| пали |
english - Nyanamoli thera |
Комментарии |
|
514.Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati.
|
11. 4. As to order: here too, from among “order of arising,” etc., mentioned above (XIV.211), only “order of teaching” is appropriate.
|
|
|
Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni.
|
For the eye is taught first among the internal bases since it is obvious because it has as its objective field what is visible with resistance (see last triad, Dhs 2). After that the ear base, etc., which have as their objective fields what is invisible with resistance.
|
|
|
Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni.
|
Or alternatively, the eye base and ear base are taught first among the internal bases because of their great helpfulness as [respective] causes for the “incomparable of seeing” and the “incomparable of hearing” (see D III 250). Next, the three beginning with the nose base. And the mind base is taught last because it has as its resort the objective fields of the [other] five (M I 295). But among the external bases the visible-data base, etc., [are taught] each one next [to its corresponding internal base] because they are the respective resorts of the eye base, and so on.
|
|
|
Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo.
|
12.Furthermore, their order may be understood as that in which the reasons for consciousness’s arising are defined;
|
|
|
Vuttañhetaṃ "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ - pe - manañca paṭicca dhamme ca uppajjati manoviññāṇa"nti (ma. ni. 3.421; saṃ. ni. 2.43).
|
and it is said: “Due to eye and to visible objects eye-consciousness arises, … due to mind and mental objects mind- consciousness arises” (M I 111).
|
|
|
Evaṃ kamatopettha viññātabbo vinicchayo.
|
This is how the exposition should be known here as to order.
|
|