Sabhc-d 1 (saddatthabhedacintaa)

Dear members,

I will often include a copy of the verse currently being studied so
that you can see the context of the word(s) being commented on without
having to search through previous posts.

Saddatthabhedacintaa 1:

saddatthabhedavaadiina.m pavara.m varavaadina.m
abhivaadiya saddatthabhedacintaabhidhiiyate.

Ven. Dhammanando's translation (Apr. 11):
Having saluted the Foremost of speakers of the analysis of sadda
and attha,
the Speaker of the Excellent, I shall speak the
Saddatthabhedacintaa.

Saddatthabhedacintaadiipanii 1 (on the title "saddatthabhedacintaa):

Text and translation:
> saddabhede atthabhede saddatthabhede cinteti
> vijaanaati etena pakara.nena ettha vaati
> saddatthabhedacintaa. niyatitthili`ngo hi cintaasaddo.

<It is called> "saddatthabhedacintaa" because by means of or in this
treatise it considers, investigates categories of the (spoken) sound,
categories of meaning, and categories of meaning with the sounds. The
word "cintaa" has the regular feminine gender.

Notes:
1) In message 1104, Apr. 11, Ven. Dhammanando includes Abhaya Thera's
Mahaa.tiikaa gloss on the title which I have reproduced below for
comparison with the Diipanii gloss. One notable difference is that the
Mahaa.tiikaa takes -bheda- (analysis, classification) as a singular
whereas the Diipanii seem to take it as a plural. I'm taking the
forms "-bhede" as the accusative plural based on the Atthasaalini
passage "cittanti aaramma.na.m (accusative singular) cintetiiti
citta.m. vijaanaatiiti attho." --p. 63. I'm not sure if the usage of
"cinteti" can also take a locative instead of an accusative. I think
"study" or "investigation" could be possible translations of "cintaa".

2) In "niyatitthili`ngo hi cintaasaddo.", I have left "hi"
untranslated. In "niyatitthili`ngo" (niyata-itthi-li"ngo), I don't
understand the purpose of "niyata-" (determined) here and have
tentatively translated it as "regular". You will find terms like
aniyatali"nga and niyatitthili"nga in the 4th pariccheda of the
Saddaniiti.

Jim

[from Ven. Dhammanando's message 1104]:

Title of the treatise.

Abhaya Thera:
saddo ca attho ca saddatthaa. saddehi gamyamaano attho saddattho.
saddatthaa ca saddattho ca saddatthaa. saddatthaana.m bhedo
saddatthabhedo. cinteti vijaanaati etena pakara.nena ettha vaati
cintaa. saddatthabhedassa cintaa saddatthabhedacintaa.
– from the Mahaa.tiikaa

Dhammaanando:
I will attempt an explanatory translation of the above.

saddatthabhedassa cintaa = saddatthabhedacintaa

The saddattha- part can be analysed in three ways.
1) saddo ca attho ca saddatthaa
A linguistic element and a meaning is saddatthaa.

2) saddehi gamyamaano attho saddattho
A meaning being gone to [= being known] by linguistic elements is
saddattho.

3) A combination of 1 and 2: saddatthaa ca saddattho ca
saddatthaa
Saddatthaa(a) and saddattho is saddatthaa(b)

Then:
saddatthaana.m bhedo saddatthabhedo
An analysis/classification of saddatthaa(b) is saddatthabhedo.

cinteti vijaanaati etena pakara.nena ettha vaati cintaa
Through that treatise one reasons or discerns herein [i.e. in
regard to this subject of saddatthbhedo], thus it is a cintaa.

saddatthabhedassa cintaa saddatthabhedacintaa.
The cintaa of saddatthabhedo is the Saddatthabhedacintaa.


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