欲Aspiration
別境五之第一。希望為性，勤依為業。
漢zh · Xuanzang 譯
別境五之第一。希望為性，勤依為業。
經
[共傳] 阿含中無「欲心所」之獨立定義段。欲之修行義散見於四正勤、四如意足（欲三摩地斷行成就神足）等。四正勤每一句皆以「起欲」開首，欲為一切精進之啟動器（見巴段 SN 51.13 引文）；此正是功能子句「為精進所依」之經藏顯例。
論
《成唯識論》卷五：
於所樂境，希望為性，勤依為業。
按：《成唯識論》「於所樂境希望為性，勤依為業」即 Asg īpsite vastuni kartṛ-kāmatā / vīryādāna-sanniśrayadāna 之漢語對應。「勤依」二字結構性地將欲置於信（→#19）與精進之間，使信→欲→精進→念→定→慧之別境修習序列於論藏層面可見。
梵saṃskṛta
√chand（chad₂；「悅、欲求、所好」）——勿與 √chad₁「覆」（chandas「韻律」之所從出）混淆。chanda 之核心義為「所樂之事」（īpsita-vastu）與「欲為作者」（kartṛ-kāmatā）。Latin 無確切同源詞，印歐祖語重建不定；英譯多取「zeal / aspiration / will-to-act」。
《阿毘達磨集論》（阿毘達磨-samuccaya，Pradhan 校本，saṃskāra-skandha 心所列定義）：
chandaḥ katamaḥ / īpsite vastuni tat-tad-upasaṃhṛtā kartṛ-kāmatā / vīryādāna-sanniśrayadāna-karmakaḥ //
何為欲？於所欲樂境（īpsita-vastu），指向其作之欲求（kartṛ-kāmatā，「欲為作者」之心）為性。為精進之所依（vīryādāna-sanniśrayadāna）為業。
功能子句（karman）之縱向結構意義不容忽略：信（→#19）之功能為 chanda-sanniśrayadāna（「為欲作所依」），欲之功能為 vīryādāna-sanniśrayadāna（「為精進取起作所依」）——Asg 在每一心所之功能子句中即已編碼修習次第。別境五之鏈：信（→#19）→ 欲（本條 #14）→ 精進 → 念（→#16）→ 定（→#17）→ 慧（→#18），自 Asg 之 sanniśrayadāna 結構可讀出。
按：《成唯識論》「希望」譯 kartṛ-kāmatā（「欲為作者之心」），有詮釋性收縮——Asg 之「欲為作者」更強調行動取向，非僅「希望」之被動義；此細節在 Vism 之 kattu-kamyatā（欲為作者）中同樣保留，梵巴一致（見巴段）。修習序列之首輪已自信（→#19）種下，欲為其直接結果，精進為欲之直接結果。
巴pāḷi
別境心所（pakiṇṇaka cetasika）。四如意足之一（chanda-iddhipāda），四正勤之啟動器（chandaṃ janeti 為四正勤每句之首動詞）。
經
《相應部·如意足相應》SN 51.13 Chandasamādhisutta：
Chandaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ — ayaṃ vuccati chandasamādhi.
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati ...
比丘！若比丘依欲而得定、得心一境性，是名欲三摩地（chanda-samādhi）。
起欲（chandaṃ janeti）、發勤精進、攝心、努力——令未生惡不善法不生、已生者斷、未生善法生、已生者住不忘失增廣修習圓滿。
按：四正勤之每一段皆以 chandaṃ janeti「起欲」開首——欲是四正勤之啟動器。此即 Asg 欲之功能 vīryādāna-sanniśrayadāna（為精進之所依）之經顯例：欲既起，精進方能發。SN 51.13 另列四如意足——chanda / vīriya / citta / vīmaṃsā——四者並列為 samādhi 之平行所依，非唯一階序。
論
《清淨道論》XIV.150（行蘊·別境）以四相分析欲：
| 四相 | Pāli | 漢譯 |
|---|---|---|
| 相（lakkhaṇa） | kattu-kamyatā | 欲為作者 |
| 業（rasa） | atthapariyesana | 尋求所緣 |
| 現（paccupaṭṭhāna） | atthena atthikatā | 對所緣之需求 |
| 足處（padaṭṭhāna） | taññeva atthaṃ | 即彼所緣 |
譬喻：欲如心手之伸向所緣（manasohatthapasāraṇa）——心向所欲伸出。
按：Asg kartṛ-kāmatā 與 Vism kattu-kamyatā 為同一複合詞之梵巴雙形——kartṛ/kattu（作者）+ kāmatā/kamyatā（欲求性）。南北傳於欲之核心 phrase 字字相應；此為 51 心所中最清晰之 morphemic 共傳之一，印證別境欲之「欲為作者」義為兩系一致之立場。
漢綜述zh-synthesis
「欲」之梵文 chanda 源自 √chand（chad₂；「悅、欲求、所好」）——須與 √chad₁「覆」（chandas「韻律」義之所從出）嚴格區分。chanda 之核心義為「所樂之事」（īpsita-vastu）與「欲為作者」（kartṛ-kāmatā）。印歐祖語層面之擴展不確定：部分源文書嘗試聯繫至祖語 *(s)kend-「跳躍」，然此並非學術共識——故「欲」之詞源於印歐祖語層誠實存疑，不作強擴展，僅於印度—伊朗語族層確立。拉丁語無確切同源詞。英譯習用「zeal / aspiration / will-to-act」，各有所重而無一全取：aspiration 之被動「期願」義稍失 kartṛ-kāmatā 之「欲為作者」行動性；will-to-act 最接近Asg 定義核心，而英文日常用法尚未定名於此。漢字「欲」已含「向境趨求」之動詞義，玄奘之選擇合 kartṛ-kāmatā 之行動向度。
《阿毘達磨集論》定義欲（別境五之第一）：「chandaḥ katamaḥ / īpsite vastuni tat-tad-upasaṃhṛtā kartṛ-kāmatā / vīryādāna-sanniśrayadāna-karmakaḥ //」——「於所欲樂境（īpsita-vastu），指向其作之欲求（kartṛ-kāmatā，「欲為作者之心」）為性；為精進之所依（vīryādāna-sanniśrayadāna）為業。」《成唯識論》卷五「於所樂境，希望為性，勤依為業」乃此梵文之對應——īpsita-vastu = 所樂境；kartṛ-kāmatā = 希望（詮釋性收縮：Asg 之「欲為作者」行動性更強，玄奘取「希望」略失）；vīryādāna-sanniśrayadāna = 勤依。功能子句之義理重量在「為精進之所依」——Asg 在欲之功能子句中已內建別境五之修習次第：信（→#19）之功能為 chanda-sanniśrayadāna（為欲之所依），欲之功能為 vīryādāna-sanniśrayadāna（為精進取起之所依），念（→#16）之「定依」再指向定（→#17），定之功能再指向慧（→#18）——此鏈架構詳 #17 paradigm 義理段。欲通三性：缺 Dharma 指向之欲（緣五欲）與貪相應；以正法為所樂境之欲（法欲）為修道之啟動器。
《相應部》SN 51.13《Chandasamādhisutta》以欲三摩地（chanda-samādhi）為四如意足之一，顯示「依欲得定、得心一境性」——欲於南傳為 samādhi 之平行所依之一。四正勤（sammappadhāna）之每一定型句皆以「chandaṃ janeti（起欲）」開首——欲是四正勤之啟動器，此即 Asg「為精進之所依」之 sutta 顯例：欲先起，精進方能發。《清淨道論》XIV.150 以四相析欲：相 kattu-kamyatā（欲為作者）、業 atthapariyesana（尋求所緣）、現 atthena atthikatā（對所緣之需求）、足處 taññeva atthaṃ（即彼所緣）；並以「心手之伸向所緣」（manasohatthapasāraṇa）為喻——心向所欲伸出。Asg kartṛ-kāmatā 與 Vism kattu-kamyatā 為同一複合詞之梵巴雙形：kartṛ/kattu（作者）+ kāmatā/kamyatā（欲求性）——南北傳於欲之核心義「欲為作者」字字相應，為別境五形態共傳之第一例。
欲通三性——緣五欲之欲（染欲）與貪（→#30）相應；緣正法之欲（法欲）為別境五修習鏈之入口。四正勤每句以「起欲」發端，正示法欲為善行之動力之首。修持上之要義：欲不等於貪。「離欲」之修行所離者為貪欲，非法欲；失法欲則四正勤無從發動，正念（→#16）無所持守，正定（→#17）無從建立，慧之簡擇（→#18）亦無基礎。《成唯識論》以「勤依為業」明置欲為精進之上游，正是此修行序列之論藏表達。別境五之啟動自欲始——信（→#19）在 Asg 功能層為欲之所依，欲為精進之所依；修習鏈之動力軸由此展開。
玄奘以「欲」取 chanda，漢字已含「向境趨求」義，合 kartṛ-kāmatā 之行動向度；然「欲」字於日常漢語易引 rāga（→#30 貪）之聯想，讀者須知「欲」於別境脈絡為中性心所，通三性。英譯 Aspiration（菩提比丘）通行，然 aspiration 之被動「期願」感稍失 kartṛ-kāmatā 「欲為作者」之主動行動性；Zeal 保留動力義，然稍偏強烈情感；Will-to-act 較貼近 Asg 梵文核心（kartṛ-kāmatā「欲為作者」之行動性），然英文尚未定名。⭐ 欲為別境五修習鏈之入口，居信（→#19）之後、精進之前；別境五中染位散布於隨煩惱，無與欲直接對偶之染位心所。
欲 ——於所樂境，希望為性；勤依為業。
英綜述en-synthesis
Sanskrit chanda derives from √chand (also written chad₂), "to please, gratify, satisfy, delight in." This root must be distinguished from the homophonous √chad₁ "to cover" — the source of chandas, the technical term for Vedic metre (covering speech with rhythm). Indo-European comparanda for chand₂ are weak: tentative links to PIE *(s)kend- "to leap" via semantic extension are not standard, and the conservative position holds — chanda lacks a confirmed Latin or Germanic cognate. English translation conventions split between "zeal," "aspiration," and "wish"; none fully captures chanda's action-orientation. The Sanskrit compound kartṛ-kāmatā, literally the-state-of-wanting-to-be-the-doer, names a will-to-act-on, not passive wishing.
Chanda opens the five object-determining mental factors (viniyata, 別境五) in Yogācāra and parallels the pakiṇṇaka cetasikas in Theravāda Abhidhamma — factors that arise only with respect to specific objects, not at every moment of consciousness. Asaṅga's Abhidharma-samuccaya defines it as īpsite vastuni tat-tad-upasaṃhṛtā kartṛ-kāmatā — "with respect to a desired object, the focused state-of-wanting-to-be-its-doer" — with function vīryādāna-sanniśrayadāna-karmakaḥ: providing the basis for the taking-up of vīrya (energy / 精進). Xuanzang's "於所樂境希望為性，勤依為業" preserves the structure exactly. The function clause locates chanda upstream of vīrya in the cultivation chain. Asaṅga encodes the entire śraddhā (→#19) → chanda → vīrya → smṛti (→#16) → samādhi (→#17) → prajñā (→#18) sequence in the karman clauses themselves: śraddhā's function is chanda-sanniśrayadāna (basis for chanda), chanda's is vīryādāna-sanniśrayadāna (basis for vīrya), and so on, link by link, through the function clauses of each subsequent cetasika.
The morphemic identity. Across separate transmission lines, two compound terms converge with unusual exactness: Asaṅga's Sanskrit kartṛ-kāmatā and Visuddhimagga XIV.150's Pāli kattu-kamyatā are essentially the same word, morpheme for morpheme — kartṛ / kattu (agent, doer) + kāmatā / kamyatā (the state of desiring). Among the fifty-one mental factors, this is one of the cleanest cross-tradition morphemic matches. The Visuddhimagga adds a vivid image: chanda is the extending of the mental hand toward the object (manasohatthapasāraṇa) — the mind reaches toward. Asaṅga's analytic frame and Visuddhimagga's phenomenological image converge on the same gesture: chanda is what wanting-to-do feels like at the moment a hand begins to move.
The four iddhipādas (bases of psychic power) — chanda, vīriya, citta, vīmaṃsā — are presented in SN 51.13 as four parallel paths to samādhi, not a single hierarchy: some practitioners start from chanda (aspiration), some from vīriya (energy), some from citta (mind itself), some from vīmaṃsā (investigation). More importantly, every clause of the four right efforts (sammappadhāna) begins identically: chandaṃ janeti vāyamati vīriyaṃ ārabhati — "one generates desire, exerts oneself, sets up energy." Chanda is the named trigger of right effort; without it generated, the rest does not begin. The canonical Yogācāra distinction between chanda (wholesome, oriented toward the path) and rāga (#30, unwholesome craving for sense-objects) is precise: both arise toward desired objects, but their orientation differs. To extinguish rāga without distinguishing chanda would extinguish the very factor that initiates vīrya — and with it the path itself.
Chanda directed toward Dharma is what the Buddha calls chandaṃ janeti; chanda directed toward sense-objects is what the same canon calls taṇhā. Same factor, two trajectories. The Yogācāra cultivation chain begins here (after faith, →#19) for the same reason: no right effort, no sustained mindfulness (→#16), no concentration (→#17), no wisdom (→#18) can arise without first the generated aspiration to be the doer of X.
Aspiration — toward a desired object, the focused state of wanting-to-be-its-doer: this is its nature. To provide the basis on which energy takes itself up: this is its function.
譯translator's note
譯者按： 欲為一切部派共許之別境心所，通善惡無記三性。欲不等於貪——緣五欲之欲與貪相應，為輪迴動力；緣正法之欲（法欲）與善心所相應，為修行動力。「離欲」離的是貪欲，非法欲；四正勤以 chandaṃ janeti 開首，正法欲為修道之所依（→#19 信為法欲之根，→#16 念持法欲之境，→#17 定令法欲成就）。