Re: questions based on Digha Tika

Dear Ven. Bodhi

< But I’m still unsure of the role of sa- in savisayabyāpitāya.



I read it as

He calls it the tranquil heart of
compassion which has become the distinctive foundation for unique knowledge,
like the knowledge of omniscience, abundant and complete; it is
compassion which has reached great compassion through the pervasion of its own
sphere, the cause of the state of tranqillity of the heart which is distinctive
to the Blessed One.

sa- in this case must mean "its own" as you have suggested, mirroring omniscience which has also "filled its own sphere," i. e. which is sa-atisayaṃ (abundant, superior) and niravasesaṃ (complete, without remainder)

Mettā, Bryan



________________________________
  From: Ven. Bhikkhu Bodhi <venbodhi@...>
To: palistudy@yahoogroups.com
Sent: Thursday, March 28, 2013 7:40:31 PM
Subject: RE: [palistudy] questions based on Digha Tika


 
Dear Friends,

Looking at the passage again, I think I was on the right track but wrongly took what was correct to be a scribal error. I now think the Tika-writer is in fact saying that compassion, when it arrives at the state of great compassion (mahākaruṇābhāvaṃ upagatā karuṇāva), becomes the distinctive basis for the unique knowledges of a Buddha (asādhāraṇañāṇavisesanibandhanabhūtā)—just like the pre-eminent and all-inclusive omniscient knowledge (sātisayaṃ niravasesañca sabbaññutaññāṇaṃ). Thus it is right that --bhūtā  should agree with the feminine singular ending of karuṇā.

But I’m still unsure of the role of sa- in sātisaya byāpitāya.

Thanks.

BB

From: palistudy@yahoogroups.com [mailto:palistudy@yahoogroups.com] On Behalf Of Ven. Bhikkhu Bodhi
Sent: Thursday, March 28, 2013 5:32 PM
To: palistudy@yahoogroups.com
Subject: [palistudy] questions based on Digha Tika

Dear Pali Friends,

In the Dīgha Nikīya Ṭīkā we read the following:

Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadayan”ti.

(I 3, both in the VRI edition and in the PTS edition)

I have two questions about this passage:

(1) Since asādhāraṇañāṇavisesanibandhanabhūtā is evidently qualifying sabbaññutaññāṇaṃ, why does it end with –bhūtā, which looks like a feminine singular, rather than with –bhūtaṃ, which would agree with the neuter singular –ñāṇaṃ? Both editions of Ṭīkā, as well as the corresponding passage in the Sīlakkhandhavagga-Abhinavaṭīkā, have the same reading. It seems to me that the author (or an editor or copyist) momentarily forgot that he was writing about –ñāṇaṃ here and took the subject to be karuṇā, which is the main topic in the passage. But perhaps I’m missing something.

(2) How should we understand the sa- in savisayabyāpitāya? It could be the short form of saha or it could represent “one’s own,” equivalent to attano. But if it is intended in the former sense, I don’t see what function it fulfills. The sense would seem adequate without sa-: “the pervasion of its objective sphere.”

I look forward to your response to this.

Ven. Bhikkhu Bodhi
Chuang Yen Monastery
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U.S.A.

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