Say " Hello " to the groups,
Thank you very much for your reply " manovijnana " , I will " PASS IT
ON " to the person who
asked . Once again , thanks to Rett, Nina , and Derek.
May your good will to all the people
Kindness , Generous and Patience
Passing thorough the Dharma of Lord Buddha
Be your own benefit in Good Karma
Healthy , Happiness and Brave heart to ALL
Thank you for the groups , Thanks for all

........B.E.

>From: Pali@yahoogroups.com
>Reply-To: Pali@yahoogroups.com
>To: Pali@yahoogroups.com
>Subject: [Pali] Digest Number 896
>Date: 26 Jun 2004 10:17:28 -0000
>
>
>There are 10 messages in this issue.
>
>Topics in this digest:
>
> 1. Re: A passage from Pugg
> From: nina van gorkom <nilo@...>
> 2. Re: AN Translations
> From: nina van gorkom <nilo@...>
> 3. Re: Sin
> From: nina van gorkom <nilo@...>
> 4. Re: mano-vi~n~naa,na
> From: nina van gorkom <nilo@...>
> 5. AN I, 1-10
> From: "connieparker" <connieparker@...>
> 6. �^���GRe: A passage from Pugg
> From: Mr Tzung-Kuen Wen <s4060239@...>
> 7. Re: Vimuttivagga
> From: "rjkjp1" <rjkjp1@...>
> 8. Re: Patisambhidamagga - Path of Discrimination (2nd Edition,
>1997) PTS
> From: "rjkjp1" <rjkjp1@...>
> 9. Re: Would you please ?
> From: "Derek" <derekacameron@...>
> 10. Re: (AN IV, IV, 1) Four Wheels
> From: dhammanando@...
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 1
> Date: Fri, 25 Jun 2004 20:48:26 +0200
> From: nina van gorkom <nilo@...>
>Subject: Re: A passage from Pugg
>
>Dear Tzung-Kuen,
>I cannot go much into this difficult subject, but perhaps the Uddesa of my
>Thai co. may help to understand samaya and asamaya:
>1. samaya vimutto: timely freed; the teachers of the Commentary say that
>they are; ordinary people with eight jhana attainments, four rupa-jhanas,
>four arupajhanas, who are temporarily freed of defilements [N: these are
>suppressed]. And the ariyans of the first three stages who have eradicated
>some of the asavas because they see conditioned realities with vipassana
>pa��a and see the noble Truths with magga-pa��a.
>2. asamaya vimutto: arahatta who is sukkha vipassaka, who has eradicated
>all
>asavas, because he sees dhamma by pa~n~naa. Alternatively: all ariyans are
>asamaya vimutto, because they obtained ariyan vimokkha successively: there
>isn't any time that such freedom can decline again.
>Maybe this helps when reading the texts.
>Nina.
>op 24-06-2004 02:55 schreef Mr Tzung-Kuen Wen op
>s4060239@...:
>
> > Dear friends
> >
> > A passage about �asamayavimutto� (one emancipated not (only) at times)
>from
> > Pugglapa~n~natti (PTS, p. 11) reads,
> >
> > 2. Katamo ca puggalo asamayavimutto? Idhekacco puggalo na heva kho
>kaalena
> > kaalam samayena samayam at.t.ha vimokkhe kaayena phusitvaa viharati,
> > pa~n~naaya cassa disvaa aasavaa parikkhiin.naa honti- ayam vuccati
>puggalo
> > �asamayavimutto�. Sabbepi ariyapuggalaa ariye vimokkhe asamayavimuttaa.
> >
> > Bimala Charan Law, in his Designation of Human Types (p. 2), translates
>it as
> >
> > What sort of person is one emancipated not (only) at times?
> > Here a person goes on experiencing the eight stages of emancipation
>though not
> > from time to time...(snipped)
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 2
> Date: Fri, 25 Jun 2004 20:48:26 +0200
> From: nina van gorkom <nilo@...>
>Subject: Re: AN Translations
>
>Venerable Bhante Yuttadhammo,
>Thank you very much.
>
>op 25-06-2004 04:00 schreef Yuttadhammo op buffer@...
> >
> > 2) For "saa devataa 'samanu��o me satthaa'ti" I have inserted the word
> > [knowing], as the verb is missing - I am aware this is common, and I
>couldn't
> > think of an English equivalent way of saying it without inserting a
>verb.
>N: In Pali the -ti at the end is sufficient. This indicates the contents of
>what someone knows or has realized. Translators may not know that in such
>sentence is indicated what is directly realized, they translate it as if it
>is intellectual knowledge, as I recently noticed.
>
>Bhante: 4) "bhuuta'm taccha'm kaalena" is funny - I have "as is becoming,
>befitting
> > and timely".
>N: PTS: justly, truly, timely. Bhuuta: as it really is (see yaatha
>bhuuta.m), according to truth. taccha:sandhi of: tatha+ya. as it is.PED:
>true, real, in combination with bhuuta. This is only my own idea: rather
>stressing more the truthfulnessthan befitting. Timely: speech spoken at the
>right time.
>Bh: 5) "imassa kho aha'm, bhante, bhagavataa sa'mkhittena bhaasitassa eva'm
> > vitthaarena attha'm aajaanaami" - here is a grammer issue - I have
>"verily, I,
> > o Lord, in regards to this concise speech of the Blessed One, understand
>the
> > detailed meaning thus:" (please see the analysis below)
>N: the genetive bhaasitassa belongs to attha.m.
>Bh: 6) Thanks for the encouragement - this has become an easy and
>profitable
>way
> > to learn Pali - I would encourage anyone else to try just for that
>reason if
> > nothing else. Also, the Dhamma seems to stick in the mind very well
>when you
> > translate it yourself.
>N: It makes a difference to see the sutta in Pali, becomes more meaningful.
>Like a meditation.
>Angel: a question of preference. I am used to deva.
>the reaches of the night, PTS: when the night was well advanced. In order
>to
>avoid twice far reaching. Here is a problem: abhikkantava.n.naa :PED:
>surpassing, beautiful, always in comb. with va.n.naa, that means;
>appearance. It is what one sees, I think not: seemingly.
>kevalakappa'm: here I could not make out; fitting, suitable, in
>comparisons.
>Could it be: as it were the whole Jetagrove?
>sovacca: I know the Co has easy to speak to, but perhaps here: of gentle
>speech, thinking of the context.
>Nina.
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 3
> Date: Fri, 25 Jun 2004 20:48:26 +0200
> From: nina van gorkom <nilo@...>
>Subject: Re: Sin
>
>Dear Frank,
>good to see you again. I was just thinking how you would be doing living so
>remote, and there you are. Appreciating your well thought out post.
>Nina.
>op 24-06-2004 21:15 schreef Frank Kuan op fcckuan@...:
> >
> > I see your point, but what do you propose as a better
> > alternative? Unprofitable, unskillful, unwholesome,
> > evil, akusala (in the same way dukkha and nibbana are
> > made into english words), ... using any one of those
> > would also have their disadvantages.
> >
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 4
> Date: Fri, 25 Jun 2004 20:48:26 +0200
> From: nina van gorkom <nilo@...>
>Subject: Re: mano-vi~n~naa,na
>
>Dear friend,
>If you or others have q. on abhidhamma I would love to help, but please
>give
>the context.
>op 24-06-2004 21:25 schreef Blue Eagle op ethnicalthai@...:
>
> > Need help !
> > " Manovijnana " means ??
>N: I do not know whether you are familiar with cittas arising in processes.
>Seeing is a citta, and it arises in a series of cittas. When cittas are
>classified as elements we have: mano-dhaatu: the first citta of a process
>that adverts to a sense object (colour, sound, etc.), and also the citta
>following the sense-cognition (seeing, etc.), called sampaticchana citta,
>receiving consciousness, of which there are two types: one kusala
>vipaakacitta and one akusalavipaakacitta. Thus three cittas are
>mano-dhaatu.
>The sense-cognitions are pa~ncavi~n~naa.na-dhaatu (five pairs, seeing etc.
>one of each kusala vipaakacitta and one akusalavipaakacitta). All other
>cittas, no matter they arise in processes or not are
>mano-vi~n~naa.na-dhaatu.
>Rebirth-consciousness, life-continuum and dying-consciousness do not arise
>in processes.
>Does this answer your question?
>Nina.
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 5
> Date: Fri, 25 Jun 2004 12:28:54 -0700
> From: "connieparker" <connieparker@...>
>Subject: AN I, 1-10
>
>Dear Friends,
>I thought rather than saying, 'the seeing, hearing, etc. of which', that
>'the perceiving' would be better because the problem is in our going
>beyond the merely seen, etc. The sotavi~n~nana, etc, with just the 7
>universal cetasikas, are not where the perceptual
>distortions/defilements/our steadfast companions come in to play/stay --
>So, for 'citta.m pariyaadaaya ti.t.thati', 'persistently overwhelms and
>stays in the mind'.
>Also, 'the Anathapindika Jeta Grove' rather than the possessive
>Anathapindika's.
>You're right, Sir, this really wasn't overwhelming and should actually
>stay in the mind.
>peace,
>connie
>
>From: "Yuttadhammo" <buffer@...>:
>6) Thanks for the encouragement - this has become an easy and profitable
>way to learn Pali - I would encourage anyone else to try just for that
>reason if nothing else. Also, the Dhamma seems to stick in the mind
>very well when you translate it yourself.
>
>AN I, 1-10
>
>Namo tassa bhagavato arahato sammaasambuddhassa.
>A"nguttaranikaayo
>Ekakanipaatapaa.li
>
>Devotion to the Perfectly Enlightened Buddha the Arahant
>Further Factored Collection
>Book of Ones
>
>
>1. Ruupaadivaggo
>Chapter On Form and Such
>
>1. Eva.m me suta.m- eka.m samaya.m bhagavaa saavatthiya.m viharati
>jetavane anaathapi.n.dikassa aaraame. Tatra kho bhagavaa bhikkhuu
>aamantesi- "bhikkhavo"ti. "Bhadante"ti te bhikkhuu bhagavato
>paccassosu.m. Bhagavaa etadavoca-
>
>Thus I have heard- Once the Fortunate One was staying at Savatthi, in
>the Anathapindika Jeta Grove. Indeed, the Buddha addressed the monks
>there, [inviting them to listen]: "Bhikkhus". "Venerable Sir", the
>bhikkhus accepted. The Buddha said this:
>
>"Naaha.m, bhikkhave, a��a.m ekaruupampi samanupassaami ya.m eva.m
>purisassa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>itthiruupa.m. Itthiruupa.m, bhikkhave, purisassa citta.m pariyaadaaya
>ti.t.thatii"ti. Pa.thama.m.
>
>"I do not say, bhikkhus, there is another single thing of form, the
>perception of which so persistently overwhelms and stays in a man's
>mind, bhikkhus, as the form of a woman. The form of a woman, bhikkhus,
>persistently overwhelms and stays in a man's mind." This is the first
>thing.
>
>
>2. "Naaha.m, bhikkhave, a��a.m ekasaddampi samanupassaami ya.m eva.m
>purisassa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>itthisaddo.
>It is not said/ bhikkhus/ another/ single sound/ perceives/ which/ thus/
>man/ mind/ persistently overwhelm/ abides/
>like/ bhikkhus/ woman sound.
>"I do not say, bhikkhus, there is another single sound, the perception
>of which so persistently overwhelms and stays in a man's mind, bhikkhus,
>as the sound of a woman.
>
>Itthisaddo, bhikkhave, purisassa citta.m pariyaadaaya ti.t.thatii"ti.
>woman sound/ bhikkus/ man/ mind/ persistently overwhelms/ abides/
>(said).
>The sound of a woman, bhikkhus, persistently overwhelms and stays in a
>man's mind."
>
>Dutiya.m.
>Second.
>
>This is the second thing.
>
>
>3. "Naaha.m, bhikkhave, a��a.m ekagandhampi samanupassaami ya.m eva.m
>purisassa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>itthigandho. Itthigandho, bhikkhave, purisassa citta.m pariyaadaaya
>ti.t.thatii"ti. Tatiya.m.
>
>gandha - odor, smell, scent
>
>"I do not say, bhikkhus, there is another single scent, the perception
>of which so persistently overwhelms and stays in a man's mind, bhikkhus,
>as the scent of a woman. The scent of a woman, bhikkhus, persistently
>overwhelms and stays in a man's mind." This is the third thing.
>
>
>4. "Naaha.m bhikkhave, a��a.m ekarasampi samanupassaami ya.m eva.m
>purisassa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>itthiraso. Itthiraso, bhikkhave, purisassa citta.m pariyaadaaya
>ti.t.thatii"ti. Catuttha.m.
>
>rasa - taste, juice, flavour
>
>"I do not say, bhikkhus, there is another single taste, the perception
>of which so persistently overwhelms and stays in a man's mind, bhikkhus,
>as the taste of a woman. The taste of a woman, bhikkhus, persistently
>overwhelms and stays in a man's mind." This is the fourth thing.
>
>
>5. "Naaha.m bhikkhave, a��a.m ekapho.t.thabbampi samanupassaami ya.m
>eva.m purisassa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>itthipho.t.thabbo. Itthipho.t.thabbo, bhikkhave, purisassa citta.m
>pariyaadaaya ti.t.thatii"ti. Pa�cama.m.
>
>pho.t.thabba - body sense contact, touch, feel
>
>"I do not say, bhikkhus, there is another single touch, the perception
>of which so persistently overwhelms and stays in a man's mind, bhikkhus,
>as the touch of a woman. The touch of a woman, bhikkhus, persistently
>overwhelms and stays in a man's mind." This is the fifth thing.
>
>
>6. "Naaha.m, bhikkhave, a��a.m ekaruupampi samanupassaami ya.m eva.m
>itthiyaa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>purisaruupa.m. Purisaruupa.m, bhikkhave, itthiyaa citta.m pariyaadaaya
>ti.t.thatii"ti. Cha.t.tha.m.
>
>"I do not say, bhikkhus, there is another thing of form, the perception
>of which so persistently overwhelms and stays in a woman's mind,
>bhikkhus, as the form of a man. The form of a man, bhikkhus,
>persistently overwhelms and stays in a woman's mind." This is the sixth
>thing.
>
>
>7. "Naaha.m, bhikkhave, a��a.m ekasaddampi samanupassaami ya.m eva.m
>itthiyaa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>purisasaddo. Purisasaddo, bhikkhave, itthiyaa citta.m pariyaadaaya
>ti.t.thatii"ti. Sattama.m.
>
>"I do not say, bhikkhus, there is another single sound, the perception
>of which so persistently overwhelms and stays in a woman's mind,
>bhikkhus, as the sound of a man. The sound of a man, bhikkhus,
>persistently overwhelms and stays in a woman's mind." This is the
>seventh thing.
>
>
>8. "Naaha.m, bhikkhave, a��a.m ekagandhampi samanupassaami ya.m eva.m
>itthiyaa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>purisagandho. Purisagandho, bhikkhave, itthiyaa citta.m pariyaadaaya
>ti.t.thatii"ti. A.t.thama.m.
>
>"I do not say, bhikkhus, there is another single scent, the perception
>of which so persistently overwhelms and stays in a woman's mind,
>bhikkhus, as the scent of a man. The scent of a man, bhikkhus,
>persistently overwhelms and stays in a woman's mind." This is the
>eighth thing.
>
>
>9. "Naaha.m, bhikkhave, a��a.m ekarasampi samanupassaami ya.m eva.m
>itthiyaa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>purisaraso. Purisaraso, bhikkhave, itthiyaa citta.m pariyaadaaya
>ti.t.thatii"ti. Navama.m.
>
>"I do not say, bhikkhus, there is another single taste, the perception
>of which so persistently overwhelms and stays in a woman's mind,
>bhikkhus, as the taste of a man. The taste of a man, bhikkhus,
>persistently overwhelms and stays in a woman's mind." This is the ninth
>thing.
>
>
>10. "Naaha.m, bhikkhave, a��a.m ekapho.t.thabbampi samanupassaami ya.m
>eva.m itthiyaa citta.m pariyaadaaya ti.t.thati yathayida.m, bhikkhave,
>purisapho.t.thabbo. Purisapho.t.thabbo, bhikkhave, itthiyaa citta.m
>pariyaadaaya ti.t.thatii"ti. Dasama.m.
>
>"I do not say, bhikkhus, there is another single touch, the perception
>of which so persistently overwhelms and stays in a woman's mind,
>bhikkhus, as the touch of a man. The touch of a man, bhikkhus,
>persistently overwhelms and stays in a woman's mind." This is the tenth
>thing.
>
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 6
> Date: Sat, 26 Jun 2004 12:18:07 +1000
> From: Mr Tzung-Kuen Wen <s4060239@...>
>Subject: �^���GRe: A passage from Pugg
>
>Dear Nina
>
>Again, thanks a lot for your reply.
>
>N:
>2. asamaya vimutto: arahatta who is sukkha vipassaka, who has eradicated
>all
>asavas, because he sees dhamma by pa~n~naa. Alternatively: all ariyans are
>asamaya vimutto, because they obtained ariyan vimokkha successively: there
>isn't any time that such freedom can decline again.
>Maybe this helps when reading the texts.
>
> I am glad to know I didn't misinterpret the commentary. But it's
>really strange that two English translation and one Chinese translation of
>that passage suggest asamayavimutto attains eight vimokkhas....This is a
>matter of Pali Grammar. Anyway, Thanks a lot.
>
>metta
>
>Tzungkuen
>
>
>May you be free from mental and physical suffering
>May you be peaceful and happy.
>
>
>
>[Non-text portions of this message have been removed]
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 7
> Date: Sat, 26 Jun 2004 03:59:41 -0000
> From: "rjkjp1" <rjkjp1@...>
>Subject: Re: Vimuttivagga
>
>--- In Pali@yahoogroups.com, Gunnar G�llmo <gunnargallmo@...> wrote:
> > --- rjkjp1 <rjkjp1@...> skrev:
> >
> > > Why do you recommend the
> > > Vimuttimagga, a non-
> > > Theravada text?
> > > RobertK
> > --------------
> > Dimitry may answer that, but I think the question is
> > wrongly put. When I once read the BPS edition of an
> > English translation of the Vimuttivagga, I understood
> > it to be a Theravada text (BPS claims never to publish
> > anything not compatible with Theravada doctrine),
> > although the Pali original is lost.
>_____________
>Dear Gunnar,
>Thanks for pointing this out, I hadn't realized that BPS is now the
>holder of Theravada orthodoxy.
>I think it is worth noting that Theravada tradition prior to the BPS
>(which began in the 1950's) rejected the Vimuttimagga.
>
>From Skilling 171-210, Journal Pali Text Society volXX
>
>"The position of the Vimuttimagga is closer to that of the
>Vaibhasikas who
>include all 4 elements in sprastavyayayatana.
>
>A comparison of the Dhammasangani list with that of the Vimuttimagga
>shows
>..the important difference that the later adds 3 items : rupassa jati
>vathu rupa and middha.
>Although the visuddhmagga attributes the heresy of middh-rupa
>to .."some"
>(ekaccanam matena) the tika tells us that this refers to the
>Abhayagirivasins.
>
>Thus the inclusion of both middh-rupa in both the Chinese
>version and the tibetan extracts of the Vimuttimagga is evidence
>that
>the Vimutinmagga contains classifications that were rejected by the
>Mahavihara but accepted by the Abhayagiri
>Skilling concudes that the Vimuttimagga probably came from the
>Abhayagiri
>sect. He notes p200 "these are not minor points."
>___
>On the Abhayagiri sect:
>The mahavamsa notes (p267 -268)p264 that a King helped to purify the
>sasana by
>suppression of a heresy. He seized bhikkhus dwelling in the
>Abhayagiri.."who
>had turned to the Vetulya doctrine and were like a thorn in the
>doctrine
>of the Buddha and he excommunciated them."
>It then notes that the thera
>sanghamitta (from south India was embittered against the good
>bhikkus of
>the Mahavihara and bidded his time until the good king died and the
>next
>one jetthatissa died. Then his time was ripe when the younger
>brother of
>Jetthatissa (mahasena ) came to power
>That the Thera sanghamitta , who dwelt at the Abhayagiri told the
>king
>that the Mahavihara teach a wrong doctrine and so the King made a
>proclamation telling the popolulation that they could not feed any
>monk from
>the Mahavihara. The good monks thus abandoned it. Sanghamitta then
>had the
>King destroy the mahavihara and "carried away the materials of the
>buildings
>hence to the Abhagiri and by means of the many buidings that were
>borne
>away from the mahavihara the Abhayagiri became rich in buildings,
>Holding
>fast to his evil friend the thera sanghmitta and to his servant Sona
>the
>King wrought many a deed of wrong>...then by the ruthless Thera
>sanghamitta the Abhayagiri-vihara was made stately to see"
>Robertk
>
>
>
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 8
> Date: Sat, 26 Jun 2004 04:19:47 -0000
> From: "rjkjp1" <rjkjp1@...>
>Subject: Re: Patisambhidamagga - Path of Discrimination (2nd Edition, 1997)
>PTS
>
>---
>Dear Dimitry,
>
>The term nimitta has to be undertsood in context. The commentary
>make this clear and explains carefully. I see no reason to doubt it.
>I just take up one point;
>
>In Pali@yahoogroups.com, "Dimitry A. Ivakhnenko (������� ����������
>���������)" <koleso@...> wrote:
> >.++++++++++++
> >
> > Some of these mistakes are pointed by the translator himself, for
> > example in the note 3 to chapter XIX.
>
>++++++++++++
>The pali is khantibala - and the commentary says "this is the
>enduring of things hard to bear" .ie. patience.
> As you say the English translator rejects this and uses the
>word 'choice' for khanti. ("Choice power")
>I see no reason to think the English translator is right in his
>rejection of the Theravada tradition on this point.
>
>
>
>
> >
> > > > ���DAI> In my inexperienced opinion Vibhanga seems to be one
>of the most
> > ���DAI> authoritative commentaries. In the passage above it
>clearly explains
> > ���DAI> 'parimukha.m' as 'the tip of the nose (naasikagge) or lip
>of the mouth
> > ���DAI> (mukha)'. Buddhaghosa's commentaries seem to be later.
> >
>
>
>The Vibhanga is not a commentary it is part of the Tipitika, and
>Buddhaghosa does not disagree with it.
>RobertK
>
>
>
>________________________________________________________________________
>________________________________________________________________________
>
>Message: 9
> Date: Fri, 25 Jun 2004 14:19:49 -0000
> From: "Derek" <derekacameron@...>
>Subject: Re: Would you please ?
>
>Hi, B.E.
>
> > " Manovijnana " means ??
>
>This looks like Sanskrit rather than Pali to me. With diactrics it
>would be mano-vij~naana. What is the context you found it in?
>
>Derek.
>
>
>
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>Message: 10
> Date: Sat, 26 Jun 2004 00:38:39 +0700
> From: dhammanando@...
>Subject: Re: (AN IV, IV, 1) Four Wheels
>
>Nina wrote:
>
>Hello Nina,
>
> > The form cattaarimaani: I thought of -maani, pl neuter from maa
> > (stem: mant), such as satimaa, having sati, with sati. Stem:
> > satimant. Perhaps it only denotes that four is an attribute to
> > wheels?
>
>No. Cattaarimani cakkaani = cattaari + imaani cakkaani.
>'These four wheels'.
>
>'Cattaarimaani' is used in all the Suttas in the A`nguttara in
>which the listed items are of neuter gender. If they are
>masculine then 'cattaarome' (= cattaaro + ime) will be used. If
>they are feminine then it will be 'catasso imaa'.
>
>If one wants to speak of possession of a certain number, it is
>not done with -maa, but by adding -ka to the pre-inflected form
>of the cardinal numeral: ekaka, duka, tika, catukka ... &c.
>
>
> > attasammaapa.nidhi: this is often translated as : perfect
> > adjustment of oneself, or self control. The Commentary gives:
> > aspiration or decision for all that is wholesome. So I chose
> > rather aspiration.
>
>Are you sure you are reading the right part of the Commentary? I
>don't see anything in it about aspiration. The A`nguttara
>Commentary to the Cakka Sutta explains the term as 'attano sammaa
>.thapana.m' -- 'the right/perfect establishing of oneself'. It
>then gives the example of a person who had formerly been without
>faith but who then abandons faithlessness and establishes himself
>in faith.
>
>There are also more expansive definitions in the KhpA's and SnA's
>commentaries to the Ma`ngala Sutta, which supply the additional
>examples of a vicious person who (through association with noble
>men) is caused to abandon vice and become established in virtue
>(dussiila.m siile pati.t.thaapeti), and a miser who is caused to
>abandon stinginess and become established in generosity
>(macchari.m caagasampadaaya pati.t.thaapeti).
>
>When the term is being defined according to the Abhidhamma
>method, then the word 'attaa' is glossed as "one's own mental
>continuum" (attano cittasantaana -- see the A`nguttara-.tiikaa)
>or simply as 'citta', or as one's 'whole personality' (sakala
>attabhaava -- see the KhpA on the Ma`ngala Sutta), and 'sammaa'
>is glossed as 'yoniso'. But 'establishing' (.thapana) is either
>retained, or replaced with pa.nidahana (variant: pa.nidhaana),
>but this is not pa.nidahana in the sense of 'aspiration' but in
>the sense of 'directing'.
>
>
> > Patiruupe vase dese,
> > If one lives in a suitable place
> > ariya/mitta/karo siyaa;
> > and has noble friendship;
>
>I would translate:
>
>"A man should live in a suitable place
>And be a befriender of noble ones."
>
>
>The word 'nara' is the subject of the entire verse and in English
>would be best inserted right at the beginning.
>
>'Vase' is optative 'vaseyya', shortened to fit the metre. Since
>there is no 'if' in the verse, we should take verb's mood as
>expressing either a strong recommendation (atisagge-sattamii) or
>a mild imperative (pese-sattamii). Likewise with 'siyaa'.
>
>(Thai translation: N?r?chon pheung y?u nai th?n th?i m?. / Pheung
>tham aar?y?chon h?i pen m?t).
>
>
> > sammaa/pa.nidhi/sampanno,
> > and has right aspiration
> > pubbe pu~n~nakato naro;
> > and, as a hero, has formerly done meritorious deeds;
>
>"Well-established in the right course,
>Having formerly performed deeds of merit,"
>
>Usually 'man' will suffice to translate 'nara'. 'Hero' is only
>called for in reference to brahminical myths, or in verses of a
>devotional character where the 'nara' is the Buddha or one of
>his arahant disciples.
>
>
> > dha~n~na.m dhana.m yaso kitti,
> > grain, wealth, honour, fame,
> > sukha~nceta.m adhivattatii>ti.
> > and all this happiness will be theresult for him.
>
>"Grain, wealth, honour, fame, and happiness
>Come to him in abundance."
>
>'Adhivattati' (to overwhelm) is a transitive verb. But the only
>possible object of the verb is 'nara'. But since the earlier
>occurrence of 'nara' is in the nominative, 'eta.m' (the masculine
>accusative of eso) has been inserted to make the connection.
>
>Best wishes,
>
>Dhammanando
>
>
>
>
>
>
>
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>
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