Dear friends,
Here are notes by Num, that helped me to correct my Co. translation. I post
them here on this list, because Jim said that in his absence I could post
here, so that he may see it if he has access or later on.
Num:
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ja"ngaladesavaasiina~nhi anupadese vasantaana.m visabhaago utu uppajjati,
anupadesavaasiina~nca ja"ngaladeseti eva.m malayasamuddatiiraadivasenaapi
utuvisabhaagataa uppajjatiyeva. tato jaataati utupari.naamajaataani naama.
N: For those who live in the desert a climate that is not ordinary (to them)
arises when they live in the countryside, and for those who live in the
countryside a climate that is not common (to them) arises when they live in
the desert or also at a seashore with (sandy) dust and so on. What arises
from change of climate originates from (all) that.
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Num : The British borrowed the word jungle from India, jangala = jungle.
Well, an English wood is not a jungle. Here are some history of the word I
got from Oxford & Webster websites:
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In India, originally, as a native word, Waste or uncultivated ground (=
'forest' in the original sense); then, such land overgrown with brushwood,
long grass, etc.; hence, in Anglo-Indian use, a. Land overgrown with
underwood, long grass, or tangled vegetation; also, the luxuriant and often
almost impenetrable growth of vegetation covering such a tract. b. with a
and pl. A particular tract or piece of land so covered; esp. as the
dwelling-place of wild beasts. [Oxford]
[Ultimately from Sanskrit ja galam, desert, wasteland, uncultivated area,
from ja gala-, desert, waste.] \Jun"gle\, n. [Hind. jangal desert, forest,
jungle; Skr. ja?gala desert.] A dense growth of brushwood, grasses, reeds,
vines, etc.; an almost impenetrable thicket of trees, canes, and reedy
vegetation, as in India, Africa, Australia, and Brazil.
[Webster's Revised Unabridged Dictionary].
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I am not sure whether it means a desert or not. Esp. when it also mentions
<
malayasamuddatiiraadivasenaapi> samuda can mean just any bodies of water.
There are some believes about the miasmas can cause cholera, malaria and
yellow fever. It just knew pretty recently that those diseases caused from
some microorganisms. A lot of the French died during Panama Canal
construction from yellow fever until someone (I forgot his name) drained all
the swamps and eliminated most of the mosquitoes then the yellow was under
control. In India Malaria is very endemic, my personal gut feeling is it
refers to some tropical milieu. I do not know exactly what anu-padesa really
refers to.
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visamaparihaarajaaniiti mahaabhaaravahanasudhaako.t.tanaadito vaa avelaaya
carantassa sappa.da.msakuupapaataadito vaa visamaparihaarato jaataani.
N: <Arisen because of adverse behaviour>, by carrying a heavy load or by
pounding lime and so on, or for a person who travels at an unfavorable time
,who is then bitten by a snake or gadfly or falls into a well and so on,
that
means, arisen because of adverse behaviour.
Num: I guess <visamaparihaarajaaniiti, Arisen because of adverse behaviour>
comes from Vi + Sama + Parihara. Vi = not, Sama = equal, even, impartial,
holistic or altogether and Parihara = attend, foster or keep. In Thai it
translated to inattentive caring of one's own body.
Corrected passages of part 2:
ja"ngaladesavaasiina~nhi anupadese vasantaana.m visabhaago utu uppajjati,
anupadesavaasiina~nca ja"ngaladeseti eva.m malayasamuddatiiraadivasenaapi
utuvisabhaagataa uppajjatiyeva. tato jaataati utupari.naamajaataani naama.
N: For those who live in a waste land a climate that is not ordinary (to
them) arises when they live in the countryside, and for those who live in
the countryside a climate that is not common (to them) arises when they live
in a wasteland or also at the shore of a body of water with (sandy) dust and
so on. What arises from change of climate originates from (all ) that.
visamaparihaarajaaniiti mahaabhaaravahanasudhaako.t.tanaadito vaa avelaaya
carantassa sappa.da.msakuupapaataadito vaa visamaparihaarato jaataani.
N: <Arisen because of inattentive care of the body>, by carrying a heavy
load or by pounding lime and so on, or for a person who travels at an
unfavorable time, who is then bitten by a snake or gadfly or falls into a
well and so on, that means arisen because of inattentive care of the body.
Part 3:
opakkamikaaniiti ``aya.m coro vaa paaradaariko vaa''ti gahetvaa
ja.n.nukakapparamuggaraadiihi nippothanaupakkama.m paccaya.m katvaa
uppannaani.
N: <Arisen because of injury>, meaning, arisen, when people have arrested
someone of whom they believe that he is a bandit or an adulterer, and when
they injure him by means of beating him with knees, elbows or a club, and so
on.
eta.m bahi upakkama.m labhitvaa koci vuttanayeneva kusala.m karoti, koci
akusala.m, koci adhivaasento nipajjati.
N: As to those who have received such outward injury, some people, as in the
aforesaid manner, perform kusala , some people commit akusala and some
people lie down enduring it patiently.
kammavipaakajaaniiti kevala.m kammavipaakato, jaataani. tesupi hi uppannesu
vuttanayeneva koci kusala.m karoti, koci akusala.m, koci adhivaasento
nipajjati. eva.m sabbavaaresu tividhaava vedanaa honti.
N: <Arisen as the result of kamma>, meaning, entirely arisen because it is
the result of kamma. Also with reference to these feelings that have arisen,
as in the aforesaid manner, some people perform kusala, some people commit
akusala and some people lie down enduring it patiently.
tattha purimehi sattahi kaara.nehi uppannaa saariirikaa vedanaa sakkaa
pa.tibaahitu.m, kammavipaakajaana.m pana sabbabhesajjaanipi
sabbaparittaanipi naala.m pa.tighaataaya. imasmi.m sutte lokavohaaro naama
kathitoti.
N: Here, with reference to the feelings arisen from the seven causes
mentioned before, the feelings connected with the body can be warded off,
but as to the feelings that are the results of kamma, all medicines and all
ways of protection are not suitable for warding them off. In this sutta
conventional language has been used.
My remarks: kaya-vi~n~naa.na, body-consciousness is always vipaka, it cannot
be changed into something else. But in this commentary, the term saariirikaa
vedanaa is used in the last para. Saariira means body, thus, I translated,
connected with the body. That means all those instances of sickness,
accidents, injury etc. It is said that conventional language is used in this
sutta. When we consider feelings arising with kusala citta, akusala citta
and maha-kiriyacitta (of the arahat) we understand that not all feelings are
vipaka, results of kamma.
The fact whether kamma will produce vipaka is also dependent on other
factors that can be favorable for kusala kamma to produce kusala vipaka, or
to prevent akusala kamma from producing akusala vipaka; or there can be
unfavorable factors, preventing kusala kamma from producing kusala vipaka
and conditioning akusala kamma to produce akusala vipaka.
Dispeller of Delusion, II, Ch 16, Classification of Knowledge, mentions four
factors that can be favorable or unfavorable (Tathagata's Powers,439, 440):
1: gati, destiny (plane where one is born). 2: Upadhi, substratum, meaning
one may be born as a superior person or an inferior person. A beautiful
person though born as a slave, may not be required to do dirty work. 3:
kala, time, the time when one is born. 4: payoga, means. This can include
one's conduct. For details, one can read those paras.
I came across another sutta where I found in the footnote a reference to the
Sivaka Sutta: Gradual Sayings Book of the Fours, Ch IX, ยง7, Kinds of
Recluses, I quoted recently for Rob Ep, about the equisite recluse, who is
the Buddha himself:
...Now, monks, if rightly speaking one would speak of the recluse exquisite
among recluses, it is just of me that he would rightly use the words. For I,
monks, when invited enjoy a plentiful supply of robes, but get little if
uninvited; likewise as regards almsfood and the rest. With whatsoever
fellows in the holy life I dwell, their behaviour (towards me) in action of
body, speech and thought is generally pleasing, rarely displeasing. Again,
as to those afflictions which originate from bile, phlegm, wind, from the
union of bodily humours, from changes of seasons, from stress of
circumstances, from personal assaults, or from ripeness of one's kamma, such
do not trouble me much. I am free from sickness. As to the four jhanas,
which belong to the higher thought (adhicitta)... I am a winner of them at
will. By destroying the asavas I reach the heart's release... and abide
therein. So monks, if rightly speaking one would speak about the recluse
exquisite among recluses, it is just of me that he would rightly speak...
Footnote to stress of circumstances: visama-parihaarajaani, here, from
sitting or standing too long, and a reference to the Sivaka sutta: untoward
happenings. But with Num I think better would be: inattentive care of the
body. Parihaara means protection or care.
Nina.
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