Вечное сознание в буддизме

Tisso imā āvuso dukkhatā, dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā. Imā kho āvuso tisso dukkhatāti.

"There are these three forms of stressfulness, my friend: the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change. These are the three forms of stressfulness."

Chariot, village, etc., are called 'samūha-paññatti', collective concepts, since they correspond to a collection or group of things.

   
nāma-paññatti ... "refers to names, words, signs, or symbols through which things, real or unreal, are designated." It is a mode of recognizing things which is "created by worldly consent (lokasahketa-nimmitā) and established by worldly usage (lokavohārena siddhā)."

attha-paññatti ... "refers to ideas, notions, or concepts corresponding to the names," it is "produced by the interpretative and synthesizing function of the mind (kappanā) and is based on the various forms or appearances presented by the real existents."

There are such terms as 'land', 'mountain', and the like, so designated on account of the mode of transition of the respective elements; such terms as 'house', 'chariot', 'cart', and the like, so named on account of the mode of formation of materials; such terms as 'person' ,'individual', and the like, so named on account of the five aggregates; such terms as 'direction', 'time', and the like, named according to the revolution of the moon and so forth; such terms as 'well', 'cave', and the like, so named on account of the mode of non-impact and so forth; such terms as Kasina-objects and the like, so named on account of respective elements and different mental culture.

All such different things, though they do not exist in an ultimate sense, become objects of thought in the form of shadows of (ultimate) things.

They are called 'paññatti' because they are thought of, reckoned, understood, expressed, and made known on account of, in consideration of, with respect to, this or that mode.

Tam tam bhūtaparināmākāramupādāya tathā tathā paññattā bhūmipabbatādikā, sasambhārasannivesākāram upādāya geharathasakatādikā, khandhapañcakam upādāya purisapuggalādikā, candāvattanādikam upādāya disākālādika, asamphutthākāram upādāya kūpaguhādikā, tamtam bhūtanimittam bhāvanāvisesañ ca upādāya kasinanimittādikā cā'ti evamādippabhedā pana paramatthato avijjamānā 'pi atthacchāyākārena cittuppādānāmālambanabhūtā tam tam upādāya upanidhāya kāranarn katvā tathā tathā parikappiyamānā sankhāyati, samaññāyati, voharīyati, paññāpīyatī' ti paññattī'ti pavuccati.

Ayam paññatti paññāpiyattā paññatti nāma.

Вантус опять непонятно с кем спорит, ведь тут никто и не утверждал, что паннатти конструируются не в связи с параматтхами, а оспаривали его глупости, что паннатти обозначают параматтхи и состоят из параматтх (хотя во втором случае он уже снова успел переобуться, а то раньше он заявлял, что человек - это безличные дхаммы )

Человек - это определенно название для безличных дхамм, так как никаких других дхамм нет.

Естественно, что паннатти - тени параматтх, эту метафору все изучавшие Сангаху знают. Только у Вантуса тени состояли из самих объектов, которые эти тени отбрасывают

Гелусофы пытаются назвать мгновенные безличные дхаммы личностью, вот это анекдот