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26.Tattha katamo viññāṇakkhandho?
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26. Therein what is the aggregate of consciousness?
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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.
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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.
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27.Tattha katamaṃ viññāṇaṃ atītaṃ?
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27. Therein what is past consciousness?
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Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ atītaṃ.
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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.
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Tattha katamaṃ viññāṇaṃ anāgataṃ?
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Therein what is future consciousness?
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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.
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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.
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Tattha katamaṃ viññāṇaṃ paccuppannaṃ?
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Therein what is present consciousness?
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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.
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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.
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28.Tattha katamaṃ viññāṇaṃ ajjhattaṃ?
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28. Therein what is internal consciousness?
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Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ ajjhattaṃ.
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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.
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Tattha katamaṃ viññāṇaṃ bahiddhā?
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Therein p. 14 what is external consciousness?
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Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ bahiddhā.
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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.
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29.Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ?
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29. Therein what is gross (also) subtle consciousness?
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Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā.
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Bad consciousness is gross; good and neither-good-nor-bad consciousness is subtle.
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Kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ.
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Good and bad consciousness is gross; neither-good-nor-bad consciousness is subtle.
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Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā.
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Consciousness associated with painful feeling is gross; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is subtle.
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Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ.
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Consciousness associated with pleasant and painful feelings is gross; consciousness associated with neither-painful-nor-pleasant feeling is subtle.
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Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ.
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The consciousness of one not experiencing higher mental states is gross; the consciousness of one experiencing higher mental states is subtle.
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Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ.
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Consciousness that is the object of the defilements is gross; consciousness that is not the object of the defilements is subtle.
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Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ.
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Gross and subtle consciousness should be understood by comparing this consciousness with that.
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30.Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ?
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30. Therein what is inferior [11] (also) superior consciousness?
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Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā.
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Bad consciousness is inferior; good and neither-good-nor-bad consciousness is superior.
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Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ.
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Good and bad consciousness is inferior; neither-good-nor-bad consciousness is superior.
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Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā.
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Consciousness associated with painful feeling is inferior; consciousness associated with pleasant also with neither-painful-nor-pleasant feelings is superior.
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Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ.
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Consciousness associated with pleasant and painful feelings is inferior; consciousness associated with neither-painful-nor-pleasant feeling is superior.
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Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ.
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The consciousness of one not experiencing higher mental states is inferior; the consciousness of one experiencing higher mental states is superior.
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Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ.
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Consciousness that is the object of the defilements is inferior; consciousness that is not the object of the defilements is superior.
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Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
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Inferior and superior consciousness should be understood by comparing this consciousness with that.
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31.Tattha katamaṃ viññāṇaṃ dūre?
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31. Therein what is distant consciousness?
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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.
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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.
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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.
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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.
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Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre.
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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.
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Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre – idaṃ vuccati viññāṇaṃ dūre.
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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.
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Tattha katamaṃ viññāṇaṃ santike?
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Therein what is proximate consciousness?
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Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike.
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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.
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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.
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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.
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Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike.
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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.
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Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike – idaṃ vuccati viññāṇaṃ santike.
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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.
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Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ.
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Distant and proximate consciousness should be understood by comparing this consciousness with that.
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Suttantabhājanīyaṃ.
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(Here Ends) Analysis According to the Discourses
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