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khantibalo - русский
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457.Idāni yaṃ vuttaṃ "yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo"ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva.
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129. Now, it was said above, “Whatever has the characteristic of perceiving should be understood, all taken together, as the perception aggregate” (§81). And here too, what is said to have the characteristic of perceiving is perception itself,
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Yathāha – "sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī"ti (ma. ni. 1.450).
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according as it is said, “It perceives, friend, that is why it is called perception” (M I 293).
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Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.
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But though it is singlefold according to its individual essence as the characteristic of perceiving, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate.
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Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā.
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Herein, [462] that associated with profitable consciousness is profitable, that associated with unprofitable consciousness is unprofitable, that associated with indeterminate consciousness is indeterminate.
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Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.
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Since there is no consciousness dissociated from perception, perception therefore has the same number of divisions as consciousness [that is to say, eighty-nine].
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Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.
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130. But though classed in the same way as consciousness, nevertheless, as to characteristic, etc., it all has just the characteristic of perceiving. Its function is to make a sign as a condition for perceiving again that “this is the same,” as carpenters, etc., do in the case of timber, and so on. It is manifested as the action of interpreting by means of the sign as apprehended, like the blind who “see” an elephant (Ud 68–69). Its proximate cause is an objective field in whatever way that appears, like the perception that arises in fawns that see scarecrows as men.
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"Все распознавание имеет характеристику распознавания; её функцией является создание представления, которое служит предпосылкой последующего распознавания: "Это та же самая вещь" – как плотники и т.п. делают с деревом, и т.д.; её проявлением является порождение уверенности благодаря соответствующим образом уловленному представлению – как слепой, "видящий" слона; её производящей причиной служит любой приблизившийся объект – как распознавание "люди" возникает у молодых животных в отношении пугал."
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Idaṃ saññākkhandhe vitthārakathāmukhaṃ.
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This is the section of the detailed explanation dealing with the perception aggregate.
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