Dear Nina,
This is great. Once all the details are decided on I will put the suta and
commentary translation on abhidhamma.org
with respect
robert
--- Nina van Gorkom <nilo@...> wrote:
> Dear friends,
> Here is the co. with some modifications, and the sub co of the
> Sivakasutta.
> Observations by Num and Sarah (ayurveda) were most helpful.
> In the subco there are these difficult expressions, and hopefully later
> on,
> Jim could help me with these:
> pittabhesajja.m karissaamiiti bhesajjasambhara.nattha~nceva tadattha.m
> aamisaki~njakkhasambhara.nattha~nca paa.na.m hanatiiti yojanaa.
> The endings: attha~nceva, in this context.
> Nina.
>
>
> @a.t.thakathaa
>
> rahogatavaggo dutiyo.
> The second part on solitude.
> 3. a.t.thasatapariyaayavaggo
> N: The chapter on the hundred and eight.
> 1. siivakasuttava.n.nanaa
> The Commentary on the Sívaka Sutta
>
> 269. tatiyavaggassa pa.thame mo.liyasiivakoti siivakoti tassa naama.m.
> cuu.laa panassa atthi, tasmaa mo.liyasiivakoti vuccati. paribbaajakoti
> channaparibbaajako.
>
> N: With reference to the first sutta of the third chapter.
> <moliyasívaka> :
> <Sivaka> is his name; however, he has a topknot and therefore he is
> called
> <Sívaka of the Topknot>. <The wanderer>, namely, the wanderer who is
> clothed.
>
> pittasamu.t.thaanaaniiti pittapaccayaani. vedayitaaniiti vedanaa. tattha
> pittapaccayaa tisso vedanaa uppajjanti. katha.m?
>
> N: <originated from bile>, meaning, with bile as condition.
> <experienced>,
> said with reference to feelings. In this case three feelings arise
> conditioned by bile. How?
>
> ekacco hi``pitta.m me kupita.m dujjaana.m kho pana jiivita''nti daana.m
> deti, siila.m samaadiyati uposathakamma.m karoti, evamassa kusalavedanaa
> uppajjati.
>
> N: Someone says, <bile oppresses me and it is difficult to know (the
> length
> of) my lifespan> and (therefore) he performs generosity, observes
> morality,
> keeps the observance day, and thus, in his case wholesome feelings
> arise.
>
> ekacco``pittabhesajja.m karissaamii''ti paa.na.m hanati, adinna.m
> aadiyati,
> musaa bha.nati, dasa dussiilyakammaani karoti, evamassa akusalavedanaa
> uppajjati.
>
> N: Someone says, < I shall produce medicine to cure the bile>, and thus,
> he
> kills living beings, he steals, lies, performs the ten evil deeds, and
> hence, in his case unwholesome feelings arise.
>
> ekacco ``ettakenapi me bhesajjakara.nena pitta.m na vuupasammati, ala.m
> ya.m
> hoti. ta.m hotuu''ti majjhatto kaayikavedana.m adhivaasento nipajjati,
> eva.m
> assa abyaakatavedanaa uppajjati.
>
> N: Someone says, < the bile is not allayed no matter by what medicine
> that
> is produced. I have enough of it, so be it. > While he with equanimity
> endures the bodily feeling he lies down, and in his case indeterminate
> feelings arise.
> ****
> saamampi kho etanti ta.m ta.m pittavikaara.m disvaa attanaapi eta.m
> veditabba.m. saccasammatanti bhuutasammata.m.
> N: < Also by one¹s own experience indeed this (can be known)>, meaning:
> when
> he has seen whatever disorder in his bile-condition he should also know
> this
> by his own experience. <It is accepted as true>, meaning: it is accepted
> as
> what has happened.
>
> lokopi hissa sariire sabalava.n.nataadipittavikaara.m disvaa
> ``pittamassa
> kupita''nti jaanaati.
> N: Also in the world, when people have noticed in his body a serious
> disorder with bilious hue and appearance, etc. they know, <his bile is
> disturbed.>
>
> tasmaati yasmaa saama~nca vidita.m lokassa ca saccasammata.m
> atidhaavanti,
> tasmaa. semhasamu.t.thaanaadiisupi eseva nayo.
>
> N: <Therefore>, meaning, they go beyond what is known by one¹s own
> experience and is agreed upon in the worldf) therefore. The same method
> goes
> for feelings arisen because of phlegm, and so on.
>
> ettha pana sannipaatikaaniiti ti.n.nampi pittaadiina.m kopena
> samu.t.thitaani. utupari.naamajaaniiti visabhaagaututo jaataani.
>
> N: Here again, as to the words < arisen because of the union of bodily
> humours>, also with reference to (the other of) the three factors of
> bile,
> etc. , they have originated from anger. As to the words, < arisen
> because of
> change of climate>, they have arisen because of climate that is not
> ordinary.
>
> 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. Feelings arising 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.
>
> *****
> 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, someone, as in the
> aforesaid manner, performs kusala , another person commits akusala and
> another person again lies 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, solely arisen because it is
> the
> result of kamma. Also with reference to these feelings that have arisen,
> someone, as in the aforesaid manner, performs kusala, another person
> commits akusala and another person again lies 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.
>
>
> @.tiikaa
>
> 3. a.t.thasatapariyaayavaggo
>
> 1. siivakasuttava.n.nanaa
> N: subcommentary to the Sivaka Sutta
>
> 269. cuu.laa pana assa mahatii atthi savisesaa, tasmaa
> ``mo.liyasiivako''ti
> vuccati. channaparibbaajakoti kambalaadinaa
> kopiinapa.ticchaadakaparibbaajako.
>
> N: He has as a distinction a large topknot, and therefore he is called
> Sivaka with the topknot. <A clothed wanderer>, meaning, a wanderer with
> a
> woollen cloth etc. covering his private parts.
>
> pittapaccayaaniiti pittahetukaani . ``tisso vedanaa''ti vatvaa taasa.m
> sambhava.m dassetu.m``katha''ntiaadi vutta.m.
>
> N: <Conditioned by bile>, meaning, caused by bile. After he had said,
> <three
> feelings>, he used the word <how> and so on, in order to show their
> origination.
>
> kusalavedanaa uppajjati pittapaccayaa. pittabhesajja.m karissaamiiti
> bhesajjasambhara.nattha~nceva tadattha.m
> aamisaki~njakkhasambhara.nattha~nca
> paa.na.m hanatiiti yojanaa. majjhatto bhesajjakara.ne udaasiino.
>
> N: Conditioned by bile arises wholesome feeling. As to the words <I
> shall
> produce medicine for bile>, this means, for the preparation of the
> ingredients of the medicine, and, for that purpose, the preparation of
> the
> ingredients of the material of pollen for that purpose, <he kills a
> living
> being>, is the exegesis. With equanimity he is indifferent with regard
> to
> the production of medicine.
>
> tasmaati yasmaa pittaadipaccayahetukanti attano ca lokassa ca
> paccakkha.m
> atidhaavanti ye sama.naa vaa braahma.naa vaa, tasmaa tesa.m micchaa.
>
> N:<Therefore>, meaning, in as far as (feelings) caused by bile and so
> on,
> are evident to oneself and the world, the recluses and brahmans who go
> beyond this are therefore wrong.
>
> pittaadiina.m ti.n.nampi samodhaanasannipaate jaataani sannipaatikaani.
>
> N: Also with regard to the three factors including bile and so on,
> arisen
> from the combination of bodily humours, (it is said,) arisen from bodily
> humours.
>
> purimautuno visadiso utuvipari.naamoti aaha ``visabhaagaututo
> jaataanii''ti
> .
>
> N: Not similar to the former climate, with the words <change of climate>
> (the Buddha) said:< arisen from uncommon climate>.
>
> anudako thaddhaluukhabhuumivibhaago ja"ngaladeso, vuttavipariyaayena
> anupadeso veditabbo. malaya.m himasiitabahulo, itaro u.nhabahulo.
>
> N: A wasteland, unfavourable land that is without water, harsh and rough
> earth, (whereas) the countryside should be understood as contrary to the
> aforesaid. With dust and very cold, or else a great deal of heat.
>
> attano pakaticariyaana.m visama.m kaayassa parihara.navasena, jaataani
> pana
> asayhasahanaadesaakaalacara.naadinaa veditabbaaniiti
> aaha``mahaabhaaravahanaa''tiaadi.
>
> N: Because of inattentive care of the body by unnatural behaviour,
> arisen
> because of traveling at the wrong place and time and so on, that are
> difficult to endure, and should thus be known; therefore, he said:<
> carrying
> a heavy load> and so on.
>
> parassa upakkamato nibbattaani opakkamikaaniiti aaha -- ``aya.m coro
> vaa''tiaadi. kevalanti baahirapaccaya.m anapekkhitvaa kevala.m teneva.
>
> N: Originated because of an attack by someone else, with the expression,
> <arisen because of injury>, he used the words <this is a bandit> and so
> on.
> <Solely>, meaning, not having expected a condition from outside,
> therefore,
> he used the word solely (arisen because of kamma).
>
> tenaaha``kammavipaakatova jaataanii''ti. sakkaa pa.tibaahitu.m
> patiikaarena.
>
> N: Therefore he said, <thus arisen as result of kamma>. They (arisen
> because
> of the other conditions) can be warded off because of being master of
> them.
>
> lokavohaaro naama kathito pittasamu.t.thaanaadisama~n~naaya
> lokasiddhattaa.
> kaama.m sariirasannissitaa vedanaa kammanibbattaava, tassaa pana
> paccuppannapaccayavasena evamaya.m lokavohaaroti vutta~nceva gahetvaa
> paravaadapa.tisedho katoti da.t.thabba.m.
> N: This sutta is spoken from the standpoint of worldly convention; (the
> feelings) arisen from bile, and so on, are designated in the manner of
> worldly convention that is arrived at. The feelings connected with the
> sensuous body are actually produced by kamma, but by way of the present
> condition there is therefore this worldly convention; accepting what is
> thus
> said, it should be understood that the opponents doctrine is refuted.
>
> siivakasuttava.n.nanaa ni.t.thitaa.
> N: The subcommentary to the Sivaka sutta is concluded.
>
> ****
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