思Construction
遍行五之第五。亦行蘊（*saṃskāra-skandha*）之體。令心造作為性，於善品等役心為業。
漢zh · Xuanzang 譯
遍行五之第五。亦行蘊（saṃskāra-skandha）之體。令心造作為性，於善品等役心為業。
經
[共傳] 《雜阿含經》卷二（46 經，T2n0099），佛告諸比丘行蘊即六思身：
云何行如實知？謂六思身——眼觸生思，耳、鼻、舌、身、意觸生思，是名為行，如是行如實知。
[大乘] 《解深密經》卷三·分別瑜伽品（玄奘譯，T16n0676，T16.0700b29-0700c11）——三慧之中道：
慈氏菩薩復白佛言：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他、毘鉢舍那修所成慧了知其義，此何差別？」
佛告慈氏菩薩曰：「善男子！⋯⋯思所成慧，亦依於文，不唯如說，能善意趣，未現在前，轉順解脫，未能領受成解脫義。⋯⋯」
論
《成唯識論》卷三：
思謂令心造作為性，於善品等役心為業。謂能取境正因等相，驅役自心令造善等。
《成唯識論》卷一（業以思為體）：
能動身思說名身業，能發語思說名語業。審、決二思，意相應故，作動意故，說名意業。
按：三層引文呈思義之三身分——阿含 46 立思為行蘊之體（六根六思身合構行蘊之主軸）；解深密經以三慧框架（聞、思、修）置思於修道之中位——非起點之直譯（聞），非終點之現觀（修），乃使所聞文字內化、轉順解脫之 digestive 階段；唯識論則於心所層面分思為「令心造作」之性與「驅役自心」之業，並於卷一明判身語意三業皆以思為體。三層分指三識身：行蘊頭、修道中、業體根。共傳定本體論，大乘標 practice，唯識論立心所（cetasika）之機制。
梵saṃskṛta
√cit / √cet（思、覺、意向）—— cetanā 與 citta 同根。citta = 知之心、cetanā = 動之心，同源而異向。印歐祖語詞源候選 *(s)keit- / *ḱey-「知、覺」皆未穩定確立；無確切拉丁同源詞（拉丁 cogitō < co- + agitō，與 √cit 無關）。英文 intention（< 拉丁 in-tendere「向⋯⋯伸展」）較 volition 更近 cetanā 之方向性義——「思」為心之 directional vector，向所造作之事而傾。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本）於思有雙層定義：
(一) 心所位（caitasika-層）：
cetanā katamā / cittābhisaṃskāro manaskarma / kuśalākuśalāvyākṛteṣu cittapreraṇa-karmikā //
何為思？以令心造作（citta-abhisaṃskāra）、意之所作（manas-karma）為性。為驅使心（citta-preraṇa）於善、不善、無記為業。
(二) 蘊位（saṃskāra-skandha-vyavasthāna head）：
saṃskāra-skandha-vyavasthānaṃ katamat / ṣaṭ cetanā-kāyāḥ / cakṣuḥ-saṃsparśa-jā cetanā śrotra-ghrāṇa-jihvā-kāya-manaḥ-saṃsparśa-jā cetanā / yayā kuśalatvāya cetayate saṃkleśāya cetayate avasthā-bhedāya cetayate / itīyaṃ cetanā vedanāṃ saṃjñāñca sthāpayitvā tad-anye caitasikā dharmāḥ citta-viprayuktāś ca saṃskārāḥ saṃskāra-skandha ity ucyate //
何為行蘊？六思身——眼觸生思，耳、鼻、舌、身、意觸生思。由此思故，思惟善、思惟雜染、思惟差別。思（連同除受、想之餘心所及不相應行）即名行蘊。
| 梵文 | 玄奘譯 | 義 |
|---|---|---|
| citta-abhisaṃskāra | 令心造作 | 心（citta）之構成（abhisaṃskāra） |
| manas-karma | 意業 | 意（manas）之所作（karma） |
| citta-preraṇa | 驅役自心 | 驅使（preraṇa）心 |
按：成唯識論卷三「令心造作⋯⋯驅役自心令造善等」即《集論》心所位定義之逐字對應—— citta-abhisaṃskāra = 令心造作；citta-preraṇa* = 驅役。玄奘譯文於思又一次完整保留無著之措辭。蘊位定義「六思身即行蘊」則確證《雜阿含》卷二「行蘊即六思身」之同源性——兩傳承同詞、同公式：行蘊 = ṣaṭ cetanā-kāyāḥ。*
巴pāḷi
遍心所（sabbacitta-sādhāraṇa cetasika），亦行蘊（saṅkhāra-khandha）之體。
經
《增支部·六集》 AN 6.63 Nibbedhikasutta（漢譯對應《中阿含》111 達梵行經，CSCD）—— cetanā = karma 之位置典範：
Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti — kāyena, vācāya, manasā.
Phasso, bhikkhave, kammānaṃ nidāna-sambhavo.
比丘！我說「思」即是業（cetanā = kamma）。思已（cetayitvā），以身、語、意作業。
觸（phasso，→#10）為諸業之生起因（nidāna-sambhavo）。
末句「觸為業因」直接對應唯識「觸→思」之心所次第——AN 6.63 與無著 caitasika 列同序。同義之強調亦見於《中部》 MN 56 Upālisutta（對應《中阿含》 133 優婆離經），佛對耆那教徒長苦行尼揵子說：意業最重，非身業、語業所及——一切身語業皆由意業所引發。《法句經·雙要品》（T210；對應 Dhammapada 1 Yamakavagga 之首偈）：「心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢于轍。」全藏首偈以「意—業—果」三步立 cetanā 之全相。
論
《清淨道論》 XIV.135（行蘊）以四相分析思：
| 四相 | Pāli | 義 |
|---|---|---|
| 相 lakkhaṇa | cetayita-bhāva | 和合所伴心心所之狀態 |
| 業 rasa | āyūhana | 累積、驅進 |
| 現 paccupaṭṭhāna | saṃvidhāna | 組織所伴心心所 |
| 足處 padaṭṭhāna | 所伴心心所 | the 心心所 it coordinates |
譬喻：思如主匠（vajjikā）——自身做工，亦指揮諸徒匠（餘心所）同做；亦如將領——自身作戰，亦驅令眾兵共戰。思之雙重性於此譬喻顯豁：自作而又令他作。
按：《集論》 citta-abhisaṃskāra（令心造作）+ citta-preraṇa（驅使心）= Vism āyūhana（累積）+ saṃvidhāna（組織）—— 兩傳於思之意象共持「自作－共作」之雙向。主匠之喻使思之「同生不同位」顯豁——思與餘心所同俱，然餘心所為徒匠，思獨為主匠；同作之中有領導之分。AN 6.63「觸為業因」與 Vism 將領之喻合觀：觸觸動主處，思指揮戰役。
漢綜述zh-synthesis
「思」之梵文 cetanā 源自 √cit / √cet（思、覺、意向）；cetanā 與 citta 同根——citta 為知之心，cetanā 為動之心，同源而異向。印歐祖語詞源候選 *(s)keit- / *ḱey-「知、覺」均未穩定確立，拉丁 cogitō 與 √cit 無關（< co- + agitō），故誠實存疑，不作強擴展——PIE 層偏弱為此條之特點。英文 intention（< 拉丁 in-tendere，「向⋯⋯伸展」）較 volition 更近 cetanā 之方向性義：AN 6.63 「思即是業」映於英文即「intention is action」，詞義直透。
思（遍行五之第五）承觸（→#10）→ 受（→#11）→ 想（→#12）之認知三步而立，為遍行五之終。《阿毘達磨集論》於心所位定義思：「cittābhisaṃskāro manaskarma / kuśalākuśalāvyākṛteṣu cittapreraṇa-karmikā //」——「以令心造作（citta-abhisaṃskāra）、意之所作（manas-karma）為性；為驅使心（citta-preraṇa）於善、不善、無記為業。」《成唯識論》卷三「思謂令心造作為性，於善品等役心為業」為此梵文之逐字對應——citta-abhisaṃskāra = 令心造作，citta-preraṇa = 驅役，玄奘完整保留無著之措辭。Asg 蘊位定義更揭示思為行蘊之體：六思身（ṣaṭ cetanā-kāyāḥ）——眼觸生思乃至意觸生思——即行蘊主軸（除受、想之餘心所及不相應行環立其外）。《成唯識論》卷一明判身語意三業皆以思為體：「能動身思說名身業，能發語思說名語業」——三業之立，皆一思之流向差別。思之雙層定義（心所位之令心造作 / 蘊位之行蘊頭），詳譯者按。
遍行 cluster 中思之經教證密度厚：三經攝（AN 6.63 + MN 56 + Dhammapada 1）。AN 6.63《不徹經》（Nibbedhikasutta）立思之核心教義：「Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti — kāyena, vācāya, manasā.」（「比丘！我說『思』即是業。思已，以身、語、意作業。」）同經末句更明觸→思之上游：「Phasso, bhikkhave, kammānaṃ nidāna-sambhavo.」（「觸（→#10）為諸業之生起因。」）MN 56《優婆離經》立三業輕重：意業最重，非身業、語業所及——一切身語業皆由思所引發。《法句經》（Dhammapada 1）為全藏首偈，以「意—業—果」三步立思之全相：「心為法本，心尊心使，中心念惡，即言即行，罪苦自追，車轢于轍。」三經並至——AN 6.63（思=業定義）+ MN 56（意業最重）+ Dhammapada 1（意-業-果三步）——構成遍行 cluster 中思之經教三攝。《清淨道論》XIV.135 以主匠（vajjikā）喻思之雙重性：自身做工，亦指揮諸徒匠（餘心所）同做；與將領自戰又指揮眾兵之喻同義——Asg cittapreraṇa（驅使心）= Vism saṃvidhāna（組織所伴心心所），南北傳共持「自作－共作」之雙向。
思為業之形成點——AN 6.63「觸為業因，思即是業」之意涵：觸觸動認知剎那，思將此觸定向為善、不善、或無記之業；業形成始於觸之撞動，完成於思之造作。《解深密經》之三慧（聞、思、修）中，思所成慧居中：使所聞文字內化、「轉順解脫」——非起點之直譯（聞），非終點之現觀（修），乃消化所聞使其成為修行方向之 digestive 操作。修行之全幅即訓練思之方向性：不在壓制思（思為遍行，無「停止」可言），而在令思之cetitvā（「思已」）恆向善品——每一善行之剎那，即是一個cetayitvā。
玄奘以「思」取 cetanā，「思」字漢文有向意 / 造作之義，合 cetanā 之方向性。英譯 Volition 通行，然略偏靜態「意志力」感；Intention（AN 6.63 框架下：intention is action）能呈現 cetanā 之 kamma-as-cetanā 動態義。⭐ 思為遍行五之終，三業以思為體；遍行 cluster 中思之經教證攝度為 AN 6.63 + MN 56 + Dhammapada 1 三經並至。
思 ——令心造作為性，於善品等役心為業。
英綜述en-synthesis
Sanskrit cetanā derives from √cit / √cet — "to think, to perceive, to be aware, to direct the mind." It shares this root with citta (mind itself): from one verbal stem, two cetasika-level partners. Citta is the cognitive seat, the mind that knows; cetanā is the volitional vector, the mind that wills. Indo-European comparanda are weak — Latin cogitō is unrelated (< co- + agitō), and the conservative position is that cit- / cet- lacks a clean PIE cognate. English intention (Latin in-tendere, "to stretch toward") catches the directional sense better than the dryer "volition" — and aligns with the Nibbedhikasutta's frame in which cetanā is precisely kamma: the act of stretching the mind toward an outcome that the body, speech, or mind will then enact. The translation "intention" makes the AN 6.63 frame visible at the level of the lexeme: cetanā = karma maps onto English intention is action.
Cetanā is the fifth and last of the universal mental factors (sarvatraga, 遍行五), and it is the defining cetasika of the fourth aggregate, saṃskāra-skandha. Asaṅga is explicit that the formations-aggregate is, structurally, six bodies of cetanā (ṣaṭ cetanā-kāyāḥ) born of contact through the six sense doors — the other formations of the aggregate constellating around this core. At the cetasika level, Asaṅga's definition reads cittābhisaṃskāro manaskarma / kuśala-akuśala-avyākṛteṣu citta-preraṇa-karmikā — "the constructing-of-mind, the act-of-mind; its function is the driving of mind toward the wholesome, unwholesome, or neutral." Xuanzang renders this verbatim: citta-abhisaṃskāra becomes 令心造作; citta-preraṇa becomes 驅役. Cheng Weishi Lun 卷一 makes the doctrinal corollary explicit: the three karmic doors — kāya-karma, vāk-karma, manas-karma (body, speech, mind action) — are each a mode of cetanā. 「能動身思說名身業，能發語思說名語業」: the cetanā that moves the body is body-karma; the cetanā that produces speech is speech-karma. Three operations, one cetasika: constructing, acting, driving — and three karmic doors, one cetasika behind them all.
Cetanā as karma defines this dharma's cross-tradition position: AN 6.63 Nibbedhikasutta gives the most consequential single sentence in the Pāli canon on this factor: Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti — kāyena, vācāya, manasā — "It is intention, monks, that I call action. Having intended, one acts — by body, speech, or mind." The line equates cetanā with kamma itself: the moral weight of an act resides not in the visible deed but in the volitional moment that authorizes it. The same sutta names the upstream cause: Phasso, bhikkhave, kammānaṃ nidāna-sambhavo — "Contact is the source of actions." This places cetanā precisely where Asaṅga's caitasika sequence places it: contact (→#10) → attention (→#9) → feeling (→#11) → perception (→#12) → volition (本條 #13). The Yogācāra ordering is a structural elaboration of the Nibbedhikasutta's implicit chain. North and south traditions converge: cetanā is what contact becomes when it commits to action — the seam at which awareness becomes karma. MN 56 Upālisutta sharpens the moral claim: of the three karmic doors, the Buddha against the Jains names manas-karma as heaviest, since body and speech are themselves enacted only by cetanā. Dhammapada 1, the opening verse of the entire Pāli canon, frames every dharma under this same priority: manopubbaṅgamā dhammā — "all dharmas are mind-led, mind-built, mind-made."
Visuddhimagga XIV.135 names cetanā's function as āyūhana (accumulating, striving) and its manifestation as saṃvidhāna (organizing the associated dhammas). The Atthasālinī gives the classical similes: cetanā is like a chief carpenter (vajjikā) who, while working at his own craft, also directs the apprentices — and like a field-marshal who fights and also commands the troops. The doubled image is exact: cetanā does its own work and it makes the rest of the mental team do theirs. The Saṃdhinirmocana-sūtra extends this practical claim into the path: cetanā is the engine of 思所成慧 (wisdom-from-contemplation), the middle of the three modes of wisdom-generation between 聞所成慧 (wisdom-from-hearing) and 修所成慧 (wisdom-from-cultivation) — the digestive operation by which received teaching is internalized into orientation, "turning toward liberation" (轉順解脫). Practice therefore consists, finally, in the training of cetanā — not in suppressing volition but in re-orienting it. Every wholesome trajectory is, at the moment it commits, a cetayitvā. This is why the cultivation order (śraddhā → chanda → adhimokṣa → smṛti → samādhi → prajñā) routes through cetanā: each successive stage is volitionally established by the cetasika that, at the same moment, is the karma being made.
Construction — the constructing of the mind, the act of mind itself: this is its nature. To drive the mind toward the wholesome, the unwholesome, or the neutral, and to organize the other mental factors in concert: this is its function. It is intention that the Buddha calls action.
譯translator's note
譯者按： 結構分析詳 S3-P08。思（cetanā，本條 #13）為遍行五之終，承觸（→#10）→ 受（→#11）→ 想（→#12）之認知三步而立——觸觸動，受領納，想取像，思造作；四者為一認知 moment 之四階。AN 6.63「觸為業之生起因，思即是業」即此鏈之 sutta-層明確表述：cetanā 乃 sparśa 達於立場之終端。本條譯名 construction 與心經 §08 constructions 為同詞兩用，譜系見
_canon/_glossary/samskara_cetana.md