A NEW COURSE

IN READING PALI
Entering the Word of the Buddha

James W. Gair

W.S. Karunatillake

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 DEDICATION

svakkhato bhagavata dhammo,

sandittthiko, akaliko, ehipassiko, opanayiko.
paccatam veditabbo vinnuhl'ti

* * *

sabbe satta bhavantu sukhitatta!

 PREFACE
This book had its beginnings in a set of graded readings and grammatical
notes that the authors began to assemble and discuss a number of years ago,
when we found that there was a lack of introductory material for Pali that
emphasized reading and a direct approach to texts that could be read by beginning
students and at the same time conveyed some of the fundamental Buddhist ideas
and concepts that were embodied in the Pali tradition. Professor Karunatillake
played the primary role in the original selection, which thus had a Sri Lankan
Buddhist perspective. At the same time, we believed that a text of this nature
should be graded in terms of grammar and as far as possible, vocabulary, since
we were aiming at a beginning student, and did not want to presume any prior
knowledge, as of Sanskrit. Thus we resolved thr oughout to treat Pali as a language
in its own right. In short, we attempted to apply the same approach that we and
others had used in texts for modern spoken and written languages. Along the
way to the present work, there were numerous replacements, additions, and re¬
orderings, along with many valuable and pleasant hours of analysis and discussion
of both grammar and content. These lessons have also been used in successive
forms in our Pali classes, and the progr ess and the reactions of the students have
been encouraging indeed. We hope that the original perspective and intent has
been retained.
Too many colleagues and students have contributed comments and
encouragement for us to name them, but we would particularly like to single out
a few. Successive generations of students have pointed out misprints and missing
items, along with unclarities or difficulties that they encountered In particular,
Kim Atkins not only fulfilled those functions, but typed a great deal of the text in
an earlier form. Richard Carlson and Tamara Hudec were particularly active in the
editing function as they learned. Ratna Wijetunga and L. Sumangala contributed
suggestions, and colleagues and friends, such as John Ross Carter, Charles
Hallisey, and John Paolillo encouraged us to bring this material to final form.
Charles Hallisey also made a special contribution, by using this text in his classes
at Harvard and making numerous suggestions that have found their way into this
version. We also thank Professor Lakshmi Narayan Tiwari for his valuable
suggestions, and Mr N.P. Jain of Motilal Banarsidass for his help in bringing this
work to publication at last.
We will be happy for comments and suggestions, and hope that others will
find these materials useful as we have. If it offers, even in a small way, entry for
more students, whether in formal classes or not, into the language and thought of
Pali Buddhist texts, we will feel more than amply rewarded for what efforts we
have put into the task.

James W. Gair W.S. Karunatillake

Ithaca, New York Kelaniya, Sri Lanka
July, 1994
 CONTENTS

DEDICATION v
•«
PREFACE Vll

INTRODUCTION xi
PART I: THIS TEXT AND HOW TO USE IT xi
# m m

PART II: PALI ALPHABET AND PRONUNCIATION xm

PART III: THE LANGUAGE AND TEXTS xvii
PART IV: SOME USEFUL SOURCES xxi
LESSON I 1
LESSON II 14
LESSON m 29
LESSON IV 45
LESSON V 63
LESSON VI 77
LESSON VII 97
LESSON VIII 109
LESSON IX 121
LESSON X 133
LESSON XI 147
LESSON XII 163
GENERAL GLOSSARY 179
GRAMMATICAL INDEX 203
BY PALI ENTRIES 203
BY ENGLISH ENTRIES 206
 INTRODUCTION
WHAT IS IN THIS INTRODUCTION: This introduction is in four parts: The
first describes the principles on which this text is organized, and suggests how it is
intended to he most efficiently used. Students, especially those proceeding on
their own outside of a regular class, are thus strongly urged to read that section
before beginning their study. The second part deals with the alphabet and
alphabetical order, with some information on the pronunciation (phonological
system)system of Pali. Interested students may investigate the latter', hut all should
at least become acquainted with the order of the alphabet in order to use the
glossaries in this text. The third part gives some general background to Pali
language and literature, particularly those works on which we have drawn for
our readings. Lastly, there is a brief list of basic sources that the student might
find useful in studying Pali, and continuing past this text.
Cumulative glossaries, and indices of grammatical forms and topics will be
found at the end of the volume.

PART I: THIS TEXT AND HOW TO USE IT

The readings and grammatical notes included in this text are intended to
serve as a primer to introduce students to the reading of authentic Buddhist texts
in Pali (sometimes written as Pali and in English usage commonly written simply as
Pali). The emphasis throughout is thus on acquiring the ability to read, and the
texts have all been selected and ordered with that goal in mind. At the same time,
however, we have operated under the principle that such reading should not be a
mere exercise, but should have significant and interesting content. We have thus
made every attempt to make every reading, even if a selection from a larger text,
self-contained and meaningful and in some sense complete in content. We have
also assumed no knowledge of Sanskrit or any other Indo-Aryan language, but
have approached Pali as a language in its own right. We have also assumed a
wide range of learners, ranging from the interested student of Buddhism who may
be approaching the texts on his/her own, through college freshmen and graduate
students. In the classes in which the successive versions of this text have been
used, we have found that it can indeed be used successively by such a range of
learners. We have thus attempted throughout to make the grammatical
explanations as clear and non-technical as possible, though obviously a student
with some general grammatical knowledge, and especially one who has had
exposure to some other language with case and verb agreement may find them,
and probably the readings, easier at first.
For this book to be used effectively, however, the following points about
its organization and the selection of texts should be kept in mind:

I. Each lesson has three parts: (1) a set of basic readings and an
accompanying glossary, (2) grammatical notes on the forms in the lesson, and (3)
a set of further readings with its own glossary. The further readings introduce no
new grammatical points, but reinforce those already presented. Thus the student
should work out the basic readings carefully, consulting the vocabulary and the
grammar. After that he or she will have the equipment to read the further
readings for necessary practice and reinforcement, usually needing only to consult
the glossary for them.
2. The readings have been carefully graded, particularly for grammatical
features, and the vocabulary is cumulative. Thus they should be used in the
older given. Sometimes, particularly in the earlier lessons, it was impossible to
avoid including some forms that we introduce later, given our principle of using
only authentic texts At the same time, we did not want to overload the earlier
lessons, when everything is new, with most of the grammar. Thus when a form
that is described in a later lesson occurs in an earlier one, we have simply glossed
the earlier occurrence as a unit, without an explanation, saving that for later.
3 The student will note that many of the readings, particularly in earlier
lessons, contain passages that are repeated with only a few changes in vocabulary
in each repetition. This was in fact one element in their* selection. With such
readings, once the student has worked out the first pan, the rest can be read by
looking up only a restricted number of new items Thus reading them need not be
simply laborious exercises in decoding and looking up words, but they may be
read as text, with minimal lookup. At the same time, grammatical and rhetorical
patterns will be reinforced, and will be more easily dealt with when encountered
later. Thus these repetitions should not be skipped. On the contrary, they can be
enjoyable in that they allow the student to approach the text for content, and
what is more, they do represent one rhetorical device commonly found in Pali
texts

We may now mention one or two things that we have not taken as goals
for this text
This book is intended as an introduction to reading Pali, not as an
independent scholarly conuibution to the linguistic or literary study of the
language. Thus our grammar sections are intended as aids to the learner, and we
have not attempted to cover in them all of the variants that one might encounter
in reading further in texts However, the student should, after completing the
readings here, and acquainting himself or herself with the basic vocabulary and
grammatical patterns, have sufficient background to make use of other reference
sources, such as those listed at the end of this introduction, to deal with the new
forms met with in future reading.
Similarly, a word needs to be said concerning our treatment of vocabulary.
One cannot read Pali Buddhist texts without encountering a number of technical
terms, such as dhainma, khanda. kamma etc.etc. which have not only
specialized, but manifold meanings within Buddhist thought. These have served as
the basis for extensive commentary, elucidation and disputation within both the
Pali and the western scholarly traditions, and many of them have been the subject
of more than one book length treatment. While we are fully aware of the
impoilance of such work, and the indispensability of a dear understanding of such
terms if one is to attain a really adequate understanding of the texts, we have not
attempted to make any original contributions in that direction. Thus we have
glossed forms in relation to their senses in specific texts in which they appear
♦ •

Xll
here. The student with an interest in the range of meanings of such terms, and
their precise technical sense, is encouraged to consult the many scholarly sources
on Buddhist concepts and philosophy. Nevertheless, the meanings of these
technical terms are best learned when encountered in a range of actual contexts,
and it is our hope that the readings here will enable the student to make a start
toward that end.

PART II: PALI ALPHABET AND PRONUNCIATION

Alphabet and Alphabetical Order:
Pali has no script of its own, but is written in several scripts, depending on
the country in which it is written and the audience for which it is intended. In the
West, it is commonly written in the Roman alphabet with some modifications
(diacritics), as in the works issued by the Pali Text Society, and that is the
general pattern we follow here.
The alphabetical order, however, as in the major dictionaries, commonly
follows an Indie pattern. Since it will be clearly necessary for the students to be
accustomed to that order if they are to use such sources, we have adopted it
here. In that order, the vowels precede the consonants as a set (m is considered
in between). The order that we use in this text is:

a a i I u u e o m k kh g gh (m) c ch j jh n t th d dh n
tthddhnpphbbhmyrlvshj

Note that m occurs again in parentheses after gh. The reason is that it
equates with a single character that has a double use in Sinhala and some other
scripts used in writing Pali. For this book, the simple rule to follow in determining
the alphabetical order is m is placed between the vowels and the consonants. It
thus precedes all other consonants in the alphabetical order, unless it occurs
before k, kh, g, or gh within a word, in which case it follows gh." In practice,
this will give little difficulty, since the two positions are very close in the
alphabet, and m occurs most frequently at the end of a word or before k, kh, g.
or gh. The student will also encounter some small variations in consulting other
sources. Most obvious is the representation of the forms written with m here.
Some other texts distinguish the two uses of m Some of these may use rj for our
m, and some represent m before g as n. (For more detail see the pronunciation
section that follows ). Also, some lists put 1 immediately after 1 rather than at the
very end of the alphabet as here (in this, we have followed general Sinhala
practice).

Pronunciation:
Since Pali is a classical and not a modem spoken language, its pronunciation
also varies from place to place. However, we do have the testimony of some
indigenous grammars as to how it was pronounced, and we can gather much from
our general knowledge of Indie languages. The purpose of this text is to help the
student read Pali, but some may find it helpful to be able to produce it aloud in
some systematic fashion. Others may also want to listen to texts. What we give
• • •

XUl
here is a general and essentially non-technical description of "classical” Pali
pronunciation. In general, this accords with the pronunciation of Sri Lankan
Buddhist monks (though they may at times fail to observe orally some of the
distinctions which have been lost in Sinhala, such as the aspirate/non-aspirate
distinction, or alter them somewhat).
The traditional arrangement of the Pali alphabet, as given above, is actually
based on the sounds represented by the characters. This appears clearly if we
arrange them as in the chart below: (the arrows will be explained later)

Unlike in English, the letters have a "one symbol - one sound" character,
with a few exceptions to be noted.
The vowels a, i, and u, have long and short variants, with the macron
symbol ( “ ) indicating long .* Short a is pronounced roughly like the a in
American what or the u in British but. a is like the a in father', i is like the
same symbol in bit'; i like the ee in seethe, u is roughly like oo in look' and u
like the same in soothe’. In all cases, the long vowels, as the name suggests, are
pronounced longer than the short ones, e and o, however, do not have distinct
long and short valiants, but are pronounced long before single consonants or at
the end of a word and short before double consonants like tt or tth or consonant
clusters such as nd or mg. Thus the (short) e, as in ettha here is like the e in
bet, while the e in etam this' is like the ai in raid* or the a..,e in made'. Note
that the aspirate consonants (those written with h) count as single, so that the e

Where the length is a result of two words coining together (sandhi), however, we use
the circumflex symbol ( A ), to aid the student in breaking down the forms. (See Lesson
1 Grammar, Section 5 2.)
xiv
in etha come' is also long. The same rule holds for o. It is like the o in English
rose’ in koti end' but shorter in kotteti beats’, and thus more like the o in
hoping , though there is no real English counterpart. One difference between
English and Pali and other South Asian languages is that the English counterparts
of the long vowels are generally pronounced with an offglide at the end, so that
say' and row' are not simple long e and o, but more like ey and ow. Pali vowels,
however, are pronounced "straight through", without the glide.
The labels in the chart of consonants are familiar to phoneticians, but we
need not explain them all here to those unfamiliar with hat specialty, since the
symbols themselves will give a sufficient clue in most cases. However, we do need
to point out as we go several important distinctions that are not present in English
and the familiar European languages but which do exist, or operate differently, in
Indie languages such as Pali. For now, note that the columns in the consonant
chart above are arranged by the place in which the sound is articulated in the
mouth. Thus the articulation goes from back to front as we proceed from left to
right horizontally along each row of the main consonant block (try saying k, t, p
in that order and see what is happening to your tongue and lips).
Voiced sounds are those produced with a buzzing" action in the larynx,
and voiceless sounds without it (try stopping your ears and saying b, and p and
then k and g, etc). This distinction is, of course, important in English and the
European languages as well. Pali k, p, g and b are essentially like their English
counterparts in making", "hoping", "good and bathe", c and j are like English ch
in choose", and j in just".
In Pali, however, there is another distinction along this front-back axis that
is unknown in the familiar European languages: the dental vs. retroflex one. The
dental consonants are produced with the tongue tip on the tooth ridge just back of
the upper teeth. The retroflex ones are produced further back and usually with
the tongue tip curled upward. Actually, English t and d are made in almost the
retroflex position, especially in words like to' and do’, and are thus heard as
retroflex by many speakers of South Asian languages. English has no real
counterparts for the dental sounds, though t and d are far more dental in French,
Spanish, and many European languages.
In Pali and many other languages of South Asia, however, there is an
important difference not found in English; that between non-aspirated and
aspirated sounds (those written with -h). Aspirates are produced with an
additional puff of air, or a breathy release. These aspirate consonants are, apart
from the difference in aspiration, produced in the same place and manner as their
non-aspirate counterparts. English p, t, and k at the beginning of words are
actually quite strongly aspirated, as compared, for example, to French, and even
more so to the non-aspirates of the North Indian languages. Note, however, that
the aspirate consonants in Pah count as single consonants, not clusters (as noted
earlier in relation to the pronunciation of e and o). In the South Asian alphabets,
in fact, they would be written with single symbols.
m is like its English counterpart in "miss’, n and n are "n-like"' sounds that
exhibit the same dental vs. retroflex distinction as t and t or d and d, and are
pronounced accordingly, n is produced like the same symbol in Spanish "senor".
xv
 The symbol m is more complicated in that it occurs in two places in the system
we use here: between the vowels and consonants, and also as the nasal in the
velar column. At the end of a word, it is pronounced like the ng in English sing
(to the phonetician, this is one sound, represented as rj). Within a word, it does
not occur alone between vowels, but always immediately preceding a consonant. It
then takes on the position of that consonant, and it is this "chameleon" character,
together with the fact that it is the only nasal occurring at the end of a word,
that accounts in part for its treatment as a "pure nasal" and thus for its special
placement. Note, though, that when m occurs before a velar consonant, it will
thus be a velar nasal. Since there is no velar nasal in Pali occurring elsewhere,
except for m at the end of a word, two distinct symbols are unnecessary. In this
we have followed one Pali manuscript tradition. Other sources, though, use
distinct symbols, such as using m or rj for the "pure nasal" but n for the velar
nasal before velar consonants. Once the student is used to one system, as here, he
or she should be able to adjust easily to the others. It will, however, sometimes
affect the alphabetization of some items. In this text, as stated earlier, m will be
listed after the vowels unless it precedes a velar consonant, in which case it will
follow gh. In practice, only a very few items are affected.
y and v are much like their English counterparts, r is generally produced
as a trilled" r as in Scots and some varieties of German, or the tapped' r of
British very', 1 is like its counterparts in lily, and has a corresponding retroflex
sound 1., with aspirate 1 h.
Pali consonants may occur in clusters, such as nd, nj, mg, tv, etc., and
they also occur doubled, as in appa little', maggo road, path, way' rajjam
kingdom, ettha here akkhim eye etc. Note that these Pali are true doubled
consonants, and not like the doubling in English silly' which actually indicates
the nature of the preceding vowel, while the consonant is pronounced singly.
English lacks tine double consonants (except where prefixes are concerned, as in
im-modest, un-natural and il-logical, in some people's speech). As the examples
show, the aspirate consonants in Pali double as unaspirate+aspirate. Thus th and
dh double as tth and ddh. etc.
We can now explain the arrows that we have included in the chart. The
organization of the Pali alphabet and its order, which accords with that of most
South Asian alphabets and the Southeast Asian ones derived from them, is an
ancient and scientific one, based on phonetic principles and going back at least to
the early Sanskrit grammarians. It operates on several principles, such as vowels
precede consonants as a set, voiceless precedes voiced, non-aspirates precede
aspirates, non-nasals in a given position precede nasals, and the overall order is
front to back of the mouth (vowels and resonants are a special case that we need
not deal with here). The arrows follow these principles, and by following them in
order, the overall order of the alphabet is derived. Some students may find this of
help in learning the alphabetical order, but in any case it is certainly not without
interest in its own right from a cultural-historical point of view.
 PART III: THE LANGUAGE AND TEXTS

The Pali Language: A Bit of History:

Pali is fundamentally a language of Buddhism, in that virtually all texts in
it are Buddhist in nature. Foremost among these are the works of the Pali canon,
the Tipitaka or "Three Baskets" which, particularly in the lands of Theravada
Buddhism, are taken to be the authentic pronouncements of Gotama Buddha
himself. Pali is thus the canonical and liturgical language of Buddhists in
countries such as Burma, Cambodia. Sri Lanka and Thailand (in so far as
Theravada Buddhism can be said to have a liturgy), and is thus that Theravada
Buddhism has sometimes been referred to as "Pali Buddhism." It has also, of
course been referred to as Hinayana ("Lesser Vehicle") in contradistinction to
Mahayana ( Greater Vehicle") Buddhism, though that is an appellation not
generally favored by its adherents.
The dates and place of origin of Pali have been the subject of considerable
scholarly debate through the years, and the position that one takes on the issue
may naturally be colored by one’s belief as to the authenticity of the canonical
texts as the words of the Buddha as originally spoken. By tradition, particularly in
Sri Lanka, Pali has been equated with MagadhI. the Indie language spoken at the
trme of Gotama (Sanskrit Gautama) Buddha in Magadha, the northeastern Indian
kingdom in which he primarily preached (though he himself came from a small
kingdom in what is now Nepal). MagadhI was an Indo-Aryan language. That is, it is
a representative of the language family of which Vedic Sanskrit is the earliest
extant example, and which includes Classical Sanskrit and the major* later* North
Indian languages such as Hindi, Bengali Panjabi, Gujarati and Marathi, (along with
Sinhala in Sri Lanka). Since the Indo Aryan languages form a subfamily of the
Indo-European family, Pali is ultimately related to English, and in fact to most of
the major European languages, as well as, more closely, to the Iranian languages
such as Avestan, Old Persian, and modern Farsi (the chief language of Iran).
Indo-Aryan Languages of the Buddhas time and for some centuries
thereafter are commonly referred to as Prakrits (Sanskrit Piakrta), and Pali is
thus an early Prakrit. Despite the traditional identification of Pali as a MagadhI
Prakrit, some scholars have pointed out that it does not share many of the
distinctive characteristics that we find in Magadhan inscriptions, primarily from
the time of the Emperor Asoka (Sanskrit Afoka) in the third century B.C., and
that it does in fact show some features of the dialects of other regions. Thus it
does appear to have, at the very least, incorporated some features of other
languages in the course of its transmission of the texts from the time of Gotama
Buddha. That date, traditionally placed in the seventh and sixth centuries B.C.,
has also been a matter of some dispute, but our purpose here is to present the
language itself and the texts, and not to contribute to the scholarly work on those
issues. Thus, as regards Pali and its home within India, we may quote the great
Pali Scholar Wilhelm Geiger as representative of one scholar s cautious view of
the tradition as balanced by observations of linguistic scholars, while reminding
the reader that others have disagr eed with the view expressed:
 I consider it wise not to hastily reject the tradition altogether hut
rather to understand it to mean that Pali was indeed no pure Magadhi, but
was yet a form of the popular speech which was based on Magadhi and
which was used by the Buddha himself.
(Pali Literature and Language, pp 5-6)

A similar measured view has been expressed by the well-respected modem

Buddhist scholar. Reverend Walpola Rahula:
It is reasonable to assume that the Buddha must have spoken one or
more of the dialects current in the 6th century B.C., in Magadha. In a way,
any one or all of them may legitimately have been called Magadhi
Although we know nothing definite about those dialects today, we may
reasonably guess that they could not have been basically very different
from one another. But whether the dialect the Buddha usually spoke was
exactly the same as the language of the Tipitaka as we have it today is
another matter.
What we call Pali today is not a homogeneous but a composite
language, containing several dialectal forms and expressions. It is probably
based on the Magadhi which the Buddha generally spoke, and out of it a
new artificial, literary language later evolved
"Pali as a Language for Transmitting an Authentic Religious Tradition"*
Those who wish to know more may consult the sources, including some of
those mentioned following this introduction; suffice it to say here that for the
devout Buddhist, the Pali texts of the canon do indeed represent the actual words
of Gotama Buddha himself, whenever they were delivered.
The Literature of Pali:
Pali texts fall into two major divisions: The canon and the non-canonical
literature. The texts in this volume are taken for the most part from the canon,
along with a few other works to be mentioned later. But what do we refer to as
the canon? We can answer this by addressing two related questions: first, how
were the texts transmitted; and, second, how are the works in the texts organized.
One thing is clear: The texts were transmitted orally for a number of
centuries, Along the way, there were three main councils that contributed to
their codification. The first took place at Rajagaha (Sanskrit Rajagjha) shortly
after the death of the Buddha, placed by Sri Lankan tradition as 543 B.C, though
that too has been much disputed. At that council, the major divisions known as
the Vinaya and Sutra (which we will characterize later) were settled, as recited
by the disciple Ananda. The Second council, at Vesali (Sanskrit Vaisali), was
called about a hundred years later, largely because of dissension, particularly
concerning the Vinaya The third council, at Pataliputta (Sanskrit Pataliputia),
took place under the Emperor Asoka (Sanskrit Afoka) (264-227 B.C.). Here the

in Gatare Dhammapala Richard Gombrich, and K.R. Norman eds. Buddhist Studies in
Honour of Hammalava Saddhatissa. University of Sri Jayawardenepura and Lake House
Publishers. Sri Lanka. 1Q84
xviii
canon as we know it was essentially completed and formalized, and included a
third division, the Abhidhamma. This council also refuted wrong views', and it
was there that the Theravada school was founded and the decision taken to send
missions abroad, including the mission of the monk Mahinda that brought the
doctrine to Sri Lanka The generally accepted view is that the canon was reduced
to writing only in the first century B.C (At the Aluvihara in Sri Lanka). In fact,
its oral transmission helps to account for some of the characteristics of the texts,
particularly the degree of repetition found in them, making oral transmission
easier (and a feature which, as stated earlier, we have attempted to put to good
use as a teaching device here).
The most widely known traditional division of the texts that are considered
to belong to the canon, as representative of the Buddha s actual teaching, is the
Tipitaka ( Three Baskets) one. According to this classification, there are three
main divisions or Pitakas, the Sutta, Vinaya, and Abhidhamma, which can be
generally characterized as follows:
I. The Sutta Pitaka contains the Dhamma (General teachings of the Buddha)
proper, sometimes referred to as such. It contains five Nikayas, or
collections of suttantas (Dialogues of the Buddha) These are defined and
arranged essentially by their form, as follows:
a. The Digha Nikaya, ("Long" Collection) contains the longest suttas
(-Sanskrit surra)
b. The Majjhima Nikayai"Middle" Collection) contains suttas of middle
length.
c. The Samyutta Nikaya ("Linked" or "Grouped" Collection) in which the
suttas are arranged by topic. It is this collection that contains the Buddha s
first sermon, the Dhammacakkapavattanasutta, with which we conclude
the readings in this book.
d. The Amguttara Nikaya (or The "Gradual", or "by one limb more"
Collection) in which the sections are arranged in ascending order according
to numbers that figure in the texts themselves.
e. The Khuddaka Nikaya ("Short" or "Small" Collection). The exact contents
of this collection varies somewhat between Sri Lanka, Burma, and Thailand,
but it includes the Dhammapada and the Jataka verses (Only the verses,
not the stories to which they relate are canonical; the stories are
considered commentarial). It also includes the hymns of the monks and
nuns (Theragatha and Therigatha) along with a number of other works,
such as the Suttanipata and some works that might be loosely categorized
as "prayer books'.
II. The Vinaya Pitaka dealing with Monastic Discipline.
III. The Abhidhamma Pitaka. Scholastic and partially metaphysical in nature, it
contains much philosophical treatment of the Buddha’s teachings. It is
generally considered the most difficult of the texts, and a masteiy of it is
thus highly regarded by Buddhist scholars.
 In addition to the above, there is the Mahaparitta, a text recited by monks
at paritta (Sinhala pint) ceremonies invoking the auspiciousness and protection of
the Dhamma.
There is another traditional classification of the canon is into five divisions,
(Nikayas). These are the five divisions of the Sutta Pitaka of the Tipitaka, with
the Abhidhamma and the Vinaya folded into the IChuddaka Nikaya.
In addition to the canonical texts, there is a considerable body of non-
canonical literature in Pali, continuing up to the present time. A large part of it
would fall under the heads of commentarial literature or chronicles. The
remainder includes various types of works, including narrative and instructional
works and some grammars. In addition, there are a number of inscriptions, most of
them in Southeast Asia
There is a large body of commentarial literature in Pali, continuing over
many centuries. The most famous commentaries, or atthakathas, were written
by a monk named Buddhaghosa. who lived in the 5th century A.D. He was bom in
South India, but went to Sri Lanka, where he wrote his commentaries, apparently
basing much of his work on earlier Sinhala commentaries subsequently lost. He
was also the author of the famous Visuddhimagga Path of Purification', a
compendium of Buddhist dextrine. The well-known Jataka stories are actually
commentarial literature as well; that is, they form the commentaries on the Jataka
verses that are included in the canon, and this Jatakatthakata has also been
atmibuted to Buddhaghosa. In addition to the commentaries, there are other forms
of commentarial literature, including tikas, subcommentaries on the commentaries.
The Chronicles include the Dipavamsa (4th or early 5th Century A.D.) and
the Mahavamsa (probably the early 6th Century), and present the history of Sri
Lanka fr om a Buddhist-Monastic perspective. These chronicles were continued by
the Culuvamsa which continued until the arrival of the British in Sri Lanka. In
fact, they are being continued even today.
Among the remaining works, there are two of particular interest here,
since we have drawn some readings from them. One of them, the Milindapahha
(sometimes in the singular Milindapanho) Questions of King Milinda' dates from
before Buddhaghosa s commentaries. It may have been translated from Sanskrit,
and was also uanslated into Chinese. It consists of a series of dialogues between
two people. One is King Milinda (Greek Menander), a second century king of the
Graeco-BacOian kingdom remaining from Alexander the Great's incursions into
what is now Afghanistan and the northwest Indian subcontinent. The other
panicipant is Naga.,ena, a learned monk, who expounds Buddhist doctrine in
answer to the King s questions. The penetrating nature of the King s questions and
the clarity and wit of Nagasena s answers and explanations, make this a lively as
well as instinctive introduction to Buddhist doctrine, and one that is accessible to
the student at a fairly early stage.
The other text on which we have drawn is Rasavahini compiled in Sri
Lanka, probably in the 14th Century. It is a compilation of 103 legends and stories
which, though purportedly insuuctional in nature, are couched in a flowing, lively
style.

xx
 FART IV: SOME USEFUL SOURCES
The following is a brief list, with some annotations, of works that the student
might find it useful to consult in looking for further information on grammatical or
lexical points in this text, or in approaching further reading.

Buddhadatta, Mahathera A.P. Concise Pali-English Dictionary. Colombo

Apothecaries, 1957. (Reprinted Motilal Banarsidass, Delhi 1989). A very handy
concise dictionary. Although it lacks the full scholarly apparatus, such as the
listing of variants, etc. of the fuller dictionaries below, it is handy to use, and the
definitions, though brief, capture well the essence of the terms.
There is also an English-Pali Dictionary by the same reverend author. (Pali
Text Society 1955, reprinted Motilal Banarsidass, Delhi 1989).

Geiger, Wilhelm. Pali Literature and Language. Originally published by the

University of Calcutta 1943, but reprinted by Oriental Books and Munshiram
Manoharlal, New Delhi. A translation by Batakrishna Ghosh of the authors work
in German. A basic scholarly source on the language, it is technical and
concentrates on historical phonology and morphology. It includes an extensive
index of forms that makes it very useful for finding variants. It also contains a
brief survey of the literature.

Hazra, Kanai Lai. Pali Language and Literature: A Systematic Survey and Historical
Study. Vol 1: Language: History and Structure, Literature: Canonical Pali Texts;
Vol 2: Literature: Non-Canonical Pali Texts. D.K. Printworld (P), New Delhi 1994 A
recently appearing detailed and extensive survey. It includes an account of the
history of the language and its structure, primarily from a historical perspective,
but it is especially useful as a reference for the entire range of Pali textual
material, both canonical and non-canonical,

Muller, Eduard. A Simplified Grammar of the Pali Language. Bharatiya Vidya

Prakashan, Varanasi, India. A shorter and simpler grammar than Geiger's, but also
gives many variants, along with paradigms of basic forms. Like Buddhadatta's
Dictionary, its concise nature makes it a good source for the "first look up" of
some unfamiliar form. (Reprinted)

Nyanatiloka. Buddhist Dictionary, Manual of Buddhist Terms and D<x:tiines, Third

revised and elarged edition edited by Nyanaponika. Colombo: Frewin, 1972 (first
published 1952). A very useful compendium of the Buddhist terminology, including
both terms and their relationships.

Rahula, Walpola Sri. What the Buddha Taught (revised edition). Grove Press, New
York 1974 (first published 1959) A clear and well-written introduction to Buddhist
doctrines. Includes a glossary of terms.
 Rhys Davids, T.W. and W. Stede. Puli-English Dictionary. Pali Text Society,
1921-25, (reprinted Munshiram Manoharlal, New Delhi 1975). Generally referred to
as the TVS Dictionary”. Much fuller than Buddhadatta’s with many variants and
etymological information. It also makes more distinctions concerning the technical
nature of terms. The fullest available dictionary (except for those completed parts
of the CPD of Trenckner et al)

Trenckner, Andersen, Smith et al. A Critical Pali Dictionary (The CPD).

Copenhagen I924-. A full-scale dictionary, and a major scholarly work, but still
incomplete. In fact, only the very first part of the alphabet has appeared, so that
it is of limited use to the student, despite the value of the completed parts to the
scholar.

Warder, A. Introduction to Pali. Pali Text Society, 1963. An introductory text

differently organized than the present one. Less centered on reading and more on
grammar, it contains a number of very useful grammar sections, and its
grammatical Index makes it useful as a reference source. It also includes a very
useful chan of verb forms (pp 375 ff.)

XXII
 LESSON I
Buddham saranam gacchami
dhammam saranam gacchami
samgham saranam gacchami

Dutiyam pi buddham saranam gacchami

dutiyam pi dhammam saranam gacchami
dutiyam pi samgham saranam gacchami

Tatiyam pi buddham saranam gacchami

tatiyam pi dhammam saranam gacchami
tatiyam pi samgham saranam gacchami

2. ...Cittam, bhikkhave, adantam mahato anatthaya samvattatiti.

...cittam, bhikkhave, dantam mahato atthaya samvattatiti.
...cittam, bhikkhave, aguttaip mahato anatthaya samvattatiti.
...cittam, bhikkhave, guttam mahato atthaya samvattatiti
...cittaip, bhikkhave, arakkhitam mahato anatthaya samvattatiti.
...cittam, bhikkhave, rakkhitam mahato atthaya samvattatiti.
...cittam, bhikkhave, asamvutam mahato anatthaya samvattatiti.
...cittam, bhikkhave, samvutam mahato atthaya samvattatiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yam evam adantam,

aguttam, arakkhitam, asamvutam, mahato anatthaya samvattatiti yathayidam,
bhikkhave, cittam. cittam, bhikkhave, adantam, aguttam, arakkhitam asamvutam
mahato anatthaya samvattatiti.
(-AN.)

3. ...Micchaditthikassa, bhikkhave, anuppanna c eva akusala dhamma uppajjanti.

uppanna ca akusala dhamma vepullaya samvattantiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yena anuppanna

va kusala dhamma nuppajjanti. uppanna va kusala dhamma parihayanti
yathayidam, bhikkhave, micchaditjhi.
Micchaditthikassa, bhikkhave, anuppanna c eva kusala dhamma n uppajjanti,
uppanna ca kusala dhamma parihayantiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yena anuppanna

va akusala dhamma nuppajjanti, uppanna va akusala dhamma parihayanti
yathayidam, bhikkhave, sammaditthi.
Sammaditthikassa, bhikkhave, anuppanna c eva akusala dhamma n uppajjanti,
uppanna ca akusala dhamma panhayantiti.
(-A.N.)

1
 U1SS0N I

4. (Bhikkhu...)1
...anuppannanam papakanam akusalanam dhammanam anuppadaya
chandam janeti: vayamati; viriyam arabhati; cittam pagganhati; padahati;
.. uppannanam papakanam akusalanam dhammanam pahanaya chandam
'janeti; vayamati: viriyam arabhati; cittam pagganhati; padahati...
...anuppannanam kusalanam dhammanam uppadaya chandam janeti;
vayamati; viriyam arabhati; cittam pagganhati; padahati...
.Uppannanam kusalanam dhammanam thitiya asammosaya bhiyyobhavaya
vepullaya bhavanaya paripuriya chandam janeti, vayamati; viriyam arabhati; cittam
pagganhati; padahati...
(-A.N.)
GLOSSARY 2

akusala bad, inefficient, sinful

agutta unguarded
anna other
attho advantage, meaning, aim, purpose
adanta untamed
anattho disadvantage, pointlessness
anuppanna not having come into being
anuppado not coming into existence,
hence non-existing
arakkhita unprotected, unwatched
asamvuta
m
u nresu'ained
asammoso non-bewilderment, non-confusion
ahamm
I
arabhati begins
(viriyarp...) takes effort, strives
uppanna having come into being,
hence existing*
uppajjati arises, is born, comes into existence
uppado arising, coming into existence
eka one, single, only
eva verily, indeed (emphatic paiticle-see this
grammar 3)
evam thus
kusala virtuous, good, efficient, skilled
gacchati goes
gutta guarded, protected
ca and, also (see this grammar 3)
cittam m mind
ceva =ca + eva

1 Take bhikkhu as subject of each of the following sentences in turn.

2 For the alphabetical order in this and other glossaries, see the Introduction, Section II;
Alphabet and Pronunciation .
 LESSON I

chando desire, resolution, will

janeti generates, causes to be bom
thiti persistence, continuity
tatiyam third time (accusative of tatiya, third',
used adverbially)
-d a form of iti, the quotation marker
(see this grammar 3.3)
danta tamed
dutiyam second time (accusative of dutiya,
dhammo docuine, physical or mental element
na not (see this grammar 6)
naham m
=na + ahamm

nuppajjati =na + uppajjati

pagganhati uplifts, takes up, makes ready, holds out/up
padahati exerts, strives, confronts
parihayati decreases, deteriorates
pahanam avoidance, destruction
papaka sinful, evil, wicked
paripOri fulfillment, completion
Pi emphatic particle (see this grammar 3)
buddho a Buddha, one who has reached
enlightenment
bhavanaya Dative form of bhavana development
bhikkhave Oh, monks (vocative plural of bhikkhu)
bhikkhu (Buddhist) monk
bhiyyobhavo increase, growth
(from bhiyyo ‘greater* + bhavo state )
mahato gr eat, big
(dative singular of mahanta. great, big )
micchaditthi • «
incorrect views
micchaditthiko
• •
he who has incorrect views
yathayidam that is to say, namely, to wit
(from yatha thus1 +idam this )
yam which, that (see this gr ammar 4)
yena by which (Instrumental of ya/ yam)
(see this grammar 4)
rakkhita protected, watched
va or (see this grammar 3)
vayamati strives, endeavors, struggles
viriyam effort, exertion, energy
vepullam fullness, abundance
samgho community, association,
esp. the community of Buddhist monks
samvattati leads to, is conducive to
(with dative of object)
samvuta
*
restrained, controlled

3
LESSON I

samanupassati sees, perceives coirectly

sammaditthiko
• •
he who has right views
sammoso bewilderment, confusion
saranam
* •
refuge, pr otection

GRAMMAR I
I. NOUNS
1.1 Pali nouns occur in:
I.U. A Stem Form, which can be considered the base from which the other
forms are derived.
1.12 Three Genders: Masculine, Feminine, and Neuter. Although there is some
correlation between the gender of Pali nouns and "natural" gender, i.e.. nouns
referring to masculine beings are commonly masculine and those referring to
feminine beings commonly feminine, the correlation is far from absolute. In
par ticular', nouns refer ring to groups and to inanimate things and to concepts ar e
unpredictable with regard to gender. Thus sena *army‘ is feminine, dhammo
doctrine is masculine, and ratti night’ is feminine.
1.13. Two Numbers: Singular and Plural
1.14. Eight Cases: Nominative, Accusative, Instrumental, Genitive, Dative,
Ablative, Locative, and Vocative.
1.141 The most common use of the nominative is as the subject of a
sentence:
bhikkhu vayamati ' A bhikkhu strives

1.142. The accusative is generally used as the object of a verb:

bhikkhu ciitam pagganhati A bhikkhu uplifts the mind.’

1.143. The vocative is used in calling or addr essing:

bhikkhave! Oh, monks!

1.144. The other* cases are commonly the equivalent of English prepositions.
As a general guideline, we might note that the dative case often (but not always)
translates as English to’ or' for’, the Ablative as from’, the locative as in’, the
genitive as of (or the possessive s), and the instrumental as with (as in "with a
hammer ) or by’ (as in "by that means"). However, these represent only some of
the most general senses and uses of the cases, and others will appear as we
proceed

1.2. Four common types of nouns appear* in this reading: Masculine -a stems.
Neuter -a stems, and Feminine -i or I stems:

NOTE Nouns used as examples in paradigms in the grammars, like the ones that follow,
will generally be cited according to their stem form. In the glossaries in this lx>ok. the
gender of nouns will be given separately only for a few nouns with special
characteristics Instead, the gender of a noun will generally be indicated by the way in
which it ends, and there will be a standard way of indicating each class. Usually, this will
be the nominative singular unless otherwise noted Thus, for example, nouns ending in

4
 LESSON I

-o, -am and -i in the glossaries will belong to the masculine -a stem, the neuter -a stem
and the feminine -i stem classes respectively.
The student should also expect some fluctuation in the endings of specific nouns
with regard to gender, since nouns often shifted from one class to another in the history
of Pali. For example, some nouns given as masculine here may appear with neuter
endings in some texts.so that dhammo, given here in the masculine form in which it
usually occurs with the plural dhamma , may appear in some texts with the neuter
plural ending: dhammani. Even where there is no change in gender, there may be
alternate endings that appear in different periods and texts.
In the paradigm below, and in others that follow, forms separated by / are
alternants. Forms in parentheses ( ) are alternate forms which are less common, or
generally found in later or commentarial texts rather than in canonical texts. Although
we do give alternate endings when forms are introduced, and have attempted to give all
of those that the student is likely to encounter, we have not striven for utter
completeness so as to give all of the alternants for each class of nouns that occurred
during the history of the language, One who has passed beyond this introductory text,
and is reading Plli texts on his/her own may thus need to consult one of the more
complete grammars available as the need arises. The same applies to the alternate forms
of verbs.
1.21. Masculine -a Stems. These have a stem in -a.
•i

EXAMPLE: dhamma doctrine, quality (and many other senses)'

r— Singular Plural 1
Nom(lnative): dhammo dhamma
Acc(usative): dhammam • dhamme
Gen(itlve): dhammassa
dhammanam ■
Dot(ive): dhammaya/-assa •

Inst(rumental): dhammena dhammehi (-ebhi)

Abl(ative): dhamma (-asma ,-amha )
Loc(ative): dhamme(-asmim-amhi) dhammesu
Voc(ative): dhamma (-a) dhamma_1
1.22. Neuter -a Stems. These also have a stem in -a. In glossaries, they
will end in the Nominative Singular -am Note that neuter nouns of this class differ
from the masculine ones above only in a few forms. The nominative and the
accusative are the same for all neuter nouns.
EXAMPLE: rupa form, image”
Singular Plural
Nom:
rupam rupani
Rcc:
Gen: rupassa
rupanam
Dat: rupaya / -assa
■

Inst: rupena
rupehi (-ebhi)
Rbl: rupa (-asma ,-amha) *

Loc: rupe (-asmim.-amhi) rupesu

Uoc: rupa (-am) rupani

5
LESSON I

1.23. Feminine -i and I Stems: These actually represent two classes, but
they are almost the same.
1.231 -i stems have a stem and nominative singular in -i.
EXAMPLE: ratti night'
ratti night' (feminine -i stem noun:)
Singular Plural
Nom: ratti
rattiyo / -T
Rcc: rattim• _ _

Gen:
rattTnam
Oat:
rattiya
M m +

Inst:
11 iihi/
rat tT
■ ui i# —Th
minhi
Rbl:
Loc: (rattiyam) rattTsu
Hoc: ratti rattiyo / -T

1.232 -I stems are the same as the -i stems except for the nominative
singular, which has -i:

EXAMPLE: nadi river'

Singular Plural
Nom: nadT
nadiyo / -T
Rcc: nadim •

Gen:
[Qgl nadiya
nadTnam •

Inst:
nadTh'i/-Tbhi
Rbl:
Loc: (nadiyam) nadTsu
Uoc: nadi nadiyo / -T

2. VERBS
Verb forms will be introduced gradually here, as they appear in readings.
2.1. Root and Present Stem: Among the forms of a verb are a root and a present
stem. The root is the form generally considered to be the form that underlies all
other forms, and from which they are derived. However, the degree of formal
resemblance between those forms and the root may range from close to quite
distant:

6
 LESSON I

Thus: Root Present Stem

pat W pata-
•— ti • i

jiv live jiva-

n! lead' naya-
gam go’ gaccha-
•tha "be,r stand* tittha-
• m

More will be said concerning these relationships later.

2.2 The Present Tense: The present tense is formed by adding the following endings
to the present tense stem:

Singular Plural

First Person ("I, we" ) -:mi (-m) -:ma

Second Person ("you" ) -si -tha
Third Person C*he,she, they ") -ti -nti

NOTE: Verbs will be entered in the glossaries under the third person singular form; hence
labhati, nayati, etc.
Here and throughout, a colon (:) beginning an ending means that the last vowel of die
form to which the ending is added is lengthened Thus -a-becomes -a-, etc.

Thus, for the verb labh- obtain, receive', present stem labha-:
Singular Plural
1 Pers: labhami labhama
2 Pers: labhasi labhatha
3 Pers: labhati labhanti

labh- is of a type referred to as an "-a stem" verb, since its present tense stem
ends in that vowel. We will meet other types later.

3. POSTPOSED PARTICLES (CLITICS)

3.1. Pali has many particles that occur following a word and often attached to it.
The technical term for these is "clitic". Five such clitics occur in this lesson:

pi again, also’ (often with emphasis)

(i)ti quotation marker"
eva very, certainly"
ca "and
va "or"

7
LESSON I

3.2. ca generally, and va commonly, are repeated with each element conjoined;

bhasati va karoti va (whether) says or does

saccanca dhammanca doctrine and truth

(imc —> he, see 5.3 below)

brahmanassa ca putto gahapatikassa ca

a brahman s son and a householder s'

Note that, as the last example demonstrates, these forms generally occur
after the first word in a constituent that they conjoin.

3.3. The quotation marker (i)ti follows something said or thought. While it may
occur following the object of verbs of saying, thinking, or sometimes, perceiving, it
may also serve by itself to indicate that what precedes has been said, as in the
examples in this reading, where the Buddha is being quoted.
When (i)ti follows a word ending in a vowel, that vowel is lengthened, and
the (i) of (i)ti is lost (see 5.2 below)

4. RELATIVE PRONOUN
4.1. The relative pronoun has the stem ya- The case forms of the masculine and
neuter relevant to this lesson are as follows (other forms will be given later):

Masculine Neuter
Nominative. yo yam
Instrumental. yena yena

4.2. The relative pronoun may be used like the English relatives (ie./who, that,
"etc.) to introduce a relative clause modifying a noun that it follows (but not
necessarily immediately), as in the examples in this reading:

annam ekadhammam...yam evam... samvattatiti

another single thing that thus leads (to)...

annam ekadhammam...yena... dhamma upajjanti

another single thing by which doctrines (or elements) are bom.

Note that the relative pronoun generally takes the case proper to its function
in its own clause as in the examples above.
More commonly, however, Pili relative clauses are formed by a somewhat
different correlative construction using a relative pronoun. These will be described
in a later lesson.
 LESSON I

5. SANDHI
When two words or pails of words come together, one or both may change
in shape at the juncture. The technical term for this is “sandhiWithin a word, it
is internal sandhi, between words external sandhi.
In Pali, external sandhi is not thoroughgoing, (unlike Sanskrit), but
generally affects only closely connected forms, often specific frequently used
combinations. Three sandhi effects are relevant to this lesson:

5.1. When two vowels come together, the first may be lost. In this text, the loss
will be marked with an apostrophe:
ca + eva—> c eva
na + atthi—> natthi

5.2 When two similar vowels come together, the result may be a long vowel
rather than the loss of the first. Similarly, when the quotation marker (i)ti is added,
a preceding vowel lengthens, and the i in parentheses is lost. Such vowel
lengthenings resulting from sandhi will be marked in this text by ~ rather than ”.
This represents no pronunciation difference; they are read the same, but it will
make them easier to identify, and help in looking up forms. (When the student
progresses to texts as usually printed, this aid will not be available, but hopefully
s/he will be by then accustomed to the types of sandhi found.)
na + aham —> naham
• m

samvattati + (i)ti —> samvattatlti

m m

5.3. When a nasal precedes another consonant, it may assimilate to it and become
the nasal produced in that position (See the Introduction, Section II: Alphabet and
Pronunciation.):

saccam + ca —> saccanca

6. NEGATIVES
6.1. na may negate sentences. If the following word begins with a vowel, the a of
na is commonly dropped, though it may lengthen if that vowel is a-”:

na + atthi —> n atthi is not'

but:
na + aham —> naham
* «
not I”

Note that even though na negates an entire sentence, it does not necessarily
occur near the verb, unlike English "not”:

naham.samanupassami I do not perceive.’

6.2. a- negates words ( like English un- or in-). Before a vowel, it occurs as an-.
a + sukho happiness' —> asukho unhappiness'
an + attho meaning, objective —> anattho pointiessness,

9
 I KSSON I

NOTE: In this book negatives in a- or an- are henceforth not listed separately in
the lesson glossaries, unless their meaning is not directly derivable from their pans.
Thus, a student encountering asukho in a reading and not finding it in the glossary,
should look under sukho

7. AGREEMENT OF ADJECTIVES
Adjectives agree in gender, case, and number with the nouns that they
modify:
kusalo dhammo good doctrine’ (masculine nominative singular)
akusala dhamma had factors' (or docuines)
(masculine nominative plural).
cittam adantam subdued mind' (neuter nominative/sccusative singular)

Note that although adjectives often precede the noun that they modify, the
opposite order is possible, as in the last example above. In that case, the adjective
is often derived from a verb, and there may be a special sense like that in English
a/the mind which is subdued’' or a/the mind when (it is) subdued ”.
The agreeing endings for adjectives will be given later. For the present, we
simply note the agr eement.

8. ACCUSATIVE OF DESTINATION
With a verb of motion, the destination is regularly in the accusative:

buddham saranam gacchami I go to the Buddha-refuge.

9. CONJOINING IN SERIES
Items in a sentence, or even whole sentences, may be conjoined simply by
giving them in sequence, without ca or any other equivalent of English "and":
kusalanam dhammanam thitiya asammosaya
bhiyyobhavaya vepullaya
for the persistence, non-confusion, increase,
(and) fulfilment of good elements (or doctrines’)'

chandam janeti; vayamati; viriyam arabhati.

generates resolution, strives, (and) takes effort.'

10. COMPOUNDS
In Pali, as in English, compounds may be for med by joining two nouns:

itthi woman + saddo sound'—> itthisaddo the sound of a woman’

puriso man'+ rupam (physical) form’—> purisarupam the form of a man'

Note that the first member' of a compound is regularly in the stem form. For
masculine and neuter nouns, this will usually be the same as the vocative singular.

10
 LESSON I

NOTE: In this text, compounds will be given as such only if their meaning is
not directly deducible from their parts and the context in which they occur.
Thus itthisaddam and itthirOpam are given, since they also have the special
senses the word "woman" and the beauty (i.e., good form ) of a woman',
but itthigandho is not. Thus the student must learn to recognize compounds
by looking up their parts. This is an important skill, since compounding is
very frequent in Pali and in some kinds of texts very long and complex
compounds are found.

FURTHER READINGS I

Naham.bhikkhave, ahnam ekadhammam pi samanu passami yo evam

saddhammassa sammosaya antaradhanaya samvattati yathayidam, bhikkave,
pamado. pamado, bhikkhave, saddhammassa sammosaya antaradhanaya
samvattatiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yo evam

saddhammassa thitiya asammosaya anantaradhanaya samvattati yathayidam,
bhikkhave, appamado. appamado, bhikkhave, saddhammassa thitiya asammosaya
anantaradhanaya samvattatiti.

Naham, bhikkhave, ahnam ekadhammam pi samanupassami yo evam

saddhammassa sammosaya antaradhanaya samvattati yathayidam, bhikkhave,
kosajjam. kosajjam, bhikkhave, saddhammassa sammosaya antaradhanaya
samvattatiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yo evam

saddhammassa thitiya asammosaya anantaradhanaya samvattati yathayidam,
bhikkhave, viriyarambho. viriyarambho, bhikkhave, saddhammassa thitiya
asammosaya anantaradhanaya samvattatiti.

Naham, bhikkhave, annam ekadhammam pi samanupassami yo evam

saddhammassa thitiya asammosaya anantaradhanaya samvattati yathayidam,
bhikkhave, anuyogo kusalanam dhammanam,3 4 ananuyogo akusalanam dhammanam.
anuyogo, bhikkhave, kusalanam dhammanam, saddhammassa thitiya asammosaya
anantaradhanaya samvattatiti.
(A.N.)

2 Naham, bhikkhave, annam ekarOpam pi samanupassami yam evam purisassa

cittam pariyadaya^ titthati yathayidam. bhikkhave, itthirOpam.
Itthirupam, bhikkhave, purisassa cittam pariyadaya titthatiti.

3 Genitive Plural: here it has the sense in. with reference to’
4 Read pariyadaya titthati as 'having overcome, remains' or 'overcomes and remains.' Forms like
pariyadaya will be discussed in a later lesson.

11
LESSON I

Naham, bhikkhave, annam ekasaddam pi samanupassami yam5 evam

purisassa cittam pariyadaya titthati yathayidarn, bhikkhave, itthisaddo.
Itthisaddo, bhikkhave, purisassa cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekagandham pi samanupassami yam evam

purisassa cittam pariyadaya titthati yathayidarn, bhikkhave, itthigandho.
Itthigandho, bhikkhave, purisassa cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekarasam pi samanupassami yam evam purisassa

cittam pariyadaya titthati yathayidarn, bhikkave, itthiraso.
Itthiraso, bhikkhave, purisassa cittam pariyadaya titthatiti.

Naham, bhikkhave, annarp ekaphotthabbam pi samanupassami yam

evam purisassa cittam pariyadaya titthati yathayidarn, bhikkhave, itthiphotthabbam.
Itthiphotthabbam, bhikkhave, purisassa cittam pariyadaya titthatiti

Naham, bhikkhave, annam ekarupam pi samanupassami yam evam itthiya

cittam pariyadaya titthati yathayidarn, bhikkhave, purisarupam.
Purisarupam, bhikkhave, itthiya cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekasaddam pi samanupassami yam evam itthiya

cittam pariyadaya titthati yathayidarn, bhikkhave, purisasaddo.
Purisasaddo, bhikkhave, itthiya cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekagandham pi samanupassami yam evam itthiya

cittam pariyadaya titthati yathayidarn, bhikkhave, purisagandho.
Purisagandho, bhikkhave, itthiya cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekarasam pi samanupassami yam evam itthiya

cittam pariyadaya titthati yathayidarn, bhikkhave, purisaraso.
Purisaraso, bhikkhave, itthiya cittam pariyadaya titthatiti.

Naham, bhikkhave, annam ekaphotthabbam pi samanupassami yam evam

itthiya cittam pariyadaya titthati yathayidarn, bhikkhave, purisaphotthabbam.
Purisaphojtthabham, bhikkhave, itthiya cittam pariyadaya titthatiti.
(A.N.)

GLOSSARY

anuyogo application, practice, employment

antaradhanam disappearance

Note that though the relative pronoun generally takes the case proper to its function in its
own clause, as stated in this Grammar 4.2, it is sometimes "attracted" to the case of the noun
to which it refers in the main clause. Thus here yam is accusative, agreeing with the
accusative (masculine) noun -saddam although it is subject of its own clause, and therefore
should be nominative.

12
 LESSON I

appamado diligence, earnestness

itthi woman
itthirupam woman as an object of visual perception,
female beauty
itthisaddo the sound of a woman,
the word "woman"
kosajjam idleness, indolence,
gandho odor, scent, smell
titthati
• •
stands, exists, is; remains
pamado indolence, sloth
pariyadaya having overpowered, taking up
puriso man, male
photthabbam
I « • m
touch, contact
raso taste, savor
rupam form, object of visual perception
viriyarambho taking effort
saddo sound, word
saddhammo true doctrine
 LESSON II

Kiccho manussapatilabho
kiccham maccanam jivitam
kiccham saddhammasavanam
kiccho buddhanam uppado.

Sabbapapassa akaranam
kusalassa upasampada
sacittapariyodapanam
etam• buddhana(m)• sasanam.
•

Na hi verena verani
saimnantidha kudacanam.
averena ca sammanti.
esa dhammo sanantano.
(Dhp.)

2 Tihi. bhikkhave, amgehi samannagato papaniko abhabbo1 anadhigatam va

bhogam adhlgantum, adhigatam va bhogam phatim katum. katamehi tihi? Idha,
bhikkhave, papaniko pubbanhasamayarp na sakkaccam kammantam adhitthati,
majjhanhikasamayam na sakkaccam kammantam adhitthati, sayanhasamayam na
sakkaccam kammantam adhitthati. Imehi kho, bhikkhave, tihi amgehi samannagato
papaniko abhabbo anadhigatam va bhogam adhigantum, adhigatam va bhogam
phatim katum.

Evameva kho, bhikkhave, tihi dhammehi samannagato bhikkhu abhabbo

anadhigatam va kusalam dhammam adhigantum, adhigatam va kusalam dhammam
phatim katum. katamehi tihi? Idha, bhikkhave, bhikkhu pubbanhasamayam na
sakkaccam samadhinimittam adhitthati, majjhanhikasamayam na sakkaccam
samadhinimittam adhitthati, sayanhasamayam na sakkaccam samadhinimittam
adhitthati. Imehi kho, bhikkhave, tihi dhammehi samannagato bhikkhu abhabbo
anadhigatam va kusalam dhammam adhigantum, adhigatam va kusalam dhammam
phatim katum.

Tihi, bhikkhave, amgehi samannagato papaniko bhabbo anadhigatam va

bhogam adhigantum, adhigatam va bhogam phatim katum. katamehi tihi? Idha,
bhikkhave, papaniko pubbanhasamayam sakkaccam kammantam adhitthati,
majjhanhikasamayam... pe... sayanhasamayam sakkaccam kammantam adhitthati.
Imehi kho, bhikkhave, tihi amgehi samannagato papaniko bhabbo anadhigatam va
bhogam adhigantum, adhigatam va bhogam phatim katum.

Evameva kho, bhikkhave, tihi dhammehi samannagato bhikkhu bhabbo

anadhigatam va kusalam dhammam adhigantum, adhigatam va kusalam dhammam

1 Read this as an equational sentence. See this grammar 5.

 LESSON n

phatim katum. katamehi tihi? Idha, bhikkhave, bhikkhu pubbanhasamayam

sakkaccam samadhinimittam adhifthati, majjhanhikasamayam... pe
sayanhasamayam sakkaccam samadhinimittam adhitthati. Imehi kho, bhikkhave, tlhi
dhammehi samannagato bhikkhu bhabbo anadhigatam va kusalam dhammam
adhigantum, adhigatam va kusalam dhammam phatup katum ti.
(-A.N.)
m

3.. . . Evameva kho, bhikkhave, appaka te satta ye manussesu paccajayanti; atha

kho eteva satta bahutara ye annatra manussehi paccajayanti. Evameva kho,
bhikkhave, appaka te satta ye majjhimesu janapadesu paccajayanti; atha kho
ete va satta bahutara ye paccantimesu janapadesu paccajayanti...

. . . Evameva kho, bhikkhave, appaka te satta ye pannavanto, ajala, anejamuga,

patibala subhasitadubbhasitassa atthamahhatum; atha kho ete va satta bahutara ye
duppanna jaja ejamuga na patibala subhasitadubbhasitassa atthamahhatum.

. . . Evameva kho, bhikkhave, appaka te satta ye ariyena pahnacakkhuna

samannagata; atha kho ete va satta bahutara ye avijjagata sammulha.

. . . Evameva kho, bhikkhave, appaka te satta ye labhanti tathagatam dassanaya;

atha kho ete va satta bahutara ye na labhanti tathagatam dassanaya.
«

. . . Evameva kho, bhikkhave, appaka te satta ye labhanti tathagata-ppaveditam

dhammavinayam savanaya; atha kho eteva satta bahutara ye na labhanti
tathagatappaveditam dhammavinayam savanaya.
(-A.N.)

GLOSSARY
akaranam• m
non-doing
amgam component, constituent part, limb, member
ahhatra outside
anhati comprehends, discriminates
atthamannati - attham+annati
attho (-am) meaning, usage, use, welfare, gain, purpose
atha now, then
atha kho now, but, however
adhigacchati finds, acquires, attains,
comes into possession of
adhigata obtained, acquired
adhigantum infinitive of adhigacchati
(see this grammar 4)
adhitthati attends to
appaka little, few
ariya noble, distinguished
avijjagata ignorant
idha here, in this world
imehi by these: Instr-Abl PI. of ayam/ima
15
LESSON D

(see this grammar 2)

upasampada acquisition, attainment, higher ordination of
a monk
uppado arising, birth
etam*
this, this thing (see this grammar 2)
ete these,those (ones) (see this grammar 2)
eva verily, indeed
evameva even so, thus, similarly, in like manner
esa that (see this grammar 2)
elamuga not receptive to that doctrine, stupid
katama which, what (see this grammar 3)
kammantam business, activity
karoti does
katum ♦
infinitive of karoti (see this grammar 4)
kiccha difficult, rare, painful
kudacanam m
any day, ever
kusalam virtue, good (action), merit
kho emphatic particle
cakkhum eye
janapado province, locality, the countryside
jala slow, stupid
jajo a stupid person
jlvitam life
tathagato Tathagata", a term of reference for a
Buddha, literally, " The thus gone one"
tathagatappavedita expounded by the Tathagata
tihi instrumental plural of ti, three
te they (see this grammar 2)
dassanam sight, seeing, insight
duppanna not wise, foolish, stupid
duppanno foolish one, an ignorant person
dubbhasita ill-spoken
dhammavinayo teachings of the Buddha: Dhamma and
Vinaya
dhammo factor, quality (see also Lesson I)
paccantima bordering, adjoining (near), countryside
paccajayati is (re)bom
pannavanto wise ones, insightful persons
(nominative plural of pannavant)
panna wisdom, knowledge, insight
pannacakkhum eye of wisdom; eye of insight
patibala competent, capable

16
 LESSON U

patilabho attainment
manussa- being bom as a human, attaining human
status
pariyodapanam/-a purification
pavedita pointed out, expounded, declared, made
known
papam sin, evil, bad deed, wrong action
papaniko merchant, shopkeeper
pubbanhasamayam in the forenoon, in the morning
pe signal of repetition (see this grammar 8)
phati increase, development
bahutara many, more
bhabba competent, able
bhogo wealth, possession, item for enjoyment
macco mortal, human being
majjhanhikasamayam during midday
majjhima central, middle
mannati thinks, deems, conceives
manusso man, human being
ye which ones (nominative plural masculine
relative pronoun (see this grammar 2)
labhati gets, receives; gets a chance to
veram9
enmity, ill-will
sa- ones own (see this grammar 9)
sakkaccam m
properly, well, carefully, thoroughly
sacittam 9
sa- plus cittaip
(Compounding stem sacitta-)
satto being, living being
sanantana eternal, old, ancient
sabba all, every
samannagata endowed with, possessed of
(with instrumental)
samadhinimittam 9
object of meditation, object of concentration
sammati is pacified, ceases
sammulha 9
confused, confounded, stupid
• ■
savanam hearing, listening
sayanhasamayam in the evening
sasanam teaching, message, doctrine
subhasita well spoken
subhasitadubbhasitam *
things well and badly spoken, things proper
to say and not proper to say
hi indeed, verily (emphatic particle)

17
LESSON II

GRAMMAR II
I. NOUN FORMS
ll Feminine -a stems will be entered in the glossaries in the nominative singular
(which is also the stem) in -a. (The Dative form bhavanaya that occurred in
Reading 1 was an example of this class).

Note the similarity of these endings to those of the -i and -i stems (I, 1.23) 2 Note,
however, that the Singular Dative-Locative has -ya rather than ya, and that the
vocative singular is -e. Note also the shortening of the final -a- of the stem in the
Accusative singular.
1.2. Masculine -u Stems will be entered in the glossaries in the nominative singular
(which is also the stem) in -u.
EXAMPLE: bhikkhu (Buddhist) monk*
1 Singular Plural
Nom: bhikkhu
bhikkhu / bhikkhavo
Rcc: bhikkhurri
Gen:
bhikkhuno (-ussa) bhikkhu nam m
Dat:
Inst: bhikkhuna (-usma,
umha) bhikkhuhi (-ubhi)
fibi:
Loc: bhikkhumhi (-usmim) bhikkhusu
Hoc: bhikkhu bhikkhu / bhikkhave/-o

2 References to grammars of other readings will be made in this form. The Roman numeral will
give the reading, and the Arabic numeral the appropriate section.
18
 LESSON II

NOTE: The vocative plural in -ave is a characteristic of this particular stem, and is
very frequent, as the readings have already shown. The usual vocative plural for
nouns of this class will be -u.
1.3. Neuter -u Stems will be entered in the glossaries in their alternate nominative
singular in -um.
EXAMPLE : cakkhu eye*
Singular Plural
Norn:
cakkhu / cakkhum cakkhu / cakkhuni
flee:
Gen:
cakkhuno (-ussa) cakkhunam

Inst: cakkhuna(-usma.
-umha ) cakkhuhi (-ubhi)
Rbl:
cakkhumhi (-usmim) cakkhusu
lloc: cakkhu cakkhu / cakkhuni
Note that these are the same as the masculine -u stems, except for the
alternate nominative singular in -um and the alternate plural ending -uni.
2. PRONOUNS
2.1. Third Person Pronoun Forms:
2.11 sa/tam he, she, it* has the following gender forms in the Nominative
Singular:
Masculine so he’ ■

Feminine sa she’
Neuter tarn it"
The case and Number forms are as follows:

| SINGULAR |
Masculine Neuter Feminine
Nom: so / sa sa
tam / tad
Rcc: tam tam
” 1
Gen: tassa(-ya) >
tassa tissa(-ya),
Dat: - i
Inst: tena
taya
Rbl: tamha (tasma)
Loc: tamhi (tasmim) tasam/tayam/
tissam/tassam

19
LESSON II

Masculine Neuter Feminine

|Nom: tani ta / tayo
flee:
Gen:
tesam / tesanam tasam/tasenam
m m
Dat:
Inst:
tehi (tebhi) taht (tabht)
flbl:
Loc: tesu tasu

2.12. etam this' has much the same sense as sa/tam, but is more definite.
m • '

The forms are the same as for sa/tam, but with e- prefixed.

SINGULAR |
Masculine Neuter Feminine
Nom: eso/esa esa
etam / etad
Rcc: etam etam
etc.

2.13. The relative pronoun ya/yam has virtually the same forms as tarn,
except for the initial y-. Hence:

SINGULAR
Masculine Neuter Feminine
Nom:
yam / yad
flee: yam yam
Gen
yassa yassa(-ya)
Dat
Inst: yena
yaya
Rbi: yamha (yasma)
Loc: yamhi (yasmim) yassam/yayam

20
 LESSON n

PLURAL
Masculine Neuter Feminine
Nom:
ye yam ya / yayo
flee:
Gen:
yesam / yesanam yasam/yasanam
Dat:
Inst:
yehl(yebhi) yahi (yabhi)
flbl:
Loc: yesu yasu

2.14. The instrumental-ablative form of the demonstrative pronoun

ayam/ima this' (imehi) occurs in this reading ayam/ima has nominative and
accusative forms as follows. The remaining forms will be given later, but in
general, they are much like those for the other pronouns and are thus easily
recognizable.

SINGULAR
Masculine Neuter Feminine
Nom: ayam ayam
imam / idam
flee: imam imam

PLURAL
Masculine Neuter Feminine
Nom:
ime imam ima /imayo
flee:

2.2. All of the pronouns given in 2.11-2.14 can be used either alone (i.e., as
pronouns), or modifying following nouns (i.e., as demonstrative adjectives):
eso gacchati That one comes'
eso dhammo that doctrine

3. THE INTERROGATIVE katama which, what' takes the same endings as the
pronouns in 2 above. Thus (next page):

21
LESSON

4. VERB FORMS: THE INFINITIVE IN -turn

4.1. Form of the infinitive
4.U. For verbs with a present tense stem in -a, add
3rd Singular Present Stem Infinitive
bhavati be, become' bhava- bhavitum •

gacchati go.come’ gaccha- gacchitum 3

labhati get' labha- labhitum 3»

passati 'see' passa- passitum 3 4.12.

rbs in -a, -e, -o, add -turn:

3rd Singular Present Stem Infinitive
ahnati comprehend anna anna turn m

deseti teach' dese- desetum

neti lead ne- netum
yati 'go' ya yaturn
hoti be' ho-* hotum *

4.13. Irregular: Some irregular formations are:

karoti does' katum m

gacchati goes’ gantum

janati knows' natum m

titthati is, remains',

■ * t r J
thatum
» m

dahati (or dhlyati) puts' dahitum

_ %
deti (or dadati) gives datum m

passati sees daRhum

papunati attains’ papunitum
pivati drinks patum
miyati dies' maritum
labhati gets, obtains' laddhu m *

vikkinati'sells' vikkinitum
• »
sunoti (or sunati) hears, listens sotum / sunitum

NOTE: Tlie stem of passati alternates with a stem dis- in other tenses and forms, as here.

3 But see alternate form below

22
 LESSON I!

4.2. Use of the infinitive: The infinitive has several uses, two of which are given
here:
4.21. Dependent on a main verb as an expression of purpose:

Buddham datthum gacchami

I am going to see the Buddha.'

4.22. Dependent on an adjective like bhabba in the appropriate meaning,

generally like that of an English infinitive ( ‘to go", etc.) in similar usage:

papaniko abhabbo anadhigatam bhogam adhigantum.

The merchant is incompetent to acquire wealth
(that he has) not (yet) acquired.'

4.23. Note that the infinitive may take the same objects, etc. with which
that verb can occur in an independent sentence, and that their cases remain the
same. The subject, however, is almost always the same as that of the main verb,
and if so, is unexpressed.

5. EQUATIONAL SENTENCES
Equational sentences are those in which a noun or adjective expression is
predicated of the subject, i.e., English sentences like "Harry is a carpenter " or "
This book is excellent". In English, these have a form of "to be", as copula, but in
equational sentences in Pali do not require a copula to be expressed with either a
noun or adjective. Thus:

5.1 With Adjective as Predicate:

eso dhammo sanantano "This doctrine is eternal.'

ayam papaniko abhabbo (bhogam adhigantum)
This merchant is incompetent (to acquire wealth)",
kiccham jlvitam "life is difficult (to obtain)',
(or) "difficult (indeed) is life."

Note that the adjective agrees with the subject; in this case nominative
singular, masculine for the first two examples, neuter in the last.
As with other kinds of sentences, the order of elements may be varied for
emphasis. Thus the predicate may come first, as in the last example above, or in:

appaka te satta "few are those beings’

As the examples show, the agreement will be the same regardless of the order.

5.2 With Noun as Predicate:

etam sasanam This is the teaching.'

23
l-FSSON D

6. THE CORRELATIVE CONSTRUCTION:

Relative clauses were discussed in I, 4. Most commonly, however, Pali
forms such expressions by using a correlative (sometimes called "co-relative")
construction. This has the following characteristics: In this construction, the
relative clause is introduced by a relative pronoun or other relative form, as in
the construction met earlier. However, the relative clause is not placed within the
main clause, but the two clauses are kept intact and placed in sequence. The
relative clause still modifies a noun or pronoun in the main clause. This modified
form is commonly placed at the beginning of its clause also, and if a noun, is
generally modified by a demonstrative form, commonly one of the pronominal
forms given in Section 2 above which links it to the relative. That is, it is as if in
English, one said "Which book I read, that book is good" instead of "The book that
I read is good."

Thus:
yarp janami tam bhanami I say what I know.'
■

yodhammo saddhammo so dhammo sanantano/

That doctrine which is the true doctrine is eternal.‘

The relative clause is usually first, as in these examples. However, the

other order is possible, as in some sentences in this reading 4

efe'va salta bahutara ye na labhanti tathagatam dassanaya

Many are those beings who do not get to see the Tathagata.'

7. PREPOSITIONS AND POSTPOSITIONS

In addition to prepositions, which precede the noun (as in English Moutside
the garden") Pali also has postpositions, which follow the noun but have the same
function. Some forms can occur as either. One of these is annatra . With a
dependent noun in the instrumental, it means outside', but with a dependent noun
in the Locative it means among':
annatra manussesu or manussesu annatra
among men (mankind)'

annatra manussehi or manussehi annatra

outside men (mankind)'

8. THE DISCOURSE SUBSTITUTE pe(yyalam)

The form peyyalam, or its shortened form pe, is used to shorten a written
text by substituting for a stretch of it that is identical with some part of the
preceding section. When the text is read aloud, the section is replaced and read
out in full.

4 Note that such examples could be seen as instances of a relative clause placed at the end of a
sentence, but the effect is the same.
24
 LESSON II

9. THE REFLEXIVE PREFIX sa-

sa- prefixed to a noun adds the sense one s own* Thus sa+cittam gives
sacittam one's own mind'.
m

10. THE ACCUSATIVE OF TIME:

The Accusative case of a word referring to some element of time makes it
a time adverb. Thus pubbansamayam in the forenoon*.

11. COMPOUNDS:
11.1. Co-ordinate Compounds: Two or more Items may be co-ordinated in a
compound so as to refer to their combination (In Pali, these are technically
referred to as dvanda compounds (Sanskrit dvandva). Co-ordinate compounds are
generally inflected in the neuter singular. The first element(s), as usual, are in the
stem form.
9

dhammmavinayam the Dhamma and Vinaya*

subhasitadubbhasitam Things well spoken and things badly spoken'

11.2. Compounds with -gata: When gata, the perfect participle form of gacchati go*
is used as the last member of a compound, it may have the special senses having
reached, being endowed with* or following’.:

avijja ignorance' + gata — > avijjagata ignorant'

12. SANDHI
Some forms in Pali that begin with a consonant double that consonant when
a form ending with a vowel precedes it in a single word (i.e., with prefixes or
in compounds). Thus

tathagata +pavedita—> tathagatappavedita

a+pamado—> appamado

Note that this doubling occurs only with certain words. Thus putto son’
does not have this property:

sa+pu tto->sapu tto

One must thus learn which words behave in this way as they occur.5

5 Unless one knows the Sanskrit equivalents, which will begin with consonant clusters, as in
pramada, pravedita

25
LESSON II

FURTHER READINGS II

L Tini'mani,6 bhikkhave, nidanani kammanam samudayaya.

Katamani tini?

Lobho nidanam kammanam samudayaya, doso nidanam kammanam

samudayaya, moho nidanam kammanam samudayaya.

Yam, bhikkhave, lobhapakatam kammam lobhajam lobhanidanam

lobhasamudayam7, tarn kammam akusalam, tam kammam savajjam, tarn kammam
dukkhavipakam, tarn kammam kammasamudayaya8 samvattati; na tam kammam
kammanirodhaya samvattati.

Yam, bhikkhave, dosapakatam kammam dosajam dosanidanam

dosasamudayam, tam kammam akusalam, tam kammam savajjam, tam kammam
dukkhavipakam, tam kammam kammasamudayaya samvattati; na tam kammam
kammanirodhaya samvattati.

Yam. bhikkhave, mohapakatam kammam mohajam mohanidanam,

mohasamudayam, tam kammam akusalam, tam kammam savajjam, tam kammam
dukkhavipakam, tam kammam kammasamudayaya samvattati; na tam kammam
kammanirodhaya samvattati.

Imani kho, bhikkhave, tini nidanani kammanam samudayaya.

Tini mani, bhikkhave, nidanani kammanam samudayaya.

Katamani tini?
w

Alobho nidanam kammanam samudayaya, adoso nidanam kammanam

samudayaya, amoho nidanam kammanam samudayaya.

Yam, bhikkhave, alobhapakatam kammam alobhajam, alobhanidanam,

alobhasamudayam, tam kammam kusalam, tam kammam anavajjam, tam kammam
sukhavipakam,tam kammam kammanirodhaya samvattati; na tam kammam
kammasamudayaya samvattati.

6 tini'mani - tini imani/ imani tini.

• • »

7 As stated in 1,7, adjectives may precede or follow the noun they modify. Where several
adjectives modify the same noun, it is not uncommon for one to precede and the rest to
follow.

® Here, kammam implies further or subsequent action.

26
 LESSON II

Yam, bhikkhave, adosapakatam kammam, adosajam, adosanidanam,

adosasamudayam, tam kammam kusalam, tarn kammam anavajjam, tarn kammam
sukhavipakam, tam kammam kammanirodhaya samvattati; na tarn kammam
kammasamudayaya samvattati.

Yam, bhikkhave, amohapakatam kammam, amohajam, amohanidanam,

amohasamudayam, tam kammam kusalam, tam kammam anavajjam, tam kammam
sukhavipakam, tam kammam kammanirodhaya samvattati; na tam kammam
kammasamudayaya samvattati.

Imani kho, bhikkhave, tini nidanani kammanam samudayayati.

(-A.N.)

2 Pancahi, bhikkhave, dhammehi samannagato bhikkhu cavati, nappatitthati

saddhamme.

Katamehi pancahi?

Assaddho, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.

Ahiriko, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.

Anottappi, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.

Kusato, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.

Dupparino, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.

Imehi kho, bhikkhave, pancahi dhammehi samannagato bhikkhu cavati,

nappatitthati saddhamme.
/

Pancahi, bhikkhave, dhammehi sammannagato bhikkhu na cavati, patitthati

saddhamme.

Katamehi pancahi?

Saddho, bhikkhave, bhikkhu na cavati, patitthati saddhamme. hirima,

bhikkhave, bhikkhu na cavati, patitthati saddhamme. OttappI, bhikkave, bhikkhu
na cavati, patitthati saddhamme. akusito, bhikkhave, bhikkhu na cavati, patitthati
saddhamme. paniiava, bhikkhave, bhikkhu na cavati, patitthati saddhamme.

Imehi kho, bhikkhave, pancahi dhammehi samannagato bhikkhu na cavati,

patitthati saddhamme.
(AN)
LESSON a

GLOSSARY
akusita diligent, non-lazy
adoso non-ill-will, etc. (a+doso)
anavajja not blameable, not at fault
anottappi reckless, not afraid of sin, remorseless
(nominative singular masculine of
anotappin (also occurs as anottapi; )
amoho non-confusion, etc. (a+moho)
alobho non-avarice, etc (a+lobho)
assaddha non-determined, etc (a+saddha)
ahirika shameless, without modesty
imani nominative plural neuter of ima this'
ottappl not reckless, afraid of sin, scrupulous
(nominative singular masculine of
ottappin (also occurs as ottapl))
kammam ♦
action, deed, action as related to rebirth
kusfta indolent, lazy
cavati falls (away)
-ja bom of, be bom:
X-ja be bom of X
tini three (neuter nominative plural)
dukkho sorrow, suffering
doso anger, ill will, malice, hatred
nidanam m
source, cause, origin:
X-nidana having X as source or origin
nirodho cessation, emancipation, calming down
pakata done, made:
X-pakata done out of X
pancahi five (instrumental masculine plural of
panca)
pannava wise (masculine nominative singular of
panhavant)
patitthati stands firmly, is established
moho delusion, ignorance, confusion
lobho avarice, greed, covetousness
vipako result, fruition:
X-vipaka having X as fruit or result
saddha determined, faithful
sainudayo rise, origin:
X-samudaya having X as origin, arising from X,
or the origin of X
savajja blameable, faulty
sukhamm happiness, comfort, well-being, ease
hirima modest(masculine nominative singular
of hirimant)
28
 LESSON III

1. "Bhante Nagasena, atthi koci satto, yo imamha kaya annam kayam

samkamati?" ti.
"Na hi, maharaja1’ ti.
"Yadi, bhante Nagasena, imamha kaya annam kayam samkamanto natthi, na
nu mutto bhavissati papakehi kammehi?" ti.
"Ama, maharaja, yadi na patisandaheyya, mutto bhavissati papakehi
kammehi; yasma ca kho, maharaja, patisandahati, tasma na parimutto papakehi
kammeht’ti.
Bhante Nagasena, na ca samkamati, patisandahati ca?" ti.
'Ama, maharaja; na ca samkamati patisandahati c§‘* ti.
"Katham, bhante Nagasena, na ca samkamati patisandahati ca?
Opammam karohi" ti.
"Yatha, maharaja, kocideva puriso padlpato padipam padlpeyya, kinnu kho
so, maharaja, padlpo padlpamha samkamanto?” ti.
"Na hi bhante" ti.
"Evameva kho, maharaja, na ca samkamati patisandahati c<T ti.
(-M.P.)
2. Tam kim mannatha, Salha, atthi lobho" ti?
"Evam, bhante."
"Abhijjha ti kho aham, Salha, etamattham1 vadami. Luddho kho ayam,
Sajha, abhijjhalu panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa
pi bhanati...yam sa hoti 2 digharattam ahitaya dukkhay§" ti.
"Evam, bhante."
m w

"Tam kim mannatha, Sajha, atthi doso" ti?

"Evam, bhante."
m 7

Byapado ti kho aham, etamattham vadami. Duttho kho ayam, Salha,

byapannacitto panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi
bhanati ... yam’sa hoti digharattam ahitaya dukkhaya" ti.
"Evam, bhante."
« *

"Tam kim mannatha, Salha, atthi moho" ti?

» m *+ 7

"Evam, bhante."
"Avijja ti kho aham, Salha, etamattham vadami. Mulho kho ayam, Salha,
avijjagato panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi
bhanati ... yam'sa hoti digharattam ahitaya dukkhayS" ti.
Evam, bhante."
"Tam kim mannatha, Salha, ime dhamma kusala va akusala va1 ti?
• • 7 • j

"Akusala, bhante."
"Savajja va anavajja va " ti?
"Savajja, bhante."
"Vihnugarahita va vinnuppasattha va" ti?
"Vinnugarahita, bhante." (-A N.)

1 etam + attham See this grammar 13 and 17.

2 yam'sa - yam + assa (Dative of ayam/idam) It thus means which to him.’
LESSON m

3. "Yasma ca kho, bhikkhave, sakka akusalam pajahitum tasmaham evaip

vadami - "akusalam, bhikkhave, pajahath§" ti. Akusalam ca hi'dam, bhikkhave,
pahinam ahitaya, dukkhaya saqivatteyya, naham evam vadeyyaqi -"akusalam
bhikkhave, pajahathS" ti. Yasma ca kho, bhikkhave, akusalam pahinaqi hitaya
sukhaya samvattati tasmahaip evaip vadami - "akusalam, bhikkhave, pajahathfi" ti.
Kusalam, bhikkhave, bhavetha. Sakk5, bhikkhave, kusalam bhavetum...
Yasma ca kho, bhikkhave, sakka kusalatp bhavetum tasmaham evaip vadami -
"kusalam. bhikkhave, bhavetha" ti. Kusalam ca hi'dam, bhikkhave, bhavitam
ahitaya, dukkhaya samvatteyya, nSham evam vadeyyam - "kusalam, bhikkhave
bhavetha" ti. Yasma ca kho, bhikkhave, kusalarp bhavitam hitaya, sukhaya
samvattati tasmaham evam vadami - "kusalam, bhikkhave, bhavetha" ti.
(-A.N.)
GLOSSARY
anno another (one)
attham vadati characterizes, gives the meaning to
(see this grammar 13)
atthi (there) is (see this grammar 2)
adinnam
m
ungiven thing
abhijjha covetousness
abhijjhalu covetous one
ayam this one (also anaphoric; ie., may refer back
to something that has been said)
avijia ignorance
avijjagata he who is ignorant
ahitam harm
adiyati takes up, takes upon
ama yes
imamha ablative singular of idaip this
evam thus
evameva even so, just so, in similar manner,
in the same manner, similarly
opammam simile, example
katham how
karohi do, make (2nd person imperative singular
form of karoti, do)
kayo body
kinnu is it (that), how is it that , (but) why
(kim ♦ nu)
kim what, ( or how’ - see this grammar 8)
ko who whichever person (see this grammar 1)
koci any (one), some (one) (ko + ci)
kocideva some (one) or other
(ko + ci + eva with -d- inserted)
garahita despised, condemned, not approved
d indefinite particle (see this grammar 10)
tasma therefore, hence, from that
(ablative singular of so/tam)

30
 LESSON in
cfigha long
dlgharattam for a long time, for long
dukkham suffering, sorrow, ill
duftho he who is wicked
doso anger, ill will
nanu isn’t it (the case that) (na + nu see this
grammar 10)
Nagaseno proper name; vocative singular, Nagasena
nu interrogative particle (see this grammar 10)
pajahati gives up, abandons
pajahatha 2nd pi. optative or imperative of pajahati
(see this grammar 5)
pajahitum infinitive of pajahati
patisandahati is connected, is reunited, is reborn
padipato -to ablative of pacfipo (see this grammar 15)
padipeyya optative of padipeti (see this grammar 4)
padipeti lights, kindles
pacfipo lamp
paradaro someone elses wife
parimutto one who is completely freed,
a fully freed one
pasattha /pasattha praised, extolled, commended
pahlna given up, abandoned, calmed down
pano breath, life, living being
puriso individual, person
(as well as male’ - cf. Lesson I glossary)
byapannacitto he whose mind is malevolent
byapado ill will, malevolence, revengefulness
bhanati
*
says, speaks
bhante reverend sir, sire, sir, venerable one
bhavati is, becomes (see this grammar 2)
of bhavati be)
bhavita begotten, increased, developed,
practiced, cultured
bhaveti begets, produces, increases, cultivates,
develops (see this grammar 7)
maharajo great king (vocative maharaja)
mutto one who is released, one who is freed,
released one, freed one
musa falsely
mulho fool, confused one, ignorant person
yatha just as, like
yadi if (see this grammar 9)
yasma because, since, just as (ablative singular of
yam- see this grammar 12)
yo who ( relative pronoun, nominative singular
masculine (see n, 2. 13)

31
LESSON m
luddho greedy person, covetous person
vadati says, speaks
vinnu wise man
vinnugarahita despised by the wise ones
vinnu pasattha extolled, praised by the wise ones
sakka it is possible (see this grammar 11)
samkanta crossed over, passed over
sainkamati crosses over, transmigrates
samkamanto one who crosses over, one who
transmigrates (present participle, see this
grammar 6)
Salho a proper name, Salha
hanati, hanti kills, strikes
hitaip benefit, welfare, good
hoti is, becomes

32
 LESSON ID

GRAMMAR ffl
1. INTERROGATIVE PRONOUN ka (ko/ kim/ k5)
The interrogative pronoun has the stem ka-. Its forms are like those of
the relative pronoun (2. 3.3) except for the neuter kim and some alternate forms
in ki-:

2. VERBS to be" and become'

2.1. atthi ' is, exists' has the following present tense forms:

Singular Plural
1 Pers: asmi/ amhi asma/amha
2 Pers: asi attha
3 Pers: atthi santi

33
LESSON m

As a main verb, atthi generally asserts the existence of something, i.e.,

there is, there are':

atthi satto ' there is a being’

2.2. hoti is, becomes" has the following present tense forms:

Singular Plural
1 Pers: homi homa
2 Pers: hosi hotha
3 Pers: hoti honti

hoti may assert existence, but it may also have the sense become", and
unlike atthi, may be used in equational; sentences (i.e., "X is Y"):

idha bhikkhu silava hoti. herein a monk is virtuous'

(sflava virtuous )

2.3. bhavati: There is another be/ become’ verb bhavati, which has the usual
regular present tense forms (I, 2.2). In the present tense, bhavati is commonly
used in the become' sense, but in other tenses and moods, it usually replaces
hoti.

3. natthi
natthi is the negative of atthi and thus means 'is not’, ’does not exist':

natthi satto yo evam saipkamati

There is no being who thus transmigrates. ’

4. THE OPTATIVE MOOD

4.1. Form of the Optative: The optative form of the verb in Pali has several sets of
endings. One set , with some alternate endings in the singular is as follows (the
others will be given later). These endings are added to the present stem, and the
final vowel of the stem is lost:

Singular Plural
1 Pers: -eyyami/-eyyarg -eyyama
2 Pers: -eyyast (eyya) -eyyatha
3 Pers: -eyya (-eyyati) -eyyum
ww m

Thus, for labhati 'gets’, stem labha-:

34
 LESSON in

Optative of labhati gets'

Singular Plural
1 Pers: labheyyami/labheyyarp labheyyama
2 Pers: labheyyasi (labheyya) labheyyatha
3 Pers: labheyya (labheyyati) 1 abbey yum

The optative of hoti, like its other non-present-tense forms, is formed from
the bhava- stem (2.3 above) . The forms are as follows:

Singular Plural
1 Pers: bhaveyyami/bhaveyyam bhaveyyama
2 Pers: bhaveyyasi(bhaveyya), bhaveyyatha
3 Pers: bhaveyya (bhaveyyati) bhaveyyum

The optative of atthi is also irregular, and will be given later, as will other
irregular forms as they occur.

4.2. Uses of the Optative: The optative generally indicates that the situation
described is hypothetical, i.e., ‘might be true or might come about.' The sense is
often future, and there may be an implication that it would be good if such-and
such were the case:

yada tumhe...attana'va janeyyatha

When you know this really by yourself'

The optative by itself, that is, without any special form meaning ’if' may also have
a simple ’if’ sense:

kusalam dukkhaya samvatteyya.. naham evam vadeyyam

If merit led to sorrow, I would not speak thus.’

Note that the second optative in the example is not “if" but signifies
something contingent on hypothetical situation described by the first; in this
casegiving a “contrary to fact" reading, (see also section 9 below)

The optative can also be used as a polite imperative (i.e., It would be good
if you....“):

atha tumhe...vihareyyatha Then you (should) abide'

35
LESSON

5. THE IMPERATIVE
The second person Imperative endings are:

These endings are added to the present stem, with lengthening of the final
stem vowel in the singular if not already long:

ESENT TENSE IMPERATIVE IMPERATIVE

STEM SINGULAR PLURAL
labha- labhahi labhatha get!’
gaccha- gacchahi gacchatha go!’
jana- janahi janatha know!’
pajaha pajahahi pajahatha give up!'

Note that the plural imperative is the same as the ordinary (i.e., indicative)
present tense form.
If the present stem ends in -a-, the stem alone may be used as a second
person singular imperative:

labha (you) get!'

6. PRESENT PARTICIPLE
6.1. Form of the Present Participle:
6.11. The Present Participle Stem is formed by adding -nt~ to the present
tense stem of the verb:

PRESENT TENSE PRESENT TENSE PRESENT PARTICIPLE

STEM STEM
gacchati goes’ gaccha- gacchant-
labhati gets' labha- labhant-

6.12. The full participle is formed by adding case-number-gender affixes to

the stem. One such set of endings resembles those of an -a- stem masculine noun
(I, 1.21), for which the nominative and accusative forms are as follows (others will
be given later):

36
 LESSON ID

EXAMPLE: gacchati go’:

Singular Plural
Nom: gacchanto/gaccham gacchanta
flee: gacchantam gacchante

6.2. Use of the Participle: One use of the present participle is as an actor verbal
noun denoting the doer of the action. In this use it takes the masculine endings
given above, if the doer is masculine, or if gender is unspecified:

evam desento (bhabbo)

One who thus preaches (is competent).'

annam kayam samkamanto (natthi)

'(There is no) one who transmigrates to another body.'

Another use of the present participle is to modify a noun, like the English
-ing participle in "The running man ", or "The man (who is) running away." In this
usage, it takes endings that agree with the noun in person, number and gender:

buddham gacchantam passami

(I see)the Buddha going (masc.sg. acc.).'
dhammam desento Tathagato evam eva vadati
The Tathagata who is preaching the Doctrine says thus ’
Note that the participle may take the objects, adverbs, etc with which it
can occur in a full sentence and that the modifying expression with the participle
may precede or follow the noun modified.
7. -e- and -o- STEM VERBS:
71 -e- Stems: There are numerous verbs in Pali with a present stem ending in -e-
. They take the same endings as the verbs above with -a, but do not lengthen the
vowel in any of the forms (since the long vs. short distinction does not apply to
e). Thus, for bhaveti ' increases, develops':

Singular Plural
t Pers: bhavemi bhavema
2 Pers: bhavesi bhavetha
3 Pers: bhaveti bhaventi

Verbs in -e- commonly have a transitive or causative sense. They often

have related verbs which are intransitive (if the -e- verb is transitive) or
transitive (if the -e- verb is causative). The vowels within the -e- stem will
usually be longer or otherwise different from those within the related verb, which
will also have a stem ending in some other vowel. Compare, for example, bhavati

37
LESSON ii

becomes, exists' with bhaveti causes to exist, develops, increases', and other'
similar sets will appear as we proceed.

7.2. Verbs with -o- Stems: There are also a few verbs in Pali with stems ending in
-o-. Like those in -e-, they do not lengthen the final vowel when affixes are
added (since o also does not show a long vs. short distinction)). Thus with karoti
does, makes', the present tense is:

Singular Plural
1 Pers: karomi karoma
2 Pers: karosi karotha
3 Pers: karoti karonti

7.3. For verbs with present tense stems in -e- or -o- also, the present participle
affix is -nt- added to the present stem:

PRESENT TENSE PRESENT TENSE PRESENT PARTICIPLE

STEM STEM

karoti does,makes' karo- karont- 3

deseti preaches' dese- desent-

8. ACCUSATIVE OF MANNER:
The accusative form of pronouns may be used as adverbs of manner: taip
thus or so', kim how:
’ m

tarn kim mannatha So what/how do you (pi) think?'

evam in addition to meaning thus', has a special use as a polite “yes", yL

it is (just) so:“
evamt bhante
'Yes, sir (It is so).'
9. yadi TF*
yadi if may occur with the optative if the situation described is assumed to be
hypothetical, i.e., not to be in fact the case:
yadi na patisandaheyya
If there were no connection (but there is)'

Compare the following, without the optative:

yadi... samkamanto natthi
if there is no transmigration (but there might be
(i.e., accepting it at least as a premise)'

3 This verb also has the alternate form karant-.

38
 LESSON m

10. PARTICLES ft

As noted in Lesson I, 3, Pali has a number of particles or "clitics" Some

others are:

10.1. Indefinite ci may be added to interrogative pronouns to form indefinite

pronouns:
kind (dtim+ci) anything
koci anyone'
kassaci to/ of anyone’

10.2 Emphatics hi, kho, eva and nu all add emphasis, but they have somewhat
different but sometimes overlapping senses which are difficult to render into
English.
10.21. kho adds a sense like "precisely, indeed, just’ or as for...’:
evameva kho, maharaja, na ca samkamati
’It is just thus. Great King, that (it) does not transmigrate.'
(i.e., ’there is no transmigration’)
10.22. hi adds a sense like verily, forsooth, this very’, or sometimes
because:
kusalam ca hi’dam... bhavitam ahitaya dukkhaya samvatteya...
And if this very merit (when) increased led to non well being and sorrow...'

10.23. eva adds a sense like only, just, surely, in fact’:

evameva just so, just this'
10.24. nu is an interrogative emphatic, which may be added to an
interrogative form to strengthen it, with a sense somewhat like English " then",
or to a non-interrogative form making it interrogative, often with the implication
that the answer is expected to be "yes":
kinnu (< kim+nu) kho so padlpo samkamanto?
Is it then that this lamp is transmigrating?
nanu (< na+nu) is it not (that...)'

11. sakka
sakka means 'it is possible that...’ or 'one can...’. It may be used with a
dependent infinitive:

sakka...gantum One can go, or it is possible to go.’

39
LESSON ID

12. yasma
yasma, the ablative form of yam (D 2.13) by itself can mean hence,
therefore*. It can also be linked with tasma in a correlative construction with the
sense since.therefore".

13. etamattham (vadami)

etamattham is from etam+attho ’that meaning* in the accusative .The
construction X (i)ti etamattham vadami has the sense "I call (it) (of the manner
of) X*.

14. COMPOUNDS
The first member of a compound, though in the stem form, can stand in
various case relations to the second:

vinnugarahita 'despised by the wise ones*

avijjagato 'ignorant one, one who "goes" with ignorance*
vijananalakkhanam of the nature of vijananam’
s

15. Ablative case -to

The affix ,-to added to a noun stem forms an alternate to the ablative
singular in the sense (away) from*, . This alternant is very common:

dukkhato from sorrow’

padipato from the lamp*

16. FUTURE TENSE

Pali has a future tense, and one form, bhavissati will be, will become’,
occurs in this lesson. The formation of the future will be given later.

17. SANDHI
When a form ending in a nasal (usually m) is followed closely by one
beginning in a different consonant, the nasal is often changed (i.e., "assimilated")
so as to be produced in the same position as that consonant (See the Introduction,
Part D, Alphabet and Pronunciation.):

vinnanam+ti-> vinnananti
• * •

yam+ca —> yanca

m never appears between vowels. Thus when a form ending in m is followed by
one beginning in a vowel, and the two come together in sandhi, m will generally
appear as m. Thus etam+attham (13 above) gives etamattham.
 l£SSONffl

FURTHER READINGS

“Tam kim mannatha, Salha, atthi alobho" ti?

"Evam, bhante."
"Anabhijjha ti kho aham, Salha, etamattham vadami. Aluddho kho ayam,
Salha, anabhijjhalu n’eva panam hanati, na adinnam adiyati, na paradaram gacchati,
na musa bhanati, param pi na tathattaya' samadapeti, yam'sa hoti digharattam
hitaya sukhay§' ti.
"Evam bhante."
"Tam kim mannatha, Sajha, atthi adoso" ti?
“Evam, bhante."
• 9

"abyapado’ti kho aham, Salha, etamattham vadami. Aduftho kho ayam,

Sajha, abyapannacitto neva panam hanati, na adinnam adiyati,na paradaram
gacchati, na musa bhanati, param pi na tathattaya samadapeti, yamsa hoti
digharattam hitaya sukhayei" ti.
"Evam, bhante."
"Tam kim mannatha, Salha, atthi amoho" ti?
• • • m '

"Evaip, bhante."
"Vijjati kho aham, Salha, etamattham vadami. Amujho kho ayam,Salha,
vijjagato n'eva panam hanati, na adinnam adiyati, na paradaram gacchati, na musa
bhanati, param pi na tathattaya samadapeti, yam'sa hoti digharattam hitaya
sukhayzi" ti.
"Evam, bhante."
Tam kim mannatha, Salha, ime dhamma kusala va akusala va" ti?
"Kusala, bhante."
"Savajja va anavajja va" ti?
"Anavajja, bhante."
"Vihnugarahita va vinnuppasattha va" ti?
"Vinhuppasattha, bhante."
"Samatta samadinna hitaya sukhaya samvattanti, no va?"
"Samatta, bhante, samadinna hitaya sukhaya samvattanti" ti.

"Yada tumhe Salha attana'va janeyyatha ime dhamma kusala, ime dhamma
anavajja, ime dhamma vinnuppasattha, ime dhamma samatta, samadinna
digharattam hitaya, sukhaya samvattanti ti." atha tumhe, Salha upasampajja
vihareyyatha" ti.
(A.N.)

2 "N§ham, bhikkhave, anham ekadhammam pi samanupassami yam evam

abhavitam, akammaniyam hoti yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam, akammaniyam hoti" ti.

"NSharn, bhikkhave, annam ekadhammam pi samanupassami yam evam

bhavitam kammaniyam hoti yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam kammaniyam hoti" ti.

41
LESSON in
"Naham, bhikkhave, annam ekadhammam pi samanupassami yam evam
abhavitarp mahato anatthaya samvattati yathayidam, bhikkhave, cittam.
Cittain, bhikkhave, abhavitam mahato anatthaya samvattati" ti.

"Naham, bhikkhave, annam ekadhammam pi samanupassami yam evam

bhavitam mahato atthaya samvattati yathayidam, bhikkhave, cittam,
Cittam, bhikkhave, bhavitam mahato atthaya. samvattati" ti.

Naham, bhikkhave, annam ekadhammain pi samanupassami yam evam

abhavitam apatubhutam mahato anatthaya samvattati yathayidam, bhikkhave,
cittam.
Cittam, bhikkhave, abhavitam apatubhutam mahato anatthaya samvattati" ti.

"Naham, bhikkhave, aiinam ekadhammam pi samanupassami yam evam

bhavitam patubhutam mahato atthaya samvattati yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam patubhutam mahato atthaya samvattati'ti.

"Naham, bhikkhave, aiinam ekadhammam pi samanupassami yam evam

abhavitam abahulikatam mahato anatthaya samvattati yathayidam bhikkhave,
cittam.
Cittam, bhikkhave, abhavitam abahulikatam mahato anatthaya samvattati" ti.

"Naham, bhikkhave, anharp ekadhammam pi samanupassami yam evam

. bhavitam bahulikatam mahato atthaya samvattati yathayidam bhikkhave.cittam.
Cittam, bhikkhave, bhavitam bahulikatam mahato atthaya samvattati'ti.

Nziham, bhikkhave, annam ekadhammam pi samanupassami yam evam

abhavitam abahulikatam dukkhadhivaham hoti yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam, abahulikatam dukkhadhivaham hoti'ti.
i * m 1 « t

(A.N.)

3. "Idam kho pana bhikkhave dukkham ariyasaccam:

Jati pi dukkha, jara pi dukkha, vyadhi pi dukkha, maranam pi dukkham,

appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p iccham na labhati
tarn pi dukkham. Samkhittena panc upadanakkhandha pi dukkha."
(D.N.)
4 “Bhante Nagasena, kimlakkhanam vinnanan" ti?
"Vijananalakkhanam, maharaja, vinnanan" ti.
"Opammam karohi" ti.
"Yatha, maharaja, nagaraguttiko majjhe nagare simghatake nisinno passeyya
puratthimadisato purisam agacchantam, passeyya dakkhinadisato purisam
agacchantam, passeyya pacchimadisato purisam agacchantam, passeyya
uttaradisato purisam agacchantam, evameva kho, maharaja, yanca puriso
cakkhuna rupam passati tarn vinnanena vijanati, yanca sotena saddam sunati tarn
vihhanena vijanati, yanca ghanena gandham ghayati tarn vinnanena vijanati, yanca

42
 LESSON

jivhaya rasam sayati tam vinnanena vijanati, yanca kayena photthabbam phusati
tam vinnanena vijanati, yanca manasa dhammam vijanati tam vinnanena vijanati.
"Evam kho, maharaja, vijananalakkhanam vinnanan” ti.
"Kallo’si4 bhante Nagasena" ti. (M.P)

GLOSSARY

akammaniya inactive, sluggish, slothful, lazy

attan'a by oneself (instrumental singular of
attan, self )
aduttha
•« free from malice or ill-will, not wicked
aduftho one who is characterized by aduttha
adhiva ha bringing, entailing
X-adhivaha entailing X
anabhijjha absence of covetousness or desire
anabhijjhalu one characterized by anabhijjha
appiyo that which is disagreeable or unpleasant
(person or thing)
abyapannacitto one whose mind is free from malice or
ill-will
abyapado non-ill-will, benevolence, non-anger
amulho m
one who is not confused
aluddho non-covetous person
agacchanta coming
iccha desire
uttara northern
upasampajja having stepped onto,
having arrived at,
having taken upon oneself
kammaniya ready, active, functional
kalla dextrous, smart, clever
kimlakkhanam
* w m
of what nature, of what characteristic
(from kim what’ +lakkhanam
» mm

(see below))
ghanam nose
ghayati smells
jara old age, decrepitude, decay
jati birth, rebirth, possibility of rebirth
janati knows, realizes, comprehends, understands
jivha tongue
tathattam that state
tumhe you (nominative plural of tvam, you )
dakkhina p
southern
dLsa direction
dukkha painful, of suffering

4 kallo, Nominative Singular Masc. of kalla plus asi (see this grammar 2.1)
lesson m

nagaraguttiko superintendent of a city

nagaram city, town
nisinna seated
no not verily (na + u; negative emphatic)
pacchima western
panca five
pancupadanakkhandha the factors of the "fivefold clinging to
existence," the five aggregates, the
elements or substrata of sensory
existence
pana verily, but
paro another (person)
passati sees, realizes
patubhuta manifested, become manifest,
appeared
piyo pleasant one, agreeable one, dear one
puratthima eastern
phusati touches, feels
bahullkata practiced frequently, exercised, expanded
majjha(am) middle, midst
manasa by/with the mind (instrumental singular of
mana(s) mind )
maranam
• * death
yada when
lakkhanam • m
feature, mark, characteristic.
discriminating mark
X lakkhanam m « characterized or marked by X
viiananam
* *
act of cognizing, discriminating
vijanati perceives, understands with discrimination,
discriminates
vijja discriminative knowledge, wisdom, insight
vijjagato one who has attained wisdom
vinnanam consciousness
vippayogo separation, dissociation
viharati lives, resides, abides, leads a life
vyadhi sickness, malady, illness, disease
samkhittena in short
saccam m truth
samatta completed, grasped, accomplished
samadapeti encourages, incites, rouses
samadinna taken upon oneself, accepted
sampayogo union, association
sayati tastes
simghatako cross, cross-roads (or simghatakam)
sunati a hears, listens
sotam ear

44
 LESSON IV

1 Evameva kho, bhikkhave, cattarome1 samanabrahmananam upakkilesa,

yehi upakkilesehi upakkilittha eke samanabrahmana na tapanti, na bhasanti, na
virocanti.

Katame cattaro?

Santi, bhikkhave, eke samanabrahmana suram pivanti merayam,

suramerayapana appativirata. Ayam, bhikkhave, pathamo samanabrahmananam
upakkileso, yena upakkilesena upakkilittha eke samanabrahmana na tapanti, na
bhasanti, na virocanti.

Santi, bhikkhave, eke samanabrahmana methunam dhammam patisevanti,

methunasma dhamma appativirata. Ayam, bhikkhave, dutiyo
samanabrahmananam i
upakkileso, yena upakkilesena upakkilittha eke
samanabrahmana na tapanti, na bhasanti, na virocanti.

Santi, bhikkhave, eke samanabrahmana jataruparajatam sadiyanti,

jatarOparajatapatiggahana appativirata: Ayam, bhikkhave, tatiyo
samanabrahmananam upakkileso, yena upakkilesena upakkilittha eke
samanabrahmana na tapanti, na bhasanti, na virocanti.

Santi, bhikkhave, eke samanabrahmana micchajivena jivanti, micchajlva

appativirata. Ayam, bhikkhave, catuttho samanabrahmananam upakkileso, yena
upakkilesena upakkilittha eke samanabrahmana na tapanti, na bhasanti, na
virocanti.

Ime kho, bhikkhave, cattaro samanabrahmananam upakkilesa, yehi

upakkilesehi upakkilittha eke samanabrahmana na tapanti, na bhasanti, na
virocantlti.

Suram pivanti merayam

patisevanti methunam
rajatam jatarupam ca
sadiyanti aviddasG
micchajivena jivanti
eke samanabrahmana.
(-AN.)

2 Bhojanam, Suppavase, denti ariyasavika patiggahakanam cattari thanani deti.

Katamani cattari?
Ayum deti, vannam deti, sukham deti, balam deti.

1 cattaro ♦ ime
LESSON IV

Ayum kho pana datva, ayussa bhagini hoti dibbassa va manusassa va.
Vannam datva, vannassa bhagini hoti dibbassa va manusassa va. Sukham datva,
• k ■ * •

sukhassa bhagini hoti dibbassa va manusassa va. Balam datva, balassa bhagini hoti
dibbassa va manusassa va.

Bhojanam, Suppavase, dentl ariyasavika patiggahakanam imani cattari

thanani detlti.
(-A.N.)

3. Na bhaje papake mitte - na bhaje purisadhame.

Bhajetha mitte kalyane - bhajetha purisuttame.

Sabbe tasanti dandassa - sabbe bhayanti maccuno.

Attanam upamam katva - na haneyya na ghataye

Sabbe tasanti dandassa - sabbesam jlvitam piyam.

Attanam upamam katva - na haneyya na ghataye

Bahum pi ce sahitam bhasamano -na takkaro hoti naro pamatto

gopo'va2 ^vo ganayam paresam -na bhagava samannassa hoti.

Appam pi ce sahitam bhasamano -dhammassa hoti anudhammacari

ragan ca dosan ca pahaya moham -sammappajano suvimuttacitto
anupadiyano idha va huram va -sa bhagava samannassa hoti.

Piyato jayatl 3 soko - piyato jayah bhayam.

Fiyato vippamuttassa - n’atthi soko. kuto bhayam?

Pemato jayatl soko - pemato jayatl bhayam.

Pemato vippamuttassa - n'atthi soko. kuto bhayam?

Ratiya jayati soko - ratiya jayatl bhayam.

Ratiya vippamuttassa - n'atthi soko. kuto bhayam?
Kamato jayatl soko - kamato jayatl bhayam.
Kamato vippamuttassa - n atthi soko. kuto bhayam?

Tanhaya jayati soko - tanhaya jayati bhayam.

Tanhaya vippamuttassa - n atthi soko. kuto bhayam?
(-Dhp.)

^ Kopo+ iva see Glossary and this grammar 10.

3 Rhythmic length (i.e., lengthened to suit the poetic meter).

46
 LESSON IV

GLOSSARY

attanam self, soul (accusative singular of attan)

adhama low, base, wicked
-puriso base, wicked person
anudhammacari nominative singular of anudhammacarin
one who acts in accordance with the
Dhamma*
anupadiyano freed from clinging
(present participle of anupadiyati
does not cling (to earthly things)'
appam (a) little, not much
ariyasavika a noble female devotee, a female disciple or
devotee of the noble ones
aviddasu ignorant, foolish (one)
ajlva life, living, livelihood
ayum long life, vitality, longevity
ime these (masculine plural of ima/ayam
(see this grammar 1)
iva like, as (see this grammar 10)
uttama noble, best, highest
purisa- noble, best person
upakkilittha defiled (with instrumental of the defilement)
upakkileso defilement, taint, mental impurity
upama analogy, simile, example
dee some, a few(see this grammar 7 under eka)
kalyana sincere, noble, good
kamo (-am) (sense) desire
leu to whence, from where
ganayam counting (Nominative singular present
participle of ganeti counts, reckons )
gavo accusative pi. (irreg.) of go
go cow
gopo cowherd
ghatayati causes to kill
cattari (see this grammar 7 under catu)
cattaro (see this grammar 7 under catu)
catu four
catu ttha fourth
ce if (see this grammar 11)
jatariipam gold
jayati arises, is bom
jlvati lives
pvo life

47
LESSON FV

than am
m ■
place, locality, condition, cause
takkara doing thus, acting accordingly
takkaro a doer therof
tanha craving, thirst
tatiya third
tapati shines, is bright, lustrous
tasati fears (with Genitive: see this grammar 9)
•■
danda staff, rod, punishment
datva having given (see this grammar 3)
dibba divine
dutiya second
deti gives, donates
denti one who gives
(feminine -see this grammar 5)
naro man, individual
patiggahanam acceptance, receiving
patiggahako recipient, he who receives
pa ti virata restrained from, abstained from
(with ablative)
patisevati follows, pursues, indulges in, experiences
pathama first
pamatto one who is lazy, not diligent
para other
paresam (of) others (genitive/dative plural of
para other’ -see this grammar 8)
pahaya having given up, forsaking
panam drink, drinking
piyam pleasant thing, dear thing, pleasure
pivati drinks
puriso man, person
pemam love, affection
balamm
strength, power, force
bahum m
much, a lot
brahmano -•
Brahmin; in Buddhist texts, sometimes one
who lives a noble life, irrespective of caste
bhajati associates with (with accusative)
bhayam fear, apprehension
bhagava sharer, participant in (nominative singular of
bhagavant)
bhagini participant, sharer (feminine, with genitive
of the thing shared)
bhayati fears
bhasati shines forth, is bright
bhasamano (one who is) reciting. (Present participle of
bhasati says, recites', see this grammar 4)
bhojanam meal, nourishment

48
 LESSON IV

maccu death, the god of death

manusa human
miccha wrong, incorrect
mitto friend
methuna sexual
-dhammo sexual intercourse
merayam fermented liquor
rajatam silver, any non-gold coin
rati love, attachment
rago attachment, lust
loko world, people in general
vanno
• *
color, complexion
vippamutto one who is freed
virocati shines forth, is brilliant
santi 3rd Pers. PI of atthi is’ (see HI. 2.1)
sabbesam Dative-Genitive of sabbe air
(see this grammar 8)
samano m
recluse, mendicant
sammappajano fully comprehending one
sahitam «
texts, scriptures taken as a whole
sadiyati appropriates, takes on oneself, enjoys
samannam state of an ascetic or monk, the holy life
Suppavasa proper name (feminine)
Suppavase Vocative form
sura liquor
suvimuttacitto one with a well-freed mind
soko sorrow, grief
huram ♦
in the other world, in another existence

49
LESSON IV

GRAMMAR IV

I. FORMS OF ima THIS, THAT

Some forms of ima (ayam) were given in n, 2.14. The entire set is as
follows:

SINGULAR
Masculine Neuter Feminine
Nom: ayam Imam m
ayam
flee: imam •
idam ■ imam •

Gen: imissa(ya)
imassa / assa imaya / assa(ya)
Oat:
Inst: imina / anena
imaya
flbl: imam ha / imasma / asma
imasmim / imamhi imissam /imissa
m
Loc: asmirp imayam / assam

PLURAL
Masculine Neuter Feminine
Nom
ime Imanl ima(yo)
Gen imesam / imesanam imasam /
Oat esam* > esanam■ imasanam■
imebhi/ imehi imabhi t
ebhi / ehi imahi
Loc imesu/esu imasu

2. THE NOUN go COW

The noun fp cow' is masculine, and unlike English cow' does not imply
female, but indicates the singular of "cattle". This noun is irregular in Pali and has
a number of variant forms. Most of them, however, resemble the forms of other
nouns sufficiently to be easily recognizable, they are given here for reference:

(Paradigm of forms on following page)

50
 LESSON IV

go cow’

1 Nom: Singular
go
Plural

gavo / gavo
flee: gavam/gavam/gavum
Gen: gavam / gunnam
w • w ■
gavassa /gavassa
Dat: gonam
Inst: gavena / gavena
gave / gavamha / (-sma) gohi / gcbhi
Rbi:
gava / gavamha / (-sma)
gave / gavamhi / (-smim) gavesu / gavesu /
Loe:
gave / gavamhi / (-smim) gosu
Uoc: go gavo / gavo

3. THE GERUND
3.1. Form of the Gerund:
3.11. tva(na) Gerunds: The most common affix for the gerund is tva or
tvana. For verbs with a present stem ending in -a, that -a- is usually replaced by
-i- when tva(na) is added, so the stem is the same as for the infinitive (11, 4).
Thus:
PRES 3RD SINGULAR INFINITIVE GERUND

bhavati is, becomes bhavitum bhavitva(na)

labhati gets, obtains' labhitum labhitva(na)
garahati despises’ garahitu m garahitva(na)

For verbs with a present stem in -e, -tva(na) is added directly, like the
infinitive ending:
neti leads’ netum netva(na)
deseti preaches’ desetum desetva(na)

For other verbs, the affix -tva(na) is added directly to the verb root rather
than to the present or infinitive stem, but the root may undergo changes in shape,
and there are many irregularities. Some forms are given below. Others will be
given as they appear in readings.
Pres 3rd Singular Gerund

karoti does katva(na)

gacchati goes' gantva(na)
sunoti / sunati hears sutva(na)

51
LESSON IV

pivati drinks' pitva(na)

passati sees' disva(na)
deti / dadati gives' datva(na)
janati knows' natva(na) /janitva(na)
labhati gets' laddha(na)

3.12. -ya Gerunds: There are also gerunds formed by adding -ya. These are
particularly common with verbs which have a prefix or prefixes added to the
root. The form pariyadaya having taken over (completely) which occurred in
Further Reading 1 is an example, since it is the gerund of pariyadati takes, grasps'
(< pari + a + the verb root da).

3.2. Use of the Gerund: The gerund usually expresses action prior to that of the
main verb, and the two actions may be more or less closely linked. The sense is
i

often like that of English "go and see." Thus:

gantva deseti having gone, preaches' or goes and preaches'

cittam pariyadaya titthati

having taken over the mind, remains’
or takes over the mind and remains.'

Note that as in the last example, the gerund may have its own objects, etc., but
the subject is generally the same as that of the main verb.

4. PRESENT PARTICIPLE IN -mana

4.1 In addition to the -ant- present participle (III. 6.1), there is a form in -mana.
The affix -mana is usually added directly to the present stem:
PRESENT 3RD SINGULAR PRESENT PARTICIPLE

gacchati goes gacchamana

uppajjati is bom uppajjamana

Verbs with a present stem in -e change -e- to -aya- before -mana:

deseti preaches desayamana

The -mana participle is commonly called the "middle" present participle, on

the basis of its origin in Sanskrit, in which it generally occurred on verbs with a
passive or reflexive sense. While there are echoes of this in Pali, so that this affix
is often encountered on verb roots having such a sense, the distinction has been
largely lost. Thus for the most part the mana affix is simply an alternative for
-ant-, and many verbs appear in both forms: gacchanta or gacchamana; desenta
or desayamana.

52
 LESSON IV

4.2. Some verbs also have present participles of this type in -ana rather than
-mana. The form anupadiyano in this reading, is such a participle from
anupadiyati does not cling (to earthly things).*
The form sammappajano, which occurs in this lesson, is also actually an
irregular middle present participle of sammappajanati fully understands,
comprehends.*

4.3. Note that these participles, like others, can occur either adjectivally or as
nouns. Thus sammappajano can either be used by itself as a noun; i.e., one who
fully comprehends*, or be used adjectivally, modifying a (masculine singular)
noun, as in sammappajano puriso ' a person who fully comprehends.*

5. FEMININE PRESENT PARTICIPLE IN -I and a

The present participle in -ant- may form a feminine verbal noun by taking the
affixes of an -I stem feminine noun (I, 1.23). The usual sense is she who does the
action of the verb* Thus:
dent! ’she who gives’
karontl she who does’, etc.

The -mana present participle, however, takes the endings of a feminine -a stem
(II, 1.1) when it is used as a noun; thus gacchamana she who goes', etc.

6. MORE OPTATIVES
In addition to the optative endings given in connection with Lesson HI, there
are alternate endings in some of the person-number categories as follows:
Singular Plural
1 Pers: -ema (-eygamhe)
2 Pers: -e (-etho) -etha (-eyyavho)
3 Pers: (-etha) (-eram)

The endings in parentheses are sometimes referred to as the ‘middle** ones on the
basis of their Sanskrit origin. However, as with the participles (Section 4 above),
this distinction is largely lost in Pali.

7. NUMERALS
7.1. Stem Forms
The stem forms of the first five numerals are:
eka one’
dvi two'
ti three'
catu four’
panca five*

53
LESSON rv
singular and plural forms,
7.2. eka One' has both singular* m the
forms. In tne singular,
sin it is commonly
plural is used both as a pronoun ana as an adi
• l VIIV k/V/A
In both numbers, eka inflects like sa/tam <U
forms are as follows:
eka ’one"
SINGULAR
Masculine Neuter Feminine
Nom: eko eka
ekam
flee:: ekam ekam
Gen: ekissa(ya)
ekassa ekissam ■

Oat: (ekaya)
Inst: ekena
ekaya
Rbl: ekamha (ekasma)
Loc:: ekamhi (ekasmim) ekissam(ekayom

PLURAL
Masculine Neuter Feminine
Nom:
eke ekani eka(yo)
Rcc:
Gen: ekasam
ekesam (ekesanam) •

Oat: (ekasanam)
Inst ekahi
ekehl (ekebhi)
Rbl: m
(ekabhi) j

Loc: ekesu ekasu

7.3. ti 'Three' and catu 'Four' are like eka in that they distinguish gender,
ti three'
Masculine Neuter Feminine
tint tlsso
tinnam / tinnannam
_■ ■ ■ m * m
ttssannam
tThl / tibhi
tisu

54
 LESSON IV

catu four'
Masculine Neuter Feminine
Nom-Rcc cattaro cattari catasso
caturo
Dat-Gen catunnam catassannam
Inst-Rbl catuhl / catubhi / catubbhi
Loc: catusu

7.4 dvj Two' does not distinguish gender. It has the following case forms:

dvi 'two'
Rll Genders
Nom-Rcc: dve / duve
Dat-6en: dvinnam / duvinnam
II •

Inst-Rbl: dvThi / dvTbhi (dThi)

Loc: dvTsu (duvesu)

7.5. Other Numerals: The remaining numerals, like dvi, do not have different
gender forms. They take case endings like panca five', given below:

pahca 'five'

8. sabba ALL'and para OTHER'

When sabba all is used by itself as a pronoun (rather than modifying a
noun) it takes the plural endings of a pronoun like sa/tam (II, 2.11). Thus
Nominative Singular Masculine sabbe. Neuter sabbani. Feminine sabba. Masculine -
Neuter Genitive-Dative sabbesam. etc.
para other' takes the pronominal endings in the same way: thus genitive
(or dative) plural paresam of others' in this lesson s reading.

55
LESSON IV

9. GENITIVE OF FEAR
Verbs of feanng, such as tasati and bhayati take the genitive of the thing
feared:
tasanti dandassa '(They) fear the rod'.

10. iva LIKE, AS'

The form iva like, as’ most commonly appears in sandhi as a clitic -va. It is
used in forming similes or comparisons, and is added to the form with which
something is being compared. Thus the example in this reading:

gopo'va gavo ganayam paresam

like a cowherd counting the cattle of others'

II. ce IF'
ce is another form with the sense ’If. It is a clitic,(see Lesson IGrammar 3)
and thus cannot begin a sentence, but must follow some other form, usually the
first word in its own ( if) sentence:

ahance eva kho pana musavadi assarp...

If 1 were to lie (Literally be a liar (musavadin= liar))

In the example just given assam is the optative of atthi be, and thus the
sense here is hypothetical, contrary to fact, as in the examples in Lesson III,
Grammar 4.2 and 9.

FURTHER READING IV

1. Dve ma. bhikkhave, parisa.

Katama dve?
Uttana ca parisa gambhlraca parisa.

Katama ca, bhikkhave, uttana parisa?

Idha, bhikkhave, yassam parisayam bhikkhu uddhata honti unnala capala
mukhara vikinnavaca... asampajana asamahita vibbhantacitta pakat'indriya.
Ayam vuccati, bhikkhave, uttana parisa.

Katama ca, bhikkhave, gambhira parisa?

Idha, bhikkhave, yassam parisayam bhikkhu anuddhata honti anunnala
acapala amukhara avikinnavaca...sampajana samahita ekaggacitta samvut'indriya.
Ayam vuccati, bhikkhave. gambhira parisa.
Ima kho, bhikkhave, dve parisa.

Dve'ma, bhikkhave, parisa.

Katama dve?
Vagga ca parisa samagga ca parisa.

56
 LESSON IV

Katama ca, bhikkhave, vagga parisa?

Idha, bhikkhave, yassam parisayam bhikkhu bhandanajata kalahajata
vivadapanna...viharanti.
Ayam vuccati, bhikkhave, vagga parisa.

Katama ca, bhikkhave, samagga parisa?

Idha, bhikkhave, yassam parisayam bhikkhu samagga sammodamana
avivadamana khirodakibhOta...viharanti.
Ayam vuccati, bhikkhave, samagga parisa.
Ima kho, bhikkhave, dve parisa.
e

Dve ma, bhikkhave, parisa.

Katama dve?
Visama ca parisa sama ca parisa.

Katama ca, bhikkhave, visama parisa?

Idha, bhikkhave, yassam parisayam adhammakammani pavattanti
dhammakammani nappavattanti, avinayakammani pavattanti vinayakammani
nappavattanti, adhammakammani dippanti dhammakammani na dippanti,
avinayakammani dippanti vinayakammani na dippanti.
Ayam vuccati, bhikkhave, visama parisa .

Katama ca, bhikkhave, sama parisa?

Idha, bhikkhave, yassam parisayam dhammakammani pavattanti
adhammakammani nappavattanti, vinayakammani pavattanti avinayakammani
nappavattanti, dhammakammani dippanti, adhammakammani na dippanti,
vinayakammani dippanti avinayakammani na dippanti.
Ayam vuccati, bhikkhave, sama parisa.
Ima kho, bhikkhave, dve parisa.
(-A.N.)

2 Appamado amatapadam - pamado maccuno padam

appamatta na miyanti - ye pamatta yatha mata

Etam visesato natva - appamadamhi pandita

appamade pamodanti - ariyanam gocare rata

Yatha pi rahado gambhiro - vippasanno anavilo

evam dhammani sutvana - vippasldanti pandita

Selo yatha ekaghano - vatena na samirati

evarp nindapasamsasu - na saminjanti pandita.

Andhabhuto ayam loko - tanuk ettha vipassati

sakunto jalamutto va - appo saggaya gacchati.

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 LESSON IV

Udakam hi nayanti nettika - usukara namayanti tejanam

darum namayanti tacchaka - attanam damayand pandita
(-Dhp.)
3. Dve mani, bhikkhave, sukhani.
Katamani dve?
Gihisukham ca pabbajitasukham ca.
Imani kho, bhikkave, dve sukhani.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam pabbajitasukham d.

Dve mani. bhikkhave, sukhani

Katamani dve?
Kamasukham ca nekkhammasukham ca.
* •

Imani kho, bhikkhave, dve sukhani.

Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam nekkhammasuKham ti.

Dve'mani, bhikkhave, sukhani.

Katamani dve?
Upadhisukham ca ninjpadhisukham ca.
Imani kho, bhikkhave, dve sukhani.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam nirupadhisukham d.
Dve mani, bhikkhave, sukhani.
Katamani dve?
Samisam ca sukham niramisam ca sukham.
mm m

Imam kho, bhikkhave, dve sukhani.

Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam niramisam sukham d.

Dve mani, bhikkhave, sukhani.

Katamani dve?
Ariyasukham ca anariyasukham ca.
Imani kho, bhikkhave, dve sukhani
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam ariyasukham u.
Dve'mani. bhikkhave, sukhani.
Katamani dve?
Kayikarp ca sukham cetasikam ca sukham.
Imani kho, bhikkhave, dve sukhani
Etadaggam, bhikkhave. imesam dvinnam sukhanam yadidam cetasikam sukham u.
(-AN.)

4. Pancahi, bhikkhave, amgehi samannagato raja cakkavatd dhammen eva cakkam

pavatteti. tarn hoti cakkam appativattiyam kenaci4 manussabhutena paccatthikena
panina
Katamehi pancahi?

4 Instrumental of ko (Grammar HU) plus indefinite -ci Thus by any(one at all)’.

58
 LESSON IV

Idha, bhikkhave, raja cakkavatt! atthannu ca hoti, dhammanhO ca mattannu ca,

kalannu ca, parisannu ca.

Imehi kho, bhikkhave, pancahi amgehi samannagato raja cakkavatG dhammen'eva

cakkam pavatteti, tam hoti cakkam appativattiyam kenaci manussabhutena
paccatthikena panina.

Evameva kho, bhikkhave, pancahi dhammehi samannagato tathagato araham

sammasambuddho dhammen’eva anuttaram dhammacakkam pavatteti, tam hoti
cakkam appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasmim.
*

Katamehi pancahi?

Idha, bhikkhave, tathagato araham sammasambuddho atthannu, dhammafthu,

mattannu, kalannu, parisannu.

Imehi kho, bhikkhave, pancahi dhammehi samannagato tathagato araham

sammasambuddho dhammen’eva anuttaram dhammacakkam pavatteti, tarp hoti
cakkam appativattiyam samanena va brahmanena va devena vi marena va
brahmuna va kenaci va lokasmim" ti.
(-A.N.)
GLOSSARY

atthannu one who knows what is useful, one who

knows the correct meaning or proper
goal
attho (-am) interest, advantage, gain
anuttara incomparable, excellent
andhabhuta blinded, (mentally) blind, ignorant
appamatto one who is diligent
appativattiya not to be turned back, irresistable
(a+pativattiya)
appo a few
amatam m
ambrosia or the deathless state
amatapadam the region or place of ambrosia, the sphere
of immortality, or the path to immortality
(see padam below)
araham *
deserving one, one who has attained
absolute emancipation (nominative
singu lar of arahant)
ariyo noble one
amisam *
material substance, food, flesh greed,
sensual desire,lust
avila stirred up, agitated, stained, disturbed
asavo that which flows (out or onto), clinging,

59
LESSON IV

desire. In Buddhist philosophy, a

technical term for certain
ideas which intoxicate the mind
indriyam faculty, sense
u ttana plain, open, evident, superficial, shallow
udakam #
water
uddhata unbalanced, disturbed, agitated
unnala arrogant, proud, showing off
upadhi substratum (of rebirth), attachment, basis
for rebirth, clinging to rebirth
usukaro arrow-maker, fletcher
ekaggacitta of concentrated mind, of tranquil mind
ekaghana compact, solid, hard
etadaggam ... yadidam... this (or this one) is best., namely....
ettha here
kalaho quarrel, dispute
kalahajata quarrelsome, disputing
kaylka pertaining to the body, physical
kaUo proper time
kalannu one who knows the proper time
(for something)
kincana worldly attachment, a trifle
khiram milk
khirodaklbhGta like milk and water i.e.,at harmony as milk
and water blend
gambhlra deep
&hi compounding stem of gihin
gihin a householder, a layman
gocara sphere, range
cakkam wheel, wheel as a symbol of efficacy in
conquering
cakkavatd Nominative singular of cakkavattin,
universal monarch'
capaia unsteady, fickle, vain
cetasika belonging to the mind, mental
jalam net
natva having known, having understood
tacchako carpenter
tanuko a few
tejanam point or shaft of an arrow, arrow
damayati res trains ,c on trols
darum m wood
dippati shines, shines forth
dhammannu one who knows that which is proper, one
who knows the doctrine
dhammo that which is proper, just, righteous,true

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 IESSON IV

dhammakammam ♦ righteous deed or activity, activity

pertaining to the doctrine
namayati bends, fashions
nayati leads, takes
ninda blame
niramisa not characterized by or not comprising
amisam
nirupadhi free from passions, or attachment, desireless
nekkhammam w
renunciation of worldliness, freedom from
lust, craving and desires
nettiko ini gator
paccatthika(o) opponent, opposing
pativattiya to be turned back, resistible
pandito wivSe one
padam place, foot, footstep, path
pabbajito one who has renounced household life, a
recluse
pamodati rejoices, enjoys, finds pleasure in
pamatto one who is lazy, not diligent
parisannu knowing or knower of the assembly
parisa assembly, group, gatheiing, retinue
pavattati proceeds, goes on
pavatteti set in motion, keeps going (transitive)
pasamsa praise
pakata common, vulgar, uncontrolled
pakatindriya of uncontrolled mind
panin a living being
(instrumental singular = panina)
buddha enlightened, awakened
brahma Brahma, Supreme God
(instrumental singular = brahmuna)
bhandanam
m m m
quarrel, quarreling, strife
bhandanajata quarrelsome
mata dead
matta measure, quantity, right measure
mattannO knowing the right measure, moder ate
manussabhGta human (being), (one) in human form
maro death, god of death, tempter
miyati dies
mukhara garrulous, noisy, scurrilous
mutta f reed
yassam in which one (feminine) - (locative singular
of ya which (feminine) (See II. 2.13)
rata delighting in, intent on, devoted to,
attached to
rahado lake

61
LESSON IV

loko world, universe

vagga dissociated, dissentious
vato wind
vikkinnavaca
m m
of loose talk
vinayakammam ethical activity, activities pertaining to
monastic discipline
vipassati sees clearly, insightfully, have spiritual
insight,
vippasanna clear
vippasidati is serene, tranquil, becomes calm
vibbhantacitta with wandering or confused mind
vivadati disputes, quarrels
vivadamana disputing, quarreling(-mana participle of
vivadati)
vivado dispute, quarrel, contention
-apanna disputing, quaneling
visama unequal, disharmonious
visesato specially, particularly
vuccati is called
sakunto bird
saggo heaven, celestial world, happy place
sama even, equal, harmonious, level
samagga being in unity
samahita collected, composed, settled, attentive
saminjati is moved, shaken
samlra ti is moved, blown
sampajana thoughtful, mindful, attentive, deliberate
sammodamana in agreement, on friendly terms, rejoicing
together (-mana participle of
sammodati, rejoices )
samisa with, characterized by or having amisam
sasava with, having, or characterized by, asavo
sutvana having heard, having listened to
selo rock

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 LESSON V

1. "Janeyya nu kho, bho Gotama, asappuriso asappurisam - asappuriso ayam

bhavanT ti?
"Atthanam kho etam, brahmana, anavakaso yam asappuriso asappurisam
janeyya - asappuriso ayam bhavanT ti.
"Janeyya pana, bho Gotama, asappuriso sappurisam - Sappuriso ayam
bhavanT ti?
"Etam pi kho, brahmana, atthanam, anavakaso yam asappuriso sappurisam
janeyya - sappuriso ayam bhavanT ti.
"Janeyya nu kho, bho Gotama, sappuriso sappurisam - "Sappuriso ayam
bhavanT ti?
-•

"Thanam kho etam, brahmana, vijjati yaip sappuriso sappurisam janeyya -

sappuriso ayam bhavanT ti.
"Janeyya pana, bho Gotama, sappuriso asappurisam - asappuriso ayam
bhavanT ti?
Etam pi kho, brahmana, tbanam vijjati yam sappuriso asappurisam
janeyya- asappuriso ayam bhavanT ti.
(-A.N.)

2. Yo hi koci manussesu - gorakkham upajlvati

evam Vasettha, janahi - kassako' so, na brahmano.
Yo hi koci manussesu - puthusippena jlvati
evam, Vasettha, janahi - sippiko’ so, na brahmano.
Yo hi koci manussesu - voharam upajivati
evam, Vasettha, janahi - Vanijo' so, na brahmano.
Yo hi koci manussesu - parapessena jivati
evam, Vasettha, janahi - Pessiko* so, na brahmano.
Yo hi koci manussesu - adinnam upajlvati
evam, Vasettha, janahi - coro‘ eso, na brahmano.
Yo hi koci manussesu - issattham upajlvati
evam, Vasettha, janahi - Yodhajlvo', na brahmano.
Yo hi koci manussesu - porohiccena jlvati
evam, Vasettha, janahi - Yajako’ so, na brahmano.
Yo hi koci manussesu - gamam ratthanca bhunjati
evam, Vasettha, janahi - raja' eso, na brahmano.
Na caham brahmanam' brumi - yonijam mattisambhavam.
Bhovadi' nama so hoti - sa ve hoti sakmcano.
LESSON V

akincanam, anadanam - tamaham1 brumi * Brahmanam.'

Sabbasamyojanam chetva - yo ve na paritassati

samgatigam, visamyuttam - tam aham brumi ' brahmanam.’
(-S.N.)

3. appamadena maghava - devanam setthatam gato

appamadam pasamsanti - pamado garahito sada.

yathapi ruciram puppham - vannavantam agandhakam

evam subhasita vaca - aphala hoti akubbato.

yathapi ruciram puppham - vannavantam sagandhakam

evam subhasita vaca - saphala hoti sakubbato.

digha jagarato ratti - dlgham santassa yojanam

digho balanam samsaro - saddhammam avijanatam.
(-Dhp.)

4. asevana ca balanam - panditananca sevana

puja ca pOjanlyanam - etam mamgalamuttamam.
bahusaccam ca sippanca * vinayo ca susikkhito
subhasita ca ya vaca - etam mamgalamuttamam.
dananca dhammacariya ca - natakanam ca samgaho
anavajjani kammani - etam mamgalamuttamam.
arati virati papa - majjapana ca samyamo
appamado ca dhammesu - etam mamgalamuttamam.
garavo ca nivato ca - santutthi ca kattanhuta
kalena dhammasavanam - etam mamgalamuttamam.
khanti ca sovacassata - samanananca dassanam
kalena dhammasakaccha - etam mamgalamuttamam.
(-S.N.)

GLOSSARY
akihcano one who has nothing, one who is free from
worldly attachment
atthanam
*• • not possible, no place (for it) (a + thanam
- see this grammar 7)
anadano one who is free from attachment
api even
avakaso possibility, space, (there is a) possibility
a rati abstention, leaving off
issattham bow, archery
uttama highest, best, noble

1 tam + aham

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 LESSON V

upajivati lives on, depends on

katannuta gratitude
kassako a husbandman, farmer, cultivator
kalena in time, at the proper time
kubbanta practitioner, doer, one who practices
(dative kubbato - See this grammar 3)
khanti patience, forbearance
gamo village
ga ravo reverence, respect, esteem
Gotama one of the Gotama family, the family name
of the Buddha (Sanskiit Gautama)
gorakkha cow-keeping, tending the cattle
coro thief, robber
chetva having cut off, having destroyed, having
removed (tva (na) gerund of
chindati, cuts, severs)
ja garati is awake, is watchful
jagaranto one who is wakeful (present participle
masculine-See this grammar 3)
na tako
»
relative, kinsman
t hanam... (vijjati) it is possible, it is conceivable
(see this gr ammar 7)
da nam giving, charity
devo god
dhammacariya righteous living
na ma just, indeed, for sure
nivato modesty, gentleness
parapessa serving others
paritassati is excited, is worried, is tormented
pasam sati praises
pa nam drink, diinking
puthu many, various, individual, diverse,
separate(ly)
puppham flower
pu janiyo respect-worthy person
pu ja wor ship, offering
pessiko a messenger, a servant
porohiccam office of a family priest
ba husaccam learning, knowledge
bru ti says, tells, calls, shows, explains
bhavam individual, person
bhun jati enjoys, eats, partakes of
bho friend, sir(polite form of address)
bhovadi nominative singular of bhovadin, a brahmin
(according to the way he addresses others)

65
LESSON V

maghava nominative singular of maghavant Indra,

king of the gods (see this grammar 2)
mamgalam blessing, good omen, auspices, celebration,
festival
-uttamam highest, best blessing
majjam intoxicating drink, liquor
mattisambhava bom of a mother
yajako one who sacrifices, a priest
yojanam a measure of space, a distance of about 4 to
8 miles
yodha jlvo a warrior, a soldier
yonija bom of a womb
rattham reign, kingdom, empire, country
ratti night
rucira agreeable, attractive
vannavanta
m •
colorful
vaca word, speech
vanijo a merchant
Vasettho ■ • *
a proper name
vijananta knowing clearly (pres participle.of vijanati)
(see this grammar 3)
vinayo discipline
virati complete abstention
visamyutto he who is detached
ve verily, indeed, truly
voharo trade, business, merchandise
samyamo control, restraint
sam yojanam bond, fetter (that binds one to the wheel
of transmigration)
samsaro life cycle
sakincano one who has something, one who is full of
worldly attachment (sa + kincano)
sakubbanto doer, one who practices
sagandhaka fragrant, having fragrance
(sa+gandhaka see this grammar 8)
samgaho assistance, protection, kind disposition
samga tigo he who has gone beyond (overcome)
attachment
sada always, forever
santuuhi contentment
santo fatigued one, he who is tired
sappuriso a virtuous man, a worthy man, a good man
saphala fruitful
sakaccha conversation, discussion
sippam craft, technical knowledge, art

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 LESSON V

sippiko artisan, craftsman

susikkhita well-trained, well-practiced
setthata
m «
excellence, foremost place
sevana association
sovacassata gentleness, obedience

GRAMMAR V

1. FIRST AND SECOND PERSON PRONOUNS:

1.1 First Person: The first person pronouns aham T and mayam we’
have fonns as follows:

Singular T 1
Nom: aham• 11
flee: mam (mamam) |
Gen:
mama/mayham (mamam/amharp) 1
flat:
Inst:
maya 1
HQ9
| Loc: may! |

Plural 'uie'
Nom: mayam (amhe)
EB3 amhe (asme/amhakam/asmakam)
Gen:
amhakam (asmakam/amham)
flat:
Inst: amhehi (amhebhi)
flbl:
Loc: amhesu

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LESSON V

1.2 Second PersomThe second person pronouns tvam thou, you (Singular)'
and tumhe you (plural)' have foi'ms as follows:

■
Singular ‘thou, you*__1
Nom: tvam (tuvam) H
flee: tarn (tvam/tuvam/tavam)
* » *
1 ■ |

Gsa Oat:
tava/tuyham (tavam/tumham) 1

Inst:
taya (tvaya) 1
flbl:
Loc: tayi (tvayi) |

1 Plural ‘you* ■ II

|Nom: t nmhp
| flee: (tumhakam)
j Gen:
tumhakam ■
|Dat:
I Inst:
tumhehi (tumhebhi)
1 flbl:
|Loc: tumhesu

1.3 Enclitic Forms of the Pronouns: The first and second person
pronouns also have short, or "enclitic" forms, They do not have forms for the
different cases, and thus one must tell from context which case is intended in a
particular usage. However, they are also not used in all cases. The forms, and the
cases in which they are used, are shown in the following charts:

First Person
Form Cases Represented
me Inst.,Oat.,Gen.
PI. ‘Ule no Rcc.,Dat.,lnst.,Gen.

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 LESSON V

Second Person
Form Cases Represented |
Sg.Thou' te Inst.,Dat.,Gen.

PI. Vou* VO Rcc.,Dat.,Inst.,Gen.

2. NOUNS AND ADJECTIVES IN -vant AND -mant

There are nouns and adjectives with a stem in -mant or -vant.They have
the same endings, except for the presence of the -m- or the -v-. Their case and
gender forms are shown below, using silavant- Virtuous (one)’ as an example.

2.1 Masculine
Singular Plural |
Nom: sTlava / -vanto ci
. /-vanta
ol 1IQVQIILU
Auiint n
flee: silavant am (sllavam) /-vante
ma
Dat:
sllavato / -vantassa sllavatamZ-vantanam
m m

Inst:
sllavata / -vantena sllavantehi (-ebhi)
flbl:
sllavati /-vante
Loe: sllavantesu
(-vantamhi/-vantasmim)
Uoc: sTlava,-va /-vanta sTlavanto/-vanta

The alternants following the slash (/) are analogical ones formed from the
full -vant- stem by adding the endings of -a- stem nouns (I, 1. 21). Although
later formations, they are found in all stages of the language. Note that the other
forms have three stems: one in -va- (or -ma- for the -mant- stems), in the
Nominative-Vocative singular; one in -vant-(-mant-) in the Accusative Singular
and all of the plural except for the Dative-Genitive; and one in -mat- (-vat-) for
the rest of the forms.
2.2 Neuter: The neuter forms are just like the masculine, except for the
Nominative , Accusative, and the plural Vocative. These forms are as follows:

69
LESSON V

2.3 Feminine: The feminine is formed by adding -I- to either the

-vant-(-mant-) or the -vat- (-mat-) stem. The Nominative Singular is thus
either sllavanti or silavatl. This then takes the same endings as a regular
feminine noun in -I- (I, 1. 232)

3. PRESENT PARTICIPLE CASE AND NUMBER ENDINGS

Some forms of the present participle in -ant- were given in HI, 6.12. The
others are, for the most part, like those of a -vant- (-mant-) noun.

3.1 Masculine: The full set of masculine forms is as follows, using gacchanta
going, the goer' as example:

1 Singular Plural
|siom: gacchanto/gaccham nacchanto '^cchanta
1 Rcc: gacchantam /gacchante
|Gen: gacchatam
gacchato
Oat: /gacchantanam
| Inst:
gacchata gacchantehi(-ebhi)
I flbl:
I Loc: gacchati gacchantesu
1 lloc: gaccham/gacchanta gacchanto/ gacchanta

3.2 Neuter: The neuter forms are like the masculine, except fot the Nominative-
accusative which are as follows:

Nom gacchantani
gacchantam
Rcc: / gacchanti

3.3 Feminine: As mentioned in IV, 5, the present participle can take the feminine
-i ending. The case forms are like those of other -i stems, but -nt- may become
-t- before the non-nominative-accusative endings.
Thus Singular Genitive-Dative-Instrumental-Ablative detiya, Plural
Genitive-Dative detinam, etc.

4. arahant
The noun arahant Arahant, deserving one*, which occurred in Further
Reading IV in the nominative singular araham, was originally the present
participle of the verb arahati is worthy, deserves*. However, it also has a
Nominative Singular araha, like a -vant- (-mant-) noun, and the nominative
plural appears as araha as well as arahanto. Otherwise, it takes the same
endings as vant- (-mant-) nouns or the present participle.

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 LESSON V

5. PAST PARTICIPLE
5.1 Formation of the Past Participle: The past participle (sometimes
called the perfect or the passive participle) is most commonly formed with one of
the two affixes -ta or-na. Of these two, -ta is the most common.
%

5.11 -ta Participles: The -ta ending is added directly to the verb root.
Some, but not all, roots that end in a consonant add -i- before the - ta. Thus:

Verb Root Past Participle

su n o t i /su n a ti * hears’
■ •
su- suta
bhavati is, becomes' bhu bhu ta
gacchati goes’ ga(m)- gata
labhati gets, obtains' labh- laddha (<labh+t
passati sees’ dis- 2 dittha (<dis+ta)
garahati despises’ garah- garahita
patati falls' pat- patita

As the examples show, shape changes, which may be complex, often take
place between the root and the present tense, and there may be others when - ta
is added, commonly involving assimilation of consonants and such changes as a
(regular) shift of aspiration to the end of a cluster, as in

labh+ta —>labhta—>Iabtha—>laddha.

Although some regularities are discernible, there are numerous irregular

forms, and detailed rules for the formation of the past participle will not be given
here. For the present, it is simplest to learn the forms as they occur.

5.12 -na Participles: For some verbs, the past participle affix is -na. As
with -ta, there are various changes in the root and stem which will not be given
here. Examples are:

Verb Root Past Participle

deti/dadati gives da- dinna

uppajjati is bom, arises' uppad- uppanna
chindati cuts’ chid- chinna
5.2 Use of the Participle:
5.21 The past participle, like the present participle, may be used as an
adjective modifying nouns. As the name suggests, the sense will generally be past
or completed action. This use is already familiar, since many of the forms that
have been introduced as adjectives so far are actually past participles. Thus, for
example, danta tamed, subdued’ from dameti tames, controls’; pahina given

2 As noted earlier, the root dis- replaces the root of passati in non-present forms.

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LESSON V

up, abandoned' from pajahati gives up, renounces, abandons’, etc. As stated
earlier, these forms agree with the noun in number, gender, and case:

cittam
m
dantam the mind (when) tamed, the tamed mind'
•

(Neuter Singular Nominative/Accusative)

akusalam pahlnam bad action, (when) given up
(Neuter Singular Nominative/Accusative)

They may either precede or follow the noun they modify. Thus we could
also find dantam cittam the tamed mind’ or pahinam akusalam abandoned
bad action, bad action refrained from’.
As we have also seen, past participles (although they were not identified
as such) may occur as predicates in equational sentences, and again, there is
agreement:
ime dhamma (vinnu)garahita.
These actions are despised (by the wise)

5.2 Past participles may also, like the present participle, take gender-
number endings to fonn nouns, in the case of the past participle, the noun will
generally refer to the performer of the action (i.e., the subject of the verb)if the
verb from which it is formed is intransitive, or the one who has undergone the
action, i.e., the object of the verb) if the verb is u ansitive.
The gender number endings, and their case forms, are those of -a stem
masculine and neuter (I, 1.21-2) and -a stem feminine (11, 1.1) nouns The fonn
Tathagato the thus-gone one', used for the Buddha is an example, being formed
from gata, the participle of gacchati. Similariy,the form mutto freed one’ is
formed from the past participle of muncati to release and can have a feminine
form mutta she who is released*. Similarly, the form adinnam* that which is not
given' is the a- negative of the past participle of deti (or dadati) gives, with a
neuter singular ending. These formations are very common in Pali, and many more
examples will occur as we proceed.

6. yohi koci
yohi koci (yo ’relative’* hi emphatic’ plus ko who’ + ci indefinite )
has the sense who (so) ever’ The locative case on a plural dependent noun
following such an expression has the sense "among. Thus:

yohi koci manussesu whoever among men’.

7. (hanam AND aUhanam

7.1 (hanam ’ place, space’, often followed by vijjati be found, exist’ has the
sense that whatever follows is possible’,(literally there is a place for X ):

thanam...vijjati yam sappuriso sappurisam janeyya...

It is possible that a good man might recognize a good man'

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 LESSON V

7.2 atthanam, as the opposite of thanam means impossible, cannot be.’

Note that avakaso space, possibility’ and the negative anavakaso are
also used with the same general import as thanam and at thanam. Note also
the following construction, in which both atthanam and anavakaso are used,
as equational predicates of etam introducing an impossibility:

etam...atthanam, anavakaso yam..

That is impossible, it cannot be that...’

8. PREFIX sa- with'

In addition to the prefix sa- ones own’ (II, 9), there is a homonymous
prefix sa- meaning with, accompanied by’ or having’. Thus sakincano ‘(one)
having worldly attachment’ from sa- + kincano worldly attachment.’ Compare
akincano (one) without worldly attachment’, other examples of this prefix have
occurred in earlier readings, though they were not noted as such. Thus sasava
with, having or characterized by asavo ( clinging, desire) and samisa with,
characterized by or having amisam (’ material substance, food, flesh, sensual
desire, lust ) in Further Reading IV.

9 THIS, NOT THAT*

This, not that’, re., X not Y can be expressed in Pali by X na Y:
raja eso, na brahmano
That one (is a) ’’king’, not a brahmin.’

10. LIVE BY‘

Live by (means of)' can be expressed in two ways:
upajlvati lives on, depends on’ plus the accusative, or
jlvati lives’ plus the instrumental.

FURTHER READINGS V

1. ’Chahi, bhikkhave, dhammehi samannagato bhikkhu ahuneyyo hoti

pahuneyyo dakkhineyyo anjalikaranlyo, anuttaram punnakkhettam lokassa.

Katamehi chahi?

Idha, bhikkhave, bhikkhu cakkhuna rupam disva neva sumano hoti na

dummano, upekkhako viharati sato sampajano.
Sotena saddam sutva ...pe...
ghanena gandham ghayitva ...pe...
jivhaya rasam sayitva ...pe...
kayena photthabbam phusitva ...pe...
manasa dhammam vihnaya neva sumano hoti na dummano, upekkhako
viharati sato sampajano.

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LESSON V

Imehi kho, bhikkhave, chahi dhammehi samannagato bhikkhu ahuneyyo

hoti pahuneyyo dakkhineyyo anjalikaranlyo anuttaraip punnakkhettam lokassa" ti.
(-A.N.)

2. "Tena hi, Sivaka, tannev'ettha patipucchami. Yatha te khameyya tatha nam

byakareyyasi.
Tam kirp manna.si, Sivaka, santam va ajjhattam lobham "atthi me ajjhattam
lobho'' ti pajanasi, asantam va ajjhattam lobham 'n'atthi me ajjhattam lobho'' ti
pajanasi" ti?
"Evam bhante.''
m

“Yam kho tvam, Sivaka, santam va ajjhattam lobham atthi me ajjhattam

lobho’ ti pajanasi, asantam va ajjhattam lobham n’atthi me ajjhattam lobho’ ti
pajanasi - evam pi kho, Sivaka, sanditthiko dhammo hoti...

Tam kim mannasi, Sivaka, santam va ajjhattam dosam...pe...

santam va ajjhattam moham...pe...
santam va ajjhattam lobhadhammam...pe...
santam va ajjhattam dosadhammam...pe...
santam va ajjhattam mohadhammam ’atthi me ajjhattam mohadhammo” ti
pajanasi, asantam va ajjhattam mohadhammam ’’n’atthi me ajjhattam
mohadhammo’ ti pajanasi ti?
‘Evam bhante.’’
■

Yam kho tvam, Sivaka, santam va ajjhattam mohadhammam “atthi me

ajjhattam mohadhammo' ti pajanasi, asantam va ajjhattam mohadhammam
"n atthi me ajjhattam mohadhammo’’ ti pajanasi - evam kho, Sivaka,
sanditthiko dhammo hoti."

’’Abhikkantam, bhante, abhikkantam, bhante...upasakam mam, bhante,

bhagava dharetu ajjatagge pan'upetam saranam gatam’’ ti.
(-A.N.)

3. Raja aha: "Bhante Nagasena, yo jananto papakammam karoti yo ca ajananto

papakammam karoti, kassa bahutaram apunfian" ti?
Thero aha: ”yo kho maharaja ajananto papakammam karoti tassa
bahutaram apuhnan’’ ti.
Tena hi, bhante Nagasena, yo amhakam.3 rajaputto va rajamahamatto
va ajananto papakammam karoti tarn mayam digunam dandema ” ti.

’Tarn kim mannasi maharaja: tattam ayogulam adittam sampajjalitam, eko

ajananto ganheyya, eko jananto ganheyya, katamo balikataram dayheyya ”ti?
’ Yo kho bhante ajananto ganheyya so balikataram dayheyya’’ ti.
"Evameva kho maharaja yo ajananto papakammam karoti tassa bahutaram
apuhnan” ti.
Kallo'si bhante Nagasena" ti. (-M.P.)

3 Honorific (royal) plural.

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 LESSON V

4. "Tam kirn mannatha, bhikkhave, rupam niccam va aniccam va?" ti.

"Aniccam bhante.''
m

‘Yam pananiccam, dukkham va tam sukham va?” ti.

Dukkham bhante.”
‘Yarn pananiccam dukkham viparinamadhammam, kallannu4 tam
samanupassitum, etam mama, eso hamasmi, eso me atta ?’ ti.
"No h’etam, bhante."
Vedana...pe...sahna...pe...samkhara...pe...vinnanam niccam va
aniccam va?" ti.
"Aniccam, bhante.”
"Yam pananiccam,dukkham va tam sukham va?' ti.
"Dukkham, bhante."
“Yam pananiccam, dukkham, viparinamadhammam. kallannu tam
samanupassitum, etam mama, eso'hamasmi, eso me atta?" ti.
"No h etam bhante." (-S.N.)

GLOSSARY
ajjatagge from today on (=■ ajjato + agge)
ajjhattam inwardly, internally, subjective(ly)
an jalikaranlya worthy of respectful salutation
annatara some, a certain
abhikkantam excellent, superb, wonderful,
(literally, gone-beyond-ly)
ayogulo iron ball
avoca third singular past of vatti, says.speaks’
aditta burning, blazing
aha said
ahuneyya venerable, worthy of offerings'
upasamkami third singular past of upasamkamati
approaches'
upa sako lay-devotee, practicing Buddhist
upekkhaka indifferent, disinterested
upeti approaches, attains, comes to, reaches
(the past participle upeta has the sense
endowed with )
etadavoca etad (=etam) + avoca
khamati is fitting, seems good"
khettam field, sphere
ganha ti picks up, takes
chahi instrumental-ablative of cha- six’
dayhati gets burned
(X) dhamma of the nature of X
tanheva - tarp+ eva

4 kallam
A
(Neuter of ka 11a) ♦ nu (interrogative) i.e. so then is it smart ..?*

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LESSON V

tatta heated, hot

tatha thus, so
tena hi if so, in that case
thero elder, senior (bhikkhu)
dakkhineyya worthy of offerings or gifts
dandeti
* m
punishes
digunam doubly, twofold
disva having seen
dummana unhappy, downcast
dhareti holds, bears, accepts, contains
dharetu third singular imperative of dhareti
(i.e., let him, her, it'...)
nam m
alternate form of the pronoun tarn
nicca pennanent, non-transitory
no negative not; more emphatic than na
pajanati realizes, understands well
patipucchati asks in response, inquires
patipucchissami First Person Future of patipucchati
panupetam for life (literally possessed-with-breath-ly’
<pana(m) breath' +upetam neuter past
participle of upeti (see above)
papakammam evil, sinful act
pahuneyya worthy of hospitality
puhnarn merit, righteousness
balikataram •
more, more greatly
byakaroti explains, answers, brings to light
bhagavant fortunate one (used as an epithet for the
Buddha)
mahamatto chief minister
yam that, since, for (adverbial use of the neuter
accusative of ya-)
ra japutto prince
vinnaya having perceived or known
viparina ma change
vedana feeling, sensation
samkharo essential condition, a thing conditioned,
"mental coefficients"
sanna perception, recognition
sata mindful
santa existing, being (present participle of atthi)
sanditt hika • •
visible, empirical, empirically ascertainable,
of advantage in this life
sampajjalita ablaze, in flames
sammodi past of sammodati - rejoices'
SIvako a proper name
sumana of a happy mind, of a pleased mind

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 LESSON VI

1. Panca-sikkhapadani:

1. Panatipata veramanl sikkhapadam samadiyami.

2. Adinnadana veramanl sikkhapadam samadiyami.

3. Kamesu micchacara veramanl sikkhapadam samadiyami.

4. Musavada veramanl sikkhapadam samadiyami.

5. Suramerayamajja-pamadatthana veramanl sikkhapadam

samadiyami.

2 Yathapi cando vimalo - gaccham? akasadhatuya

sabbe taragane loke - abhaya atirocati,
tath'eva sllasampanno - saddho purisapuggalo
sabbe maccharino loke - cagena atirocati.

Yathapi megho thanayam - vijjumall satakkaku

thalam ninnam ca pureti - abhivassam vasundharam,
evam dassanasampanno - Sammasambuddhasavako
maccharim adhiganhati - pancathanehi pandito.

Ayuna yasasa c eva - vannena ca sukhena ca

sa ve bhogaparibyujho - pecca sagge pamodatf ti.
(-A.N.)

3. Atha kho Selo brahmano tlhi manavakasatehi parivuto...yena Keniyassa

japlassa assamo ten upasamkami. Addasa kho Selo brahmano Keniyassamiye jatile
appekacce uddhanani khanante, appekacce kauhani phalente, appekacce
bhajanani dhovante, app ekacce udakamanikam patitthapente, app ekacce asanani
pahnapente, Keniyam pana jatilam samam yeva mandalamalam patiyadentam.
Disvana Keniyam jatilam etadavoca: Kinnukho bhoto Keniyassa avaho va
bhavissati, vivaho va bhavissati, mahayanno va paccupatthito. raja va Magadho
Seniyo Bimbisaro, nimantito svatanaya saddhim balakayena' ti?
"Na me, Sela, avaho bhavissati n api vivaho bhavissati, n api raja Magadho
Seniyo Bimbisaro, nimantito svatanaya saddhim balakayena. Api ca kho me
mahayanno paccupatthito atthi. Samano Gotamo Sakyaputto Sakyakula pabbajito.
Amguttarapesu carikam caramano mahata bhikkhusamghena...Apanam anuppatto.
...So me nimantito svatanaya saddhim bhikkhusamghena” ti.

‘ Buddho ti, bho Keniya, vadesi?"

* Nominative Singular of the prtesent participle—see Grammar V.l.

LESSON VI

"Buddho' ti, bho Sela, vadami."

"Buddho' ti, bho Keniya, vadesi?

"'Buddho' ti, bho Sela, vadami

"Ghoso pi kho eso dullabho lokasmim yadidam buddho' " ti.

(-S.N.)

4. 'Dveme, bhikkhave, puggala loke uppajjamana uppajjanti bahujanahitaya

bahujanasukhaya, bahuno janassa atthaya hitaya sukhaya...

Katame dve?

Tathagato ca araham sammasambuddho, raja ca cakkavattl. Ime kho,

bhikkhave, dve puggala loke uppajjamana uppajjanti bahujanahitaya
bahujanasukhaya, bahuno janassa atthaya hitaya sukhaya..." iti.

Dve me, bhikkhave, puggala loke uppajjamana uppajjanti acchariyamanussa.

Katame dve?

Tathagato ca araham sammasambuddho, raja ca cakkavatti. Ime kho,

bhikkhave, dve puggala loke uppajjamana uppajjanti acchariyamanussa" ti.
%

Dvinnam, bhikkhave, puggalanam kalakiriya bahuno janassa anutappa hoti.

Katamesam dvinnam?
• *

Tathagatassa ca arahato sammasambuddhassa, ranno ca cakkavattissa.

Imesam kho, bhikkhave, dvinnam puggalanam kalakiriya bahuno janassa

anutappa hot!" ti.

"Dve me, bhikkhave, thuparaha.

Katame dve?

Tathagato ca araham sammasambuddho, raja ca cakkavatti. Ime kho,

bhikkhave, dve thuparaha" ti.
(-A.N.)

5. Tameva vacam bhaseyya - yay'attanam na tapaye

pare ca na vihimseyya - sa ve vaca subhasita.

Piyavacameva bhaseyya - ya vaca patinandita

yam anadaya papani - paresam bhasate piyam.

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 LESSON VI

Saccam ve amata vaca' - esa dhammo sanantano -

sacce atthe ca dhamme ca‘ - ahu, santo patitthita.*
(-S.N.)
GLOSSARY

Amguttarapa place name

acchariya wonderful, marvelous
atirocati outshine, excel
attanam m
accusative of attan self'(see this grammar 1.1)
atha now, then
adinnadana(m) seizing or grasping that which is not given to
one
addasa saw (3rd singular past tense of dassati2
(passati) sees )
adhiganhati excels, surpasses
anadaya without taking or accepting
anutappa to be regretted (from anutappati regrets,
repents*)
anuppatta reached, one who has reached
api(ca) hut, still
appekacce api + ekacce (see this grammar 17)
abhivassati rains (down), sheds rain
araha alternate nom. sg. of arahant (see V.4)
ariyo noble one
assamiya belonging to a monastery or hermitage
assamo monastery, hermitage, ashram
akasadhatu space element, space, sky (akaso sky,
space* +dhatu (see this glossary)
apano place name
abha shine, luster, sheen
ayu longevity, duration of life
avaho * wedding, bringing a bride
asanam *
seat
ahu (they) say or said
udakam ♦
water
uddhanam fire hearth, oven
uppajjati is bom, is reborn in, arises, originates
ekacce some, a few
etad =etam
esa alternate form of eso (see II, 2.12)
kattham
mm m
wood, firewood
katva having done or made
kamo(am) sense-desir e, sense-pleasu re

^ This verb is commonly cited as such in grammars and dictionaries, but does not
actually occur in that form. The actual occurring present tense form is dakkhid, and
passati is also used in the same sense.

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I .FSSON VI

kalo proper time

kalakiriya death, passing away
kim w
what (see III, 1) used here as an
interrogative panicle
kinnukho (-kim + nu + kho); why, what for, what
is it then
kuddho angry one
kulam lineage, clan, family
Keniyo proper name
khananto ft
digging (present participle of khanati)
ghoso noise, sound
cando moon
cago liberality, generosity
carika sojourn, wandering, journey
carikam caramano (while) going on alms-pilgrimage
jatilo one who wears matted hair, an ascetic
jano individual, person, people (collectively),
-tthanam
# • m
sandhi form of thanam
m •

(X) tthanam condition or state of X (see this grammar 15)

tapayati torments, tortures
taragano galaxy of stars, host of stars
thanayati roars, thunders
thalam plateau, raised dry ground
thGparaha worthy of a stupa
thupo stupa, tope
dassanam 9
perfect knowledge, insight
dullabha rare, difficult to obtain
dhatu element, relic, basis
(feminine-see this grammar 6)
dhovanto one who washes, one who cleans
nimanteti invites
ninnam low land
nu then, now
paccupatthati is present
pannapento one who prepares or arranges
patiyadeti pr epares, arranges
pandito wise one
patitthapento one who places, one who keeps
patitthita established, fixed, founded upon
patinandita rejoiced, welcomed
pabbajita renounced, ordained, gone forth
(into the holy life)
pamodati rejoices, enjoys, finds pleasure in
paribyujha provided with
parivuta followed by, surrounded by
pare other(ones) (see this Grammar 13)

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 LESSON VI

panatipato destruction of life, killing

papam sin. evil
puggalo person, individual
putto son
purisapuggalo individual, man
pureti fills
pecca having departed, after death
phalenta splitting, breaking
(present participle of phaleti)
balakayo army
bahu many
Bimbisaro proper name
bhavissati will be (third future active indicative of
bhavati be, become )
bhajanam vessel, utensil
bhasati says, speaks
bhasate is spoken, speaks (third singular present,
middle voice,indicative)
bhikkhusamgho community of Buddhist monks
bhogo enjoyment, item for enjoyment, wealth,
possession
bhoto Dative-Genitive of bhavant venerable*
(see this grammar 4)
maccharin greedy one, selfish and avaricious one,
stingy one
majjam intoxicant
manikam
• m a big jar, pot
•♦
mandalamala pavilion, a circular hall with a peaked roof
mata dead, (one who is) dead
mahanto great, big (one)
mahayanno great sacrifice, big alms-giving
Magadha of the Magadha (country)
manavako
ft
youth, young man (especially a young
Brahmin)
micchacaro wrong behavior
musavado lying, falsehood
me my, to me, by me (see V, 1.3)
megho rain cloud
yanno sacrifice, almsgiving
yadidam that is, namely
yasas fame, repute, glory
yena...tena where...there (see this grammar 10)
loko world
vanno
•» outward appearance, complexion
vadeti says, speaks
vasundhara earth

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I FSSON VI

vaca word, speech

vijju malin wearing a garland or row of lightning
(epithet for a cloud)
vimala dear, clean, bright
vivaho marriage, wedding, carrying or sending
away of a bride
vihimsati
m
injures, hurts, oppresses
ve indeed, verily
veramanl m
abstinence
Sakya family name (of the Buddha s lineage)
saccam truth
sata hundred
satakkaku epithet for a cloud
(literally, the hundred-cornered one )
saddha believing, determined
saddhim m
with
sanantana eternal, old, ancient
santo good per son (declines as an -ant participle
stem, see V, 3)
samadiyati takes upon or with oneself
sammasambuddho perfectly enlightened one, a fully
enlightened Buddha capable of teaching
others
samam m
of oneself, by oneself
samam yeva - samam + eva)
savako disciple
sikkhapadam precept, rule, instruction
sllasampanno one endowed with virtue, one who practices
morality, virtuous one
Seniya a clan name (literally belonging to the army )
Selo proper name
svatanaya for tomorrow, for the following day
hanati kilts

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 LESSON VI

GRAMMAR VI
1. MASCULINE -an STEMS
LI -an stem nouns have a nominative singular in -a, but will be introduced m
glossaries as ending in -an, so as to distinguish them from -a stem nouns.

EXAMPLE: attan self, soul*

NOTE: attan also has alternate plural case forms with -u- or -u-; thus Genitive-
Dative attunam, Instrumental-Ablative attuhi/-bhi, Locative attusu /-usu.

12 Many -an stem nouns have irregular or alternate forms. Thus brahman (god)
Brahma' is similar to attan, but has Vocative Singular brahme, Dative-Genitive
Singular brahmuno, and the following alternate forms:

Instr-Abl Sg.: brahmuna (along with brahmana)

Dat-Gen PL: brahmunam (along with brahmanam)

NOTE: brahman also has forms with -n- instead of -n-: thus brahmuna, brahmana,
brahmunam , brahmanam etc.
« • 7 ♦ •

1.3 rajan king' has forms as follows:

Singular Plural
Nom: raja
rajano
flee: rajanam / rajam
ran no / rajino rannam / rajunam
■ J *

Dat: (rajassa) (rajanam)

Inst: _ rajina rajuhi (-ubhi)
I all II ts ■■- --— ”
flbl: rajehi(-ebhi)
103 rajini / ranne rajusu (rajesu)
1 Uoc: raja / raja rajano

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IJSSON VI

2. -in STEM NOUNS

Nouns with a stem in -in have a Nominative Singular in -i, but will be listed
in glossaries ending in -in to distinguish them from -i stem nouns. They inflect as
follows (bhovadin, which occurred in Reading V, is another example of this class):

EXAMPLE: maccharin ‘greedy person, miser

Singular Plural 1
Nom: maccharT maccharino/
Rcc: macchorinam/maccharim
• ■
macchari
Gen: maccharino /
maccharissa maccharlnam
Oat: •

QJfQ maccharino/ maccharlhi (-Tbhi)

flbl: maccharimha/-isma
Loc: maccharini/-imhi(*ismim) maccharlsu
Uoc: macchari macchari no/maccharl

3. mahant AND santo

3.1 mahant 'great has endings much like the -vant/-mant stems (V, 2), but with
the following nominative forms. Note that maha occurs as both singular and
plural:

Singular Plural
Nom: maha maha / mahanto/ mahanta

3.2 santo virtuous person' may appear in the nominative plural as well as
singular, as santo. Otherwise, it generally follows the -ant stems:

Historically, sant- is the present participle of atthi, and still appears in Pali in
the sense 'existing', as well as in the specialized sense of virtuous person' given
here. Thus the meanings must be distinguished from context.

4. ADDRESS FORM bhavant

bhoto is the Genitive-Dative form of a noun bhavant Venerable' used as
a polite form of address. The vocative address form bhante with which we are
familiar is actually a related form, and appears to have been borrowed from a

84
 LESSON VI

different dialect. Originally, these were from the present participle of the verb
bhavati be, become’, hence literally the existing one, being’ but were specialized
in this usage, and thus the case forms resemble those of a present participle. All
of the case forms of bhavant do not occur, but those which may be encountered
are as follows:

Singular Plural 1
Nom: bhavam •
bhavanto / bhonto ]
Rcc: bhavantam *
bhavante |

bhoto bhavatam / bhavantanam 11

Oat: 9 »

Inst: bhota bhavantehi |

Doc: bhavam, bho bhonto
*
|
91

5. -as STEM NOUNS: manas

Pali has a few Neuter nouns with a stem in -as, such as manas- mind., and
cetas- thought, intention, purpose', which will be listed in that form in Glossaries
here. In Sanskrit, such nouns formed a distinct class, but in Pali, they have been
converted almost completely to the Neuter -a type (I, 22), and only have distinct
forms in the singular, as exemplified by the first alternants in the chart below.
Note that the other alternants have the same forms as -a stem nouns. The plural
forms belong completely to that type: thus Nominative Plural manani etc.

EXAMPLE: manas 'mind'

Singular
Nom:
mano / manarp
Rcc:
mmgmigm

manaso / manassa

DEI9 manasa / manena

. _ .
gjjn manamha (asma)
nm manasi/ mane/-amhl (asmtm)
[ Uoc: mano / manarp

85
LKSSON VI

6. FEMININE -u STEMS:
dhatu element, relic’, which appears in the compound akasadhatu, sky
element’ in this reading represents a new type of noun with a stem ending in -u,
but feminine. These nouns are relatively rare, and have endings as follows:

EXAMPLE: dhatu
1 | Singular | Plural |
|Nom: dhatu
dhatu / dhatuyo
1 flee: dhatum
|Gen:
dhatunam
Oat:
dhatuya
| Inst:
dhatuhi/dhatubhl
GB9
Loc: dhatuyam dhatusu
Doc: dhatu dhatu /dhatuyo

7. PAST TENSE ("AORIST")

Pali has a past tense (sometimes referred to as the “Aorist”, since it is
largely derived from the Sanskrit aorist). There are several classes of verbs with
regard to past tense formation, and forms exemplifying two of these classes
appear in this lesson.

7.1 The addasa Type ( "A Aorist” and "Root Aorist”). In this type, the following
affixes, often accompanied by a prefix a- (called the Augment) are added to the
verb root. Other changes in the root may also take place.
Singular Plural
j 1 Pers: ■
-am -ama /-amha
12 Pers: -atha / -attha
-a
j 5 Pers: um■ / -u

Some l oots appear with the alternate endings shown above, some do not.
As an example, from passati/dis- sees', we have the following:

Singular Plural
1 Pers: addasam• addasama / addasamha
*

2 Pers: addasatha / addasattha

addasa
3 Pers: addasum

86
 LESSON VI

One form of the past tense of gacchati goes' (<gam) follows this pattern
(Other forms will be given later):

Singular Plural
1 Pers: agamam agamam a / agamamha
2 Pers: agamatha / agamattha
agama
3 Pers: agamum

7.2 The upasamkami Type ("The -is Aorist") Another form of the past tense, the
most common in Pali, adds the following endings to the root (again, sometimes
with other changes in the form of the root):
r Singular Plural
|l Pers: -im / -isam -imha / -imha
1
■ a

2 Pers: -ittha
13 Pers:
i /T
-imsu / -isum
■ a

Thus, with upasamkamati- approaches’ ( <upa + sam +kam-)

Singular Plural
1 Pers: upasamkami m upasamkami mha/-imha
2 Pers: upasamkami ttha
upasamkami
3 Pers: upasamkamimsu
With these affixes, also, an augment a- is sometimes prefixed, particularly
with shorter stems. Thus from bhasati speaks', we have abhasi he said', etc.
When the root already has prefixes, the augment, when it appears, comes
between them and the root. Thus from pavisati goes in, enters’ (from pa + vis)
we have pavisi from pa + a + vis , where the -a- is the augment, as well as the
form pavisi, without the augment.
atthi 'be, exist’ also belongs to this class. Note the lengthening of the first
vowel in the singular:

Singular Plural
1 Pers: asim •
asimha
2 Pers: asittha
asi
3 Pers: asirpsu

87
LESSON \1

gacchati appears with these ’-is Aorist’’ endings as well as those of the
addasa type, and many verbs in Pali occur in both types of past. Thus for
gacchati, in addition to the forms in 7.1, we find (note the augment):
■

1
Singular Plural
1 Pers: agami sam / agami m agamimha
2 Pers: agami ttha
agami
3 Pers: agamimsu / agamisum

8. PAST OF vac- SAY. SPEAK*

The root vac- is defective, since it does not have present tense forms in
actual use, though present tense forms vatti or vacati are sometimes cited. In Pali,
it has been supplanted in the present tense by forms of the root vad- as in vadati.
However vac- does have forms in other tenses, including the past, in which it can
take the endings of the addasa type, It also has alternate endings. One of these is
the form avoca/said' that occurred in the further readings of lesson five. Other
forms will be given in a later lesson (VD1,4) .

9. PAST PARTICIPIAL SENTENCES WITH INSTRUMENTAL SUBJECTS

There is a very frequent type of sentence in Pali with transitive verbs3 in
which the verb is in the past participial form -ta or -na (V, 5). The participle
agrees in number and gender with the object, which is in the Nominative case,
and the Subject will be in the Instrumental case. Thus the form is like English X
has been done by Y" (Word order, as usual, is variable).The usual sense is “past"
or "perfect", although these sentences are sometimes referred to as ’passive":

so me nimantito
I have invited him*, or, He has been invited by me'

desito Ananda maya dhammo

I have preached the doctrine, Ananda.’

If there is no direct object expressed, the participle will be in the Neuter

Singular:
evam• me sutam•
Thus have I heard.'

Note that the participle may also be accompanied by an auxiliary like atthi:
me mahayanho paccupatthito atthi
! have prepared a great sacrifice.’

3 That is, verbs that take an object.

88
 LESSON VI

10. yena...tena
The correlative pair yena...tena is very commonly used in an idiom yena-
X...tena-Y, where Y includes a verb of motion and X, in the Nominative case,
expresses the destination:

Yena assamo ten'upasamkami (He) came to the ashram.’

11. aha, ahu

aha and ahu are isolated forms, the remnant of a Sanskrit Perfect formation
that has otherwise virtually disappeared in Pali (though some later commentarial
works have other Sanskrit-based Perfect forms), aha he (has) said’ has already
appeared in the readings (VI, Further Readings) and is singular, ahu is originally
plural, but is also found with a singular sense: he, they (has/have) said'. The
plural sometimes also appears as ahamsu. ahu is often used without an expressed
subject and an indefinite sense, i.e., They say/have said or It has been said.’

12. HUNDREDS*
One way in which things are enumerated by the hundreds in Pali is for the
noun which is counted to be compounded with satam hundred’, with the number
of hundreds specified by a preceding numeral, which agrees in number and case.
That is, it is if in English one said "three youth-hundreds" for ’’three hundred
youths”:

tini manavasatani three hundr ed youths’

tlhi manavasatehi three hundred youths (Instrumental)

Note that the entire compound takes the Neuter gender of satam even though that
which is counted is animate, and that satam appears in the plural.

13. para ‘OTHER (ONE’S)’ and anna ‘(AN)OTHER’

para other (one s) and anna (an)other’ take the endings of pronouns, like
sabbe (IV, 8). Thus the plural nominative forms are pare and anne, the plural
Genitive-Dative forms are paresam and annesam, etc.

14. saddhim AND parivuta

saddhim and parivuta both mean with, accompanied by, and they take
dependent nouns in the instrumental case, parivuta is actually a -ta participle
( being accompanied ), and thus agrees in gender, number and case with the one
accompanied:

brahmano cattari manavakasatehi parivuto... ’

The Brahmin, with ( accompanied by ) four hundred youths...’
bhikkhusamghena saddhim with a group of bhikkhus'

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LESSON VI

15. -thanam AND -dhamma COMPOUNDS

• m

The forms thanam and dhamma commonly serve as the second members of
compounds with the senses state of' and (of the)nature of’ respectively. An
example of a -dhamma compound appeared in Further Reading V:
vipparinamadhamma having change as it s nature’, thanam is one of those forms
with a first consonant that doubles when a vowel precedes (II, 12), hence
pamadatthanam from pamada+(t)thanam.

16. LOCATIVE 'AMONG' OR IN'

The plural locative of the name of a place or a group of people is
commonly used to signify in that place., or among those people:’

amguttarapesu In the Anguttara country', or among the

Anguttaras'

17. SANDHI
Sometimes, when a word ending in a stop consonant plus -i is followed
closely by a word beginning in a vowel, the consonant doubles and the -i is lost
(Ci+V -> CCV). Thus:

api+ekacca --> appekacca

As with similar sandhi phenomena in Pali, this is particularly common in certain

set phrases.

FURTHER READINGS VI

1. "Nanu te, Sona, rahogatassa patisalllnassa evam cetaso parivitakko udapadi -

'ye kho keci bhagavato savaka araddhaviriya viharanti, aham tesam annataro.
Atha ca pana me na anupadaya asavehi cittam vimuccati: samvijjanti kho pana me
kule bhoga, sakka bhoge ca bhunjitum punnani ca katum Yannunaham sikkham
paccakkhaya hlnayavattitva bhoge ca bhunjeyyam punnani ca kareyyam' " ti?

Evam, bhante.”

"Tam kim mannasi, Sona, kusalo tvam pubbe agariyabhuto vlnaya

tantissare" ti?

"Evam, bhante."

"Tam kim mannasi, Sona, yada te vinaya tantiyo accayata honti, api nu te
vlna tasmim samaye saravat! va hoti kammanna va" ti?

"No h etam, bhante."

90
 I .ESSON VI

"Tam kirn mannasi, Sona, yada te vlnaya tantiyo atisithila honti, api nu te
vlna tasmim samaye saravati va hoti kammaiina va" ti?

No h'etam, bhante."
• F

"Yada pana te, Sona, vlnaya tantiyo na accayata honti natisithila same gune
patthita, api nu te vlna tasmim samaye saravati va hoti kammaiina va” ti?
4

“Evam, bhante/’

Evameva kho, Sona, accaraddhaviriyam uddhaccaya samvattati,

atisithilaviriyarp kosajjaya samvattati. Tasmatiha4 tvam, Sona, viriyasamatam
adhitthaha, indriyanam ca samatam pativijjha, tattha ca nimittam ganhahl" ti.
(-AN.)

2 ’’Kodhano dubbanno hoti - atho dukkham pi seti so

atho attham gahetvana - anattham adhipajjati

Tato kayena vacaya - vadham katvana kodhano

Kodhabhibhuto puriso - dhanajanim nigacchati.

Kodhasammadasammatto - ayasakyam nigacchati

natimitta suhajja ca - parivajjanti kodhanam.

anatthajanano kodho - kodho cittappakopano

bhayamantarato jatam - tarn jano navabujjhati.
i

Kuddho attham na janati - kuddho dhammam na passati

andhatamam tada hoti - yam kodho sahate naram

nassa5 hiri na ottappam - na vaco hoti garavo

kodhena abhibhutassa - na dipam hoti kincanam.
(-A.N.)

3. Raja aha: Kimlakkhano bhante manasikaro, kimlakkhana pahna?'’ ti.

’Dhanalakkhano kho maharaja manasikaro, chedanalakkhana panna'ti.

"Katham uhanalakkhano manasikaro, katham chedanalakkhana

panna?; opammam karohf ti.

Janasi tvam maharaja yavalavake?” ti

4 tasma + iha with -t- inserted in sandhi.

^ na+assa Cenitive/Dative of ayam

91
 L£SSON VI

"Ama bhante, janami" ti.

Katham maharaja yavalavaka yavam lunanti?" ti.

"Vamena bhante hatthena yavakalapam gahetva dakkhinena hatthena

dattam gahetva dattena chindanti" ti.

Yatha maharaja yavalavako vamena hatthena yavakalapam gahetva

dakkhinena hatthena dattam gahetva dattena chindati, evam eva kho maharaja
yogavacaro manasikarena manasam gahetva pannaya kilese chindati.
Evam kho maharaja Ohanalakkhano manasikaro, evam chedanalakkhana
. *

panna tr.

’Kallo si bhante Nagasena" ti.

(-M.P.)

4. Atha kho afinataro brahmano yena bhagava ten upasamkami,

upasamkamitva bhagavata saddhim sammodi...ekamantam nisidi. Ekamantam
nisinno kho so brahmano bhagavantam etadavoca:

Sanditthiko dhammo, sanditthiko dhammo'ti, bho Gotama, vuccati. Kittavata

nu kho bho Gotama, sanditthiko dhammo hoti..." iti.
9 # ■

Tena hi brahmana, tahnev ettha6patipucchissami. Yatha te khameyya tatha

nam byakareyyasi. Tam kim mannasi, brahmana, santam va ajjhattam ragam “atthi
me ajjhattam rago" ti pajanasi, asantam va ajjhattam ragam n atthi me ajjhattam
rago" ti pajanasi" ti?

"Evam, bho."

Yam kho tvam, brahmana, santam va ajjhattam ragam "atthi me ajjhattam

rago” ti pajanasi, asantam va ajjhattam ragam “n atthi me ajjhattam rago" ti pajanasi
- evam pi kho brahmana sanditthiko dhammo hoti..."
• * • mm

Tam kim mannasi, brahmana, santam va ajjhattam dosam...pe...

santam va ajjhattam moham . pe.
santam va ajjhattam kayasandosam...pe...
santam va ajjhattam vacisandosam...pe...
santam va ajjhattam manosandosam "atthi me ajjhattam manosandoso" ti
pajanasi. asantam va ajjhattam manosandosam "n atthi me ajjhattam manosandoso"
ti pajanasi" ti?

"Evam, bhante."

6 tarn* + eva + ettha

92
 i rssoN vi

Yam kho tvam, brahmana, santam va ajjhattam manosandosam "atthi me

ajjhattam manosandoso" ti pajanasi, asantam va ajjhattam manosandosam “n atthi
me ajjhattam manosandoso” ti pajanasi - evam kho brahmana, sanditthiko dhammo
hoti” ...iti.

"Ahhikkantam, hho Gotama, abhikkantam, bho Gotama, ...upasakam mam

bhavam Gotamo dharetu ajjatagge pan upetam saranam gatam” ti.

5. “Manujassa pamatta carino - tanha vaddhati maluva viya

so palavati hurahuram - phalamiccham va vanasmim vanaio

Yam esa sahati7 jammi - tanha loke visattika

soka tassa pavaddhanti - abhivaddham'va blranam

Yo c'etam sahati jammim tanham loke duraccayam

soka tamha papatanti - udabindu va pokkhara”
(Dhp.)
GLOSSARY

agariyabhuta being a householder

accayata too long, too much stretched, too taut
accaraddhavinyam over-exertion, too much exertion
annatara one, someone, one of a certain number
atisithila too loose, lax, slack
attham gahetvana having held back, or given up, profit or
advantage
atho » atha
adhitthaha concentrate, fix one's attention on,
undertake, practice (imperative)
adhipajjati attains, reaches, comes to
anattha(am) unprofitable situation or condition,
harm, misery, misfortune
anupadaya without taking hold of, without
clinging to, away from (<an + gerund of
upadati grasp )
antarato from within (ablative of antara within )
andhatamam deep darkness
abhibhOta overcome, overwhelmed by
abhivaddhati grow, increase, outgrow
avabujjhati realize, understand
ayasakyam dishonor', disgrace, bad repute
araddhaviriya energetic, resolute
icehati desires, wishes (for), likes

7 sahati for sahati (Lengthened for the meter).

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LESSON VI

indriyam faculty (of experience or perception)

iha here, now, in this world
udapadi arose, (past of uppajjati arises )
udabindu drop of water
uddhaccam over-balancing, agitation, excitement,
distraction, flurry
uhanam reasoning, consideration, examination,
lifting up
ekamantam aside, on one side
ettha in this case/context, here
ottappam shrinking back from doing wrong, remorse
kam manna fit for work, ready for playing
kalapa a bundle, a bunch, a sheaf, a row
kiricanam m
any
kittavata in what respect, in what sense
kileso defilement. impurity(in a moral sense)
kodhana having anger, angry (one),
uncontrolled (one)
kodho anger, ill will
gahetvana ger. of ganhati
guna quality, nature, component
carin doer, behaver
cetas mind
chindati cuts, breaks, plucks, pierces
chedanam m
cutting, severing, destroying
janana causing, bringing, producing
jamml wretched, contemptible
jata bom, arisen
jani deprivation, loss
nati a relation, relative
tato thereupon, further
tattha there, in that
tanti string or cord (here of a musical
instrument)
tantissara string music
tara star
dakkhina •
right (side) (also southern' as in F.R.HI)
dattam
m
sickle
dipam solid foundation, shelter, refuge
dukkham m
unhappily, painfully (adverbial accusative-
see ID, 8)
dubbanna • m
of bad color, ugly, of changed color
duraccaya hard to remove, difficult to overcome
dhanam •
wealth, riches, treasures
naro man, individual
nigacchati goes down to, enters, comes to, suffers

94
 LESSON VI
nimittam object of a thought
nisinna past participle of nisidati
nisldati sits (down)
nisidi third singular past of nisidati
pakopana upsetting, shaking, making turbulent
paccakkhaya having given up, having abandoned
panna wisdom, insight, knowledge
patipucchati questions in return.
Future l Sg patipucchissami
pativijjha having penetrated, intuited, acquired,
comprehended
patisalllna secluded, retired, gone into solitude
patthita having been set, established
papatati drops, falls down or off
parivajjati avoids, shuns, gives up
parivitakko reflection, thought, consideration
palavati floats, swims, jumps
pavaddhati
A * «
grows <up), increases
passati see, realize
punnam meritorious act
pubbe previously, before
puriso man, individual
pokkharam lotus leaf
phalam fruit, result
biranam* m
name of a plant
bhunjati enjoys, eats
manasikaro attention, pondering, fixed thought
manujo man
manasam intention, purpose of mind, mental action
maluva (long) vine (kind of)
mitto friend
yarn when
yada when
yannuna well, now rather, let (me)
(used in an exhortative sense)
yannunaham now then, let me
yavo barley, grain (in general);
yogavacaro one at home in endeavor or spiritual
exercises, an earnest student, one who
has applied himself to spiritual exercises
(yoga)
rahogata being alone, being in private
rago attachment, lust
lavako cutter, reaper
lunati cuts, reaps
vaco speech, word (also appears as vaca)

95
I J ASON VI

vad compounding stem of vaco

vaddhati m m
glows, increases
vadho harm, killing, destmction
vanam ■
forest
vanaro monkey
vama left (side)
vimuccati he freed
viya like, as (particle of comparison)
vihyam exertion, energy
visattika clinging to, adhering to. lust, desire
viharati live, reside
vina lute
samvijjati seems to be, appears, exists
sakka it is possible (+ inf)
saddhim with
sandosam defilement, pollution
sama equal, even, level
samata equality, evenness, normal state
samayo time, period
sammatta intoxicated (by/with), overpowered by
sammada drowsiness, intoxication
sammodati exchanges friendly greetings, rejoices,
delights, (past sammodi)
saravatl having resonance or melodiousness
sahati conquers, overcomes
sikkha study, uaining, discipline
suhajjo friend, good-hearted one
seti sleeps, dwells, lives
Sono m
a proper name
hattho hand
hiri sense of shame, bashfulness
hlna low, base, inferior
hlnaya avattati turns to the lower, gives up orders,
returns to secular life
hurahuram m from existence to existence

96
 LESSON VII

1. "Etha tumhe, Kalama, ma anussavena, ma paramparaya, ma itikiraya, ma

pitakasampadanena ,...ma samano no1 garuti. Yada tumhe, Kalama, attanava
janeyyatha ime dhamma akusala, ime dhamma savajja, ime dhamma vinhugarahita,
ime dhamma samatta samadinna ahitaya dukkhaya samvattantf ti; atha tumhe,
Kalama, pajaheyyatha."
Tam kim mannatha, Kalama, lobho purisassa ajjhattam uppajjamano uppajjati
hitaya va ahitaya va" ti?
"Ahitaya, bhante."
"Luddho panayam, Kalama, purisapuggalo lobhena abhibhuto,
pariyadinnacitto, panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa
pi bhanati, param pi tathattaya samadapeti, yam sa2 hoti dlgharattam ahitaya
dukkhaya" ti.
"Evam, bhante."
m w

"Tam kim mannatha, Kalama, doso purisassa ajjhattarn uppajjamano uppajjati

hitaya va ahitaya va” ti?
"Ahitaya, bhante."
"Duttho panayam, Kalama, purisapuggalo dosena abhibhuto,
pariyadinnacitto, panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa
pi bhanati, param pi tathattaya samadapeti, yam’sa hoti dlgharattam ahitaya
dukkhaya" ti.
Evam, bhante."
» w

"Tam kim mannatha, Kalama, moho purisassa ajjhattarn uppajjamano

uppajjati hitaya va ahitaya va" ti?
"Ahitaya, bhante."
"Mujho panayam, Kalama, purisapuggalo mohena abhibhuto,
pariyadinnacitto, panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa
pi bhanati, param pi tathattaya samadapeti, yam sa hoti dlgharattam ahitaya,
dukkhaya" ti.
"Evam, bhante."
"Tam kim mannatha, Kalama, ime dhamma kusala va akusala va" ti?
"Akusala, bhante."
"Savajja va anavajja" ti?
"Savajja bhante."
"Vinhugarahita va vinnuppasattha va" ti?
"Vinhugarahita, bhante."
"Samatta, samadinna ahitaya dukkhaya samvattanti, no va? Katham va ettha
hoti" ti?
"Samatta, bhante, samadinna ahitaya dukkhaya samvattanti ti. Evam no
ettha hoti" ti.
(A.N.)

1 Note that this no is not the negative, but the clitic form of a pronoun (Grammar V,1.3).
2 yam ♦ assa
LESSON vn
2 Naham, brahmana, sabbam dit{ham bhasitabbam ti vadami; na panaham,
brahmana, sabbam dittham na bhasitabbam ti vadami; naham, brahmana, sabbam
sutam bhasitabbam ti vadami; na panaham, brahmana, sabbam sutam na
bhasitabbam ti vadami; naham, brahmana, sabbam mutam bhasitabbam ti vadami;
■ T • •

na panaham, brahmana, sabbam mutam na bhasitabbam ti vadami; naham,

brahmana, sabbam vinnatam bhasitabbam ti vadami; na panaham, brahmana,
sabbam vinnatam na bhasitabbam ti vadami"
mm m

'Yam hi, brahmana, dittham bhasato akusala dhamma abhivaddhanti, kusala

dhamma parihayanti, evarOpam dittham na bhasitabbam ti vadami. Yam khvassa3 4
ca, brahmana, dittham abhasato kusala dhamma parihayanti, akusala dhamma
abhivaddhanti, evarupam dittham bhasitabbam ti vadami."

"Yam hi, brahmana, sutam bhasato akusala dhamma abhivaddhanti, kusala dhamma
parihayanti, evarOpam sutam na bhasitabbam ti vadami. Yam ca khvassa,
brahmana, sutam abhasato kusala dhamma parihayanti, akusala dhamma
abhivaddhanti, evarOpam sutam bhasitabbam ti vadami.”

Yam hi, brahmana, mutam bhasato akusala dhamma abhivaddhanti, kusala

dhamma parihayanti, evarupam mutam na bhasitabbam ti vadami. Yam ca
khv assa, brahmana, mutam abhasato kusala dhamma parihayanti, akusala dhamma
abhivaddhanti, evarOpam mutam bhasitabbam ti vadami."

"Yam• hi, brahmana,

• vinnatam• bhasato akusala dhamma abhivaddhanti,
•• * kusala
dhamma parihayanti, evarupam vinnatam na bhasitabbam ti vadami. Yam ca
khvassa, brahmana, vinnatam abhasato kusala dhamma parihayanti, akusala
dhamma abhivaddhanti, evarOpam vinnatam bhasitabbam ti vadami."

(-A.N.)

3. Saccam bhane na kujjheyya - dajja ppasmim^ pi yacito

etehi tlhi thanehi - gacche devana5 santike.

Kayappakopam rakkheyya - kayena samvuto siya

kayaduccaritam hitva - kayena sucaritam care.

Vacipakopam rakkheyya - vacaya saipvuto siya

vaclduccaritam hitva - vacaya sucaritam care.

Yo panamatipateti - musavadam ca bhasati

loke adinnam adiyati - paradaram ca gacchati

3 kho + assa .with the sense on the other hand, still, furthermore’
4 dajja ♦ appasmim See this grammar 7.
5 =devanam

98
 LESSON VII

Suramerayapanamca - yo naro anuyunjati

idh'evameso6 lokasmim - mulam khanati attano.
• + •

( Dhp.)

4. Sace labhetha nipakam sahayam

Saddhimcaram sadhuviharidhiram
abhibhuyya sabbani parissayani
careyya tena’ttamano satima

No ce labhetha nipakam sahayam

Saddhimcaram sadhuviharidhiram
• • *

Rajava rattham vijitam pahaya

Eko care matamg aranne va nago
( Dhp.)
GLOSSARY

atipateti kills, fells

attano self's (see VI, U)
attamano delighted, pleased, happy
anuyunjati practises, gives oneself up to (with Acc.
attends, pursues
anussavam •
tradition, hearsay
appa little
appasmim dadati see this grammar 7
abhibhavati overcomes ger. abhibhuyya;
ppl. abhibhuta
aranham m
forest, woods
assa gen. sg. of ayam (IV, 1)
itikira hearsay, mere guesswor k
eko alone
etha come (Second person plural of eti)
evarupa (of this form), such, of this type
Kalama Kalamas, a proper name
kujjhati is angry (with), is rritated
khanati
•
digs, uproots
garu venerable (person), teacher
carati moves (about) behaves, conducts, leads,
carries out
janati knows, understands, realizes
tathattam m
thatness, the state of being so
tumhe you (PL) (V. 1.2)
dajja Optative of deti (or dadati)
(see this grammar I)
dadati gives

6 idha+eva+m+eso. eva here is the emphatic eva, and the -m- is intrusive.

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LESSON VU

dittha
» ft
seen, witnessed dittham a vision, that
which is seen
duccaritam bad behavior, incorrect behavior
duttha wicked, malicious
nago elephant
nipaka intelligent, mature
pakopo agitation, anger
parampara tradition, lineage (of scholars or teachers),

pariyadinnacitta with the mind completely overpowered by,

with the mind completely taken over by
parissayam obstacle
parihayati decreases, dwindles, deteriorates
paro other (person)
pahaya ger. of pajahati
pitaka basket, a term used for the three main
divisions of the Pali canon
pitakasampadana Pitaka tr adition, authority of the scriptures
purisapuggalo individual
bhasitabba Future passive participle of bhasati
(see this gr ammar 2)
ma prohibitive panicle (see this gr ammar 4)
matamgo elephant, type of elephant
muta thought, what is thought, that which is
thought
mulam r oot, origin
yacita being requested, being begged for
rakkhati guards, protects, takes care of, controls
luddha greedy, covetous
vijita conquered
vinnata known, what is known, that which is known,
what is perceived /recognized /under stood
if (see this grammar 6)
saccam truth
satima mindful one (nom. sg. of satimant The - i-
in the reading is lengthened for the
meter)
saddhim caro m constant companion, one who accompanies
santike in (to) the vicinity, near
sabba all, every
samadinna accepted, taken upon oneself
sahSyo friend
sadhuviharidhiro one who is of noble behavior, one who is
steadfast
siya see this grammar* I
sucaritam good behavior

100
 LLSSON VU

suta heard, that which is heard (ppl. of sunati)

hitva give up, abandon gerund of jahati
(from root ha -see this grammar 8)

GRAMMAR VII

!. OPTATIVE
1.1. -ya Optatives: A few verbs, including deti gives’, janati knows’ and karoti
does’ sometimes appear with an optative formed with the suffix -ya. Thus, beside
the third person forms dadeyya, janeyya, and kareyya, we find dajja (<dad + ya),
janna (<jan + ya) or janiya, and kariya or kayira (< kariya). Some first person
forms, such as dajjam or dajjami are also found, but in general, such forms are
rare.
t

1.2 Optative of atthi is’: The optative of atthi is is as follows:

Singular Plural
1 Pers: assam / siuam
• w m
assama
2 Pers: assa assatha
3 Pers: assa / siya assu / siyum

The third singular siya form is commonly used in setting up a hypothetical

I situation; i.e., ’ suppose there were...* or let it be that...’

siya..Bhagavato...bhasitam jano annatha pi paccagaccheyya

It might be (or suppose ) that people (jano) might understand
(paccagaccheyya7 ) differently (annatha) what the Blessed one said.’

2. FUTURE PASSIVE PARTICIPLE

2.1. The future passive participle is formed with the suffixes -(i)tabba. and -aniya,
(this may be -niya after a stem with -r-). The ending also appears sometimes as
-aneyya, or for a few verbs, -ya. The stem used for this participle commonly,
but not always, resembles the present stem. Thus:

Present Future Passive Participle

gacchati goes’ gantabha

sunati hears’ sotabba
karoti does’ kattabba /katabba /karaniya /kicca
bhavati is. becomes' bhavitabba /bhabba8 (<bhav + -ya)
carati moves, practices’ caritabba

' Literally go to meet' or return'.

8 bhabba has the idiomatic sense capable’ that we met in Lesson 2, Reading 2

101
l£SSON vn

janati knows1 janitabba /natabba /neyya

passati sees' datfhabba /dassaniya /dassaneyya
pujeti worships, honors’ pGjanlya /pujja ( <puj + -ya)
hanali kills' hantabba / hahna (han ♦ -ya)
deti gives' databba / deyya
pivati drinks peyya / patabba
labhati obtains’ laddhabba

2.2 The future passive participle does not simply have a future passive sense i.e.,
"will be done', but also connotes desireability, i.e., ‘should be done11 or ‘worthy of
being done.” Several such forms have occurred in earlier readings, but have
simply been glossed rather than explained;

bhikkhu...hoti anjalikaranlyo
'The bhikkhu is worthy of reverence1 (anjali gesture of reverence1)'
puja ca pujanlyanam
...and worship of those worthy to be worshipped

Note that, as these examples show, the future passive participle, like other
participles may be used as either an adjective or a noun, and in either case,
inflects like a masculine or neuter -a- stem or a feminine -a- stem.

3. attan self, soul' AS A REFLEXIVE

The form attan (VI, 1) can be used as a reflexive pronoun, i.e., oneself,
himself, herself yourself', etc. Commonly it remains in the singular in this usage
when it is used adverbially, as in the example below, where it is in the
instiu mental case:
yada tumhe attana va janeyyatha...
When you know (this) by yourselves...'
4. NEGATIVES no AND ma
4.1 ma is a prohibitive particle, and thus forms negative commands or prohibitives.
It may be used with the past, the optative, or the imperative:

ma saddam akattha Do not make noise

(akattha- Second Person Plural Past of karoti)

ma saddam akasi Do not make noise*

m

(akasi- Second person Singular past of karoti)

*

ma pa madam anuyunjetha
You should not indulge in sloth (or Don t be indolent)
(anuyunjetha - Second Person Plural Optative of
anuyuhjati indulges in, engages in')

ma gaccha Don t go
(gaccha- Second Singular Imperative of gacchati (III. 5))

102
 LESSON VII

4.2. no is a negative emphatic, no va has the sense or not', or isn't it'

eso dhammo kusalo, no va

Is this doctrine well suited (i.e. to attain the desired end)or not?’

5. eti COMES'
The verb eti'comes' adds the person-number affixes directly to the present
stem e- : emi I come' etha you come* etc. Some other forms of this verb are:

Past Participle ita

Imperative 2 Sg. ehi
Imperative 2 PI. etha

6. sace AND -ce IF'

sace and -ce both express 'if.
6.1 -ce was given in Grammar IV.ll, and, as was stated there, it is a clitic, and
thus follows some other form, usually the first word in its own ( if) sentence:

ahance eva kho pana musavadi assam...

If I were to lie (Literally be a liar (musavadin- liar'))

(In the example just given, note the use of the optative of atthi that was
given in 1.2 above.)
6.2 sace is, like English "if ", an independent word, and usually occurs at the
beginning of a sentence:
sace labhetha nipakam. sahayam...
If you acquire a wise friend...

The form of the verb occuring with sace (and that in the then' clause) varies
with the sense. In the example above from the Reading, it is in the optative. This is
common, but present tense forms (and others) are also possible:

sace ...saccam vadasi adasi bhavasi

w

’If you speak the truth (2 sg. Pres.) You will not be a servant.'
(adasi - non-servant (Feminine)')

7. LOCATIVE CASE
With deti (or dadati) give, The locative case signifies from’ or out of’:

dajjappamasmim (One) Should give from the little (one has )

(<dajja + appasmim)

Note that appa little (amount)' like para other sabba all , etc. takes the
pronominal affixes when used as a pronoun (see IV, 8)

103
11 :sson vn

8. THE ROOT ha
From the root ha decrease' several important verbs are formed, among
them hayati diminishes, wastes away', vijahati gives up, abandons, forsakes,
leaves, pajahati gives up, abandons, renounces, forsakes', jahati or jahati gives
up, abandons, forsakes, leaves' and hapeti omits, neglects, reduces (transitive)
Note that several of these verbs are synonyms or near-synonyms, and that most
of them involve a stem jah(a)-. Some forms of these verbs are as follows:

Pres. 3 Sg: hayati vijahati pajahati jahati hapeti

/pajahati

Past 3 Sg: hayi vijahi pajahi jahi hapesi

Pres. PI: hayanta vijahanta pajahanta jahanta hapenta

/hayamana

Past PI: hina vijahita pajahita jahita hapita

Gerund: hayitva vijahitva pajahitva jahitva hapetva

/vihaya /pahaya /hitva

Fut PI: hatabba vijahitabba pajahitabba jahitabba hapetabba

The form hlyati is decreased, decays, is given up or abandoned', is ultimately

from the same root. Some forms of this verb are:
Pres 3 Sg: hlyati
Past 3 Sg: hlyi
Pres Part: hiyamana

LESSON VII FURTHER READINGS

L "Tayo'me, brahmana, aggf pahatabba parivajjetabba, na sevitabba. Katame
tayo? Ragaggi, dosaggi, mohaggi."

Kasma cay am, brahmana, ragaggi pahatabbo parivajjetabbo, na sevitabbo?

Ratto kho, brahmana, ragena abhibhuto pariyadinnacitto kayena duccaritam carati,
vacaya duccaritam carati, manasa duccaritam carati. So kayena duccaritam
caritva, vacaya duccaritam caritva, manasa duccaritam caritva, kayassa bheda
param marana apayam duggatim vinipatam nirayam upapajjati. Tasmayam ragaggi
pahatabbo parivajjetabbo, na sevitabbo.'
“Kasma cayam, brahmana, dosaggi pahatabbo parivajjetabbo, na sevitabbo?
Duttho kho, brahmana, dosena abhibhuto pariyadinnacitto kayena duccaritam
carati, vacaya duccaritam carati, manasa duccaritam carati. So kayena duccaritam
caritva, vacaya duccaritam caritva, manasa duccaritam caritva kayassa bheda
param marana apayam duggatim vinipatam nirayam upapajjati. Tasmayam dosaggi
pahatabbo parivajjetabbo, na sevitabbo."

104
 li'SSON VII

Kasma cayam, brahmana mohaggi pahatabbo parivajjetabbo, na sevitabbo?

Mujho kho, brahmana. mohena abhibhuto pariyadinnacitto kayena duccaritam
carati, vacaya duccaritam carati, manasa duccaritam carati. So kayena duccaritam
caritva, vacaya duccaritam caritva. manasa duccaritam caritva kayassa bheda
param marana apayam duggatim vinipatam nirayam upapajjati. Tasmayam mohaggi
pahatabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brahmana, aggi pahatabba
parivajjetabbo, na sevitabbo."
(-A.N.)
2 Raja aha: “Bhante Nagasena, kimlakkhana paniia?" ti.
"Pubbe kho maharaja maya vuttam: chedanalakkhana panha'ti, api ca
obhasanalakkhana pi paniia" ti.
“Katham, bhante, obhasanalakkhana pahha?" ti.
■Pahha, maharaja, uppajjamana avijjandhakaram vidhameti, vijjobhasam
janeti, hanalokam vidamseti, ariyasaccani pakatani karoti; tato yogavacaro aniccan-
ti va dukkhan-ti va anatta-ti va sammapannaya passati"ti.
"Opammam karohfti.
"Yatha, maharaja, puriso andhakare gehe padlpam paveseyya, pavittho
padipo andhakaram vidhameti, obhasam janeti, alokam vidamseti, iljpani pakatani
karoti, evameva kho maharaja, pahna uppajjamana avijjandhakaram vidhameti,
vijjobhasam janeti, hanalokam vidamseti, ariyasaccani pakatani karoti. tato
yogavacaro aniccanti va dukkhanti va anattati va sammapannaya passati. Evam
kho maharaja, obhasanalakkhana panna" ti.
"Kallo'si bhante Nagasena" ti.
(-M.P.)
3. "Bhante Nagasena, nav’ime puggala mantitam guyham \ivaranti na
dharentiti. Katame nava: ragacarito, dosacarito, mohacarito, bhb*uko, amisagaruko,
itthl, sondo, pandako, darako" ti.
Thero aha "Tesam ko doso?" ti.
m

"Ragacarito. bhante Nagasena, ragavasena mantitam guyham vivarati na

dhareti, duuho dosavasena mantitam guyhairi vivarati na dhareti; mujho
mohavasena mantitam guyham vivarati na dhareti; bhiruko bhayavasena
mantitam guyham vivarati na dhareti; amisagaruko amisahetu mantitam guyham
vivarati na dhareti; itthi ittarataya mantitam guyham vivarati na dhareti; sondiko
suralolataya mantitam guyham vivarati na dhareti; pandako anekamsikataya
mantitam guyham vivarati na dhareti; darako capalataya mantitam guyham
vivarati na dhareti.
Bhavatiha;
Ratto duttho ca mOjho ca - bhiru amisacakkhuko
Itthl sondo pandako ca -navamo bhavati darako
Nav'ete puggala loke - ittara calita cala
Etehi mantitam guyham - khippam bhavati pakajan" ti

105
1J1SSON VI!

(MP.)

4 Middhi yada hoti mahagghaso ca

Niddayita samparivattasayi
Mahavarahova nivapaputtho
punappunam gabbhamupeti mando

Appamadarata hotha - sacittamanurakkhatha

Dugga uddharath'attanam - pamke satto va kunjaro.
(Dhp.)

GLOSSARY

aggi _ fire (plural aggi)9

anatta not a soul, without a soul, non-substantial
anurakkhati guards, protects, watches
anekamsikata*
uncertainty, doubtfulness
andhakaro(am) m
darkness
apayo calamity, a mansient state of loss and woe
after death
api =-pi also' (see I, '3)
apica Oapi + ca) further, moreover,
furthermore
ariyasaccam noble truth
avacaro one at home in, conversant with
amisam m
(raw) meat, food for enjoyment, material
things
amisagaiuko one who attaches importance to material
things, items of enjoyment or food,
a greedy person
amisacakkhuka one intent on or inclined to material
enjoyment (literally, one with an eye
on enjoyment )
aloko seeing, sight, light
ittara unsteady, fickle, changeable
ittarata changeableness
uddharati raises, lifts up
upeti comes, reaches
u ppajjamana arising, being born
obhasanam *
shining
obhaso shine, splendour, luster, effulgence,
appearance
kasma why (ablative of ko; cf. Lesson n,l)

9 This represents a new type of noun: masculine -i stems. Their remaining forms will be
given in the grammar of lesson VIII

106
 LESSON VII

kayassa bheda param marana after the breaking up of the body and
after death
kunjaro elephant
khippam soon, quickly
gabbho womb
garuka heavy, important, bent on, attaching
importance to
guyha to be hidden, that which is hidden, secret
geham house, dwelling, household, hut
capalata fickleness, unsteadiness
carati move about, practice, lead
caritarp behavior, character
carito one who has a character*
X-carita one who has the character of X kind
cala unsteady, fickle
calita wavering, unsteady
nanam
m m
knowledge, intelligence, insight
tato thence, from that, thereupon, after wards
darako child
duggam rough ground, wrong way
duggati unhappy existence, realm of misery
daso wrong, fault, defeat, blemish
navama ninth
niddayita a sleepy per son
nirayo purgatory, hell
nivapaputtha fed on fodder
pamko(am) mud
pajahati gives up. discards, abandons
pandako eunuch, weakling
param after
parivajjeti shun, avoid
pavittha entered, gone into, procured
ppl. of pavisati enters
paveseti makes enter*, procures, furnishes, provides
passati sees
pahatabba Fut. pass. part, of pajahati gives up
pakata open, manifest, unconcealed i
pakatam karoti makes manifest (pakatam will agr ee with
the object)
puna again
punappunam again and again
bhavatiha (<bhavati iha) it is said (in this context)
bhiru coward
bhlruko fearful one, coward, one who is shy
bhedo breaking, splitting, disunion, decomposition
mantitam (that which is) given as counsel, secret talk

107
L11SSON vn
mando idiot, fool, stupid one
mahagghaso (one who) eats much, greedy, gluttonous
maha hig, great, large, huge (from mahant)
middhl slothful (one)
yogo application
rata attached to, finding delight in
ratta infatuated, impassioned (one)
ragaggi fire of passion
lolata nature of being fond of or addicted to,
longing, greed
varaho Pig
vasena because of, on account of
vijjobhasa =vijja + obhasa
vidamseti *
shows, makes appear
vidhameti destroys, ruins, does away with, dispels
vinipato great ruin, a place of suffering, state of
punishment
vivarati opens, discloses
vutta said, spoken pp. of vadati
satta sunk
sampanvattasayl one who sleeps turning to and fro
sammappanna right knowledge, true wisdom
sevati serves, practices, takes upon oneself
sondiko
• *
drunkard
sondo
• • one who is addicted to drink, a drunkard,
hetu for the sake of, for the purpose of,
by reason of
X hetu by reason of X, for the purpose of X

108
 LESSON VIII

I. Atha kho Venagapurika brahmanagahapatika yena Bhagava

ten upasamkamim.su; upasamkamitva appekacce Bhagavantam abhivadetva
ekamantam nisidimsu; appekacce Bhagavata saddhim sammodimsu... ekamantam
nisidimsu; appekacce namagottam savetva ekamantam nisidimsu; appekacce
tunhibhuta ekamantam nisidimsu. Ekamantam nisinno kho Venagapuriko
Vacchagotto brahmano Bhagavantam etadavoca:
"Acchariyam. bho Gotama, abbhutam. bho Gotama’ Yavaric idam bhoto
Gotamassa vippasannani indriyani. parisuddho chavivanno pariyodato. Seyyathapi.
bho Gotama, saradam badarapandum parisuddham hoti pariyodatam. evameva
bhoto Gotamassa vippasannani indriyani parisuddho chavivanno pariyodato.
Seyyathapi, bho Gotama, talapakkam sampati bandhana pamuttam. parisuddham
hoti pariyodatam. evameva bhoto Gotamassa vippasannani indriyani. parisuddho
chavivanno pariyodato.”
(-AN.)

2 Tena kho pana samayena Uggatasarirassa brahmanassa mahayahno

upakkhato hoti. Paiica usabhasatani thOn upanitani honti yannatthaya; pahca
vacchattarasatani thun upanitani honti yannatthaya; panca vacchatarisatam
thun’upanitani honti yahnatthaya; panca ajasatani thun upanitani honti yannatthaya;
pahca urabbhasatani thun upanitani honti yannatthaya. Atha kho Uggatasariro
brahmano yena Bhagava ten upasamkami; upasamkamitva Bhagavata saddhim
sammodi... ekamantam nisidi. Ekamantam nisinno kho Uggatasariro brahmano
Bhagavantam etadavoca
"Sutam metam. bho Gotama. aggissa adanam yupassa ussapanarn
mahapphalam hoti mahanisamsam ti
"Maya pi kho etam. brahmana. sutam aggissa adanam yupassa ussapanarn
mahapphalam hoti mahanisamsam" ti Dutiyam pi kho Uggatasariro
brahmano.. pe...tatiyam pi kho Uggatasariro brahmano Bhagavantam etadavoca
"Sutam m etam, bho Gotama, aggissa adanam yupassa ussapanarn mahapphalam hoti
mahanisamsam" ti.
m m

"Maya pi kho etam, brahmana. sutam aggissa adanam yupassa ussapanarn

mahapphalam hoti mahanisamsam" ti
"Tayidam, bho Gotama. sameti bhoto c eva Gotamassa amhakam ca. yadidam
sabbena sabbamEvam vutte ayasma Anando Uggatasariram brahmanani
etadavtK'a.
"Na kho. brahmana, tathagata evam pucchitabba - sutam metam. bho
Gotama. aggissa adanam yupassa ussapanarn mahapphalam hoti mahanisamsam ti
Evam kho. brahmana. tathagata pucchitabba Aham hi, bhante, aggim adatukamo
yupam ussapetukamo - Ovadatu mam, bhante. Bhagava Anusasatu mam, bhante,
Bhagava yam mama assa digharattam hitaya sukhaya ti Atha kho Uggatasariro
brahmano Bhagavantam etadavoca: "aham hi, bho Gotama aggim adatukamo
yupam ussapetukamo. Ovadatu mam bhavam Gotamo Anusasatu mam bhavam
Gotamo yam mama assa digharattam hitaya sukhaya ti
(-AN.)
I .LSSON V1U

3. Dunniggahassa lahuno - Yatthakamanipatino

cittassa damatho sadhu. -cittam dantam sukhavaham.

Sududdasam sunipunam - Yatthakamanipatinam

cittam rakkhetha medhavi. - cittam guttam sukhavaham

Anavatthitacittassa - saddhammam avijanato

m • •

Pariplavapasadassa - panna na paripurati.

Yavajivam pi ce halo - panditam payirupasati

Na so dhammam vijanati - dahhl suparasam yatha.

Muhuttamapi ce vinnu - panditam payirupasati

Khippam dhammam vijanati - jivha suparasam yatha.

Na tarn kanrmam katam sadhu - yam katva anutappati

Yassa assumukho rodam - vipakam patisevati.

Tam ca kammam katam sadhu - Yam katva nanutappati

Yassa patito sumano - vipakam patisevati

Attanameva pathamam - patirupe nivesaye

Atha hnamanusaseyya - na kilisseyya pandito.
(-Dhp.)

GLOSSARY

aggi fire (see this grammar 1)

acchariyam a wonder, a marvel
ajo a he-goat
anno another, other (one)
atthaya for the purpose of (see this grammar 8)
anavatthita
» *
(an + ava + thita) not steady, not well
composed
anutappati repents
anusasati advises, counsels, admonishes
abbhuta exceptional, astonishing, maiwellous,
suiprising
abhivadeti salutes, gieets, shows respect
avtK'a said, spoke 3 sg. past tense of vatti says'
(see this grammar 4)
3 sg. ya optative of atthi. (see VII. I)
assumukha with a tearful face
adatukama eager to/ desir ous of putting together
(See this gr ammar 8 under kama)

no
 LESSON V1D

adanam grasping, putting up, placing

Anando Ananda, a disciple and chief attendant of
Buddha
anisamso(am) advantage, good result/ consequence
ayasma Nom. sg. of ayasmant: venerable (one)
(used as adjective, or absolute as a
respectful appellation of a Bhikkhu of
some standing)
uggatasariro a name of a Brahmin. Literally with upright
body*
upakkhata prepared, ready, administered
(pp. of upakaroti)
upanita bring up to/into, offer, present
(pp. of upaneti)
upasamkamati approaches, goes near
u rabbho a ram
usabho bull, ox
ussapanam erection, putting up
ussapeti raises, lifts up, erects
evam vutte
w
when it was said thus (locative absolute-
See this grammar 3)
ovadati advises, admonishes, instructs, exhor ts
kilissati is stained, does wrong
khippam quickly, instantly
gahapatika belonging to the r ank of a householder,
a member' of the gentr y
gottam ancestry, lineage
chavi skin
tayidam < tarn + idam thus this...’
• m

talapakkam palm fruit

tunhibhuta (being) silent
thuno pillar', post
dabbi, spoon, ladle
damatho restraint, trainrng, taming
dunniggaha difficult to restrain
namam *
name (for recognition)
namagottam the name (for r ecognition) and the surname
(for the lineage)
niveseti establishes, arranges
nivesaye third sing, optative of niveseti (see Vll.l)
patirupa agreeable (status, position, state)
patita delighted, with delight
pamutta pp! of pamuncati lets loose, liberates, sets
free
payirupasati associates
paripurati be filled, attain fullness

111
ijxson \nn
pariplava unsteady, wavering
pariplavapasada one whose tr anquillity is superficial
pariyodata very clean, pure, cleansed
parisuddha clear, pure, spotless, bright, perfect
pasado tranquility, serenity, clarity, purity
pucchati questions, asks
badarapandum light yellow (fresh) Jujube fruit
bandhanam bond, fetter, stalk
maha great, big Umahant)
muhuttam m
(for an) instant, moment
medhavin wise, wise one
yanno sacrifice, almsgiving
yattha wherever
yattha kamanipatin that which falls/clings wher ever it wishes
yava(rn) to the extent of, as far as
yavajivam as long as one lives
yavancidam (yavam + ca + idam) that is, namely,
as far as, in so far* as (cf. yadidam)
yupo a sacrificial post
rodati weeps, laments, cries
lahu lightly, light
Vacchagotta name of a Brahmin referr ed to by his
surname ='of Vaccha lineage'
vacchataro a weaned calf, a bullock
-tari a weaned female calf, a heifer
vanno ■ #
color;, complexion
vippasanna tranquil, calm, purified, clean, bright, happy,
pure, sinless
Venagapura a city name
Venagapurika of Venagapura
satam *
a hundred (see VI, 12)
sabbena sabbam completely, altogether
sameti corresponds, agr ees
sampati now, right now, just now
sadhu good
sarada autumnal, fresh
saved announces, tells, declares
sukhavaha bringing happiness
sududdasa exceedingly difficult to see/grasp
sunipuna very subtle
supa soup, broth, curry
seyyatha just as, just like, as if

112
 ij .sson vin

GRAMMAR VIII

I. MASCULINE -i STEMS
aggi in this reading represents a new type of noun: masculine nouns with
stems ending in -i, with forms as follows. They will be listed in the glossaries in the
nominative singular, but with the notation "masculine" to distinguish them from the
feminine -i stems (1.2'3) :

EXAMPLE: aggi fire'

Singular Plural
Nom: 099' aggi / aggayo
flee: aggim
Gen: agglnam / agginam
aggissa / aggino
Dat:
Inst: nnni nn
oggina _ agglbhi / agglhi
Rbl: aggimha /-sma
Loc: aggimhi / aggismim aggisu / aggisu 1
Doc: aggi aggT / aggayo |

2. THIRD PERSON IMPERATIVE

2.1 The second person imperative was given in III. 5. Pali also has third person
imperatives, with the following endings:

Singular Plural
3 Pers. -tu -ntu

Thus: bhavatu
hotu (May) he/it be!'
atthu bhavantu
hontu (May) they be!'
santu
labhatu (May) he/ it obtain!'
labhantu (May) they obtain1'

2.2 In Pali, third person forms are commonly used in direct address to express
great respect. In that case, the third person imperative is also used rather than the
second person:
desetu bhante bhagava dhammam
Sir, let the Blessed One (i.e., you ) preach the Dhamma

113
1.1NSON V1U

etu kho bhante Bhagava Please come, sir, 0 Blessed One.’

It may also be used to express a wish.

suvatthi hotu May there be happiness.'

3. LOCATIVE ABSOLUTE
An absolute construction expresses an action which is prior to or
simultaneous with that of the main verb, but which has a different subject (unlike
the gerund or present participle.) In Pali, one absolute construction is formed by
using a present or past participle in the locative case. If the subject is expressed it
will also be in the locative, but objects, instruments, etc., will be in their usual
cases. The past participle expresses a prior action and the present participle
expresses a simultaneous one:
0

evam sante That being so...'

purise agacchante When the man was coming. . . .'
evam vutte That having been said. . .
parinibbute Bhagavati
When the Blessed one had achieved final liberation.

Note that the word order is variable, so that the subject need not precede
the participle, as in the last example.
The past paiticiple santa of as- has a locative form sante, as in the first
example, used usually in impersonal ( there is/are ) constructions like that one. It
also has an alternate locative form sati, used in the same way:

tanhaya sati There being craving. . .

4. FORMS of vac- SAY, SPEAK'

4.1. As stated in VI,8, The root vac- speak, say' verb speaks', does not
have present tense forms in actual use in Pali, but ha., been replaced in that tense
by vadati though it may be cited using the artificial foims vatti or vacati. It does
have forms in other tenses, however.

The past forms of vac- (vatti. vacati) are:

Singular Plural
1 Pers. avacam, avocam
■ w •
avacumha, avocumha

2 Pers. avaca, avoca, avacasi avacuttha, avocuttha

*

3 Pers. avaca, avoca, avacasi avacum, avocum

m w 9

114
 ijsson vin
Other for ms are (next page):

Infinitive: vattum
Gerund: vatva(na)
Past participle: vutta
Present participle: vuccamana
Future passive participle: vattabba

4.2 There is also a verb vuccati (or vuccate) is said which we have met
earlier', made from the same stem, but with a passive sense.

5. ADDRESS FORM bhavant

bhoto is the Genitive-Dative form of a noun bhavant Venerable' used as a
polite form of address. The vocative address form bhante with which we are
familiar is actually a related form, and appears to have been borrowed from a
different dialect. Originally, these were from the present participle of the verb
bhavati is, becomes,, hence literally the existing one, being but were specialized in
this usage. All of the case for ms of bhavant do not occur, but those which may be
encountered are as follows:

Singular Plural
Nom: bhavam bhavanto / bhonto
flee: bhavantam ■
bhavante
Gen:
bhoto bhavatam •

Dat:
Inst: bhota bhavantehi
Uoc: bhavam, bho bhonto

6. ENDINGS ON -e VERBS: nivesaye

As we saw in Lesson III, many Pali verbs have present stems ending in -e,
such as niveseti establishes, settles”. When affixes are added to this stem, the -e
of the stem may appear as -ay-. Thus nivesaye in this reading. Similarly, one may
encounter cintayati as well as cinteti he/she thinks: pujayati instead of pujeti
makes offerings'; nayati instead of neti leads’,etc. In general, the e- for ms are
found mor e in late*' texts, the -aya ones in earlier (This is because most of these
verbs derive from Sanskrit verbs in -aya-, which generally became e- in Pali)
7. USE OF CASES
7.1 The instrumental is sometimes used to form time adverbs:
tena samayena at that time’
7.2 vatti /vacati speaks takes the hearer in the accusative:
Bhagavantam avoca he said to the Blessed one

115
i j xson viu
8. attho
attho use. meaning, purpose’ may he used in the dative case to serve as
the second member of a compound with the sense for the 'sake/purpose of'. The
first member, as usual, will appear in the stem form:

yannatthaya ( yanna + atthaya) for the sacrifice’

9. kama
kama desiring is used with a preceding infinitive in the sense desiring to
cany out the action (of the infinitive). The infinitive loses the final -m. and
kamo declines as an -oor -a (fern.) noun.

aham Bhagavantam dassanaya gantukamo

(<gantum + kama Masc. Sg.)
I am desirous of going to see the Blessed one.’ (Man speaking)

aham Bhagavantam dassanaya gantukama

(<gantum + kama Fern. Sg.)
I am desirous of going to see the Blessed one.’ (Woman speaking)

K) SANDHI
10.1 A word final a or a may he dropped when the following word begins with a
vowel The following vowel may then he lengthened:
thuna + upanita thun'upanita

10.2 A final -a plus a following a- may be reduced to -a-:

maha + anisamsam mahanisamsam

LESSON VIII - FURTHER READINGS

1 Ekam samayam Bhagava Vesaliyam viharati Mahavane Kutagarasalayam.

Atha kho Siho senapati yena Bhagava ten'upasamkami; upasamkamitva
Bhagavantarii abhivadetva ekamantam nisidi. Ekamantam nisinno kho Siho senapati
Bhagavantam etadavoca - Sakka nu kho. bhante. Bhagava sanditthikam
danaphalam pahnapetum’’ ti?

Sakka Siha ’ ti Bhagava avtK'a - ’dayako Siha. danapati bahuno janassa piyo
hoti manapo. Yam pi Siha. dayako danapati bahuno janassa piyo hoti manapo. idam
pi sanditthikam danaphalam.

Puna ca param, Siha. dayakam danapatim santo sappurisa bhajanti. Yam pi,
Siha, dayakam danapatim santo sappurisa bhajanti, idam pi sanditthikam
danaphalam

116
 liSSON YIU

"Puna ca param. Siha. dayakassa danapatino kalyano kittisaddo

abbhuggacchati. Yam pi, Siha, dayakassa danapatino kalyano kittisaddo
abbhuggacchati.idam pi sanditthikam danaphalam.

"Puna ca param, Siha. dayako danapati yam yadeva parisam. upasamkamati

yadi khattiyaparisam yadi brahmanaparisam yadi gahapatiparisam yadi
samanaparisam - visarado upasamkamati amamkubhuto Yam pi. Siha. dayako
danapati yam yadevaparisam upasamkamati...visarado upasamkamati amamkubhuto,
idam pi sanditthikam danaphalam ."

"Puna ca param. Siha. dayako danapati

kayassa bheda param marana sugatim saggam lokam upapajjati Yam pi. Siha.
dayako danapati kayassa bheda param marana sugatim saggam lokam upapajjati.
idam samparayikam danaphalam ti (-A N.)

2 Ekam samayam Bhagava Vesaliyam viharati Mahavane Kutagaiasalayam.

Atha kho Mahali Licchavi yena Bhagava ten upasamkami; upasarnkamitva
Bhagavantam abhivadetva ekamantam nisidi. Ekamantam nisinno kho Mahali
Licchavi Bhagavantam etadavoca:

"Ko nu kho. bhante, hetu. ko paccayo papassa kammassa kiriyaya, papassa

kammassa pavattiya" ti?

"Lobho kho, Mahali, hetu. lobho paccayo papassa kammassa kiriyaya.

papassa kammassa pavattiya Doso kho, Mahali. hetu. doso paccayo papassa
kammassa kiriyaya papassa kammassa pavattiya. Moho kho, Mahali. hetu, moho
paccayo papassa kammassa kiriyaya, papassa kammassa pavattiya
Ayonisomanasikaro kho. Mahali, hetu, ayonisomanisikaro paccayo papassa
kammassa kiriyaya. papassa kammassa pavattiya. Micchapanihitam kho. Mahali.
cittam hetu, micchOpanihitam cittam paccayo papassa kammassa kiriyaya papassa
kammassa pavattiya ti Ayam kho, Mahali. hetu. ayam paccayo papassa kammassa
kiriyaya papassa kammassa pavattiya” ti (-AN)

3. akkodhano nupanahi - amayo nttapesuno

sa ve tadisako hhikkhu - evam pecca na s<K'ati
akkodhano nupanahi - amayo nttapesuno
guttadvaro sada hhikkhu - evam pecca na socati
akkodhano nupanahi - amayo r ittapesuno
kalyanasilo so hhikkhu - evam pecca na stx'ati
akkodhano nupanahi - amayo rittapesuno
kalyanamitto so hhikkhu - evam pecca na socati

akkodhano nupanahi - amayo rittapesuno

kalyanapanno so hhikkhu - evam pecca na s<xati
(ThG)

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IJ.SSON VID

4. Raja aha: ‘Bhante Nagasena, yo idha kalakato brahmaloke uppajjeyya yo ca

idha kalakato Kasmire uppajjeyya, ko cirataram ko slghataranti?"

Samakam maharajah.

“Opammam karohi "ti.

‘ Kuhim pana maharaja tava 1 jatanagaran'ti?

'Atthi hhante Kalasigamo nama, tatthaham jatoti.

KIva duro maharaja ito Kalasigamo hoti"

Dumattani bhante yojanasatanrti.

Kiva duram maharaja ito Kasmiram hot!' ti?

Dvadasa bhante yojanani ti.

Ingha tvam maharaja Kalasigamam cintehi'ti.

Cintito bhante ti.

Ingha tvam maharaja Kasmiram cintehi ti.

»>

Cintitam hhante'ti.
9

Katamannu kho maharaja cirena cintitam katamam slghataran ti?

Samakam bhante ti

Evameva kho maharaja yo idha kalakato brahmaloke uppajjeyya yo ca idha

kalakato Kasmire uppajjeyya samakam yeva uppajjanti ti.

Bhiyyo opammam kai ohi ti

"Tam kim mannasi maharaja: dve sakuna akasena gaccheyyum, tesu eko
ucce rukkhe nisideyya eko nice rukkhe nisideyya tesam samakam patitthitanam
katamassa chaya pathamataram pathaviyam patitthaheyya. katamassa chaya cirena
pathaviyam patitthaheyya'ti?

“Samakam bhante ti.

‘ Evameva kho maharaja yo idha kalakato brahmaloke uppajjeyya yo ca idha

kalakato Kasmire uppajjeyya samakam yeva uppajjanti ti.
Kallo’si bhante Nagasena'ti.
(-M.P.)

*Geniuve of tvam --see Grammar V,i.

118
 LESSON VUl

GLOSSARY:

akkhodano without anger, without ill will

anupanahin one without ill-will (-in stem, see VI. 2)
abbhuggacchati go forth, go out, rise into
amaya non-deceitfui
akaso(am) outer space, sky
aramo park, resort for pastime, a private park
given to the Buddha or the Sangha
ingha panicle of exhortation: come on, go on,
look here, go ahead,'
ito from here, hence
ucca tall, high, lofty
upapajjati/ uppajjati be born
karana making, causing, producing
X karana making X
Kalasigamo place name
kalyanasila of good conduct
kalyanamitto good friend, good companion
Kasmiram place name: Kashmir
kalakata dead
kitti fame, renown, glory
kittisaddo sound of fame, praise, renown
kiriya doing, action
klva how much, how many, how great
kuhim m
where
kOtagarasala gabled house, pavilion
khattiya of the warrior (Ksatriya) caste
gahapati householder
guttadvara with guar ded senses
(literally, guarded door or entrance )
cinteti thinks (of)
cirataram m
rather long, longer, delayed
cirena after a long time
chaya shadow, (light) image
jata bom
tattha there
tadisaka of such a quality /nature
danapati a liberal donor
dayako giver, (lay) donor
du- two (compounding stem)
dura far
dvadasa twelve
nivaseti dress oneself
nica low

119
UXSON VM

stretches forth, holds out/up. takes up.

makes ready
paccayo reason, ground, cause, motive, means,
condition
X paccaya having X as paccayo
pannapeti indicates, points out, makes known, declares
pathamataram as early as possible, (very) first
pathavi eanh
panidahati puts forth, longs for. applies, directs,
ppl panihita
pavatti manifestation, wielding, execution.happening
puna ca pa ram moreover, furthermore
brahmaloko Brahma-world
bhiyyo further, more
mamkubhuta discontented, troubled, confused
matta about, only
manapa agr eeable, pleasing, pleasant
Mahal i a name of a person
mahavana a name of a par k
yam yadeva whichever
yonisomanasikaro proper* attention, correct r eflection
iittape.su na free from slander*
(< ritta devoid of, having relinquished
+ pesuna(m) slander )
rukkho tree
Licchavi a clan name
visarado self-possessed, confident, wise,
knowing how to conduct oneself
V esali a place name
sakuno bird
sant good person, true person
samakam equally, at the same time
samparayika belonging to the next wor ld
slghataram faster*, sooner
Siho a pr oper* name
sugati happiness, bliss, happy fate, happy state.
a r ealm of bliss
senapati a gener al
hetu basis, cause

120
 LESSON IX

l. Ekam samayam Bhagava Bhoganagare viharati Anandacetiye Tatra kho

Bhagava hhikkhu amantesi - "bhikkhavo" ti.

Bhadante" ti te hhikkhu Bhagavato paccassosum

Bhagava etadavoca - "cattaro me, hhikkhave, mahapadese desessami. tam sunatha,

sadhukam manasikarotha; bhasissami" ti
*

Evam, bhante" ti kho te hhikkhu Bhagavato paccassosum

Bhagava etadavoca:
"Katame, hhikkhave, cattaro mahapadesa? Idha. hhikkhave, hhikkhu evam
vadeyya - Sammukha m etam, avuso, Bhagavato sutam. sammukha patiggahitam -
ayam dhammo. ayam vinayo, idam satthusasanam ti Tassa, hhikkhave. bhikkhuno
bhasitam neva ahhinanditabham nappatikkositabbam Anabhinanditva
appatikkositva tani padabyahjanani sadhukam uggahetva sutte otaretahbani. vinaye
sandassetahhani. Tani ce sutte otariyamanani vinaye sandassiyamanani na c eva
sutte otaranti na vinaye sandissanti, nitthamettha 1 gantabham Addha, idam na
eva tassa Bhagavato vacanam Arahato Sammasamhuddhassa... iti h etam.
hhikkhave, chaddeyyatha."

"Idha pana, hhikkhave, hhikkhu evam vadeyya - sammukha m etam, avuso.

Bhagavato sutam. sammukha patiggahitam - ayam dhammo, ayam vinayo. idam
satthusasanam' ti. Tassa. hhikkhave, bhikkhuno bhasitam neva ahhinanditabham
nappatikkositabbam. Anabhinanditva appatikkositva tani padabyahjanani sadhukam
uggahetva sutte otaretahbani, vinaye sandassetahhani Tani ce sutte otariyamanani
vinaye sandassiyamanani sutte c eva otaranti vinaye ca sandissanti, nitthamettha
gantabham: Addha, idam tassa Bhagavato vacanam Arahato Sammasamhuddhassa
. . iti. Idam, hhikkhave, pathamam mahapadesam dhareyyatha." (-A N.)

2. 'Aham kho, hhikkhave. ekasanabhojanam bhunjami ekasanabhojanam kho

aham hhikkhave, bhunjamano appabadhatam ca sanjanami, appatamkatam ca
lahutthanam ca balam ca phasuviharam ca. Etha tumhepi hhikkhave,
ekasanabhojanam bhunjatha; ekasanabhojanam kho hhikkhave, tumhe pi
bhunjamana appabadhatam ca sahjanissatha appatamkatam ca lahutthanam ca
balam ca phasuviharanca' ti. (M.N )

3. Papam ce puriso kayira - na tam kayira punappunam

na tamhi chandam kayiratha 2 - dukkho papassa uccayo
Punnam ce puriso kayira - kayirath etam punappunam

1 rutthain+ettha
2 -tlia here is third person. This ending will be given in a later lesson.
 1.1 SSON IX

tamhi chandam kayiratha - sukho punnassa uccayo.

Papo pi passati hhadram- yava papam na paccati:
yada ca paccati papam -atha papo papani passati.
Bhadro pi passati papam - yava hhadram na paccati;
yada ca paccati hhadram - atha hhadro bhadrani passati.
Panimhi ce vano nassa - hareyya panina visam; .
nahhanam 4 visamanveti - n'atthi papam akuhhato.
Gabbham eke uppajjanti - nirayam papakammino
saggam sugatino yanti - parinihhanti anasava.
(Dhp.)

GLOSSARY:

akuhhant non-doer
addha certainly, verily
anasavo one free from the four asavas: i.e.,
kamasava, sensuality,
hhavasava, craving for rebirth,
ditthasava, speculation,
avijjasava, ignorance
anveti enters, follows
apadeso reason, cause, argument, statement
appatamkata freedom from illness
appahadhata good health
ahhana - a + vana-
■

ahhinandati rejoices (over), approves of, delights in

Anandacetiyam monastery named Ananda
amantesi addressed (past ofamanteti calls,
addresses’)
avuso friend, brother, sir (a form of polite
address)
uggaheti leams
uccayo heaping up, accumulation
ekasanahhojanam taking only a single meal (solid food) a day
(adverbial accusative)
otarati descends, enters into
otariyati is caused to descend (see this grammar 4)
otariyamana that which is caused to he brought down
(see this grammar 5)
otareti causes to descend, brings down, lowers
kammin one who acts, doer
kayira optative of karoti (see this grammar 7)
chaddheti gives up, discards

* From a pi even
4 na+a+vana

122
 lksson ix
chandam desire, delight
tatra there
deseti preaches, declares
nittham gacchati conclude, arrive at a conclusion
paccati ripens
paccassosum Third Plural Past of patissunati
(see this gr ammar 2.3)
patikkosati blames, rejects
patiggahita Past ppl. of patiganhati, receive, accept
padam word, (in addition to place, foot' etc.
given in Lesson IV)
parinibbati passes away without rebirth , is emancipated
pani (m) hand
papo evildoer
phasuviharo comfort, ease
byanjanam syllable, consonant, sign, mar k
bhadante sir', sire’ a for m of address gener ally used
in addressing the Buddha (by monks)
bhadram g(xxl
bhadro good one, (doer of good)
Bhoganagaram the city of Bhoga
manasikaroti reflects upon, considers well, bears in mind,
recognizes
mahapadeso maha + apadeso
yati goes, proceeds, goes on
yava until, as long as, up to
lahutthanam
• • m
lightness of body, bodily vigor, good health
vacanam utterance, word, saying, speech, remar k
vano wou nd
vadati says, speaks
vinayo discipline, code of ethics, monastic
discipline, principles of g(X)d behavior5 6
visam poison
sanjanati knows, recognizes, is aware of
satthu genitive of satthar teacher, the Buddha
(see this gr ammar I I)
sandassiyamana that which is compar ed with
sand asseti compares with, shows (against)
sandissati tallies with, agrees with
sammukha face to face, in pr esence
sadhukam well (adverb)

5 This has also been interpreted as maha + padeso province, part, area location ’
6 The term vinayo refers to a large collection of rules governing the monastic life of the
bhikkhus, as against the term dhammo. referring to the theoretical and philosophical
part of the Pali canon.
123
I KSSON IX

sasanam •
teaching, message, order
sugatin righteous one
suttam discursive part of Buddhist scriptures
(Sanskrit sutra)
harati take away, remove
GRAMMAR IX
I. -ar NOUNS
l.l A new type of noun, -ar nouns, occurs in this lesson. They will he listed with
-ar in the glossaries. There are two subtypes: (I.) Nouns formed with a suffix
-tar. and (2.) Relationship nouns (a small set.) They have forms as follows:
1.11 Agent Nouns:
EXAMPLE: satthar teacher, the Buddha’
Singular Plural
Nom: sattha K a rn . ...—
ouiinuru
cot t

flee: sattharam (-aram) /satthare

Gen: satthu(-ssa)/ satthunam / sattharanam/
Dat: satthuno satthanam•

Inst: / satthuna sattharehi(-ebhi)/

flbl: satthara / satthara satthuhi
Lot: satthari satthusu / sattharesu
Hoc: sattha/sattha/satthe sattharo

1.12 Relationship Nouns:

EXAMPLE: pitar father’
Singular Plural
Nom: pita
flee: pitararn / pitum pitaro ——-
pitare
Gen: pitunnam(-unarn)
pitu / pituno / pitussa
Oat: pitaranam / pitanam
Inst: pituna pituhi (-ubhi) /
riii Am
1 lqi a ___
—-
flbl: pitarehi(-ebhi)
Loe: pitari pitusu / pitaresu
Uoc: pita / pita pitaro

Note that the two subtypes are almost alike. The important differences are:
1) The relationship nouns have -ar- wherever the agent nouns have either
-ar- or -ar-.
2) The Dative Plural is usually -unnam for the relationship nouns but
-unam for the agent nouns.

124
 I KSSON IX

1.2 The -ar stem nouns have a stem form in -u (satthu. pitu) which occurs in
compounds. Thus:
satthu sasanam the teaching of the Master'
pitusantakam ’father's possession'

1/3 The -ar nouns given above are masculine. There are also feminine
relationship nouns like matar mother' which inflect similarly:
EXAMPLE: matar mother'
Singular Plural
Nom: mata
mataro
flee: mataram •

Gen:
matu / matuya matunam •
Oat:
Inst:
matara / matuya ma tu hi
flbl:
Loc: matari/ matuya(-yam) matusu
Uoc: mata / mata mataro

2. PAST TENSE
2.1 The assosi Type Past Tense: (“the -s- Aorist")
Two forms of the past tense were given in VI. 7. Another form
appears in this lesson. It is formed by adding the following suffixes (as with the
other types an augment a- may sometimes be prefixed):
■

Singular Plural
1 Pers: -sfm -(i)mha (-simha)
2 Pers: -{i)ttha (-sittha)
SI
3 Pers: -sum / -(i)msu

Note that the first, second and third person singular forms are like
those of the upasamkami type (VI. 7 2) with a preceding -s-. So are the alternate
first and second plural forms, but they are rare. One third person form is like
that of the addasa type (VI, 7.1) with a preceding -s-. The other plural forms are
like the upasamkami type.

The verb nx>t may undergo changes to form a past stem to go with
these endings. Thus, for su- hear' (pres sunati) and kar- do (pres karoti).
we have (note the augments) (forms on next page):

125
IJLSSON IX

su- hear'
Singular Plural
1 Pers: assosim assumha
2 Pers: assuttha
assosi
3 Pers: assosum
kar- do’
Singular Plural
I Pers: akasim akamha
2 Pers: akattha
akasi
3 Pers: akasum, akamsu

Note that the stem-final vowels "shorten* (a becomes a, o becomes u)

before the endings without -s-.
Verbs with present tense stems in -e- whether causative or not,
commonly take this type of past tense, and fom it from the present stem. With
these, e > ay before the endings without -s-, and the linking vowel -i- appears:

deseti preaches, tells’

Singular Plural
1 Pers: desesim desayimha (desesimha)
2 Pers: desaylttha (desesittha)
desesi
3 Pers: desesum/desayimsu

2.2 The Past of gacchati:

The verb gacchati goes may appear with past tense forms of the
upasamkami type (compare VI. 7.1) Thus:

Singular Plural
1 Pers: agamisam, agamim agamimha
2 Pers: agamittha
agami
3 Pers: agamisum, agamimsu

126
 ix
I.FSSON
2.3 The Fast of patissunati: The verb patissunati promises, assents, agrees has a
past tense of the assosi type, but a very irregular past stem paccasso- Hence
paccassosi ‘he/you agreed’, etc.

It also has an alternate past stem patisun- which takes the upasamkami type
endings: patisuni he/you agreed’, etc.

The gerund is patissunitva or patissutva

3. FUTURE TENSE
3.1 The future tense in Pali is formed by adding -(i)ss- followed by the present
tense endings, to the present stem. Hence, for bhavati be’:

Singular Plural
1 Pers: bhavfssami bhavissama
2 Pers: bhavlssasi bhavissatha
3 Pers: bhavlssati bhavissanti
Sometimes the stem used may differ from the present stem, or there may
be alternate forms. Hence:
gacchati goes’ has gamissati along with gacchissati
sunati hears' has sossati along with sunissati
32 The future tense may be used to indicate probability or a general truth as
well as indicating future time.

4. PASSIVE VERBS
There are are some verbs in Pali that have a passive sense. That is, the
subject of the verb is that which is effected or brought about. Thus vuccati is
said’, dassiyati is seen etc. Such passive verbs are commonly related to transitive
verbs. Often, the passive verb will be formed by adding -iya- or -iya- to the
present stem of the transitive verb, which may undergo further changes of form.
Hence deti gives’, dlyati is given’; pOjeti worships’, pujiyati ’ is worshipped',
karoti does' kariyati or kariyati is done' etc. Sometimes the passive verb has a
double consonant while the related transitive verb has a single one or a consonant
cluster: thus hanati kills', hannati is killed’; bhindati breaks’ bhijjati is broken;
pacati cooks', paccati is cooked , etc. (these double consonants occurred because
some passives were formed earlier by adding -y-, which doubled the preceding
consonant, sometimes changing it, and disappeared.) In any case, in Pali these
pairings must be learned as they occur, since the relationship may be more or
less transparent due to the changes that have taken place.

127
I.LSSON IX

5. PRESENT PARTICIPLES OF PASSIVE VERBS IN -mana

The passive verbs described in 4 above often occur with the -mana
participle (IV,4) . Thus pujiyamana being worshipped* vuccamana being spoken',
dassiyamana * being seen , kayiramana being done* etc. Similar ly desiyamana
being preached*, related to deseti preaches*.
6 yati GOES’
yati goes, goes on, proceeds' has the following forms in the present
tense:
Singular Plural
1 Pers: yami yama
2 Pers: yasi yatha
3 Pers: yati yanti
Other forms are:.
Present participle: yanti
Infinitive: yatum / (yatave)
Past Participle: yata
7. kayira
kayira and kayiratha ar e -ya optatives of karoti (See VII, I).

FURTHER READINGS IX

I Evam me sutam. Ekam samayam Bhagava Rajagahe viharati Vejuvane

Kalandakanivape. Tena kho pana samayena Sigalako gahapatiputto kalasseva
vutthaya Rajagaha nikkhamitva allavattho allakeso panjaliko puthudisa namassati:
puratthimam disam dakkhinam disam pacchimam disam uttaram disam hettimam
A * • mm m m m ' m m m m

disam uparimam disam.

Atha kho Bhagava pubbanhasamayam nivasetva pattacivaramadaya
Rajagaham pindaya pavisi. Addasa kho Bhagava Sigalakam gahapatiputtam
kalasseva utthaya Rajagaha nikkhamitva allavattham allakesam panjalikam
puthudisa namassantam: puratthimam disam dakkhinam disam pacchimam disam
uttaram disam hetthimam disam uparimam disam. Disva Sigalakam gahapatiputtam
etadav(x:a. "kinnu tvam, gahapatiputta, kalasseva vutthaya Rajagaha nikkhamitva
allavattho allakeso panjaliko puthudisa namassasi: puratthimam disam dakkhinam
disam pacchimam disam uttaram disam hetthimam disam upar imam disanti?*

'Pita mam bhante kalam karonto evam avaca: disa tata namasseyyasi ti."
So kho aham bhante pitu vacanam sakkaronto gam karonto manento pujento
kalasse va vutthaya Rajagaha nikkhamitva allavattho allakeso panjaliko puthudisa
namassami: puratthimam disam-pe-uparimam disanti."
"Na kho gahapatiputta ariyassa vinaye evam chaddisa namassitabbati."

128
 I .LSSON IX

' Yathakatham pana bhante ariyassa vinaye chaddisa namassitabba? Sadhu

me bhante Bhagava tatha dhammam desetu yatha ariyassa vinaye chaddisa
namassitabbati."

"Tena hi gahapatiputta sunohi sadhukam manasikarohi. bhasissami ti.

Evam bhante" ti kho Sigalo gahapatiputto Bhagavato paccassosi

r

Bhagava etadavoca: "Yato kho, gahapatiputta, ariyasavakassa cattaro

kammakilesa pahina honti, catuhi thanehi papakammam na karoti. cha ca
bhoganam apayamukhani na sevati, so evam cuddasa papakapagato, chaddisa
paticchadi, ubhaya lokavijayaya patipanno hoti, tassa ayam c eva loko araddho
hoti paro ca loko. So kayassa bheda parammarana sugatim saggam lokam
upapajjati.
(-D.N.)

2. Atha kho bhikkhave Vipassissa Bhagavato arahato Sammasambuddhassa

etadahosi: "Yannunaham dhammam deseyyan'ti. Atha kho bhikkhave Vipassissa
Bhagavato arahato Sammasambuddhassa etadahosi: "adhigato me ayam dhammo
gambhiro duddaso duranubodho santo panito atakkavacaio nipuno
panditavedaniyo. Alayarama kho panayam paja alayarata alayasamudita.
Alayaramaya kho pana pajaya alayarataya alayasamuditaya duddasam idam
thanam yadidam idappaccayata-paticcasamuppado ldampi kho thanam duddasam
yadidam sabbasamkharasamatho sabbupadhipatinissaggo tanhakkhayo virago
nirodho nibbanam. Ahanc eva kho pana dhammam deseyyam. pare ca me na
ajaneyyum, so mam assa kilamatho, sa mam assa vihesa" ti
( DN)
'3. Ko imam pathavim vijessati
yamalokanca imam sadevakam
ko dhammapadam sudesitam
kusalo pupphamiva pacessati?
Sekho pathavim vijessati
yamalokanca imam sadevakam
sekho dhammapadam sudesitam
kusalo pupphamiva pacessati
Phenupamam kayamimam viditva
marieidhammam abhisambudhano
*

chetvana marassa papupphakani

adassanam maccurajassa gacche.
Yo balo mannati balyam
pandito vapi 7 tena so
balo ca panditamani
sa ve balo’ti vuccati ( Dhp )

7 pandito + eva + api

129
1 LSSON IX

GLOSSARY:

atakkavacara beyond logic (or sophistry), beyond the

sphere, of thought, pr ofound
adassana non-seeing, away from sight
addasa 3sg. past of passati (see VI, 6.1)
adhigata realized, understood, highly realized
apagata be away from, desist from
apayamukham cause of min
abhisambudhano one who understands
ariyassa vinaye in the principles of behavior taught by
the noble ones; normally this refers to
the way of life of the noble ones.
(cf. vinayo in the main reading of this
lesson)
alia wet
avaca said
assa 3sg. optative of atthi
ahosi was, occurred (past of hoti)
etadahosi such a thought occurred to one
adaya having taken
ajanati grasp, understand
araddha begun, well begun, (well) undertaken
alayarata lustful, delighting in desire
alayarama clinging to lust
alayasamudita arisen from desire, craving
idappaccayata having its foundation in this, causally
connected
upama like, similar*
X-upama like X, similar to X
uparima upper, above, overhead
ubhaya both
kammakileso depravity of action, bad wor ks
kalandakanivapa a place name (literally, squirrel feed )
kayassa bheda parammarana after complete death (literally, after the
breaking up of the body and after death)
kalam karoti passes away, dies
kalo time, mor ning
kalassa eva in early morning
kilamatho fatigue, exhaustion
kusalo skilled one
keso hair (normally in the plural, kesa)
khayo cessation
garu karoti respects, considers seriously

130
 LESSON IX
gahapatiputto a man of the middle class, a nobleman,
a householder
cuddasa fourteen
cha six
chaddisa the six directions
(North, South, East, West, Up, Down)
chindati cuts, severs
chetvana having cut off, having severed
thanam
m m
fact, principle, conclusion
tanha
*
craving
tato father, child dear one (an endearing term
of address used irrespective of the age
of the addressee; normally in the
vocative singular as tata)
disa direction
duddasa difficult to see, incomprehensible (by
the ordinary person)
duranubodha difficult to be undersuxxl
deseti preaches, declares
dhammapadam word of righteousness
namassati salutes, venerates, honors, pays
homage to
nikkhamati sets forth, comes out of
nipuna efficient, subtle, abstruse, clever,
skillful, accomplished
nibbanamm m
emancipation
nirodho cessation
nivaseti dresses oneself, puts on clothes (robes)
pacessati future 3 sg. of pacinati gathers’
paccassosi assents, agrees ( 3 Sg past of pati(s)sunati)
pacchima west, western
paja people, progeny, offspring
panjalika with folded hands
paticcasamuppado arising on the grounds of a pr eceding
cause, dependent origination
(theory of the twelve causes)
paticchadin covering, enveloping
patirrissaggo renunciation, giving up, rejection, forsaking
patipanna stepped on to, entering on
panita exalted, excellent
panditamanin one who thinks himself wise
panditavedaniya to be understood by the wise
pattacivaram bowl and robe
papupphakam flower y ar rows, flower-tipped ar rows
(of sensual passion)
paro other, next

131
LLSSON IX

pavisa ti enters
pahina calmed, given up
(past participle of pajahati)
papakam bad action
pindo a lump of food (usually of food as alms)
pindaya for alms (begging)
pitu compounding stem or pitar father'
(see this grammar 1.12)
puthu separate, individual, various
puratthima easern
pujeti woships, adores, offers
phenam foam, froth
phenupama phena + upama
balyam folly, idiocy
maccuraja king of death
mannati thinks, knows
maricidhamma nature of a mirage
maned respect, honor
maro death, Mara (death personified)
yato since, whence, because
yathakatham pana (yatha+katham+pana) then how,
how so then
yannuna well now (yam+nuna)
yamaloko world of Yama (ruler of the kingdom of
the dead)
Rajagaha place name
vattham cloth (es)
vijayo victory, uiumph
vijeti wins, conquers
viditva knows, realizes (gerund of vindati)
name of a Buddha previous to Gotama
virago detachment
vihesa vexation
(v)utthahati rise, get up (alternatively, (v)utthati) 8
(v)utthaya gerund of (v)utthahati/(v)utthati
samkhara
4» (pi) the sum of the conditions resulting in
life or existence; synergies
sakkaroti respects, (pres, paniciple sakkaronta)
santa Uanquil. calm
samatho cessation, calming down
sekho one still in training, one who has not yet
achieved arahantship
hetthima lower, below

8 The v- may appear when a foim of this verb appears following a word ending in a
vowel.

132
 LESSON X
1 Ekasmim samaye sattha ganam pahaya ekakova ekam vanam pavisi.
Parileyyakanamo eko hatthirajapi hatthiganam pahaya tarp vanam pavisitva.
bhagavantam ekassa rukkhassa mule nisinnam disva, padena paharanto
njkkhamulam sodhetva sondaya sakham gahetva sammajji. Tato patthaya divase
divase sondaya ghatam gahetva paniya-paribhojaniya-udakam aharati Unhodakena
atthe sati unhodakam patiyadeti: katham? katthani ghamsitva aggim pateti; tattha
daitini pakkhipanto jaletva, tattha tattha pasane paeitva, damkhandakena
pavattetva, khuddakasondiyam khipati. Tato hattham otaretva, udakassa
tattabhavam janitva, gantva satthaiam vandati. Sattha tattha gantva nahayati. Atha
nanavidhani phalani aharitva deti.

Yada pana sattha gamam pindaya pavisati. tada satthu pattadvaramadaya

kumbhe thapetva, satthara saddhim yeva gacchati; rattim valamiganivaranattham
mahantam dandam sondaya gahetva yava arun uggamana vanasande vicarati
(Rasv.)

2. Atite kira Baranasiyam salittakasippe nipphattim patto eko plthasappi

ahosi. So nagaradvai e ekassa vatamkkhassa hettha nisinno sakkhara khipitva tassa
pannani chindanto hatthirupakam no dassehi, assarupakam no dassehi' ti
gamadarakehi vuccamano icchit icchitani rupani dassetva tesam santika
khadanly adlni iabhati

Ath’ekadivasam raja uyyanam gaechanto tarn padesam papuni. Daiaka

pithasappim paroh'antare katva palayimsu. Ranno1 thitamajjhantike njkkhamulam
pavitthassa chiddacchaya sariram phari. So "kinnukho etam ti uddham olokento
mkkhassa pannesu hatthirupakadlni disva ’kass etam kamman ti pucehitva,
Mplthasappino,' ti sutva tarn pakkosapetva aha: "mayham purohito atimukharo,
appamattake pi vutte bahum bhananto mam upaddavati; sakkhissasi tassa mukhe
najimatta ajalandika khipitun'ti? ‘Sakkhissami, deva: ajalandika aharapetva
purohitena saddhim tumhe antosaniyam nisidatha. Ahamettha kattabbani
janissamTti

Raja tatha karesi. Itaropi kattariy aggena saniyam chiddam katva,

purohitassa ranna saddhim kathentassa mukhe vivatamatte ek ekam ajalandikam
khipi Purohito mukham pavittham pavittham gili. Pithasappi khinasu ajalandikasu
sanim calesi. Raja taya sannaya ajalandikanam khinabhavam hatva aha acariya,
aham tumhehi saddhim kathento katham nittharitum na sakkhissami Tumhe^
atimukharataya nalimatta ajalandika gilanta pi tunhibhavam napajjatha ti

* Gernuve of raian. See Grammar 6 1 and this grammar 1.

2 Honor ific plural
IJISSON X

Brahmano mamkubhavam apajjitva tato patthaya mukham vivaritva ranha

saddhim sallapitum nasakkhi. Raja pithasappim pakkosapetva tarn nissaya me
sukham laddhanti tuttho tassa sabbatthakam nama dhanam datva nagarassa catOsu
disasu cattaro varagame adasi.
(DhpAk.)

3 Yathagaram ducchannam - vutlhi samativijjbati

evam abhavitam cittam - rago samativijjhati.

Yathagaram succhannam - vutthi na samativijjhati

evam subhavitam cittam - rago na samativijjhati.

Idha socati pecca socati - papakaii ubhayattha socati

so scx'ati so vihannati - disva kammakilitthamattano.
M *

Idha modati pecca modati - katapunno ubhayattha modati

so modati so pamodati - disva kammavisuddhimattano.

Idha tappati pecca tappati - papakaii ubhayattha tappati

‘ papam me katan” ti tappati - hhiyyo tappati duggatim gato.

Idha nandati pecca nandati - katapunno ubhayattha nandati.

"punham me katan" ti nandati - hhiyyo nandati suggatim gato.
(Dhp)

GLOSSARY

agaram house
aggam tip, end
ajalandika goat dung
ati very, excessively
afito the past
attano one's own
antare in between, among
anto inside, within, behind
antosaniyam behind the curtain
appamattakarn even a little
abhavita uncultivated, not developed, unu ained
arunuggamanam dawnlight
(<aruna dawn' +uggamanam
‘rising, increasing
asso horse
acariyo teacher
adi(-ni) etcetera, and so foiih (see this grammar 9)
apajjati arrives at. reaches, meets
aharati brings

134
 LESSON X

aharapeti causes to bring

icchita past participle of icchati wants, desires
icchiticchitani see this grammar 8
itara the other one
unha warm, hot
uddham up, above
upaddavati causes trouble, Uoubles (someone), annoys
ubhayattha in both places
uyyanam park
ekaka being alone
oloketi looks (at)
kata past participle of karoti
katapunno one who has done pure deeds or good
actions (see this gr ammar 11)
kattari scissors
katha story, speech, tale, talk
katheti speaks, talks
kareti causes to do
kira it is said, truly, really (report by hearsay)
kilittham
« « m
foulness, impurity (neuter past participle of
kilissati /become soiled, stained or
impure'
kumbho frontal lobes of an elephant
khadaniya edible, eatable
khipati throws, puts
khlna exhausted, over, finished
khuddaka small
gano _ group, multitude, crowd
gantva gerund, of gacchati
gahetva gerund of ganhati
gilati swallows
ghamseti mbs against
ghato(am) pot
caleti shakes
chiddam hole, cut
jaleti kindles
jhapeti keeps, places, puts
thitamajjhantike at midday, at noon
tattabhavo hotness, the fact that it is war m/hot, warmth
tappati suffers, is tormented
tuttha
•• pleased, being happy/glad
tunhibhavo silence, state of being silent
dando (walking) stick, cudgel, club
dasseti shows •4

darukhandakam a piece of (fire)wood, a stick

135
I LSSON X

divaso day
duggati evil state
ducchanna ill-thatched, badly covered
devo god; also used as an epithet for king
dvaram *
door, gate
nandati rejoices, is happy
nahayati bathes
nanavidha various
nali♦
a measure of capacity , a cupful
nalimatta
m
about a nail
nittharati concludes, ends, finishes
nipphatti conclusion, end, completion
nivaranattham for the purpose of preventing,
to prevent
nissaya because of, on account of
pakkosapeti summons, calls
pakkhipati throws, puts
pacati cooks, bakes, heats
patiyadeti prepares, arranges
patthaya (starting) from (see this grammar 7)
pannam leaf
patta attained, reached
pattam (-o) (alms) bowl
paribhojaniya to be used
palayati flees, inns away
pavatteli turns, rolls
pavisitva gerund of pa visa ti
paharali hits, strikes, beats
pahaya gerund of pajahati
pateti fells, makes fall
aggimpateti stalls a fire, kindles
pado foot
paniyam water for drinking
papakarin evil-doer
papunati reaches
Parileyyako a name of an elephant
paroho downard roots from the branch of a
banyan tree, tillering
pavisi, past of pavisati
pasano stone
plthasappin a cripple
purohito the kings head-priest
pharati spreads, pervades, falls on
bahum much
Baranasi Benares

136
 LESSON X

mamkubhavo downcast-ness, discontent, confu:

moral weakness
mukham* mouth, face
mukharata talkativeness
modati rejoices, is happy
rupakam image, likeness
laddha past participle of labhati
vatarukkho
• a banyan tree
vanasando(am)
* • * jungle, forest
vandati bows down at, salutes
varagamo hereditary village, a village given
vajamigo a wild beast
vie a rati moves about
vivata •
open
vivatamatta as s(x>n as it was open
visuddhi purity
vihannafi suffers
vuccamana being said, being addressed
» »■
vutthi i*ain
sakkoti is able, can
sakkhara pebble
sakkhissati future of sakkoti
sanna sign, signal, indication
sati locative Singular of santa,
(see this grammar 2)
santikam m
the vicinity (of)
santika (ablative) from the vicinity of
sabbatthaka
*• a gift compr ising eight of everyth
samativijjhati pierces through
sammajjati sweeps
sariram• body
sallapati talks, speaks
sani
•
curtain
sakha branch
salittakasippa art of slinging stones
suggati -sugati (f.) good state
succhanna well-thatched, well-covered
subhavita well-developed /cu 1 ti vated /trained
sonda
* m
elephants trunk
sondi
m *
a natural tank in a rock
sodheti clears, cleans
hattham• hand, trunk of an elephant
hatthirajan elephant-king, chief of elephants
hatthin (-1) elephant
hettha
*m
below, beneath, underneath

137
LfSSON X

GRAMMAR X
1. GENITIVE ABSOLUTE
The locative absolute was presented in VID, 3, Absolute constructions also
occur in the genitive. This construction is similar to that with the locative, except
that the participle, and its subject (if present) will both be in the genitive case. As
with the locative absolute, the subject of the absolute and the participle will agree
in case, number and gender, and the subject will be different from that of the
main sentence. With a past participle, the construction indicates an action prior to
the main clause:
acira-pakkantassa Bhagavato ayam... katha udapadi
Shortly after the Blessed one had departed, this conversation arose.'
2. sati AND sante IN LCXJATIVE ABSOLUTES
atthi be, exist has a present participle santa (VD,3). This has two locative
for ms, sati and sante. In the locative absolute, sati is most often used, but sante
appears when die sense is impersonal, i.e., when the absolute has no specific
subject, either* expr essed or* implied:

maharajassa ruciya sati...

at the kings command
(Literally, there being the king s liking )
but:
evam sante that being the case'
3 GERUND -tva(na)
The gerund in tva(na) or aya was given in IV, 3. A number of examples
occur in the present reading. Note that they can be "chained" to express a
sequence of actions prior* to the main verb:
Eka itthi puttam adaya mukhadhovanatthaya panditassa pokkharanim
gantva puttam nahapetva attano sanake nisidapetva mukham dhovitva
nahatum otari.
A certain woman, taking her child, went to the pandit’s lotus-pond
(pokkharani) to wash (literally wash the face ) and having bathed her son,
placed him on her own garment, washed ((her?) face) and descended (into
the pond) to bathe.’
A present or past participle, with its appropriate objects, adverbs, etc, may
modify a preceding or a following noun. The participle and the noun will agr ee in
number*, case and gender, and the construction may have the the sense of an
English r elative clause, particularly when the participle follows the noun:
(Reading 3).Thus
silasampanno puriso
A man (who is) endowed with virtue

cittam dantam mahato atthaya samvattaG G.

The mind which is tamed ( or when tamed ) leads to great advantage.’

138
 I.FSSON X

A par ticiple may also follow the object of a ver b with a meaning like "see
or "hear" to form the equivalent of an English construction like "1 saw him going
or "I saw him seated there:"

Anandam gacchantam addasama.

(We) saw Ananda going,

Bhagavantam ekarn rukkhassa mule nisinnam disva

Seeing the Blessed One seated at the base of a tree...

The present par ticiple may also ser ve to indicate contemporaneous action
or' sometimes the manner of an action, particularly when it refer s to the subject
of the (main) sentence:
daruni pakkhipanto jalesi
(He) threw firewood there and kindled (it)
5. FUTURE PARTICIPLE IN -niya
Future participles in -tabba. -ya. and -niya were given in VII.2. and some
ver bs may appear' with mor e than one of these endings. Thus karoti has the form
karaniya as well as katabba or kattabba. These forms, and especially -niya. may
be used as nouns with the sense that which should undergo the action of the
verb, or which is wor thy of it: Thus pujaniya that which should be worshipped,
that which is worthy of worship.’ Often too, these forms have taken on idiomatic
meaning, such as khadaniya, from khadati eats , which generally means solid
food’, and karaniya has sometimes the specific sense obligation
6. CAUSATIVE VERBS:
It will be obvious by now that many different verbs are related to each
other by being derived from the same root. Thus, pairs like otarati descend and
otareti lower’ or aharati bringand aharapeti 'cause to bring have appeared in
readings Some pairs of this kind result from the formation of causative verbs
Causative verbs are formed in three main ways:
1. By adding the suffix -e- (earlier -aya ) to a stem which commonly
differs from the present stem, often by having a longer or a differ ent vowel

otarati descends otareti causes to descend, lower s

jalati burns jaleti causes to burn, lights
pavattati rolls pavatteti star ts something rolling
causes to roll

2 By adding -p-and the e- suffix to verb stems ending in -a

titlhati ( r(X)t tha) exists, stands

« ' m m
th a pet i places puts
deti/dadati gives dapeti induce to give

139
I.LSSON X

3. By adding -ape (apaya) to the present stem:

nisidati sits nisidapeti seats (someone)'

vadati speaks vadapeti makes (someone) speak'

Often there are alternate forms of the causative. Thus there is karapeti in
addition to kareti from karoti does, makes', and in addition to vadapeti makes one
speak there is vadeti, from the same root which has the specialized meaning
plays an instrument (i.e.. in addition to the meaning say' given in Reading 6).
Sometimes, the base verb and the causative may overlap in meaning, or even
have the same meaning Thus the causative verb uggaheti leam (well) which
appeared in Reading 9. has the same sense as ugganhati. from which it is derived.
Most commonly, if the verb from which the causative is formed is
intransitive, the causative verb is transitive, and if the basic verb is transitive the
causative means to get someone to do it . However, there are numerous
exceptions. Thus pakkosapeti can mean summons, calls for. but so can pakkosati.
the verb from which it is formed, and many causative verbs have idiomatic
meanings (like vadeti above). However, it is useful to be aware of the general
pattern, since it often allows one to guess (and retain) the meaning of a new verb
that is related to one already known. Originally, the forms in -ape- were double
causatives, and some of them still have that meaning Thus in addition to mareti
kills from marati dies there is marapeti causes to kill'

7 PRE- AND POST-POSITIONS

As stated in II. 7, Pali has both prepositions and postpositions Some
examples of each appear in this reading:
The preposition anto within, inside does not require any specific case on
the noun that it precedes.hut rather forms a compound with it. so that the entire
compound takes the case required by the construction in which it appears:
antogamam pa visa ti goes into the village
antonivesanamgato (he) who has gone into the house
antonagare viharanti (they) live (with)in the city
Several new postpositions appear in this lesson, and they require specific
cases on their dependent nouns
patthaya (beginning) from takes the ablative. Thus:
ajjato patthaya from today on
ito patthaya henceforth

nissaya because (of), owing to, takes the accusative:

idam kammarn nissaya because of this action
dhanam nissaya because of (by means of)wealth

hettha beneath may take the genitive:

rukkhassa hettha beneath the tree

140
 I LSSON X

But hettha may also behave like anto:

hetthamancam beneath the bed' (manco bed )
Postpositions often come from verb forms like gerunds or case forms of
nouns which have been ’’frozen in” to idiomatic use as postpositions. Thus nissaya
is actually the gerund of a verb nissayati leans on, relies on,, and patthaya is
similarly related to patthahati puts down, sets down.’ Similarly, the for m santika,
from (the vicinity of)', which occurs in this lesson, is the ablative of santikam
vicinity', but could be regarded as a postposition taking the genitive.
8. REPEATED FORMS (REDUPLICATION)
Forms of several kinds may be repeated ( reduplicated”) to give a
distributive sense:
tattha tattha all over, here and there'
yattha yattha wherever'
icchit icchitani whatever (things) are/ were desired
9. adi, adini ETCETERA'
adi beginning, starting point' when added to a noun or a list has the sense
etcetera, and so forth. In this usage, it commonly appears with neuter plural
inflection:
hatthirupakadini 'images of elephants, etc
kasigorakkhadini agriculture, tending cattle, etc
(kasi ploughing, agriculture’)
10. SANDHI
When a form beginning in u- follows one ending in -a, the result may be
-o-, particularly when they are closely joined in a compound, thus unha warm,
hot' plus udakam water' results in unhodakam hot water'.
11. katapuno
In most compounds (except co-ordinate ones) the last element expresses
the type of thing that the compound refers to, and the preceding element, which
may stand in any of several relationships to it, such as subject, object, adjective,
etc., but generally modifies or qualifies it in some way. thus Buddhadesito
preached by the Buddha,' kasigorakkha agriculture (literally: "ploughing-cattle
protection/maintaining’, with a co-ordinate compound as first member)
kammakaro worker, work/deed-doer,' pubbakammam former action',
kalyanamitto g(X)d friend etc. However, Pali has a few compounds in which the
first element is participle, that reverse this order. Thus ditthapubbo seen before
or katapunno doer of merit in this reading (compare English aforesaid or
’spoilsport). There are a number of others formed with kata-, the past participle
of karoti; thus kataparadho' doer of guilt, transgressor,1 katakalyano one who has
done good deeds, etc.*

141
LESSON X

LESSON X: FURTHER READINGS

1. Atheko makkato tam hatthim divase divase tathaga tassa upatthanam

karontam disva aham pi kincideva karissam!' ti vicaranto ekadivasarn
nimmakkhikam« dandakamadhum
• » • disva dandakam
•
4 • bhanjitva
w dandaken'eva
• * saddhim•
madhupatalam satthu santikam aharitva kadalipattam chinditva tattha thapetva
adasi. Sattha ganhi. Makkato karissati nu kho paribhogam, na karissatT ti
olokento, gahetva nisinnam disva ’’kinnukho'’ ti cintetva dandakotiyam gahetva
parivattetva olokento andakani disva tani sanikam apanetva adasi. Sattha
paribhogamakasi. So tutthamanaso tam tarn sakham gahetva naccanto atthasi.
Tassa gahita-sakha'pi akkantasakha pi bhijji. So ekasmirn khanumatthake patitva
nibbiddhagatto satthari pasannena cittena kalamkatva tavatimsabhavane nibbatti.
(Rasv.)

2. Atlte eko vejjo gamanigamesu caritva vejjakammam karonto ekam

cakkhudubbalam itthim disva pucchi: "kim te aphasukam” ti?
"Akkhlhi na passami” ti.
'Bhesajjam te karoml 'ti.
"Karohi sam!" ti.
"Kimme dassasi” ti?

"Sace me akkhini pakatikani katum sakkhissasi, aham te putta-dhitahi

saddhim das! bhavissami'' ti. So bhesajjam samvidahi. Ekabhesajjene va akkhini
pakatikani ahesum. Sa cintesi "aham etassa puttadhitahi saddhim dasi bhavissami
ti patijanim: vancessami nam” 3 ti.

Sa vejjena kldisam bhadde?" ti puttha "pubbe me akkhini thokam rujimsu,

idani atiiekataram mjanti" ti aha.
(Rasv.)

3. Atite kira eko vejjo vejjakammatthaya gamam vicaritva kind kammam

alabhitva chatajjhatto nikkhamitva gamadvare sambahule kumarake kllante disva
ime sappena dasapetva tikicchitva aharam labhissaml’ ti ekasmirn rukkhabile sisam
nlharitva nipannam sapparn dassetva "ambho kumaraka. eso sajikapotako; ganhatha
nanti aha. Ath eko kumarako sapparn givaya dajham gahetva nlharitva tassa
sappabhavam natva viravanto avidure thitassa vejjassa matthake khipi. Sappo
vejjassa khandhatthikam parikkhipitva dalham dasitva tatth eva jlvitakkhayam
papesi.
(DhAk.)

^ Alternate form of tam

142
 LESSON X

4. Atlte Baranasiyam Brahmadatte rajjam karente bodhisatto Baranasiyam

vanijakule nibbatti. Namagahanadivase cassa Panditoti namam akamsu So • » mm

vayappatto annena vanijena saddhim ekato hutva vanijjam karoti. Tassa

Atipandito'ti namam ahosi. Te Baranasito pancahi sakaiasatehi bhandam adaya
janapadam gantva vanijjam katva laddha-labha 4 puna Baranasim agamimsu. Atha
tesam bhanda-bhajanakale Atipandito aha; "Maya dve kotthasa laddhabbha" ti.

Kim karana? '.

”Tvam Pandito, aham Atipandito; pandito ekam laddhum arahati,

atipandito dve" ti.

“Nanu amhakam dvinnam bhandamOlam pi gonadayo pi sama-sama

yeva? kasma tvam dve kotthase laddhum arahasi?" ti.

"Atipanditabhavena" ti.

Evam te katham vaddhetva kalaham akamsu.

• • w • mm

Tato Atipandito atth'eko upayo'ti cintetva attano pitaram ekasmim susira-

rukkhe pavesetva "tvam amhesu agatesu "Atipandito dve kotthase laddhum
arahatl" ti vadeyyasi ti vatva bodhisattam upasamkamitva "samma may ham
dvinnam kotthasanam yuttabhavam va ayuttabhavam va esa rukkhadevata janati,
ehi nam pucchissama” ti, tarn tattha netva "ayye rukkhadevate, amhakam attam
pacchinda" ti aha. Ath'assa pita saram parivattetva "tena hi kathetha" ti aha.

Ayye, ayam Pandito, aham Atipandito. Amhehi ekato voharo kato; tattha
kena kim laddhabban" ti.

’ Panditena eko kotthaso, Atipanditena dve laddhabba" ti.

Bodhisatto evam vinicchitam attam sutva "idani devatabhavam va

m • 4 ■ i w

adevatabhavam va janissami" ti palalam aharitva susiram puretva aggim adasi.

Atipanditassa pita jalaya phutthakale addhajjhamena sarirena upari aruyha sakham
gahetva olambanto bhumiyam patitva imam gatham aha:
/

"sadhuko Pandito nama,

* «

natv eva 5 Atipandito."

GLOSSARY

akkamati steps upon, treads upon;

present participle akkanta
akkhim eye

4 Here the object follows the participle and the entire form is plural, agreeing with te.
which it modifies.
^ na+tu +eva

143
I ilSSON X

attam» m m
question* problem, lawsuit, case
atthasi
t *
past of {titthati)
■ »
andakam « egg
atipandito a name (< ati very, exceedingly* + pandito)
atirekataram much more
addhajjhama half-burnt
apaneti removes, leads away
aphasu karri difficulty, disease
ambho look here, hey, hello
ayya worthy one, honorable one
arahati deserves
a vidu re vicinity, nearby
adaya having taken (ger. of adati takes*
aruhati climbs
ahara food
idani now
upatthanam attendance, waiting upon
upari above, on, upon, upper
upayo method, way out, trick
ekato together
olambati hangs (from), is suspended
kadalipattam banana leaf
karanam m w
reason, cause
kincideva something or other (kim+ci(d)+eva)
kldisa how, in what manner
kllati plays
kumaraka young boy
koti end
kotthaso • V
share
khandhatthikam • * »
backbone, back
khanu *
stake, spike
gattam body
giva neck, throat
gopo ox
chatajjhatta be hungry
* jala blazes, flames
dasapeti causes to bite or sting
tavatimsabhavanam 9 m
realm of the thirty-three gods
tikicchati treats (medically)
tu however, indeed
tu tthamanasa
• 9
delighted, with delight
thokam little
dandakamadhum • • 9
a bee-hive on a branch
■ »
dandako branch, stick
dassasi future 2 Sg. of deti

144
 LESSON X

dalham
• • tightly, haid. strongly
das! maid-sei'vant
dubbala weak
dhitar daughter
naccati dances, plays
namagahanam naming, taking a name
namam* karoti gives a name
nigamo market-town, small town
nipanna to lie or sleep
nibbattati is born, arises
nibbiddha pierced
nimmakkhika without bees or flies
niharati puts outstretches or takes out
pacchindati settles, decides
patijanati promises
patati falls, ger. patitva
parikkhipati coils around, encircles
paribhogo enjoyment, use, partaking
parivatteti turns, changes
paveseti causes to enter, puts inside
palalam straw, dry leaves
pasanna pleased, clear, bright
pakatika natural state, state as before
papeti brings about, brings to
puttha past paiticiple of {pucchati)
phuttha touched (past participle of
phusati touches )
bilam
m
hollow
bodhisatto aspirant to Buddhahood,
a Buddha-to-be in an earlier life
Brahmadatto a name of a king
bhanjati breaks
bhandam
m * *
goods
bhandammulam
mm mm
capital
bhadde dear one, lady, term of address for women
bhajanam dividing
bhavo nature, fact, -ness
bhijjati breaks, gets broken
bhumi ground, earth
bhesajja medicine
makkato m
monkey
matthaka top, head, surface
madhu honey
madhu patalo honeycomb
manasa with a mind, of the mind

145
IJ1SS0N X

mulam *
price, capital, money
yutta proper, befitting, to have a right to
rajjamkaroti/ kareti reigns
rukkhadevata a tutelary deity of a tree
mjati pains or aches
laddhabba future passive past participle of labhati
laddhum m
infinitive of labhati
labho profit, gain
vanceti cheats
• ■
vaddheti increases (something), cultivates
vatva gerund of vacati
vayappatta come of age
vinicchita decided, settled
viravati shouts, screams
vejjakammam medical practice
vejjo a physician
samvidahati
m
arranges, applies, pr epares, provides
sakato(am) cart
sanikam m
slowly, gradually
sappo a serpent
sama-sama equal (ly)
sambahula many
samma friend, term of address for a friend
saro voice, sound
sakha branch
sadhuka good or righteous (one)
sami lord, sir, husband
sajikapotako a young bird (Mynah bird)
slsam w
head
susirarukkho hollow tree
hutva gerund of hoti/bhavati

146
 LESSON XI

1. Atlte Jambudipe Ajitaratthe eko gopalako vasi. Tassa gehe eko paccekabuddho
nibaddham bhunjati. Tasmim gehe eko kukkuro ca ahosi. Paccekabuddho
bhunjanto tassa nibaddham ekam bhattapindam adasi. So tena paccekabuddhe
sineham akasi. Gopalako divasassa dve vare paccekabuddhassa upatthanam gacchi.
Sunakho'pi tena saddhim gacchi.
Gopalo ekadivasam paccekabuddham aha: ’’bhante, yada me okaso na
bhavissati, tada imam sunakham pesessami; tena sahhanena agaccheyyatha” ti. Tato
pat|haya anokasadivase sunakham pesesi. So ekavacanen eva pakkhanditva,
paccekabuddhassa vasanatthanam gantva, tikkhattum bhussitva attano
agatabhavam janapetva ekamantam nipajji. Paccekabuddhe velam sallakkhetva
nikkhante, bhussanto purato gacchi. Paccekabuddho tarn vlmamsanto ekadivasam
ahnam maggam patipajji; atha sunakho tiriyam thatva bhussitva itaramaggameva
nam aropesi.
Athekadivasam annam maggam patipajjitva, sunakhena tiriyam thatva
variyamano'pi anivattitva, tarn padena apanetva payasi. Sunakho tassa
anivattanabhavam natva, nivasanakanne dasitva akaddhanto gantabbamaggam eva
papesi. Evam so sunakho tasmim paccekabuddhe balavasineham uppadesi.
Aparabhage paccekabuddhassa clvaram jlri. Athassa gopalako
clvaravatthani adasi. Paccekabuddho "phasukatthanam gantva clvaram karessarm"
ti gopalakam aha. So pi bhante, ma ciram bahi vasittha" ti avadi. Sunakho’pi tesam
katham sunanto atthasi. Paccekabuddhe vehasam abbhuggantva gacchante
bhumkaritva thitassa sunakhassa hadayam phali.

Tiracchana nam ete ujujatika honti akutila.

Manussa pana annam cintenti, ahnam vadanti.

(Rasv.)
m

2. Evam me sutam. Ekam samayam bhagava Ajaviyam viharati AJavakassa

yakkhassa bhavane. Atha kho Ajavako yakkho yena bhagava ten'upasamkami,
upasarnkamitva bhagavantam etadavoca:

Nikkhama, samana ti.

Sadhavuso ti bhagava nikkhami.

Pavisa, samana ti.

Sadhavuso ti, bhagava pavisi.

Dutiyam pi kho Alavako yakkho bhagavantam etadavoca

Nikkhama’ .. pavisi

Tatiyam pi kho Alavako yakkho bhagavantam etadavoca:

LESSON XI

Nikkhama* ... pavisi.

Catuttham pi kho AJavako yakkho bhagavantarn etadavoca:

Nikkhama, samana ti.

'Na khvaham tam avuso nikkhamissami: yante karaniyam, tam karohiti.

Panham tam, samana pucchissami. sace me na vyakarissasi, cittam va te

khipissami, hadayam va te phalessami, padesu va gahetva paragamgaya
khipissamiti.

Na khvaham tam, avuso passami sadevake loke sabrahmake sassamana-

brahmaniya pajaya sadevamanussaya yo me cittam va khipeyya, hadayam va
phaleyya, padesu va gahetva paragamgaya khipeyya. Api ca tvam avuso puccha
yad akankhasl'ti.

Atha kho Alavako yakkho bhagavantarn gathaya ajjhabhasi:

Kim su dha vittam purisassa settham?

Kim su sucinnam sukhamavahati?
w * • *

Kim su have sadutaram rasanam?

m mm

Kathamjlvim jlvitamahu settham?

m 9 m w m m m

Saddhidha vittam purisassa settham.

Dhammo sucinno sukhamavahati• m

Saccam have sadutaram rasanam.

* mm

Pannajtvim jlvitamahu settham.'

(SN.)

3. Na antalikkhe na samuddamajjhe - na pabbatanam vivaram pavissa

Na vijjati so jagatippadeso - yatthatthito munceyya papakamma.

Na antalikkhe na samuddamajjhe - na pabbatanam vivaram pavissa

Na vijjati so jagatippadeso - yatthatthitam na-ppasahetha maccu

Sukhakamani hhutani - yo dandena vihimsati

Attano sukhamesano - pecca so na labhate sukham

Sukhakamani bhutani - yo dandena na himsati

Attano sukhamesano - pecca so labhate sukham

Parijinnamidam rupam - roganiddham pabhamgunam

bhijjati putisandeho - maranantam hi jivitam.
(Dhp.)
4. Atha kho bhagava pancavaggiye bhikkhu amantesi: Rupam bhikkhave
anatta. Rupam ca hidam bhikkhave, atta abhavissa, nayidam mpafn abadhaya

148
 I LSSON XJ

samvatteyya; labbhetha ca i*upe evam me rupam hotu, evam me rupam ma ahosi

ti. Yasma ca kho bhikkhave, ‘rupam anatta, tasma rupam abadhaya samvattati
Na ca labbhati rupe evam me rupam hotu, evam me rupam ma ahosi ti.

"Vedana bhikkhave, anatta. Vedana ca hidam bhikkhave, atta abhavissa,

nayidam vedana abadhaya samvatteyya; labbhetha ca vedanaya evam me vedana
hotu. evam me vedana ma ahosi ti. Yasma ca bhikkhave, vedana anatta, tasma
vedana abadhaya samvattati. Na ca labbhati vedanaya evam me vedana hotu,
evam me vedana ma ahosi ti.

“Sahha bhikkhave, anatta. Sahha ca hidam bhikkhave, atta abhavissa.

nayidam sahha abadhaya samvatteyya; labbhetha ca sahnaya evam me sanha
hotu, evam me sanha ma ahositi. Yasma ca bhikkhave, sahha anatta, tasma sanha
abadhaya samvattati. Na ca labbhati sannaya evam me sanha hotu, evam me
sahha ma ahosi ti.

"Samkhara bhikkhave, anatta. Samkhara ca hidam bhikkhave atta

■ m m

abha vissimsu, nayime samkhara abadhaya samvatteyyum, labbhetha ca

samkharesu evam me samkhara hontu, evam me samkhara ma ahesun ti. Yasma
• mrn T m m

ca kho bhikkhave, samkhara anatta, tasma samkhara abadhaya samvattanti. Na ca

labbhati samkharesu evam me samkhara hontu. evam me samkhara ma ahesun ti.
• m m mm

“Vinhanam bhikkhave, anatta.

• m
Vinnananca hidam bhikkhave, atta
y -m #

abhavissa, nayidam vinnanam abadhaya samvatteyya; labbhetha ca vinnane evam

me vinnanam hotu. evam me vinnanam ma ahositi. Yasmaca kho bhikkhave
• • • + •

vinnanam anatta, tasma vinnanam abadhaya samvattati. Na ca labbhati vinnane

evam me vinnanam hotu. Evam me vinnanam ma ahosi ti.
(Mhvg.)

GLOSSARY

Ajita a name of a country

ajjhabhasati addresses, speaks t

anta end, goal

X anta having X as its end
antalikkham atmosphere
apaneti leads away, removes
aparabhago later time, later
abhavissa conditional of bhavati
(see this grammar 2
akamkhati desires
akaddhati
* m
drags, pulls
aropeti leads up to
abadho disease, affliction.
avahati =avahati brings, entails
the poetic meter

149
LESSON XI

Alavako a name of a demon

Alavi■
a place name
itara other
ujujatika straightforward, honest
uppadeti produces, makes, gives rise to
esana searching for, eager for
okaso occasion, time
katham jivim leading what kind of life, which way
of living?
kukkuro dog
kareti constructs, makes
kutila crooked, dishonest
khattu m times
tikkhattum three times
gopalako cowherd
catuttham m
for the fourth time
c it tarn khipati confuses (someone’s) mind
jagati (in) the world (locative of jagati- world
janapeti informs
jirati decays, is worn out
thati stands
dasati
*
bites, chews, gnaws
tiracchano animal
tiriyam across
nikkhanta ppl. of nikkhamati
niddham
m m
nest, place
nipajjati lies down
nibaddham *
always
nivattati turns back
nivasanakannam w m m
hem of the robe
pakkhandati springs forward, jumps up
paccekabuddho Individual or silent Buddha
(see this grammar 8)
pancavagglya (bhikkhu) the group of five monks to whom the
Buddha preached his first sermon
pannajfvim life of wisdom, insight
panho question
patipajjati enters upon
padeso province, part, region
pabbato mountain, range of mountains
pabhamguna easily destroyed
payati goes forward, proceeds
parijinna decayed
pavissa gemnd of pavisati
pasahati subues, oppresses
papeti brings to. causes to attain
i

ISO
 LESSON XI

paragamgaya beyond the Ganges, the other side of

the Ganges
purato in front of, before
putisandeho accumulation of putrid matter.
mass of corruption
peseti sends
phalati splits, breaks open
phaleti rends asunder
phasuka easy, comfortable
balavant great, powerful; compound stem balava
bahi outside, outer, external
brahman! paja generation (progeny) of Brahmins
bhattam •
boiled rice, food, meal
bhavanam • abode, residence
bhijjati is broken
bhumkaroti
•
barks
bhussati barks
bhutam •
living being
majjha middle
muncati releases, is relieved
yakkho demon, devil
rogo disease, sickness
labbhati is available, is obtained
vattham m
cloth
vasati lives, abides, dwells
vasanatthanam
•* m
place of residence
variyamana being prevented, obstructed
varo time, occasion
vijjati appears, seems
vittam m
property, wealth
vivaro(am) cavity, hole, hollow
vimamsati tests, considers
vela time
vehaso sky, air
vyakaroti explains, clarifies, answers
sanhanam• token, mark, sign
saddha determination, faith
samuddo ocean, sea
sallakkheti observes, consider^
sassamana-brahmana
• •
including religious teachers and brahmins
sadutara sweeter, more pleasant
sineho affection
su indeed, verily
sukhakama desirous of happiness
sucinna
« *
well-practiced
sunakho dog

151
!£SSON XI

settha
p •
noble, best, excellent
hadayam heart, mind
have indeed, certainly, surely
himsati oppresses

GRAMMAR XI
1. IMPERATIVES:
Several imperatives have occurred so far. The second person singular and
plural imperatives were given in III, 5, and the third person in VT1, 1. In addition, it
was noted that the optative can occur as a polite imperative (ID, 4.2) and that the
third person imper ative is also used as a respectful second person imperative(VH,
2.2).
In this reading, an alternate form of the second person imperative without
the suffix -hi occurs. This bare form of the imperative is found primarily with
verbs with a present stem in -a or -a. Recall that final -a of the stem was
lengthened before -hi if not already long. In the imperative without -hi, it is
always short, even if long in the present:

PRESENT TENSE -hi IMPERATIVE BARE IMPERATIVE

labhati obtains’ labhahi labha

sunati hears’
«
sunahi
m
suna
m

NOTE: Another formation of the imperative is given under the Middle Voice in 4 below.

2. THE CONDITIONAL:

2.1 Formation:
Pali has a conditional form of the verb. It looks like a blend of the future
and past tense forms and is formed as follows :
(1) Adding the prefix a-. This is the same "augment ’ that appears in the
past tense (VI, 5);
(2) adding the affix -iss- that is used in the future (IX, 3), but followed
by the following endings:

Singular Plural |
1 Pers: -am ■
-a me |
2 Pers: -atha |
-a
3 Pers: -amsu |

Note that these resemble the endings of of the past tense (VI, 6; IX, 2),
except that the third person singular ends in short -a rather than -a, and the
third person plural has -msu like the "-is aorist “ type past .

152
 LESSON XI

The forms are illustrated below with the conditional of bhavati be, exist,
become:
Singular Plural
1 Pers: abhavissam ■ abhavissama
2 Pers: abhavissatha
abhavissa
3 Pers: abhavissamsu ■

2.2 Use: The conditional is used in forming ,If...(then)“ constructions. Usually, the
verb of the "if” clause is in the conditional, and the sense is commonly strongly
hypothetical or counter to fact ; that is, there is an implication that the situation
described has not or could not take place. The verb of the "then" clause may be
in the optative, and the implication is then that the whole situation is hypothetical:
i

no ce tarn abhavissa ajatam abhutam...nayidha jatassa bhutassa

nissaranam pannayetha
(pannayati appears, is clear, is evident nissaranam escape,departure)
If there were not the not-bom and the not-become, there would not appear an
escape from the born and the having become.’
This reading gives an excellent example of this in Main Reading 4 Note the
contrast between the sentences with the conditional - optative sequence and those
with the present -past sequence.

3. THE PROHIBITIVE PARTICLE ma

The particle ma don t’ usually occurs with the imperative, the past, or the
optative.
With the imperative, ma forms a negative imperative:
ma gaccha don't go’
ma evam danam detha do not give alms thus"

With the past verb, it forms a prohibitive, or a negative exhortation

ma saddam akasi Do not make noise’

alam. Ananda. ma sod ma paridevi

(alam (that's) enough )
Enough, Ananda, do not grieve, do not weep.'

With the optative, it means that something should not be done, as we

would expect:
ma pamadam anuyunjetha Do not indulge in indolence.

4. MIDDLE VOICE
Sanskrit had a system of of "middle or reflexive endings, in contrast with
the "active" endings. The middle inflections, in general, occurred with verbs that

153
LESSON XI

indicated actions done for the subject s own benefit, or which reflected back on
or affected the subject. These endings were also required in passive verbs. In
Pali, the descendants of these endings sometimes occur, but they are relatively
rare, particularly in prose, and are clearly dying out. The line between active and
middle forms in meaning is also blurred, and often the middle endings seem to be
used simply to give an elevated or archaic flavor, or, in poetry, to suit the meter.
They are thus essentially remnants, but where found, may still be associated with
verbs with a “middle" sense. Also, although they are much less common than the
more familiar active endings, they do differ from them in shape, and thus the
student should be prepared to encounter and recognize them. As with the active
endings, there are different sets that occur with different tenses and moods, and
here we simply give the endings, with examples of different verbs, so that the
student may recognize them or refer to the charts where necessary.. (It is
difficult if not impossible to find an actually occurring complete or even nearly
complete set with any single verb.)

4.1 Present and Future Tense Middle Forms;

The following middle endings occur with present and future tense forms:

Singular Plural
1 Pers: -e -mhe/-mhase
2 Pers: -se -vhe
3 Pers: -te -ante/ -re

Examples:
marine I think, suppose’; labhe I obtain’; labhate he obtains'; gamissase
you will go’; karissare they will do’.

4.2 Past Tense Middle Forms:

The following endings occur with the past tense:
Singular Plural
1 Pers: -am •
-mase/-mhase
2 Pers: -(t)tho -vho/ -vham •

3 Pers: (t)tha -re /-rum 9

Examples:
mannitha he thought’; mahnitho you thought’; abhasittha he spoke (note
the augment); pucchittho you asked’
4.3 Optative Middle Forms: The optative endings below are strictly speaking (or
more accurately, historically speaking) middle endings. However, since these
endings have been mixed to a great degree with other optative endings, they are
 LESSON XI

not generally distinguishable in use, and some have been given before simply as
optative forms.

Singular Plural
1 Pers: -eyyam -(eyy)amase
2 Pers: -etho -eyyavho
3 Pers: -etha -eram

Examples: labhetha he should/might obtain’; bhajetha he should/ might

associate with' jayetha ‘he/it should be bom/ come into being', labbhetha might be
obtained’
4.4 Middle Imperative:
There are also imperative middle voice forms, as follows. The second
singular form appears to be more common than the others, especially with certain
verbs in fixed expressions.
Singular Plural

12 Pers: -SSII -vho

15 Pers: -tam m
-antam •

Examples: labhatam let him obtain’; ganhassu (you) take !; bhasassu speak!’

4.5. Present Participle:

As described in IV,4 and DC, 5, the -mana present participle was originally
a middle form, but in Pali it has greatly extended its use, and has become
primarily an alternate for the -ant participle.

5. LOCATIVE OF REFERENCE AND LOCATIVE OF CONTACT

The locative case may be used with a sense in reference to, with relation
to’, or concerning':

katham mayam Tathagassa sarire patipajjama?

what shall we do with regard to the Tathagata's body?’
(sariro, body'; patipajjati enters a path, follows a method )
#

Used with a verb of seizing, grasping, etc, the locative may signify the point of
contact:
tarn kesesu ganhati '(he) takes him by the hair (used in the plural in Pali)'

6. labbhati
labbhati is the passive form of labhati gets, obtains. It may have the
expected meaning be obtained, be received', but it also has a use in which it
means come about, or even exist*, (recall the similar use of vijjati with {hanam in

155
LESSON XI

Grammar 7 of Lesson 5), In this use it may occur with the locative of reference (5
above), as in the reading here.

6. COMPARATIVE AND SUPERLATIVE

The most common way in which Pili expresses the comparative (English
”-er") is with the affix --tara added to an adjective:

ADJECTIVE COMPARATIVE
piya dear’ piyatara dearer’
sadu sweet' sadu tara sweeter
bahu much' bahutara more'
silavaht Virtuous’ sllavantatara more virtuous’
bala vant powerfu 1 ’ balavatara more powerful’

As the last two examples show, adjectives in -(v)ant may add -a- or lose
the final consonants when -tara is added.
There is also a superlative f-est) affix -tama, as in sattama the best’ (<
santa), piyatama dearest but it is rarer, and in Pali the comparative often has a
superlative sense.
There are also irregular comparatives and superlatives. Many of these are
descended from Sanskrit forms in -iyas ans -istha. Sound change has disguised
them, but in Pali, they commonly end in -iya or -yya and (i)ttha: Thus seyya
better’, settha best’, bhiyyo more’, papittha ’ the worst', jeftha the eldest’, etc.

8. " PACCEKA BUDDHA”

A Pacceka , ’’Individual’’ or “Silent” Buddha" is an arahant who has attained
Nibbana by himself, without hearing the doctrine.from another, as opposed to
those arahants who have learned by instruction. He does not have the capacity to
teach others and awaken them to the doctrine of the four noble truths, as
opposed to a Sammasambuddha "Universal or Perfect Buddha" (Glossary, lesson
VI), as represented, for example, by Gotama Buddha . The term Pacceka Buddha
is not much used in the Pali Canon, and the concept becomes more important in
Mahayana contexts.

FURTHER READINGS XI

1. Na tvam addasa manussesu itthim va purisam va asitikam va navutikam va

vassasatikam va jatiya, jinnam gopanaslvamkam bhoggam dandaparayanam
pavedhamanam gacchantam aturam gatayobbanam khandadantam palitakesam
vilunam khalitamsiro valitam tilakahatagattan’ti?
Tassa te vinnussa sato mahallakassa na etad ahosi: ”Aham pi kho’mhi
jaradhammo jaram anatlto. Handaham kalyanam karomi kayena vacaya manasa ’ti.

Na tvam addasa manussesu itthiip va purisam va abadhikam dukkhitam

bajhagilanam sake muttakarlse palipannam semanam annehi vutthapiyamanarp
annehi samvesiyamanan’ti?

156
 I£SSON XI

Tassa te vinnussa sato mahallakassa na etad ahosi: “Aharn pi khomhi

vyadhidhammo vyadhim anatlto. Handaham kalyanam karomi kayena vacaya
manasati.

Na tvam addasa manussesu itthirn va purisam va ekahamatam va

dvihamatam va tlhamatam va uddhumatakam vinllakam vipubbakajatan ti?
Tassa te vinnussa sato mahallakassa na etadahosi:
“Aham pi kho mhi maranadhammo maranam anatlto. Handaham kalyanam
karomi kayena vacaya manasa'ti.
(-A. N.)

2. Katama ca bhikkhave samma-ditthi?

Yam kho bhikkhave dukkhe nanam dukkhasamudaye nanam

dukkhanirodhe iianam dukkhanirodha gaminiya patipadaya nanam ayam vuccati
bhikkhave samma-ditthi.

Yato kho avuso ariyasavako akusalanca pajanati akusalamulanca pajanati,

kusalanca pajanati kusalamOlanca pajanati, ettavata pi kho avuso ariyasavako
samma-ditthi hoti, dhamme aveccappasadena samannagato, agato imam
saddhamman’ti.

Katamam panavuso akusalam, katamam akusalamulam, katamam kusalam,

katamam kusalamulan’ti?

Panatipato kho avuso akusalam

adinnadanam akusalam
m *

kamesu micchacaro akusalam (kaya-kammaip)

musavado akusalam
pisuna vaca akusalam
pharusa vaca akusalam
samphappalapo akusalam (vacl-kammarn)

abhijjha akusalam
byapado akusalam
micchadiuhi akusalam (mano-kammam)

Idam vuccatavuso akusalam.

m •

Ime dasa dhamma “akusalakammapathati namena pi natabba.

Katamanc§vuso akusalamulam?

Lobho akusalamulam
doso akusalamulam
moho akusalamulam
Idam vuccatavuso akusalamulam

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LESSON XI

Katamancavuso kusalam?

Panatipata veramani kusalam

adinnadana veramani kusalam
kamesu micchacara veramani kusalam (kaya-kammam)

musavada veramani kusalam

pisuna vac a veramani kusalam
pharusa vaca veramani kusalam
samphappalapa veramani kusalam (vaci-kammam)

anabhijjha kusalam
abyapado kusalam
samma-ditthi kusalam (mano-kammam)

idam vuccatavuso kusalam.

• *

Ime dasa dhamma “kusalakammapatha ti namena pi natabba.

Katamancavuso kusalamulam?
m. «

Alobho kusalamulam
adoso kusalamulam
amoho kusalamulam. *

Idam vuccatavuso kusalamulam.

(M.N.)

3. Pancahi bhikkhave amgehi samannagato matugamo ekantamanapo hoti

purisassa.
Katamehi pancahi?
Na ca rOpava hoti, na ca bhogava hoti, na ca silava hoti, alaso ca hoti,
pajancassa na labhati.
Imehi kho bhikkhave pancahi amgehi samannagato matugamo
ekantamanapo hoti purisassa.

Pancahi bhikkhave amgehi samannagato matugamo ekantamanapo hoti

purisassa.
Katamehi pancahi?
Rupava ca hoti, bhogava ca hoti, silava ca hoti, dakkho ca hoti analaso,
pajancassa labhati.
Imehi kho bhikkhave pancahi amgehi samannagato matugamo
ekantamanapo hoti purisassa.

Pancahi bhikkhave amgehi samannagato puriso* ekantamanapo hoti

matugamassa.
Katamehi pancahi?

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 LESSON XI

Na ca rupava hoti, na ca bhogava hoti, na ca sllava hoti, alaso ca hoti,

pajancassa na labhati.
Imehi kho bhikkhave pancahi amgehi samannagato puriso ekantamanapo
hoti matugamassa.

Pancahi bhikkhave amgehi samannagato puriso ekantamanapo hoti

matugamassa.
Katamehi pancahi?
Rupava ca hoti, bhogava ca hoti, sllava ca hoti, dakkho ca hoti analaso,
pajancassa labhati.
Imehi kho bhikkhave pancahi amgehi samannagato puriso ekantamanapo
hoti matugamassati.
(S. N.)

4. Pancimani bhikkhave matugamassa avenikani dukkhani yani matugamo

paccanubhoti annatreva purisehi.
Katamani panca?
Idha bhikkhave matugamo daharo va samano patikulam gacchati natakehi
vina hoti. Idam bhikkhave matugamassa pathamam avenikam dukkham yam
matugamo paccanubhoti annatr eva purisehi.
Puna ca param bhikkhave matugamo utunl hoti. Idam bhikkhave
matugamassa dutiyam avenikam dukkham yam matugamo paccanubhoti annatr eva
purisehi.
Puna ca param bhikkhave matugamo gabbhinl hoti. Idam bhikkhave
matugamassa tatiyam avenikam dukkham yam matugamo paccanubhoti annatr eva
purisehi.
Puna ca param bhikkhave matugamo vijayati. Idam bhikkhave matugamassa
catuttham avenikam dukkham yam matugamo paccanubhoti annatr eva purisehi.
Puna ca param bhikkhave matugamo purisassa paricariyam upeti. Idam kho
bhikkhave matugamassa pancamam avenikam dukkham yam matugamo
paccanubhoti annatr eva purisehiti.
Imani kho bhikkhave panca matugamassa avenikani dukkhani yani
matugamo paccanubhoti annatr eva purisehiti.
(S. N.)
5. Atha kho raja Pasenadikosalo yena bhagava ten’upasamkami.
Upasamkamitva bhagavantam abhivadetva ekamantam nisldi. Atha kho annataro
puriso yena raja Pasenadikosalo ten’upasamkami. Upasamkamitva rahno
Pasenadlkosalassa upakannake arocesi. "Mallika deva devi dhitaram vijatati. Evam
vutte raja Pasenadikosalo anattamano ahosi. Atha kho bhagava rajanam
Pasenadikosalam anattamanatam viditva tayarp velayam ima gathayo abhasi:

Itthipi hi ekaccl ya - seyya posa janadhipa

medhavinl sllavatl- sassu-deva patibbata
tassa yo jayati poso - suro hoti disampati
tadiso subhariyaputto - rajjam pi anusasatiti
(S. N.)

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LESSON XI

GLOSSARY
annatr'eva outside of, exclusive of
atita past, free from
anatlta not past, not free from
anattamana displeased
anattamanata displeasure
analasa not lazy
alasa lazy, idle
aveccappasada perfect faith, perfect clearness
atura sick, diseased, miserable
abadhika sick person
aroceti tells, informs
avenika m
inherent, peculiar, special
asitika eighty years old
utunl a menstruating woman
uddhumataka swollen, bloated, puffed up
upakannake secretly
ekacci some, certain
ekanta complete, thoroughly
ekahamata a day after death (eka one' +aha day(s)
+ mata Ppl of miyyati/mlyati dies )
ettavata so far, to that extent
kammapatho way of action, doing
karisam w
excrement
khandadanta
V ♦
with broken teeth
khalita bald
gatayobbana past youth, aged
gatta body, limbs
gabbhin! a pregnant woman
gatha verse, stanza
(X )gamin leading to X, going to X (fern, -ini)
gopanasi rafter, gable
-vaipka crooked (like a gable)
janadhipo king (of men)
jata of the nature of
X jata having become X
jatiya since birth, from birth
jinna frail, decrepit
nataka relation, relative
tadiso (-a) such, of such quality
tilaka spot, freckle
tihamata three days after death (< ti+aha+mata)
dakkho (-a) clever, able, skilled
dandam m stick, staff, cane
-parayana leaning on, totteiing on

160
 LESSON XI

daharo young in years

disampati king
dukkhita afflicted
X deva having X as god, highly respecting
dev! goddess (also used for a queen)
dvfhamata two days after death (dvi+aha+mata)
navutika ninety years old
paccanubhoti undergoes, experiences
paja progeny, offspring
pancama fifth
patipada way, means, path, method, course
patikula husbands family
patibbata a devoted wife
palapo prattle, nonsense
palitakesa having grey hair
palipanna -paripanna, ppl. of paripajjati: falls into,
sinks into, wallows’
pavedhati tremble
paricariya serving, waiting on, attendance
pisuna calumnious, backbiting, malicious
paso man, male
pharusa rough, harsh, unkind
balhagilana grievously sick
bhariya wife
bhogavant wealthy
bhogga bent, cr ooked
mano mind (inst. manasa)
mahallaka old person
matugamo woman
muttam urine
medhavinl wise woman
rajja kingdom, realm
ranno gen. sg.of rajan (see VI, 3)
rupavant beautiful
vamka
*
crooked
valita wrinkled
vassasatika hundred years old
vijata a woman who has given birth to a child
vijayati gives birth, brings forth
vina without
vinllaka bluish black, discolored
vipubbaka full of corruption and matter, festering
viluna cut off (of hair), scanty
(v)utthapiyamana -mana participle of uUhapeti lifts'
(the v may appear in sandhi after
vowels)

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LESSON XI

samvesiyamana < samvesiyati puts to bed

saka one s own
sato (genitive sg. of sant- pres part. of atthi)
samano being, existing
sampha frivolous, foolish
sammaditthi right understanding
-difthin he who has sammaditthi
sassar mother-in-law (compounding stem sassu)
siram head (accusative siram or siro)
sOavatl virtuous woman
sflavant virtuous
subhariya good wife
suro (-a) valiant, courageous
semana -mana participle of seti lies’
seyya better
handa well then, now

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 LESSON XII

1. Evam me sutam. Ekam samayam Bhagava Savatthiyam viharati Jetavane

Anathapindikassa arame. Atha kho Bhagava pubbanhasamayam nivasetva
pattaclvaramadaya Savatthim pindaya pavisi. Tena kho pana samayena
Aggikabharadvajassa brahmanassa nivesane aggi pajjalito hoti, ahut! paggahita.
Atha kho Bhagava Savatthiyam sapadanam pindaya caramano yena
Aggikabharadvajassa brahmanassa nivesanam ten upasamkami. Addasa kho
Aggikabharadvajo brahmano Bhagavantam durato’va agacchantam, disvana
Bhagavantam etadavoca: "Tatr'eva, mundaka, tatr eva samanaka, tatr eva? vasalaka,
titthahl” ti. Evam vutte Bhagava Aggikabharadvajam brahmanam etadavoca: ‘ Janasi
pana tvam, brahmana, vasalam va vasalakarane va dhamme” ti.
”Na khvaham, bho Gotama, janami vasalam va vasalakarane va dhamme.
Sadhu me bhavam Gotamo tatha dhammam desetu yathaham janeyyam vasalam
va vasalakarane va dhamme" ti. "Tena hi, brahmana, sunahi, sadhukam
manasikarohi; bhasissami'ti. "Evam bho" ti kho Aggikabharadvajo brahmano
Bhagavato paccassosi. Bhagava etadavoca:

"Kodhano upanahl ca — papamakkhl ca yo naro

vipannaditthi mayavi -- tarn janna vasalo’ iti.
Ekajam va dijam va pi -- yo dha panam vihimsati
yassa pane daya natthi -- tarn janna vasalo* iti.
Yo hanti parirundhati — gamani nigamani ca
niggahako samannato — tarn janna vasalo* iti.

Yo mataram va pitaram va-- jinnakam gatayobbanam

pahu santo na bharati — tarn janna vasalo’ iti.
Yo mataram va pitaram va — bhataram bhaginim sasum
hanti roseti vacaya — tarn janna vasalo’ iti.

Rosako kadariyo ce — papiccho macchari satho

Ahiriko anottapi — tarn janna vasalo* iti.
Na jacca vasalo hoti — na jacca hoti brahmano
kammana1 vasalo hoti — kammana hoti brahmano...."

Evam vutte Aggikabharadvajo brahmano Bhagavantam etadavoca:- "Abhikkantam,

bho Gotama, abhikkantam, bho Gotama.* Seyyathapi, bho Gotama, nikkujjitam va
ukkujjeyya, paticchannam va vivareyya, mulhassa va maggam acikkheyya,
andhakare va telapajjotam dhareyya cakkhumanto rupani dakkhintl’ti; - evameva
bhota Gotamena anekapariyayena dhammo pakasito. Esaham bhavantam Gotamam
saranam gacchami dhammanca bhikkhusanghanca; upasakam mam bhavam
Gotamo dharetu ajjat agge pan’upetam saranarn gatam."ti.
(-SN)

1 Alternative ablative of kammam.

LESSON XII

2. Kacci abhinhasamvasa — navajanasi panditam?

ukkadharo manussanam — kacci apacito taya?
Naham abhinhasamvasa — avajanami panditam;
ukkadharo manussanam — niccam apacito maya/
panca kamagune hitva — piyarupe manorame,
saddhaya ghara nikkhamma — dukkhass antakaro bhava.
Mine bhajassu kalyane — pantanca sayanasanam
vivittam appanigghosam; — mattannu hohi bhojane,
Gvare pindapate ca — paccaye sayanasane;
etesu tanham makasi, — ma lokam punar agami.
Samvuto patimokkhasmim — indriyesu ca pancasu
satl kayagata ty atthu 2 — nibbidabahulo bhava.
Nimittam parivajjehi — subham ragupasamhitam,
asubhaya cittam bhavehi — ekaggam susamahitam
Animittanca bhavehi — m3nanusayamujjaha:
tato manabhisamaya — upasanto carissasf'ti.

Ittham sudam Bhagava ayasmantam Rahulam imahi gathahi abhinham

ovadati
(SN)

3. Atha kho ayasma Anando yena Bhagava ten upasamkami; upasamkamitva

bhagavantam abhivadetva ekamantam nisldi. Ekamantam nisinno kho ayasma
Anando Bhagavantam etadavoca:

"Tinimani, bhante, gandhajatani, yesam anuvatahneva gandho gacchati, no

pativatam.

Katamani tini?

Mulagandho, saragandho, pupphagandho. Imani kho, bhante, tini

gandhajatani, yesaip anuvatanneva ^ gandho gacchati, no pativatam.

Atthi nu kho, bhante, kind gandhajatam yassa anuvatampi gandho gacchati,

pativatampi gandho gacchati, anuvata pativatampi gandho gacchati" ti?

’Atth’Ananda, kinci gandhajatam yassa anuvatampi gandho gacchati,

pativatampi gandho gacchati, anuvatapativatampi gandho gacchati' ti.

'Katamanca pana. bhante, gandhajatam yassa anuvatampi gandho gacchati,

pativatampi gandho gacchati, anuvatapativatam pi gandho gacchati" ti?

2 te + atthu
** m followed by -e may become -hn- in sandhi

164
 LFSSON xn

Idhananda, yasmim game va nigame va itthl va puriso va buddham saranam

gato hoti, dhammam saranam gato hoti, samgham saranam gato hoti, panatipata
pativirato hoti, adinnadana pativirato hoti, kamesu rnicchacara pativirato hoti,
musavada pativirato hoti, suramerayamajjapamadatthana pativirato hoti, silav§ hoti
kalyanadhammo, vigatamalamaccharena cetasa agaram ajjhavasati ... tassa disasu
samana brahmana vannam bhasanti — asukasmim nama game va nigame va itthl
va puriso va buddham saranam gato hoti, dhammam saranam gato hoti, samgham
saranam gato hoti, panatipata pativirato hoti, adinnadana pativirato hoti,
kamesu rnicchacara pativirato hoti, musavada pativirato hoti, sllava hoti
kalyanadhammo, vigatamalamaccharena cetasa agaram ajjhavasati..." iti.
■

Devatapi'ssa vannam bhasanti — asukasmim nama game va nigame va itthl

va puriso va buddham saranam gato hoti ... pe ... sllava hoti kalyanadhammo,
vigatamalamaccharena cetasa agaram ajjhavasati iti. Idam kho tarn, Ananda,
gandhajatam yassa anuvatam pi gandho gacchati, pativatampi gandho gacchati,
anuvatapativatampi gandho gacchati" ti.

"Na pupphagandho pativatam eti

Na candanam tagaramallika va
Satam ca gandho pativatam eti
Sabba disa sappuriso pavati"
(AN)

4. Savatthiyam Adinnapubbako nama brahmano ahosi. Tena kassaci kihci na

dinnapubbam. Tassa eko'va putto ahosi. piyo manapo. Brahmano puttassa
piiandhanam datukamo "sace suvannakarassa acikkhissami, vetanam databbam
bhavissati" ti sayam eva suvannam kottetva, mattani kundalani katva adasi; ten’assa
putto Mattakundali ti pannayi.

Tassa sojasavassakale pan(Jurogo udapadi. Brahmano vejjanam santikam

gantva "tumhe asukarogassa kim bhesajjam karotha ti pucchi. Te assa yaip va tarn
va iulckhatacadim acikkhimsu. So tarn aharitva bhesajjam kail Tatha karontass eva
tassa rogo balava ahosi. Brahmano tassa dubbalabhavam hatva ekam vejjam
pakkosi. So tarn oloketva "amhakam ekam kiccam atthi; annam vejjam pakk<xsitva
tikicchapehi ti vatva nikkhami.

Brahmano tassa maranasamayam hatva "imassa dassanatthaya agatagata

antogehe sapateyyam passissanti, tasma nam bahi karissami'ti puttam niharitva
bahi ajinde nipajjapesi. Tasmim kalakate brahmano tassa sariram jhapetva
devasikam alahanam gantva "kaham ekaputtaka! kaham ekaputtaka ti rodi.
(RasV.)
GLOSSARY

Aggikabharadvajo a name of a Brahmin

ajjhavasati inhabits
atipata slaying, killing

165
LESSON XII

Anathapindiko the name of the chief male lay-donor

of Buddha
animittam unaffected by outward signs or
appearance; literally objectless
anuvatam m
in the direction of the wind
anusayo proclivity, disposition
aneka many, various
antakara putting an end to
anto inside
apacita respected
appanigghosa without noise
abhinham
• • repeatedly, always
abhisamayo realization, comprehension
avajanati despises, disrespects
asuka such and such
ahiriko shameless one
acikkhati tells, informs
aharitva (from aharati) fetch, bring
aramo park, resort for pastime, a private park
given to the Buddha or the Sangha
alahana cremation ground
alinda
*
verandah
ahutl oblation, sacrifice
ukka torch
ukkujjati sets upright, rights (something)
ujjahati gives up
upanahi one bearing ill-will or a grudge
u pasamhita possessed of
upasamati is calm, is tranquil, ppl. upasanta
ekagga calm, tranquil
eka-ja once-born
kacci how is it, perhaps, I doubt*
(indefinite.inteirogative particle
expressing doubt or suspense)
kadariyo one who is miserly, stingy
kamaguna sensual pleasures
kiccam task, duty
kundalani
m m
earrings
kotteti pounds, beats
gatayobbanam old, aged (< gata gone+yobbanam youth)
gandha (jatani) (kinds of) perfumes, odors
gatha verse
cakkhukarani producing insight
cakkhumant endowed with insight (lit. having eyes )
candana sandal wood
cetasa (Inst, of ceto mind)

166
 LESSON XII

janna let one know (Optative 3 sg. of janati)

jinnaka frail, decrepit, old
Jetavana Jeta s park, Jeta's grove
jhapeti bums
tagara a fragrant shrub
taca bark, hide, skin
tikicchapeti gets someone to cure
(causative of tikicchati— see X, 6)
telapajjotam oil lamp
daya compassion, kindness
dija twice-bom one
dubbalabhava feebleness
devasika occurring daily
nikkujjitam that which is turned upside down
niggahako one who rebukes, oppressor
nippajati lies down, sleeps
nibbida indifference, disenchantment
nimittam• (outward) sign, omen, cause
niharati takes out, drives out
pakaseti makes known, illustrates
pakkosati summons, calls
pagganhati holds up, ppl. paggahita
paccayo requisite (of a monk) (as well as means,
support, cause )
pajjalati bums (forth), blazes up. ppl. pajjalita
pannayati appears, becomes clear
paticchannam that which is covered, concealed
pativatam against the wind
pandurogo jaundice, anemia
panta remote, solitary, secluded
partyaya order, course, method
parirundhati completely obstructs, imprisons
parivajjeti avoids, shuns
pavati blows forth
pahu able
patimokkha collection of disciplinary rules binding on
a recluse
papamakkhl one concealing sin
papiccho one who has bad intentions, wicked one
pindo a lump of food, alms given as food
piya dear
pilandhanam ornament
putto son
balava (from balavant strong)
bahula much, frequent
bhagini sister

167
FSSON Xfl

bhajassu 2 sg. Imp. (middle) of bhajati

keeps company with'
bharati bears, supports, maintains
bhatar brother
bhesajjam medicine
macchara avarice, envy
matta polished, burnished
manorama delightful
mala impurity, stain
mallika jasmine
matar mother
mano pride, arrogance, conceit
mananusaya pr edisposition or tendency to mano
mayavin deceitful person
mundako • 4
a shaven-headed one'
mulha gone astray, confused, ignorant (one)
rogo disease, sickness
rodati cries, laments
rosako angry, wrathful one
rosetl irritates, annoys
vannam bhasati
V • 4
speaks well (of), praises
vasalako outcaste, wretch
vasalo outcaste, person of low birth
vigata gone away, ceased, bereft of
vipanna gone wrong, lost
vipannaditthi one with wrong views, heretic
vivareyya (from vivarati open, uncover)
vivitta secluded
vetanam 4
wages, hir e
samvaso
*
association, co-residency, intimacy
satho fraudulent one
sati kayagata mindfulness relating to the body
santo peacefulness, calm
sapadanam in order, without interruption,
without skipping any house
(in alms-begging of a Buddhist monk)
samannata designated, notorious
samanako ascetic, recluse
(may have a connotation of contempt)
sayanasana bed and seat, lodging
sasura father-in-law (acc. sasum)
sapateyyam wealth
sara essence, heart of a tree
Savatthi a place name
sudam indeed, just, even
subha pleasant, good

168
 LESSON XII

suvanna
•• gold
suvannkara
• * goldsmith
susamahita well-restrained, well composed
seyyathapi just as

GRAMMAR XII
1. ubho BOTH*
The form ubhaya both* that occurred in Lesson IX (Further Readings) is
an adjectival form related to a pronominal form ubho, which occurs in this
reading, and has the following case forms, for all genders. As we might expect, it
takes plural agreement, since the dual of Sanskrit has been lost almost entirely in
Pali (ubho and ubhaya are themselves remnants of the dual).

1 Nom:
ubho / ubhe
[flee:
|Gen:
ubhinnam
|0at:
| Inst: ubhohl/ubhobhf
Iflbl: /ubhehi / ubhebhi
| Loc: uhhosu /ubhesu
2. asu A CERTAIN*
asu has the sense a certain (one)' or such and such (a one/ ones) It has
both singular and plural forms:

169
 LESSON Xfl

| PLURAL|
Masculine Neuter Feminine
Nom-Acc: amu/amuyo amu/amunl amu/amuyo
Gen-Oat: amusam / amusanam
■ •

Instr-Abl: amuhi / amubhi

Loc: amusu
3. GEMINATE CONSONANT CASE FORMS: jacca
Feminine -i and -I stems with certain consonants before the -i or -I may
have alternate case forms with the consonant doubled (geminated). This occurs in
those case forms in which the consonant is followed by -iy~. The consonants so
affected belong to the the dental or retroflex series,4 most commonly t, d, n or n
and when the gemination occurs, the -iy-is lost and the consonant is changed as
follows:
-t- becomes -cc-
-d- becomes Hi”
-n-, -n-
r u
become -nn-.
The remaining case ending is added directly to the geminate consonant. Thus, for
example, for jati birth, caste’, we may encounter the following forms (for the
regular forms see 1,1.23):
$

Singular Plural
Nomina tive-Accu sative: jacco
Instrumental, Ablative, Dative: jacca
Locative: jacca, jaccam
r

Similarly, nadl river', has forms like najjo, najja, etc.

4. GENITIVE ABSOLUTE:
The genitive absolute was introduced in X,1 with a temporal sense. The
genitive absolute may also be used in the sense in spite of, even though'
although'. In that use, the present participle is commonly used:

mama evam vadantassa eva me mitto tarn gamam pahaya gacchi.

In spite of my saying that, my friend left the village’
* %

matapitunnam assumukhanam rudantanam so kumaro kesamassum oharetva

kasayani vatthani acchadetva agarasma anagariyam pabbaji.
Despite his parents' crying with tearful faces, that prince shaving his hair and
beard (kesamassu) and donning (acchadeti) saffron robes (kasayani vatthani)
went forth from home to homelessness.'

4 i.e., t, t. d, d, etc—see alphabet and pronunciation section.

170
 LESSON xn
evam vadantiya eva attano matuya sa kanna vapiyam nahayitum gacchi.
Despite her mother s saying that, that girl went to the tank (vapi) 5 to bathe.

(Note that here the subject of the genitive absolute attano matuya occurs after
its verb, the genitive (feminine) participle vadantiya. Such variable order is
possible for effect.

5.C0MP0UND PERFECTIVE FORMS:

5.1 The past participle plus hoti gives the sense that the action of the participle has
been accomplished (much like English has gone, has done’, etc). In this
construction, the doer of the action will be in the nominative case if the verb is
intransitive (i.e., has no object) and in the instrumental case if the verb is
transitive, as in the instrumental subject sentence construction given in VI, 9. Both
the participle and hoti will agree with the subject, or, in the instrumental
construction, with the appropriate noun (i.e., the object), just as in the participial
sentences without hoti:
so geham gato hoti He has gone home.

ena punnam katam hoti

He has accumulated (literally done ) merit’ or:
Merit has been accumulated by him.’

sa tattha gata hoti She has gone there.’

♦

sabbe bhuta mata honti All the beings have died (or: are dead. )

5.2 The past participle plus bhavissati (in the appropriate gender, person and
number form) gives the sense might have’, would have’ or will have'. Note that
although bhavissati is a future form, the sense of this construction is not
necesarily future, but it may indicate a presumption that something has already
occurred (compare English He will have gone by now.’). The case of the doer of
the action will be the same as in the construction with hoti. as will the agreement
pattern:

so adhuna gato bhavissati. He will have gone (by) now.’

tena idam katam bhavissati. He must/might have done this.’

• •

bahujana ettha agata bhavissanti. Many people will have come here.

5 The term "tank" is commonly used in South Asia to refer to an irrigation reservoir or
temple pond,

171
LESSON XII

5.3 The future passive participle plus bhavissati gives the sense that the action
should be or must be done. In this construction, the doer of the action will be in
the instrumental case whether the verb is transitive or intransitive.

tvaya imam kammam katabbam bhavissati.

This action should be done by you.1

maya suve tattha gantabbam bhavissati.

1 should/ must go there tomorrow (suve)’

6. AGREEMENT WITH va 'OR' PHRASES:

6.1 When the relative demonstrative ya- occurs with a va or* construction, it will
agree with the noun that it most nearly precedes:

ya itthi va puriso va Whichever woman or man....’,

but:
yo puriso va itthi va 'Whichever man or woman...'

6.2 When a va construction is the subject of a participle, the participle will agree
with the nearest noun (i.e., the last one in the series):

yada itthi va puriso va Buddham saranam gato hoti...

When a woman or a man has gone to the Buddha-refuge...'
but:
yada puriso va itthi va Buddham saranam gata hoti...
When a man or a woman has gone to the Buddha-refuge...’

Note, however, that the verb hoti is singular, since both elements in the va
construction are singular.

7. eso aham m

Unlike in English, the demonstrative (e)so may precede any of the personal
pronouns to give emphasis, This (particular) I,* Therefore, eso aham. so
aham, so tvam, etc.

172
 I ESSON XII

FURTHER READINGS XII

DHAMMACAKKAPPAVATTANA SUTTA6

Evam me sutarrr.
w

Ekam samayam Bhagava Baranasiyam viharati Isipatane Migadaye.Tatra kho

Bhagava pancavaggiye bhikkhu amantesi -

Dve me, bhikkhave, anta pabbajitena na sevitabba:

i Yo cayam7 kamesu kamasukhallikanuyogo - hlno. gammo, polhujjaniko,

anariyo, anatthasamhito:

ii Yo cayam attakilamathanuyogo - dukkho, anariyo, anatthasamhito

Ete te, bhikkhave, ubho ante anupagamma majjhima patipada Tathagatena

abhisambuddha - cakkhukarani, hanakarani, upasamaya, abhinnaya, sambodhaya,
nibbanaya samvattati.

Katama ca sa, bhikkhave, majjhima patipada Tathagatena

abhisambuddha - cakkhukarani, hanakarani, upasamaya, abhinnaya, sambodhaya,
nibbanaya samvattati?

Ayam'eva ariyo atthamgiko maggo - seyyathidam:

Samma ditthi, samma samkappo, samma vaca, samma kammanto, samma

ajlvo, samma vayamo, samma sati, samma samadhi.

Ayam kho sa, bhikkhave, majjhima patipada Tathagatena abhisambuddha -

cakkhukarani, hanakarani, upasamaya, abhinnaya, sambodhaya, nibbanaya
samvattati.

Idam kho pana, bhikkhave, dukkham ariyasaccam:

Jati pi dukkha, jara pi dukkha, vyadhi’pi dukkha, maranampi dukkham,

appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yamp iccham na labhati
tarn pi dukkham, samkhittena pancupadanakkhandha dukkha.

Idam kho pana, bhikkhave, dukkha-samudayam ariya saccam:

6 This is the Buddha s first sermon after his enlightenment, in which he expounded his
doctrine to five monks with whom he had been associated at an earlier time, and who
had remained followers of strict asceticism.
7 yo+ayam * just this'

173
I £SSON XD

Yayam tanha ponobhavika nandiragasahagata tatra tatrabhinandinl -

seyyathldam: - kamatanha, bhavatanha, vibhavatanha.

Idam kho pana, bhikkhave, dukkhanirodham ariyasaccam:

Yo tassa yeva tanhaya asesa-viraganirodho, cago, pa{inissaggo, mutti,

analayo.

Idam kho pana, bhikkhave, dukkhanirodhagamin! patfpada ariyasaccam:

Ayameva ariyo atthangiko maggo - seyyathldam: - samma ditthi, samma

samkappo, samma vaca, samma kammanto, samma ajlvo, samma vayamo, samma
sati, samma samadhi.
$ $ $

1 (i) Idam dukkham ariyasaccanti me, bhikkhave, pubbe ananussutesu

dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja udapadi, aloko
udapadi.

(ii) Tam kho pan idam dukkham ariyasaccam parinneyanti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhum udapadi,nanam udapadi, panna udapadi,
vijja udapadi, aloko udapadi.

(iii) Tam kho pan’idam dukkham ariyasaccam parihhatanti me bhikkhave,

pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna
udapadi, vijja udapadi aloko udapadi.

2 (i) Idam dukkhasamudayam ariyasaccanti me, bhikkhave, pubbe

ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.

(ii) Tam kho panidam dukkhasamudayam ariyasaccam pahatabbanti me,

bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi,
panna udapadi, vijja udapadi, aloko udapadi.

(iii) Tam kho panidam dukkhasamudayam ariyasaccam pahinanti me,

bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi,
panna udapadi, vijja udapadi, aloko udapadi.

3 (i) Idam dukkhanirodham ariyasaccanti me, bhikkhave, pubbe

ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
■

(ii) Tam kho pan'idam dukkhanirodham ariyasaccam sacchikatabbanti me,

bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi. hanaiji udapadi,
panna udapadi, vijja udapadi, aloko udapadi.

174
 LESSON XI!

(iii) Tam kho panidam dukkhanirodham ariyasaccam sacchikatanti me,

bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi,
panna udapadi, vijja udapadi, aloko udapadi.

4 (i) Idam dukkhanirodhagaminl patipada ariyasaccanti me, bhikkhave, pubbe

ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
■

(ii) Tam kho panidam dukkhanirodhagaminl patipada ariyasaccam

bhavetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi,
nanam udapadi, panna udapadi, vijja udapadi, aloko udapadi.

(iii) Tam kho pan idam dukkhanirodhagaminl patipada ariyasaccam bhavitanti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi,
panna udapadi, vijja udapadi, aloko udapadi.
* * *

Yava kivanca me, bhikkhave, imesu catusu ariyasaccesn evam tiparivattam

dvadasakaram yathabhutam nanadassanam na suvisuddham ahosi, n eva tavaham,
bhikkhave, sadevake loke samarake sabrahmake sassamanabrahmaniya pajaya
sadevamanussaya anuttaram samma sambodhim abhisambuddho paccaiinasim.

Yato ca kho me, bhikkhave, imesu catusu ariyasaccesu evam tiparivattam

dvadasakaram yathabhutam nanadassanam suvisuddham ahosi, athaham,
bhikkhave, sadevake loke samarake sabrahmake sassamanabrahmaniya pajaya
sadevamanussaya anuttaram samma sambodhim abhisambuddho paccannasim.

Nananca pana me dassanam udapadi, akuppa me cetovimutti ayam antima

jati, natthi dani punabbhavo ti.
m

Idamavoca Bhagava. Attamana pancavaggiya bhikkhO Bhagavato bhasitam

abhinandanti.

Imasmin ca pana veyyakaranasmim bhannamane ayasmato Kondannassa

virajam vltamalam dhammacakkhum udapadi: “yarP kinci samudayadhammam
sabbam tarn nirodhadhamman' ti.
• *

Pavattite ca pana Bhagavata dhammacakke bhumma deva

saddamanussavesum:

Etam Bhagavata Baranasiyam Isipatane Migadaye anuttaram dhammacakkam

pavattitam appativattiyam samartena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.
m

175
LESSON xn

Bhummanam •
devanam saddam sutva
■
Catummaharajika deva**
saddamanussavesu m:
Etam Bhagavata Baranasiyam Isipatane Migadaye anuttaram dhammacakkam
pavattitam appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.

Catummaharajikanam devanam saddam sutva Tavatimsa deva. - Yama deva

- Tusita deva - - Nimmanarati deva - Paranimmitavasavattino deva -
Brahmakayika deva saddamanussavesum:

Etarn Bhagavata Baranasiyam Isipatane Migadaye anuttaram dhammacakkam

pavattitam appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.
A

Itiha tena khanena tena layena tena muhuttena yava brahmaloka saddo
abbhuggahchi. Ayanca dasasahassl lokadhatu samkampi sampakampl sampavedhi.

Appamano ca ularo obhaso loke paturahosi atikkamma devanam

devanubhavam.

Atha kho Bhagava udanam udanesi:

Annasi vata bho Kondanno, annasi vata bho Kondannoti.

■ * * « •

Iti h idam ayasmato Kondannassa AnTia-Kondanno tv'eva namam ahoslti.

(-S. N.)

GLOSSARY

akuppa unshakable
annasi knew perfectly
atthamgika eightfold, having eight constituents
atikkamma passing beyond
attakilamatha self mortification
ananussuta not heard of
analaya free from attachment
anussaveti proclaims
antima last
anto end, goal, extreme
appativattiya irreversible, not to be rolled back
appamana unlimited
abbhugganchi rose up
abhinna higher knowledge

® Catummaharajika deva, Tavatimsa deva., etc. are celestial beings that inhabit the deva
and brahma realms.

176
 LESSON xn
abhinandati rejoices, delights in
abhinandini finding pleasure in, delighting in (Fem.Sg.)
abhisambuddha perfectly understood, fully realized
alllyati clings to, is attached to
asesa without residue, entire
akara condition, state
udana emotional utterance, paean of joy
udanam udanesi
m uttered a paean of joy
upagamma having approached
upasama calmness
ubho both
ulara
*
lofty, noble
khana moment, instant
gamma low, vulgar, mean
gamin! leading up
caga giving up
cetovimutti mental emancipation
nanakarani
• m
giving right understanding, enlightening
nanadassana
w
perfect knowledge
nandiraga passionate delight
paccannasim I realized perfectly
parinnata well, fully understood
parinneyya what should be known, knowable,
parivatta a circle
pahatabba what ought to be given up
pahlna abandoned, destroyed
paturahosi appeared
punabbhava rebirth
pothujjanika belonging to ordinary man
ponobhavika leading to rebirth
brahma Brahma, creator. Gen-Dat brahmuno;
Instr. brahmuna
bhannamana being said
bhavatanha craving for existence/rebirth
bhavetabba what ought to be developed
bhumma earthly, terrestial
muhutta moment
yathabhutam as things really are
laya brief measure of time
vata surely, certainly
vayama effort
vibhavatanha craving for extinction
viraja free from defilement
vitamala stainless
veyyakarana explanation, exposition
samkappa intention, purpose

177
LESSON XII

samkampati trembles
samhita
• possessed of, consisting of
sacchikata is realized
sacchikatabba ought to be realized, experienced
samadhi (state of) concentration,
intense state of mind and meditation
sampakampati trembles, is shaken
sampavedhati shakes violently
sambodha highest wisdom
sambodhi enlightenment
samma properly, rightly
sevitabba to be practiced

178
 GENERAL GLOSSARY
Numerals refer to main readings of lessons, unless followed by .1, which indicates the
further readings of that lesson. The alphabetical order, as in other glossaries, is

aailuOeomkkhggh (m) cchjjhfttthddhntdthdhnpphbbhmyrlvshj

(For more details, see the Introduction, Fart D, Alphabet and Pronunciation.)

arrigam component, constituent part, attam question, problem, lawsuit,

Umb, member' 2 case' 10.1
akammaniya inactive, sluggish, slothful, atthamgika eightfold, having eight
lazy’ 3.1 constituents' 12.1
akaranam non-doing’ 2 atthasi past of (titthati) 10.1
akincano one who has nothing, one who andakam egg' 10.1
is free from worldly attachment' 5 atakkavacara beyond logic (or
akuppa unshakable’ 12.1 sophistry), beyond the sphere of
akubbant non-doer’ 9 thought, profound 9.1
akusala bad, inefficient, sinful' 1 ati very, excessively' 10
akusita diligent, non-lazy’ 2.1 atikkamma passing beyond' 12.1
akkamati steps upon, treads upon'; ppl. Atipandito a proper name 10.1
akkanta 10.1 atipata slaying killing' 12
akkhim eye' 10.1 atipateti kills, fells’ 7
agandhaka ’having no fragrance' 5 atirekataram much more' 10.1
m

agaram house’ 6 atirocati outshine, excel’ 6

agariyabhuta being a householder' 6.1 atisithila too loose, lax’ 6.1
agutta unguarded' l atita past, free from’ 11.1
aggam tip, end’ 10 atlto the past' 10
aggi fire’ 7.1 attakilamatha self mortification' 12.1
Aggikabharadvajo name of a Brahmin 8.1 attan self (reflexive) 6
accayata too long, too much acc. attanam 4.1, 6, linstr sg. attana by
stretched' 6.1 oneself’3.1, gen.sg attano one's own’ 7
accaraddhaviriyam over-exertion, too attamana delighted, pleased, happy' 7
much exertion' 6.1 attanam self, soul' (accusative singular
acchariya wonderful, marvelous' 6 of attan) 4.1
acchariyam a wonder, a marvel' 8 atthannu one who knows what is useful,
ajalandika 'goat’s dung' 10 one who knows the correct meaning
Ajita name of a country 11 or proper goal' 4.1
ajo a he-goat’ 8 attham gahetvana having held back or
ajjatagge from today on’ given up profit or advantage’ 6.1
(< ajjato+agge) 5.1 attham vadati characterizes, gives the
ajjhattam inwardly, internally, meaning to' 3
subjective(ly)' 5.1 atthaya for the purpose of < attho 8
ajjhabhasati address, speak 11 atthi (there) is’ 3
ajjhavasati inhabit' 12 attho (-am) advantage, meaning, aim,
anjalikaranlya worthy of respectful usage, use, welfare, gain, sense,
salutation’ 5.1 purpose, advantage, (moral) good,
anna other' 1 need’ 1
annatara one, somone, one of a certain atha now, then' 2
number’ 5.1 atha kho now, but, however' 2
annati comprehend, discriminate’ 2 atho - atha VI
annatra outside’ 2 adanta untamed 1
annatreva outside of, exclusive of’ 11.1 adassana non-seeing, away from
annasi knew perfectly' 12.1 sight' 9.1
anno another, other (one)' 3 adinnam ’ungiven thing 3
GENERAL GIXJSSARY

adinnadana(m) seizing or grasping that anutappati repents 8

which is not given to one* 6 anuttara incomparable, excellent’ 4.1
aduttha free from malice or ill-will' not anudhammacarin one who acts in
wicked 3.1 accordance with the Dhamma*
aduttho one who is characterized by nom. sing, anudhammacari 4
aduttha 3.1
ft *
anupadiyati < an +upadati ( grasp) does
adoso non-ill-will, non-anger, non¬ not cling (to earthly things’), pres part,
hatred, non-malice* (a+doso) 2.2 anupadiyano, ger.anupadaya . 4
addasa saw (Third singular past tense anuppatta having reached*
of dakkhiti (passati) sees ) 6 (<anupapunati reach, attain ) 6
addhajhama half-burnt* 10.1 anuppanna not having come into
addha certainly, verily* 9 being’ 1
adhama low, base, wicked’ 4 anuppado not coming into existence,
adhigacchati finds, acquires, attains, non-existing* 1
comes into possession of; ppl. anuyunjati practises, gives oneself up to
adhigata; inf. adhigantum2 attends, pursues’ 7
adhiganhati excels, suipasses* 6 anuyogo application, practice,
adhitthahati’concentrate, fix one s
« » 9
employment 1.1
attention on, undertake, practice* 6.1 anurakkhati guard, protect, watch’ 7.1
adhitthati attend to* 2 (-adittahati) anuvatam in the direction of the
adhipajjati attains, reaches, comes to* 6.1 wind 12
adhivaha bringing, entailing’ 3.1 anusayo disposition, proclivity’ 12
X-adhivaha entailing X’ 3.1 anusasati advises, counsels,
anatita not past, not free from* 11.1 admonishes’ 8
anattamana displeased 11.1 anussavam ’tradition, hearsay* 7
anattamanata displeasure’ 11.1 aneka many, various’ 12
anatta not a soul, without a soul, anekamsikata uncertaintly,
non-substantial* 7.1 doubtfulness’ 7.1
anattho (am) disadvantage, anotappin reckless, not afraid of sin,
pointlessness, meaninglessness remorseless’ nom. sing. masc. anottappl
unprofitable situation or condition, (also anottapl) 2.2
harm, misery, misfortune* 1 anta end, goal* 11
ananussuta not heard of* 12.1 X anta having X as its end’ 11
anabhijjha absence of covetousness or antakara putting an end to* 12
desire’ 3 1 antarato from within
anabhijjhalu one characterized by (ablative of antara within ) 6.1
anabhijja 3.1 antare in between, among* 10
analasa not lazy* 11.1 antaradhanam disappearance’ 1.1
anavajja not blameworthy, antalikkham atmosphere' II
not faulty’ 2.2 antima last’ 12.1
anavatthita < an + ava + tthita not anto inside’ 12
steady, not well composed’ 8 anto end, goal, extreme’ 12.1
Anathapindiko name of the chief antosapiyam behind the curtain’ 10
male lay-donor of Buddha 8.1 andhakaro(-am) darkness’ 7.1
anadano one who is free from andhatamam deep darkness* 6.1
attachment* 5 andhabhOta blinded, (mentally) blind,
anadaya without taking or accepting’ 6 ignorant’ 4
analaya free from attachment’ 12.1 anveti enters, follows* 9
anasavo one free from the four asavas: apagata is away from, desists from’ 9.1
(see glossary 9) apacita respected 12
animittam ’’objectless’* not affected by apadeso argument, reason* ?
outward sense or appearance’ 12 apaneti removes, leads away’ 10.1
anutappa’to be regretted* aparabhago later time, later’ 11
(from anutappati) 6 apayamukham ’cause of ruin’ 9.1

180
 GENERAL GIjOSSARY

apayo calamity, a transient state of loss state* 4.1

and woe after death* 7.1 amatapadam the region or place of
api even, but, still' 5 ambrosia, the sphere of immortality’ 4.1
api (pi) also* 7 amulho one who is not confused 3.1
apica (api + ca) further, moreover, amoho non-confusion, clarity of mind'
furthermore* 7.1 (<a+moho) 2.2
appa little* ambho look here, hey, hello’ 10.1
appasmim dadati see Grammar 7 ayam 'this one' (also anaphoric) 3
appaka little, few* 2 ayogulo iron ball* 5.1
appam (a) little, not much* 4 ayya worthy one, honorable one 10.1
appativattiya ’irreversible, not to be arakkhita unprotected, unwatched' 1
rolled back* 12.1 arannam forest, woods' 7
appanigghosa without noise* 12 arahati deserves* 10.1
appamatto one who is diligent’ 4.1 arahant deserving one, one who has
appamana unlimited* 12.1 attained absolute emancipation*
appamattakam even a little* 10 nominative singular araham
appamado diligence, earnestness* 1.1 or araha 4.1
appatamkata freedom from illness* 9 ariya noble, distinguished* 2
appabadhata good health’ 9 ariyasaccam noble truth 7.1
appiya ‘disagreeable or unpleasant ariyasavika a noble female devotee, a
(person or thing)' 3.1 female disciple or devotee of the noble
appo* a few* 4 ones* 4
aphala fruitless* 5 ariyassa vinaye 'in the teaching of the
aphasukam difficulty, disease* 10.1 noble one or the way of life of the
abbana < a + vana- 9
• 9
noble ones’ see glossary 9.1
abbhuggacchati goes forth, goes out, ariyo noble one, exalted one* 4.1
rises into*; past abbhugganchi 8.1 arun'uggamanam dawnlight* 10
abbhuta exceptional, astonishing, alasa lazy, idle* 11.1
marvellous, surprising* 8 aluddho non-covetous person' 3.1
abyapannacitto one whose mind is free alobho non-greed, non-covetousness*
from malice or ill-will 3.1 ( < a+lobho) 2.2
abyapado 'non-ill-will, benevolence, alia wet* 9.1
non-anger* 3.1 alliyati cling to, attached to’ 12.1
abhavita uncultivated, not developed, avakaso possibility, space,
untrained' 10 (there is a) possibility' 5
abhikkantam excellent, superb, avaca said* 9,1
wonderful 5.1 avacaro one at home in,
abhijjha covetousness* 3 conversant with* 7.1
abhinna higher knowledge* 12.1 avajanati despises, disrespects’ 12
abhinham repeatedly, always 12 avabujjhati realize, understand' 6.1
abhinandati rejoices (over), delights in, avijja ignorance* 3
approves of' 9 avijjagata ignorant (one)’ 2
abhibhavati overcome’ ger. abhibhuyya; avijananto not knowing, not
ppl. abhibhuta 7 understanding
abhibhuta overcome,overwhelmed by'6.1 < a + vijananto
abhivaddhati increases 7 avidflre vicinity, nearby* 10.1
abhivassati rains (down, sheds rain* 6 aviddasu 'ignorant, foolish* 4
abhivadeti salutes, greets, shows aveccappasada perfect faith, perfect
respect* 8 clearness* 11..1
abhisambuddha perfectly understood, avoca third singular past of vatti, says,
fully realized* 12.1 speaks* 5.1
abhisambudhano one who asaipvuta unrestrained I
understands’ 9.1 asammoso non-bewilderment, non¬
amatam ambrosia* or* the deathless
m
confusion 1

181
GENERAL G1X3SSARY

asuka such and such 12 amisacakkhuka one intent on or inclined

asesa entire, without remnant' 12.1 to material enjoyment' 7.1
assa gen. sg. of ayam 7 ayasakyam dishonor, disgrace, bad
assa 3 sg. -ya optative of atthi. 8 repute' 6.1
assaddha not determined, not faithful ayasmant venerable (one)', nom. sg.
(<a+saddha) 2.2 ayasma (used as adjective as a
assamiya belonging to a monasteiy or respectful title of a Bhikkhu of some
hermitage' 6 standing) 8
assamo monastery, hermitage, ashram' 6 ayum long life, vitality, longevity 4
assarupakam image or picture of a Instr.ayuna by longevity, duration of
horse' 10 _ life' 6
assumukha with a tearful face’ 8 arati abstention' 5
asso horse' 10 araddha begun, well begun, (well)
aham T 1
m
undertaken' 9.1
ahitam harm' 3 araddhaviriya energetic, resolute' 6.1
ahirika shameless, without modesty' 2.2 arabhati begin' (viriyam... take effort,
ahosi was, occurred (past of hoti) 9.1 strive) 1
akamkhati desires* 11 aramo park, resort for pastime, a
akaddhati drags, pulls' 11 private park given to the Buddha or
akara condition, state' 12.1 the Sangha 8.1
akasadhatu space element, space, sky 6 aruhati to climb 10.1
akaso(am) ‘outer space, sky* 8.1 aroceti tells, informs' 11.1
agacchati comes’ aropeti leads up to' 11
(pres part, agacchanta) 3 alayarata lustful, delighting in desire’ 9.1
acariyo teacher' 10 alayarama clinging to lust' 9.1
acikkhati tells, informs' 12 alayasamudita arisen from desire,
ajanati grasp, understand 9.1 craving' 9.1
ajiva life, living, livelihood 4 aloko seeing, sight, light' 7.1
atura sick, diseased, miserable' 11.1 avahati for (avahati) brings, entails'
adati takes' ger. adaya 10.1 with metrical length 11
adatukama eager to/ desirous of putting avaho wedding (bringing the bride)* 6
_ together (a ritual) 8 avila stirred up, agitated, stained,
adanam 'grasping, putting up, placing' 8 disturbed' 4
adaya taking, having taken’ 10.1 avuso friend, brother, sir' a form of
adi etcetera' 10 polite address (usually between
aditta burning, blazing' 5.1 _ monks) 9
adiyati takes up, takes upon' 3 avenika inherent, peculiar, special' 11.1
Anandacetiyam Ananda monastery' 9 asanam seat' 6
*

Anando Ananda, a disciple of Buddha 8 asavo that which flows (out or onto),
anisamso(am) advantage, good result/ clinging,^ desire' A technical term in
_ good consequence' 8 Buddhist psychology for certain
apajjati arrive at, reach,meet 10 specified ideas which intoxicate the
Apano place name 6 mind. 4.1
abadho disease, affliction., 11 asitika eighty years old' 11.1
abadhika sick person’ 11.1 aha said' 10
abha shine, luster, sheen' 6 aharati bring' ger. aharitva 10
ama yes' 3 aharapeti ’cause to bring' 10
amanteti calls, addresses', ahara food' 10.1
_ past amantesi 9 ahu (they) say or said' 6
amisam material substance, food, ahuti oblation, sacrifice' 8.1
_ flesh,sensual desire, lust' 4.1 ahuneyya venerable, worthy of
amisagaruko one who attaches offerings' 5.1
importance to material things, items of AJavako name of a demon 11
enjoyment or food,a greedy person' 7.1 Aiavi a place name 11

182
 GENERAL GIX)SSARY
ajahana cremation ground’ 12 joy’ 12.1
aiindo (alindo) verandah’ 12 uddham up, above’ 10
imgha come on, go on, look here, go uddhaccam overbalancing, agitation,
ahead,' particle of exhortation 8.1 excitement, distraction, Hurry' 6.1
icchati desires, wishes, likes (for)’ ppl. uddhata unbalanced, disturbed,
icchita 6.1 agitated’ 4.1
iccha desire' 3.1 uddhanam fire hearth, oven’ 6
itara (the) other (one)' 10 uddharati raise, lift up 7.1
itikira hearsay, mere guesswork’ 7 uddhumataka swollen, bloated,
ito from here, hence' 8.1 puffed up' 11 1
ittara unsteady, fickle, changeable’ 7.1 unnala arrogant, proud, showing off 4.1
Ittarata ’changeableness’ 7.1 upakannake secretly' 11.1
itthi woman’ 1.1 upakkileso defilement, taint, mental
itthirupam woman as an object of visual impurity' 4
perception, female beauty 1.1 upakkhata prepared, ready,
itthisaddo the sound of a woman, the administered pp. of upakaroti8
word woman' 1.1 upagamma having approached 12.1
idam this’ 3 upajlvati lives on, depends on' 5
idapaccayata having its foundation in upatthanam attendance, waiting
this, causally connected' 9.1 upon’ 10 i
idani now’ 10.1 upaddaveti ’cause trouble' 10
idha here, in this world, now' 2 upadhi substratum (of rebirth), clinging
indriyam faculty (of experience or to rebirth, attachment’ 4.1
perception), senses' 4.1 upaneti brings up to/into, offers,
iva like, as’ 4 presents' ppl. upanita 8
issattham bow, archery' 5 upapajjati arises, is bom, comes into
iha here, now, in this world' 6.1 existence, originates, gets to, is reborn
ukka torch' 12 in (alternate form uppajjati)' 7.1
ukkujjati turns upright, rights upama like, similar' X-upama =' like X,
(something)’ similar to X' 9.1
ugganhati learns' 9 upama analogy, simile, example' 4.1
Uggatasariro name of a Brahmin. upari above, on, upon, upper' 10.1
Literally with upright body' 8 uparima upper, above, overhead’ 9.1
ucca tall, high, lofty' 8.1 upasamkamati approaches, goes near’;
uccayo heaping up, accumulation’ 9 past upasamkami 5.1
ujujatika straightforward, honest 11 upasamhita possessed of' 12
ujjahati give up’ 12 upasanto being calm’ 12
utthahati rise, get up (alternate form upasama calmness’ 12.1
vutthahati,vutthati ) 9.1 upasampajja having stepped onto,
uttliapeti lifts’ (alternate form having arrived at having taken upon
vuftapeti) pres pi. uttapiyamana 11.1 oneself 3.1
unha warm, hot’ 10
< 1
upasampada acquisition, attainment,
utunl a menstruating woman' 11 1 higher ordination of a monk' 2
uttama noble, best, highest 4 upayo method, way out, trick’ 10.1
uttara northern’ 3.1 upasako lay-devotee, practicing
uttana plain, open, evident, superficial, Buddhist' 5.1
shallow’ 4.1 upekkhaka indifferent, disinterested 5.1
udakam water' 4.1 upeti approaches, attains, reaches'
udapach'arose,' (preterite of uppajjati (the ppl. upeta has the sense endowed’
arise ) 6.1 with ) 5.1
udabindu drop of water’ 6.1 uppajjati arises, is bom, comes into
udana emotional utterance, paean of existence, originates, gets to, is reborn
joy' 12.1 in'(alternate form upapajjati) !
udanam udanesi uttered a paean of uppajjamana arising, being born 7.1

183
GENERAL GIDSSARY

uppanna having come into being', evarOpa (of this form), such, of this
hence existing' 1 type’ 7
uppadeti produces, makes, give esa that' alternate form of eso
rise to' 11 (nom. sg. masc. 2
uppado arising, birth, coming into esana searching for, eager for' 11
existence’ 1 elamuga not receptive to that doctrine,
ubhaya both* 9.1 stupid' 2
ubhayattha in both places’ 10 okaso occasion, time’ 11
ubho both' 12.1 otarati descends, enters into’ 9
uyyanam park’ 10 otariyamana that which is caused to be
urabho a ram' 8 brought down 9
usabho bull, ox’ 8 otareti bring down, lower’ 9
usukaro 'arrow-maker, fletcher' 4.1 ottappam shrinking back from doing
ussapanam erection, putting up 8 wrong, remorse’ 6.1
ussapeti raise, lift up, erect' 8 otappin not reckless, afraid of sin,
ujara lofty, noble' 12.1 scrupulous (nom. sing. masc. ottappl)
uhanam reasoning, consideration, 2.2
examination’ 6.1 opammam simile, example’ 3
eka one, single, only’ 1 obhaso shine, splendour, luster,
ekaka being alone' 10 effulgence, appearance’ 7.1
ekagga calm, tranquil' 12 obhasanam shining 7.1
ekaggacitta of concentrated mind, olambati hangs (from) suspend s' 10.1
of tranquil mind' 4.1 oloketi looks (at) 10
ekaghana compact, solid, hard' 4 ovadati advise, admonish, instruct,
ekaccl some, certain' 11.1 exhort' 8
ekacce some, a few 6 kacci how is it, perhaps, 1 doubt’
eka-ja once-born' 12 (indef. interrogative particle expressing
ekato together' 10.1 doubt or suspense) 12
ekanta complete, thoroughly' 11.1 kattham wood, firewood, stick 6
ekamantam aside, on one side' 6.1 kata ppl. of karoti 10
ekasanabhojanam taking only a single katapunno doer of pure deeds or
meal (solid food) a day'; (acc.) 9 good actions' 10
ekahamata a day after death katannuta gratitude' 5
(< eka one + aha day(s)'+ mata (ppl of katama which, what’ 2
miyyati/mlyati)’ 11.1 kattari pair or scissors’ 10
eke some, a few’ 4 katva having done or made' 6
eko alone' 7 katham how' 3
etam this, this thing* 2 katham jlvim leading what kind of life,
etad -etam 6 which way of living?’ 11
etadaggam this (or this one) is best’ 4.1 katha 'story, speech, tale, talk* 10
etadavoca < etad (-etam) + avoca 5.1 katheti speak, talk’ 10
etadahosi such a thought occurred to kadariyo one who is miserly, stingy' 12
one 9.1 kadalipattam banana leaf’ 10.1
ettavata so far, to that extent’ 11.1 kammam action, deed, action as related
ettha here, in this context, in relation to rebirth' (among many meanings) 2.2
to this’ 4 kammakileso depravity of action, bad
etha come’ Second person plural of eti 7 works’ 9.1
eva verily, indeed’ (emphatic particle) 1 kammanna fit for work, ready for
evam thus' 1 playing' 6,1
evam vutte when it was said thus' kammaniya 'ready, active' 3.1
(loc. absolute) 8 kammantam business, activity' 2
evameva even so, just so, in similar kammapatlio way of action/doing' 11.1
manner, in the same manner, kammin one who acts, doer’ 9
similarly’ 2 karana making, causing, producing’;

184
 GENERAL GLOSSARY
X karana - making X* 8.1 kira it is said,.truly, really’
karisam excrement 11.1 (reportative particle) 10
karoti does, makes’ kiriya doing, action’ 8.1
2nd person imperative sing, karohi, 3 kilittham foulness, impurity’ (neuter ppl.
optative kayira 9. of kilissati 10
kalahajata quarrelsome, disputing 4.1 kilissati becomes soiled’, stained or
kalaho quarrel, dispute' 4.1 impure ,does wrong' 8
Kalandakanivapa a place name kileso defilement, impurity (in a moral
(literally, squirrel feed ) 9.1 sense)’ 6.1
Kalasigamo a place name 8.1 kldisa how, in what manner' 10.1
kalapa a bundle, a bunch, a sheaf, a klva how much, how many,
row’ 6.1 how great' 8.1
kilamatho fatigue, exhaustion* 9.1 kllati to play’ 10.1
kalyana good, auspicious, morally kukkuro dog 11
good' 4 kujjhati be angry (with), be irritated' 7
kalla dexterous, smart, clever 3.1 kunjaro elephant' 7.1
kasma why’ 7 kutila crooked, dishonest' 11
Kasmlram a place name, Kashmir 8.1 kundalam earring' 12
kassako husbandman, farmer, kuto whence, from where' 4
cultivator 5 kudacana any day, ever' 2
kamaguna sensual pleasures 12 kuddho angry one' 6
kamo (-am) (sense) desire’ 4 kubbanta doer, one that practices’ 5
kayika felt by the body, physical 4.1 kumaraka young boy' 10.1
kayira optative of karoti 9 I kumbho frontal lobes of an elephant’ 10
kayo body' 3 kulam lineage, clan, family, household 6
karanam 'reason, cause' X.l
* m *
kusala virtuous, good, efficient, skilled' 1
kareti causes to do constructs, makes' 10 kusalam virtue, good (action), merit’ 2
kalam karoti pass away, die' 9.1 kusita ’indolent, lazy' 2.2
kalassa eva in early morning' 9.1 kuhim where’ 8.1
kalakata dead 8.1 kujagarasalS gabled house, pavilion’ 8.1
kalakiriya death, passing away' 6 Keniyo proper name 6
Kalama proper name, Kalamas, 7 keso hair'(normally in the
kalannu one who knows the proper • plural, kesa) 9.1
time' (for something)4 ko who whichever person 3
kalo (proper) time, morning’ 4 koci any (one), some (one)' (ko + ci) 3
instr. kalena in time, at the proper kocideva some (one) or other'
time' 6 (ko + ci + eva, with -d- inserted) 3
kirn what' (neuter singular of ka koti end’10.1
as an interrogative particle 3 kotteti pound, beat' 12
kimlakkhanam
• • • of what nature, of what kotthaso share’ 10.1
characteristic' (< kim what’+lakkhanam kodhana having anger, angry (one),
feature' ) 3.1 uncontrolled (one)’ 6.1
kiccam task, duty’ 12 kodho anger, ill will’ 6.1
kihcanam any' 6.1 kosajjam idleness, sloth, indolence' 1.1
kincano worldly attachment, a trifle' 5.1 khana moment, instant’ 12.1
kittavata in what respect, in what khanati dig, uproot' 7
sense’ 6.1 khananto digging, one who digs' 6
kitti fame, renown, glory' 8.1 khandadanta with broken teeth 11.1
kittisaddo sound of fame, praise, khattiya of the warrior (Kshatriya)
renown' 8.1 caste' 8.1
kinnu why, but why, is it (that), how is khattum times’ (as in ti khattum three
it that' ( < kim + nu) 3 times') 11
kinnukho why, what for, what is it khanti patience, forbearance 5
then’ (< kim + nu + kho) 6 khandhatfhikam backbone, back’ 10.1

185
GENERAL GLOSSARY

khamati is fitting, seems good 5.1 giva 'neck, throat’ 10.1

khayo end, cessation’ 9.1 guna quality, nature, component’ 6.1
khalita bald’ 11.1 gutta guarded; ppl. of gopeti 1
khanu ’stake, spike' 10.1 guyha to be hidden, that which is
khadaniya eatable' 10 hidden, secret’ 7.1
khipati throws (away), puts, confuses geham house, dwelling, household,
(the mind)' 10 hut’ 7.1
khippam soon, quickly’ 7.1 gocara sphere, range' 4.1
khlna exhausted, over, finished' 10 gono ox' 10.1
khlram milk’ 4.1 Gotama one of the Gotama family, the
khirodakibhuta like milk and water, (at family name of Buddha’ 5
harmony as milk and water blend 4.1 gottam ancestry, lineage’ 8
khuddaka small' 10 gopanasi rafter, gable' 11.1
khettam field, sphere' 5.1 gopanaslvamka crooked (like a
kho emphatic particle' 2 gable)’ 11 1
gacchati go'; ppl. gata, ger. gantva 1 gopalako cowherd 11
ganayam counting’ 4 gopo cowherd’ 4
ganeti counts, reckons’ 4 gorakkha cow-keeping, tending the
gano group, multitude, crowd' 10 cattle' 5
ganhati picks up, takes'; ger. gahetva 5.1 ghamseti to rub against* 10
gatayobbana past youth, aged' 11.1 ghato(am) pot 10
gattam body, limbs’ 10.1 ghatayati ’causes to kill' 4.1
gandho/am odor, scent, smell’ 1.1 ghanam nose’ 3.1
gandha jatanl kinds oT perfumes, ghayati smells’ 3.1
odors’ 12 ghoso noise, sound* 6
gabbho womb 7 ca and, also’ 1
gabbhinl pregnant woman’ 11.1 cala unsteady, fickle’ 7.1
gambhfra deep' 4 cakkam wheel, wheel as a symbol of
gamma low, vulgar, mean’ 12.1 conquering efficacy' 4.1
garahita despised, condemned, cakkavattin universal monarch’
not approved 3 Nom. sing, cakkavatti 4.1
garu venerable person, teacher’ 7 cakkhum eye' 2
garuka heavy, important, bent on, cakkhu karani producing insight' ?
attaching importance to' 7.1 cakkhumant endowed with insight'
garukaroti respect, consider (literally having eyes') ?
seriously' 9.1 catu four 4
gahapati householder, a man of private catuttha fourth’' 4
(i.e. not official) life’ 8.1 catuttham for the fourth time' 11
gahapatika belonging to the rank of candana sandalwood’ 12
a householder, a member of the cando moon’ 6
gentry' 8 capala unsteady, fickle, vain’ 4.1
gahapatiputto a man of the middle class, capalata fickleness,unsteadiness’ 7.1
a nobleman, a householder* 9.1 carati moves about, behaves, conducts
gahetva(na) ger. of ganhati 6.1 (oneself), leads, , practices,
gatha verse, stanza' 11.1 carries out’ 7
X gamin ’ leading to, going to X caritam behavior, character’ 7.1
(feminine -ini)’ 11.1 carito one who has a character’;
gamini leading up’ 12.1 X-carita - one who has the character of
gamo 'village' 5 X kind’ 7.1
garavo reverence, respect, esteem’ 5 calita wavering, unsteady’ 7.1
gavo accusative pi. (irreg.) of go cow' 4 cavati fall (away)’ 2.2
gilati swallows’ 10 caga giving up’ 12.1
gihin householder, layman'; cago ^liberality, generosity’ 6
compounding stem gihi 4.1 carika wandering, journey, sojourn’ 6

186
 GF.NKRAL GLOSSARY
caleti shake* 10 janati knows, realizes, comprehends,
d indefinite particle 3 understands’ ger. natva 3.1
cittam mind* 1 janapeti informs’ 11
cinteti think (of) 81 jani deprivation, loss* 6.1
cirataram rather long, longer, delayed’ 8.1 jayati* arises, is born* 4
cirena after a long time* 8.1 jalam net' 4
cuddasa fourteen* 9.1 jala blaze, flames* 10.1
ce if* 4 jaieti kindle’ 10
cetas ‘mind* (Nom Sg.ceto, jinna /jinnaka frail, decrepit’,old 11.1
Instr. cetasa) 6.1 jivha tongue 3.1
cetasika belonging to the mind, jlrati decays, is worn out’ 11
mental* 4.1 jivati lives' 4
cetovimutti mental emancipation 12.1 jivitarn life’ 2
coro thief, robber’ 5 jlvo life 4
cha six' 9.1 Jetavana Jeta’s park, Jeta's giove’ 8.1
chaddheti give up, discard’ 9 jhapeti bum'; ger. jhapetva 12
chaddisa the six directions* (North, natva having known, having
South, East, West, up, down) 9.1 understood’ ger. of janati 4.1
chando desire, resolution, will 1 nanam knowledge, intelligence, insight,
chavi skin’ 8 understanding* 7.1
chatajjhatta be hungry* 10.1 nanakaranl giving (right) understanding,
chaya shadow, shade, (light) image* 8.1 enlightening* 12.1
chiddam hole, cut* 10 nanadassana perfect knowledge’ 12.1
chindati cuts, severs, plucks, breaks’ 6.1 natako relative, kinsman 5
chetva(na) having cut off, having nati a relation, relative* 6.1
destroyed, having removed* (ger. of (X) tthanam condition or state of X* 6
chindati. to cut, sever ) 5 thapeti keeps, places, puts* 10
chedanam cutting, severing, thati stand* 11
destroying* 6.1 thanam place, locality, condition, cause,
-ja be bom': X-ja = be bom of X’ 2.2 fact, principle, conclusion* 4
jagat world*; loc. jagati 11 thanam...(vijjati) it is possible, it is
janna let one know* (Optative 3 p. sg. of conceivable* 5
janati) 12 thitamajjhantike at midday, at noon* 10
jatilo one who wears matted hair, a thiti persistence, continuity* 1
kind of ascetic* 6 dayhati gets burned* 5.1
janana causing, bringing, producing’ 6.1 dasati bites, chews, gnaws’ 11
janapado province, locality, dasapeti 'cause to bite or sting 10.1
the country’ 2 takkara doing thus, acting accordingly 4
janadhipo king (of men)’ 11.1 tagara a fragrant shrub* 12
janeti generate, cause to be bom’ 1 taca bark, hide, skin* 12
jano man, people, individual’ 6 tacchako carpenter* 4.1
jamml wretched, contemptible’ 6.1 tanneva < tam+ eva 5.1
jara old age, decrepitude, decay’ 3.1 tanha craving, thirst* 4
jahati gives up, abandons' (root ha) tatiya third accusative tatiyam used
ger. hitva 7 adverbally as thirdly',’for the third
jala slow, stupid* 2 time’ l
jaio a stupid person* 2 tato from this, thereupon, further
jagarati to be awake, watchful’ pres. thence, afterwards* 6.1
part, jagaranto one who is wakeful* 5 tato patthaya since then, from then
jata bom, arisen'; X jata = of the nature onwards* 10
of* X*, having become X' 6.1 tatta heated, hot* 5.1
jatarupam gold 4 tattabhavo hotness, the fact that it is
jati birth, rebirth, possibility of warm/hot, warmth’ 10
rebirth' 3.1 tattha there, in that* 6.1

187
GENERAL GIX)SSARY

tatra there’ 8.1 thuna pillar, post' 8

tathattam that state, thatness thuparaha worthy of a stupa 6
Lit. the state of being so’)', 3.1 thupo stupa, tope’ 6
tatha thus, so 5.1 thero elder, senior (bhikkhu)’ 5.1
tathagatappavedita expounded by the tliokam little 10.1
at

Tathagata' 2 dakkhina right (side),south, southern’ 3.

tathagato' Tathagata, thus-gone-one‘; an dakkhineyya worthy of offeiings or
epithet for a Buddha 2 gifts 5.1
tanuko a few' 4 dakkha clever, able, skilled’ 11.1
tanti string or cord of a lute* 6.1 dajja Optative of deti (or dadati) give' 7
tantissara string music’ 6.1 dandakamadhum
•• » a bee-hive on
tapati shines, is bright, lustrous’ 4 a branch’ 10.1
tappati suffer, be tormented’ 10 dandako branch, stick' 10.1
• m r

tarn third pers. singular pronoun dandaparayana leaning on, tottering on

(neut nominative-Accusative, or masc- a staff* 11.1
fem. accusative) 2 dandeti punish' 5.1
tayidam hence, therefore, so’ Utam + danda stick, staff, cane, rod,
idam) 8 punishment’ 4.1
tasati fears' 4.1 datva having given (ger. of deti /dadati
tasma therefore, hence 3 gives) 4
tato father, child, dear one (vocative dadati gives Opt. dajja, ger. datva 7
singular tata) see glossary 9.1 danta tamed’ I
tadisako of such a quality/nature 8 dabbi ‘spoon, ladle 8
tadiso (-a) such, of such quality’ 11.1 damatho 'restraint, training, taming.
tapayati torments, torture’ 6 control, silence’ 4.1
tara star 6.1 damayati 'restrains,controls’ 4.1
taragano galaxy of stars, host of stars’ 6 daya compassion, kindness 12
talapakkam palm fruit' 8 dassasi future 2 Sg. of deti 11
tavatimsabhavanam realm of the thirty- dassanam ’seeing, sight, insight, perfect
three gods' 10.1 knowledge’ 2
-ti a form of iti. the quotation marker 1 dasseti show’ 10
tikicchati ueats (medically)' 10.1 daharo young in years’ 11.1
tikicchapeti cause to cure, employ to daiham tightly, hard, strongly 10.1
cure’ (Causative, of tikicchati cures' 12 dattam sickle 6.1
titthati stands, exists, is; remains danam giving, charity 5
ppl. (t)thita, pres. part, titthantal.l danapati a liberal donor’ 8.1
tiracchano animal 11 dayako giver, (lay) donor 8.1
tiriyam across 11 darako child, youngster, boy’ 7
tilaka spot, freckle’ 11.1 da rum wood 41
tini three’ (neut. nom. pi.) 2.2 darukhandakam a piece of firewood, a
tlhamata three days after death’ stick’ 10
(ti+aha+mata) 11.1 dasi maid-servant’ 10.1
tu however, indeed 10.1 digunam doubly, twofold* 5.1
tuttha pleased, being happy/glad’ 10 dija twice-bom one’ 12
tunhibhavo silence’ 10
m dittha seen, witnessed’ 7
mm

tunhibhuta (being) silent’ 8 dittham a vision, that which is seen' 7

mm m

tumhe you (plural)' (nominative plural dippati shines, shines forth' 4.1
of tvam, you ) 3.1 dibba divine 4
tejanam point or shaft of an arrow, divaso day 10
arrow 4.1 disampati king 11.1
tena hi if so, in that case 5.1 disa direction’ 9.1
telapajjotam oil lamp 12 disva(na) having seen’
thanayati roars, thunders 6 (ger. of dis-/ passati sees') 5.1
thalam plateau, raised dry ground’ 6 dl^a long’ 3

188
 GENERAI. G! X)SSARY
digharattam for a long time’ 3 dhammacariya righteous living 5
dipam solid foundation, shelter, dhammahhu knowing that which is
refuge 6.1 proper, knowing the doctrine' 4.1
du two' 8.1 dhammapadam word of righteousness'
dukkha painful, of suffering' 3.1 9.1
dukkhita afflicted' 11.1 dhammavinayo teachings of the
dukkho/-am sorrow, suffering, ill 2 2 Buddha, (Dhamma and Vinaya
dugga rough ground, wrong way' 7.1 together)’ 2
duggati unhappy existence, evil state, dhammo doctrine, physical or mental .
realm of misery’ 7.1 element or phenomenon; that which is
duccaritam bad behavior, incorrect true, righteous, proper and/or natural;
behavior' 7 * factor; quality’ (among many
ducchanna ill-thatched, badly covered meanings) 1
K) dhatu (feminine.) element, relic, basis' 6
duttha wicked, malicious' 7 dhareti holds, bears, accepts, contains,
dutiyam second time (accusative of holds, holds back 5.1
dutiya. second,' used adverbally) 1 dhltar daughter' 10.1
duddasa difficult to see, dhovanto one who washes, one who
incomprehensible (by the ordinary) 9.1 cleans' 6
dunniggaha difficult to restrain’ 8 na not' I
duppanna not wise, foolish, ignorant 2 nam alternate form of the pronoun tarn
dubbanna of bad color, ugly, of 5.1
changed color’ 6.1 nagaram city, town’ 3.1
dubbala weak 10.1 nagaraguttiko superintendent of a city'
dubbalabhava feebleness' 12 3.1
dubbhasita ill-spoken' 2 naccati to dance, play' 10.1
dummana unhappy, downcast' 5.1 nanu (< na + nu) isn't it that’(as particle
duraccaya hard to remove, difficult to of interrogation), surely, certainly',
overcome 6.1 (as panicle of affirmation) 3
duranubodha difficult to be understcx>d' nandati rejoice, be happy’ 10
91 nandiraga passionate delight 12.1
dullabha rare, difficult to obtain' 6 namayati bends, fashions 4.1
dura far' 8.1 namassati salute, venerate, honor, do
deti gives, donates’ (= dadati) 4 homage to 9.1
future 2 Sg. dassasi 11 nayati leads, takes’ 4.1
dentl one who gives' 4 naro man, individual' 61
X deva having X as god. highly nava nine 7
respecting X 11.1 navama ninth' 7
devasika occurring daily' 12 nahayati bathe 10
devo god’; also used as an epithet for Nagaseno proper name;
king 5 vocative singular Nagaseno 3
deseti preach, declare' 9.1 nago elephant 7
doso 'anger, ill will, evil intention, nanavidha various' 10
wickedness, corruption, malice. nama just, indeed, for sure' 5
hatred 2.2 namam name (for recognition)' 8
dvadasa twelve' 8.1 namam karoti give a name' 10.1
dvaram 'door, gate 10 namagahanam naming, taking a name
dvihamata two days after death 10.1
(< dvi+aha+mata)' 11.1 namagottam the name (for recognition)
dhanam wealth, riches ueasures 6.1
« r
and the surname (for lineage) 8
X dhamma of the nature of X’ 5.1 navutika ninety years old 11.1
dhammakammam righteous deed or nali a measure of capacity, cupful 10
activity, activities pertaining to the nalimatta a cupful (about a nali)
dtx'trine 4.1

189
GENERAL GLOSSARY

nikkujjitam that which is turned upside nissaya because of, on account of* 10
down' 12 nlca low’ 8.1
nikkhamati set forth, come out of* , ppl. nlharati puts out, stretches out. drives
nikkhanta 9.1 or takes out*; ger. niharitva(na) 10.1
nigacchati go down to, enter, come to, nu then, now' (interrogative particle) 3
suffer 6.1 nekkhammam renunciation of
nigamo market-town, small town* 10.1 worldliness, freedom from lust, craving
niggahako one who rebukes, oppressor and desires* 4.1
12 nettiko irrigator' 4.1
nicca permanent, constant, no verily not (na + u; negative
non- transitory* 5.1 emphatic - more emphatic than na) 3.1
nittham gacchati concludes, arrives at a pakata done, made:
conclusion 9 X-pakata - done out of X* 2.2
niddham nest, place* 11 pakaseti make known, illustrate' 12
nittharati concludes, ends, finishes 10 pakopana upsetting, shaking, making
nidanam source, cause, origin: - * 2.2 turbulent’ 6.1
X-nidana having X as source or origin pakopo agitation, anger* 7
niddayita a sleepy person* 7.1 pakkosati summons, calls* 12
ninda blame 4 pakkosapeti summon, call* 10
ninnam low land* 6
*
pakkhandati springs forward, jump up* 11
nipaka intelligent, mature' 7 pakkhipati throw, put* 10
nipajjati lies down, sleeps' 12 pagganhati uplifts, takes up, stretches
nipanna having lain down or slept* forth, holds out/up, takes up, makes
(ppl. of -nipajjati) 10.1 ready'* ppl. paggahita 1
nipuna efficient, subtle, abstruse, clever, pamko (-am) mud 7.1
skillful.accomplished' 9.1 pacati cooks, bakes, heats’ 10
nipphatti (f.) conclusion, end, paceti gathers* 9.1
completion* 10 pap(s)sunati 9
nibbattati be bom, arise 10.1 paccanubhoti undergoes, experience 11.1
nibbanam emancipation 9.1 paccakkhaya having given up, having
nibbida indifference, disenchantment* 12 abandoned* 61
nibbiddha pierced' 10.1 paccanhasim (I) realized perfectly* 12.1
nibaddham always* 11 paccati ripen' 9
nimanteti invites' 6 paccatthika(o) opponent, opposing* 4.1
nimittam object of a thought* 6.1 paccantima bordering, adjoining (near),
nimmakkhika without bees or flies 10.1 countiyside* 2
nirayo purgatory, hell* 7.1 paccayo 'cause, motive, means,
niramisa not characterized by amisa* 4.1 ground,motive, support* 8.1. 'requisite
nirupadhi free from passions, or (of a monk) 12
attachment, desireless’ 4.1 X-paccaya having X as paccayo* 8.1
nirodho cessation, emancipation, calming paccassosi assented, agreed'
down 2.2 3rd. sg. past of pati(s)sunati 9.1
nivattati turns back* 11 3rd pi. past paccassosum 9
nivato modesty, gentleness’ 5 paccajayati* is (re)bom* 2
nivapaputtha fed on fodder* 7.1 paccupatthati is present* 6
nivaranattham for the purpose of paccekabuddho silent Buddha, individual
preventing, to prevent* 10 Buddha. See glossary 6
nivasanakannam hem of the robe* II pacchindati settle, decide* 10.1
nivaseti dress oneself, put on clothes or pacchima west, western* 3.1
robes’ 8.1 pajahati /hati gives up, abandons,
nivesanam settlement, abode, house* 8.1 discards':infin. pajahitam; ger. pahaya 3
niveseti established* 8 paja people, progeny, offspiing* 9.1
nisidati sits down, sit, is seated pajanati realizes, understands well 5.1
ppl. nisinna 3 sg. past nisidi 6.1

190
 GENERAL GLOSSARY
pajjalati bums (forth), blazes up'; ppl. patisalllna secluded, retired,
pajjalita 8.1 gone into solitude’ 6.1
panca five’ 3.1 patisevati follows, pursues, indulges in,
pancama fifth’ 11.1 experiences’ 4
panc'upadanakkhandha the five patfhaya beginning from, henceforth’
aggregates' See glossary 3.1 (with Abl.)’ 10
paiijalika with folded hands’ 9.1 pathama first’; acc. sg. pathamam used
pannavant wise (one), insightful as adverb ’first(ly)’ 4
(person*)’ masc. nom. sg.pannava pathamataram as early as possible,
nom. pi. pannavanto- 2 (very) first’ 8.1
panna wisdom, knowledge, insight’ 2 pa{havi earth’ 8.1
pannacakkhum eye of wisdom; eye of panidahati puts forth, longs for, applies,
insight’ 2 directs', ppl. panihita 8.1
pannajlvim life of wisdom, insight’ 11 panita exalted, excellent’ 9.1
pannapeti indicate, point out, make pandako jeunuch. weakling’ 7.1
loiown, declare' 8.1 panditamanin one who thinks himself
pannapento one who prepares or wise’ 9.1
arranges’ 6 panditavedaniya to be understood by
pannayati appear, be clear' 12 tite wise’ 9.1
panho question’ 11 pandito wise one’ 4
patikkosati blame, reject' 9 pandurugo jaundice’ 12
patigganhati, receive, accept’; ppl. pannam leaf’ 10
pajiggahita 9 patati to fall , ger. patitva 10.1
patiggahanam acceptance, receiving’ 4 patikula husband $ family’ 11.1
patiggahako recipient, he who receives’ patitthapento one who places, one who
4 keeps’ 6
paticchannam that which is covered, patitthita established, fixed, founded
concealed’ 12 upon’ 6
paticcasamuppado arising on the patitthati (-tthahati) stands fast or
grounds of a preceding cause, firmly, stays, sets up, establishes
dependent origination' (theory of the oneself’ 2.2
twelve causes) 9.1 patinandita rejoiced, welcomed’ 6
paticchadin covering, enveloping 9.1 patibbata a devoted wife’ 11.1
patijanati to promise’ 10.1 patirupa agreeable (status, position,
patinissaggo renunciation, giving up’ 9.1 state)’ 8
paiinissagga rejection, forsaking’ 12.1 patita delighted, with delight 8
patipanna stepped on to, entering on’ 9.1 patta attained, reached' 10
patipajjati enters upon’ II pattacivaram bowl and robe’ 8.1
pafipada way, means, path, method, padam word, foot, footstep 9
course’ 11.1 padahati exert, strive, confront’ 1
patibala competent, capable’ 2 padipeti lights, kindles’ 3
patipucchati asks in response, padlpo lamp 3
inquires in return’ 5.1 padeso province, part, fact, limited
patiyadeti prepares, arranges’ 6 extent, indication' 9
paiilabho attainment’ 2 pana verily, but’ 3.1
pativattiya to be turned back, panta remote, solitary, secluded’ 12
resistible’ 4.1 papatati drops, falls down or off’ 6.1
pativatam against the wind’ 12 papupphakam flowery arrows, flower-
pativijjha having penetrated, intuited, tipped arrows (of sensual passion)’ 9.1
acquired, comprehended’ 6.1 pabbajita renounced, ordained, gone
pativirata restrained from, abstained forth (into holy life,) 4.1
from’ 4 pabbato mountain, range of mountains’ 11
patisandahati is connected, is reunited, pabhamguna easily destroyed' 11
is reborn’ 3 pamatto one who is lazy, not diligent’ 4.1

191
GKNHRAL GIjOSSARY

pamado indolence, sloth' 1.1 perfect' 8

pamuncati is let loose, liberated, set parissayam obstacle' 7
free', ppl pamutta 8 parihayati decrease, dwindle,
pamodati rejoices, enjoys, finds pleasur e deteriorate’ 1
in'_4 pare other, other (ones)' 6
payati goes forward, proceed II paro another, next (one) 3.1
payirupasati associate' 8 palavati floats, swims, jumps' 6.1
para (of) others' 4 palapo prattle, nonsense’ 11.1
param after 7 palayati flee, run away 10
paro other (person)' 6 palalam 'str aw, dry leaves 10.1
paradaro someone else s wife 3 paveseti to cause to enter, to put
parapessa serving others' 5 inside 10.1
parampara tradition’ 7 palitakesa having gr ey hair' 11.1
parikkhipati to coil around, encir cle’ 10.1 pavatti manifestation, wielding,
parijinna decayed’ 11 happening' 8.1
parinneyya what should be known' 12.1 pavaddhati grows (up), increases' 6.1
paritassati be excited, be worried, pavattati ’proceeds, goes on' 4.1
be tormented' 5 pavatteti sets in motion, keeps
parinibbati pass away, die without (something) going, turns, rolls
r ebirth' 9 (something) 4.1
paripajjati: falls into, sinks into, pavati blow forth' 12
wallows' 11.1 pavisati enters, goes into ; ppl. pavittha
paripurati 'be filled, attain fullness' 8 ger. pavissa 8.1
pariplava unsteady, wavering 8 pavedita pointed out, expounded,
pariplavapasada 'one whose tranquillity declar ed, made known’ 2
is superficial or waver ing' 8 pavedhati tremble* 11.1
paribyulhya provided with' 6 paveseti make enter, procure, furnish,
paribhogo enjoyment, use’ 10.1 provide' 7.1
paribhojaniya to be used pasamsati praises'; ppl. pasattha 5
(of water’ for washing)' 10 pasamsa praise' 4
parimutto one who is completely fr eed, pasanna pleased, clear, bright 10.1
a fully-freed one' 3 pasahati subdues, oppr esses' 11
parivajjeti shun, avoid’ 7.1 pasado tranquility, serenity, clarity,
pariyadaya having overpowered, taking purity 8
up completely' 1.1 passati sees, realizes' 3.1
pariyadinnacitta with the mind paharati hit. strike, beat' 10
completely overpowered by, with the pahatabba what ought to be given
mind completely taken over by' 7 up* 12.1
pariyaya order, course, method 12 pahanam avoidance' 1
pariyodapanam/-a purification' 2 pahaya ger. of pajahati 7
pariyodata very clean, pure, cleansed’ 8 pahina given up, abandoned,
parirundhati completely obstruct, calmed down (ppl. of pajahati) 3
imprison' 12 pahu ‘able’ 12
parivajjati avoids, shuns, gives up' 6.1 pajipanna -paripanna. ppl. of paripajjati
parivafta a circle' 12.1 falls into, sinks into, wallows' 11.1
parivatteti turns, changes' 10.1 pakata open, manifest, unconcealed' 7.1
parivitakko reflection, thought, pakatam karoti makes manifest, makes
consideration’ 6.1 appear’ 7
parivuta followed by, surrounded by' 6 pakata common, vulgar, uncontr olled
parisa 'assembly, group, gathering, 4.1
retinue' 4.1 pakatindriya of uncontrolled mind' 4.1
parisannu knowing or knower of the pakatika natural state, state as before'
assembly' 4.1 J0.1
parisuddha clear, pure, spotless, bright. pana life, breath, living (being). 12

192
 I

GKNKRAL GIX)SSARY
panatipato destruction of life, pita father’ Compound stem pitu 9.1
taking life' 6 piya dear*’ 12
pani (m) hand 9 piyam pleasure, pleasant thing, dear
panin a living being', thing, endearment 4
instrumental singular panina 4.1 piyo pleasant one, agreeable one dear
panupetam for life* (literally possessed- one' 3.1
with-breath-ly’ < pana(m) breath + pivati drinks’ 4
upetam pilandhanam ‘ornament' 12
neuter past participle of upeti ’ pisuna calumnious, backbiting, malicious
approaches, obtains ) 5.1 11.1
pano breath, life* 3 pithasappin a cripple' 10
patimokkha collection of disciplinary puggalo person, individual' 6
rules binding on a recluse 12 pucchati questions, asks, ppl. puttha 8
patubhuta manifested, become manifest, punnam merit, righteousness,
jjppeared' 3.1 meritorious act 5.1
paturahosi appeared* 12.1 puttha ppl. of pucchati 10.1
pateti fells makes fall' putto son, child' 6
(aggim )pateti * kindles (fire)* 10 puthu many, various, individual,
pado foot' 10 diverse, separately 5
panam drink, drinking 4 puna again 7
paniyam water for drinking' 10 puna ca param further more, and
papam ’sin, evil, bad deed, again’ 11.1
wrong action' 2 punappunam again and again’ 7.1
papaka sinful, evil, wicked 1 punabbhava rebirth 12.1
papakam bad action 9.1 puppham flower* 5
papakammam evil, sinful act' 5.1 pubbanhasamayam in the forenoon, in
papakarin 'evil-doer; (nom. sg. the morning’ 2
papakari) 10 pubbe previously, before, earlier, in the
papaniko merchant, shopkeeper’ 2 past* 61
papiccho one who has bad intentions, purato in front of, before 11
wicked one 12 puratthima eastern 9.1
papunati reaches' 10 purisapuggalo individual, man’ 6
papeti brings about, causes to attain 10.1 purisadhamo wicked person’ 4
papo evildoer' 9 purisuttamo noble, best person 4
paragamgaya beyond Ganges, the other puriso man, male, person' 3
side of the Ganges' 11 purohito the king s head-priest 10
paricariya serving, waiting on, pOjaniyo respect-worthy person' 5
attendance* 11.1 puja worship, offering’ 5
paripuri fulfillment, completion' 1 pujeti worship, adore, offer’ 9.1
parileyyako a name of an elephant 10 putisandeho accumulation of putrid
paroho side branch of a banyan tree matter, mass of corruption’ 11
descending roots from the branch of a pureti fill 6
banyan tr ee 10 pe signal of repetition (ellipsis) 2
pasano stone’ 10 pecca having departed, after death' 6
pahuneyya worthy of hospitality 5.1 pemam love, affection’ 4
pi emphatic particle' 1 peseti sends’ 11
pitaka basket a term used for the thr ee pessiko a messenger, a servant 5
main divisions of the Pali canon 7 pokkharam lotus leaf* 6.1
pitakasampadana pitaka tradition, pothujjaniica belonging to an ordinary
authority of the pitakas’ 7 man' 12.1
pindaya for alms (begging) (dative of ponobhavika leading to rebirth 12.1
pindo) 9.1 porohiccam office of a family priest 5
pindo a lump of food, alms given as poso man, male’ 11.1
food' 8.1 pharati spread, pervade 10

193
GENERAL G1 jOSSARY

pharusa rough, harsh, unkind 11.1 Gen-Dat brahmuno.

phalam fruit, result, having the result* brahmani paja generation (progeny) of
6.1 Brahmins 11
phalati splits, breaks open’ 11 brahmano Brahmin; in Buddhist texts,
phati increase, development* 2 sometimes one who lives a noble life,
phaleti rends asunder, splits, cleaves* without regard to caste* 4
pres part, phalenta 6 bruti says, tells, calls, shows, explains’ 5
phasuka easy, comfortable* 11 Bhagavant fortunate one* (epithet for
phasuviharo comfort, ease* 9 the Buddha) 5.1
phusati touches, feels' ; ppl. phuttha 3.1 bhagini sister* 12
phenam foam, froth* 9.1 bhajati associates (with)’imper. 2 sg
phenupama <phena(m) + upama 9.1 bhajassu 4
photthabbam touch, contact* 1.1 bhanjati breaks' 10.1
badarapandum light yellow (fresh) bhannamana being said’ 12.1
jujube fruit’ 8 bhanati says, speaks' 3
bandhanam bond, fetter, stalk' 8 bhandam goods* 10.1
balam strength, power, force' 4 bhandanajata quarrelsome* 4.1
balakayo army* 6 bhandanam quarrel, quarreling,
balavant great, powerful’; cmpd. stem strife* 4.1
balava; nom. sg. balava 11 bhattam boiled rice, food, meal* 11
balikataram more, more greatly* 5.1 bhadante 'sir, sire’ a form of address
bahi outside, outer, external 11 generally used (by monks) in
bahu many* 8.1 addressing the Buddha 9
bahu(m) much, many* 4 bhadde dear' one, lady', term of address
bahutara many, more 2 for women 10.1
bahula much, frequent* 12 bhadram good, as good’ 9
bahullkata practiced frequently, bhadro good one, (doer of good)' 9
exercised, expanded* 3.1 bhante reverend sir, sire, sir, venerable
Baranasi (proper name) Benares 10 one’ 3
balo fool, ignorant one, stupid one* 5 bhabba competent, able* 2
balyam folly, idiocy* 9.1 bhayam fear, apprehension* 4
bahusaccam learning, knowledge’ 5 bhavam individual, person* 5
balhagilana grievously sick* 11.1 bhavatanha craving for
Bimbisaro proper name of a king 6 existence/rebirth’ 12.1
bilam hollow' 10.1 bhavati becomes, exists, is*
blranam (proper name)the name of ger. bhutva/hutva,
a plant 6.1 third pers. fut. bhavissati 6
Buddho a Buddha, one who has reached bhavatiha it is said (in this context)'
enlightenment* 1 (< bhavati+iha) 7.1
buddha enlightened, awakened’ 4.1 bhavanam abode, residence* 11
bodhisatto aspirant to Buddhahood, a bhavissati will be
Buddha in an earlier incarnation 10.1 (third pers. future of bhavati) 6
byanjanam 'syllable, consonant, sign, bharati bears, supports, maintains’ 12
mark’ 9 bhagavant sharer, participant in’
byakaroti explains, answers,brings to nominative singular bhagava 4
light 5.1 bhagini ‘participant, sharer (feminine) 4
byapannacitto he whose mind is bhajanam vessel, utensil' 6
malevolent* 3 bhajanam dividing’ 10.1
byapado ill will, malevolence, bhatar brother* 12
revengefulness* 3 bhayati fears' 4.1
Brahmadatto proper name of a king 10.1 bharati bears, supports, maintains' 12
brahmaloko Brahma-world* 8.1 bhariyawife’ 11.1
brahma Brahma, Supreme God bhavana development’ 1
Instr.sg. brahmuna) 4.1

194
 GENERAL GIDSSARY

bhaveti begets, produces, increases, majjhanhikasamayam during midday' 2

cultivates develops* ppl. bhavita 3 majjhima central, middle' 2
bhavo nature, fact, -ness* 10.1 majjho middle, midst 3.1
bhasati says, speaks’ mannati think, deem, conceive,
pres. part, bhasamano 6 consider (as)’ 2
bhasati shines forth, is bright’; mannati think know' 9.1
middle voice bhasate 4 matta polished, burnished' 12
bhikkhave Oh, monks' (vocative plural manikam a big jar, pot 6
of bhikkhu) 1 mandalamala pavilion, a circular hall
bhikkhavo vocative plural of bhikkhu, with a peaked roof' 6
alternate for bhikkhave 9 mata dead, one who is dead 4.1
bhikkhu (Buddhist) monk* 1 mattisambhava bom of a mother' 5
bhikkhusamgho community of Buddhist matta about, only' 8.1
monks' 6 mattannu knowing the right measure,
bhijjati breaks, gets broken' 10.1 moderate' 4.1
bhiyyo further, more* 8.1 matta measure, quantity,
bhiyyobhavo increase, growth' right measure' 4.1
(from bhiyyo greater' + bhavo state 1 matthaka top, head, surface' 10.1
bhiru coward* 7 madhu honey' 10.1
bhlruko fearful one, coward, one who madhu patalo honeycomb’ 10.1
is shy' 7.1 manas mind’; nom. sg. mano
bhumkaroti barks' 11
m
instr. sg. manasa 3.1
bhunjati enjoys, eats' 5 manasikaroti reflect upon, consider,
bhumma earthly, terrestial' 12 bear in mind, recognize* 9
bhussati barks 11 manasikaro attention, pondering,
bhutam 'living being' 11 fixed thought’ 6.1
bhOmi ground, earth’ 10.1 manapa agreeable, pleasing, pleasant,
bhedo breaking, splitting, disunion, charming 8.1
decomposition’ 7.1 manujo man' 6.1
bhesajja(m) 'medicine' 10.1 manussa patilabho being bom as a
bho friend, sir‘(polite form of address) 5 human, attaining human status' 2
Bhoganagaram Bhoga‘(city name) 9 manussabhuta human (being), (one) in
bhogavant wealthy' 11.1 human form' 4.1
bhogo wealth, possession, enjoyment, manusso man, human being' 2
item for enjoyment' 2 manorama delightful 12
bhogga bent, crooked' 11.1 mantitam (that which is) given as
bhojanam meal, nourishment' 4 counsel, secret talk’ 7.1
bhovadin a brahmin' (according to the mando idiot, fool, stupid one’ 7.1
way he is addressed) 5 maranam death' 3.1
* m

makkato monkey' 10.1 maricidhamma nature of a mirage' 9.1

maghavant Indra, king of the gods' 5 mala impurity, stain' 12
mamkubhavo downcast-ness, discontent, mallika jasmine’ 12
confusion, moral weakness' 10 mahato great, big' (dative singular of
mamkubhuta discontented, troubled, mahanta, great, big ) 1
confused' 8.1 mahant big, great’
mamgalam blessing, good omen, mahanto great, big (one)’ 6
auspices, celebration, festival' 5 mahagghaso (one who) eats much,
maccarin greedy one, selfish and greedy, gluttonous' 7.1
avaricious one, stingy one’ 6 mahant big, great* 10
maccu death, the god of death' 4.1 mahallaka old person' 11.1
maccurajo king of death' 9.1 maha big, great, large, huge’;
macco mortal, human being' 2 (nom. sg. of mahant) 7.1
macchara avarice, envy’ 12 Mahali proper name of a person 8.1
majjam intoxicating drink, liquor' 5 mahamatto chief minister' 5.1

195
GENERAL GIjOSSARY

mahayanno great sacrifice, big alms¬ medhavin! a wise woman’ 11.1

giving 6 merayam fermented liquor* 4
maharajo great king* 3 modati rejoice, be happy’ 10
Mahavana name of a park 8.1 moho delusion, ignorance, confusion’ 2.2
ma prohibitive particle, do not’ 7 yarn that, since, for, when (relative)' 5.1
Magadha of the Magadha (country)* 6 yam yadeva whichever* 8.1
manavako youth, young man' yakkho demon, devil* 11
(especially a young Brahmin)* 6 yanno sacrifice, almsgiving* 6
matango elephant, type of elephant* 7 yato since, whence, because* 9.1
matar mother* 12 yathayidam that is to say, namely,
matugamo woman* 11.1 to wit*
mano pride, conceit* 12 (< yatha thus’+idam this ) 1
manasa of the mind* 10.1 yatha just as, like* 3
manasam intention, purpose of mind, yathakathampana then how, how so
mentai action* 6.1 then* 9.1
mananusaya predisposition or bad yathabhOtam as things really are 12.1
tendency to pride 12 yattha wherever’ 8
manusa human 4 yattha kamanipatin that which
maneti respect, honor* 9.1 falls/clings wherever it wishes'.1 8
mayavin deceitful person* 12 yada when* 3.1
maro Mara, death personified, death, yadidam that is (to say), namely* 6
god of death, tempter* 4.1 yannuna well, now* rather’ 6.1
maluva kind of creeping vine* 6.1 yamaloko world of Yama* 9.1
micclia* wrong, incorrect* 4 yavo barley, com (in general); 6.1
micchacaro wrong behavior* 6 yaso (yasas) fame, repute, glory* 6
micchaditthi wrong views’ ? yacita being requested, being begged
micchaditthiko he who has incorrect for' 7
views’ 1 yajako one who sacrifices, a priest’ 5
mitto friend’ 4 yati go, proceed, go on’ 9
middhl slothful (one)* 7.1 yava until, up to, as long as* 9
miyati dies* 4.1 yavajlvam as long as one lives' 8
mukham mouth, face* 10 yavanc'idam that is, namely, as far as,
mukhara ‘garrulous, noisy, scurrilous* 4.1 in so far as (yavam + ca + idam; cf.
mukharata talkativeness, garrulousness' yadidam) 8
!0 yutta proper, befitting, to have a
muncati releases, is relieved 11 right to’ 10.1
mundako a shaven-headed one* 8.1 yupo a sacrificial post* 8
muta thought, what is thought, that yo who* (relative pronoun) 3
which is thought* 7 yogavacaro one who has applied himself
mutta freed’ 4 to spiritual exercises (yoga) see
muttam urine’ 11.1 glossary 6.1
mutto one who is released, one who is yogo application* 7.1
freed* 3 yojanam a measure of space, a distance
musa falsely* 3 of about 4 to 8 miles' 5
musavado lying, falsehood* 6 yodhajivo a warrior, a soldier* 5
muhutta moment’ 12.1 yonija bom of a womb* 5
mulam root, origin* 7 yonisomanisikaro proper attention,
mulam price, capital, money’ 10.1 correct reflection’ 8.1
mujha gone astray, confused, foolish, rakkhati guards, protects, takes care of,
ignorant (one) 12 watches over’; ppl. rakkhita 7
megho rain cloud* 6 rajatam silver, any non-gold coin’ 4
methuna sexual* 4 rajjam kingdom, realm’ 11.1
methuna dhammo sexual intercourse* 4 rajjamkaroti to reign 10.1
medhavin wise, wise one* 8 ranno genitive sg. of rajan U.l

196
 GENERAL GLOSSARY

rattham reign, kingdom, empire, vacchagotta of Vaccha lineage' in

country1 5 reference to a Brahmin refeired to by
rata delighting in, intent on, surname 8
devoted to 4.1 vaccha taro a weaned calf, a bullock’ 8
rati love, attachment1 4 vacchatari a weaned female calf, a
ratti night1 5 heifer' 8
ratta infatuated, impassioned* 7.1 vanceti to cheat’ 10.1
raso taste, savor' 3.1 vatarukkho a banyan tree' 10
rahado lake1 4 vaddhati grows, increases (something),
rahogata being alone, being in cultivates' 6.1
private' 6.1 vano wound 9
m

ragaggi fire of passion* 7.1 vannam bhasati speaks well of,

rago passion, exitement, lust, praises' 12
attachment* 4 vannavanta colorful* 5
m *

Rajagaha place name 9.1 vanno color, complexion, outward

rajan king* genitive sg. ranno 1.1 appearance" 4
rajaputto prince* 5.1 vata' surely, certainly* 12.1
rukkhadevata tutelary deity of vattham cloth, clothes' 9.1
a tree' 10.1 vadati says, speaks' ppl. vutta 3
rukkho tree* 8.1 vadeti says, speaks' 6
rucira agreeable, attractive* 5 vadho killing, destruction’ 6.1
rujati pains, aches* 10.1 vanam forest’ 6.1
m

rupam (visual) form, object of visual vanasando(amJ jungle, forest' 10

perception* 1.1 vandati bow down at, salute' 10
rupavant beautiful' 11.1 vayappatta 'come of age 10.1
rogo disease, sickness* 11 varagamo hereditary village, a village
rodati weep, lament, cry* 8 given as a gift' 10
roseti ’irritates, annoys’ 12 varaho pig' 7
lakkhanam feature, mark, characteristic, valita wrinkled 11.1
discriminating mark’ 3.1 vasati lives, abides, dwells’ 11
X lakkhanam characteiized or marked vasanatthanam place of residence’ 11
by X* 3.1 ’ vasalako outcaste, wretch' 12
labhati gets, receives; get a chance to*; vasalo outcaste, a person of low
ppl laddha; inf. laddhum; birth* 12 _
fut. pass. pait. laddhabba 2 vasundhara earth* 6
laya brief measure of time 12.1 vasena because of, on account of 7.1
lahu flightly, light* 8 vassasatika hundred years old 11.1
Iahutthanam lightness of body, bodily va or’ 1
vigor, good health* 9 vaca word, speech 5
labho profit, gain* 10.1 vanijo a merchant' 5
lavako cutter, reaper* 6.1 vanijja trade, merchandise’ 10.!
Licchavi a clan name 8.1 vato wind 4
luddha greedy, covetous* 3 vanaro monkey* 6.1
lunati cut, reap’ 6.1 vama left (side)’ 6.1
loko world, universe, people in vayamati strive, endeavor, struggle' 1
general 4 vayama effort’ 12.1
lobho 'avarice, greed, covetousness’ 2.2 variyamana being prevented,
lolata nature of being fond of or obstructed 11
addicted to, longing, greed* 7.1 varo time, occasion 11
vagga dissociated, dissentious* 4.1 Vasettho a proper name 5
vacanam utterance, word, saying, valamigo a wild beast 10
speech* 9 vigata gone away, ceased, bereft of’ 12
vaco speech, word'; compounding stem vikkinnavaca of loose talk* 4.1
• #

vac! (also appears as vaca)*6, 6.1 vicarati move about' 10

197
GENERAL GLOSSARY

vijayo victory, triumph' 9.1 Vipassi name of a Buddha previous to

vijayati give birth, bring forth' 11.1 Gotama 9.1
vijata a woman who has given birth' 1.1 X-vipaka having X as fruit or result’ 2.2
vijananam act of cognizing, vipako result, fruition’ 2.2
discriminating’ 3.1 vipubbaka full of corruption and matter
vijananta knowing clearly, festering’ 11.1
understanding vippatimutto one who is freed’ 4
pres, part of vijanati' 5 vippayogo separation, dissociation' 3.1
vijanati perceives, understands with vippasidati is serene, tranquil, becomes
discrimination, discriminates* 3.1 calm' 4
vijeti win, conquer’; ppl. vifita 9.1 vippasanna tranquil, calm, purified,
vijjati appears, seems 5 clear, clean, bright, happy, pure,
vijja discriminative knowledge, insight, sinless' 8
wisdom, higher knowledge’ 3.1 vibbhantacitta with wandering or
vijjagato one who has attained wisdom confused mind* 4.1
(vijja) 3.1 vibhavatanha craving for extinction’ 12.1
vijjumalin wearing a garland or row of vimala clear, clean, bright' 6.
lightning' (epithet for a cloud_) 6.1 vimuccati be freed’ 6.1
vijjobhasa light of insight’ (<vijja + viya like, as’(particle of comparison) 6.1
obhasa) 7.1 viraja free from defilement’ 12.1
vinnaya having perceived or known' 5.1 virati complete abstention’ 5
vinnanam consciousness' 3.1 viravati shouts, screams’ 10.1
vinnata known, what is known, that virago detachment’ 9.1
which is known, what is perceived/ viriyam effort, exertion, energy' 1
recognized/ understood’ 7 viriyarambho taking effort' 1.1
vifinu intelligent, wise(one)’ 3 virocati shines forth, is brilliant' 4
vinnugarahita despised by the wise 3 viltina cut off (of hair), scanty’ 11.1
vittam property, wealth' 11 vivaro(am) cavity, hole, hollow' 11
vidamseti shows, make appear’ 7.1 vivata #ppl of vivarati 10
viditva know, realize' (gerund of vivajamatta as soon as it was open'
vindati) 9.1 (vivata + matta) 10
vidhameti destroy, ruin, do away with, vivadati disputes,quarrels‘; pres. part,
dispel’ 7.1 vivadamana 4.1
vinayakammam ethical activity, vivarati open, disclose’; ppl. vivata 7.1
activities pertaining to monastic vivadapanna disputing, quarreling' 4.1
discipline’ 4.1 vivado dispute, quarFel, contention’ 4.1
vinayo discipline, code of ethics', often vivaho marriage, wedding, carrying or
monastic discipline' (referring to a sending away of a bride 6
large collection of rules governing the vivitta secluded' 12
monastic life of the bhikkhus). See visam poison’ 9
glossaiy 9 visamyutto he who is detached’ 5
vina without' 11 1 visattika clinging to, adhering to. lust,
vinicchita decided, settled 10.1 desire' 6.1
vinipato great ruin, a place of suffering, visama unequal, disharmonious' 4.1
state of punishment' 7.1 visarado self-possessed, confident,
vinflaka bluish black, discolored’ 11.1 knowing how to conduct oneself,
vindati knows, realizes’ ger. wise' 8.1
viditva/vmditva 9.1 visuddhi purity' 10
vipanna lost, gone wrong' 12 visesato specially, particularly' 4.1
vipannaditthi' one with wrong views, vihannati suffer' 10
heretic’ 12 viharati live, reside, abide, lead a life' 3.1
viparinama change’ 5.1 vihimsati injures, hurts, oppresses* 6
vipassati sees clearly, insightfully, have vihesa vexation' 9.1
spiritual insight' 4 vina lute' 6.1

198
 GENERAL GIjOSSARY

vitamala stainless 12.1 samvidahati arranges, applies, prepares,

vlmamsati tests, considers* 11 provides’ 10.1
vuccati is called, is said* samvuta controlled, restrained 1
pres. part, vuccamana 4.1 samvesiyati jxits to bed’; pres. part,
vutthahati rise, get up- samvesiyamana 11.1
(alternate form utthahati, utthati) 9.1 samsaro life cycle’ 5
vuttapiyamana <pres part, of utthapeti samhita possessed of consisting in* 12.1
lifts’, (alternate form uttapiyamana) 11.1 saka one's own’ 11.1
vutthi rain' (feminine.) 10 sakato (am) cart' 10.1
vutta said, spoken' (ppl. of vadati) 7.1 sakincano one who has something, one
ve verily, indeed, truly’ 5 who is full of worldly attachment’ 5
vejjekammam medical practice’ 10.1 sakuno bird' 8.1
vejjo doctor, physician* 10.1 sakunto bird’ 4
vetanaip wages, hire* 12 sakubbanto doer, one who practices’ 5
vedana feeling, sensation’ 5.1 sakkaccam properly, well, carefully,
Venagapura city name 8 thoroughly 2
Venagapurika of Venagapura’ 8 sakkaroti respect' 9.1
vepullam fullness, abundance' 1 sakka (it is) possible 3
veyyakarana emanation, exposition’ 12.1 sakkoti he able, can’; fut. sakkhissati 10
veram enmity, ill-will' 2 sakkhara pebble' 10
veramani abstinence* 6 Sakya family name (lineage of the
vela time’ 11 Buddha) 6
Vesall place name 8.1 saggo heaven, celestial world, happy
vehaso 'sky, air' 11 place’ 4 •
Veluvana place name 9.1 sace if' 7
voharo trade, business, merchandise' 5 saccam truth’ 3.1
vyakaroti explains, clarifies, answers’ 11 sacchikaroti realizes for oneself,
vyadhi sickness, malady, illness, experiences’; ppl. sacchikata fut. pass,
disease’ 3.1 part, sacchikatabba 12.1
sa- one’s own’ 2 sanjanati know, recognize, be aware
samkappa intention, purpose’ 12.1 of 9
samkamati cross esover, transmigrates’ sanna perception, recognition, signal,
ppl. samkanta 3 indication’ 5.1
samkamanto one who crosses over, sannanam token, mark, sign’ 11
one who transmigrates' 3 satho fraudulent one’ 12
samkampati tremble’ 12.1 sata mindful’ 5.1
samkharo essential condition, a thing satam hundred'; compounding stem satu
conditioned, mental coefficient' 6 *

(normally in plural samkhara) 5.1 satakkaku epithet for a cloud’ 6

samkhittena in short, in brief 3.1 sati kayagata mindfulness relating to
samgaho assistance, protection, the Ixxly’ 12
kind disposition’ 5 satimant mindful one’, nom. sg.satlma) 7
samgitigo he who has gone beyond sato being, existing’ (genitive sg. of
(overcome) attachment’ 5 sant) 11.1
samgho community, association, satta sunk' 7
esp. community of Buddhist monks' 1 satto being, living being, creature' 2
saipyamo control, restraint’ 5 satthar teacher, the Buddha’ 9
samyojanam bond, fetter’ (that binds sada always, forever' 5
one to the wheel of transmigration) 5 sadevaka together with (that) of the
samvattati lead to, be conducive to’ 1 gods’ 9.1
samvaso association, co-residency, saddo sound, word' 1.1
intimacy’ 12 saddha determined, faithful,
samvijjati seems to be, appears, exists' believing’ 2.2
6.1 saddha determination’ 11

199
GENERAL GLOSSARY

saddhimcaro constant companion, one rouses' 3.1

who accompanies' 7 samadinna accepted 3.1
saddhammo true doctrine' 1.1 samadiyati takes upon or with oneself';
saddhim with’ 6 ppl. samadinna 6
sanantana eternal, old, ancient' 2 samadhi concentration' 12.1
*

sanikam slowly, gradually' 10.1 samadhinimittam object of meditation,

santutthi
•* contentment' 5 object of concentration' 2
sant good person' nom. sg. santo 6 samano being, existing’ 11.1
sant(a) existing, being’ (pres.part. of samahita collected, composed, settled,
atthi), genitive sg. sato 5.1 attentive* 4.1
santa tranquil, calm' 9.1 saminjati is moved, shaken' 4
santikam the vicinity, near’; loc. santike samirati is moved, blown 4
to (the vicinity), abl. santika from samudayo origin, rise' 2.2
the vicinity (of) .2 7 X samudayo having X as origin,
santo fatigued one, he who is tired' 5 arising from X 2.2
santo nom. sg of sant good person' . samuddo ocean, sea' 11
sandasseti compares with, shows sameti correspond, agree* 8
(against)'; pres. part, sandassiyamana sampakampati trembles, is shaken' 12.1
that which something is compared sampajana thoughtful, mindful,
with 9 attentive, deliberate' 4.1
sanditthika visible, actual, of advantage sampajjalita ablaze, in flames' 5.1
to this life, empirical 5.1 sampati now, right now, just now 8
sandissati tally with, agree with' 9 sampayogo association’ 3.1
sandosam defilement, pollution' 6.1 samparayika belonging to the next
sapadanam in order, without world' 8.1
interruption, without skipping (in alms- samparivattasayi one who sleeps turning
begging of a Buddhist monk)' 8.1 to and fro 7.1
sappo a serpent' 10.1 sampavedhati shake violently' 12.1
saphala fruitful' 5 sampha frivolous, foolish' 11.1
sabatthaka a gift comprising eight of sambahula many’ 10.1
everything given' 10 sambodha highest wisdom' 12.1
sabba all' 2 sambodhi enlightenment 12.1
sabbena sabbam completely, entirely samma friend , a term of address
altogether' 8 for a friend 10.1
sama even, equal, harmonious' 4.1 sammajjati sweeps' 10
samakam equally, (at the same time)' 8.1 sammati be pacified, cease' 2
samagga being in unity’ 4.1 sammatta intoxicated (by/with),
samannata designated, notorious' 12 overpowered by' 6.1
samanako ascetic, recluse' (may have a sammada drowsiness, intoxication' 6.1
connotation of contempt) 8.1 sammappanna right knowledge, true
samano recluse, mendicant' 4 wisdom' 7.1
samata equality, evenness, sammappajano fully comprehending
normal state' 6.1 one' 4
samativijjhati pierce through’ 10 samma properly, rightly' 12.1
samatta completed, grasped, accepted, sammaditthi right understanding' 11.1
accomplished' 3.1 sammaditthiko he who has right views' 1
samatho calming down, cessation' 9.1 sammaditthin he who has right
samanupassati sees, perceives understanding' 11.1
correctly 1 sammasambuddho perfectly enlightened
samannagata endowed with, possessed one, a universal Buddha 6
of' 2 sammukho face to face, in presence’ 9
samayo time, period, season 6.1 sammulha confused, confounded,
sama-sama equal' 10.1 stupid' 2
samadapeti encourages, incites,

200
 GENERAL GLOSSARY

sammodati exchange friendly greetings, (Mynah bird)' 10.1

rejoices (together), delights* Salho _ proper name 3
past sammodi 6.1 simghatako(-am) cross, cross-roads* 3.1
sammodamana in agreement, on friendly sikkha study, training, discipline 6.1
terms, rejoicing together* 4.1 sikkhapadam precept, rule, instruction 6
sammoso bewilderment, confusion* 1 Sigalaka proper name 9.1
sayanasana bed and seat, lodging* 12 sineho affection 11
saranam refuge, protection* 1 sippam craft,science, art, technical
saravati having resonance or knowledge' 5
melodiousness* 6.1 sippiko artisan, craftsman* 5
sariram body’ 10 siram head accusative siram or siro* 11.1
saro voice, sound* 10.1 slghataram faster, sooner* 8J
sallakkheti observes, considers* 11 sflavati virtuous woman' 11.1
sallapati talk, speak* 10 sflavant virtuous 11.1
savanam hearing, listening to* 2 sflasampanno one endowed with virtue,
sasuro father-in-law; acc. sasum 12 one who practices morality, virtuous
sassamana-brahmana including religious one* 6
teachers and brahmins’ 12 Sivako proper name 5.1
sahate conquers, overcomes* 6.1 slsam* head 10.1
sahayo friend* 7 Siho a proper name 8.1
sahitam texts, scriptures taken as a su 'indeed, verily* 11
whole* 4 sukham happiness, comfort, ease,
sakaccha conversation, discussion' 5 well-being' 2.2
sakha branch' 10.1 sukhakama desirous of happiness' 11
sani curtain' 10 sukhavaha bringing happiness* 8
sadiyati appropriate, take on oneself, sugati happiness, bliss, happy fate,
enjoy* 4 happy state, a realm of bliss’ 8.1
sadutara sweeter, more pleasant* 11 sugatin righteous one* 9
sadhu good* 8 suggati -sugati 10
sadhuka good or righteous (one) 10.1 sucaritam good behavior* 7
sadhukam well* (adverb), thoroughly' 9 sucinna Twell-practiced' 11
sadhu viharidhlro one who is of noble succhanna well-thatched, well-
behavior, one who is steadfast 7 covered' 10
sapateyyam wealth* 12 sunati hears, listens'; ppl. suta; ger.
samam of oneself, by oneself’ 6 sutva(na) 3.1
samannam ‘state of an ascetic or monk, suta heard, that which is heard*
the holy life 4 (ppl. of sunati) 7
sami lord, sir, husband' 10.1 suttam discursive part of Buddhist
samisa characterized by or having scripture (Sanskrit sutra) 9
amisam' 4.1
m
sutvana having heard, having listened
sayamhasamayam in the evening 2 to' (gerund of sunati) 4
sayati tastes, eats 3.1 sudam indeed 12
sara essence, heart of a tree* 12 sududdasa exceedingly difficult to
sarada autumnal, fresh’ 8 see/grasp’ 8
salittakasippam art of slinging stones* 10 sudesita well-proclaimed 9.1
savako discipie* 6 sunakho dog' 11
savajja blameable, faulty* 2.2 sunipuna very subtle* 8
Savatthi place name 8.1 Suppavlsa proper^name (feminine);
saved announce, tell, declare* 8 vocative Suppavase4
sasanam teaching, message, (Buddhist) subha pleasant, good 12
order 9 subhariya good wife 11.1
sasava with, having, or characterized by subha vita well-
asavo 4.1 developed .cultivated, trained 10
salikapotako a young bird subhasita well spoken 2

201
 I

GENERAL GIjOSSARY

subhasitadubbhasitam things well and sondiko

•• drunkard* 7.1
badly spoken, things proper to say and sondl a natural tank in a rock* 10
not proper to say' 2 . sondo one who is addicted to drink,
• • w

sumana of a happy mind, of a pleased a drunkard* 7.1

mind’ 5.1 sotam ear’ 3.1
sura liquor* 4 sodheti toclear, to clean’ 10
suvanna gold* 12 sovacassata gentleness, obedience* 5
suvannakara goldsmith* 12 svatanaya for tomorrow, for the
suvimuttacitto one with a well-freed following day’ 6
mind* 4 hattham hand, trunk of an elephant* 10
susamahita well-restrained, well hatthi elephant* 10
composed* 12 hatthiraja elephant-king, chief of
susikkhita well-trained, well-practiced* 5 elephants’ 10
susirarukkho a tree having a hollow* hatthirupakam elephant’s image or
10.1 picture’ 10
suhajjo friend, good-hearted one* 6.1 hattho hand 6.1
sGpa soup, broth, curry’ 8 hadayam mind, heart’ 11
suro (-a) valiant, courageous* 11.1 hanati kills, strikes' (also hand) 3
sekho one still in training, a learner* 9.1 handa well then, now* 11.1
settha noble, best, excellent* 11 harati take away, remove*
setthata excellence, foremost, place* 5 have indeed, certainly, surely* 11
seti sleeps, dwells, lives* 6.1 himsati ’oppresses* 11
senapati a general 8.1 hitaip benefit, welfare, good* 3
Seniya a clan name (literally: hitva ger. of jahati 7
belonging to the army ) 6 hirima modest* (masculine nominative
semana lying (down)' (pres. part, of singular of hirimant) 2.2
seti 'lies') 11.1 hiri sense of shame, bashfulness’ 6.1
seyyatha just as, just like, as if 8 hina low, base* 6.1
seyyathapi just as (if)* (seyyatha + pi) 12 hinaya avattati literally turn to the
seyyo better* 11.1 lower*. hence:*give up orders, return
selo rock* 4 to secular life’ 6.1
Selo proper name 6 hutva ger. of hoti / bhavati 10.1
sevati serve, practice, take upon hurahuram from existence to
oneself’ fut. pass. part, sevitabba 7.1 existence* 6.1
sevana 'association* 5 hettha below, beneath, underneath' 10
so he, that one (male)' hetthima lower, below' 9.1
(nominative singular of sa) 3 hetu basis, cause* 7.1
soko sorrow, grief* 4 X hetu for the sake of X for the
socati grieve* 10 puipose of X by reason of X’ 7.1
Sono_ proper name 6.1 hoti is, becomes* ger. hutva 3
sonda elephant s trunk* 10 huram in the other world,
in another existence’ 4

202
 GRAMMATICAL INDEX
This grammatical index has two sections. The first has entries according to
the Pali forms, and is arranged by the Pai alphabetical order. It includes affixes,
particles, clitics, etc. It also includes the forms that were used to illustrate classes
of nouns and verbs, since that may assist the student in accessing those classes.
The second part of the index is according to English entries for tenses,
cases, etc. and is thus in English alphabetical order.

GRAMMATICAL INDEX SECTION 1: PALI ENTRIES:

-a stem nouns (masculine and neuter) ima- this, that' A,2.14, IV,1
1,1.21 imam this,that' (neuter) A,2.4, IV,1
a- negative 1,6.2 -iya comparative Xl,7
aggi fire' (masculine -i stem) iva like, as’ IV,10
anna (an)other’ VI,13 -iss- future tense IX,3,
afthanam and thanam V,7 -iss- conditional XI,2.1
attan self* (masculine -an stem) VI.l, -i stem nouns (feminine) 1,1.23
(as reflexive) VTA,3 upasamkami (-is aorist) VI,7.2
atthi is ,exists‘ 111,2.1, optative VH,1 ubho both' XA,1
attho purpose' compounds VTA,8 -u stem nouns (feminine) VI,6
addasa (root aorist )V1,7.1 -e- stem verbs in,7. VTA,6;
-an stems (masculine) VI,1 (-e- causatives) X,6.1
-ant present participle 111,6.12, V.3 -e- optative IV,6
-anlya future passive participle eka one’ IV,7.2
vn,2.i etam this' 11,2.12
m

ayam this,that' (masc. and fern.) etamattham(vadami) AU3

0,2.4, IV, 1 eti comes’ VA,5
-ar stem nouns IX,1 -eyy- optative IA,4
arahant (forms) V,4 eva emphatic AI,10.23
avoca (past of vac- say, speak ) eso aham XA,7
VI,8, VIA,4 -o- stem verbs III,7
-as stem nouns VI, 5 ka interrogative pronoun AI,1
asu a certain XA,2 katapunno compound type X,1I
assosi past tense (-s aorist) IX,2.1 katama interrogative A,3
aham T V,l.l kayira(tha) (optative of karoti) IX,7
-a stem nouns (feminine) A,1 karanlya (future participle of karoti)
adi.adini etcetera' X,9 VA,2; X,5
-ape- causatives X, 6.3 karoti does’ (-o stem verb) AI,7.2
aha, ahu VI,A ka feminine interr. pronoun ni.l
-ittha superlative XI,7 kama ’desiring VAI,9
-itabba future passive participle kim neuter interr. pronoun IA,I
VA.2.1 ko masculine interr. pronoun IA,l
-i stem nouns (masculine) VAI.l kho emphatic AI,10.21
-i stem nouns (feminine) 1,1.23 gacchati past tense IX,2.2
(i)ti 1,3.3 go cow* IV,2
- in stem nouns VI,2 ca and 1,3.2
GRAMMATICAL INDEX

cakkhu eye’ (neuter -u stem) H, 1.3 brahman god Brahma' VI,1,2

catu four' IV,7.3 bhavati be, become’ 10,2.3;
ci indefinite 111,10.1 future forms IX,3.1 (see also hod)
oe if' IV,11 bhavant- address form Vl,4; VD1,5
cetas thought* (-as stem) VI,5 bhavissad with past part. XI,5.2,
jacca (case forms of jati) Xfl,3 with future passive part. XI,5.3
thanam and atthanam V,7
i • t i * J
bhaveti increases, develops
-thanam compounds VI, 15 (-e stem verb) 01,7.1
-(i)ttha superlative XJ,7 bhikkhu (Buddhist) monk'
-ta past participle V,5.11 (masculine -u stems) 0,1.2
-tabba future passive participle bhoto < bhavant * (vocative) VI 4
vn,2.i maccarin miser
tarn third pers. pronoun 0,2.11 (-in stem noun) VI,2
-tama superlative XI,7 mahant great' VI, 3
-tara comparative XI,7 manas (-as stem) VI,5
ti three' IV,7.3 -mant nouns and adjectives V.2
turn infinitive 0.4 ma negative V0,4; prohibitive XI,3
tumhe you (plural)' V,1.2 matar mother'
te 2nd pers. sing., enclitic V.1,3 (relationship -ar nouns) IX,1.12
-to ablative ending 01,15 -mana present participle IVt4
tvam you (singular)’ V,1.2 with passive verbs IX,5
-tva(na) gerunds IV,3.11; X,3 me first pers sing. encOtic V,l,3
dis- /passati sees* 0,4.13 -ya gerunds IV,3.12
dvi two' IV,‘7.4 -ya optatives VD,1
dhamma (masculine -a stem) 1,1.21 ya/yam (relative pronoun) 0.2.13
-dhamma compounds VI, 15 yadi if’ 10,9.1
dhatu element' (-u stem) VI,6 yasma 01,12
na- negatives 1,6.1 ya (feminine relative pronoun) 0,2.13
-na past participle V, 5.12 yati goes’ IX,6
natthi is not’ 01,3 yena....tena VI.IO
nadl (feminine -i stem) 1,1.23 yo (masculine relative pronoun)
nivesaye (alternate -e verb 0,2.13
endings) VDI,6 yohi koci whosoever' V,6
-nlya future passive participle -yya comparative XI,7
VO,2.1; X,5 ratti (feminine -i stem) 1,1.23
nu interrogative emphatic 10,10.24 rajan king' (forms) Vl,1.3
no negative Vfl,4 rupa (neuter -a stem) 1,1.22
no first pers pi. encUtic V,l,3 labhati obtains, receives’
panca five’ IV,7.5 (-a stem verb) 1,2
para other’ IV,8; VI, 13 labbhati comes about, exists’ XI,6
parivuta VI, 14 vac- say’ (past) VI,8; V0I,4
passati /dis- sees’ 0,4.13 vatti speaks’(past) VDI,4
pitar father' -vant nouns and adjectives V.2
(relationship -ar nouns) tX,1.12 va or’ 1,3.2,
-pe- causatives X, 6.2 agreement of forms with XD,6
pe(yyalam) discourse substitute 0,8 vo 2nd pers. pi., enclitic V,l,3

204
 GRAMMATICAL INDEX

sa/tam third pers. pronoun’ II,2.1i sabba ’all' IV,8

sa- reflexive prefix 11,9 sa feminine pronoun 11,2.1
sakka * is possible’ I1U1 sala hall’ (feminine -a stem)
sace if VII,6 silavant (-vant adjective/noun) Vt2
sati (locative absolute) X,2 so masculine pronoun 11,2.1
satthar teacher’ (agent -tar nouns) ha- (root) decrease’ VD,8
1X.1.U hi emphatic 111,10.22
saddhim VI,!4
m
hoti is, becomes’ 111,2.2,
sante (locative absolute) X,2 with past participle XII,5.1
santo virtuous one' Vl,3 hotu 3 Sg. imperative V1II,2

205
GRAMMATICAL

GRAMMATICAL INDEX SECTION 2: ENGLISH ENTRIES

ABLATIVE IN -to 111,15 absolute X,l; XII,4

ACCUSATIVE 1,142 of fear IV,9
destination 1,8 GERUND -tva(na), -ya IV,3
manner 111,8 use IV.3.2; X,3
time UK) HUNDREDS' VI,12
ADDRESS FORM bhavant VI,4; VDI,5 if' m.9
ADJECTIVES IN -vant and -mant V,2 IMPERATIVE III,5; XI,1
AGENT NOUNS IX.1.1I third person VUI.2
AGREEMENT INDEFINITE d 111,10.1
of adjectives 1,7 INFINITIVE IN -turn 11,4
with va or' phrases XII,6 use of 11,4.2
CASES 1,14 INTERROGATIVES
use of cases VIII,7 katama which’ 11,3
(see also under specific cases) ka(ko/kim/ka) m,l
CAUSATIVE VERBS X,6 LIKE, AS' -iva IV, 10
CLITICS 1,3 LIVE BY’ V,10
COMPARATIVE AND SUPERLATIVE LOCATIVE CASE VU.7
XI ,7 absolute VIII,3
COMPOUNDS 1,10 :U.I2 ;ffl,14 among or in Vl,16
with- gata 11,11.2 reference and contact XI,5
co-ordinate 0,11.1 MASCULINE NOUNS
katapunno type X,ll -a stems 1,1.21
CONDITIONAL XI,2 -an stems VI,I
CONJOINING IN SERIES 1,9 -i stems VII,1
CORRELATIVE CONSTRUCTION 11,6 -u stems 11,1.2
DISCOURSE SUBSTITUTE MIDDLE (VOICE) XI,4
pe(yyalam) n,8 imperative XI,4.1
EMPHATICS hi, kho, eva, nu in,10.2 past tense XI,4.2
ENCLITIC PRONOUN FORMS V.1.3 present and future tense XL4.1
EQUATIONAL SENTENCES 11,5 NEGATIVES 1,6
FEMININE NOUNS no and ma VIl,4
-a stems 11,1.1 NEUTER -a STEMS 1,1.22
-i AND -T stems 1,1.23 NOMINATIVE 1,141
-u stems VI,6 NOUNS U
FIRST AND SECOND PERSON forms HI
PRONOUNS V,1 (see also under cases )
FUTURE PARTICIPLES numbers 1,13
see under participles' types 1,1.2
FUTURE TENSE in,6; IX,3 agent nouns IX, 1.11
GEMINATE CONSONANT -vant and -mant nouns V,2
CASE FORMS: jacca XU,3 (see also under masculine',
GENDER 1,12 feminine', and neuter )
GENITIVE NUMERALS 1.13, IV,7

206
 GRAMMATICAL INDEX

OPTATIVE nu, iv,6, viu PRONOUNS n.2

use 111,4.2 enclitic forms V,1.3
middle endings XI,4.3 first and second person V,1
PARTICIPLES relative 1,4; U,2
modifying nouns Xt4 third person 11,2.1
future (passive) participle VTI,2 REFLEXIVE attan VIII .3
in -rflya X,5 REFLEXIVE PREFIX sa¬
past (perfective) participle V,5 il, 9
past participial sentences with RELATIONSHIP NOUNS DC,1.12
instrumental subjects VI,9 RELATIVE PRONOUN ya-/yam
present participle IE,6; XI,4.5 1,4; 0,2.13
-mana IV,4; IX,5 see also under correlative'
feminine in AND -a IV,5 REPEATED FORMS (REDUPLICATION)
PARTICLES 111,10 X,8
PASSIVE VERBS IX,4 SANDHI 1,5; 0,12; 01,17; VfflJO;
PAST (PERFECTIVE) PARTICIPLE VI,17; X,10
see under participles' SERIES (conjoining in) 1,9
PAST TENSE (AORIST) VI,7 SUPERLATIVE XI,7
addasa type STEM FORM (nouns) 1,1.1
( a- and root aorists' VI,7.1 THIS, NOT THAT' V,9
assosi type C-s aorist') IX,2 VERBS 1,2
upasamkami type ( -is aorist ) root and present stem 1,2.1
of vac- SAY' VI,8; Vm,3.1 -a verbs 1,2
PERFECTIVE FORMS (COMPOUND) -e VERBS V0I,6
XII,5 -o verbs VT0,6
PARTICLES (CLITICS) 1,3 be' and become' 01,2
PREFIX sa- ‘WITH V,8 causative verbs X,6
POSTPOSITIONS D,7; X,7 passive verbs IX,4
PREPOSITIONS n,7; X,7 root ha- VO,8
PRESENT TENSE 1,2.2 root vac- VI,8; VI0,4
stem 1,2.1 root dis- 0,4.13
middle forms XI,4.1 (see also under specific forms:
PRESENT PARTICIPLE participles, tenses, etc.)
see under participles' VOCATIVE 1,143
PROHIBITIVE PARTICLE ma- XI,3

207
 Exercises and Answers for
“A New Course in Reading Pali”
by Gair and Karunatillake

Answers developed by John Kelly, January 2002 to February 2003.

Exercises taken from:

A New Course in Reading Pali: Entering the Word of Buddha
James W. Gair, W.S. Karunatillake
Motilal Banarsidass Publishers
Private Limited
Delhi 1998
©James W. Gair All Rights Reserved

1 am very grateful for the very helpful feedback and insights that have been provided by Henry Grossi and
Dimitry Ivakhnenko. I am also deeply grateful to Dimitry Ivakhnenko for providing me with the Pali text
and base references from his Russian translation of the above book, for converting the entire Pali text to the
CN-Times Unicode font, and for proof-reading this document. However, I claim full responsibility for all
errors of translation and of copying of the exercises. John Kelly ([email protected])

For free distribution only.

Version 1.2
Last revised March 9, 2003

A New Course in Reading Pali - Exercises Page 1

Table of Contents
CHAPTER 1.3
Readings 1.3
Further Readings 1.5
CHAPTER 2.7
Readings 2.7
Further Readings 2.10
CHAPTER 3.12
Readings 3.12
Further Readings 3.15
CHAPTER 4.19
Readings 4.19
Further Readings 4.21
CHAPTER 5.27
Readings 5.27
Further Readings 5.30
CHAPTER 6.33
Readings 6.33
Further Readings 6.36
CHAPTER 7.40
Readings 7.40
Further Readings 7.44
CHAPTER 8.47
Readings 8.47
Further Readings 8.49
CHAPTER 9.53
Readings 9.53
Further Readings 9.55
CHAPTER 10.58
Readings 10.58
Further Readings 10.61
CHAPTER 11.63
Readings 11.63
Further Readings 11.68
CHAPTER 12.73
Readings 12.73
Further Readings 12.79

A New Course in Reading Pali - Exercises Page 2

 CHAPTER 1

Readings 1
1.
Buddham saranam gacchami
I go to the Buddha as refuge
dhammam saranam gacchami
I go to the Dhamma as refuge
samgham saranam gacchami
I go to the Sangha as refuge

Dutiyam pi buddham saranam gacchami

And for a second time I go to the Buddha as refuge
dutiyam pi dhammam saranam gacchami
And for a second time I go to the Dhamma as refuge
dutiyam pi samgham saranam gacchami
And for a second time I go to the Sangha as refuge

Tatiyam pi buddham saranam gacchami

And for a third time I go to the Buddha as refuge
tatiyam pi dhammam saranam gacchami
And for a third time I go to the Dhamma as refuge
tatiyam pi samgham saranam gacchami
And for a third time I go to the Sangha as refuge
(Khp. 1, Saranattayam
http://www.accesstoinsight.Org/canon/khuddaka/khp/khp-b.htmi#l)

... Cittam, bhikkhave, adantam mahato anatthaya samvattatiti.

... Monks, an untamed mind leads to great misery.
... Cittam, bhikkhave, dantam mahato atthaya samvattatiti.
... Monks, a tamed mind leads to great well-being.
... Cittam, bhikkhave, aguttam mahato anatthaya samvattatiti.
... Monks, an unguarded mind leads to great misery.
... Cittam, bhikkhave, guttam mahato atthaya samvattatiti.
... Monks, a guarded mind leads to great well-being.
... Cittam, bhikkhave, arakkhitam mahato anatthaya samvattatiti.
... Monks, an unwatched mind leads to great misery.
... Cittam, bhikkhave, rakkhitam mahato atthaya samvattatiti.
... Monks, a watched mind leads to great well-being.
... Cittam, bhikkhave, asamvutam mahato anatthaya samvattatiti.
... Monks, an unrestrained mind leads to great misery.
... Cittam, bhikkhave, samvutam mahato atthaya samvattatiti.
... Monks, a restrained mind leads to great well-being.
Naham, bhikkhave, annarn ekadhammam pi samanupassami, yam evam adantam

A New Course in Reading Pali - Exercises Page 3

aguttam arakkhitam asamvutam mahato anatthaya samvattati, yathayidam cittam.
Monks, I don7 perceive any single phenomenon that leads to such great misery as an
untamed, unguarded, unwatched, and unrestrained mind.
Cittam, bhikkhave, adantam aguttam arakkhitam asamvutam mahato anatthaya
samvattatiti.
Monks, an untamed, unguarded, unwatched, and unrestrained mind leads to great
misery.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam dantam
guttam rakkhitam samvutam mahato atthaya samvattati, yathayidam cittam. Cittam,
bhikkhave, dantam guttam rakkhitam samvutam mahato atthaya samvattatiti.
Monks, I don 7 perceive any single phenomenon that leads to such great well-being
as does a tamed, guarded, protected, and restrained mind. Monks, a tamed, guarded,
protected, and restrained mind leads to great well-being.
(A.N. 1.4 [1.31-40] Adantavaggo
A.N. 1.21-26, Abhavita sutta
http://www. accesstoinsight. org/canon/anguttara/an 1-21 .html)

3.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yena anuppanna va
akusala dhamma uppajjanti, uppanna va akusala dhamma bhiyyobhavaya vepullaya
samvattanti, yathayidam, bhikkhave, micchaditthi. Micchaditthikassa, bhikkhave,
anuppanna ceva akusala dhamma uppajjanti, uppanna ca akusala dhamma bhiyyobhavaya
vepullaya samvattanti.
Monks, I do not perceive any single mental state by which non-existing unskillful
mental qualities arise, or existing unskillful mental qualities increase and grow to
fullness, other than that of wrong view. Monks, for a person with wrong view non¬
existing unskillful mental qualities arise, and indeed existing unskillful mental qualities
increase and grow full.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yena anuppanna va
kusala dhamma uppajjanti, uppanna va kusala dhamma bhiyyobhavaya vepullaya
samvattanti, yathayidam, bhikkhave, sammaditthi. Sammaditthikassa, bhikkhave,
anuppanna ceva kusala dhamma uppajjanti, uppanna ca kusala dhamma bhiyyobhavaya
vepullaya samvattanti.
Monks, I do not perceive any single mental state by which non-existing skillful
mental qualities arise, or existing skillful mental qualities increase and grow to fullness,
other than that of right view. Monks, for a person with right view non-existing skillful
mental qualities arise, and indeed existing skillful mental qualities increase and grow
full.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yena anuppanna va
kusala dhamma nuppajjanti, uppanna va kusala dhamma parihayanti, yathayidam,
bhikkhave, micchaditthi. Micchaditthikassa, bhikkhave, anuppanna ceva kusala dhamma
n’uppajjanti, uppanna ca kusala dhamma parihayanti.
Monks, I do not perceive any single mental state by which non-existing skillful
mental qualities do not arise, or existing skillful mental qualities decrease, other than
that of wrong view. Monks, for a person with wrong view non-existing skillful mental
qualities do not arise, and indeed existing skillful mental qualities decrease.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yena anuppanna va

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akusala dhamma nuppajjanti, uppanna va akusala dhamma parihayanti, yathayidam,
bhikkhave, sammaditthi. Sammaditthikassa, bhikkhave, anuppanna ceva akusala dhamma
n’uppajjanti, uppanna ca akusala dhamma parihayanti.
Monks, I do not perceive any single mental state by which non-existing unskillful
mental qualities do not arise, or existing unskillful mental qualities decrease, other than
that of right view. Monks, for a person with right view non-existing unskillful mental
qualities do not arise, and indeed existing unskillful mental qualities decrease.
(A.N. 1.16.2, [1.298-301] Ekadhammapali Dutiyavaggo)

4.
... bhikkhu anuppannanam papakanam akusalanam dhammanam anuppadaya
chandam janeti; vayamati; viriyam arabhati, cittam pagganhati; padahati.
... A monk generates desire, endeavors, begins effort, uplifts his mind, and strives
for the non-arising of non-existing wicked and unskillful mental states.
... bhikkhu uppannanam papakanam akusalanam dhammanam pahanaya chandam
janeti; vayamati; viriyam arabhati, cittam pagganhati; padahati.
... A monk generates desire, endeavors, begins effort, uplifts his mind, and strives
for the abandonment of existing wicked and unskillful mental states.
... bhikkhu anuppannanam kusalanam dhammanam uppadaya chandam janeti;
vayamati; viriyam arabhati, cittam pagganhati; padahati.
... A monk generates desire, endeavors, begins effort, uplifts his mind, and strives
for the arising of non-existing skillful mental states.
... bhikkhu uppannanam kusalanam dhammanam thitiya asammosaya
bhiyyobhavaya vepullaya bhavanaya paripuriya chandam janeti; vayamati; viriyam
arabhati, cittam pagganhati; padahati....
... A monk generates desire, endeavors, begins effort, uplifts his mind, and strives
for the persistence, non-confusion, increased growth, fullness, development, and
fulfillment of existing skillful mental states.
(A.N. 1.18 [1.394-397] Apara-accharasanghatavaggo)

Further Readings 1
1.
Naham, bhikkhave, ahharn ekadhammam pi samanupassami, yo evam saddhammassa
sammosaya antaradhanaya samvattati, yathayidam, bhikkhave, pamado. Pamado,
bhikkhave, saddhammassa sammosaya antaradhanaya samvattatiti.
Monks, indeed I do not perceive another single mental quality that thus leads to the
confusion and disappearance of the true doctrine, other than negligence. Negligence,
monks, leads to the confusion and disappearance of the true doctrine.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yo evam saddhammassa
thitiya asammosaya anantaradhanaya samvattati, yathayidam, bhikkhave, appamado.
Appamado, bhikkhave, saddhamassa thitiya asammosaya anantaradhanaya samvattatiti.
Monks, indeed I do not perceive another single mental quality that thus leads to the
continuation, non-confusion, and non-disappearance of the true doctrine, other than
diligence. Diligence, monks, leads to the continuation, non-confusion, and non-
disappearance of the true doctrine.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam
saddhammassa sammosaya antaradhanaya samvattati, yathayidam, bhikkhave, kosajjam.

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Kosajjam, bhikkhave, saddhamassa sammosaya antaradhanaya samvattatiti.
Monks, indeed I do not perceive another single men tal quality that thus leads to the
confusion and disappearance of the true doctrine, other than sloth. Sloth, monks, leads
to the confusion and disappearance of the true doctrine.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yo evam saddhammassa
thitiya asammosaya anantaradhanaya samvattati, yathayidam, bhikkhave, viriyarambho.
Viriyarambho, bhikkhave, saddhammassa thitiya asammosaya anantaradhanaya
samvattatiti.
Monks, indeed I do not perceive another single mental quality that thus leads to the
continuation, non-confusion, and non-disappearance of the true doctrine, other than
persistent effort. Persistent effort, monks, leads to the continuation, non-confusion, and
non-disappearance of the true doctrine.
Naham, bhikkhave, annam ekadhammam pi samanupassami, yo evam saddhammassa
sammosaya antaradhanaya samvattati, yathayidam, bhikkhave, anuyogo akusalanam
dhammanam, ananuyogo kusalanam dhammanam. Anuyogo, bhikkhave, akusalanam
dhammanam, ananuyogo kusalanam dhammanam saddhammassa sammosaya
antaradhanaya samvattatiti.
Monks, indeed I do not perceive another single mental quality that thus leads to the
confusion and disappearance of the true doctrine, other than the practice of unskillful
mental states and the non-practice of skillful mental states. The practice of unskillful
mental states and the non-practice of skillful mental states, monks, leads to the confusion
and disappearance of the true doctrine.
(A.N. 1.10 [1.114-117] Dutiyapamadadivaggo)

2.
Naham, bhikkhave, annam ekarupam pi samanupassami, yam evam purisassa cittam
pariyadaya titthati, yathayidam, bhikkhave, itthirupam. Itthirupam, bhikkhave, purisassa
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single sight that so overpowers the mind of
a man and persists, as does the sight of a woman. The sight of a woman, monks,
overpowers the mind of a man and persists.
Naham, bhikkhave, annam ekasaddam pi samanupassami, yam evam purisassa cittam
pariyadaya titthati, yathayidam, bhikkhave, itthisaddo. Itthisaddo, bhikkhave, purisassa
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single sound that so overpowers the mind of
a man and persists, as does the sound of a woman. The sound of a woman, monks,
overpowers the mind of a man and persists.
Naham, bhikkhave, annam ekagandham pi samanupassami, yam evam purisassa
cittam pariyadaya titthati, yathayidam, bhikkhave, itthigandho. Itthigandho, bhikkhave,
purisassa cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single scent that so overpowers the mind of
a man and persists, as does the scent of a woman. The scent of a woman, monks,
overpowers the mind of a man and persists.
Naham, bhikkhave, annam ekarasam pi samanupassami, yam evam purisassa cittam
pariyadaya titthati, yathayidam, bhikkhave, itthiraso. Itthiraso, bhikkhave, purisassa
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single taste that so overpowers the mind of a

A New Course in Reading Pali - Exercises Page 6

man and persists, as does the taste of a woman. The taste of a woman, monks,
overpowers the mind of a man and persists.
Naham, bhikkhavc, annam ekaphotthabbam pi samanupassami, yam evam purisassa
cittam pariyadaya titthati, yathayidam, bhikkhave, itthiphotthabbo. Itthiphotthabbo,
bhikkhave, purisassa cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single touch that so overpowers the mind of
a man and persists, as does the touch of a woman. The touch of a woman, monks,
overpowers the mind of a man and persists.
Naham, bhikkhave, annam ekarupam pi samanupassami, yam evam itthiya cittam
pariyadaya titthati, yathayidam, bhikkhave, purisarupam. Purisarupam, bhikkhave, itthiya
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single sight that so overpowers the mind of
a woman and persists, as does the sight of a man. The sight of a man, monks,
overpowers the mind of a woman and persists.
Naham, bhikkhave, annam ekasaddam pi samanupassami, yam evam itthiya cittam
pariyadaya titthati, yathayidam, bhikkhave, purisasaddo. Purisasaddo, bhikkhave, itthiya
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single sound that so overpowers the mind of
a woman and persists, as does the sound of a man. The sound of a man, monks,
overpowers the mind of a woman and persists.
Naham, bhikkhave, annam ekagandham pi samanupassami, yam evam itthiya cittam
pariyadaya titthati, yathayidam, bhikkhave, purisagandho. Purisagandho, bhikkhave,
itthiya cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single scent that so overpowers the mind of
a woman and persists, as does the scent of a man. The scent of a man, monks,
overpowers the mind of a woman and persists.
Naham, bhikkhave, annam ekarasam pi samanupassami, yam evam itthiya cittam
pariyadaya titthati, yathayidam, bhikkhave, purisaraso. Purisaraso, bhikkhave, itthiya
cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single taste that so overpowers the mind of a
woman and persists, as does the taste of a man. The taste of a man, monks, overpowers
the mind of a woman and persists.
Naham, bhikkhave, annam ekaphotthabbam pi samanupassami, yam evam itthiya
cittam pariyadaya titthati, yathayidam, bhikkhave, purisaphotthabbo. Purisaphotthabbo,
bhikkhave, itthiya cittam pariyadaya titthatiti.
Monks, indeed I do not perceive another single touch that so overpowers the mind of
a woman and persists, as does the touch of a man. The touch of a man, monks,
overpowers the mind of a woman and persists.
(A.N. 1.1. [1.1-10] Cittapariyadanavaggo
http://www.accesstoinsight.org/canon/anguttara/anl-l.html)

CHAPTER 2

Readings 2
1.

A New Course in Reading Pali - Exercises Page 7

 Kiccho manussapatilabho
kiccham maccanam jlvitam
kiccham saddhammasavanam
kiccho buddhanam uppado.
Difficult it is to be born human,
difficult is the life of a man,
difficult it is listening to the true doctrine,
difficult is the arising of enlightened ones.

Sabbapapassa akaranam
kusalassa upasampada
sacittapariyodapanam
etam buddhana(m) sasanam.
The non-doing of all evil,
the attainment of the good,
the purification of one’s own mind;
this is the teaching of the enlightened ones.
(Dhp. 14:182-183)
Na hi verena verani
sammantldha kudacanam
averena ca sammanti
esa dhammo sanantano.
Not from enmity do enmities
ever cease in this world,
but rather from non-enmity.
This is the eternal doctrine.
(Dhp. 1:5
http://www.accesstoinsight.org/canon/khuddaka/dhp/index.html)

2.
Tlhi, bhikkhave, amgehi samannagato papaniko abhabbo anadhigatam va bhogam
adhigantum, adhigatam va bhogam phatim katum. Katamehi tlhi: idha, bhikkhave,
papaniko pubbanhasamayam na sakkaccam kammantam adhitthati, majjhanhikasamayam
na sakkaccam kammantam adhitthati, sayanhasamayam na sakkaccam kammantam
aditthati. Imehi kho, bhikkhave, tlhi amgehi samannagato papaniko abhabbo anadhigatam
a bhogam adhigantum, adhigatam va bhogam phatim katum.
O monks, a merchant endowed with three attributes is not able to obtain unattained
wealth, nor increase wealth already attained. With which three? Here, monks, a
merchant does not attend carefully to his business in the morning, does not attend
carefully to his business in the afternoon, and does not attend carefully to his business in
the evening. Endowed with these three attributes, monks, a merchant is not able to
obtain unattained wealth, nor increase wealth already attained.
Evameva kho, bhikkhave, tlhi dhammehi samannagato bhikkhu abhabbo
anadhigatam va kusalam dhammam adhigantum, adhigatam va kusalam dhammam
phatim katum. Katamehi tlhi: idha, bhikkhave, bhikkhu pubbanhasamayam na sakkaccam
samadhinimittam adhitthati, majjhanhikasamayam na sakkaccam samadhinimittam
adhitthati, sayanhasamayam na sakkaccam samadhinimittam aditthati. Imehi kho,

A New Course in Reading Pali - Exercises Page 8

bhikkhave, tlhi dhammehi samannagato bhikkhu abhabbo anadhigatam va kusalam
dhammam adhigantum, adhigatam va kusalam dhammam phatim katum.
Similarly, monks, a monk endowed with three attributes is not able to obtain an
unattained good mental state nor develop a good mental state already attained. With
which three? Here, monks, a monk does not attend carefully to his object of meditation in
the morning, does not attend carefully to his object of meditation in the afternoon, and
does not attend carefully to his object of meditation in the evening. Endowed with these
three attributes, o monks, a monk is not able to obtain an unattained good mental state,
nor develop a good mental state already attained.
Tlhi, bhikkhave, amgehi samannagato papaniko bhabbo anadhigatam va bhogam
adhigantum, adhigatam va bhogam phatim katum. Katamehi tlhi: idha, bhikkhave,
papaniko pubbanhasamayam sakkaccam kammantam adhitthati, majjhanhikasamayam...
pe... sayanhasamayam sakkaccam kammantam adhitthati. Imehi kho, bhikkhave, tlhi
amgehi samannagato papaniko bhabbo anadhigatam va bhogam adhigantum, adhigatam
va bhogam phatim katum.
O monks, a merchant endowed with three attributes is able to obtain unattained
wealth or develop a wealth already attained. With which three? Here, monks, a
merchant does attend carefully to his business in the morning, does attend carefully to his
business in the afternoon, and does attend carefully to his business in the evening.
Endowed with these three attributes, o monks, a merchant is able to obtain an unattained
wealth, or develop a wealth already attained.
Evameva kho, bhikkhave, tlhi dhammehi samannagato bhikkhu bhabbo anadhigatam
va kusalam dhammam anadhigantum, adhigatam va kusalam dhammam phatim katum.
Katamehi tlhi: idha, bhikkhave, bhikkhu pubbanhasamayam sakkaccam samadhinimittam
adhitthati, majjhanhikasamayam... pe... sayanhasamayam sakkaccam samadhinimittam
aditthati. Imehi kho, bhikkhave, tlhi dhammehi samannagato bhikkhu bhabbo
anadhigatam va kusalam dhammam adhigantum, adhigatam va kusalam dhammam
phatim katum’ti.
Similarly, monks, a monk endowed with three attributes is able to obtain an
unattained good mental state or develop a good mental state already attained. With
which three? Here, monks, a monk does attend carefully to his object of meditation in the
morning, does attend carefully to his object of meditation in the afternoon, and does
attend carefully to his object of meditation in the evening. Endowed with these three
attributes, o monks, a monk is able to obtain an unattained good mental state, or develop
a good mental state already attained.
(A.N. 3.2.9 [3.19] Pathamapapanikasuttam)

3.
...Evameva kho, bhikkhave, appaka te satta ye manussesu paccajayanti; atha kho
eteva satta bahutara ye annatra manussehi paccajayanti.
...Similarly, monks, few are those beings that are born among men; while many are
those beings born apart from men.
...Evameva kho, bhikkhave, appaka te satta ye majjhimesu janapadesu paccajayanti;
atha kho eteva satta bahutara ye paccantimesu janapadesu paccajayanti ...
...Similarly, monks, few are those beings that are born in the middle provinces; while
many are those beings born in the outskirts.
...Evameva kho, bhikkhave, appaka te satta ye pannavanto, ajala, anelamuga patibala

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subhasitadubbhasitassa atthamannatum; atha kho eteva satta bahutara ye duppanna jala
elamuga na patibala subhasitadubbhasitassa atthamannatum.
...Similarly, monks, few are those beings that are wise ones, not stupid, receptive to
the doctrine, and competent to discriminate between good speech and bad; while many
are those beings that are unwise ones, stupid, unreceptive to the doctrine, and
incompetent to discriminate between good speech and bad.
...Evameva kho, bhikkhave, appaka te satta ye ariyena pannacakkhuna samannagata;
atha kho eteva satta bahutara ye avijjagata sammulha.
...Similarly, monks, few are those beings that are endowed with the noble eye of
wisdom; while many are those beings who are ignorant and confused.
...Evameva kho, bhikkhave, appaka te satta ye labhanti tathagatam dassanaya; atha
kho eteva satta bahutara ye na labhanti tathagatam dassanaya.
...Similarly, monks, few are those beings who get to see the Buddha; while many are
those beings who do not get to see the Buddha.
...Evameva kho, bhikkhave, appaka te satta ye labhanti tathagatappaveditam
dhammavinayam savanaya; atha kho eteva satta bahutara, ye na labhanti
tathagatappaveditam dhammavinayam savanaya.
...Similarly, monks, few are those beings who get to hear the teachings expounded by
the Buddha; while many are those beings born who do not get to hear the doctrine and
the moral code expounded by the Buddha.
(A.N. 1.16.4 [1.323-327] Ekadhammapali Catutthavaggo)

Further Readings 2
1.
Tlni’mani, bhikkhave, nidanani kammanam samudayaya.
There are these three causes for the arising of kamma.
Lobho nidanam kammanam samudayaya, doso nidanam kammanam samudayaya,
moho nidanam kammanam samudayaya.
Greed is an origin of the arising of kamma, anger is an origin of the arising of
kamma, and delusion is an origin of the arising of kamma.
Yam, bhikkhave, lobhapakatam kammam lobhajam lobhanidanam lobhasamudayam,
tarn kammam akusalam, tarn kammam savajjam, tarn kammam dukkhavipakam, tarn
kammam kammasamudayaya samvattati. Na tarn kammam kammanirodhaya samvattati.
That action which is done from greed, is born from greed, has greed as its origin,
arises from greed, that action is unskillful, that action is reprehensible, that action results
in suffering, that action leads to the arising of kamma. That action does not lead to
cessation of kamma.
Yam, bhikkhave, dosapakatam kammam dosajam dosanidanam dosasamudayam, tarn
kammam akusalam, tarn kammam savajjam, tarn kammam dukkhavipakam, tarn
kammam kammasamudayaya samvattati. Na tarn kammam kammanirodhaya samvattati.
That action which is done from anger, is born from anger, has anger as its origin,
arises from anger, that action is unskillful, that action is reprehensible, that action results
in suffering, that action leads to the arising of kamma. That action does not lead to
cessation of kamma.
Yam, bhikkhave, mohapakatam kammam mohajam mohanidanam mohasamudayam,
tarn kammam akusalam, tarn kammam savajjam, tarn kammam dukkhavipakam, tarn
kammam kammasamudayaya samvattati. Na tarn kammam kammanirodhaya samvattati.

A New Course in Reading Pali - Exercises Page 10

 That action which is done from delusion, is born from delusion, has delusion as its
origin, arises from delusion, that action is unskillful, that action is reprehensible, that
action results in suffering, that action leads to the arising of kamma. That action does
not lead to cessation of kamma.
Imani kho bhikkhave tlni nidanani kammanam samudayaya.
Indeed these, monks, are three causes for the arising of kamma.
Tlnimani bhikkhave nidanani kammanam samudayaya.
There are these three causes for the arising of kamma.
Katamani tlni?
What are the three?
Alobho nidanam kammanam samudayaya, adoso nidanam kammanam samudayaya,
amoho nidanam kammanam samudayaya.
Non-greed is an origin of the arising of kamma, non-anger is an origin of the arising
of kamma, and non-delusion is an origin of the arising of kamma.
Yam, bhikkhave, alobhapakatam kammam alobhajam alobhanidanam
alobhasamudayam, tarn kammam kusalam, tarn kammam anavajjam, tarn kammam
sukhavipakam, tarn kammam kammanirodhaya samvattati. Na tarn kammam
kammasamudayaya samvattati.
That action which is done from non-greed, is born from non-greed, has non-greed as
its origin, arises from non-greed, that action is skillful, that action is commendable, that
action results in happiness, that action leads to freedom from kamma. That action does
not lead to the arising of kamma.
Yam, bhikkhave, adosapakatam kammam adosajam adosanidanam adosasamudayam,
tarn kammam kusalam, tarn kammam anavajjam, tarn kammam sukhavipakam, tarn
kammam kammanirodhaya samvattati. Na tarn kamma kammasamudayaya samvattati.
That action which is done from non-anger, is born from non-anger, has non-anger as
its origin, arises from non-anger, that action is skillful, that action is commendable, that
action results in happiness, that action leads to freedom from kamma. That action does
not lead to the arising of kamma.
Yam, bhikkhave, amohapakatam kammam amohajam amohanidanam
amohasamudayam, tarn kammam kusalam, tarn kammam anavajjam, tarn kammam
sukhavipakam, tarn kammam kammanirodhaya samvattati. Na tarn kammam
kammasamudayaya samvattati.
That action which is done from non-delusion, is born from non-delusion, has non¬
delusion as its origin, arises from non-delusion, that action is skillful, that action is
commendable, that action results in happiness, that action leads to freedom from kamma.
That action does not lead to the arising of kamma.
Imani kho, bhikkhave, tlni nidanani kammanam samudayayati.
Indeed these, monks, are three causes for the arising of kamma.
(A.N. 3.11.9. [3.112] Pathamanidanasuttam)

2.
Pancahi, bhikkhave, dhammehi samannagato bhikkhu cavati, nappatitthati
saddhamme.
Monks, a monk endowed with five factors falls away, and does not stand firmly in the
true doctrine.
Katamehi pancahi?

A New Course in Reading Pali - Exercises Page 11

 With what five?
Assaddho, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.
Monks, an un-devoted monk falls away, and does not stand firmly in the true
doctrine.
Ahiriko, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.
Monks, a shameless monk falls away, and does not stand firmly in the true doctrine.
AnottappT, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.
Monks, a remorseless monk falls away, and does not stand firmly in the true doctrine.
Kuslto, bhikkhave, bhikkhu cavati, nappatitthati saddhamme.
Monks, a lazy monk falls away, and does not stand firmly in the true doctrine.
Duppanno, bhikkhave, bhikkhu cavati, nappatitthati saddhamme
Monks, an unwise monk falls away, and does not stand firmly in the true doctrine.
Imehi kho, bhikkhave, pancahi dhammehi samannagato bhikkhu cavati, nappatitthati
saddhamme.
Monks, a monk endowed with these five factors falls away, and does not stand firmly
in the true doctrine.
Pancahi, bhikkhave, dhammehi samannagato bhikkhu na cavati, patitthati
saddhamme.
Monks, a monk endowed with five factors does not fall away, and stands firmly in the
true doctrine.
Katamehi pancahi?
With what five?
Saddho, bhikkhave, bhikkhu na cavati, patitthati saddhamme.
Monks, a devoted monk does not fall away, and stands firmly in the true doctrine.
Hirima, bhikkhave, bhikkhu na cavati, patitthati saddhamme.
Monks, a modest monk does not fall away, and stands firmly in the true doctrine.
OttappI, bhikkhave, bhikkhu na cavati patitthati saddhamme.
Monks, a scrupulous monk does not fall away, and stands firmly in the true doctrine.
Araddhaviriyo, bhikkhave, bhikkhu na cavati, patitthati saddhamme.
Monks, an energetic monk does not fall away, and stands firmly in the true doctrine.
Pannava, bhikkhave, bhikkhu na cavati, patitthati saddhamme.
Monks, a wise monk does not fall away, and stands firmly in the true doctrine.
Imehi kho, bhikkhave, pancahi dhammehi samannagato bhikkhu na cavati, patitthati
saddhamme.
Monks, a monk endowed with these five factors does not fall away, and stands firmly
in the true doctrine.
(A.N. 5.1.8, [5.8] Cavanasuttam)

CHAPTER 3

Readings 3
1.
«Bhante Nagasena, atthi koci satto, yo imamha kaya annam kayam samkamati?» ti.
“Venerable Nagasena, is there any being which transmigrates from one body to
another? ”

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 «Na hi, maharaja» ti.
“Indeed not, great king. ”
«Yadi, bhante Nagasena , imamha kaya annam kayam samkamanto natthi, nanu
mutto bhavissati papakehi kammehi?»ti.
“If, venerable Nagasena, there is nobody who transmigrates from one body to
another, then will not one be released from bad deeds? ”
«Ama, maharaja. Yadi na patisandaheyya, mutto bhavissati papakehi kammehi.
Yasma ca kho, maharaja, patisandahati, tasma na parimutto papakehi kammehi» ti.
“Yes, great king. If one is not reborn, then one is released from bad deeds. But
indeed because one is reborn, great king, then one is not fully released from bad deeds. ”
(Miln. III.5.7. Buddhavaggo, Annakayasankamanapanho)

«Bhante Nagasena, na ca samkamati, patisandahati ca?» ti.

“Venerable Nagasena, one does not transmigrate and one is reborn?”
«Ama, maharaja, na ca samkamati patisandahati ca»ti.
“Yes, great king, one does not transmigrate and one is reborn. ”
«Katham,bhante Nagasena, na ca samkamati patisandahati ca? Opammam karohi»
ti.
“How, venerable Nagasena, is it that one does not transmigrate and one is reborn?
Give me an analogy. ”
«Yatha, maharaja, kocideva puriso padlpato padlpam padlpeyya, kinnu kho so,
maharaja, padlpo padlpamha samkamanto?» ti.
“Just as, great king, if someone kindled one lamp from another, is it indeed so, great
king, that the lamp would transmigrate from the other lamp? ”
«Na hi bhante» ti.
“Certainly not, venerable sir. ”
«Evameva kho, maharaja, na ca samkamati patisandahati ca» ti.
“Indeed just so, great king, one does not transmigrate and one is reborn. ”
(Miln. III.5.5. Buddhavaggo, Asamkamanapatisandahanapanho)

2.
“Tam kim mannatha, Salha, atthi lobho” ti?
“So what do you think, Salha, does greed exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Abhijjha ti kho aham, Salha, etamattham vadami. Luddho kho ayam, Salha,
abhijjhalu panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi bhanati ...
yamsa hoti dlgharattam ahitaya dukkhaya” ti.
“Indeed I call it covetousness, Salha. A greedy person is a covetous person, and also
kills living beings, takes what is not given, commits adultery, and speaks falsely ... which
will bring him a long time of harm and suffering. ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Tam kim mannatha, Salha, atthi doso” ti?
“So what do you think, Salha, does hatred exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”

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 “Byapado ti kho aham, Salha, etamattham vadami. Duttho kho ayam, Salha,
byapannacitto panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi
bhanati ... yamsa hoti dlgharattam ahitaya dukkhaya” ti.
“Indeed I call it malevolence, Salha. A hateful person is a malevolent person, and
also kills living beings, takes what is not given, commits adultery, and speaks falsely ...
which will bring him a long time of harm and suffering. ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Tam kim mannatha, Salha, atthi mo ho” ti?
“So what do you think, Salha, does delusion exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Avijja ti kho aham, Salha, etamattham vadami. Mulho kho ayam, Salha, avijjagato
panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi bhanati ... yamsa
hoti dlgharattam ahitaya dukkhaya” ti.”
“Indeed I call it ignorance, Salha. A deluded person is an ignorant person, and also
kills living beings, takes what is not given, commits adultery, and speaks falsely ... which
will bring him a long time of harm and suffering. ”
“Evam, bhante.”
“Yes, venerable sir. ”
«Tam kim mannatha, Salha, ime dhamma kusala va akusala va» ti?
“So what do you think, Salha, are these mental qualities skillful or unskillful? ”
«Akusala, bhante.»
“Unskillful, venerable sir. ”
«Savajja va anavajja va» ti?
“Reprehensible or commendable? ”
«Savajja, bhante.»
“Reprehensible, venerable sir. ”
«Vinnugarahita va vinnuppasattha va» ti?
“Despised by the wise, or praised by the wise? ”
«Vinnugarahita, bhante.»
“Despised by the wise, venerable sir. ”
(A.N. 3.7.6. [3.66] Mahavaggo, Salhasuttam
http://www.accesstoinsight.org/canon/anguttara/an3-66.htrnl)

3.
Yasma ca kho, bhikkhave, sakka akusalam pajahitum, tasmaham evam vadami -
«akusalam, bhikkhave, pajahatha» ti. Akusalam ca hi’dam, bhikkhave, pahlnam ahitaya,
dukkhaya samvatteyya, naham evam vadeyyam - «akusalam, bhikkhave, pajahatha» ti.
Yasma ca kho, bhikkhave, akusalam pahlnam hitaya sukhaya samvattati, tasmaham evam
vadami - «akusalam, bhikkhave, pajahatha» ti.
Because, monks, one can renounce unwholesomeness, then I say thus “monks,
renounce unwholesomeness ”. Indeed, monks, if the renunciation of unwholesomeness
would lead to harm and suffering, I would not say thus “monks, renounce
unwholesomeness ”. Because, monks, the renunciation of unwholesomeness leads to
welfare and happiness, thus I say “monks, renounce unwholesomeness”.
Kusalam, bhikkhave, bhavetha. Sakka, bhikkhave, kusalam bhavetum. ... Yasma ca

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kho, bhikkhave, sakka kusalam bhavetum, tasmaham evam vadami - «kusalam,
bhikkhave, bhavetha» ti. Kusalam ca hi’dam, bhikkhave, bhavitam ahitaya, dukkhaya
samvatteyya, naham evam vadeyyam - «kusalam, bhikkhave, bhavetha» ti. Yasma ca
kho, bhikkhave, kusalam bhavitam hitaya, sukhaya samvattati, tasmaham evam vadami
«kusalam, bhikkhave, bhavetha» ti.”
Develop virtue, monks. It is possible, monks, to develop virtue. Because it is
possible to develop virtue, then I say thus “monks, develop virtue’’. Indeed, monks, if the
development of virtue would lead to harm and suffering, I would not say thus “monks,
develop virtue ”. Because, monks, the development of virtue leads to welfare and
happiness, thus I say “monks, develop virtue ”.
(A.N. 2.2.19 Adhikaranavaggo)

Further Readings 3
1.
“Tam kim maniiatha, Salha, atthi alobho” ti?
“So what do you think, Salha, does non-greed exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Anabhijjha’ti kho aham, Salha, etamattham vadami. Aluddho kho ayam, Salha,
anabhijjhalu n’eva panam hanati, na adinnam adiyati, na paradaram gacchati, na musa
bhanati, param pi na tathattaya samadapeti, yam’sa hoti dlgharattam hitaya sukhaya” ti.
“I call it non-covetousness, Salha. A non-greedy person is a non-covetous person,
and does not kill living beings, does not take what is not given, does not commit adultery,
does not speak falsely, and does not encourage others to do likewise, which will bring
him a long time of welfare and happiness. ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Tam kim maniiatha, Salha, atthi adoso” ti?
“So what do you think, Salha, does non-hatred exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Abyapado’ti kho aham, Salha, etamattham vadami. Aduttho kho ayam, Salha,
abyapannacitto n’eva panam hanati, na adinnam adiyati, na paradaram gacchati, na musa
bhanati, param pi na tathattaya samadapeti, yam sa hoti dlgharattam hitaya sukhaya” ti.
“I call it goodwill, Salha. An amiable person is a person of goodwill, and does not
kill living beings, does not take what is not given, does not commit adultery, does not
speak falsely, and does not encourage others to do likewise, which will bring him a long
time of welfare and happiness. ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Tam kim maniiatha, Salha, atthi amoho” ti?
“So what do you think, Salha, does non-delusion exist? ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Vijja’ti kho aham, Salha, etamattham vadami. Amulho kho ayam, Salha, vijjagato
n’eva panam hanati, na adinnam adiyati, na paradaram gacchati, na musa bhanati, param

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pi na tathattaya samadapeti, yam sa hoti dlgharattam hitaya sukhaya” ti.
“I call it wisdom, Salha. A non-deluded person is a wise person, and does not kill
living beings, does not take what is not given, does not commit adultery, does not speak
falsely, and does not encourage others to do likewise, which will bring him a long time of
welfare and happiness. ”
“Evam, bhante.”
“Yes, venerable sir. ”
“Tam kim mannatha, Salha, ime dhamma kusala va akusala va” ti?
“So what do you think, Salha, are these mental qualities skillful or unskillful? ”
“Kusala, bhante.”
“Skillful, venerable sir. ”
“Savajja va anavajja va” ti?
“Reprehensible or commendable? ”
“Anavajja, bhante.”
“Commendable, venerable sir. ”
“Viiinugarahita va vinnuppasattha va” ti?
“Despised by the wise, or praised by the wise?”
“Vinnuppasattha, bhante.”
“Praised by the wise, venerable sir. ”
“Samatta samadinna hitaya sukhaya samvattanti, nova ... ?”
“Grasped and accepted this leads to welfare and happiness, doesn 7 it... ? ”
“Samatta, bhante, samadinna hitaya sukhaya samvattanti...” ‘ti.
“Grasped, venerable sir, and accepted this leads to welfare and happiness ...”
“... Yada tumhe, Salha, attana’va janeyyatha: ‘ime dhamma kusala, ime dhamma
anavajja, ime dhamma vinnuppasattha, ime dhamma samatta samadinna hitaya sukhaya
samvattanti’ti, atha tumhe, Salha, upasampajja vihareyyatha” ‘ti ...
“... When you, Salha, know this for yourselves: ‘these qualities are wholesome, these
qualities are commendable, these qualities are praised by the wise, these qualities when
accomplished and undertaken lead to welfare and happiness, then, Salha, you will have
taken them upon yourselves and will live accordingly’ ...”
(A.N. 3.7.6. [3.66] Mahavaggo, Salhasuttam
http://www.accesstoinsight.org/canon/anguttara/an3-66.htmI)

2.
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam abhavitam
akammaniyam hoti, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam akammaniyam hoti” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped is so
unworkable, monks, as is the mind. The mind, monks, when undeveloped is unworkable. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam bhavitam
kammaniyam hoti, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam kammaniyam hoti” ti.
“Monks, indeed I do not perceive another single thing that when developed is so
workable, monks, as is the mind. The mind, monks, when developed is workable. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam abhavitam
mahato anatthaya samvattati, yathayidam, bhikkhave, cittam.

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 Cittam, bhikkhave, abhavitam mahato anatthaya samvattati” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped leads
to such great misery, monks, as does the mind. The mind, monks, undeveloped leads to
great misery. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam bhavitam
mahato atthaya samvattati, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam mahato atthaya samvattati» ti.
“Monks, indeed I do not perceive another single thing that when developed leads to
such great well-being, monks, as does the mind. The mind, monks, developed leads to
great well-being. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam abhavitam
apatubhutam mahato anatthaya samvattati, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam apatubhutam mahato anatthaya samvattati” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and
not manifested leads to such great misery, monks, as does the mind. The mind, monks,
undeveloped and not manifested leads to great misery. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam bhavitam
patubhutam mahato atthaya samvattati, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam patubhutam mahato atthaya samvattati” ti.
“Monks, indeed I do not perceive another single thing that when developed and
manifested leads to such great well-being, monks, as does the mind. The mind, monks,
developed and manifested leads to great well-being. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam abhavitam
abahullkatam mahato anatthaya samvattati, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam abahullkatam mahato anatthaya samvattati” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and
unexercised leads to such great misery, monks, as does the mind. The mind, monks,
undeveloped and unexercised leads to great misery. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam bhavitam
bahullkatam mahato atthaya samvattati, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam bahullkatam mahato atthaya samvattati” ti.
“Monks, indeed I do not perceive another single thing that when developed and
exercised leads to such great well-being, monks, as does the mind. The mind, monks,
developed and exercised leads to great well-being. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam abhavitam
abahullkatam dukkhadhivaham hoti, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, abhavitam abahullkatam dukkhadhivaham hoti” ti.
“Monks, indeed I do not perceive another single thing that when undeveloped and
unexercised is so full of suffering, monks, as is the mind. The mind, monks, undeveloped
and unexercised brings suffering. ”
“Naham, bhikkhave, annam ekadhammam pi samanupassami, yam evam bhavitam
bahullkatam sukhavaham hoti, yathayidam, bhikkhave, cittam.
Cittam, bhikkhave, bhavitam bahullkatam sukhadhivaham hoti” ti.
“Monks, indeed I do not perceive another single thing that when developed and
exercised is so full of happiness, monks, as is the mind. The mind, monks, developed and
exercised brings happiness. ”

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 (A.N. 1.3. [1.21-30] Akammaniyavaggo)

3.
“Katamanca, bhikkhave, dukkham ariyasaccam?
“What, monks, is the noble truth of suffering?
Jati pi dukkha, jara pi dukkha, maranam pi dukkham, ... appiyehi sampayogo pi
dukkho, piyehi vippayogo pi dukkho, yam p’iccham na labhati tarn pi dukkham,
samkhittena panc’upadanakkhandha pi dukkha.”
Birth is suffering, old age is suffering, death is suffering, ... association with that
which is unpleasant is suffering, separation from that which is pleasant is suffering, not
getting one’s desire is suffering; in short, the five aggregates of clinging are suffering. ”
(D.N. 2.9. [22] Mahasatipatthanasuttam)

4.
«Bhante Nagasena, kimlakkhanam vinnanan» ti?
“Venerable Nagasena, what is the distinguishing mark of consciousness? ”
«Vijananalakkhanam, maharaja, vinnanan» ti.
“The distinguishing mark of consciousness, great king, is cognizing. ”
«Opammam karohi» ti.
“Make a simile. ”
«Yatha, maharaja, nagaraguttiko majjhe nagare simghatake nisinno passeyya
puratthimadisato purisam agacchantam, passeyya dakkhinadisato purisam agacchantam,
passeyya pacchimadisato purisam agacchantam, passeyya uttaradisato purisam
agacchantam, evameva kho, maharaja, yanca puriso cakkhuna rupam passati, tarn
vinnanena vijanati, yanca sotena saddam sunati, tarn vinnanena vijanati, yanca ghanena
gandham ghayati, tarn vinnanena vijanati, yanca jivhaya rasam sayati, tarn vinnanena
vijanati, yanca kayena photthabbam phusati, tarn vinnanena vijanati, yanca manasa
dhammam vijanati, tarn vinnanena vijanati.
"Just as, great king, a city-superintendent sitting at the crossroads in the middle of
the city could see a person coming from the eastern direction, could see a person coming
from the southern direction, could see a person coming from the western direction, and
could see a person coming from the northern direction, then indeed, great king, does a
person cognize with consciousness a form he sees with the eye, cognize with
consciousness a sound he hears with the ear, cognize with consciousness a scent he
smells with the nose, cognize with consciousness a taste he savors with the tongue,
cogn ize with consciousness a touch he feels with the body, and cognize with
consciousness a mental state he cognizes with the mind.
Evam kho, maharaja, vijananalakkhanam vinnanan» ti.
“Indeed thus, great king, the distinguishing mark of consciousness is cognizing. ”
«Kallo’si, bhante Nagasena» ti.
"You are clever, venerable Nagasena. ”
(Miln. III.3.12. Vicaravaggo, Vinnanalakkhanapanho)

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 CHAPTER 4

Readings 4
1.
Evameva kho, bhikkhave, cattaro’me samanabrahmananam upakkilesa, yehi
upakkilesehi upakkilittha eke samanabrahmana na tapanti, na bhasanti, na virocanti.
Similarly, monks, there are these four defilements of Brahmins and recluses, tainted
with which, some Brahmins and recluses do not shine, are not lustrous, and are dim.
Katame cattaro?
What are these four?
Santi, bhikkhave, eke samanabrahmana suram pivanti merayam, suramerayapana
appativirata. Ayam, bhikkhave, pathamo samanabrahmananam upakkileso, yena
upakkilesena upakkilittha eke samanabrahmana na tapanti, na bhasanti, na virocanti.
There are, monks, some Brahmins and recluses that drink wine and liquor, and show
no restraint from drinking wine and liquor. This, monks, is the first defilement of
Brahmins and recluses, tainted with which, some Brahmins and recluses do not shine, are
not lustrous, and are dim.
Santi, bhikkhave, eke samanabrahmana methunam dhammam patisevanti,
methunasma dhamma appativirata. Ayam, bhikkhave, dutiyo samanabrahmananam
upakkileso yena upakkilesena upakkilittha eke samanabrahmana na tapanti, na bhasanti,
na virocanti.
There are, monks, some Brahmins and recluses that indulge in sexual intercourse,
and show no restraint from sexual intercourse. This, monks, is the second defilement of
Brahmins and recluses, tainted with which, some Brahmins and recluses do not shine, are
not lustrous, and are dim.
Santi, bhikkhave, eke samanabrahmana jataruparajatam sadiyanti,
jataruparajatapatiggahana appativirata. Ayam, bhikkhave, tatiyo samanabrahmananam
upakkileso yena upakkilesena upakkilittha eke samanabrahmana na tapanti, na bhasanti,
na virocanti.
There are, monks, some Brahmins and recluses that appropriate gold and silver, and
show no restraint from receiving gold and silver. This, monks, is the third defilement of
Brahmins and recluses, tainted with which, some Brahmins and recluses do not shine, are
not lustrous, and are dim.
Santi, bhikkhave, eke samanabrahmana micchajlvena jlvanti, micchajiva appativirata.
Ayam, bhikkhave, catuttho samanabrahmananam upakkileso yena upakkilesena
upakkilittha eke samanabrahmana na tapanti, na bhasanti, na virocanti.
There are, monks, some Brahmins and recluses that live by wrong livelihood, and
show no restraint from wrong livelihood. This, monks, is the fourth defilement of
Brahmins and recluses, tainted with which, some Brahmins and recluses do not shine, are
not lustrous, and are dim.
Ime kho, bhikkhave, cattaro samanabrahmananam upakkilesa, yehi upakkilesehi
upakkilittha eke samanabrahmana na tapanti, na bhasanti, na virocantlti.
Indeed these, monks, are the four defilements of Brahmins and recluses, tainted with
which, some Brahmins and recluses do not shine, are not lustrous, and are dim.
Suram pivanti merayam
patisevanti methunam

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 Raj atam j atarupam ca
sadiyanti aviddasu
Micchajivena jlvanti
eke samanabrahmana.
Some Brahmins and recluses drink wine and liquor,
Indulge in sexual intercourse,
Ignorantly appropriate gold and silver,
And live by wrong livelihood.
(A.N. 4.5.10. [4.50] Rohitassavaggo, Upakkilesasuttam)

2.
Bhojanam, Suppavase, dent! ariyasavika patiggahakanam cattari thanani deti.
The noble female disciple who gives food, Suppavase, to recipients, provides four
conditions.
Katamani cattari?
What four?
Ayum deti, vannam deti, sukham deti, balam deti.
She gives long life, health, well-being, and strength.
Ayum kho pana datva ayussa bhaginl hoti dibbassa va manusassa va. Vannam datva
vannassa bhaginl hoti dibbassa va manusassa va. Sukham datva sukhassa bhaginl hoti
dibbassa va manusassa va. Balam datva balassa bhaginT hoti dibbassa va manusassa
va.
Then indeed having given long life, she herself is a participant in long life either
divine or human. Having given health, she is a participant in health, either divine or
human. Having given contentment, she is a participant in contentment, either divine or
human. Having given strength, she is a participant in strength, either divine or human.
Bhojanam, Suppavase, dent! ariyasavika patiggahakanam imani cattari thanani
detiti.
Suppavase, the noble female disciple who gives food to those who need it, provides
these four conditions.
(A.N. 4.6.7. [4.57] Punnabhisandavaggo, Suppavasasuttam)

3.
Na bhaje papake mitte - na bhaje purisadhame;
Bhajetha mitte kalyane - bhajetha purisuttame.
Do not associate with wicked friends, nor with unrighteous people.
Associate with virtuous friends, with the noblest people.
(Dhp. 6:78)
Sabbe tasanti dandassa - sabbe bhayanti maccuno;
Attanam upamam katva - na haneyya na ghataye.
All fear punishment, and all fear death.
Having drawn an analogy to yourself, do not kill nor cause to be killed.

Sabbe tasanti dandassa - sabbesam jlvitam piyam;

Attanam upamam katva - na haneyya na ghataye.
All fear punishment, life is dear to all.
Having drawn an analogy to yourself, do not kill nor cause to be killed.

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 (Dhp. 10:129-130)
Bahum pi ce sahitam bhasamano - na takkaro hoti naro pamatto
gopo’va gavo ganayam paresam - na bhagava samannassa hoti.
Even if he recites much the scriptures, but does not practice them, a lazy man
Is like a cowherd counting the cattle of others, and is not a participant in the
holy life.

Appam pi ce sahitam bhasamano - dhammassa hoti anudhammacarl

ragan ca dosan ca pahaya moham - sammappajano suvimuttacitto
anupadiyano idha va huram va - sa bhagava samannassa hoti.
Even if he recites little the scriptures, the one who acts in accordance with
the Dhamma,
Having renounced greed, anger, and delusion, he is a fully comprehending
one with a well-freed mind; he is freed from clinging in this world and the
next; and he is a participant in the holv life.
(Dhp. 1:19-20)
Piyato jayatl soko - piyato jayatl bhayam;
Piyato vippamuttassa - n’atthi soko, kuto bhayam?
Sorrow arises from pleasure, as does fear;
For one who is freed from pleasure, there is no sorrow, and where is fear?

Pemato jayatl soko - pemato jayatl bhayam;

Pemato vippamuttassa - n’atthi soko, kuto bhayam?
Sorrow arises from affection, as does fear;
For one who is freed from affection, there is no sorrow, and where is fear?

Ratiya jayatl soko - ratiya jayatl bhayam;

Ratiya vippamuttassa - n’atthi soko, kuto bhayam?
Sorrow arises from attachment, as does fear;
For one who is freed from attachment, there is no sorrow, and where is fear?

Kamato jayatl soko - kamato jayatl bhayam;

Kamato vippamuttassa, n’atthi soko, kuto bhayam?
Sorrow arises from lust, as does fear;
For one who is freed from lust, there is no sorrow, and where is fear?

Tanhaya jayatl soko - tanhaya jayatl bhayam;

Tanhaya vippamuttassa - n’atthi soko, kuto bhayam?
Sorrow arises from craving, as does fear;
For one who is freed from craving, there is no sorrow, and where is fear?
(Dhp. 16:212-216)

Further Readings 4
1.
Dve’ma, bhikkhave, parisa.
Monks, there are these two types of assemblies.
Katama dve?

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 What two?
Uttana ca parisa gambhlra ca parisa.
There are shallow assemblies and deep assemblies.
Katama ca, bhikkhave, uttana parisa?
And what, monks, is a shallow assembly?
Idha, bhikkhave, yassam parisayam bhikkhu uddhata honti unnala capala mukhara
vikinnavaca ... asampajana asamahita vibbhantacitta pakat’indriya.
Here, monks, in this type of assembly monks are agitated, proud, fickle, garrulous,
loose-talking ... unmindful, uncollected, with wandering minds, and unbridled faculties.
Ayam vuccati, bhikkhave, uttana parisa.
This, monks, is called a shallow assembly.
Katama ca, bhikkhave, gambhlra parisa?
And what, monks, is a deep assembly?
Idha, bhikkhave, yassam parisayam bhikkhu anuddhata honti anunnala acapala
amukhara avikinnavaca ... sampajana samahita ekaggacitta samvut’indriya.
Here, monks, in this type of assembly monks are balanced, humble, steadfast, quiet,
not loose-talking ... mindful, collected, with one-pointed minds, and restrained faculties.
Ayam vuccati, bhikkhave, gambhlra parisa.
This, monks, is called a deep assembly.
Ima kho, bhikkhave, dve parisa.
Indeed, monks, these are two types of assemblies.
(A.N.2.5.1. [2.43] Parisavaggo)
Dve’ma, bhikkhave, parisa.
Monks, there are these two types of assemblies.
Katama dve?
What two?
Vagga ca parisa samagga ca parisa.
There are dissentious assemblies and united assemblies.
Katama ca, bhikkhave, vagga parisa?
And what, monks, is a dissentious assembly?
Idha, bhikkhave, yassam parisayam bhikkhu bhandanajata kalahajata vivadapanna ...
viharanti.
Here, monks, in this type of assembly monks live quarrelsome, disputing, arguing.
Ayam vuccati, bhikkhave, vagga parisa.
This, monks, is called a dissentious assembly.
Katama ca, bhikkhave, samagga parisa?
And what, monks, is a united assembly?
Idha, bhikkhave, yassam parisayam bhikkhu samagga sammodamana avivadamana
khlrodaklbhuta ... viharanti.
Here, monks, in this type of assembly monks live united, in agreement, non-disputing,
harmonious as milk and water.
Ayam vuccati, bhikkhave, samagga parisa.
This, monks, is called a united assembly.
Ima kho, bhikkhave, dve parisa.
Indeed, monks, these are two types of assemblies.
(A.N.2.5.2. [2.44] Parisavaggo)
Dve’ma, bhikkhave, parisa.

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 Monks, there are these two types of assemblies.
Katama dve?
What two?
Visama ca parisa sama ca parisa.
There are unharmonious assemblies and harmonious assemblies.
Katama ca, bhikkhave, visama parisa?
And what, monks, is an unharmonious assembly?
Idha, bhikkhave, yassam parisayam adhammakammani pavattanti dhammakammani
nappavattanti, avinayakammani pavattanti vinayakammani nappavattanti,
adhammakammani dippanti dhammakammani na dippanti, avinayakammani dippanti
vinayakammani na dippanti.
Here, monks, in this type of assembly monks perform unrighteous actions, and do not
perform righteous actions; they perform unethical actions, and do not perform ethical
actions; they are illustrious with unrighteous actions, and not with righteous actions;
they are illustrious with unethical actions, and not with ethical actions.
Ayam vuccati, bhikkhave, visama parisa.
This, monks, is called an unharmonious assembly.
Katama ca, bhikkhave, sama parisa?
And what, monks, is a harmonious assembly?
Idha, bhikkhave, yassam parisayam dhammakammani pavattanti adhammakammani
nappavattanti, vinayakammani pavattanti avinayakammani nappavattanti,
dhammakammani dippanti adhammakammani na dippanti, vinayakammani dippanti
avinayakammani na dippanti.
Here, monks, in this type of assembly monks perform righteous actions, and do not
perform unrighteous actions; they perform ethical actions, and do not perform unethical
actions; they are illustrious with righteous actions, and not with unrighteous actions;
they are illustrious with ethical actions, and not with unethical actions.
Ayam vuccati, bhikkhave, sama parisa.
This, monks, is called a harmonious assembly.
Ima kho, bhikkhave, dve parisa.
Indeed, monks, these are two types of assemblies.
(A.N.2.5.8. [2.50] Parisavaggo)

Appamado amatapadam - pamado maccuno padam;

appamatta na mlyanti - ye pamatta yatha mata.
Diligence is the path to the deathless - negligence the path to death;
The diligent do not die - the negligent are as if dead already.

Evam visesato natva - appamadamhi pandita;

appamade pamodanti - ariyanam gocare rata.
Having completely understood this about diligence, the wise
Rejoice in diligence, delighting in the sphere of the nobles.
(Dhp. 2:21-22)
Udakam hi nayanti nettika - usukara namayanti tejanam.
darum namayanti tacchaka - attanam damayanti pandita.
Indeed irrigators direct water, fletchers fashion arrows,

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 Carpenters shape wood, and the wise tame themselves.

Selo yatha ekaghano - vatena na samlrati;

evam nindapasamsasu - na saminjanti pandita.
Just as a solid rock is not moved by the wind,
So the wise are not shaken by blame or praise.

Yatha pi rahado gambhlro - vippasanno anavilo;

evam dhammani sutvana - vippasldanti pandita.
Just as a deep and clear lake, is not stirred up,
So the wise, having heard the teachings, are serene.
(Dhp. 6:80-82)
Andhabhuto ayam loko - tanuk’ettha vipassati;
sakuno jalamutto’va - appo saggaya gacchati.
Blinded is this world, few see clearly here;
Few fly to heaven like a bird freed from a net.
(Dhp. 13:174)

3.
Dve’mani, bhikkhave, sukhani.
Monks, there are these two types of happiness.
Katamani dve?
What two?
Gihisukham ca pabbajitasukham ca.
There is the happiness of the householder and the happiness of one who has gone
forth.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam pabbajitasukham ti.
The better, monks, of these two types of happiness is the happiness of one who has
gone forth.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?
What two?
Kamasukham ca nekkhammasukham ca.
There is the happiness of sense desire and the happiness of renunciation.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam n ekkh am m asukh am ti.
The better, monks, of these two types of happiness is the happiness of renunciation.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?

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 What two?
Upadhisukham ca nirupadhisukham ca.
There is the happiness of attachment and the happiness of detachment.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam nirupadhisukham ti.
The better, monks, of these two types of happiness is the happiness of detachment.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?
What two?
Sasavasukham ca anasavasukhanca.
There is the happiness of clinging and the happiness of non-clinging.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam anasavasukham ti.
The better, monks, of these two types of happiness is the happiness of non-clinging.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?
What two?
Samisam ca sukham niramisam ca sukham.
There is the happiness of the flesh and the happiness not of the flesh.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam niramisam sukham ti.
The better, monks, of these two types of happiness is the happiness not of the flesh.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?
What two?
Ariyasukham ca anariyasukham ca.
There is the happiness of the noble and the happiness of the ignoble.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam ariyasukham ti.
The better, monks, of these two types of happiness is the happiness of the noble.

Dve’mani, bhikkhave, sukhani.

Monks, there are these two types of happiness.
Katamani dve?
What two?
Kayikam ca sukham cetasikam ca sukham.

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 There is the happiness of the body and the happiness of the mind.
Imani kho, bhikkhave, dve sukhani.
Indeed, monks, these are two types of happiness.
Etadaggam, bhikkhave, imesam dvinnam sukhanam yadidam cetasikam sukham ti.
The better, monks, of these two types of happiness is the happiness of the mind.
(A.N.2.7.1-7 [2.65-71] Sukhavaggo)

4.
Pancahi, bhikkhave, amgehi samannagato raja cakkavattl dhammen’eva cakkam
pavatteti, tam hoti cakkam appativattiyam kenaci manussabhutena paccatthikena panina.
Endowed with five qualities, monks, a king who is a universal monarch righteously
sets in motion the wheel; which wheel is irreversible by anyone, by any human being, by
any opponent, by any living being.
Katamehi pancahi?
What five?
Idha, bhikkhave, raja cakkavattl atthannu ca hoti, dhammannu ca, mattannu ca,
kalannu ca, parisannu ca.
Here, monks, a king who is a universal monarch is one who knows what is useful, one
who knows the teachings, one who is moderate, one who knows the proper time, and one
who knows the assembly.
Imehi kho, bhikkhave, pancahi amgehi samannagato raja cakkavattl dhammeneva
cakkam pavatteti; tam hoti cakkam appativattiyam kenaci manussabhutena paccatthikena
panina.
Endowed with these five qualities, monks, a king who is a universal monarch
righteously sets in motion the wheel; which wheel is irreversible by anyone, by any
human being, by any opponent, by any living being.
Evamevam kho, bhikkhave, pancahi dhammehi samannagato tathagato araham
sammasambuddho dhammeneva anuttaram dhammacakkam pavatteti; tam hoti cakkam
appativattiyam samanena va brahmanena va devena va marena va brahmuna va kenaci va
lokasmim.
Similarly, monks, endowed with five qualities, the Buddha, the worthy one, the
supremely enlightened one, righteously sets in motion the unsurpassed wheel of truth;
which wheel is irreversible by a recluse, or by a Brahmin, or by a deity, or by the devil,
or by the supreme god, or by anyone in this world.
Katamehi pancahi?
What five?
Idha, bhikkhave, tathagato araham sammasambuddho atthannu, dhammannu,
mattannu, kalannu, parisannu.
Here, monks, the Buddha, the worthy one, the supremely enlightened one, is one who
knows what is useful, one who knows the teachings, one who is moderate, one who knows
the proper time, and one who knows the assembly.
Imehi kho, bhikkhave, pancahi dhammehi samannagato tathagato araham
sammasambuddho dhammeneva anuttaram dhammacakkam pavatteti; tam hoti
dhammacakkam appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasmim ti.
Endowed with these five qualities, monks, the Buddha, the worthy one, the supremely
enlightened one, righteously sets in motion the unsurpassed wheel of truth; which wheel

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is irreversible by a monk, or by a Brahmin, or by a deity, or by the devil, or by the
supreme god, or by anyone in this world.
(A.N.5.14.1. [5.131] Rajavaggo, Pathamacakkanuvattanasuttam)

CHAPTER 5

Readings 5
1.
«Janeyya nukho, bho Gotama, asappuriso asappurisam - ‘asappuriso ayam
bhavam’»ti?
"Master Gotama, would a wicked person recognize a wicked person, knowing ‘That
individual is a wicked person’”?
«Atthanam kho etam, brahmana, anavakaso yam asappuriso asappurisam janeyya -
‘asappuriso ayam bhavam’»ti.
“Indeed that is impossible, Brahmin, it cannot be that a wicked person would
recognize a wicked person, knowing ‘That individual is a wicked person’”.
« Janeyya pana, bho Gotama, asappuriso sappurisam - ‘sappuriso ayam bhavam’»ti?
“Then, master Gotama, would a wicked person recognize a virtuous person, knowing
‘That individual is a wicked person’”?
«Etam pi kho, brahmana, atthanam anavakaso yam asappuriso sappurisam janeyya -
‘sappuriso ayam bhavam’»ti.
“Indeed that too is impossible, Brahmin, it cannot be that a wicked person would
recognize a virtuous person, knowing ‘That individual is a virtuous person’”.
«Janeyya nu kho, bho Gotama, sappuriso sappurisam - ’sappuriso ayam bhavam’»ti?
“Then, master Gotama, would a virtuous person recognize a virtuous person,
knowing ‘That individual is a virtuous person’”?
«Thanam kho etam, brahmana, vijjati yam sappuriso sappurisam janeyya - ‘sappuriso
ayam bhavam’»ti.
“Indeed that is possible, Brahmin, it is so that a virtuous person would recognize a
virtuous person, knowing ‘That individual is a virtuous person’”.
«Janeyya pana, bho Gotama, sappuriso asappurisam - ‘asappuriso ayam bhavam’»ti?
“Then, master Gotama, would a virtuous person recognize a wicked person, knowing
‘That individual is a virtuous person’”?
«Etam pi kho, brahmana, thanam vijjati yam sappuriso asappurisam janeyya -
‘asappuriso ayam bhavam’»ti.
“Indeed that too is possible, Brahmin, it is so that a virtuous person would recognize
a wicked person, knowing ‘That individual is a wicked person ’ ”.
(A.N.4.19.7. [IV. 187] Vassakarasuttam)

Yo hi koci manussesu - gorakkham upajlvati;

evam, Vasettha, janahi, - ‘kassako’ so, na brahmano.
Whoever among humans makes a living by cow-herding;
Thus, Vasettha, you should know - he is a farmer, not a Brahmin.
Yo hi koci manussesu - puthusippena jivati;

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 evam, Vasettha, janahi - ‘sippiko’ so, na brahmano.
Whoever among humans makes a living by various crafts;
Thus, Vasettha, you should know - he is a craftsman, not a Brahmin.
Yo hi koci manussesu - voharam upajlvati;
evam, Vasettha, janahi - ‘vanijo’ so, na brahmano.
Whoever among humans makes a living by trade;
Thus, Vasettha, you should know - he is a merchant, not a Brahmin.
Yo hi koci manussesu - parapessena jlvati;
evam, Vasettha, janahi - ‘pessiko’ so, na brahmano.
Whoever among humans makes a living by serving others;
Thus, Vasettha, you should know - he is a servant, not a Brahmin.
Yo hi koci manussesu - adinnam upajlvati;
evam, Vasettha, janahi - ‘coro’ eso, na brahmano.
Whoever among humans makes a living from what is not given;
Thus, Vasettha, you should know - he is a thief, not a Brahmin.
Yo hi koci manussesu - issattham upajlvati;
evam, Vasettha, janahi - ‘yodhajlvo’, na brahmano.
Whoever among humans makes a living from archery;
Thus, Vasettha, you should know - he is a warrior, not a Brahmin.
Yo hi koci manussesu - porohiccena jlvati;
evam, Vasettha, janahi - ‘yajako’ so, na brahmano.
Whoever among humans lives by the office of a family priest;
Thus, Vasettha, you should know - he is a priest, not a Brahmin.
Yo hi koci manussesu - gamam ratthanca bhunjati;
evam, Vasettha, janahi - ‘raja’ eso, na brahmano.
Whoever among humans enjoys village and country;
Thus, Vasettha, you should know - he is a king, not a Brahmin.
Na caham ‘brahmanam’ brumi - yonijam mattisambhavam;
‘Bhovadi’ nama so hoti - sace hoti sakincano.
akincanam anadanam - tamaham brumi ‘brahmanam’.
And I don’t call someone Brahmin ’, according to the mother’s womb from
which he is born,
Nor he who is addressed Brahmin, if he is full of worldy attachment.
He who is not attached, not grasping - him I call Brahmin ’.
Sabbasamyojanam chetva - so ve na paritassati;
samgatigam, visamyuttam - tarn aham brumi ‘brahmanam’.
Having severed all fetters - truly he is not worried;
One who has gone beyond attachment, who is detached - him I call
Brahmin ’.
(Snp. 3.9. Vasetthasuttam
M.N. 2.5.8. Vasetthasuttam)

3.
Appamadena maghava - devanam setthatam gato;
appamadam pasamsanti - pamado garahito sada.
The king of the gods by diligence has gone to the foremost place of the gods;
They praise diligence - negligence is despised always.

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 (Dhp. 2, 30)
Yathapi ruciram puppham - vannavantam agandhakam;
evam subhasita vaca - aphala hoti akubbato.
Indeed just like a beautifid flower - colorful but unscented;
Thus a well-spoken word is not fruitful to one who does not practice.

Yathapi ruciram puppham - vannavantam sugandhakam.

evam subhasita vaca - saphala hoti kubbato.
Indeed just like a beautiful flower - colorful and well-scented;
Thus a well-spoken word is fruitful to one who does practice.
(Dhp. 4, 51-52)
Dlgha jagarato ratti - dlgham santassa yojanam;
dlgho balanam samsaro - saddhammam avijanatam.
Long is the night for one who is awake - long is the mile to one who is tired;
Long is the life cycle to the foolish, to those who don’t know clearly the true
doctrine.
(Dhp. 5, 60)

Asevana ca balanam - panditananca sevana;

puja ca pujaneyyanam - etam mamgalamuttamam.
Non-association with the foolish, and association with the wise;
And offerings to those worthy of respect - this is the highest blessing.
Bahusaccam ca sippanca - vinayo ca susikkhito;
subhasita ca ya vaca - etam mamgalamuttamam.
Learning and arts - and discipline well-practiced;
And whatever words are well-spoken - this is the highest blessing.
Dananca dhammacariya ca - natakanam ca samgaho;
anavajjani kammani - etam mamgalamuttamam.
Charity and righteous living - and caring for relatives;
Commendable deeds - this is the highest blessing.
Aratl viratr papa - majjapana ca samyamo;
appamado ca dhammesu - etam mamgalamuttamam.
The leaving off and complete abstention from evil - and restraint from
drinking intoxicants;
And diligence in the dhamma - this is the highest blessing.
Garavo ca nivato ca - santutthi ca katannuta;
kalena dhammasavanam - etam mamgalamuttamam.
Reverence and modesty - contentment and gratitude;
Timely hearing of the dhamma - this is the highest blessing.
KhantI ca sovacassata - samanananca dassanam;
kalena dhammasakaccha - etam mamgalamuttamam.
Patience and gentleness - the visiting of recluses;
Discussion of the doctrine at the right time - this is the highest blessing.
(Snp 2.4. Mamgalasuttam
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp2-4.htrnl)

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Further Readings 5
1.
«Chahi, bhikkhave, dhammehi samannagato bhikkhu ahuneyyo hoti pahuneyyo
dakkhineyyo anjalikaranlyo, anuttaram punnakkhettam lokassa.
Endowed with six mental qualities, monks, a monk is venerable, worthy of hospitality,
offerings, and respectful salutation, and is an incomparable sphere of merit for the world.
Katamehi chahi?
What are these six?
Idha, bhikkhave, bhikkhu cakkhuna rupam disva n’eva sumano hoti na dummano,
upekkhako viharati sato sampajano.
Here, monks, a monk having seen form with his eye, is not thus of a happy mind, nor
an unhappy mind, but abides equanimous, mindful, and fully aware.
Sotena saddam sutva n’eva sumano hoti na dummano, upekkhako viharati sato
sampajano.
Having heard a sound with his ear, he is not thus of a happy mind, nor an unhappy
mind, but abides equanimous, mindful, and fully aware.
Ghanena gandham ghayitva n’eva sumano hoti na dummano, upekkhako viharati sato
sampajano.
Having smelled a scent with his nose, he is not thus of a happy mind, nor an unhappy
mind, but abides equanimous, mindful, and fully aware.
Jivhaya rasam sayitva n’eva sumano hoti na dummano, upekkhako viharati sato
sampajano.
Having savored a taste with his tongue, he is not thus of a happy mind, nor an
unhappy mind, but abides equanimous, mindful, and fully aware.
Kayena photthabbam phusitva neva sumano hoti na dummano, upekkhako viharati
sato sampajano.
Having felt a touch with his body, he is not thus of a happy mind, nor an unhappy
mind, but abides equanimous, mindful, and fully aware.
Manasa dhammam vinnaya neva sumano hoti na dummano, upekkhako viharati sato
sampajano.
Having cognized an idea in his mind, he is not thus of a happy mind, nor an unhappy
mind, but abides equanimous, mindful, and fully aware.
Imehi kho, bhikkhave, chahi dhammehi samannagato bhikkhu ahuneyyo hoti
pahuneyyo dakkhineyyo anjalikaranlyo anuttaram punnakkhettam lokassa»ti.
Endowed with these six mental qualities, monks, a monk is venerable, worthy of
hospitality, offerings, and respectful salutation, and is an incomparable sphere of merit
for the world.
(A.N. 6.1.1.1. Pathama-ahuneyyasuttam)

2.
«Tena hi, Slvaka, tannev’ettha patipucchami. Yatha te khameyya tatha nam
byakareyyasi.
“In that case, Sivaka, I thus ask here in response. Just as it is fitting to you, so you
would explain it.
Tam kim mannasi, Slvaka, santam va ajjhattam lobham ‘atthi me ajjhattam lobho’ti
pajanasi, asantam va ajjhattam lobham ‘natthi me ajjhattam lobho’ti pajanasi»ti?

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 “What do you think, Sivaka, with greed present internally, would you know ‘there is
greed internally to me’, and with greed not present internally, would you know ‘there is
no greed internally to me ’? ”
«Evam, bhante».
“Yes, venerable sir”.
«Yam kho tvam, Sivaka, santam va ajjhattam lobham ‘atthi me ajjhattam lobho’ti
pajanasi, asantam va ajjhattam lobham ‘natthi me ajjhattam lobho’ti pajanasi - evampi
kho, Sivaka, sanditthiko dhammo hoti ... pe ....
“Indeed, Sivaka, with greed present internally, you would know ‘there is greed
in ternally to me ’, and with greed not present in ternally, you would know ‘there is no
greed internally to me’ - and indeed thus, Sivaka, the truth is empirical ...etc. ...
«Tam kim mannasi, Sivaka, santam va ajjhattam dosam ... pe ...
... santam va ajjhattam moham ... pe ...
... santam va ajjhattam lobhadhammam ... pe ...
... santam va ajjhattam dosadhammam ... pe ...
... santam va ajjhattam mohadhammam ‘atthi me ajjhattam mohadhammo’ti
pajanasi, asantam va ajjhattam mohadhammam ‘natthi me ajjhattam mohadhammo’ti
pajanasl»ti?
“What do you think, Sivaka, with anger present internally ... etc. ...delusion present
internally ... etc. ...something of the nature of greed present internally ... etc.
...something of the nature of anger present internally ... etc. ...something of the nature of
delusion present internally, would you know ‘there is something of the nature of delusion
internally to me’, and nothing of the nature of delusion present internally, would you
know ‘there is nothing of the nature of delusion internally to me ’? ”
«Evam, bhante».
“Yes, venerable sir”.
«Yam kho tvam, Sivaka, santam va ajjhattam mohadhammam ‘atthi me ajjhattam
mohadhammo’ti pajanasi, asantam va ajjhattam mohadhammam ‘natthi me ajjhattam
mohadhammo’ti pajanasi - evam kho, Sivaka, sanditthiko dhammo hoti akaliko
ehipassiko opaneyyiko paccattam veditabbo vinnuhl»ti.
“Indeed, Sivaka, with something of the nature of delusion present internally, you
would know ‘there is something of the nature of delusion internally to me ’, and with
something of the nature of delusion not present internally, you would know ‘there is
nothing of the nature of delusion internally to me ’ ”.
«Abhikkantam, bhante, abhikkantam, bhante ... pe ... upasakam mam, bhante,
bhagava dharetu ajjatagge panupetam saranam gatam»ti.
“Excellent, venerable sir, excellent, sir ...etc. ... venerable sir, may the blessed one
accept me as a lay devotee, gone to refuge from today on for life ”.
(A.N. 6.5.5. Pathamasanditthikasuttam)

3.
Raja aha: «Bhante Nagasena, yo jananto papakammam karoti, yo ajananto
papakammam karoti, kassa bahutaram apunnan»ti?
The king said: "Venerable Nagasena, for whom is the greater demerit, one who
knowingly does evil, or one who does evil unknowingly? ”
Thero aha «yo kho, maharaja, ajananto papakammam karoti, tassa bahutaram
apunnan»ti.

A New Course in Reading Pali - Exercises Page 31

 The elder replied: "Indeed, great king, for him who does evil not knowing is the
greater demerit”.
«Tena hi, bhante Nagasena, yo amhakam rajaputto va rajamahamatto va ajananto
papakammam karoti, tam mayam digunam dandema»ti.
"In that case, venerable Nagasena, he who is our prince or king’s chief minister who
not knowing does evil, we would doubly punish him ”.
«Tam kim mannasi, maharaja, tattam ayogulam adittam sampajjalitam sajotibhutam
ekojananto ganheyya, eko ajananto ganheyya, katamo balavataram dayheyya»ti.
"What do you think, great king, who would get burned more, one who knowing picks
up a hot iron ball, ablaze and glowing, or one who not knowing picks it up? ”
«Yo kho, bhante, ajananto ganheyya, so balavataram dayheyya»ti.
“Indeed, venerable sir, he who not knowing picks it up would get burned more ”.
«Evameva kho, maharaja, yo ajananto papakammam karoti, tassa bahutaram
apunnan»ti.
"Indeed, great king, in the same way the greater demerit is for him who does evil not
knowing ”.
«Kallo’si, bhante Nagasena»ti.
"You are clever, venerable Nagasena. ”
(Miln. III.7.8. Janantajanantapapakaranapanho)

4.
«Tam kim mannatha, bhikkhave, rupam niccam va aniccam va»ti?
"What do you think, monks, is form permanent or impermanent”?
«Aniccam, bhante».
“Impermanent, venerable sir”.
«Yam pananiccam, dukkham va tam sukham va»ti?
"Then is that which is impermanent satisfactory or unsatisfactory”?
«Dukkham, bhante».
“Unsatisfactory, venerable sir”.
«Yam pananiccam dukkham viparinamadhammam, kallam nu tam samanupassitum -
‘etam mama, eso’hamasmi, eso me atta’»ti?
"Then that which is impermanent, unsatisfactory, and of the nature to change, would
it be clever to perceive ‘this is mine, this I am, this is my self’ ”?
«No h’etam, bhante».
“Certainly not, venerable sir ”.
«Vedana ... sanria ... sarnkhara ... vinnanam niccam va aniccam va»ti?
"Feeling ...perception ... mental formation ... is consciousness permanent or
impermanent”?
«Aniccam, bhante».
“Impermanent, venerable sir”.
«Yam pananiccam dukkham va tam sukham va»ti?
"Then is that which is impermanent satisfactory or unsatisfactory ”?
«Dukkham, bhante».
“Unsatisfactory, venerable sir”.
«Yam pananiccam dukkham viparinamadhammam, kallam nu tam samanupassitum -
‘etam mama, eso’hamasmi, eso me atta’»ti?
"Then that which is impermanent, unsatisfactory, and of the nature to change, would

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it be clever to perceive ‘this is mine, this I am, this is my self ”?
«No h’etam, bhante».
“Certainly not, venerable sir ”.
(S.N. 3.1.7. Anattalakkhanasuttam
Samyutta Nikaya XXII.59 Anatta-lakkhana Sutta
http: //www .accesstoinsight.org/canon/samyutta/sn22-59.htmf)

CHAPTER 6

Readings 6
1.
Panca-sikkhapadani:
The five training rules:
1. Panatipata veramanl sikkhapadam samadiyami.
I undertake the training rule to refrain from the destruction of life.
2. Adinnadana veramanl sikkhapadam samadiyami.
I undertake the training rule to refrain from taking what is not given.
3. Kamesu micchacara veramanl sikkhapadam samadiyami.
I undertake the training rule to refrain from sexual misconduct.
4. Musavada veramanl sikkhapadam samadiyami.
I undertake the training rule to refrain from false speech.
5. Suramerayamajja-pamadatthana veramanl sikkhapadam samadiyami.
I undertake the training rule to refrain from alcohol and intoxicants leading to a
state of indolence.
(Khp.2 Dasasikkhapadam
http://www.accesstoinsight.Org/canon/khuddaka/khp/khp-b.html#2)

Yathapi cando vimalo - gaccham akasadhatuya;

sabbe taragane loke - abhaya atirocati.
Just as the clear bright moon - gone into the sky
Outshines all the galaxies of stars in the world with its luster.

Tath’eva sllasampanno - saddho purisapuggalo;

sabbe maccharino loke - cagena atirocati.
So too, an individual endowed with virtue, and faithful;
Outshines all greedy people in the world with generosity.

Yathapi megho thanayam - vijjumall satakkaku;

thalam ninnam ca pureti - abhivassam vasundharam.
Just as a thundering rain cloud -ringed with lightning and with countless
ledges;
Fills the plateau and the lowland - and rains down on the earth.

Evam dassanasampanno - Sammasambuddhasavako;

A New Course in Reading Pali - Exercises Page 33

 maccharim adhiganhati - pancathanehi pandito.
Thus, one endowed with perfect insight - a disciple of the fully-enlightened
one;
Surpasses the greedy person - and is a wise man for five reasons.

Ayuna yasasa c’eva - vannena ca sukhena ca;

sa ve bhogaparibyulho - pecca sagge pamodati»ti.
And thus, with longevity, fame, health, and happiness;
And truly provided with wealth - he enjoys heaven after death.
(A.N. 5.4.1. Sumanasuttam)

3.
Atha kho Selo brahmano tlhi manavakasatehi parivuto ... yena Keniyassa jatilassa
assamo ten’upasamkami. Addasa kho Selo brahmano Keniyassa jatilassa assame
app’ekacce uddhanani khanante, app’ekacce katthani phalente, app’ekacce bhajanani
dhovante, app’ekacce udakamanikam patitthapente, app’ekacce asanani pannapente,
Keniyam pana jatilam samam yeva mandalamalam patiyadentam.
Then indeed Sela the Brahmin followed by three hundred young men ...approached
the monastery of Keniya the ascetic. And Sela the Brahmin saw some individuals from
the monastery of Keniya the ascetic digging fire-ovens, some splitting firewood, some
washing dishes, some setting out water pots, some arranging seats, and then Keniya the
ascetic himself preparing the pavilion.
Disvana Keniyam jatilam etadavoca: «Kim nu kho bhoto Keniyassa avaho va
bhavissati, vivaho va bhavissati, mahayanno va paccupatthito, raja va Magadho Seniyo
Bimbisaro, nimantito svatanaya saddhim balakayena»ti?
Seeing Keniya the ascetic he said thus: “Indeed will there be a bride-coming for the
venerable Keniya, or a son's marriage, or is a great alms-giving being presented, or is
Seniva Bimbasara the king of Magadha invited for tomorrow with his army? ”
«Na me, bho Sela, avaho va bhavissati vivaho va, n’api raja Magadho Seniyo
Bimbisaro, nimantito svatanaya saddhim balakayena; api ca kho me mahayanno
paccupatthito atthi. Samano Gotamo Sakyaputto Sakyakula pabbajito, Amguttarapesu
carikam caramano mahata bhikkhusamghena ... Apanam anuppatto.So me nimantito
svatanaya ... saddhim bhikkhusamghena»ti.
“Not for me, master Sela, is there a bride-coming or a marriage, nor is Seniva
Bimbasara the king of Magadha invited for tomorrow with his army; but indeed a great
alms-giving is being presented by me. The recluse Gotama Sakyaputta gone forth from
the Sakya clan, and going on alms-pilgrimage with his large community of monks ... has
reached Apana. ... He and his community of monks has been invited by me for tomorrow

«‘Buddho’ti, bho Keniya, vadesi»?

“Do you say 'the Buddha ’, master Keniya? ”
«‘Buddho’ti, bho Sela, vadami».
“Isay ‘theBuddha’, master Sela”.
«‘Buddho’ti, bho Keniya, vadesi»?
“Do you say ‘the Buddha ’, master Keniya? ”
«Buddho’ti, bho Sela, vadaml».
“Isay ‘theBuddha’, master Sela”.

A New Course in Reading Pali - Exercises Page 34

 «Ghoso pi kho eso dullabho lokasmim yadidam ‘buddho’»ti.
“And this sound is rare indeed in this world, that is 'the Buddha ’
(Snp 3.7. Selasuttam
M.N. 92 Selasutta
http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima2/092-sela-el.htm)

4.
«Dve’me, bhikkhave, puggala loke uppajjamana uppajjanti bahujana hitaya
bahujanasukhaya, bahuno janassa atthaya hitaya sukhaya ....
“There are these two individuals, monks, born in this world are born for the benefit
of many people, for the happiness of many people, for the well-being, benefit, and
happiness of many people.
Katame dve?
Which two?
Tathagato ca araham sammasambuddho, raja ca cakkavattl. Ime kho, bhikkhave, dve
puggala loke uppajjamana uppajjanti bahujanahitaya bahujanasukhaya, bahuno janassa
atthaya hitaya sukhaya ... »ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These
two individuals, monks, born in this world are born for the benefit of many people, for the
happiness of many people, for the well-being, benefit, and happiness of many people.
«Dveme, bhikkhave, puggala loke uppajjamana uppajjanti acchariyamanussa.
“There are these two individuals, monks, arising in this world who are born
extraordinary people.
Katame dve?
Which two?
Tathagato ca araham sammasambuddho, raja ca cakkavattl. Ime kho, bhikkhave, dve
puggala loke uppajjamana uppajjanti acchariyamanussa»ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These
two individuals, monks, born in this world are extraordinary people”.
«Dvinnam, bhikkhave, puggalanam kalakiriya bahuno janassa anutappa hoti.
“The passing away of two individuals, monks, is to be regretted by many people.
Katamesam dvinnam?
Of which two?
Tathagatassa ca arahato sammasambuddhassa, ranno ca cakkavattissa. Imesam kho,
bhikkhave, dvinnam puggalanam kalakiriya bahuno janassa anutappa hotT»ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: The
passing away, monks, of these two individuals is to be regretted by many people ”.
«Dve’me, bhikkhave, thuparaha.
“There are these two, monks, who are worthy of a stupa.
Katame dve?
Which two?
Tathagato ca araham sammasambuddho, raja ca cakkavattl. Ime kho, bhikkhave, dve
thuparaha» ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These
two, monks, are worthy of a stupa ”.
(A.N. 2.5.6. Puggalavaggo )

A New Course in Reading Pali - Exercises Page 35

5.
Tameva vacam bhaseyya - yay’attanam na tapaye;
pare ca na vihimseyya - sa ve vaca subhasita.
Such speech should be spoken - that does not torment oneself;
And does not harm others - this indeed is well-spoken speech.
Piyavacameva bhaseyya - ya vaca patinandita;
yam anadaya papani - paresam bhasate piyam.
Thus pleasant speech should be spoken - words that are welcomed;
That do not bear evil - that is pleasant speech for others.
‘Saccam ve amata vaca’ - esa dhammo sanantano;
‘sacce atthe ca dhamme ca’ - ahu, ‘santo patitthita.’
‘Truthful speech is deathless ’ - this is the eternal law;
‘In truth, welfare and doctrine ’ - they say ‘good people are established ’.
(Snp. 3.3. Subhasitasuttam
Sutta Nipata III.3 Subhasita Sutta
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp3-3.html)

Further Readings 6
1.
”Nanu te, Sona, rahogatassa patisalllnassa evam cetaso parivitakko udapadi -‘ye kho
keci bhagavato savaka araddhaviriya viharanti, aham tesam annataro. Atha ca pana me na
anupadaya asavehi cittam vimuccati, samvijjanti kho pana me kule bhoga, sakka bhoga
ca bhunjitum punnani ca katum. Yam nunaham sikkham paccakkhaya hlnayavattitva
bhoge ca bhunjeyyam punnani ca kareyyam’”ti?
“Sona, is it not so that while alone and secluded this reflection arose in your mind -
‘Of the disciples of the blessed one who abide making effort, I am one of them. Now and
then for me the mind is not free from the taints without clinging, and indeed riches are to
be found in my family, so it is possible for me to enjoy wealth and make merit. What if I
were to abandon my training, return to the secular life, and enjoy wealth and make
merit?
«Evam, bhante».
“Yes, venerable sir’’.
«Tam kim mannasi, Sona, kusalo tvam pubbe agariyabhuto vlnaya tantissare»ti?
“What do you think, Sona, previously as a householder, were you skillful in the
playing of the lute? ”
«Evam, bhante».
“Yes, venerable sir”.
«Tam kim mannasi, Sona, yada te vlnaya tantiyo accayata honti, api nu te vlna
tasmim samaye saravatl va hoti kammanna va»ti?
“What do you think, Sona, when the strings of the lute are too tight, would the lute
sound melodically over time or be fit to play? ”
«No h’etam, bhante».
“Indeed not, venerable sir ”.
«Tam kim mannasi, Sona, yada te vlnaya tantiyo atisithila honti, api nu te vlna
tasmim samaye saravatl va hoti kammanna va»ti?
“What do you think, Sona, when the strings of the lute are too loose, would the lute
sound melodically over time or be fit to play? ”

A New Course in Reading Pali - Exercises Page 36

 «No h’etam, bhante».
“Indeed not, venerable sir ”.
«Yada pana te, Sona, vlnaya tantiyo na accayata honti natisithila same gune
patitthita, api nu te vina tasmim samaye saravatT va hoti kammanna va»ti?
“Then when, Sona, the strings of the lute are neither too tight nor too loose, would
the lute sound melodically over time or be fit to play? ”
«Evam, bhante».
“Yes, venerable sir”.
«Evamevam kho, Sona, accaraddhavlriyam uddhaccaya samvattati, atisithilaviriyam
kosajjaya samvattati. Tasmatiha tvam, Sona, viriyasamatam adhitthaha, indriyanam ca
samatam pativijjha, tattha ca nimittam ganhahi»-ti.
“Indeed in the same way, Sona, over-exertion leads to agitation, too little exertion
leads to idleness. Therefore here, Sona, practice evenness of energy, acquire an
evenness offaculties, and take up your object of concentration ”.
(A.N. 6.6.1. Sonasuttam
Anguttara Nikaya VI.55 Sona Sutta
http://www.accesstoinsight.org/canon/anguttara/an6-55.html)

Kodhano dubbanno hoti - atho dukkham pi seti so;

atho attham gahetvana - anattham adhipajjati.
An angry person is ugly - and he sleeps badly;
Having gained well-being - he comes to disadvantage.
Tato kayena vacaya - vadham katvana kodhano;
kodhabhibhuto puriso - dhanajanim nigacchati.
Further an angry person, having done harm by body or speech,
Overwhelmed with anger - he suffers loss of wealth.
Kodhasammadasammatto - ayasakyam nigacchati;
natimitta suhajja ca - parivajjanti kodhanam.
Overtaken by the intoxication of anger - he suffers dishonor;
Relatives and friends and colleagues shun an angry person.
Anatthajanano kodho - kodho cittappakopano;
bhayamantarato jatam - tamjano navabujjhati.
Anger causes loss - anger upsets the mind;
He does not realize the fear born from within.
Kuddho attham na janati - kuddho dhammam na passati;
andhatamam tada hoti - yam kodho sahate naram.
The angry person does not know profit - he does not see the Dhamma;
Then he is in deep darkness - that man whom anger conquers.
Nassa hirl na ottappam - na vaco hoti garavo;
kodhena abhibhutassa - na dlpam hoti kincanam.
For him there is no shame, no remorse - his speech is not respectful;
For one overcome by anger - there is no refuge.
(A.N. 7.6.11. Kodhanasuttam
Anguttara Nikaya VII.60 Kodhana Sutta
hup: //www .accesstoinsighl. org/canon/anguttara/an 7-60. html)

A New Course in Reading Pali - Exercises Page 37

3.
Raja aha: »Kimlakkhano, bhante Nagasena, manasikaro, kimlakkhana panna»ti?
The king said: "Venerable Nagasena, what is the distinguishing mark of attention,
and what is the distinguishing mark of wisdom? ”
«Uhanalakkhano kho, maharaja, manasikaro, chedanalakkhana panna»ti.
"Examination is the distinguishing mark of attention, and severing is the
distinguishing mark of wisdom? ”
«Katham uhanalakkhano manasikaro, katham chedanalakkhana panfia, opammam
karohi»ti.
"How is examination the distinguishing mark of attention, and how is severing the
distinguishing mark of wisdom? Make a simile. ”
«Janasi, tvam maharaja, yavalavake?»ti.
"Do you know barley-reapers, great king? ”
«Ama, bhante, janami»ti.
"Yes, venerable sir, I know them. ”
«Katham, maharaja, yavalavaka yavam lunanti»ti?
"How, great king, do barley-reapers reap barley? ”
«Vamena, bhante, hatthena yavakalapam gahetva dakkhinena hatthena dattam
gahetva dattena chindanti»ti.
"Venerable sir, they take a sheaf of barley in the left hand, and take a sickle in the
right hand, and they cut with the sickle. ”
«Yatha, maharaja, yavalavako vamena hatthena yavakalapam gahetva dakkhinena
hatthena dattam gahetva yavam chindati, evam’eva kho, maharaja, yogavacaro
manasikarena manasam gahetva pannaya kilese chindati.
"Just as, great king, a barley-reaper takes a sheaf of barley in the left hand, takes a
sickle in the right hand, and cuts the barley, even so, great king, does the spiritual
aspirant take hold of the mind with attention, and cut off the defilements with wisdom. ”
Evam kho, maharaja, uhanalakkhano manasikaro, evam chedanalakkhana panna»ti.
"Indeed thus, great king, examination is the distinguishing mark of attention, and
severing is the distinguishing mark of wisdom? ”
«Kallo’si, bhante Nagasena»ti.
"You are clever, venerable Nagasena. ”
(Miln. III. 1.8. Manasikaralakkhanapanho)

4.
Atha kho annataro brahmano yena bhagava ten’upasamkami; upasamkamitva
bhagavata saddhim sammodi. ... ekamantam nisldi. Ekamantam nisinno kho so brahmano
bhagavantam etadavoca:
Then a certain Brahmin approached the blessed one; having approached he
exchanged friendly greetings with the blessed one. ...he sat on one side. Sitting on one
side, this Brahmin said thus to the blessed one:
»Sanditthiko dhammo, sanditthiko dhammo’ti, bho gotama, vuccati. Kittavata nu
kho, bho gotama, sanditthiko dhammo hoti ...»ti?
"Master Gotama, it is said ‘the Dhamma is evident, the Dhamma is evident ’. In what
respect, master Gotama, is the Dhamma evident... ? ”
«Tena hi, brahmana, tannevettha patipucchissami. Yatha te khameyya tatha nam
byakareyyasi. Tam kim mannasi, brahmana, santam va ajjhattam ragam ‘atthi me

A New Course in Reading Pali - Exercises Page 38

ajjhattam rago’ti pajanasi, asantam va ajjhattam ragam ‘natthi me ajjhattam rago’ti
pajanasl»ti?
“In that case, Brahmin, I will ask you in response. Just as it is fitting to you, so you
would explain it. What do you think, Brahmin, with lust present internally, would you
know ‘there is lust internally to me’, and with lust not present internally, would you know
‘there is no lust internally to me’? ”
«Evam, bho».
"Yes, sir. ”
«Yam kho tvam, brahmana, santam va ajjhattam ragam ‘atthi me ajjhattam rago’ti
pajanasi, asantam va ajjhattam ragam ‘natthi me ajjhattam rago’ti pajanasi - evampi kho,
brahmana, sanditthiko dhammo hoti... ».
“Indeed you, Brahmin, with lust present internally, know ‘there is lust internally to
me ’, and with lust not present internally, you know ‘there is no lust internally to me’ - in
the same way, Brahmin, the Dhamma is evident ...”.
«Tam kim mannasi, brahmana, santam va ajjhattam dosam ... pe ...
santam va ajjhattam moham ... pe ...
santam va ajjhattam kayasandosam ... pe ...
santam va ajjhattam vaclsandosam ... pe ...
santam va ajjhattam manosandosam ’atthi me ajjhattam manosandoso’ti pajanasi,
asantam va ajjhattam manosandosam ‘natthi me ajjhattam manosandoso’ti pajanasi»ti?
What do you think, Brahmin, with ill-will present internally ... etc. ...with delusion
present internally ... etc. ...with defilement of the body present internally ... etc. ...with
defilement of speech present internally ... etc. ... with defilement of mind present
internally, would you know ’there is defilement of mind present internally ’, or with
defilement of mind not present internally, would you know ’there is not defilement of
mind present internally ’? ”
«Evam, bho».
"Yes, sir. ”
«Yam kho tvam, brahmana, santam va ajjhattam manosandosam ‘atthi me ajjhattam
manosandoso’ti pajanasi, asantam va ajjhattam manosandosam ‘natthi me ajjhattam
manosandoso’ti pajanasi - evam kho, brahmana, sanditthiko dhammo hoti ...»ti.
“Indeed you, Brahmin, with defilement of mind present internally, know ‘there is
defdement of mind internally to me ’, and with defilement of mind not present internally,
you know ‘there is no defilement of mind internally to me ’ - in the same way, Brahmin,
the Dhamma is evident ...”.
«Abhikkantam, bho Gotama, abhikkantam, bho Gotama ... pe ... upasakam mam
bhavam Gotamo dharetu ajjatagge pan’upetam saranam gatam»ti.
“Excellent, master Gotama, excellent, master Gotama ...etc. ...may the blessed
Gotama accept me as a lay devotee, gone to refuge from today on for life ”.
(A.N. 6.5.6. Dutiyasanditthikasuttam)

Manujassa pamattacarino - tanha vaddhati maluva viya;

so palavatl hurahuram - phalamiccham’va vanasmi vanaro.
For a man who is lazy - craving increases like a maluva vine;
He drifts from existence to existence - as the monkey in the forest desiring fruit.
Yam esa sahatljamml - tanha loke visattika;

A New Course in Reading Pali - Exercises Page 39

 soka tassa pavaddhanti - abhivaddham’va blranam.
Whoever in the world is overcome by this wretched craving and attachment;
His sorrows increase - as birana grass grows.1
Yo c’etam sahatT jammim - tan harp loke duraccayam;
soka tamha papatanti - udabindu’va pokkhara.
Whoever in the world overcomes this wretched craving that is hard to remove;
Sorrow falls from him - like a drop of water from a lotus leaf.
(Dhp, 24, 334-336)

CHAPTER 7

Readings 7
1.
«Etha tumhe, Kalama, ma anussavena, ma paramparaya, ma itikiraya, ma
pitakasampadanena, ... ma samano no garuti. Yada tumhe, Kalama, attana’va janeyyatha
- ‘ime dhamma akusala, ime dhamma savajja, ime dhamma vinnugarahita, ime dhamma
samatta samadinna ahitaya dukkhaya samvattanti’ti, atha tumhe, Kalama, pajaheyyatha.
“Come you, Kalamas, not by tradition, nor by hearsay, nor by rumour, nor by the
authority of the scriptures, ... nor because a monk teaches us. When you, Kalamas, know
for yourselves - ‘these qualities are unwholesome, these qualities are reprehensible,
these qualities are despised by the wise, these qualities when taken up and grasped lead
to harm and suffering ’ - then, Kalamas, you would renounce them ”.
«Tam kim mannatha, Kalama, lobho purisassa ajjhattam uppajjamano uppajjati
hitaya va ahitaya va»ti?
“What do you think, Kalamas, does greed arising internally in a person arise
accompanied by welfare or harm? ”
«Ahitaya, bhante».
“Harm, venerable sir’’.
«Luddho panayam, Kalama, purisapuggalo lobhena abhibhuto pariyadinnacitto,
panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi bhanati, param pi
tathattaya samadapeti, yam’sa hoti dlgharattam ahitaya dukkhaya»ti.
“Then this greedy person, Kalamas, an individual overcome and with the mind
completely overpowered by greed, kills living beings, takes what is not given, commits
adultery, speaks falsely, and incites others to do likewise, which will bring him a long
time of harm and suffering’’.
«Evam, bhante».
“Yes, venerable sir’’.
«Tam kim mannatha, Kalama, doso purisassa ajjhattam uppajjamano uppajjati hitaya
va ahitaya va»ti?
“What do you think, Kalamas, does ill-will arising internally in a person arise
accompanied by welfare or harm? ”
«Ahitaya, bhante».
“Harm, venerable sir”.

1 Some versions of Dhp have abhivattham - well-watered.

A New Course in Reading Pali - Exercises Page 40

 «Duttho panayam, Kalama, purisapuggalo dosena abhibhuto pariyadinnacitto, panam
pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi bhanati, param pi tathattaya
samadapeti, yam’sa hoti dlgharattam ahitaya dukkhaya»ti.
“Then this malicious person, Kalamas, an individual overcome and with the mind
completely overpowered by ill-will, kills living beings, takes what is not given, commits
adultery, speaks falsely, and incites others to do likewise, which will bring him a long
time of harm and suffering’’.
«Evam, bhante».
“Yes, venerable sir’’.
«Tam kim mannatha, Kalama, moho purisassa ajjhattam uppajjamano uppajjati
hitaya va ahitaya va»ti?
“What do you think, Kalamas, does delusion arising internally in a person arise
accompanied by welfare or harm? ”
«Ahitaya, bhante».
“Harm, venerable sir”.
«Mulho panayam, Kalama, purisapuggalo mohena abhibhuto pariyadinnacitto,
panam pi hanati, adinnam pi adiyati, paradaram pi gacchati, musa pi bhanati, param pi
tathattaya samadapeti, yam’sa hoti dlgharattam ahitaya dukkhaya»ti.
“Then this deluded person, Kalamas, an individual overcome and with the mind
completely overpowered by delusion, kills living beings, takes what is not given, commits
adultery, speaks falsely, and incites others to do likewise, which will bring him a long
time of harm and suffering”.
«Evam, bhante».
“Yes, venerable sir”.
«Tam kim mannatha, Kalama, ime dhamma kusala va akusala va»ti?
“What do you think, Kalamas, are these qualities wholesome or unwholesome? ”
«Akusala, bhante».
“Unwholesome, venerable sir”.
«Savajja va anavajja va»ti?
“Commendable or reprehensible? ”
«Savajja, bhante».
“Reprehensible, venerable sir”.
«Vinnugarahita va vinnuppasattha va»ti?
“Praised or despised by the wise? ”
«Vinnugarahita, bhante».
“Despised by the wise, venerable sir”.
«Samatta samadinna ahitaya dukkhaya samvattanti, no va? Katham va ettha hoti»ti?
“Undertaken and observed they lead to harm and suffering, don’t they? How does it
seem to you?”
«Samatta, bhante, samadinna ahitaya dukkhaya samvattanti ti. Evam no ettha hoti»ti.
“Undertaken and observed, venerable sir, they lead to harm and suffering. That is
how it is for us ”.
(A.N. 3.7.5. Kesamuttisuttam
Anguttara Nikaya III.65 Kalama Sutta
http://www.accesstoinsight.org/canon/anguttara/an3-65.html)

A New Course in Reading Pali - Exercises Page 41

2.
«Naham, brahmana, sabbam dittham bhasitabbam ti vadami; na panaham, brahmana,
sabbam dittham na bhasitabbam ti vadami; naham, brahmana, sabbam sutam bhasitabbam
ti vadami; na panaham, brahmana, sabbam sutam na bhasitabbam ti vadami; naham,
brahmana, sabbam mutam bhasitabbam ti vadami; na panaham, brahmana, sabbam
mutam na bhasitabbam ti vadami; naham, brahmana, sabbam vinnatam bhasitabbam ti
vadami; na panaham, brahmana, sabbam vinnatam na bhasitabbam ti vadami.
“I do not say, Brahmins, that everything seen should be spoken about, nor do I say
that everything seen should not be spoken about. I do not say, Brahmins, that everything
heard should be spoken about, nor do I say that everything heard should not be spoken
about. I do not say, Brahmins, that everything thought should be spoken about, nor do I
say that everything thought should not be spoken about. I do not say, Brahmins, that
everything known should be spoken about, nor do I say that everything known should not
be spoken about. ”
«Yam hi, brahmana, dittham bhasato akusala dhamma abhivaddhanti, kusala
dhamma parihayanti, evarupam dittham na bhasitabbam ti vadami. Yam ca khv’assa,
brahmana, dittham abhasato kusala dhamma parihayanti, akusala dhamma abhivaddhanti,
evarupam dittham bhasitabbam ti vadami.
“Indeed, Brahmins, something seen that if spoken about increases unwholesome
mental states and decreases wholesome mental states, I say such a thing seen should not
be spoken about. Moreover, Brahmins, something seen that if not spoken about increases
unwholesome mental states and decreases wholesome mental states, I say such a thing
seen should be spoken about. ”
«Yam hi, brahmana, sutam bhasato akusala dhamma abhivaddhanti, kusala dhamma
parihayanti, evarupam sutam na bhasitabbam ti vadami. Yam ca khv’assa, brahmana,
sutam abhasato kusala dhamma parihayanti, akusala dhamma abhivaddhanti, evarupam
sutam bhasitabbam ti vadami.
“Indeed, Brahmins, something heard that if spoken about increases unwholesome
mental states and decreases wholesome mental states, I say such a thing heard should not
be spoken about. Moreover, Brahmins, something heard that if not spoken about
increases unwholesome mental states and decreases wholesome mental states, I say such
a thing heard should be spoken about. ”
«Yam hi, brahmana, mutam bhasato akusala dhamma abhivaddhanti, kusala dhamma
parihayanti, evarupam mutam na bhasitabbam ti vadami. Yam ca khv’assa, brahmana,
mutam abhasato kusala dhamma parihayanti, akusala dhamma abhivaddhanti, evarupam
mutam bhasitabbam ti vadami.
“Indeed, Brahmins, something thought that if spoken about increases unwholesome
mental states and decreases wholesome mental states, I say such a thing thought should
not be spoken about. Moreover, Brahmins, something thought that if not spoken about
increases unwholesome mental states and decreases wholesome mental states, I say such
a thing thought should be spoken about. ”
«Yam hi, brahmana, vinnatam bhasato akusala dhamma abhivaddhanti, kusala
dhamma parihayanti, evarupam vinnatam na bhasitabbam ti vadami. Yam ca khvassa,
brahmana, vinnatam abhasato kusala dhamma parihayanti, akusala dhamma
abhivaddhanti, evarupam vinnatam bhasitabbam ti vadami»ti.
“Indeed, Brahmins, something known that if spoken about increases unwholesome
mental states and decreases wholesome mental states, I say such a thing known should

A New Course in Reading Pali - Exercises Page 42

not be spoken about. Moreover, Brahmins, something known that if not spoken about
increases unwholesome mental states and decreases wholesome mental states, I say such
a thing known should be spoken about. ”
(A.N. 4.19.3. Sutasuttam
Anguttara Nikaya IV. 183 Suta Sutta
http: //www .accesstoinsight.org/canon/angiittara/an4-l 83 .html)

3.
Saccam bhane na kujjheyya - dajja’ppasmim pi yacito.
etehi tlhi thanehi - gacche devana santike.
Speak the truth, do not be angry - give what is asked for from the little you have.
By these three things - you would go in the vicinity of the gods.
(Dhp 17, 224)
Kayappakopam rakkheyya - kayena samvuto siya;
kayaduccaritam hitva - kayena sucaritam care.
Protect yourself from agitation in the body - be restrained in body;
Having given up bad bodily behavior - conduct yourself well in the body.
Vaclpakopam rakkheyya - vacaya samvuto siya;
vaclduccaritam hitva - vacaya sucaritam care.
Protect yourself from agitation in speech - be restrained in speech;
Having given up bad speech- conduct yourself well verbally.
Manopakopam rakkheyya - manasa samvuto siya;
manoduccaritam hitva - manasa sucaritam care.
Protect yourself from agitation in the mind - be restrained in mind;
Having given up bad mental behavior- conduct yourself well mentallvr.
(Dhp 17, 231-233)
Yo panamatipateti - musavadam ca bhasati;
loke adinnam adiyati - paradaram ca gacchati.
Suramerayapanam ca - yo naro anuyunjati;
idh’evameso lokasmim - mulam khanati attano.
One who kills living beings - and speaks falsely;
Takes what is not given - and commits adultery;
And drinks wine and liquor - the man who thus engages himself;
Here in this world - he digs up the very root of himself.
(Dhp 18, 246-247)

Sace labhetha nipakam sahayam,

saddhim caram sadhuviharidhlram;
Abhibhuyya sabbani parissayani,
careyya tenattamano satlma.
If you obtain an intelligent friend,
a constant companion of noble behavior;
Having overcome all obstacles,
you would wander with him delighted and mindful.
No ce labhetha nipakam sahayam,
saddhim caram sadhuviharidhlram;

A New Course in Reading Pali - Exercises Page 43

 Raja’va rattham vijitam pahaya,
eko care matamg’aranne’va nago.
If you do not obtain an intelligent friend,
a constant companion of noble behavior;
As a king would abandon his conquered kingdom,
you would roam alone as an elephant in the elephant forest.
(Dhp 23, 328-329)

Further Readings 7
1.
“Tayo’me, brahmana, aggl pahatabba parivajjetabba, na sevitabba. Katame tayo?
Ragaggi, dosaggi, mohaggi.
"Brahmins, there are these three fires that are to be renounced, and avoided, and not
taken upon oneself What are the three? The fire of lust, the fire of anger, and the fire of
delusion. ”
Kasma cayam, brahmana, ragaggi pahatabbo parivajjetabbo, na sevitabbo? Ratto kho,
brahmana, ragena abhibhuto pariyadinnacitto kayena duccaritam carati, vacaya
duccaritam carati, manasa duccaritam carati. So kayena duccaritam caritva, vacaya
duccaritam caritva, manasa duccaritam caritva kayassa bheda param marana apayam
duggatim vinipatam nirayam upapajjati. Tasmayam ragaggi pahatabbo parivajjetabbo, na
sevitabbo.
“And, Brahmins, what is this fire of lust that should be renounced, and avoided, and
not taken upon oneself. Indeed, Brahmins, a lustful person, overcome by lust, with the
mind completely taken over by lust, behaves badly in body, speech, and mind. Having
behaved badly in body, speech, and mind, at the breaking up of the body and then death,
he is reborn in a state of woe, in a realm of misery, in great ruin, in hell. Therefore this
is the fire of lust to be renounced, and avoided, and not taken upon oneself. ”
Kasma cayam, brahmana, dosaggi pahatabbo parivajjetabbo, na sevitabbo? Duttho
kho, brahmana, dosena abhibhuto pariyadinnacitto kayena duccaritam carati, vacaya
duccaritam carati, manasa duccaritam carati. So kayena duccaritam caritva, vacaya
duccaritam caritva, manasa duccaritam caritva kayassa bheda param marana apayam
duggatim vinipatam nirayam upapajjati. Tasmayam dosaggi pahatabbo parivajjetabbo, na
sevitabbo.
“And, Brahmins, what is this fire of anger that should be renounced, and avoided,
and not taken upon oneself. Indeed, Brahmins, an angry person, overcome by anger,
with the mind completely taken over by anger, behaves badly in body, speech, and mind.
Having behaved badly in body, speech, and mind, at the breaking up of the body and then
death, he is reborn in a state of woe, in a realm of misery, in great ruin, in hell.
Therefore this fire of anger is to be renounced, and avoided, and not taken upon oneself. ”
Kasma cayam, brahmana, mohaggi pahatabbo parivajjetabbo, na sevitabbo? Mulho
kho, brahmana, mohena abhibhuto pariyadinnacitto kayena duccaritam carati, vacaya
duccaritam carati, manasa duccaritam carati. So kayena duccaritam caritva, vacaya
duccaritam caritva, manasa duccaritam caritva kayassa bheda param marana apayam
duggatim vinipatam nirayam upapajjati. Tasmayam mohaggi pahatabbo parivajjetabbo,
na sevitabbo. Ime kho tayo, brahmana, aggl pahatabba parivajjetabba, na sevitabba.”
“And, Brahmins, what is this fire of delusion that should be renounced, and avoided,
and not taken upon oneself. Indeed, Brahmins, a deluded person, overcome by delusion,

A New Course in Reading Pali - Exercises Page 44

with the mind completely taken over by delusion, behaves badly in body, speech, and
mind. Having behaved badly in body, speech, and mind, at the breaking up of the body
and then death, he is reborn in a state of woe, in a realm of misery, in great ruin, in hell.
Therefore this fire of delusion is to be renounced, and avoided, and not taken upon
oneself. ”
(A.N. 7.5.4. Dutiya-aggisuttam)

2.
Raja aha: «Bhante Nagasena, kimlakkhana panna»ti?
The king said: "Venerable Nagasena, what is the distinguishing mark of wisdom? ”
«Pubbeva kho, maharaja, maya vuttam ‘chedanalakkhana panna’ti, api ca
obhasanalakkhana panna»ti.
"Previously, great king, I said ‘severing is a distinguishing mark of wisdom ’, and
now furthermore shining forth is a distinguishing mark of wisdom. ”
«Katham, bhante, obhasanalakkhana panna»ti?
“How, venerable sir, is shining forth a distinguishing mark of wisdom? ”
«Panna, maharaja, uppajjamana avijjandhakaram vidhameti, vijjobhasam janeti,
nanalokam vidamseti, ariyasaccani paka rani karoti; tato yogavacaro ‘aniccan’ti va
‘dukkhan’ti va ‘anatta’ti va sammappannaya passati»ti.
"Wisdom arising, great king, dispels the darkness of ignorance, makes known the
luster of insight, brings forth the world of knowledge, and makes manifest the noble
truths; and further, the spiritual practitioner sees with complete understanding
‘impermanence ’, ‘unsatisfactoriness ’, or ‘corelessness ’. ”
«Opammam karohi»ti.
"Give me an analogy. ”
«Yatha, maharaja, puriso andhakare gehe padlpam paveseyya, pavittho padlpo
andhakaram vidhameti, obhasam janeti, alokam vidamseti, rupani pakatani karoti,
evameva kho, maharaja, panna uppajjamana avijjandhakaram vidhameti, vijjobhasam
janeti, nanalokam vidamseti, ariyasaccani pakatani karoti; tato yogavacaro ‘aniccan’ti va
‘dukkhan’ti va ‘anatta’ti va sammappannaya passati. Evam kho, maharaja,
obhasanalakkhana panna»ti.
"Just as, great king, a person would bring a lamp into a dark house, and with the
lamp lit dispels the darkness, makes known the luster, shows the light, and makes
manifest forms, so too, great king, wisdom arising dispels the darkness of ignorance,
makes known the luster of insight, brings forth the world of knowledge, and makes
manifest the noble truths; and further, the spiritual practitioner sees with complete
understanding ‘impermanence ’, ‘unsatisfactoriness ’, or ‘corelessness ’. ”
«Kallosi, bhante Nagasena»ti.
"You are clever, venerable Nagasena. ”
(Miln. III. 1.14. Pannalakkhanapanho)

3.
«Bhante Nagasena, nav’ime puggala mantitam guyham vivaranti na dharenti. Katame
nava? Ragacarito, dosacarito, mohacarito, bhlruko, amisagaruko, itthl, sondo, pandako,
darako»ti.
"Venerable Nagasena, there are these nine types of people who disclose and do not
keep secret counsel. What are the nine? A person characterized by lust, a person

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characterized by anger, a person characterized by delusion, a fearful person, a person
attached to sensual things, a woman, a drunkard, a weakling, and a child. ”
Thero aha «Tesam ko doso»ti?
The elder monk said: "What is the fault with these? ”
«Ragacarito, bhante Nagasena, ragavasena mantitam guyham vivarati na dhareti,
dosacarito, bhante, dosavasena mantitam guyham vivarati na dhareti, mulho mohavasena
mantitam guyham vivarati na dhareti, bhlruko bhayavasena mantitam guyham vivarati na
dhareti, amisagaruko amisahetu mantitam guyham vivarati na dhareti, itthl... ittarataya
mantitam guyham vivarati na dhareti, sondiko suralolataya mantitam guyham vivarati na
dhareti, pandako anekamsikataya mantitam guyham vivarati na dhareti, darako
capalataya mantitam guyham vivarati na dhareti.
“A person characterized by lust, Venerable Nagasena, discloses and does not keep
secret counsel, on account of passion; a person characterized by anger, venerable sir,
discloses and does not keep secret counsel on account of ill-will; a person characterized
by delusion discloses and does not keep secret counsel on account of delusion; a fearful
person discloses and does not keep secret counsel on account of fear; a person attached
to sensual things discloses and does not keep secret counsel for the sake of material
pleasures; a woman discloses and does not keep secret counsel due to changeableness; a
drunkard discloses and does not keep secret counsel because of addiction to drink; a
weakling discloses and does not keep secret counsel due to uncertainty; and a child
discloses and does not keep secret counsel due to fickleness. ”
Bhavatlha:
It is said:
«Ratto duttho ca mulho ca - bhlru amisagaruko
itthl sondo pandako ca - navamo bhavati darako.
“An infatuated person, a malicious one, a deluded one, a coward, a materialist,
A woman, a drunkard, a weakling, and a child make nine.
Nav’ete puggala loke - ittara calita cala;
etehi mantitam guyham - khippam bhavati pakatan»ti.
These nine types of people in the world - unsteady, fickle, wavering;
From these counsel that is hidden - quickly becomes revealed. ”
(Miln. IV.intro Navaguyhamantavidhamsakam)
4.
MiddhI yada hoti mahagghaso ca,
niddayita samparivattasayl;
Mahavarahova nivapaputtho,
punappunam gabbhamupeti mando.
He who is slothful and a great glutton,
Or a sleepy person who tosses and turns in bed;
Or a great pig fed on fodder,
Again and again reaches the womb.
Appamadarata hotha - sacittamanurakkhatha;
dugga uddharath’attanam - pamke sanno’va kunjaro.
Be attached to diligence - control well your mind;
Lift yourselves up from the rough ground - as the elephant does h imself from the
mud.
(Dhp 23, 325, 327)

A New Course in Reading Pali - Exercises Page 46

 CHAPTER 8

Readings 8
1.
Atha kho Venagapurika brahmanagahapatika yena Bhagava ten’upasamkamimsu;
upasamkamitva app’ekacce Bhagavantam abhivadetva ekamantam nisldimsu, app’ekacce
Bhagavata saddhim sammodimsu ... ekamantam nisldimsu, app’ekacce namagottam
savetva ekamantam nisldimsu, appekacce tunhlbhuta ekamantam nisldimsu. Ekamantam
nisinno kho Venagapuriko Vacchagotto brahmano Bhagavantam etadavoca:
Then indeed the Brahmins and householders of Venagapurika approached the
Blessed one. Having approached some saluted the Blessed One and sat down on one
side; some exchanged greetings with Blessed One and sat down on one side; some
announced their full names and sat down on one side; some stayed silent and sat down on
one side. Sitting on one side Venagapurika Vacchagotta the Brahmin spoke thus to the
Blessed One:
«Acchariyam, bho Gotama, abbhutam, bho Gotama Yavanc’idam bhoto Gotamassa
vippasannani indriyani, parisuddho chavivanno pariyodato. Seyyathapi, bho Gotama,
saradam badarapandum parisuddham hoti pariyodatam; evamevam bhoto Gotamassa
vippasannani indriyani parisuddho chavivanno pariyodato. Seyyathapi, bho Gotama,
talapakkam sampati bandhana pamuttam parisuddham hoti pariyodatam; evamevam
bhoto Gotamassa vippasannani indriyani parisuddho chavivanno pariyodato.”
"It is wonderful, master Gotama, it is marvelous, master Gotama! That is, the
faculties of master Gotama are tranquil, the complexion clean and unblemished. Just as
indeed, master Gotama, the fresh light yellow jujube fruit is clean and unblemished, and
just as, master Gotama, the palm fruit freshly unsheathed is clean and unblemished, thus
are the faculties of master Gotama tranquil, the complexion clean and unblemished. ”
(A.N. 3.7.3. Venagapurasuttam)

2.
Tena kho pana samayena Uggatasarlrassa brahmanassa mahayanno upakkhato hoti.
Panca usabhasatani thun’upanltani honti yannatthaya, parica vacchatarasatani
thun’upanltani honti yannatthaya, panca vacchatarisatani thun’upanltani honti
yannatthaya, panca ajasatani thun’upanltani honti yannatthaya, panca urabbhasatani
thun’upanltani honti yannatthaya. Atha kho Uggatasarlro brahmano yena Bhagava
ten’upasamkami; upasamkamitva Bhagavata saddhim sammodi... ekamantam nisldi.
Ekamantam nisinno kho Uggatasarlro brahmano Bhagavantam etadavoca:
Indeed then at this time the great sacrifice ofUggatasarira the Brahmin is being
prepared. Five hundred bulls, five hundred bullocks, five hundred heifers, five hundred
goats, and five hundred rams are brought up to a post to be sacrificed. Then the
Brahmin Uggatasarira approached the Blessed One; having approached he exchanged
greetings with the Blessed One ... and sat down on one side. Seated on one side the
Brahmin Uggatasarira said this to the Blessed One:
«Sutam m’etam, bho Gotama, aggissa adanam yupassa ussapanam mahapphalam hoti
mahanisamsam»ti.

A New Course in Reading Pali - Exercises Page 47

 “I have heard, master Gotama, that the making of a fire and the erection of a
sacrificial post is very fruitful and brings great advantage ”.
«Maya pi kho etam, brahmana, sutam aggissa adanam yupassa ussapanam
mahapphalam hoti mahanisamsam»ti.
“I too have heard, Brahmin, that the making of a fire and the erection of a sacrificial
post is very fruitful and brings great advantage ”.
Dutiyam pi kho UggatasarTro brahmano ... pe ... tatiyampi kho UggatasarTro
brahmano Bhagavantam etadavoca:
A second time the Brahmin Uggatasarira ... etc. ... and for a third time the Brahmin
Uggatasarira said this to the Blessed One:
«Sutam m’etam, bho Gotama, aggissa adanam yupassa ussapanam mahapphalam hoti
mahanisamsam»ti.
“I have heard, master Gotama, that the making of a fire and the erection of a
sacrificial post is very fruitful and brings great advantage ”.
«Maya pi kho etam, brahmana, sutam aggissa adanam yupassa ussapanam
mahapphalam hoti mahanisamsam»ti.
“I too have heard, Brahmin, that the making of a fire and the erection of a sacrificial
post is very fruitful and brings great advantage ”.
«Tayidam, bho Gotama, sameti bhoto c’eva Gotamassa amhakam ca, yadidam
sabbena sabbam».
“Then, Master Gotama, master Gotama agrees with us in everything we say”.
Evam vutte ayasma Anando Uggatasarlram brahmanam etadavoca:
This being said, the venerable Ananda said this to the Brahmin Uggatasarira:
«Na kho, brahmana, Tathagata evam pucchitabba - ‘sutam m’etam, bho Gotama,
aggissa adanam yupassa ussapanam mahapphalam hoti mahanisamsan’ti. Evam kho,
brahmana, tathagata pucchitabba: ‘ahanhi, bhante, aggim adatukamo, yupam
ussapetukamo. Ovadatu mam, bhante, bhagava.
“One should not ask the Tathagata thus - T have heard, master Gotama, that the
making of a fire and the erection of a sacrificial post is very fruitful and brings great
advantage Instead, Brahmin, one should ask the Tathagata: ‘Lord, lam setting up a
fire and erecting a sacrificial post. Would the Blessed One advise me, Lord? ’
Anusasatu mam, bhante, bhagava yam mama assa dlgharattam hitaya sukhaya’»ti.
‘Would the Blessed One instruct me, Lord, so that I might have well-being and
happiness for a long time? ’
(A.N. 7.5.4. Dutiya-aggisuttam)

3.
Dunniggahassa lahuno - yatthakamanipatino;
cittassa damatho sadhu - cittam dantam sukhavaham.
The mind is difficult to restrain, swift, and clings wherever it wishes
Good is the taming of it - a mind tamed is conducive to happiness..

Sududdasam sunipunam - yatthakamanipatinam;

cittam rakkhetha medhavl - cittam guttam sukhavaham.
The mind is difficult to grasp, subtle and clings wherever it wishes
Let the wise person guard it - a mind guarded is conducive to
happiness.

A New Course in Reading Pali - Exercises Page 48

 Anavatthitacittassa - saddhammam avijanato;
pariplavapasadassa - panna na paripurati.
He whose mind is not steady, he who knows not the true doctrine;
He whose faith is wavering - the wisdom of such a one is not perfected.
(Dhp 3, 35-36, 38)
YavajTvam pi ce balo - panditam payirupasati;
na so dhammam vijanati - dabbl suparasam yatha.
If a fool associates with a wise man for the whole of his life
He knows not the Dhamma, just as a spoon knows not the taste of
soup.

Muhuttamapi ce vinnu - panditam payirupasati;

khippam dhammam vijanati - jivha suparasam yatha.
If a sage associates with a wise man for only an instant
He knows the Dhamma, just as a tongue knows the taste of soup.

Na tarn kammam katam sadhu - yam katva anutappati;

yassa assumukho rodam - vipakam patisevati.
That deed is not done well, when having done it, one repents;
And weeping bears the fruit from it with a tearful face.

Tam ca kammam katam sadhu - yam katva nanutappati;

yassa patlto sumano - vipakam patisevati.
That deed is done well, when having done it, one does not repent;
And delighted one bears the fruit from it with a joyful mind.
(Dhp 5, 64-65, 67-68)
Attanameva pathamam - patirupe nivesaye;
atha’nnam’anusaseyya - na kilisseyya pandito.
Let one establish oneself in what is proper first;
Then one may instruct others. Such a wise person would not be defiled.
(Dhp 12, 158)

Further Readings 8
1.
Ekam samayam Bhagava Vesaliyam viharati Mahavane Kutagarasalayam. Atha kho
Slho senapati yena Bhagava ten’upasamkami; upasamkamitva Bhagavantam abhivadetva
ekamantam nisldi. Ekamantam nisinno kho Slho senapati Bhagavantam etadavoca -
«Sakka nu kho, bhante, Bhagava sanditthikam danaphalam pannapetum»ti?
At one time the Blessed One was staying at Vesali in the pavilion of the Great Park.
Then the general Siha approached the Blessed One, and after approaching he greeted
him then sat down on one side. Sitting on one side, the general Siha spoke thus to the
Blessed One - “Would it be possible, reverend sir, for the Blessed One to make known
the visible fruit of generosity? ”
«Sakka, Slha»ti bhagava avoca - «dayako, Siha, danapati bahuno janassa piyo hoti
manapo. Yam pi, Siha, dayako danapati bahuno janassa piyo hoti manapo, idam pi
sanditthikam danaphalam.

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 “It is possible, Siha ” the Blessed One said. “A generous lay donor is cherished by
and pleasing to a great number of people. That a generous lay donor is cherished by and
pleasing to a great number ofpeople, this is a visible fruit of generosity. ”
«Puna ca param, Siha, dayakam danapatim santo sappurisa bhajanti. Yam pi, Siha,
dayakam danapatim santo sappurisa bhajanti, idam pi sanditthikam danaphalam.
“And furthermore, Siha, virtuous people speak well of a generous lay donor. That
virtuous people speak well of a generous lay donor, this is a visible fruit of generosity. ”
«Puna ca param, siha, dayakassa danapatino kalyano kittisaddo abbhuggacchati. Yam
pi, Siha, dayakassa danapatino kalyano kittisaddo abbhuggacchati, idampi sanditthikam
danaphalam.
“And furthermore, Siha, excellent renown is spread forth about a generous lay
donor. That excellent renown is spread forth about a generous lay donor, this is a visible
fruit of generosity. ”
«Puna ca param, Siha, dayako danapati yam yadeva parisam upasamkamati - yadi
khattiyaparisam yadi brahmanaparisam yadi gahapatiparisam yadi samanaparisam -
visarado upasamkamati amamkubhuto. Yam pi, Siha, dayako danapati yam yadeva
parisam upasamkamati - yadi khattiyaparisam yadi brahmanaparisam yadi
gahapatiparisam yadi samanaparisam - visarado upasamkamati amamkubhuto, idam pi
sanditthikam danaphalam.
“And furthermore, Siha, whichever assembly a generous lay donor approaches - be
it warrior caste, Brahmins, householders, or recluses - he approaches them confident
and with a clear conscience. That whichever assembly a generous lay donor approaches
- be it warrior caste, Brahmins, householders, or recluses - he approaches them
confident and with a clear conscience, this is a visible fruit of generosity. ”
«Puna caparam, Siha, dayako danapati kayassa bheda param marana sugatim saggam
lokam upapajjati. Yam pi, Siha, dayako danapati kayassa bheda param marana sugatim
saggam lokam upapajjati, idam samparayikam danaphalam»ti.
“And furthermore, Siha, at the break up of the body and death a generous lay donor
is reborn in a happy place even heaven. That at the break up of the body and death a
generous lay donor is reborn in a happy place even heaven, this is a fruit of generosity in
the next world. ”
(A.N. 5.4.4. Slhasenapatisuttam
Anguttara Nikaya V.34 Siha Sutta
http://www.accesstoinsight.org/canon/anguttara/an5-34.html)

2.
Ekam samayam Bhagava Vesaliyam viharati Mahavane Kutagarasalayam. Atha kho
Mahali Licchavi yena Bhagava ten’upasamkami; upasamkamitva Bhagavantam
abhivadetva ekamantam nisldi. Ekamantam nisinno kho Mahali Licchavi Bhagavantam
etadavoca:
At one time the Blessed One was staying at Vesali in the pavilion of the Great Park.
Then Mahali Licchavi approached the Blessed One, and after approaching he greeted
him then sat down on one side. Sitting on one side, the Mahali Licchavi spoke thus to the
Blessed One:
«Ko nu kho, bhante, hetu, ko paccayo papassa kammassa kiriyaya, papassa
kammassa pavattiya»ti?
“What, reverend sir, is the cause and condition for the doing of evil deeds, and for

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 the manifestation of evil deeds? ”
«Lobho kho, Mahali, hetu, lobho paccayo papassa kammassa kiriyaya, papassa
kammassa pavattiya. Doso kho, Mahali, hetu, doso paccayo papassa kammassa kiriyaya
papassa kammassa pavattiya. Moho kho, Mahali, hetu, moho paccayo papassa kammassa
kiriyaya papassa kammassa pavattiya. Ayoniso manasikaro kho, Mahali, hetu, ayoniso
manasikaro paccayo papassa kammassa kiriyaya papassa kammassa pavattiya.
Micchapanihitam kho, Mahali, cittam hetu, micchapanihitam cittam paccayo papassa
kammassa kiriyaya papassa kammassa pavattiya ti. Ayam kho, mahali, hetu, ayam
paccayo papassa kammassa kiriyaya papassa kammassa pavattiya»ti.
“Greed, Mahali, is the cause, greed is the condition for the doing of evil deeds, and
for the manifestation of evil deeds. Hatred, Mahali, is the cause, hatred is the condition
for the doing of evil deeds, and for the manifestation of evil deeds. Delusion, Mahali, is
the cause, delusion is the condition for the doing of evil deeds, and for the manifestation
of evil deeds. Lack ofproper attention, Mahali, is the cause, lack ofproper attention is
the condition for the doing of evil deeds, and for the manifestation of evil deeds.
Directing the mind wrongly, Mahali, is the cause, directing the mind wrongly is the
condition for the doing of evil deeds, and for the manifestation of evil deeds. This,
Mahali, is the cause, this is the condition for the doing of evil deeds, and for the
manifestation of evil deeds. ”
«Ko pana, bhante, hetu, ko paccayo kalyanassa kammassa kiriyaya, kalyanassa
kammassa pavattiya»ti?
“Then what, reverend sir, is the cause and condition for the doing of good deeds, and
for the manifestation of good deeds? ”
«Alobho kho, Mahali, hetu, alobho paccayo kalyanassa kammassa kiriyaya,
kalyanassa kammassa pavattiya. Adoso kho, Mahali, hetu, adoso paccayo kalyanassa
kammassa kiriyaya kalyanassa kammassa pavattiya. Amoho kho, mahali, hetu, amoho
paccayo kalyanassa kammassa kiriyaya kalyanassa kammassa pavattiya. Yoniso
manasikaro kho, Mahali, hetu, yoniso manasikaro paccayo kalyanassa kammassa kiriyaya
kalyanassa kammassa pavattiya. Sammapanihitam kho, Mahali, cittam hetu,
sammapanihitam cittam paccayo kalyanassa kammassa kiriyaya kalyanassa kammassa
pavattiya. Ayam kho, Mahali, hetu, ayam paccayo kalyanassa kammassa kiriyaya
kalyanassa kammassa pavattiya»ti.
“Non-greed, Mahali, is the cause, non-greed is the condition for the doing of good
deeds, and for the manifestation of good deeds. Non-hatred, Mahali, is the cause, non-
hatred is the condition for the doing of good deeds, and for the manifestation of good
deeds. Non-delusion, Mahali, is the cause, non-delusion is the condition for the doing of
good deeds, and for the manifestation of good deeds. Proper attention, Mahali, is the
cause, proper attention is the condition for the doing of good deeds, and for the
manifestation of good deeds. Directing the mind correctly, Mahali, is the cause,
directing the mind correctly is the condition for the doing of good deeds, and for the
manifestation of good deeds. This, Mahali, is the cause, this is the condition for the
doing of good deeds, and for the manifestation of good deeds. ”
(A.N. 10.5.7. Mahalisuttam)

3.
Akkodhano’nupanahl - amayo rittapesuno;
sa ve tadisako bhikkhu - evam pecca na socati.

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 A person without ill-will, or grudges, non-deceitful, free from slander;
If a monk is of such quality, then after death he does not grieve.
Akkodhano’nupanahl - amayo rittapesuno;
guttadvaro sada bhikkhu - evam pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk guarding his senses always, after death he does not grieve.
Akkodhano’nupanahl - amayo rittapesuno;
kalyanasllo so bhikkhu - evam pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk of good morals, after death he does not grieve.
Akkodhano’nupanahl - amayo rittapesuno;
kalyanamitto so bhikkhu - evam pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk who is a noble companion, after death he does not grieve.
Akkodhano’nupanahl - amayo rittapesuno;
kalyanapanno so bhikkhu - evam pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk of good wisdom, after death he does not grieve.
(Theragatha 8.2. Sirimittattheragatha)

4.
Raja aha: «Bhante Nagasena, yo idha kalamkato Brahmaloke uppajjeyya, yo ca idha
kalamkato Kasmlre uppajjeyya, ko cirataram ko slghataran»ti?
The king asked: “Venerable Nagasena, for he who having passed away is reborn in
the Brahma world, or for he who having passed away is reborn in Kashmir, which one
takes the longer time, and which the shorter? ”
«Samakam, maharaja»ti.
“They are the same, great king. ”
«Opammam karohi»ti.
“Give me an analogy. ”
«Kuhim pana, maharaja, tava jatanagaran»ti?
“Then where, great king, is your town of birth? ”
«Atthi, bhante, Kalasigamo nama, tatthaham jato»ti.
“There is a place called Kalasigama, there I was born. ”
«KTva duro, maharaja, ito Kalasigamo hoti»ti.
“How far away, great king, is Kalasigama from here? ”
«Dvimattani, bhante, yojanasatani»ti.
“About 200 yojana, venerable sir. ”
«KTva duram, maharaja, ito Kasmlram hoti»ti?
“How far away, great king, is Kashmir from here? ”
«Dvadasa, bhante, yojanani»ti.
“About 12 yojana, venerable sir. ”
«Imgha, tvam maharaja, Kalasigamam cintehi»ti.
“Go on then, great king, think about Kalasigama. ”
«Cintito, bhante»ti.
“I am thinking, venerable sir. ”
«Imgha, tvam maharaja, Kasmlram cintehi»ti.

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 “Go on then, great king, think about Kashmir. ”
«Cintitam bhante»ti.
“I am thinking, venerable sir. ”
«Katamam nu kho, maharaja, cirena cintitam, katamam slghataran»ti?
“Which thinking took a long time, great king, and which a short time? ”
« Samakam bhante»ti.
“The same, venerable sir. ”
«Evameva kho, maharaja, yo idha kalamkato Brahmaloke uppajjeyya, yo ca idha
kalamkato KasmTre uppajjeyya, samakam yeva uppajjantl»ti.
“Just so, great king, for he who having passed away is reborn in the Brahma world,
or for he who having passed away is reborn in Kashmir, they happen in the same time. ”
«Bhiyyo opammam karohi»ti.
“Give me another analogy. ”
«Tam kim mannasi, maharaja, dve sakuna akasena gaccheyyum, tesu eko ucce
rukkhe nisldeyya, eko nice rukkhe nisldeyya, tesam samakam patitthitanam katamassa
chaya pathamataram pathaviyam patitthaheyya, katamassa chaya cirena pathaviyam
patitthaheyya»ti?
“What do you think, great king, if two birds fly in the sky and one sits in a high tree,
and the other in a low tree, if these happen at the same time, the shadow of which one
would appear on the ground first, and which one later? ”
«Samakam, bhante»ti.
“At the same time, venerable sir. ”
«Evameva kho, maharaja, yo idha kalamkato Brahmaloke uppajjeyya, yo ca idha
kalamkato KasmTre uppajjeyya, samakam yeva uppajjanti»ti.
“ Just so, great king, for he who having passed away is reborn in the Brahma world,
or for he who having passed away is reborn in Kashmir, they happen in the same time. ”
«Kallo’si, bhante Nagasena»ti.
“You are clever, venerable Nagasena. ”
(Miln. III.7.5. Dvinnam lokuppannanam samakabhavapanho)

CHAPTER 9

Readings 9
1.
Ekam samayam Bhagava Bhoganagare viharati Anandacetiye. Tatra kho Bhagava
bhikkhu amantesi: «Bhikkhavo»ti.
At one time, the Blessed One was living in the town ofBhoga at the Ananda
monastery. There the Blessed One addressed the monks: “Monks ”, he said.
«Bhadante»ti te bhikkhu Bhagavato paccassosum.
“Most venerable sir”, the monks replied to the Blessed One.
Bhagava etadavoca: «Cattaro’me, bhikkhave, mahapadese desessami, tarn sunatha,
sadhukam manasikarotha; bhasissaml»ti.
The Blessed One said thus: “I will preach to you these four great statements, listen
and pay careful attention; I will speak. ”
«Evam, bhante»ti kho te bhikkhu Bhagavato paccassosum.

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 “Yes, venerable sir”, the monks replied to the Blessed One.
Bhagava etadavoca:
The Blessed One said thus:
«Katame, bhikkhave, cattaro mahapadesa? Idha, bhikkhave, bhikkhu evam vadeyya -
‘Sammukha m’etam, avuso, Bhagavato sutam, sammukha patiggahitam - ayam dhammo,
ayam vinayo, idam satthusasanam’ ti. Tassa, bhikkhave, bhikkhuno bhasitam n’eva
abhinanditabbam nappatikkositabbam. Anabhinanditva appatikkositva tani
padabyanjanani sadhukam uggahetva sutte otaretabbani, vinaye sandassetabbani. Tani ce
sutte otariyamanani vinaye sandassiyamanani na c’eva sutte otaranti na vinaye
sandissanti, nitthamettha gantabbam: ’Addha, idam na c’eva tassa Bhagavato vacanam
Arahato Sammasambuddhassa ...‘ti. Iti h’etam, bhikkhave, chaddeyyatha.»
“And what, monks, are the four great statements? Here, monks, a monk should say
this - ‘This has been heard by me face to face from the Blessed One, face to face it has
been received - this doctrine, this discipline, this dispensation from the Teacher
Monks, the speaking of this is neither to be rejoiced at nor rejected by a monk. Not
having been rejoiced at nor rejected, these phrases having been well learned, the
discourses are to be brought forth, the rules of discipline are to be compared. If when
the discourses are brought forth and the rules of discipline compared, these do not enter
into the discourses, these do not agree with the discipline, then it is to be concluded here:
‘Verily, this is not the word of the Blessed One, the arahant, the fully enlightened one ’.
Then this you should discard. ”
«Idha pana, bhikkhave, bhikkhu evam vadeyya: ‘Sammukha m’etam, avuso,
bhagavato sutam, sammukha patiggahitam - ayam dhammo, ayam vinayo, idam
satthusasanan’ti. Tassa, bhikkhave, bhikkhuno bhasitam n’eva abhinanditabbam
nappatikkositabbam. Anabhinanditva appatikkositva tani padabyanjanani sadhukam
uggahetva sutte otaretabbani, vinaye sandassetabbani. Tani ce sutte otariyamanani vinaye
sandassiyamanani sutte c’eva otaranti vinaye ca sandissanti, nitthamettha gantabbam:
‘Addha, idam tassa Bhagavato vacanam Arahato Sammasambuddhassa ... ’ti. Idam,
bhikkhave, pathamam mahapadesam dhareyyatha.»
“Then here, monks, a monk should say this - ‘This has been heard by me face to face
from the Blessed One, face to face it has been received - this doctrine, this discipline, this
dispensation from the Teacher Monks, the speaking of this is neither to be rejoiced at
nor rejected by a monk. Not having been rejoiced at nor rejected, these phrases having
been well learned, the discourses are to be brought forth, the rules of discipline are to be
compared. If when the discourses are brought forth and the rules of discipline compared,
these do enter into the discourses, these do agree with the discipline, then it is to be
concluded here: ‘Verily, this is the word of the Blessed One, the arahant, the fully
enlightened one ’. This, monks, is the first of the great statements ”
(A.N. 4.18.10. Mahapadesasuttam)

2.
«Aham kho, bhikkhave, ekasanabhojanam bhunjami; ekasanabhojanam kho, aham,
bhikkhave, bhunjamano appabadhatam ca sanjanami appatamkatam ca lahutthanam ca
balam ca phasuviharam ca. Etha, tumhe’pi, bhikkhave, ekasanabhojanam bhunjatha;
ekasanabhojanam kho, bhikkhave, tumhe’pi bhunjamana appabadhatam ca sanjanissatha
appatamkatam ca lahutthanam ca balam ca phasuviharanca»ti.
“Indeed, monks, I eat only a single meal each day; eating only a single meal each

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day, monks, I know good health, freedom from illness, lightness of body, strength, and
comfort. Come you, monks, eat only a single meal each day; eating only a single meal
each day, monks, you will know good health, freedom from illness, lightness of body,
strength, and comfort. ”
(M.N 2.2.5. [65] Bhaddalisuttam
http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima2/065-bhaddali-el.htm)

3.
Papance puriso kayira - na nam kayira punappunam;
na tamhi chandam kayiratha - dukkho papassa uccayo.
If a person does evil, he should not do it again and again;
Do not make an intention of this - painful is the accumulation of evil,
Punnam ce puriso kayira - kayira nam punappunam.
tamhi chandam kayiratha - sukho punnassa uccayo.
If a person makes merit, he should do it again and again;
Do make an intention of this - happy is the accumulation of merit.
Papo’pi passati bhadram - yava papam na paccati;
yada ca paccati papam - atha papo papani passati.
Even an evildoer sees good while evil does not ripen;
But when evil ripens, then the evildoer sees evil.
Bhadropi passati papam - yava bhadram na paccati;
yada ca paccati bhadram - atha bhadro bhadrani passati.
Even a doer of good sees evil while good does not ripen;
But when good ripens, the doer of good-doer sees good deeds.
(Dhp 9, 117-120)
Panimhi ce vano nassa - hareyya panina visam;
nabbanam visamanveti - natthi papam akubbato.
If there is no wound on a hand, then one may carry poison in it;
Just as poison does not enter when woundless, there is no evil for the non-doer.
(Dhp 9, 124)
Gabbham eke uppajjanti - nirayam papakammino;
saggam sugatino yanti - parinibbanti anasava.
Some are born in a womb, evildoers are born in hell;
Righteous ones go on to heaven, those without taints pass away
without rebirth.
(Dhp 9, 126)

Further Readings 9
1.
Evam me sutam. Ekam samayam Bhagava Rajagahe viharati Veluvane
Kalandakanivape. Tena kho pana samayena Sigalako gahapatiputto kalass’eva utthaya
Rajagaha nikkhamitva allavattho allakeso panjaliko puthudisa namassati: puratthimam
disam dakkhinam disam pacchimam disam uttaram disam hetthimam disam uparimam
disam.
Thus have I heard. At one time the Blessed One was living at Rajagaha in the
Bamboo Forest at the Squirrel’s Feeding Place. Then at that time the householder’s son
Sigalaka, having arisen early in the morning and set forth from Rajagaha, with wet

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clothes, wet hair, and joined palms, was paying homage to the separate directions: east,
south, west, north, below, and above.
Atha kho Bhagava pubbanhasamayam nivasetva pattacivaramadaya Rajagaham
pindaya pavisi. Addasa kho Bhagava Sigalakam gahapatiputtam kalass’eva vutthaya
Rajagaha nikkhamitva allavattham allakesam panjalikam puthudisa namassantam:
puratthimam disam dakkhinam disam pacchimam disam uttaram disam hetthimam disam
uparimam disam. Disva Sigalakam gahapatiputtam etadavoca: «kim nu kho tvam,
gahapatiputta, kalass’eva utthaya Rajagaha nikkhamitva allavattho allakeso panjaliko
puthudisa namassasi: puratthimam disam dakkhinam disam pacchimam disam uttaram
disam hetthimam disam uparimam disan»ti?
And the Blessed One, having dressed in the forenoon, and taking his bowl and robe,
entered Rajagaha on his alms-round. Then he saw the householder’s son Sigalaka, who
having arisen early in the morning and set forth from Rajagaha, with wet clothes, wet
hair, and joined palms, was paying homage to the separate directions: east, south, west,
north, below, and above. After seeing the householder Sigalaka he said thus: “Why,
householder’s son, have you arisen early in the morning and set forth from Rajagaha,
with wet clothes, wet hair, and joined palms, and are paying homage to the separate
directions: east, south, west, north, below, and above? ”
«Pita mam, bhante, kalam karonto evam avaca: ‘disa, tata, namasseyyasi’ti. So kho
aham, bhante, pitu vacanam sakkaronto garum karonto manento pujento kalass’eva
utthaya Rajagaha nikkhamitva allavattho allakeso panjaliko puthudisa namassami:
puratthimam disam dakkhinam disam pacchimam disam uttaram disam hetthimam disam
uparimam disan»ti.
“My father, lord, while dying said thus: ‘My dear child, you should pay homage to
the directions ’. And so I, lord, respecting, considering seriously, knowing, and
worshipping the words of my father, thus arise early in the morning, set forth from
Rajagaha, with wet clothes, wet hair, and joined palms, and pay homage to the separate
directions: east, south, west, north, below, and above. ”
«Na kho, gahapatiputta, ariyassa vinaye evam cha disa namassitabba»ti. «Yatha
katham pana, bhante, ariyassa vinaye cha disa namassitabba? Sadhu me, bhante, Bhagava
tatha dhammam desetu, yatha ariyassa vinaye cha disa namassitabba»ti.
“It is not in the discipline of the noble ones that you should pay homage to the six
directions thus. ” “Then how, lord, is it in the discipline of the noble ones that one should
pay homage to the six directions? It would be good if the Blessed One would teach me
the doctrine as to how it is in the discipline of the noble ones that one should pay homage
to the six directions. ”
«Tena hi, gahapatiputta, sunohi sadhukam manasikarohi bhasissami»ti.
“Then listen to this, householder’s son, pay careful attention and I will tell you. ”
«Evam, bhante»ti kho Sigalako gahapatiputto Bhagavato paccassosi.
“Yes, lord’’, answered Sigalaka the householder’s son to the Blessed One.
Bhagava etadavoca: «Yato kho, gahapatiputta, ariyasavakassa cattaro kammakilesa
pahlna honti, catuhi ca thanehi papakammam na karoti, cha ca bhoganam apayamukhani
na sevati, so evam cuddasa papakapagato chaddisa paticchadl ubholokavijayaya
patipanno hoti. Tassa ayanc’eva loko araddho hoti paro ca loko. So kayassa bheda param
marana sugatim saggam lokam upapajjati.
The Blessed One said thus: “Indeed when, householder’s son, for a noble disciple,
the four defilements of action are abandoned, and he does not perform evil by means of

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the four causes, and he does not practice the six ways of squandering his wealth, thus
desisting from the fourteen evils, then that is how the six directions are covered, and he is
entered upon the triumph of both worlds. Thus he is established in this world and the
next. At the breaking up of the body and after death he will be reborn in a good
destination, a heavenly place. ”
(D.N. 3.8. [31] Sigalakasuttam
http://www.accesstoinsight. org/canon/digha/dn31. html)

2.
Atha kho, bhikkhave, Vipassissa Bhagavato arahato Sammasambuddhassa etadahosi:
“yannunaham dhammam deseyyan”ti. Atha kho, bhikkhave, Vipassissa Bhagavato
arahato Sammasambuddhassa etadahosi: “adhigato kho me ayam dhammo gambhlro
duddaso duranubodho santo panlto atakkavacaro nipuno panditavedanlyo. Alayarama
kho panayam paja alayarata alayasammudita. Alayaramaya kho pana pajaya alayarataya
alayasammuditaya duddasam idam thanam yadidam idappaccayata-paticcasamuppado.
Idampi kho thanam duddasam yadidam sabbasamkharasamatho sabbupadhipatinissaggo
tanhakkhayo virago nirodho nibbanam. Ahanc’eva kho pana dhammam deseyyam, pare
ca me na ajaneyyum; so mam’assa kilamatho, sa mam’assa vihesa”ti.
“Then, monks, it occurred thus to Vipassi, the Blessed One, the arahant, the fully
enlightened one: “Well now, I should preach the doctrine. ’’ Then again, monks, it
occurred thus to Vipassi, the Blessed One, the arahant, the fully enlightened one: “This
doctrine attained by me is deep, difficult to see, hard to understand, tranquil, exalted,
profound, subtle, and to be understood by the wise. These people are clinging to lust,
devoted to lust, delighting in lust. Because of clinging to lust, being devoted to lust,
delighting in lust, this principle of causal connection or dependent origination is difficult
for people to see. And also difficidt to see is the calming of all mental formations, the
renunciation of all clinging to rebirth, the waning of craving, detachment, cessation,
Nirvana. And so, if I were to preach this doctrine and others would not understand me,
then that would be a weariness and a vexation to me. ”
(D.N. 2.1. [14] Mahapadanasuttam)

3.
Ko imam pathavim vijessati,
yamalokanca imam sadevakam?
ko dhammapadam sudesitam,
kusalo pupphamiva pacessati?
Who will conquer this earth,
this world of yama, together with its gods?
Who will find the well-proclaimed path of the truth
Just as a skillful person finds the flower?
Sekho pathavim vijessati,
yamalokanca imam sadevakam;
sekho dhammapadam sudesitam,
kusalo pupphamiva pacessati.
The disciple in training will conquer this earth,
this world of yama, together with its gods.
The disciple in training will find the well-proclaimed path of the truth

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 Just as a skillful person finds the flower?
Phenupamam kayamimam viditva,
marlcidhammam abhisambudhano;
chetvana marassa papupphakani,
adassanam maccurajassa gacche.
Having realized that this body is like foam,
Understanding the nature of a mirage,
And cutting the flowery arrows of Mara,
One may go out of sight of the king of death.
(Dhp 4, 44-46)
Yo balo mannati balyam,
pandito’vapi tena so;
balo ca panditamanl,
sa ve «balo»ti vuccati.
That fool who knows his foolishness,
Is in fact wise because of this;
Whereas the fool who thinks he is wise,
He indeed is called a fool.
(Dhp 5, 63)

CHAPTER 10

Readings 10
1.
Ekasmim samaye sattha ganam pahaya ekako’va ekam vanam pavisi.
Parileyyakanamo eko hatthiraja’pi hatthiganam pahaya tarn vanam pavisitva,
bhagavantam ekassa rukkhassa mule nisinnam disva, padena paharanto rukkhamulam
sodhetva sondaya sakham gahetva sammajji. Tato patthaya divase divase sondaya ghatam
gahetva panlyaparibhojanlyam udakam aharati upatthapeti, unhodakena atthe sati
unhodakam patiyadeti.
At one time the Teacher left the group and, thus being alone, entered a certain forest.
And an elephant king, named Parileyyaka, left the elephant herd and entered this forest.
He saw the Blessed One sitting at the foot of a tree, cleared underneath the tree by
striking with his foot, took a branch in his trunk and swept. From then on, every day he
took a pot with his trunk, brought drinking water, and set down the pot, and since hot
water was needed, he prepared it.
Katham? Katthani ghamsitva aggim pateti, tattha daruni pakkhipanto aggim jaletva
tattha tattha pasane pacitva, darukkhandakena pavattetva khuddakasondiyam khipati.
Tato hattham otaretva udakassa tattabhavam janitva gantva sattharam vandati. Sattha
tattha gantva nahayati. Atha nanavidhani phalani aharitva deti.
How? He rubbed sticks and started a flame, and putting firewood in there kindled a
fire, then he heated rocks placed here and there, rolled them with a wooden stick, and
placed them in a small pool in the rocks. Then having dipped his trunk in to test the
temperature of the water, he went and greeted the Teacher. The Teacher went there and
bathed. Then he brought various fruits and gave them to him.

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 Yada pana sattha gamam pindaya pavisati, tada satthu pattacivaramadaya kumbhe
thapetva satthara saddhim yeva gacchati; rattim valamiganivaranattham mahantam
dandam sondaya gahetva yava arun’uggamana vanasande vicarati.
Then when the Teacher was entering the village for alms, he would take the
Teacher’s robe and bowl, place them on his forehead and accompany the Teacher there.
At night, in order to keep away predators, he took with his trunk a large stick, and with
that wandered about in the jungle until dawn.
(Rasv.)
(cf. Udana IV.5 Naga Sutta
http://www. accesstoinsight. org/canon/khuddaka/udana/ud4-5. html)

2.
Atlte kira baranasiyam salittakasippe nipphattim patto eko plthasappi ahosi. So
nagaradvare ekassa vatarukkhassa hettha nisinno sakkharani khipitva tassa pannani
chindanto «hatthirupakam no dassehi, assarupakam no dassehl»ti gamadarakehi
vuccamano icchiticchitani rupani dassetva tesam santika khadanlyadlni labhati.
In the past, it is said, in Benares there was a certain cripple who had attained
excellence in the art of slinging stones. Sitting beneath a banyan tree at the town
entrance, he threw pebbles cutting leaves. Addressed by the village children, “Show us
the image of an elephant, show us the image of a horse ”, he presented them with
whatever forms they desired, and by means of this received edibles, etc.
Ath’ekadivasam raja uyyanam gacchanto tam padesam papuni. Daraka plthasappim
paroh’antare katva palayimsu. Raiino thitamajjhantike rukkhamulam pavitthassa
chiddacchaya sarTram phari. So «kim nu kho etan»ti uddham olokento rukkhapannesu
hatthirupakadlni disva «kass’etam kamman»ti pucchitva «p!thasappino»ti sutva tam
pakkosapetva aha: «mayham purohito atimukharo appamattake’pi vutte bahum bhananto
mam upaddavati, sakkhissasi tassa mukhe nalimatta ajalandika khipitun»ti?
«Sakkhissami, deva. Ajalandika aharapetva purohitena saddhim tumhe antosaniyam
nisldatha, ahamettha kattabbam janissami»ti.
Then one day, a king who was walking in the park, reached that area. The children
placed the cripple among the roots of the banyan and ran away. The images of the cut
shadows fell on the body of the king who had gone underneath the tree at midday. With
the thought “What is that? ” he looked up and saw the images of elephants, etc. in the
leaves of the tree and he asked, “Who did that? ” On hearing “A cripple”, he had him
summoned and said “My high priest is garrulous and annoys me when, on saying just a
little, he talks much. Would you be able to throw about a cupful of goat dung into his
mouth? ” “I will be able to, lord. After you’ve had some goat dung brought, sit with the
high priest behind the curtain, and I will know what to do then
Raja tatha karesi. Itaro’pi kattariy’aggena saniyam chiddam katva, purohitassa ranna
saddhim kathentassa mukhe vivatamatte ek’ekam ajalandikam khipi. Purohito mukham
pavittham pavittham gili. Plthasappi khlnasu ajalandikasu sanim calesi. Raja taya sannaya
ajalandikanam khlnabhavam natva aha: «acariya, aham tumhehi saddhim kathento
katham nittharitum na sakkhissami. Tumhe atimukharataya nalimatta ajalandika gilanta
pi tunhlbhavam napajjatha»ti.
The king did so. Then the other made a hole in the curtain with a scissors tip, and
threw this goat dung, one piece after another, into the open mouth of the high priest while
he was talking to the king. The high priest swallowed what had entered into his mouth.

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The cripple shook the curtain when the goat dung was spent. With this signal, the king
knew that the goat dung was exhausted and said: “Teacher, when conversing with you I
would not be able to conclude the conversation. You, because of your garrulousness, are
swallowing about a cupful of goat dung since you would not become silent ”.
Brahmano mamkubhavam apajjitva tato patthaya mukham vivaritva raniia saddhim
sallapitum nasakkhi. Raja plthasappigunam pakkosapetva «tam nissaya me sukham
laddhan»ti tuttho tassa sabbatthakam nama dhanam datva nagarassa catusu disasu cattaro
varagame adasi.
The Brahmin became downcast and from then on he was unable to open his mouth to
converse with the king. The king summoned the cripple, and thinking “Because of him, I
have obtained happiness ”, pleased, he gave him an eightfold gift of wealth, and four
hereditary villages from the four directions of the town.
(DhpAk, Satthikutapetavatthu)

3.
Yathagaram ducchannam - vutthl samativijjhati;
evam abhavitam cittam - rago samativijjhati.
As rain pours into an ill-thatched house;
So passion pierces an undeveloped mind.
Yathagaram suchannam - vutthl na samativijjhati;
evam subhavitam cittam - rago na samativijjhati.
As rain does not pour into a well-thatched house;
So passion does not pierce a well-developed mind.
Idha socati pecca socati - papakarl ubhayattha socati;
so socati so vihannati - disva kammakilitthamattano.
Here he grieves, after death he grieves, the evildoer grieves in both places;
He grieves, he suffers, having seen himself defiled by his actions.
Idha modati pecca modati - katapunno ubhayattha modati;
so modati so pamodati - disva kammavisuddhimattano.
Here he rejoices, after death he rejoices, the doer of good rejoices in
both places;
He rejoices, he is happy, having seen himself purified by his actions.
Idha tappati pecca tappati - papakarl ubhayattha tappati;
«papam me katan»ti tappati - bhiyyo tappati duggatim gato.
Here he is tormented, after death he is tormented, the evildoer is tormented in
both places;
Tormented with the thought “evil has been done by me ”, going to an unhappy
destination he is exceedingly tormented.
Idha nandati pecca nandati - katapunno ubhayattha nandati;
«punnam me katan»ti nandati - bhiyyo nandati suggatim gato.
Here he is glad, after death he is glad, the doer of good is glad in both
places;
Glad with the thought “good has been done by me ”, going to a happy
destination he is exceedingly glad.
(Dhp 1, 13-18)

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Further Readings 10
1.
Ath’eko makkato tam hatthim divase divase tathagatassa upatthanam karontam disva
«ahampi kincideva karissami»ti vicaranto ekadivasam nimmakkhikam dandakamadhum
disva dandakam bhanjitva dandaken’eva saddhim madhupatalam satthu santikam aharitva
kadalipattam chinditva tattha thapetva adasi. Sattha ganhi. Makkato «karissati nu kho
paribhogam, na karissati»ti olokento gahetva nisinnam disva «kinnukho»ti cintetva
dandakotiyam gahetva parivattetva olokento andakani disva tani sanikam apanetva adasi.
Sattha paribhogamakasi. So tutthamanaso tam tam sakham gahetva naccanto atthasi.
Tassa gahita-sakha’pi akkanta-sakha’pi bhijji. So ekasmim khanumatthake patitva
nibbiddhagatto satthari pasannena cittena kalamkatva tavatimsabhavane nibbatti.
Then a certain monkey, having seen this elephant waiting on the Tathagatha day
after day, thought, “I too will do something or other”. While wandering about one day,
he saw a beehive on a branch without any bees. He broke the branch, and brought the
honeycomb along with the branch into the vicinity of the Teacher, cut a banana leaf,
placed it in there and offered it [to the Teacher]. The Teacher picked it up. The monkey
watching wondered “Will he enjoy it or not? ” Looking at him who had picked it up and
was [still] sitting, he thought, “What is it then? ” He picked up the end of the stick,
turned it over, and looking saw eggs, [so he] carefully took them out, then offered them.
The Teacher enjoyed it. Delighted with this, [the monkey] picked up a branch, and kept
dancing. Then, while holding one end of the branch and stepping on the other, he broke
it. He then fell on top of the stake, which pierced his body. Having died with a faithful
mind in regard to the Teacher, he was reborn in the realm of the 33 deities.
(RasV., Kosambakavatthu)

2.
Atlte eko vejjo gamanigamesu caritva vejjakammam karonto ekam cakkhudubbalam
itthim disva pucchi:
In the past, a certain doctor was wandering in villages and small towns doing
doctor ’.s' work, when he saw a woman with a weak eye and asked her:
«Kim te aphasukan»ti?
“What disease do you have? ”
«AkkhIhi na passami»ti.
“I don 7 see with my eyes. ”
«Bhesajjam te karomi»ti?
“I will make a medicine for you. ”
«Karohi, saml»ti.
“Make it, sir. ”
«Kimme dassasl»ti?
“What will you give me? ”
«Sace me akkhlni pakatikani katum sakkhissasi, aham te puttadhltahi saddhim dasl
bhavissami»ti.
“If you can make my eyes as they were before, I will be your servant, and my
children too. ”
So bhesajjam samvidahi. Ekabhesajjene’va akkhlni pakatikani ahesum. Sa cintesi:
«aham etassa puttadhltahi saddhim dasl bhavissaml»ti patijanim, «vancessami nan»ti.
He prepared the medicine. With this medicine her eyes became as they were before.

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She thought, “Ipromised that I and my children would become servants to him. I will
cheat on this. ”
Sa vejjena «kldisam, bhadde?»ti puttha «pubbe me akkhTni thokam rujimsu, idani
atirekataram rujanti»ti aha.
Asked by the doctor, “How, dear lady? ” she said, “Before my eyes ached a little,
now they ache much more. ”
(RasV., Cakkhupalattheravatthu)

3.
Atlte kir’eko vejjo vejjakammatthaya gamam vicaritva kinci kammam alabhitva
chatajjhatto nikkhamitva gamadvare sambahule kumarake kllante disva «ime sappena
dasapetva tikicchitva aharam labhissami»ti ekasmim rukkhabile slsam niharitva
nipannam sappam dassetva, «ambho, kumaraka, eso salikapotako, ganhatha nan»ti aha.
Ath’eko kumarako sappam givayam dalham gahetva niharitva tassa sappabhavam natva
viravanto avidure thitassa vejjassa matthake khipi. Sappo vejjassa khandhatthikam
parikkhipitva dalham dasitva tatth’eva jlvitakkhayam papesi.
It is said that once a doctor wandered in the village practicing medicine, and not
having received any work, he departed hungry and saw many young boys playing at the
village gate. Thinking, “I will cause them to be bitten by a snake, treat them and thus get
food”, he stretched his head into a tree hollow and found a snake sleeping. “Hello, boys,
here is a mynah bird, pick it up ”, he said. Then a certain young boy grabbed the snake
tightly by the neck, took it out, and knowing its snake-nature, shouting, threw it onto the
head of the doctor standing nearby. The snake coiled around the doctor’s back, bit him
strongly, and thus brought about the fall of his life-body.
(DhAk., Kokasunakhaluddakavatthu)

4.
Atlte Baranasiyam Brahmadatte rajjam karente bodhisatto Baranasiyam vanijakule
nibbatti. Namaggahanadivase ca’ssa «Pandito»ti namam akamsu. So vayappatto annena
vanijena saddhim ekato hutva vanijjam karoti, tassa «atipandito»ti namam ahosi. Te
Baranasito pancahi sakatasatehi bhandam adaya janapadam gantva vanijjam katva
laddha-labha puna Baranasim agamimsu. Atha tesam bhanda-bhajanakale Atipandito aha
«Maya dve kotthasa laddhabba»ti.
Once upon a time, in Benares when Brahmadatta was king, a bodhisatta was born
into a Benares merchant clan. On his christening day, he was given the name “Pandita
(wise one) ”. On coming of age, he made trade together with another merchant who was
named “Atipandita (exceedingly wise one) ”. They took 500 carts of merchandise from
Benares, went to the provinces, traded, made a profit, and returned to Benares. Then at
the time of dividing goods, Atipandita said, “Two shares are to be received by me ”.
«Kim karana»ti?
“Why?”
«Tvam Pandito, aham Atipandito. Pandito ekam laddhum arahati, atipandito dve»ti.
“You are Pandita, I am Atipandita. Pandita deserves to get one, and Atipandita
deserves two ”.
«Nanu amhakam dvinnam bhandamulakam’pi gonadayo’pi sama-sama yeva, kasma
tvam dve kotthase laddhum arahasi»ti?
“Didn't we two equally bring an ox and capital? Why do you deserve to receive two

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shares?”
«Atipanditabhavena»ti.
“By the fact that I am Atipandita
Evam te katham vaddhetva kalaham akamsu.
Thus they spoke much and argued.
Tato atipandito «atth’eko upayo»ti cintetva attano pitaram ekasmim susirarukkhe
pavesetva «tvam amhesu agatesu ‘atipandito dve kotthase laddhum arahatl’ti
vadeyyasi»ti vatva bodhisattam upasamkamitva «samma, mayham dvinnam kotthasanam
yuttabhavam va ayuttabhavam va esa rukkhadevata janati, ehi, tam pucchissama»ti tam
tattha netva «ayye rukkhadevate, amhakam attam pacchinda»ti aha. Ath’assa pita saram
parivattetva «tena hi kathetha»ti aha.
Then Atipandita thought “There is a ruse”, and he got his own father to enter a
certain hollow tree, and said to him, “ When we come, you should say ‘Atipandita
deserves to receive two shares’”. Then he approached the bodhisatta and said, “Friend,
this tree god knows whether it is fitting or not fitting that I should receive two shares.
Come on, we will ask it”. He led him there and said, “Worthy tree god, decide our
question ”. Then his father, having changed his voice, said, “Tell me about it”.
«Ayye, ayam Pandito, aham Atipandito. Amhehi ekato voharo kato, tattha kena kirn
laddhabban»ti.
“Worthy one, this is Pandita, lam Atipandita. How should this trade that has been
made by us be divided up? ”
«Panditena eko kotthaso, Atipanditena dve laddhabba»ti.
“One share is to be received by Pandita, and two by Atipandita ”.
Bodhisatto evam vinicchitam attam sutva «idani devatabhavam va adevatabhavam va
janissaml»ti palalam aharitva susiram puretva aggim adasi, atipanditassa pita jalaya
phutthakale addhajjhamena sarlrena upari aruyha sakham gahetva olambanto bhumiyam
patitva imam gatham aha:
The bodhisatta on hearing the matter thus decided thought to himself, “Now I will
know the godliness or ungodliness of him ”, and he brought straw, filled the hollow, and
lit it. Atipandita’s father touched in time by the flames, with his body half-burnt, climbed
up, grabbed a branch, and hanging from it fell to the ground, and said this verse:
«Sadhu kho Pandito nama,
natveva atipandito ...»ti.
“Good is the one who is called Pandita (wise one),
and not good is the one called Atipandita (exceedingly wise one) ... “.
(Jataka-Atthakatha 1.1.98. Kutavanijajatakavannana)

CHAPTER 11

Readings 11
1.
Atlte Jambudlpe Ajitaratthe eko gopalako vasi. Tassa gehe eko Paccekabuddho
nibaddham bhunjati. Tasmim gehe eko kukkuro ca ahosi. Paccekabuddho bhunjanto tassa
nibaddham ekam bhattapindam adasi. So tena nissaya Paccekabuddhe sineham akasi.
Gopalako divasassa dve vare Paccekabuddhass’upatthanam gacchi. Sunakho’pi tena

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saddhim gacchi.
In the past, a certain cowherd lived in Jambudipa, a kingdom of Ajita. A Solitary
Buddha was always eating at his house. And there was a dog in this house. The Solitary
Buddha while eating would always give him a ball of rice. Because of this he was
affectionate to the Solitary Buddha. Twice a day the cowherd went to wait on the
Solitary Buddha, and the dog went with him.
Gopalo ekadivasam Paccekabuddham aha: «bhante, yada me okaso na bhavissati,
tada imam sunakham pesessami, tena sannanena agaccheyyatha»ti. Tato patthaya
anokasadivase sunakham pesesi. So ekavacanen’eva pakkhanditva Paccekabuddhassa
vasanatthanam gantva tikkhattum bhussitva attano agatabhavam janapetva ekamantam
nipajji. Paccekabuddhe velam sallakkhetva nikkhante bhussanto purato gacchi.
Paccekabuddho tarn vlmamsanto ekadivasam annam maggam patipajji. Atha sunakho
purato tiriyam thatva bhussitva itaramaggameva nam aropesi.
One day the cowherd said to the Solitary Buddha: ‘‘Venerable sir, when lam not
able [to come], then I will send this dog, and by that sign please come ”. Then from then
on he sent the dog when he had no time. On a single word, the dog jumped up, went to
the Solitary Buddha’s place of residence, announced his arrival by barking three times,
then he lay down at one side. He observed the time of the Solitary Buddha’s departure,
and barking he went in front. Testing him, the Solitary Buddha one day entered upon
another path. Then the dog stood across in front of him, barked, and thus led him to the
other path.
Ath’ekadivasam annam maggam patipajjitva sunakhena tiriyam thatva variyamanopi
anivattitva tarn padena apanetva payasi. Sunakho tassa anivattanabhavam natva
nivasanakanne dasitva akaddhanto gantabbamaggam’eva papesi. Evam so sunakho
tasmim Paccekabuddhe balavasineham uppadesi.
Then one day he entered upon another path, and being prevented by the dog standing
across the path, he did not turn back, he removed him with his foot, and proceeded. The
dog, on knowing that he wasn 7 turning back, bit the hem of his robe, and dragging him,
ensured he reached that path that should be taken. Thus the dog gave rise to powerful
affection in this Solitary Buddha.
Aparabhage Paccekabuddhassa clvaram jlri. Ath’assa gopalako clvaravatthani adasi.
Paccekabuddho «phasukatthanam gantva clvaram karessaml»ti. gopalakam aha. So’pi
«bhante, ma ciram bahi vasittha»ti avadi.
At a later time, the Solitary Buddha’s outer robe was decayed. Then the cowherd
gave him robe cloth. The Solitary Buddha said to the cowherd “I will go to a
comfortable condition, and will have a robe made. ” And he said, “Venerable sir, do not
dwell outside too long. ”
Sunakho’pi tesam katham sunanto atthasi. Paccekabuddhe vehasam abbhuggantva
gacchante bhumkaritva thitassa sunakhassa hadayam phali.
And the dog, hearing these words, stood up. He barked at the Solitary Buddha, who
having risen up into the sky was going away, and the heart of the dog standing by broke.
Tiracchana nam’ete ujujatika honti akutila.
Manussa pana annam cintenti, annam vadanti.
Animals are truly honest, not crooked. Men think one thing, then say another.
(RasV.)
(Cf. http://web.ukonline.co.Uk/buddhism/dmpada2a.htm#Samavati)

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2.
Evam me sutam: ekam samayam Bhagava Alaviyam viharati Alavakassa yakkhassa
bhavane. Atha kho Alavako yakkho yena Bhagava ten’upasankami; upasankamitva
Bhagavantam etadavoca:
Thus have I heard: At one time the Blessed One was staying at Alavi in the abode of
the demon Alavaka. Then the demon Alavaka approached the Blessed One, and said
thus:
«Nikkhama, samana»ti.
«Sadhavuso»ti Bhagava nikkhami.
«Pavisa, samana»ti.
«Sadhavuso»ti Bhagava pavisi.
“Go out, recluse ”.
“Yes, friend”, and the Blessed One left.
“Enter, recluse”.
“Yes, friend ”, and the Blessed One came in.
Dutiyam pi kho Alavako yakkho Bhagavantam etadavoca:
«Nikkhama, samana»ti.
«Sadhavuso»ti Bhagava nikkhami.
«Pavisa, samana»ti.
«Sadhavuso»ti Bhagava pavisi.
For a second time, the demon Alavaka said thus to the Blessed One:
“Go out, recluse ”.
“Yes, friend ”, and the Blessed One left.
“Enter, recluse”.
“Yes, friend”, and the Blessed One came in.
Tatiyam pi kho Alavako yakkho Bhagavantam etadavoca:
«Nikkhama, samana»ti.
«Sadhavuso»ti Bhagava nikkhami.
«Pavisa, samana»ti.
«Sadhavuso»ti Bhagava pavisi.
For a third time, the demon Alavaka said thus to the Blessed One:
“Go out, recluse ”.
“Yes, friend”, and the Blessed One left.
“Enter, recluse”.
“Yes, friend”, and the Blessed One came in.
Catuttham pi kho Alavako yakkho Bhagavantam etadavoca:
«Nikkhama, samana»ti.
For a fourth time, the demon Alavaka said thus to the Blessed One:
“Go out, recluse ”.
«Na khvaham tarn, avuso, nikkhamissami. Yante karanlyam, tarn karohi»ti.
“Indeed I will not leave here, friend. Do what you will”.
«Panham tarn, samana, pucchissami. Sace me na byakarissasi, cittam va te
khipissami, hadayam va te phalessami, padesu va gahetva paragangaya khipissami»ti.
“I will ask you a question, recluse. If you will not explain it to me, I will confuse
your mind, I will rend your heart asunder, and picking you up by the feet, I will throw
you to the other side of the Ganges ”.
«Na khvaham tarn, avuso, passami sadevake loke sabrahmake sassamana-brahmaniya

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pajaya sadevamanussaya yo me cittam va khipeyya hadayam va phaleyya padesu va
gahetva paragangaya khipeyya. Api ca tvam, avuso, puccha yad akankhasi»ti.
“Indeed I do not see, friend, anything in the world with its Brahma and gods, among
the generation of ascetics and Brahmins, gods and men, that could confuse my mind,
rend my heart asunder, and pick me up by the feet and throw me to the other side of the
Ganges. Nevertheless, friend, ask what you wish”.
Atha kho Alavako yakkho Bhagavantam gathaya ajjhabhasi:
Then the demon Alavaka addressed the Blessed One in the following verses:
«Kim su’dha vittam purisassa settham?
Kim su sucinnam sukhamavahati?
Kim su have sadutaram rasanam?
Katham jivim jlvitamahu settham?»
“What wealth here is best for a person?
What practiced well brings happiness?
What indeed is the sweetest of tastes?
What life is the best among lives? ”
«Saddhidha vittam purisassa settham,
Dhammo sucinno sukhamavahati;
Saccam have sadutaram rasanam,
Pannajlvim jlvitamahu settham».
“Here faith is the property best for a person,
The Dhamma practiced well brings happiness;
Truth indeed is the sweetest of tastes,
A life of wisdom is the best among lives ”.
(Snp 1.10. Alavakasuttam
http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snpl-10.html)

3.
Na antalikkhe na samuddamajjhe - na pabbatanam vivaram pavissa
Na vijjatl so jagatippadeso - yatthatthito mucceyya papakamma.
Not in the air, nor in the middle of the ocean,
Nor having entered a cave in the mountains,
Nor in any region of the world is a spot to be found,
Staying where, one would escape evil kamma.
Na antalikkhe na samuddamajjhe - na pabbatanam vivaram pavissa.
Na vijjatl so jagatippadeso - yatthatthitam nappasaheyya maccu.
Not in the air, nor in the middle of the ocean,
Nor having entered a cave in the mountains,
Nor in any region of the world is a spot to be found,
Staying where, one not be subdued bv death.
(Dhp 9. 127-128)
Sukhakamani bhutani - yo dandena vihimsati;
Attano sukhamesano - pecca so na labhate sukham.
He who harms with a stick a living being desiring happiness,
Oneself eager for happiness, after death will not attain it.
Sukhakamani bhutani - yo dandena na himsati;
Attano sukhamesano - pecca so labhate sukham.

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 He who does not harm with a stick a living being desiring happiness,
Oneself eager for happiness, after death will attain it.
(Dhp 10.131-132)
Parijinnamidam rupam - roganllam pabhanguram.
Bhijjati putisandeho - maranantam hi jlvitam.
Decayed is this body, a fragile nest of diseases,
A mass of corruption, it disintegrates; for death is the end of life.
(Dhp 11.148)

4.
Atha kho Bhagava pancavaggiye bhikkhu amantesi: «Rupam, bhikkhave, anatta.
Rupam ca h’idam, bhikkhave, atta abhavissa, nayidam rupam abadhaya samvatteyya,
labbhetha ca rape: ‘evam me rupam hotu, evam me rupam ma ahosi’ti. Yasma ca kho,
bhikkhave, rupam anatta, tasma rupam abadhaya samvattati, na ca labbhati rupe: ‘evam
me rupam hotu, evam me rupam ma ahosi’ti.
Then the Blessed One addressed the group of five monks: “Form, monks, is not self.
And if form were self, monks, then form would not be conducive to disease, and one could
have it ofform: ‘May my form be thus, may my form be not thus ’. And since, monks,
form is not self, then form is conducive to disease, and one can not have it of form: ‘May
my form be thus, may my form be not thus ’ ”.
Vedana, bhikkhave, anatta. Vedana ca h’idam, bhikkhave, atta abhavissa, nayidam
vedana abadhaya samvatteyya, labbhetha ca vedanaya: ‘evam me vedana hotu, evam me
vedana ma ahosi’ti. Yasma ca kho, bhikkhave, vedana anatta, tasma vedana abadhaya
samvattati, na ca labbhati vedanaya: ‘evam me vedana hotu, evam me vedana ma ahosi’ti.
“Feelings, monks, are not self. And if feelings were self, monks, then feelings would
not be conducive to disease, and one could have it offeelings: ‘May my feelings be thus,
may my feelings be not thus ’. And since, monks, feelings are not self, then feelings is
conducive to disease, and one can not have it offeelings: ‘May my feelings be thus, may
my feelings be not thus’”.
Safina, bhikkhave, anatta. Sanna ca h’idam, bhikkhave, atta abhavissa, nayidam
sanna abadhaya samvatteyya, labbhetha ca sannaya: ‘evam me sanna hotu, evam me
sanna ma ahosi’ti. Yasma ca kho, bhikkhave, sanna anatta, tasma sanna abadhaya
samvattati, na ca labbhati sannaya: ‘evam me sanna hotu, evam me sanna ma ahosi’ti.
“Perception, monks, is not self. And if perception were self, monks, then perception
would not be conducive to disease, and one could have it of perception: ‘May my
perception be thus, may my perception be not thus ’. And since, monks, perception is not
self, then perception is conducive to disease, and one can not have it of perception: ‘May
my perception be thus, may my perception be not thus’”.
Sankhara, bhikkhave, anatta. Sankhara ca h’idam, bhikkhave, atta abhavissamsu,
nayidam sankhara abadhaya samvatteyyum, labbhetha ca sankharesu: ‘evam me sankhara
hontu, evam me sankhara ma ahesun’ti. Yasma ca kho, bhikkhave, sankhara anatta, tasma
sankhara abadhaya samvattanti, na ca labbhati sankharesu: ‘evam me sankhara hontu,
evam me sankhara ma ahesun’ti.
“Formations, monks, are not self. And if formations were self, monks, then
formations would not be conducive to disease, and one could have it of formations: ‘May
my formations be thus, may my formations be not thus ’. And since, monks, formations
are not self, then formations is conducive to disease, and one can not have it of

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formations: ‘May my formations be thus, may my formations be not thus ’ ”.
Vinnanam, bhikkhave, anatta. Vinnananca h’idam, bhikkhave, atta abhavissa,
nayidam vinnanam abadhaya samvatteyya, labbhetha ca vinnane: ‘evam me vinnanam
hotu, evam me vinnanam ma ahosi’ti. Yasma ca kho, bhikkhave, vinnanam anatta, tasma
vinnanam abadhaya samvattati, na ca labbhati vinnane: ‘evam me vinnanam hotu, evam
me vinnanam ma ahosi’ti.
“Consciousness, monks, is not self And if consciousness were self, monks, then
consciousness would not be conducive to disease, and one could have it of consciousness:
‘May my consciousness be thus, may my consciousness be not thus ’. And since, monks,
consciousness is not self, then consciousness is conducive to disease, and one can not
have it of consciousness: ‘May my consciousness be thus, may my consciousness be not
thus’”.
(Vinaya Mahavagga 1.6. Pancavaggiyakatha
cf. Anatta-lakkhana Sutta
http://www. accesstoinsight. org/canon/samyutta/sn22-59.html)

Further Readings 11
1.
‘Na tv am addasa manussesu itthim va purisam va asltikam va navutikam va
vassasatikam va jatiya, jinnam gopanasivankam bhoggam dandaparayanam
pavedhamanam gacchantam aturam gatayobbanam khandadantam palitakesam vilunam
khallitamsiro valitam tilakahatagattan’ti?
Tassa te vinnussa sato mahallakassa na etadahosi: ‘Aham pi kho’mhi jaradhammo
jaram anatlto. Handaham kalyanam karomi, kayena vacaya manasa’ti?
“Have you not seen since birth in the world, a woman or a man, eighty, ninety, or a
hundred years old, decrepit, crooked like a gable, bent over, tottering on a stick, going
along trembling, sick, aged, with broken teeth, gray and scanty hair, bald, wrinkled, and
with blotchy limbs? ”
“Being a wise and mature person, has it not occurred to you: ‘I too am of the nature
to grow old, lam not free from old age. Well then, I shall do good by body, speech, and
mind’? ”
‘Na tvam addasa manussesu itthim va purisam va abadhikam dukkhitam
balhagilanam, sake muttakarlse palipannam semanam, annehi vutthapiyamanam, annehi
samvesiy amanan ’ ti?
Tassa te vinnussa sato mahallakassa na etadahosi: ‘Aham pi kho’mhi vyadhidhammo
vyadhim anatlto. Handaham kalyanam karomi kayena vacaya manasa’ti?
“Have you not seen since birth in the world, a woman or a man, sick, suffering,
grievously ill, lying in and sinking into his own urine and excrement, lifted up by others,
and put to bed by others? ”
“Being a wise and mature person, has it not occurred to you: ‘I too am of the nature
to get sick, I am not free from sickness. Well then, I shall do good by body, speech, and
mind’? ”
‘Na tvam addasa manussesu itthim va purisam va ekahamatam va dvihamatam va
tihamatam va uddhumatakam vinllakam vipubbakajatan’ti?
Tassa te vinnussa sato mahallakassa na etadahosi: ‘Aham pi kho’mhi maranadhammo
maranam anatlto. Handaham kalyanam karomi kayena vacaya manasa’ti?
“Have you not seen since birth in the world, a woman or a man, one day, two days,

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or three days after death, bloated, discolored, and festering? ”
“Being a wise and mature person, has it not occurred to you: 7 too am of the nature
to die, lam not free from death. Well then, I shall do good by body, speech, and mind’? ”
(A.N. 3.36 Devaduta suttamj

2.
‘Katama ca, bhikkhave, sammaditthi?
Yam kho, bhikkhave, dukkhe nanam, dukkhasamudaye nanam, dukkhanirodhe
nanam, dukkhanirodha-gaminiya patipadaya nanam. Ayam vuccati, bhikkhave,
sammaditthi’ti.
“And what, monks, is right view? It is, monks, the knowledge of suffering, the
knowledge of the arising of suffering, the knowledge of the cessation of suffering, and the
knowledge of the way leading to the cessation of suffering. This, monks, is called right
view. ”
(D.N.22. Mahasatipatthanasuttam, M.N.141. Saccavibhangasuttam
http://www.accesstoinsight.org/canon/digha/dn22.html,
http://www.accesstoinsight.org/canon/majjhima/mnl41.html)

‘Yato kho, avuso, ariyasavako akusalanca pajanati, akusalamulanca pajanati,

kusalanca pajanati, kusalamulanca pajanati: ettavata pi kho, avuso, ariyasavako
sammaditthi hoti, dhamme aveccappasadena samannagato, agato imam saddhammam.
Katamam panavuso, akusalam, katamam akusalamulam, katamam kusalam, katamam
kusalamulan’ti?
“When, friend, a noble disciple knows unrighteousness and the root of
unrighteousness, and knows righteousness and the root of righteousness; to that extent,
friend, a noble disciple is of right view, he is endowed with unshakable faith in the
Dhamma, he has come to this true Dhamma
And what then, friend, is unrighteousness and the root of unrighteousness,
righteousness and the root of righteousness? ”
Panatipato kho, avuso, akusalam,
adinnadanam akusalam,
kamesu micchacaro akusalam,
musavado akusalam,
pisuna vaca akusalam,
pharusa vaca akusalam,
samphappalapo akusalam,
abhijjha akusalam,
byapado akusalam,
micchaditthi akusalam:
Indeed, friend, the killing of living beings is unrighteousness,
Taking what is not given is unrighteousness,
Sexual misconduct is unrighteousness,
False speech is unrighteousness,
Malicious speech is unrighteousness,
Harsh speech is unrighteousness,
Idle prattle is unrighteousness,
Covetousness is unrighteousness,

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 Ill will is unrighteousness,
Wrong view is unrighteousness.
Idam vuccatavuso akusalam.
Ime dasa dhamma “akusalakammapatha”ti namena pi natabba.
This, friend, is called unrighteousness.
These ten things should be known by the appellation ‘unrighteous way of action
Katamancavuso, akusalamulam?
And what, friend, is the root of unrighteousness?
Lobho akusalamulam,
doso akusalamulam,
moho akusalamulam:
idam vuccatavuso, akusalamulam.
Greed is the root of unrighteousness,
Hatred is the root of unrighteousness,
Delusion is the root of unrighteousness.
This, friend, is called the root of unrighteousness.
Katamancavuso, kusalam?
And what, friend, is righteousness?
Panatipata veramanl kusalam,
adinnadana veramanl kusalam,
kamesu micchacara veramanl kusalam,
musavada veramanl kusalam,
pisunaya vacaya veramanl kusalam,
pharusaya vacaya veramanl kusalam,
samphappalapa veramanl kusalam,
anabhijjha kusalam,
abyapado kusalam,
sammaditthi kusalam:
Refraining from the killing of living beings is righteousness,
Refraining from taking what is not given is righteousness,
Refraining from sexual misconduct is righteousness,
Refraining from false speech is righteousness,
Refraining from malicious speech is righteousness,
Refraining from harsh speech is righteousness,
Refraining from idle prattle is righteousness,
Non-covetousness is righteousness,
Non-ill will is righteousness,
Right view is righteousness.
Idam vuccatavuso kusalam.
Ime dasa dhamma “kusalakammapatha”ti namena pi natabba.
This, friend, is called righteousness.
These ten things should be known by the appellation ‘righteous way of action ’.
Katamancavuso, kusalamulam?
And what, friend, is the root of righteousness?
Alobho kusalamulam,
ado so kusalamulam,
amoho kusalamulam.

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 Idam vuccatavuso, kusalamulam.
Non-greed is the root of righteousness,
Non-hatred is the root of righteousness,
Non-delusion is the root of righteousness.
This, friend, is called the root of righteousness.
(M.N. 9 Sammaditthisuttam
http: //www .accesstoinsight.org/canon/majjhima/mn009.html)

3.
Pancahi, bhikkhavc, angehi samannagato matugamo ekantamanapo hoti purisassa.
Katamehi pancahi?
Na ca rupava hoti, na ca bhogava hoti, na ca sllava hoti, alaso ca hoti, pajancassa na
labhati: imehi kho, bhikkhave, pancahi angehi samannagato matugamo ekantamanapo
hoti purisassa.
Monks, a woman endowed with five factors is completely disagreeable to a man.
With what five?
She is not beautiful, she is not wealthy, she is not virtuous, she is idle, and she is
barren: a woman endowed with these five factors, monks, is completely disagreeable to a
man.
Pancahi, bhikkhave, angehi samannagato matugamo ekantamanapo hoti purisassa.
Katamehi pancahi?
Rupava ca hoti, bhogava ca hoti, sllava ca hoti, dakkho ca hoti analaso, pajancassa
labhati: imehi kho, bhikkhave, pancahi angehi samannagato matugamo ekantamanapo
hoti purisassa.
Monks, a woman endowed with five factors is completely agreeable to a man.
With what five?
She is beautiful, she is wealthy, she is virtuous, she is clever and industrious, and she
is fertile: a woman endowed with these five factors, monks, is completely agreeable to a
man.
(S.N. 37.1. Matugamasuttam)

Pancahi, bhikkhave, angehi samannagato puriso ekantamanapo hoti matugamassa.

Katamehi pancahi?
Na ca rupava hoti, na ca bhogava hoti, na ca sllava hoti, alaso ca hoti, pajancassa na
labhati: imehi kho, bhikkhave, pancahi angehi samannagato puriso ekantamanapo hoti
matugamassa.
Monks, a man endowed with five factors is completely disagreeable to a woman.
With what five?
He is not beautiful, he is not wealthy, he is not virtuous, he is idle, and he is not
fertile: a man endowed with these five factors, monks, is completely disagreeable to a
woman.
Pancahi, bhikkhave, angehi samannagato puriso ekantamanapo hoti matugamassa.
Katamehi pancahi?
Rupava ca hoti, bhogava ca hoti, sllava ca hoti, dakkho ca hoti analaso, pajancassa
labhati: imehi kho, bhikkhave, pancahi angehi samannagato puriso ekantamanapo hoti
matugamassa’ti.
Monks, a man endowed with five factors is completely agreeable to a woman.

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 With what five?
He is beautiful, he is wealthy, he is virtuous, he is clever and industrious, and he is
fertile: a man endowed with these five factors, monks, is completely agreeable to a
woman.
(S.N. 37.2. Purisasuttam)

4.
Pancimani, bhikkhave, matugamassa avenikani dukkhani, yani matugamo
paccanubhoti, annatr’eva purisehi.
Katamani panca?
Idha, bhikkhave, matugamo daharo’va samano patikulam gacchati, natakehi vina
hoti. Idam, bhikkhave, matugamassa pathamam avenikam dukkham, yam matugamo
paccanubhoti, annatr’eva purisehi.
Puna ca param, bhikkhave, matugamo utunl hoti. Idam, bhikkhave, matugamassa
dutiyam avenikam dukkham, yam matugamo paccanubhoti, annatr’eva purisehi.
Puna ca param, bhikkhave, matugamo gabbhinl hoti. Idam, bhikkhave, matugamassa
tatiyam avenikam dukkham, yam matugamo paccanubhoti, annatr’eva purisehi.
Puna ca param, bhikkhave, matugamo vijayati. Idam, bhikkhave, matugamassa
catuttham avenikam dukkham, yam matugamo paccanubhoti, annatr’eva purisehi.
Puna caparam, bhikkhave, matugamo purisassa paricariyam upeti. Idam kho,
bhikkhave, matugamassa pancamam avenikam dukkham, yam matugamo paccanubhoti,
annatr’eva purisehi.
Imani kho, bhikkhave, panca matugamassa avenikani dukkhani, yani matugamo
paccanubhoti, annatr’eva purisehi»ti.
Monks, there are these five sufferings particular to a woman that a woman
undergoes, exclusive of men.
What are these five?
Here, monks, a woman while young in years goes to her husband’s family, and is
without relatives. This, monks, is the first suffering particular to a woman that a woman
undergoes, exclusive of men.
Then again, monks, a woman menstruates. This, monks, is the second suffering
particular to a woman that a woman undergoes, exclusive of men.
Then again, monks, a woman becomes pregnant. This, monks, is the third suffering
particular to a woman that a woman undergoes, exclusive of men.
Then again, monks, a woman gives birth. This, monks, is the fourth suffering
particular to a woman that a woman undergoes, exclusive of men.
Then again, monks, a woman attains to the serving of a man. This, monks, is the
fifth suffering particular to a woman that a woman undergoes, exclusive of men.
Indeed these, monks, are the five sufferings particular to a woman that a woman
undergoes, exclusive of men.
(S.N. 37.3. Avenikadukkhasuttam)

5.
Atha kho raja Pasenadikosalo yena Bhagava ten’upasankami; upasankamitva
Bhagavantam abhivadetva ekamantam nisldi. Atha kho annataro puriso yena raja
Pasenadikosalo ten’upasankami; upasankamitva ranno Pasenadlkosalassa upakannake
arocesi: «Mallika, deva, devi dhltaram vijata»ti. Evam vutte, raja Pasenadikosalo

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anattamano ahosi.
Then king Pasenadi of Kosala approached the blessed one; and having drawn near
he sat at one side. Then another man approached king Pasenadi of Kosala, and having
drawn near informed him in secret: “Queen Mallika, sire, has given birth to a daughter”.
When this was said, king Pasenadi of Kosala was displeased.
Atha kho Bhagava rajanam Pasenadikosalam anattamanatam viditva tayam velayam
ima gathayo abhasi:
«Itthipi hi ekacciya - seyya posa janadhipa;
medhavinl sTlavatT - sassudeva patibbata.
Tassa yo jayati poso - suro hoti disampati;
tadisa subhariya putto - rajjampi anusasati»ti.
Then the Blessed One, having seen that king Pasenadi of Kosala was displeased,
uttered these verses at this time:
“Some women are better than a man, O king of men;
A wise and virtuous woman, highly respecting her mother-in-law, and a devoted wife.
From her a man may be born, who is valian t and a king of the realm;
To such a good wife may be a son who governs a kingdom ”.
(S.N. 3.16. Mallikasuttam
http://groups.yahoo. com/message/Tipitaka/14 7)

CHAPTER 12

Readings 12
1.
Evam me sutam: ekam samayam Bhagava Savatthiyam viharati Jetavane
Anathapindikassa arame. Atha kho Bhagava pubbanhasamayam nivasetva
pattacivaramadaya Savatthim pindaya pavisi. Tena kho pana samayena
Aggikabharadvajassa brahmanassa nivesane aggi pajjalito hoti ahuti paggahita. Atha kho
Bhagava Savatthiyam sapadanam pindaya caramano yena Aggikabharadvajassa
brahmanassa nivesanam tenupasankami.
Thus have I heard: at one time the Blessed One was living at Savatthi in Jeta ’s Grove
at Anathapindika ’s park. Then in the morning the Blessed One dressed, took his bowl
and robe, and went in to Savatthi for alms. Then at that time, a fire was blazing forth
and a sacrifice being offered at the home of the Brahmin, Aggikabharadvaja. Then the
Blessed One, making his alms round in Savatthi one house at a time, approached the
home of the Brahmin, Aggikabharadvaja.
Addasa kho Aggikabharadvajo brahmano Bhagavantam durato’va agacchantam.
Disvana Bhagavantam etadavoca: «Tatr’eva, mundaka; tatr’eva, samanaka; tatr’eva,
vasalaka titthahi»ti. Evam vutte, Bhagava Aggikabharadvajam brahmanam etadavoca:
«Janasi pana tvam, brahmana, vasalam va vasalakarane va dhamme»ti?
The Brahmin, Aggikabharadvaja saw the Blessed One coming from afar. Seeing the
Blessed One he said thus: “Stay there, shaveling, stay there, wretched ascetic, stay there
outcast”. When this was said the Blessed One spoke thus to the Brahmin,
Aggikabharadvaja: “Then do you know, Brahmin, who is an outcast or what qualities
make one an outcast? ”

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 «Na khvaham, bho Gotama, janami vasalam va vasalakarane va dhamme; sadhu me
bhavam Gotamo tatha dhammam desetu, yathaham janeyyam vasalam va vasalakarane va
dhamme»ti. «Tena hi, brahmana, sunahi, sadhukam manasi karohi; bhasissaml»ti.
«Evam, bho»ti kho Aggikabharadvajo brahmano Bhagavato paccassosi. Bhagava
etadavoca:
“Indeed, master Gotama, I do not know an outcast or the qualities that make an
outcast. It would be good if the person Gotama would preach to me the doctrine so that I
might know an outcast or the qualities that make an outcast”. “Listen to this, Brahmin,
pay careful attention and I will tell you ”. “Yes, master”, the Brahmin,
Aggikabharadvaja replied to the Blessed One. The Blessed One spoke thus:
«Kodhano upanahl ca, papamakkhl ca yo naro;
vipannaditthi mayavi, tarn janna ‘vasalo’ iti.
Ekajam va dvijam va’pi, yo’dha panam vihimsati;
yassa pane daya natthi, tarn janna ‘vasalo’ iti.
Yo hanti parirundhati, gamani nigamani ca;
niggahako samannato, tarn janna ‘vasalo’ iti.
“That man who is angry, bears a grudge, conceals sin, has wrong
views, and is deceitful; know him as an ‘outcast ’.
He who harms a once or twice born living being; in whom there is no
compassion towards a living being; know him as an ‘outcast ’.
He that besieges and completely restrains villages and towns; a
notorious oppressor; know him as an ‘outcast ’.
Yo mataram pitaram va, jinnakam gatayobbanam;
pahu santo na bharati, tarn janna ‘vasalo’ iti.
Yo mataram pitaram va, bhataram bhaginim sasum;
hanti roseti vacaya, tarn janna ‘vasalo’ iti.
He that, being able, does not support mother or father, when frail and aged;
know him as an ‘outcast ’.
He that harms and annoys with words mother or father, brother,
sister, father-in-law; know him as an ‘outcast’.
Rosako kadariyo ca, papiccho maccharl satho;
ahiriko anottappl, tarn janna ‘vasalo’ iti.
Na jacca vasalo hoti, na jacca hoti brahmano;
kammana vasalo hoti, kammana hoti brahmano»ti.
He that is wrathful, stingy, with bad intentions, avaricious, fraudulent,
shameless, and without a conscience; know him as an ‘outcast’.
One is not an outcast by birth, nor by birth is one a Brahmin;
One is an outcast by deeds, by deeds is one a Brahmin ”.
Evam vutte, Aggikabharadvajo brahmano Bhagavantam etadavoca: «abhikkantam,
bho Gotama, abhikkantam, bho Gotama. Seyyathapi, bho Gotama, nikkujjitam va
ukkujjeyya, paticchannam va vivareyya, mulhassa va maggam acikkheyya, andhakare va
telapajjotam dhareyya ‘cakkhumanto rupani dakkhinti’ti; - evameva bhota Gotamena
anekapariyayena dhammo pakasito. Esaham bhagavantam Gotamam saranam gacchami
dhammanca bhikkhusaghanca; upasakam mam bhavam Gotamo dharetu ajjat’agge
pan’upetam saranam gatan»ti.
When this was said, the Brahmin, Aggikabharadvaja spoke thus to the Blessed One:
“Wonderful, master Gotama; wonderful, master Gotama. Just as, master Gotama, one

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would set upright that which has been turned upside down, reveal that which is covered,
show the way to one who has strayed, hold an oil lamp in the darkness so that one with
eyes may see forms, then even so the doctrine has been made known in various ways by
master Gotama. Thus I go for refuge to the blessed Gotama, to the Dhamma, and the
community of monks. May the blessed Gotama accept me as a lay disciple gone for
refuge, from today onwards for the rest of my life”.
(Snp 1.7. Vasalasuttam
http: //www. accesstoinsight.org/canon/khuddaka/suttanipata/snp 1 -07.html)

«Kacci abhinhasamvasa, navajanasi panditam?

ukkadharo manussanam, kacci apacito taya?»
“Would you, from repeated association, not disrespect a wise person?
Is the torchbearer of mankind honoured by you? ”
«Naham abhinhasamvasa, avajanami panditam;
ukkadharo manussanam, niccam apacito maya».
“From repeated association, I do not disrespect a wise person.
The torchbearer of mankind is always honoured by me. ”
«Panca kamagune hitva, piyarupe manorame;
saddhaya ghara nikkhamma, dukkhass’antakaro bhava.
Mitte bhajassu kalyane, pantanca sayanasanam;
vivittam appanigghosam, mattannu hohi bhojane.
CTvare pindapate ca, paccaye sayanasane;
etesu tanham makasi, ma lokam punaragami.
Samvuto patimokkhasmim, indriyesu ca pancasu;
sat! kayagata ty’atthu,2 nibbidabahulo bhava.
Nimittam parivajjehi, subham ragupasamhitam;
asubhaya cittam bhavehi, ekaggam susamahitam.
Animittanca bhavehi, mananusayamujjaha;
tato manabhisamaya, upasanto carissasi»ti.
“Abandon the five cords of the senses, seemingly pleasant, delightful to the
mind;
Set forth from home out of faith, put an end to suffering.
Keep company with good friends, and maintain a solitary lodging,
secluded and quiet, and be moderate in eating.
Robes, alms food, requisites and lodging;
do not crave for these, do not be one that has come again into the world.
Be restrained according to the Discipline, and in the five faculties;
Be mindful relating to the body, and develop great dispassion to it.
Shun the sign of beauty connected with passion;
By means of the foul, cultivate a one-pointed and concentrated mind.
Cultivate the signless, and abandon the tendency to conceit;
Since by complete comprehension of conceit, you will live in the
utmost tranquillity ”.
Ittham sudam Bhagava ayasmantam rahulam imahi gathahi abhinham ovadati.

2 te + atthu

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 In this way the Blessed one repeatedly exhorted the venerable Rahula by these verses.
(Snp 2.11. Rahulasuttam
Cf. http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp2-ll.html)

3.
Atha kho ayasma Anando yena Bhagava ten’upasahkami; upasankamitva
Bhagavantam abhivadetva ekamantam nisldi. Ekamantam nisinno kho ayasma Anando
Bhagavantam etadavoca:
Then the venerable Ananda approached the Blessed One; having approached, he
greeted him and sat down at one side. Sitting on one side the venerable Ananda said thus
to the Blessed One:
«Tln’imani, bhante, gandhajatani, yesam anuvatanneva gandho gacchati, no
pativatam.
Katamani tlni?
“There are three types of scent, in which a scent goes in the direction of the wind, but
not against it. What are the three?
Mulagandho, saragandho, pupphagandho: imani kho, bhante, tin! gandhajatani,
yesam anuvatanneva gandho gacchati, no pativatam. Atthi nu kho, bhante, kinci
gandhajatani yassa anuvatampi gandho gacchati, pativatampi gandho gacchati,
anuvatapativatampi gandho gacchatl»ti?
“Root scent, essence scent, and flower scent: these are the three types of scent, in
which a scent goes in the direction of the wind, but not against it. Is there, venerable sir,
any type of scent whatever, in which a scent goes in the direction of the wind, and goes
against it, that is a scent that goes both with and against the wind? ”
«Atth’Ananda, kinci gandhajatani yassa anuvatampi gandho gacchati, pativatampi
gandho gacchati, anuvatapativatampi gandho gacchatl»ti.
“There is, Ananda, a type of scent, in which a scent goes in the direction of the wind,
and goes against it, that is a scent that goes both with and against the wind. ”
«Katamanca pana, bhante, gandhajatani yassa anuvatampi gandho gacchati,
pativatampi gandho gacchati, anuvatapativatampi gandho gacchatl»ti?
“Then what, venerable sir, is the type of scent, in which a scent goes in the direction
of the wind, and goes against it, that is the scent that goes both with and against the
wind? ”
«Idh’Ananda, yasmim game va nigame va itthl va puriso va buddham saranam gato
hoti, dhammam saranam gato hoti, samgham saranam gato hoti, panatipata pativirato
hoti, adinnadana pativirato hoti, kamesu micchacara pativirato hoti, musavada pativirato
hoti, suramerayamajjapamadatthana pativirato hoti, sllava hoti kalyanadhammo,
vigatamalamaccherena cetasa agaram ajjhavasati ...
“Here, Ananda, in that village or town, where a woman or man has gone to the
Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for
refuge, is restrained from killing living beings, from taking what is not given, from sexual
misconduct, from false speech, and from liquor and intoxicants that cloud the mind, is
virtuous, and of a good nature, and inhabits a house with a mind free from the impurity
of avarice ...
Tassa disasu samanabrahmana vannam bhasanti: ‘asukasmim nama game va nigame

3 m + e may become nil in sandhi

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va itthl va puriso va buddham saranam gato hoti, dhammam saranam gato hoti, samgham
saranam gato hoti, panatipata pativirato hoti, adinnadana pativirato hoti,
kamesumicchacara pativirato hoti, musavada pativirato hoti,
suramerayamajjapamadatthana pativirato hoti, sllava hoti kalyanadhammo,
vigatamalamaccharena cetasa agaram ajjhavasati ... ’ti.
“Recluses and Brahmins speak well in that direction: ‘In such-named village or
town, a woman or man has gone to the Buddha for refuge, has gone to the Dhamma for
refuge, has gone to the Sangha for refuge, is restrained from killing living beings, from
taking what is not given, from sexual misconduct, from false speech, and from liquor and
intoxicants that cloud the mind, is virtuous, and of a good nature, and inhabits a house
with a mind free from the impurity of avarice ...
Devatapissa vannam bhasanti: ‘asukasmim nama game va nigame va itthl va puriso
va buddham saranam gato hoti, dhammam saranam gato hoti ... pe ... sllava hoti
kalyanadhammo, vigatamalamaccherena cetasa agaram ajjhavasati ...’ti. Idam kho tarn,
Ananda, gandhajatam yassa anuvatampi gandho gacchati, pativatampi gandho gacchati,
anuvatapativatampi gandho gacchatl»ti.
“And deities speak well of that: ‘In such-named village or town, a woman or man
has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the
Sangha for refuge ... etc. ... is virtuous, and of a good nature, and inhabits a house with
a mind free from the impurity of avarice ... ’. Indeed this, Ananda, is the type of scent, in
which a scent goes in the direction of the wind, and against it, that is a scent that goes
both with and against the wind. ”
«Na pupphagandho pativatam’eti,
na candanam tagaramallika va.
satanca gandho pativatam’eti,
sabba disa sappuriso pavatl».
“The scent of a flower does not go against the wind,
Nor does that of sandalwood or jasmine.
The scent of a good person goes against the wind,
A virtuous person diffuses it in all directions. ”
(A.N. 3.80 Gandhajatasuttam)

4.
Savatthiyam Adinnapubbako nama brahmano ahosi. Tena kassaci kinci na
dinnapubbam. Tassa eko’va putto ahosi, piyo manapo. Brahmano puttassa pilandhanam
datukamo «sace suvannakarassa acikkhissami, vetanam databbam bhavissatl»ti
sayam’eva suvannam kottetva mattani kundalani katva adasi; ten’assa putto
‘Mattakundali’ti pannayi.
In Savatthi there was a Brahmin named Adinnapubbaka (“he that has not given
before ”). There was nothing given to anyone before by him. He had a son who was dear
and delightful to him. The Brahmin, wanting to give his son an ornament, thought “If I
ask the goldsmith, fees would have to be paid”. He pounded the gold himself, made
polished earrings and gave them to him. Because of this his son was known as
“Mattakundali (polished earrings)
Tassa solasavassakale pandurogo udapadi. Brahmano vejjanam santikam gantva
«tumhe asukarogassa kim bhesajjam karotha»ti pucchi. Te assa yam va tarn va
rukkhatacadim acikkhimsu. So tarn aharitva bhesajjam kari. Tatha karontass’eva tassa

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rogo balava ahosi. Brahmano tassa dubbalabhavam natva ekam vejjam pakkosi. So tarn
oloketva «amhakam ekam kiccam atthi; annam vejjam pakkositva tikicchapehi»ti vatva
nikkhami.
When he was 16, he fell ill with jaundice. The Brahmin went to doctors ’places and
requested them, “What medicine do you make for such a disease ”. They informed him of
such and such tree-bark, etc. He fetched it and made the medicine. Despite him making
it, the disease became strong. The Brahmin, knowing how feeble he was, summoned a
doctor. He looked at him, and said, “We have one specialization; call another doctor and
get him to cure this ”, then he departed.
Brahmano tassa maranasamayam natva «imassa dassan’atthaya agatagata antogehe
sapateyyam passissanti, tasma nam bahi karissaml»ti puttam nlharitva bahi alinde
nipajjapesi. Tasmim kalakate brahmano tassa sarlram jhapetva, devasikam alahanam
gantva: «kaham ekaputtaka! kaham ekaputtaka»ti rodi.
The Brahmin, knowing his son was dying, thought to himself “Due to the comings
and goings to see him, they will see the wealth inside my house, thus I will take him
outside ”. He took his son out and laid him down outside on the veranda. At his death,
the Brahmin had his body burned, and went to the cremation ground daily, and cried,
“Where has my only little son gone! Where has my only little son gone! ”
(RasV. MatthakundalTvatthu
Cf. http://web.ukonline.co.Uk/buddhism/dhp/dmpada2a.htm#Matthakundali)

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Further Readings 12
1.
DHAMMACAKKAPPAVATTANA SUTTA
DISCOURSE ON THE SETTING IN MOTION THE WHEEL OF THE DHAMMA

Evam me sutam. Ekam samayam Bhagava Baranasiyam viharati Isipatane Migadaye.

Tatra kho Bhagava pancavaggiye bhikkhu amantesi -
Thus have I heard. On one occasion, the Blessed one was staying at Benares in the
Deer Sanctuary at Isipatana. There the Blessed One addressed the monks of the group of
five thus:
“Dve’me, bhikkhave, anta pabbajitena na sevitabba.
Katame dve?
Yo cayam kamesu kamasukhallikanuyogo - hlno, gammo, pothujjaniko, anariyo,
anatthasamhito, yo cayam attakilamathanuyogo - dukkho, anariyo, anatthasamhito.
“Monks, these two extremes are not to be practiced by one who has gone forth.
What are the two?
Just this, devotion to a life of luxury among sensual pleasures, which is low, vulgar,
common, ignoble, and disadvantageous; and just this, devotion to self-mortification,
which is painful, ignoble, and disadvantageous.
Ete kho, bhikkhave, ubho ante anupagamma majjhima patipada Tathagatena
abhisambuddha cakkhukaranT, nanakaram, upasamaya, abhinnaya, sambodhaya,
nibbanaya samvattati.
Monks, not approaching either of these extremes, the middle way, perfectly realized
by the Tathagata, produces insight, produces knowledge, and leads to calmness, higher
knowledge, enlightenment, and Nirvana.
Katama ca sa, bhikkhave, majjhima patipada Tathagatena abhisambuddha
cakkhukaranT, nanakaram, upasamaya, abhinnaya, sambodhaya, nibbanaya samvattati?
And what, monks, is this middle way, perfectly realized by the Tathagata, which
produces insight, produces knowledge, and leads to calmness, higher knowledge,
enlightenment, and Nirvana?
Ayam’eva ariyo atthangiko maggo, seyyathidam - sammaditthi, sammasankappo,
sammavaca, sammakammanto, samma-ajTvo, sammavayamo, sammasati,
sammasamadhi.
Ayam kho sa, bhikkhave, majjhima patipada Tathagatena abhisambuddha
cakkhukaranT, nanakaram, upasamaya, abhinnaya, sambodhaya, nibbanaya samvattati.
Just this noble eightfold path, that is - right view, right intention, right speech, right
action, right livelihood, right effort, right mindfulness, and right concentration.
This, monks, is the middle way, perfectly realized by the Tathagata, which produces
insight, produces knowledge, and leads to calmness, higher knowledge, enlightenment,
and Nirvana.

Idam kho pana, bhikkhave, dukkham ariyasaccam - jati’pi dukkha, jara’pi dukkha,
byadhi’pi dukkho, maranam’pi dukkham, appiyehi sampayogo dukkho, piyehi vippayogo
dukkho, yam’p’iccham na labhati tam’pi dukkham - sankhittena pancupadanakkhandha
dukkha.
Now this, monks, is the noble truth of suffering: birth is suffering, old age is
suffering, sickness is suffering, death is suffering, association with the unpleasant is

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suffering, dissociation from the pleasant is suffering, not getting what one wants is
suffering; in short, the five aggregates of clinging are suffering.
Idam kho pana, bhikkhavc, dukkhasamudayam ariyasaccam - yayam4 tanha
ponobbhavika, nandiragasahagata tatratatrabhinandinl, seyyathidam, - kamatanha,
bhavatanha, vibhavatanha.
Now this, monks, is the noble truth of the origin of suffering: this very craving
leading to rebirth, connected with passionate delight, finding pleasure here and there,
namely: craving for sensual pleasures, craving for existence, and craving for non¬
existence.
Idam kho pana, bhikkhave, dukkhanirodham ariyasaccam - yo tassayeva tanhaya
asesaviraganirodho, cago, patinissaggo, mutti, analayo.
Now this, monks, is the noble truth of the cessation of suffering: the complete fading
away and cessation of this very craving, the giving up and forsaking of it, freedom from
it, and non-attachment to it.
Idam kho pana, bhikkhave, dukkhanirodhagaminl patipada ariyasaccam - ayameva
ariyo atthangiko maggo, seyyathidam - sammaditthi, sammasankappo, sammavaca,
sammakammanto, samma-ajivo, sammavayamo, sammasati, sammasamadhi.
Now this, monks, is the noble truth of the way leading to the cessation of suffering: it
is this noble eightfold path, that is - right view, right intention, right speech, right action,
right livelihood, right effort, right mindfulness, and right concentration.

‘Idam dukkham ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu

cakkhum udapadi, nanam udapadi, panna udapadi, vijja udapadi, aloko udapadi.
‘This is the noble truth of suffering ’: thus, monks, in regard to techings not heard by
me before, insight, knowledge, wisdom, revelation, and illumination arose.
‘Tam kho pan’idam dukkham ariyasaccam parinneyyan’ti me, bhikkhave, pubbe
ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
‘Now this noble truth of suffering ought to be fully understood’: thus, monks, in
regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.
‘Tam kho pan’idam dukkham ariyasaccam parinnatan’ti me, bhikkhave, pubbe
ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
Now this noble truth of suffering has been fully understood ’: thus, monks, in regard
to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.

‘Idam dukkhasamudayam ariyasaccan’ti me, bhikkhave, pubbe ananussutesu

dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja udapadi, aloko
udapadi.
‘This is the noble truth of the origin of suffering ’: thus, monks, in regard to techings
not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.
‘Tam kho pan’idam dukkhasamudayam ariyasaccam pahatabban’ti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja

4 yo + ayam = “just this”

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udapadi, aloko udapadi.
Now this noble truth of the origin of suffering ought to be abandoned’: thus, monks,
in regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.
‘Tam kho pan’idam dukkhasamudayam ariyasaccam pahlnan’ti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
‘Now this noble truth of the origin of suffering has been abandoned’: thus, monks, in
regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.

‘Idam dukkhanirodham ariyasaccan’ti me, bhikkhave, pubbe ananussutesu

dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja udapadi, aloko
udapadi.
‘This is the noble truth of the cessation of suffering ’: thus, monks, in regard to
techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.
‘Tam kho pan’idam dukkhanirodham ariyasaccam sacchikatabban’ti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
Now this noble truth of the cessation of suffering ought to be realized’: thus, monks,
in regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.
‘Tam kho pan’idam dukkhanirodham ariyasaccam sacchikatan’ti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
Now this noble truth of the cessation of suffering has been realized’: thus, monks, in
regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.

‘Idam dukkhanirodhagaminl patipada ariyasaccan’ti me, bhikkhave, pubbe

ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna udapadi, vijja
udapadi, aloko udapadi.
‘This is the noble truth of the way leading to the cessation of suffering ’: thus, monks,
in regard to techings not heard by me before, insight, knowledge, wisdom, revelation, and
illumination arose.
‘Tam kho pan’idam dukkhanirodhagaminl patipada ariyasaccam bhavetabban’ti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna
udapadi, vijja udapadi, aloko udapadi.
Now this noble truth of the way leading to the cessation of suffering ought to be
developed’: thus, monks, in regard to techings not heard by me before, insight,
knowledge, wisdom, revelation, and illumination arose.
‘Tam kho pan’idam dukkhanirodhagaminl patipada ariyasaccam bhavitan’ti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhum udapadi, nanam udapadi, panna
udapadi, vijja udapadi, aloko udapadi.
Now this noble truth of the way leading to the cessation of suffering has been
developed’: thus, monks, in regard to techings not heard by me before, insight,

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knowledge, wisdom, revelation, and illumination arose.

YavakTvanca me, bhikkhave, imesu catusu ariyasaccesu evam tiparivattam

dvadasakaram yathabhutam iianadassanam na suvisuddham ahosi, n’eva tavaham,
bhikkhave, sadevake loke samarake sabrahmake sassamanabrahmaniya pajaya
sadevamanussaya ‘anuttaram sammasambodhim abhisambuddho’ti paccannasim.
So long as, monks, my knowledge and vision just as it is of these four noble truths
was not well-purified, in three rounds and twelve ways thus, then, monks, I did not
promise, in this world with its gods, Mara, and Brahma, in this generation of recluses
and Brahmins, devas and humans: “I have completely realized unsurpassed perfect
enlightenment”.
Yato ca kho me, bhikkhave, imesu catusu ariyasaccesu evam tiparivattam
dvadasakaram yathabhutam iianadassanam suvisuddham ahosi, athaham, bhikkhave,
sadevake loke samarake sabrahmake sassamanabrahmaniya pajaya sadevamanussaya
‘anuttaram sammasambodhim abhisambuddho’ti paccannasim.
And since, monks, my knowledge and vision just as it is of these four noble truths was
indeed well-purified, in three rounds and twelve ways thus, then, monks, I did promise, in
this world with its gods, Mara, and Brahma, in this generation of recluses and Brahmins,
devas and humans: “I have completely realized unsurpassed perfect enlightenment”.
Nananca pana me dassanam udapadi - ‘akuppa me vimutti, ayam antima jati,
natth’idani punabbhavo”’ti.
The knowledge and vision then arose in me - ‘Unshakable is liberation in me, this is
my last birth, now there is no more existence again
Idamavoca Bhagava. Attamana pancavaggiya bhikkhu Bhagavato bhasitam
abhinandunti.
Thus said the Blessed One. Delighted, the monks of the group offive rejoiced in the
Blessed One’s words.
Imasminca pana veyyakaranasmim bhannamane ayasmato Kondannassa virajam
vltamalam dhammacakkhum udapadi - “yam kinci samudayadhammam, sabbam tarn
nirodhadhamman’ ’ti.
Then when this explication was spoken, there arose in the venerable Kondanna the
vision of the Dhamma, free from defilement or stain - “Whatever is subject to arising, all
that is subject to cessation ”.
Pavattite ca pana Bhagavata dhammacakke Bhumma deva saddamanussavesum -
“etam Bhagavata Baranasiyam Isipatane Migadaye anuttaram dhammacakkam pavattitam
appativattiyam samanena va brahmanena va devena va marena va brahmuna va kenaci va
lokasmin”ti.
And then on the setting in motion of the Wheel of the Dhamma by the Blessed One,
the terrestrial devas raised a shout - "The unsurpassed Wheel of Dhamma has been set
in motion by the Blessed One, at Baranasi in the Deer Park at Isipatana, and this cannot
be turned back by any recluse or Brahmin or deva or Mara or Brahma or by anyone in
the world ”.
Bhummanam devanam saddam sutva Catumaharajika deva saddamanussavesum -
“etam Bhagavata Baranasiyam Isipatane Migadaye anuttaram dhammacakkam
pavattitam, appativattiyam samanena va brahmanena va devena va marena va brahmuna
va kenaci va lokasmin”ti.
Having heard the shout of the terrestrial devas, the Four Great Kings raised a shout

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- “The unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, at
Baranasi in the Deer Park at Isipatana, and this cannot be turned back by any recluse or
Brahmin or deva or Mara or Brahma or by anyone in the world”.
Catumaharajikanam devanam saddam sutva Tavatimsa deva ...pe... Yama deva
...pe... Tusita deva ...pe... Nimmanarati deva ...pe... Paranimmitavasavattl deva
...pe... Brahmakayika deva saddamanussavesum- “etam Bhagavata Baranasiyam
Isipatane Migadaye anuttaram dhammacakkam pavattitam appativattiyam samanena va
brahmanena va devena va marena va brahmuna va kenaci va lokasmin”ti.
Having heard the shout of the Four Great Kings, the Tavatimsa devas ... etc ...the
Yama devas ... etc ... the Tusita devas ... etc ... the Nimmanarati devas ... etc ... the
Paranimmitavasavatti devas ... etc ... the devas of Brahma’s body raised a shout - “The
unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, at Baranasi in
the Deer Park at Isipatana, and this cannot be turned back by any recluse or Brahmin or
deva or Mara or Brahma or by anyone in the world”.

Itlha tena khanena, tena layena, tena muhuttena yava Brahmaloka saddo
abbhuggacchi. Ayanca dasasahassi lokadhatu sankampi sampakampi sampavedhi.
Appamano ca ularo obhaso loke paturahosi atikkamma devanam devanubhavam.
At that moment, at that instant, at that second, the shout arose in the Brahma world.
And this ten thousandfold world trembled, quaked, and shook violently. And an unlimited
noble radiance appeared in the world surpassing the divine majesty of the devas.
Atha kho Bhagava udanam udanesi - “Annasi vata, bho Kondanno, annasi vata, bho
Kondanno”ti! Iti h’idam ayasmato Kondannassa ‘Annasi-Kondanno’ tv’eva namam
ahosi’ti.
Then the Blessed One uttered a paean of joy - “Oh indeed, friend Kondanna, you
have understood! Oh indeed, friend Kondanna, you have understood! In this way
“Kondanna-who-has-understood” became the name of the venerable Kondanna.
(S.N. 56.11 Dhammacakkappavattanasuttam
http://www. accesstoinsight. org/canon/samyutta/sn5 6-011. html)

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