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| пали | Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni alohitāni anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtāni. |
| Nyanamoli thera | and being himself neither a spirit nor a bird, shows himself as a spirit or a bird, so too, being themselves not blue-black, they turn themselves into blue-black derived materiality, being themselves not yellow … not red … not white, [367] they turn themselves into white derived materiality and show that. In this way they are “great primaries” (mahābhūta) in being like the great creatures (mahābhūta) of a magician.38 |
A great primary (mahābhūta) is a great wonder (mahanto abbhuto) because it shows various unreal things (abhūta), various wonders (abbhuta), and various marvels (acchariya). Or alternatively: there are great wonders (abbhuta) here, thus there are magicians.
And spirits, etc., are huge (mahant) creatures (bhūta) owing to being born from them, thus they are great primaries. Or alternatively: this term ‘great primary’ can be regarded as a generic term for all of them.
But earth, etc., are great primaries because they deceive, and because, like the huge creatures, their standing place cannot be pointed to.
The deception lies in causing the apparent individual essences of blue-black, etc., and it lies in causing the appearance of what has the aspect of woman and man, and so on.
Likewise their undemonstrability, since they are not found inside or outside each other though they rely upon each other for support.
For if these elements were found inside each other, they would not each perform their particular functions, owing to mutual frustration.
And if they were found outside each other, they would be already resolved (separate), and that being so, any description of them as unresolved (inseparable) would be meaningless.
So although their standing place is undemonstrable, still each one assists the other by its particular function—the functions of establishing, etc., whereby each becomes a condition for the others as conascence condition and so on.