清淨道論 十二處——眼耳鼻舌身意與色聲香味觸法Visuddhimagga · The Twelve Sense Bases—Eye, Ear, Nose, Tongue, Body, and Mind; Visible Form, Sound, Odor, Taste, Touch, and Phenomena
十二處是一張攤盡經驗的座標盤：六內是門，六外是境，看是眼與色、聽是耳與聲、想是意與法——不重，不漏。每個名都由作用掙來：見故為眼，知故為意，持自己的相故為法。
「處」不是車位，是機器：心與心所在門境上努力，門境把它們伸展開來，並且只要輪迴之苦還不還滅，就一直引長著它。十二處運轉一天，輪迴延長一天。
何以恰是十二？六識身各需一門一境——這是幾何，不是名單。收起來，十二處唯是名色兩個字；放開去，一一處無量差別。
而這張盤畫到最後只為一看：格格不來不出、無動作、無營為——和合中識就出生了，沒有誰在推。內六處像空村：門境都在、進出如常，逐間看過，屋裡沒有住人。
The twelve bases are a coordinate grid that lays out all experience: the six internal are doors, the six external are objects; seeing is eye and visible form, hearing is ear and sound, thinking is mind and phenomena—with neither duplication nor omission. Each name earns its place through function: it is the eye because it sees, the mind because it knows, and phenomena because they bear their own characteristics.
A “base” is not a parking place but a machine. Mind and mental factors exert themselves at doors and objects; doors and objects extend them; and so long as the suffering of saṃsāra has not subsided, they keep prolonging it. Whenever the twelve bases operate for another day, saṃsāra is prolonged for another day.
Why exactly twelve? Each of the six groups of consciousness requires one door and one object. This is geometry, not a list. Contracted, the twelve bases are only the two words name-and-form; opened out, each base has measureless divisions.
Yet this grid is drawn, in the end, only for this contemplation: every square neither comes nor goes and has no agency or undertaking. Consciousness is simply born when things come together; no one pushes it into being. The six internal bases are like an empty village: doors and objects are present, traffic proceeds as usual, but when every room is inspected, no one lives in the house.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 十二處之列與六門決擇之偈 〔CSCD §510〕
十五、處界釋
處之廣說之論
「諸處」——就是十二處：眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。其中——
依義、依相、依爾所，依次第、依略與廣， 又同樣依應見——應當了知決擇之法¹。
§2 逐處之別義——十二名之語釋 〔CSCD §510〕
其中，先說別義²：見故為眼——意思是它味著色、並且使色顯明。現色故為色——意思是它在轉為顏色之變異的時候，把心中的情狀顯示出來。聞故為耳。發故為聲——意思是它被發出。嗅故為鼻。薰故為香——意思是它指示自己的所依。喚命故為舌。有情嘗它故為味——意思是他們味著它。可厭的諸有漏法的來處故為身；「來處」就是生起之處。被觸故為觸。知故為意。持自己的相故為法。
§3 通義之三釋——努力・伸展・引長 〔CSCD §511〕
而通義則應當這樣了知：由於努力，由於伸展所來者，並且由於引長者之所引，所以叫作「處」。因為在眼與色等等之上，以那一一者為門、為所緣的心與心所諸法，以各自領納等等的作用而努力——就是說，它們起來、勤作、精勤。而這些〔眼與色等等〕把那些成為「來」的諸法伸展開來——就是說，使它們廣大。並且，只要這在無始的輪迴之中轉起的、極其長遠的輪迴之苦還不還滅，它們就一直引導著它——就是說，使它轉起。這樣，這一切法就由於努力、由於伸展所來者、並且由於引長者之所引，而被稱為「處」、「處」。
§4 處之五義——住處・鑛・會處・生地・因 〔CSCD §512〕
此外，還應當依住處之義、鑛之義、會處之義、生地之義、因之義而了知「處」。因為在世間，於「自在天之處、婆藪提婆之處」這樣等等之中，住處被稱為「處」；於「金之處、銀之處」這樣等等之中，是鑛。而在教中，於「諸飛鳥依止那可意之處」這樣等等之中，是會處；於「南方是諸牛之處」這樣等等之中，是生地；於「凡有其因時，他就在那裡那裡達到能作證」這樣等等之中，是因。
而在眼等等之上，那一一的心與心所諸法也因為其轉起繫屬於它而住著，所以眼等等就是它們的住處。並且它們在眼等等之中密集，因為依止它、以它為所緣，所以眼等等就是它們的鑛。而眼等等是它們的會處，因為在這裡那裡依所依、依門、依所緣而集會。眼等等是它們的生地，因為以它為依止、為所緣而正在那裡生起。眼等等是它們的因，因為在它們沒有的時候〔心與心所〕也就沒有。這樣，依住處之義、鑛之義、會處之義、生地之義、因之義——由這些理由，這些法也被稱為「處」、「處」。
所以，依如上所說的義：它既是眼、又是處，所以是眼處……乃至（廣說如前）……它們既是法、又是處，所以是法處——先應當這樣在這裡依義了知決擇之法。
§5 相與爾所——何以立十二 〔CSCD §513〕
「依相」——在這裡還應當依眼等等之相了知決擇之法。而它們的那些相，就應當依蘊之解釋中所說的方法來了知³。
「依爾所」——就是依其為那麼多。所說的是這個：如果有人問——眼等等也就是法而已，既然這樣，為什麼不只說「法處」，卻說十二處呢？〔那麼答：〕由於六識身的生起之門與所緣的確定之故——這裡由於六識身依門性、依所緣性而得確定，它們的這種差別才成立，所以說了十二。因為對於眼識路所攝的識身而言，唯有眼處是其生起之門，唯有色處是其所緣；其餘的對其餘的也是這樣。而對於第六〔識身〕，唯有名為有分意⁴的意處之一分才是其生起之門，唯有不共的法處才是其所緣。這樣，由於六識身的生起之門與所緣的確定，就說了十二——在這裡就應當這樣依爾所了知決擇之法。
§6 次第——說次第之所以 〔CSCD §514〕
「依次第」——在這裡，於前面所說的生次第等等之中，也唯有說次第是相應的。因為在內處之中，眼處由於其境是有見有對的⁵而明顯，所以先說了；此後才是其境為無見有對的耳處等等。或者，由於能作見無上與聞無上⁶之因而多所饒益，內處之中就先說了眼處與耳處，此後才是鼻處等等三者；而意處在最後，因為它也是那五者的行境。至於外處之中的色處等等，則由於是眼處等等的行處，就分別安插在那一一者之間。此外，也應當依識生起之因的確定來了知它們的這個次第。因為說了這個：「緣於眼與諸色，眼識生起……乃至（廣說如前）……緣於意與諸法，意識生起。」在這裡就應當這樣依次第了知決擇之法。
§7 略與廣——名色與無量之分 〔CSCD §515〕
「依略與廣」——先說依略：由於意處與法處的一分被「名」所攝、其餘諸處被「色」所攝，所以十二處也就唯是名色而已。而依廣：內處之中先說眼處，它依種類唯是眼淨色而已，但依緣、依趣、依部類、依人的差別，則有無量的差別；耳處等等四者也是這樣。意處依善、不善、異熟、唯作識的差別而有八十九種差別，又有一百二十一種差別⁷；而依所依、依行道等等的差別，則有無量的差別。色、聲、香、味諸處依不同分之緣等等的差別而有無量的差別。觸處依地界、火界、風界而有三種差別，依緣等等的差別而有多種差別。法處依受蘊、想蘊、行蘊、細色⁸與涅槃的自性的種種差別而有多種差別。就應當這樣依略與廣了知決擇之法。
§8 應見——不來不出・無動作・空村與六生物 〔CSCD §516〕
「依應見」——而在這裡，一切有為的處都應當依不來、依不出而見。因為它們在生起之前並不從什麼地方來，在壞滅之後也不往什麼地方去；而是在生起之前未得其自性，在壞滅之後其自性已壞，在前際與後際的中間，由於其轉起繫屬於緣，就不自在地轉起。所以應當依不來、依不出而見。同樣，也應當依無動作、依無營為而見。因為眼與色等等並不會這樣想：「啊，但願在我們的和合之中生起名為識的東西吧！」它們也不為了使識生起而以門性、以所依性或以所緣性作動作，不從事營為；而是這樣的法性：在眼與色等等的和合之中，眼識等等就出生了。所以應當依無動作、依無營為而見。此外，內〔六處〕應當看作像空村一樣，因為它們沒有常、淨、樂、我之性；外〔六處〕像破村的賊，因為它們是內〔六處〕的加害者。因為說了這個：「諸比丘，眼為可意與不可意的諸色所害。」——如是廣說。此外，內〔六處〕應當看作像六種生物⁹，外〔六處〕像它們的行處。在這裡就應當這樣依應見了知決擇之法。
這就先是諸處之廣說之門。
註
¹ 決擇（vinicchaya）：本論釋一法門之體裁——立數門而逐門定其義，門盡而其法門乃決。本篇之六門即義、相、爾所、次第、略廣、應見，逐門之末皆以「應當了知決擇之法」收。
² 別義・通義（visesato・avisesato）：釋名之二層——先就十二名各釋其別（本節），次通於十二名而總釋「處」之一義（下二節）。
³ 相：眼等之相、味、現起、近因，於本論〈蘊〉之品逐一已立；六門之中唯此一門論不自出其說，而迴指彼品。
⁴ 有分（bhavaṅga）：一期生命相續之基流；第六識身即以此有分意為其生起之門，故論言其為「意處之一分」而非意處之全。
⁵ 有見有對・無見有對（sanidassana-sappaṭigha・anidassana-sappaṭigha）：色境可見而有質礙，故為有見有對；聲、香、味、觸不可見而有質礙，故為無見有對。
⁶ 見無上・聞無上（dassanānuttariya・savanānuttariya）：所見與所聞之中最上者；論以眼耳二處能作此二之因而多所饒益，故於內處先說。
⁷ 八十九與一百二十一：意處依善、不善、異熟、唯作之別為八十九，出世間諸識更依五禪而開則為一百二十一；其全列在本論〈蘊〉之品。
⁸ 細色（sukhumarūpa）：色之微細而非五根所取者；與受、想、行三蘊及涅槃並為法處所攝。
⁹ 六生物（cha pāṇakā）：六類異趣之生物各奔其行處之譬；論於此唯出其名而不廣說其事。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The List of the Twelve Bases and the Verse on the Six Modes of Analysis 〔CSCD §510〕
Fifteen: Exposition of the Bases and Elements
Detailed Discussion of the Bases
“The bases” are the twelve bases: the eye base, visible-form base, ear base, sound base, nose base, odor base, tongue base, taste base, body base, touch base, mind base, and phenomena base. Of these—
By meaning, characteristic, extent, and order, by brief and detailed treatment, And likewise by how they should be seen—the analysis should be understood.¹
§2 The Distinctive Meaning of Each Base—Explanation of the Twelve Names 〔CSCD §510〕
Here, first, as to their distinctive meanings: it is the eye because it sees—that is, it relishes visible form and makes it manifest. It is visible form because it displays form—that is, when it undergoes alteration in color, it reveals the condition within the mind. It is the ear because it hears. It is sound because it is uttered—that is, because it is emitted. It is the nose because it smells. It is odor because it makes fragrant—that is, it indicates its own basis. It is the tongue because it summons life. It is taste because beings taste it—that is, they relish it. It is the body because it is the place of arrival for the contemptible influx-tainted phenomena; “place of arrival” means a place of arising. It is touch because it is touched. It is mind because it knows. They are phenomena because they bear their own characteristics.
§3 Three Explanations of the Common Meaning—Effort, Extension, and Prolongation 〔CSCD §511〕
The common meaning should be understood as follows: because of effort, because they extend what has come, and because they lead onward what has become prolonged, they are called “bases.” For on each of eye, visible form, and the rest, the phenomena of mind and mental factors that take that particular thing as door and object exert themselves through their respective functions of experiencing and so forth—that is, they arise, labor, and strive. And these [beginning with eye and visible form] extend those phenomena that have come—that is, they make them expand. Moreover, so long as this exceedingly protracted suffering proceeding in beginningless saṃsāra has not subsided, they continue to lead it onward—that is, they cause it to proceed. Thus, because of effort, because of extending what has come, and because of leading onward what is prolonged, all these phenomena are called “bases,” “bases.”
§4 Five Meanings of Base—Abode, Mine, Meeting Place, Place of Birth, and Cause 〔CSCD §512〕
Furthermore, “base” should be understood in the senses of abode, mine, meeting place, place of birth, and cause. For in the world, in such expressions as “the abode of Īśvara” and “the abode of Vāsudeva,” an abode is called a “base”; in such expressions as “a gold mine” and “a silver mine,” it is a mine. In the teaching, in such expressions as “birds resort to that delightful place,” it is a meeting place; in such expressions as “the southern region is the place of birth of cattle,” it is a place of birth; and in such expressions as “whenever a cause is present, there and there he reaches the capacity for direct realization,” it is a cause.
The phenomena of mind and mental factors occurring on each one of eye and the rest also dwell there because their occurrence depends on it; hence eye and the rest are their abodes. They are concentrated in eye and the rest because they depend on them and take them as objects; hence eye and the rest are their mines. Eye and the rest are their meeting places because they meet there and there by way of basis, door, and object. Eye and the rest are their places of birth because they are arising there in dependence on them and with them as objects. Eye and the rest are their causes because when these are absent, [mind and mental factors] are absent too. Thus, in the senses of abode, mine, meeting place, place of birth, and cause, these phenomena are also called “bases,” “bases.”
Therefore, according to the meaning stated above: it is both eye and a base, hence the eye base … and so on as before … they are both phenomena and a base, hence the phenomena base. The analysis here should first be understood in this way according to meaning.
§5 Characteristic and Extent—Why Twelve Are Established 〔CSCD §513〕
“By characteristic”: here the analysis should also be understood according to the characteristics of eye and the rest. Their characteristics should be understood by the method stated in the exposition of the aggregates.³
“By extent” means according to their being precisely this many. What is meant is this: if someone asks, “Eye and the rest are themselves merely phenomena; if so, why, instead of stating only the ‘phenomena base,’ are twelve bases stated?” [The answer is:] because the doors of arising and the objects of the six groups of consciousness must be determined. Here the distinction among the six groups of consciousness is established through their determination by door and by object, and so twelve are stated. For the group of consciousness included in the eye-consciousness process has only the eye base as its door of arising and only the visible-form base as its object; the same applies respectively to the others. For the sixth [group of consciousness], only one portion of the mind base called the life-continuum mind⁴ is its door of arising, and only the phenomena base not shared with the others is its object. Thus, because the doors of arising and the objects of the six groups of consciousness are determined, twelve are stated. The analysis here should be understood in this way by extent.
§6 Order—Why This Sequence Is Taught 〔CSCD §514〕
“By order”: here, among the orders of arising and so forth stated earlier, only the order of teaching is appropriate. Among the internal bases, the eye base is stated first because its object is visible and resistant⁵ and is therefore evident; afterward come the ear base and the rest, whose objects are invisible and resistant. Or else the eye base and ear base are stated first among the internal bases because they are highly beneficial as causes for the unsurpassed in seeing and the unsurpassed in hearing;⁶ the three beginning with the nose base come afterward. The mind base comes last because it is also the range of those five. As for the external bases beginning with the visible-form base, each is inserted immediately after the corresponding eye base and the rest because it is that base’s range. This order should also be understood through the determination of the causes for the arising of consciousness. For it is said: “Dependent on the eye and visible forms, eye-consciousness arises … and so on as before … dependent on the mind and phenomena, mind-consciousness arises.” The analysis here should be understood in this way according to order.
§7 In Brief and in Detail—Name-and-Form and Its Measureless Divisions 〔CSCD §515〕
“In brief and in detail”: first, in brief, because the mind base and one part of the phenomena base are included in “name,” while the remaining bases are included in “form,” the twelve bases are merely name-and-form. In detail, among the internal bases, first the eye base is only eye-sensitivity by kind, but it has measureless divisions according to condition, destination, class, and person; the same applies to the four beginning with the ear base. The mind base is divided into eighty-nine kinds, and also into one hundred and twenty-one kinds,⁷ according to the divisions of wholesome, unwholesome, resultant, and functional consciousness; according to basis, mode of progress, and so forth, it has measureless divisions. The visible-form, sound, odor, and taste bases have measureless divisions according to diversity of conditions and so forth. The touch base has three divisions according to the earth, fire, and air elements, and many divisions according to conditions and so forth. The phenomena base has many divisions according to the varied intrinsic natures of the feeling aggregate, perception aggregate, formations aggregate, subtle materiality,⁸ and nibbāna. The analysis should be understood in this way in brief and in detail.
§8 How They Should Be Seen—No Coming or Going, No Agency, the Empty Village, and the Six Creatures 〔CSCD §516〕
“By how they should be seen”: here, all conditioned bases should be seen as neither coming nor going. Before arising they do not come from anywhere, and after dissolution they do not go anywhere. Before arising they have not acquired their intrinsic nature; after dissolution their intrinsic nature has broken apart. Between the prior and later limits, because their occurrence depends on conditions, they proceed without mastery. Therefore they should be seen as neither coming nor going. Likewise, they should be seen as without agency and without undertaking. Eye, visible form, and the rest do not think: “Oh, may something called consciousness arise through our conjunction!” Nor, in order to make consciousness arise, do they perform an action or undertake an activity by acting as door, basis, or object. Rather, this is the nature of phenomena: when eye, visible form, and the rest come together, eye-consciousness and the rest are born. Therefore they should be seen as without agency and without undertaking. Furthermore, the internal [six bases] should be regarded as an empty village because they lack the nature of permanence, purity, pleasure, and self; the external [six bases] as village-raiding bandits because they injure the internal [bases]. For it is said: “Bhikkhus, the eye is assailed by agreeable and disagreeable visible forms”—and so on in detail. Furthermore, the internal [six bases] should be regarded as the six creatures,⁹ and the external [six bases] as their respective ranges. The analysis here should be understood in this way according to how they should be seen.
This, then, is the doorway to the detailed discussion of the bases.
Notes
¹ Analysis (vinicchaya): the treatise’s format for explaining a doctrinal scheme—it establishes a set of modes and determines the meaning through each in turn; once the modes are exhausted, the scheme has been analyzed. This unit’s six modes are meaning, characteristic, extent, order, brief and detailed treatment, and how they should be seen. Each closes with “the analysis should be understood.”
² Distinctive and common meanings (visesato・avisesato): two levels of explaining names—first the distinct meaning of each of the twelve names (this section), then the single meaning of “base” common to all twelve (the next two sections).
³ Characteristic: the characteristic, function, manifestation, and proximate cause of eye and the rest were individually established in the treatise’s chapter on the aggregates. Of the six modes, this alone is not explained anew here but refers the reader back to that chapter.
⁴ Life-continuum (bhavaṅga): the basal flow of continuity through a single life. The sixth group of consciousness takes this life-continuum mind as its door of arising; hence the treatise calls it “one portion of the mind base,” not the whole mind base.
⁵ Visible and resistant; invisible and resistant (sanidassana-sappaṭigha・anidassana-sappaṭigha): the visible-form object can be seen and offers resistance, and so is visible and resistant; sound, odor, taste, and touch cannot be seen but offer resistance, and so are invisible and resistant.
⁶ The unsurpassed in seeing and hearing (dassanānuttariya・savanānuttariya): what is highest among things seen and heard. Because the eye and ear bases can serve as causes for these two unsurpassed things and are especially beneficial, they are stated first among the internal bases.
⁷ Eighty-nine and one hundred and twenty-one: the mind base is eighty-ninefold according to the divisions of wholesome, unwholesome, resultant, and functional; when supramundane consciousnesses are further divided according to the five absorptions, it is one hundred and twenty-onefold. The complete enumeration occurs in the treatise’s chapter on the aggregates.
⁸ Subtle materiality (sukhumarūpa): materiality that is subtle and cannot be apprehended by the five faculties; together with the feeling, perception, and formations aggregates and nibbāna, it is included in the phenomena base.
⁹ The six creatures (cha pāṇakā): the simile of six kinds of creatures, each running toward its own range. The treatise gives only its name here and does not relate the episode in detail.
處是心的出入口：六內是門、六外是境，十二處把一切經驗攤盡，「我」在其中無處安放
大局 — 慧地的座標系（上半）
慧地在〈蘊〉之品開頭立過：慧的「地」就是蘊、處、界、根、諦、緣起這些所觀之法（第 14 品）。五蘊已在前品攤開，本品續開處與界——本單元先開十二處：眼、色、耳、聲、鼻、香、舌、味、身、觸、意、法，六內六外成六雙。論主用一偈立下六門——義、相、爾所、次第、略廣、應見（白話 §1）——然後逐門把「處」這個法門講到盡，門盡而法決。這是本論釋法數的標準機器：不是給一張名單，是把名單的名、量、序、開合、用法逐一定案。讀本單元，前七節是測量，末一節（應見）是測量之後的觀——座標畫好了，就看「我」還能放在哪裡。〔所見〕
§01 十二處之列與六門決擇之偈 → 白話 §1
十二處逐名列出，六雙相間：眼處對色處、耳處對聲處、鼻處對香處、舌處對味處、身處對觸處、意處對法處。隨後一偈立六門：依義、依相、依爾所、依次第、依略與廣、依應見而了知決擇之法（白話 §1）。〔讀法〕這一偈是本單元的目錄：以下七節就是六門逐一開演，每門講完都以「應當這樣依某門了知決擇之法」收——讀的時候抓住這個收句，就知道自己走到第幾門。
§02 逐處之別義——十二名之語釋 → 白話 §2
先依別義釋十二名：見故為眼——它味著色、使色顯明；現色故為色——它在轉為顏色之變異時把心中的情狀顯示出來；聞故為耳、發故為聲、嗅故為鼻、薰故為香、喚命故為舌、有情嘗它故為味；可厭的諸有漏法的來處故為身；被觸故為觸；知故為意；持自己的相故為法（白話 §2）。〔讀法〕每一個名都由它的作用掙來——眼不是一顆球，是「見」這件事的名；法不是一類東西，是「持自己的相」的名。十二名的語釋在全論此處首出，第 16 品講眼根等時就直接迴指這一段。
§03 通義之三釋——努力・伸展・引長 → 白話 §3
通義釋「處」（āyatana）之一名何以通於十二：心與心所諸法以眼色等一一者為門、為所緣而努力（起來、勤作、精勤）；眼色等把那些來到的諸法伸展開來、使之廣大；並且只要無始輪迴之苦還不還滅，它們就一直引長著它、使它轉起（白話 §3）。〔讀法〕這三義把「處」從靜態的場所講成動態的機器：處不是心停放的車位，是讓經驗——連同輪迴之苦——繼續開演的動力所在。第三義尤其重：十二處運轉一天，輪迴就延長一天。
§04 處之五義——住處・鑛・會處・生地・因 → 白話 §4
再依五義釋「處」：世間用法裡，住處（自在天之處）、鑛（金之處）叫「處」；教內用法裡，會處（飛鳥依止之處）、生地（南方是諸牛之處）、因（有其因時就在那裡作證）也叫「處」；而眼等對於心與心所，正是住處（其轉起繫屬於它而住著）、鑛（在它之中密集）、會處（依所依、門、所緣而集會）、生地（以它為依止、所緣而生起）、因（它們沒有時心心所也就沒有）——五義俱足，故眼是眼處、乃至法是法處（白話 §4）。〔讀法〕論主先舉世間語例再轉入法義，是要說明「處」不是生造的術語：你怎麼說「金礦」，就怎麼理解「眼是心的礦」。
§05 相與爾所——何以立十二 → 白話 §5
相門一句迴指：眼等之相、味、現起、近因已在〈蘊〉之品立過，本篇不重出（白話 §5；詳第 14 品）。爾所門答「為何是十二」：眼等也都是法，何不總說一個法處？——因為六識身的生起之門與所緣要各各確定：眼識路的識身，唯眼處是門、唯色處是所緣，餘四同式；第六識身則以有分意（意處之一分）為門、以不共的法處為所緣。六門六境，故立十二（白話 §5）。〔讀法〕十二不是名單湊出來的長度，是六識身各需一門一境的幾何必然——這一節是本單元裡最硬的一塊論證，也是「處」作為分類法的存在理由。
§06 次第——說次第之所以 → 白話 §6
十二處的排序是「說次第」（教學的次第），不是生起次第：眼處之境有見有對、最明顯，故先說；耳處等境無見有對，隨後；或者，眼耳能作見無上、聞無上之因、饒益最多，故居先；意處殿後，因為它是前五者的行境。外處的色聲香味觸則各自插在其內處之後，因為是其行處。也可以依識生起之因的確定看這個次第：「緣於眼與諸色，眼識生起」，乃至「緣於意與諸法，意識生起」（白話 §6）。〔讀法〕連「先講哪個」都有理由——本論的體例是：次第本身也是法義。
§07 略與廣——名色與無量之分 → 白話 §7
依略：意處與法處的一分屬名，餘處屬色——十二處收攏起來，唯是名色而已。依廣：眼處依種類唯是眼淨色，依緣、趣、部類、人則無量；意處依善、不善、異熟、唯作分八十九種，又開為一百二十一種（其全列在第 14 品）；色聲香味諸處依緣等無量；觸處依地火風三分；法處依受、想、行、細色與涅槃的自性而多分（白話 §7）。〔讀法〕一收一放之間，看見同一張座標系可以縮成兩個字（名色）、也可以放到無量——略是為了把握，廣是為了如實；兩頭都會用，才算會用這張系。
§08 應見——不來不出・無動作・空村與六生物 → 白話 §8
末門是「應見」：一切有為的處，應依不來、不出而見——生前不從何處來，滅後不往何處去，前際後際之中間繫緣而不自在地轉起；應依無動作、無營為而見——眼與色並不想「願識在我們的和合中生起」，也不為此作任何動作，只是法性如此：和合中識就出生了。再給四喻：內六處像空村（無常淨樂我之性）、外六處像破村的賊（是內處的加害者——「眼為可意與不可意的諸色所害」）；內六處像六種生物、外六處像其行處（白話 §8）。〔讀法〕前七節是測量，這一節是把測量的成果直接轉成觀法：座標系裡每一格都不來不出、無人操作——「見」在發生，而沒有一個「見者」在幕後推動。空村之喻是本單元的落點：把家門打開逐間看過，屋裡沒有住人。〔所見〕
給一般讀者
十二處是一張經驗的座標盤：任何一刻的經驗，都拆得成「哪個門」加「哪個境」——看是眼與色、聽是耳與聲、想是意與法，不重不漏。用法很簡單：下次說「我看見了」的時候，試著改說「眼、色、光與作意和合，眼識生起了」——同一件事，第二種說法裡找不到「我」的位置。這不是文字遊戲：本單元末節的空村之喻說的就是這個——門境都在、進出如常，屋裡卻沒有住人。界的座標（在門與境之外再立六識）是下一單元的事；四諦把這些座標收進「苦與苦之止息」，在第 16 品。
想讀本單元全文：白話 §1–§8 即十二處之列、六門之偈與義、相、爾所、次第、略廣、應見六門逐門開演的全段逐段全譯。
The bases are the entrances and exits of mind: the six internal are doors and the six external are objects; the twelve bases lay out all experience, leaving nowhere within them for an “I” to be placed
The Big Picture — The Coordinate System of the Ground of Wisdom, First Half
At the opening of the chapter on the aggregates, the ground of wisdom was established as the phenomena to be observed: aggregates, bases, elements, faculties, truths, dependent arising, and the rest (Chapter 14). The five aggregates have been laid out in that preceding chapter; this chapter continues with the bases and elements. This unit first unfolds the twelve bases: eye, visible form, ear, sound, nose, odor, tongue, taste, body, touch, mind, and phenomena, six internal and six external forming six pairs. In one verse the Commentator establishes six modes—meaning, characteristic, extent, order, brief and detailed treatment, and how they should be seen (vernacular §1)—and then takes the doctrinal scheme of “base” through each mode to its conclusion. This is the treatise’s standard machinery for explaining an enumeration: it does not merely give a list, but determines the list’s names, measure, order, expansion and contraction, and use one by one. In this unit, the first seven sections are measurement; the last, “how they should be seen,” is the contemplation that follows measurement. Once the coordinates have been drawn, where can an “I” still be placed? 〔Observation〕
§01 The List of the Twelve Bases and the Verse on the Six Modes of Analysis → Vernacular §1
The twelve bases are listed by name in alternating pairs: the eye base with the visible-form base, the ear base with the sound base, the nose base with the odor base, the tongue base with the taste base, the body base with the touch base, and the mind base with the phenomena base. A verse then establishes six modes: the analysis should be understood according to meaning, characteristic, extent, order, brief and detailed treatment, and how the bases should be seen (vernacular §1). 〔Reading〕 This verse is the unit’s table of contents. The following seven sections unfold these six modes in turn, and every mode closes with “the analysis should be understood in this way according to” that mode. Hold on to this closing phrase while reading, and you will always know which mode you have reached.
§02 The Distinctive Meaning of Each Base—Explanation of the Twelve Names → Vernacular §2
First, the twelve names are explained according to their distinctive meanings: it is the eye because it sees—it relishes visible form and makes it manifest; visible form displays form—when its color alters, it reveals the condition within the mind; the ear hears, sound is uttered, the nose smells, odor makes fragrant, the tongue summons life, and beings taste and relish taste; the body is the place of arrival for contemptible influx-tainted phenomena; touch is touched, mind knows, and phenomena bear their own characteristics (vernacular §2). 〔Reading〕 Each name earns its place through its function. The eye is not a ball but the name for “seeing”; phenomena are not one class of things but are so called because they “bear their own characteristics.” These etymologies of the twelve names first appear here in the treatise; when Chapter 16 discusses the eye faculty and the rest, it refers directly back to this passage.
§03 Three Explanations of the Common Meaning—Effort, Extension, and Prolongation → Vernacular §3
The common meaning explains why the single name “base” (āyatana) applies to all twelve. Mind and mental factors exert themselves on each of eye, visible form, and the rest, taking each as door and object—they arise, labor, and strive. Eye, visible form, and the rest extend the phenomena that have come, making them expand. And so long as the suffering of beginningless saṃsāra has not subsided, they keep prolonging it and causing it to proceed (vernacular §3). 〔Reading〕 These three meanings turn “base” from a static place into a dynamic machine. A base is not a parking place where mind stops; it is where experience—together with the suffering of saṃsāra—keeps unfolding. The third meaning carries particular weight: whenever the twelve bases operate for another day, saṃsāra is prolonged for another day.
§04 Five Meanings of Base—Abode, Mine, Meeting Place, Place of Birth, and Cause → Vernacular §4
“Base” is further explained through five meanings. In worldly usage, abode (the abode of Īśvara) and mine (a gold mine) are called a “base”; in the usage of the teaching, meeting place (where birds resort), place of birth (the southern region as the place of birth of cattle), and cause (when a cause is present, one realizes there) are also called a “base.” Eye and the rest have all five meanings in relation to mind and mental factors: they are abodes because mental phenomena dwell there in dependence on them; mines because mental phenomena are concentrated within them; meeting places because mental phenomena meet through basis, door, and object; places of birth because mental phenomena arise in dependence on them and with them as objects; and causes because without them mind and mental factors are absent. Thus the eye is both eye and base, and so on through phenomena as both phenomena and base (vernacular §4). 〔Reading〕 The Commentator first gives examples from ordinary usage and then turns to the doctrinal meaning, showing that “base” is not a manufactured technical word: understand “the eye is a mine for mind” in the same way that you understand “gold mine.”
§05 Characteristic and Extent—Why Twelve Are Established → Vernacular §5
The characteristic mode simply refers back: the characteristic, function, manifestation, and proximate cause of eye and the rest were established in the chapter on the aggregates and are not repeated here (vernacular §5; see Chapter 14). The mode of extent answers, “Why twelve?” Eye and the rest are all phenomena, so why not call everything one phenomena base? Because the door of arising and object of each of the six groups of consciousness must be individually determined. For the group within the eye-consciousness process, only the eye base is the door and only the visible-form base the object; the next four follow the same pattern. The sixth group has the life-continuum mind—one portion of the mind base—as its door and the phenomena base not shared with the others as its object. Six doors and six objects establish twelve (vernacular §5). 〔Reading〕 Twelve is not the length of a list assembled by convention. It is the geometric necessity that each of the six groups of consciousness requires one door and one object. This is the unit’s most rigorous argument and the reason for the existence of “base” as a classificatory scheme.
§06 Order—Why This Sequence Is Taught → Vernacular §6
The twelve bases follow an “order of teaching,” not an order of arising. The eye base comes first because its object is visible and resistant, hence the most evident; the ear base and the rest, whose objects are invisible and resistant, follow. Or the eye and ear come first because they are especially beneficial as causes for the unsurpassed in seeing and hearing; the three beginning with the nose follow. The mind base comes last because it is also the range of the first five. The external bases of visible form, sound, odor, taste, and touch are each inserted after their corresponding internal base because they are its range. The same sequence can be seen through the determined causes of consciousness: “Dependent on the eye and visible forms, eye-consciousness arises,” through “dependent on the mind and phenomena, mind-consciousness arises” (vernacular §6). 〔Reading〕 Even the question “Which one is taught first?” has a reason. In this treatise, sequence itself is doctrinal meaning.
§07 In Brief and in Detail—Name-and-Form and Its Measureless Divisions → Vernacular §7
In brief, the mind base and one part of the phenomena base belong to name, while all remaining bases belong to form: contracted, the twelve bases are only name-and-form. In detail, the eye base is only eye-sensitivity by kind but measureless according to condition, destination, class, and person; the mind base is eighty-ninefold by wholesome, unwholesome, resultant, and functional divisions, and one hundred and twenty-onefold when further expanded (the complete list is in Chapter 14); the visible-form, sound, odor, and taste bases are measureless according to conditions; the touch base is threefold as earth, fire, and air; and the phenomena base is variously divided according to feeling, perception, formations, subtle materiality, and nibbāna (vernacular §7). 〔Reading〕 In this movement of contraction and expansion, the same coordinate system can be reduced to two words—name-and-form—or opened into measureless divisions. Contraction makes it graspable; expansion makes it true to what is there. Only command of both ends is command of the system.
§08 How They Should Be Seen—No Coming or Going, No Agency, the Empty Village, and the Six Creatures → Vernacular §8
The final mode is “how they should be seen.” All conditioned bases should be seen as neither coming nor going: they come from nowhere before arising, go nowhere after dissolution, and between prior and later limits proceed dependently on conditions and without mastery. They should be seen as without agency and without undertaking: eye and visible form do not wish, “May consciousness arise from our conjunction,” and perform no action to produce it. It is simply the nature of phenomena that consciousness is born when they come together. Four similes follow. The internal six are like an empty village, devoid of the nature of permanence, purity, pleasure, and self; the external six are like village-raiding bandits, injuring the internal bases—“the eye is assailed by agreeable and disagreeable visible forms.” The internal six are also like the six creatures, and the external six like their ranges (vernacular §8). 〔Reading〕 The first seven sections measure; this section turns the measurements directly into contemplation. Every square in the coordinate system neither comes nor goes and has no operator: “seeing” occurs, but no “seer” stands behind it to make it happen. The empty-village simile is the unit’s destination. Open every door and inspect every room: no one lives in the house. 〔Observation〕
For the General Reader
The twelve bases form a coordinate grid for experience. Any moment of experience can be analyzed as “which door” plus “which object”: seeing is eye and visible form, hearing is ear and sound, thinking is mind and phenomena—with neither duplication nor omission. Its use is simple. The next time you say, “I saw it,” try instead, “Eye, visible form, light, and attention came together, and eye-consciousness arose.” The same event is described, but in the second description there is nowhere to locate an “I.” This is not wordplay. It is precisely what the empty-village simile at the end of the unit says: doors and objects are present, traffic proceeds as usual, yet no one lives inside. The coordinates of the elements—which add six kinds of consciousness to the doors and objects—belong to the next unit. The four truths gather these coordinates into “suffering and the cessation of suffering” in Chapter 16.
To read this unit in full: Vernacular §§1–8 is a complete, paragraph-by-paragraph translation of the list of twelve bases, the verse on six modes, and the full unfolding of meaning, characteristic, extent, order, brief and detailed treatment, and how they should be seen.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 2 個：其一為品題行 ### 15. Āyatanadhātuniddeso（品之標，不入篇名），其一為本篇之科題 ### Āyatanavitthārakathā。本單元之讀者面題即取其科題之義，科題與本篇之全幅同度——本篇即該科之全，無分節之異。
段號域 譯底欄之段號自〔CSCD §510〕至〔CSCD §516〕，實落段號 7 個，號序連續無缺。本篇於譯底欄之幅為 7,409 位元組。
本品段號無缺之正面記載 本品全二單元之段號域為〔CSCD §510〕至〔CSCD §524〕，十五號逐號連續，無一缺、無一重（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
六門之框 本篇之骨為論主自設之六門決擇。〔CSCD §510〕之偈立其目：Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā; 與 Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.——六門即義、相、爾所、次第、略廣、應見。其答之所在，本欄逐一反查譯底欄：義門答於〔CSCD §510〕至〔CSCD §512〕（別義、通義、五義三層，收於 evaṃ tāvettha atthato viññātabbo vinicchayo）・相門與爾所門並答於〔CSCD §513〕・次第門答於〔CSCD §514〕・略廣門答於〔CSCD §515〕・應見門答於〔CSCD §516〕。六門之答俱在本篇之內，無一門溢出。
相門之答唯一句而迴指他品 〔CSCD §513〕之相門作 Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni——論自標其相已於蘊之品說竟，於此不重出。六門之中唯此一門不自出其說，本目誌其實。
前後接點 前承蘊品：本篇首句以提示語 Āyatanānīti 起（其後之 dvādasāyatanāni 為版頁記所隔），論於本篇不自標其所承之品名；其繫在慧地之列——蘊品末節所立之 khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi 一語，緣起品之首段逐字引之作 ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti（二處皆本欄反查他單元原典欄之實）。本目誌其實，不代考定。後接十八界之單元：本篇收句 Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ.，次單元即以 Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo 逐字承之——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈十二處〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 āyatana（處）・dhātu（界）・ajjhattika／bāhira（內／外）・cakkhu・sota・jivhā（眼・耳・舌）・rūpa・sadda・gandha（色・聲・香）・mano／viññāṇa（意／識）・cakkhupasāda（眼淨色）・bhavaṅga（有分）・desanākkama／uppattikkama（說次第／生次第）・saṃsāra（輪迴）・nibbāna（涅槃）・sanidassana／anidassana・sappaṭigha（有見／無見・有對）・gocara（行處）・nirīhaka（無動作）・gāmaghātakacora（破村之賊）・rittamuṭṭhi（空拳）。以下唯列本篇新出者。
十二處之名〔CSCD §510〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cakkhāyatanaṃ・rūpāyatanaṃ | 眼處・色處 | 十二處之首雙；論以 cakkhatīti cakkhu（見故為眼）・Rūpayatīti rūpaṃ（現色故為色）逐語自釋 | 〔CSCD §510〕 |
| sotāyatanaṃ・saddāyatanaṃ | 耳處・聲處 | 論自釋 Suṇātīti sotaṃ・Sappatīti saddo, udāhariyatīti attho | 〔CSCD §510〕 |
| ghānāyatanaṃ・gandhāyatanaṃ | 鼻處・香處 | 論自釋 Ghāyatīti ghānaṃ・Gandhayatīti gandho. Attano vatthuṃ sūcayatīti attho | 〔CSCD §510〕 |
| jivhāyatanaṃ・rasāyatanaṃ | 舌處・味處 | 論自釋 Jīvitaṃ avhayatīti jivhā・Rasanti taṃ sattāti raso, assādentīti attho | 〔CSCD §510〕 |
| kāyāyatanaṃ・phoṭṭhabbāyatanaṃ | 身處・觸處 | 論自釋 Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo・Phusiyatīti phoṭṭhabbaṃ | 〔CSCD §510〕 |
| manāyatanaṃ・dhammāyatanaṃ | 意處・法處 | 論自釋 Munātīti mano・Attano lakkhaṇaṃ dhārentīti dhammā | 〔CSCD §510〕 |
六門與處之通義〔CSCD §510〕–〔CSCD §512〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vinicchaya | 決擇 | 本篇之體裁；六門逐門之收皆作 viññātabbo vinicchayo | 〔CSCD §510〕–〔CSCD §516〕 |
| tāvatva | 爾所 | 六門之第三；論自釋 Tāvatvatoti tāvabhāvato，其問即「何以立十二」 | 〔CSCD §513〕 |
| āyatanato・āyānaṃ tananato・āyatassa nayanato | 由努力・由伸展所來者・由引長者之所引 | 處之通義三釋；論以 āyatanti uṭṭhahanti ghaṭanti 釋其第一 | 〔CSCD §511〕 |
| nivāsaṭṭhāna・ākara・samosaraṇaṭṭhāna・sañjātidesa・kāraṇa | 住處・鑛・會處・生地・因 | 處之五義；論各引世間與教中之語式為證，而後以眼等一一配之 | 〔CSCD §512〕 |
| anamatagga saṃsāra | 無始之輪迴 | 通義第三釋之所繫；論以 atīva āyataṃ saṃsāradukkhaṃ 釋「引長」之義 | 〔CSCD §511〕 |
相・爾所・次第之三門〔CSCD §513〕–〔CSCD §514〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| viññāṇakāya | 識身 | 爾所門之關鍵；六識身各有其門與所緣，故處立十二而不總名法處 | 〔CSCD §513〕 |
| uppattidvāra | 生起之門 | 識身所依以起之門；與 ārammaṇa（所緣）並為十二之判準 | 〔CSCD §513〕 |
| vīthipariyāpanna | 路所攝 | 論以 cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa 標眼識路之全 | 〔CSCD §513〕 |
| manāyatanekadesa | 意處之一分 | 第六識之門唯有分意，即意處之一分而非其全 | 〔CSCD §513〕 |
| asādhāraṇa dhammāyatana | 不共之法處 | 第六識之所緣，論明其為不共餘識者 | 〔CSCD §513〕 |
| dassanānuttariya・savanānuttariya | 見無上・聞無上 | 次第門之第二解；眼耳二處以能為此二無上之因而先說 | 〔CSCD §514〕 |
略廣與應見〔CSCD §515〕–〔CSCD §516〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nāmarūpamatta | 唯名色 | 略門之結：十二處略之唯是名色 | 〔CSCD §515〕 |
| anantappabheda | 無量差別 | 廣門之收語；眼等五處由緣、趣、部類、人之別而無量 | 〔CSCD §515〕 |
| sukhumarūpa | 細色 | 法處所攝之一；與受想行三蘊及涅槃並列為法處之所開 | 〔CSCD §515〕 |
| anāgamana・aniggamana | 不來・不出 | 應見門之第一對；生前不從何來，滅後不往何去 | 〔CSCD §516〕 |
| appaṭiladdhasabhāva・paribhinnasabhāva | 未得自性・已壞自性 | 上一對之釋語；生前未得其自性，滅後其自性已壞 | 〔CSCD §516〕 |
| avasā pavattanti | 不自在而轉 | 應見門之結語；於前際後際之中間依緣而轉 | 〔CSCD §516〕 |
| abyāpāra | 無營為 | 應見門之第二對之後目；諸處不作意欲令識生 | 〔CSCD §516〕 |
| dhammatā | 法性 | 論以 atha kho dhammatāvesā 收其無營為之義 | 〔CSCD §516〕 |
| suññagāmo | 空村 | 內六處之譬；以其無常淨樂我 | 〔CSCD §516〕 |
| cha pāṇakā | 六生物 | 內六處之第二譬；外六處即其行處 | 〔CSCD §516〕 |
須併觀之二處 ①十二處之漢名逐名由既立之二讀合成——-āyatana 之讀從規範詞表之 āyatana（處），cakkhu・sota・jivhā・rūpa・sadda・gandha・mano 之讀從蘊品既立之列；本目所立者唯其合成之名，非重立其分。②ghāna（鼻）・kāya（身）・phoṭṭhabba（觸）・rasa（味，處之位）四字於既有諸品之詞條中無獨立條目（本欄以逐詞比對所得）；本篇依其複合名一併提之，其單字之讀以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 7 個與版頁記 8 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 16 處為偶數，逐處成對（開 8 收 8），無不對稱者。
本欄自出之一處字面之不齊 〔CSCD §511〕之通義三釋，論先作 āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ（單 āyatanaṃ），其段末之收語則作 āyatanaṃ āyatananti vuccanti（疊用二次）；〔CSCD §512〕五義之收語同作 ete dhammā āyatanaṃ āyatananti vuccanti。二處疊用而首處不疊，誌其字面不改、不代綴。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §512〕 | ''manoramme āyatane sevanti naṃ vihaṅgamā''tiādīsu | 「處」作會處之語例 | (a. ni. 5.38) |
| 〔CSCD §512〕 | ''Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane''tiādīsu | 「處」作因之語例 | (a. ni. 3.102) |
| 〔CSCD §514〕 | Vuttañhetaṃ ''cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa''nti | 識依根境而生——次第門之第三解之據 | (ma. ni. 3.421; saṃ. ni. 2.43) |
| 〔CSCD §516〕 | Vuttañhetaṃ ''cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī''ti vitthāro. | 眼為可意不可意之色所害——外處如賊之據 | 無（自標引式而不繫括注） |
引式之數〔本欄實測〕 Vuttañhetaṃ 2 處・Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Porāṇā・kira 俱零命中。本文自標之圓括注出處 3 處，其分布為 a. ni. 2・ma. ni. 與 saṃ. ni. 合 1（同一處雙標）——《增支部》獨佔其二，皆在五義段之語例。此數唯就本篇之域，不及全書。
世間語例之二處不繫出處 〔CSCD §512〕於教內二例之前，先舉世間之二語例 ''issarāyatanaṃ vāsudevāyatana''ntiādīsu（住處之義）與 ''Suvaṇṇāyatanaṃ rajatāyatana''ntiādīsu（鑛之義），並自標其為 loke（世間）；論不繫其出處，本目誌其實而不代考定。第五例 ''Dakkhiṇāpatho gunnaṃ āyatana''ntiādīsu（生地之義）亦不繫括注，論以 Sāsane pana 一語分教內教外，而此例落在教內二例之間——五例之中二例繫括注、三例不繫，誌其不齊。
論主自限其說之一處 〔CSCD §513〕相門作 Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni——論自陳眼等之相已於蘊之品說竟，於此不重出。此為論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）3 見、iva 詞界 零命中、sadisa 諸形 零命中——三見盡在應見門之段，前五門之文一喻不出。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §516〕 | ajjhattikāni suññagāmo viya daṭṭhabbāni | 內六處如空村——無常淨樂我可得 |
| 〔CSCD §516〕 | Bāhirāni gāmaghātakacorā viya | 外六處如破村之賊——為內處之害者 |
| 〔CSCD §516〕 | ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti | 內六處如六生物、外六處如其行處 |
乙・修辭之可核觀察 ①本篇之骨為六門逐門之收束式：viññātabbo vinicchayo 全篇實測 7 見，其領語逐門而異：義門作 evaṃ tāvettha atthato viññātabbo vinicchayo・爾所門作 evamettha tāvatvato viññātabbo vinicchayo・次第門作 Evaṃ kamatopettha viññātabbo vinicchayo・略廣門作 Evaṃ saṅkhepavitthārā viññātabbo vinicchayo・應見門作 Evamettha daṭṭhabbato viññātabbo vinicchayo——逐門一收，一門不漏。②Tattha 之提示語為分別之框，全篇實測 2 見（Tattha – 領起六門之偈一・Tattha visesato tāva 領起十二名之別義一）。③…pe… 省略式 2 見，一在所引之經文之內、一在 dhammāyatananti 前之十二名略舉。④問句零命中（? 全篇 0 見）——論不設自問，唯於〔CSCD §513〕以 kasmā dvādasāyatanānīti vuttānīti ce 一式立其難，全篇唯此一難。⑤偈頌 1 首 2 行（六門之偈，縮排四空格）；所引之經論塊 零處（本篇之引皆隨文而不另起縮排塊）。⑥Kasmā? 自問零命中。⑦本篇無事例（人事之比況）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §513〕 Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni | 蘊之品 | 論自標其所指之品（khandhaniddese）；十二處之相味現起於彼品逐一已立，本篇不重出 |
〔CSCD §510〕 Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā | 十八界之單元〔CSCD §517〕 | 彼篇之決擇偈首行作 Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;、次行作 Paccayā atha daṭṭhabbā, veditabbo vinicchayo.——六門之框二篇相承而目數不同（本篇六門、彼篇七門，彼增「緣」一門而併「略廣」入「算」） |
〔CSCD §514〕 Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati | 蘊之品之次第段 | 論以 idhāpi（此處亦然）與 pubbe vuttesu（前所說者）自標其承前之判；論不標其品名，本目誌其實不代考定 |
〔CSCD §516〕 Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ | 十八界之單元〔CSCD §517〕 | 本篇之收句以 tāva（且先）自標其未竟，次單元即以 Tadanantarā pana dhātuyoti 逐字承之 |
〔CSCD §515〕 Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato | 蘊之品之受想行三蘊 | 法處所攝之三蘊於彼品逐一已釋，本篇唯出其名而不重釋 |
〔CSCD §513〕 Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ | 十八界之單元〔CSCD §523〕 | 彼篇於意門之緣作 bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā，與本篇以有分意為第六識之門相承 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries two ### lines: one is the chapter-title line, ### 15. Āyatanadhātuniddeso (a chapter label, not part of the unit title), and the other is this unit’s section title, ### Āyatanavitthārakathā. The reader-facing title of this unit takes its meaning from that section title. The section title and the full extent of the unit are coextensive: this unit is the whole section, with no difference of subdivision.
Paragraph-number domain The base-text column runs from 〔CSCD §510〕 through 〔CSCD §516〕. Seven paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 7,409 bytes in the base-text column.
Positive record that this chapter has no missing paragraph number Across this chapter’s two units, the paragraph-number domain runs from 〔CSCD §510〕 through 〔CSCD §524〕: all fifteen numbers are continuous one by one, with none missing and none repeated (direct measurement in this column, checked unit by unit against the base-text columns). Accordingly, this chapter has no “record of a missing number” that can enter Section III of this file. Its absence is recorded as found; this column neither supplies a number nor supplies a cause.
Framework of six modes The unit’s skeleton is the Commentator’s own sixfold analysis. The verse at 〔CSCD §510〕 establishes its headings: Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā; and Tathā daṭṭhabbato ceva, viññātabbo vinicchayo. The six modes are meaning, characteristic, extent, order, brief and detailed treatment, and how the bases should be seen. This column checked the location of each answer against the base-text column: the mode of meaning is answered at 〔CSCD §510〕–〔CSCD §512〕 (distinctive meaning, common meaning, and five meanings, closing with evaṃ tāvettha atthato viññātabbo vinicchayo); characteristic and extent are both answered at 〔CSCD §513〕; order at 〔CSCD §514〕; brief and detailed treatment at 〔CSCD §515〕; and how they should be seen at 〔CSCD §516〕. Every one of the six answers lies within this unit; none spills beyond it.
The sole sentence answering the mode of characteristic refers to another chapter For the mode of characteristic, 〔CSCD §513〕 has Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni: the treatise itself says that their characteristics were already stated in the chapter on the aggregates and does not repeat them here. This is the only one of the six modes whose account is not supplied anew within the unit. This section records that fact.
Connections before and after Before it lies the chapter on the aggregates. This unit opens with the cue Āyatanānīti (the following dvādasāyatanāni is separated from it by an edition-page marker), but the treatise does not itself name the preceding chapter here. Its connection lies in the list that defines the ground of wisdom in the chapter on the aggregates—khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi—which the opening paragraph of the chapter on dependent arising quotes verbatim as ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti (both facts were checked here against the other units’ base-text columns). This section records the fact and does not determine it on their behalf. The following unit is the unit on the eighteen elements. The present unit closes Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ., and the next begins by taking it up verbatim with Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo: a continuation marked by the treatise itself.
Movement The interleaf Overview assigns this unit to Movement §A, “The Twelve Bases.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include āyatana (base), dhātu (element), ajjhattika／bāhira (internal／external), cakkhu・sota・jivhā (eye・ear・tongue), rūpa・sadda・gandha (visible form・sound・odor), mano／viññāṇa (mind／consciousness), cakkhupasāda (eye-sensitivity), bhavaṅga (life-continuum), desanākkama／uppattikkama (order of teaching／order of arising), saṃsāra, nibbāna, sanidassana／anidassana・sappaṭigha (visible／invisible・resistant), gocara (range), nirīhaka (without agency), gāmaghātakacora (village-raiding bandit), and rittamuṭṭhi (empty fist). Only terms first appearing in this unit are listed below.
Names of the twelve bases 〔CSCD §510〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cakkhāyatanaṃ・rūpāyatanaṃ | eye base・visible-form base | first pair among the twelve; the treatise explains each verbally with cakkhatīti cakkhu (it is eye because it sees) and Rūpayatīti rūpaṃ (it is visible form because it displays form) | 〔CSCD §510〕 |
| sotāyatanaṃ・saddāyatanaṃ | ear base・sound base | the treatise explains them as Suṇātīti sotaṃ and Sappatīti saddo, udāhariyatīti attho | 〔CSCD §510〕 |
| ghānāyatanaṃ・gandhāyatanaṃ | nose base・odor base | the treatise explains them as Ghāyatīti ghānaṃ and Gandhayatīti gandho. Attano vatthuṃ sūcayatīti attho | 〔CSCD §510〕 |
| jivhāyatanaṃ・rasāyatanaṃ | tongue base・taste base | the treatise explains them as Jīvitaṃ avhayatīti jivhā and Rasanti taṃ sattāti raso, assādentīti attho | 〔CSCD §510〕 |
| kāyāyatanaṃ・phoṭṭhabbāyatanaṃ | body base・touch base | the treatise explains them as Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo and Phusiyatīti phoṭṭhabbaṃ | 〔CSCD §510〕 |
| manāyatanaṃ・dhammāyatanaṃ | mind base・phenomena base | the treatise explains them as Munātīti mano and Attano lakkhaṇaṃ dhārentīti dhammā | 〔CSCD §510〕 |
The six modes and the common meaning of base 〔CSCD §510〕–〔CSCD §512〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vinicchaya | analysis | the unit’s form; the close of each of the six modes has viññātabbo vinicchayo | 〔CSCD §510〕–〔CSCD §516〕 |
| tāvatva | extent | the third of the six modes; the treatise explains it as Tāvatvatoti tāvabhāvato, and its question is precisely “Why are twelve established?” | 〔CSCD §513〕 |
| āyatanato・āyānaṃ tananato・āyatassa nayanato | because of effort・because they extend what has come・because they lead onward what is prolonged | three explanations of the common meaning of base; the treatise explains the first with āyatanti uṭṭhahanti ghaṭanti | 〔CSCD §511〕 |
| nivāsaṭṭhāna・ākara・samosaraṇaṭṭhāna・sañjātidesa・kāraṇa | abode・mine・meeting place・place of birth・cause | five meanings of base; the treatise gives expressions from the world and the teaching for each, then applies each one to eye and the rest | 〔CSCD §512〕 |
| anamatagga saṃsāra | beginningless saṃsāra | what the third common explanation concerns; the treatise uses atīva āyataṃ saṃsāradukkhaṃ to explain “leading onward what is prolonged” | 〔CSCD §511〕 |
The modes of characteristic, extent, and order 〔CSCD §513〕–〔CSCD §514〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| viññāṇakāya | group of consciousness | pivotal to the mode of extent; each of the six groups has its own door and object, so twelve bases are established instead of everything being called the phenomena base | 〔CSCD §513〕 |
| uppattidvāra | door of arising | the door on which a group of consciousness depends in order to arise; together with ārammaṇa (object), it is the criterion for twelve | 〔CSCD §513〕 |
| vīthipariyāpanna | included in the process | with cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa, the treatise marks the whole eye-consciousness process | 〔CSCD §513〕 |
| manāyatanekadesa | one portion of the mind base | the sixth consciousness has only the life-continuum mind as its door, one portion rather than the whole mind base | 〔CSCD §513〕 |
| asādhāraṇa dhammāyatana | phenomena base not shared with the others | object of the sixth consciousness, which the treatise explicitly distinguishes as not shared with the other consciousnesses | 〔CSCD §513〕 |
| dassanānuttariya・savanānuttariya | the unsurpassed in seeing・the unsurpassed in hearing | the second explanation in the mode of order; the eye and ear bases are stated first because they can be causes for these two unsurpassed things | 〔CSCD §514〕 |
Brief and detailed treatment, and how they should be seen 〔CSCD §515〕–〔CSCD §516〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nāmarūpamatta | merely name-and-form | conclusion of the brief treatment: in brief, the twelve bases are only name-and-form | 〔CSCD §515〕 |
| anantappabheda | measureless divisions | closing expression of the detailed treatment; the five bases beginning with the eye have measureless divisions according to condition, destination, class, and person | 〔CSCD §515〕 |
| sukhumarūpa | subtle materiality | one constituent included in the phenomena base, together with the three aggregates of feeling, perception, and formations and with nibbāna | 〔CSCD §515〕 |
| anāgamana・aniggamana | no coming・no going | first pair in the mode of how they should be seen; they come from nowhere before arising and go nowhere after dissolution | 〔CSCD §516〕 |
| appaṭiladdhasabhāva・paribhinnasabhāva | intrinsic nature not yet acquired・intrinsic nature already broken apart | explanation of the preceding pair; before arising their intrinsic nature has not been acquired, and after dissolution it has broken apart | 〔CSCD §516〕 |
| avasā pavattanti | proceed without mastery | conclusion of this account; between prior and later limits they proceed in dependence on conditions | 〔CSCD §516〕 |
| abyāpāra | without undertaking | latter member of the second pair in this mode; the bases do not form an intention to bring consciousness into being | 〔CSCD §516〕 |
| dhammatā | nature of phenomena | the treatise closes the account of non-undertaking with atha kho dhammatāvesā | 〔CSCD §516〕 |
| suññagāmo | empty village | simile for the internal six bases, because they lack permanence, purity, pleasure, and self | 〔CSCD §516〕 |
| cha pāṇakā | six creatures | second simile for the internal six bases; the external six are their ranges | 〔CSCD §516〕 |
Two points to be read together (1) Each name of the twelve bases is a compound of two established readings: the reading of -āyatana follows the glossary’s established āyatana (base), while those of cakkhu, sota, jivhā, rūpa, sadda, gandha, and mano follow the list already determined in the chapter on the aggregates. What this section establishes is only the compound name, not either of its members anew. (2) The four words ghāna (nose), kāya (body), phoṭṭhabba (touch), and rasa (taste, in the position of a base) have no independent entries in previous rulings (as found by this column’s word-by-word comparison). This unit presents them together within their compound names; the reading of each single word is left to the wise who come after.
III. Variant Readings
Material available This unit has no in-house Pāli text collated to PTS pages, so there is no collation passage to record. The only searchable surface is the base-text column itself. Readings are recorded, not adjudicated.
Results of a complete scan A word-for-word scan of the entire base-text column found zero occurrences of variant-note forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-view markers Porāṇā and porāṇā. Square brackets occur in only two forms: seven [§NN] paragraph numbers and eight edition-page markers, all of the latter inside notes. When the search finds nothing, nothing is recorded: the base-text column itself contains no notice of a variant reading.
Quotation-mark symmetry The complete unit contains 16 occurrences of '', an even number; checked individually, they form pairs (eight openings and eight closings), with none asymmetric.
One literal inconsistency within this column In the three common explanations at 〔CSCD §511〕, the treatise first has āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ (a single āyatanaṃ), but the close of the paragraph has āyatanaṃ āyatananti vuccanti (repeated twice). The close of the five meanings at 〔CSCD §512〕 likewise has ete dhammā āyatanaṃ āyatananti vuccanti. The latter two repeat the word while the first does not. The wording is recorded without alteration or supplementation.
Scope of this column All findings above are literal facts of the base-text column; This column has not been collated against the scanned PTS pages. Zero occurrences here apply only to the single surface of the base-text column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each passage cited by the Commentator is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself; this column does not determine one on its behalf. Parenthetical references in “Source identified by the text itself” are copied verbatim and their titles are not translated.
| Location | Citation Formula [Verbatim] | Point Cited | Source Identified by the Text Itself |
|---|---|---|---|
| 〔CSCD §512〕 | ''manoramme āyatane sevanti naṃ vihaṅgamā''tiādīsu | an expression in which “base” means meeting place | (a. ni. 5.38) |
| 〔CSCD §512〕 | ''Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane''tiādīsu | an expression in which “base” means cause | (a. ni. 3.102) |
| 〔CSCD §514〕 | Vuttañhetaṃ ''cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa''nti | consciousness arises dependent on faculty and object—the textual basis for the third explanation in the mode of order | (ma. ni. 3.421; saṃ. ni. 2.43) |
| 〔CSCD §516〕 | Vuttañhetaṃ ''cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī''ti vitthāro. | the eye is assailed by agreeable and disagreeable visible forms—the basis for external bases as bandits | none (the text marks a citation formula but gives no parenthetical reference) |
Number of citation formulas [direct measurement in this column] Vuttañhetaṃ occurs twice; Yathāha, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Porāṇā, and kira all occur zero times. The text itself gives three parenthetical source references: two with a. ni., and one combining ma. ni. and saṃ. ni.. Thus the Aṅguttara Nikāya alone accounts for two, both examples in the passage on the five meanings. These counts apply only to this unit, not the whole work.
Two ordinary expressions without sources Before the two examples from within the teaching at 〔CSCD §512〕, the treatise first gives two ordinary expressions, ''issarāyatanaṃ vāsudevāyatana''ntiādīsu (in the sense of abode) and ''Suvaṇṇāyatanaṃ rajatāyatana''ntiādīsu (in the sense of mine), and itself labels them loke (in the world). The treatise attaches no source to them; this section records the fact and supplies no determination. The fifth example, ''Dakkhiṇāpatho gunnaṃ āyatana''ntiādīsu (in the sense of place of birth), likewise has no parenthetical reference. The treatise uses Sāsane pana to separate examples inside and outside the teaching, and this example appears between the two examples from within the teaching. Of these five examples, two have parenthetical references and three do not. The unevenness is recorded.
One place where the Commentator limits his own account At 〔CSCD §513〕, the mode of characteristic has Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni: the Commentator himself says that the characteristics of eye and the rest were already stated in the chapter on the aggregates and does not repeat them here. This is the Commentator’s own statement; this section records its location verbatim and does not evaluate it on his behalf.
V. Similes and Rhetoric
This section records only the location of each simile and what it is applied to; it makes no literary evaluation.
A. Similes The word-boundary form viya occurs three times in this unit; word-boundary iva occurs zero times, and forms of sadisa occur zero times. All three occurrences lie in the passage on how the bases should be seen. No simile appears in the first five modes.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| 〔CSCD §516〕 | ajjhattikāni suññagāmo viya daṭṭhabbāni | the internal six bases are like an empty village—no permanence, purity, pleasure, or self can be found |
| 〔CSCD §516〕 | Bāhirāni gāmaghātakacorā viya | the external six bases are like village-raiding bandits—they injure the internal bases |
| 〔CSCD §516〕 | ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti | the internal six bases are like six creatures, and the external six like their ranges |
B. Verifiable rhetorical observations (1) The unit’s skeleton is the closing formula for each of the six modes. viññātabbo vinicchayo occurs seven times in the unit, with a different lead-in for each mode: meaning has evaṃ tāvettha atthato viññātabbo vinicchayo; extent has evamettha tāvatvato viññātabbo vinicchayo; order has Evaṃ kamatopettha viññātabbo vinicchayo; brief and detailed treatment has Evaṃ saṅkhepavitthārā viññātabbo vinicchayo; and how they should be seen has Evamettha daṭṭhabbato viññātabbo vinicchayo. Each mode closes in turn, with none omitted. (2) The cue Tattha frames the analysis and occurs twice: one Tattha – introduces the verse on the six modes, and one Tattha visesato tāva introduces the distinctive meanings of the twelve names. (3) The abbreviation …pe… occurs twice, once inside cited scripture and once in the abbreviated enumeration of the twelve names before dhammāyatananti. (4) No question mark occurs in the unit (? occurs zero times). The treatise poses only one difficulty, with the construction kasmā dvādasāyatanānīti vuttānīti ce at 〔CSCD §513〕. (5) There is one verse of two lines (the verse on the six modes, indented four spaces) and no indented block of cited scripture (all citations are inline). (6) The self-question Kasmā? occurs zero times. (7) The unit contains no narrative example involving a person.
All counts above apply only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit. No correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §513〕 Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni | chapter on the aggregates | the treatise itself names the chapter to which it refers (khandhaniddese); the characteristics, functions, and manifestations of the twelve bases were established there one by one and are not repeated here |
〔CSCD §510〕 Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā | unit on the eighteen elements, 〔CSCD §517〕 | that unit’s verse of analysis begins Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato; and continues Paccayā atha daṭṭhabbā, veditabbo vinicchayo. The frameworks of six modes and seven modes succeed each other but differ in number (this unit has six; that unit adds “condition” and folds “brief and detailed treatment” into “enumeration”) |
〔CSCD §514〕 Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati | passage on order in the chapter on the aggregates | with idhāpi (here too) and pubbe vuttesu (among what was stated earlier), the treatise itself marks the earlier ruling it takes up; it does not name that chapter, and this section records the fact without determining it on its behalf |
〔CSCD §516〕 Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ | unit on the eighteen elements, 〔CSCD §517〕 | the close of this unit marks it as provisional with tāva (first, for now), and the next unit takes it up verbatim with Tadanantarā pana dhātuyoti |
〔CSCD §515〕 Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato | feeling, perception, and formations aggregates in the chapter on the aggregates | the three aggregates included in the phenomena base were individually explained there; this unit gives only their names and does not explain them anew |
〔CSCD §513〕 Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ | unit on the eighteen elements, 〔CSCD §523〕 | that unit’s conditions at the mind door have bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā, continuing this unit’s statement that the life-continuum mind is the door for the sixth consciousness |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.