Nina's transl

Dear Jim, here is the first part corrected and then the following part which
was easier thanks to you corrections.

You asked whether someone with a bhavangacitta with three hetus would be
less troubled by defilements. Accumulated inclinations during countless
lives are very intricate. When we read the Therii-thera-gaathaa, we see that
many were troubled by their defilements , but they still  attained
enlightenment even to the degree of arahatship. Take A.ngulimaala, he killed
many people, but became an arahat. Someone may be greatly troubled by
defilements, but if he develops pa~n~naa he can see also defilements as only
conditioned realities, not self. If he is not aware of them and does not see
them as they are, he still takes them for my lobha, my dosa, and then they
can never be eradicated. The degree of development of paññå is what is most
important.
I heard some people say that they want to know whether their bhavangacitta
is with two or with three hetus. If it is not accompanied by pa~n~naa,
pa~n`~naa can still be developed, and if it is, well it has to be developed
on and on. Nobody can tell when he will attain enlightenment, even if he is
born with three hetus. Thus, it is useless to speculate about this. All that
can be done is developing more understanding of naama and ruupa appeaaing
now.

After this I shall send the other parts. Now Tika: I just try, but if I
cannot find many words I have to stop. I thought like you about labbhana. I
met the suffix -ka, puttaka. I know that  Masefield is an expert in
Dhammapala, but I did not join the new Pali group, it would be too much for
me.   


katha.m? yathaa hi siilavantaa  aacaarasampannaa maataapitaro
vaa aacariyupajjhaayaa vaa dussiilaana.m  duraacaaraana.m
avattasampannaana.m puttaana~nceva antevaasikasaddhivihaarikaana~nca vasena
``attano putte vaa antevaasikasaddhivihaarike vaa na tajjenti  na
sikkhaapenti na ovadanti naanusaasantii''ti  ava.n.na.m akitti.m  labhanti,
eva.msampadamida.m veditabba.m.

N: How is that so? For, as parents, teachers or preceptors, of good conduct,
possessed of good behaviour, because of the children, pupils or co-residents
of bad conduct, misbehhaved, disobedient, receive dispraise or disapproval
thus,     “ they neither instill awe to, nor discipline, admonish or exhort
their own children, their pupils, their co-residents”, evenso should this
(bhavangacitta) having a similar consequence be understood.


50. dasamepi bhava"ngacittameva citta.m.

N: With reference to the tenth, consciousness is also the life-continuum.

vippamuttanti javanakkha.ne
arajjamaana.m adussamaana.m amuyhamaana.m
tihetuka~naa.nasampayuttaadikusalavasena uppajjamaana.m
aagantukehi  upakkilesehi vippamutta.m naama hoti.

N: “Freed”: because of wholesomeness at the time of impulsion, namely, the
absence of defilements, corruptions and infatuations, and because
consciousness is accompanied by three wholesome roots, accompanied by
wisdom, and thus it is indeed freed of the arising of oncoming defilements.

idhaapi yathaa
siilavantaana.m aacaarasampannaana.m puttaadiina.m vasena maataadayo
``sobhanaa eteyeva attano puttakaadayo sikkhaapenti ovadanti
anusaasantii''ti  va.n.nakittilaabhino honti, eva.m javanakkha.ne
uppannakusalacittavasena ida.m bhava"ngacitta.m aagantukehi upakkilesehi
vippamuttanti vuccatiiti.

N: Here also, just as parents etc., with virtuous conduct, possessed with
good behaviour, because of their children, etc. , acquire praise and
approval, thus:  ” they train, encourage, admonish their own children that
these things are indeed wholesome “, evenso because of the arising of
wholesome consciousness at the time of impulsion, that life-continuum is
said to be freed of oncoming defilements.





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