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128.Tatrāti tāsu viññāṇaṭṭhitīsu.
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Tañca pajānātīti tañca viññāṇaṭṭhitiṃ pajānāti.
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Tassā ca samudayanti "avijjāsamudayā rūpasamudayo"tiādinā (paṭi. ma. 1.49) nayena tassā samudayañca pajānāti.
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Therein, Ánanda, if one understands the first station for consciousness, etc.CY. “Its origin”: one understands its origin by the method, “through the origination of ignorance material form originates,” etc.
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Tassā ca atthaṅgamanti – "avijjānirodhā rūpanirodho"tiādinā nayena tassā atthaṅgamañca pajānāti.
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“Its passing away”: [512] one understands its passing away by the method, “through the cessation ofignorance material form ceases,” etc. (Paþis I 55f.).85
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Assādanti yaṃ rūpaṃ paṭicca - pe - yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti, evaṃ tassā assādañca pajānāti.
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“Its satisfaction”: one understands its satisfaction thus:“The pleasure and joy that arise in dependence on material form ... consciousness: this is the satisfaction in consciousness.”
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Ādīnavanti yaṃ rūpaṃ - pe - yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti, evaṃ tassā ādīnavañca pajānāti.
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“Its unsatisfactoriness”: one understands its unsatisfactoriness thus: “That material form ... consciousness is impermanent, suffering, and subject to change: this is the unsatisfactoriness in consciousness.”
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интересный перевод ādīnava
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Nissaraṇanti yo rūpasmiṃ - pe - yo viññāṇe chandarāgavinayo, chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti (saṃ. ni. 2.26) evaṃ tassā nissaraṇañca pajānāti.
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“The escape from it”: one understands the escape from it thus: “The removal and abandoning of desire and lust for material form ...consciousness: this is the escape from consciousness” (SN22:26/S III 28).
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Kallaṃ nu tenāti yuttaṃ nu tena bhikkhunā taṃ viññāṇaṭṭhitiṃ taṇhāmānadiṭṭhīnaṃ vasena ahanti vā mamanti vā abhinanditunti.
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"is it proper for one to seek enjoyment in it?" Is it right for that bhikkhu to seek enjoyment in that station for consciousness as “I” or “mine” by way of craving,conceit, or views?
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Etenupāyena sabbattha veditabbo.
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This method of interpretation should be applied to all the other stations for consciousness.
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Yattha pana rūpaṃ natthi, tattha catunnaṃ khandhānaṃ vasena, yattha viññāṇaṃ natthi, tattha ekassa khandhassa vasena samudayo yojetabbo.
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But where there is no material form (i.e. in the immaterial planes) the origin should be interpreted by way of the four mental aggregates only; and where there is no consciousness (i.e. among non-percipient beings) it should be interpreted by way of the one aggregate(of material form).
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Āhārasamudayā āhāranirodhāti idañcettha padaṃ yojetabbaṃ.
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Thus here the passage should be interpreted with the phrases “through the origination of nutriment” and “through the cessation of nutriment.”
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