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15.Yaṃ panetaṃ tadanantaraṃ "so cakkhunā rūpaṃ disvā"tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ, tattha soti pātimokkhasaṃvarasīle ṭhito bhikkhu.
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53.(b) Now, as regards the virtue of restraint of faculties shown next to that in the way beginning, “on seeing a visible object with the eye,” herein he is a bhikkhu established in the virtue of Pātimokkha restraint.
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Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā.
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On seeing a visible object with the eye: on seeing a visible object with the eye-consciousness that is capable of seeing visible objects and has borrowed the name “eye” from its instrument.
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Porāṇā panāhu "cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati.
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But the Ancients (porāṇā) said: “The eye does not see a visible object because it has no mind. The mind does not see because it has no eyes. But when there is the impingement of door and object he sees by means of the consciousness that has eye-sensitivity as its physical basis.
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Но учителя древности сказали: "Глаз не видит образное, потому что у него нет ума. Ум не видит, потому что у него нет глаз. Но когда есть столкновение врат чувств и предмета чувств он видит посредством сознания, основой которого является зрительная чувствительность.
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Īdisī panesā 'dhanunā vijjhatī'tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho"ti.
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Now, (an idiom) such as this is called an ‘accessory locution’ (sasambhārakathā), like ‘He shot him with his bow,’ and so on.So the meaning here is this: ‘On seeing a visible object with eye-consciousness.’”14
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Эта идиома называется ... подобно тому как "он сразил его своим луком". Поэтому смысл здесь: "Видя образное с помощью зрительного сознания"".
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Comm. NT: 14.
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Na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti.
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54.Apprehends neither the signs: he does not apprehend the sign of woman or man, or any sign that is a basis for defilement such as the sign of beauty, etc.; he stops at what is merely seen.
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Nānubyañjanaggāhīti kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti, yaṃ tattha bhūtaṃ, tadeva gaṇhāti, cetiyapabbatavāsī mahātissatthero viya.
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Nor the particulars: he does not apprehend any aspect classed as hand, foot, smile, laughter, talk, looking ahead, looking aside, etc., which has acquired the name “particular” (anubyañjana) because of its particularizing (anu anu byañjanato) defilements, because of its making them manifest themselves. He only apprehends what is really there. Like the Elder Mahā Tissa who dwelt at Cetiyapabbata.
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