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§ 4.

Tattha r奴padhamma r奴pakkhandho ca cittacetasik膩sankh膩t膩 catt膩ro ar奴pino khandh膩 nibb膩na帽c' 膩ti pa帽cavidham pi ar奴panti ca n膩man' ti ca pavuccati.

Tato avases膩 辫补帽帽补迟迟颈 pana pa帽帽膩piyatt膩 辫补帽帽补迟迟颈, pa帽帽膩panato pa帽帽att墨'ti ca duvidha hoti.

Katham? Tam tam bh奴taparin膩m膩k膩ramup膩d膩ya tath膩 tath膩 pa帽帽att膩 bh奴mipabbat膩dik膩, sasambh膩rasannives膩k膩ram up膩d膩ya geharathasakat膩dik膩, khandhapa帽cakam up膩d膩ya purisapuggal膩dik膩, cand膩vattan膩dikam up膩d膩ya dis膩k膩l膩dika, asamphutth膩k膩ram up膩d膩ya k奴paguh膩dik膩, tamtam bh奴tanimittam bh膩van膩visesa帽 ca up膩d膩ya kasinanimitt膩dik膩 c膩'ti evam膩dippabhed膩 pana paramatthato avijjam膩n膩 'pi atthacch膩y膩k膩rena cittupp膩d膩n膩m膩lambanabh奴t膩 tam tam up膩d膩ya upanidh膩ya k膩ranarn katv膩 tath膩 tath膩 parikappiyam膩n膩 sankh膩yati, sama帽帽膩yati, vohar墨yati, pa帽帽膩p墨yat墨' ti pa帽帽att墨'ti pavuccati. Ayam 辫补帽帽补迟迟颈 pa帽帽膩piyatt膩 辫补帽帽补迟迟颈 n膩ma.

Pa帽帽膩panato 辫补帽帽补迟迟颈 pana n膩ma n膩makamm膩din膩mena parid墨pit膩.

Sa vijjam膩na辫补帽帽补迟迟颈, avijjam膩na辫补帽帽补迟迟颈,vijjam膩nena avijjam膩na 辫补帽帽补迟迟颈, avijjam膩nena vijjam膩na辫补帽帽补迟迟颈, vijjam膩nena vijjam膩na辫补帽帽补迟迟颈, avijjam膩nena avijjam膩na辫补帽帽补迟迟颈 c'膩ti chabbidh膩 hoti.

Tattha yad膩 pana paramatthato vijjam膩nam r奴pavedan膩dim et膩ya pa帽帽膩penti tad膩yam vijjam膩na辫补帽帽补迟迟颈. Yad膩 pana paramatthato avijjam膩nam bh奴mipabbat膩dim et膩ya pa帽帽膩penti, tad膩yam avijjam膩napa帽帽att墨ti pavuccati. Ubhinnam pana vomissakavasena ses膩 yath膩kkamam chalabhi帽帽o, itthisaddo, cakkhuvi帽帽膩nam, r膩japutto'ti ca veditabb膩.

Vac墨ghos膩nus膩rena sotavi帽帽膩nav墨thiy膩
Pavatt膩nantaruppanna manodv膩rassa gocar膩.
Atth膩yass膩nus膩rena vi帽帽膩yanti tato param
S膩yam 辫补帽帽补迟迟颈 vi帽帽eyy膩 lokasanketanimmit膩'ti

Iti Abhidhammatthasangahe Paccayasangahavibh膩go n膩ma atthamo paricchedo.

 

(translation)

§ 4.

Therein the material states are just the aggregates of matter.

Consciousness and mental states, which comprise the four immaterial aggregates, and Nibb膩na, are the five kinds that are immaterial. They are also called 'name' (苍腻尘补).

The remaining 辫补帽帽补迟迟颈 (39) is twofold, inasmuch as it is made known, or as it

makes known.

How?

There are

• such terms as 'land', 'mountain', and the like, so designated on account of the mode of transition of the respective elements;
• such terms as 'house', 'chariot', 'cart', and the like, so named on account of the mode of formation of materials;
• such terms as 'person' ,'individual', and the like, so named on account of the five aggregates;
• such terms as 'direction', 'time', and the like, named according to the revolution of the moon and so forth;
• such terms as 'well', 'cave', and the like, so named on account of the mode of non-impact and so forth;
• such terms as Kasina-objects and the like, so named on account of respective elements and different mental culture.

All such different things, though they do not exist in an ultimate sense, become objects of thought in the form of shadows of (ultimate) things.

They are called '辫补帽帽补迟迟颈' because they are thought of, reckoned, understood, expressed, and made known on account of, in consideration of, with respect to, this or that mode.

This '辫补帽帽补迟迟颈' is so called because it is made known.

As it makes known it is called '辫补帽帽补迟迟颈'. it is described as 'name', 'name-made, etc.

It is sixfold (40):

1. A real concept,
2. an unreal concept,
3. an unreal concept by means of a real concept,
4. a real concept by means of an unreal concept,
5. a real concept by means of a real concept,
6. an unreal concept by means of an unreal concept.

As, for instance, when they make known by a term, such as 'matter', 'feeling', and so forth, that exist in reality, it is called a 'real concept'.

When they make known by a term, such as 'land', 'mountain' and so forth, that do not exist in reality, it is called an 'unreal concept'.

The rest should respectively be understood by combining both as, for instance, 'possessor of sixfold supernormal vision', 'woman's voice', 'visual cognition', 'king's son'.

Summary

By following the sound of speech through the process of auditory consciousness, and then by means of the concept conceived by mind-door that subsequently arises, are meanings understood.

These concepts should be understood as fashioned by world-convention.

This is the eighth chapter which deals with the Analysis of Causal Relations in the Compendium of Abhidhamma.

 

Notes:

39. 笔补帽帽补迟迟颈 - There are two kinds of 辫补帽帽补迟迟颈 or concepts - namely, attha-辫补帽帽补迟迟颈 and n膩ma-辫补帽帽补迟迟颈. The former is made known, that is, the object conveyed by the concept. The latter is that which makes known, that is, the name given to the object.

Land, mountain, etc. are called 'santh膩na-辫补帽帽补迟迟颈', formal concepts, since they correspond to the form of things.

Chariot, village, etc., are called 'sam奴ha-辫补帽帽补迟迟颈', collective concepts, since they correspond to a collection or group of things.

East, west, etc., are called 'dis膩-辫补帽帽补迟迟颈', local concepts, since they correspond to locality.

Morning, noon, etc., are called 'k膩la-辫补帽帽补迟迟颈', time concepts, since they correspond to time.

Well, cave, etc., are called '膩k膩sa-辫补帽帽补迟迟颈', space-concepts, since they correspond to open space.

Visualized image, conceptualized image, etc. are called 'nimitta-辫补帽帽补迟迟颈', since they correspond to mental signs gained by mental development.

40. Six kinds of 笔补帽帽补迟迟颈 -

1. Matter, feeling, etc., exist in an ultimate sense.
2. Land, mountain, etc., are terms given to things that do not exist in an ultimate sense.
3. 'Possessor of sixfold supernormal vision.'

Here the former does not exist in an ultimate sense, but the latter does.

4. Woman's voice. Here the voice exists in an ultimate sense, but not the woman.
5. Eye-consciousness. Here the sensitive eye exists in an ultimate sense, and so does the consciousness dependent on it.
6. King's son. Here neither the son nor the king exists in an ultimate sense.