On Fri, Oct 29, 2010 at 5:41 PM, Bryan Levman <bryan.levman@...>wrote:

>
>
> Dear Mahinda,
>
> Thanks for your take on this. I am most interested in how you view that
> �atta�
> in �.thita-atta� and samk.n.na-atta�. Please see discussion below.
>
> My translation(s) of this passage is as follows. I would appreciate your
> comments as per my note to Jayarava below. My question is how do you take
> .thitatta and sa.mki.n.natta and viki.n.natta? as nominative singular
> compounds?
> or ablative abstract nouns?
>

Dear Bryan,
Let me try to explain why I translated the way I did. It will show you how
I understand these three forms.


*Eva.m laddhanamaana.m* should mean �that have got such designation�,
i.e., which are designated *ponobbhavika*. So the first two sentences mean
that rebirth aggregates are are called *ponobbhavika* , because birth and
(samsaric) wandering are due to them; and they in turn are caused by the
accumulation of karma (or the force of karma). The Pali word �*so�* in the
next sentence refers to *kammaabhisa�nkaaro*. (both words being masc. nom.
Sg). It says that karmic force is called *parikkhaa*. The commentator
justifies this statement of his through a typical �commentarial etymology� :
�*punappuna.m uppatti-kara.na-vasena parikkhipitvaa .thitattaa parikkhaa*� .
This can only mean �it is called *parikkhaa* because it stands encircling
by way of causing repeated births�. Here *.thitattaa* is ablative singular
from the abstract noun .*thitatta* (=*sthitatva* in Skt).

In the last sentence the word *esa* seems to refer to the Arahant. And *
tena* means �by him�. *Tassaa* is genitive singular feminine and obviously
refers to *parikkhaa *(which the commentator just explained as signifying
karmic force that is responsible for rebirth). Thus the meaning of this last
sentence is �Due to the fact of its dispersal/ scattering, by him, he (the
Arahant) is called �*sa.mki.n.n-parikkho*�. Here too *sa.mki.n.nattaa* and *
viki.n.nattaa* (=*sa.mkiir.natvaat/ vikiir.natvaat *in Skt) are abstract
nouns in ablative singular form.


The use of such* bhaava-naama* (abstract noun) forms is fairly common in
Pali commentaries. The fact that PED cites a few instances of words ending
in -*atta* derived from *attan*/*aatman* does not mean that all forms
having that ending have to be *bahubbiihi* nouns with last word in the sense
of self.

Best wishes.


Mahinda

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