netti atth. translation

By way of trial with errors, my translation.

netti p.87
tattha ta.nhaa duvidhaa: kusalaa pi akusalaa pi.
N:There clinging is twofold: kusala and akusala

akusalaa sa.msaaragaaminii, kusalaa apacayagaaminii pahaanata.nhaa.
N: unwholesomeness leads to the cycle of birth and death, whereas
wholesomeness leads to dispersal of the conditions (for being in the this
cycle), (and this is)  the abandoning of clinging.
N: (the placing of pahaanata.nhaa? )

nett-a :

tattha kusalaa ti kusaladhammaaramma.naa.

There, <kusala> is the object which is kusala dhamma (the reality that is
wholesome).

kusala-saddo cettha baahitikasutte (Myanmar MN 2.358 aadayo) viya
anavajjatthe da.t.thabba

N:Just as the word kusala in the baahitikasutta, it should be explained here
(ca ettha, and here) as unblamable.

kasmaa panettha ta.nhaa kusalapariyaayena uddha.taa?

N: Why is here clinging lifted out (taken out or shown? ) according to the
method of kusala?

he.t.thaa desanaahaare vipallaasahetubhaavena ta.nha.m uddharitvaa
tassaa
vasena sa.mkilesapakkho dassito.

N: Below, in the mode of conveyeing (haara) of the teaching, having taken
out (shown?) clinging by nature of the perversity of root, and by means of
this it is shown as (on the side of) defilement.
   
vicittapa.tibhaanataaya pana idhaapi ta.nhaamukheneva vodaanapakkha.m
dassetu.m kusalapariyaayena ta.nhaa uddha.taa.

N:Here also with regard to (mukha) clinging, because of its manyfold
appearance clinging has been shown in the classification of kusala in order
to show it on the side of purity.
   
tattha sa.msaara.m gametiiti sa.msaaragaaminii, sa.msaaranaayikaati
attho.

N: Here, <it leads to the cycle of birth and death>, the mmeaning is
leading to the cycle (literally. nayati from neti?)

apacaya.m nibbaana.m gametiiti apacayagaaminii.

N: It leads to dispersal, nibbana, this is the meaning of leading to
dispersal.

katha.m pana ta.nhaa apacayagaaminiiti?
aaha ``pahaanata.nhaa''ti.

N: But how can clinging lead to dispersal?
He says, clinging to abandoning.

tada"ngaadippahaanassa hetubhuutaa ta.nhaa.

N: clinging which  is a condition for the abandoning (by way) of suppression
etc..

katha.m pana ekantasaavajjaaya ta.nhaaya kusalabhaavoti?

N: But why has clinging which is surely blamable the nature of kusala?
(bhavo: is this because it stands before i?)

sevitabbabhaavato.

N: It is of the nature which can (should) be pursued.

yathaa ta.nhaa, eva.m maanopi duvidho kusalopi akusalopi, na ta.nhaa
evaati
ta.nhaaya nidassanabhaavena maano vutto.

N: Just as in the case of clinging, conceit is also twofold: kusala as well
as akusala.Just so (na) as clinging, by way of comparison with clinging,
conceit has been explained.

As a paralel to what should be pursued and what not, is the D. 21,
Sakka-Pa~nha sutta, recently quoted by Sukin: here in the case of feelings,
even unhappy feeling that is akusala belongs to this category.
Jim, as to Patisambhidamagga, could you please give me the location in the
English path of discrimination, then I can find the phrase in my Thai
edition of the commentary.
As to Dhamma as Law, I know the PTS translates it this way, but I am afraid
it gives rise to misunderstandings, it is as if the Dhamma is a set of laws
imposed on people. I try to avoid this translation. But, as you said, when
translating a Pali word we can often render only one aspect. One could have
a debate about each word and that would be too long. I am glad about your
list of aya.m etc. I am glad Num and Mike asked about the grammar, I find
that if I am not constantly after it, I loose it. The Netti Tika may be too
difficult, I shall see. Nina.