Re: Transl Dhs

Dear Nina,

> Please, Jim, do not worry about my netti Atthk translation, you have many
>other things, also the work of the others in the group. I do not regret my
>effort and it is fine to leave it now. I enjoy small parts for translation,
>enough pitfalls.

Thank you for your kind consideration. I won't give up on it just yet. But
will put it aside until a better time to work on it.

>> katame dhammaa kusalaa? tii.ni kusalamuulaani -- alobho, adoso,
>amoho;
>
>N: Which are wholesome realities? Three wholesome roots: detachment,
>non-aversion and wisdom.

I think it would be better to put "are wholesome" at the end so as to
maintain a consistent word order throughout a translation of the triplets
and couplets. In the second triplet, for example, it would be hard to place
a translation of "sukhaaya vedanaaya sampayuttaa" in front of "realities".

>> ta.msampayutto vedanaakkhandho, sa~n~naakkhandho,
>sa"nkhaarakkhandho,
>> vi~n~naa.nakkhandho;
>N: The khandhas of feeling, perception, formations and consciouness are
>(therefore) associated with it.

To me, "The khandhas of feeling, perception, formations and consciouness
that are associated with them." would be more in agreement with the text.

> ta.msamu.t.thaana.m kaayakamma.m, vaciikamma.m,
>> manokamma.m -- ime dhammaa kusalaa.
>N: Deeds through the body, speech and mind are (each) originated by them.
>These are wholesome realities.

I would put it this way: "The deeds through the body, speech and mind that
are (each) originated by them." My reading of the passage is a list of items
answering to the question: "Which realilites are wholesome?" and that list
consists of: the three wholesome roots, the 4 khandhas (excluding the
realities not associated with these roots), the three kammas (originated by
or originating from these roots).

>A sandhi: ta.msampayutto ? I looked up PTs under ta, in sandhi: ta.m refers
>back to what has been mentioned: that or: even this, or therefore. Here
lies
>the difficulty. And also, they are all in case 1, nominative.
>Nina.

It seems that the "ta.m-" is a cause for confusion. I found a sandhi rule in
the Saddaniti that explains it and even uses "ta.msampayutto" as an example.

146. kvaci niggahiitaagamo. "In some cases the niggahiita-augment." Its
commentary explains: "In some cases there is a niggahiita-augment before a
following vowel or consonant. [eg.] cakhhum udapaadi; ava.msiro; yaava~n
c'ida.m bhikkhave; ta.msampayutto; a.nu.mthuulaani sabbaso;  pubba"ngamaa
dhammaa."

It means that the .m in ta.m- is an augment or an inserted letter (aagama).
This ta.m- should not be confused with the adverbial or inflected word form
"ta.m". The pronominal base "ta" is compounded with sampayutto with the .m
inserted in between. Depending on the context "ta.m" here could be
interpreted in any gender, number, or case. The Atthasalini takes it as
"tehi" (masc. pl. instr.) ie. tehi sampayutto "associated with them"
(alobho, adoso, amoho).

Best wishes,
Jim


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