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Re: [Pali] Adhikara.na Vagga (1)

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  • DC Wijeratna
    Here is how I understand some of the terms. Could be useful to the discussion. Adhikara.na: The word is used in Sinhala, in the same form. It refers to:
    Message 1 of 97 , Mar 30, 2009
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      Here is how I understand some of the terms. Could be useful to the discussion.

      Adhikara.na: The word is used in Sinhala, in the same form. It refers to: justice, courts, So adhikarana is a decision according the Vinaya rules (the legal system).

      Vipaaka: ripening of the kamma rather than the result. This is also the literal meaning. Dhammapada first verse.

      Pa.tisa,nkhaa: we take it to mean reflect, ponder upon think deeply etc. See reflections on the four requisites.


       D. G. D. C. Wijeratna




      ________________________________
      From: Nina van Gorkom <vangorko@...>
      To: Pali@yahoogroups.com
      Sent: Monday, March 30, 2009 2:08:10 PM
      Subject: Re: [Pali] Adhikara.na Vagga (1)


      Dear Yong Peng,
      Op 29-mrt-2009, om 12:18 heeft Ong Yong Peng het volgende geschreven:

      > 'kaayaduccaritassa kho paapako vipaako di.t.the ceva dhamme
      > abhisamparaaya~ nca, vaciiduccaritassa paapako vipaako di.t.the ceva
      > dhamme abhisamparaaya~ nca, manoduccaritassa paapako vipaako
      > di.t.the ceva dhamme abhisamparaaya~ ncaa'ti.
      >
      > 'indeed, (there is) the bad effect of unwholesome action in this
      > life and, so, in the future life, (there is) the bad effect of
      > unwholesome speech in this life and, so, in the future life, (there
      > is) the bad effect of unwholesome thought in this life and, so, in
      > the future life.
      ------
      N: Vipaako: effect is not wrong, but in this context I think of kamma
      and vipaaka, kamma and result. Actually, vipaakacitta that arises in
      the form of rebirth-consciousne ss or in the form of desirable or
      undesirable experiences through the senses.
      --------
      >
      > Y.P.: So iti pa.tisa`nkhaaya kaayaduccarita. m pahaaya
      > kaayasucarita. m bhaaveti, vaciiduccarita. m pahaaya vaciisucarita. m
      > bhaaveti, manoduccarita. m pahaaya manosucarita. m bhaaveti, suddha.m
      > attaana.m pariharati.
      > Having thought carefully thus, he renounces unwholesome action and
      > cultivates wholesome action, renounces unwholesome speech and
      > cultivates wholesome speech, renounces unwholesome thought and
      > cultivates wholesome thought, (and) maintains himself pure.
      > * pa.tisankhaati (v) thinks carefully.
      > * pajahati (v) renounces.
      ---------
      N: The PTS has computation, but this word is not used anymore. As you
      say: consider, think carefully. But I think there is more to it, not
      just thinking. He considers with awareness and understanding the
      realities that appear. 'Considers' or 'discriminates' may cover this.
      pajahati: renounces, and another option is: abandons, eliminates.
      The Co states further on that the ariyan who develops these two
      powers can become an arahat.
      Someone with right understanding realizes the true nature of kamma
      and vipaaka.
      This is already a bala, a power. The co states about bala: this does
      not vacillate and it arises with difficulty, it is not easy.
      For someone who has developed vipassanaa and realized stages of
      insight, sati and pa~n~naa have become balas, powers. It means, that
      they can arise at any time, in any situation. Even when akusala
      arises, there can be awareness and right understanding of it.
      The different stages of insight are denoted by different terms, and
      the tenth stage is called knowledge of reflection, pa.tisa"nkhaa
      ~naa.na. Pa.tisa"nkhaana means discrimination.
      As right understanding of realities grows, siila grows. They develop
      together.
      Nina.

      [Non-text portions of this message have been removed]







      [Non-text portions of this message have been removed]
    • Ong Yong Peng
      Dear Nina, Jim and Bryan, thanks for your informed discussion. It is very interesting to note how the commentary uses bya~njana twice with different meanings,
      Message 97 of 97 , Jun 14, 2010
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        Dear Nina, Jim and Bryan,

        thanks for your informed discussion. It is very interesting to note how the commentary uses bya~njana twice with different meanings, something I also noted to happen frequently in Sadd., a test of the intellect.

        Also thanks to Bryan for highlighting "padabya~njana" as "letters and words", or we may still be lost in translation.

        I will simply put everything together:

        dunnikkhitta~nca padabya~njananti
        "(and) incorrectly arranged letter(s) and/or word(s)"

        uppa.tipaa.tiyaa gahitapaa.lipadameva
        such a word of the text taken out of sequence/order

        hi atthassa bya~njanattaa
        for the significance and essence of the meaning

        bya~njananti
        "bya~njana.m"

        vuccati
        is called

        * Paraphrasing ...

        "dunnikkhitta.m padabya~njana.m" is such a word of the text taken out of sequence, for the significance and essence of the meaning is called "bya~njana.m".


        metta,
        Yong Peng.


        --- In Pali@yahoogroups.com, Nina van Gorkom wrote:

        I still have trouble with the translation, but I wait for Yong Peng.

        > I don't think "letter" is the right translation for "bya~njana.m"
        > here which is explained by "atthassa bya~njanattaa" (from the fact
        > of explaining the meaning). Cf. "saattha.m sabya~njana.m". The
        > comment: "padameva. . . bya~njananti" tells me that
        > "padabya~njana.m" is a specific type of kammadhaaraya compound that
        > resolves with the particle "eva" after the first member (both
        > members are in the same case). I also think "uppa.tipaa.tiyaa
        > gahita-" (incorrectly or erroneously taken) is an interpretation of
        > "dunnikkhitta.m" (badly laid or put down).
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