Dear Nina,
Thanks for your suggestions. I agree with your suggestion re acala... I am not so sure about maggaphala as a dvandva. The PED seems to suggest that the compound is identical with sotaapattiphala, i. .e the fruit of entering upon the path, which would make it a gen. tatpurusa. However, there are hundreds of references in the commentary to this compound and they would have to be reviewed to see the meaning in context. At a quick glance I couldn't find any where the commentator actually defines it - it is clearly a post-canonical Abhidhamma phrase as it does not appear in the suttas or the vinaya,
Metta, Bryan
--- On Tue, 7/26/11, Nina van Gorkom <vangorko@...> wrote:
From: Nina van Gorkom <vangorko@...>
Subject: Re: [Pali] The New Pali Course Part III [50/120]
To: Pali@yahoogroups.com
Received: Tuesday, July 26, 2011, 8:17 AM
Dear Bryan and Yong Peng,
Op 26-jul-2011, om 3:29 heeft Bryan Levman het volgende geschreven:
> >12. "Attano saamike... disvaa citta.m ekagga.m na bhaveyya, tena
> magga-phalaani pattu.m na >sakku.neyyu.m; tasmaa acalasaddhaaya
> pati.t.thitakaale taasa.m te bhikkhuu arahatta.m patte dassesi." >
> [Ibid.
> ii,125]
>
> I believe sāmike is in the accus. plural and attano refers to the
> women, i. e. the bhikkhus' former
> wives (although I'm not sure why it's gen. singular; I would have
> expected attaana.m ). so I think it means, "After seeing their
> husbands (with shaven heads and wearing the robe), their mind
> might not become one pointed, and they therefore (tena) would not
> be able to attain the
> fruits of the path.
-------
N: magga-phalaani , I would translate this compound as: paths and
fruits, namely, enlightenment. Magga-citta and its result, the
phalacitta, denote lokuttara cittas arising at such moments. Magga
has no plural ending because it is the first part of this compound.
-------
> B: - Therefore, at the established time, when their faith was
> unshakeable (saddhaaya, not saddaaya), he [the Teacher] showed them
> (taasa.m, dat. plural) the bhikkhus who
> had achieved arahat-hood."
------
N: I would take acalasaddhaaya and pati.t.thita together. At the time
of the establishment of unshakablke faith, and translated more
freely: when their faith was established and had become unshakable.
------
>
> B: bhikkhuu is in the acccus. plural as is patte, which modifies
> it, object of dassesi, cause verb, "cause to see or "show". the
> acalasaddhaaya would normally apply to the teacher (subject of
> dessesi) but here seems to apply to the women. What do you think?
-------
N: I see no problem here, since the teacher taught at the time
when....etc.
------
Nina.
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