Thank you for your observations. Vism. goes on to say this about
sa~n~naa (XIV, 129-30):
"Its function is to make a sign as a condition for perceiving again
that 'this is the same', as carpenters, etc., do in the case of
timber, and so on. It is manifested as the action of interpreting by
means of the sign as apprehended, like the blind who 'see' an elephant
(Ud. 68-9)."
I think perception fits best here, and though I understand that
sa~n~naa performs different functions as a word, I dont think it loses
its sense when perception is used in the Maharahulovada or Girimananda
suttas, or here in the AN.
Agreeing with Stephen that byaapaada may be a precursor to vihi.msa, I
think that byaapaada must not be so much to do with ill-will as simple
aversion. If byaapaada is translated as ill-will, then vihi.msa
cannot be differentiated even if translated as cruelty, because here
we are talking about sa~n~naa, and perception that "ill should be
caused to this" should be indistinguishable with perception that
"creulty should be done to this".
Byaapaada is one of the five hindrances, and as such has nothing to do
with outward expression of malice - normally we get away with using
"ill-will" because we mean anger, but ill-will really means will to
cause ill, not just anger. This my own idea, how I see byaapaada to
be different from vihi.msa, the latter having more to do with coarse,
outwardly-displayed defilements. This is going by my teachers, who
say there are three grades of defilements - coarse outward ones that
are countered by siila, moderate ones (the five hindrances) that are
countered by samadhi, and fine ones (seven anusaya) that are countered
by pa~n~naa.
Here is AN 6.11.05
Comments:
1) Okay, if sa~n~naa caused problems, please explain to me "dhatu",
here translated simply as element. But, I am reluctant to use it... I
would rather use "nature", except it might be confused with "dhamma".
Please comment.
-------------------------------------
A'nguttaranikaayo
Chakkanipaatapaa.li
11. Tikavaggo
5. Dhaatusutta.m
"Tayome, bhikkhave, dhammaa. Katame tayo? Kaamadhaatu,
byaapaadadhaatu, vihi.msaadhaatu. Ime kho, bhikkhave, tayo dhammaa.
/these three /o Bhikkhus /dhammas /which /three /the element of desire
/the element of animosity /the element of ill-will /these /indeed /o
Bhikkhus /three dhammas /
There are, o Bhikkhus, these three dhammas. Which three? The element
of desire, the element of animosity, the element of ill-will. Verily,
o Bhikkhus, there are these three dhammas.
Imesa.m kho, bhikkhave, ti.n.na.m dhammaana.m pahaanaaya tayo dhammaa
bhaavetabbaa.
/of these /indeed /o Bhikkhus /three /dhammas /for abandoning /three
/dhammas /should be developed /
Verily, o Bhikkhus, for the abandoning of these three dhammas, three
dhammas should be developed.
Katame tayo? Kaamadhaatuyaa pahaanaaya nekkhammadhaatu bhaavetabbaa,
byaapaadadhaatuyaa pahaanaaya abyaapaadadhaatu bhaavetabbaa,
vihi.msaadhaatuyaa pahaanaaya avihi.msaadhaatu bhaavetabbaa.
/which /three /of the element of desire /for abandoning /the element
of detachment /should be developed /of the element of animosity /for
abandoning /the element of non-animosity /should be developed /of the
element of ill-will /for abandoning /the element of non-ill-will
/should be developed /
Which three? For the abandoning of the element of desire, the element
of detachment should be developed. For the abandoning of the element
of animosity, the element of non-animosity should be developed. For
the abandoning of the element of ill-will, the element of non-ill-will
should be developed.
Imesa.m kho, bhikkhave, ti.n.na.m dhammaana.m pahaanaaya ime tayo
dhammaa bhaavetabbaa"ti.
/of these /indeed /o Bhikkhus /three /dhammas /for abandoning /these
/three /dhammas /should be developed /
Verily, o Bhikkhus, for the abandoning of those three dhammas, these
three dhammas should be developed.