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I have received several emails pointing out that my interpretations of certain words are not compatible with those in Pāli dictionaries. I hope I can explain why one must be careful in using a Pāli dictionary if one’s goal is to grasp the true teachings of the Buddha. Of course, I learned this from my Noble teacher, late Waharaka Thēro.
1. In Pāli, a word can have different meanings depending on the context. Furthermore, sometimes, grammar rules are bypassed.
- Many of the problems with an incorrect interpretation of the Tipiṭaka arise mainly because of those two misconceptions.
- Pāli does not have its alphabet. It was a spoken language. The Pāli Canon (Tipiṭaka) was first written using Sinhala alphabet around 5 BCE (two thousand years ago); see, “Historical Background.”
2. Even in the English language, words can have different meanings depending on the context. Following are some examples for three words:
- Right: You were right./Make a right turn at the light.
- Rose: My favorite flower is a rose./He quickly rose from his seat.
- Type: He can type over 100 words per minute. /That dress is not her type.
(Read more at “Words with Multiple Meanings“).
- In Pāli language, there are many keywords with different meanings. In many cases, there is a conventional meaning and a deeper meaning, as mentioned above: “Sutta – Introduction.”
3. Pāli is a phonetic language. The Tipiṭaka was transmitted for many hundreds of years faithfully because verses were formulated for easy memorization; grammar rules bypassed in some cases. That is clear in verses, “Buddhaṃ Saranam gacchāmi,” “Dhamman Saranam gacchāmi,” for example.
- There is no subject in the above verse. The first of course means, “I take the refuge in the Buddha,” but “I” is missing in “Buddhaṃ Saranam gacchāmi.” It is just understood.
- If you look at suttā, there is no clear grammatical structure. It is the sound that gives the meaning, and most verses have “double meanings”: There is a simple meaning, but deeper meanings may be hidden. I have discussed this to some extent in the post, “Sutta – Introduction.”
- Some key Pāli words discussed in the post: “Pāli to English – Serious Problems With Current Translations.”
4. Let us start with the word “atta” (pronounced “aththa” or “aththā” depending on where used). This word can have many meanings depending on the context.
- In the conventional sense, “attā” means “a person.” It is used with this meaning in some contexts; see below.
- The deeper meaning of “atta” is “in full control” or “the essence” or “the truth that is timeless.” Just like the word “anicca,” it is not possible to translate to English. One has to get the idea by learning how it is used in various situations. The opposite of “atta” is anatta. That means “helpless” in case of a living being, or “useless” in case of an inert thing.
- At least, in this case, one could see the difference in meaning by the way they are pronounced: attā versus atta.
- Both these meanings appear in the Dhammapada verse (gäthä), “Attā Hi Attanō Nāthō” that I am posting concurrently.
5. We can take more examples to illustrate the application of “atta” with those two very different meanings.
- In “atta kilamatānu yōga“ atta is used in the conventional sense, to describe “procedures that cause suffering in a person.”
- The word sutta comes from “su” and “atta“: a sutta can make someone moral and ethical. So, here also atta is used in the conventional sense.
- The phrase “anattan asārakatténa” means “(anything in this world) is anatta because it is devoid of any good or any usefulness.” Something is atta only if it is the ultimate truth or has timeless value. Here, of course, the deeper meaning is used.
6. Paramattha comes from “parama” + “attha,” where “parama” means “at the highest level” and “attha” means “the truth that is timeless”, the deeper meaning.
- This word has been translated to Sinhala as “artha” to indicate “meaning” in Sinhala. So, the Plai word paramattha has been translated to Sinhala as “paramārtha” or “ultimate meaning.”
- Therefore, the four types of ñāna (pronounced “gnāna”) involved in the Patisambidha Ñana are, “attha, dhamma, nirutti, patibhāna.” These days, they appear in Sinhala as “artha, dharma, nirukthi, patibhāna.”
- I will write a separate post to discuss those four terms in the Patisambidhā Ñāna. A person qualified to explain Buddha Dhamma to others is supposed to have the Patisambidhā Ñāna. Otherwise, one could mislead others by providing incorrect explanations. Of course, no one but a Buddha can provide entirely error-free answers. It does not make much sense to learn Dhamma from someone who is at least not a Sōtapanna (i.e., an Ariya).
7. Of course the most problematic misuse of “atta” as “a person” or “a self” is in Tilakkhana, the Three Characteristics of Nature. There, anatta is commonly translated just as “no-self.” One correct expression is “no-unchanging self.”
- We need to realize that “atta” is always “truth” and “attā” could be “person” in the conventional sense. So, the opposite of “atta” is ALWAYS “anatta” (pronounced “anatththa”), which is NEVER pronounced “anattā,” i.e., “anaththaa.”
- That — together with translating anicca as “impermanence” — had kept Nibbāna hidden for a thousand years: see, “Anicca, Dukkha, Anatta.”
8. That is why a dictionary can’t provide fixed meaning for the word “atta,” as well as for anatta, nicca, anicca, and many other words.
- Many words are supposed to have both conventional and deeper meanings. Only someone who has the patisambhidā ñāna can correctly explain the meaning of a verse in the Tipiṭaka regardless of where the word appears.
- Therefore, in most current English literature on Buddha Dhamma, some explanations are correct, but many are not. That is because of the tendency to use a fixed meaning for a keyword without paying attention to context.
9. Another important such word is “pati,” which is also pronounced as “pati,” not as “pathi.” I have received emails saying that Pāli dictionaries say “pati” means “against.”
- Pati is also a Sinhala word that is being used to this day. It means “bonds” or “ties,” just as in Pāli.
- If “pati” means “against,” how would that be compatible with many other words with “pati“? For example, “patisamvedi” or “patisanvedi” (“pati + “san” + “vedi“) means vedana due to bonds with “san” becoming apparent. Patinissagga means “getting rid of bonds”. Patiniddesa means “detailed instructions on sorting out knotty or difficult points,” etc. The latter explained in detail at “Sutta – Introduction.”
- patisambhidā comes from pati + san + bidhä. “San” is, of course, a keyword; see, “What is “San”? Meaning of Sansara (or Samsara)“, and bidhä means to separate or to break apart; “bindeema” is the Sinhala word.
- So, patisambhidā ñāna is the knowledge to be able to sort out the meaning of a word by breaking it down to locate “san,” i.e., connection to defilements.
- And that interpretation must be consistent with “attha, dhamma, nirutti, patibhāna” as will discuss in a future post. By the way, patibhāna means the ability to describe in detail with examples. Nirutti means finding the origins of keywords, i.e., how compound words are put together using critical words like pati and atta or attha.
11. Other examples come in the gathā to pay tribute to the Saṅgha: “supatipannō bhagavatho savaka sangho, Ujupatipannō...”.
- Here the “bonding” is to “good things.” Supatipannō means “bound to moral things,” Ujupatipannō means “bound to be straightforward,” Nayapatipanno means “bound with wisdom,” and Samichipatipannō means “good to associate with.”
- Another is “patisandhi,” which comes from “pati” + “sandhi,” where sandhi (which is also a Sinhala word) means “to join.” At the cuti-patisandhi moment, one’s mental body (gandhabba) dies (cuti, pronounced “chuthi”) and one grasps a new existence. So, this joining of two adjacent lives is called patisandhi.
- Of course, the most important is “pati” in Paṭicca Samuppāda; see, “Paṭicca Samuppāda – “Pati+ichcha”+”Sama+uppäda.”
12. Here is a table showing the conventional and deeper meanings of some key Pāli words. Some meanings given in dictionaries are wrong, and they are in bold. Whether to use the correct conventional meaning or the deeper meaning depends on the context (where the word is used); a good example is, “Attā Hi Attanō Nāthō.”
|Atta||Person, self||In control, has essence or ultimate truth|
|Anatta||no-self (incorrect)||helpless, no essence and devoid of value|
|Anapana||in and out breathing||take in moral, discard immoral (in the mind)|
|Majjima||middle||majji + ma (avoid intoxication of mind)|
|Nicca||permanent (incorrect)||can be maintained to liking|
|Anicca||impermanent (incorrect)||cannot be maintained to liking|
(ii) friend (incorrect)
|san + mā; removal of "san"|
- Also see, “Why is it Necessary to Learn Key Pāli Words?“.