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1. Анализ по суттам Палийский оригинал
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| 1.Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. | 1. The five aggregates are: The aggregate of material quality, aggre- gate of feeling, aggregate of perception, aggregate of mental concomi- tants, aggregate of consciousness. | |
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1. Совокупность тел Таблица Палийский оригинал |
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| 2.Tattha katamo rūpakkhandho? | 2. Therein what is the aggregate of material quality? | |
| Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati rūpakkhandho. | Whatever material quality is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of material quality. | |
| 3.Tattha katamaṃ rūpaṃ atītaṃ? | 3. Therein what is past material quality? | |
| Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ atītaṃ. | That material quality which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed p. 2| among the things that are past, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called past material quality. | |
| Tattha katamaṃ rūpaṃ anāgataṃ? | Therein what is future material quality? | |
| Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ anāgataṃ. | That material quality which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called future material quality. | |
| Tattha katamaṃ rūpaṃ paccuppannaṃ? | Therein what is present material quality? | |
| Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ paccuppannaṃ. | That material quality which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, [2] (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called present material quality. | |
| 4.Tattha katamaṃ rūpaṃ ajjhattaṃ? | 4. Therein what is internal material quality? | |
| Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ ajjhattaṃ. | That material quality which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called internal material quality. | |
| Tattha katamaṃ rūpaṃ bahiddhā? | Therein what is external material quality? | |
| Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ bahiddhā. | That material quality which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.,) the four great essentials and the material qualities derived from the four great essentials. This is called external material quality. | |
| 5.Tattha katamaṃ rūpaṃ oḷārikaṃ? | 5. Therein what is gross material quality? | |
| Cakkhāyatanaṃ - pe - phoṭṭhabbāyatanaṃ – idaṃ vuccati rūpaṃ oḷārikaṃ. | The eye base, :P: tangible base. This is called gross material quality. P = See para. | |
| Tattha katamaṃ rūpaṃ sukhumaṃ? | 154. Therein what is subtle material quality? | |
| Itthindriyaṃ - pe - kabaḷīkāro [kabaḷiṃkāro (sī. syā.)] āhāro – idaṃ vuccati rūpaṃ sukhumaṃ. | The controlling faculty of femininity, :P: the nutrient factor of food. This is called subtle material quality. P = See Dhammasangani para.595. | |
| 6.Tattha katamaṃ rūpaṃ hīnaṃ? | 6. Therein what is inferior material quality? | |
| Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ hīnaṃ. | That material quality which, for this or that being, is contemptible, despised,p. 3 | worthless, derisible, disrespected, inferior, thought to be inferior, considered to be inferior, undesirable, unattractive, unpleasant, (i.e.,) the visible, audible, odorous, sapid, tangible. This is called inferior material quality. | |
| Tattha katamaṃ rūpaṃ paṇītaṃ? | Therein what is superior material quality? | |
| Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ paṇītaṃ. | That material quality which, for this or that being, is not contemptible, not despised, not worthless, not derisible, respected, superior, thought to be superior, considered to be superior, desirable, attractive, pleasant, (i.e.,) the visible, audible, odorous, sapid, tangible. This is called superior material quality. | |
| Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. | Inferior and superior material quality should be understood by comparing this material quality with that. | |
| 7.Tattha katamaṃ rūpaṃ dūre? | 7. Therein what is distant material quality? | |
| Itthindriyaṃ - pe - kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike – idaṃ vuccati rūpaṃ dūre. | The controlling faculty of femininity, :P: the nutrient factor of food or whatever other material quality there is, not near, not close, distant, not proximate. This is called distant material quality. [3] P = See Dhammasangani para. 595. | |
| Tattha katamaṃ rūpaṃ santike? | Therein what is proximate material quality? | |
| Cakkhāyatanaṃ - pe - phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike – idaṃ vuccati rūpaṃ santike. | The eye base, :P: tangible base or whatever other material quality there is, near, close, not distant, proximate. This is called proximate material quality. | |
| Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ. | Distant and proximate material quality should be understood by comparing this material quality with that. P = See para. 154. | |
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2. Совокупность ощущений Таблица Палийский оригинал |
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| 8.Tattha katamo vedanākkhandho? | 8. Therein what is the aggregate of feeling? | |
| Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati vedanākkhandho. | Whatever feeling is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of feeling. | |
| 9.Tattha katamā vedanā atītā? | 9. Therein what is past feeling? | |
| Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā atītā. | That feeling which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called past feeling. | |
| Tattha katamā vedanā anāgatā? | Therein what is future feeling? | |
| Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā anāgatā. | That feeling which is not born, not become, not begotten, non-existent, fully non-existent, not p. 4| apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called future feeling. | |
| Tattha katamā vedanā paccuppannā? | Therein what is present feeling? | |
| Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā paccuppannā. | That feeling which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called present feeling. | |
| 10.Tattha katamā vedanā ajjhattā? | 10. Therein what is internal feeling? | |
| Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā ajjhattā. | That feeling which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called internal feeling. | |
| Tattha katamā vedanā bahiddhā? | Therein what is external feeling? | |
| Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā bahiddhā. | That feeling which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.,) pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called external feeling. | |
| 11.Tattha katamā vedanā oḷārikā sukhumā? | 11. Therein what is gross (also) subtle feeling? | |
| Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. | Bad feeling is gross; good and neither-good-nor-bad feeling is subtle. | |
| Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. | Good and bad feeling is gross; neither-good-nor-bad feeling is subtle. | |
| Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. | Painful feeling is gross; pleasant also neither-painful-nor-pleasant feeling is subtle. | |
| Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. | Pleasant and painful feeling is gross; neither-painful-nor-pleasant feeling is subtle. | |
| Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. | The feeling of one not experiencing higher mental states is gross; the feeling of one experiencing higher mental states is subtle. | |
| Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. | Feeling that is the object of the defilements is gross; feeling that is not the object of the defilements is subtle. | |
| Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā. | Gross and subtle feeling should be understood by comparing this feeling with that. | |
| 12.Tattha katamā vedanā hīnā paṇītā? | 12. Therein what is inferior (also) superior feeling? | |
| Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. | Bad feeling is inferior; good and neither-good-nor-bad feeling is superior. | |
| Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. | Good and bad feeling is inferior; neither-good-nor-bad feeling is superior. | |
| Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. | Painful feeling is inferior; pleasant feeling also neither-painful-nor-pleasant feeling is superior. | |
| Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. | Pleasant and painful feeling is inferior; neither-painful-nor-pleasant feeling is p. 5 | superior. | |
| Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. | The feeling of one not experiencing higher mental states is inferior; the feeling of one experiencing higher mental states is superior. | |
| Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. | Feeling that is the object of the defilements is inferior; feeling that is not the object of the defilements is superior. | |
| Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā. | Inferior and superior feeling should be understood by comparing this feeling with that. | |
| 13.Tattha katamā vedanā dūre? | 13. Therein what is distant feeling? | |
| Akusalā vedanā kusalābyākatāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusalābyākatāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. | Bad feeling is distant from good and neither-good-nor-bad feelings; good and neither-good-nor-bad feeling is distant from bad feeling; good feeling is distant from bad and neither-good-nor-bad feelings; bad and neither-good-nor-bad feel- ing is distant from good feeling; neither-good-nor-bad feeling is distant from good and bad feelings; good and bad feeling is distant from neither-good-nor-bad feeling. | |
| Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. | Painful feeling is distant from pleasant also from neither-painful-nor-pleasant feelings; pleasant also neither-painful-nor-pleasant feeling is distant from painful feeling; pleasant feeling is distant from painful also from neither-painful-nor-pleasant feelings; painful also neither-painful-nor-pleasant feeling is distant from pleasant feeling; neither-painful-nor-pleasant feeling is distant from pleasant and painful feelings; pleasant and painful feeling is distant from neither-painful-nor-pleasant feeling. | |
| Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. | The feeling of one not experiencing higher mental states is distant from the feeling of one experiencing higher mental states; the feeling of one experiencing higher mental states is distant from the feeling of one not experiencing higher mental states. | |
| Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre – ayaṃ vuccati vedanā dūre. | Feeling that is the object of the defilements is distant from feeling that is not the object of the defilements; feeling that is not the object of the defilements is distant from feeling that is the object of the defilements. This is called distant feeling. | |
| Tattha katamā vedanā santike? | Therein what is proximate feeling? | |
| Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. | Bad feeling is proximate to bad feeling; good feeling is proximate to good feeling; neither-good-nor-bad feeling is proximate to neither-good-nor-bad feeling. | |
| Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike. | Painful feeling is proximate to painful feeling; pleasant feeling is proximate to pleasant feeling; neither-painful-nor-pleasant feeling is proximate to neither-painful-nor-pleasant feeling. | |
| Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. | The feeling of one not experiencing higher mental states is proximate to the feeling of one not experiencing higher mental states; the feeling of one experiencing higher mental states is proximate to the feeling of one experiencing higher mental states. | |
| Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. | Feeling that p. 6| is the object of the defilements is proximate to feeling that is the object of the defilements; feeling that is not the object of the defilements is proximate to feeling that is not the object of the defilements. | |
| Ayaṃ vuccati vedanā santike. | This is called proximate feeling. | |
| Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā. | Distant and proximate feeling should be understood by comparing this feeling with that. | |
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3. Совокупность распознавания Таблица Палийский оригинал |
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| 14.Tattha katamo saññākkhandho? | 14. Therein what is the aggregate of perception? | |
| Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saññākkhandho. | Whatever perception is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of perception. | |
| 15.Tattha katamā saññā atītā? | 15. Therein what is past perception? | |
| Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā atītā. | That perception which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called past perception. | |
| Tattha katamā saññā anāgatā? | Therein what is future perception? | |
| Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā anāgatā. | That perception which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called future perception. | |
| Tattha katamā saññā paccuppannā? | Therein what is present perception? | |
| Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā paccuppannā. | That perception which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called present perception. p. 7 | |
| 16.Tattha katamā saññā ajjhattā? | 16. Therein what is internal perception? | |
| Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā ajjhattā. | That perception which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called internal perception. | |
| Tattha katamā saññā bahiddhā? | Therein what is external perception? | |
| Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā bahiddhā. | That perception which, for this or that other being, for other persons, is personal, self-referable, one’s own, individual and is grasped, (i.e.,) perception born of eye contact, perception born of ear contact, perception born of nose contact, perception born of tongue contact, perception born of body contact, perception born of mind contact. This is called external perception. | |
| 17.Tattha katamā saññā oḷārikā sukhumā? | 17. Therein what is gross (also) subtle perception? | |
| Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. | Perception born of contact by impingement is gross; perception born of analogical contact1 is subtle. | |
| Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. | Bad perception is gross; good and neither- good-nor-bad perception is subtle. | |
| Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. | Good and bad perception is gross; neither-good-nor-bad perception is subtle. | |
| Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. | Perception associated with painful feeling is gross; perception associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. | |
| Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. | Perception associated with pleasant and painful feelings is gross; perception associated with neither-painful-nor-pleasant feeling is subtle. | |
| Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. | The perception of one not experiencing higher mental states is gross; the perception of one experiencing higher mental states is subtle. | |
| Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. | Perception that is the object of the defilements is gross; perception that is not the object of the defilements is subtle. | |
| Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā. | Gross and subtle perception should be understood by comparing this perception with that. | |
| 18.Tattha katamā saññā hīnā paṇītā? | 18. Therein what is inferior (also) superior perception? | |
| Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. | Bad perception is inferior; good and neither-good-nor-bad perception is superior. | |
| Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. | Good and bad perception is inferior; neither-good-nor-bad perception is superior. | |
| Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. | Perception associated with painful feeling is inferior; perception associated with pleasant also with neither-painful-nor-pleasant feelings is superior. | |
| Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. | Perception p. 8| associated with pleasant and painful feelings is inferior; perception associated with neither-painful-nor-pleasant feeling is superior. | |
| Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. | The perception of one not experiencing higher mental states is inferior; the perception of one experiencing higher mental states is superior. | |
| Sāsavā saññā hīnā, anāsavā saññā paṇītā. | Perception that is the object of the defilements is inferior; perception that is not the object of the defilements is superior. | |
| Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā. | Inferior and superior perception should be understood by comparing this perception with that. | |
| 19.Tattha katamā saññā dūre? | 19. Therein what is distant perception? | |
| Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. | Bad perception is distant from good and neither-good-nor-bad perceptions; good and neither-good-nor-bad perception is distant from bad perception; good perception is distant from bad and neither-good-nor-bad perceptions; bad and neither-good-nor-bad perception is distant from good perception. | |
| Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. | Neither-good-nor-bad perception is distant from good and bad perceptions; good and bad perception is distant from neither-good-nor-bad perception. | |
| Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. | Perception associated with painful feeling is distant from perceptions associated with pleasant also with neither-painful-nor-pleasant feelings; perception associated with pleasant also with neither-painful-nor-pleasant feelings is distant from perception associated with painful feeling; perception associated with pleasant feeling is distant from perceptions associated with painful also with neither-painful-nor-pleasant feelings; perception associated with painful also with neither-painful-nor-pleasant feelings is distant from perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is distant from perceptions associated with pleasant and painful feelings; perception associated with pleasant and painful feelings is distant from perception associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. | The perception of one not experiencing higher mental states is distant from the perception of one experiencing higher mental states; the perception of one experiencing higher mental states is distant from the perception of one not experiencing higher mental states. | |
| Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre – ayaṃ vuccati saññā dūre. | Perception that is the object of the defilements is distant from perception that is not the object of the defilements; perception that is not the object of the defilements is distant from perception that is the object of the defilements. This is called distant perception. | |
| Tattha katamā saññā santike? | Therein what is proximate perception? | |
| Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. | Bad perception is p. 9 | proximate to bad perception; good perception is proximate to good perception; neither-good-nor-bad perception is proximate to neither-good-nor-bad perception; | |
| Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. | perception associated with painful feeling is proximate to perception associated with painful feeling; perception associated with pleasant feeling is proximate to perception associated with pleasant feeling; perception associated with neither-painful-nor-pleasant feeling is proximate to perception associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. | The perception of one not experiencing higher mental states is proximate to the perception of one not experiencing higher mental states; the perception of one experiencing higher mental states is proximate to the perception of one experiencing higher mental states. | |
| Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. | Perception that is the object of the defilements is proximate to perception that is the object of the defilements; perception that is not the object of the defilements is proximate to perception that is not the object of the defilements. | |
| Ayaṃ vuccati saññā santike. | This is called proximate perception. | |
| Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā. | Distant and proximate perception should be understood by comparing this perception with that. | |
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4. Совокупность умственных конструкций Таблица Палийский оригинал |
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| 20.Tattha katamo saṅkhārakkhandho? | 20. Therein what is the aggregate of mental concomitants? | |
| Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saṅkhārakkhandho. | Whatever mental concomitants are past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of mental concomitants. | |
| 21.Tattha katame saṅkhārā atītā? | 21. Therein what are past mental concomitants? | |
| Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā atītā. | Those mental concomitants which are past, ceased, dissolved, changed, terminated, disappeared, or which having arisen have dissolved, have passed and are classed among the things that are past, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called past mental concomitants. | |
| Tattha katame saṅkhārā anāgatā? | Therein what are future mental concomitants? | |
| Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā anāgatā. | Those mental concomitants which are not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which are future and are p. 10| classed among the things that are future, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called future mental concomitants. | |
| Tattha katame saṅkhārā paccuppannā? | Therein what are present mental concomitants? | |
| Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā paccuppannā. | Those mental concomitants which are born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, [8] well uprisen, which are present and are classed among the things that are present, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called present mental concomitants. | |
| 22.Tattha katame saṅkhārā ajjhattā? | 22. Therein what are internal mental concomitants? | |
| Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā ajjhattā. | Those mental concomitants which, for this or that being, are personal, self-referable, one’s own, individual and are grasped (by craving and false view), (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called internal mental concomitants. | |
| Tattha katame saṅkhārā bahiddhā? | Therein what are external mental concomitants? | |
| Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā bahiddhā. | Those mental concomitants which, for this or that other being, for other persons, are personal, self-referable, one’s own, individual and are grasped, (i.e.,) volition born of eye contact, volition born of ear contact, volition born of nose contact, volition born of tongue contact, volition born of body contact, volition born of mind contact. These are called external mental concomitants. | |
| 23.Tattha katame saṅkhārā oḷārikā sukhumā? | 23. Therein what are gross (also) subtle mental concomitants? | |
| Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. | Bad mental concomitants are gross; good and neither-good-nor-bad mental concomitants are subtle. | |
| Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. | Good and bad mental concomitants are gross; neither-good-nor-bad mental concomitants are subtle. | |
| Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. | Mental concomitants associated with painful feeling are gross; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are subtle. | |
| Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. | Mental concomitants associated with pleasant and painful feelings are gross; mental concomitants associated with neither-painful-nor-pleasant feeling are subtle. | |
| Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. | The mental concomitants of one not experiencing higher mental states are gross; the mental p. 11| concomitants of one experiencing higher mental states are subtle. | |
| Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. | Mental concomitants that are objects of the defilements are gross; mental concomitants that are not objects of the defilements are subtle. | |
| Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā. | Gross and subtle mental concomitants should be understood by comparing these mental concomitants with those. | |
| 24.Tattha katame saṅkhārā hīnā paṇītā? | 24. Therein what are inferior (also) superior mental concomitants? | |
| Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. | Bad mental concomitants are inferior; good and neither-good-nor-bad mental concomitants are superior. | |
| Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. | Good and bad mental concomitants are inferior; neither-good-nor-bad mental concomitants are superior. | |
| Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. | Mental concomitants associated with painful feeling are inferior; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are superior. | |
| Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. | Mental concomitants associated with pleasant and painful feelings are inferior; mental concomitants associated with neither-painful-nor-pleasant feeling are superior. | |
| Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. | The mental concomitants of one not experiencing higher mental states are inferior; the mental concomitants of one experiencing higher mental states are superior. | |
| Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. | Mental concomitants that are the objects of the defilements are inferior; mental concomitants that are not the objects of the defilements are superior. | |
| Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā. | Inferior and superior mental concomitants should be understood by comparing these mental concomitants with those. | |
| 25.Tattha katame saṅkhārā dūre? | 25. Therein what are distant mental concomitants? | |
| Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. | Bad mental concomitants are distant from good and neither-good-nor-bad mental concomitants; good and neither-good-nor-bad mental concomitants are distant from bad mental concomitants; good mental concomitants are distant from bad and neither-good-nor-bad mental concomitants; bad and neither-good-nor-bad mental concomitants are distant from good mental concomitants; [9] neither-good-nor-bad mental concomitants are distant from good and bad mental concomitants; good and bad mental concomitants are distant from neither-good-nor-bad mental concomitants. | |
| Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre. | Mental concomitants associated with painful feeling are distant from mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are distant from mental concomitants associated with painful feeling; mental concomitants associated with pleasant feeling are p. 12 | distant from mental concomitants associated with painful also with neither-painful-nor-pleasant feelings; mental concomitants associated with painful also with neither-painful-nor-pleasant feelings are distant from mental concomitants associated with pleasant feeling; mental concomitants associated with neither-painful-nor-pleasant feeling are distant from mental concomitants associated with pleasant and painful feelings; mental concomitants associated with pleasant and painful feelings are distant from mental concomitants associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. | The mental concomitants of one not experiencing higher mental states are distant from the mental concomitants of one experiencing higher mental states; the mental concomitants of one experiencing higher mental states are distant from the mental concomitants of one not experiencing higher mental states. | |
| Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. | Mental concomitants that are the objects of the defilements are distant from mental concomitants that are not the objects of the defilements; mental concomitants that are not the objects of the defilements are distant from mental concomitants that are the objects of the defilements. | |
| Ime vuccanti saṅkhārā dūre. | These are called distant mental concomitants. | |
| Tattha katame saṅkhārā santike? | Therein what are proximate mental concomitants? | |
| Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. | Bad mental concomitants are proximate to bad mental concomitants; good mental concomitants are proximate to good mental concomitants; neither-good-nor-bad mental concomitants are proximate to neither-good-nor-bad mental concomitants. | |
| Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. | Mental concomitants associated with painful feeling are proximate to mental concomitants associated with painful feeling; mental concomitants associated with pleasant feeling are proximate to mental concomitants associated with pleasant feeling; mental concomitants associated with neither-painful-nor-pleasant feeling are proximate to mental concomitants associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. | The mental concomitants of one not experiencing higher mental states are proximate to the mental concomitants of one not experiencing higher mental states; the mental concomitants of one experiencing higher mental states are proximate to the mental concomitants of one experiencing higher mental states. | |
| Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. | Mental concomitants that are the objects of the defilements are proximate to mental concomitants that are the objects of the defilements; mental concomitants that are not the objects of the defilements are proximate to mental concomitants that are not the objects of the defilements. | |
| Ime vuccanti saṅkhārā santike. | These are called p. 13| proximate mental concomitants. | |
| Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā. | Distant and proximate mental concomitants should be understood by comparing these mental concomitants with those. | |
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5. Совокупность сознания Таблица Палийский оригинал |
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| 26.Tattha katamo viññāṇakkhandho? | 26. Therein what is the aggregate of consciousness? | |
| Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati viññāṇakkhandho. | Whatever consciousness is past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate; (taking) these together collectively and briefly, this is called the aggregate of consciousness. | |
| 27.Tattha katamaṃ viññāṇaṃ atītaṃ? | 27. Therein what is past consciousness? | |
| Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ atītaṃ. | That consciousness which is past, ceased, dissolved, changed, terminated, disappeared, or which having arisen has dissolved, has passed and is classed among the things that are past, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called past consciousness. | |
| Tattha katamaṃ viññāṇaṃ anāgataṃ? | Therein what is future consciousness? | |
| Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ anāgataṃ. | That consciousness which is not born, not become, not begotten, non-existent, fully non-existent, not apparent, not risen, not well risen, not uprisen, not well uprisen, which is future and is classed among the things that are future, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called future consciousness. | |
| Tattha katamaṃ viññāṇaṃ paccuppannaṃ? | Therein what is present consciousness? | |
| Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ paccuppannaṃ. | That consciousness which is born, become, begotten, existent, fully existent, apparent, risen, well risen, uprisen, well uprisen, which is present and is classed among the things that are present, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called present consciousness. | |
| 28.Tattha katamaṃ viññāṇaṃ ajjhattaṃ? | 28. Therein what is internal consciousness? | |
| Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ ajjhattaṃ. | That consciousness which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called internal consciousness. | |
| Tattha katamaṃ viññāṇaṃ bahiddhā? | Therein p. 14 what is external consciousness? | |
| Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ bahiddhā. | That consciousness which, for this or that other being, for other persons is personal, self-referable, one’s own, individual and is grasped, (i.e.,) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called external consciousness. | |
| 29.Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? | 29. Therein what is gross (also) subtle consciousness? | |
| Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. | Bad consciousness is gross; good and neither-good-nor-bad consciousness is subtle. | |
| Kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ. | Good and bad consciousness is gross; neither-good-nor-bad consciousness is subtle. | |
| Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. | Consciousness associated with painful feeling is gross; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is subtle. | |
| Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. | Consciousness associated with pleasant and painful feelings is gross; consciousness associated with neither-painful-nor-pleasant feeling is subtle. | |
| Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. | The consciousness of one not experiencing higher mental states is gross; the consciousness of one experiencing higher mental states is subtle. | |
| Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. | Consciousness that is the object of the defilements is gross; consciousness that is not the object of the defilements is subtle. | |
| Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ. | Gross and subtle consciousness should be understood by comparing this consciousness with that. | |
| 30.Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? | 30. Therein what is inferior [11] (also) superior consciousness? | |
| Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā. | Bad consciousness is inferior; good and neither-good-nor-bad consciousness is superior. | |
| Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. | Good and bad consciousness is inferior; neither-good-nor-bad consciousness is superior. | |
| Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. | Consciousness associated with painful feeling is inferior; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is superior. | |
| Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. | Consciousness associated with pleasant and painful feelings is inferior; consciousness associated with neither-painful-nor-pleasant feeling is superior. | |
| Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. | The consciousness of one not experiencing higher mental states is inferior; the consciousness of one experiencing higher mental states is superior. | |
| Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. | Consciousness that is the object of the defilements is inferior; consciousness that is not the object of the defilements is superior. | |
| Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. | Inferior and superior consciousness should be understood by comparing this consciousness with that. | |
| 31.Tattha katamaṃ viññāṇaṃ dūre? | 31. Therein what is distant consciousness? | |
| Akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. | Bad consciousness is distant from good and neither-good-nor-bad consciousness; p. 15| good and neither-good-nor-bad consciousness is distant from bad consciousness; good consciousness is distant from bad and neither-good-nor-bad consciousness; bad and neither-good-nor-bad consciousness is distant from good consciousness; neither-good-nor-bad consciousness is distant from good and bad consciousness; good and bad consciousness is distant from neither-good-nor-bad consciousness. | |
| Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. | Consciousness associated with painful feeling is distant from consciousness associated with pleasant also with neither-painful-nor-pleasant feelings; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is distant from consciousness associated with painful feeling; consciousness associated with pleasant feeling is distant from consciousness associated with painful also with neither-painful-nor-pleasant feelings; consciousness associated with painful also with neither-painful-nor-pleasant feelings is distant from consciousness associated with pleasant feeling. Consciousness associated with neither-painful-nor-pleasant feeling is distant from consciousness associated with pleasant and painful feelings; consciousness associated with pleasant and painful feelings is distant from consciousness associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. | The consciousness of one not experiencing higher mental states is distant from the consciousness of one experiencing higher mental states; the consciousness of one experiencing higher mental states is distant from the consciousness of one not experiencing higher mental states. | |
| Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre – idaṃ vuccati viññāṇaṃ dūre. | Consciousness that is the object of the defilements is distant from consciousness that is not the object of the defilements; consciousness that is not the object of the defilements is distant from consciousness that is the object of the defilements. This is called distant consciousness. | |
| Tattha katamaṃ viññāṇaṃ santike? | Therein what is proximate consciousness? | |
| Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. | Bad consciousness is proximate to bad consciousness; [12] good consciousness is proximate to good consciousness; neither-good-nor-bad consciousness is proximate to neither-good-nor-bad consciousness. | |
| Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. | Consciousness associated with painful feeling is proximate to consciousness associated with painful feeling; consciousness associated with pleasant feeling is proximate to consciousness associated with pleasant feeling; consciousness associated with neither-painful-nor-pleasant feeling is proximate to consciousness associated with neither-painful-nor-pleasant feeling. | |
| Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. | The consciousness p. 16 | of one not experiencing higher mental states is proximate to the consciousness of one not experiencing higher mental states; the consciousness of one experiencing higher mental states is proximate to the consciousness of one experiencing higher mental states. | |
| Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike – idaṃ vuccati viññāṇaṃ santike. | Consciousness that is the object of the defilements is proximate to consciousness that is the object of the defilements; consciousness that is not the object of the defilements is proximate to consciousness that is not the object of the defilements. This is called proximate consciousness. | |
| Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ. | Distant and proximate consciousness should be understood by comparing this consciousness with that. | |
| Suttantabhājanīyaṃ. | (Here Ends) Analysis According to the Discourses | |