On Thu, Nov 19, 2009 at 11:32 PM, Jim Anderson <jimanderson.on@...>wrote:

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The Kaccaayanatthadiipanii (a fairly recent commentary) has something
very interesting to say about 'tulyaadhikara.na.m' but doesn't give a
meaning for 'attho' itself. But in my opinion, it seems to fit the
meaning of 'vatthu' (subject-matter?). Here's an extract from
pp.539-40 (Thai script edn.) of the text showing the usage of 'attho':

apica so puriso gacchatiityaadiisu so purisoti
sakattha-dabba-li"nga-sa"nkhyaa-kaarakavasena atthapa~ncaka.m
labbhati, gacchatiiti aakhyaatapadepi
sakattha-padhaanadabba-appadhaanadabba-sa"nkhyaa-kaarakavasena
atthapa~ncaka.m labbhati. tattha sabbesa.m gamanakriyaa sakattho naama,
purisassa gamanakriyaa padhaanadabba.m naama, purisadabba.m
appadhaanadabba.m naama, ekattha.m sa"nkhyaa naama, vaacakattaa
kaarako naama, tesu appadhaana-sa"nkhyaa-kaaraka-sa"nkhaatena
tikatthena purisoti pade dabba-sa"nkhyaa-kaarakasa"nkhaato tikattho
samaano hoti. tena tulya.m samaana.m adhikara.na.m attho yassaati
vacanatthena tulyaadhikara.nanti veditabba.m.
Dear Jim,
This seems to me to me to clarify the matter. I would like to mull over it
carefully. Right now I am busy caring for a seriously ill patient.
On the face of it, it appears to give a meaning like 'import' for 'attha',
does it not? It speaks of 5 kinds of 'attha' in both 'puriso' (subject) and
'gacchati' (pa.thama-purisa predicate), of which padhaanadabba, sankhyaa,
and kaaraka of of the predicate seem to be given as similar to dabba,
sankhyaa and kaaraka of the subject. All this is tentative; it is a bit
hazy to me yet.
Is the reading 'ekattha.m' right? Could it be 'ekatta.m' (oneness)?
Let us study this passage to understand these atthas more precisely. Best
wishes.

Mahinda

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