Dear Nina, Rene and friends,

thanks.

--- In Pali@yahoogroups.com, nina van gorkom wrote:
> > (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: can I put it this way: For this birth/becoming, Sonadana (is)
prosperous, well to do and rich.


> 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.
> na assu: (if) there would not be. Assu: Buddhadatta: 3rd. pl.
potential: may be.
I am referring to Narada Thera, do the (four) acts refer to
generosity, sweet speech, helpfulness to others, and impartiality to
all?


> 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.
I am actually following from the previous Word by Word, however, I
agree that the sentence does not sound dynamic. What about I put this
as an alternative translation:
Thus, one (who contemplates the body) lives contemplating the body
internally...


> (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.
I can't be certain, but I think Ven. Narada is thinking, as is
natural in English, "neither this shore nor that shore" rather
than "neither that shore nor this shore". Is this better:
(For whom) there does not exist this shore, the other shore or both
shore...

metta,
Yong Peng