Re: aasava: which translation is best?

Dear Branko,

Thanks for your suggestion. I'll relay it to the web designers (all
volunteers). I do agree good colours are contrasts should be easy on the
eyes.

With metta,

Piya

On Sat, Feb 13, 2010 at 7:56 PM, Branislav Kovacevic <
ja_sam_branko@...> wrote:

>
>
> Dear Piya,
>
> great to hear about new link.
> And I like design, but could you have compassion for the fellow beings
> and change text color from that pale silver to some more readable,
> preferably black.
>
> Many tnaks
> Branko
>
> --- On Sat, 2/13/10, Piya Tan <dharmafarer@...<dharmafarer%40gmail.com>>
> wrote:
>
> From: Piya Tan <dharmafarer@... <dharmafarer%40gmail.com>>
> Subject: Re: [Pali] aasava: which translation is best?
> To: Pali@yahoogroups.com <Pali%40yahoogroups.com>
> Date: Saturday, February 13, 2010, 10:26 AM
>
>
> We have a new link now, Nina:
>
> http://dharmafarer.org
>
> With metta,
>
> Piya
>
> On Sat, Feb 13, 2010 at 6:04 PM, Nina van Gorkom <vangorko@...<vangorko%40xs4all.nl>>
> wrote:
>
> >
> >
> > Dear Piya,
> > Op 13-feb-2010, om 2:59 heeft Piya Tan het volgende geschreven:
> >
> >
> > > I'm often guided by the dictum "the word is not the thing." Terms and
> > > translations are at best little key-holes or windows for us to open
> > > (with
> > > the right key) or see through to envision true reality. As such, no
> > > translation is perfect, and we need the direct knowledge of
> > > mindfulness of
> > > that inner eye cultivating stillness and clarity.
> > --------
> > N: I most heartily agree with you here. If we only think of words we
> > shall have theoretical understanding of the Dhamma. But the teachings
> > refer to realities in daily life. The characteristics of realities
> > can be understood when they appear at the present moment.
> > Thus, the aasavas are flowing right now so long as there are
> > conditions for their arising. Each section of the Dhamma illustrates
> > the truth that what we take for self are only conditioned phenomena.
> > We keep on forgetting the truth and thus we have to be reminded again
> > and again.
> > I quote from my "Cetasikas":
> > <There are four aasavas (Dhammasanga.ni 1096-1100):
> >
> > the canker of sensuous desire, kaamaasava
> > the canker of becoming, bhavaasava
> > the canker of wrong view, dit.t.thaasava
> > the canker of ignorance, avijjaasava
> >
> > The Atthasalinii (I, Part I, Chapter II, 48) explains that aasavas
> > flow from the senses and the mind. In all planes where there is nama
> > arising aasavas occur, even in the highest plane of existence which
> > is the fourth aruupa-brahma plane. The aasavas are like liquor which
> > has fermented for a long time, the Atthasalinii explains. The aasavas
> > are like poisonous drugs or intoxicants. The Visuddhimagga (XXIl, 56)
> > states that the aasavas are exuding "from unguarded sense-doors like
> > water from cracks in a pot, in the sense of constant trickling". The
> > aasavas keep on flowing from birth to death, they are also flowing at
> > this moment, Are we not attached to what we see? Then there is the
> > canker of sensuous desire, kaamaasava. Seeing experiences visible
> > object, and shortly after seeing has fallen away there are most of
> > the time akusala cittas rooted in attachment, aversion or ignorance.
> > When the object is pleasant there is likely to be attachment to the
> > object because we have accumulated such a great deal of attachment.
> > We are attached to visible object, sound, odour, flavour and tangible
> > object. We are infatuated with the objects we experience through the
> > senses and we want to go on experiencing them. Because of our foolish
> > attachment to what is actually impermanent we have to continue to be
> > in the cycle of birth and death. We have to be reborn again and again
> > until the cankers have been extinguished. The arahat has eradicated
> > the cankers, he does not have to be reborn again. >
> > ------
> > P: I have chosen "influx" which is close to the etymology, of sense-data
> >
> > > glowing IN and flooding our sense-faculties, and so defiling our
> > > system
> > > because we fail to see them as they are. "Effluent" I think comes
> > > from EX
> > > (out) + fluent, meaning OUT flow. It is used sometimes in reference to
> > > industrial waste and pollutant that flow OUT into the drainage
> > > system, etc.
> > -------
> > N: Yes, it is dirty. I like the idea of constant trickling like water
> > from cracks in a pot. This happens when the sense-doors are not
> > guarded by mindfulness.
> > ----------
> > >
> > > P.: We have just submitted the Sutta Discovery Volume 1 (SD 1) for
> > > printing. So
> > > far 32 vols (MSS) have been completed, and we hope to publish 2-3
> > > vols a
> > > year. By 2030, we would have over 100 SD volumes covering the four
> > > NIkayas
> > > published. We are going slow with this as the works are heavily
> > > annotated
> > > and try to give a digest of available scholarship and Buddhist
> > > traditions.
> > > --------
> > N: Congratulations. Please would you give a link to your web again?
> > ----
> > Nina.
> >
> >
> > [Non-text portions of this message have been removed]
> >
> >
> >
>
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--
The Minding Centre
Blk 644 Bukit Batok Central #01-68 (2nd flr)
Singapore 650644
Tel: 8211 0879
Meditation courses & therapy: http://themindingcentre.org
Sutta translation: https://dharmafarer.org

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