I agree with Bhante Kumaara that this was a tough
lesson. In addition to the things he has pointed out,
I would like to bring people's attention to what
appear to be several errors in the Key.
Translate to Pali.
#12 ... the child runs home
the key chooses kumaaro. I would have thought this
should be daarako.
#21 ... to protect...
the key uses aarakkhitum, yet the word given in the
book and glossary is rakkhitum.
#25 .. who admonish ...
the key says anusaasenta, yet I believe it should be
anusaasanta.
#27 ... throws ...
the key uses nikkhipati, yet khipati is the word the
book uses for throw. I supposes nikkhipati means put
down, or could even be throw down.
Metta,
John
--- Kumaara Bhikkhu <
venkumara@...> wrote:
> 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.
>
=== message truncated ===
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