Class 23 Key to Exercises

Class 23 Key to Exercises¶

Break up following words in suitable ways

In the Key to Exercises, break up every verb and participle into prefix + root + root sign + verbal ending / suffix.

e.g. paṭiggaṇhāmi:

pati + √gah + ṇhā + ti

or the classic way:

√gah 6 (to grasp) + ṇhā > gaṇhā

pati + gaṇhā + mi

And other words with prefixes

e.g. viññāṇaṃ : vi + √ñā + aṇa

or the classic way:

vi + √ñā 5 nā (know) + aṇa + aṃ

Please pay attention to the syntax: underline the subject, object(s), and predicate of the sentences

1. AN4.198
   so navaṃ santh'āgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena.

He enters the new meeting hall together with the royal consort and the chief brahmin priest.

2. VIN PAT PC 68
   mā, āyasmā, evaṃ avaca. mā bhagavantaṃ abbhācikkhi, na hi sādhu²⁴ bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

Venerable, do not say so. Do not misrepresent the Blessed One. Misrepresenting the Blessed One [is] not good. The Blessed One would not speak in this way.

3. AN4.61
   idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. ayaṃ vuccati, gahapati, cāgasampadā.

Here, householder, a noble disciple lives the household life with a mind free from the stain of stinginess, giving freely, open-handed, delighting in generosity, ready to give to beggars, and who delights in sharing gifts. This, householder, is called the attainment of generosity.

4. SNP13
   khayaṃ virāgaṃ amataṃ paṇītaṃ,
   yad'ajjhagā sakyamunī samāhito.
   na tena dhammena sam'atthi kiñci

Wearing away, dispassion, the superior deathless state – whatever the Sakyan sage, concentrated, obtained; there is not anything equal to that doctrine.

5. DHP191
   (passati) dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ, ariyañ'c'aṭṭh'aṅgikaṃ maggaṃ, dukkh'ūpasamagāminaṃ.

[one sees the four noble truths with right understanding:] suffering, the origin of suffering, the overcoming of suffering, and the noble eightfold path leading to release from suffering.

6. SNP8
   santussako²⁵ ca subharo ca, appakicco ca sallahukavutti,
   sant'indriyo ca nipako ca, appagabbho kulesu ananugiddho.

One who is satisfied and easy to support, with few obligations and whose livelihood is frugal; one whose (mental) faculties are calm and who is discerning, courteous among families and not greedy.

7. TH257
   araññe rukkhamūlesu, kandarāsu guhāsu ca.
   vivekam'anubrūhantā, vihaṃsu tap'parāyaṇā

In the forest, at the bases of trees, in grottoes and in caves, fostering seclusion, they lived with that as [their] final goal.

8. SN12.22
   dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañ'ca sadatthaṃ parihāpeti.

He [who is] lazy dwells in suffering, mingled with evil and unskillful things, and great is the personal benefit that he neglects.

9. VIN5.4.7 tiṇavatthārakaṃ
   yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan'ti.

adhi + √kar + aṇa

ava + √thar + *a + ka

√sam 3 e (to be calm) > same (caus). vi + upa + same + eyya > vūpasameyya

√ṭhā 1 āpe (to stand) > ṭhape (caus). thape + tvā

√ṭhā 1 āpe (to stand) > ṭhape (caus). thape + tvā

pati + saṃ + √yuj + ta

If it is a suitable time for the community, the community may settle this dispute by covering it with grass, apart from serious offences and those connected with lay people.

10. AN6.46
    idh'āvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti, ime pana jhāyino'mhā, jhāyino'mhā'ti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti.

√sad 1 e (to sit, settle down) > sāde (caus). apa + sāde + nti

√jhā 3 ya (to think) > jhāya. jhāya + nti

√jhā 3 ya (to think) > jhāya. pa + jhāya + nti

√jhā 3 ya (to think) > jhāya. ni + jhāya + nti

√jhā 3 ya (to think) > jhāya. ava + jhāya + nti

Here friends, the monks devoted to the teaching belittle the meditator monks (saying), "These (monks say) 'We are meditators, we are meditators!" but they meditate, brood, overthink, mis-meditate."

11. SNP53
    yodha kāme accatari,
    saṅgaṃ loke duraccayaṃ,
    na so socati nājjheti,
    chinnasoto abandhano.

√tar 1 a (to cross). ati + a + √tar + i

dur + ati + √i + *a

√suc 1 a (to grieve) > soca. soca + ti

√jhe 1 a (to think) . na + ā + √jhe + ti

na + √bandh + ana

Whoever here has escaped sensual pleasures,
an attachment to the world hard to overcome,
he does not sorrow, he is not anxious,
(he has) cut the stream, (he is) free.

12. DN16.27
    sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.

pari + √phull + a

na + √kal + *a

√kir 1 a (to scatter, sprinkle) > kira. ava + kira + ti

√kir 1 a (to scatter, sprinkle) > kira. adhi + ava + kira + ti

√kir 1 a (to scatter, sprinkle) > kira. adhi + pa + kira + ti

Ananda, this pair of Sal tress is in full blossom with out of season flowers. They rain down, scatter down, completely cover the body of the Tathagata, in worship of the Tathagata.

13. AN5.23
    so sace ākaṅkhati, anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ, eko'pi hutvā bahudhā assaṃ, bahudhā'pi hutvā eko assaṃ, āvibhāvaṃ tirobhāvaṃ

ā + √kaṅkh + a + ti

na + eka

vi + √dhā + ita

vi + √dhā + a

√bhū 1 a (to be) > bhava. pati + anu + bhava + eyyaṃ

√hū 1 a (to be). √hū + tvā

√as 1 a (to be). √as + aṃ

If he wishes, "I could manifest various kinds of psychic power. Having been one I could become many, having been many I could become one. (I could) appear and disappear."

14. MN61
    sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi, yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāya'pi saṃvatteyya

√ikkh 1 a (to see, mark) > ikkha. pati + ava + ikkha + māno

√ñā 5 nā (to know) > jānā. jānā + eyyāsi

vi + ā + √bādh + a

√vatt 1 a (to be, proceed) > vatta. saṃ + vatta + ti

Rahula, if you know this while reflecting, "Whichever action that I wish to do by body, that physical action could lead to harm to myself" ...

Class 23 Extra Examples¶

1. MN20
   seyyathā'pi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya

Just as a powerful man, having seized a weaker man on the head or neck or shoulder, might firmly grab hold of [him] [and] completely crush [him] down, [and] torture [him]....

2. TH251
   passāmi loke sadhane manusse, laddhāna vittaṃ na dadanti mohā.
   luddhā dhanaṃ sannicayaṃ karonti, bhiyyo'va kāme abhipatthayanti.

I see wealthy persons in the world; having obtained wealth, they do not donate [it], because of delusion. [And] because of greed, they make a stockpile [of] wealth; they crave even more sensual pleasures

3. SN46.3
   savanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ²⁶ bahukāraṃ vadāmi; upasaṅkamanampāhaṃ … payirupāsanampāhaṃ … anussatimpāhaṃ … anupabbajjampāhaṃ

Just hearing of those monks, just approaching [them], just attending closely to [them], just recollecting [them], just following [them] into the monastic life, is very helpful I say.

4. AN7.67
   seyyathā'pi rañño paccantime nagare anupariyāyapatho hoti ucco c'eva vitthato ca, evam'evaṃ kho, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena²⁷

Just as the encircling path around the frontier fortress of the king is high and even broad [for protecting its inhabitants]; in the same way, indeed, a
noble disciple is afraid of doing wrong and feels conscience about bodily misconduct, verbal misconduct, and mental misconduct.

5. SN1.28
   aññam'aññ'ābhigijjhanti,
   kāmesu analaṅ'katā.

They are jealous of each other; they are insatiable in regard to sensual pleasures.

6. SNP13
   yān'īdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe.
   sabb'eva bhūtā sumanā bhavantu, atho'pi sakkacca suṇantu bhāsitaṃ.

Whichever living beings gathered here, earthly or in the sky: may all living beings be happy and then let them respectfully listen to what is said ([this] utterance).

7. VIN PAT SE 26
   na pallatthikāya antaraghare nisīdissāmī'ti sikkhā karaṇīyā.

"I will not sit with the knees clasped around in an inhabited area." The training is to be done.

8. SN22.22
   nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya. samūlaṃ taṇham'abbuyha, nicchāto parinibbuto"ti.

"Having placed down the onerous burden [and] not taking up another burden, pulling out craving with the root, he is desireless (without being hungry), entirely liberated."

9. SN20.10
   atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi. tam'enaṃ biḷāro gahetvā sahasā asaṅkhāditvā ajjhohari. tassa so mudumūsi antam'pi khādi, antaguṇam'pi khādi.

√kam 1 a (to go). pa + a + √kam + i

√gah 6 ṇhā (to grasp) > gahe (irreg base). gahe + tvā

√khād 1 a (to chew). na + saṃ + √khād + itvā

√har 1 a (to take, seize). adhi + ava + √har + i

√khād 1 a (to chew). √khād + i

Then, monks, that soft mouse set out for food. A cat grabbed it, and quickly swallowed it without chewing. That soft mouse ate the cat's intestines and it's mesentery.

10. MN107
    cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ.

ni + √mā + tta

√hū 1 a (to be) > huva. a + huva + ttha

anu + vi + √añj + ana

adhi + √kar + aṇa

na + saṃ + √var + ta

√har 1 a (to live) > hara. vi + hara + nta

abhi + √jhā + ā

dur + √man + as + *ya

√su 1 a (to flow) > sava. anu + ā + sava + ti

Having seen a form with the eye, do not grasp at (its) signs and features. Since, if you were to leave the eye-faculty unguarded, evil unwholesome states of covetousness and grief might invade you.

11. SN22.26
    yāvakīvañ'c'āhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañ'ca assādato ādīnavañ'ca ādīnavato nissaraṇañ'ca nissaraṇato yathābhūtaṃ n'ābbhaññāsiṃ, neva tāv'āhaṃ, bhikkhave ... anuttaraṃ sammāsambodhiṃ abhisambuddho'ti paccaññāsiṃ

upa + √ādā + ana

ā + √sād + *e + a

ā + √dī + na + vant + a

nī + √sar + aṇa

√ñā 5 nā (to know). na + abhi + a + √ñā + si

na + ud + tara

saṃ + √budh + *i

abhi + saṃ + √budh + ta

√ñā 5 nā (to know). pati + a + √ñā + si

Monks, as long as I did not directly know as it truly is, the satisfaction as satisfaction, the danger as the danger, and the escape as the escape of these five grasping aggregates ... I did not claim to have awakened to the unsurpassed perfect enlightenment."