| пали | Nyanamoli thera - english
|
khantibalo - русский
|
Комментарии |
|
642.Saḷāyatanapaccayā phassapade –
|
220. As to the clause “With the sixfold base as condition, contact”:
|
В части выражения "шесть сфер чувств обуславливают соприкосновение"
|
|
|
Saḷeva phassā saṅkhepā, cakkhusamphassaādayo;
|
Contact is briefly of six kinds With eye-contact and others too;
|
|
|
|
Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.
|
According to each consciousness It is in detail thirty-two.
|
|
|
|
Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti.
|
221. Briefly, with the clause “With the sixfold base as condition, contact,” there are only the six kinds beginning with eye-contact, that is to say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
|
При кратком объяснении "шесть сфер чувств обуславливают соприкосновение" есть только шесть видов, начинающихся с соприкосновения зрения, а именно: соприкосновение зрения, соприкосновения слуха, соприкосновение обоняния, соприкосновения чувства вкуса, соприкосновение осязания и соприкосновение рассудка.
|
|
|
Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti.
|
But in detail the five profitable resultant and the five unprofitable resultant beginning with eye-contact make ten; the rest, which are associated with the twenty-two kinds of mundane resultant consciousness, make twenty-two. So all these come to thirty-two ((34)–(65)), like the consciousness with formations as condition given above.
|
Но в подробном объяснении пять благотворных результирующих видов соприкосновения и пять неблаготворных результирующих видов соприкосновения, начинающихся с соприкосновения зрения составляют всего десять. Остальные, что связаны с 22 видами мирского результирующего сознания, составляют 22. Поэтому все они насчитывают 32 вида подобно сознанию с волевыми конструкциями, описанными выше.
|
|
|
Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha,
|
222. But as to the sixfold base that is a condition for this thirty-twofold contact. Herein:
|
|
|
|
Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi;
|
Some wise men take the sixfold base To be the five internal bases
|
|
|
|
Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā.
|
With the sixth; but others count These plus the six external bases.
|
|
|
|
Tattha ye tāva "upādiṇṇakapavattikathā aya"nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te "chaṭṭhāyatanapaccayā phasso"ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti.
|
223. Herein, firstly, there are those who take this to be an exposition of the occurrence of what is clung to, [that is, kammically-acquired aggregates,] and they maintain that the conditioning [bases] and the conditionally-arisen [contact] are only what is included in one’s own continuity. They take any one part to represent any remaining one of its kind, since the condition for contact in the immaterial states is the sixth base [only], according to the text “With the sixth base as condition, contact” (Vibh 179), and elsewhere it is the sixfold base inclusively. So they have it that “sixfold base” means the internal [five] beginning with the eye plus the sixth (mind) base.
|
|
|
|
Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati.
|
For that sixth base and that sixfold base are styled “sixfold base. ”
|
|
|
|
Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti.
|
But there are those who maintain that it is only the conditionally-arisen [contact] that is contained in a single continuity, while the conditioning [bases] are contained in separate [that is, past] continuities as well. They maintain that all and any such bases are a condition for contact, and they include also the [six] external ones. So they have it that “sixfold base” means the same internal [five] plus the sixth plus the external ones beginning with visible data.
|
|
|
|
Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati.
|
For that sixth base and that [partial] sixfold base and the sixfold base along with these [external ones] each representing the rest [566] are styled sixfold base too.
|
|
|
|
Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti.
|
224. Here it may be asked: “One kind of contact does not derive from all the bases, nor all the kinds of contact from one base. And yet ‘With the sixfold base as condition, contact’ is said in the singular. Why is that? ”
|
Здесь можно спросить: "Один вид соприкосновения не порождается от всех сфер чувств, и также все виды соприкосновения не исходят от одной сферы. И в то же время "шесть сфер чувств обуславливают соприкосновение" сказано в единственном числе. Почему так?".
|
|
|
Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko.
|
225. Here is the answer: It is true that neither is one derived from all nor all from one. However, one is derived from many.
|
Ответ следующий: "Действительно, один вид соприкосновения не порождается от всех и все не порождаются от одного. Однако один порождается от многих.
|
|
|
Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ.
|
For eye-contact is derived from the eye base, from the visible-data base, from the mind base reckoned as eye- consciousness, and from the mental-datum base consisting of the remaining associated states. And each case should be construed as appropriate in this way.
|
Ведь соприкосновение зрения порождается от способности зрения, от образного, от сферы рассудка, которая называется зрительным сознанием и от сферы познаваемых явлений, состоящей из остальных связанных явлений. И в каждом случае объяснение должно быть составлено таким же образом.
|
|
|
Tasmā eva hi,
|
Therefore:
|
|
|
|
Ekopanekāyatanappabhavo iti dīpito;
|
Though stated in the singular, He shows therewith in all such cases
|
|
|
|
Phassoyaṃ ekavacananiddesenīdha tādinā.
|
That this contact, though only one, Is yet derived from several bases.
|
|
|
|
Ekavacananiddesenāti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho.
|
Though stated in the singular: the meaning is, by this statement in the singular that “With the sixfold base as condition, contact,” it is pointed out by the Blessed One (Tādin) that contact, which is of one kind, comes into being from many bases.
|
"Хотя выражено в единственном числе" - смысл в том, что путём утверждения в единственном числе "шесть сфер чувств обуславливают соприкосновение" Благословенный объясняет, что соприкосновение, которое является одного вида, появляется от многих сфер.
|
|
|
Āyatanesu pana,
|
226. But as regards these bases:
|
|
|
|
Chadhā pañca tato ekaṃ, navadhā bāhirāni cha;
|
Five in six ways; and after that One in nine ways; the external six
|
|
|
|
Yathāsambhavametassa, paccayatte vibhāvaye.
|
As contact’s conditionality According to each case we fix.
|
|
|
|
Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti.
|
227. Here is the explanation: firstly, the five consisting of the eye base, etc., are conditions in six ways, as support, prenascence, faculty, dissociation, presence, and non-disappearance conditions, for contact classed in five ways as eye- contact, and so on.
|
|
|
|
Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti.
|
After that, the single resultant mind base is a condition in nine ways, as conascence, mutuality, support, result, nutriment, faculty, association, presence, and non-disappearance conditions, for the variously- classed resultant mind contact.
|
|
|
|
Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti.
|
But in the case of the external bases, the visible- data base is a condition in four ways, as object, prenascence, presence, and non- disappearance conditions, for eye-contact.
|
|
|
|
Tathā saddāyatanādīni sotasamphassādīnaṃ.
|
Likewise the sound base, etc., respectively for ear-contact, and so on.
|
|
|
|
Manosamphassassa pana tāni ca dhammāyatanañca tathā ca ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti.
|
But these and mental data as object are conditions likewise, and as object condition too, for mind-contact, so “the external six as contact’s conditionality according to each case we fix. ”
|
|
|
|
Ayaṃ "saḷāyatanapaccayā phasso"ti padasmiṃ vitthārakathā.
|
This is the detailed explanation of the clause “With the sixfold base as condition, contact.
|
|
|