Dear Pāli Class participants.
Since we are wrapping up formal classes for this course in a couple of weeks I wanted to talk about Dāna.
For the new Pāli class being offered starting in March, there was a question about payment for the course, so if you happen to have read my reply about that on that thread then no need to read on here.
As you all know there is no formal cost for the course, as Bhante Sujato and I have been more than happy to offer our services as teacher freely. Our reward comes from the satisfaction of finding so many people interested in learning Pāli!
Personally, I’m also a firm believer in the value of the principle of Dāna, where students can show their gratitude to the teacher, and cultivate their own generosity (a basic Buddhist principle), by offering a monetary donation of whatever amount is comfortable (monastics excepted, of course). Since I certainly don’t need or want anything personally, I would be happy if those who are moved and able to offer dāna for the class would donate to either of these two organizations: Buddhist Global Relief (Bhikkhu Bodhi’s charitable organization tackling hunger around the world), or Sutta Central itself, which constantly seeks resources to fund the great work they do bringing the Buddha’s words to everybody around the world. See links below:
Question 1: devayāniyo (deva + yāniyo) - Ajahn Brahmali’s footnote 21 on pg 35 of his answer says that this is a bahubbīhi compound. Can this be if yāniyo is a future passive participle? Does a bahubbīhi compound have to end in a noun?
Also a related question… in Meiland’s notes (Pg. 148) to Warder he states that some of the words Warder lists as Bahubbīhi’s are not actually so because they don’t end in nouns… any opinions on this?
Question 2: Atthi, bhikkhave, aññ’eva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti
My translation: * Monks, there are even other states, deep, difficult to see, hard to understand, peaceful, sublime, beyond the realm of thought, subtle, understandable by the wise, which the Tathagata realised and directly knowing himself declared*
I just wanted to confirm if I understood the grammar: gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā = are all adjectives or past participles acting as adjectives that agree with Dhammā (m. pl. nom)?
ye - is this also a pronoun in the m. pl. nom? sayaṁ- is this an indeclinable adverb? or and adjective? abhiññā - DPD says that this could be an adjective, feminine noun, or absolutive? I translated it as an absolutive (directly knowing).
I think we might be getting hung up on semantics here. Yes, I think devayāniyo is itself a tappurisa cpd, consisting of deva and yāniyo, a future passive participle. But, remember that participles (past, present, or future passive) tend to function as adjectives or nouns (and in Pāli there is no real distinction between nouns and adjectives - they are all just nāma). And devayāniyo is here qualifying maggo (an exocentric reference), so I would say that both AB and BB are right, and devayāniyo is functioning as a bahubbīhi here.
Thanks, Stephen, for reminding us of BB’s excellent description of bahubbīhis in his wonderful book. Since not everyone may have access to the book, I am loading up the releveant excerpt from it here. Bhikkhu Bodhi on Bahubbīhi Compounds.pdf (113.8 KB)
IMHO, you could just about throw away all of Warder’s descriptions of bahubbīhis and just read this BB extract, and you would probably understand them better.
Dear Ven Acala (and Stephen), and others who are interested. On further reflection, I don’t think yāniya is a future passive participle at all. I rather now believe that this is simply the -iya suffix added to the noun yāna to make it adjectival.
Warder, in lesson 22 on p.187, talks about nouns with -suffix -ka or -ika being added to convert a noun into an adjective. Bhikkhu Bodhi in the section on bahubbīhis from RDPD (an excerpt of which I sent above), on p.43 goes further and says “Compounds of nouns can be turned into bahubbīhis by the addition of certain suffixes, particularly -ka, -ika, -iya, and -in.”
Yānika & Yāniya Yānika & Yāniya (adj.) (-˚) [fr. yāna] 1. (lit.) leading to, conducive to, as ˚yāniya in deva˚ magga D i.215, & Brahma˚ magga the way leading to the Brahma – world D i.220. — 2. (in appld meaning, cp. yānikata) ˚yānika one who has become used to, whose habit it is . . ., in vipassanā˚ & samatha˚ at Vism 588.
I’m completely mystified. On page 35 Ajahn Brahmali’s footnotes finish at #19, and having just finished my homework I’ve not encountered devayāniyo. … I feel concern that I’ve worked on the wrong passages.
Would a kind person please point me to the text where devayāniyo is found?
But how could it be otherwise? Unless reported speech, of course.
On another note, I thought I was warming up to take issue with Ajahn Brahmali, over his translation of aṭṭhādasahi vatthūhi as “through eighteen grounds” curious. Aṭṭhādasa does hide away on p599 of the PED as meaning 18. But only checking the broader context in DN1 and B Sujato’s translation there convinced me of this meaning. It seemed more straightforward to translate it as “understanding the meaning,” with aṭṭha as “meaning” and dasa as an adjective from √dis (see), as the DPD suggests. I’m following Sujato’s “on eighteen grounds.”