Вопрос КИ (и другим не-прасангикам) про атман

В дхату входит, а в скандхи - нет

И думать как бы уже некому потому что нечем

(i) Skandha signifies heap [rāśi], (ii) āyatana signifies gate of arrival or gate of
arising [āyadvāra] [of thought and thought-concomitants (cittacaitta; ii. 23)], and (iii)
dhātu signifies lineage [or genus] [gotra].

Why the unconditioned factors do not form part of the aggregates;358 F 41–42
[First, however,] why do the unconditioned factors (asaṃskṛta), which are part of the sense-sphere of
factors (dharmāyatana) and of the element of factors (dharmadhātu) (i. 15d), not form part of the
aggregates?
22ab. The unconditioned factors are not named with respect to the aggregates because
they do not correspond to the meaning [of skandha].359
1. The unconditioned factors cannot be placed within any of the five aggregates, for they are neither
matter or material form, nor sensation… [nor consciousness].
2. Nor can one speak of the unconditioned factors as a sixth aggregate [ṣaṣṭhaḥ skandha], because it
does not correspond to the meaning of skandha, since skandha signifies heap [rāśi], susceptible of
being put together.360 What the Sūtra says of material form (see F 35), one cannot say of the
unconditioned factors, like: “If one puts together all the unconditioned factors—that which is past,
etc.,—one has what is called the aggregate of the unconditioned factors (asaṃskṛtaskandha),” for the
distinctions of past, etc., do not exist with respect to unconditioned factors. <42>
3. Furthermore, by the expression appropriative aggregate (upādānaskandha; i. 8a) the assemblage
[vistara] of that which is the cause [vastu] of pollution (saṃkleśa) is designated; by the expression
aggregates (skandha) the assemblage of that which is the cause of pollution (i.e., impure conditioned
factors) and the cause of purification (vyavadāna) (i.e., pure conditioned factors: the noble path) is
designated. Thus the unconditioned factors, which are neither the cause of defilement nor the cause of
purification, [17 b] cannot be classified either among the appropriative aggregates or among the
aggregates.
4. According to one opinion, just as the end or ceasing (uparama) of a jug [ghaṭa] is not a jug, in the
same way the unconditioned factor, which is the end or ceasing of the aggregates, cannot be an
aggregate (skandha) (Vibhāṣā, 74, 16).361
[Reply:] – But, to reason like that, the unconditioned factors would be neither a sense-sphere
(āyatana) nor a element (dhātu).362

Need for giving the threefold instructions;344 F 39–40
[Question:] – Why did the Fortunate One give this threefold instruction [deśanā] of the factors
(dharma): as aggregates (skandha), sense-spheres (āyatana) and elements (dhātu)? [16 b] <40>
[Answer: – Because of the disciples (vineya).]
20cd. The instructions on the aggregates, [sense-spheres and elements were given,]
because (1) delusion, (2) faculty or ability, (3) preference are [each] threefold.345
1. The delusion or bewilderment (moha, saṃmoha) [of sentient beings (sattva)] is threefold:
i. the first category of disciples are deceived by considering the mental factors (caitta) as
together [piṇḍa] constituting a self (ātman);346
ii. the second category of disciples is deceived similarly with respect to the material elements
(rūpa) [alone];347
iii. the third category of disciples is deceived similarly with respect to both the material and
mental elements [rūpacitta].348
2. The (praxis-oriented) faculties [indriya; faith, etc.; ii. 3cd], the faculty of understanding
(prajñendriya), are also of three categories,349
i. sharp [tīkṣṇa],
ii. mediocre [madhya],
iii. dull [mṛdu].
3. The preference [or resolve] (ruci; adhimokṣa) is also threefold:350
i. the first category of disciples apply themselves to that which is said in an abbreviated
[saṃkṣipta] way;
ii. the second to that which is said normally [madhya];
iii. the third to that which is said at great length (vistīrṇa; vistara).351
(a) The instruction on the aggregates addresses itself to the first category of disciples, to those who are
deceived with regard to mental factors, who have sharp faculties, who are fond of abbreviated
teachings; (b) the instruction on the sense-spheres addresses itself to the second category; (c) the
instruction on the elements addresses itself to the third category.352

АК 1.31

ārūpyāptā manodharmamanovijñānadhātavaḥ /
sāsravānāsravā ete trayaḥ śeṣāstu sāsravāḥ //

Арупа-локе присущи мано- , дхармо- и виджняна-дхату.
Эти три - или чистые, или загрязненные.
Остальные - всегда с загрязнениями (sāsravā).

Только мано- бывает чистым.

Архат в камалоке до смерти физич тела недостаточно нирванизирован.
Он по сути грязнуля здесь, обляпан с головы до пят:
вся, полностью вся рупа у архата (даже у него) всегда са-асрава.

И от... вязаться от нее Истинами невозможно.
Только дхьянами.

Совсем неуверенно про отсутствие асамскрит в скандхах. Дискуссия про "не соответствует куче (скандхе)" заканчивается ничем.

Заинтересовала карика АКБ, которая на русский переведена так:

Обычные люди не могут вызвать у себя сосредоточение остановки,
ибо они боятся самоуничтожения, ведь это сосредоточение порождается
только силой Благородного пути и на него отваживаются лишь те,
кто устремлен к нирване еще при данной жизни.

Хмм... Как там, "не могут... ибо они боятся самоуничтожения?".
Кто же эти "они"? Кто же это мог так подумать?
не наши, не арьи...
Васубандху вот нам подсказывает что это простаки (pṛthagjanāḥ).

Practitioners & the attainment of cessation; F 204
[The attainment of cessation] is acquired by noble ones (ārya) only, not by ordinary worldlings
(pṛthagjana).701 These latter are not capable of giving rise to it
1. because they dread annihilation (ucchedabhīrutva),702
2. because this attainment can only be given rise to by the power of the noble path: in fact, it is
the practitioners for whom nirvāṇa is present [dṛṣṭadharmanirvāṇa] who are resolved with
regard to this [attainment]

И вот упоминание теории саутрантиков:

in fact, it is
the practitioners for whom nirvāṇa is present [dṛṣṭadharmanirvāṇa] who are resolved with
regard to this [attainment]