More about the nissaya texts,
by Suan.
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Van: abhidhammika <suanluzaw@...>
Beantwoord: dhammastudygroup@yahoogroups.com


The short Nissaya text I wrote was merely a sample. If I (or someone)
were to write a new Nissaya on Visuddhimaggo, I will also have to
thoroughly consult the existing Nissaya texts. As I write my version
of Nissaya along, I would need to discuss any discrepancies between
mine and previous Nissaya texts.

If there were disagreements, it is the responsiblity of a new Nissaya
writer to argue why, and argue with utmost respect for the previous
Nissaya writers.

Sometimes, the new Nissaya writer may simply mention what previous
Nissaya texts wrote - alongside his preferred version, and let the
readers choose.

In short, a new Nissaya writer is not merely a writer, but also needs
to take on the role of a critical editor of the previous works.

And these types of critical editing of the previous Nissaya texts are
done, (not out of ego as among some university academics), but out of
the need for advancement of exhaustic Pali scholarship.

The tradition of writing new Nissaya texts on Pali Tipi.taka,
commentaries, subcommentaries and any related works will remain
forever in Myanmar in order to keep up with future changes in Burmese
language and its future speakers or readers, if not for any thing
else.

Modern Myanmar Sayadaws such as Mahagandhayon Sayadaw and Mahasi
Sayadaw wrote new Nissaya texts because they saw the need to update
Burmese language used in Nissaya texts for the convenient
understanding of modern Burmese readers.

When I wrote a sample Nissaya text on the Pali passage you gave, I
did so without a chance to consult the existing Nissaya texts on
Vissudhumaggo. Nor have I "The Path Of Purity" done by U Pe Maung
Tin. When I come to have Pyi Sayadaw's Nissaya texts on
Vissudhimaggo, I will write something if there were differences
between mine and Sayadaw's.

Yes, I linked "yam" and "ettha". I believe that a traditional Nissaya
text would treat "yam" as "yattha" by looking at "ettha", and
possibly rewrote "yam" as "yattha".

Even though I did not rewrite "yam" as "yattha", I also
translated "yam" as "where" clause (yattha clause) by looking
at "ettha". I merely placed "yam" and "ettha" side by side so that
you could trace the workings of the original Pali terms.

This morning (11-11-2003), I checked N(y)aa.namoli's "Path Of
Purification" and noticed that he did not translate "Ayam pana
vitthaaro". And he translated "yam" as "when" clause (as
though "yasmim" clause), and separately translated "ettha" as "here"
adverb later.

If you have "The Path Of Purity", please ckeck how U Pe Maung Tin
translated the Section 431 of Vissudhimaggo you gave.

I find that translation of "yam taava vuttam" as "where" clause gives
us neat and natural English. And fewer words because the "where"
clause takes care of "ettha" ("here" adverb).


With regards,

Suan

http://www.bodhiology.org