I remember this to be a tough lesson due to the sudden jump in the amount of things to learn. On top of that, the exercises contain things that are not properly taught at all. It seems the author expects learners to pick up things through the "Translate to English" exercise. This is also true for some other lessons to come.

So, learners need to be a bit more patient here. If it's any consolation, the next lesson is a breeze.

Again, here are my comments and additions to Yong Peng's contribution:

>Present Tense, Active Voice
>
>(a) pacati
> 3rd Person: [sing.] pacati [plur.] pacanti
> 2nd Person: [sing.] pacasi [plur.] pacatha
> 1st Person: [sing.] pacaami [plur.] pacaama
>
>(b) coreti
> 3rd person: [sing.] coreti [plur.] corenti
> 2nd person: [sing.] coresi [plur.] coretha
> 1st person: [sing.] coremi [plur.] corema

(b) is basically the same as (a). The difference is that the "e" always remains "e". It doesn't become "ee" in the 1st person. This is because "e" is already a "long vowel". There's absolutely no such thing as "ee" in Pali.

If you're interested in the pronunciation, the "e" in "corenti" is not pronounced long due to a double consonant immediately after it. If it's pronounced long, the word would sound too much of a drag.

>(c) ki.naati
> 3rd person: [sing.] ki.naati [plur.] ki.nanti
> 2nd person: [sing.] ki.naasi [plur.] ki.naatha
> 1st person: [sing.] ki.naami [plur.] ki.naama

The "-naa" base ending includes ".naa" and ".nhaa".

It's in a way quite similar to verbs with -a base ending, like pacati. The seemingly odd one out is "ki.nanti".

Tip:
In 3rd person pl., we see "ki.nanti" instead of "ki.naanti". Why?
The word would sound too much of a drag.
Seriously, just as in "corenti" we can't have a "long e" due to the double consonant that comes immediately after it, just so (This sounds like a sutta, doesn't it?) in "ki.nanti" we can't have a long "a" due to the double consonant that comes immediately after it.

A long vowel can never occur before a double consonant. (Note: kh, gh, ch, jh, etc. are actually single consonants.)

>Translate into English:

>4. Tumhe ara~n~ne vasante mige pii.letvaa asappurisaa hotha.
>tumhe = you (plur.)
>ara~n~ne = forest (loc.)
>vasante = living
>mige = deer (acc.)
>pii.letvaa = having oppressed
>asappurisaa = wicked men (nom.)
>hotha = become
>Ans: Having oppressed deer living in the forest, you become wicked
>men.

Grammatically, the answer is correct. In meaning, however, it's better to render it as:
You are wicked men because you oppress deer living in the forest.

Learners may be a bit irritated by the unfamiliarity of the last word "hotha". It seems that you're expected to figure that out yourself. If you're beginning to have a headache, perhaps I can offer some relief by giving you this:
sg pl
3rd hoti honti
2nd hosi hotha
1st homi homa

Just as there is no such thing as "ee", there's no "oo" as well.

Another point which beginners may find peculiar in the Pali sentence above is that "asappurisaa" is in the nominative, instead of being in the accusative "asappurise" as what beginners may expect.

Let me try put this in a way I think is simple:
When we need to say that A *is* B, both A and B must be in the nominative. The same goes for "am, are, was, were, become, became, to be, having been, etc."
E.g.: Aha.m Kumaaro (homi).
Te coraa (homa).

To put in another way, "hoti", "bhavati", "atthi" (together with their various forms) have the object in the nominative.

>5. Maya.m aapa.na.m gantvaa vaa.nijehi saddhi.m kathetvaa dha~n~na.m
>vikki.naama.
>maya.m = we
>aapa.na.m = shop (acc.)
>gantvaa = having gone
>vaa.nijehi = merchants (ins.)
>saddhi.m = with (indec.)
>kathetvaa = having spoken
>dha~n~na.m = corn (acc.)
>vikki.naama = sell
>Ans: We go to the shop, speak with the merchants and sell corn (to
>them).

The meaning is there, but it sounds a bit odd, doesn't it?
Perhaps it may sound better like this:
We, having gone to the shop, speak with the merchants and sell corn (to
them).

>11. Upaasakaa vihaara.m gantvaa diipe jaaletvaa dhamma.m sotu.m
>nisiidanti.
>upaasakaa = lay devotees (nom.)
>vihaara.m = monastery (acc.)
>gantvaa = having gone
>diipe = lamps (acc.)
>jaaletvaa = having kindled
>dhamma.m = doctrine (acc.)
>sotu.m = to hear
>nisiidanti = sit
>Ans: Lay devotees, having gone to the monastery and kindled/lit
>lamps, sit down to hear/listen to the dhamma.

In reference to my comments on the earlier lesson, this Pali sentence of course should not be translated as
Lay devotees sit down to go to the monastery, kindle the lamps and listen to the dhamma.
Some common sense is certainly necessary.

>16. Dhammena manusse paalentaa bhuupaalaa akusala.m parivajjenti.
>Ans: Kings ruling men righteously avoid evil.

"Manusse" here can also be translated as "people".

>19. Dha~n~na.m minanto kassako aapa.na.m netvaa dha~n~na.m
>vikki.nitu.m cinteti.
>Ans: The farmer measuring corn intends to take it to the market and
>sell it.

"Neti" can also be "nayati". It can mean "takes away", like "harati"; it can also mean lead.

"Nayati" may remind some of "nayaka", which we can find in the official title of some *leader* monks. Yes, "nayaka" means "leader".

>23. Corehi saddhi.m gehe bhinditvaa manusse pii.lentaa tumhe
>asappurisaa hotha.
>Ans: You are wicked men who oppress people by breaking into houses
>with robbers.

I'd put this as:
You are wicked men who break into houses with robbers and oppress people.

Anyone would like to comment on this?

>26. Tva.m asappurisa, Buddhena desenta.m dhamma.m sutvaa sappuriso
>bhavitu.m ussahasi.
>Ans: You wicked man, having heard the doctrine preached by the
>Buddha, try to be a good man.

This Pali sentence is "funny". If it were to be translated to English as it is, it would be:
You wicked man, having heard the doctrine *preaching* by the Buddha, try to be a good man.
See what I mean?

To have the English sentence translated to Pali, it would be:
Tva.m asappurisa, Buddhena *desita.m* dhamma.m sutvaa sappuriso bhavitu.m ussahasi.

Then again, at this point, "desita" is in a form not taught yet. (See Lesson 19.)

Perhaps it should have been:
Tva.m asappurisa dhamma.m desenta.m Buddha.m sutvaa sappuriso
bhavitu.m ussahasi.
Ans: You wicked man, having heard the Buddha preach the doctrine, try to be a good man.

Hope someone would tell me if that is wrong.

>28. Varaahe maarentaa coraa kassake pii.lentaa paapakammaani karonti.
>Ans: Killing pigs, thieves who oppress farmers do evil deeds.

Did you notice that "maareti" seem related to "Maara" (death personified)?

>Translate into Paali:

>16. Sacca.m adhigacchitu.m ussahantaa upaasakaa sama.naa bhavanti.

It should be "adhigantu.m". (I tried searching the CSCD Tipitaka for "adhigacchitu.m" and "gacchitu.m" and found nothing.)

Using "adhigacchati" here is nonetheless a good choice (in comparison to "ugga.nhati" given in "Key to Pali Primer") as it mainly means "attain".

>25. Asappurise anusaasantaa sappurisaa lokamhi vasanti.

I think it's better to put it as:
Asappurise anusaasantaa sappurisaa lokamhi santi.
since "santi" is commonly used to mean "There are". (And "atthi" "There is".)


You may also like to know that there seems to be no difference at all between "hoti" and "bhavati".


peace

Ven Kumaara


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