Venerable Bhante Yuttadhammo,
Thank you very much.
op 19-03-2005 03:12 schreef Ven. Yuttadhammo op buffer@...:
I would like to complete an entire vagga,

> rather than skipping here and there.

N: Or perhaps Kindred Sayings IV, from the beginning. But it also has longer
suttas.

>
> Comments:
>
> 1) anussataanuttariya.m - I take this as anussati + anuttariya.m, and
> put "remembrance", but I know there is often preference for
> "recollection".

N:It is recollection with sati and paññaa. Not merely remembrance.
Bhante: 2) dosa and kodha - ... I understand that dosa has to do with

> corruption of mind, but it is so often used as simply "anger", that I
> am not sure how to render these two terms. I put "malice" and
> "anger", respectively.

N: The root dosa includes many shades and degrees, even a slight uneasiness.
I am inclined to translate it as aversion, that covers more degrees. Kodha
is anger. Dosa is not always anger.
Bhante: 3) "...abhinandunti"
N: Not sure, but in Warder, Ch 28: su.noti-su.nonti. Fourth conjugation.
Bhante: 4) the word "peyyaala" is nice, but I don't know how to translate
it

> nicely into English. Does it mean simply "et cetera", or is it a
> classification of the discourse itself, containing many ellipses?

N: etcetera. Thus: raaga pe pe: raaga and the other defilements.
I refer to Gunnar:< "Perception of impermanence, perception of suffering
in impermanence, perception of non-self in suffering,
perception of abandoning, perception of
passionlessness, perception of cessation.">
The phrase: perception as impermanent could be misunderstood: to see
perception as impermanent. Here saññaa accompanies insight. It actually
refers to insight. It is opposed to perversion of perception,
saññaavipallaasa, such as attaasaññaa. We can translate it as perception of
impermanence. and then the locative: of suffering in impermanence.
Crossreference to Kindred S. IV, the very beginning shows the connection
between the three characteristics. What is impermanent is dukkha. etc.
I'll ask Bhante Pandita what kind of locativus: whole part relation?
Paaricariya: ministering, serving. I read another sutta about the
anuttariyas: what is superior, with explanations in Thai.
Aananda could see and hear the Buddha himself, the superior kind of seeing
and hearing. He ministered to the Buddha, served him. The bhikkhus today
also serve the Buddha in helping to preserve the teachings. Also laypeople
can serve him in helping to explain the Dhamma.
Abhiññaa: another option: full understanding, penetrative understanding. It
is understanding with insight, direct understanding.
Co: [1] raagassaati pa~ncakaamagu.nikaraagassa.
of desire: desire of the five strands of sense pleasure.
with respect,
Nina.

> A'nguttaranikaayo
> Chakkanipaatapaa.li
> 13. Raagapeyyaala.m
>
> "Raagassa[1], bhikkhave, abhi~n~naaya cha dhammaa bhaavetabbaa. Katame
> cha?
> For higher understanding of desire, o Bhikkhus, six dhammas should be
> developed. Which six?
>
> Dassanaanuttariya.m, savanaanuttariya.m, laabhaanuttariya.m,
> sikkhaanuttariya.m, paaricariyaanuttariya.m, anussataanuttariya.m.
> Incomparable vision, incomparable hearing, incomparable gain,
> incomparable training, incomparable practice, incomparable
> remembrance.