9)
Matter is the five organs, the five objects.
and non-informative;
eye and so are a refined matter,
supporting their consciousnesses.
10)
Form is twofold and twenty-fold;
sound has eight aspects,
taste has six aspects, smell four aspects,
eleven types of touch.
11)
Distracted, even unconscious,
whatever is connected with virtue and non-virtue
become a cause of the four great elements
that is called “non-informative.”
12)
The elements are the elements of earth,
water, fire, and wind;
established as the activities of bearing, and so on,
hard, moist, warming and motile.
13)
In mundane convention,
color and shape are called “earth”;
so too are water and fire; the wind
is the element, similar with those.
14 [a/b])
Only those organs and the objects,
are asserted to be the ten gateways and elements.
5 comments:
...just a note for all transcribers (and those who want to help us) - please visit the link below to get more information about the current state of the transcription project....
http://quasar.allhyper.com/
thanks,
Nate
Hi Diane:
Thanks for your interest.
I notice there are two verses numbered as 8. Is this correct?
Good catch.
Also, does "non-informative" in verse 10 have the same meaning as you explained for non-informative in verse 8?
Yes it does.
Hi Loppön,
recently I came across this book:
http://tinyurl.com/rzgrs
it sound a little bit strange - first they write that it's a Pali text, and second, who the heck is this Swami? I've seen that this person translated various Buddhist and Hindu texts from Sanskrit and Pali, but I couldn't find further information about this man. Have you ever heard about him and/or his Kosha translation, and if so, what's your opinion about it?
many thanks,
Nate
Hi Nate:
Have you ever heard about him and/or his Kosha translation, and if so, what's your opinion about it?
I don't think it is a translation, I am pretty sure it is the edited Sanskrit edition.
N
Thanks for this Podcast, Loppon.
I guess this is a really old post, but I only just listened to this talk today.
I found the part where you described how all objects of sense perception are literally part of the aggregates themselves. It really demonstrates in a concrete sense that there is no distinction between self and other. Fascinating!
Thanks so much :)
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