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14.Tattha katamo saññākkhandho?
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14. Therein what is the aggregate of perception?
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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.
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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.
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15.Tattha katamā saññā atītā?
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15. Therein what is past perception?
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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.
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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.
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Tattha katamā saññā anāgatā?
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Therein what is future perception?
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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.
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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.
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Tattha katamā saññā paccuppannā?
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Therein what is present perception?
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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.
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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
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16.Tattha katamā saññā ajjhattā?
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16. Therein what is internal perception?
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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.
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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.
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Tattha katamā saññā bahiddhā?
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Therein what is external perception?
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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.
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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.
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17.Tattha katamā saññā oḷārikā sukhumā?
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17. Therein what is gross (also) subtle perception?
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Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā.
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Perception born of contact by impingement is gross; perception born of analogical contact1 is subtle.
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Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā.
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Bad perception is gross; good and neither- good-nor-bad perception is subtle.
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Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā.
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Good and bad perception is gross; neither-good-nor-bad perception is subtle.
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Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā.
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Perception associated with painful feeling is gross; perception associated with pleasant also with neither-painful-nor-pleasant feelings is subtle.
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Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā.
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Perception associated with pleasant and painful feelings is gross; perception associated with neither-painful-nor-pleasant feeling is subtle.
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Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā.
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The perception of one not experiencing higher mental states is gross; the perception of one experiencing higher mental states is subtle.
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Sāsavā saññā oḷārikā, anāsavā saññā sukhumā.
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Perception that is the object of the defilements is gross; perception that is not the object of the defilements is subtle.
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Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.
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Gross and subtle perception should be understood by comparing this perception with that.
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18.Tattha katamā saññā hīnā paṇītā?
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18. Therein what is inferior (also) superior perception?
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Akusalā saññā hīnā, kusalābyākatā saññā paṇītā.
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Bad perception is inferior; good and neither-good-nor-bad perception is superior.
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Kusalākusalā saññā hīnā, abyākatā saññā paṇītā.
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Good and bad perception is inferior; neither-good-nor-bad perception is superior.
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Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā.
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Perception associated with painful feeling is inferior; perception associated with pleasant also with neither-painful-nor-pleasant feelings is superior.
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Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā.
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Perception p. 8| associated with pleasant and painful feelings is inferior; perception associated with neither-painful-nor-pleasant feeling is superior.
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Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā.
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The perception of one not experiencing higher mental states is inferior; the perception of one experiencing higher mental states is superior.
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Sāsavā saññā hīnā, anāsavā saññā paṇītā.
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Perception that is the object of the defilements is inferior; perception that is not the object of the defilements is superior.
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Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.
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Inferior and superior perception should be understood by comparing this perception with that.
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19.Tattha katamā saññā dūre?
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19. Therein what is distant perception?
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Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre.
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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.
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Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre.
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Neither-good-nor-bad perception is distant from good and bad perceptions; good and bad perception is distant from neither-good-nor-bad perception.
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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.
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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.
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Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre.
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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.
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Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre – ayaṃ vuccati saññā dūre.
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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.
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Tattha katamā saññā santike?
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Therein what is proximate perception?
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Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike.
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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;
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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.
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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.
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Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike.
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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.
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Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike.
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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.
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Ayaṃ vuccati saññā santike.
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This is called proximate perception.
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Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā.
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Distant and proximate perception should be understood by comparing this perception with that.
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