English
"I would wander from village to village, teaching the disciples separately." "Long and separate." "By the lightning-colored one, separately" [Jā. 2.22.968]. "Separate bodies, having become separate," etc. Therefore, Indeed, in phrases like ‘‘separately, making separate,’’ the ‘u’ of ‘thu’ becomes ‘a’. 401. So for ‘cha’ in ‘āhāyatana’ optionally. When ‘aha’ and ‘āyatana’ follow, ‘cha’ becomes ‘so’ optionally. Six days is ‘sāhaṃ’. There is life for ‘sāhaṃ’, ‘sāhassā’ is ‘sāhaṃ’ + ‘assa’ is the division. Six sense-bases. What about ‘optionally’? An offense covered for six days, six sense-bases. 402. ‘Āraṅa’ and ‘raṅa’ for ‘ltupitādi’ etc. When a latter part of a compound follows, ‘āraṅa’ and ‘raṅa’ occur for those ending in ‘ltupaccaya’ and for ‘pitādi’ respectively, optionally. The sight of the Teacher is ‘satthāradassanaṃ’. Similarly, ‘kattāraniddeso’ (designation of the doer). Mother and father are ‘mātarapitaro’, one grown up by mother and father is ‘mātāpitarasaṃvaḍḍho’. What about ‘optionally’? ‘Satthudassanaṃ’, ‘kattu niddeso’, ‘mātāpitaro’. 403. ‘Ā’ for ‘vijjāyonisambandhī’ in ‘cattha’ compound. In a ‘cattha’ compound, ‘ā’ occurs for ‘ltupitādi’ related to knowledge and birth, when they follow. ‘Mātāpitā’, ‘mātāpitaro’, etc. What about ‘there’? Mother’s brother is ‘mātubhātā’. And here, teachers who teach knowledge and skills are called ‘mātāpitaro’ (parents) related to knowledge for their students. 404. In ‘putta’. When ‘putta’ follows in a ‘catta’ compound, ‘ā’ occurs for ‘ltupitādi’ related to knowledge and birth. Mother and son go, father and son go. According to Mahāvutti, ‘i’ also occurs for them: ‘mātipakkho’ (mother’s side), ‘pitipakkho’ (father’s side). One who kills mother gets suffering, one who kills father gets suffering, ‘māttikaṃ dhanaṃ’ (mother’s wealth), ‘pettikaṃ dhanaṃ’ (father’s wealth). And here, ‘māttikaṃ’ is what belongs to the mother, ‘pettikaṃ’ is what belongs to the father, with doubling and lengthening. From mother, from father, brother is ‘bhātiko’, ‘bhātikarājā’ (brother-king). 405. ‘Jāyā’ becomes ‘jāyaṃ’ when ‘pati’ follows. When ‘pati’ follows, the word ‘jāyā’ becomes ‘jāyaṃ’. She who gives birth to a son is a wife. Wife and husband are a couple. Or, "jāyampatī" is established by sandhi rule. Therefore, the reading "jampatī" might be, as in "Sujampatī, king of devas", and as in Sanskrit texts, "wife and husband are dampatī". Here, however, by the great explanation, for the husband, it is "sujaṃ" (well-born); and for the wife, it is "daṃ"; thus, wife and husband are "jampatī" should be concluded. And what is said in the commentary: "jānipatī is established by another base, likewise dampatī." There, she who gives birth to a son is a jānī. Jānī and husband are fittingly jānīpatī. The reading is "Tudampatī". And in Kaccāyana, 'for the wife, indeed, daṃjāni, for the husband'. There, the word 'tu' is used merely as a filler. 406. For 'udaka' (water) in a designation. When a designation is implied, and a subsequent word follows, 'udaka' becomes 'udo'. That which holds water is an ocean. That which holds great water is a great ocean. That where they drink water is a well. That by which they drink water is a water-scoop. 407. Or in 'kumbha' and others. When 'kumbha' and others follow, 'udaka' optionally becomes 'udo'. A pot for water is a water-pot, or a water-pot. Similarly, a water-bowl, a water-bowl, a water-drop, a water-drop. By the great explanation, also in 'sya' and others, the Pāli is "a blue-watered pond". 408. Elision in 'sota' and others. When 'sota' and others follow, the 'u' of 'udaka' is elided. A stream of water is a water-stream. A demon in water is a water-demon. Those whose abode is water are water-dwellers, creatures. By the great explanation, also in 'sya' and others, the Pāli is "water-dwellers sleep in the water". 409. 'Aha' becomes 'ṇha' after 'pubba', 'apara', 'ajja', 'sāya', 'majjha'. After 'pubba' and others, 'aha' becomes 'ṇha'. Forenoon, afternoon, today, evening, midday. It is finished. Indeclinables 410. Ku and others are always in one sense with words ending in Syā, etc. Apart from the rule of Syā, etc., the words Ku and others, and Pa and others, are always in one sense with words ending in Syā, etc. A despicable brahmin is kubrāhmaṇo, slightly warm is kaduṇhaṃ, having become manifest is pātubhūto, having become visible is āvībhūto, becoming silent is tuṇhībhūto, a prominent leader is panāyako, having done in a special way is pakaritvā, done in a special way is pakataṃ, or done first is pakataṃ, a deformed man is duppuriso. Similarly, dukkaṭaṃ (badly done), a good man is supuriso. Similarly, sukataṃ (well done), abhidhammo (special Dhamma), abhitthuto (highly praised), very dark is ākaḷāro, very bound is ābandho, etc. Pa and others are in one sense with the first case in the meaning of 'special', etc. A special teacher is pācariyo. Similarly, payyako (special elder), a distant student is pantevāsī, a distant son is paputto, a distant grandson is panattā. Ati and others are with the second case in the meaning of 'surpassing', etc. One who has surpassed the couch is atimañco. Similarly, atibālo (very foolish), ativelā (excessive time). Ava and others are with the third case in the meaning of 'deprived of', etc. A forest deprived of cuckoos is avakokilaṃ, 'deprived of' means abandoned, they say. Similarly, avamayūraṃ (deprived of peacocks). Pari and others are with the fourth case in the meaning of 'sick for', etc. Sick for studying is pariyajjheno. Ni and others are with the fifth case in the meaning of 'gone out from', etc. Gone out from Kosambi is nikkosambi, gone out from craving is nibbānaṃ. Why "in the rule of Syā, etc."? It shines towards the tree. 411. Cī with words of action. A word ending in the Cī suffix is in one sense with words of action. Doing with strength is balīkiriya, making manifest is pākaṭīkiriya, having become manifest is pākaṭībhuyya, becoming manifest is pākaṭībhaviya. 412. With words like Bhūsana, Ādara, Anādara, etc. Words like Alaṃ and others are in one sense with these words of action in the meanings of adornment, etc. He adorned, so alaṃkiriya, he showed respect equally, so sakkacca, he showed disrespect unequally, so asakka the point is of another form. What about "bhūsanādīsu"? "Alaṃ bhutvā gato" (having eaten enough, he went), "alaṃ" means "enough"; "sakkatvā gato" (having honored, he went), meaning "having done well." The intention is that "ekattha-saññā" (single meaning) occurs only with "upapada" (pre-verbs) that are in a contracted form, such as "kacca, kiriya," etc., when they are already established together, not with "katvā," etc., which are uncontracted and stand alone. 413. And others. And other words, with "syā" and other endings in the sense of action, frequently have a single meaning. "Atirekaṃ abhavīti" (it became excessive), hence "parobhuyya" (having become superior). Similarly, "tirobhuyya" (having become hidden), "parokiriya" (having done superiorly), "tirokiriya" (having done hiddenly), "urasikiriya" (having done on the chest), "manasikiriya" (having done in the mind), "majjhekiriya" (having done in the middle), "tuṇhībhuyya" (having become silent). These and similar words, having attained the state of a noun, become "nipāta" (particles) and also "syādi" forms. Therefore, they are also included in this Sutta. "Atthikhīrā gāvī" (a cow having milk); "nasantiputtā itthī" (a woman having no sons); "atthi hutvā paccayo" (a condition having existed), hence "atthipaccayo" (a condition of existence). Similarly, "natthipaccayo" (a condition of non-existence); "ahosi eva kammaṃ" (an action that was), hence "ahosikammaṃ" (an action that was); "ehi ca passa ca" (come and see), hence "ehipassa" (come-see). "Ehipassa iti vidhānaṃ arahatīti" (deserving the injunction "come-see"), hence "ehipassiko" (one who is invited to come and see). This is called a "taddhitanta-samāsa" (compound ending in a secondary derivative). Similarly elsewhere. "Ehi bhaddante" (come, good sir) — even when told, he does not come, hence "naehibhaddantiko" (one who does not come when invited "come, good sir"); "tiṭṭha bhaddante" (stand, good sir) — even when told, he does not stand, hence "natiṭṭhabhaddantiko" (one who does not stand when invited "stand, good sir"); "ehi svāgataṃ tuyhanti vadanasīlo" (one whose habit is to say "come, welcome to you"), hence "ehisvāgatiko" (one who says "come, welcome") or "ehisvāgatavādī" (one who speaks "come, welcome"); "ehi bhikkhūti vacanena siddhā upasampadā" (the ordination accomplished by the word "come, monk"), hence "ehibhikkhūpasampadā" (the "come-monk" ordination); "evaṃ porāṇā āhaṃsu vā" (or thus the ancients said), or "evaṃ pure āsiṃsu vāti" (or thus they were in the past) — "evaṃ pavattaṃ vidhānaṃ ettha atthīti" (the tradition that has thus occurred is here), hence "itihāso" (history), an ancient text; "yaṃ pubbe anaññātaṃ, taṃ idāni ñassāmi iti pavattassa indriyaṃ" (the faculty of one who proceeds with "what was formerly unknown, that I shall now know"), hence "anaññātaññassāmītindriyaṃ" (the faculty of "I shall know the unknown"); "asuko iti āha asuko iti āha, asukasmiṃvā ganthe iti āha asukasmiṃ ganthe iti āhāti evaṃ pavattavacanaṃ" (the saying that proceeds with "so-and-so said this, so-and-so said this, or it is said in such-and-such a text, it is said in such-and-such a text"), hence "itihitihaṃ" (hearsay, tradition); "aññāsi iti byākato koṇḍañño" (Koṇḍañña declared "he has known"), hence "aññāsikoṇḍañño" (Koṇḍañña the Knower), and so on. Some, however, They say that even these, such as "does, attends, makes manifest, makes clear, makes visible, adorns, honors, arises, perishes," etc., have a single meaning. Infinitives and gerunds are also included here. "Desires to go" is `gantukāmo` (desirous of going). `kattukāmo` (desirous of doing). `daṭṭhukāmo` (desirous of seeing). "His mind is to go" is `gantumano` (mindful of going).