Shikshasamuccaya 1110

1110

tatra + a-vidyā katamā | yā eṣv eva ṣaṭsu dhātuṣv eka-saṃjñā piṇḍa-saṃjñā nitya-saṃjñā dhruva-saṃjñā śāśvata-saṃjñā sukha-saṃjñā ātma-saṃjñā satva-jīva-manu-ja-mānava-saṃjñā | ahaṃ-kāra-mama-kāra-saṃjñā | evam-ādi vividham a-jñānam iyam ucyate * a-vidyā + iti | evam a-vidyāyāṃ satyāṃ viṣayeṣu rāga-dveṣa-mohāḥ pravartante | tatra ye rāga-dveṣa-mohā viṣayeṣv amī ucyante saṃskārā iti | vastu-prati-vijñaptir vijñānaṃ | vijñāna-saha-jāś catvāro * a-rūpiṇa upādāna-skandhās tan nāma-rūpaṃ | catvāri ca mahā-bhūtāni ca + upādāya upādāya r ūpam aikadhyam abhisaṃkṣipya tan nāma-rūpaṃ | nāma-rūpa-saṃniśritāni + indriyāṇi ṣaḍ-āyatanaṃ | trayāṇāṃ dharmāṇāṃ saṃnipātaḥ sparśaḥ | sparśa-anubhavanā vedanā | vedanā-adhyavasānaṃ tṛṣṇā | tṛṣṇā vaipulyam upādānaṃ | upādāna-nirjātaṃ punar-bhava-janakaṃ karma | bhavaḥ | tad-dhetuka-skandha-prādur-bhāvo jātiḥ | skandha-paripāko jarā vināśo maraṇaṃ | mriyamāṇasya mūḍhasya sva-abhiṣvaṅgasya + antar-dāhaḥ śokaḥ | lālapyanaṃ paridevaḥ | pañca-vijñāna-kāya-saṃprayuktam a-śāta-anubhavanaṃ duṣkhaṃ | manasi-kāra-saṃprayuktaṃ mānasaṃ duṣkhaṃ daurmanasyam | ye ca + anyae evam-ādaya upakleśās tae upāyāsāḥ || pe ||

Therein, what is ignorance? That which, in these very six elements, is the notion of unity, the notion of a mass, the notion of the permanent, the notion of the stable, the notion of the eternal, the notion of happiness, the notion of a self, the notion of a sentient being, a soul, a human, a person, the notion of "I" and "mine"—this various lack of knowledge of such kinds is called ignorance. When there is thus ignorance, passion, hatred, and delusion operate regarding sense objects. Therein, those passions, hatreds, and delusions regarding sense objects are called formative predispositions. Consciousness is the distinct cognition of an object. The four non-material grasping aggregates that arise together with consciousness, that is name-and-form. Taking the four great elements and derived form, bringing them together collectively, that is name-and-form. The sense faculties based on name-and-form are the six sense bases. Contact is the convergence of the three factors. Sensation is the experiencing of contact. Craving is attachment to sensation. Grasping is the intensification of craving. Karma, produced from grasping and generating rebirth, is existence. The manifestation of the aggregates caused by that is birth. The maturation of the aggregates is old age; their destruction is death. For one dying, bewildered, and clinging to oneself, the internal burning is sorrow. Lamentation is weeping. Suffering is the unpleasant experience associated with the five bodies of consciousness. Mental suffering associated with mental engagement is despondency. And whatever other afflictions there are of such kinds, these are despair. […]