Как раз у комментатора Буддхагхосы есть "мгновенная" интерпретация. Идея "моментального" обусловленного возникновения появляется в комментарии к Абхидхамма Питаке, "Саммоха-винодани".
http://www.buddhismtoday.com/english/philosophy/thera/002-dependent10.htm
Переходя к трактовке согласно Абхидхамме, досточтимый Буддхагхоса объясняет отличие этой трактовки от описанной им ранее трактовки по Суттанте:
Tatrāyaṃ nayo – avisesena tāva catūsupi etesu suttantabhājaniye viya saṅkhārāti avatvā saṅkhāroti vuttaṃ, taṃ kasmāti? Ekacittakkhaṇikattā. Tatra hi nānācittakkhaṇiko paccayākāro vibhatto. Idha ekacittakkhaṇiko āraddho. Ekacittakkhaṇe ca bahū cetanā na santīti saṅkhārāti avatvā saṅkhāroti vuttaṃ. 939. Herein, (1) this is the method. Firstly as regards these four in general, instead of saying "formations" [in the plural] as in the Suttanta Division,
saṅkhāro ("a formation") is said [in the singular]. Why is that? Because it refers to single conscious moments. For there [in the Suttanta Division] the structure of conditions of a number of conscious moments is explained. Here that of a single conscious moment is undertaken. And since there is not a plurality of volitions in a single conscious moment, "formation" is said instead of saying "formations".
Paṭhamavāre panettha ekacittakkhaṇapariyāpannadhammasaṅgahaṇato sabbaṭṭhānasādhāraṇato ca rūpaṃ chaḍḍetvā ‘‘viññāṇapaccayā nāma’’ntveva vuttaṃ. Tañhi ekacittakkhaṇapariyāpannaṃ sabbaṭṭhānasādhāraṇañca, na katthaci viññāṇappavattiṭṭhāne na pavattati. Yasmā ca ekacittakkhaṇapariyāpanno ekovettha phasso, tasmā tassānurūpaṃ paccayabhūtaṃ āyatanaṃ gaṇhanto saḷāyatanaṭṭhāne ‘‘nāmapaccayā chaṭṭhāyatanan’ti ekaṃ manāyatanaṃyeva āha. Tañhi ekassa akusalaphassassa anurūpaṃ paccayabhūtaṃ. 940. But here in the first section
viññāṇapaccayā nāmam ("with consciousness as condition, mentality") only is said, leaving out materiality, both owing to taking states comprised within a single conscious moment and on acount of what is common to all instances. For that [i.e. mentality] is comprised within a single conscious moment and is common to all instances. For in no instance does consciousness not occur in its allotted place. And because only a single kind of contact is comprised within a single conscious moment here, therefore, taking the appropriate sense base as its condition, it is said: "With mentality as condition, the sixth base", giving the mind base alone in the place of the sixfold base. For this is an appropriate condition for a single kind of unprofitable contact.
Kāmañcetaṃ saṅkhārapaccayā viññāṇanti etthāpi vuttaṃ, hetuphalavisesadassanatthaṃ pana aṅgapuṇṇatthañca puna idha gahitaṃ. Tatra hi etassa visesena saṅkhāro hetu, avisesena nāmaṃ phalaṃ. Idha panassa avisesena nāmaṃ hetu, visesena phasso phalanti. 941. And admittedly the clause "with a formation as condition, consciousness" is also stated here; but for the purpose of showing the distinction between cause and fruit and for the purpose of completing the factors it is taken again here. For there a formation in particular is the cause of that, and mentality in general is the fruit. But here mentality in general is its cause, and contact in particular is the fruit.
Sokādayo pana yasmā sabbe ekacittakkhaṇe na sambhavanti, sabbasmiñca cittappavattiṭṭhāne ceva citte ca na pavattanti, tasmā na gahitā. Jātijarāmaraṇāni pana acittakkhaṇamattānipi samānāni cittakkhaṇe antogadhattā aṅgaparipūraṇatthaṃ gahitāni.942. But because sorrow, etc. are not all produced in a single conscious moment, and do not occur in every instance where consciousness occurs or in every consciousness, therefore they are not included. But birth, ageing and death, although not measurable by conscious moments, are nevertheless included because they exist within the conscious moment, and also for the purpose of completing the factors.
Evaṃ tāvettha ‘yaṃ aññathā vuttaṃ. Yañca avuttaṃ’ taṃ veditabbaṃ.943. This is how in the first place "what has been stated otherwise" and "what has not been stated" should be understood.
Yaṃ panettha ito paresu vāresu vuttaṃ, tassattho vuttanayeneva veditabbo. Yasmiṃ yasmiṃ pana vāre yo yo viseso āgato, taṃ taṃ tattha tattheva pakāsayissāma.944. But as to this, the meaning of what is stated in the subsequent sections should be understood in the way aforesaid. Whatever has been handed down differently in the various sections we shall explain as and when we come to it.
Abhi-a Vibh, 6. Paṭiccasamuppādavibhaṅgo, 2. Abhidhammabhājanīyavaṇṇanā, 1. Paccayacatukkaṃ, para. 6THE DISPELLER OF DELUSION, CHAPTER SIX, CLASSIFICATION OF THE STRUCTURE OF CONDITIONS,
B. Abhidhamma Division, (i) The Condition Tetrad
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Тема: Трактовки взаимообусловленного возникновения. (Прочитано 9086 раз)