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15. Объяснение сфер чувств и первичных элементов Палийский оригинал
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Подробное объяснение сфер чувств Таблица Палийский оригинал |
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| 510.Āyatanānīti dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti. | 1.[481] The “bases” (XIV.32) are the twelve bases, that is to say, the eye base, visible-data base, ear base, sound base, nose base, odour base, tongue base, flavour base, body base, tangible-data base, mind base, mental-data base. | ||
| Tattha – | 2. Herein: | ||
| Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā; | (1) Meaning, (2) character, (3) just so much, (4) Order, and (5) in brief and detail, | ||
| Tathā daṭṭhabbato ceva, viññātabbo vinicchayo. | (6) Likewise as to how to be seen— Thus should be known the exposition. | ||
| Tattha visesato tāva cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. | 3.1.Herein, [as to meaning] firstly individually: It relishes (cakkhati), thus it is an eye (cakkhu); the meaning is that it enjoys a visible datum and turns it to account. | ||
| Rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. | It makes visible (rūpayati), thus it is a visible datum (rūpa); the meaning is that by undergoing an alteration in appearance (colour) it evidences what state is in the mind (lit. heart). | ||
| Suṇātīti sotaṃ. | It hears (suṇāti), thus it is an ear (sota). | ||
| Sappatīti saddo, udāhariyatīti attho. | It is emitted (sappati), thus it is sound (sadda); the meaning is that it is uttered. | ||
| Ghāyatīti ghānaṃ. | It smells (ghāyati), thus it is a nose (ghāna). | ||
| Gandhayatīti gandho. | It is smelt (gandhayati) thus it is odour (gandha); | ||
| Attano vatthuṃ sūcayatīti attho. | the meaning is that it betrays its own physical basis. | ||
| Jīvitaṃ avhayatīti jivhā. | It evokes (avhayati) life (jīvita), thus it is a tongue (jivhā). | ||
| Rasanti taṃ sattāti raso, assādentīti attho. | Living beings taste (rasanti) it, thus it is flavour (rasa); the meaning is that they enjoy it. | ||
| Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. | It is the origin (āya) of vile (kucchita) states subject to cankers, thus it is a body (kāya), | ||
| Āyoti uppattideso. | origin being the place of arising. | ||
| Phusiyatīti phoṭṭhabbaṃ. | It is touched (phusiyati), thus it is a tangible datum (phoṭṭhabba). | ||
| Munātīti mano. | It measures (munāti), thus it is a mind (mano). | ||
| Attano lakkhaṇaṃ dhārentīti dhammā. | They cause their own characteristic to be borne (dhārayanti), thus they are mental data (dhammā).1 |
Comm. NT:
1. The following words in §3 are not in PED: cakkhati (it relishes), rūpayati (it makes visible—only referred to under rūpa), sappati (it... Все комментарии (1) |
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| 511.Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ. | 4.[As to meaning] in general, however, base (āyatana) should be understood as such (a) because of its actuating (āyatana), (b) because of being the range (tanana) of the origins (āya), and (c) because of leading on (nayana) what is actuated (āyata).2 |
Comm. NT: 2. The following words in §4 are not in PED: āyatana (actuating: verbal n. fm. āyatati, to actuate); tanana (range: verbal n. fm. tanoti, to... Все комментарии (1) |
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| Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. | Now, the various states of consciousness and its concomitants belonging to such and such a door-cum-object among those consisting of the eye-cum-visible- datum, etc., (a) are actuated (āyatanti), each by means of its individual function of experiencing, etc.; they are active, strive, and endeavour in these, is what is meant. | ||
| Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti. | And (b) these [doors-cum-objects] provide the range for (tananti) those states that are origins (āya); they give them scope, is what is meant. And (c) as long as this suffering of the round of rebirths, which has gone on occurring throughout the beginningless round of rebirths and so is enormously actuated (āyata), does not recede, so long they lead on (nayanti); they cause occurrence, is what is meant. | ||
| Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti. | So all these [482] things are called “bases” because they actuate, because they are the range of the origins, and because they lead on what is actuated. | ||
| 512.Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. | 5.Furthermore, “base, (āyatana) should be understood in the sense of place of abode, store (mine),3 meeting place, locality of birth, and cause. |
Comm. NT: 3. Ākara means either a mine or a store (PED apparently believes in mining for pearls—see ratanākara). Все комментарии (1) |
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| Tathā hi loke "issarāyatanaṃ vāsudevāyatana"ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. | For accordingly in the world in such phrases as the lord’s sphere” (āyatana) and “Vāsudeva’s sphere” (āyatana), it is a place of abode that is called “base”; | ||
| "Suvaṇṇāyatanaṃ rajatāyatana"ntiādīsu ākaro. | and in such phrases as “the sphere of gold” and “the sphere of silver” it is a store (mine) that is called “base.” | ||
| Sāsane pana "manoramme āyatane sevanti naṃ vihaṅgamā"tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. | But in the Dispensation, in such passages as: “And so in the delightful realm (āyatana) Those flying in the air attend him” (A III 43), it is a meeting place; | ||
| "Dakkhiṇāpatho gunnaṃ āyatana"ntiādīsu sañjātideso. | and in such phrases as “The southern land is the realm (āyatana) of cattle” (?) it is the locality of birth; | ||
| "Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane"tiādīsu (a. ni. 3.102) kāraṇaṃ. | and in such passages as “He acquires the ability to be a witness of it … whenever there is an occasion (āyatana) for it’” (M I 494; A I 258), it is a cause. | ||
| Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. | 6.And these various states of consciousness and its concomitants dwell in the eye, etc., because they exist in dependence on them, so the eye, etc., are their place of abode. | ||
| Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. | And they frequent the eye, etc., because they have them [respectively] as their [material] support and as their object, so the eye, etc., are their store. | ||
| Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. | And the eye, etc., are their meeting place because they meet together in one or other of them, [using them] as physical basis, door, and object. | ||
| Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito. | And the eye, etc., are the locality of their birth because they arise just there, having them as their respective supports and objects. | ||
| Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. | And the eye, etc., are their reason because they are absent when the eye, etc., are absent. | ||
| Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti. | 7.So for these reasons too these things are called “bases” in the sense of place of abode, store, meeting place, locality of birth, and reason. | ||
| Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ - pe - dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha atthato viññātabbo vinicchayo. | Consequently, in the sense already stated, it is an eye and that is a base, thus it is the eye base … They are mental data and those are a base, thus they are the mental-data base. This is how the exposition should be known here as to meaning. | ||
| 513.Lakkhaṇāti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. | 8.2. Character: Here too the exposition should be known as to the characteristic of the eye and so on. | ||
| Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni. | But their characteristics should be understood in the way given above in the Description of the Aggregates (XIV.37ff.). | ||
| Tāvatvatoti tāvabhāvato. | 9.3. As to just so much: as just so many.4 |
Comm. NT: 4.
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| Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce. | What is meant is this: The eye, etc., are mental data too; that being so, why is “twelve bases” said instead of simply “mental-data base?” | ||
| Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni, cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ. | It is for the sake of defining door-cum-object for the arising of the six consciousness groups. And here they are stated as twelve since this is how they are classed when so defined. [483] 10.For only the eye base is the door of arising, and only the visible-data base is the object, of the consciousness group comprised in a cognitive series containing eye-consciousness. Likewise the others for the others. | ||
| Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti. | But only one part of the mind base, in other words, the life-continuum mind,5 is the door of arising, and only the mental-data base not common to all is the object, of the sixth [consciousness group]. |
Comm. NT: 5.
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| Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti evamettha tāvatvato viññātabbo vinicchayo. | So they are called “the twelve” because they define door-cum-object for the arising of the six consciousness groups. This is how the exposition should be known here as to just so much. | ||
| 514.Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. | 11. 4. As to order: here too, from among “order of arising,” etc., mentioned above (XIV.211), only “order of teaching” is appropriate. | ||
| Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. | For the eye is taught first among the internal bases since it is obvious because it has as its objective field what is visible with resistance (see last triad, Dhs 2). After that the ear base, etc., which have as their objective fields what is invisible with resistance. | ||
| Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni. | Or alternatively, the eye base and ear base are taught first among the internal bases because of their great helpfulness as [respective] causes for the “incomparable of seeing” and the “incomparable of hearing” (see D III 250). Next, the three beginning with the nose base. And the mind base is taught last because it has as its resort the objective fields of the [other] five (M I 295). But among the external bases the visible-data base, etc., [are taught] each one next [to its corresponding internal base] because they are the respective resorts of the eye base, and so on. | ||
| Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. | 12.Furthermore, their order may be understood as that in which the reasons for consciousness’s arising are defined; | ||
| Vuttañhetaṃ "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ - pe - manañca paṭicca dhamme ca uppajjati manoviññāṇa"nti (ma. ni. 3.421; saṃ. ni. 2.43). | and it is said: “Due to eye and to visible objects eye-consciousness arises, … due to mind and mental objects mind- consciousness arises” (M I 111). | ||
| Evaṃ kamatopettha viññātabbo vinicchayo. | This is how the exposition should be known here as to order. | ||
| 515.Saṅkhepavitthārāti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti. | 13. 5. In brief and in detail: in brief the twelve bases are simply mentality- materiality because the mind base and one part of the mental-data base are included in mentality, and the rest of the bases in materiality. | ||
| Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. | 14.But in detail, firstly as regards the internal bases, the eye base is, as to kind, simply eye sensitivity; but when it is classified according to condition, destiny, order [of beings], and person,6 it is of infinite variety. |
Comm. NT: 6.
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| Tathā sotāyatanādīni cattāri. | Likewise the four beginning with the ear base. | ||
| Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca. | And the mind base, when classified according to profitable, unprofitable, resultant, and functional consciousness, is of eighty-nine kinds or of one hundred and twenty-one kinds,7 | Сфера рассудка, классифицируемая по категориям благотворного, неблаготворного, результирующего и функционального сознания, состоит из 89 видов или 121 вида. |
Comm. NT: 7. There are eighty-one mundane sorts of consciousness; and since there is no path or fruition without jhāna, when the four paths and four f... Все комментарии (1) |
| Vatthupaṭipadādibhedato pana anantappabhedaṃ. | but it is of infinite variety when classified according to physical basis, progress, and so on.8 |
Comm. NT: 8.
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| Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni. | The visible-data, sound, odour, and flavour bases are of infinite variety when classified according to dissimilarity, condition, and so on.9 |
Comm. NT: 9.
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| Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ. | The tangible-data base is of three kinds as consisting of earth element, fire element, and air element; [484] | ||
| Paccayādibhedato anekappabhedaṃ. | but when classified according to condition, etc., it is of many kinds. | ||
| Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti. | The mental-data base is of many kinds when classified according to the several individual essences of feeling, perception, formations, subtle matter, and Nibbāna (see Vibh 72). | Сфера познаваемых явлений, классифицируемая по категориям ощущений, распознавания, умственных конструкций, тонкой материи и ниббаны, состоит из многих видов. | |
| Evaṃ saṅkhepavitthārā viññātabbo vinicchayo. | This is how the exposition should be known in brief and in detail. | ||
| 516.Daṭṭhabbatoti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. | 15. 6. As to how to be seen: here all formed bases should be regarded as having no provenance and no destination. | ||
| Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni, uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. | For they do not come from anywhere prior to their rise, nor do they go anywhere after their fall. On the contrary, before their rise they had no individual essence, and after their fall their individual essences are completely dissolved. And they occur without mastery [being exercisable over them] since they exist in dependence on conditions and in between the past and the future. | ||
| Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. | Hence they should be regarded as having no provenance and no destination. | ||
| Tathā nirīhakato abyāpārato ca. | Likewise they should be regarded as incurious and uninterested. | ||
| Na hi cakkhurūpādīnaṃ evaṃ hoti "aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā"ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti. | For it does not occur to the eye and the visible datum, etc., “Ah, that consciousness might arise from our concurrence.” And as door, physical basis, and object, they have no curiosity about, or interest in, arousing consciousness. On the contrary, it is the absolute rule that eye-consciousness, etc., come into being with the union of eye with visible datum, and so on. | ||
| Tasmā nirīhakato abyāpārato ca daṭṭhabbāni. | So they should be regarded as incurious and uninterested. | ||
| Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā. | 16. Furthermore, the internal bases should be regarded as an empty village because they are devoid of lastingness, pleasure, and self; | ||
| Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā. | and the external ones as village-raiding robbers (S IV 175) because they raid the internal ones. | ||
| Vuttañhetaṃ "cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī"ti vitthāro. | And this is said: “Bhikkhus, the eye is harassed by agreeable and disagreeable visible objects” (S IV 175). | ||
| Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. | Furthermore, the internal ones should be regarded as like the six creatures (S IV 198–99) and the external ones as like their resorts. | ||
| Evamettha daṭṭhabbato viññātabbo vinicchayo. | This is how the exposition should be known here as to how to be seen. | ||
| Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ. | This, firstly, is the section of the detailed explanation dealing with the bases. | ||
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Подробное объяснение первичных элементов Таблица Палийский оригинал |
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| 517.Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti. | 17.The “elements” next to that (XIV.32) are the eighteen elements, that is to say, eye element, visible-data element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, odour element, nose- consciousness element; tongue element, flavour element, tongue-consciousness element; body element, tangible-data element, body-consciousness element; mind element, mental-data element, mind-consciousness element. | ||
| Tattha – | 18. Herein: | ||
| Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato; | (1) As to meaning, (2) characteristic, et cetera, (3) Order, (4) just so much, and (5) reckoning, | ||
| Paccayā atha daṭṭhabbā, veditabbo vinicchayo. | (6) Then condition, and (7) how to be seen— Thus should be known the exposition. | ||
| Tattha atthatoti cakkhatīti cakkhu. | 19. 1. Herein, as to meaning: It relishes (cakkhati), thus it is an eye (cakkhu); | ||
| Rūpayatīti rūpaṃ. | it makes visible (rūpayati), thus it is a visible datum; [485] | ||
| Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo. | and the consciousness of the eye is eye-consciousness (see §3). first the exposition of “eye,” etc., should be known individually as to meaning in the way beginning (see above). | ||
| Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. | As to meaning in general: (a) it sorts out (vidahati), (b) it assorts [well] (dhīyate), (c) a sorting out (vidhāna), (d) it is sorted out (vidhīyate) by means of that, or (e) it causes to be sorted (dhīyati) here, thus it is a sort (dhātu = element).10 |
Comm. NT: 10. The verb dahati, the basis of all these derivatives, means literally “to put.”
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| Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti. | 20. (a) The mundane sorts (elements), when defined according to their instrumentality, sort out (vidahanti) the suffering of the round of rebirths, which is of many kinds, just as the “sorts” (ores—see XI.20) of gold and silver, etc., do gold and silver, and so on. | ||
| Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho. | (b) They assort [well] (dhīyante) with living beings, as a burden does with burden bearers; they are borne (dhāriyanti), is the meaning. | ||
| Dukkhavidhānamattameva cesā, avasavattanato. | (c) And they are only mere sortings out (vidhāna) of suffering because no mastery is exercisable over them. | ||
| Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. | (d) And by means of them as instruments the suffering of the round of rebirths is continually being sorted out (anuvidhīyati) by living beings. | ||
| Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho. | (e) And that [suffering], being sorted out (vihita) in this way, is caused to be sorted (dhīyati) into those [sorts (elements)]; it is caused to be placed in them, is the meaning. | ||
| Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati. | So each thing (dhamma) among those beginning with the eye is called a “sort” (dhātu—element) in the meaning just stated beginning “It sorts out, it assorts well.” | ||
| 518.Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. | 21. Furthermore, while the self of the sectarians does not exist with an individual essence, not so these. These, on the contrary, are elements (dhātu) since they cause [a state’s] own individual essence to be borne (dhārenti).11 |
Comm. NT: 11.
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| Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo. | And just as in the world the variously-coloured constituents of marble such as malachite, cinnabar, etc., are called “elements,” so too these [beginning with the eye] are elements like those;12 |
Comm. NT: 12.
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| Vicittā hete ñāṇañeyyāvayavāti. | for they are the “variously-coloured” constituents of knowledge and the knowable. | ||
| Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. | Or just as the general term “elements” is used for juices, blood, etc., which are constituents of the collection called the “carcass,” when they are distinguished from each other by dissimilarity of characteristic, so too the general term “elements” should be understood as used for the constituents of the selfhood (personality) called “the pentad of aggregates”; | ||
| Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. | for these things beginning with the eye are distinguished from each other by dissimilarity of characteristic. | ||
| Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ. | 22.Furthermore, “element” is a term for what is soulless; | ||
| Tathā hi bhagavā "cha dhāturo ayaṃ bhikkhu puriso"tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti. | and for the purpose of abolishing the perception of soul the Blessed One accordingly taught the elements in such passages as “Bhikkhu, this man has six elements” (M III 239). | ||
| Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu - pe - manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. | it is an eye and that is an element, thus it is the eye-element … It is mind- consciousness and that is an element, thus it is mind-consciousness element. | ||
| Evaṃ tāvettha atthato veditabbo vinicchayo. | Therefore the exposition should be understood here firstly as to meaning thus (above). | ||
| 519.Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo. | 23. 2. As to characteristic, et cetera: here too the exposition should be understood as to the characteristic, etc., of the eye, and so on. | ||
| Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni. | And that should be understood in the way given above in the Description of the Aggregates (XIV.37ff.). | ||
| Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. | 24. 3. As to order: here too, from among “order of arising,” etc., mentioned above (XIV.211), only “order of teaching” is appropriate. | ||
| So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. | It is set forth according to successive definition of cause and fruit.13 |
Comm. NT: 13.
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| Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. | For the pair, eye element and visible- data element, are the cause and eye-consciousness element is the fruit. | ||
| Evaṃ sabbattha. | So in each case. | ||
| 520.Tāvatvatoti tāvabhāvato. | 25. 4. As to just so much: as just so many. | ||
| Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu "ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu" (saṃ. ni. 2.95), "kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu" (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), "sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu" (vibha. 180; ma. ni. 3.125), "ārambhadhātu, nikkamadhātu, parakkamadhātu" (saṃ. ni. 5.183), "hīnadhātu, majjhimadhātu, paṇītadhātu" (dī. ni. 3.305), "pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu" (ma. ni. 3.125; vibha. 172), "saṅkhatadhātu, asaṅkhatadhātu" (ma. ni. 3.125), "anekadhātu nānādhātu loko"ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti. | What is meant is this: in various places in the Suttas and Abhidhamma the following as well as other [486] elements are met with—the illumination element, beauty element, base-consisting-of- boundless-space element, base-consisting-of-boundless-consciousness element, base-consisting-of-nothingness element, base-consisting-of-neither-perception- nor-non-perception element, cessation-of-perception-and-feeling element (S II 150); sense-desire element, ill-will element, cruelty element, renunciation element, non-ill-will element, non-cruelty element (Vibh 86); bodily-pleasure element, bodily-pain element, joy element, grief element, equanimity element, ignorance element (Vibh 85); initiative element, launching element, persistence element (S V 66); inferior element, medium element, superior element (D III 215); earth element, water element, fire element, air element, space element, consciousness element (Vibh 82); formed element, unformed element (M III 63); the world of many elements, of various elements (M I 70)— | ||
| Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. | that being so, why is the classification only made according to these eighteen instead of making it according to all of them? | ||
| Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā. | Because, as far as individual essence is concerned, all existing elements are included in that [classification]. | ||
| Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā. | 26. The visible data-element itself is the illumination element. The beauty element is bound up with visible-data and so on. | ||
| Kasmā, subhanimittattā. | Why? Because it is the sign of the beautiful. | ||
| Subhanimittañhi subhadhātu. | The sign of the beautiful is the beauty element | ||
| Tañca rūpādivinimuttaṃ na vijjati. | and that does not exist apart from visible data and so on. | ||
| Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā. | Or since the visible data, etc., that are objects consisting of profitable kamma-result are themselves the beauty element, that is thus merely visible data and so on. | ||
| Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu. | As regards the base-consisting-of- boundless-space element, etc., the consciousness is mind-consciousness element only, while the remaining [states] are the mental-data element. | ||
| Saññāvedayitanirodhadhātu pana sabhāvato natthi. | But the cessation- of-perception-and-feeling element does not exist as an individual essence; | ||
| Dhātudvayanirodhamattameva hi sā. | for that is merely the cessation of two elements.14 |
Comm. NT: 14.
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| Kāmadhātu dhammadhātumattaṃ vā hoti. | 27.The sense-desire element is either merely the mental-data element, | ||
| Yathāha – "tattha katamā kāmadhātu? | according as it is said, “Herein, what is the sense-desire element? | ||
| Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo"ti (vibha. 182). | It is the thought, applied thought, … wrong thinking, that is associated with sense desires” (Vibh 86), | ||
| Aṭṭhārasāpi vā dhātuyo. | or it is the eighteen elements, | ||
| Yathāha – "heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū"ti (vibha. 182). | according as it is said: “Making the Avīci hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, elements, bases, materiality, feeling, perception, formations, and consciousness that are in this interval, that belong here, are included here: these are called the sense desire element” (Vibh 86). | ||
| Nekkhammadhātu dhammadhātu eva, "sabbepi kusalā dhammā nekkhammadhātū"ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva. | 28.The renunciation element is the mental-data element; also, because of the passage, “Also all profitable states are the renunciation element” (Vibh 86), it is the mind-consciousness element too. | ||
| Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva. | The elements of ill-will, cruelty, non-ill- will, non-cruelty, bodily pleasure, bodily pain, joy, grief, equanimity, ignorance, initiative, launching, and persistence are the mental-data element too. | ||
| Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva. | 29. The inferior, medium, and superior elements are the eighteen elements themselves; | ||
| Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca. | for inferior eyes, etc., are the inferior element, and medium and superior eyes, etc., are the medium and superior elements. | ||
| Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu, lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu, lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu. | But literally speaking, the unprofitable mental-data element and mind-consciousness element are the inferior element; both these elements, when mundane profitable or mundane indeterminate, and the eye element, etc., are the medium element; but the supramundane mental-data element and mind-consciousness element are the superior element. | ||
| Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva. | 30.The earth, fire, and air elements are the tangible-data element; the water element and the space element are the mental-data element only; | ||
| Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva. | “consciousness element” is a term summarizing the seven consciousness elements beginning with eye-consciousness. | ||
| Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova. | 31.Seventeen elements and one part of the mental-data element are the formed element; but the unformed element is one part of the mental-data element only. | ||
| Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. | The “world of many elements, of various elements” is merely what is divided up into the eighteen elements. | ||
| Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti. | So they are given as eighteen because, as to individual essence, all existing elements are included in that [classification]. | ||
| 521.Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. | 32.Furthermore, they are stated as eighteen for the purpose of eliminating the kind of perception to be found in those who perceive a soul in consciousness, the individual essence of which is cognizing; | ||
| Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā. | for there are beings who perceive a soul in consciousness, the individual essence of which is cognizing. And so the Blessed One, who was desirous of eliminating the long-inherent perception of a soul, has expounded the eighteen elements thus making evident to them not only consciousness’s multiplicity when classed as eye-, ear-, nose-, tongue- and body-consciousness elements, and mind, and mind-consciousness elements, but also its impermanence, which is due to its existing in dependence on eye- cum-visible-data, etc., as conditions. | ||
| Kiñca bhiyyo tathā veneyyajjhāsayavasena ca. | 33.What is more, the inclinations of those who are teachable in this way [have to be considered]; | ||
| Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā. | and in order to suit the inclinations of beings who are teachable by a teaching that is neither too brief nor too long, eighteen are expounded. | ||
| Saṅkhepavitthāranayena tathā tathā hi, | For: By methods terse and long as need may be | ||
| Dhammaṃ pakāsayati esa yathā yathāssa; | He taught the Dhamma, so that from beings’ hearts, | ||
| Saddhammatejavihataṃ vilayaṃ khaṇena, | Melting in the Good Dhamma’s brilliancy | ||
| Veneyyasattahadayesu tamo payātīti. | If they have wit to learn, the dark departs. | ||
| Evamettha tāvatvato veditabbo vinicchayo. | This is how the exposition should be understood here as to just so much. | ||
| 522.Saṅkhatoti cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena, tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena, phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati. | 34. 5. As to reckoning: the eye-element, firstly, is reckoned as one thing according to kind, [488] namely, eye sensitivity. Likewise, the ear, nose, tongue, body, visible- data, sound, odour, and flavour elements are reckoned as ear sensitivity, and so on (XIV.37ff.). But the tangible-data element is reckoned as three things, namely, earth, fire and air. | ||
| Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati, tathā sotaghānajivhākāyaviññāṇadhātuyo. | The eye-consciousness element is reckoned as two things, namely, profitable and unprofitable kamma-result; and likewise the conscious- ness elements of the ear, nose, tongue, and body. | ||
| Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati. | The mind element is reckoned as three things, namely, five-door adverting (70), and profitable (39) and unprofitable (55) resultant receiving. | ||
| Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati. | The mental-data element as twenty things, namely, three immaterial aggregates, sixteen kinds of subtle matter, and the unformed element (see Vibh 88).15 |
Comm. NT: 15. In XIV.35–70, the material instances listed total 28, that is, 4 primary elements, 9 sense faculties (excluding the tangible-data facult... Все комментарии (1) |
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| Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati. | Mind-consciousness element is reckoned as seventy-six things, namely, the remaining profitable, unprofitable, and indeterminate consciousnesses. | ||
| Evamettha saṅkhatopi veditabbo vinicchayo. | This is how the exposition should be understood as to reckoning. | ||
| 523.Paccayāti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti, rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti. | 35. 6. Condition: the eye element, firstly, is a condition, in six ways, namely, dissociation, pre-nascence, presence, non-disappearance, support, and faculty for the eye-consciousness element. The visible-data element is a condition, in four ways, namely, prenascence, presence, non-disappearance, and object, for the eye-consciousness element. | ||
| Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo. | Similarly with the ear-element and the sound- element for the ear-consciousness element and so on. | ||
| Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti, tā ca pañcapi sampaṭicchanamanodhātuyā. | 36. The adverting mind element (70) is a condition, as the five conditions, namely: proximity, contiguity, absence, disappearance, and proximity-decisive- support, for these five [beginning with the eye-consciousness element]. And these five are so too for the receiving mind element ((39), (55)). | ||
| Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā. | And so is the receiving mind element for the investigating mind-consciousness element ((40), (41), (56)). And so is that too for the determining mind-consciousness element (71). And so is the determining mind-consciousness element for impulsion mind- consciousness element. | ||
| Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti. | But the impulsion mind-consciousness element is a condition, as the six conditions, namely, as the five already stated and as repetition condition, for the immediately following impulsion mind-consciousness element. | ||
| Esa tāva pañcadvāre nayo. | This, firstly, is the way in the case of the five doors. | ||
| Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. | 37. In the case of the mind door, however, the life-continuum mind- consciousness element is a condition, for the adverting mind-consciousness element (71) | ||
| Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti. | as the previously-stated five conditions. And the adverting mind- consciousness element is so for the impulsion mind-consciousness element. | ||
| Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti. | 38. The mental-data element is a condition in many ways, as conascence, mutuality, support, association, presence, non-disappearance, etc.,16 for the seven consciousness elements. |
Comm. NT: 16.
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| Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti. | The eye element, etc., and some of the mental-data element,17 are conditions, as object condition, etc., for some of the mind- consciousness element. |
Comm. NT: 17.
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| Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi. | 39. And not only are the eye and visible data, etc., conditions for the eye- consciousness element, etc., [respectively], but also light, etc., are too. | ||
| Tenāhu pubbācariyā – | Hence the former teachers said: | ||
| "Cakkhurūpālokamanasikāre paṭicca uppajjati cakkhuviññāṇaṃ. | “Eye-consciousness arises due to eye, visible datum, light, and attention. | ||
| Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ. | Ear-consciousness arises due to ear, sound, aperture, and attention. | ||
| Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ. | Nose-consciousness arises due to nose, odour, air, and attention. | ||
| Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ. | Tongue-consciousness arises due to tongue, flavour, water, and attention. | ||
| Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ. | Body- consciousness arises due to body, tangible datum, earth, and attention. | ||
| Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa"nti. | Mind- consciousness arises due to life-continuum-mind,18 mental datum, and attention.” |
Comm. NT: 18.
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| Ayamettha saṅkhepo. | This is in brief. | ||
| Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti evamettha paccayatopi veditabbo vinicchayo. | But the kinds of conditions will be explained in detail in the Description of Dependent Origination (XVII.66ff.). | ||
| 524.Daṭṭhabbatoti daṭṭhabbatopettha vinicchayo veditabboti attho. | This is how the exposition should be understood here as to condition. | ||
| Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā. | 40. 7. How to be seen: the meaning is that here too the exposition should be understood as to how they are to be regarded. For all formed elements are to be regarded as secluded from the past and future,19 as void of any lastingness, beauty, pleasure, or self, and as existing in dependence on conditions. |
Comm. NT: 19.
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| Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. | 41.Individually, however, the eye element should be regarded as the surface of a drum, the visible-data element as the drumstick, and the eye-consciousness element as the sound. | ||
| Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu. | Likewise, the eye element should be regarded as the surface of a looking-glass, the visible-data element as the face, and the eye-consciousness element as the image of the face. | ||
| Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu. | Or else, the eye-element should be regarded as sugarcane or sesame, the visible-data element as the [sugarcane] mill or the [sesame] wheel rod, and the eye-consciousness element as the sugarcane juice or the sesame oil. | ||
| Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu. | Likewise, the eye-element should be regarded as the lower fire- stick, the visible-data element as the upper fire-stick,20 and the eye-consciousness element as the fire. |
Comm. NT: 20. Adharāraṇi (adho-araṇi)—“lower fire-stick” and uttarāraṇi (uttara-araṇi)—“upper fire-stick” are not in PED as such. Все комментарии (1) |
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| Esa nayo sotadhātuādīsu. | So too in the case of the ear and so on. | ||
| Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā. | 42. The mind element, however, should be regarded as the forerunner and follower of eye-consciousness, etc., as that arises. | ||
| Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo. | As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake, the perception and formations aggregates as a disease owing to their connection with the dart and stake of feeling. | ||
| Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya, puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya. | Or the ordinary man’s perception should be regarded as an empty fist because it produces pain through [disappointed] desire; | ||
| Ayathābhuccanimittagāhakato vanamigo viya. | or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly. | ||
| Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya. | And the formations aggregate should be regarded as men who throw one into a pit of hot coals, because they throw one into rebirth-linking, | ||
| Jāti dukkhānubandhato rājapurisānubandhacorā viya. | or as thieves pursued by the king’s men because they are pursued by the pains of birth; | ||
| Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya. | or as the seeds of a poison-tree, because they are the root-cause of the aggregates’ continuity, which brings all kinds of harm. | ||
| Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ. | And materiality should be regarded as a razor-wheel (see J-a IV 3), because it is the sign of various kinds of dangers. | ||
| Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā. | The unformed element, however, should be regarded as deathless, as peace, as safety. | ||
| Kasmā? | Why? | ||
| Sabbānatthāvahassa paṭipakkhabhūtattā. | Because it is the opposite of all ill. [490] | ||
| Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti. | 43.The mind-consciousness element should be regarded as a forest monkey, because it does not stay still on its object; or as a wild horse, because it is difficult to tame; or as a stick flung into the air, because it falls anyhow; or as a stage dancer, because it adopts the guise of the various defilements such as greed and hate. | ||
| 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 | ||
| Āyatanadhātuniddeso nāma | called “The Description of the Bases and Elements” | ||
| Pannarasamo paricchedo. | The fifteenth chapter | ||