Dear Jim, sorry, the attachment did not work, I lost my corrections several
times, had to copy it on Apple works. I cannot send it as attachment, just
as mail, I hope it is O.K. Now I can find time to read the Pali of your
very interesting exchange of thoughts with Suan.
Best wishes, Nina.
N:> With reference to the ninth sutta, „luminous¾ , means very pure because
of
its natural purity. Therefore he said , <clear, pure>.
S: 49. In the ninth statement, the expression `radiant' means complete
purity due to natural complete cleanness. That is why the commentator said
"pure, completely clean."
Mp> cittanti bhava"ngacitta.m.
N:< consciousness>, this is the life-continuum.
S: The term `mind' refers to the life-cause consciousness.
Mp> ki.m pana cittassa va.n.no naama atthiiti? natthi.
N: But how does there exist indeed a colour of citta? No, there is not.
S: How is there such a thing as the color of the mind? There isn't.
Mp-p.t> pabhassarataadayo naama va.n.nadhaatuya.m labbhanakavisesaati aaha
-- 'ki.m pana cittassa va.n.no naama atthii'ti?
N: Since it has taken on luminosity he spoke of it as a quality obtained in
the colour element. He asked, <But how is there indeed a colour of
consciousness?>
S: Because the qualities like radiance are attributes available in the color
element, the commentator posed the question "How could there be such a thing
as the color of the mind?"
Mp> niilaadiina~nhi a~n~natarava.n.na.m vaa hotu ava.n.na.m vaa ya.mki~nci
parisuddhataaya 'pabhassaran'ti vuccati. idampi nirupakkilesataaya
parisuddhanti pabhassara.m.
N: For anything which may be a certain colour, beginning with blue, or
without colour, is called luminous because of its purity. This consciousness
too is luminous, < pure because of the absence of defilements.>
S: Whatever thing, be it with any color such as brown, or be it colorless,
is said to be radiant, due to its complete cleanness. This mind, too, is
said to be radiant because it is completely clean due to the absence of
blots.
Mp-p.t> itaro aruupataaya n'atthii'ti pa.tikkhipitvaa pariyaayakathaa aya.m
taadisassa cittassa parisuddhabhaavanaadiipanaayaati dassento
'niilaadiinan'tiaadimaaha.
N: Someone else has said that there is no colour for
that which is immmaterial, but after he has refuted this and explaining that
various texts nevertheless state this of such consciousness because of its
natural purity etc. , he made the statement beginning with <blue, and so
on>.
S: Having negated that question as "No" due to the mind's
immateriality, and showing the other argument for explaining complete
cleansing of such a mind, the commentator made the statement
beginning with "any color such as brown".
Mp-p.t> tathaa hi 'so eva.m samaahite citte parisuddhe pariyodaate'ti
vutta.m.
N: There, however, it was stated that he spoke thus with
reference to the consciousness that is composed, clean and very pure.
S: In fact, similarly it has been said by the Buddha that he, when the
mind is thus in focus, clean, pure, Ö
Mp-p.t> tenevaaha -- 'idampi nirupakkilesataaya parisuddhanti
pabhassaran'ti.
N: Therefore he said, „ this consciousness also, because of the absence of
defilements is
<very pure, luminous.>
S: For that very reason, the commentator said that, "this mind, too, is
radiant because it is completely clean due to the absence of blots."
Mp> ta~nca khoti ta.m bhava"ngacitta.m.
N: <That indeed>, means that life-continuum.
S: The phrase `and that very mind' means `that life-cause consciousness.'
Mp-p.t> ki.m pana bhava"ngacitta.m nirupakkilesanti? aama sabhaavato
nirupakkilesa.m, aagantukaupakkilesavasena pana siyaa upakkili.t.tha.m.
tenaaha -- 'ta~nca kho'tiaadi.kho-saddo vacanaala"nkaare, avadhaara.ne vaa.
N: But why is the life-continuum without defilements? Yes, it is by nature
without defilements, but because of the oncoming defilements it is as it
were
corrupted. Therefore he said, <and that consciousness indeed> and so on.
S: Why then is the life-cause consciousness without blots? Well, the
absence of blots is by its nature. But, it may become tarnished by
guest blots. For that reason, the Buddha said that, "And, that very
mind..." and so on.
Mp-p.t> tattha attano tesa~nca bhikkhuuna.m paccakkhabhaavato pubbe 'idan'ti
vatvaa idaani paccaamasanavasena 'tan'ti aaha.
N.: There, having first said <this>, because it was evident to himself and
to those monks, now he said <that>because hetouched on this subject again.
S: In that statement, having first said "this" due to being in the
presence of his and those monks, the Buddha now said `that' as an
afterthought.
Mp-p.t> ca-saddo atthuupanayane. kho-saddo vacanaala"nkaare, avadhaara.ne
vaa.
N: The word „ca¾ makes the meaning clearer and the word „kho¾ is for the
sake of embellishment of speech and emphasis.
S: The particle "ca" is used in the sense of bringing along the meaning.
The particle "kho" appears as a speech embellishment or in the
determinative sense.
Mp> aagantukehiiti asahajaatehi pacchaa javanakkha.ne uppajjanakehi.
N: „ by oncoming „(defilements), by those that are not conascent with it,
but arise later at the moment of impulsion (javana).
S: The phrase `by guest' refers to the asynchronous mental events happening
later at the moments of the rapid repeats.
Mp-p.t> vakkhamaanassa atthassa nicchitabhaavato bhava"ngacittena
sahaava.t.thaanaabhaavato upakkilesaana.m aagantukataati aaha --
'asahajaatehii'tiaadi.
N: Because of consideration of the meaning he will express, he said with
reference to the life-continuum that is visited by the uncoming defilements,
because it is by nature not connected with them; he said < by those that are
not conascent>, and so on.
S: With the said meaning being decided (as the life-cause
consciousness), the commentator said the statement starting with "By
the asynchronous mental eventsÖ" due to the state of the blots being
guests as they do not have the nature of standing together with the
life-cause consciousness.
Mp> upakkilesehiiti raagaadiihi upakkili.t.thattaa upakkili.t.tha.m naamaati
vuccati.
N: „by defilements¾. By being soiled by desire etc. it is indeed called
defiled.
S: The phrase `by blots' means "by the mental events with lust and so on."
The Buddha said the scenario of being tarnished due to the mind being
tarnished by things such as lust.
Mp-p.t> raagaadayo upecca cittasantaana.m kilissanti vibaadhenti upataapenti
caati aaha --'upakkilesehiiti raagaadiihii'ti.
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:¾ by the
defilements¾ and „by desire, etc.¾.
S: The commentator said that the phrase "by the (guest) blots" means "by
the mental events with lust and so on" because phenomena such as lust
tarnish, injure, and menace the mental chain by catching the latter.
Mp-p.t> 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
vuccatii'ti.
N: The life-continuum is not specifically included, it is indeed not
corrupted by defilements since it is by nature not mixed up with those, but,
by including it in one process he said that, by this method of teaching, it
is as it were corrupted, he said that it was stated (by the Buddha) as
<indeed corrupted>
S: In reality, there is no such a case of the life-cause consciousness
being tarnished by blots because of unmixableness. However, through
inclusion in the same mental chain, there may be an indirect method
of saying about the life-cause consciousness being tarnished.
Therefore, the commentator said that "the Buddha said the scenario of
being tarnished."
Mp> 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, who are misbehaved, disobedient, receive dispraise or
disapproval
thus, „ they neither instill awe to, nor discipline, admonish or exhort
their own children, their pupils, their co-residents¾, evenso should this
(bhavangacitta) be understood in a similar way.
S: How so? Like the virtuous and refined parents or teachers and
preceptors, - on account of the immoral, unrefined, undutiful sons or
insider pupils and live-in pupils, - indeed received condemnation and
notoriety as those who do not threaten, train, instruct, and steer
one's own sons or insider pupils and live-in pupils, so this
example's completeness should be noted.
Mp> aacaarasampannaa maataapitaro viya ca aacariyupajjhaayaa viya ca
bhava"ngacitta.m da.t.thabba.m, puttaadiina.m vasena tesa.m akittilaabho
viya javanakkha.ne rajjanadussanamuyhanasabhaavaana.m lobhasahagataadiina.m
cittaana.m vasena uppannehi aagantukehi upakkilesehi pakatiparisuddhampi
bhava"ngacitta.m upakkili.t.tha.m naama hotiiti.
N: Just as parents, teachers, preceptors, who are of good conduct, even so
the life-continuum should be seen. Just as the acquirement of a bad name for
them, through the children etc., evenso, because of the moments of
consciousness that are of a nature attachment, hate and delusion, that are
accompanied by desire and so on, arising at the
moments of impulsion, evenso is also the life-continuum, that is by nature
pure, indeed soiled, by the oncoming defilements that have arisen.
S: The life-cause consciousness should be seen as the refined parents or
as the refined teachers and preceptors. And, like their earning of
notoriety by means of sons and so on, the naturally pure life-cause
consciousness comes to be tarnished by guest blots happening, at the
moments of the rapid repeats, as the mental events co-arising with
greed and so on having the instincts of lust, destructiveness, or
foolishness.
Mp-p.t> 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... upakkili.t.tha.m naama hotii'ti.
N: Now in order to explain that meaning by a simile, he said, „just as,
etc.¾ By this, the state of blame by the world is shown also of the conduct
arising in a different sequence of moments of consciousness and even more so
of conduct arising in one sequence of moments of consciousness. He explains
that distinction and said therefore, < at the moment of impulsion etc. it is
indeed corrupted.>
S: Now, in order to elucidate that meaning by an example, the
commentator made the statement beginning with "LikeÖ indeed". By that
example, the commentator showed this significance, that blaming even
the behavior arising from the different mental chains is evident in
the world, __ no chance for the behavior arising from the same mental
chain to get away from censure. Therefore, the commentator said
that "the naturally pure life-cause consciousness comes to be
tarnished by guest blots happening at the moments of the rapid
repeatsÖ"
<end>