| пали | Nyanamoli thera - english
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510."Khandhāyatanā"tiādinā heṭṭhā uddiṭṭhāni paduddhāravasena "āyatanānī"ti vatvā gaṇanaparicchedenāha "dvādasāyatanānī"ti.
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Tattha vattabbaṃ parato sayameva vakkhati.
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Cakkhāyatanantiādi nesaṃ sarūpadassanaṃ.
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Attho nāma saddattho, bhāvattho pana lakkhaṇameva.
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So pana saddattho duvidho – asādhāraṇo sādhāraṇoti.
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Tattha asādhāraṇo cakkhādisaddattho, sādhāraṇo āyatanasaddattho dvādasannampi samānattā.
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Tesu asādhāraṇaṃ tāva dassento "visesato tāvā"tiādimāha.
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Tattha visesatoti visesatthato, cakkhādisaddatthatoti attho.
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Assādetīti cakkhati-saddo "madhuṃ cakkhati, byañjanaṃ cakkhatī"ti rasasāyanattho atthīti tassa vasena atthaṃ vadati.
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"Cakkhuṃ kho pana, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammudita"nti (ma. ni. 2.209) vacanato cakkhu rūpaṃ assādeti.
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Satipi sotādīnaṃ saddārāmatādibhāve yo "yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo"tiādinā (dha. sa. 597) pāḷiyaṃ, "rūpābhighātārahabhūtappasādalakkhaṇa"ntiādinā (dha. sa. aṭṭha. 600; visuddhi. 2.433) aṭṭhakathāyañca vutto atthaviseso, tattheva niruḷhattā cakkhumhi eva cakkhusaddo pavattati gavādīsu gosaddādi viyāti daṭṭhabbaṃ.
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Vibhāveti cāti saddalakkhaṇasiddhassa cakkhati-saddassa vasena atthaṃ vadati.
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Cakkhatīti hi ācikkhati, abhibyattaṃ vadatīti attho.
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Nettassa ca vadantassa viya samavisamavibhāvanameva ācikkhananti katvā āha "vibhāveti cāti attho"ti, anekatthattā vā dhātūnaṃ vibhāvanatthatā ca cakkhati-saddassa daṭṭhabbā.
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Rattaduṭṭhādikālesu kakaṇṭakarūpaṃ viya, uddarūpaṃ viya ca vaṇṇavikāraṃ āpajjamānaṃ rūpaṃ hadayaṅgatabhāvaṃ rūpayati rūpamiva pakāsaṃ karoti, saviggahamiva katvā dassetīti attho.
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When a visible form (rūpa) undergoes, like the visible aspect of a chameleon, an alteration in appearance (colour) at times when [the mind is] dyed with greed or corrupted with hate, etc., it makes visible what state [is prevalent] in the heart (i.e. the mind) and makes that evident as though it were an actual visible object; the meaning is that it demonstrates it by giving it, as it were, a graspable entity (saviggaha).
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Vitthāraṇaṃ vā rūpasaddassa attho, vitthāraṇañca pakāsanamevāti āha "pakāsetīti attho"ti.
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Or the word rūpa means demonstration, and that is the same as evidencing.
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Anekatthattā vā dhātūnaṃ pakāsanattho eva rūpasaddo daṭṭhabbo.
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Or the word rūpa can be regarded as evidencing of elements too, since it has many meanings.
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Vaṇṇavācakassa rūpasaddassa rūpayatīti nibbacanaṃ, rūpakkhandhavācakassa ruppatīti ayaṃ viseso.
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Rūpayati (it makes visible) is a derivative (nibbacana) of the word rūpa that expresses appearance (colour), while ruppati (it is molested) is a derivative that expresses the materiality aggregate.
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Udāharīyatīti vuccatīti atthe vacanasaddo eva gahito siyā, na ca vacanasaddo evettha saddo, atha kho sabbopi sotaviññeyyoti.
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[As to sound] only the sound of words (vacana-sadda) would be covered by the meaning ‘is uttered (udāhariyati),’ and here sound is not only the sound of words, but rather all that can be cognized by the ear is what ‘is emitted (sappati)’;
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Sappatīti sakehi paccayehi sappīyati, sotaviññeyyabhāvaṃ gamīyatīti attho.
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the meaning is that by means of its own conditions it is emitted (sappiyati), is made cognizable by the ear.
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Sūcayatīti attano vatthuṃ apākaṭaṃ gandhavasena "idaṃ sugandhaṃ, duggandha"nti pakāseti, paṭicchannaṃ vā pupphādivatthuṃ "ettha pupphamatthi, campakādiphalamatthi, ambādī"ti pesuññaṃ karontaṃ viya hotīti attho.
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Rasaggahaṇamūlakattā ajjhoharaṇassa jīvitahetumhi āhārarase ninnatāya jīvitaṃ avhayatīti jivhā niruttilakkhaṇena.
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“‘It evokes life (jīvitaṃ avhayati)’ owing to appetite for tastes in food (āhāra), which is the cause of life (jīvita), since the act of swallowing is rooted in approval of tastes. This is the linguistic characteristic of the word jivhā (tongue)”
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Kucchitānaṃ sāsavadhammānaṃ āyoti visesena kāyo vutto anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu, kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesatarasāsavapaccayattā.
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Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti.
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Uppattidesoti uppattiṭṭhānanti attho, kāyindriyavatthukā vā cattāro khandhā balavakāmāsavādihetubhāvato visesena sāsavāti vuttāti tesaṃ uppattiṭṭhānanti attho.
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Munātīti nāḷiyā minamāno viya, mahātulāya dhārayamāno viya ca ārammaṇaṃ vijānātīti attho.
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Manate iti vā mano, taṃ taṃ ārammaṇaṃ paricchedavasena jānātīti vuttaṃ hoti.
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Attano lakkhaṇaṃ dhārentīti ye visesalakkhaṇena āyatanasaddaparā vattabbā, te cakkhādayo tathā vuttāti tato aññe manogocarabhūtā dhammā sāmaññalakkhaṇeneva ekāyatanabhāvaṃ upanetvā vuttā.
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Yathā hi oḷārikavatthārammaṇamananasaṅkhātehi visayavisayībhāvehi purimāni pākaṭāni, tathā apākaṭā ca aññe manogocarā na attano sabhāvaṃ na dhārentīti imassa atthassa dīpanattho dhammasaddo.
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Dhārīyanti sāmaññarūpena avadhārīyantīti vā dhammā.
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Yathā hi rūpādayo cakkhuviññāṇādīhi asādhāraṇato eva yathāsakaṃ sabhāvato viññāyanti, na evamete, ete pana anekadhammabhāvato, sādhāraṇato, sabhāvasāmaññatopi manasā viññāyantīti.
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511.Sena senāti sakena sakena.
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Uṭṭhahantīti uṭṭhānaṃ karonti.
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Vāyamantīti ussahanti, attano kiccaṃ karonticceva attho.
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Imasmiṃ ca atthe āyatanti etthāti āyatanānīti adhikaraṇattho āyatanasaddo, dutiyatatiyesu kattuattho.
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Te cāti cittacetasike dhamme.
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Te hi taṃtaṃdvārārammaṇesu ayanti gacchanti pavattantīti āyā.
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Vitthārentīti pubbe anuppannattā līnāni apākaṭāni pubbantato uddhaṃ pattharenti pākaṭāni karonti, uppādentīti attho.
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Idañca saṃsāradukkhaṃ.
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Na nivattatīti anuppādanirodhavasena na nirujjhati.
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Āyatanaṃ āyatananti āmeḍitavacanaṃ assā samaññāya cakkhādīsu niruḷhabhāvadassanatthaṃ.
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512.Evaṃ avayavabhedavasena āyatanasaddassa atthaṃ vatvā idāni tattha pariyāyatopi dassetuṃ "apicā"tiādi āraddhaṃ.
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Sādhuphalabharitatāya, aparissayatāya ca manoramme.
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Tattha nivasantīti nivasantā viya honti.
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Tenāha "tadāyattavuttitāyā"ti.
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Yattha suvaṇṇaratanādīni nivutthāni viya ākiṇṇāni tiṭṭhanti, so padeso tesaṃ ākaro, evaṃ cittacetasikā cakkhādīsūti te tesaṃ ākaroti dassento āha "cakkhādīsu ca - pe - ākaro"ti.
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Tannissitattāti ettha mano manoviññāṇādīnaṃ cittacetasikānaṃ nissayapaccayo na hotīti tassa tesaṃ dvārabhāvo nissayabhāvoti daṭṭhabbo.
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Ahutvā eva paccayasāmaggivasena uppajjantāpi cittacetasikā aneke ekajjhaṃ tattha labbhamānā samosaṭā viya hontīti vuttaṃ "vatthudvārārammaṇavasena samosaraṇato"ti.
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Na hi dhammānaṃ anāgataddhe vijjamānatālesopi atthi.
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Tenāha "puñjo natthi anāgate"ti (mahāni. 10).
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Tattheva uppattitoti tesu cakkhādīsu eva uppattito.
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Uppattiyā paccayabhūte cakkhādike uppattiṭṭhānaṃ viya katvā upacāravasena vuttaṃ.
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Na hi arūpadhammānaṃ nippariyāyato uppattideso nāma atthi.
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Yadaggena vā te tesaṃ nissayārammaṇabhūtā, tadaggena sañjātideso.
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Na hi paccayabhāvamantarena rūpadhammānampi ādhārādheyyabhāvo atthi.
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Tenāha "nissayārammaṇabhāvenā"ti.
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Byatirekapadhānatāya kāraṇalakkhaṇassa "tesaṃ abhāve abhāvato" iccevāha, na "bhāve bhāvato"ti.
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Yathāvuttenatthenāti "cakkhatī"tiādinā, "āyatanato āyānaṃ tananato"tiādinā, "nivāsaṭṭhāna"ntiādinā ca vuttappakārena atthena.
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Dhammāyatanapariyāpannānaṃ dhammānaṃ bahubhāvato yebhuyyena ca te bahū eva hutvā kiccakarāti "dhammā ca te āyatanañcā"ti bahuvacananiddeso.
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513.Tathā tathā lakkhitabbato lakkhīyati etenāti vā lakkhaṇaṃ, sabhāvo.
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Tāvabhāvatoti tattakato, tena anūnādhikabhāvaṃ dasseti.
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Tattha dvādasāyatanavinimuttassa kassaci dhammassa abhāvā adhikabhāvato codanā natthi, salakkhaṇadhāraṇaṃ pana sabbesaṃ sāmaññalakkhaṇanti ūnacodanā sambhavatīti taṃ dassento āha "cakkhādayopi hī"tiādi.
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Because of the absence of anything whatever not included in the twelve bases, there is no arguing that they are more than twelve...
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Bhavaṅgamanasaṅkhātoti dvikkhattuṃ calitvā pavattabhavaṅgamanasaṅkhāto.
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‘In other words, the life-continuum mind’: that which occurs twice in disturbance (see Ch. XIV, note 46).
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Calanavasena bhavaṅgappavattiyā sati eva āvajjanuppatti, na aññatthāti āvajjanassāpi kāraṇabhūtanti katvā vuttaṃ "bhavaṅgamanasaṅkhāto - pe - uppattidvāra"nti.
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Only when there has been the occurrence of the life-continuum in a state of disturbance (in a state of dissimilar occurrence) is there the arising of adverting, not otherwise. Taking it thus as the reason for adverting, what is called ‘life-continuum mind’ is a door of arising.
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Asādhāraṇanti cakkhuviññāṇādīnaṃ asādhāraṇaṃ.
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‘Not common to all’ means not common to eye-consciousness and the rest.
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Satipi asādhāraṇabhāve cakkhādīnaṃ dvārabhāvena gahitattā dhammāyatanena aggahaṇaṃ daṭṭhabbaṃ.
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Dvārārammaṇabhāvehi vā asādhāraṇataṃ sandhāya "asādhāraṇa"nti vuttaṃ.
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514.Yebhuyyasahuppattiādīhi uppattikkamādīsu ayutti yojetabbā.
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Yebhuyyena hi cakkhāyatanādīni kassaci kadāci ekato uppajjanti.
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Tathā hi vuttaṃ "kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī"tiādi (yama. aṭṭha. āyatanayamaka 18-21).
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Tasmā āyatanānaṃ uppattikkamo tāva na yujjati, na pahānakkamo kusalābyākatānaṃ appahātabbato, na paṭipattikkamo akusalānaṃ ekaccaabyākatānañca appaṭipajjanīyato, na bhūmikkamo aḍḍhekādasannaṃ āyatanānaṃ ekantakāmāvacarattā, itaresañca catubhūmipariyāpannattā, ekaccassa lokuttarabhāvato cāti.
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"Ajjhattikesu hī"ti etena ajjhattikabhāvena, visayībhāvena ca ajjhattikānaṃ paṭhamaṃ desetabbataṃ dasseti, tesupi paṭhamaṃ desetabbesu pākaṭattā paṭhamataraṃ cakkhāyatanaṃ desitanti.
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Tato ghānāyatanādīnīti ettha bahupakārattābhāvena cakkhusotehi purimataraṃ adesetabbāni, saha vattuṃ asakkuṇeyyattā ekena kamena desetabbānīti ghānādikkamena desitānīti adhippāyo.
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Aññathāpi hi desitesu na na sakkā codetuṃ, na ca sakkā bodhetabbāni na desetunti.
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Paccuppannārammaṇattā vā cakkhādīni paṭhamaṃ vuttāni ārammaṇato supākaṭānīti, manāyatanaṃ pana kiñci paccunnārammaṇaṃ - pe - kiñci yāva navattabbārammaṇanti pacchā vuttaṃ.
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Paccuppannārammaṇesupi upādārūpārammaṇāni cattāri paṭhamaṃ vuttāni, tato bhūtarūpārammaṇaṃ.
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Upādārūpārammaṇesupi dūratare dūre, sīghataraṃ sīghañca ārammaṇasampaṭicchanadīpanatthaṃ cakkhādīnaṃ desanākkamo.
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Cakkhusotadvayañhi dūragocaranti paṭhamaṃ vuttaṃ, tatrāpi cakkhu dūrataragocaranti sabbapaṭhamaṃ vuttaṃ.
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Passantopi hi dūratare nadīsotaṃ, na tassa sotapaṭighātasaddaṃ suṇāti.
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Ghānajivhāsupi ghānaṃ sīghataravuttīti paṭhamaṃ vuttaṃ purato ṭhapitamattassapi bhojanassa gandho gayhatīti.
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Yathāṭhānaṃ vā tesaṃ desanākkamo.
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Imasmiñhi sarīre sabbupari cakkhussa adhiṭṭhānaṃ, tassa adho sotassa, tassa adho ghānassa, tassa adho jivhāya, tathā kāyassa yebhuyyato, mano pana arūpibhāvato sabbapacchā vutto.
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Taṃtaṃgocarattā tassa tassa anantaraṃ bāhirāyatanāni vuttānīti vuttovāyamatthoti evampi imesaṃ kamo veditabbo.
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Gocaro visayo etassāti gocaravisayo, mano.
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Kassa pana gocaro etassa visayo?
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Cakkhādīnaṃ pañcannampi.
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Viññāṇuppattikāraṇavavatthānatoti cakkhuviññāṇādīnaṃ uppattikāraṇassa vavatthitabhāvato savibhattibhāvato.
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Etena cakkhādianantaraṃ rūpādivacanassa ca kāraṇamāha.
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515.Saṅgahitattāti gaṇanasaṅgahavasena saṅgahitattā.
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Jātivasenāti cakkhubhāvasamānatāvasena.
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Paccayabhedo kammādibhedo.
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6. “‘Condition’ is kamma, etc.,
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Dānādipāṇātipātādibhedabhinnassa hi kusalākusalakammassa, tassa ca sahakārīkāraṇabhūtānaṃ abbhantarānaṃ, bāhirānañca paccayānaṃ bhedena cakkhāyatanaṃ bhinnaṃ visadisaṃ hotīti.
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Nirayādiko, apadādigatinānākaraṇañca gatibhedo gatīnaṃ, gatīsu vā bhedoti katvā.
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‘destiny’ is from hell upwards;
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Hatthiassādiko, khattiyādiko ca nikāyabhedo.
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‘order [of beings]’ refers to such species as elephants, horses, etc., or to the castes of the khattiyas (warrior nobles), and so on;
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Taṃtaṃsattasantānabhedo puggalabhedo.
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‘person’ refers to any given living being’s continuity” (Vism-mhṭ 511).
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Yā cakkhādīnaṃ vatthūnaṃ anantappabhedatā vuttā, so eva hadayavatthussa bhedo tādisabhedānātivattanato.
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Tato manāyatanassa anantappabhedatā yojetabbā.
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Yasmā jhānavirahitaṃ nāma lokuttaraṃ natthi, tasmā pañcannaṃ jhānānaṃ vasena aṭṭha lokuttaracittāni cattālīsaṃ hontīti tāni ekāsītiyā lokiyacittesu pakkhipitvā āha "ekavīsuttarasatappabhedañcā"ti.
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Vatthūti cakkhādivatthu.
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Physical basis’ is that consisting of the eye, etc.;
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Tappabhedena viññāṇaṃ anantappabhedaṃ.
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Paṭipadā dukkhāpaṭipadādi.
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according to that ‘Progress’ is a painful progress, and the other three.
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Ādi-saddena jhānādhipatibhūmiārammaṇādīnaṃ saṅgaho daṭṭhabbo.
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‘And so on’ refers to jhāna, predominance, plane, object, and so on.
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Nīlaṃ nīlassa sabhāgaṃ, aññaṃ visabhāgaṃ.
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Blue is similar to blue; it is dissimilar to any other colour.
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Paccayo kammādi.
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‘Condition’ is kamma, and so on.
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Tatthāpi kusalasamuṭṭhānāditā, sītautusamuṭṭhānāditā ca bhedo veditabbo.
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Ādisaddena gatinikāyabhedo.
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Sabhāvanānattabhedatoti sukhā dukkhā adukkhamasukhāti evamādiko sabhāvabhedo.
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Cakkhusamphassajā sotasamphassajāti evamādikaṃ nānattaṃ.
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516."Anāgamanato aniggamanato"ti saṅkhepena vuttamatthaṃ vivarituṃ "na hī"tiādi vuttaṃ.
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Pubbantāparantesu avijjamānasarūpattā udayato pubbe kutoci nāgacchanti, vayato ca uddhaṃ na katthaci gacchanti, vijjamānakkhaṇepi ittarakālatāya aniccā dukkhā vipariṇāmadhammā.
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Tenāha "atha kho"tiādi.
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Saparipphandakiriyāvasena īhanaṃ īhā, cintanavasena byāpāranaṃ byāpāro, tattha byāpāraṃ dassento āha "na hi cakkhurūpādīnaṃ evaṃ hotī"ti.
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Īhaṃ dassento "na ca tānī"tiādi.
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Ubhayampi pana īhā ca hoti byāpāro cāti uppaṭipāṭivacanaṃ.
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Dhammatāvāti sabhāvo eva, kāraṇasamatthatā vā īhābyāpārarahitānaṃ dvārādibhāvo dhammatā.
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Imasmiñca atthe "ya"nti etassa yasmāti attho.
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Purimasmiṃ sambhavanavisesanaṃ yaṃ-saddo.
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"Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana"nti (saṃ. ni. 4.238) vacanato suññagāmoviyadaṭṭhabbāni.
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Annapānasahitanti gahite suññagāme yaṃ yadeva bhājanaṃ parāmasīyati, taṃ taṃ rittakaṃyeva parāmasīyati, evaṃ dhuvādibhāvena gahitāni yoniso upaparikkhiyamānāni rittakāneva etāni dissantīti.
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Tenāha "dhuvasubhasukhattabhāvavirahitattā"ti.
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Cakkhādidvāresu abhijjhādomanassuppādakabhāvena rūpādīni cakkhādīnaṃ abhighātakānīti vuttāni.
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Ahisusumārapakkhīkukkurasiṅgālamakkaṭā cha pāṇakā.
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Visamabilākāsagāmasusānavanāni tesaṃ gocarā.
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Tattha visamādiajjhāsayehi cakkhādīhi visamabhāvabilākāsagāmasusānasannissitasadisūpādinnadhammavanabhāvehi abhiramitattā rūpādīnaṃ visamādisadisatā yojetabbā.
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Iti āyatanānaṃ vitthārakathāmukhavaṇṇanā.
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