ca) those flowers (tāni pupphāni ca), so (iti) [they are called] flowers fallen down from various trees (nānādumapatitapupphāni). [kammadhāraya-samāsa]

Perfumed (vāsitā) by flowers fallen down from various trees (nānādumapatitapupphehi) [is called] perfumed by flowers fallen down from various trees (nānādumapatitapupphavāsitā). [tappurisa-samāsa]

The valleys (sānū) perfumed by flowers fallen down from various trees (nānādumapatitapupphavāsitā) of that king of mountains (yassa pabbatarājassa), that is (so ’yaṃ) [one which has] valleys perfumed by flowers fallen down from various trees (nānādumapatitapupphavāsitasānu), the king of mountains [is what is meant].

This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhāraya-tappurisagabbho).

Alternatively (atha vā): perfumed (vāsitā) valleys (sānū) [are called] perfumed valleys (vāsitasānū). [kammadhāraya-samāsa] Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso). The valleys perfumed (vāsitasānū) by flowers fallen down from various trees (nānādumapatitapupphehi) of that king of mountains (yassa pabbatarājassa), that is one which has valleys perfumed by flowers fallen down from various trees (nānādumapatitapupphavāsitasānu), the king of mountains [is what is meant].

This is a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

It holds (dhāreti) water (ambuṃ), so (iti) [it is called] holder of water (ambudharo, the rain-cloud). Who is it (ko so)? Pajjunna. [tappurisa-samāsa]

Hanging (ālambo) in different ways (vividhā) [is called] hanging in different ways (byālambo). [kammadhāraya-samāsa]

Hanging in different ways and (byālambo ca) that [is] a rain-cloud (so ambudharo ca), so (iti) [it is called] a rain-cloud hanging in different ways (byālambambudharo). [kammadhāraya-samāsa]

The drops (bindū) of the rain-cloud hanging in different ways (byālambambudharassa) [are called] drops of the rain-cloud hanging in different ways (byālambambudharabindū). [tappurisa-samāsa]

Kissed (cumbito) by the drops of the rain-cloud hanging in different ways (byālambambudharabindūhi) [is called] kissed by the drops of the rain-cloud hanging in different ways (byālambambudharabinducumbito). [tappurisa-samāsa]

The peak (kūṭo) kissed by the drops of the rain-cloud hanging in different ways (byālambambudharabinducumbito) of that king of mountains (yassa pabbatarājassa), that is (so ’yaṃ) [one which has] a peak kissed by the drops of the rain-cloud hanging in different ways (byālambambudharabinducumbitakūṭo), the king of mountains [is what is meant]. This is a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhārayatappurisagabbho).

Alternatively (atha vā): kissed (cumbito) peak (kūṭo) [is called] kissed peak (cumbitakūṭo). [kammadhāraya-samāsa] Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso). The peak kissed (cumbitakūṭo) by the drops of the rain-cloud hanging in different ways (byālambambudharabindūhi) of that king of mountains, that is [one which has] a peak kissed by the drops of the rain-cloud hanging in different ways (byālambambudharabinducumbitakūṭo), the king of mountains [is what is meant]. This is a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

Not (na) measured (mitā) [is called] immeasurable (amitā). [kammadhāraya-samāsa]

Strength and (balañ ca) energy and (parakkamo ca) brightness (juti ca) [are called] strength, energy and brightness (balaparakkamajutiyo). [dvanda-samāsa]

Immeasurable (amitā) strength, energy and brightness (balaparakkamajutiyo) of that one (yassa), he is (so ’yaṃ) [one who has] immeasurable strength, energy and brightness (amitabalaparakkamajuti). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in it (kammadhāraya-dvandagabbho).

Chest and (uro ca) collar bone and (akkhañ ca) shoulder and (aṃso ca) arms (bāhu ca) [are called] chest, collar bone, shoulder and arms (urakkhaṃsabāhavo). [dvanda-samāsa]

Full (pīṇā) the chest, collar bone, shoulder and arms (urakkhaṃsabāhavo) of this Blessed One (yassa Bhagavato), he is (so ’yaṃ) [one who has] full chest, collar bone, shoulder and arms (pīṇorakkhaṃsabāhu), the Blessed One [is what is meant]. This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

Cheeks and (gaṇḍo ca) mouth and (vadanañ ca) breasts and (thano ca) thighs and (ūru ca) hips (jaghanañ ca) [are called] cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā). [dvanda-samāsa]

Full (pīṇā) the cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā) of that woman (yassā), she is (sā ’yaṃ) [a woman who has] full cheeks, mouth, breasts, thighs and hips (pīṇagaṇḍavadanathanūrujaghanā). This too (ayam pi) is a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

Devas and (surā ca) titans and (asurā ca) garuḍas and (garuḍā ca) human beings and (manujā ca) divine serpents and (bhujagā ca) gandhabbas (gandhabbā ca) [are called] devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā). [dvanda-samāsa]

Noble and (pavarā ca) they [are] (te) devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā ca), so (iti) [they are called] noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbā). [kammadhāraya-samāsa]

The head gears (makuṭāni) of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbānaṃ) [are called] head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭāni). [tappurisa-samāsa]

The tops (kūṭāni) of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭānaṃ) [are called] tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭāni). [tappurisa-samāsa]

Kissed (cumbitā) on (by) the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭesu) [is called] kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā). [tappurisa-samāsa]

Kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas and (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā) they [are] (te) rocks (selā ca), so (iti) [they are called] rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselā). [kammadhāraya-samāsa]

Touched (saṃghaṭṭitā) by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagandhabbamakuṭakūṭacumbitaselehi) [is called] touched by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitā). [tappurisa-samāsa]

The feet (caraṇā) touched by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitā) of that Tathāgata (yassa tathāgatassa), he is (so ’yaṃ) [one whose] feet are touched by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata [is what is meant]. This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in it (dvandakammadhārayatappurisagabbho).

Alternatively (atha vā): touched (saṃghaṭṭitā) feet (caraṇā) [are called] touched feet (saṃghaṭṭitacaraṇā). [kammadhāraya-samāsa] Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso). The feet touched (saṃghaṭṭitacaraṇā) by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselehi) of that Tathāgata (yassa tathāgatassa), he is [one whose] feet are touched by the rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata [is what is meant]. This is a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

The four (catasso) directions (disā) of that one (yassa), he is (so ’yaṃ) [one who has] the four directions (catuddiso), the Blessed One [is what is meant].

The five (pañca) eyes (cakkhūni) of that Tathāgata (yassa tathāgatassa), he is (so ’yaṃ) [one who has] the five eyes (pañcacakkhu), the Tathāgata [is what is meant].

The ten (dasa) powers (balāni) of that one (yassa), he is (so ’yaṃ) [one who has] the ten powers (dasabalo), the Blessed One [is what is meant].

No (na) limit (anto) of this (assa), unlimited (anantaṃ). [kammadhāraya-samāsa]

Unlimited (anantaṃ) the understanding (ñāṇaṃ) of that Tathāgata (yassa tathāgatassa), he is (so ’yaṃ) [one whose] understanding is unlimited (anantañāṇo), the Tathāgata [is what is meant].

Not (na) measured (mitaṃ), immeasurable (amitaṃ). [kammadhāraya-samāsa]

Solid itself (ghanaṃ eva) the body (sarīraṃ) [is called] solid body (ghanasarīraṃ). [kammadhāraya-samāsa]

Immeasurable (amitaṃ) the solid body (ghanasarīraṃ) of that Tathāgata (yassa tathāgatassa), he is (so ’yaṃ) [one who has] an immeasurable solid body (amitaghanasarīro), the Tathāgata [is what is meant].

Not (na) measured (mitā) [is called] immeasurable (amitā). [kammadhāraya-samāsa]

Strength and (balañ ca) exertion (parakkamo ca) [are called] strength and exertion (balaparakkamā). [dvanda-samāsa]

Immeasurable themselves (amitā eva) the strength and exertion (balaparakkamā) [are called] immeasurable strength and exertion (amitabalaparakkamā). [kammadhāraya-samāsa]

Immeasurable strength and exertion (amitabalaparakkamā) reached (pattā) by that one (yena), he is (so ’yaṃ) [one who has] reached immeasurable strength and exertion (amitabalaparakkamapatto), the Blessed One [is what is meant]. This is a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in it (kammadhāraya-dvandagabbho).

Intoxicated themselves (mattā eva) the bees (bhamarā) [are called] intoxicated bees (mattabhamarā). [kammadhāraya-samāsa]

The swarms (gaṇā) of intoxicated bees (mattabhamarānaṃ) [are called] swarms of intoxicated bees (mattabhamaragaṇā). [tappurisa-samāsa]

Kissed (cumbitāni) by the swarms of intoxicated bees (mattabhamaragaṇehi) [is called] kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitāni). [tappurisa-samāsa]

Blooming themselves (vikasitāni eva) the flowers (pupphāni) [are called] blooming flowers (vikasitapupphāni). [tappurisa-samāsa]

The blooming flowers (vikasitapupphāni) kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitāni) of those (yesaṃ), they [are called] (te) [those that have] blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphā). [bahubbīhi-samāsa]

Creeper and (valli ca) iron-wood tree (nāgarukkho ca) [are called] creepers and iron-wood trees (vallināgarukkhā).

With blooming flowers kissed by the swarms of intoxicated bees and (mattabhamaragaṇacumbitavikasitapupphā ca) they [are] (te) creepers and iron-wood trees (vallināgarukkhā ca), so (iti) [they are called] creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā). [kammadhāraya-samāsa]

Embellished (upasobhitāni) by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) [is called] embellished by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni). [tappurisa-samāsa]

The caves (kandarāni) embellished by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni) of that king of mountains (yassa pabbatarājassa), that is (so ’yaṃ) [one which has] caves embellished by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains [is what is meant]. This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in it (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā): embellished (upasobhitāni) caves (kandarāni) [are called] embellished caves (upasobhitakandarāni). [kammadhāraya-samāsa] Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso). The caves embellished (upasobhitakandarāni) by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) of that king of mountains (yassa pabbatarājassa), that is [one which has] caves embellished by the creepers and iron-wood trees that have blooming flowers kissed by the swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains [is what is meant]. This is a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

Tree and (rukkho ca) shrub (tiṇañ ca) [are called] trees and shrubs (rukkhatiṇāni). [dvanda-samāsa]

Different (nānā), [that is,] various themselves (pakārāni eva) the trees and shrubs (rukkhatiṇāni) [are called] various trees and shrubs (nānārukkhatiṇāni). [kammadhāraya-samāsa]

Fallen down (patitāni) from various trees and shrubs (nānārukkhatiṇehi) [is called] fallen down from various trees and shrubs (nānārukkhatiṇapatitāni). [tappurisa-samāsa]

Fallen down from various trees and shrubs and (nānārukkhatiṇapatitāni ca) those [are] flowers (tāni pupphāni ca), so (iti) [they are called] flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphāni). [kammadhāraya-samāsa]

Embellished (upasobhitāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) [is called] embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni). [tappurisa-samāsa]

The caves (kandarāni) embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni) of that king of mountains (yassa pabbatarājassa), that is (so ’yaṃ) [one which has] caves embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitakandaro), the king of mountains [is what is meant]. This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in it (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā): embellished themselves caves (upasobhitāni eva kandarāni) [are called] embellished caves (upasobhitakandarāni). [kammadhāraya-samāsa] Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso). The caves embellished (upasobhitakandarāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) of that king of mountains, that is [one which has] caves embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitakandaro), the king of mountains [is what is meant]. This is a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

Pestle and (musalo ca) ploughshare and (phālo ca) mountain and (pabbato ca) tree and (taru ca) log and (kaliṅgaro ca) arrow and (saro ca) bow and (dhanu ca) iron bar and (gadā ca) sword and (asi ca) spear (tomaro ca) [are called] pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā). [dvanda-samāsa]

Different (nānā), [that is,] many themselves (pakārā eva) the pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) [are called] many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā). [kammadhāraya-samāsa]

Many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) in the hands (hatthesu) of those (yesaṃ), they [are called] (te) [those who have] many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears in their hands (nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarahatthā). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi) and which has a copulative compound and an adjectival compound in it (dvandakammadhārayagabbho).

What is the use of the name “bahubbīhi” (relative compound)? For the use of the name “bahubbīhi” in the sutta “Bahubbīhimhi ca” (§167). Also in a relative compound.

1. Candimā ca sūriyo ca candimasūriyā (the moon and the sun).
2. Samaṇo ca brāhmaṇo ca samaṇabrāhmaṇā (monks and brahmins).
3. Sāriputto ca Moggallāno ca Sāriputtamoggallānā (Sāriputta and Moggallāna).
4. Brāhmaṇo ca gahapatiko ca brāhmaṇagahapatikā (brahmins and householders).
5. Yamo ca Varuṇo ca Yamavaruṇā (Yama (the king of Death) and Varuṇa).
6. Kuvero ca Vāsavo ca Kuveravāsavā (Kuvera and Vāsava).

What is the use of the name “dvanda” (copulative compound)? For the use of the name “dvanda” in the sutta “Dvandaṭṭhā vā” (§165). Optionally, in a copulative compound.

1. Mahanto ca so puriso cā ti mahāpuriso (great man).
2. Mahantī ca sā devī cā ti mahādevī (great queen).
3. Mahantañ ca taṃ balañ cā ti mahābalaṃ (great strength).
4. Mahanto ca so nāgo cā ti mahānāgo (great snake).
5. Mahanto ca so yaso cā ti mahāyaso (great fame).
6. Mahantañ ca taṃ padumavanañ cā ti mahāpadumavanaṃ (great forest of lotuses).
7. Mahantī ca sā nadī cā ti mahānadī (great river).
8. Mahanto ca so maṇi cā ti mahāmaṇi (great gem).
9. Mahanto ca so gahapatiko cā ti mahāgahapatiko (great householder).
10. Mahantañ ca taṃ dhanañ cā ti mahādhanaṃ (great wealth).
11. Mahanto ca so puñño cā ti mahāpuñño (great merit).

Sometimes, by taking the plural,13The sutta says “mahataṃ”, sixth inflection plural (genitive plural), instead of “mahato”, sixth inflection singular. the word “mahanta” is substituted by “maha”.

1. Mahantañ ca taṃ phalañ cā ti mahapphalaṃ (great fruit).
2. Mahantañ ca taṃ balañ cā ti mahabbalaṃ (great strength).

Likewise:

1. Mahantañ ca taṃ dhanañ cā ti mahaddhanaṃ (great wealth).
2. Mahantañ ca taṃ bhayañ cā ti mahabbhayaṃ (great fear or danger).

1. Dīghā jaṅghā yassa so ’yaṃ dīghajaṅgho (the legs of that [man] are long; he is “dīghajaṅgho” [one who has long legs]).
2. Kalyāṇā bhariyā yassa so ’yaṃ kalyāṇabhariyo ([one who has] a good wife).
3. Pahūtā paññā yassa so ’yaṃ pahūtapañño ([one who has] much wisdom).

What is the purpose of saying “bhāsitapuma” (that indicated masculine)? To prevent the operation of this rule when it did not indicate masculine in the past: Brāhmaṇabandhu ca sā bhariyā cā ti brāhmaṇabandhubhariyā (a relative of the brahmin and she is a wife, so [she is called] a wife that is a relative of a brahmin).15In Rū. §354 another example is given, “saddhādhuro” (foundation of faith); here “saddhā” is always feminine: it never indicated masculine in the past.

1. Brāhmaṇadārikā (brahmin girl).
2. Khattiyakaññā (noble girl).
3. Khattiyakumārikā (noble maiden).

What is the purpose of saying “bhāsitapuma” (that indicated masculine)? To prevent the operation of this rule when it did not indicate masculine in the past, such as “khattiyabandhudārikā” (a girl that is a relative of a noble); “brāhmaṇabandhudārikā” (a girl that is a relative of a brahmin).16Rū. §343 gives a different example, “Gaṅgānadī” (the river Ganges).

1. Na brāhmaṇo abrāhmaṇo (not a brahmin).
2. Na vasalo avasalo (not an outcast).
3. Na bhikkhu abhikkhu (not a bhikkhu).
4. Na pañcavassaṃ apañcavassaṃ (not five rains).
5. Na pañcagavaṃ apañcagavaṃ (not five cows).

1. Na asso anasso (not a horse, a mule).
2. Na issaro anissaro (not a creator).
3. Na ariyo anariyo (not a noble one).

1. Kucchitaṃ annaṃ kadannaṃ (bad food).
2. Kucchitaṃ asanaṃ kadasanaṃ (bad aliment).

What is the purpose of saying “sare” (when a vowel follows)? [This sutta does not apply when a vowel does not follow, as in the following examples:]

Bad (kucchitā) wives (dārā) of those (yesaṃ) that do demerit (apuññakārānaṃ), they (te) are (honti) so (iti) those who have bad wives (kudārā); bad persons (kujanā). Likewise, those who have bad sons (kuputtā), those who have bad houses (kugehā), those who have bad clothes (kuvatthā), those who have bad female slaves (kudāsā).

1. Kālavaṇaṃ (little salt).
2. Kāpupphaṃ (little flower (few flowers)).

What is the purpose of taking “bahuvacana” (plural)? Sometimes, also in meanings other than little there is ‘kā’ of ‘ku’. Kāpurisā (bad men).

1. Devānaṃ rājā devarājo, devarājā (king of the devas).
2. Devānaṃ sakhā devasakho, devasakhā (friend of the devas).
3. Pañca ahāni pañcāhaṃ (five days).
4. Sattāhaṃ (seven days).
5. Pañcagavaṃ (five cows).
6. Chattupāhanaṃ (umbrella and sandals).
7. Upasaradaṃ (near autumn).
8. Visālakkho ([one who has] large eyes).
9. Vimukho ([one who has] a deformed face).

What is the purpose of taking “kāra” [why does it say “akāranto” instead of “a-anto”]? To allow the substitutions by ‘ā’ and ‘i’.

1. Paccakkhā dhammā yassa so ’yan ti paccakkhadhammā ([one who has] realized Dhammas).
2. Surabhino gandho surabhigandhi (scent of a fragrant flower).
3. Sundaro gandho sugandhi (good smell).
4. Pūtino gandho pūtigandhi (smell of something rotten).
5. Kucchito gandho kugandhi (bad smell).
6. Duṭṭhu gandho yassa so ’yan ti duggandhi ([one who has] bad smell).
7. Pūti eva gandho pūtigandhi (rotten smell).

At the end of the compound there is the suffix ‘ka’ of those that have “nadī” as the last member and of those that have “kattu” as the last member.

1. Bahū nadiyo yasmiṃ so ’yaṃ bahunadiko, janapado (many rivers in that; that is “bahunadiko” [one which has many rivers], a district [is what is meant]).
2. Bahavo kattāro yassa so ’yaṃ bahukattuko, puriso (many helpers of that one; he is “bahukattuko” [one who has many helpers], a person [is what is meant]).

1. Bahū nadiyo yasmiṃ so ’yan ti bahunadiko (there are many rivers in this; this is [a place which has] many rivers).
2. Bahū kantiyo yassa so ’yan ti bahukantiko (there are many charms of this one; he is [one who has] many charms).
3. Bahū nārikā yassa so ’yan ti bahunāriko (there are many women of this one; he is [one who has] many women).

1. Tudaṃpatī (wife and husband).
2. Jānipatī (wife and husband).

1. Gāṇḍīvo dhanu yassa so ’yaṃ gāṇḍīvadhanvā (the bow of that one is jointed; he is “gāṇḍīvadhanvā” [one who has a bow with many joints]).

1. Adhicittaṃ (higher mind).
2. Yathāvuḍḍhaṃ (according to seniority).
3. Upakumbhaṃ (the talk that arose near the water pot).
4. Yāvajīvaṃ (as long as life lasts).
5. Tiropabbataṃ (across the mountain).
6. Tiropākāraṃ (across the encircling wall).
7. Tirokuṭṭaṃ (beyond the wall).
8. Antopāsādaṃ (inside the mansion).

What is the purpose of saying “kvaci” (sometimes)? [To allow exceptions to this sutta, as in:] Of the higher mind (adhicittassa) of the bhikkhu (bhikkhuno).

1. Kumārīsu adhikicca pavattati kathā iti adhikumāri (the talk that arises referring to the maidens).
2. Upavadhu (the talk that arises near the daughter-in-law).
3. Upagaṅgaṃ (the talk that arises near the Ganges).
4. Upamaṇikaṃ (the talk that arises near the big vessel).

1. Adhitthi (the talk that arises referring to a woman).
2. Adhikumāri (the talk that arises referring to the maidens).
3. Upavadhu (the talk that arises near the daughter-in-law).