1 PREFACE Over 2500 years ago, the Buddha lived in India and taught his priceless teachings in the Pli language! Although Pli is no longer used "or everyday co##unications, it is rigorously studied $y #onastic and lay Buddhists ar ound the %orld in particular in Bur#a, &ri 'an(a, and )hailand! *any Pli %ords and phrases are also $lended into local languages "or daily +ha##a tal(s in the East and est! 2500 years a"ter the Buddha passed a%ay, Pli is the purest %ay to access and understand the Buddha- s teaching ! )he Pli te.t s are a precio us heritage passe d do%n "ro# the Buddha! ) o #aintain that heritage, our Buddhist ancestors, having no paper or pen, let alone #odern devices li(e co#puters or C+s, had to learn the te.ts $y heart and trans#it the# orally! )hey too( great trou$le to preserve the authentic teaching o" the Buddha, one o" the greatest treasures o" the %orld! )here"ore, %e study Pli not "or daily co##unication $ut "or a deeper understanding o" the true teachings o" the Buddha/ %e try to uncover our greatest heritage passed do%n to us $y our$eloved no$le ancestors! )he ancient Pli gra##ar is a#ai ngly %ell organied and helps us underst and the language o"the Buddha ve ry prec is el y ! )h e gra##ar %a s, ho %eve r, designed "or the Bu ddha-s conte# poraries ! i th this in #ind, I have creat ed a Pli pri#er to #a(e the gra##ar #ore accessi$le "or conte#porary English spea(ers! O" course, there are #any varieties o" Pli te.t translations availa$le today! 1o%ever, in the sa#e %ay that seeing a leader in person is signi"icantly #ore inspiring than %atching hi# spea( on ), reading the authentic Pli te.t %ill "ar surpass reading any translations and %ill allo% you to hearthe living Buddha spea(ing to you in person! ith #uch #etta, 3 1la *yint
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Over 2500 years ago, the Buddha lived in India and taught his priceless teachings in the Plilanguage! Although Pli is no longer used "or everyday co##unications, it is rigorously studied $y #onastic and lay Buddhists around the %orld in particular in Bur#a, &ri 'an(a, and )hailand!
*any Pli %ords and phrases are also $lended into local languages "or daily +ha##a tal(s in theEast and est!
2500 years a"ter the Buddha passed a%ay, Pli is the purest %ay to access and understand theBuddha-s teaching! )he Pli te.ts are a precious heritage passed do%n "ro# the Buddha! )o#aintain that heritage, our Buddhist ancestors, having no paper or pen, let alone #odern devicesli(e co#puters or C+s, had to learn the te.ts $y heart and trans#it the# orally! )hey too( greattrou$le to preserve the authentic teaching o" the Buddha, one o" the greatest treasures o" the%orld!
)here"ore, %e study Pli not "or daily co##unication $ut "or a deeper understanding o" the trueteachings o" the Buddha/ %e try to uncover our greatest heritage passed do%n to us $y our $eloved no$le ancestors!
)he ancient Pli gra##ar is a#aingly %ell organied and helps us understand the language o" the Buddha very precisely! )he gra##ar %as, ho%ever, designed "or the Buddha-sconte#poraries! ith this in #ind, I have created a Pli pri#er to #a(e the gra##ar #oreaccessi$le "or conte#porary English spea(ers!
O" course, there are #any varieties o" Pli te.t translations availa$le today! 1o%ever, in the sa#e%ay that seeing a leader in person is signi"icantly #ore inspiring than %atching hi# spea( on ),
reading the authentic Pli te.t %ill "ar surpass reading any translations and %ill allo% you to hear the living Buddha spea(ing to you in person!
Pi <the language o" the Buddha> does not have a special script o" its o%n! In countries %here people study Pli, it is %ritten in their indigenous scripts li(e =garG in India, &inhalese in &ri'an(a, Bur#ese in Bur#a, and the a#$oHa script in )hailand! )he Pli )e.t &ociety in
England uses the Ro#an script "or %hich it has gained international recognition! )he PliAlpha$et consists o" 64 letters that include ? vo%els and consonants! )he "ollo%ing alpha$etis ta(en "ro# the $oo( Pli Pri#er,J pu$lished $y ipassana Research Institute!
)he vo%els Ma, i, uN are short, and M, G, K7 are long! For Me and o,N they are o" #iddle length, andare pronounced short i" they are $e"ore dou$le consonants, e!g!, mettā, khetta, kottha, sotthi,%hile they are long i" they are $e"ore single consonants, e!g! deva, sen, lo(a, odana!
Pr"n$nciati"n
a u in cut t th in thu#$ a in "ather d th in theyi I in #ill n n in no% G ee in $ee p p in putu u in put $ $ in $utK oo in cool # # in #ind( ( in (ite y y in yesg g in good r r in rightn ng in singer l l in light
c ch in church v v in vine H H in Ha# s s in singL gn in signor h h in hott t in hat l l in lightd d in good # ng in sing!n n in no%
In English there are Eight Parts o" &peech8 noun, adHective, pronoun, ver$, adver$, preposition,conHunction and interHection! In Pl :i, ho%ever, there are only Four Parts o" &peech8
4! noun <nāma>2! pronoun < sabba-nāma>! ver$ <kriyā>6! clitics <nipāta> that are e9uivalent to conHunctions and interHections! )hey include such
%ords as sace <i">, evaṁ <thus>, ceva, ca <also, too>, iva <li(e>, puna <again>, pana<ho%ever>, ve, have <indeed>, vinā <%ithout>, aññatra <e.cept>, eva <only, Hust>, saha, saddhiṁ <%ith>, vā <or else>, idha <here>, huraṁ <there>, and so on!
NO&NS
N" Prep"siti"n* In Pl :i, su""i.es o" a noun are callednāma-vibhatti1, %hich are e9uivalent to prepositions in English! &o, there is no separate preposition in Pl :i! In other %ords, all nounshave $uilt7in prepositions2 and can $e regarded as ready7#ade phrases!
N" A+,ectie an+ A+erb* In accordance %ith Pl :i gra##ars, it is also a noun that serves as anadHective and adver$! &o, there are no separate "or#s o" adHectives and adver$s! In other %ords,adHectives and adver$s are Hust "unctions o" a noun!
N"$n ("r.s* &u""i.es o" a noun #odi"y its "or#s and "unctions! Every noun has seven "or#s
such as 4st "or#, 2nd "or#, etc!, and di""erent "unctions, such as su$Hect, o$Hect, etc! All nouns areclassi"ied into 22 groups <see Part II> according to their su""i.es and genders! e %ill call the#in serial nu#$er such as =oun roup74 <=74>, etc!, to re#e#$er the# easily! =ouns o" =74,"or e.a#ple, originally have the su""i. <7a> that %ill $e replaced %ith di""erent su""i.es "or di""erent "unctions! Belo% is the #odel chart o" =74!
1 Noun sufxes are called ‘Nāma-vibhatti’ because they modiy a noun in terms o orm,genders (masculine, eminine or neuter), numbers (singular or plural), and unctions(subect, obect, adecti!e, or ad!erb and so on)"2 Actually, there are a "e% separate prepositions such as saha, saddhiṁ <%ith>, vinā, aññatra <%ithout> and so on!
Buddho )he Buddha 4st "or# su$Hect <kattā> Dhammaṁ +ha##a 2nd "or# o$Hect <kamma> saddena %ith voice rd "or# instru#ent <karana>devānaṁ to devas 6th "or# dative < sampadāna>dūrasm ā "ro# a"ar 5th "or# departing point <apādāna> samaye on an occasion th "or# occasion <Okāsa>deseti preaches rd Person active voice
3sing the di""erent su""i.es o" the #odel noun in the chart, %e should #a(e a si#ilar chart "or allthe nouns involved in the #odel sentence so that %e can understand their "or#s and "unctions!
N"te* *a(e the sa#e chart "or all the re#aining nouns, "or e.a#ple, dūro, dūrā--; samayo, samayā--, and so on! In the chart the rd and the 5th have the sa#e "or#s in plural, and the 6 th andthe ;th are all the sa#e $oth in singular and plural $ut they have di""erent "unctions! In other %ords, they are the sa#e "or# %ith di""erent "unctions!
ESSON-3
%st (OR/ 4N".inatie Case5
4st "or# nouns have such su""i.es as 7o, -ā, -i, -ī, -u, -ū, according to their corresponding noungroups <=>! )he 4st "or# nouns serve as &u$Hects in =o#inative Case <in active sentences>!
The St"ry Bac60r"$n+*
'oo( at the $oy overthere,J said the Buddha to Ananda, indicating a ho#eless $oy $eaten anddriven out o" a #ansion that $elonged to *Kla7sirG, one o" the #ulti#illionaires in &avatthi city!In his previous li"e,J the Buddha continued, that $oy %as *Kla7sirGNs "ather %ho had that very#ansion $uilt!J )hen, Buddha related his entire past li"e!
Ananda7set :t :hi %as one o" the #ulti#illionaires in &avatthi city, and *Kla7sirG %as his only son!1e %as so attached to his %ealth that he had never given any cent to any$ody in his li"e! 1e o"tenadvised his only son and relatives to accu#ulate %ealth instead o" spending it %ith the analogyo" eye7drop that run out as it %as used drop $y drop, and anthills and $een hides that $eca#e $igger and $igger as they %ere $uilt $it $y $it! A"ter his death, the sel"ish #illionaire %as re$orn
to a ho#eless "a#ily! And later a$andoned $y his parents, he had to %ander a$out $egging "or "ood! One day, he happened to stop $y the gate o" *Kla7sirGNs #ansion! )hen, %ith his vivid#e#ory o" the past li"e he happened to intrude into the #ansion, and got $eaten $rutally anddriven out un(indly!
)o cut the long story short, the $oy could prove that he had $een *Kla7sirGNs "ather $y sho%ing*Kla7sirG i three gold pots that Ananda7set :t :hi put underground! Fro# this incident, the Buddha $rought us a #oral $elo%8
)here are sons! )here is %ealth! )hus, a "ool gets distress!)here is not even onesel" "or onesel"! here sons here %ealth
In the a$ove passage, the ver$ Matthi& #eans Mthere is@ areN, and Mnatthi& Mthere is@ are notN! )hesynta. only consists o" su$Hect and ver$! &ee the ta$le $elo%8
N"$n ("r.* uttā, dhammaṁ $elong to =74/ attā to =7?
Sin0$ḷar Pḷ$raḷ
4! Putto putt2! Puttaṁ putte! Puttena puttehi, 7$hi, and so on!
+uring the BuddhaNs ti#e there %as a certain (ind o" doctrine called Mnatthika-dit (t (hi& , %hich
reHects the act o" generosity, gratitude o" oneNs parent, li"e a"ter or $e"ore oneNs death, the la% o" cause and e""ect <kamma>, and so on! )hey pro"essed a #otto %ith %ord Mnatthi& <no>, and %ere,there"ore, (no%n as natthika <nihilists>! Belo% is their "a#ous #otto8
4! 'atthi dinnaṁ )here is no giving2! 'atthi yit (t (haṁ )here is no sacri"icing! 'atthi hutaṁ )here is no gi"ting6! 'atthi mātā )here is no #other 5! 'atthi pitā )here is no "ather ;! 'atthi aya "okoṁ )here is no this li"e! 'atthi paro "oko )here is no that li"e
?! 'atthi opapātikā )here is no spontaneous re$irth! 'atthi kamma-vipāko )here is no (a##ic result40! 'atthi saman (a-brahman (ā )here is no #on( or Brah#in <%ho $eco#e enlightened>
)his doctrine is one o" the ;2 %rong vie%s #entioned in the Pl :i, and used to $e very popular a#ong people in old days! Pro$a$ly, it #ay $e si#ilar in essence to the co##unis# o" today!
N"$n ("r.* In the a$ove #otto, dinna , yit (t (ha , hutaṁ ṁ ṁ and kammaṁ $elong to =72/ mātā, pitā to =7/ "oko, upapātikā, vipāko, saman (a to =74/ brahmā to =7?!
Belo% is the chart o" Mdinna & ṁ according to =728
4st "or# nouns serve as &u$Hects and Co#ple#ents in sentences %hich have no ver$ <althoughMver$7to7$eN is actually understood>! &uch sentences are called Mtu"yatta) "i *attha& ṅ
St"ry Bac60r"$n+*
One day ing osala visited the Buddha in Setavana *onastery, &vatthi city! 1e %as so heavythat he had to sit do%n in a very unco#"orta$le #anner in "ront o" the Buddha! no%ing hissituation, the Buddha gave hi# a (ind advice thus8 Ever #ind"ul and #oderate in eating, onecan $eco#e healthy and slo% do%n ageing process!J
1aving Follo%ed BuddhaNs advice, the (ing later lost %eight and loo(ed $etter and healthier! Onhis ne.t visit, there"ore, he proudly said to the Buddha that he "elt so light that he thought hecould even chase a deer! 1e also #entioned t%o (inds o" good ne%s! First, he "ound the royaldia#ond that he had lost long $e"ore! &econd, he "elt closer to #on(s and nuns than ever $e"ore!
In this regard the Buddha #entioned the #otto $elo%8 +ro*ya parama "ābha ; sa tut (t (hi parama dhana ;ṁ ṁ ṁ ṁ ṁ ṁ
("r.s an+ ($ncti"ns* =ouns in the 4st colu#n are su$Hects and those in the 2 nd colu#n areco#ple#ent! )hey all are in their 4st "or#s! 1o%ever, they have di""erent su""i.es $ecause they $elong to di""erent =Ns!
Onḷy-n"$n Sentences* In these sentences there is no ver$ <Mver$7to7$eN understood>, and
there"ore these sentences are called Only7=oun &entences <"i *atthaṅ >! )hey are also called&ingle7entity &entences <tu"yattha> $ecause all the nouns involved in each sentence re"er tosingle entity! For e.a#ple, healthiness is para#ount gain, and para#ount gain is healthiness!
sukhaṁ $elong to =72! issāsā $elongs to =7/ antut (t (hi and ñāti to =740! =or#allysu$Hects and co#ple#ents agree in ter#s o" gender and nu#$er!Q
S".e /"re Exa.pḷes #ith St"ry Bac60r"$n+*
One day the Buddha %as %ith his #on(s on the $an( o" anger River near AyuHHh village,
Branasi city! Pointing to the $u$$les on the sur"ace o" the river, the Buddha said to the #on(s,'oo( at those pieces o" $u$$le on the sur"ace o" the river! )hey are "ragile and insu$stantial! &oare the "ive aggregates, i!e!, $ody, sensation, perception, #ental "or#ation and consciousness!J)hen, the Buddha #ade analogy %ith each aggregate8
hen (apin (d (ūpama rūpa . edanā babbu"akūpamāṁ ṁ
arīcikūpamā saññā. a khārā kada"ūpamāṅ
āyūpama viññān (aṁ ṁ <sa yutta72, 44;>ṁ
W"r+ C".binati"n 4 Sandhi 5* In the 2nd colu#n %e can see Co#$ination o" ords < sandhi>!ords naturally co#$ine %hen they are read or spo(en 9uic(ly as in the case o" !t&s, !&m, and soon! Belo% is ho% they co#$ine8
• Bu$$ul :a(a <$u$$le> T upa#a <li(e> $u$$ul :u(Kpa#aṁ ṁ
• *arGci(a <#irage> T upa#a <li(e> #arGci(Kpa#aṁ ṁ
• adalG <$anana> T upa#a <li(e> (adalKpa#aṁ ṁ
• *y <illusion> T upa#a <li(e> #yKpa#aṁ ṁ
("r.s an+ ($ncti"ns* =ouns in the 4st colu#n are su$Hects and those in the 2 nd colu#n areco#ple#ents! All the nouns are 4st "or#s! 1o%ever, they have di""erent su""i.es $ecause they $elong to di""erent =Ns!
N"$n ("r.s8
)%o nouns Mrūpaṁ and viññān (a & ṁ $elong to =72/ vedanā and saññā to =7/ sa khārāṅ to =74! =or#ally, su$Hects and co#ple#ents agree in ter#s o" gender and nu#$er!Q
ESSON-9
3n+ (OR/ 4Acc$satie Case5
)he 2nd "or# nouns have such su""i.es as 7a , -iṁ ṁ, -u ,ṁ etc!, according their corresponding =oun roups <=>! )hey are e9uivalent to o$Hects in the Accusative Case <active voice>!
St"ry Bac60r"$n+*
=ot allo%ed to do any $usiness "or living, Buddhist #on(s and nuns depend on their lay
supporters "or "our re9uisites, na#ely, ro$e, "ood, shelter and #edicine! In their day7to7day li"e,there"ore, they have to collect al#s "ood "ro# house to house e.cept %hen they are invited to peopleNs houses "or #eals! &o, giving "ood to #on(s and nuns is honored as great #erit! henthe Buddha %as in Setavana #onastery, &avatthi city, he gave a tal( on ho% $ene"icial it %as too""er "ood to the #on(s and nuns! Belo% is %hat he said then8
Dāyako āyu deti; van (n (a deti; sukha deti; ba"a deti; pat (ibhāna deti. 0# -,ṁ ṁ ṁ ṁ ṁ ṅ
• Colu#n748 Mdāyako& is 4st "or# %ith 5-oN su""i. in =o#inative Case <&u$Hect>!• Colu#n728 )he ver$ has su""i. M7ti& that #eans the ver$ is rd Person, &ingular and
Present )ense!• Colu#n78 All nouns are 2nd "or#s %ith5- & ṁ su""i. in Accusative Case <o$Hect>!
N"$n 8r"$ps*
• Colu#n748 Mdāyako& =74/• Colu#n728 āyuṁ =746/ van (n (a , sukha , ba"a , pat (ibhānaṁ ṁ ṁ ṁ =72!
The &ni'$e (eat$res ") Pāḷ i Syntaxes*
)he synta. <&! ! O!> #entioned a$ove is originally <&! O! !>, as a Pl :i sentence generally ta(es
the su$Hect "irst, and the ver$ last! 1ere, ho%ever, %e "ollo% the English synta. "or $etter understanding o" a Pl :i sentence in co#parison %ith English! A Pl :i synta. is deter#ined $y particular "or#s o" the %ords involved, $ut not $y their locations and separate prepositions li(ean English one! &o, it is possi$le "or <&! ! O!> to $eco#e <O! &! !>, <! &! O!> or <! O! &!>! )hesa#e %ill $e true %ith any other synta.es to co#e!
S".e /"re Exa.pḷes ") 4S2 !2 O25*
)he Pl :i te.t called pat (t (hāna <the la% o" conditionality> descri$es evil #ental states as po%er"ulnatural conditions < pakatūpa-nissaya> "or evil deeds such as (illing, stealing, etc! Belo% is asentence ta(en "ro# that Pali te.t8
Bā"o pān (a hanati; adinna ādiyati; musā bhan (ati; pisun (a bhan (ati; pharusaṁ ṁ ṁ ṁ
bhan (ati; sampha pa"apati.ṁ <Pat :t :hna74, 46?>
A "ool (ills a $eing/ ta(es %hat not given/ tells untruth/ tells slander/ spea(s harsh %ords/tal(s "rivolous speech!
• Colu#n748 the noun is 4st "or# %ith 5-o& su""i. in the =o#inative Case <&u$Hect>!• Colu#n728 All the ver$s have su""i. M-ti& that indicates that they are rd Person, &ingular
and Present )ense!• Colu#n78 All the nouns are 2nd "or#s %ith 5-a &ṁ su""i. in the Accusative Case! But they
$elong to di""erent noun groups <=>!
N"$n 8r"$ps*
• Colu#n748 bā"o =74!• Colu#n78 pān (a , para-dāraṁ ṁ =74! #dinnaṁ =72/ pisun (a , pharusaṁ ṁ and
samphaṁ =7! Mmusā& is a uni9ue %ord called nipta %hich $elongs to no =!
0a *uttara-, 284ṅA no$le disciple delights onesel", <parents, sons and daughters, %i"e, slaves, servants and%or(ers>!
S$b,ect !erb Ob,ect
#riya-sāvako <a no$ledisciple>
ukheti <delights> #ttānaṁ <onesel"> ātā-pitaro <"ather and #other> utta-dāra <children and %i"e> Dāsa-kammakāra-porise <slave,servants, %or(ers>
("r.s an+ ($ncti"ns*
• Colu#n748 5ariya-sāvako& is 4st "or# %ith 5-o& su""i. in =o#inative Case <&u$Hect>!• Colu#n728 5sukheti& has su""i. M-ti& that indicates that the ver$ is rd Person, &ingular and
Present )ense!• Colu#n78 All the nouns are 2nd "or#s in Accusative Case <O$Hect>, $ut have di""erent
)here are %ords that sho% ti#e such as aho, diva , divasaṁ ṁ <day>, ratti <night>, māsa <#onth>,
sa vaccharaṁ
<year> vassa <rainy season>, hemanta <%inter>, *imha <su##er>, and so on! )hese%ords ta(e 2nd "or# %hen they #odi"y a ver$ to #ean the ver$ <an event or action> ta(es placecontinuiously "or so#e ti#e, li(e eka-divasaṁ <"or one day>, eka-rattaṁ <"or one night>,vassaṁ <"or entire rainy season> and so on!
St"ry Bac60r"$n+*
1aving taught the group o" "ive ascetics until they $eca#e "ully enlightened, Buddha returned tothe aya area, and #et assapa and his 4500 ascetics in 3ruvel :a "orest on the $an( o" =eraLHarriver Hust three #iles a%ay "ro# Bodh aya! Initially, he %as cautiously %elco#ed, and told thatthere %as no place "or hi# to stay overnight! )hen, he re9uested the# to let hi# stay in the
I", assapa, not trou$leso#e to you, I %ould li(e to stay one night in the (itchen!
C"n+iti"naḷ
Cḷa$se
S$b,ect !erb "catie Ti.e A+erb
ace te a*aru <I"not trou$leso#e
to you>
#haṁ <I> aseyyāma<%ould li(e to
stay>
#*yā*āre <inthe (itchen>
9ka-rattaṁ <"or onenight>
• Colu#n748 Mace& is nipta #eaning Mi"N/ Mte& is the 6th "or# o" the personal pronoun, P7
2/ Ma*aru& is 4st "or#, =74, #eaning Mnot trou$leso#eN!• Colu#n 728 M #ha & ṁ $elongs to P74!• Colu#n 78 Maseyyāma& has 7 su""i. 5-eyyāma& , %hich e.presses oneNs re9uest!• Colu#n 768 M #*yā*āre& $elongs to =72, and its th "or# su""i. 5-e& veri"ies its locative
case!•
Colu#n 75859ka-ratta &ṁ
< =740> is 2
nd
"or# <%ith su""i.5- & ṁ
> and #odi"ies the ver$ inter#s o" the continuity o" ti#e! &o, M"or one nightN #eans his stay %ould $e continuous"or the %hole night %ithout going any%here!
Buddha stayed there in RHagaha city "or rainy season, "or %inter there, "or su##er there!
S$b,ect !erb "catie Ti.e A+erb
Bha*avā <Buddha> asi <stayed> attheva /ā:a*ahe <there in RHagaha>
assaṁ <"or rainyseason>, etc!
<aso cattāro māse na het (t (hā-pāsāda orohati.ṁ
*r! Uaso does not descend the pavilion "or "our #onths!
S$b,ect !erb Ob,ect Ti.e A+erb
<aso <*r! Uaso> 'a Orohati <doesnNtdescend>
6et (t (hā-pāsādaṁ
<do%nstairs o" the pavilion>
=attāro māse <"or "our #onths>
3n+ (OR/ 41istance A+erb5
1istance A+erb*
)here are %ords that sho% the #easure#ent o" distance such as usabha2 <a$out 500 "eet>, *āvuta<a$out t%o #iles>, yo:ana <a$out ? #iles>, and so on! )hese %ords ta(e 2 nd "or# %hen they
#odi"y a ver$ to #ean the ver$ <an even or an action> ta(es place all the %ay to a certaindistance, li(e eka-*āvutaṁ <"or one gvuta>, eka-yo*anaṁ <"or one yoHana>, and so on!
St"ry Bac60r"$n+* 4/ahāa00a 7=>5
3 One yo:ana is "our *āvutas %hich have t%enty usabhas each! )he %ord Musabha& literally #eans a $ull, %hich herere"ers to the distance %e can hear a $ull roars i" it does! )en usabhas is appro.i#ately one #ile!
>īvako %as the very %ell7(no%n physician o" the Buddha! Right a"ter he %as $orn, he %asthro%n onto the heap o" trash, as his #other, &lavatG, a high7class prostitute o" RHagaha city,%anted no child! Fortunately, ho%ever, Prince A$haya "ound and adopted hi# in the palace!)hus, he $eca#e a #e#$er o" the royal "a#ily! hen he ca#e o" age, he devoted his ti#e andenergy to the #edical study at the )a((asGla 3niversity! 1e studied very detail and very "ast
re#e#$ering every thing he %as taught! A"ter seven years o" study, he as(ed his teacher ho%long he %as going to ta(e to acco#plish his #edical study! )hen, the teacher as(ed hi# to %al( one yoHana <a$out eight #iles> around the university to "ind any plant non7#edicinal! 1e did, $ut"ound no such a plant! Belo% is %hat he said8
• Colu#n 748 #haṁ <understood> is P74• Colu#n 728 +hin (d (anto is a participle %ith 5-anta& su""i. that $elongs to =70! It is
e9uivalent to M7ingN in English! &o, the co#$ination o" this participle and ver$7to7$e<amhi> #eans that the ver$ is present per"ect tense!
• Colu#n 78 <o:anaṁ $elongs to =72! It is 2nd "or# that #odi"ies the ver$ in ter#s o"
distance!• Colu#n 768 )akkasī"āya $elongs to =72! It is ;th "or# in the possessive case! amantā&
is nipta #eaning near$y area! &o, this phrase is literally translated thus8 In thesurrounding area o" the university!J
ESSON-?
7r+ (OR/ 4Instr$.entaḷ Case5
)he rd "or# nouns have such su""i.es as ena, -āya, -yā, etc!, according to their corresponding =oun roups <=>! )hey are o"ten e9uivalent to M%ithN in the Instru#ental Case!
St"ry Bac60r"$n+*
hen Buddha gave Rhulo, his only son, a tal( on ho% horri$le it %as to tell a lie, he usedseveral di""erent analogies! One o" the# %as a #ilitary elephant! For a #ilitary elephant,J theBuddha said, )here is no single part o" its $ody that is not used to de"eat its opponent! In the
sa#e %ay, "or a liar there is nothing he or she cannot do to #eet his or her purpose!J Belo% is theoriginal passage that #entions ho% a #ilitary elephant %or(s in a $attleground8
Nā*o pādehi pi, kāyena pi, sīsena pi, kan (n (ena pi, dantena pi, na *ut (t (hena pi, son (d (āya piṅ
kammamā karoti. <*aHHhi#a7pan :n :sa 0> M i& here #eans MalsoN!Q
)he <#ilitary> elephant does its %or( %ith its "eet, %ith its $ody, %ith its head, %ith itsear, %ith its tus(s, %ith its tail, and %ith its trun(!
• Colu#n748 5nā*o& is 4st "or# %ith su""i. M-oN in =o#inative Case <&u$Hect>!• Colu#n728 Mkaroti& has su""i. M-ti& that #eans the ver$ is rd Person, &ingular and Present
)ense!• Colu#n78 5kamma & ṁ is 2nd "or# %ith 5-a & ṁ su""i. in Accusative Case <O$Hect>!• Colu#n768 All the nouns are rd "or#s in Instru#ental Case, $ut have di""erent su""i.es
$ecause they $elong to di""erent =Ns!
N"$n 8r"$ps*
• Colu#n748 Mnā*o& =74• Colu#n78 kammaṁ =72• Colu#n768 pādehi, sīsena, kan (n (ena, dantena, na *ut (t (henaṅ =72/ son (d (āya =7!
S".e /"re Exa.pḷes ") 4S2!2 O2I25*
)he Buddha once said that i" people %ere over%hel#ed $y un%holeso#e #ental states, they%ould oppress each other $y all #eans availa$le! Belo% are original sentences8
e aññamañña pān (īhi pi, "ed (d (ūhi pi, dan (d (ehi pi, satthehi pi upakkamanti.ṁ
e usūhi pi, sattiyā pi aññamañña vi::hanti; asinā pi sīsa chindanti.ṁ ṁ
)hey persecute one another %ith hands, %ith stones, %ith stic(s and %ith %eapons!)hey shoot each other %ith arro%, spear! )hey cut each otherNs head %ith s%ard!
=hindanti <cut> īsaṁ <each otherNs head> #sinā <%ith a s%ard>
("r.s an+ ($ncti"ns*
• Colu#n748 the %ord Me& is a pronoun, 4st "or# in =o#inative Case <&u$Hect>!• Colu#n728 all the ver$s have the su""i. M-anti& that indicates that the ver$s are rd Persons,
Plural and Present )ense!• Colu#n78 all nouns are 2nd "or#s %ith 5-a & ṁ su""i. in Accusative Case <O$Hect>!• Colu#n768 all the nouns are rd "or#s in Instru#ental Case, $ut have di""erent su""i.es
One day, *s! &u#anV, the youngest daughter o" AnVtha7piWXi(o6, as(ed the Buddha8 &uppose,there are t%o persons o" si#ilar virtues such as devotion, #orality and (no%ledge, $ut one isgenerous, the other not! Is there any di""erence $et%een the# in their lives a"ter deathJ @As aresult o" their virtues,J the Buddha ans%ered, they #ight $e re$orn to the sa#e $liss"ul real#, $ut the generous al%ays e.cels the ungenerous %ith "ive things, such as longevity, $eauty, and soon!J Belo% is the original passage8
Dāyako adāyaka pañcahi t (hānehi adhi*an (hātiA āyunā, van (n (ena, sukhena, yasena,ṁ
ādhipateyyena. <A guttara72, 2>ṅ
A generous one e.ceeds an ungenerous one %ith "ive things8 %ith longevity, %ith $eauty,%ith happiness, %ith popularity, and %ith po%er!
4 n*thapi+i-o. is one o the most generous supporters o the /uddha" 0e is the one hohad a monastery called eta!ana built or the /uddha, and ser!ed meal or 2,''' mon-se!ery day"
several atte#pts to get rid o" hi#, the #erchant sent hi# to another city to give one o" his#anagers a letter that told the #anager to (ill his adopted son!
Fortunately, ho%ever, on his %ay to that city, osa(o stayed one night at the house o" hisadoptive "atherNs $usiness partner %ho had a young and pretty daughter! &eeing the $oy "alling
asleep in the roo#, the girl "ell in love %ith hi# at "irst sight! &he sa% the letter in his poc(et,and read it out o" curiosity! Poor guyJ, she told to hersel"! Being illiterate he does not even(no% %hat the letter in his poc(et says!J &o, she re%rote a letter telling the #anager to #a(e allthe arrange#ents "or the $oy to #arry her! )o cut the long story short, they got #arried andeventually $eca#e the richest couple o" those days than(s to the girl %ho played #any #ores#art tric(s on his adoptive "ather!
Regarding their love at "irst sight, the Buddha reveals the re#ote reason on top o" the i##ediate"or one to "all in love %ith another! Belo% is the original passage8
ubbe&va sannivāsena, paccuppanna-hitena vā 9va ta :āyate pema , upa"a va yath&odake.ṁ ṁ ṁ ṁ
For having lived together $e"ore, and "or caring each other in the present,)here arises love li(e a lily in the %ater, <%hich gro%s depending on %ater and #ud>!
S$b,ect !erb Ca$satie
emaṁ <'ove> >āyate <Arises> ubbe sannivāsena <"or having lived together $e"ore>
accuppanna-hitena <"or caring each other at present>
("r.s an+ ($ncti"ns*
• Colu#n748 the noun is 4st "or# %ith M-ṁN su""i. in =o#inative Case <&u$Hect>!• Colu#n728 the ver$ has M-te& su""i. that indicates that the ver$ is rd Person, &ingular and
Present )ense!• Colu#n78 all nouns are rd "or#s %ith 5-ena& su""i. in Causative Case! But they have
Beḷ"# are s".e ."re exa.pḷes #ith their st"ry bac60r"$n+s*
+uring the BuddhaNs ti#e, there %as a #on( $y the na#e o" 'a(un :d :a(a7$haddiya! 1e %as soshort that young novices o"ten teased at hi# $y pulling his ears, and ru$$ing his head, and as(ing
+uring the BuddhaNs ti#e, there %ere #any di""erent diversities o" vie%s and $elieves! &o#ereligious deno#inations encouraged people to live a na(ed li"e, and others taught people ho% tosacri"ice ani#als or even hu#an $eings to so7called #ighty gods and goddesses! anga %as
glori"ied to $e the holy river to $athe in "or protection and $lessing! +eep7seated cast syste#caused horri$le discri#ination in the hu#an society! )hus, people got a lot o" dispute andcon"usions! Any %ay, good people %ent %ell along %ith those o" good nature, and $ad ones %iththose o" $ad nature! )he Buddha illustrates this point $y analogy %ith opposite things li(e urinevs! honey! Belo% is the original passage8
6īnā-dhimuttikā hīnādhimuttikena saddhi sa sandanti. $a"yān (a-dhimuttikā ka"yān (ā-ṁ ṁ
dhimuttikena saddhi sa sandanti.ṁ ṁ
7ūtho *ūthena sa sandati. utta muttena sa sandati. $he" (o khe" (ena sa sandati.ṁ ṁ ṁ ṁ
ubbo pubbena sa sandati. @ohita "ohitena sa sandati.ṁ ṁ ṁ
$hira khirena sa sandati. e"a te"ena sa sandati. appi sappinā sa sandati.ṁ ṁ ṁ ṁ ṁ
adhu madhunā sa sandati. hān (ita phān (itena sa sandati.ṁ ṁ ṁ
S$b,ect !erb With-phrase
6īnā-dhimuttikā <peopleo" in"erior tendency>
a sandantiṁ
<#i.> 6īnā-dhimuttik ena saddhiṁ <%ith those o" in"erior tendency>
$a"yān (a-dhimuttikā<people o" superior tendency>
$a"yān (a-dhimuttik ena saddhiṁ
<%ith thoseo" superior tendency>
7ūtho <"eces> a sandatiṁ
<#i.es>7ūthena <%ith "eces>
uttaṁ <urine> utt ena <%ith urine> $he" (o <saliva> $he" (ena <%ith saliva> ubbo <pus> ubbena <%ith pus> @ohitaṁ <$lood> @ohit ena <%ith $lood> $hīraṁ <#il(> $hīr ena <%ith #il(>e"aṁ <coo(ing oil> e" ena <%ith coo(ing oil>
appi <$utter> appinā <%ith $utter> adhu <honey> adhunā <%ith honey> hān (iitaṁ <#olasses> hān (it ena <%ith #olasses>
("r.s an+ ($ncti"ns*
• Colu#n748 All the nouns are 4st "or#s in =o#inative Case <&u$Hect>, $ut have di""erent
)he 6th "or# nouns have such su""i.es as 7 ssa, -no, -āya, -yā, -naṁ etc!, <e9uivalent to MtoN or M"orN> according to their corresponding =! )he 6 th "or# nouns $y the na#e o" M+ativeN< sampadFna> serve as special o$Hects "or certain (inds o" ver$s <sho%n in the e.a#ples>!
St"ry Bac60r"$n+*Once up on a ti#e enera$le assapo5 %ent out "or al#s in RHagaha city right a"ter havingarisen "ro# a seven7day #editative a$sorption! +onation to such a #editative #on( at such auni9ue #o#ent is so re%arding that even devas <divine $eings> "ight over this opportunity! &o,en! assapo %anted to give this opportunity to so#eone in need! But the divine (ing in disguiseo" a la$orer o""ered divine "ood to en! assapo, and e.clai#ed %ith great pleasure reat dnaY =o$le dnaY I have done to assapaJ! 1earing that, the Buddha uttered the "ollo%ing verse<3dna7Pl :i 444>! In this verse, there are seven nouns <underlined> in the 6th "or# "or us to study!)hey all have the sa#e "unctions $ut $elong to di""erent noun group!
indapātikassa bhikkhuno al#s7see(er #on(
#tta-bharassa anañña-posino sel"7su""icient and independent Devā pihayanti tādino devas love such a sta$le one?pasantassa sadā satīmato tran9uil and ever #ind"ul
• Colu#n748 the noun is 4st "or# %ith 5-ā& <plural> su""i. in =o#inative Case!• Colu#n728 the ver$ su""i. M7anti& indicates rd Person, Plural, Present )ense!• Colu#n78 all the nouns are 6 th "or#s in +ative Case! But they have di""erent su""i.es
5 assapo -non as ah*-assapo (6reat assapo) as the most senior mon- ho led the7rst /uddhist council ust one month ater the /uddha passed aay" In that very council the 8l :ite.t %as recorded!
• Colu#n748 All the nouns and pronons are 4st "or#s in =o#inative Case <&u$Hect>, $ut
have di""erent su""i.es $ecause they $elong to di""erent =Ns@ PNs!• Colu#n728 er$s are special ver$s that re9uire the 6 th "or# nouns in +ative Case! )hey
have di""erent su""i.es such as -ti, -eyya, -ttha, -mi, -ti, -etha $ecause they have di""erentPersons and $elong to di""erent er$ roups %hich %e %ill study later!
• Colu#n78 All the nouns are 2nd "or#s %ith 5- & ṁ in Accusative Case!• Colu#n768 All the nouns are 6th "or#s in +ative Case! But they have di""erent su""i.es
$ecause they $elong to di""erent =Ns!
N"$n 8r"$ps*
• Colu#n748 āmāvatī <na#e o" a lady> =7! an (d (ito, sahāyo, ekacco =74! #haṁ P7
)he 6th "or# nouns are also used in Purpose Case! In this case they have the particular su""i. M7
Fya& no #atter %hatever = they $elong to! 5-āya& is e9uivalent to 5or& or 5or the sake o& !
St"ry Bac60r"$n+*
A "e% #onths a"ter Buddha %as utterly sel"7enlightened, he got si.ty #on(s ; %ho had renounced%orldly li"e and practiced under his guidance until they had $een "ully enlightened! 1aving hadno attach#ent to anything or any$ody in the %orld, they o%ned nothing e.cept one set o" ro$eand an al#s7$o%l each! )he ground %as their $ed/ the s(y %as their roo"/ the %hole %orld servedas their ho#e! )hus, they had nothing or no$ody to %orry a$out, or to $e Healous o"! )hus, they%ere no longer lia$le to su""er in the cycle o" re$irths! )o share such su$li#e "reedo# %ithothers, the Buddha instructed his #on(s to ta(e a #issionary tour! Belo% is the original passage8
# 9e!en ee-s ater /uddha had been ully enlightened, he let or :eer 8ar-, /aran :asG aboutthree hundred miles rom /odh 6aya" 0e taught the group o 7!e hermits there, and then ;outh ;asa and his 54 riends until they ere all ully enlightened" 9o, there ere #' arahatshen he 7rst instructed his mon-s to ta-e a missionary tour"
One day, is( %ith tear in her eyes visited the Buddha %ho as(ed %hy she loo(ed so sad!enera$le &ir,J she replied to the Buddha, *y $eloved granddaughter, &udatt, passed a%aylast night! &he %as a %onder"ul girl %ho too( great care o" everything "or #e! I love her so #uchthat I canNt replace her %ith anyone at all!J )hen, the Buddha as(ed her, hat is the populationo" &vatthi cityJ &even #illions, sir,J she ans%ered! I" they all %ere as %onder"ul as your
granddaughter, you %ould love the# all, %ouldnNt youJ Ues, sir,J she replied! 1o% #any people, do you thin(, die every day in &VvatthiJ as(ed the Buddha! &o #any, sir,J she replied!)hen, it %ould not $e possi$le "or you to get "reed "ro# sorro% even "or a single #o#ent! Uou%ould have to spend all days and nights crying ceaselessly!J And then, the Buddha concluded histal( %ith the "ollo%ing #otto!
emato :āyati soko. emato :āyati bhayaṁ
emato vippamuttassa natthi soko kuto bhaya .ṁ
Fro# love arises %orry! Fro# love arises danger!For the one "reed "ro# love there is no %orry! here the danger "ro#Y1ere, MloveN #eans Msel"7centered loveN $ut not unconditional love, metta!Q
in the case o" &tarting Point!)his 7to su""i., the gra##ar says, is trans"or#ed "ro# nor#al 5th "or# su""i.es such as -smā,-mhā, -yā, -hi, -bhi, etc! )he su""i. <7to> should $e pronounced as MgoN!Q
("r.s an+ ($ncti"ns*
• Colu#n748 All the nouns are 4st "or#s in =o#inative Case <&u$Hect>, $ut have di""erent
su""i.es $ecause they $elong to di""erent =Ns!• Colu#n728 )he M7ti& su""i. indicates that the ver$ is 4st Person, &ingular, and Present
)ense!• Colu#n78 All the nouns are 5th "or#s %ith 5-to& su""i. in A$lative Case!
$ <is*-h* as one o the most dedicated emale de!otees o the /uddha" 9he had8upph*rma monastery built or the /uddha in the east o 9*!atthi city, in hich the /uddhaspent six rains"
)he no$le disciples <enlighteners> are rather $elieved to naturally o$serve Eight Precepts <insteado" Five Precepts> %ith re"erence to the PVi ta., i$ha[ga <444> that says as "ollo%s8 #riya-sāvako pān (ātipātā viramati A no$le disciple re"rains "ro# (illing! #riya-sāvako adinnādānā viramati. A no$le disciple re"rains "ro# stealing!
#riya-sāvako kāmesu micchācārā viramati. A no$le disciple re"rains "ro# se.ual #isconduct! #riya-sāvako musā-vāvā viramati. A no$le disciple re"rains "ro# telling a lie! #riya-sāvako pisun (āya vācāya viramati. A no$le disciple re"rains "ro# slandering! #riya-sāvako pharusāya vācāya viramati. A no$le disciple re"rains "ro# harsh %ord! #riya-sāvako samphappa"āpā viramati. A no$le disciple re"rains "ro# "rivolous speech! #riya-sāvako micchā-:īvā viramati. A no$le disciple re"rains "ro# evil livelihood!
• Colu#n748 M #riya-sāvako& is 4st "or# %ith 5-o& su""i. in =o#inative Case <&u$Hect>!• Colu#n728 M-ti& su""i. #eans the ver$ is rd Person, &ingular, and Present!• Colu#n78 All the nouns are 5th "or#s %ith di""erent su""i.es in A$lative Case!
a sāni tassa vud (d (hanti.ṁ 1is #uscles $uild up! aññā tassa na vad (d (hati. 1is %isdo# does not $uild up! <+ha##apada72, >
P"ssessie S$b,ect !erb
assa <1is> a sāniṁ <*uscles> ad (d (hanti <Build up>assa <1is> aññā <no%ledge> 'a vad (d (hati <+oes not $uild up>
("r.s an+ ($ncti"ns*
• Colu#n748 Mtassa& is a pronoun, ;th "or# in Possessive Case!• Colu#n728 ma sāniṁ and paññā are 4st "or#s in =o#inative Case! )hey have di""erent
su""i.es $ecause they e$long to di""erent =Ns!• Colu#n78 er$s have 5-ti& su""i. that #eans they are rd Person, &ingular, and Present
)ense!
N"$n 8r"$ps*
• Colu#n748 tassa $elongs to P7;!• Colu#n728 a sāniṁ =72/ aññā =7!
4S2 !2 P2 O25
St"ry Bac60r"$n+* One day, the Buddha %as giving a +ha##a tal( to a lady in appreciation o" her o""ering o" lunchto the #on(s! )hen, her adopted son na#ed PVveyyo and his "riends o" other religious
deno#ination ca#e in and scolded the lady in "ront o" the Buddha "or her devotion to his1oliness! )he Buddha %as as cal# as al%ays, $ut the lady %as so hu#iliated and so agitated thatshe could no longer pay attention to the BuddhaNs tal(! no%ing the situation Buddha said thatone should only #ind oneNs o%n $usiness $y considering ho% one spends oneNs days and nights, $ut not otherNs $usiness, and %hat they did or did not! Belo% is the original passage8
'a paresa vi"omāni,ṁ =ot otherNs #isconducts na paresa katākataṁ ṁ =ot otherNs <$usiness> done or not done #ttano&va avekkheyya But #ind oneNs o%n <$usiness> $atāni akatāni ca +one or not done <+ha##apasa74, 2>
S$b,ect !erb P"ssessie Ob,ect
an (d (ito <A %iseone>
'a #vekkheyya <should notconsider>
aresaṁ <otherNs> i"omāni <#ista(es> $atā&kataṁ <%hatdone or not done>
• Colu#n748 M an (d (ito& is 4st "or# %ith 5-o& su""i. in =o#inative Case <&u$Hect>!• Colu#n728 )he ver$ Mavekkheyya& has M7eyya& su""i. that #eans the ver$ is rd Person,
&ingular and )ense7"ree <kā"a-vimutta>!• Colu#n78 M aresa & ṁ is a pronoun, and Mattano& is a noun! Both are ;th "or# in
Possessive Case!• Colu#n768 All the nouns are 2nd "or#s %ith 5-ni& and 5-a & ṁ su""i.es in Accusative Case!
N"$n 8r"$ps* A#ong the nouns in Possessive Case #entioned a$ove, sa *hass, Buddhāna ,ṁ ṁ
maccāna , buddhānaṁ ṁ $elong to =74/ puññassa, pāpassa, van (n (assa =72/ maccuno =74!
ESSON-%7
=
th
(OR/ 4"catie Case5
)he th "or# nouns have such su""i.es as 7 smi , -mhi, -e, -yā, -āya, -su,ṁ etc!, according tocorresponding =! )hey are e9uivalent to in, on, at, Ihi"e, Ihen, by, because o, amon*, etc!, inthe 'ocative Case!
In a ship%rec(, a sailor na#ed Bhiya #anaged to s%i# clinging onto a piece o" dri"t%ood and%ashing ashore at a har$or called &uppra(a <near Bo#$ay, India>! Being na(ed, he coveredhi#sel" %ith dried stic(s, and %andered around <"or al#s> %ith a $o%l he too( "ro# a spirithouse! 1is strange appearance #ade the people o" those days thin( he %as so#eone holy! &o, the people honored hi# and he thus enHoyed the "ruits o" their "alse i#pression!
'ater, ho%ever, he %as in"or#ed $y a deva a$out the BuddhaNs appearance in &avatthi, #orethan one thousand (ilo#eter a%ay "ro# the &uppra(a har$or! 1aving $een very e.cited to seethe Buddha, he rushed to there right a%ay, and #et the Buddha on his al#s round in &avatthicity! Right on the street, he hu#$ly re9uested the Buddha teach hi# ho% to reach li$eration!)hen the Buddha gave hi# a very $rie" $ut very pro"ound tal(, one o" the #ost %ell7(no%n onesin the Buddhist te.ts! In this &utta, there are "our th "or#s <underlined> "or us to study!
asmā&ti&ha te, Bāhiya, eva sikkhitabbaṁ ṁ8 &o, Bhiya, you should practice this %ay8
• dit (t (he dit (t (ha-matta bhavissatiAṁ On seeing, there %ould $e Hust seeing!•
sute suta-matta bhavissatiAṁ On hearing, there %ould $e Hust hearing!
• mute muta-matta bhavissatiAṁ On e.periencing, there %ould $e Hust e.periencing!
• iññāte viññāta-matta bhavissatiAṁ On perceiving, there %ould $e Hust perceiving!
"catie !erb S$b ,ect
Dit (t (he <on seeing> Bhavissati <there %ould $e> Dit (t (ha-mattaṁ <Hust seeing>
• Colu#n748 dit (t (he, sute, mute, viññāte are th "or# %ith M7e& su""i. in 'ocative Case!• Colu#n728 Mbhavissati& has 5-ssati& su""i. that #eans the ver$ is rd Person, &ingular and
Future )ense!
• Colu#a78 All the nouns are 4st "or#s %ith 5- & ṁ su""i. in =o#inative Case <&u$Hect>
N"$n 8r"$ps* All the nouns in colu#n 4 and $elong to =72!
According to the Pl :i gra##ar, these sentences can $e translated in several %ays $ecause8
4! )he %ords, dit (t (he, sute, etc!, can $e active or passive, and their su""i. Me& is e9uivalent toon@ %henJ?! &o, they can $e translated on seeingJ in an active sense, or on $eingseenJ, or %hatever is seenJ in a passive sense! )he sa#e is true %ith MhearingN, etc!
2! )he %ord Mmatta & ṁ has t%o #eanings8 M :ust& and Mthat moment N, and its su""i. M7 & ṁ ise9uivalent to M"orN! &o, the %ords, dit (t (ha7matta , etc.,ṁ can $e translated as M :ust seeingN,or 50or) at4 that moment o" seeingN!
! )he ver$ Mbhavissati& can $e translated as Mthere %ould $eN or Mlet it $eN!
BAHIA S&TTA
asmātiha te, Bāhiya, eva sikkhitabbaṁ ṁ! Dit (t (he dit (t (ha-matta bhavaissati; sute suta-ṁ
<ato kho te Bāhiya dit (t (he dit (t (ha-mattam bhavissati, --, tato tva Bāhiya na tena. <atoṁ
tva Bāhiya na tena, tato tva Bāhiya na tattha. <ato tva Bāhiya na tattha, tatoṁ ṁ ṁ
tva Bāhiya nevidha, na hura , na ubhayamantarena. 9sevanto dukkhassaṁ ṁ
Transḷati"n-%* )hus, Bhiya, you should practice this %ay8 On seeing, that %ould $e Hustseeing! On hearing, that %ould $e Hust hearing! On e.periencing, that %ould $e Huste.periencing! On perceiving, that %ould $e Hust perceiving!
Transḷati"n-3* )hus, Bhiya, you should practice this %ay8 hatever is seen, that %ould $e that seeing #o#ent! hatever heard, that %ould $e that hearing #o#ent! hatever
e.perienced, that %ould $e that e.periencing #o#ent! hatever perceived, that %ould $ethat perceiving #o#ent! 1ere, the ver$ Mbhavissati& is translated as M%ould $eN/ andMmatta& as M#o#ent!NQ
Transḷati"n-7* )hus, Bhiya, you should practice this %ay8 hatever is seen, let it $e Hust as it is! hatever is heard, let it $e Hust as it is! hatever is e.perienced, let it $e Hustas it is! hatever is perceived, let it $e Hust as it is! 1ere, the ver$ M bhavissati& istranslated as Mlet <it> $eN, and Mmatta& as MHust asN!Q
hen you practice that %ay, Bhiya, you %ill $e no longer %ith the#! hen you are nolonger %ith the#, you %ill $e no longer there! )hen, Bhiya, you %ill $e no longer over here, no longer over there, no longer any%here else! )hatNs the end o" su""ering!
? =he $th orm (the sufx ‘e’ here) normally indicates >ccasion (kalÈ-dhara), ?ocation(desÈ-dhara), or :omain (visayÈ-dhara)" 9o, the ords, “dit (t (he, sute,” etc" can betranslated as@ >n A hen seeing. (occasion), or Bn the case o seeing. (domain)"
One day, Buddha stopped $y a Hungle on his %ay $ac( "ro# Brn :asG to aya area, and sat under a tree "or a %hile! )hen, thirty young #en o" royal "a#ily approached hi# and as(ed %hether hehad seen a young %o#an around! )hey %ere there on vocation having a good ti#e %ith their $eloved %ives! )hey $rought %ith the# a prostitute "or a $rother o" theirs, as he had no %i"e!)hey told Buddha that she too( their valua$le things a%ay %hile they %ere rela.ing! Belo% isthe original passage8
ā vesī amhesu pamattesu bhan (d (a ādāya pa"āyittha.ṁ
• Colu#n748 ā <that> vesī <prostitute> respectively $elong to P7?, and =724!• Colu#n728 )he su""i. 5ttha& veri"ies that pa"āyittha is rd person, singular and past tense!• Colu#n78 M Bhan (d (aṁ <$elonging> ādāya <ta(ing>N is the adver$ phrase!• Colu#n768 M #mhesu pamattesu& is the adver$ clause %hich #odi"ies the ver$ to veri"y
%hat ti#e the #ain ver$ <an action o" running a%ay> too( place! &o, the su""i. 5-su& o" the participle is e9uivalent to M%henN! )he clause li(e this #ainly includes a participleand its su$Hect %hich $oth ta(e th "or#, and agree in nu#$er and gender! A participle isa ver$al noun that serves $oth as a ver$ and as a noun, too! For details, see 'esson 2!Q
asmi pabba:iteṁ <%hen he ordained> Bhatta-pat (ipāt (i<"ood7allot#ent>
$hīyittha <%as gone>
?pa::hāyamhi vut (t (hite <%hen the guiding teacher gets up>
+sanaṁ <the seat> ?ddharitabbaṁ
<should $e (ept a%ay>
ayi sammukhī-bhūte <%hen I a# present> a *hoṁ <sangha> ā bhi::i <let not
$rea(>
inaye avinat (t (hamhi <%hen vinaya is not ruined> āsanaṁ <sasan> una tit (t (hati<recuperate>
ESSON %;
!ERB (OR/S>? ("r.s ") a !erb8
)echnically, a ver$ is #odi"ied $y ; su""i.es <ākhyāta-vibhatti> that are classi"ied into eightgroups according to their tenses and e.pressions! Each group includes 42 su""i.es $ecause a ver$
has three Persons, t%o =u#$ers, and t%o oices! &o, technically, every ver$ has ; "or#salthough they all #ay not $e in use!
)he &u""i. roups have o""icial na#es such as attamāna, etc!, $ut %ill $e called here as &74, &72, etc!, $y their serial nu#$ers to #a(e the# easy to re#e#$er!
!ERB (OR/-% 4!-%5
In 74 case, a ver$ is #odi"ied $y 42 su""i.es called M attamāna& <#entioned $elo%> accordingto three Persons, t%o =u#$ers and t%o oices! )hey are used in &i#ple Present )ense40 !
A#ong these 42 su""i.es, the "irst si. are generally used in the active voice, and the second si. inthe passive! Again, the "irst t%o su""i.es <in $oth voices> are "or the 4 st person <I, %e>, the secondt%o "or the 2nd person, <you>, and the last t%o are "or the rd person <that includes all the nounsand pronouns other than MI, %e, and youN>!
St"ry Bac60r"$n+*
3nder the s%ord o" the e.ecutioner on the $urial ground, )e#iyo, a young and handso#e prince,con"ided that he pretended to $e a disa$led #ute $ecause he, having the pain"ul #e#ory o" his past li"e in the hell due to #isdeeds he had done as a (ing $e"ore, %anted to renounce %orldlyli"e! )hus, he #ade his "ather "eel so asha#ed o" hi# that the e.ecutioner %as ordered to get rid
o" hi# on the $urial ground! Fortunately, the e.ecutioner let hi# go into the "orest %here hespent the rest o" his li"e having $eco#e acco#plished in loving (indness #editation <metta>!
'ater the (ing visited his son in the "orest, and %as very i#pressed %ith his peace"ul, de#eanor and clear and radiant co#ple.ion! )he (ing then as(ed his son %hy his son $eca#e even #orehandso#e in the "orest than in the royal palace %here hundreds o" attendants %aited on hi# %ith
& CniDue to 8l :i is "unctional!oice (bhāva>, %hich indicates only action, but not actiondoer oractionrecei!er" =hereore, it has only one orm, similar to the 3 rd singular orm o the passi!eorms" =his type o !erb orm is not mentioned here as it is rarely used"40 ctually, a !erb in the <1 case can express se!eral -inds o present tenses as ollos@
lu.urious things! )he prince replied %ith the "ollo%ing verse in %hich %e can study "our ver$s o" 74 "or#8
• #tīta nāṁ Nnusocāmi , I donNt regret "or the past• na pajappāmi nā*ataṁ I donNt e.pect "or the "uture
• accuppannena yāpemi IN# Hust content %ith the present• tena van (n (o pasīdati &o, #y s(in is so $rilliant!
In the a$ove verse there are "our ver$s <in $old> o" 74 "or#! For the "irst three there is nosu$Hect, $ut their su""i. <M7mi& > undou$tedly indicates their su$Hect <ahaṁ I>!
4S2 !2 O25
S$b,ect !erb Ob,ect
#haṁ <I> nānusocāmi <donNt regret> atītaṁ <"or the past>
na pa:appāmi <donNt e.pect> anā*ataṁ <"or the "uture>
In 72 case, a ver$ is #odi"ied $y 42 su""i.es called M añcamī& <#entioned $elo%> according tothree person, t%o nu#$ers and t%o voices! )hey e.press per#ission, agree#ent, re9uest,%ishing, etc! )heir English counterparts are Iou"d, shou"d, can, cou"d, may, mi*ht !
ing *ahindo, the "ather o" Phussa Buddha44, served #eals to his son Buddha and all his #on(sand nuns every day! One day, the (ing %as so pleased %ith his three sons "or having de"eated there$ellion in the $order area that he pro#ised the# a re%ard o" any (ind! )hen, they re9uested the(ing an opportunity to serve #eals to their $rother Buddha! Initially their re9uest %as reHected, $ut they later could success"ully negotiate %ith the (ing! Belo% is the authentic passage o" their negotiation %here %e can study three ver$s o" 72 "or#!
11 Fegarding 8hussa /uddha., in some cases MBuddhaN #eans any one %ho is supre#ely sel"7enlightened, $ut not necessarily the historical Buddha! According to Pl :i te.t, there %ere countless Buddhas in the
past in countless universes, and so %ill they in the "uture! In this universe alone there %ere "our Buddhas includingour Buddha %ho %as (no%n as Mota#a BuddhaN in history! )he last Buddha in this universe %ill $e MAri#etteyyaBuddhaN!
'et it $e, your *aHesty! Could your *aHesty grant <us> three #onths getting one #onth"or each o" us Alright, #y dear sons, then, serve <the Buddha> "or three #onths!
Belo% is %ord7$y7%ord translation and gra##atical notes8
•
6otu <'et it $e> Deva <your *aHesty>! M 6otu& is a ver$ o" 72 "or#, and its su""i. 5-tu&, e.presses agree#ent, anumati!Q• ayo māse <three #onths> detha <Could (indly give>! M Detha& is a ver$ o" 72 "or#, and
its su""i. 5-tha& e.presses re9uest, a::hit (t (ha!Q• hena hi <then> tayo māse <three #onths> bho:etha <serve>! M Bho:etha& is a ver$ o" 72
"or#, and its su""i. M7tha& e.presses per#ission, anumati!Q
• #ha tayo māseṁ demi . I grant <you> three #onths!• aya tayo māseṁ dema. e grant <you> three #onths!• va tayo māseṁ dehi. Uou grant <us> three #onths!• umhe tayo māse detha. Uou grant <us> three #onths!• Devo tayo māse detu. )he (ing grants us three #onths!•
Devā tayo māse dentu! ings grant us three #onths!Wishin08 e use a ver$ o" 72 "or# to e.press a %ish "or onesel" or so#eone else! hen %edevelop loving (indness <metta>, "or e.a#ple, %e should "irst %ish ourselves happiness so that%e can arouse sy#pathetic "eeling that helps "acilitate metta "or others! Belo% is metta chantingin %hich %e can "ind ver$s o" 72 "or#!
• #ha averoṁ homi ; abyāpa::o homi ; anī*ho homi ; sukhī attānaṁ pariharāmi . • *ay I $e unhar#ed/ un%orried/ unhurt/ and a$le to ta(e care o" #ysel" happily!
A0ree.ent bet#een s$b,ects an+ erbs
• #ha averoṁ homi *ay I $e unhar#ed• aya averāṁ homa *ay %e $e unhar#ed• va averoṁ hohi *ay you $e unhar#ed• umhe averā hotha *ay you $e unhar#ed• o avero hotu *ay he $e unhar#ed• e averā hontu *ay they $e unhar#ed
• #ha sukhī attānaṁ ṁ pariharāmi . *ay I $e a$le to ta(e care o" #ysel" happily• aya sukhī attānaṁ ṁ pariharāma. *ay %e $e a$le to ta(e care o" ourselves happily• va sukhī attānaṁ ṁ pariharāhi . *ay you $e a$le to ta(e care o" yoursel" happily
• umhe sukhī attānaṁ pariharatha. *ay you $e a$le to ta(e care o" yoursel" happily• o sukhī attānaṁ pariharatu. *ay he $e a$le to ta(e care o" hi#sel" happily• e sukhī attānaṁ pariharantu. *ay they $e a$le to ta(e care o" the#selves happily
ESSON %=
!ERB (OR/-7 4!-75
In 7 case, a ver$ is #odi"ied $y 42 su""i.es called Mattamī& <#entioned $elo%> according tothree persons, t%o nu#$ers and t%o voices! )hey e.press per#ission, guessing, or suggestion,etc! )heir English counterparts include Iou"d, shou"d, can, cou"d, may, mi*ht !
• 7eyy#i, 7eyy#a/ 7eyysi, 7eyytha/ 7eyya, 7eyyuṁ
• 7eyya , 7eyy#he/ 7etho, 7eyyvho/ 7etha, 7eraṁ ṁ
St"ry Bac60r"$n+*
+uring the grand opening cere#ony o" a royal palace, Prince Bodhi hu#$ly re9uested theBuddha to step over the staircase! But, Buddha declined the re9uest $ecause he (ne% the princeNs#otive! &o, Rev! Ananda, having (no%n the situation, as(ed the prince to ta(e o"" the %hite cloththat covered the stairs! Only then, did the Buddha step over the staircase! I" Buddha stepped over the stairs covered %ith the %hite cloth, that %ould #ean a great o#en "or the prince to have sonor daughter! )he prince %as destined to have no child $ecause o" his past evil action <(a##a>! Inone o" his past lives the prince as a sole survivor o" a ship crash (illed and eaten young $irds andegges on an island! Belo% is the verse the Buddha uttered re"erring the princeNs (a##a8
• #ttānañce piyaṁ jaññā (jāneyya) I" one (ne% onesel" to $e preciouse• a!!heyya na surakkhitaṁ ṁ one should gurard onesel" %ith care!• in (n (a aññatara yāmaṁ ṁ ṁ In any o" the three periods
• pat "ijaggeyya pan (d (ito. )he sage should %atch over <hi#sel">!
In this verse, there are three ver$s o" 7 "or# %ith su""i. M -eyyaN that is e9uivalent to MshouldN8 :aññā 0:āneyya4, rakkheyya, pat (i:a**eyya! According to the gra##ar, jaññā is trans"or#ed"ro# jāneyya.Q
an (d (ito <the sage> at (i:a**eyya <should%atch over>
'aṁ <hi#sel"> in (n (a aññataraṁ ṁ
yāmaṁ <in any o" thethree periods>!
N"$n 8r"$ps8 attānaṁ $elong to <=7?>/ piyaṁ <=74>/ na , soṁ <P7;>/ yo <P742>/ su-rakkhitaṁ <=72> All the adver$s are regarded as neutral in gender!
A0ree.ent bet#een S$b,ects an+ !erbs
• #ha attānaṁ ṁ jāneyyāmi I should (no% #ysel" • aya attānaṁ ṁ jāneyyāma %e #ay (no% ourselves• va attānaṁ ṁ jāneyyāsi you should (no% yoursel" • umhe attānaṁ jāneyyātha you should (no% yourselves• o attānaṁ jāneyya he should (no% hi#sel" • e attānaṁ jāneyyuṁ they should (no% the#selves
• #ha attānaṁ ṁ ra!!heyyāmi I should guard #ysel" • aya attānaṁ ṁ ra!!heyyāma %e should guard ourselves• va attānaṁ ṁ ra!!heyyasi you should guard yoursel" • umhe attānaṁ ra!!heyyātha you should guard yourselves• o attānaṁ ra!!heyya he should guard hi#sel" • )e attnaṁ ra!!heyyuṁ they should guard the#selves
•
#ha attānaṁ ṁ
#at "ijaggeyyāmi I should %atch over #ysel"• aya attānaṁ ṁ #at "ijaggeyyāma %e should %atch over ourselves• va attānaṁ ṁ #at "ijaggeyyāsi you should %atch over yoursel" • umhe attānaṁ #at "ijaggeyyātha you should %atch over yourselves• o attānaṁ #at "ijaggeyya he should %atch over hi#sel" • e attānaṁ #at "ijaggeyyuṁ they should %atch over the#selves
In 76 case, a ver$ is #odi"ied $y 42 su""i.es called M arokkhā& <#entioned $elo%> according tothree persons, t%o nu#$ers and t%o voices! )hey e.press hearsay or so#ething hard to $elieve!)hey have no direct English counterpart!
• -a , -mha; -e, -ttha; -a, -uṁ
• -i, -mhe; -ttho, -vho; -ttha, -re,
er$s o" 76 "or# are rarely "ound in the Pl :i! 1o%ever, t%o ver$sāha <he said> and āhu <theysaid> are very co##only used in the Pl :i te.t! Belo% are e.a#ples given $y Pl :i gra##ar,%hich e.press hearsay8
• o kira rā:ā babhūva It is said he had $een a (ing!• #ha kira amaccoṁ babhūvaṁ It is said I had $een a #inister!• aya kira orodhāṁ babhūvimha It is said %e had $een royal #aids!• upine āha kira It is said <he> had spo(en it in the drea#!
• 9va kira porān (āṁ āhu It is said the old sages had thus spo(en!
!ERB (OR/-; 4!-;5
In 75 case, a ver$ is #odi"ied $y 42 su""i.es called M 6iyyattanī& <#entioned $elo%> according tothree persons, t%o nu#$ers and t%o voices! )hey are used in &i#ple Past )ense, )heir Englishcounterpart is 5-ed& su""i.!
In 7; case, a ver$ is #odi"ied $y 42 su""i.es called M #::attanī N <#entioned $elo%> according tothree persons, t%o nu#$ers and t%o voices! )hey are used in &i#ple Past )ense! )heir Englishcounterpart is 5-ed& su""i.! &o, in the &i#ple Past )ense a ver$ can $e either 75 or ;!
)isso, BuddhaNs cousin, recently Hoined the 1oly Order! As a "or#er prince, he %as %ell7"ed and%ell7dressed, and o"ten sat in the center o" the #onastery! &o, #any visiting #on(s %ere soi#pressed $y his appearance that they thought he %as senior to the# and paid respect to hi#!
One day, ho%ever, his "alse i#pression %as revealed and he got scolded $y a #on(! )hen, theBuddha as(ed hi# to apologie the senior #on(s "or his #is$ehavior, $ut he re"used $ecause, hesaid, he got already scolded and hu#iliated $y those #on(s! )hen, the Buddha ad#onished hi#%ith the "ollo%ing verse8
• L#kkocchi ma , #vadhi ma , #:ini ma , #hāshi me.Jṁ ṁ ṁ
• <e ca ta upanayhanti, vera tesa na sammati.ṁ ṁ ṁ
In 7 case, a ver$ is #odi"ied $y 42 su""i.es called M Bhavissanti& <#entioned $elo%> accordingto three persons, t%o nu#$ers and t%o voices! )hey are used in &i#ple Future )ense! )heir English counterparts are M%illTN, MshallTN and M$e going to TN8
Buddha lay do%n a #onastic code to prevent us "ro# ordaining $e"ore %e are 20! )he reason%as that 4 $oys once ordained $e"ore #ature enough to resist hunger and so#e other inconveniences at the #onastery! )heir leader %as 3pli %hose parents loved hi# so #uch thatthey did not let hi# ta(e any trou$le learning so#ething "or his living! )hey did not even let hi#learn #athe#atic lest their son %ould su""er pain on his "igures! 1o%ever, they allo%ed hi# to Hoin the 1oly Order $ecause they thought #onastic li"e7style %as co#"orta$le! hen heordained, his 4; play7#ates Hoined hi# saying thus8
1aving "asted the evening $e"ore, the young #on(s got e.tre#ely hungry! &o, the ne.t early#orning, they #ade a lot noise crying "or so#ething to eat or drin(! &o, elderly #on(s tried to9uiet the# saying thus8 hen the day $rea(s, %ill there $e yā*u <rice gruel>, you %ill drin( it/%ill there $e rice, you %ill eat it/ %ill there $e so#ething to eat, you %ill eat it!J Belo% is the passage that elderly #on(s said %hen they tried to 9uiet the young #on(s8
N"te8 )he %ord 5khādanīya & ṁ re"ers to any solid "ood e.cept #ain #eals! )o #ean eating such"ood %e use the certain ver$ Mkhāda& instead o" Mbhuñ:a& although $oth are translated as MeatN inEnglish!
ESSON 3
!ERB (OR/- 4!-5
In 7? case, a ver$ is #odi"ied $y 42 su""i.es called M $ā"ātipatti& <#entioned $elo%> accordingto Persons, =u#$ers and oices! )hey e.press an over7due action or "ailure o" an action due toan o$stacle or to a shortco#ing! )heir English counterpart is Past Per"ect )ense <%ould have7ed>!
Buddha s#iled to hi#sel" loo(ing at a ho#eless couple %ho %ere at the #onastery gate as(ingyoung novices "or le"t7over "ood! hen enera$le ]nanda as(ed the reason, the Buddha replied8'oo(, ]nanda, at that ho#eless couple! )he hus$and once inherited ?20 #illions "ro# his"ather, *ah7dhana! 1aving s9uandered all his %ealth, heNs no% %ith his Brah#in %i"e at the#onastery gate as(ing "or le"t7over "ood!J And Buddha #entioned their great loss as "ollo%s8
• ace hi aya pat (hama-vaye bho*e akhepetvā kammanteṁ payojayissa Actually i" he haddone $usiness in his "irst age %ithout s9uandering his %ealth,Q
• !masmi yeva na*are a**a-set (t (hiṁ abhavissa. 1e %ould have $eco#e the richest in thisvery city!Q
• ace pana nikkhamitvā pabbajissa , Or i" he had renounced and ordained,
• arahattṁ pāpunissa. 1e %ould have attained arahatship!Q• Bhariyāpissa anā*āmi-pha"e patit "t "hahiss. 1is %i"e also %ould have reached the third
level o" enlighten#ent!Q
W"r+ by W"r+ Transḷati"n* ace <i"> hi <actually> ayaṁ <he> pat (hama-vaye <in the "irst part o" age> bho*e <%ealth> akhepetvā <%ithout having s9uandered> kammante <$usiness> payojayissa <had done> , imasmi yeva na*areṁ <in this very city> a**a-set (t (hi <the richestone> abhavissa <%ould have $eco#e>! ace <i"> pana <other%ise> nikkhamitvā <had
renounced and> pabbajissa ,<had ordained> arahattaṁ <"ull enlighten#ent> pāpunissa<%ould have attained>. BhariyāCpiCssa <his %i"e also> anā*āmi-pha"e <on the third level o" enlighten#ent> patit "t "hahissa <%ould have stood>.
)he ver$s <in $old> in the a$ove paragraph e.press actions that "ail to ta(e place due to o$stacles
or short7co#ings! &o, this paragraph #eans that the ho#eless #an "ailed to do $usiness in ti#e,and did not $eco#e the richest in the city! 1e also "ailed to ordain, and did not attainarahattaship! =or did his %i"e achieve the rd level o" enlighten#ent %hich %as accessi$le to her!
The A0ree.ent bet#een S$b,ects an+ !erbs
• ace aha kammanteṁ #ayojayissaṁ. I" I had done $usiness,• ace maya kammanteṁ payojayissāmhā . I" %e had done $usiness,• ace tva kammanteṁ payojayisse. I" you had done $usiness,• ace tumhe kammante payojayissatha. I" you had done $usiness,• ace so kammante payojayissā . I" he had done $usiness,• ace te kammante payojayissa suṁ . I" they had done $usiness,
• #ha a**a-set (t (hiṁ abhavissaṁ. I %ould have $eco#e the richest!• aya a**a-set (t (hinoṁ abhavissāmhā . e %ould have $eco#e the richest!• va a**a-set (t (hiṁ abhavisse. Uou %ould have $eco#e the richest!• umhe a**a-set (t (hino abhavissatha. Uou %ould have $eco#e the richest!• o a**a-set (t (hi abhavissā . 1e %ould have $eco#e the richest!• e a**a-set (t (hino abhivissa suṁ . )hey %ould have $eco#e the richest!
• ace ahaṁ pabbajissaṁ. I" I had ordained,• ace mayaṁ pabbajissāmhā . I" %e had ordained,• ace tvaṁ pabbajisse. I" you had ordained,• ace tumhe pabbajissatha. I" you had ordained,• ace so pabbajissā . I" he had ordained,• ace te pabbajissa suṁ . I" they had ordained,
• #ha arahattaṁ ṁ pāpun "issaṁ. I %ould have reached arahatship!• aya arahattaṁ ṁ pāpun "issāmhā . e %ould have reached arahatship!• va arahattaṁ ṁ pāpun "isse. Uou %ould have reached arahatship!• umhe arahattaṁ pāpun "issatha. Uou %ould have reached arahatship!• o arahattaṁ pāpunissā . 1e %ould have reached arahatship!• e arahattaṁ pāpunissa suṁ . )hey %ould have reached arahatship!
• #ha anā*āmi-pha"eṁ patit "t "hahissaṁ. I %ould have stood on ang#i state!• aya anā*āmi-pha"eṁ patit "t "hahissāmhā . e %ould have stood on ang#i state!• va anā*āmi-pha"eṁ patit "t "hahisse. Uou %ould have stood on ang#i state!• umhe anā*āmi-pha"e patit "t "hahissatha. Uou %ould have stood on ang#i state!• o anā*āmi-pha"e patit "t "hahissā . 1e %ould have stood on ang#i state!• e anā*āmi-pha"e patit "t "hahissa suṁ . )hey %ould have stood on ang#i state!
ESSON-3%
PASSI!E !OICE
As #entioned $e"ore, a ver$ is #odi"ied $y ; su""i.es that are classi"ied into ? groups %ith 42su""i.es each <ākhyāta-vibhatti>! A#ong the 42 su""i.es o" every group the "irst si. are generallyused in active voice, and the second ; in passive voice 42! =o%, %e %ill study passive sentences inco#parision %ith active ones!
In an Actie Sentence*
4! &u$Hect #ust $e 4st "or#2! O$Hect #ust $e 2nd "or#! )he ver$ #ust have one o" the si. active su""i.es that agree %ith their corresponding
su$Hects in ter#s o" Person and =u#$er!
Belo% are Active &entences %ith di""erent su$Hects and sa#e o$Hects $ecause active ver$s needto agree %ith their su$Hects $ut not %ith their o$Hects in ter#s o" Person and =u#$er8
12 CniDue to 8l :i is "unctional!oice (bhāva>, %hich indicates only action, but not actiondoer oractionrecei!er" =hereore, it has only one orm, similar to the 3rd singular orm o thepassi!e orms" =his type o !erb orm is not mentioned here as it is rarely used"
A Passie !erb* A passive ver$ ta(es e.tra su""i. 5-ya& or 5-īya& $e"ore one o" the nor#al ver$7su""i.es! 1ere, thever$ desīye, "or e.a#ple, is the co#$ination o" the root <des>, the passive su""i. <īya> and thenor#al ver$ su""i. <e>! And the ver$ 5desīyāmhe& is the co#$ination o" 0des K īya K āmhe4 andso on!
In a Passie Sentence*
4! )he su$Hect #ust $e rd "or#!2! )he o$Hect #ust $e 4st "or#!! )he ver$ #ust have one o" the si. passive su""i.es, %hich agree %ith their corresponding
su$Hects in ter#s o" Person and =u#$er!
Belo% are Passive &entences %ith sa#e su$Hects and di""erent o$Hects $ecause passive ver$s needto agree %ith their o$Hects $ut not %ith their su$Hects in ter#s o" Person and =u#$er8
In English %hen an active ver$ changes into a passive one, its su$Hect and o$Hect e.change their locations and na#es! In Pl :i, a ver$, its su$Hect and o$Hect change their "or#s, $ut not locationsand na#es %hen they are trans"or#ed "ro# Active to Passive!
In Pl :i, a ver$literally #eans an action <kriyā>, and a su$Hect and o$Hect are respectively anaction7doer <kattā> and an action7receiver <kamma>! In the synta. $elo%, there"ore, %ords in the4st colu#n are ta(en as o$Hects $ecause they are action7receivers, $ut regarded as &u$Hects inEnglish $ecause they are %hat the ver$s directly re"er to! )hose in the rd colu#n are called&u$Hects in Pl :i $ecause they are action7doers, $ut they are By7phrases in English!
Pers"naḷ Pr"n"$ns in (i0$ratie Speech* In the a$ove passive sentences, ahaṁ <I>, mayaṁ <%e>, tvaṁ <you> and tumhe <you> are personal pronouns that nor#ally stand "or hu#an individuals in English! 1ere, ho%ever, they donot re"er to any individual, $ut Hust to dha##a that is personi"ied in a "igurative sense! hen
Buddha %as "ully enlightened, "or e.a#ple, he proclai#ed his con9uest over craving, %hich %asthe cause o" li"e and li"e7related su""ering! )hen, he used the %ord tvaṁ <you> re"erring to thecraving in a "igurative sense thus8
7aha-kāraka, 0tva 4 dit (t (hoṁ asi 1ey $uilder, you have $een "ound! una *eha na kāhaṁ si +onNt $uild a house again!
ESSON-33Ca$satie !erbs 4Fārita5
A Ca$satie !erb*
A causative ver$ <kārita-kriyā> is co#posed o" three things8 root, causative su""i. and ver$su""i.! )he causative su""i.es include 7e, -aya, āpe, -āpaya, %hich are e9uivalent to their Englishcounterparts8 to #a(e, to get, to let, to have and so on! 1ence, &o#eone #a(es <lets@gets@has>so#eone else do so#ething!J
St"ry Bac60r"$n+*
On one occasion, the Buddha, standing on a street in &avatthi, gave a $rie" tal( to Bhiya, %hichenlightened Bahiya on the spot! &oon a"ter%ard, Bhiya %as gored to death $y a co%! )hen, theBuddha ordered his #on( co##unity < sa *haṁ > to per"or# a "uneral "or his $ody! Belo% is %hatthe co##entary says8
• athā*ato sa ghenaṁ Bāhiyassa sarīra-kiccaṁ !āresi . <Anguttara7ttha(ath74, 220>• )he Buddha got the sa gha do the %or( on BhiyaNs $ody!ṁ
T#" S$b,ects G T#" Ob,ects
In this sentence the causative ver$ CkāresiC is co#posed o" Mkara& <root>, 5-e& <causative su""i., or c7su""i.>, and 5-ī& <ver$ su""i.>! It #eans8 &o#eone gets so#eone else to do so#ething!J Belo%is the synta.8
S$b,ect ") C2s$))ix !erb S$b,ect ") the R""t Ob,ect ") the R""t
• In the 4st colu#n, Mtatha*ato& is the %ord that re"ers to the Buddha %ho got his #on(s doa "uneral o" Bhiya! &o, the %ord Mtathā*ato& is called &u$Hect o" Causative &u""i. <hetu-kattā>! It is in its 4st "or#!
• In the 2nd colu#n, the ver$ Mkāresi& is co#posed o" three particles, <(ara T 7e T G>! )heroot Mkara& #eans Mto doN/ the c7su""i. 5-e& #eans Mto get so#eone doN/ the v7su""i. 5-ī& indicates the ver$ is 4st person, singular and past tense!
• In the rd colu#n, M sa *hena&ṁ is the collective noun that re"ers to #onastic co##unity!)he co##unity is an action7doer, as it really did the "uneral! It is also an action7receiver,
as Buddha #ade it do the "uneral! &o, M sa *henaṁ N is called the su$Hect o" the root <dhātu-kattā> and the o$Hect o" c7su""i. <hetu-kamma>! *ostly it ta(es the rd "or#, $utoccasionally 2nd or ;th "or#!
• In the 6th colu#n, the phrase 5Bhiyassa sarīra-kicca &ṁ <BhiyaNs "uneral> is the o$Hect o" the root <kara do>, as the "uneral is so#ething to $e done!
For an English participle there are t%o su""i.es8 -ed 12 that is used in the case o" the passive voiceor the per"ect tense, and 5-in*& in the case o" active voice or the continuous tense <in addition toadHective, adver$ or gerund>! As "or a Pl :i participle <kitaka>, it ta(es #any di""erent su""i.es< paccaya> "or #any di""erent e.pressions, such as 7tabba, -anīya, -ta, -tu , -tvā,ṁ etc! Any %ay, $oth Pl :i and English participles have the sa#e "unctions in #any cases, though!
A Participḷe #ith 1i))erent S$))ixes )"r 1i))erent Expressi"ns*
13 =he sufx ed. is or a regular !erb" s or irregular !erbs, there ill be many other ormso sufxes"
4! +ta$$a <d T ta$$a T 7 >ṁ ṁ should $e o""ered@ or so#ething %orthy to o""er 2! +atto <d T ta T 7o> a child $elived to $e granted $y a god, etc!! +inno <d T ta T 7o> to $e o""ered@ or to have o""ered6! +tu <d T tu >ṁ ṁ in order to o""er 5! +atv <d T tv> to o""er and
;! +ento, dadanto <d T 7anta T 7o> o""ering! +ada#no <d T #na T 7o> o""ering?! +na <d T na T 7 >ṁ ṁ act o" o""ering! +t <d T tu T 7> so#e$ody %ho o""ers so#ething to so#e$ody40! +ya(o <d T a(a T 7o> a generous supporter 44! +yG <d T G T G> so#e$ody %ho has tendency to o""er
Ab"$t the Exa.pḷes /enti"ne+ Ab"e*
A participle is a ver$al noun that is co#posed o" three particles8 root, participle su""i., nounsu""i., <%hich %ill $e called later as Mp7su""i.N and Mn7su""i.N respectively>! Out o" the e.a#ples
#entioned a$ove, Mdātabba & ṁ
is, "or e.a#ple, the co#$ination o" <dā T -tabba T -ṁ
>, %hich arerespectively root, p7su""i. and n7su""i.! As "or dātuṁ <dā K tuṁ> and datvā <dā K tvā>, theyhave only p7su""i., $ut no n7su""i., as they are Mnipāta&. A nipta is a %ord %ith one and only"or#!
C".banati"ns an+ Chan0es*
Root and su""i.es o"ten change their "or#s %hen they are co#$ined! For e.a#ple, dinno anddatto are the co#$ination o" <d T ta T 7o>/ Dento <d T anta T 7o>/ dātā <d T tu T 7>/ dāyako<d T a(a T o>/ dāyī <d T G T G>! I" you read t%o or three %ords together "or "ive ti#es "ast, theyare spontaneously co#$ined changing their "or#s! I" %e read, "or e.a#ple, three particles <d T
7a(a T 7o> together, suppose, "or "ive ti#es "ast, %e %ill spontaneously pronounce the# asMdāyako& ! *oreover, li(e every thing else in the %orld, a %ord naturally changes over the ti#e inter#s o" spelling, pronounciation or #eaning!
N"$n 8r"$ps*
As #entioned $e"ore, all the participles <e.cept those %ith -tuṁ and -tvā su""i.es> are nouns<ver$al nouns>, have seven "or#s and corresponding "unctions e.actly li(e nor#al nouns!
A participle #ust agree in ter#s o" gender, "or# and nu#$er %ith the %ord it re"ers to!M Dātabba& , "or e.a#ple, #eans so#ething %orthy to o""er, li(e a #onastery <vihāro>, a ro$e<cīvaraṁ>, or a "lo%er <mā"ā>! &o, Mdātabba& %ill $e =74 i" it is a #onastery <vihāro>, or =72i" it is a ro$e <cīvaraṁ>, or =7 i" it is a "lo%er <mā"ā>!
I" 5dātabba& is #onastery <vihāro>, then it %ill $e =74! Belo% is its paradig#8
A "e% decades ago, there %as a #editation slogan in Bur#a8 All you do is su""ering!J )his is
the translatation o" the Pl :i passage, sabbe sa khā dukkhāṅ J! )his slogan created very intensede$ate and in"ighting a#ong Bur#ese Buddhists! )he pro$le# %as all a$out the de"inition o" the pl :i %ord M sa khārā& ṅ that can $e translated either in the active or passive sense according to theconte.t!
In +ha##a7pada, the Buddha said, sabbe sa khārā dukkhāAṅ All sa khāraṅ are su""erings!J1ere,5sa khāra&ṅ should $e translated in the passive sense as Mthe conditioned <pheno#ena>Nre"erring to #inds and $odies that are su$Hect to decay! &o, the %hole sentence should $etranslated thus8 All the conditioned <#ind and $ody> are su""ering,J, $ut not MAll you do aresu""ering!N
)he phrase MAll you doN #ay $e a good translation "or M sa khārā& ṅ in the case o" sa khāra-ṅ
paccayā viññān (a Aṁ +ue to sa khāraṅ , <there arises> re$irth!J 1ere, sa khāraṅ should $etranslated in the active sense as Mthe conditioning <pheno#ena>N re"erring to volitions or volitional actions or all %e do <or pre"era$ly Mall %e have doneN>! &o, the %hole sentence can $etranslated thus8 )here arises re$irth due to conditioning pheno#ena <volitions or volitionalactions or all %e have done>!J
1e)ine+ In 1i))erent Senses
A participle <kitaka> can $e de"ined not only in an active <nor#inative> and passive <accusative>sense, $ut also in other senses such as instru#ental, dative, a$lative, locative, and "unctionalaccording to the conte.t! )hese seven gra##atical senses are called sādhana <so#ething (no%n $y in"erence>! In general, a certain p7su""i. has a certain sdhana! In #ost cases, ho%ever,sdhana is deter#ined $y the conte.t <abhidheyyattha> rather than $y a p7su""i.! M7ato& , "or e.a#ple, can $e de"ined or translated in di""erent senses according to its conte.t as "ollo%s8
• o@ %ent@ gone@ going In the ver$al sense• oing <an act o" going> In the "unctional sense•
&o#e$ody %ho goes <eg, a traveler> In the nor#inative sense• &o#e$ody to go %ith <eg, a "riend> In the instru#ental sense• &o#ething to go $y <eg, a car> In the instru#ental sense• &o#e%here to co#e "ro# <eg, school> In the locative sense• &o#e%here to go $ac( <eg, ho#e> In the locative sense
1e)initi"n ") Abhi+ha..a Ter.s*
)he 52 #ental "actors such as sati <a%areness>, paññā <(no%ledge>, saññā <re#e#$ering>, etc!,can $e de"ined in three senses8 nor#inative, instru#ental, and "unctional! 1o%ever, these ter#sare #ost pre"era$ly de"ined in the "unctional sense $ecause there is no person as the su$Hect nor anything else as the instru#ent in the ulti#ate sense!
Beḷ"# are styḷistic +e)initi"ns ") s".e Abhi+ha..a ter.s*
4! CatiC #eans a #ental "actor that re#e#$ers < saratīCti sati> 2! CatiC #eans a #ental "actor to re#e#$er %ith < sarati yenāCti sati>! CatiC #eans re#e#$ering < sarana satiṁ >
• ñātu ) :ānituṁ ṁ <L K tu >ṁ in order to (no%• kātuṁ <(ara T tu >ṁ in order to do• pacituṁ <paca T tu >ṁ in order to coo( • nayituṁ <nG T tu >ṁ in order to $ring• bharituṁ <$hara T tu >ṁ in order to ta(e care• pūrituaṁ <pKra T tu >ṁ in order to "ul"ill• sayituṁ <sG T tu >ṁ in order to sleep• dātuṁ <d T tu >ṁ in order to give• vācituṁ <vaca T tu >ṁ in order to spea(
92 Tā* A ver$ %ith M7tvā& <li(e Mand& > is a preceding action that re"ers to succeeding one! In thecase o" t%o si#ultaneous ver$s <actions>, this 5-tvā& su""i. does the sa#e "unction as 5-anta& su""i.! Belo% are e.a#ples8
• *an (hetvā <gaha T tv> to ta(e and• ñatvā @ :ānitvā <L T tv> to (no% and• katvā <(ara T tv> to do and• pacitvā <paca T tv> to coo( and• vatvā <vaca T tv> to spea( and• netvā <nG T tv> to $ring and• bharetvā <$hara T tv> to ta(e care and• pūretvā <pKra T tv> to "ul"ill and• sayitvā <sG T tv> to sleep and• datvā <d T tv> to give and
;2 Anta < /āna* M7anta& and Mmāna& do the sa#e "unctions as their English counterpart M7ingN thatserves as continuous tense, adHective, adver$ or gerund! *oreover, #na is so#eti#es used as a passive participle! Belo% are e.a#ples8
• dento <d T anto T 7o> to $e giving• dadamāno <d T #na T 7o> to $e giving
• *an (hanto <gaha T anta T 7o> to $e ta(ing• :ānanto <L T anta T 7o> to $e (no%ing• karonto <(ara T anta T 7o> to $e doing• pacanto <paca T anta T 7o> to $e coo(ing• vacanto <vaca T anta T 7o> to $e spea(ing• nento, nayanto <nG T anta T 7o> to $e $ringing• bharanto <$hara T anta T 7o> to $e ta(ing care
• pūrento <pKra T anta T 7o> to $e "ul"illing• sayanto <sG T anta T 7o> to $e sleeping
?2 $ 4n a < na5* According to Pl :i gra##ars,the p7su""i. 5-yu& changes into Mn :a or naN! 1ere,ho%ever, %e use Mn :a or naN as a p7su""i. instead o" the so7called original su""i. 5-yu& ! Belo% are
so#e e.a#ples8
• dānaṁ <d T na T 7 >ṁ an action o" giving• sayanaṁ <sG T na T 7 >ṁ an action o" sleeping• bharanaṁ <$hara T na T 7 >ṁ an action o" ta(ing care• nayanaṁ <nG T na T 7 >ṁ an action o" $ringing• vacanaṁ <vaca T na T 7 >ṁ an action o" spea(ing• pacanaṁ <paca T na T 7 >ṁ an action o" coo(ing• *amanaṁ <ga#u T na T 7 >ṁ an action o" going• ñān (aṁ , :ānanaṁ <L T n :a T 7ṁ> state o" (no%ing
• pūran (aṁ <pKra T na T 7 >ṁ an action o" "ul"illing• karan (aṁ <(ara T n :a T 7 >ṁ an action o" doing
=2 N$ 4-a6a -i6a5* Pl :i ra##s say the p7su""i. 5-nvu& changes into M7(a@ 7i(aN! 1ere,ho%ever, %e %ill use M7aka ) -ika& as a p7su""i. instead o" the so7called original su""i. 5-nvu& !Belo% are so#e e.a#ples8
• dāyako) dāyikā <d T a(a@ i(a T 7o@ 7> a giver • *an (hako) *an (hikā <gaha T a(a@ i(a T 7o@ 7> a ta(er • seyako) seyikā <sG T a(a@ i(a T 7o@ 7> a sleeper •
pūrako) pūrikā <pKra T a(a@ i(a T 7o@ 7> a "iller • bhārako) bhārikā <$hara T a(a@ i(a T 7o@ 7> a care7ta(er • nāyako) nāyikā <nG T a(a@ i(a T 7o@ 7> a leader • vāciko) vācikā <vaca T a(a@ i(a T 7o@ 7> spea(er • pacako) pacikā <paca T a(a@ i(a T 7o@ 7> a coo( • kārako@ kārikā <(ara T a(a@ i(a T 7o@ 7> a doer • ñāniko@ ñānikā <L T i(a@ i(a T 7o@ 7> an intelligent person
2 T$ 4tā5* Pl :i gra##ars say that the p7su""i. 5-tu& changes into several "or#s $esed on n7su""i.es! &ee their corresponding =! Belo% are so#e e.a#ples8
• dātā <d T tu T 7> a giver • kattā <(ara T tu T 7> a doer • pacitā <paca T tu T 7> a coo( • vattā <vatu T tu T 7> a spea(er • netā <nG T tu T 7> a carrier • bhātā <$hara T tu T 7> a $rother
• pūritā <pKra T tu T 7> a "iller • sayetā <sG T tu T 7> so#eone %ho sleeps• *an (hitā <gahaT tu T 7> so#eone %ho ta(es so#ething• ñātā, aññātā <L T t T 7> (no%er
>2 N 4-5* )he su""i. Mn : GN changes into M7GN! 1ere, ho%ever, %e %ill ta(e M7GN as a p7su""i. insteado" the so7called original su""i. M7n : GN! Belo% are so#e e.a#ples8
• dāyī <d T G T 7G> a giver • kārī <(ara T G T 7G> a doer • vācī <vaca T G T 7G> a spea(er • nāyī <nG T G T 7G> a $ringer • bhārī <$hara T G T 7G> a carrier • pūrī <pKra T G T 7G> a "ul"iller • sayī <sG T G T 7G> a sleeper • *an (hī <gaha T G T 7G> a ta(er • ñān (ī <L T G T 7G> an intelligent person
ESSON-3?
($ncti"ns an+ Tenses ") a Participḷe*
A participle is considered as a noun <ver$al noun>! &o, li(e a regular noun, it varies in ter#s o" "or#, nu#$er, gender, and "unction such as su$Hect, o$Hect, adHective, adver$, etc! 1o%ever, italso serves as a ver$! &o, li(e a real ver$ < ākhyāta> it has three sentence styles8 active, passiveand "unctional!
4! In the active, it #ust agree %ith its su$Hects in ter#s o" "or#, gender and nu#$er!2! In the passive, it #ust agree %ith its o$Hect!! In the "unctional, it stands on its o%n, %ithout "ollo%ing a su$Hect or o$Hect!
Syntaxes t" St$+y in C".parisi"n #ith the Ori0inaḷ Pāḷ i Sentences
)he synta. $elo% is an e.a#ple o"M7tabba& su""i.8LBuddhena dhammo desitabbo. <)he su""i. M7tabba& is passive voice>J
S$b,ect 4Ob,ect in Pāḷ i5 Passie !erb By-phrase 4S$b,ect in Pāḷ i5+ha##o <dha##a> +esita$$o <should $e preached> Buddhena <$y the Buddha>
<to preach dha##a>7ato <%ent@ has gone> Bāran (asiṁ <to
Bran :asG>
St"ry Bac60r"$n+*
On one occasion, the evil spirit <māra (iller> ca#e and said to the Buddha thus8 Uou have $een $ound $y the death7snare $oth divine and hu#an! Uou have $een $ound intensely! Uou%onNt escape "ro# #e!J )hen, Buddha replied to hi# as "ollo%s <inaya7, 0>8
uttā&him 0mutto aha 4ṁ sabba-pāsehi <I have $een li$erated "ro# all snares or traps>
S$b,ect !erb Abḷatie
#haṁ I utto amhi have $een
li$erated <Mamhi& isunderstood!>
abba-pāsehi "ro# all the
snares
'ihato tvam asi antaka. 1ey (iller, you have $een de"eated!
S$b,ect 4Ob,ect in Pāḷ i5 !erb By-phrase 4S$b,ect in Pāḷ i5
vaṁ <you> 'ihato asi <have $eende"eated>
ayā <$y #e>
In the a$ove sentence there are t%o participles8
• M utto& is co#posed o" <muca T -ta T -o> that are respectively root, p7su""i., and n7su""i.!• M 'ihatoC <ni T hana T -ta K -o> %hich are respectively pre"i., root, p7su""i., and n7
su""i.es!
)%o participles <mutto, nihato> respectively co#$ine %ith Mamhi& <a#> and -asi- <are> and #a(e per"ect ver$s or passive ver$s! &o, the sentences can $e translated in t%o %ays each as "ollo%s8
• I have $een li$erated "ro# all $ondages <Active Per"ect )ense>• I a# li$erated $y all $ondages <Passive Present )ense>• 1ey iller, you have $een de"eated <Active Per"ect )ense>• 1ey iller, you are de"eated! <Passive Present )ense>
Pāḷ i !erb-t"-be*
For the per"ect tense and passive ver$s %e can "ind participles so#eti#es co#$ine %ithcorresponding ver$7to7$e <li(e a#, is, are, %as, %ere, etc!>! Belo% is ver$7to7$e in Pl :i8
4! go @ goes *acchati <74>2! %ent a*acchi <7;>! %ill@shall go *acchissati <7>6! is going *acchanto hoti <7anta7su""i. participle T ver$7to7$e present tense>5! %as going *acchanto ahosi <7anta7su""i. participle T ver$7to7$e past tense>;! %ill@shall $e going *acchanto hessati <7anta7su""i. participle T ver$7to7$e "uture>! have gone *ato hoti <-ta su""i. participle T ver$7to7$e present tense>?! had gone *ato ahosi <-ta su""i. participle T ver$7to7$e past tense>! %ill@shall have gone *ato bhavissati <-ta su""i. participle T ver$7to7$e "uture tense>40! %ould have gone *amissā <7?>
1elping er$s
En0ḷish Pāḷ i
1. %ould go *accheyya <7>. should go *accheyya <7>@ *amitabbaṁ <7tabba7su""i. participle>2. can@could go *accheyya <7>@ *amitabbaṁ <7tabba7su""i. participle>H. #ay@#ight go *accheyya <7>@ *amitabbaṁ <7tabba7su""i. participle>3. #ust go *accheyya <7>@ *amitabbaṁ <7tabba7su""i. participle>M. need to go *accheyya <7>@ *amitabbaṁ <7tabba7su""i. participle>N. used to go a*acchi8. %ant to go *accheyya, *antu icchatiṁ
. %ant <s$!> to go *amāpeyya 1P. #a(e <s$!> to go *amāpeti11. let s$! go *amāpeyya1. have s$! to go *amāpeti
Participḷes an+ Reaḷ !erbs*
&o#e participles o"ten serve as real ver$s <ākhyāta-kriyā>! In other %ords, participles and realver$s can $e e9ually used in #any cases! Belo% are e.a#ples in %hich %e can study Pl :i
participles in co#parison %ith their English counterparts8
En0ḷish Participḷe Reaḷ !erb
• o *ato 7amati ) *acchati• ent *ato a*amī ) a*acchī• &hould go *antabbaṁ <passive> *accheyya <active>
• )o $e going *acchanto, *acchamāno *amati ) *acchati • )o have gone *ato hoti• An action o" going *amanaṁ <ga# T na T >ṁ
• oer@ traveler *amiko <ga# T i(a T o>• In order to go *antuṁ <ga# T tu >ṁ
• o and *antvā <ga# T tv>
ESSON 3=
TWO FIN1S O( J&ESTIONS
%2 es<N" J$esti"n 4 %bhoga5*
Ues@=o Duestion <ābho*a> is the 9uestion posed on a ver$ in a sentence, and can $e ans%ered $yUes or =o! )o "or# such a 9uestion, a ver$ is "ollo%ed $y - nu- and shi"ts to the $eginning o" thesentence! I" itNs a negative 9uestion, Mna& <not> precedes or succeeds the ver$ in addition to Mnu& !1ence, "our styles o" the 9uestion as "ollo%8
4! Deseti nu Buddho dhamma %ṁ +oes Buddha preach dha##a
2! &a deseti nu Buddho dhamma %ṁ +oes Buddha not preach dha##a
! Deseti na nu Buddho dhamma %ṁ +oesnNt Buddha preach dha##a
6! &a deseti na nu Buddho dhamma %ṁ +oesnNt Buddha not preach dha##a
N"te* )he =o!6 style is not availa$le in English! But it is si#ilar in essence to the negative9uestion tag! 1ence, it %ould #eans8 Buddha does not preach dha##a, does he
32 Wh-J$esti"n 4 #ucchā 5*
h79uestion < pucchā> is the 9uestion posed on a noun or pronoun in a sentence! )o "or# such a9uestion, a noun or pronoun is replaced %ith a Mk& %ord <li(e MIh& in English> according to thegender, "or# and "unction o" the noun or pronoun!
St"ry Bac60r"$n+* &even %ee(s a"ter his supre#e enlighten#ent, Buddha %ent to Baran :asG to#eet the group o" "ive her#its <(no%n as PaLca7vaggiya>! On his %ay there, $et%een the Bodhitree and aya village, he #et an ascetic called 3pa(o %ho %as so a#aed $y the BuddhaNs personality that he as(ed Buddha so#e 9uestions out o" curiosity thus8
$a asi tva āvuso uddissa pabba:ito%ṁ ṁ ho#, sir, have you ordained re"erring to
$o vā te satthā% ho is your teacher $ass vā tva dhamma roceti%ṁ ṁ hose teaching do you li(e
'i(e the e.a#ple #entioned a$ove, %h79uestions #ostly start %ith Mk& %ords! )he sentence $elo% is "or us to study ho% to replace nouns %ith Mk& %ords to pose a 9uestion on each o" the#
according to their genders, "or#s and "unctions8
Buddho dhammaṁ saddena devānaṁ dūrato samaye deseti.Buddha preaches +ha##a %ith voice to devas "ro# a"ar on occasion!
N"$ns '’ Wh’
• Buddho ko %ho• Dhammaṁ kaṁ %ho#• saddhena kena %ith %hich• devānaṁ kesānaṁ to %ho#•
dūrato kuto "ro# %here• samaye kadā %here
N"te* M $uto& #eans M"ro# %hereN! Its su""i. M-to& is the replace#ent o" 5th "or# su""i. 5-smā&.5$adā& #eans M%henN! Its su""i. M7dā& is e9uivalent to M7 smi & ṁ ! Both are uni9ue "or#s callednipāta! All the re#aining Mk& %ords $elong to P745!
Belo% are 9uestions8
Pāḷ i En0ḷish
• $o dhamma deseti%ṁ ho preaches dha##a• $i Buddho deseti%ṁ hat does Buddha preach• $ena Buddho dhamma deseti%ṁ ith %hich does Buddha preach dha##a• $esāna Buddho dhamma deseti%ṁ ṁ )o %ho# does Buddha preach dha##a• $uto Buddho dhamma deseti%ṁ Fro# %here does Buddha preach dha##a• $adā Buddho dhamma deseti%ṁ hen does Buddha preach dha##a
Styḷes ") J$esti"n t" St$+y*
Belo% are so#e 9uestions ta(en "ro# inaya *ahvagga, "or us to study original style o" 9uestions8
• $o&si tva āvuso%ṁ ho are you, sir• $o pana te āvuso upa::hāyo% ho is, sir, your upa::hāyo• $i -nāmo asi%ṁ hat na#e are you <hat is your na#e>• $i pana tumhe āvuso akattha%ṁ hat did you do, sir• $assa tva dhamma rocesi%ṁ ṁ hose dha##a do you li(e• $ati nu kho amhāka sikkhāpadāni%ṁ 1o% #any are our precepts
• $aha tva *ahapati *acchasi%ṁ ṁ here do you go, gentle #an• $inti aya bhikkhu hoti%ṁ 1o% co#e he is a #on(• $i te dit (t (ha %ṁ ṁ hat is seen $y you• $inti te dit (t (ha %ṁ 1o% is it seen $y you• $adā te dit (t (ha %ṁ hen is it seen $y you• $attha te dit (t (ha %ṁ here is it seen $y you
Beḷ"# are '’ ords E'$iaḷent t" Wh’ *
• ho@ %hat@ %hich ko <#ale>, kā <"e#ale>, kiṁ <neuter>• ho# kaṁ <>
Abbreiati"n* A#ong the a$ove e.a#ples, <#> is an a$$reviation "or #asculine gender, <"> "or"e#inine, and <n> "or neuter! )he %ord <ni> stands "or nipāta, and <> "or three genders!
ESSON 3
(AIN8 PARTICES 4 &#%*+5
In Pl :i, there are #any particles called MnipataN <clitics>! Its literal #eaning is M"alling particlesN $ecause they "all any%here in a sentence, and carry out several di""erent "unctions such as aconHunction, a preposition, an adver$ and so on! )heir "or#s never change, as they are notin"luenced $y any ver$ or noun that they #odi"y!
,eva- ,a <And> )%o particles Mceva& and Mca& are e9uivalent to MandN! )hese "ollo% each %ord in a series to Hointhe# < samuccaya>! M=eva& usually co#es only a"ter the "irst %ord and Mca& a"ter the rest! Belo%is an e.a#ple8 #ha buddhaṁ ṁ ceva dhammaṁ ca sa *haṁ ṁ ca saran (a *atoṁ !I ta(e re"uge to Buddha and dha##a and sangha!
N"te8 In the poetic sense, ho%ever, the order o" ceva and ca can go in reverse depending on the poetic syste#!
ā 4an+< "r5*
Mā& #eans MandN li(e ceca and ca, $ut so#eti#es it #eans MorN! Belo% are e.a#ples8
/ā:ato vā corato vā ārakkha *an (hantuṁ
)a(e protection "ro# evil rulers and thieves as %ell! 1ere Mvā& #eans Mand@ as %ellN!Q
anasā ce padut (t (hena bhāsati vā karoti vāith #ind ruined i" <one> spea(s or does 1ere, Mvā& #eans MorNQ
I" to you, assapa, itNs not trou$leso#e, <let #e> stay one night in the (itchen!
2ā 41"nDt5* It is a pr"hibitie particḷe
ā sadda akatthaṁ 8 +onNt #a(e noise ā te bhavantu antarāyāA *ay #is"ortunes not $e"all you! 9tha tumhe, $ā"āmā, mā anussavenaA Co#e on, l#, donNt <accept any doctrine> $y hearsay!
#e (#eyyā3a )ṁ
M eyyā"a & ṁ or its a$$reviated "or# M pe& is the signal o" repetition! It is used to shorten a te.t $ysu$stituting a long part o" it that is identical %ith part o" a preceding section! hen the te.t isread aloud, such a section is replaced and read out in "ull!
4athā / *athā 4,$st as : s" aḷs"5
<athā pure tathā pacchā; yathā pacchā tathā pure.Sust as $e"ore, so also a"ter/ Hust as a"ter, so also $e"ore
1va 4,$st< ery< "nḷy5
=ace ida bhatta amhāka dvinna na pahoti, tva mā bhuñ:āhi, aha eva bhuñ:issāmi.ṁ ṁ ṁ ṁ ṁ ṁ
I" this rice is not enough "or t%o o" us, you donNt eat it, only I %ill eat it!
• 9vaṁA thus• #ññatra 8 e.cept@ a#ong• $innu <(i# T nu> Is it that77@ ho% is it that77@ <$ut> %hy• !va li(e@ as• 'u Interrogative Participle <9uestion>• 'anu isnNt it
• #tha) #tha $ho no%@ then@ on that occasion@ ho%ever • !dha here@ in this %orld• 9vameva thus@ si#ilarly@ in li(e #anner • $ho e#phatic particle <li(e Mo" courseN>• ana ho%ever@ and then@ and also@ other%ise@ actually@ though• e) 6ave indeed, truly, really• āma ) sayaṁ ṁ $y onesel" • una again• eyyathāpi "or e.a#ple@ Hust as@ Hust li(e@ as i" • u ho%ever@ indeed• 6anda %ell then@ no%
&ipātas In C".paris"n With Their En0ḷish C"$nterparts
• a$ove upari) uddaṁ
• a$out parito• at last ante• at ease yathā-sukhaṁ
• at "irst ādito• at that #o#ent tāvade@ ta khan (eṅ
• at that ti#e tadā • $et%een antarā) antare) ma::he• $eyond ati-kkamma,• even api• even i" api ce•
"ro# a"ar dūrato@ ārakā• "ro# a$ove uparito• "ro# $ehind pacchato• "ro# the $eginning ādito• "or uddissa• in anto) ma::he• on upari
• vākyaṁ <a sentence> ati -vākyaṁ <insulting %ords>• vattati <arise> ati -vattati to go $eyond• na*araṁ <a city> upa-na*araṁ <near7city>• *acchati <to go> upa-*acchati <to go near@ to approach>
One #ust have a good (no%ledge o" noun "or#s in order to #aster the s(ills o" co#posing Pl :i
verses, %riting Pl :i passages, and understanding Buddhist te.ts! =oun "or#s are o""iciallyclassi"ied into 4 groups according to their $asic "or#s and gender! 1ere, ho%ever, %e includeall the su$7groups in our list, and also designate 25 noun groups, and 4 pronoun groups!
Belo% youNll "ind so#e points to learn a$out the noun groups in advance!
T#" Fin+s ") S$))ixes 4 &āma ibhatti 5
4! Original &u""i. < pakati-kāranta>, e!g!, MaN in the case o" MbuddhaN2! Functional &u""i. < pada-kāranta>, e!g!, MoN in the case o" Mbuddho& ! A noun has di""erent
su""i.es "or its di""erent "unctions, such as su$Hects, o$Hects, etc!Q
In general, #asculine nouns denote #ales, and "e#inine nouns denote "e#ales! I" gender distinction relates to valid pheno#ena in this %ay, it is called attha-"in*a! But nouns that denoteinani#ate things are not al%ays neuter, e!g!, /ukkha <tree>, =anda <#oon>, are #asculine/ 'adī <river>, @atā <vine>, aññā <%isdo#> are "e#inine/ Dhana <%ealth>, =itta <#ind> are neuter!
)%o %ords, although denoting the sa#e thing, #ay $e di""erent in gender! āsāna and si"ā are $oth synony#s "or a stoneJ, $ut the "or#er is #asculine, and the latter is "e#inine! 'i(e%ise
so#e nouns have t%o or #ore genders, e!g!, *eha <house> can $e either #asculine or neuter,kucchi <$elly> can $e either #asculine or "e#inine! In reality, gender distinction is so#ethingcreated $y Pl :i gra##ar < sadda-"i *aṅ > to designate groups o" nouns %ith sa#e characteristics ineach group!
N"te* A noun has seven "or#s! But, in the paradig#s, you can see a noun in eight "or#s $ecausethe "irst "or# is o" t%o (inds8 pure noun <"i *aṅ > and addressing noun <ā"apana>!
("r.s ") A++ress* All nouns have t%o types o" the 4st "or#! )he second type is used "or addressing <a"apana>! )o distinguish it "ro# the other, titles are used, such as - bho- <sir> and- Bhonto- <sirs> "or #asculine/ Mbhoti& <#ada#> and Mbhotiyo& <#ada#s> "e#inine/ Mbho,bhavantāni& "or neuter!
/e.bers
•
buddho Buddha• dhammo +ha##a• sa *hoṁ the co##unity o" Buddhist #on(s• poso #an• devo divine spirit• manusso hu#an• naro hu#an• mātu*āmo %o#an• orodho royal servant girl
• a**i "ire• ādi $eginning• byādhi sic(ness• mahesi Buddha <#ahesG 9ueen $elongs to naddi>• isi her#it
• sandhi co#$ination <pati7sandhi $irth =742>• *an (t (hi (not• muni Buddha• kucchi $elly, sto#ach• asi royal s%ord• pān (i hand• ahi sna(e• kimi insect, $ug• ari ene#y• ñāti relative• ba"i ta., custo#s duty• atithi guest
N8-%9 4At t hi 8r"$p Ne$ter5
• Original &u""i.8 7i• ender8 =euter
4! at :t :hi at :t :hG, at :t :hGni2! $ho at :t :hi $hontni at :t :hi at :t :hGni! At :t :hiṁ At :t :hG At :t :hGni6! at :t :hinat :t :hGhi, 7$hi < and so on>
)hese are the sa#e as the #asculine i7ending MaggiN e.cept "or aggini! )%o aspects are di""erentin that they are neuter and have MniN instead o" MyoN/ and no ni7ending in the 4st "or# singular li(eaggini, %hich is particular to this noun only!
N8-%; 41an + 8r"$p5
• Original &u""i.8 7G • ender8 *asculine
Sin0$ḷar Pḷ$raḷ
4! +an :d : G, dan :d : G, dan :d :ino2! $ho dan :d : G $honto dan :d : G, dan :d :ino! dan :d :i , dan :d :ina ,ṁ ṁ dan :d : G, dan :d :ino6! dan :d :in dan :d : Ghi, 7$hi5! dan :d :issa, dan :d :ino dan :d : Gnaṁ
;! dan :d :isa , 7#h, 7nṁ dan :d : Ghi, 7$hi! dan :d :issa, dan :d :ino dan :d : Gnaṁ
?! dan :d :is#i , 7#hi, 7niṁ dan :d : Gsu
/e.bers
• dan (d (ī a her#it %ith secret stic( • hatthī elephant• dāt (hī %ild ani#als %ith "angs <li(e lions, sna(e>• *an (ī "ounder o" a gang• sa *hī ṁ president o" sangha• sāmī #aster, o%ner • *āmī traveler • *āman (ī head o" village•
sukha-kārī <dna>, sī*ha-yāyī <"ast7#oving #ind> are the sa#e as the #asculine G7ending Mdan (d (ī& !)hey di""er in that they have the i7su""i. 4st "or# singular, and the ni7su""i. 4st and 2nd "or#s plural!
• bhikkhu #on( • pat (u good one• sānu %ood, or "orested hill• bhānu sun• rāhu Rhu deva <legendary giant spirit>• ket (u pea( • pa *uṅ disa$le• ucchu sugar cane
• sindhu ocean• idhu "ire%ood, "uel• ve" (u, venu $a#$oo• neru, meru *t! *eru <the #ountain at the center o" the universe>• *uru teacher • usu arro%• hetu reason• :antu a living $eing
N8-% 4Ly$ 8r"$p Ne$ter5
• Original &u""i.8 -u• ender8 =euter
Belo% are u7ending neuter nouns!
• āyu li"e• cakkhu eye• vasu He%ellery• dāru ti#$er@ %ood• madhu honey• ambu %ater • tipu led• hi *uṅ the plant asa"etida• si *u )si**uṅ ginger •
matthu $utter#il(• vatthu location@ $ase• :atu $itu#en pitch• sā"u edi$le root o" %ater lily• assu tear • pha"u a (not or Hoint in a reed• bindu dot
• abhibhū, vattabhū, sambhū, pabhū, vibhū, parābhibhū are all the sa#e as saya#$hK!• For sabbaññū, veda*ū, viññū, MvoN is replaced %ith MnoN! For sahabhū, $oth MvoN and MnoN
are availa$le!
N8-3 48"trabh 8r"$p Ne$ter5
• Original &u""i.8 7K• ender8 =euter
• 7otrabhū <certain (ind o" #ind7unit Hust $e"ore the #o#ent o" enlighten#ent>,• dhammaññū <dha##a7(no%ing #ind> are the sa#e as su(ha7(rG!
I" kiṁJ has the su""i. ciJ, it $eco#es koci <#asculine>, ka ciṁ <neuter>, kāci <"e#inine> and soon, they translate as so#e$odyJ!
I" kiṁJ has the pre"i. yo, ya , yāṁ J in addition to the su""i. Mci& , then it $eco#es yo koci <#asculine>, ya ka ciṁ ṁ <neuter>, yā kāci <"e#inine> and so on! )hey translate as any$ody@
%hosoeverJ!
N&/BERIN8
4P8-%>5 One
)he %ord Meka& generally #eans MoneN! 1o%ever, it is used in #any senses as "ollo%s8
nu#$er < sankhyā>, sa#e or si#ilar <tu"ya>, no t%o or uni9ue <a-tu"ya>, alone <a-sahāya>,co#$ination <missana>, no$le < set (t (ha>, other one <añña>, true < sacca>, certain <mukkhya>, a little $it <appa>, entire <keva"a>!
A#ong its #eanings, the "irst "our have only singular "or#s as "ollo%s8
• Fro# dvi <t%o> to atthā-rasa <eighteen> are al%ays plural!• vīsati <t%enty> and navuti <ninety> are "e#inine singular!• Fro# sata <hundred> to asankhyeyya <400,000,000,000,000> are neuter, singular!• $oti <ten #illions>, akoti <one $illion>, $oti-pakoti <a> and ho$hinG are "e#inine