op 18-03-2003 16:01 schreef Ong Yong Peng op ypong001@...:

> 1. bhava (m.) the state of existence.
>
> Previously, you have written:
> bhava is birth and this pertains to the foregoing: .. no reproach
> in respect to birth.
>
> bhava~nhi? I can't figure out what form the word takes. And, how do I
> put it nicely into the sentence? Can I put it this way:
> (With) no reproach in respect to birth, Sonadana (was) prosperous,
> well to do and rich.

N: bhava in this context can mean: birth as this or that person, of this
caste, family.

>

Y "Ete ca sa"ngahaa naassu, na maataa puttakaara.naa; <<<is semi-colon

> redundant?

N: It is not necessary, we do not have this in Pali.

> labhetha maana.m puuja.m vaa, pitaa vaa puttakaara.naa.
>

Y: "Ete ca sa"ngahaa naassu, na maataa vaa pitaa vaa puttakaara.naa

> labhetha maana.m puuja.m.
>
> "And not/without these (kind) treatments, no mother or father will
> receive honour and respect from child.

N: This is the meaning. I would say: from their children.
Y:

> naassu ??? (interrogative) not. ??? without

na assu: (if) there would not be. Assu: Buddhadatta: 3rd. pl. potential: may
be. (It can also be emphatic, but not here).

Y: kaara.naa ??? (abl.) from
N: by means (kaara.na) , by way of, through. (Buddhadatta).

Y: puttakaara.naa - ??? from son/child
Through their child, or here: from their child.
N:Now this week's Pali WbyW:
There is not much in the other sentences. It is only the word maintain:
Y:(2) DN22 Mahasatipatthana Sutta CSCD375/PTS2.292
Iti ajjhatta.m vaa kaaye kaaya-anupassii viharati,
thus/internally/or/[on]body/one who contemplates the body/maintains
Thus, (he) who contemplates the body maintains (contemplating) on the
body internally,
N: Is there a better word, instead of maintains? As we saw: he dwells
contemplating. what do you think of : he lives contemplating...? It is his
life.

Y:
(4) Dhp 98
Gaame vaa yadi vaara~n~ne, ninne vaa yadi vaa thale
[in] village / or / if / or [in] forest / [in] valley / or / if /
or / [on] hill
whether in the villqge or in the forest, whether in the valley or on
the hill
N: the word yadi here: if, however. But it is translated as: whether in...
(Ven. Narada).wherever arahats dwell, delightfiul indeed, is that spot.
no 5:
(5) Dhp 385
Yassa paara.m apaara.m vaa paaraapaara.m na vijjati
that / the opposite shore / this shore / or / both this shore and the
opposite shore / not / exists
(To whom) that does not exist the opposite shore, this shore or both
shores

paara (n.) the opposite shore, the other side.
apaara (n.) this shore, this side.
paara+apaara (n.) both this shore and the opposite shore.
N: I have trouble with the word order. Ven. Narada:
For whom there exists neither the hither nor the farther shore, nor both the
hither and the farther shore, he who is undistressed and unbound, him I call
a braahma.na.

Looking at the Co (Buddhist Legends III): Maara asked what the far shore is.
The Teacher explained that it is gained "only by those who have freed
themselves from the lusts." Thus here it is nibbaana. The word order here is
the opposite from Ven. Narada: first: the far shore is mentioned. This may
be better.
Nina.