Объект манопратьякши - тонкая рупа?

тонкая материя есть производное от махабхут

скандхи - это то, что есть, аятаны - этакое предбудущее (gates of arising), а дхату -продолжение линий-дхату.

Звуки «а» тоже разные, потому что произносятся разными людьми, в разное время, в разных словах, на разных языках и поди опиши какие там еще различия будут, но если обсуждается звуковой набор в языках, то они все одинаковые.

Потому что так то матрики скандх, аятан, дхату, 4БИ, 4 парамартх, 6 элементов - это разные представления списка дхарм. 75 или 100 - не так важно.

В Арупалоке сознание лишено возможности действовать: нет там изменений, событий.
Вернее есть лишь два - моменты "рождения" там жс и "умирания".
Умственный акт - тоже событие, изменение - есть прекращение "тамошнего" существования.

Чтобы действовать сознание нуждается в материи, которая именно для данного жс начинает кармически предопределенно развертываться с "точки соприкосновения" - хадая-ваттху. Без нее сознание не сможет контактировать с "телесным".

Это сравнительно поздний термин, в ранних текстах не упоминается.
Столь же неподвластен непротиворечивому изложению, как и атом, который не должен иметь ни частей, ни сторон, ни физич протяженности.

[In this body (śarīra),] the physical seat [adhiṣṭhāna] of the eye sense-faculty, i.e., the eye, is located
uppermost; below it is the physical seat of the ear sense-faculty; below it, the physical seat of the nose
sense-faculty; below it, the physical seat of the tongue sense-faculty. <45> As for the physical seat of
the body sense-faculty, i.e., the body (kāya), for the most part it is lower than the tongue. As for the
mental faculty, it is not material (i. 44ab).
375 [Thus, the order (krama) of these (six sense-faculties)
would be according to their (physical) position (sthāna).]

...

9. Primary matter (bhūtasvabhāva) and secondary matter (bhautika) & the eighteen
elements;
523 F 63–66
How many elements (dhātu) are primary matter or fundamental material elements [in their intrinsic
nature (bhūtasvabhāva)]? How many are secondary matter or derivative material
elements[(bhautika]?524 [7 a] <64>
35ac. The tangible is of two kinds, [i.e., primary matter and secondary matter]. The other
nine material elements are solely secondary matter, as is also the part of the element
of factors, [i.e., the non-informative,] that is material.525
(1) The four fundamental material elements (themselves): solidity [khara], humidity [sneha], heat
[uṣṇatā], and mobility [īraṇā] (i. 12), and (2) the sevenfold secondary matter: smoothness
[ślakṣṇatva], roughness [karkaśatva], [heaviness (gurutva), lightness (laghutva), coldness (śīta),
hunger (jighatsā), and thirst (pipāsā) (i. 10d),526] are tangibles.
The other nine material elements (i. 15cd), i.e., the five sense-faculties, the object-fields of the first
four sense-faculties, are solely secondary matter.

...

[Objection:] – One can maintain that the five sense-faculties are primary matter, for the Sūtra
(Saṃyukta, 11, 1) says:
531
Everything that is in the eye, the ball of flesh (māṃsapiṇḍa), is solid, resistant… (khakkhaṭa,
kharagata…)
Answer: – Here the Sūtra refers to the ball of flesh that is not separable from the eye sense-faculty,
and does not refer to the actual sense-faculty itself. <66>
Chapter One: Exposition of the Elements, [etc.] (Dhātunirdeśa)
51
[Objection:] – So be it. But the Garbhāvakrāntisūtra (F 49 note) states:
The person consists of six elementary substances (dhātu),532
i.e., (1) the elementary substance earth, (2) the elementary substance water, (3) the elementary
substance fire, (4) the elementary substance wind, (5) the elementary substance space, and (6) the
elementary substance consciousness. Thus, in the embryonic state [kalala], the body is primary
matter, not secondary matter.
[Answer:] – No. For, in this first sentence: “The person consists of six elementary substances,” the
Sūtra wants to describe the fundamental substances making up a person (maulasattvadravya)
533 and
does not pretend to give an exhaustive definition. In fact, the Sūtra later says that the person consists
of the six bases or sense-spheres of the mental factor called contact (ii. 24) (sparśāyatana), i.e., the six
sense-faculties.534 Besides, to take the definition “The person consists of six elementary substances”
literally would entail the non-existence of the thought-concomitants (caitta; ii. 24, 34), for the
thought-concomitants are not included within the element of consciousness (vijñānadhātu), which is
thought.
[Objection:] – Could one not maintain that the thought-concomitants are thought [citta] and, therefore,
are included in the element of consciousness?
[Answer:] – No, for the Sūtra says:
Sensation [vedanā] and ideation (saṃjñā) are mental factors (dharma), i.e., factors related to
thought (caitasika), [8 a] having thought for their basis;
and the Sūtra speaks of “thought that is with attachment” (sarāgacitta; vii. 11d); thus attachment,
which is a thought-concomitant, is not thought.
It is thus established that [the ten material elements consist of fundamental material elements and
derivative material elements, and that] our definitions (i. 35ac) are correct

Cutting off (chinnati), being cut off (chidyate); F 67
Among the eighteen elements, how many cut off [chinnati], how many are cut off [chidyate]; how
many burn [dah], how many are burned [dahyate]; how many weigh [tul], how many are weighed
[tulyati]?
Abhidharmakośabhāṣya by Vasubandhu – Chapter One: Exposition of the Elements, [etc.]
52
36ab. Four external elements, [i.e., visible form, odor, taste, and tangible,] cut off [when
they bear the name of axe, etc.], are cut off [when they bear the name of wood,
etc.].
539
Visible form, odor, taste, and tangible cut off when they bear the name of axe [paraśu], etc., and they
are cut off when they bear the name of wood [dārva], etc.
[Question:] – What is the factor called cutting off [cheda]?
[Answer:] – To produce the sectioning [vibhaktotpādana] of the stream consisting of a composite540
[saṃghātasrotas] the nature of which is to arise continuously [saṃbandhotpādin]. [8 b] The axe cuts
off a piece of wood that is a stream and makes it into two streams that exist and develop separately.
The sense-faculties cannot be cut off. For example, the body sense-faculty [itself]—when cutting off
all the members [of the fleshly body] [niravaśeṣāṅgaccheda]—is, for all this, not duplicated or
multiplied [advaidha]: the members that have been cut off, i.e., amputated from the trunk, do not
possess the body sense-faculty.
Moreover, the sense-faculties do not cut off because of their translucidity or transparency
(acchatva),541 just like the light or glitter of a [luminescent] gem [maṇiprabhā].