Part 23 - Exercise 15 Answers
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As a passage ...
... or as separate parts ...
Ubho, 'both', is a plural numeral functioning as an adjective to te, 'they'.
Sāṇasuttaṃ = sāṇa ('hemp') + suttaṃ ('thread'), another tappurisa compound, probably with ablative internal structure, i.e. 'thread from hemp'.
(For which purpose,) Or 'for which sake', yassa atthāya, dative of purpose. See Warder p.68.
(here) Idaṃ can be read as an indeclinable, as I do (cf. Warder footnote p.75), or as a pronoun, 'this'.
The first (load of hemp) mentioned is 'your' load of hemp, the second is 'my' load of hemp.
(hemp-thread) Sāṇasuttaṃbhāraṃ, a tappurisa compound within a tappurisa compound, i.e. 'thread from hemp' within 'a load of hemp-thread', thus 'a load of thread from hemp'.
(will go) Gacchissāma, again future of decision/determination, see Warder p.55.
(carried with difficulty) Durābhato = du(r) + ābhato, 'hard-carried'. The prefix du(r) has a negative connotation, see Warder p.98.
(well-tied-up) Susannaddho = su + sannaddho. The prefix su (the opposite of du(r)) has a positive connotation, again see Warder p.98.
(by me) Me is the agent of the passive sentence. Note that the one me here seems to relate to both past participles, i.e. 'has been carried with difficulty by me' and 'has been well-tied-up by me'.
(for me) Alaṃ me. Me is dative because alaṃ takes the dative, see Warder p.68.
i.e., the first friend.
1 A final ṃ may be assimilated to a following labial when the words are closely connected grammatically. It may become m also when a vowel follows, under the same conditions (in verse under stress of metre too, since ṃ makes the preceding syllable long whilst m does not).
(Now) Tena hi signifies an admonition, see Warder p.94.
Dhammavinayaṃ, dvanda compound. Note that although the compound has two members, it is here used as a collective noun neuter and thus is inflected in the singular, see Warder p.97. The pronoun imaṃ is therefore also singular.
(quickly) Khippaṃ is often followed by eva which slightly alters the meaning to something like ‘really quickly‘.
(a garland, perfume, and cosmetics) Mālāgandhavilepanaṃ = mālā + gandha + vilepanaṃ, a three element dvanda compound, collective singular neuter, see Warder p.97.
(a bed, room, and lamp) Seyyāvasathapadīpeyyaṃ = seyya + āvasatha + padīpeyya, another three element dvanda compound.
(who knows?) The contextual meaning is 'who knows what will happen?'
(sense pleasures) Kāma is not just any pleasure in Buddhist usage, but specifically the pleasure of the senses.
(Find out:) Jānāhi is usually translated 'know', but here means 'get to know' and thus 'find out', see PED. Judging from the context of the Pali in the sutta (i.e., samaṇaṃ Gotamaṃ jānāhi), jānāhi here seems to form a clause of its own, therefore the colon.
(disseminated) Abbhuggato is a past participle predicated of saddo, functioning like an adjective, see Warder p.61.
Taṃ bhavantaṃ Gotamaṃ I take to be an accusative of 'specification of state' (see Warder pp.17-18) and thus I translate 'with reference to ...'. (This is also the Com. interpretation.)
Santaṃ, present participle of atthi agreeing with Gotamaṃ, see Warder p.47.
i.e., find out whether the report disseminated about the Honourable Gotama is true or not. This sentence is really far too complex to be introduced at this stage of a Pali course!
(seeing thus) Genitive absolute. Both jānato and passato are present participles in the genitive case. Note that the agent of the genitive absolute clause, tassa, here agrees with two genitive participles.
(is freed) Vimuccati, passive.
(sensual pleasure) Kāmāsavā = kāma ('sensual pleasure') + āsava ('outflowing') + ā-ending (ablative), a genitive tappurisa compound, the compound as a whole being ablative. Bhavāsavā and avijjāsavā are structured in the same way.
(Whatever) Yaṃ kiñ ci, see Warder p.85.
(subject to origination) Samudayadhammaṃ = samudaya ('origination') + dhamma. Dhamma at the end of a compound has the sense of 'nature of', 'subject to', see Connected Discourses of the Buddha; Ven. Bhikkhu Bodhi‘s translation of the Saṃyutta Nikāya p.44.
Again note the relative clause/demonstrative clause construction, each clause being 'equational'.
Jatassa, dative past participle. Note the 'personalised' form of the participle, i.e. 'one who has been born' rather than just 'has been born'. This is a common feature of Pali past participles (and present participles), see New Course in Reading Pali, by James W. Gair & W.S. Karunatillake V 5.2.
1 This is an idiom and may be translated "who knows?", "you never know", "you never can tell".
2 Present participle of as, cf. Lesson 8.
Aparena samayena, 'after some time', see Warder p.45.
Warder renders ariyaṃ dhammaṃ as 'excellent doctrine'. Other words for excellent could be abhikkantaṃ or paṇītaṃ.
(pattacīvaraṃ) Dvanda compound.
Alaṃ, 'stop', see Warder p.68. Mā paridevesi, 'don't grieve', see Warder p.31. The PTS text actually has paridevi which may be an alternative form of the aorist. Again note the combination of aorist with mā.
Samannāgata + instrumental, see Warder p.44. Kāyaduccaritena = kāya + duccarita, a tappurisa compound (duccarita = du (r) ('bad') + carita ('conduct')).
Anuggaṇhanto, 'not-memorising', negative present participle of uggaṇhāti. 'Not grasping' or 'not understanding' might be a better translation considering the context in the sutta. Also note how an ṃ (here of vacaṃ, but also five lines up of khippaṃ) can change to m when a vowel, here a, follows in close junction, see Warder p.217.
(Kasmā) See Warder p.89.
Avyākataṃ is the negative past participle of vyākaroti.
Agārasmā, ablative. Agārasmā pabbajitā, see Warder p.89. Pabbajitā, plural nominative agreeing with tumhe, 'you'.
1 Capital of Magadha.