Kārakakaṇḍa

Meanings of catutthī vibhatti

sampadānattha: in the sense of receiving something
aññavibhattiyattha: not given
- viramathāyasmanto mama vacanāya (venerables, refrain from telling me)

sampadānattha – definition

sammā padīyate yassa, sampadānaṃ taduccate (bhedacintā)
sammā padīyate assāti sampadānaṃ: one to whom something is given properly or who properly receives something – recipient
note: this is the sampadānakāraka

dāyako bhikkhussa cīvaraṃ dadāti (the donor gives a robe to the monk)

bhikkhussa: recipient
7 types (in 3 groups)
- 3 types acc. to manner of acceptance
  - anirākaraṇa sampadāna (non-rejection)
  - ārādhanā sampadāna (request)
  - anumati sampadāna (approval)
- 2 types acc. to object of acceptance
  - vatthu-paṭiggāhaka sampadāna (receiver of an object)
  - kriyā-paṭiggāhaka sampadāna (receiver of an action)
- 2 types acc. to reason of acceptance
  - tadattha sampadāna
  - tumattha sampadāna
mem aid: manner, object, reason
- anirākaraṇa, ārādhanā, and anumati sampadāna
  - anirākaraṇa sapadāna: one who accepts something by not rejecting it
    - nirākaraṇa: rejection
    - bodhirukkhassa jalaṃ dadāti (he gives water to the Bodhi tree)
  - ārādhanā sampadāna: one who accepts something by pleasing or persuading the donor through a request
    - yācakassa dhanaṃ dadāti (he gives wealth to a beggar)
  - anumati sapadāna: one who accepts something by bodily or verbal indication or by mental approval
    - bhikkhussa cīvaraṃ dadāti (he gives a robe to the monk)
  anirākaraṇārādha, nābbhanuññavasena hi sampadānaṃ tidhā vuttaṃ, rukkha-yācaka-bhikkhavo (rpsd) (through non-rejection, invitation, and approval, sampadāna is said to be threefold, (examples) tree, beggar, and monk
  - anirākaraṇa + ārādhanā + abbhanuñña (anumati)
- vatthu- / kriyā- paṭiggāhaka sampadāna
  - vatthu-paṭiggāhaka sampadāna: one who receives a material object
    - rukkhassa jalaṃ dadāti
    - bhikkhussa cīvaraṃ dadāti
    - yācakassa dhanaṃ dadāti
  - kriyā-paṭiggāhaka sampadāna: one who receives an action
    - buddhassa silāghate (he praises the Buddha)
      - the Buddha receives the act of praise
    - it occurs with several dative-taking verbs
  sammā padīyate yassa, sampadānaṃ taduccate, vatthussa vā paṭiggāha, lakkhaṇaṃ taṃ kriyāya vā (bhedacintā) that to whom something is properly given is called sampadāna it is characterized as the receiving of either an object or an action
  - dative-taking verbs
    - (body)
      - (actions: going, leading, attending)
        
        upaṭṭhāti / upatiṭṭhati (to attend upon, to serve)
        
        bhikkhussa upatiṭṭheyya (he should attend upon the monk)
        
        note: expression: ahaṃ bhotiṃ upaṭṭhissaṃ (i shall attend upon you, lady): bhotiṃ: dutiyā in kammattha (rūpa-bhāsāṭīkā)
        
        verbs of motion (going) and leading: the place to which something goes or is taken
        
        appo saggāya gacchati (few go to heaven)
        
        sagga: object in dative form
        
        -āya: replacement for dative singular sa-vibhatti
        
        so ajaṃ dakāya neti (he leads the goat to water)
        
        Nibbānāya vajantiyā (of the woman going to Nibbāna)
        
        mūlāya paṭikassanaṃ (drawing back to the root; pulling back to the origin)
      - (positive reactions)
        
        ruccati, khamati, etc (to like / to be pleasing)
        
        samaṇassa rocate saccaṃ (truth is pleasing to the ascetic)
        
        māyasmantānaṃpi saṅghabhedo ruccittha (may schism not be pleasing to the venerables as well)
        
        with roceti, the liker is not the sampadāna but the subject (agent)
        
        tvaṃ dhammaṃ rocesi (you like the dhamma)
        
        yassāyasmato khamati (to whichever venerable it is agreeable)
        
        khamati saṅghassa (it is agreeable to the saṅgha)
        
        silāghate (to praise)
        
        buddhassa silāghate (he praises the Buddha)
        
        other verbs with the same meaning, such as pasaṃsati and thometi, require a kamma; not sampadāna
        
        buddhaṃ pasaṃsati
        
        anu / pati + √gī (to approve, agree)
        
        jano tassa bhikkhuno anugiṇāti / paṭigiṇāti (people express their approval towards that monk (saying ‘sādhu’ in approval))
        
        blessing expressions
        
        sotthi te hotu sabbadā (may there be well-being for you always)
    - (speech)
      - paṭi / ā + √su (to reply, to listen)
        
        bhikkhū bhagavato paccassosuṃ (the monks replied to the blessed one)
        
        āsuṇanti buddhassa bhikkhū (the monks listen to the Buddha)
      - āroceti, paṭivedeti, deseti (verbs meaning “to inform / announce)
        
        ārocayāmi vo bhikkhave (monks, i inform you)
        
        paṭivedayāmi vo bhikkhave (monks, i announce to you)
        
        bhikkhūnaṃ dhammaṃ deseti (he preaches the Dhamma to the monks)
      - (suitable)
        
        verbs such as “to reveal, to be suitable, to suffice”
        
        tuyhaṃ āvikaromi (i reveal it to you)
        
        kappati bhikkhūnaṃ (it is allowable for monks)
        
        vaṭṭati bhikkhūnaṃ (it is proper for monks)
        
        ekassa bhikkhuno pahoti (it is sufficient for one monk)
        
        upamaṃ te karissāmi (i will make a simile for you)
        
        añjaliṃ te paggaṇhāmi (i raise my hands in salutation to you)
        
        attho me āvuso cīvarena (āvuso, there is a need for a robe for me)
        
        namo te purisājañña (homage to you, o noble man)
        
        svāgataṃ te (welcome to you)
        
        expressions meaning “suitable” or “what use?”
        
        alaṃ me rajjaṃ (the kingdom is suitable for me)
        
        alaṃ te idha vāsena (living here is useless for you)
        
        kiṃ te jaṭāhi dummedha? (what use are matted locks to you, foolish one?)
      - (oath)
        
        sapate (to swear an oath)
        
        tuyhaṃ sapate (he swears to you)
        
        if in the meaning “to curse”: dutiyāvibhatti
        
        yā pana bhikkhunī attānaṃ vā paraṃ vā nirayena vā brahmacariyena vā abhisapeyya, pācittiyaṃ (if any bhikkhunī should curse herself or another with (rebirth in) hell or with (loss of) the noble life, it is a pācittiya offence)
        
        dhāreti (to bear, to hold up)
        
        devadattassa suvaṇṇacchattaṃ dhārayate yaññadatto (yaññadatta holds a golden parasol to (for) devadatta)
        
        setacchattaṃ gahetvāna, buddhasetthassa dhārayiṃ (having taken a white parasol, i held it up to (for) the supreme Buddha)
        
        dhāreti (to repay a debt)
        
        rañño sataṃ dhāreti (he pays one hundred coins to the king)
    - (mind)
      - (akusala)
        
        kujjhati (be angry), dussati (wrong), dubbhati (betray), duhayati (destroy)
        
        tassa kujjha mahāvīra (o great hero, be angry towards him (with him))
        
        yo appaduṭṭhassa narassa dussati (whoever wrongs a harmless man…)
        
        yo mittānaṃ na dubbhati (whoever does not betray friends…)
        
        duhayati disānaṃ megho (the rain destroys the directions (regions))
        
        hanute (to deceive)
        
        tuyhaṃ hanute (he deceives you)
        
        √rādh (aparajjhati; to offend)
        
        kyāhaṃ ayyānaṃ aparajjhāmi? (how could i offend the noble ones?)
        
        maññati (in contempt, with inanimate comparison): comparing someone with an inanimate object in contempt (anādara)
        
        kaṭṭhassa tuvaṃ maññe (i regard you as a piece of wood)
        
        kaliṅgarassa tuvaṃ maññe (i regard you as a log of wood)
        
        jīvitaṃ tiṇāyapi na maññamāno (not regarding life even as (worth) a blade of grass)
        
        āya in tiṇāya: vibhattivipallāsa (tiṇaṁ viya): grass is also an object of regarding
        
        issayati, usūyati (to envy)
        
        titthiyā issanti samaṇānaṃ (the ascetics of other religions envy the monks)
        
        dujjanā usūyanti guṇavantānaṃ (bad people envy the virtuous)
      - (wish)
        
        pihayati (to long for)
        
        devāpi tassa pihayanti tādino (even the gods long for (wish to see) such a one)
        
        devāpi tesaṃ pihayanti sambuddhānaṃ satīmataṃ (even the gods long for (wish be) those mindful fully enlightened ones)
        
        √ikkh (to expect)
        
        āyasmato tissassa upasampadāpekkho (he expects higher ordination towards from V. Tissa)
        
        seems to be possessive meaning
- tadattha and tumattha sampadāna
  - tadattha sampadāna (tassa attho tadattho): one who expresses the result or benefit of an action (for the sake of) – normally, ekavacana with -āya
    - atthāya hitāya sukhāya devamanussānaṃ buddho loke uppajjati (for the welfare, benefit, and happiness of gods and humans, the Buddha arises in the world)
      - atthāya…: results / benefits of the arising of the Buddha
    - gāmaṃ piṇḍāya pāvisi (he entered the village for alms)
    - vinayo saṃvaratthāya (vinaya is for the sake of restraint)
    - saṃvaro avippaṭisāratthāya (restraint is for the sake of freedom from remorse)
    - piṇḍapātaṃ paṭisevāmi neva davāya na madāya na maṇḍanāya (i consume alms-food not for amusement, not for intoxication, not for adornment)
  - tumattha sampadāna: expresses the meaning normally expressed by tumanta (infinitive) – ekavacana with -āya
    - lokānukampāya buddho loke uppajjati (to show compassion (to embody compassion) for the world, the Buddha arises in the world)
      - lokānukampāya: in order to show compassion (anukampituṁ)
- 4 cases of catuṭṭhī ekavacana –āya
  - tadattha sampadāna
  - tumattha sampadāna
  - kamma of √nī (to lead) and motion verbs
    - appo saggāya gacchati
    - mūlāya paṭikassanaṁ
  - with vibhattivipallāsa
    - viramathāyasmanto mama vacanāya (venerables, refrain from telling me)
      - pañcamī is expected (may you refrain from telling)
  - notes:
    - sometimes, -āya is added to declension tables
      - in myanmar: no
      - considered a special replacement since it is only present in these specific cases
    - namo buddhāya: generally incorrect
      - it is a sanskritization
      - -āya is not seen in Pāḷi or commentaries
      - Pāḷi grammar: namo buddhassa (dhmp)
      - but in subhodhālaṅkāra: anantaguṇasārāya namo te purisuttama (not sārassa)
  tadatthe ca tumatthe ca, nī-gatyatthāna kammani vibhattivipallāse cāyādeso catudhā bhave in tadattha, in tumattha, in objects of nī and motion verbs, and in vibhatti-vipallāsa, thus, the substitution ‘āya’ occurs in four ways