Ven Sirs and Ladies and Kind Sirs and Ladies



I appreciate everyone's enquiring mind and contribution to this question.



As we know Pali has elements from different languages, e.g. Vedic and I have
read, maybe some other Prakrits, e.g. the vocative form 'Bhikkhave'. The
irregularity we have been discussing may also be related to another Prakrit
and the form could have been frozen due to later misunderstanding, thus
accounting for its unchanged appearance in many contexts in the Pali texts.



One thing I think is useful when we come to such questions is comparison
with other versions, e.g. Sanskrit. Sometimes such comparison can throw
light on irregularities in texts, but that may be beyond the scope of this
list. In any case, I'm not the one to do that, but I do know a Sanskrit
lecturer at a university here in Thailand I could ask, if people wished to
know.



Kind Regards







<http://www.vicnet.net.au/~dhammadarsa> Integrating Emotion and Intellect =
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Dhammadarsa [Darsa] Bhikkhu
Buddhist Monk

Mahachulalongkornrajavidyalaya University
Wang Noi
Ayuthaya
Thailand


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From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of Nina
van Gorkom
Sent: Thursday, 1 July 2010 4:09 PM
To: Pali@yahoogroups.com
Subject: Re: [Pali] Re: About 'neta.m mama, nesoham asmi, na meso attaa'ti





Dear Khristos and all,
Thank you for your interesting observations.
Khristos, I admire your keen observance, before I never gave this
matter a thought. In fact your question makes me penetrate more
deeply into the meaning of the text.
For the sake of analysing I find it easier not to use the negation.
The neuter eta.m as object of tanhaa can comprise so many things,
even pa~n~nattis, which are not realities. Is it a solution to think
of sabba.m? I cling to this or that, whatever appears. So, perhaps we
can say that the neutre gender is sufficient, no need for another
gender.
'This is of me'.

I consulted 'The Root of Existence', Bikkhu Bodhi's translation of
the Muulapariyaaya Sutta , and in his intro he says: <The construct
'this is mine' is a projection born of craving, for it is craving's
function to appropriate things as the property of the self. >
<Under the influence of conceit it becomes manifest in judgements and
comparisons whereby we rank ourselves in relation to others as
superior, equal of inferior. and under the influence of views, i.e.
the theoretical bent of thought, the ego-bias issues in dogmas,
tenets, and speculations concerning reality and nature of the
personal self and its locus, the world.>

N: As to conceit, esoham asmi, here the eso is correct, because one
thinks of oneself to be thus or thus. I think of the 'I am conceit",
asmi maana.
As to the wrong view of self, one sees the self as controller (as
Lennart mentioned), as possessor. For instance, one believes that
there is a self who can at will induce the arising of Pa~n~naa.
Whereas pa~n~naa is a cetasika that can only arise because of the
appropriate conditions.
Nina.

Op 30-jun-2010, om 5:57 heeft k_nizamis het volgende geschreven:

> Yet, please be patient with me a moment more, because I'm not yet
> completely satisfied with the explanation at an intuitive
> linguistic level. I'm still trying to understand the `sense' of the
> one nt. nom. sg. and the two masc. nom. sg. demonstrative pronouns
> in this formula.

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