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Re: [Pali] AN Translations

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  • Yuttadhammo
    ... the present ... the object ... abhabbo goes ... of ... to the two ... translated. ... sati ... there is (sati) ... English ... become this ... the ...
    Message 1 of 366 , Jul 15, 2004
      > I think the 'sati' here is the locative singular form of
      the present
      > participle 'santa' (from 'as' -- to be or exist) and that
      the object
      > or patient of 'paapu.nitu.m' is 'sakkhibhabbata.m'. The
      'abhabbo' goes
      > with 'paapu.nitu.m' -- is unable to attain or is incapable
      of
      > attaining.... The two sati-s suggest a pairwise relation
      to the two
      > earlier tatra-s although I'm not sure how that would be
      translated.
      > One possibility could be to read "tatra tatreva . . . sati
      sati
      > aayatane" as a locative absolute construction: "when
      there is (sati)
      > a basis (aayatana) in just this or that (particular)". The
      English
      > translation of this sentence at GS iii 299 is:
      >
      > "Monks, if a monk be possessed of six things, he cannot
      become this
      > and that, so as to be bound personally to attain, given
      the
      > opportunity."
      >
      > This PTS translation does not seem right nor does it make
      much sense
      > to me. A footnote indicates that the translator had some
      difficulty
      > with the terms 'abhabbo' and '-bhabbata.m'. I also find
      > 'sakkhibhabbata.m' difficult to understand and have never
      seen that
      > term before. The '-bhabbata.m' is the accusative singular
      form of
      > '-bhabbataa'.
      >
      > Best wishes,
      > Jim

      Dear Jim,

      Thank you for the correction, I learned something new :) I
      found what you are talking about in Duroiselle's Grammar
      sect. 603. I ran a search and found this clause "sati sati
      aayatane" in the Visuddhimagga (VIII,76), where Nyanamoli
      translates it as "whenever there is occasion." He cites the
      commentaries to support this. The MCU Thai version seems to
      be following the same with "mua mii hetu" and has some
      interesting notes in the pa~ncakanipaata (vol ??, page 28).
      The Vism Maha-tika says: "pubbahetu-aadi-kaara.ne sati".

      It's just a stab in the dark, but maybe this works:

      "Chahi, bhikkhave, dhammehi samannaagato bhikkhu abhabbo
      tatra tatreva sakkhibhabbata'm paapu.nitu'm sati sati
      aayatane.
      /with six /o monks /dhammas /endowed /a monk /is unable
      /there /anywhere /realisation with his own eyes/to attain
      /though it be /within his sphere /

      With six, o monks, dhammas endowed, a monk is unable here or
      anywhere to attain realisation with his own eyes, though it
      be within his sphere.

      The opposite:

      With six, o monks, dhammas endowed, a monk is able here or
      anywhere to attain realisation with his own eyes, should it
      be within his sphere.

      Hope that is getting closer :)

      Best wishes,

      Yuttadhammo
    • nina van gorkom
      Dear Yong Peng, I found this in my concepts file not sent. So, I send it now, though belated (29 July). I cannot remember whether I sent it, but I do not see
      Message 366 of 366 , Aug 17, 2006
        Dear Yong Peng,

        I found this in my concepts file not sent. So, I send it now, though
        belated (29 July). I cannot remember whether I sent it, but I do not
        see it in the messages.

        Nina.
        op 07-06-2006 08:45 schreef Ong Yong Peng op pali.smith@...:

        please advise on the word: aruupasa~n~nii

        21-25. Saddhindriya.m bhaaveti... viiriyindriya.m bhaaveti...
        satindriya.m bhaaveti... samaadhindriya.m bhaaveti...
        pa~n~nindriya.m bhaaveti....



        ----------------------------------------------------------

        21-25. Saddhindriya.m bhaaveti... viiriyindriya.m bhaaveti...
        satindriya.m bhaaveti... samaadhindriya.m bhaaveti...
        pa~n~nindriya.m bhaaveti....
        ["O monks, if a monk] developed the faculty of faith (faculty of
        energy, faculty of mindfulness, faculty of concentration, faculty of
        wisdom), [even for the duration of a finger-snap, monks, such is
        said...]
        ------
        N: such a one is said...
        --------
        ----------------------------------------------------------

        31-37. Satisambojjha`nga.m bhaaveti... dhammavicayasambojjha`nga.m
        bhaaveti... viiriyasambojjha`nga.m bhaaveti... piitisambojjha`nga.m
        bhaaveti... passaddhisambojjha`nga.m bhaaveti...
        samaadhisambojjha`nga.m bhaaveti... upekkhaasambojjha`nga.m
        bhaaveti....

        ["O monks, if a monk] developed the mindfulness (doctrinal
        investigation,
        ------
        N: Investigation of Dhamma.
        -------

        38-45. Sammaadi.t.thi.m bhaaveti... sammaasa`nkappa.m bhaaveti...
        sammaavaaca.m bhaaveti... sammaakammanta.m bhaaveti... sammaa-
        aajiiva.m bhaaveti... sammaavaayaama.m bhaaveti... sammaasati.m
        bhaaveti... sammaasamaadhi.m bhaaveti....
        ["O monks, if a monk] developed right view (right intention, right
        speech, right action, right livelihood, right effort, right
        mindfulness, right concentration), [even for the duration of a
        finger-snap, monks, such is said...]
        -------
        N: sammaasa`nkappa.m: instead of right intention: right thinking.

        Intention is usually reserved for the term cetanaa, volition or kamma
        which
        is not a factor of the eightfold Path.
        Sammaadi.t.thi and sammaasa`nkappa are together called the wisdom of the
        eightfold Path. Sammaasa`nkappa is vitakka cetasika and it assists
        paññaa in
        'touching' or striking the object of understanding so that paññaa can
        know
        it.

        ----------------------------------------------------------

        46-53. Ajjhatta.m ruupasa~n~nii bahiddhaa ruupaani passati
        parittaani suva.n.nadubba.n.naani. 'Taani abhibhuyya jaanaami
        passaamii'ti -- eva.msa~n~nii hoti...
        ["O monks, if a monk, even for the duration of a finger-snap,]
        conscious of material forms arising from within,
        -------
        N: ajjhatta: I would eliminate arising, thus: within himself.
        I think materiality of his own body.
        He can develop kasinas taking as subject parts of his own body or
        external
        objects and then attain ruupa-jhaana.
        --------

        * appamaa.na (adj) endless, immeasurable, boundless, unlimited.
        ------
        N: here is allusion to the immaterial jhaanas, and here is the
        connection
        with the term aruupasa~n~nin.
        I consulted Dhammasangani Pali, 225: this has aruupasa~n~na. This is
        translated by PTS as: unconscious of any part of his corporeal self..

        The *a* is a negation of ruupasa~n~nin, not of ruupa, thus, not
        perceiving
        ruupa, materiality, of his own body. (See below the Atthasaalinii).
        The word unconscious seems misleading.
        ---------
        Ajjhatta.m aruupasa~n~nii bahiddhaa ruupaani passati parittaani
        suva.n.nadubba.n.naani. 'Taani abhibhuyya jaanaami passaamii'ti --
        eva.msa~n~nii hoti...

        ["O monks, if a monk, even for the duration of a finger-snap,]
        conscious of immaterial forms arising from within,
        ------
        N: immaterial forms: this is a contradiction.
        It could be: not conscious of material forms of his own body...
        This could be applied of all the following paras. These paras seem to
        refer
        to the colour kasinas of ruupa-jhaana.

        The Atthasaalinii, Co. to the Dhammasangani, explains (188) these
        'positions
        of mastery'.
        <'Not perceiving material quality in himself' means devoid of the
        perception
        of the preamble in his own bodily frame, either from not getting it,
        or from
        not wishing it.
        'Sees material qualities external to himself' means, from having
        performed
        the preamble externally in the eight devices, he sees with jhaana-
        eyes the
        external objects of these eight devices by virtue of the preamble and
        the
        extasy.
        'Limited' means not growing....
        Beautiful or ugly means pure or impure colours...>

        It is asked why it is said, Not perceiving material quality in
        himself, this
        is because his own body is not to be mastered, only external objects...
        *****
        Nina.






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