Re: [Pali] Re: AN2.2 Adhikara.na Vagga (2)
- Dear Yong Peng,
Op 4-mei-2009, om 3:41 heeft Ong Yong Peng het volgende geschreven:
> thank you for the in-depth explanation. I now understand that--------
> vossagga is relinquishment as to the two aspects of defilements and
N: I was reminded of paralel explanations in commentaries to the
Anapanasati sutta, with similar wordings, I quote:
< And how developed, bhikkhus, how repeatedly practised, do the seven
enlightenment factors perfect clear vision and deliverance?
Herein, bhikkhus, a bhikkhu develops the mindfulness enlightenment
factor dependent on seclusion, on fading away, on cessation,
resulting in relinquishment..>
The same is stated about the other enlightenment factors.
With regard to the word seclusion (viveka), which is seclusion from
defilements, we read about the meaning in the Co to the �Root of
Existence� (Mulapariyaya sutta, as tr. by Ven. Bodhi)that there are
five kinds of seclusion, or abandoning: by substitution of opposite
factors(tadanga pahana), by suppression (in jhana), by eradication
(by the four paths), by tranquillization ( by the four fruitions) and
by escape (nibbana). As regards abandoning by substitution of
opposite factors (tadanga pahana), this occurs during the development
of the stages of insight. The personality view is abandoned by the
first stage of insight: defining nama and rupa, distinquishing their
different characteristics, and by each of the higher stages there is
abandoning by opposite factors.
As to the words of the sutta, fading away (viraga) and cessation
(nirodha), these have the same meaning as seclusion, viveka.
As to the words, �resulting in relinquishment�, as the Visuddhimagga
VIII, 236) explained, this is relinquishment as giving up (of
defilements) and as entering into nibbana. We read: <For insight is
called both relinquishment as giving up and relinquishment as
entering into, since through substitution of opposite qualities it
gives up defilements with their aggregate-producing kamma-formations,
and through seeing the wretchedness of what is formed (sankhara), it
also enters into nibbana by inclining towards nibbana, which is the
opposite of the formed (asankhata, unconditioned).> we read that also
the path is called both relinquishment as giving up and
relinquishment as entering into.
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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:
"(and) incorrectly arranged letter(s) and/or word(s)"
such a word of the text taken out of sequence/order
hi atthassa bya~njanattaa
for the significance and essence of the meaning
* 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".
--- 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).