English
there are usages such as: "Water, gone to water. Kings, chief ministers, and so on. Happy for the world, for the world, the maker, the eye of knowledge, humble in a safe place, infinite knowledge, the abode of compassion, a refuge, the Buddha, well-composed, beneficial, for defilement. I bow to the Dhamma, the excellent restraint of existence, and to the Sangha, the mine of virtues, stainless." In obtaining a special meaning by proximity of words and letters, there are usages such as: "Boundless benefit, Siddhattha, the all-accomplished, honored by the three worlds, beneficial. Having approached, the Fully Awakened One spoke this word." Therein are these verses explaining the intention regarding proximity of letters and so on – From the word "mahito," if the letter 'ma' is separated; the word here is meaningless, the wise call it "letter." To be known by the combination of letters, "Honored by the good, beneficial"; In such forms, there is a special meaning. Prefixes and particles, and whatever else illuminates meaning; even if it's a single letter, by the wise, that is called a "word." And the proximity of words, and of words and letters, in combination The obtaining of *mānatta*, was referred to by me. In obtaining a special meaning by way of distribution, usages like "In village after village, a hundred pots; village after village is delightful" are found. Indeed, here, by way of distribution, all villages are included. But for various objects, which one wishes to speak of at one moment; the wish to pervade, that is called *vicchā*. In obtaining a special meaning by way of *kammappavacanīya*, usages like "The moon shines on tree after tree, the moon shines around tree after tree" are found. The meaning is, it shines above tree after tree. When fear, anger, and so on arise, in obtaining a special meaning by way of repeated words, these are the usages: First, in fear: "Thief! Thief! Snake! Snake!" and so on. In anger: "Outcast! Outcast! Outcaste! Outcaste! Pierce! Pierce! Strike! Strike!" and so on. In praise: "Excellent! Excellent, Sāriputta! Wonderful, Venerable Sir! Wonderful, Venerable Sir!" and so on. In haste: "Go forth, Vāseṭṭha! Go forth, Vāseṭṭha! Go! Go! Cut! Cut!" and so on. In curiosity: "Come! Come!" and so on. In wonder: "Oh, the Buddha! Oh, the Buddha!" and so on. In joy: "Oh, happiness! Oh, happiness! Oh, delight! Oh, delight!" and so on. In sorrow: "Where is my only son? Where is my only son?" and so on. In confidence: "The Vajjians will be! The Vajjians will be!" and so on. Thus, when fear, anger, and so on arise, a special meaning is obtained by way of repeated words. But here, even without another meaning, the very illumination of the meaning of the words by way of emphasis is the obtaining of a special meaning. In fear, anger, praise, In haste, curiosity, wonder, In joy, sorrow, and confidence, The wise one uses repetition. The word "ca" implies inclusion of the unsaid; by that, the inclusion of censure, disrespect, and so on, should be understood. Indeed, in "Wicked! Wicked!" and so on, it is for censure. In "Handsome one! Handsome one!" and so on, it is for disrespect. In "Where is this very strong one?" and so on, repetition should be understood in the sense of exaggeration. The repetition of an adjective... In the sense of obtaining a special meaning: "Black, black and terrible," and so on. For "black, black" means exceedingly black. In the sense of obtaining a special meaning by repeating a verb: "Blow, blow, do not overblow," and so on. There, "blow, blow" means one should blow, not not blow. "Do not overblow" means one should not blow beyond measure. In the sense of obtaining a special meaning by dividing conjoined words: "Men and non-men, gods and non-gods, remorse, which is regret arising in the form of repentance concerning what is done and not done, skillful and unskillful," and so on. Here, however, to generate supreme skill for the wise, we compose a verse – Good and bad, good and bad, By your power, O Conqueror; Striking down the high and the low, We become free from illness. In the sense of obtaining a special meaning by indicating a matter of disrespect: "You, you, slander, quarrels, disputes, disagreements," and so on. In the sense of obtaining a special meaning by indicating continuous meaning: "He eats day by day," and so on. In the sense of obtaining a special meaning by indicating non-continuous meaning: "Joy arises moment by moment," and so on. In the sense of obtaining a special meaning by indicating "again and again": "The boy is repeatedly frightened," and so on. In the sense of obtaining a special meaning by the word "like" in a simile: "May the king protect with righteousness, his own people, like his own people," and so on. In the sense of obtaining a special meaning by indicating the utterance of a word or its meaning, referring to the word "iti": "Saying 'Buddha, Buddha,' he revealed his joy," and so on. In the sense of obtaining a special meaning by indicating a mind that has so arisen: "Thinking 'Buddha, Buddha,' I then purified the path," and so on. Thus, in such usages, a word that sounds the same should not be pronounced by breaking it apart. For if pronounced by breaking it apart, the beauty of the sound is lost. And in some cases, such as "done and not done, skillful and unskillful," if pronounced by breaking it apart, the meaning becomes corrupted. Therefore, it should not be pronounced by breaking it apart, but as one. should be pronounced as if it were one word. Thus, the decision regarding similar-sounding words has been presented, adorned with twenty-six and more aspects. Since, when the decision regarding similar-sounding words is presented, the decision regarding dissimilar-sounding words must also be presented, we shall present that too – where the dropping of the preceding letter after a niggahīta is also found as a reading, and also the disjoining of a conjunct consonant. In those usages, the word with the niggahīta should be pronounced as if it were one word with the following word. Which are these? Such as: "If I were to eat, his livelihood is blamed by me. A flower arose. Not just destruction, but Nibbāna is from the profound word," and so on. Here, without making a break after "If I were to eat," the two similar-sounding words that are embedded in the two subsequent verse-quarters, as if pronounced together, should be pronounced as if they were one word with the subsequent words, as in "If I were to eat, his livelihood is blamed by me," and so on. Indeed, this kind of special pronunciation is approved and pronounced by all ancient wise ones, because it is appropriate for conveying meanings such as "his livelihood is blamed by me," "it arose," "from the profound word," and so on. However, where the meaning becomes clear when a certain pronunciation is made, in those usages, the word should be pronounced with a slight break at the place where the particle "ca" or "pana" or similar particles are joined. For example: "And the wild animals are sweet-voiced. But those who are utterly peaceful, this is the attainment of Nibbāna. When one speaks the word 'this is suffering,' does the knowledge 'this is suffering' arise? Yes. And does knowledge arise as 'this is a tooth,' 'this is a second,' 'this is patience'? No, it should not be said so," and so on are the usages. In these, in the first usage, after "and the wild animals," one should pronounce "sweet-voiced" with a slight break. There, "lapasakkharā" means words as sweet as sugar. In the Jātaka commentary, however, it is said "like sugar with meaningless words." is called "dhurā," therefore, in this case, the compound should be understood in two ways, as a bahubbīhi and a tappurisa, "those whose scales are like flakes are lapasakkharā, or scales like flakes are lapasakkharā." In the second usage, "but extremely peaceful" should be pronounced with a slight pause, then "yā." For the meaning is, "this attainment of Nibbāna is indeed extremely peaceful." In the third usage, in these four places: "iti ca," "danti ca," "duti ca," "khanti ca," the "i" sound, the "daṃ" sound, the "du" sound, and the "khaṃ" sound should be pronounced with a slight pause, and then the word "ca" immediately after. For if pronounced without a pause here, the meaning becomes corrupted because it would be understood otherwise. How so? If pronounced without a pause in such places, the word "iti" would be an indeclinable particle meaning "thus," but by sandhi, it would not be a conventional word denoting the "i" sound. The word "danti" would mean "taming," it would not denote the "daṃ" sound. The word "duti" would be meaningless, it would not denote the "du" sound. The word "khanti" would mean "patience," it would not denote the "khaṃ" sound. Therefore, the "i" sound, the "daṃ" sound, the "du" sound, and the "khaṃ" sound should be slightly paused. Here, the separation of compounded words should be understood as "i iti," "daṃ iti," "du iti," "khaṃ iti," and so on, and the elision of the subsequent "i" sound. Nor should it be said here, "in the case of similar vowels, the subsequent similar vowel is not elided, only the preceding vowel is elided, as in 'tatrāyaṃ'," because the elision of a subsequent similar vowel is seen in the Pāli text: "akilāsuno vaṇṇapathe khaṇantā, udaṅgaṇe tattha papaṃ avindu" (digging tirelessly on the path, they found water in the courtyard). Thus, the Aṭṭhakathā teachers explained the meaning as "pavaddhaṃ āpaṃ papaṃ" (a well-developed water-well). Therefore, even in "iti cā," by making the division "i iti ca," the subsequent "i" sound of the two "i" sounds should be elided, not the preceding one. For if the preceding "i" sound, which denotes the "i" sound, were lost, the meaning of "i" would not be understood by the indeclinable word "iti," but even if the "i" sound of the indeclinable word "iti" were lost, the s The meaning is understood,