Tiika

Dear Jim, Here I am again. I am here with the tiika, because I do not want
to shrink back from all the difficulties. Especially the last sentences I
have here. If I do not try now I will never able to read tiika. Amara told
me you have torrents of Email everyday. I understand it if you have no time.
Meanwhile I missed your teaching, so thorough in the grammar and in all
respects. Here it is:

@.tiikaa

49. navame pabhassaranti pariyodaata.m sabhaavaparisuddha.t.thena.

N: With reference to the ninth, “luminous” , meaning very pure because of
its pure nature.

tenaaha -- pa.n.dara.m parisuddhanti. pabhassarataadayo naama
va.n.nadhaatuya.m labbhanakavisesaati aaha -- ki.m pana cittassa va.n.no
naama atthiiti?
N: Therefore he said , clear, luminous. Since it has indeed taken on a
luminous nature, he spoke of the element of colour, as a distinction that
was acquired (?). But how is there indeed a colour of citta?

itaro aruupataaya natthiiti pa.tikkhipitvaa pariyaayakathaa
aya.m taadisassa cittassa parisuddhabhaavanaadiipanaayaati dassento
niilaadiinantiaadimaaha. tathaa hi so eva.m samaahite citte parisuddhe
pariyodaateti vutta.m.

N: While someone else has refuted this saying that there is no colour for
that which is immmaterial, but since diverse dictions explain that there is
indeed of such citta (pana ayam ti?) a pure nature and so on, he said,
“blue etc.” and so on. There, however, it was stated that he spoke thus with
reference to the consciousness that is composed, clean and very pure.

tenevaaha -- idampi nirupakkilesataaya parisuddhanti pabhassaranti.
N: Therefore he said, “ this also is because of the absence of defilements
very pure, it is luminous.”

ki.m pana bhava"ngacitta.m nirupakkilesanti? aama sabhaavato
nirupakkilesa.m, aagantukaupakkilesavasena pana siyaa upakkili.t.tha.m.

N: But why is the life-continuum without defilements? Yes, it is by nature
without defilements, but because of the oncoming defilements it is
corrupted.

tenaaha -- ta~nca khotiaadi. tattha attano tesa~nca bhikkhuuna.m
paccakkhabhaavato pubbe idanti vatvaa idaani paccaamasanavasena tanti aaha.
ca-saddo atthuupanayane.  kho-saddo vacanaala"nkaare, avadhaara.ne vaa.

N.: Therefore he said, “ and that (lifecontinuum) indeed etc.” There, after
having said this before because it was clear to himself and to those monks,
now the text said (this?) because it touched on this before (?). The word
“ca” makes the meaning clearer (brings near) and the word “kho” is for
beautifying and for emphasis.

vakkhamaanassa atthassa nicchitabhaavato bhava"ngacittena
sahaava.t.thaanaabhaavato upakkilesaana.m aagantukataati aaha --
asahajaatehiitiaadi.
N: Because of consideration of the meaning he will express, he said  with
reference to the life-continuum that is (as it were) connected (with the
defilements) that it is corrupted by the uncoming defilements; meaning, the
defilements are not conascent, etc.

raagaadayo upecca cittasantaana.m kilissanti
vibaadhenti upataapenti caati aaha -- upakkilesehiiti raagaadiihiiti.

N: Desire etc. which have approached the sequence of cittas corrupt it, they
oppress and torment it, he said, and this is the meaning of:” the
defilements” and “desire, etc.”.

bhava"ngacittassa nippariyaayato upakkilesehi upakkili.t.thataa naama natthi
asa.msa.t.thabhaavato, ekasantatipariyaapannataaya pana siyaa
upakkili.t.thataapariyaayoti aaha -- upakkili.t.tha.m naamaati vuccatiiti.

N: Since the life-continuum is not specifically mentioned, it is indeed not
corrupted by defilements since it is by nature not mixed up with those, he
said, by including it in figurative language in one sequence (of
consciousness) that it was as it were corrupted, corrupted indeed, it was
said. 

idaani tamattha.m upamaaya vibhaavetu.m ``yathaa hii''tiaadimaaha. tena
bhinnasantaanagataayapi naama iriyaaya loke gaarayhataa dissati, pageva
ekasantaanagataaya iriyaayaati ima.m visesa.m dasseti. tenaaha --
javanakkha.ne...pe... upakkili.t.tha.m naama hotiiti.

N: Now in order to explain that meaning by a simile, he said, “just as,
etc.” Therefore the conduct that is blamable by the world appears to be in a
different sequence, and what is more, he explains this (life-continuum) as
distinct from the conduct that is in one sequence (?) . Therefore he says:
at the moment of impulsion etc. it is indeed corrupted.

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