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18. Объяснение очищения взглядов Палийский оригинал
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Определение умственно-телесного Таблица Палийский оригинал |
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| 662.Idāni yā "imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā"ti vuttā. | 1.Now, it was said earlier (XIV.32) that he “should first fortify his knowledge by learning and questioning about those things that are the ‘soil’ after he has perfected the two purifications—purification of virtue and purification of consciousness—that are the ‘roots.’” | ||
| Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ, tañca sīlaniddese vitthāritameva. | Now, of those, purification of virtue is the quite purified fourfold virtue beginning with Pātimokkha restraint; and that has already been dealt with in detail in the Description of Virtue; (Chs. I and II) | ||
| Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo, tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva. | and the purification of consciousness, namely, the eight attainments together with access concentration, has also been dealt with in detail in all its aspects in the Description of Concentration, (Chs. III to XIII) stated under the heading of “consciousness” [in the introductory verse]. | ||
| Tasmā tā tattha vitthāritanayeneva veditabbā. | So those two purifications should be understood in detail as given there. | ||
| Yaṃ pana vuttaṃ "diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra"nti, tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma. | 2. But it was said above (XIV.32) that “The five purifications, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the ‘trunk.’ ” Herein, “purification of view” is the correct seeing of mentality-materiality.1 |
Сomm. NT: 1.
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| 663.Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. | 3.One who wants to accomplish this, if, firstly, his vehicle is serenity,2 should emerge from any fine-material or immaterial jhāna, except the base consisting of neither perception nor non-perception,3 and he should discern, according to characteristic, function, etc., the jhāna factors consisting of applied thought, etc., and the states associated with them, [that is, feeling, perception, and so on]. |
Comm. NT: 3.
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| Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ. | When he has done so, all that should be defined as “mentality” (nāma) in the sense of bending (namana)4 because of its bending on to the object. | Установив их, всё это следует обозначить как "умственное" (nāma) в смысле склонения (namana) к предмету. |
Comm. NT: 4.
4. See S II 23f.
“Name-and-form” has many advantages over “mentality-materiality” if only because it preserves the integrity ... Все комментарии (1) |
| Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati, evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto "idaṃ nāmaṃ kiṃ nissāya pavattatī"ti pariyesamāno tassa nissayaṃ hadayarūpaṃ passati. | 4.Then, just as a man, by following a snake that he has seen in his house, finds its abode, so too this meditator scrutinizes that mentality, he seeks to find out what its occurrence is supported by and he sees that it is supported by the matter of the heart. | ||
| Tato hadayarūpassa nissayabhūtāni, bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti. | After that, he discerns as materiality the primary elements, which are the heart’s support, and the remaining, derived kinds of materiality that have the elements as their support. | ||
| So sabbampetaṃ ruppanato rūpanti vavatthapeti. | He defines all that as “materiality” (rūpa) because it is “molested” (ruppana) [by cold, etc.]. | ||
| Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti. | After that he defines in brief as “mentality-materiality” (nāma-rūpa) the mentality that has the characteristic of “bending” and the materiality that has the characteristic of “being molested.” | ||
| 664.Suddhavipassanāyāniko pana ayameva vā samathayāniko catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti. | 5.But one whose vehicle is pure insight, or that same aforesaid one whose vehicle is serenity, discerns the four elements in brief or in detail in one of the various ways given in the chapter on the definition of the four elements (XI.27ff.). | ||
| Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese "catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo"ti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa, tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni, sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni, udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti. | Then, when the elements have become clear in their correct essential characteristics, firstly, in the case of head hair originated by kamma there become plain ten instances of materiality (rūpāni) with the body decad thus: the four elements, colour, odour, flavour, nutritive essence, and life, and body sensitivity. And because the sex decad is present there too there are another ten [that is, the same nine with sex instead of body sensitivity]. And since the octad-with-nutritive-essence-as-eighth [that is, the four elements and colour, odour, flavour, and nutritive essence,] originated by nutriment, and that originated by temperature, and that originated by consciousness are present there too, there are another twenty-four. So there is a total of forty-four instances of materiality in the case of each of the twenty-four bodily parts of fourfold origination. But in the case of the four, namely, sweat, tears, spittle, and snot,5 which are originated by temperature and by consciousness, there are sixteen instances of materiality with the two octads-with-nutritive-essence-as-eighth in each. In the case of the four, namely, gorge, dung, pus, and urine, which are originated by temperature, eight instances of materiality become plain in each with the octad-with-nutritive-essence- as-eighth in what is originated only by temperature. |
Comm. NT: 5.
There are seven kinds of decads: those of the physical basis of mind (heart), sex, living, physical eye, ear, nose, tongue, a... Все комментарии (1) |
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| Esa tāva dvattiṃsākāre nayo. | This, in the first place, is the method in the case of the thirty-two bodily aspects. | ||
| Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti. | 6. But there are ten more aspects6 that become clear when those thirty-two aspects have become clear. |
Comm. NT: 6. The ten are four aspects of the fire element and six aspects of the air element; what heats, what consumes, what burns up, what digests; ... Все комментарии (1) |
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| Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti. | And as regards these, firstly, nine instances of materiality, that is, the octad-with-nutritive-essence-as-eighth plus life, become plain in the case of the kamma-born part of heat (fire) that digests what is eaten, etc., and likewise nine [instances of materiality], that is, the octad-with-nutritive- essence-as-eighth plus sound, in the case of the consciousness-born part [of air consisting] of in-breaths and out-breaths; and thirty-three instances of materiality, that is, the [kamma-born] life-ennead and the three octads-with-nutritive-essence- as-eighth in the case of each of the remaining eight [parts] that are of fourfold origination. | ||
| Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti. | 7. And when these instances of materiality derived [by clinging] from the primaries have thus become plain in detail in the case of these forty-two aspects, [that is, thirty-two parts of the body, four modes of fire, and six modes of air,] another sixty instances of materiality become plain with the physical [heart-] basis and the [five] sense doors, that is, with the heart-basis decad and the five decads beginning with the eye decad. | ||
| So sabbānipi tāni ruppanalakkhaṇena ekato katvā "etaṃ rūpa"nti passati. | Taking all these together under the characteristic of “being molested,” he sees them as “materiality.” | ||
| Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti. | 8.When he has discerned materiality thus, the immaterial states become plain to him in accordance with the sense doors, | ||
| Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni, avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti. | that is to say, the eighty-one kinds7 of mundane consciousness consisting of the two sets of five consciousnesses ((34)– (38) and (50)–(54)), the three kinds of mind element ((39), (55) and (70)) and the sixty-eight [589] kinds of mind-consciousness element; and then seven consciousness-concomitants, that is, (i) contact, feeling, perception, (ii) volition, (vii) life, (viii) steadiness of consciousness, and (xxx) attention, which are invariably conascent with all these consciousnesses. |
Comm. NT: 7.
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| Lokuttaracittāni pana neva suddhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattāti. | The supramundane kinds of consciousness, however, are not discernible either by one who is practicing pure insight or by one whose vehicle is serenity because they are out of their reach. | ||
| So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā "etaṃ nāma"nti passati. | Taking all these immaterial states together under the characteristic of “bending,” he sees them as “mentality.” | ||
| Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti. | This is how one [meditator] defines mentality-materiality in detail through the method of defining the four elements. | ||
| 665.Aparo aṭṭhārasadhātuvasena. | 9.Another does it by means of the eighteen elements. | ||
| Kathaṃ? | How? | ||
| Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu - pe - manoviññāṇadhātūti dhātuyo āvajjitvā yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ "cakkhū"ti sañjānāti, taṃ aggahetvā khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ "cakkhudhātū"ti vavatthapeti. | Here a bhikkhu considers the elements thus: “There are in this person the eye element, … the mind-consciousness element.” Instead of taking the piece of flesh variegated with white and black circles, having length and breath, and fastened in the eye socket with a string of sinew, which the world terms “an eye,” he defines as “eye element” the eye sensitivity of the kind described among the kinds of derived materiality in the Description of the Aggregates (XIV.47). | ||
| Yāni panassa nissayabhūtā catasso dhātuyo, parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni, tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni, āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca "cakkhudhātū"ti vavatthapeti. | 10. But he does not define as “eye element” the remaining instances of materiality, which total fifty-three, that is, the nine conascent instances of materiality consisting of the four primary elements, which are its support, the four concomitant instances of materiality, namely, colour, odour, flavour, and nutritive essence, and the sustaining life faculty; and also the twenty kamma- born instances of materiality that are there too, consisting of the body decad and sex decad; and the twenty-four unclung-to instances of materiality consisting of the three octads-with-nutritive-essence-as-eighth, which are originated by nutriment and so on. | ||
| Esa nayo sotadhātuādīsupi. | The same method applies to the ear element and the rest. | ||
| Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti. | But in the case of the body element the remaining instances of materiality total forty-three, | ||
| Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti. | though some say forty-five by adding sound and making nine each for the temperature-born and consciousness-born [sound]. | ||
| Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti. | 11.So these five sensitivities, and their five respective objective fields, that is, visible data, sounds, odours, flavours, and tangible data, make ten instances of materiality, which are ten [of the eighteen] elements. | ||
| Avasesarūpāni dhammadhātuyeva honti. | The remaining instances of materiality are the mental-data element only. | ||
| Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmāti evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti. | The consciousness that occurs with the eye as its support and contingent upon a visible datum is called “eye-consciousness element” [and likewise with the ear and so on]. | ||
| Tīṇi manodhātucittāni ekā manodhātu, aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo. | In this way the two sets of five consciousnesses are the five “consciousness elements.” The three kinds of consciousness consisting of mind element ((39), (55) and (70)) are the single “mind element.” The sixty-eight kinds of mind-consciousness element are the “mind-consciousness element.” So all the eighty-one kinds of mundane consciousness make up seven kinds of consciousness element; | ||
| Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ, aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti. | and the contact, etc., associated therewith are the mental- data element. So ten-and-a-half elements are materiality and seven-and-a-half elements [590] are mentality. This is how one [meditator] defines mentality-materiality by means of the eighteen elements. | ||
| 666.Aparo dvādasāyatanavasena. | 12. Another does it by means of the twelve bases. | ||
| Kathaṃ? | How? | ||
| Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ "cakkhāyatana"nti vavatthapeti. | He defines as “eye base” the sensitivity only, leaving out the fifty-three remaining instances of materiality, in the way described for the eye element. | Он определяет сферу зрения только как чувствительность, исключая оставшиеся 33 вида материального тем образом как описано для элемента зрения. | |
| Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo "sotaghānajivhākāyāyatanānī"ti, tesaṃ visayabhūte pañcadhamme "rūpasaddagandharasaphoṭṭhabbāyatanānī"ti, lokiyasattaviññāṇadhātuyo "manāyatana"nti, taṃsampayuttā phassādayo sesarūpañca "dhammāyatana"nti evamettha aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti. | And in the way described there [he also defines] the elements of the ear, nose, tongue, and body, as “ear base, nose base, tongue base, body base.” He defines five states that are their respective objective fields as “visible-data base, sound base, odour base, flavour base, tangible-data base.” He defines the seven mundane consciousness elements as “mind base.” He defines the contact, etc., associated there with and also the remaining instances of materiality as “mental-data base.” So here ten-and-a- half bases are materiality and one-and-a-half bases are mentality. This is how one [meditator] defines mentality-materiality by means of the twelve bases. | И по объяснённому выше принципу он также определяет элементы органа слуха, органа обоняния, органа вкуса и органа осязания как "сфера слуха, сфера обоняния, сфера чувства вкуса, сфера осязания". Он также определяет пять явлений как их соответствующие области: "сфера образного, сфера слухов, сфера запахов, сфера вкусов, сфера осязаемых предметов". Он определяет семь мирских видов сознания как сферу рассудка. Он определяет связанное с ними соприкосновение и прочее, а также остальные виды материального как "сферу познаваемых явлений". Таким образом десять с половиной сфер составляют материальное, а одна с половиной сфер составляет умственное. Вот так практикующий определяет умственно-материальное посредством двенадцати сфер. | |
| 667.Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. | 13.Another defines it more briefly than that by means of the aggregates. | ||
| Kathaṃ? | How? | ||
| Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā, cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni. | Here a bhikkhu defines as “the materiality aggregate” all the following twenty- seven instances of materiality, that is, the seventeen instances of materiality consisting of the four primaries of fourfold origination in this body and dependent colour, odour, flavour, and nutritive essence, and the five sensitivities beginning with the eye sensitivity, and the materiality of the physical [heart- ]basis, sex, life faculty, and sound of twofold origination, which seventeen instances of materiality are suitable for comprehension since they are produced and are instances of concrete materiality; | ||
| Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni. | and then the ten instances of materiality, that is, bodily intimation, verbal intimation, the space element, and the lightness, malleability, wieldiness, growth, continuity, aging, and impermanence of materiality, which ten instances of materiality are, however, not suitable for comprehension since they are merely the mode-alteration and the limitation-of- interval; they are not produced and are not concrete materiality, | ||
| Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni. | but they are reckoned as materiality because they are mode-alterations, and limitation-of- interval, of various instances of materiality. | ||
| Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho, ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti. | So he defines all these twenty-seven instances of materiality as the “the materiality aggregate.” He defines the feeling that arises together with the eighty-one kinds of mundane consciousness as the “feeling aggregate,” the perception associated therewith as the “perception aggregate,” the formations associated therewith as the “formations aggregate,” and the consciousness as the “consciousness aggregate.” | ||
| Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti. | So by defining the materiality aggregate as “materiality” and the four immaterial aggregates as “mentality,” he defines mentality-materiality by means of the five aggregates. | ||
| 668.Aparo "yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa"nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā, tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvā "iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa"nti saṅkhepato nāmarūpaṃ vavatthapeti. | 14. Another discerns “materiality” in his person briefly thus: “Any kind of materiality whatever all consists of the four primary elements and the materiality derived from the four primary elements” (M I 222), and he likewise discerns the mind base and a part of the mental data base as “mentality.” Then he defines mentality-materiality in brief thus: “This mentality and this materiality are called ‘mentality-materiality.’ ” 8 |
Comm. NT: 8.
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| 669.Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. | 15.[591] But if he has discerned materiality in one of these ways, and while he is trying to discern the immaterial it does not become evident to him owing to its subtlety, then he should not give up but should again and again comprehend, give attention to, discern, and define materiality only. | ||
| Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti. | For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that [materiality] as their object become plain of themselves too. | ||
| Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so "nimittaṃ na paññāyatī"ti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati. | 16.Just as, when a man with eyes looks for the reflection of his face in a dirty looking-glass and sees no reflection, he does not throw the looking-glass away because the reflection does not appear; on the contrary, he polishes it again and again, | ||
| Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti. | and then the reflection becomes plain of itself when the looking-glass is clean—and just as, | ||
| Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti, atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. | when a man needing oil puts sesame flour in a basin and wets it with water and no oil comes out with only one or two pressings, he does not throw the sesame flour away; but on the contrary, he wets it again and again with hot water and squeezes and presses it, | ||
| Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati. | and as he does so clear sesame oil comes out— | ||
| Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti, atha kho naṃ punappunaṃ ghaṃsati. | or just as, when a man wanting to clarify water has taken a katuka nut and put his hand inside the pot and rubbed it once or twice but the water does not come clear, he does not throw the katuka nut away; on the contrary, he rubs it again and again, | ||
| Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. | and as he does so the fine mud subsides | ||
| Udakaṃ acchaṃ hoti vippasannaṃ, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. | and the water becomes transparent and clear— so too, the bhikkhu should not give up, but he should again and again comprehend, give attention to, discern and define materiality only. | ||
| Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti. | 17.For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the defilements that are opposing him subside, his consciousness becomes clear like the water above the [precipitated] mud, | ||
| Tadārammaṇā arūpadhammā sayameva pākaṭā honti. | and the immaterial states that have that [materiality] as their object become plain of themselves too. | ||
| Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo. | And this meaning can also be explained in this way by other analogies such as the [pressing of] sugarcane, [the beating of] criminals [to make them confess], [the taming of] an ox, the churning of curds [to produce butter], and [the cooking of] fish. | ||
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Прояснение нематериальных составляющих Таблица Палийский оригинал |
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| 670.Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā. | 18. When he has quite cleared up his discerning of materiality, then the immaterial states become evident to him through one of three aspects, that is, through contact, through feeling, or through consciousness. | ||
| Kathaṃ? | How? | ||
| Ekassa tāva "pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 19.1. (a) When he discerns the [four primary] elements in the way beginning, “The earth element has the characteristic of hardness” (XI.93), contact becomes evident to him as the first conjunction. Then the feeling associated with that as the feeling aggregate, the associated perception as the perception aggregate, the associated volition together with the aforesaid contact as the formations aggregate, and the associated consciousness as the consciousness aggregate. | ||
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti (visuddhi. 1.307) paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho - pe - cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 1. (b) Likewise [when he has discerned them in this way,] “In the head hair it is the earth element that has the characteristic of hardness … in the in- breaths and out-breaths it is the earth element that has the characteristic of hardness” (XI.31), contact becomes evident as the first conjunction. Then the feeling associated with it as the feeling aggregate, … the associated consciousness as the consciousness aggregate. | ||
| Evaṃ arūpadhammā phassavasena upaṭṭhahanti. | This is how immaterial states become evident through contact. | ||
| Ekassa "pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 20. 2. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus [as pleasant, etc.,] becomes evident as the feeling aggregate, the perception associated with that as the perception aggregate, the contact and the volition associated with that as the formations aggregate, and the consciousness associated with that as the consciousness aggregate. | ||
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho - pe - taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 2. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus becomes evident as the feeling aggregate … and the consciousness associated with that as the consciousness aggregate. | ||
| Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti. | This is how the immaterial states become evident through feeling. | ||
| Aparassa "pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. | 21. 3. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate, the feeling associated with it as the feeling aggregate, the associated perception as the perception aggregate, and the associated contact and volition as the formations aggregate. | ||
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. | 3. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate … and the associated contact and volition as the formations aggregate. | ||
| Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti. | This is how the immaterial states become evident through consciousness. | ||
| Eteneva upāyena "kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena, sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā. | 22.In the case of [the ways of discerning materiality as consisting of] the forty- two aspects of the elements beginning with the head hairs [that is, thirty-two aspects of the body, four aspects of the fire element and six aspects of the air element,] either by these same means given above or by means of the method beginning, “In the kamma-originated head hairs it is the earth element that has the characteristic of hardness—and also in the case of the methods of discerning materiality as consisting of the eye, etc.—by means of the four primary elements in each, the construing should be done by working out all the differences in each method. | ||
| 671.Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti. | 23.Now, it is only when he has become quite sure about discerning materiality in this way that immaterial states become quite evident to him in the three aspects. | ||
| Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena. | Therefore he should only undertake the task of discerning the immaterial states after he has completed that, not otherwise. | ||
| Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati, pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya. | If he leaves off discerning materiality when, say, one or two material states have become evident in order to begin discerning the immaterial, then he falls from his meditation subject like the mountain cow already described under the Development of the Earth Kasiṇa (IV.130). | ||
| Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti. | But if he undertakes the task of discerning the immaterial after he is already quite sure about discerning materiality thus, then his meditation subject comes to growth, increase and perfection. | ||
| So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti, tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti. | 24.He defines the four immaterial aggregates that have thus become evident through contact, etc., as “mentality.” And he defines their objects, namely, the four primaries and the materiality derived from the four primaries, as “materiality.” | ||
| Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti. | So, as one who opens a box with a knife, as one who splits a twin palmyra bulb in two, he defines all states of the three planes,9 the eighteen elements, twelve bases, five aggregates, in the double way as “mentality- materiality,” |
Comm. NT: 9.
There follows a long paragraph showing how the concepts of these systems are to be assimilated into mentality-materiality where... Все комментарии (1) |
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| Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati. | and he concludes that over and above mere mentality-materiality there is nothing else that is a being or a person or a deity or a Brahmā. | ||
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Подтверждение многими суттами Таблица Палийский оригинал |
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| 672.So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ "satto puggalo"ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāya sambahulasuttantavasena "nāmarūpamattamevidaṃ, na satto, na puggalo atthī"ti etamatthaṃ saṃsandetvā vavatthapeti. | 25.After defining mentality-materiality thus according to its true nature, then in order to abandon this worldly designation of “a being” and “a person” more thoroughly, to surmount confusion about beings and to establish his mind on the plane of non-confusion, he makes sure that the meaning defined, namely, “This is mere mentality-materiality, there is no being, no person” is confirmed by a number of suttas. | ||
| Vuttañhetaṃ – | For this has been said: | ||
| "Yathāpi aṅgasambhārā, hoti saddo ratho iti; | As with the assembly of parts The word “chariot” is countenanced, | ||
| Evaṃ khandhesu santesu, hoti sattoti sammutī"ti. (saṃ. ni. 1.171); | So, when the aggregates are present, “A being” is said in common usage (S I 135). | ||
| Aparampi vuttaṃ, "seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati, evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī"ti (ma. ni. 1.306). | 26.Again, this has been said: “Just as when a space is enclosed with timber and creepers and grass and clay, there comes to be the term ‘house,’ so too, when a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190). | ||
| Aparampi vuttaṃ – | 27. And again this has been said: | ||
| "Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; | It is ill alone that rises, Ill that remains, ill that departs. | ||
| Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī"ti. (saṃ. ni. 1.171); | Nothing rises else than ill, And nothing ceases else than ill (S I 135). | ||
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Объяснение умственно-телесного с помощью метафор Таблица Палийский оригинал |
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| 673.Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. | 28.So in many hundred suttas it is only mentality-materiality that is illustrated, not a being, not a person. | ||
| Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi. | Therefore, just as when the component parts such as axles, wheels, frame poles, etc., are arranged in a certain way, there comes to be the mere term of common usage “chariot,” yet in the ultimate sense when each part is examined there is no chariot— | ||
| Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi. | and just as when the component parts of a house such as wattles, etc., are placed so that they enclose a space in a certain way, there comes to be the mere term of common usage “house,” yet in the ultimate sense there is no house— | ||
| Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti. | and just as when the fingers, thumb, etc., are placed in a certain way, there comes to be the mere term of common usage “fist,”— | ||
| Doṇitantiādīsu vīṇāti. | with body and strings, “lute”; | ||
| Hatthiassādīsu senāti. | with elephants, horses, etc., “army”; | ||
| Pākāragehagopurādīsu nagaranti. | with surrounding walls, houses, states, etc., “city”— | ||
| Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi. | just as when trunk, branches, foliage, etc., are placed in a certain way, there comes to be the mere term of common usage “tree,” yet in the ultimate sense, when each component is examined, there is no tree— | ||
| Evamevaṃ pañcasu upādānakkhandhesu sati "satto, puggalo"ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne "asmīti vā ahanti vā"ti gāhassa vatthubhūto satto nāma natthi. | so too, when there are the five aggregates [as objects] of clinging, there comes to be the mere term of common usage “a being,” “a person,” yet in the ultimate sense, when each component is examined, there is no being as a basis for the assumption “I am” or “I”; | ||
| Paramatthato pana nāmarūpamattameva atthīti. | in the ultimate sense there is only mentality-materiality. | ||
| Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti. | The vision of one who sees in this way is called correct vision. | ||
| 674.Yo panetaṃ yathābhūtadassanaṃ pahāya "satto atthī"ti gaṇhāti. | 29.But when a man rejects this correct vision and assumes that a [permanent] being exists, | ||
| So tassa vināsaṃ anujāneyya avināsaṃ vā. | he has to conclude either that it comes to be annihilated or that it does not. | ||
| Avināsaṃ anujānanto sassate patati. | If he concludes that it does not come to be annihilated, he falls into the eternity [view]. | ||
| Vināsaṃ anujānanto ucchede patati. | If he concludes that it does come to be annihilated, he falls into the annihilation [view]. | ||
| Kasmā? | Why? | ||
| Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato. | Because [the assumption] precludes any gradual change like that of milk into curd. | ||
| So "sassato satto"ti gaṇhanto olīyati nāma. | So he either holds back, concluding that the assumed being is eternal, | ||
| "Ucchijjatī"ti gaṇhanto atidhāvati nāma. | or he overreaches, concluding that it comes to be annihilated. | ||
| Tenāha bhagavā – | 30.Hence the Blessed One said: | ||
| "Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti. | “There are two kinds of view, bhikkhus, and when deities and human beings are obsessed by them, some hold back and some overreach; only those with eyes see. | ||
| "Kathañca, bhikkhave, olīyanti eke? | And how do some hold back? | ||
| Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā. | Deities and human beings love becoming, delight in becoming, rejoice in becoming. | ||
| Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. | When Dhamma is taught to them for the ceasing of becoming, their minds do not enter into it, become settled, steady and resolute. | ||
| Evaṃ kho, bhikkhave, olīyanti eke. | Thus it is that some hold back. | ||
| "Kathañca, bhikkhave, atidhāvanti eke? | And how do some overreach? | ||
| Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti, yato kira bho ayaṃ attā kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā, etaṃ santaṃ, etaṃ paṇītaṃ, etaṃ yāthāvanti. | Some are ashamed, humiliated and disgusted by that same becoming, they are concerned with non-becoming in this way: ‘Sirs, when with the breakup of the body this self is cut off, annihilated, does not become any more after death, that is peaceful, that is sublime, that is true.’ | ||
| Evaṃ kho, bhikkhave, atidhāvanti eke. | Thus it is that some overreach. | ||
| "Kathañca, bhikkhave, cakkhumanto passanti? | And how do those with eyes see? | ||
| Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati, bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. | Here a bhikkhu sees what is become as become. Having seen what is become as become, he has entered upon the way to dispassion for it, to the fading away of greed for it, to its cessation. | ||
| Evaṃ kho, bhikkhave, cakkhumanto passantī"ti (itivu. 49). | This is how one with eyes sees” (It 43; Paṭis I 159). | ||
| 675.Tasmā yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi. | 31.Therefore, just as a marionette is void, soulless and without curiosity, and while it walks and stands merely through the combination of strings and wood, | ||
| Saīhakaṃ sabyāpāraṃ viya khāyati, evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi. | yet it seems as if it had curiosity and interestedness, so too, this mentality- materiality is void, soulless and without curiosity, and while it walks and stands merely through the combination of the two together, yet it seems as if it had curiosity and interestedness. | ||
| Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ. | This is how it should be regarded. | ||
| Tenāhu porāṇā – | Hence the Ancients said: | ||
| "Nāmañca rūpañca idhatthi saccato, | The mental and material are really here, | ||
| Na hettha satto manujo ca vijjati; | But here there is no human being to be found, | ||
| Suññaṃ idaṃ yantamivābhisaṅkhataṃ, | For it is void and merely fashioned like a doll— | ||
| Dukkhassa puñjo tiṇakaṭṭhasādiso"ti. | Just suffering piled up like grass and sticks. | ||
| Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ – yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti, ekissā patamānāya itarāpi patati, evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati, ekaṃ ekassa upatthambho hoti. | 32. And this should be explained not only by means of the simile of the marionette, but also by means of the analogies of the sheaves of reeds and so on. For just as when two sheaves of reeds are propped one against the other, each one gives the other consolidating support, and when one falls the other falls, so too, in the five-constituent becoming mentality-materiality occurs as an interdependent state, each of its components giving the other consolidating support, | ||
| Maraṇavasena ekasmiṃ patamāne itarampi patati. | and when one falls owing to death, the other falls too. | ||
| Tenāhu porāṇā – | Hence the Ancients said: | ||
| "Yamakaṃ nāmarūpañca, ubho aññoññanissitā; | The mental and material Are twins and each supports the other; | ||
| Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā"ti. | When one breaks up they both break up Through interconditionality. | ||
| 676.Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo, bherisaddā asammissā, bherī saddena suññā, saddo bheriyā suñño, evamevaṃ vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne aññaṃ rūpaṃ, aññaṃ nāmaṃ, nāmarūpā asammissā, nāmaṃ rūpena suññaṃ, rūpaṃ nāmena suññaṃ, apica kho bheriṃ paṭicca saddo viya rūpaṃ paṭicca nāmaṃ pavattati. | 33.And just as when sound occurs having as its support a drum that is beaten by the stick, then the drum is one and the sound another, the drum and the sound are not mixed up together, the drum is void of the sound and the sound is void of the drum, so too, when mentality occurs having as its support the materiality called the physical basis, the door and the object, then the materiality is one and the mentality is another, the mentality and materiality are not mixed up together, the mentality is void of the materiality and the materiality is void of the mentality; yet the mentality occurs due to the materiality as the sound occurs due to the drum. | ||
| Tenāhu porāṇā – | Hence the Ancients said: | ||
| "Na cakkhuto jāyare phassapañcamā, | The pentad based on contact comes not from the eye, | ||
| Na rūpato no ca ubhinnamantarā; | Or from things seen, or something that is in between; | ||
| Hetuṃ paṭiccappabhavanti saṅkhatā, | Due to a cause it comes to be, and formed as well. | ||
| Yathāpi saddo pahaṭāya bheriyā. | Just as the sound that issues from a beaten drum. | ||
| "Na sotato jāyare phassapañcamā, | The pentad based on contact comes not from the ear. | ||
| Na saddato no ca ubhinnamantarā - pe -. | Or yet from sound, or something that is in between; Due to a cause … | ||
| "Na ghānato jāyare phassapañcamā, | The pentad based on contact comes not from the nose | ||
| Na gandhato no ca ubhinnamantarā - pe -. | Or yet from smells, or something that is in between; Due to a cause … | ||
| "Na jivhāto jāyare phassapañcamā, | The pentad based on contact comes not from the tongue, | ||
| Na rasato no ca ubhinnamantarā - pe -. | Or yet from tastes, or something that is in between; Due to a cause … | ||
| "Na kāyato jāyare phassapañcamā, | The pentad based on contact comes not from the body, | ||
| Na phassato no ca ubhinnamantarā - pe -. | Or yet from touch, or something that is in between; Due to a cause … | ||
| "Na vatthurūpā pabhavanti saṅkhatā, | Being formed, it does not come from the material basis. | ||
| Na cāpi dhammāyatanehi niggatā; | Nor does it issue from the mental-datum base; | ||
| Hetuṃ paṭiccappabhavanti saṅkhatā, | Due to a cause it comes to be, and formed as well. | ||
| Yathāpi saddo pahaṭāya bheriyā"ti. | Just as the sound that issues from a beaten drum. | ||
| 677.Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti. | 34.Furthermore, mentality has no efficient power, it cannot occur by its own efficient power. It does not eat, it does not drink, it does not speak, it does not adopt postures. | ||
| Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti. | And materiality is without efficient power; it cannot occur by its own efficient power. | ||
| Na hi tassā khāditukāmatā, nāpi pivitukāmatā, na byāharitukāmatā, na iriyāpathaṃ kappetukāmatā, atha kho nāmaṃ nissāya rūpaṃ pavattati, rūpaṃ nissāya nāmaṃ pavattati, nāmassa khāditukāmatāya pivitukāmatāya byāharitukāmatāya iriyāpathaṃ kappetukāmatāya sati rūpaṃ khādati, pivati, byāharati, iriyāpathaṃ kappeti. | For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by materiality that mentality occurs; and it is when supported by mentality that materiality occurs. When mentality has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is materiality that eats, drinks, speaks, and adopts a posture. | ||
| Imassa panatthassa vibhāvanatthāya imaṃ upamaṃ udāharanti – yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu, jaccandho pīṭhasappiṃ evamāha "ahaṃ kho bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni yehi samavisamaṃ passeyya"nti. | 35.But for the purpose of explaining this meaning they gave this simile as an example: a man born blind and a stool-crawling cripple wanted to go somewhere. The blind man said to the cripple, “Look, I can do what should be done by legs, but I have no eyes with which to see what is rough and smooth.” | ||
| Pīṭhasappīpi jaccandhaṃ evamāha "ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā"ti. | The cripple said, “Look, I can do what should be done by eyes, but I have no legs with which to go and come.” | ||
| So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi. | The blind man was delighted, and he made the cripple climb up on his shoulder. | ||
| Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha "vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā"ti. | Sitting on the blind man’s shoulder the cripple spoke thus, “Leave the left, take the right; leave the right, take the left.” | ||
| Tattha jaccandhopi nittejo dubbalo na sakena tejena sakena balena gacchati, pīṭhasappīpi nittejo dubbalo na sakena tejena sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ nappavattati, evamevaṃ nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati. | Herein, the blind man has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. And the cripple has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. But there is nothing to prevent their going when they support each other. So too, mentality has no efficient power; it does not arise or occur in such and such functions by its own efficient power. | ||
| Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti. | And materiality has no efficient power; it does not arise or occur in such and such functions by its own efficient power. But there is nothing to prevent their occurrence when they support each other. | ||
| Tenetaṃ vuccati – | 36. Hence this is said: | ||
| "Na sakena balena jāyare, | They cannot come to be by their own strength, | ||
| Nopi sakena balena tiṭṭhare; | Or yet maintain themselves by their own strength; | ||
| Paradhammavasānuvattino, | Relying for support on other states, | ||
| Jāyare saṅkhatā attadubbalā. | Weak in themselves, and formed, they come to be; | ||
| "Parapaccayato ca jāyare, | They come to be with others as condition. | ||
| Paraārammaṇato samuṭṭhitā; | They are aroused by others as their objects, | ||
| Ārammaṇapaccayehi ca, | They are produced by object and condition, | ||
| Paradhammehi cime pabhāvitā. | And each by something other than itself. | ||
| "Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave; | And just as men depend upon A boat for traversing the sea. | ||
| Evameva rūpaṃ nissāya, nāmakāyo pavattati. | So does the mental body need The matter-body for occurrence. | ||
| "Yathā ca manusse nissāya, nāvā gacchati aṇṇave; | And as the boat depends upon The men for traversing the sea. | ||
| Evameva nāmaṃ nissāya, rūpakāyo pavattati. | So does the matter-body need The mental body for occurrence. | ||
| "Ubho nissāya gacchanti, manussā nāvā ca aṇṇave; | Depending each upon the other The boat and men go on the sea. | ||
| Evaṃ nāmañca rūpañca, ubho aññoññanissitā"ti. | And so do mind and matter both Depend the one upon the other. | ||
| Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ. | 37. The correct vision of mentality and materiality, which, after defining mentality-materiality by these various methods, has been established on the plane of non-confusion by overcoming the perception of a being, is what should be understood as purification of view. | ||
| Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ. | Other terms for it are “defining of mentality- materiality” and “delimitation of formations.” | ||
| 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 | ||
| Diṭṭhivisuddhiniddeso nāma | called “The Description of Purification of View” | ||
| Aṭṭhārasamo paricchedo. | The eighteenth chapter | ||