界 dhātu

[봄봄]

The Path of Purification

Visuddhimagga

by

Bhadantācariya Buddhaghosa

Translated from the Pali by

Bhikkhu Ñāṇamoli

CHAPTER XV

THE BASES AND ELEMENTS

(Áyatana-dhátu-niddesa)

[A. DESCRIPTION OF THE BASES]

-496-

[B. DESCRIPTION OF THE ELEMENTS]

Dhātuvitthārakathā

17. The “"elements”" next to that (XIV.32) are the eighteen elements, that is to say,

eye element, visible-data element, eye-consciousness element;

ear element, sound element, ear-consciousness element;

nose element, odour element, noseconsciousness element;

tongue element, flavour element, tongue-consciousness element;

body element, tangible-data element, body-consciousness element;

mind element, mental-data element, mind-consciousness element.

517. Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo –

cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu,

sotadhātu, saddadhātu, sotaviññāṇadhātu,

ghānadhātu, gandhadhātu, ghānaviññāṇadhātu,

jivhādhātu, rasadhātu, jivhāviññāṇadhātu,

kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu,

manodhātu, dhammadhātu, manoviññāṇadhātūti.

*→ 18界:

眼界, 色界, 眼識界. 耳界, 聲界, 耳識界. 鼻界, 香界, 鼻識界.

舌界, 味界, 舌識界. 身界, 蠾界, 身識界, 意界, 法界, 意識界.

18. Herein:

(1) As to meaning, (2) characteristic, et cetera,

(3) Order, (4) just so much, and (5) reckoning,

(6) Then condition, and (7) how to be seen—-

Thus should be known the exposition.

Tattha –

Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;

Paccayā atha daṭṭhabbā, veditabbo vinicchayo.

19. 1. Herein, as to meaning: first the exposition of “"eye,”" etc.,

should be known individually as to meaning in the way beginning:

It relishes (cakkhati), thus it is an eye (cakkhu); it makes visible (rúpayati), thus it is a visible datum;

[485] and the consciousness of the eye is eye-consciousness (see §3).

Tattha atthatoti cakkhatīti cakkhu. Rūpayatīti rūpaṃ. Cakkhussa viññāṇaṃ cakkhuviññāṇanti

evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo.

As to meaning in general: (a) it sorts out (vidahati), (b) it assorts [well] (dhìyate),

(c) a sorting out (vidhána), (d) it is sorted out (vidhìyate) by means of that,

or (e) it causes to be sorted (dhìyati) here, thus it is a sort (dhátu = element).10

10. The verb dahati, the basis of all these derivatives, means literally “"to put.”"

“"There are five meanings stated, since the word dhátu (element, sort, ‘'putting’') has

its form established (siddha) here by

(a) the transitive (kattu), (b) the intransitive (kamma), (c) the abstract noun (bháva),

(d) the instrumental case (káraóa), and (e) the causative voice (adhikaraóa).

Supramundane elements do not sort out (vidahanti) the suffering of the round of rebirths;

on the contrary, they destroy (vidhaísenti) it.

That is why ‘'mundane’' is specified”" (Vism-mhþ 513).

Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu.

*→ 일상적으로는

나누어 담는다/분류하여 담는다, 분담한다, 분담/배당/할당, 割當하는 틀/기준/范에 의하여, 부담하게 하다.

-라는 의미에서 '割當하여 담는 틀, 담아 두'- "다하뚜"이다.

20. (a) The mundane sorts (elements), when defined according to their instrumentality,

sort out (vidahanti) the suffering of the round of rebirths, which is of many kinds,

just as the “"sorts”" (ores—-see XI.20) of gold and silver, etc.,

do gold and silver, and so on.

Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā

suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ,

anekappakāraṃ saṃsāradukkhaṃ vidahanti.

[아비담마 길라잡이(하) 637쪽][PTS Page 485]

[청정도론 XV]: "20. 세간적인 요소[界, dhātu]는 원인에 따라 결정되는데

그것은 가지가지 형태의 윤회의 고통을 생기게 한다.

마치 금, 은 등의 요소를 가진 원석이 금, 은 등을 생기게 하듯이.

*→ 수정.

金銀 등을 담고 있는 것은 金銀 등을 (차별적으로 생기게 하듯)

행하는 방식에 따라 결정되는, 세간적인 것을 담고 있는 자는  

갖가지 종류의 윤회의 고통을 차별적으로 받아 담는다.

(b) They assort [well] (dhìyante) with living beings,

as a burden does with burden bearers; they are borne (dháriyanti), is the meaning.

Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho.

마치 짐꾼이 짐을 나르듯 중생이 이것을 나른다(dhīyante), 운반한다(dhāriyanti)는 뜻이다.

*→

짐꾼에 의하여 짐이 (날라지)듯이, 중생에 의하여 부담하게 되다, 날라 진다는 의미이다.

짐꾼이 짐을 운반하듯 중생이 [고통을] 담고 있고, 나른다는 의미이다.

(c) And they are only mere sortings out (vidhána) of suffering

because no mastery is exercisable over them.

Dukkhavidhānamattameva cesā, avasavattanato.

이들은 단지 고통을 나를[*할당/配當 받을] 뿐이다. 제어할 수 없기 때문이다.

(d) And by means of them as instruments the suffering of the round of rebirths

is continually being sorted out (anuvidhìyati) by living beings.

Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati.

이 요소를 통해 중생은 윤회의 고통을 나른다.

*→

이러한 행위에 의해 만들어 진 것에 의하여 윤회의 고통을 중생에게 잇따라 나르게 한다.

(e) And that [suffering], being sorted out (vihita) in this way,

is caused to be sorted (dhìyati) into those [sorts (elements)];

it is caused to be placed in them, is the meaning.

Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho.

이처럼 운반해 온 고통을 이 요소(다뚜)에다 놓는다, 둔다는 뜻이다.

*→

이처럼 배당받은 苦를 [界/范]에? 부담하게 한다, 두게 한다는 의미이다.

So each thing (dhamma) among those beginning with the eye is called

a “"sort”" (dhátu—-element) in the meaning just stated beginning “

"It sorts out, it assorts well.”"

Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati.

이와 같이 눈 등에서 각각의 법이 적절하게 생기게 한다(vidahati),

놓아진다(dhīyati) 등의 뜻에서 요소(dhātu)라 한다.

*→

이와 같이 눈 등에서 각각의 法이 적절하게 생긴 것을 할당한다,

받아 담게 한다 등의 의미에서 界/范이라 한다.

21. Furthermore, while the self of the sectarians does not exist with an individual essence,

not so these.

These, on the contrary, are elements (dhátu)

since they cause [a state’'s] own individual essence to be borne (dhárenti).11

11. “"‘'Are elements since they cause [a state’'s] own individual essence to be borne’':

here, while the establishment of the word’'s form should be understood as “

"dadhátì ti dhátu (it puts, sorts, thus it is an element),’'

still taking the word dhá to share the meanings [of both dadháti and dháreti (see XI.104)],

there is also the meaning of the active voice different from the first,

because the meanings of vidhána (sorting out) and dháraóa (causing to bear) are unconnected.

The causing of the bearing of mere individual essences without any permanent living being,

is a basic meaning of the word dhátu (element), and so it is stated separately”" (Vism-mhþ 513).

518. Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā,

etā pana attano sabhāvaṃ dhārentīti dhātuyo.

21. 더군다나 외도들이 주장하는 자아라는 것은 본성으로 볼 때 없지만 이 요소들은 그렇지 않다.

이들은 각자 고유의 본성을 지니기 때문에 요소[界]라 한다.

*→

<원因이 될> 自性을 담도록/가지도록 하기 때문에 界/范이라 한다.

And just as in the world the variously-coloured constituents of marble

such as malachite, cinnabar, etc., are called “"elements,”"

so too these [beginning with the eye] are elements like those;12

for they are the “"variously-coloured”" constituents of knowledge and the knowable.

12. “"‘'Are elements like those elements’': here, just as the word “"lion”" (sìha),

which is properly applicable to the bearer of a mane, [is used] of a man,

so too the word ‘'element,’' which is properly applicable to the constituents of marble,

is used of the eye and so on”" (Vism-mhþ 513).

Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo.

Vicittā hete ñāṇañeyyāvayavāti.

세간에서 여러 가지 노란 웅황, 비석 등 암석의 요소를 다뚜라고 부르듯이

이들도 다뚜와 같기 때문에 다뚜(요소)라고 한다.

왜냐하면 이들은 앎(ñāṇa)과 알아야 할 대상(ñeyya)의 구성요소이기 때문이다.

Or just as the general term “"elements”" is used for juices, blood, etc.,

which are constituents of the collection called the “"carcass,”"

when they are distinguished from each other by dissimilarity of characteristic,

so too the general term “"elements”" should be understood as used for the

constituents of the selfhood (personality) called “"the pentad of aggregates”";

for these things beginning with the eye are distinguished from each other

by dissimilarity of characteristic.

Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu

aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā,

evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā.

Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti.

체액과 피 등은 몸이라 불리는 무더기[蘊]의 성분(요소)이며, 특징이 다르기 때문에 서로서로 차이가 난다.

일반적으로 그들을 일러 다뚜라고 한다.

이와 마찬가지로 오온이라 불리는 몸의 요소 등에도 다뚜라는 용어가 사용된다고 알아야 한다.

왜냐하면 이들 눈 등도 특징이 다르기 때문에 서로서로 한정되어 있기 때문이다.

22. Furthermore, “"element”" is a term for what is soulless; and for the purpose

of abolishing the perception of soul the Blessed One accordingly taught the

elements in such passages as “"Bhikkhu, this man has six elements”" (M III 239).

Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ.

Tathā hi bhagavā ‘‘cha dhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.344)

jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti.

22. 요소는 영혼이 아닌 것(nijjīva, 非命)의 동의어이다.

세존께서는 "비구여, 이 사람은 여섯 개의 요소를 가졌다(M140/iii.239)"라는 등에서

영혼이라는 산냐를 부수기 위해 요소[界]라는 가르침을 설하셨다.

Therefore the exposition should be understood here firstly as to meaning thus:

it is an eye and that is an element, thus it is the eye-element …… It is mindconsciousness

and that is an element, thus it is mind-consciousness element.

Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu…pe…

manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti.

Evaṃ tāvettha atthato veditabbo vinicchayo.

그러므로 이미 설한 뜻대로 '눈이 곧 이 요소이기 때문에 눈의 요소[眼界]이고 …

마노의 알음알이[意識]가 곧 이 요소이기 때문에 마노의 알음알이의 요소[意識界]이다'라고 뜻으로써

해설을 이해해야 한다."

23. 2. As to characteristic, et cetera:

here too the exposition should be understood as to the characteristic, etc., of the eye, and so on.

And that should be understood in the way given above in the Description of the Aggregates (XIV.37ff.).

519. Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo.

Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni.

24. 3. As to order: here too, from among “"order of arising,”" etc.,

mentioned above (XIV.211), only “"order of teaching”" is appropriate.

It is set forth according to successive definition of cause and fruit.13

13. “"‘'Successive definition of cause and fruit’' is just the state of cause and fruit”" (Vismmhþ 514).

For the pair, eye element and visibledata element,

are the cause and eye-consciousness element is the fruit. So in each case.

Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati.

So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto.

Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. Evaṃ sabbattha.

25. 4. As to just so much: as just so many.

What is meant is this: in various places in the Suttas and Abhidhamma

the following as well as other [486] elements are met with—-

the illumination element, beauty element,

base-consisting-of boundless- space element,

base-consisting-of-boundless-consciousness element,

base-consisting-of-nothingness element,

base-consisting-of-neither-perceptionnor-

non-perception element,

cessation-of-perception-and-feeling element (S II 150);

sense-desire element, ill-will element, cruelty element, renunciation element,

non-ill-will element, non-cruelty element (Vibh 86);

bodily-pleasure element, bodily-pain element, joy element, grief element,

equanimity element, ignorance element (Vibh 85);

initiative element, launching element, persistence element (S V 66);

inferior element, medium element, superior element (D III 215);

earth element, water element, fire element, air element,

space element, consciousness element (Vibh 82);

formed element, unformed element (M III 63);

the world of many elements, of various elements (M I 70)—-that being so,

520. Tāvatvatoti tāvabhāvato.

Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu

‘‘ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu,

ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu’’ (saṃ. ni. 2.95),

‘‘kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu’’

(vibha. 182; dī. ni. 3.305; ma. ni. 3.125),

‘‘sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu’’

(vibha. 180; ma. ni. 3.125),

‘‘ārambhadhātu, nikkamadhātu, parakkamadhātu’’ (saṃ. ni. 5.183),

‘‘hīnadhātu, majjhimadhātu, paṇītadhātu’’ (dī. ni. 3.305),

‘‘pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311),

ākāsadhātu, viññāṇadhātu’’ (ma. ni. 3.125; vibha. 172),

‘‘saṅkhatadhātu, asaṅkhatadhātu’’ (ma. ni. 3.125),

‘‘anekadhātu nānādhātu loko’’ti (dī. ni. 2.366; ma. ni. 1.148)

evamādayo aññāpi dhātuyo dissanti.

http://cafe.daum.net/pali-study/9akA/27

각묵스님 역 상윳따 니까야 2권 375쪽 하단 주>

① 18가지 요소: 눈의 요소부터 마노의 알음알이의 요소까지 18가지(S14:1)

(안.이.비.설.신.의만을 요소로 들고 있는 S14:2~5의 네 개 경들과

색.성.향.비.촉.법만을 요소로 들고 있는 S14:6~10의 다섯 개 경들도 여기에 포함시킬 수 있다.)

② 일곱 가지 요소: 빛, 아름다움, 공무변처, 식무변처, 무소유처, 비상비비상처, 상수멸(S14:11)

③ 세 가지 요소: 감각적 욕망.악의.해코지의 세요소와 출리.악의 없음.해코지 않음의 세 요소(S14:12)

④ 네 가지 요소: 지.수.화.풍(S14:30~39)

⑤ 다양한 성향(ajjhāsaya): S14:13~29(전문술어로 쓰인 것이 아님).

why is the classification only made according to these eighteen

instead of making it according to all of them?

Because, as far as individual essence is concerned,

all existing elements are included in that [classification].

Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce.

Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā.

26. The visible data-element itself is the illumination element.

The beauty element is bound up with visible-data and so on.

Why? Because it is the sign of the beautiful.

The sign of the beautiful is the beauty element and that does not exist apart from visible data

and so on.

Or since the visible data, etc.,

that are objects consisting of profitable kamma-result are themselves the beauty element,

that is thus merely visible data and so on.

As regards the base-consisting-of boundless- space element, etc.,

the consciousness is mind-consciousness element only,

while the remaining [states] are the mental-data element.

But the cessation of-perception-and-feeling element does not exist as an individual essence;

for that is merely the cessation of two elements.14

14. “"It is the mere cessation of the mind-consciousness element and mental-data element

because it is the ceasedness of thought-arisings in the fourth immaterial state”" (Vism-mhþ 514).

Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā.

Kasmā, subhanimittattā. Subhanimittañhi subhadhātu.

Tañca rūpādivinimuttaṃ na vijjati.

Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā.

Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu.

Saññāvedayitanirodhadhātu pana sabhāvato natthi.

Dhātudvayanirodhamattameva hi sā.

27. The sense-desire element is either merely the mental-data element, according as it is said,

“"Herein, what is the sense-desire element?

It is the thought, applied thought, …… wrong thinking,

that is associated with sense desires”" (Vibh 86),

or it is the eighteen elements, according as it is said:

“"Making the Avìci hell the lower limit and making the Paranimmitavasavatti deities the upper limit,

the aggregates, elements, bases, materiality, feeling, perception, formations,

and consciousness that are in this interval, that belong here, are included here:

these are called the sense desire element”" (Vibh 86). [487]

Kāmadhātu dhammadhātumattaṃ vā hoti.

Yathāha – ‘‘tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti (vibha. 182).

Aṭṭhārasāpi vā dhātuyo.

Yathāha – ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā

yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā

rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū’’ti (vibha. 182).

28. The renunciation element is the mental-data element; also, because of the passage,

“"Also all profitable states are the renunciation element”" (Vibh 86),

it is the mind-consciousness element too.

The elements of ill-will, cruelty, non-illwill, non-cruelty, bodily pleasure, bodily pain, joy, grief,

equanimity, ignorance, initiative, launching, and persistence are the mental-data element too.

Nekkhammadhātu dhammadhātu eva, ‘‘sabbepi kusalā dhammā nekkhammadhātū’’ti (vibha. 182)

vacanato manoviññāṇadhātupi hotiyeva.

Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-

nikkama-parakkamadhātuyo dhammadhātuyeva.

29. The inferior, medium, and superior elements are the eighteen elements themselves;

for inferior eyes, etc., are the inferior element, and medium and superior eyes, etc.,

are the medium and superior elements.

But literally speaking,

the unprofitable mental-data element and mind-consciousness element are the inferior element;

both these elements, when mundane profitable or mundane indeterminate, and the eye element, etc.,

are the medium element;

but the supramundane mental-data element and mind-consciousness element are the superior element.

Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva.

Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca.

Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu,

lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu,

lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu.

30. The earth, fire, and air elements are the tangible-data element;

the water element and the space element are the mental-data element only;

“"consciousness element”" is

a term summarizing the seven consciousness elements beginning with eye-consciousness.

Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva.

Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva.

31. Seventeen elements and one part of the mental-data element are the formed element;

but the unformed element is one part of the mental-data element only.

The “"world of many elements, of various elements”"

is merely what is divided up into the eighteen elements.

So they are given as eighteen because, as to individual essence,

all existing elements are included in that [classification].

Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova.

Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti.

Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti.

32. Furthermore, they are stated as eighteen for the purpose of eliminating

the kind of perception to be found in those who perceive a soul in consciousness,

the individual essence of which is cognizing;

for there are beings who perceive a soul in consciousness,

the individual essence of which is cognizing.

And so the Blessed One, who was desirous of eliminating the long-inherent perception of a soul,

has expounded the eighteen elements thus making evident to them

not only consciousness’'s multiplicity when classed

as eye-, ear-, nose-, tongueand body-consciousness elements,

and mind, and mind-consciousness elements,

but also its impermanence,

which is due to its existing in dependence on eyecum-visible-data, etc., as conditions.

521. Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā.

Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino,

tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena

tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā

dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā.

33. What is more, the inclinations of those who are teachable in this way [have to be considered];

and in order to suit the inclinations of beings

who are teachable by a teaching that is neither too brief nor too long, eighteen are expounded. For:

By methods terse and long as need may be

He taught the Dhamma, so that from beings’' hearts,

If they have wit to learn, the dark departs

Melting in the Good Dhamma’'s brilliancy.

This is how the exposition should be understood here as to just so much.

Kiñca bhiyyo tathā veneyyajjhāsayavasena ca.

Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā.

Saṅkhepavitthāranayena tathā tathā hi,

Dhammaṃ pakāsayati esa yathā yathāssa;

Saddhammatejavihataṃ vilayaṃ khaṇena,

Veneyyasattahadayesu tamo payātīti.

Evamettha tāvatvato veditabbo vinicchayo.

34. 5. As to reckoning:

the eye-element, firstly, is reckoned as one thing according to kind, [488] namely, eye sensitivity.

Likewise, the ear, nose, tongue, body, visibledata, sound, odour,

and flavour elements are reckoned as ear sensitivity, and so on (XIV.37ff.).

But the tangible-data element is reckoned as three things, namely, earth, fire and air.

The eye-consciousness element is reckoned as two things,

namely, profitable and unprofitable kamma-result;

and likewise the consciousness elements of the ear, nose, tongue, and body.

The mind element is reckoned as three things, namely, five-door adverting (70),

and profitable (39) and unprofitable (55) resultant receiving.

The mental-data element as twenty things, namely, three immaterial aggregates,

sixteen kinds of subtle matter, and the unformed element (see Vibh 88).15

15. In XIV.35–-70, the material instances listed total 28,

that is, 4 primary elements, 9 sense faculties

(excluding the tangible-data faculty, which is the 3 elements except water),

and 15 kinds of subtle materiality beginning with the femininity faculty (cf. treatment at Dhs §596).

Other lists, however, sometimes give a total of 26 kinds, that is,

10 sense faculties (including the tangible-data faculty, which is the 3 primary elements)

and 16 kinds of subtle materiality,

that is, the above-mentioned 15 plus the water element,

which is listed then after the space element (cf. treatment at Dhs §653 and list at M-a II 261). See Table I.

Mind-consciousness element is reckoned as seventy-six things,

namely, the remaining profitable, unprofitable, and indeterminate consciousnesses.

This is how the exposition should be understood as to reckoning.

35. 6. Condition: the eye element, firstly, is a condition, in six ways, namely,

dissociation, pre-nascence, presence, non-disappearance, support,

and faculty for the eye-consciousness element.

The visible-data element is a condition, in four ways,

namely, prenascence, presence, non-disappearance, and object, for the eye-consciousness element.

Similarly with the ear-element and the soundelement for the ear-consciousness element and so on.

36. The adverting mind element (70) is a condition, as the five conditions,

namely: proximity, contiguity, absence, disappearance, and proximity-decisivesupport,

for these five [beginning with the eye-consciousness element].

And these five are so too for the receiving mind element ((39), (55)).

And so is the receiving mind element for the investigating mind-consciousness element

((40), (41), (56)).

And so is that too for the determining mind-consciousness element (71).

And so is the determining mind-consciousness element for impulsion mindconsciousness element.

But the impulsion mind-consciousness element is a condition, as the six conditions,

namely, as the five already stated and as repetition condition,

for the immediately following impulsion mind-consciousness element.

This, firstly, is the way in the case of the five doors.

37. In the case of the mind door, however,

the life-continuum mindconsciousness element is a condition,

as the previously-stated five conditions, for the adverting mind-consciousness element (71).

And the adverting mindconsciousness element is so for the impulsion mind-consciousness element.

38. The mental-data element is a condition in many ways,

as conascence, mutuality, support, association, presence, non-disappearance, etc.,16

for the seven consciousness elements.

16. “"Here the word ‘'etc.’' stands for the mind-consciousness element’'s states

where suitable as root-cause, predominance, kamma, kamma-result, nutriment, faculty, jhána,

and path conditions”" (Vism-mhþ 516).

The eye element, etc., and some of the mental-data element,17 are conditions,

as object condition, etc., for some of the mindconsciousness element.

17. “"I.e. subtle materiality and Nibbána”" (Vism-mhþ 516).

39. And not only are the eye and visible data, etc.,

conditions for the eyeconsciousness element, etc., [respectively], but also light, etc., are too.

Hence the former teachers said:

“"Eye-consciousness arises due to eye, visible datum, light, and attention. [489]

Ear-consciousness arises due to ear, sound, aperture, and attention.

Nose-consciousness arises due to nose, odour, air, and attention.

Tongue-consciousness arises due to tongue, flavour, water, and attention.

Bodyconsciousness arises due to body, tangible datum, earth, and attention.

Mindconsciousness arises due to life-continuum-mind,18 mental datum, and attention.”"

This is in brief. But the kinds of conditions will be explained in detail

in the Description of Dependent Origination (XVII.66ff.).

This is how the exposition should be understood here as to condition.

18. “"‘'Life-continuum mind’' is the life-continuum consciousness occurring twice

in disturbance”" (Vism-mhþ 516).

40. 7. How to be seen: the meaning is that here too the exposition should be understood

as to how they are to be regarded.

For all formed elements are to be regarded as secluded from the past and future,19

as void of any lastingness, beauty, pleasure, or self, and as existing in dependence on conditions.

19. “"Formed elements are secluded in both instances (i.e. when past and future)

because their individual essences are unapprehendable then”" (Vism-mhþ 516).

41. Individually, however, the eye element should be regarded as the surface of a drum,

the visible-data element as the drumstick, and the eye-consciousness element as the sound.

Likewise, the eye element should be regarded as the surface of a looking-glass,

the visible-data element as the face, and the eye-consciousness element as the image of the face.

Or else, the eye-element should be regarded as sugarcane or sesame,

the visible-data element as the [sugarcane] mill or the [sesame] wheel rod,

and the eye-consciousness element as the sugarcane juice or the sesame oil.

Likewise, the eye-element should be regarded as the lower firestick,

the visible-data element as the upper fire-stick,20

and the eye-consciousness element as the fire.

So too in the case of the ear and so on.

20. Adharáraói (adho-araói)—-“"lower fire-stick”" and uttaráraói (uttara-araói)—-“"upper fire-stick”"

are not in PED as such.

42. The mind element, however, should be regarded as the forerunner

and follower of eye-consciousness, etc., as that arises.

As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake,

the perception and formations aggregates as a disease

owing to their connection with the dart and stake of feeling.

Or the ordinary man’'s perception should be regarded as an empty fist

because it produces pain through [disappointed] desire;

or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly.

And the formations aggregate should be regarded as men who throw one into a pit of hot coals,

because they throw one into rebirth-linking, or as thieves pursued by the king’'s men

because they are pursued by the pains of birth; or as the seeds of a poison-tree,

because they are the root-cause of the aggregates’' continuity, which brings all kinds of harm.

And materiality should be regarded as a razor-wheel (see J-a IV 3),

because it is the sign of various kinds of dangers.

The unformed element, however, should be regarded as deathless, as peace, as safety.

Why? Because it is the opposite of all ill. [490]

43. The mind-consciousness element should be regarded as a forest monkey,

because it does not stay still on its object;

or as a wild horse, because it is difficult to tame;

or as a stick flung into the air, because it falls anyhow;

or as a stage dancer,

because it adopts the guise of the various defilements such as greed and hate.

The fifteenth chapter called

“"The Description of the Bases and Elements”" in the Treatise on the Development of Understanding

in the Path of Purification composed for the purpose of gladdening good people.

-502-

[봄봄]

界를 요소/원소(element)로는 생뚱? 아닌가 하여...
界의 자료를 찾다가... 갑갑하여 직접 어떻게 이해 볼려다...
어휴~ 번역하시는 분들은 어떻게 번역하시는지... ㅠ
어학 실력마저 없으니 영어로도 빠알리어로도 방법이 없네요.
그냥 없앨려다가 그나마 자료로서 남겨 둡니다.
대략... 동사로 표현하면 "나누어, 분류하여 담다/지니다/지니게 하다..."쯤,
명사로 표현하면 "배당/할당/부담/지님.."쯤 되는 의미인 듯? 혹은 그렇게 되도록 하는 규격 틀/范?
法<element로 영역한 이유도 이 때문?>과 緣起와 아주 관련성이 높은 단어인 듯하나 모르겠음. ㅠ

[혜정]

공부짓고
감사합니다 행복하세요

[봄봄]

dh?tu

[아위자]

<法(dhamma)을 관찰하는 3가지 방법>[=三觀]이 <界, 處, 緣起>입니다.
경전에 있는 말이기 때문에 저도 그렇게 외우고 있는 것이지, 실제로 '관찰해 본 적'이 없기에
더 드릴 말씀이 없습니다.

[아위자]

답답한 상황이긴 매 일반이지만, 추측에 근거하여 '장님 더듬듯이' 생각을 표현해 보면요..........
法(dhamma)을 <處>로 관찰할 때는 <색처와 무색처>라는 분류가 '가장 큰 범위의 분류'인 것으로 보입니다.
그렇게 분류할 때는 '산냐(想)'라는 것이 '處(아야따나)'와 깊은 관계[=친밀한 관계]를 가지는 것 같더라구요...........

[아위자]

반면에 ..... 法(dhamma)을 <界>로 관찰하는 경우의 해당경문을 보면요.........
<處>의 경우와는 판이하게 더르게, '크게 분류하는 경우'를 발견하지 못했구요
'대상의 숫자'만 늘어나는 것 같습니다. 예를 들어 <오온>을 <處>로 관찰하면
<색처>와 <무색처(=수상행식)>로 분류가 되는데 반하여, <界>로 관찰하면 그냥 <다섯개의 界>입니다.
그리고 해당경문을 유심히 보면요 ..... 識이 대상인 <오온>을 명색으로 보고서 '그렇게 다섯 종류로 나누는 것' 같습니다. ....... 조심스러운 말입니다만.... <界, 處, 緣起>는 <識, 意, 心>과 관련이 있어 보인다는 말.[=자신 없는 말임]

[아위자]

'자신 없는 말'이지만 ... 혹시나 참조로 하실 수도 있으시므로 ...... 입을 엽니다.
<心意識과 오온(=명색)의 관계>는 이미 '명색의 集'이 완성된 관계로 보입니다.
거기에서 <識과 오온(=명색)의 관계>만을 따로 떼어서 볼 때, 그것이 완벽한 <界>의 모습이거든요....
그러할 때, 心은 <그 界>를 놀이터로 삼아 천진난만하게 뛰어노는 어린이(=반야를 갖추지 못한, =하루 강아지 범 무서운 줄 모르는, =청정하기는 하지만 '무명'이 잠재되어 있는)에 비유할 수 있습니다. 어른(=아라한, =반야를 갖춘)들은 種種界를 파악한(=꿰뚫고 있는, =반야를 갖춘) 분들로서 <界>의 위험성을 잘 알고 있기에 <界>를 즐거워 하지 않습니다. 이와 같이

[아위자]

<法(dhamma)을 관찰하는 3가지 방법>[=三觀]을 잘 알고 있는 어른들은 .... 도무지 <法(dhamma)>이라는 것을 좋아할 수가 없도록 되는 모양입니다. 그러한 용도로 사용되는 용어가 <界>인 것 같은데요..........

[주우]

님 반갑네요. 번역이 마무리되어가서 며칠 전부터 '붓다의 재발견'이란 책을 쓰기 시작했네요. 불교와 칸트 동학을 연결해보려 합니다. 혹 도움 필요하면 연락 드리겠습니다. 界문제는 界를 서로 다름이라는 분리가 아니라 서로 관련이라는 기회로 될 때 담마가 보이기 때문이죠. 어위자님과 저도 서로 다른 界에 있긴 하나 특정 연결고리가 확실히 있죠. 이것이 바로.....
그래서 界를 선호하기 어렵죠. 무시하면 재미없지만 말이죠. ㅋㅋ

[주우]

계와 자신과의 관계를 밝히는 것이 바로 ....
나에겐 아위자님은 !!입니다.
이런 식으로 말이죠.

[아위자]

'반야'를 갖추고서 대상[법이든, 명색이든, 일체든, 일체법이든 간에]을 보는 것이 <智見(=알고서 보는 것)>인데요.......
<智見없이(=무명상태에서)> 대상을 대하는 것이 바로 '생로병사'의 원인이라는 것이 불교의 지적 아닙니까?
<界>에 불과한 것, <處>에 불과한 것, <연기된 것>에 불과한 것을 붙들고 .......... 거기에 혹시 '본질'이, '실체'가 있지 않을까 싶어서 기대를 해 보는 것이 중생들의 삶이고요...........

[아위자]

'아위자'의 견해로는 ...... 대충 그러한 의미에서 <界>라는 용어가 사용된 것으로 보입니다.
이미 입적하신 고익진교수님과 그 제자 분들은 <界>를 '무척 고상한 것'으로 간주하는 것을 보았는데요....... "과연 그러한 의미로 부처님께서 <界>라는 용어를 사용하셨던 것인가?"에 대하여..... '아위자'는 회의적입니다........

[아위자]

경전상 분명한 점은 ......... 識의 識住가 없으면 <界>가 성립하지 않는다는 점입니다. 특히 <삼계>에 관한 교설들이 그러합니다. <삼계>라는 '명색'에 대한 識住가 없으면 그것이 바로 <혜해탈>입니다.

[아위자]

<七識住 二處>가 바로 그 점을 지적하는 교설입니다.

[봄봄]

아위자님께 감사드립니다.
界중에는 無爲界도 있네요. 열반의 동의어 인 듯 합니다.

[주우]

無爲界란 무경계가 아닌 비경계란 뜻으로 보이네요.
경계란 기회로 삼는다는 뜻 말이죠.