English
for the phrase "There is no punishment for striking this 'nimmātāpitaro'," here, because 'nimmātāpitaro' is a compound, when 'si' follows, the 'u' receives the 'ā' substitution, then 'si' receives the 'o' substitution, thus this word, in its natural form, becomes 'u'-ending. Having been formed, it also becomes 'o'-ending, like the words "puriso" (man) and "urago" (snake). Here is the compound analysis: "Mother and father are 'mātāpitaro'; one for whom there are no mother and father is 'nimmātāpitaro'." For in its natural form, when "nimmātāpitu" stands, when the 'si' ending follows, the 'u' receives the 'ā' substitution. But in some Dhammapada Commentary manuscripts, the reading "ayaṃ nimmātāpitiko" is seen. But we think this was inserted by those who considered the word "ayaṃ nimmātāpitaro" to be incorrect, but that commentary reading is not incorrect. For it accords with the usage of the 'ā' substitution for 'si' in "ekapitaro" in the Umaṅga Jātaka Commentary. Thus, indeed – "Just as a close brother, born of the same womb, of one mother; So too Pañcālacanda, for you, should be shown compassion, O chief of charioteers." By the venerable ones skilled in Pāli grammar, explaining the meaning of this Pāli, the construction using the 'ā' substitution for 'si' was made, meaning "niyako" is "internal, born of one father and one mother." Not only has the masculine usage of the 'ā' substitution for 'si' been seen by us, but also the feminine usage has been seen in the Dispensation. Thus, in the Cūḷavagga of the Vinaya Piṭaka, the word "assamaṇī hoti asakyadhītarā" (she is not a recluse, not a daughter of the Sakyan) is seen. Here is the compound analysis: "Born in the Sakya clan, a daughter of the Sakyan Blessed One is 'sakyadhītā'..." “daughter, not a Sakyan daughter, a non-Sakyan daughter.” Here too, in simhi, the letter u of the preceding word is changed to ā, and the ā suffix is added because the feminine gender is desired, and then the deletion of si should be noted. Thus, in compound words, some variations in form are seen from the forms stated in the nominal declension of the words satthu, pitu, kattu. Variations in other forms should also be sought by those skilled in method in the suttas. For who indeed is capable of completely extracting and showing the various and intricate gem-like word forms that delight the hearts of the wise, scattered in the ocean of the Buddha’s words? Therefore, we have shown only a few. One who is not dull-witted, one who is discerning, constantly here; If he practices the yoga of the Teacher, he will not waver in the Pāli. Among the words we have presented here, such as “satthā, abhibhavitā, vattā, kattā,” some always occur with the instrumental case, such as “pucchitā, okkamitā.” Thus, many such usages are seen: “Do you know, great king, having questioned other ascetics and brahmins about this problem? Having entered sleep.” Some always occur with the genitive case, such as “abhibhavitā, vattā.” Thus, many such usages are seen: “Overcomer of enemies, they are speakers of it. Giver of the deathless. Endurer of dangers. The supreme man, producer of the unarisen path.” However, some do not occur with the instrumental case at all, because they are used in a prescriptive sense. How is that? “Satthā, pitā, bhātā, nattā,” and so on. Here, the statement “always occur with the instrumental case” should be understood as referring to the object-like meaning. Thus, having understood the occurrence of words ending in ā that are naturally ending in u, those who desire skill in words and meanings should again make a triad based on gender endings: “satthā, sattho, sattha,” and the meaning of the words and the nominal declension of the natural form and the similarities and dissimilarities of the words should be established. Here, "satthā" is a masculine noun, first existing in its natural form ending in "u", then becoming one ending in "ā". "sattho" is a masculine noun, first existing in its natural form ending in "a", then becoming one ending in "o". "satthaṃ" is a neuter noun, first existing in its natural form ending in "a", then becoming one ending in "ṃ" (niggahīta). Here, "satthā" means one who rules, who instructs the world with its deities, thus "satthā". Who is he? The Blessed One. "sattho" means one who is with a purpose, thus "sattho". It is a group of people who have taken goods and capital and gone to another country for trade. "satthaṃ" means that by which one rules, by which one explains meanings, thus "satthaṃ". It is a grammatical treatise, etc. Or, that by which one harms, by which one injures beings, thus "satthaṃ". It is a sword, etc. "Satthā, satthā, satthāro. Satthāraṃ, satthāro" is a word paradigm like before. "Sattho, satthā. Satthaṃ, satthe" is a word paradigm following the masculine noun pattern. "Satthaṃ, satthāni, satthā. Satthaṃ, satthāni, satthe" is a word paradigm to be applied following the pattern of "citta" in the neuter gender. Thus, in these three distinct nominal word paradigms, the similarity and dissimilarity of words should be established. The Teacher, the Omniscient, stands; Those seeking wealth, a caravan, go; A man, a caravan, departs; Sirs, give us a caravan. Thus, similarity arises due to sameness in sound. The sharp weapon, with it, The caravan, having made it suitable, Gave the fruit to the Teacher; The Teacher partakes of it. Thus, dissimilarity arises due to dissimilarity in sound, and also due to the ending of the gender. And by making pairs like "cetā ceto" and "tātā tāto", the meaning of the words, the nominal word paradigm of the natural form, and the similarity and dissimilarity of the words should be established. Here, "cetā" is a masculine noun, first existing in its natural form ending in "u", then becoming one ending in "ā". The word "tātā" is similar. "ceto" is a masculine noun, first existing in its natural form ending in "a", then becoming one ending in "o". The word "tāto" is similar. Here, c He collects, he gathers, he makes a heap, therefore he is a builder, a person who builds a wall, meaning a bricklayer. Ceto means mind, or a hunter by that name. Here, the mind is ceto in the sense of "it thinks, it ponders," but the hunter is so by designation. Tātā means he protects, therefore tātā. The usage is "protector from suffering, dispenser of benefit." In "tāto" too, he protects, therefore tāto. This is a term of address used by children for fathers, by fathers for children, and by others for other beloved persons. Its usage is to be understood in phrases like "That poor father, he delights in the hermitage for a long time. The riches obtained with difficulty, the father, destroying them, destroys. Come, father!" and so on. "Cetā, cetā, cetāro. Cetāraṃ, cetāro" is a declension according to the teacher's method. "Ceto, cetā. Cetaṃ, cete. Cetasā, cetenā" is to be known according to the mind-group. This is the nominal declension of the word ceto, meaning mind. "Ceto, cetā. Cetaṃ, cete. Cetenā" is to be known according to the masculine gender. This is the nominal declension of the word ceto, meaning designation. "Tātā, tātā, tātāro. Tātāraṃ" is to be known according to the teacher's method. "Tāto, tātā, tātaṃ" is to be known according to the masculine gender. Thus, in these nominal declensions too, the similarity and dissimilarity of the words should be established. Similarly, according to gender and ending, making a quartet of "ñātā, ñāto, ñātaṃ, ñātā," the meaning of the words, the nominal declension of the base form, and the similarity and dissimilarity of the words should be established. Among these, "ñātā" first stands in the base form ending in 'u', and later becomes a masculine word ending in 'ā'. "Ñāto, ñātaṃ" these, in order, first stand in the base form ending in 'a', and later become neuter and masculine words ending in 'o' and 'ṃ' respectively, among the referent genders. Thus, their usages are seen: "The known meaning is conducive to happiness. This is known to the deer." "Ñātā," however, first stands in the base form ending in 'ā', and later also becomes a feminine word ending in 'ā', among the referent genders. Thus, "This is known as made of woman." No application. There, in the masculine gender, "one who knows is ñātā" – the meaning should be taken in the sense of the agentive case, present tense. In the feminine and other genders, "it was known, hence ñātā, ñāto, ñāta" – the meaning should be taken in the sense of the objective case, past tense. This method should be seen elsewhere too, as appropriate. "Ñātā, ñātā, ñātāro. Ñātāra" should be understood by the way of 'satthu'. "Ñāto, ñātā. Ñāta" should be understood by the way of 'purisa'. "Ñātaṃ, ñātāni, ñātā. Ñātaṃ, ñātāni, ñāte" should be understood by the way of 'citta' to be explained later. "Ñātā, ñātā, ñātāyo. Ñātaṃ, ñātā, ñātāyo" should be understood by the way of 'kaññā' to be explained later. Thus, in these nominal word series too, the similarity and dissimilarity of words should be established. In other places too, the similarity and dissimilarity should be examined appropriately by this method. For 'vattā', 'dhātā', 'gantā', etc., explanations like "one who speaks is vattā, one who holds is dhātā, one who goes is gantā" should be understood as appropriate. What miscellaneous words have been spoken by us here, that should not be said to be "spoken out of place." Because this 'saddanīti' (linguistic treatise), being undertaken for the purpose of clarifying the proper and improper meanings of words, shines only when spoken by stirring up all Magadhan usage in various ways, and not otherwise; therefore, since the desire to speak in various ways is possible, it should not be said that "this is spoken out of place." And because it is undertaken for the purpose of making the wise understand by various means, the fault of repetition should not be considered here; rather, this 'saddanīti' should be diligently learned