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20.Tattha katamo saṅkhārakkhandho?
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20. Therein what is the aggregate of mental concomitants?
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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.
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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.
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21.Tattha katame saṅkhārā atītā?
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21. Therein what are past mental concomitants?
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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.
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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.
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Tattha katame saṅkhārā anāgatā?
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Therein what are future mental concomitants?
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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.
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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.
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Tattha katame saṅkhārā paccuppannā?
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Therein what are present mental concomitants?
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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.
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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.
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22.Tattha katame saṅkhārā ajjhattā?
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22. Therein what are internal mental concomitants?
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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.
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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.
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Tattha katame saṅkhārā bahiddhā?
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Therein what are external mental concomitants?
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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.
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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.
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23.Tattha katame saṅkhārā oḷārikā sukhumā?
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23. Therein what are gross (also) subtle mental concomitants?
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Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā.
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Bad mental concomitants are gross; good and neither-good-nor-bad mental concomitants are subtle.
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Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā.
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Good and bad mental concomitants are gross; neither-good-nor-bad mental concomitants are subtle.
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Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā.
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Mental concomitants associated with painful feeling are gross; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are subtle.
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Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā.
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Mental concomitants associated with pleasant and painful feelings are gross; mental concomitants associated with neither-painful-nor-pleasant feeling are subtle.
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Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā.
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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.
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Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā.
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Mental concomitants that are objects of the defilements are gross; mental concomitants that are not objects of the defilements are subtle.
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Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.
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Gross and subtle mental concomitants should be understood by comparing these mental concomitants with those.
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24.Tattha katame saṅkhārā hīnā paṇītā?
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24. Therein what are inferior (also) superior mental concomitants?
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Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā.
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Bad mental concomitants are inferior; good and neither-good-nor-bad mental concomitants are superior.
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Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā.
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Good and bad mental concomitants are inferior; neither-good-nor-bad mental concomitants are superior.
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Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā.
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Mental concomitants associated with painful feeling are inferior; mental concomitants associated with pleasant also with neither-painful-nor-pleasant feelings are superior.
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Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā.
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Mental concomitants associated with pleasant and painful feelings are inferior; mental concomitants associated with neither-painful-nor-pleasant feeling are superior.
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Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā.
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The mental concomitants of one not experiencing higher mental states are inferior; the mental concomitants of one experiencing higher mental states are superior.
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Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā.
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Mental concomitants that are the objects of the defilements are inferior; mental concomitants that are not the objects of the defilements are superior.
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Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.
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Inferior and superior mental concomitants should be understood by comparing these mental concomitants with those.
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25.Tattha katame saṅkhārā dūre?
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25. Therein what are distant mental concomitants?
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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.
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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.
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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.
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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.
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Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre.
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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.
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Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre.
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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.
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Ime vuccanti saṅkhārā dūre.
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These are called distant mental concomitants.
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Tattha katame saṅkhārā santike?
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Therein what are proximate mental concomitants?
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Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike.
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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.
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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.
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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.
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Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike.
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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.
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Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike.
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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.
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Ime vuccanti saṅkhārā santike.
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These are called p. 13| proximate mental concomitants.
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Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.
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Distant and proximate mental concomitants should be understood by comparing these mental concomitants with those.
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