Loading ...
Sorry, an error occurred while loading the content.

Gair Lesson 5 Answers

Expand Messages
  • John Kelly
    Dear friends, I have just posted to our files section my answers to the exercises from chapter 5 of The New Course in Reading Pali by Gair & Karunatillake.
    Message 1 of 6 , May 27, 2002
    • 0 Attachment
      Dear friends,
      I have just posted to our files section my answers to
      the exercises from chapter 5 of "The New Course in
      Reading Pali" by Gair & Karunatillake.
      These translation attempts of mine have already been
      improved upon by working with my Pali Pal, Henry
      Grossi, to whom I am most grateful.

      I look forward to hearing reactions from any others of
      you so interested, and hope my posting of these may
      prove helpful to all who are currently working through
      this book.

      I have also reposted my revised version of the answers
      to lessons 3 & 4, based on the excellent suggestions
      of Dimitry.

      Metta,
      John

      __________________________________________________
      Do You Yahoo!?
      Yahoo! - Official partner of 2002 FIFA World Cup
      http://fifaworldcup.yahoo.com
    • ������� ���������� ��������� (Dimitry A.
      Dear John, JK I have just posted to our files section my answers to JK the exercises from chapter 5 of The New Course in JK Reading Pali by Gair &
      Message 2 of 6 , Jun 5, 2002
      • 0 Attachment
        Dear John,

        JK> I have just posted to our files section my answers to
        JK> the exercises from chapter 5 of "The New Course in
        JK> Reading Pali" by Gair & Karunatillake.

        I'm happy to continue this common work.

        Lesson 5
        Section 1
        1.1
        Why "saying"? The text in 'ti' parentheses probably denotes cognitive
        process, as in 2.2.
        'bhava.m' - 'sir', essentially the same as 'bho' in this passage.
        'sappuriso/asappuriso' - honest/dishonest person ?
        1.2
        'And I don't call someone 'brahmin' according to mother's womb from
        which he was born,
        according to his form of address, - if he is attached.'
        1.4.
        Patience and gentleness, visiting ascetics;
        Timely questions about the doctrine - this is the highest blessing.

        Section 2
        2.1
        'pu~n~nakkhetta.m' - "field of merit".

        'sampajaano' - 'aware' or 'conscious'. Why "fully alert"?

        'Having cognized an idea with his intellect'.
        2.2
        'ajjhatta.m lobha.m' - internal greed.

        'lobhadhamma.m' - greedful mental quality / mental quality of the
        greed.
        2.3
        'for one who does evil knowingly, or for one who does evil
        unknowingly?'
        2.4
        'is form changeable or unchangeable?'
        Form is temporarily constant, but changeable.
        'vipari.naamadhamma.m' - subjected to vicissitudes.

        Metta,
        Dimitry
      • John Kelly
        Dear Dimitry, Thank you for your responses to my translation of the exercises from chapter 5 of Gair. I always find your efforts insightful and appreciate the
        Message 3 of 6 , Jun 19, 2002
        • 0 Attachment
          Dear Dimitry,
          Thank you for your responses to my translation of the
          exercises from chapter 5 of Gair. I always find your
          efforts insightful and appreciate the feedback.

          My responses to your suggestions are interleaved
          below:

          DI> I'm happy to continue this common work.
          DI>
          DI> Lesson 5
          DI> Section 1
          DI> 1.1
          DI> Why "saying"? The text in 'ti' parentheses
          probably
          DI> denotes cognitive
          DI> process, as in 2.2.
          Agreed - �knowing� is a better translation.

          DI> 'bhava.m' - 'sir', essentially the same as 'bho'
          in
          DI> this passage.
          I thought �bhava.m� meant an individual person. I
          couldn�t find any support in the dictionaries for it
          meaning �sir�.

          DI> 'sappuriso/asappuriso' - honest/dishonest person ?
          �wicked/good�, �virtuous/non-virtuous�,
          �moral/immoral� are all adequate Englich synonyms for
          �sappuriso/asappuriso�.

          DI> 1.2
          DI> 'And I don't call someone 'brahmin' according to
          DI> mother's womb from
          DI> which he was born,
          DI> according to his form of address, - if he is
          DI> attached.'
          Agreed. Thanks for clarifying my original mess here.

          DI> 1.4.
          DI> Patience and gentleness, visiting ascetics;
          DI> Timely questions about the doctrine - this is the
          DI> highest blessing.
          Agreed. Ditto.

          DI> Section 2
          DI> 2.1
          DI> 'pu~n~nakkhetta.m' - "field of merit".
          �sphere of merit� has the same meaning in English,
          even though �field� is a more literal translation of
          �khetta.m�.

          DI> 'sampajaano' - 'aware' or 'conscious'. Why "fully
          DI> alert"?
          I don't know where I got "alert" from; "aware" is good
          and �fully aware� is perhaps better.

          DI> 'Having cognized an idea with his intellect'.
          Agreed.

          DI> 2.2
          DI> 'ajjhatta.m lobha.m' - internal greed.
          OK

          DI> 'lobhadhamma.m' - greedful mental quality / mental
          DI> quality of the
          DI> greed.
          Gair glosses �X-dhamma.m� as �something of the nature
          of X�.

          DI> 2.3
          DI> 'for one who does evil knowingly, or for one who
          DI> does evil
          DI> unknowingly?'
          OK

          DI> 2.4
          DI> 'is form changeable or unchangeable?'
          DI> Form is temporarily constant, but changeable.
          I blieve my choice of �impermanent/permanent� is
          equivalent to �changeable/unchangeable�.

          DI> 'vipari.naamadhamma.m' - subjected to
          vicissitudes.
          Where does this come from? My dictionary translates
          �vipari.nama� as �change�.

          DI> Metta,
          DI> Dimitry
          Metta to you too, and thanks for taking the time to
          review my translation efforts.
          John


          __________________________________________________
          Do You Yahoo!?
          Yahoo! - Official partner of 2002 FIFA World Cup
          http://fifaworldcup.yahoo.com
        • Äìèòðèé Àëåêñååâè÷ Èâ
          Dear John, DI bhava.m - sir , essentially the same as bho JK in DI this passage. JK I thought “bhava.m” meant an individual person. I JK
          Message 4 of 6 , Jun 19, 2002
          • 0 Attachment
            Dear John,

            DI>> 'bhava.m' - 'sir', essentially the same as 'bho'
            JK> in
            DI>> this passage.
            JK> I thought “bhava.m” meant an individual person. I
            JK> couldn’t find any support in the dictionaries for it
            JK> meaning “sir”.

            Please look under 'bhavant' in Rhys-Davids dictionary.

            DI>> 'lobhadhamma.m' - greedful mental quality / mental
            DI>> quality of the
            DI>> greed.
            JK> Gair glosses “X-dhamma.m” as “something of the nature
            JK> of X”.

            Rhys Davids gives a detailed explanation in 'dhamma' article.
            khayadhamma is 'liable to decay',
            however lobhadhamma is 'a greedy quality'.

            DI>> 'vipari.naamadhamma.m' - subjected to
            JK> vicissitudes.
            JK> Where does this come from? My dictionary translates
            JK> “vipari.nama” as “change”.

            Again from Rhys Davids dictionary. It makes much sense, otherwise it
            would be just a meaningless repetition of 'anicca'.

            Metta,
            Dimitry
          • Kumaara Bhikkhu
            ... KB From my point of view, it s just a matter of choice in choosing words. The idea of -dhamma remains the same. The main point is to understand it as
            Message 5 of 6 , Jun 20, 2002
            • 0 Attachment
              At 01:54 PM 20-06-02, Dimitry A. Ivakhnenko wrote:
              >DI>> 'lobhadhamma.m' - greedful mental quality / mental
              >DI>> quality of the
              >DI>> greed.
              >JK> Gair glosses “X-dhamma.m” as “something of the nature
              >JK> of X”.
              >
              >Rhys Davids gives a detailed explanation in 'dhamma' article.
              >khayadhamma is 'liable to decay',
              >however lobhadhamma is 'a greedy quality'.

              KB> From my point of view, it's just a matter of choice in choosing words. The idea of "-dhamma" remains the same. The main point is to understand it as "decaying-nature/quality" or "greedy-nature/quality". In Chinese, "-dhamma" can be easily translated as xing4 [heart (xin) radical + life/birth (sheng)]

              peace

              Ven Kumâra
            • Kumaara Bhikkhu
              ... For visiting ascetics , mainly to avoid ambiguity, I d prefer meeting ascetics . For Timely questions about the doctrine , I d prefer Timely Dhamma
              Message 6 of 6 , Jun 24, 2002
              • 0 Attachment
                At 04:49 PM 05-06-02, Äìèòðèé Àëåêñååâè÷ Èâàõíåíêî (Dimitry A. Ivakhnenko) wrote:
                >1.4.
                >Patience and gentleness, visiting ascetics;
                >Timely questions about the doctrine - this is the highest blessing.

                For "visiting ascetics", mainly to avoid ambiguity, I'd prefer "meeting ascetics".
                For "Timely questions about the doctrine", I'd prefer "Timely Dhamma discussions".

                peace

                Ven Kumâra
              Your message has been successfully submitted and would be delivered to recipients shortly.