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Подробное объяснение первичных элементов 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) |
| 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) |
| 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 |