Aññapadatthesu bahubbīhi

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.