Hi Derek,
op 04-03-2003 21:15 schreef Derek Cameron <derekacameron@...> op
derekacameron@...:

> Kamma- here seems to function just as a sort of qualifying adjective.
> It tells us what kind of kilesaa, among all possible kinds of
> kilesaa, are meant here. Kamma-kilesaa - "action-defilements" (except
> that kamma isn't usually an adjective).

N: I discussed this with Yong Peng and I liked his suggestion, <due to
defilements>. Thanks anyway, and also for the explanation of the compounds.
Dimitri wrote that we should think of the dynamic aspect when translating,
what we learn from the Tipitaka is not static. For example the khandhas, and
also kamma and kilesa. Thus, we can reflect on what is actually happening
when committing a bad deed. We have accumulated from moment to moment many
kilesas, lobha, dosa, moha etc. Not only in the Abhidhamma, also in the
Suttanta we read about different groups of kilesas (for example: S V, Book
I, Ch VIII). This is not theory, not just classifications in a book, they
can any time condition akusala citta now. When the akusala citta is very
strong it conditions the committing of bad deeds. The dosa can be so strong
that it conditions harsh speech. Kilesa motivates, conditions kamma. We
commit kamma due to kilesa.
By reflecting in this way we can better understand the texts about kilesa
and kamma, and then we can try to put it into words in our translations. I
agree that this is very difficult.
Nina