English
in arrangement, origin, honor, and in repetition, etc. 'Vi' (prefix) means in diversity, excess, absence, great power, supremacy, passing beyond; in separation, quarrel, manifestation, in being, shining, and blaming. In distance, not facing, and in delusion, instability; in effort, skill, weariness, and in one's own hand, 'vi' is seen. 'Ava' (prefix) means in separation, knowing, and downward, in part, certainty, purity; in slight meaning, contempt, in pervading a region, loss; in verbal action, theft, and in attainment of knowledge, etc., 'ava' is used. 'Anu' (prefix) means in after, greatly, similarity, in uninterrupted following; in inferiority, and in the meaning of the third case, downward, in parts, following, benefit; in place, characteristic, distinction, and in origin, part, etc., 'anu' is used. 'Pari' (prefix) means in completeness, circumscribing, in honor, embracing, avoiding; in blaming, dwelling, in contempt, support, eating; in sorrow, pervading, truth, and in characteristic, etc., 'pari' is used. 'Abhi' (prefix) means in facing, distinction, upward, in suitability of action, growth; in honor, excess, lineage, truth, and in characteristic, etc., 'abhi' is used. 'Adhi' (prefix) means in superiority, lord, reading, in place, attainment, 'adhi' is used; in certainty, and in superiority, in being, and in distinction. 'Paṭi' (prefix) means in giving back, prohibition, in taking away, cessation; in similarity, representation, and in facing, going. In awakening, going back, and also in repetition; in possibility, reciprocal meaning, in understanding, characteristic, etc. 'Su' (prefix) means in beauty, happiness, correctness, greatly, very well, in prosperity. 'Ā' (prefix) means in facing, proximity, etc., in action, embracing, attainment; in limit, upward action, desire, in binding, manifestation, etc., 'ā' is used. 'Ni' (prefix) means in dwelling, calling, taking, in difficulty, undesirable meaning, cessation; in displeasure, sword, refuge, In establishment, wonder, and so on. 1182. "Ati" may be (used) for: Inclusion, excess, self-praise, transgression; In existence, in praise, in firmness and so on. 1183. "Api" is said (to be used) for: In possibility, and blame, in expectations, and conjunction; In question, and concealment, in the sense of blessing. 1184. "Apa" may be (used) for: In designation, avoidance, honor, going forth, and prevention; In corruption, and blame, in theft and so on. 1185. "Upa" is used for: Proximity, worship, similarity, accusation of fault, in occurrences; Excess, approach, superiority, cessation of previous action; Manner of taking, in smallness, and in fasting and so on. 1186. "Evaṃ" is used for: Manner of showing, in measure, in delight; In instruction, and speech, in acceptance, in ascertainment; In blame, and in this sense, in measure, and in questioning. 1187. The word "ca" is used for: In conjunction, in collection, in sequence, and in mutual; Merely for filling a word, and in ascertainment. 1188. "Iti" is used for: In causes and kinds, in beginning, and in ascertainment; In illustration, of the meaning of a word, in inversion, in conclusion. 1189. "Vā" is used for: In conjunction, and in comparison, in doubt, in filling a word; In fixed option, or in abandonment, in alternative. 1190. "Alaṃ" is said for: In adornment, in prevention, and in sufficiency. "Atho" and "Atha" are used for: Immediately after, beginning, in questions, in filling a word. 1191. "Nāma" and "Tha" are used for: Praise, blame, in acceptance and so on. "Nūna" may be (used) for: In certainty, and in inference, in conjecture. 1192. "Nanu" is used for: Question, ascertainment, permission, in soothing speech. "Vata" is used for: Certainty, compassion, laughter, lamenting speech, in wonder. 1193. "Handa" is used for: Beginning of a sentence, in sorrow. "Handa" is also used for: In laughter, in compassion. "Yāva" and "Tāva" are used for: Entirety, measure, limit, in ascertainment. 1194. "Puratthā" is used for: East, before, in the sense of 'gone', in first, and 'atha'. "Purā" is used for: In connection, and in long past, in near future. 1195. "Khalu" is used for: Negation, embellishment of a sentence, in ascertainment and renown. "Abhito" is used for: Near, facing, on both sides and so on. 1196. "Kāmaṃ" is seen for: In the sense of 'even if', and in the sense of certainty. "Atho" and "Pana" are used for: In particular, just so, (and for) word. in filling. 1197. Hi is for special reasons, in holding, in filling a word; Tu is for cause-free, there, then, ku is for sin, for meaning, for blame. 1198. Nu is for doubt and question, tha is for various, many, and exclusion; Kiṃ tu is for questioning, disgust, kaṃ tu is for water, on the head. 1199. Amā is for sudden, near, then, in difference, not first, puna; Kirā is for tradition, dislike, udā is for 'or', in option. 1200. Patīcī is for last, after, sāmi is for half, in disgust; Pakāse is for manifest, possible, pātu, Aññoññe is for mutual, in secret, mitho. 1201. Hā is for sorrow, grief, suffering, khede is for 'alas', for wonder; Bhiṃsāpane [hiṃsāpane (ṭī.)] is for frightening, dhī [dhi (ka.)] is for blame, pidhāne is for covering, tiriyaṃ is for across, tiro. 1202. Tuna, tvāna, tave, tvā, tuṃ, dhā, so, thā, kkhattu, meva ca; To, tha, tra, hiñcanaṃ, hiṃhaṃ, dhi, ha, hi, dha, dhunā, rahi. 1203. Dāni, vodācanaṃ, dājja, thaṃ, tattaṃ, jjha, jju, and so on; Samāso is the compound, and the indeclinable compound, Yādeso is the substitution, and it becomes an indeclinable. Thus ends the section on indeclinables. The third chapter, the General Section. The Abhidhānappadīpikā is completed. Conclusion 1. The Heaven Section, the Earth Section, and also the General Section; This Abhidhānappadīpikā is endowed with these three sections. 2. In heaven, on earth, in the abode of serpents, This is a lamp illuminating all meanings; The wise person who is skilled in this, Becomes proficient in the words of the Great Sage. 3. A king named Parakkamabhujo, adorned with virtues; Was mighty in Laṅkā, victorious, with the valor of a lion. 4. He rightly united the bhikkhusaṅgha, which had long been divided, Into the three fraternities; He protected them with great requisites for a long time, With constant care as if they were his own body. 5. By whom Laṅkā was made crowded, as it were, with fame, With monasteries, villages, parks, and cities, With fields and reservoirs. 6. Having attained his extraordinary, wish-granting favor, I too have reached the state of an author, known to the wise. 7. In the palace built by him, adorned with gateways and so on; As if in a section of heaven, with its waters, reflected in his glory. 8. Mahājet In the monastery named Avana, approved by the virtuous; Dwelling in the diseased village group, by one of peaceful conduct. By the wise Moggallāna, desiring the True Dhamma's establishment; This was composed by the Elder, the Abhidhānappadīpikā.