Саты

        Parmi les agregats (skandha), les elements (dhatu) et les spheres (ayalana) quels sont ceux qui existent comme substance (dravyasat)? Combien existent comme substance? Dans quel but examine-t-on ceux qui existent comme substance?
        Ce qui existe comme substance c'est un objet des sens qui existe sans  reference  a  l'expression  et sans   reference   a   d'autres choses.
        Tout  [agregats,   elements,   spheres]   existe   comme   substance.
        [On les examine] dans le but d'abandonner l'attachement a un ' Soi qui serait Substance '   (atmadravya).
        Quels sont [parmi les agregats, les elements et les spheres] ceux qui existent comme designation (prajnaptisat)?
        Combien [parmi eux] existent comme designation?
        Dans quel but examine-t-on ceux qui existent comme designation?
        Ce qui existe comme designation c'est un objet des sens qui existe en reference a l'expression et en reference a d'autres choses.
        Tout [agregats,  elements, spheres] existe comme designation.
        [On les examine] dans le but d'abandonner l'attachement a un Soi qui est designation (atmaprajnapti).
        Quels sont [parmi les agregats, les elements, et les spheres] ceux qui existent comme convention (samvritsat)?
        Combien [parmi eux] existent comme convention?
        Dans quel but examine-t-on ceux qui existent comme convention?
        L'objet de souillure est ce qui existe comme convention.
        Tout [agregats,  elements,   spheres]   existe comme convention.
        [On les examine] dans le but d'abandonner l'attachement a un Soi qui est objet de souillure (samklesanimittAtman).
        Quels sont [parmi les agregats, les elements et les spheres] ceux qui existent dans le sens ultime (paramarthasat)?
        Combicn [parmi eux] existent dans le sens ultime?
        Dans quel but examine-t-on ceux qui existent dans le sens ultime?
        L'objet de purification est ce qui existe dans le sens ultime.
        Tout [agregats, etc.] existe dans le sens ultime.
        [On les examine] dans le but d'abandonner l'attachement a un Soi qui est objet de purification (vyavadAnanimitta).

1.a. Among the aggregates (skandha), elements (dhātu) and spheres (āyatana), which exist substantially (dravyasat)? How many exist substantially? For what purpose do we examine those that exist substantially?
        That which exists substantially is a sense object that exists but not merely nominally and without reference to other things.
        All aggregates, elements, spheres exist substantially.
        They are examined for the purpose of abandoning attachment to a ‘self that would be substance’ (ātmadravya).
1.b. Among the aggregates, elements and spheres, which are those that exist as designation (prajñaptisat)? How many [of them] exist as designation? For what purpose are those that exist as designation examined?
        That which exists as designation is a sense object that exists nominally and in reference to other things.
        All aggregates, elements, spheres exist as designation.
        They are examined for the purpose of abandoning attachment to a self that is a designation.
2.a. Among the aggregates, elements, spheres, which exist conventionally (saṃvṛtisat)? How many exist conventionally? For what purpose are those that exist conventionally examined?
        The object of defilement is that which exists conventionally.
        All aggregates, elements, spheres exist conventionally.
        They are examined for the purpose of abandoning attachment to a self that is the object of defilement (saṃkleśanimittātman).
2.b. Among the aggregates, elements, spheres, which exist in the ultimate sense (paramārthasat)? How many exist in the ultimate sense? For what purpose are those that exist in the ultimate sense examined?
        The object of purification is that which exists in the ultimate sense.
        All aggregates, etc., exist in the ultimate sense.
        They are examined for the purpose of abandoning attachment to a self that is the object of purification (vyavadānanimitta).

[AS §18-20A: Pradhan 15,19-16,9]
p. 15,19           punah skandhadhatvayatananam vikalpah katame / tathacodanam / [Pr 16]
p.16,1             dravyamanto jneyarupany asravotpannakadi ca
p.16,2             atitah(10+) pratyayas caiva katham kati kimarthibhih(11+) //
p.16,3          skandhadhatvayatanesu katham dravyamat kati dravyamanti kimartham dravyamatpariksa /
p.16,4          abhilapanirapeksas tadanyanirapeksas cendriyagocaro dravyamat / sarvam dravyamat /
p.16,5          (12+)atmadravyabhinivesatyajanartham //(13+) katham prajnaptimat / kati prajnaptimanti kimartham
p.16,6          prajnaptimatpariksa / abhilapasapeksas tadanyasapeksas cendriyagocarah prajnaptimat /
p.16,7          sarvam prajnaptimat / prajnaptimadatmabhinivesatyajanartham(14+) / katham samvrtimat /
p.16,8          kati samvrtimanti / kimartham samvrtimatpariksa / samklesalambanam samvrtimat / sarvam
p.16,9          samvrtimat / samklesanimittatmabhinivesatyajanartham // katham paramarthasat / kati
p.16,10        paramarthasanti / kimartham paramarthasatpariksa / vyavadanalambanam paramarthasat / sarvam
p.16,11        [T. 61a] paramarthasat / vyavadananimittatmabhinivesatyajanartham //

[ASBh §18-20A: Tatia20,3-12]
p.20,3      (§18)         §18. [As. P. 16] katham kati kimarthibhir iti prasnatrayavyavasthapanam
p.20,4      (§18)      laksanavastusammohayoh samaropasya ca prahanartham
p.20,5      (§19A)       §19A. tatra katham [Ms. 20B] dravyasad iti dravyasato laksananirdesena
p.20,6      (§19A)   tatsammohah prahiyate sarvani dravyasantity anena vastusammohah prahiyate atmadravyabhinivesatyajanartham
p.20,7      (§19A)   ity anena samaropah prahiyate evam anyatrapi yojyam abhilapanirapeksa
p.20,8      (§19A)   indriyagocaras tadyatha rupam vedanety evamadikam namnacitrayitva yasyarthasya
p.20,9      (§19A)    grahanam bhavati [Ch705A] tadanyanirapeksas tadyatharthantaram anapeksya yatra tadbuddhir
p .20,10   (§19A)   bhavati na yatha ghatadisu rupadin apeksya ghatadibuddhir iti [T. 19B ]
p.20,11    (§20A)       §20A. samklesalambanam samvrtisat samklesavrttyarthena atma samklesasya
p.20,12    (§20A)   nimittam ity abhinivesatyajanartham
p.20,13    (§20B)       §20B. visuddhaye alambanam paramarthasat paramajnanagocararthena sarvani
p.20,14    (§20B)    paramarthasantiti tathatavyatirekat sarvadharmanam
p.20,15    (§21A)       §21A. yena samklisyate vyavadayate ceti ragadibhis cetasikaih sraddhadibhis
p.20,16    (§21A)    ceti veditavyam ya ca tatravastheti rupacittacaitasikavasthasu [Ch 705B]
p.20,17    (§21A)    prajiiaptas cittaviprayuktah samskarah yac ca vyavadanam ity asamskrtam vyavadanam
p.20,18    (§21A)    veditavyam tac ca yathayogam

AS                 Abhidharmasamuccaya (Asanga).
            (a): V. V. Gokhale, ed. Fragments from the Abhidharmasamuccaya of Asanga. JRAS, Bombay Branch, New Series 23, 1947, pp. 13-38.
            (b): P. Pradhan, ed. Abhidharma Samuccaya of Asanga. Visva-Bharati Series 12. Santiniketan 1950.
ASBh            Abhidharmasamuccaya-bhasya.
            Nathmal Tatia, ed. Abhidharmasamuccaya-Bhasyam. Tibetan Sanskrit Works Series 17. Patna: K. P. Jayaswal Research Institute, 1976.

Alambana n. depending on or resting upon ; hanging from Pa1n2. ; supporting , sustaining Megh. ; foundation , base Prab. Kat2hUp. ; reason , cause ; (in rhetoric) the natural and necessary connection of a sensation with the cause which excites it Sa1h. ; the mental exercise practised by the Yogin in endeavouring to realize the gross form of the Eternal VP. ; silent repetition of a prayer [W.] ; (with Buddhists) the five attributes of things (apprehended by or connected with the five senses , viz. form , sound , smell , taste , and touch ; also %{dharma} or law belonging to %{manas}).

Что значит "exists but not merely nominally and without reference to other things".

All aggregates, elements, spheres exist substantially.

All aggregates, elements, spheres exist as designation.

Furthermore, it is said that there are two kinds of suffering: (a) What is suffering according to conventional truth, and (b) what is suffering according to ultimate truth?
     (a) From the suffering of birth to the suffering of not obtaining what one desires, are suffering according to conventional truth.
     (b) The five aggregates of attachment are suffering is suffering according to ultimate truth.

CAC.3. ITS CONVENTIONAL MEANING (SAṂVṚTI)
    3) What is nirodha from the conventional point of view (saṃvṛti)? It is cessation obtained by suppression of the seeds (bījanigraha) by means of the worldly paths (laukikamārga). The Blessed One called this ‘partial nirvāṇa’ (tadāṃśikanirvāṇa).
CAC.4. ITS ABSOLUTE MEANING (PARAMĀRTHA),
    4) What is it in the absolute sense (paramārtha)? It is cessation obtained by complete eradication of the seeds (bījanirmūlana) by means of noble wisdom (āryaprajñā).

Why is suchness called ultimate reality (paramārtha)? Because it is the object of ultimate superior knowledge.

5. What is unwholesome as ultimate reality? The whole continuity of existence (saṃsāra).

5. What is wholesome as ultimate reality? It is suchness (tathatā).

5. What is neutral as ultimate reality? Space (ākaśa) and cessation not due to discrimination (apratisaṃkyānirodha).

object of defilement

А на тибетском нет этого фрагмента? Потому что в английском явно "горбатого лепят".
object of defilement - это что, "загрязняемый объект"? Но таковым не может быть ни self, ни abandoning attachment
Может быть имелось в виду, abandoning attachment to a self that is contaminating object?
И object of purification это self тоже не может быть, потому что его не существует.

object of defilement - это что, "загрязняемый объект"? Но таковым не может быть ни self, ни abandoning attachment. Может быть имелось в виду, abandoning attachment to a self that is contaminating object? И object of purification это self тоже не может быть, потому что его не существует. Это же не из Хуана де ла Круса цитата. В общем, чушь какая-то.

Кстати это подразумевает такую логику, что атман остается не рассмотренным и только поэтому является атманом. Или же, что (настоящий) атман невозможно было бы рассмотреть, но раз мы можем рассмотреть то, это не атман.