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| пали | Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. |
| Nyanamoli thera | 115. (c) With the life-continuum continuity occurring thus, when living beings’ faculties have become capable of apprehending an object, then, when a visible datum has come into the eye’s focus, there is impinging upon the eye-sensitivity due to the visible datum. Thereupon, owing to the impact’s influence, there comes to be a disturbance in [the continuity of] the life-continuum. 46 Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting. |
“‘A disturbance in the life-continuum’ is a wavering of the life-continuum consciousness; the meaning is that there is the arrival at a state that is a reason for dissimilarity in its occurrence twice in that way.
For it is called disturbance (calana) because it is like a disturbance (movement) since there seems to be a cause for an occasion (avatthā) in the mind’s continuity different from the previous occasion.
Granted, firstly, that there is impact on the sensitivity owing to confrontation with an object, since the necessity for that is established by the existence of the objective field and the possessor of the objective field, but how does there come to be disturbance (movement) of the life-continuum that has a different support?
Because it is connected with it.
And here the example is this: when grains of sugar are put on the surface of a drum and one of the grains of sugar is tapped, a fly sitting on another grain of sugar moves”