sparśa
Sanskrit: स्पर्श sparśa
Pāli: फस्स phassa
Tibetan: རེག་པ་ reg pa
Thai: ผัสสะ, สัมผัส
English: contact, touch
Marathi: स्पर्श
Italiano: contatto, tocco
Grammatical information:
Either from the root sparś or from the root spr̥ś, both in the sense of “to touch, to come in contact with”; formed with the kr̥t-pratyaya ghañ, probably in the sense of the action itself (bhāve).
Informazioni grammaticali:
Che sia dalla radice sparś o dalla radice spr̥ś, il senso di entrambe è “toccare, entrare in contatto con”; formato con kr̥t-pratyaya ghañ, probabilmente nel senso dell’azione stessa (bhāve).
ข้อมูล ไวยากรณ์ (วฺยากรณ) :
สันสกฤต: สฺปรฺศ (อ่าน: สปัร-ศะ)
จากราก สฺปรฺศฺ หรือ สฺปฤศฺ ในแง่ของ "การสำผ้ส" ; สร้างขึ้นกับ กฤตฺ-ปฺรตฺยย ฆญฺ, น่าจะเป็นในแนวของการกระทำนั้นเอง (ภาเว)
Further information:
The broadest sense of the term is just “contact” or “touch”, and in this sense the word may appear in a variety of both technical and non-technical contexts. In the context of 12 ayatanas and 18 dhatus, this refers to tactile contact as the object of the body-faculty (kāya-indriya). In the context of the twelve limbs pratītyasamutpāda, this contact refers to the coming together of three things (trika-sannipāta): object, one of the six entrances, and consciousness: this type of sparśa is considered to be a separate, real existent dharma in some forms of Abhidharma, while others consider it just a name for the coming together of those three.
Ulteriori informazioni:
Nel senso piu’ ampio del termine è semplicemente “contatto” o “tocco” e in questo senso tale termine potrebe apparire in una varietà di contesti tecnici e non tecnici. Nel contesto dei 12 ayatana e dei 18 dhatu esso si riferisce al contatto tattile come oggetto della facoltà del corpo (kāya-indriya). Nel contesto delle 12 parti del pratītyasamutpāda, questo contatto si riferisce all’unione di tre cose (trika-sannipāta): oggetto, una delle sei entrate e coscienza: questo tipo di sparśa è considerato, in alcune forme di Abhidharma, come essere un dharma realmente esistente e separato mentre in altre è considerato solo un nome per l’unione dei tre (oggetto, una delle sei entrate e coscienza).
ข้อมูลเพิ่มเติม:
โดยกว้างคำนี้หมายถึงการสัมผัส คำนี้อาจปรากฎในบริบทเชิงวิชาการและนอกเชิงวิชาการ ในบริบทของอายตนะทั้ง 12 และ ธาตุทั้ง 18 คำนี้ระบุถึงการสัมผัสทางร่างกายกับกาย-อินทรีย์ ในบริบทของ ปฏิจจสมุปบาท การสัมผัสนี้ระบุถึงการประจวบกันของ ปัจจัยทั้ง 3 (ตฺริก-สนฺนิปาต) คือ ธาตุกระทบ วิญญาณ และ สฬายตนะ การสัมผัสนี้ถูกกำหนดแยกออกมาเป็นธรรมที่มีอยู่จริงในอภิธรรมบางแขนง โดยแบบอื่นเป็นเพียงชื่อสำหรับการประจวบกันของปัจจัยทั้ง 3
Examples:
Esempi:
tad evaṃ sparśanābhāve vedanāsaṃbhavaḥ kutaḥ |
kim artham ayam āyāsaḥ bādhā kasya kuto bhavet ||98||
彼觸法如是 何受而得生
我今何所爲 而得於苦害
de ltar reg pa yod min na | | tshor ba gaṅ las ’byuṅ bar ’gyur |
| ṅal ’di ci yi don du yin | | gaṅ gis gaṅ la gnod par ’gyur |
Donc ce qu’on appelle contact n’existe pas; donc la sensatin est impossible. Pourquoi donc ces efforts [pour obtenir le plaisir ou pour éviter la souffrance] ? Qui pourrait [jouir du plaisir ou] souffrir de la souffrance ?
If this contact is not in existence, how is it the origin of sensation?
For the sake of what is this effort? Of what is the binding and why should it be?
Se questo contatto non è in esistenza, come si origina la sensazione? Quale sarebbe il senso di questo sforzo? Di che cosa ci sarebbe legare e per quale motivo?
(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119371)
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darśanaṃ śravaṇaṃ ghrāṇaṃ rasanaṃ sparśanaṃ manaḥ |
indriyāṇi ṣaḍ eteṣāṃ draṣṭavyādīni gocaraḥ ||1||
眼耳及鼻舌 身意等六情
此眼等六情 行色等六塵
|| lta daṅ ñan daṅ snom pa daṅ | | myoṅ bar byed daṅ reg byed yid |
| dbaṅ po drug ste de dag gi | | spyod yul blta bar bya la sogs |
Seeing and hearing and smelling and tasting and touching, mind are the six sense organs; their experienced objects are what-is-seen and so forth.
Vedere, udire,odorare, gustare e toccare, la mente e i sei organi dei sensi; essisperimentano gli oggetti che sono ciò-che-è-visto e così via.
Il vedere, l'udire,l'odorare, il gustare, il toccare (e la] mente; gli oggetti dell'esperienzadelle sei facoltà sensoriali sono ciò che è visto e così via. (Traduzione daltibetano di Choedrak Sangpo)
(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119550)
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saṃnipātas trayāṇāṃ yo rūpavijñānacakṣuṣām |
sparśaḥ sa tasmāt sparśāc ca vedanā saṃpravartate ||5||
因於六觸故 即生於三受
以因三受故 而生於渴愛
| mig daṅ gzugs daṅ rnam par śes | | gsum po ’dus pa gaṅ yin pa |
| de ni reg pa’o reg de las | | tshor ba kun tu ’byuṅ bar ’gyur |
The gathering of the three: eye and [visual] form and consciousness, that is “impact.” From impact feeling totally arises.
La raccolta diquesti tre: occhio, forma [visiva] e coscienza, questo è l’“impatto”.Dall’impatto, la sensazione sorge totalmente.
Occhio, forma ecoscienza: con la raccolta completa di queste tre ha luogo il contatto. Dalcontatto sorge la sensazione in modo completo. (Traduzione dal tibetano diChoedrak Sangpo)
(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119944)
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MS 28a2
alpātaṅkatāṃ cālpaglānyatāṃ ca laghūtthānatāṃ ca yatrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca |
T 474 525c5
興起輕利遊步強耶
T 476 568a3-4
居士此病少得痊不 動止氣力稍得安不
Kg ma 198b7
ñam ṅa ba ñuṅ ṅam | na ba ñuṅ ṅam | bskyod pa yaṅ ṅam | ’tsho ba daṅ | stobs daṅ | bde ba daṅ | kha na ma tho ba daṅ | bde bar reg pa la gnas sam źes gsuṅ ṅo ||
Thurman 43
slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.
[...] leggero disagio, leggera malattia, se il tuo dolore è leggero e se qualcuno si prende cura di te, [se sei] forte, felice, senza rimproverare te stesso e stai vivendo in contatto con la suprema felicita’.
Stai dimorando in contatto con la felicità? Con poca paura? Con una lieve malattia? [Hai] agitazione? [Hai] sostentamento, forza, felicità [o] non-virtù?" Così parlò. (Traduzione provvisoria dal tibetano di Choedrak Sangpo)
(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130040)
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ata āha | kṣaṇikaṃ bhagavan kuśalaṃ cittam | na kleśaiḥ saṃkliśyate | kṣaṇikam akuśalaṃ cittam | na saṃkliṣṭam eva tac cittaṃ kleśaiḥ | na bhagavan kleśās tac cittaṃ spṛśanti | katham atra bhagavann asparśanadharmi cittaṃ tamaḥkliṣṭaṃ bhavati | asti ca bhagavann upakleśaḥ | asty upakliṣṭaṃ cittam | atha ca punar bhagavan prakṛtipariśuddhasya cittasyopakleśārtho duṣprativedhyaḥ |
是故聖者勝 鬘經言。世尊。剎尼迦善心。非煩惱所染剎尼迦不善心。亦非煩惱所染。煩惱不觸心。心不觸煩惱。云何不觸法而能得染心。世尊。然有煩惱有煩惱染心。自性清淨心而有染者。難可了知。
de’i phyir na bcom ldan ’das dge ba’i sems ni skad cig ma ste | ñon moṅs pa dag gis ñon moṅs par mi ’gyur ro || mi dge ba’i sems ni skad cig ma ste | sems de ni ñon moṅs pa dag gis ñon moṅs pa ma lags pa ñid do || bcom ldan ’das ñon moṅs pa ni sems la mi reg la sems ñon moṅs pa yaṅ ma lags na | bcom ldan ’das ’di la ji ltar reg pa’i chos can ma lags pa’i sems mun pas ñon moṅs par ’gyur | bcom ldan ’das ñe ba’i ñon moṅs pa ni mchis la | ñe bar ñon moṅs par ’gyur ba’i sems ni ma mchis so || bcom ldan ’das de lta lags mod kyi raṅ bźin gyis yoṅs su dag pa’i sems ñe bar ñon moṅs pa’i don rtogs par dka’o
Therefore, it is said: “O Lord, a good mind is momentary; it cannot be afflicted by defilements. The bad mind is [also] momentary; even this [bad] mind cannot be afflicted by defilements. O Lord, defilements cannot touch that mind. [And the mind cannot be touched by the Defilements]. O Lord, how is it pośible that the mind, of untouchable character, can be afflicted by darkness? O Lord, still there is defilement and there is defiled mind. Moreover, O Lord, the meaning that the mind purified by nature is defiled is difficult to be understood”.
Quindi è detto: “O Signore, una buona mente è momentanea; essa non può essere afflitta dalle contaminazioni. [Anche] una mente cattiva è momentanea; perfino questa mente [cattiva] non può essere afflitta dalle contaminazioni. O Signore, le contaminazioni non possono toccare questa mente [e la mente non puo’ essere toccata dalle contaminazioni]. O Signore, come e’ possibile che la mente, intoccabile in carattere, possa essere afflitta dall’oscurita’? O Signore, ci sono ancora la contaminazione e la mente contaminata. Inoltre, o Signore, il significato di una mente purificata per natura che [però] e’ ancora contaminata è difficile da comprendere”.
(Ratnagotravibhāga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=61&mid=144279)
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tatra paramārthalakṣaṇe yogārtham ārabhya ślokaḥ |
acintyaṃ nityaṃ ca dhruvam atha śivaṃ śāśvatam atha praśāntaṃ ca vyāpi vyapagatavikalpaṃ gaganavat |
asaktaṃ sarvatrāpratighaparuṣasparśavigataṃ na dṛśyaṃ na grāhyaṃ śubham api ca buddhatvam amalam || 29 ||
此明何義。以依如來第一義諦清淨法身明如是義。又依 相應義故。說二偈 如空不思議 常恆及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麤澀觸 亦不可見取 佛淨心無垢
de la don dam pa’i mtshan ñid kyi ldan pa’i don las brtsams te tshigs su bcad pa | bsam med rtag brtan źi bag yuṅ druṅ ñid || rab tu źi khyab rtog bral nam mkha’ bźin || chags med kun tu thogs med rtsub reg spaṅs || blta gzuṅ med dge saṅs rgyas dri ma med ||
Now, there is one śloka about the highest character in reference to the subject of ‘union’. (Kārikā 7) Being inconceivable, eternal and ever-lasting, Being quiescent, constant, and perfectly pacified, Being all-pervading and apart from discrimination, The pure and immaculate Buddhahood is like space, It has neither attachment nor hindrance anywhere, And, being devoid of rough sensation, It can be neither perceived nor cognized. || 29 ||
Ora, c’è una śloka sul carattere più alto in referenza al soggetto dell’”unione”. (Kārikā 7) Essendo inconcepibile, permanente ed eterno, essendo quiescente, costante e perfettamente pacificato, essendo onnipervadente e separato dalla discriminazione, la pura e immacolata buddhità è come lo spazio, non ha attaccamento né impedimento in nessun luogo e, essendo senza sensazione grossolana (rtsub reg), essa non può essere né percepita né appresa (gzung). || 29 ||
(Ratnagotravibhāga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=61&mid=144790)
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duḥkhāgnipraśamane |
saṃsāro ’navarāgrajātimaraṇas tatsaṃsṛtau pañcadhā mārgaḥ pañcavidhe ca vartmani sukhaṃ noccārasaugandhyavat |
tad duḥkhaṃ dhruvam agniśastraśiśirakṣārādisaṃsparśajaṃ tacchāntyai ca sṛjan kṛpājaladharaḥ saddharmavarṣaṃ mahat || 50 ||
為滅苦火。偈言 無始世生死 波流轉五道 (819a11) 五道中受樂 猶如臭爛糞 (819a12) 寒熱惱等觸 諸苦畢竟有 (819a13) 為令彼除滅 降大妙法雨 (819a14)
sdug bsṅal gyi me rab tu ’jil ba las ni | ’khor ba’i skye ’chi thog mtha’ med der ’gro ba’i lam ni rnam pa lṅa || mi gtsaṅ ba la dri źim med bźin ’gro lṅa dag la bde ba med || de’i sdug rtag tu mi mtshon kha ba rgya tsha la sogs reg skyes bźin || thugs rje’i sprin las dam chos char chen de rab źi byed rab tu ’bebs ||
On [the function of] calming the fire of Suffering, (Kārikās 35-37) The [succession] of birth and death in beginningless time Is the Saṃsāra, in whose course there are five Paths, And in these five Paths, there is no happiness, Just as excretion has no good smell at all; Its suffering is constant and as if produced from The contact with fire, swords, ice, salt and so forth; But, to pacify it, the cloud of Compassion Lets fall the great rain of the Highest Doctrine. || 50 ||
Riguardo [la funzione del] calmare la sofferenza, (Kārikās 35-37) la [successione di] nascita e morte da tempo senza inizio è il Saṃsāra nel cui corso ci sono cinque sentieri e, in questi 5 sentieri, non c’e’ felicita’. Proprio come un escremento non ha per niente buon odore; la sua sofferenza è costante e, proprio come se prodotto dal contatto con il fuoco, spade, ghiaccio, sale e così via; ma, per pacificarlo, la nuvola della compassione fà cadere la grande pioggia della più alta dottrina. || 50 ||
(Ratnagotravibhāga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=61&mid=144950)
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sa hi kāñcanaparvatāvadāto hṛdayonmādakaro varāṅganānām
śravanāṅgavilocanātmabhāvān vacanasparśavapurguṇair jahāra || 5.42 ||
(12)宮中諸婇女 親近圍遶侍
(13)伺候瞻顏色 矚目不暫瞬
(14)猶若秋林鹿 端視彼獵師
(15)太子正容貎 猶若眞金山
(16)1 伎女共瞻察 聽教候音顏
(17)敬畏察其心 猶彼林中鹿
1. 伎＝妓＜三＞
| gser gyi ri bo daṅ ’dra dkar ser mdog de ni | | yan lag mchog ma rnams kyi sñiṅ ni myos mdzad ciṅ |
| ṅag daṅ reg bya daṅ ni lus daṅ yon tan gyis | | thos byed lus daṅ lta byed bdag gi dṅos rnams (3)phrogs |
378. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance,
379. But like the deer in autumn brake looks wistfully at the hunter;
around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru),
380. The dancing women gathered doubtingly, waiting to hear him bid them sound their music; repressing every feeling of the heart through fear, even as the deer within the brake;
42. Bright like a golden mountain, and bewitching the hearts of the noble women, he enraptured their ears, limbs, eyes, and souls by his speech, touch, form, and qualities.
278. Tutte le donne del palazzo, andando verso di lui, aspettarono, e avendolo circondato fissarono la sua bella forma. Lo fissarono senza sguardo furtivo, 379 ma come il daino in autunno si ferma e guarda malinconicamente il cacciatore; attorno alla forma bella ed eretta del principe, (luminoso) come la montagna di vero oro (Sumeru), 380 le danzatrici si radunarono in dubbio, aspettando di sentir dire loro di suonare la loro musica; reprimendo ogni sentimento del cuore tramite la paura, proprio come un cervo nella trappola; 42. Luminoso come una montagna d’oro e, stregando i cuori delle nobili donne, rapì le loro orecchie, i loro arti, i loro occhi e le loro anime con la sua parola, con il tocco, la sua forma e le sue qualità.
(Aśvaghoṣa - Buddhacarita: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=77&mid=244903)
asaṃviditakopādisthānavijñaptikaṃ ca tat |
sadā sparśamanaskāravitsañjñācetanānvitam || 3 ||
問此識何相何境。答相及境不可分別 (14) 一體無異。問若爾云何知有。答由事故知 (15) 有此識此識能生一切煩惱業果報事。譬如 (16) 無明。當起此無明。相境可分別不若可分別 (1) 非謂無明。若不可分別則應非有。而是有非 (2) 無亦由有欲瞋等事知有無明。本識亦爾相 (3) 境無差別。但由事故知其有也就此識中。具 (4) 有八種異。謂依止處等。具如九識義1品説。 (5) 又與五種心法相應。一觸。二作意。三受。四思 (6) 惟。五想。
不可知執受 處了常與觸
(6)作意受想思 相應唯捨受
/ de ni len pa dag daṅ gnas // rnam par rig pa mi rig pa /
/ rtag tu reg daṅ yid byed daṅ // rig daṅ 'du śes sems par ldan /
Its grasping, location, and knowing are imperceivable, And it is always associated with mental contact,
Attention, sensation, conception, and thought; It is associated with neither pleasure nor pain.
Il suo afferrare, la sua localizzazione e conoscenza sono impercepibili ed è sempre associato con il contatto mentale, l’attenzione, la sensazione, la concezione e il pensiero; esso non è associato né con il piacere né con il dolore (la coscienza Ālaya).
(Vasubandhu - Triṃśikāvijñapti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=268&mid=493303)
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Tib 75
skye mched drug kun ’byuṅ ba las reg pa kun ’byuṅ ṅo;
San rec
ṣaḍāyatanasamudayāt sparśaḥ samudeti,
Eng 286
from the origin of the six senses touch originates,
[...] dall’origine dei sei sensi si origina il contatto,
Ṭīkā 135b5-6
yul daṅ dbaṅ po daṅ rnam par śes pa rnams rgyu daṅ ’bras bu’i mtshan ñid du dus mñam pa ñid du tshogs pa ni reg pa’o. de la dbaṅ po daṅ yul ni rgyu’i mtshan ñid do, de gñis la brten nas de ma thag tu rnam par śes pa skye bas na rnam par śes pa ni ’bras bu’i mtshan ñid do.
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=693529)
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Tib 75
reg pa kun ’byuṅ ba las tshor ba kun ’byuṅ ṅo;
San rec
sparśasamudayād vedanā samudeti,
Eng 286
from the origin of touch feeling originates,
[...] dall’origine del contatto si origina la sensazione,
Ṭīkā 135b6-136a1
bde ba daṅ, sdug bsṅal ba daṅ, bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa’i myoṅ ba ni tshor ba źes bya’o. de la lus daṅ dbaṅ po daṅ rnam par śes pa la phan par byed pa’i bdag ñid ni bde ba’i tshor ba’o; lus daṅ dbaṅ po daṅ rnam par śes pa la gnod par byed pa’i bdag ñid ni sdug bsṅal gyi tshor ba’o; lus daṅ dbaṅ po daṅ rnam par śes pa la phan gnod gñi ga mi byed pa ni bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa’i tshor ba’o.
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=693530)
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Tib 129
gaṅ yaṅ mig daṅ gzugs ’dus te reg pa’i rkyen las skyes pa’i bde ba yaṅ ruṅ, sdug bsṅal ba yaṅ ruṅ, bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa yaṅ ruṅ ste, ’di ni tshor ba źes bya’o;
San rec
yac cakṣūrūpasaṃsparśapratyayajaṃ sukham vā duḥkhaṃ vāduḥkhāsukhaṃ veyaṃ vedanā,
Eng 492
The pleasure, pain or state of neither pain nor pleasure that arise from the condition of contact between eye and form is feeling,
[...] Il piacere, il dolore, o lo stato senza piacere né dolore che sorge dalla condizione del contatto tra l’occhio e la forma e’ la sensazione,
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=694778)
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Tib 129
de bźin du rna ba daṅ sgrar ’dus te reg pa’i rkyen daṅ, sna daṅ drir ’dus te reg pa’i rkyen daṅ, lce daṅ ror ’dus te reg pa’i rkyen daṅ, lus daṅ reg byar ’dus te reg pa’i rkyen daṅ, gaṅ yaṅ yid daṅ chos su ’dus te reg pa’i rkyen las byuṅ ba’i tshor ba bde ba yaṅ ruṅ, sdug bsṅal ba yaṅ ruṅ, bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa yaṅ ruṅ ste, ’di ni tshor ba źes bya’o.
San rec
evaṃ śrotraśabdasaṃsparśapratyayair ghrāṇagandhasaṃsparśapratyayair jihvārasasaṃsparśapratyayaiḥ kāyaspraṣṭavyasaṃsparśapratyayair yā punar manodharmasaṃsparśapratyayajā vedanā sukhā vā duḥkhā vāduḥkhāsukhā veyaṃ vedanā.
Eng 493
thus feeling is the pleasant, painful or neither painful nor pleasant feelings that arise from the condition of contact between ear and sound, from the condition of contact between nose and smell, from the condition of contact between tongue and taste, from the condition of contact between body and tangibles, or from the condition of contact between mind and moments of existence.
[...] quindi, la sensazione, è la sensazione piacevole, dolorosa, o ne’ dolorosa ne’ piacevole che sorge dalla condizione del contatto tra tra orecchio e suono, dalla condizione del contatto tra naso e odore, dalla condizione del contatto tra lingua e gusto, dalla condizione del contatto tra la mente e i momenti di esistenza.
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=694779)
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Vaidya p. 77
tadyathāpi nāma praṇītaṃ bhojanaṃ saviṣaṃ bhavet, kiṃ cāpi tadvarṇataś ca gandhataś ca rasataś ca sparśataś cābhilaṣaṇīyaṃ bhavati, api tu khalu punaḥ saviṣatvāt parivarjanīyaṃ bhavati paṇḍitānām, na paribhogāya |
107a1
de nas tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||
鳩摩羅什 Kumārajīva, 408 A.D. T. 227 p. 548c6-7
譬如美食其中有毒。(7)雖有好色香美。以有毒故不可食之。愚
Conze 1975, corresp. ed. Mitra 1888 p. 151
It is just as with food that seems excellent, but is really poisonous. Its colour, smell, taste and touch seem desirable, but nevertheless, as poisonous it should be shunned and not eaten by circumspect people.
E’ proprio come con il cibo che sembra eccellente mentre è veramente velenoso. Il suo colore, odore, sapore e contatto sembrano desiderabili ma nonostante questo dovrebbe essere evitato e non mangiato dalle persone caute.
(Aṣṭasāhasrikā Prajñāpāramitā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=435&mid=712289)
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Pāli Vin 1 I,§1,2 p. 1
phassapaccayā vedanā,
Eng Oldenberg
from Contact springs Sensation,
[...] dal contatto proviene la sensazione,
ฉบับมหามกุฏราชวิทยาลัย
เพราะผัสสะเป็นปัจจัย จึงมีเวทนา
ฉบับสยามรัฐ
ผสฺสปจฺจยา เวทนา
(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407830)
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Pāli Vin 1 I,§21,2 p. 34
tatra kho bhagavā bhikkhū āmantesi: sabbaṃ bhikkhave ādittaṃ. kiñ ca bhikkhave sabbaṃ ādittaṃ. cakkhuṃ bhikkhave ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yad idaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tam pi ādittaṃ. kena ādittaṃ, rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan ti vadāmi. |2|
Eng Oldenberg
There near Gayâ, at Gayâsîsa, the Blessed One dwelt together with those thousand Bhikkhus.
[...] La, vicino a Gayâ, in Gayâsîsa, il Benedetto dimorò con quei mille Bhikkhu.
ฉบับมหามกุฏราชวิทยาลัย
ณ ที่นั้น พระผู้มีพระภาครับสั่งกะภิกษุทั้งหลาย ว่าดังนี้:- ดูกรภิกษุทั้งหลาย สิ่งทั้งปวงเป็นของร้อน ก็อะไรเล่าชื่อว่าสิ่งทั้งปวงเป็นของร้อน? ดูกรภิกษุทั้งหลาย จักษุเป็นของร้อน รูปทั้งหลายเป็นของร้อน วิญญาณอาศัยจักษุเป็นของร้อน สัมผัสอาศัยจักษุเป็นของร้อน ความเสวยอารมณ์ เป็นสุขเป็นทุกข์ หรือมิใช่สุขมิใช่ทุกข์ ที่เกิดขึ้นเพราะจักษุสัมผัสเป็นปัจจัย แม้นั้นก็เป็นของร้อน ร้อนเพราะอะไร? เรากล่าวว่า ร้อนเพราะไฟคือราคะ เพราะไฟคือโทสะ เพราะไฟคือโมหะ ร้อนเพราะความเกิด เพราะความแก่ และความตาย ร้อนเพราะความโศก เพราะความรำพัน เพราะทุกข์กาย เพราะทุกข์ใจ เพราะความคับแค้น.
(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1408423)