Made by oneself (attakata) - created by another (parakata)

[ToVincent]

SN 5.9 / SA 1203 / SA2 219 (Extracts only)

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SN 5.9
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Theravāda school


(A bhikkhuni to Māra):

This represented (reflected) form [bimba = mirror], is not made by oneself,
Nor is this misery made by another.
It has come to be dependent on a motive/"impulse"/~cause (hetu- √ हि hi )
With the motive’s breakup it will cease.

“As when a seed is sown in a field
It grows depending on a pair of factors:
It requires both the soil’s nutrients
And a steady supply of moisture:

“Just so the aggregates and elements,
And these six fields of sensory experience,
Have come to be dependent on a motive;
With the motive’s breakup they will cease.”



“Nayidaṃ attakataṃ bimbaṃ,
nayidaṃ parakataṃ aghaṃ;
Hetuṃ paṭicca sambhūtaṃ,
hetubhaṅgā nirujjhati.

Yathā aññataraṃ bījaṃ,
khette vuttaṃ virūhati;
Patha­vī­rasañ­cāgamma,
sinehañca tadūbhayaṃ.

Evaṃ khandhā ca dhātuyo,
cha ca āyatanā ime;
Hetuṃ paṭicca sambhūtā,
hetubhaṅgā nirujjhare”ti.




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SA 1203
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Sarvāstivāda school


(A bhikkhuni to Māra):

This form is not self-made, nor is it created by others.
此形不自造, 亦非他所作，
Causes (因) and conditions (緣) combine and arise - and conditions scatter and quickly obliterate.
因緣會而生, 緣散即磨滅。
All the world's seeds have the ground as their cause, to (be able to) arise —
如世諸種子, 因大地而生，
earth, water, fire and wind as their cause - So are the aggregates (陰) , elements (界) and fields of experience (入);
因地水火風 - 陰界入亦然。
they arise through the coming together of causes and conditions - and the conditions separate and obliterate.
因緣和合生 - 緣離則磨滅.



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Sa2 219
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Kāśyapīya school


(A bhikkhuni to Māra):

Shapes are neither self-created
​nor created by others.
When various conditions meet, they come into being;
​parted from these conditions they dissolve and vanish,

Just as planted seeds
​grow in dependence on earth,
so the aggregates ( khandhas), elements (dhātus) and spheres (āyatanas)
​together form shapes.
Dependent on suffering they grow;
​dependent on suffering they dissolve and vanish.

I have cut off all craving,
​the darkness of ignorance is destroyed.
Having attained complete cessation,
​I peacefully dwell in a state of purity.
Therefore understand:
​Bad One, you are defeated.”

(Translation by Marcus Bingenheimer)



色像非自作，　　亦非他所造，
眾緣起而有，　　緣離則散滅。
譬如殖種子，　　因地而生長，
陰界諸入等，　　和合是色像。
因苦故生長，　　因苦故散壞，
斷除一切愛，　　滅諸無明闇。
逮得於盡滅，　　安住無漏法，
以是故當知，　　波旬墮負處



_______




ALSO MN 82 /MA 132 (extracts only)



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MN 82
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Theravāda school

(Venerable Raṭṭhapāla uttered these stanzas:)

“See this represented (reflected) image (bimba) elaborated by the citta,
A body built up out of sores,
Sick, an object for concern,
Where no stability abides.

See this form made by the citta,
With jewellery and earrings too,
A skeleton wrapped up in skin,
Made attractive by its clothes.

Its feet adorned with henna dye
And powder smeared upon its face:
It may beguile a fool, but not
A seeker of the further shore.

Its hair is dressed in eightfold plaits
And unguent smeared upon its eyes:
It may beguile a fool, but not
A seeker of the further shore.

A filthy body well adorned
Like a new-painted unguent pot:
It may beguile a fool, but not
A seeker of the further shore.

The deer-hunter set out the snare
But the deer did not spring the trap;
We ate the bait and now depart
Leaving the hunters to lament.”

---

Passa cittīkataṃ bimbaṃ,
arukāyaṃ samussitaṃ;
Āturaṃ bahusaṅkappaṃ,
yassa natthi dhuvaṃ ṭhiti.

Passa cittīkataṃ rūpaṃ,
maṇinā kuṇḍalena ca;
Aṭṭhi tacena onaddhaṃ,
saha vatthebhi sobhati.

Alattakakatā pādā,
mukhaṃ cuṇṇa­ka­mak­khi­taṃ;
Alaṃ bālassa mohāya,
no ca pāragavesino.

Aṭṭhāpadakatā kesā,
nettā añjanamakkhitā;
Alaṃ bālassa mohāya,
no ca pāragavesino.

Añjanīva navā cittā,
pūtikāyo alaṅkato;
Alaṃ bālassa mohāya,
no ca pāragavesino.

Odahi migavo pāsaṃ,
nāsadā vākaraṃ migo;
Bhutvā nivāpaṃ gacchāma,
kandante migabandhake”ti


NOTICE the "cittīkata" = "elaborated\made by the citta".

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MA 132
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Sarvāstivāda school


Meditate on this gloriously adorned form; the jewels, the necklace of precious stones, and so forth,
觀此嚴飾形, 珍寶瓔珞等，
The rock that entwines the right side of the hair, and the violet eyeliner that blacken the eyes and eyebrows.
右磐縈其髮, 紺黛畫眉目。
This deceives the deluded fool, not the one crossing over the other shore.
此欺愚癡人, 不誑度彼岸，...

The rest of the extract repeats itself, as far as a series of other adornments are concerned.
The pericope "This deceives the deluded fool, not the one crossing over to the other shore" is repeated each time.
.
.