Гл. 17. Сознание обуславливает умственно-материальное

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Viññāṇapaccayānāmarūpapadavitthārakathā ¶
638. Viññāṇapaccayā nāmarūpapade – ¶ 186. For the clause, “With consciousness as condition, mentality-materiality”: ¶ В части выражения "сознание обуславливает умственно-материальное" ¶
Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; ¶ (1) By analysis of mind and matter, (2) Occurrence in becoming, etc., ¶
Saṅgahā paccayanayā, viññātabbo vinicchayo. ¶ (3) Inclusion, and (4) manner of condition, The exposition should be known. ¶
Vibhāgā nāmarūpānanti ettha hi nāmanti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, rūpanti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. 187. 1. By analysis of mind and matter: here “mind” (nāma—mentality) is the three aggregates, that is, feeling, perception, and formations, because of their bending (namana) on to the object. “Matter” (rūpa—materiality) is the four great primary elements and the materiality derived [by clinging] from the four great primaries. [Рассмотрение] путём анализа умственно-материального: здесь умственное представляет собой три совокупности, а именно совокупность ощущений, совокупность распознавания и совокупность умственных конструкций потому что они склоняются к объекту. Материальное представляет собой четыре великих первоэлемента и материю, являющуюся производной из четырёх великих первоэлементов. В МН9 другое объяснение, но возможно оно ему не противоречит https://www.theravada.su/translations/Comments/235083
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Tesaṃ vibhāgo khandhaniddese vuttoyevāti. Their analysis is given in the Description of the Aggregates (XIV.34f., 125f.). Их анализ даётся в разделе о совокупностях.
Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo. ¶ This, in the first place, is how the exposition of mentality-materiality should be known “by analysis. ” ¶
Bhavādīsu pavattitoti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati. ¶ 188. 2. By occurrence in becoming, et cetera: excepting one abode of beings, [that is, the non-percipient,] mentality occurs in all the kinds of becoming, generation, destiny, and station of consciousness, and in the remaining abodes of beings. Materiality occurs in two kinds of becoming, four kinds of generation, five destinies, the first four stations of consciousness, and the first five abodes of beings. ¶ [Рассмотрение] через присутствие на уровнях бытия: исключая одно местопребывание [невосприимчивые брахмы] умственное присутствует во всех видах бывания, во всех видах порождения, во всех уделах и уровнях сознания и в остальных местопребываниях существ. Материальное присутствует в двух видах бывания, четырёх видах порождения, в пяти уделах, в первых четырёх уровнях сознания и первых пяти местопребываниях существ. ¶
Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. 189.Now, when this mentality-materiality occurs thus, [559] then in the case of sexless embryos and the egg-born, at the moment of their rebirth-linking there are manifested as materiality two organic continuities, that is, the two decads of physical basis and body, and also the three immaterial aggregates. So in their case there are in detail these twenty-three states, namely, twenty states as concrete matter and three immaterial aggregates, which should be understood as “mentality-materiality with consciousness as condition.”
Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. But omitting repetitions,35 and so cancelling nine material instances (see 11.88) from one of the organic continuities, fourteen states remain. Комм. НТ: 35. Resolve compound agahitagahaṇena as gahitassa a-gahaṇena, not as a-gahitassa gahaṇena; i.e. it is “by not taking what is taken,” not ...
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Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa. ¶ By adding the sex decad for those possessed of sex [before making the above cancellation] there are thirty-three. And omitting repetitions and so cancelling eighteen material instances [nine each] from two of the organic continuities, in this case fifteen states remain. ¶
Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. 190. At the moment of rebirth-linking of those of Brahmā’s Retinue, among apparitionally born beings, four organic continuities are manifested as materiality, that is, the decads of eye, ear, and physical basis, and the ennead of the life faculty, and three immaterial aggregates. So in their case in detail these forty-two states, namely, thirty-nine states as concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with consciousness as condition.”
Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa. ¶ But omitting repetitions and so cancelling twenty- seven instances of materiality [nine each] from three of the organic continuities, fifteen states remain. ¶
Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. 191. In the sense-sphere becoming, seven organic continuities are manifested as materiality, and also three immaterial aggregates at the moment of rebirth- linking of the remaining kinds of apparitionally born or of the moisture-born possessing sex and matured sense bases. So in their case in detail these seventy- three states, namely, seventy instances of concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with formations as condition.”
Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. But omitting repetitions and so cancelling fifty-four material instances [nine each] from six of the organic continuities, nineteen states remain.
Esa ukkaṃso. This is the maximum.
Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā. ¶ But at minimum the computation of “mentality- materiality with consciousness as condition” in the rebirth-linking of those who lack such and such an organic continuity can be understood in brief and detail by reducing it appropriately. [The blind, for instance, lack the eye decad.] ¶
Arūpīnaṃ pana tayova arūpino khandhā. 192. For mentality-materiality immaterial beings have only the three [mental] aggregates;
Asaññīnaṃ rūpato jīvitindriyanavakamevāti. while non-percipient beings have only the life-faculty ennead, and that represents materiality.
Esa tāva paṭisandhiyaṃ nayo. ¶
Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. 193. In the course of an existence, in all places where materiality occurs there is manifested the temperature-originated bare [material] octad, which is due [initially] to the temperature that occurred together with the rebirth-linking consciousness at the moment of its presence.36 36.
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Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. Rebirth-linking consciousness does not originate materiality. Момент ума (сознание) воссоединения не порождает материальные составляющие [организма].
Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. For, just as a man who is falling into a chasm cannot support another, so it, too, is unable to originate materiality because of its weakness, which is due to the weakness of the physical basis. Ведь как человек, падающий в пропасть не может поддерживать другого, так и он не способен порождать материальные составляющие из за своей слабости, которая имеет место благодаря слабости физической основы.
Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ, ¶ But from the first life-continuum after the rebirth-linking consciousness onwards, [560] the bare octad originated by consciousness appears. And at the time when sound becomes manifest there is the sound ennead due both to temperature occurring after the moment of rebirth-linking and to consciousness. 194. The bare octad originated by nutriment appears in beings in the womb who live on matter consisting of physical nutriment as soon as their body is suffused by nutriment swallowed by the mother; for it is said: ¶
"Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; ¶ And so it is that when his mother Eats, consuming food and drink, ¶
Tena so tattha yāpeti, mātukucchigato naro"ti. – ¶ One hidden in his mother’s womb Thereby obtains his nourishment (S I 206). ¶
Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. And it appears in apparitionally born beings as soon as they first swallow the spittle that has come into their own mouths. So, with the twenty-six [material instances] consisting of the bare octad originated by nutriment, and of the, at most, two [sound] enneads originated respectively by temperature and consciousness, and also with the already- mentioned seventy kamma-originated instances (§191) that arise three times in each conscious moment [at the instants of arising, presence, and dissolution], there are thus ninety-six material instances; and with the three immaterial aggregates there is thus a total of ninety-nine states.
Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. 195. Or because sound is not regularly present since it is only sometimes manifested, subtracting it therefore as twofold [being temperature-originated and consciousness-originated], there are these ninety-seven states to be understood as “mentality-materiality with consciousness as condition” in all beings, according as it happens to be produced.
Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. For whether these beings are sleeping or idling or eating or drinking, these states keep on occurring in them day and night with consciousness as condition.
Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma. ¶ And we shall explain later how they have consciousness as their condition (see §200ff.). ¶
Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. 196. Now, although this kamma-born materiality is the first to find a footing in the several kinds of becoming, generation, destiny, station of consciousness, and abode of beings, it is nevertheless unable to carry on without being consolidated by materiality of triple origination [by consciousness, temperature, and nutriment], nor can that of triple origination do so without being consolidated by the former. Хотя эта порождённая каммой материя являются первой, кто находит опору в нескольких видах бывания, порождения, уделах, уровнях сознания и местопребываниях существ, она тем не менее неспособна существовать дальше без скрепления материей тройного возникновения [посредством сознания, температуры и питания] и также материя тройного возникновения не может существовать дальше без скрепления со стороны первой. Хотелось бы понять какая связь между этими двумя видами материи и тем определением, которое дано в самом начале. Я подозреваю, что сознание обуславлив...
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Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni - pe - vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. But when they thus give consolidating support to each other, they can stand up without falling, like sheaves of reeds propped together on all four sides, even though battered by the wind, and like [boats with] broken floats37 that have found a support, even though battered by waves somewhere in mid-ocean, and they can last one year, two years … a hundred years, until those beings’ life span or their merit is exhausted. Но когда они таким образом дают друг другу поддержку скреплением, они держатся не разрушаясь как стебли тростника, подпёртые с четырёх сторон, хотя их треплет ветер. И также как корабли со сломанными поплавками, нашедшие опору, даже хотя их треплет ветер где-то посреди океана и они могут проработать год, два года... сто лет, пока срок жизни этих существ или их заслуги не исчерпаются. Комм. НТ: 37. Vāhanika—“having a float”: not in PED. The context suggests a catamaran, universal in Indian waters.
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Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo. ¶ This is how the exposition should be understood here “by occurrence in becoming, etc.” ¶
639. Saṅgahāti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ. ¶ 197. 3. By inclusion: now there is (a) the simple mentality with consciousness as condition in both the course of an existence and rebirth-linking in the immaterial sphere, and in the course of an existence in the five-constituent becoming, and (b) the simple materiality with consciousness as condition in both cases among the non-percipient, and in the course of an existence in the five-constituent becoming, and (c) the [combined] mentality-materiality [561] with consciousness as condition in both cases in the five-constituent becoming. All that mentality and materiality and mentality-materiality should be understood as “mentality-materiality with consciousness as condition,” including them under mentality-materiality according to the method that allows any one part to represent any remaining one of its kind. 38 ¶ Комм. НТ: 38. The expression “ekadesasarūpekasesa” is grammatically explained at Vism-mhṭ 623; see allied expressions, “katekasesa” (§204) and “ekase...
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Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. 198. Is this correct in view of the absence of consciousness in non-percipient beings? —It is not incorrect.
Idampi, ¶ For: ¶
Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ; ¶ This consciousness, as cause of mind And matter, is twice reckoned: ¶
Vipākamavipākañca, yuttameva yato idaṃ. ¶ Result, and also not-result. Wherefore this is correctly said. ¶
Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. 199. The consciousness that is the cause of mentality-materiality is reckoned to be twofold classed as resultant and not resultant. Сознание, являющееся причиной умственно-материального, делится на два вида: результирующее и не результирующее.
Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. And since in the case of non-percipient beings materiality is originated by kamma, it has as its condition kamma-formation consciousness that occurred in the five-constituent becoming.
Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. This applies also to the kamma-originated materiality arising in the course of an existence in the five-constituent becoming at the moment of profitable or any other consciousness. So this is correct.
Evaṃ saṅgahatopettha viññātabbo vinicchayo. ¶ This is how the exposition can also be known here “by inclusion. ” ¶
640. Paccayanayāti ettha hi, ¶ 200. 4. By manner of condition: here: ¶
Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; ¶ Resultant-consciousness conditions Mentality first in nine ways, ¶
Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā. ¶ Then basis matter in nine ways, And other matter in eight ways; ¶
Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā; ¶ Formation-consciousness conditions This matter in a single way. ¶
Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ. ¶ The rest of consciousness conditions This matter as the case may be. ¶
Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti. ¶ 201. Rebirth-linking or some other kind of resultant consciousness is a condition in nine ways, as conascence, mutuality, support, association, kamma- result, nutriment, faculty, presence, and non-disappearance conditions, either at rebirth-linking or in the course of an existence, for that mentality called resultant, whether mixed with materiality or not. ¶
Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. At rebirth-linking it is a condition in nine ways, as conascence, mutuality, support, kamma-result, nutriment, faculty, dissociation, presence, and non-disappearance conditions, for the materiality of the physical [heart-] basis.
Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. ¶ It is a condition in eight ways, namely, as the above conditions omitting the mutuality condition, for materiality other than the materiality of the physical basis. ¶
Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Kamma-formation consciousness is a condition in one way only, as decisive- support condition, for the materiality of non-percipient beings, or for the kamma- born materiality in the five-constituent becoming, according to the Suttanta method.
Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. All the remaining kinds of consciousness from the time of the first life- continuum [consciousness following rebirth-linking] onwards should be understood as a condition for some kind of mentality-materiality as appropriate.
Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma. ¶ But since the whole contents of the Paṭṭhāna must be cited in order to show how it acts in detail, we do not undertake that. ¶
Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "paṭisandhināmarūpaṃ viññāṇapaccayā hotī"ti? 202. Here it may be asked: “But how is it to be known [562] that the mentality- materiality of rebirth-linking has consciousness as its condition?” Здесь можно спросить: "Но как можно узнать, что сознание является условием умственно-материального, [порождаемого?] моментом ума воссоединения?".
Suttato yuttito ca. From the suttas and from logic. Из сутт и из логики.
Sutte hi "cittānuparivattino dhammā"tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. For in the suttas it is established in many places that feeling, etc., have consciousness as condition in the way beginning, “States with parallel occurrence through consciousness” (Dhs §1522). Ведь в суттах во многих местах утверждается, что сознание является условием ощущения и прочего следующим образом: "явления с параллельным присутствием посредством сознания". При этом почему-то даётся цитата из Абхидхаммы.
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Yuttito pana, ¶ But as to logic: ¶ Но в части логики объяснение следующее: ¶
Cittajena hi rūpena, idha diṭṭhena sijjhati; ¶ From matter seen here to be born Of consciousness a man can tell ¶
Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti. ¶ That consciousness is a condition For matter when unseen as well. ¶
Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. Whether consciousness likes it or not, [certain] material instances are seen to arise in conformity with it. Нравится это уму (сознанию) или нет, можно увидеть возникновение некоторых материальных сущностей согласующихся с ним.
Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. And the unseen is inferred from the seen. So it can be known, by means of the consciousness-born materiality that is seen, that consciousness is also a condition for the unseen materiality of rebirth-linking. И не видимое выводится из видимого. Поэтому можно узнать посредством материальных составляющих, порождённых умом (сознанием), что сознание является условием для невидимых материальных составляющих при воссоединении ума.
Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. For it is said in the Paṭṭhāna that, like the consciousness-originated, also the kamma-originated has consciousness as its condition (see Paṭṭh I 172–73). Ведь в Паттхане скахано, что подобно порождённым умом [материальным состявляющим], сознание обуславливает и порождённые каммой [материальные составляющие].
Evaṃ paccayanayatopettha viññātabbo vinicchayoti. ¶ This is how the exposition should be known “by manner of condition. ” ¶
Ayaṃ "viññāṇapaccayā nāmarūpa"nti padasmiṃ vitthārakathā. This is the detailed explanation of the clause “With consciousness as condition, mentality-materiality. ”
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Редакция перевода от 29.04.2018 20:03

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В МН28 в конце говорится, как 6 видов сознания порождают 5 совокупностей, которые вообще говоря можно свести к умственно-материальному. У нас на сайте только фрагменты переведены, но теперь есть конспект
https://www.theravada.su/node/2672