Гл. 14. Совокупность сознания

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Viññāṇakkhandhakathā ¶ [THE CONSCIOUSNESS AGGREGATE] ¶
451. Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho; yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho; yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho; yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo. 81.Among the remaining aggregates, however, whatever has the characteristic of being felt34 should be understood, all taken together, as the feeling aggregate; and whatever has the characteristic of perceiving, all taken together, as the perception aggregate; and whatever has the characteristic of forming, all taken together, as the formations aggregate; and whatever has the characteristic of cognizing, all taken together, as the consciousness aggregate.
Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma. ¶ Herein, since the rest are easy to understand when the consciousness aggregate has been understood, we shall therefore begin with the commentary on the consciousness aggregate. ¶
Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ. 82. “Whatever has the characteristic of cognizing should be understood, all taken together, as the consciousness aggregate” was said above.
Kiñca vijānanalakkhaṇaṃ viññāṇaṃ? And what has the characteristic of cognizing (vijānana)?
Yathāha "vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī"ti (ma. ni. 1.449). Consciousness (viññāṇa); according as it is said, “It cognizes, friend, that is why ‘consciousness’ is said” (M I 292).
Viññāṇaṃ cittaṃ manoti atthato ekaṃ. The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning.
Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca. ¶ [THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE III] That same [consciousness], though one in its individual essence with the characteristic of cognizing, is threefold according to kind, namely, (I) profitable, (II) unprofitable, and (III) indeterminate. 35 ¶ Comm. NT: 35. Profitable in the sense of health, blamelessness, and pleasant result (see Vism- mhṭ 463). Unprofitable in the opposite sense. Indeterm...
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452. Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. 83. I. Herein, the profitable is fourfold according to plane, namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane. 36 Подкомментарий
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Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. I. A. Herein, (1)–(8) that of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting,
Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. that is to say: (1) when accompanied-by-joy it is either associated-with-knowledge and unprompted, or (2) prompted; or (3) it is dissociated-from-knowledge and likewise [unprompted, or (4) prompted];
Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. ¶ and (5) when accompanied-by-equanimity it is either associated-with-knowledge and prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge [453] and likewise [unprompted, or (8) prompted]. ¶
Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho "atthi dinna"ntiādinayappavattaṃ (ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti. 84.(1) When a man is happy on encountering an excellent gift to be given, or recipient, etc., or some such cause for joy, and by placing right view foremost that occurs in the way beginning “There is [merit in] giving” (M I 288), he unhesitatingly and unurged by others performs such merit as giving, etc., then his consciousness is accompanied by joy, associated with knowledge, and unprompted.
Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti. (2) But when a man is happy and content in the way aforesaid, and, while placing right view foremost, yet he does it hesitantly through lack of free generosity, etc., or urged on by others, then his consciousness is of the same kind as the last but prompted;
Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ. for in this sense “prompting” is a term for a prior effort exerted by himself or others
Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati. 85.(3) But when young children have a natural habit due to seeing the behaviour of relatives and are joyful on seeing bhikkhus and at once give them whatever they have in their hands or pay homage, then the third kind of consciousness arises.
Yadā pana "detha vandathāti" ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. (4) But when they behave like this on being urged by their relatives, “Give; pay homage,” then the fourth kind of consciousness arises.
Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. (5)–(8) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the gift to be given, or in the recipient, etc., or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.
Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ. ¶ So sense-sphere profitable [consciousness] should be understood as of eight kinds, being classed according to joy, equanimity, knowledge, and prompting. ¶
Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti. 86.I. B. The consciousness of the fine-material sphere is fivefold, being classed according to association with the jhāna factors.
Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti. ¶ That is to say, (9) the first is associated with applied thought, sustained thought, happiness, bliss, and concentration, (10) the second leaves out applied thought from that, (11) the third leaves out sustained thought from that, (12) the fourth makes happiness fade away from that, (13) the fifth is associated with equanimity and concentration, bliss having subsided. ¶
Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ. 87. I. C. That of the immaterial sphere is fourfold by association with the four immaterial states;
Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni. for (14) the first is associated with the jhāna of the base consisting of boundless space in the way aforesaid, while (15)–(17) the second, third, and fourth, are [respectively] associated with those of the base consisting of boundless consciousness, and so on.
Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti. ¶ 88.I. D. The supramundane is fourfold (18)–(21) by association with the four paths. So firstly, profitable consciousness itself is of twenty-one kinds. [454] ¶
453. Akusalaṃpana bhūmito ekavidhaṃ kāmāvacarameva, mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca. ¶ 89. II. The unprofitable is one kind according to plane, being only of the sense sphere. It is of three kinds according to root, as (a) rooted in greed, (b) rooted in hate, and (c) rooted in delusion. ¶
Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ. 90.II. (a) Herein, (22)–(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting,
Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. that is to say: (22) when accompanied by joy it is either associated-with-[false-]view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-]view and likewise [unprompted or (25) prompted];
Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. ¶ and (26) when accompanied-by-equanimity it is either associated- with-[false-]view and unprompted, or (27) prompted; or (28) it is dissociated-from- [false-]view and likewise [unprompted, or (29) prompted]. ¶
Yadā hi "natthi kāmesu ādīnavo"ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. 91.(22) When a man is happy and content in placing wrong view foremost of the sort beginning “There is no danger in sense desires” (M I 307), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises (23);
Yadā mandena samussāhitena cittena, tadā dutiyaṃ. when it is with consciousness that is sluggish and urged on, then it is the second kind (24).
Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. But when a man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others’ good fortune, or steals others’ goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind (25).
Yadā mandena samussāhitena cittena, tadā catutthaṃ. When it is with consciousness that is sluggish and urged on, then it is the fourth kind (26)–(29).
Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ. ¶ But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise. So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting. ¶
Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā. ¶ 92.II. (b) That rooted in hate is of two kinds: (30)–(31) being accompanied-by-grief and associated-with-resentment, it is either prompted or unprompted. It should be understood to occur at the times when [consciousness] is either keen [if unprompted] or sluggish [if prompted] in the killing of living things, and so on. ¶
Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. 93.II. (c) That rooted in delusion is of two kinds: (32)–(33) being accompanied-by- equanimity, it is either associated-with uncertainty or associated-with-agitation.
Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti. ¶ It should be understood to occur at the time of indecision or of distraction. So unprofitable consciousness is of twelve kinds. ¶
454. Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca. 94.III. The indeterminate is of two kinds: (i) resultant and (ii) functional.
Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.
Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca. Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result.
Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca. ¶ And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause. ¶
Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ. ¶ 95.III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-consciousness (35)–(38), ear-, nose-, tongue-, and body-consciousness (39), mind-element with the function of receiving (40)–(41), the two mind-consciousness-elements with the functions of investigating, and so on. [455] ¶
Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. 96.Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data. Its function is to have only visible data as its object. It is manifested as occupation with visible data. Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object.
Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni. ¶ (35)–(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on. Their functions are to have only sounds, etc., as their [respective] objects. They are manifested as occupation with [respectively] sounds, and so on. Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object. ¶
Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā. ¶ 97. (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)–(38) eye-consciousness, and so on. Its function is to receive visible data, and so on. It is manifested as the state [of receiving] corresponding to that [last-mentioned function]. 37 Its proximate cause is the departure of eye-consciousness, and so on. ¶ Comm NT: 37. The meaning of the expression tathābhāva-paccupaṭṭhāna appears more clearly where it is used again at §108. In this definition (sādhana)...
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Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā. (40)–(41) Also the twofold resultant mind-consciousness-element without root- cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects. Its function is that of investigating, and so on. It is manifested as the state [of investigating] corresponding to that [last- mentioned function]. Its proximate cause is the heart-basis.
Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo. 98.But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series].
Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti. For of these, (40) one is associated-with- joy because of its presence when entirely desirable objects occur; and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion.
Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti. ¶ (41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death. ¶
Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ. 99.And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object.
Upekkhāsukhasomanassabhedato tividhaṃ. It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity.
Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ. For (34)–(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)–(41) have a variable object.
Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti. For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)–(41) the two mind-consciousness-elements occur with respect to [all] six.
Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti. Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity.
Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ. ¶ So firstly, the profitable resultant without root-cause should be understood as of eight kinds. ¶
Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ. 100. III.i. A. (a) 2. But that with root-cause is (42)–(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)–(8).
Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. But it does not occur with respect to the six objects38 through giving, etc., as the profitable does; Подкомментарий
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Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati. for it occurs only with respect to the six objects that are included among limited states,39 as rebirth-linking, life-continuum, death, and registration. Comm NT: 39. Registration consciousness does not, it is stated, occur with an object of exalted consciousness—see Vibh-a 154.
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Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo. But the prompted and unprompted states should be understood here as due to the source it has come from, and so on.40 [456] Подкомментарий
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Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ. ¶ And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face. ¶
Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ. 101. III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)–(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions.
Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ. ¶ It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)–(41). ¶
Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni. 102. Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only.
Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni. The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity.
Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni. For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity.
Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā. And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is.
Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ. ¶ So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty- three kinds. ¶
Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ. 103. III. i. B. That of the fine-material sphere, however, is of five kinds (57)–(61) like the profitable (9)–(13).
Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna],
Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena. while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death.
Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ. 104. III.i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)–(65) is of four kinds like the profitable too (14)–(17).
Pavattibhedopissa rūpāvacare vuttanayo eva. And its occurrence is classed in the same way as that of the fine-material sphere.
Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati. 105. III. i. D. The supramundane resultant is of four kinds (66)–(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)–(21). It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII).
Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti. ¶ So resultant consciousness in all the four planes is of thirty-six kinds. ¶
Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca. 106. III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere.
Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca. Herein, III. ii. A. , that of the sense sphere, is of two kinds, namely, (1) without root- cause, and (2) with root-cause.
Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ. ¶ III. ii. A. 1. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. That is of two kinds, being classed as (70) mind-element, and (71)–(72) mind-consciousness-element. ¶
Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti. ¶ 107. Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data and so on. Its function is to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of [the continued occurrence of consciousness as] life- continuum. It is associated with equanimity only. ¶
Manoviññāṇadhātupana duvidhā sādhāraṇā asādhāraṇā ca. 108.But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all.[457]
Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā. ¶ Herein, (71) that shared by all is the functional [mind- consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to determine at the five doors and to advert at the mind door. It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions]. Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)–(41) [in the first case], or of one among the kinds of life-continuum [in the second]. (72) ¶
Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti. That not shared by all is the functional [mind-consciousness- element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to cause smiling41 in Arahants about things that are not sublime. It is manifested as the state corresponding to that [last-mentioned function]. Its proximate cause is always the heart-basis. Подкомментарий: 41 NT: See e.g. Vin III 104.
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Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ. ¶ So the sense-sphere functional without root-cause is of three kinds. ¶
Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ. 109. III. ii. A. 2. That, however, with root cause is of eight kinds (73)–(80), like the profitable (1)–(8), being classed according to joy and so on.
Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso. While the profitable arises in trainers and ordinary men only, this arises in Arahants only. This is the difference here.
Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ. ¶ So firstly, that of the sense sphere is of eleven kinds. ¶
Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti. III. ii. B. , III. ii. C. That, however, of the fine-material sphere (81)–(85), and that of the immaterial sphere (86)–(89) are [respectively] of five kinds and of four kinds like the profitable.
Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti. But they should be understood to differ from the profitable in that they arise only in Arahants.
Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti. ¶ So functional consciousness in the three planes is of twenty kinds in all. ¶
455. Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti. 110. So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness.
Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti. ¶ And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (l) impulsion, (m) registration, and (n) death. ¶
Kathaṃ? [THE 14 MODES OF OCCURRENCE OF CONSCIOUSNESS] 111.How so?
Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti paṭisandhivasena nava vipākacittāni pavattanti. (a) When, through the influence of the eight kinds of sense-sphere profitable [consciousness] (1)–(8), beings come to be reborn among deities and human beings, then the eight kinds of sense-sphere resultant with root-cause (42)– (49) occur, and also the resultant mind-consciousness-element without root-cause associated with equanimity (41), which is the weak profitable result with two root- causes in those who are entering upon the state of eunuchs, etc., among human beings—thus nine kinds of resultant consciousness in all occur as rebirth-linking; and they do so making their object whichever among the kamma, sign of kamma, or sign of destiny has appeared at the time of dying (see also XVII.120). 42 Подкомментарий: 42 NT: See also M-a IV 124f. See XVII. 136ff.
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Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti. ¶ 112. When, through the influence of the profitable of the fine-material sphere (9)–(13) and the immaterial sphere (14)–(17), beings are reborn [respectively] in the fine-material and immaterial kinds of becoming, then the nine kinds of fine- material (57)–(61) and immaterial (62)–(65) resultant occur as rebirth-linking; and they do so making their object only the sign of kamma that has appeared at the time of dying. 43 ¶ Подкомментарий
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Yadā pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā. ¶ 113. When, through the influence of the unprofitable (22)–(33), they are reborn in a state of loss, then the one kind of unprofitable resultant mind-consciousness- element without root-cause (56) occurs as rebirth-linking; and it does so making its object whichever among the kamma, sign of kamma, and sign of destiny has appeared at the time of dying. [458] This firstly is how the occurrence of nineteen kinds of resultant consciousness should be understood as rebirth-linking. ¶
Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā. ¶ 114.(b) When the rebirth-linking consciousness has ceased, then, following on whatever kind of rebirth-linking it may be, the same kinds, being the result of that same kamma whatever it may be, occur as life-continuum consciousness with that same object; and again those same kinds. 44 And as long as there is no other kind of arising of consciousness to interrupt the continuity, they also go on occurring endlessly in periods of dreamless sleep, etc., like the current of a river. 45 This is how the occurrence of those same [nineteen kinds of] consciousness should be understood as life-continuum. ¶ Подкомментарий 44 45 NT: For the commentarial description of dream consciousness and kamma effected during dreams, see Vibh-a (commentary to ...
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Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. 115. (c) With the life-continuum continuity occurring thus, when living beings’ faculties have become capable of apprehending an object, then, when a visible datum has come into the eye’s focus, there is impinging upon the eye-sensitivity due to the visible datum. Thereupon, owing to the impact’s influence, there comes to be a disturbance in [the continuity of] the life-continuum. 46 Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting. Подкомментарий:
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Sotadvārādīsupi eseva nayo. So too in the case of the ear door and so on.
Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā. ¶ 116. When an object of anyone of the six kinds has come into focus in the mind door, then next to the disturbance of the life-continuum the functional mind- consciousness-element without root-cause (71) arises accompanied by equanimity, as it were, cutting off the life-continuum and accomplishing the function of adverting. This is how the occurrence of two kinds of functional consciousness should be understood as adverting. ¶
Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti. 117. (d)–(h) Next to adverting,47 taking the eye door first, eye-consciousness (d) arises accomplishing the function of seeing in the eye door and having the eye- sensitivity as its physical basis. And [likewise] (e) ear-, (f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing respectively the functions of hearing, etc., in the ear door and so on. Подкомментарий: NT: The quotation as it stands is not traced to the Piṭakas.
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Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā. ¶ These comprise the profitable resultant [consciousnesses] (34)–(38) with respect to desirable and desirable-neutral objective fields, and the unprofitable resultant (50)–(54) with respect to undesirable and undesirable-neutral objective fields. This is how the occurrence of ten kinds of resultant consciousness should be understood as seeing, hearing, smelling, tasting, and touching. ¶
"Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū"tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati. 118. (i) Because of the words, “Eye-consciousness having arisen and ceased, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” (Vibh 88), etc., next to eye-consciousness, etc., and receiving the same objective fields as they [deal with], mind-element arises as (39) profitable resultant next to profitable resultant [eye-consciousness, etc.,] and as (55) unprofitable resultant next to [459] unprofitable resultant [eye-consciousness, and so on].
Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā. ¶ This is how the occurrence of two kinds of resultant consciousness should be understood as receiving. ¶
"Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū"ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā, kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā. ¶ 119.(j) Because of the words, “Mind-element having arisen and ceased, also, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” (Vibh 89),48 then resultant mind-consciousness-element without root-cause arises investigating the same objective field as that received by the mind-element. When next to (55) unprofitable-resultant mind-element it is (56) unprofitable-resultant, and when next to (39) profitable-resultant [mind-element] it is either (40) accompanied by joy in the case of a desirable object, or (41) accompanied by equanimity in the case of a desirable-neutral object. This is how the occurrence of three kinds of resultant consciousness should be understood as investigating. ¶ Comm NT: See Ch. IV, note 13.
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Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā. ¶ 120. (k) Next to investigation, (71) functional mind-consciousness-element without root-cause arises accompanied by equanimity determining that same objective field. This is how the occurrence of one kind of resultant consciousness should be understood as determining. ¶
Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti, eso tāva pañcadvāre nayo. ¶ 121. (l) Next to determining, if the visible datum, etc., as object is vivid,49 then six or seven impulsions impel with respect to the objective fields as determined. These are one among (1)–(8) the eight kinds of sense-sphere profitable, or (22)– (33) the twelve kinds of unprofitable, or (72)–(80) the nine remaining sense- sphere functional. This, firstly, is the way in the case of the five doors. ¶ Подкомментарий:
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Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva. But in the case of the mind door those same [impulsions arise] next to (71) mind-door adverting.
Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā. ¶ Beyond [the stage of] change-of-lineage50 any [of the following 26 kinds of impulsion] that obtains a condition51 impels; that is, any kind among (9)–(13) the five profitable, and (81)–(85) the five functional, of the fine-material sphere, and (14)–(17) the four profitable, and (86)–(89) the four functional of the immaterial sphere, and also (18)–(21) the four path consciousnesses and (66)– (69) four fruition consciousnesses of the supramundane. This is how the occurrence of fifty-five kinds of profitable, unprofitable, functional, and resultant consciousness should be understood as impulsion. ¶ Подкомментарий: 50 NT: See also IV.74 and XXI. 129. 51
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Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. 122. (m) At the end of the impulsions, if the object is a very vivid one52 in the five doors, or is clear in the mind door, then in sense-sphere beings at the end of sense-sphere impulsions resultant consciousness occurs through any condition it may have obtained such as previous kamma, impulsion consciousness, etc., with desirable, etc., object. 53 [It occurs thus] as one among the eight sense-sphere resultant kinds with root cause (42)–(49) or the three resultant mind- consciousness elements without root-cause (40), (41), (56), and it [does so] twice or [460] once, following after the impulsions that have impelled, and with respect to an object other than the life-continuum’s object, like some of the water that follows a little after a boat going upstream. Подкомментарий: 52 53
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Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati. Though ready to occur with the life- continuum’s object after the impulsions have ended, it nevertheless occurs making the impulsions’ object its object. Because of that it is called registration (tadārammaṇa—lit. “having-that-as-its-object”).
Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā. ¶ This is how the occurrence of eleven kinds of resultant consciousness should be understood as registration. ¶
Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo. 123. (n) At the end of registration the life-continuum resumes its occurrence. When the [resumed occurrence of the] life-continuum is again interrupted, adverting, etc., occur again, and when the conditions obtain, the conscious continuity repeats its occurrence as adverting, and next to adverting seeing, etc., according to the law of consciousness, again and again, until the life-continuum of one becoming is exhausted.
Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati. For the last life-continuum consciousness of all in one becoming is called death (cuti) because of falling (cavanatta) from that [becoming].
Tasmā tampi ekūnavīsatividhameva hoti. So that is of nineteen kinds too [like rebirth-linking and life- continuum].
Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā. ¶ This is how the occurrence of nineteen kinds of resultant consciousness should be understood as death. ¶
Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva. 124. And after death there is rebirth-linking again; and after rebirth-linking, life-continuum. Thus the conscious continuity of beings who hasten through the kinds of becoming, destiny, station [of consciousness], and abode [of beings] occurs without break.
Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti. ¶ But when a man attains Arahantship here, it ceases with the cessation of his death consciousness. ¶
Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ. This is the section of the detailed explanation dealing with the consciousness aggregate.
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