Nina's transl., Atth. next part

Dear Jim, Oct. 9- November 4 we plan to be in India, but we never know for
sure. I shall send you now the next part and after that the last one, until
the tiika. Sarah mentioned again the text of D.N. for nibbaana:
vi~n~naa.na.m, and I still was wondering how this form could mean that what
is knowable. I had trouble with the grammatical form, but it must mean that
what you suggested.
Now the translation, I used Verdana now in my document, perhaps better, or
Helvetica?

pa.nihitaacchavaggava.n.nanaa.

N: Explanation of the chapter on pure intention.

6. accharaasa"nghaatavaggava.n.nanaa
N: Explanation of the chapter on the Snapping of the Fingers.

51. cha.t.thassa  pa.thame ta.m assutavaa puthujjanoti  ta.m
bhava"ngacitta.m sutavirahito puthujjano.

N:  With reference to the first section of the sixth chapter, “the ordinary
person who is uninstructed”, he is the ordinary person who has not heard of
that life-continuum.

agamaadhigamaabhaavaa~neyyo assutavaa iti.

N: He is not learned since he has not developed understanding of the
teachings nor (any higher) attainment of what should be attained
(bhaavaa~neyyo ?).

yo hi ida.m sutta.m aadito pa.t.thaaya atthavasena
upaparikkhanto ``ida.m bhava"ngacitta.m naama pakatiparisuddhampi
javanakkha.ne  uppannehi lobhaadiihi upakkilesehi upakkili.t.tha''nti neva
aagamavasena  na adhigamavasena jaanaati, yassa ca
khandhadhaatuaayatanapaccayaakaarasatipa.t.thaanaadiisu
uggahaparipucchaavinicchayavirahitattaa
yathaabhuuta~naa.napa.tivedhasaadhako neva aagamo, pa.tipattiyaa
adhigantabbassa anadhigatattaa na adhigamo atthi.

N: (uninstructed)Because he who is investigating this sutta etc. from the
beginning, as follows: “This life-continuum indeed that is also pure by
nature, is at the moment of impulsion polluted by defilements that have
arisen, such as attachment, etc. that have arisen”, does not understand it,
because he has no access (to the teachings) nor has he  attained the truth),
and since he, as to the aggregates, the elements, the sensefields, the
causal genesis, the applications of mindfulness etc. is exempt from study,
does not ask questions, and has no discrimination, therefore he has no
access to seeing realities as they are, as to realization  and
accomplishment, and since he does not engage in the practice that should be
engaged in, he has no attainment.

so aagamaadhigamaabhaavaa
~neyyo assutavaa iti. svaaya.m --
N: He is uneducated with regard to knowledge of the teachings and attainment
that should be cultivated. He is such a person (so ayam).

As in Expositor II,  p. 451:

puthuuna.m jananaadiihi, kaara.nehi puthujjano.
puthujjanantogadhattaa, puthuvaaya.m jano iti ..

N: He is a producer, etc. of many things, therefore he is an ordinary
person.
He is included among ordinary persons, (puthuvaaya.m? wind?)

so  hi puthuuna.m naanappakaaraana.m kilesaadiina.m jananaadiihi kaara.nehi
puthujjano. yathaaha --

N: He is an ordinary person because of the production of manifold and
various defilements, as he said:

puthu kilese janentiiti puthujjanaa, puthu avihatasakkaayadi.t.thikaati
puthujjanaa, puthu satthaaraana.m mukhullokikaati puthujjanaa, puthu
sabbagatiihi avu.t.thitaati puthujjanaa, puthu naanaabhisa"nkhaare
abhisa"nkharontiiti puthujjanaa,

N: puthujjanaa, ordinary persons, they produce many(puthu) defilements;
ordinary persons, they have many (puthu) views of personality that are
unabandoned; ordinary persons, they look up to many teachers (look to the
face of); ordinary persons, they have not emerged from all behaviours (gati
?); ordinary persons, they accumulate many and various (kamma)conditions;

puthu naanaaoghehi vuyhantiiti
puthujjanaa, puthu naanaasantaapehi santappantiiti puthujjanaa,  puthu
naanaapari.laahehi pari.dayhantiiti puthujjanaa, puthu pa~ncasu kaamagu.nesu
rattaa giddhaa gadhitaa mucchitaa ajjhopannaa laggaa laggitaa palibuddhaati
puthujjanaa, puthu pa~ncahi niivara.nehi aavutaa nivutaa ovutaa pihitaa
pa.ticchannaa pa.tikujjitaati puthujjanaati (mahaani0 51, 94).

N: ordinary persons, they are carried away by many different floods;
ordinary persons, they are anxious with many and various anxieties; ordinary
persons, they burn with many and various burnings; ordinary persons, with
regard to the manifold five sense-desires they are attached, greedy,
fettered, infatuated, hung up on them (ajjhopanna?), clinging, stuck with
them, obstructed by them; ordinary persons, they are obstructed by the five
hindrances, hemmed in, muffled up, stiffled (ovutaa?), closed in, covered up
by them;

puthuuna.m vaa ga.nanapathamatiitaana.m ariyadhammaparammukhaana.m
niicadhammasamaacaaraana.m janaana.m antogadhattaapi puthujjano, puthu vaa
aya.m visu.myeva sa"nkha.m gato, visa.msa.t.tho siilasutaadigu.nayuttehi
ariyehi janoti puthujjano.

N: ordinary person, because they are included among many, unaccountable,
turned away from the noble dhamma, given over to inferior conduct; ordinary
person, because he is common, he is separated, gone into a shell (?), he is
not associated with the noble persons who are possessed of the qualities of
right conduct, learning, etc. ,  (janoti?)

evametehi ``assutavaa puthujjano''ti dviihi
padehi ye te --
``duve  puthujjanaa vuttaa, buddhenaadiccabandhunaa.
andho puthujjano eko, kalyaa.neko puthujjano''ti..  --

N: By these two terms the ignorant ordinary person is denoted :
By the Buddha, the kinsman of the sun, two kinds of common men have been
mentioned.
One is is a blind common person and one is a noble common person.

dve puthujjanaa vuttaa, tesu andhaputhujjano vutto hotiiti veditabbo.

N: Of the two common men that have been mentioned, the blind person that is
mentioned should be understood here.

*****

yathaabhuuta.m nappajaanaatiiti ``ida~nca bhava"ngacitta.m eva.m
aagantukehi upakkilesehi upakkili.t.tha.m naama hoti,  eva.m vippamutta.m
naamaa''ti yathaasabhaavato na jaanaati. tasmaati  yasmaa na jaanaati,
tasmaa. cittabhaavanaa natthiiti citta.t.thiti cittapariggaho natthi,
natthibhaaveneva ``natthii''ti vadaamiiti dasseti.

N: It is said, that he does not know things as they really are, “and that
life-continuum is thus indeed corrupted by oncoming defilements, and
therefore he is not freed.” This is said since he does not know of this
condition. “Therefore”, meaning, because he does not know of this. There is
no mind development, no stability of concentration, no acquirement (of
wisdom). He shows with the words, “there is not, I say” that there is thus
no development (bhaaveneva?).

*****  





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