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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. |