commentary for aggivacchasutta
- I have been translating the aggivacchasuttavan.n.aa or the commentary for the aggivacchasuttanta.
I have only completed half of it, but will try to finish the other half later on in the month.
Here is what I have completed so far. I would appreciate any feed back or advice on alternate translations. I have presented it here piece by piece as opposed to a word for word translation. The words in (brackets) are my own to facilitate translation or to explain a choice in translation.
eva.m me sutan-ti Aggivacchasutta.m. Tattha na kho ahanti pa.t.thamavare naha.m sassatadi.t.thiko-ti vadati. Dutiye naha.m ucchedadi.t.thiko-ti. Eva.m antaanantikaa-adivasena sabbaa-varesu patikkhepo veditabbo. Hoti ca na ca hotii-ti aya.m pan-ettha ekaccasassatavaado. neva hoti na na hotii-ti aya.m amaraavikkhepo-ti veditabbo
Commentary on the aggivaccha sutta
"Thus have I heard" The aggivacchasutta. In that sutta "not indeed do I" is the first response he utters (which is) "not am I one who holds the view of an eternalist." Second is the response "not am one who holds the view of an anihilationist." In this way at every turn(Sabbaa: every, all. Varesu: turn,time occasion.) negation is to be understood through the opposition to the person who speculates(Antaanantikaa). "Exists and does not exist" here this is the doctrine of partial eternity(Ekacca: someone, some. Sassatavaado: doctrine of eternity) " neither exists not does not exist" this is to be understood as ridding the fence (literally translatable as eel wriggling).
Sadukkhan-ti kilesa-dukkhena ceva vipaaka-dukkhena ca sadukkha.m. Sa-vighaantan-ti tesa.m-yeva dvinna.m vasena sa-upaghaataka.m. Sa-upaayaasan-ti tesa.m yeva vasena sa-upaayaasa.m. Sa-pari.lahan-ti tesa.m yeva vasena sa-pari.laaha.m
Ki~nci di.t.thigatan-ti kaaci ekaa di.t.thi-pi ruccitvaa khamaapetva gahitaa a.t.thii-ti pucchati.
Aapa.niitan-ti nihata.m apaviddha.m. Di.t.than-ti pa~n~naayadi.t.tha.m. Tasmaa-ti yasmaa pa~ncana.m khandhaana.m udayavaya.m addasa, tasmaa. Sabbama~n~nitaanan-ti sabbesa.m ti.n.nam-pi ta.nhaadi.t.thimaanama~n~nitaana.m. Mathitaanan-ti tesa.m yeva vevana.m. Idaani taani vibhajitvaa dassento sabba-ahamkaara-mamamkaara-maanaanusayaanan-ti aha. Ettha hi aha.m-kaaro di.t.thi, mamamkaro ta.nhaa, manaanusayo mano. Anupaadaa vimutto-ti catuuhi upaadaanehi ka~nci dhamma.m anuupaadiyitvaa vimutto.
With suffering is the suffering of afflictions and also the result of suffering. "with vexation" simply is on account of(vasena: according to P.T.S. is the instrumental of vasa. thus, by the power of or on account of) (being) with the two (previous) injuries. "With unrest" is simply on account of (being) with unrest. "With fever" is simply on account of (being) with fever.
"Endowed with whatever view" he (aggivacchagotta) also asks is their any single view that is taken up having approved of and taken pleasure in it." "Not delightful." is set down, thrown away. "View" is the view of wisdom. "From this" is from having seen the growth and decay of the five aggregates. "All conceiving" is one who has crossed over all conceiving of desire, view, and pride. "Mental disturbance" is ??????????surely desire? This is said having divided these three (and seeing them as) all I-making, mine-making, and tendencies of conceit is. I-making is view, mine-making is desire, and the tendency to conceit is pride. "one is freed not having grasped" One is freed by not grasping after the four attachments.
I hope this is not too confusing. This is the first time that I have submitted a translation. Help would be appreciated on the section that defines mental disturbance. The sentence is Mathitaanan-ti tesa.m yeva vevana.m. I divide Vevana.m up as Have-Vanan.m. Have means surely, and Vana.m is the genitive of the word vana which I think means desire. So I get "mental disturbance" ( mathitaanan-ti) is simply and surely desire, lust.
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