Gair & Karunatillake, Chapter 5

This thread is for people who are studying A New Course in Reading Pāli. It focuses on one chapter only. There are links to the other chapters at the top of the general thread.

On your marks… get set… learn Pāli!

Taking up where we left off, we hadn’t started the Further Readings on chapter 5.

I was thinking - ow! those vocab lists in the book are way too long! What I suggest I do is to divide the lists so that there is one smaller list for each reading. That way I can glance through the vocab, read the passage, then test my vocab afterwards.

The following 14 words are associated with Chapter 5 - Further readings Excercise 1. Wherever the glosses below are different from the book that is where Bikkhu Bodhi disagreed with a gloss.

|añjalikaraṇīya|worthy of respectful salutation|
|āhuneyya|venerable, worthy of offerings|
|khettaṃ|field, sphere|
|chahi|instrumental-ablative of cha- six|
|dakkiṇeyya|worthy of offerings|
|disvā|having seen|
|dummana|unhappy, downcast|
|pāhuṇeyya|worthy of hospitality|
|puññaṃ|merit, righteousness|
|viññāya|having cognised|
|sammodi|past of sammodati “rejoices”|
|sumana|of a happy mind, of a pleased mind|

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Maybe there is a better way of posting a table?

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I think you have to add a line like this:


Let’s try it:

word gloss
bhikkhu monk

Hey it worked!

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Good man, @khagga

So here we are. The vocab for Exercise 1 in the Further Readings.


Word Gloss
añjalikaraṇīya worthy of respectful salutation
āhuneyya venerable, worthy of offerings
upekkhaka equanimous
khettaṃ field, sphere
chahi instrumental-ablative of cha- six
dakkiṇeyya worthy of offerings
disvā having seen
dummana unhappy, downcast
pāhuṇeyya worthy of hospitality
puññaṃ merit, righteousness
viññāya having cognised
sata mindful
sammodi past of sammodati “rejoices”
sumana of a happy mind, of a pleased mind

And here is a link to the text with Bhante Sujato’s translation.

I think one passage/exercise every 3 days would be an ok pace. With sufficient heat not to get bored.


And here is the vocabulary for Further Readings Exercise 2.

There will be an exam on these vocab lists. In your home. When you least expect it.


Word Gloss
ajjatagge from today on (ajjato +agge)
ajjhataṃ inwardly, internally subjectivel(y)
abhikkantaṃ excellent, suberb, wonderful
upasaṃkami 3ps pst of upasaṃkamati “approaches”
upeti approaches, attains, comes to reaches (the past particable upeti has the sense of “endowed with”
khamati is fitting, seems good
(X) - dhamma of the nature of X
taññeva = taṃ + eva
tathā thus, so
tena hi if so, in that case
dhāreti holds, bears, accepts, contains
dhāretu 3ps imperative dhāreti “holds, bears, accepts, contains” (i.e… let him, her, it…)
naṃ anternate form of taṃ
pajānati knows, understands
paṭipucchati asks in response, inquires
paṭipucchismāmi 1ps future of paṭipucchati “asks in response, inquires”
pāṇupetaṃ for life (literally “possessed-with-breath-ly” pāna(ṃ) breath + upetaṃ netuer past particple of upeti (has the sense of “endowed with”)
byākaroti explains, answers, brings to light
bhagavant “fortunate one”
yaṃ that, since, for (adverbial use of the accusative of ya-)
santa existing, being
sandiṭṭhika visible, empirical, empirically ascertainable, of advantage in this life
Sīvako a proper name

And here is the text for Further Readings - Excercise 2.


The Vocab for Further Readings Excersise 3.

Word Gloss
ayoguḷo iron ball
āditta burning, blazing
āha said
gaṇhāti picks up, takes
ḍayhati gets burned
tatta heated, hot
thero elder, senior
daṇḍeti punishes
diguṇaṃ doubly, twofold
pāpakammaṃ evil, sinful act
balikataraṃ more, greatly
mahāmatto chief minister
rājaputto prince
sampajjalita ablaze, in flames
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And here is the text of exercise 3. Has anyone any thoughts on the interpretation of this text? It seems surprising what it says, that unknowing wrongdoing causes greater demerit than knowing wrongdoing.

IMHO, you should read this as a philosophical proposition in context of the entire discussion.

The previous sutta says:-

He who does wrong, O king, comes to feel remorse, and acknowledges his evil-doing. So demerit does not increase.

It then explains how the person who intentionally does right acquires merit.

So, when one knowingly does wrong, there will be remorse and acknowledgement (probably sooner than later)… so demerit will not increase… aka the person knowingly grasping hot metal. He won’t be holding on too long!

But when one unknowingly does wrong, one doesn’t have the faintest clue why one is getting the results one is. Since there is no remorse or acknowledgement (there may even be denial - I didn’t mean to, x made me do it, etc etc), there is the propensity to cause much more hurt… aka a person unknowingly grasping hot metal. Hence the greater demerit.


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Thanks Doc, it makes more sense now :slight_smile:

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And here is the Vocab for Further Readings Exercise 4

Word Gloss
nicca permanent, non-transitory
no negative “not”, more emphatic than na
vipariṇāma change
vedanā feeling
saṃkhāro volitional formations
saññā perception
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Here is a link to the text for Further Readings - Exercise 4.

Would anybody like to link to their favourite discussions of the Pāli words for the Khandas? I’m still looking for the ultimate explanation.

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Let us pause to appreciate the compound atītānāgatapaccuppannaṃ. :slight_smile:

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Very good. I wasn’t reading past the exercise and I was happy enough with Anattalakkhaṇasutta.

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