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| 504.Evaṃ viditvā ca puna etesveva – | Having understood this, again as regards these same aggregates: | |
| Khandhesu ñāṇabhedatthaṃ, kamatotha visesato; | Knowledge of aggregates is classed (1) As to order, and (2) distinction, | |
| Anūnādhikato ceva, upamāto tatheva ca. | (3) As to neither less nor more, (4) And likewise as to simile, | |
| Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito; | (5) And twice as to how to be seen, (6) And as to good for one seeing thus— | |
| Vinicchayanayo sammā, viññātabbo vibhāvinā. | This is the way of exposition That a wise man should rightly know. | |
| Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo. | 211. 1. Herein, as to order: order is of several kinds, namely, order of arising, order of abandoning, order of practice, order of plane, order of teaching. | |
| Tattha "paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda"nti (saṃ. ni. 1.235) evamādi uppattikkamo. | Herein, “First there comes to be the foetus in the first stage, then there comes to be the foetus in the second stage” (S I 206), etc., is order of arising. | |
| "Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā"ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. | “Things to be abandoned by seeing, things to be abandoned by development” (Dhs 1), etc., is order of abandoning. | |
| "Sīlavisuddhi, cittavisuddhī"ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo. | “Purification of virtue … purification of consciousness” (M I 148), etc., is order of practice. | |
| "Kāmāvacarā, rūpāvacarā"ti (dha. sa. 987) evamādi bhūmikkamo. | “The sense sphere, the fine- material sphere” (Paṭis I 83), etc., is order of plane. | |
| "Cattāro satipaṭṭhānā, cattāro sammappadhānā"ti (dī. ni. 3.145) vā, "dānakathaṃ, sīlakatha"nti (dī. ni. 1.298) vā evamādi desanākkamo. | “The four foundations of mindfulness, the four right efforts” (D II 120), etc., or “Talk on giving, talk on virtue” (M I 379), etc., is order of teaching. | |
| Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito. | 212. Of these, firstly, order of arising is not applicable here because the aggregates do not arise in the order in which they are successively dealt with, as is the case with “the foetus in the first stage,” etc., | |
| Na pahānakkamo, kusalābyākatānaṃ appahātabbato. | nor is order of abandoning applicable, because the profitable and indeterminate are not to be abandoned; | |
| Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato. | nor is order of practice, because what is unprofitable is not to be practiced; | |
| Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā. | nor is order of plane, because feeling, etc., are included in all four planes. | |
| Desanākkamo pana yujjati. | 213. Order of teaching is appropriate however; | |
| Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi. | for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyze them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.; | |
| Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ. | and after that, feeling, which feels matter as desirable and undesirable; | |
| "Yaṃ vedayati, taṃ sañjānātī"ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ. | then perception, which apprehends the aspects of feeling’s objective field, since “What one feels, that one perceives” (M I 293); | |
| Saññāvasena abhisaṅkhārake saṅkhāre. | then formations, which form volitionally through the means of perception; | |
| Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti evaṃ tāva kamato vinicchayanayo viññātabbo. | and lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them.78 This, in the first place, is how the exposition should be known as to order. |
Comm. NT: 78.
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| 505.Visesatoti khandhānañca upādānakkhandhānañca visesato. | 214.2. As to distinction: as to the distinction between aggregates and aggregates- as-objects-of-clinging. | |
| Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā. | But what is the distinction between them? Firstly, aggregates is said without distinguishing. | |
| Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā. | Aggregates [as objects] of clinging is said distinguishing those that are subject to cankers and are liable to the clingings, | |
| Yathāha – | according as it is said: | |
| "Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha. | “Bhikkhus, I shall teach you the five aggregates and the five aggregates [as objects] of clinging. Listen … | |
| Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ - pe - santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho. | And what, bhikkhus, are the five aggregates? Any kind of materiality whatever, bhikkhus, whether past, future or present … far or near: this is called the materiality aggregate. | |
| Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho. | Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near: this is called the consciousness aggregate. | |
| Ime vuccanti, bhikkhave, pañcakkhandhā. | These, bhikkhus, are called the five aggregates. | |
| Katame ca, bhikkhave, pañcupādānakkhandhā. | And what, bhikkhus, are the five aggregates [as objects] of clinging? | |
| Yaṃkiñci, bhikkhave, rūpaṃ - pe - santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho. | Any kind of materiality whatever … far or near, that is subject to cankers and liable to the clingings: this is called the materiality aggregate [as object] of clinging. | |
| Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho. | Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near, that is subject to cankers and liable to the clingings: this is called the consciousness aggregate [as object] of clinging. | |
| Ime vuccanti, bhikkhave, pañcupādānakkhandhā"ti (saṃ. ni. 3.48). | These, bhikkhus, are called the five aggregates [as objects] of clinging” (S III 47). | |
| Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ. | 215. Now, while there is feeling, etc., both free from cankers [and subject to them],79 not so materiality. |
Comm. NT: 79. Sammohavinodanī (Be) (Khandha Vibhaṅga Commentary) in the identical passage, reads vedanādayo anāsavā pi sāsavā pi atthi. Ee and Ae read... Все комментарии (1) |
| Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ. | However, since materiality can be described as a [simple] aggregate in the sense of a total, it is therefore mentioned among the [simple] aggregates. | |
| Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ. | And since it can be described as an aggregate [that is the object] of clinging in the sense of a total and in the sense of being subjected to cankers, that [same materiality] is therefore mentioned among the aggregates [as objects] of clinging too. | |
| Vedanādayo pana anāsavāva khandhesu vuttā. | But feeling, etc., are only mentioned among the [simple] aggregates when they are free from cankers. | |
| Sāsavā upādānakkhandhesu. | When they are subject to cankers, they are mentioned among the aggregates [as objects] of clinging. | |
| Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. | And here the meaning of the term “aggregates as objects of clinging” should be regarded as this: aggregates that are the resort of clinging are aggregates of clinging. |
Определение термина. Все комментарии (1) |
| Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā. | But here all these taken together are intended as aggregates. | |
| 506.Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. | 216. 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One? | |
| Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. | (a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion80 by them of the other sorts of aggregates. |
Comm. NT: 80. Avarodha—“inclusion”: not in PED. The term etaparama—“the widest limit” is not mentioned in PED. See M I 80, 339; S V 119; M-a III, 281.... Все комментарии (1) |
| Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. | 217. (a) When the numerous categories of formed states are grouped together according to similarity,81 materiality forms one aggregate through being grouped together according to similarity consisting in materiality; |
Comm. NT: 81.
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| Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. | feeling forms one aggregate through being grouped together according to similarity consisting in feeling; | |
| Esa nayo saññādīsu. | and so with perception and the other two. | |
| Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. | So they are stated as five because similar formed things fall into groups. | |
| Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. | 218. (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality. | |
| Vuttañhetaṃ "rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā'ti. | For this is said: “Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: ‘This is mine, this is I, this is my self.’ | |
| Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā"ti (saṃ. ni. 3.207). | When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: ‘This is mine, this is I, this is my self’”(S III 181–82). | |
| Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. | So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self. | |
| Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. | 219. (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue82 are comprised within the formations aggregate, they are included here too. |
Comm. NT: 82. The aggregates of virtue, concentration, understanding, liberation, and knowledge and vision of liberation (S I 99), etc. Все комментарии (1) |
| Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo. | Therefore they are stated as five because they include the other sorts. This is how the exposition should be known as to neither less nor more. | |
| 507.Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato. | 220. 4. As to simile: the materiality aggregate [as object] of clinging is like a sick-room because it is the dwelling-place, as physical basis, door, and object, of the sick man, namely, the consciousness aggregate as object of clinging. | |
| Gelaññupamo vedanupādānakkhandho, ābādhakattā. | The feeling aggregate as object of clinging is like the sickness because it afflicts. | |
| Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā. | The perception aggregate as object of clinging is like the provocation of the sickness because it gives rise to feeling associated with greed, etc., owing to perception of sense desires, and so on. | |
| Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā. | The formations aggregate as object of clinging is like having recourse to what is unsuitable because it is the source of feeling, which is the sickness; | |
| "Vedanaṃ vedanatthāya abhisaṅkharontī"ti (saṃ. ni. 3.79) hi vuttaṃ. | for it is said: “Feeling as feeling is the formed that they form” (S III 87), | |
| Tathā "akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata"nti (dha. sa. 556). | and likewise: “Because of unprofitable kamma having been performed and stored up, resultant body-consciousness has arisen accompanied by pain” (Dhs §556). | |
| Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā. | The consciousness aggregate as object of clinging is like the sick man because it is never free from feeling, which is the sickness. | |
| Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo. | 221. Also they are (respectively) like the prison, the punishment, the offence, the punisher, and the offender. And they are like the dish, the food, the curry sauce [poured over the food], the server, and the eater.83 This is how the exposition should be known as to simile. |
Comm. NT: 83.
For cāraka (prison) see XVI.18. Все комментарии (1) |
| 508.Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo. | 222. 5. Twice as to how to be seen: the exposition should be known twice as to how to be seen, namely, in brief and in detail. | |
| Saṅkhepato hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā. | 223. In brief [that is, collectively] the five aggregates as objects of clinging should be seen as an enemy with drawn sword (S IV 174) in the Snake Simile, as a burden (S III 25) according to the Burden Sutta, as a devourer (S III 87f) according to the To-be-devoured Discourse, and as impermanent, painful, not- self, formed, and murderous, according to the Yamaka Sutta (S III 112f). | |
| Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato. | 224. In detail [that is, individually,] matter should be regarded as a lump of froth because it will not stand squeezing, | |
| Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato. | feeling as a bubble on water because it can only be enjoyed for an instant, | |
| Marīcikā viya saññā, vippalambhanato. | perception as a mirage because it causes illusion, | |
| Kadalikkhandho viya saṅkhārā, asārakato. | formations as a plantain trunk because they have no core, | |
| Māyā viya viññāṇaṃ, vañcakato. | and consciousness as a conjuring trick because it deceives (S III 140–42). | |
| Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ. | In particular, even sublime internal materiality84 should be regarded as foul (ugly); | |
| Vedanā tīhi dukkhatāhi avinimuttato dukkhāti. | feeling should be regarded as painful because it is never free from the three kinds of suffering (see XVI.34); | |
| Saññāsaṅkhārā avidheyyato anattāti. | perception and formations as not-self because they are unmanageable; | |
| Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ. | and consciousness as impermanent because it has the nature of rise and fall. | |
| 509.Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo. | 225. 6. As to good for one seeing thus: good comes to be accomplished in one who sees in the two ways thus in brief and in detail. And the way of definition should be known according to that, | |
| Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati. | that is to say, firstly, one who sees the five aggregates as objects of clinging in the form of an enemy with drawn sword, etc., is not worried by the aggregates, but one who sees materiality, etc., | |
| Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti. | in detail as a lump of froth, etc., is not one who sees a core in the coreless. | |
| Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti, asubhe subhanti vipallāsaṃ pajahati. | 226. And in particular, one who sees internal materiality as foul (ugly) fully understands nutriment consisting of physical nutriment. | |
| Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati. | He abandons the perversion [of perceiving] beauty in the foul (ugly), he crosses the flood of sense desire, he is loosed from the bond of sense desire, he becomes canker-free as regards the canker of sense desire, he breaks the bodily tie of covetousness. He does not cling with sense-desire clinging. | |
| Vedanaṃdukkhato passanto phassāhāraṃ parijānāti, dukkhe sukhanti vipallāsaṃ pajahati, bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati. | 227.One who sees feeling as pain fully understands nutriment consisting of contact. He abandons the perversion of perceiving pleasure in the painful. He crosses the flood of becoming. He is loosed from the bond of becoming. He becomes canker-free as regards the canker of becoming. He breaks the bodily tie of ill will. He does not cling with rules-and-vows clinging. | |
| Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti, anattani attāti vipallāsaṃ pajahati, diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti. | 228. One who sees perception and formations as not-self fully understands nutriment consisting of mental volition. He abandons the perversion of perceiving self in the not-self. He crosses the flood of views. He is loosed from the bond of views. | |
| Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati. | He breaks the bodily tie of interpretations (insistence) that “This is the truth.” He does not cling with self-theory clinging. | |
| Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti, anicce niccanti vipallāsaṃ pajahati, avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti, sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati. | 229. One who sees consciousness as impermanent fully understands nutriment consisting of consciousness. He abandons the perversion of perceiving permanence in the impermanent. He crosses the flood of ignorance. He is loosed from the bond of ignorance. He becomes canker-free as regards the canker of ignorance. He breaks the bodily tie of holding to rules and vows. He does not [cling with false-] view clinging. | |
| Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā; | 230. Such blessings there will be From seeing them as murderers and otherwise, | |
| Tasmā khandhe dhīro, vadhakādivasena passeyyāti. | Therefore the wise should see The aggregates as murderers and otherwise. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Paññābhāvanādhikāre | in the Treatise on the Development of Understanding | |
| Khandhaniddeso nāma | called The Description of the Aggregates | |
| Cuddasamo paricchedo. | The fourteenth chapter |