Dhātupāṭha vilāsiniyā
The Dhātupāṭha Vilāsinī
Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.
1.
1.
Sammāsambuddha sūriyo yo sambodho dayo dito;
Jagu paṅkaja saṅghāte bodhayī paṇamāmi taṃ.
The Perfectly Self-Enlightened Sun, who shone forth with the dawn of awakening and awakened the world's lotus-like multitude—to him I bow.
2.
2.
Saddhammabhānu yo lokā lokaṃ katvāna dhī tamaṃ;
Dhaṃsayī muninā sammā pātubhūto namāmi taṃ.
I bow to him, the sun of the True Dhamma, who, having illuminated the world and dispelled the darkness, was rightly manifested by the Sage.
3.
3.
Silagandhasamākiṇṇo buddho saddhammahāya yo;
Saṅghatoyaruho pāṇa lī tosesi namāmi taṃ-
I bow to him, the Buddha, replete with the fragrance of virtue; who, like a lotus grown from the water of the Sangha, brought delight to living beings.
4.
4.
Natvā mama garuṃvāsi padumārāma nāmakaṃ;
Pāḷiṃ nissāya kassā haṃ dhātupāṭhavilāsini-
Having paid homage to my teacher, the venerable Padumārāma by name, and relying on the Pāli, I shall compose this Dhātupāṭhavilāsinī.
5.
5.
Imañhi ganthakaraṇaṃ satthāgamanaye rato;
Mūkalaṃgamu saṅkhāte gāme sajjanakārite-
This composition was made by one devoted to the Teacher’s tradition, at the request of good people in the village known as Mūkalaṅgamu.
6.
6.
Suvisuddhārāmanāma vihāramhi nivāsako;
Tasmiṃ padhāna thero si kataññū santavutti yo-
Residing in the monastery named Suvisuddhārāma, he was the chief elder there, grateful and of virtuous conduct—
7.
7.
Guṇālaṅkāranāmo so thero theranvaye rato;
Yāci maṃ abhigantvāna mitto me vaṅkamānaso.
That elder named Guṇālaṅkāra, devoted to the lineage of elders, my friend of humble mind, approached and requested this of me.
8.
8.
Buddho hessaṃ yadā loke niddeso haṃ tadā iti;
Pāpuṇissa mahaṅkāraṃ ko vādo pani hantare-
“When I become a Buddha in the world, then this will be my declaration: ‘Who could attain such great eminence? What talk is there of another in this matter?’”
Appaccayo paro hoti bhūvādi gaṇato sati;
Suddhakattu kirayākhyāne sabbadhātuka nissitaṃ-
The non-causative is distinct when it belongs to the bhū-group; in the verbal expression of the pure agent, it is dependent on any verbal root.
Payutto kattunā yoge ṭhito yevā ppadhāniye;
Kirayaṃ sādheti etassa dīpakaṃ sāsane padaṃ-
When employed in connection with the agent, standing indeed in a subordinate role, it accomplishes the action; this word is an indicator of this in the Teaching.
Karaṇa vacanaṃyeva yebhuyyena padissati;
Ākhyāte kāritaṭṭhānaṃ sandhāya kathitaṃ idaṃ;
Na nāme kārataṭṭhānaṃ bodhetā itiādikaṃ-
The instrumental expression mostly appears; this is stated with reference to the causative sense in verbs, not to indicate the causative sense in nouns, such as ‘the enlightener,’ and so forth.
Sunakhehipi khādāpenti iccādini padānitu;
Āharitvāna dīpeyya payoga kusalo budho-yī.
A wise one, skilled in application, should bring forth and explain such phrases as, ‘They make even dogs eat.’
Kathito sacca saṅkhepe paccanta vacanena ve;
Bhuyyate iti saddassa sambandho bhāvadīpano-
Truly, it is stated in brief with a limiting expression that the connection of the word ‘bhūyate’ is one that indicates existence.
Niddesapāḷiyaṃ rūpaṃ vihoti vihavīyati;
Iti dassanatovāpi paccattavacanaṃ thiraṃ-
In the Niddesa Pāli, the forms ‘vihoti’ and ‘vihavīyati’ are seen; thus, from this evidence also, the reflexive expression is confirmed.
Tathā dhajaggasuttante muninā hacca bhāsite;
So pahīyissati iti pāḷidassanatopica-
Likewise, in the Dhajagga Sutta, authoritatively spoken by the Sage, and also from the evidence in the Pāli text itself: ‘so pahīyissati’ (it will be abandoned).
Pāramitānu bhāvena mahesīnaṃva dehato;
Sanni nipphādanā neva sakkaṭādi vaco viya-
Through the power of the perfections, as from the bodies of the great seers, the production of perception is not possible, just as with words like ‘sakkaṭa’.
Paccatta dassaneneva purisattaya yojanaṃ;
Ekavacanikañcāpi bahuvacanikampica;
Kātabba miti no khantī parassapadaādike-
By personal insight alone is the application of the three persons, both singular and plural, to be made; thus, there is no tolerance for error regarding the active voice and so forth.
Bhāve kirayāpadaṃ nāma pāḷiyā atiduddasaṃ;
Tasmā taggahaṇūpāyo vutto ettāvatā mayā-yī.
The action-word (kiriyāpada) in the impersonal sense is extremely difficult to see in the Pāli; therefore, the method for grasping it has been explained thus far by me.
Yaṃ tikālaṃ tipurisaṃ kirayāvāci tikārakaṃ;
Attiliṅgaṃ dvivacanaṃ ta dākhyātanti vuccati-yī.
That which is threefold in time, threefold in person, action-denoting, and threefold in case-role; which is without gender and has two numbers—that is called a verb (ākhyāta).
Ākhyāta sāgara matha jjatani taraṅgaṃ,Dhātujjalaṃ vikaraṇa gama kālamīnaṃ;
Lopā nubandha raya mattha vibhāgatīraṃ,Dhīrā taranti kavino puthu buddhi nāvā-yī.
Wise poets, with the boat of their broad intellect, cross the ocean of verbs—with its waters of verbal roots, its fish of conjugational signs, moods, and tenses, its churning waves, and its shores of elision, appended letters, and division of meaning.
Cakkhakkhī nayanaṃ nettaṃ locanaṃ diṭṭhi dassanaṃ;
Pekkhanaṃ acchi pamhantu pakhumanti pavuccati-yi.
‘Cakkhu,’ ‘akkhi,’ ‘nayana,’ ‘netta,’ ‘locana,’ and ‘acchi’ are words for the eye; ‘diṭṭhi’ and ‘dassana’ are words for sight; ‘pekkhana’ means looking; ‘pamha’ and ‘pakhuma’ are said to be eyelashes.
‘‘Pabbājito sakā raṭṭhā, aññaṃ janapadaṃ gato,Mahantaṃ koṭṭhaṃ kayirātha, duruttānaṃ nivetave’’-
“Driven from his own kingdom and gone to another district, he would build a great fortress to ward off harsh words.”
Porāṇa metaṃ atula netaṃ ajjatanāmiva,Nindanti tuṇhi māsīnaṃ nindanti bahubhāṇinaṃ;
Mitabhāṇinampi nindanti natthi loke anindito-
This is an ancient saying, Atula, not one of today alone: they blame one who sits in silence, they blame one who speaks much, and they blame one who speaks in moderation. There is no one in the world who goes unblamed.
Nagaraṃ yathā paccantaṃ ‘‘guttaṃ’’ santarabāhiyaṃ,Evaṃ ‘gopetha’ attānaṃ, khaṇe ve mā upaccagā-
As a border city is guarded within and without, so you should guard yourself. Do not let this moment pass you by.
Dhiratthu taṃ visavantaṃ, yamahaṃ jīvita kāraṇā,Vantaṃ pacchā vamissāmi, mataṃ me jivitaṃ varaṃ-
“Fie on that which was vomited, which I, for the sake of life, vomited forth! That I should consume again what was vomited—better for me is death than life.”
Viluppateva puriso, yāvassa upakappati,Yadā caññe vilumpantī, so vilutto vilumpatī-
A person plunders as long as it is to his advantage; and when others plunder him, he, the plundered one, plunders in turn.
‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ,Appamattā na mīyanti, ye pamattā yathāmatā’’.
“Heedfulness is the path to the Deathless; heedlessness is the path to death. The heedful do not die; the heedless are as if already dead.”
1.
1.
Ñāṇavimala tissākhyo, yo mahāsaṅgha nāyako,Marammavaṃsaṃ ādoca, dīpe saṇṭhāpayī idha-
He who was the great Sangha leader, Ñāṇavimalatissa by name, first established the Burmese lineage here on this island.
2.
2.
Tassa padhāna sissosi, pāḷi yaṭṭhakathā vidū,Dhammadhāra samaññāto, yo mahā saṅghasāmiko-
He was his chief disciple, skilled in the Pāli and its commentaries, known by the name Dhammadhāra, who was a great master of the Sangha.
3.
3.
Yo tassa mukhyasiṃssā si, dhamme sattheva kovido,Ñāṇānanda mahāthero, khe mā viya supākaṭo-
He who was his chief disciple, skilled indeed in the Dhamma and the scriptures, the great Elder Ñāṇānanda, was as renowned as the moon in the sky.
4.
4.
Vimalasāra tissākhyo, mahāsaṃsādhipo kavi,Sissosi dutiyo tassa, pariyatti visārado-
Vimalasāratissa by name, a great lord of the assembly and a poet, was his second disciple, skilled in the scriptures.
5.
5.
Padumārāma nāmo me, ācero therapuṅgavo,Tatiyo tassa sisso si sikkhāgārava saññuto-
My teacher, Padumārāma by name, a pre-eminent elder, was his third disciple, endowed with reverence for the training.
6.
6.
Saṅghādhipoca vimala, sārākhyo therakuñjaro,Padumārāma vikhyāta, mahāthero cime duve-
And the Sangha leader, the elder-elephant named Vimalasāra, and the great elder renowned as Padumārāma—these two.
7.
7.
Dhammādhāra mahāsaṅgha, sāminoca upantike,Ñāṇānanda mahāthera, ssantikeva samuggahuṃ-
They studied in the presence of the great Sangha master Dhammadhāra, and also in the presence of the great elder Ñāṇānanda.
8.
8.
Tesu kho padumārāma mahāthero avaṃ mamaṃ,Sikkhayi sadda sattheca, pāḷiyaṭṭhakathāsu ca-
Among them, the great elder Padumārāma taught me grammar, and also the Pāli and its commentaries.
9.
9.
Tasmiṃ divaṅgate pacchā, chando vyākaraṇādikaṃ,Vimalasāra mahāthera, ssantikeca samuggahiṃ-
After he passed away, I learned prosody, grammar, and the like from the great elder Vimalasāra.
10.
10.
Tassa kho padumārāma mahātherassa dhīmato,Sissena ñāṇatilaka therena saṃsasāminā-
By his disciple, the elder Ñāṇatilaka, the Saṃsasāmin, for that wise great elder Padumārāma—
11.
11.
Buddhassa parinibbāṇa vīsahasse catussate,Sa sattatyādhike vasse jeṭṭhamāse manorame-
In the year two thousand four hundred and seventy-seven after the Buddha's Parinibbāna, in the pleasant month of Jeṭṭha—
12.
12.
Aṭṭhamiyaṃ kāḷapakkhe, katāyaṃ matisūdanī,Dhātupāṭhattha bodhāya dhātupāṭha vilāsinī-
On the eighth day of the dark fortnight, this Matisūdanī, the Dhātupāṭha Vilāsinī, was composed for the understanding of the meaning of the Dhātupāṭha.
13.
13.
Ādi muddāpanaṃ assā, guṇālaṅkāra nāmino,Onojitaṃ, mamāyattaṃ tatopari tapassino-
Its first printing was by one named Guṇālaṅkāra; it was offered, being my property, and thereafter for the ascetics.
14.
14.
Sisso mayhaṃ gunānando unākuruva gāmajo,Mamu patthamhito āsi, gaṇṭhiṭṭhānesanādito;
My pupil Gunānanda, born in the village of Unākuruva, was my supporter, from seeking out difficult passages and so forth.
15.
15.
Bastyaṃ samaññako rājā, macco mama pitā ahu,Ontīnyā vī sanāmā me mātā senāpatānyanu–
A king named Bastian resided; my father was a minister. My mother was named Ontī, and she was of the general's lineage.
16.
16.
Ācerā ceva pācerā, janako jananīva me,Devā cetyaṅgino sabbe, nenapappontu nibbutinti-
By this merit, may my teachers and preceptors, my father and mother, and all the deities of the shrine precincts attain Nibbāna.
Dhātupāṭhavilāsiniyā samāptayi.
The Dhātupāṭhavilāsinī is concluded.