Re: 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.

*******
Dear Nina and Jim,

Nina, I'm sorry if I gave the impression that Jim might be too busy
for you, I certainly never intended to do so, although it is true that
he did tell me once that he had emails waiting in line to be answered.
  Besides, although I can't say that I understand everything that is
being discussed by you I have always thought it was extremely
interesting and beneficial, and look forward to reading anything by
both of you, thank you for all that you have done and will do!

Looking forward to your wonderful work, as always,

Amara
*******

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.
>
> *******