꿀 덩어리 경 (M18)사량 분별이 함께한 인식이 일어날때 그것에 대해 즐거움과 환영과 집착이 없으면,

 

 

도반들이여, 눈과 형색을 조건으로 눈의 알음알이가 일어납니다. 이 셋의 화합이 감각접촉입니다. 감각접촉을 조건으로 느낌이 있습니다. 느낀 것을 인식하고 인식한 것을 생각하고, 생각한 것을 사량 분별하고 사량 분별한 것을 원인으로 하여 과거와 현재와 미래의 눈으로 알아지는 형색들에 대해 사량 분별이 함께한 인식의 더미가 사람에게 일어납니다.

 

Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañ­ca­saññā­saṅ­khā samudācaranti atī­tā­nāga­ta­pac­cup­pan­nesu cak­khu­viññeyyesu rūpesu. 꿀 덩어리 경 (M18)

 

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present.

 

 

 yaṃ papañceti tatonidānaṃ(What you proliferate about is the source from) purisaṃ(which a person) papañ­ca­saññā­(that emerge from the proliferation of perceptions) saṅ­khā(by concepts of identity) samudācaranti(is beset) atī­tā­nāga­ta­pac­cup­pan­nesu(in the past, future, and present) cak­khu­viññeyyesu rūpesu(respect to sights known by the eye). 

 

 

“yatonidānaṃ, bhikkhu, purisaṃ papañ­ca­saññā­saṅ­khā samudācaranti. Ettha ce natthi abhinan­di­tab­baṃ abhivaditabbaṃ ajjhositabbaṃ.

안식cakkhu+viññāṇa-느낌의 식vedanā+viññāṇa- 인식의 식saññā­+viññāṇa- 생각의 식vitakka+viññāṇa- 사량분별식papañca+viññāṇa.....이렇게 순간 순간 다양한 식이 발생한다. 어느 식부터 갈애가 시작되나? 사량 분별이 함께한 인식이 일어날때 그것에 대해 즐거움과 환영과 집착이 없으면, 그것이 바로 탐욕의 잠재성향들의 끝이요.....

 

 

yaṃ - relative pronoun, neuter gender, nominative singular case, referring to an antecedent that is yet to be mentioned.

papañceti - verb, 3rd person singular, present tense, active voice, indicative mood. It means "he/she/it proliferates" or "he/she/it complicates".

tatonidānaṃ - adverbial compound consisting of "tato" and "nidāna", both in the neuter gender, accusative singular case. "Tato" means "from that" and "nidāna" means "cause" or "origin".

purisaṃ - noun, masculine gender, accusative singular case, meaning "person".

 

papañcasaññāsaṅkhā - noun, feminine gender, nominative plural case, consisting of three words: "papañca", "saññā", and "saṅkhā". "Papañca" means "proliferation" or "complication". "Saññā" means "perception" or "conceptualization". "Saṅkhā" means "designation" or "identification".

samudācaranti - verb, 3rd person plural, present tense, active voice, indicative mood, meaning "they express" or "they produce".

 

atītānāgatapaccuppannesu - adverbial compound consisting of "atīta", "anāgata", "paccuppanna", all in the neuter gender, locative plural case, and the conjunction "su". "Atīta" means "past". "Anāgata" means "future". "Paccuppanna" means "present". "Su" is a conjunction that indicates a combination of different things.

 

cakkhuviññeyyesu - adjectival participle, neuter gender, locative plural case, meaning "visible to the eye". "Cakkhu" means "eye" and "viññeyya" means "perceivable" or "knowable". "Esu" is a locative plural case ending.

 

rūpesu - noun, masculine gender, locative plural case, meaning "forms" or "appearances".

 

 

 

 

󰡒도반들이여, 세존께서 저희에게 비구여, 어떤 것을 원인으로 사람에게 사량 분별이 함께한 인식이 일어나는데, 그것에 대해 즐거워하고 환영하고 집착하지 않으면 그것이 바로 탐욕의 잠재성향들의 끝이요, 적의의 잠재성향들의 끝이요, 견해의 잠재성향들의 끝이요, 의심의 잠재성향들의 끝이요, 교만의 잠재성향들의 끝이요, 존재의 탐욕에 대한 잠재성향들의 끝이요, 무명의 잠재성향들의 끝이요, 그것은 몽둥이를 들고 무기를 들고 싸우고 말다툼하고 논쟁하고 상호비방하고 중상모략하고 거짓말하는 것의 끝이니 여기서 이런 나쁘고 해로운 법들이 남김없이 소멸한다.

 

: “yatonidānaṃ, bhikkhu, purisaṃ papañ­ca­saññā­saṅ­khā samudācaranti. Ettha ce natthi abhinan­di­tab­baṃ abhivaditabbaṃ ajjhositabbaṃ.

“Mendicant, a person is beset by concepts of identity that emerge from the proliferation of perceptions. If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,

 

Esevanto rāgānusayānaṃ, esevanto paṭi­ghā­nu­sayānaṃ, esevanto diṭ­ṭhā­nusa­yā­naṃ, esevanto vici­kicchā­nu­sayānaṃ, esevanto mānānusayānaṃ, esevanto bhava­rā­gā­nusa­yā­naṃ, esevanto avij­jā­nusa­yā­naṃ, esevanto daṇḍā­dāna­satthā­dānaka­la­havig­gaha­vivāda­tuvaṃ­tuvaṃ­pe­suñ­ña­musā­vādā­naṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.