Вопросы пропаданцам

THE FIVE FACULTIES (PAÑCENDRIYA)
(1) What is the object (ālamabana) of the five faculties (pañcendriya)? It is the four noble Truths (catvāryāryasatyāni).
(2) What is their nature (svabhāva)? It is faith (śraddhā), energy (vīrya), attentiveness (smṛti), concentration (samādhi) and wisdom (prajñā).
(3) What is their accompaniment (sahāya)? It is the mind and associated mental activities (tatsamprayuktaś cittacaitasikā dharmāḥ).

Understanding (prajñā),25 which will be defined below (ii. 24; vii. 1), is the discernment of factors
[dharmapravicaya].26
Stainless (amala) understanding27 is pure understanding [or understanding without a [positive]
relationship with the fluxes (anāsravaprajñā; vi. 25c, etc.)].28
That which is called the following (anucara) of understanding is its retinue (parivāra), namely, the
five pure aggregates (skandha; i. 7a) that coexist with understanding.29 <4>
Such, in the ultimate sense [pāramārthika],30 is the Abhidharma.
///
What are the impure factors [sāsrava]?
4bd. The conditioned factors, with the exception of the (noble) path, are impure; they are
impure because the fluxes adhere to or grow concordantly in them [sam-anuśerate]
///
5ab. The truth of the (noble) path66 [vi. 2a, 25d; vii. 3b] and also the three unconditioned
factors are pure.67
///
Cessation due to deliberation or nirvāṇa is disconnection (visaṃyoga; ii. 57d) from the impure
factors.79 (See ii. 55cd; vi. 2a.)80 <9>
///
The impure (sāsrava) conditioned factors constitute the five appropriative aggregates
(upādānaskandha). Everything that is an appropriative aggregate is an aggregate (skandha); but the
pure conditioned factors119 included within the aggregates are not included within the appropriative
aggregates (Vibhāṣā, 75, 3). [5 b]
The graspings (upādāna) are the defilements (kleśa; v. 38).
///
[Question:] – Should we understand that all consciousness is the elementary substance consciousness?
[Answer: – No.]
28cd. The elementary substance consciousness is an impure consciousness, because it is the
basis [niśraya] of the arising [of the thought at conception and of all existence until
the mind at death].431
The impure (sāsrava) consciousness, i.e., the mind that does not form part of the (noble) path.
The six elementary substances are presented in the Sūtra (F 49, note) as basis [sādhāraṇa], as the
raison d’être of the arising, i.e., of the thought at conception (pratisaṃdhicitta) and all of existence
until the thought at death (maraṇacitta; cyuticitta). <51>
The pure (nirāsrava) factors are opposed to arising, to existence. Thus the five sensory
consciousnesses, which are always impure, and the mental consciousness, when it is impure, give us
the elementary substance consciousness (Vibhāṣā, 75, 11).
Of these six elementary substances, [i.e., (1) elementary substance earth, (2) elementary substance
water, (3) elementary substance fire, (4) elementary substance wind, (5) elementary substance space,
and (6) elementary substance consciousness,] the first four are included within the tangible
(spraṣṭavyadhātu), the fifth is included within visible form (rūpadhātu), the sixth within the seven
elements (dhātu) enumerated in i. 16c, [i.e., the six consciousnesses and the mental faculty].
///
ii. the other impure [sāsrava] factors:
(a) ten proclivities (v. 5) with the coexisting factors, possessions, etc.;
(b) the wholesome-impure (kuśalasāsrava) and unobscured-non-defined (anivṛtāvyākṛta) (ii. 66)
formations (saṃskāra); 623
(c) the impure non-informative (avijñapti) with its following (iv. 13),
are abandoned by cultivation [bhāvanaheya];
Abhidharmakośabhāṣya by Vasubandhu – Chapter One: Exposition of the Elements, [etc.]
62
iii. the pure [anāsrava] factors:
(a) the unconditioned factors and
(b) the factors that are part of the (noble) path,
cannot be abandoned [apraheya].

нама-рупа, уничтожены без остатка

In Theravāda Buddhism, the 5th-century scholar Buddhaghosa famously stated in the Visuddhimagga that citta, manas, and viññāṇa are synonymous (one in meaning).