清淨道論 度疑清淨Visuddhimagga · Purification by Overcoming Doubt
看見名色之後的第二問：這名色從哪裡來？不是無因——否則一切處一切時一切有情都該一樣；也不是造物主所造——名色之外找不到一個自在天，說自在天就是名色的人，他的自在天也還是要有因。所以必有因與緣。問「從哪來」不是質疑，是關心：像醫師找病因，像路人替街上仰臥的棄嬰找父母。
門有好幾扇，走通一扇即可。先看這副身：不生在蓮花寶珠裡，生在生藏熟藏之間、腸與腸繫所繞的極狹之處；它有三個親人——無明・渴愛・取是母（親依止），業是父（能生），食是乳母（能持）。或依六門六所緣之共緣與作意等不共緣；或從眼前正在老去的東西一路往回摸到無明；或把緣起正著走一遍；或看業輪與異熟輪：前世五因、今生五果、今生五因指向來世——兩個輪子咬合著轉。無論哪扇門，落點同一句：現在由緣，過去亦由緣，未來亦將由緣。於是「我過去曾有否、未來將是什麼、此有情從何來往何去」十六種疑一起脫落——不是被回答了，是問題裡那個「我」連同它的來歷都被看穿了。
古德說：業並沒有作者，異熟也沒有受者，唯有諸法轉起——這就是正見。火不在日中、不在寶珠中、不在牛糞中，也不在它們之外，而由眾緣生；因與果的關係就是這樣。誦文不從師口入弟子口而弟子會背了，燈焰不從一炷移另一炷而那炷亮了——沒有東西從這一生搬到下一生，可是下一生照樣生起。看到這裡的人還沒入流，但腳已踩在對的地上，論主給他一個溫暖的名字：小須陀洹。
The second question after seeing name-and-form: where did this name-and-form come from? Not without causes—otherwise all beings would be the same everywhere and at every time. Nor was it created by a creator—no sovereign god can be found apart from name-and-form, and for someone who says the sovereign god is itself name-and-form, that sovereign god still requires a cause. Therefore there must be causes and conditions. Asking “where did this come from?” is not doubting but caring: like a physician seeking the cause of a disease, or like a passerby seeking the parents of an abandoned infant lying on its back in the street.
There are several doors; passing through one is enough. First look at this body: it is not born among lotuses and gems but between the receptacles for undigested and digested food, surrounded by intestines and mesentery in an extremely confined place. It has three relatives—ignorance, craving, and clinging are its mother (decisive support), kamma its father (producer), and nutriment its wet nurse (sustainer). Or proceed through the common conditions of six doors and six objects and uncommon conditions such as attention; or feel backward from the thing visibly aging before you all the way to ignorance; or walk once through dependent origination in forward order; or see the round of kamma and the round of ripening—five past causes, five present fruits, and five present causes pointing toward the future, two wheels turning in mesh. Whichever door is used, the landing point is the same sentence: the present occurs through conditions, the past also occurred through conditions, and the future will occur through conditions. Then the sixteen doubts—whether I existed in the past, what I will be in the future, where this being came from and where it will go—fall away together. They are not answered; the “I” inside the questions, together with its provenance, is seen through.
The Ancients say: kamma has no agent and ripening has no experiencer; pure phenomena alone proceed—this is right view. Fire is not in the sun, in a jewel, or in cow dung, nor outside them, but arises through assembled conditions; the relation between cause and fruit is like this. Recitation does not pass from the teacher’s mouth into the pupil’s and yet the pupil can recite; a lamp flame does not transfer from one wick to another and yet the other wick is lit. Nothing moves from this life into the next, yet the next life still arises. The person who sees this has not yet entered the stream, but the foot is already planted on the right ground. The Commentator gives that person a warm name: minor stream-enterer.
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 度疑清淨之立——破無因與破自在等因 〔CSCD §678〕
十九、度疑清淨釋
緣攝受之說
而以這同一個名色的緣攝受¹，度了三世之疑而住立的智，就叫作度疑清淨。
想要成就它的比丘，就如同善巧的醫師見了病而尋求它的等起，又如同有悲心的人見了幼小的、還在仰臥的小兒躺在街道上，就想著「這是誰的孩子呢」而念及他的父母一般——他也這樣從事於那名色的因與緣之尋求。
他從最初就這樣思擇：「這名色先不是無因的，因為那樣一切處、一切時、對一切〔有情〕就都會成為一同之性；也不是以自在等為因的²，因為名色之外並無自在等。而那些說『自在等就唯是名色』的人，他們所謂自在等的名色也就成了無因的。所以它必定有因與緣——那麼，那些是什麼呢？」
§2 色身之四因一緣與名身之緣——母、父、乳母三喻 〔CSCD §679〕
他這樣念及名色的因與緣之後，就先這樣把握這色身的因與緣：「這身生起的時候，既不生在青蓮、紅蓮、白蓮、香蓮等之中，也不生在寶珠、真珠、瓔珞等之中，而是在生藏與熟藏³之間、以胃膜為後、以脊骨為前、為腸與腸繫所圍繞、自身也惡臭、可厭、違逆，在惡臭、可厭、違逆而極狹隘的處所，如同蟲生在腐魚、腐酪、糞坑、污水等之中一般而生起。對於這樣生起的〔身〕，『無明、渴愛、取、業』這四法以能生故為因，食以能持故為緣——這五法就是它的因與緣。其中，無明等三者如同母親之於嬰兒一般，是這身的親依止⁴。業如同父親之於兒子一般，是能生。食如同乳母之於嬰兒一般，是能持。」
這樣作了色身的緣攝受之後，他又依「緣於眼與諸色而眼識生起」等等的方法，作名身的緣攝受。
他這樣見了名色由緣而轉起之後，就這樣觀察：如同這現在一樣，在過去世也是由緣而轉起的，在未來世也將由緣而轉起。
§3 三世之十六疑 〔CSCD §680〕
於他這樣觀察時，凡是緣於前際⁵而說的五種疑——「我在過去世曾有嗎，我在過去世不曾有嗎，我在過去世曾是什麼，我在過去世曾是怎樣的，我在過去世從什麼而成為什麼」；以及緣於後際而說的五種疑——「我在未來世將有嗎，我在未來世將不有嗎，我在未來世將是什麼，我在未來世將是怎樣的，我在未來世將從什麼而成為什麼」；以及緣於現在而說的六種疑——「或者於現在世，他在內心猶豫：我是有嗎，我是無嗎，我是什麼，我是怎樣的，這有情從何而來，他將往何處去」——那一切都被斷除。
§4 緣之三門——共與不共、逆觀緣起、順觀緣起 〔CSCD §681–683〕
另一者依共與不共而見名的緣有二種，依業等而見色的緣有四種。因為名的緣有二種：共的與不共的。其中，眼等六門、色等六所緣是名的共緣，因為依善等之別而一切種類的〔名〕都由此轉起。作意等則是不共的。因為如理作意、聞正法等唯是善的〔不共緣〕，其相反者是不善的〔不共緣〕，業等是異熟的〔不共緣〕，有分等是唯作的〔不共緣〕。
而色的緣則是業、心、時節、食這四種。其中，業唯是過去的，為業等起色之緣；心是正生起的，為心等起〔色之緣〕；時節與食於住之剎那⁶，為時節等起與食等起〔色〕之緣。一者就這樣作名色的緣攝受。
他這樣見了名色由緣而轉起之後，就這樣觀察：如同這現在一樣，在過去世也是由緣而轉起的，在未來世也將由緣而轉起。於他這樣觀察時，依所說的方法，於三世的疑都被斷除。
另一者見了那所謂名色的諸行之至於老、以及已老者之壞滅，就〔這樣了知〕：這所謂諸行之老死，於生存在時而有；生於有存在時，有於取存在時，取於渴愛存在時，渴愛於受存在時，受於觸存在時，觸於六處存在時，六處於名色存在時，名色於識存在時，識於諸行存在時，諸行於無明存在時〔而有〕——他這樣依逆觀緣起而作名色的緣攝受。於是依所說的方法，他的疑被斷除。
另一者則依「這樣，緣於無明而有諸行」這前面已廣說而顯示的順觀緣起，作名色的緣攝受。於是依所說的方法，他的疑被斷除。
§5 業輪與異熟輪之門——三世兩重因果之三組五法 〔CSCD §684〕
另一者則依「於前業有⁷之中，癡是無明，積聚是行，欣求⁸是渴愛，趣入是取，思是有——這五法於前業有之中，是此處結生之緣；此處的結生是識，入胎是名色，〔五〕淨〔色〕是處，所觸是觸，所受是受——這五法於此生有之中，是前所作之業之緣。此處由於諸處已成熟，癡是無明……乃至（廣說如前）……思是有——這五法於此處的業有之中，是未來結生之緣」，這樣依業輪與異熟輪而作名色的緣攝受。
§6 十二業之三表——依時分、依力、依作用 〔CSCD §685–687〕
其中，業有四種：順現法受、順次生受、順後次受、既有業。其中，於一速行路⁹的七心之中，善的或不善的第一速行思，就叫作順現法受業。它唯在此自體之中給予異熟。而不能這樣的，就依「有既有業而無業異熟，將無業異熟，現無業異熟」這三句而叫作既有業。而成辦義利的第七速行思，就叫作順次生受業。它在無間的自體之中給予異熟。不能這樣的，就依所說的方法而叫作既有業。二者中間的五個速行思，就叫作順後次受業。它在未來凡得機會之時，就給予異熟。只要輪迴還在轉起，它就不叫作既有業。
又業有四種：重的、多的、近的、以及已作業。其中，不論是善的還是不善的，在重的與不重的之中，凡是重的——如殺母等業或大〔心〕業——那個就先成熟。同樣，在多的與不多的之中，凡是多的——善戒或惡戒——那個就先成熟。所謂近的，就是臨終之時所憶念的業。因為臨近死亡的人凡是能憶念的，就依那個而受生。而脫離這三者、一再地得了慣行的，就叫作已作業；在那三者沒有時，它就牽引結生。
又業有四種：令生、令持、令惱、令害。其中，所謂令生，是善的也有、不善的也有。它於結生與轉起，都生起色與無色的異熟諸蘊。而令持不能生起異熟，它在由他業所給予的結生所生的異熟之中，支持所生起的苦樂，令其長時轉起。令惱在由他業所給予的結生所生的異熟之中，惱害所生起的苦樂，不令其長時轉起。而令害，其自身或善或不善，害了其他羸弱之業、遮止了它的異熟之後，就為自己的異熟作機會；而在業這樣作了機會之後，那異熟就稱為已生起。
這樣，這十二種業之業的差別與異熟的差別，唯對諸佛的業異熟智¹⁰依如實之味而顯現，是不與諸聲聞共的。而觀者則應當就一分而知業的差別與異熟的差別。所以，這裡唯示其門而闡明了業的差別。
§7 無作者無受者——古德十偈 〔CSCD §688–689〕
這樣，把這十二種業歸入業輪之後，一者就這樣依業輪與異熟輪而作名色的緣攝受。他這樣依業輪與異熟輪而見了名色由緣而轉起之後，〔就這樣觀察：〕「如同這現在一樣，在過去世也是依業輪與異熟輪而由緣轉起的，在未來世也將唯依業輪與異熟輪而由緣轉起。」這樣就有業與業異熟、業輪與異熟輪、業之轉起與異熟之轉起、業之相續與異熟之相續、作與作之果。
由業而諸異熟轉起，異熟以業為生因；
由業而有後有，世間就這樣轉起。
——他這樣觀察。於他這樣觀察時，凡是緣於前際等而依「我曾有嗎」等等的方法所說的十六種疑，那一切都被斷除。在一切有、生、趣、〔識〕住、〔有情〕居¹¹之中，所顯現的唯是依因果之相連而轉起的名色而已。他既不見因之外有作者，也不見異熟之轉起之外有異熟的領受者。而在因存在時說「作者」、在異熟之轉起存在時說「受者」，諸智者唯以通稱而如此言說——這一點他以正慧而善見。
所以古德說：
業並沒有作者，異熟也沒有受者；
唯有諸法轉起——這就是正見。
業與異熟這樣有因而轉起時，
如同種與樹等一般，前際不可知；
於未來的輪迴之中，也不見其不轉起。
外道們不了知這個義理，不得自在；
執取了有情想，成為見常見斷者；
執取六十二見，互相違逆。
他們為見之縛所縛，為渴愛流所漂；
為渴愛流所漂的人，不能脫離苦。
佛弟子比丘這樣通達了這個，
就通達那甚深、微妙、空的緣。
業不在異熟之中，異熟也不在業之中；
二者互相空，然而離業就沒有果。
正如火不在日中、不在寶珠中、不在牛糞中，
也不在它們之外，而由眾緣而生；
同樣，異熟不在業之內可得，
也不在業之外，業也不在那〔異熟〕之中。
那業空於果，果也不在業之中；
然而取於業，果就從那裡生起。
此中並沒有天或梵作為輪迴的作者；
唯有諸法轉起，以因與眾緣為緣。
§8 所知遍知之成——四喻明不移轉、智之三異名、小須陀洹 〔CSCD §690–691〕
於他這樣依業輪與異熟輪而作了名色的緣攝受、於三世斷了疑之後，一切過去、未來、現在之法就依死與結生而被了知——這就是他的所知遍知¹²。
他這樣了知：凡是過去由業為緣而生起的諸蘊，那些就在那裡滅了；而由過去之業為緣，在此有之中生起的是別的〔諸蘊〕；從過去有來到此有的，連一法也沒有。在此有之中由業為緣而生起的諸蘊也將滅去，在後有之中將生起別的〔諸蘊〕；從此有往後有的，連一法也不會去。
不過，正如誦文不從老師之口進入弟子之口，然而弟子之口並非不因此而有誦；使者所飲的咒水不進入病人之腹，然而病並非不因此而止息；面上的嚴飾不進入鏡面等之中的面影，然而那裡的嚴飾並非不因此而顯現；燈焰不從一炷移到另一炷，然而那裡的燈焰並非不因此而生起——同樣地，並沒有什麼法從過去有移到此有、或從此處移到後有，然而蘊、處、界並非不由過去有的蘊、處、界為緣而在此處生起，也並非不由此處的蘊、處、界為緣而在後有生起。
正如眼識於意界之無間，
既不是從彼而來，也不是不於無間而生；
同樣，於結生之中心相續而轉；
前心壞了，後心從彼而生。
它們之間沒有間隔，其間也沒有空隙；
沒有什麼從〔前心〕去，而結生就生起。
於這樣依死與結生而了知一切法的人，以一切行相而有的名色之緣攝受智就得力，十六種疑就更善地被斷除。而且不唯是那個，依「於大師猶疑」等等方法而轉起的八種疑也就被斷除，六十二見也被伏。
這樣，就應當知道：以種種理趣而作名色之緣攝受，度了三世之疑而住立的智，就是度疑清淨。「法住智」「如實智」「正見」也都是這同一者的異名。因為這樣說過：
「無明是緣，諸行是緣所生的。這二者都是緣所生的法——這樣於緣攝受之中的慧，就是法住智。」
「以無常而作意的人，如實知見哪些法呢？怎樣是正見呢？怎樣隨其而一切行都被善見為無常呢？在哪裡疑被斷除呢？以苦……乃至（廣說如前）……以無我而作意的人，如實知見哪些法呢……乃至（廣說如前）……在哪裡疑被斷除呢？
「以無常而作意的人，如實知見相，因此就叫作正見。這樣隨其而一切行都被善見為無常。在這裡疑被斷除。以苦而作意的人，如實知見轉起……乃至（廣說如前）……以無我而作意的人，如實知見相與轉起，因此就叫作正見。這樣隨其而一切法都被善見為無我。在這裡疑被斷除。
「那如實智、那正見、那度疑——這些法是義異而文亦異呢，還是義一而唯文異呢？那如實智、那正見、那度疑——這些法是義一的，唯文異而已。」
而具足了這個智的觀者，於佛的教法之中就是得安慰者、得立足者、決定趣者，叫作小須陀洹¹³。
所以，求度疑的比丘應當常具念¹⁴，
完全地把握名色之緣。
於為令善人歡喜而造的《清淨道論》中
慧之修習之章裡
名為度疑清淨之解釋的
第十九品〔已竟〕。
註
¹ 緣攝受（paccayapariggaha）：把握名色之因與緣而不誤其所由，本品之法即此。
² 以自在等為因（issarādihetuka）：計名色由自在天等所造之說；論以「名色之外並無自在等」破之。
³ 生藏與熟藏（āmāsayapakkāsaya）：未消化之食所居與已消化之食所居，本篇以二者之間為身所生之處。
⁴ 親依止（upanissaya）：為他法生起之強力所依之緣；本篇以無明、渴愛、取三者當之，喻如母之於子。
⁵ 前際・後際（pubbanta・aparanta）：過去之邊際與未來之邊際，即三世之疑所緣之前二。
⁶ 住之剎那（ṭhitikkhaṇa）：一法生、住、滅三分位之中分；時節與食唯於此分位為色之緣。
⁷ 前業有・此生有（purimakammabhava・idhūpapattibhava）：前世造業之有與此世受生之有，三世兩重因果之三組五法即依此二有而分。
⁸ 欣求（nikanti）：於所緣微細之欲樂與希求，本篇以之當十二支中之渴愛。
⁹ 一速行路（ekajavanavīthi）：一次心路之中相續七剎那之速行，本篇以之為業依時分而分四之單位。
¹⁰ 業異熟智（kammavipākañāṇa）：知業與異熟之一一差別之智，論自標其唯諸佛所有，不與諸聲聞共。
¹¹ 有・生・趣・〔識〕住・〔有情〕居（bhava・yoni・gati・ṭhiti・nivāsa）：輪迴所歷之攝類，即三有、四生、五趣、七識住、九有情居。
¹² 所知遍知（ñātapariññā）：三遍知之第一，即如實知名色與其緣之遍知；其分別在〈思惟智〉一篇。
¹³ 小須陀洹（cūḷasotāpanna）：具緣攝受智而於佛法得立足、趣處已定者之名，為真入流之前分。
¹⁴ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
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 Establishing Purification by Overcoming Doubt—Refuting Causelessness and Causation by a Sovereign Deity and the Rest 〔CSCD §678〕
Nineteen. Explanation of Purification by Overcoming Doubt
Discourse on the Apprehension of Conditions
The knowledge that stands having overcome doubt about the three times through apprehending the conditions¹ of this very same name-and-form is called purification by overcoming doubt.
A bhikkhu who wishes to accomplish it undertakes the search for the causes and conditions of that name-and-form just as a skilled physician, on seeing an illness, seeks its origin, or as a compassionate person, on seeing a small, tender child still lying on its back in the street, thinks, “Whose child is this?” and brings the child’s mother and father to mind.
From the outset he considers thus: “First, this name-and-form is not causeless, for if it were, it would become identical everywhere, at every time, and for all [beings]. Nor does it have a sovereign deity or the like as its cause,² because no sovereign deity or the like exists apart from name-and-form. And for those who say, ‘The sovereign deity and the rest are themselves simply name-and-form,’ the name-and-form they call the sovereign deity and the rest would itself be causeless. It must therefore have causes and conditions—what are they?”
§2 The Form-Body’s Four Causes and One Condition, and the Conditions of the Name-Body—Three Similes of Mother, Father, and Wet Nurse 〔CSCD §679〕
Having thus brought to mind the causes and conditions of name-and-form, he first apprehends the causes and conditions of the form-body in this way: “When this body arises, it arises neither among blue, red, white, or fragrant lotuses, nor among gems, pearls, necklaces, or the like. Rather, between the receptacles for undigested and digested food,³ with the stomach membrane behind it and the spine before it, surrounded by the intestines and mesentery, itself foul-smelling, repulsive, and contrary, it arises in a place that is foul-smelling, repulsive, contrary, and extremely confined, like a worm arising in rotten fish, rotten curds, a cesspit, sewage, or the like. For [the body] that arises in this way, the four phenomena—ignorance, craving, clinging, and kamma—are causes because they produce it, while nutriment is a condition because it sustains it. These five phenomena are its causes and condition. Among them, the three beginning with ignorance are the decisive support⁴ for this body, like a mother for an infant. Kamma produces it, like a father producing a son. Nutriment sustains it, like a wet nurse sustaining an infant.”
Having thus apprehended the conditions of the form-body, he next apprehends the conditions of the name-body according to the method beginning, “Dependent on the eye and visible forms, eye-consciousness arises.”
Having thus seen that name-and-form occurs through conditions, he observes: just as it does at present, so too it occurred through conditions in the past and will occur through conditions in the future.
§3 Sixteen Doubts Concerning the Three Times 〔CSCD §680〕
As he observes in this way, all the five doubts stated with reference to the past end⁵—“Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?”—the five doubts stated with reference to the future end—“Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?”—and the six doubts stated with reference to the present—“Or inwardly he is uncertain about the present: Do I exist? Do I not exist? What am I? How am I? Where did this being come from? Where will it go?”—are all abandoned.
§4 Three Doors to Conditions—Common and Uncommon Conditions, Dependent Origination in Reverse Order, and Dependent Origination in Forward Order 〔CSCD §681–683〕
Another sees the conditions for name as twofold, common and uncommon, and the conditions for form as fourfold, beginning with kamma. For the conditions for name are of two kinds: common and uncommon. Here the six doors beginning with the eye and the six objects beginning with visible form are the common conditions for name, because every kind [of name], distinguished as wholesome and so forth, occurs through them. Attention and the rest are uncommon. For proper attention, hearing the true Dhamma, and the like are the uncommon conditions only for the wholesome; their opposites are the uncommon conditions for the unwholesome; kamma and the like are the uncommon conditions for the resultant; and the life-continuum and the like are the uncommon conditions for the functional.
The conditions for form, however, are the four of kamma, mind, temperature, and nutriment. Of these, kamma is exclusively past and is the condition for kamma-originated form; mind, which is presently arising, is the condition for mind-originated [form]; and temperature and nutriment, at the moment of presence,⁶ are respectively the conditions for temperature-originated and nutriment-originated [form]. Thus one apprehends the conditions of name-and-form.
Having thus seen that name-and-form occurs through conditions, he observes: just as it does at present, so too it occurred through conditions in the past and will occur through conditions in the future. As he observes in this way, his doubts concerning the three times are abandoned according to the method already stated.
Another sees the aging of the formations called name-and-form and the dissolution of what has aged, and [understands thus]: the aging-and-death of these formations occurs when birth exists; birth when becoming exists; becoming when clinging exists; clinging when craving exists; craving when feeling exists; feeling when contact exists; contact when the six bases exist; the six bases when name-and-form exists; name-and-form when consciousness exists; consciousness when formations exist; and formations when ignorance exists. In this way he apprehends the conditions of name-and-form through dependent origination in reverse order. His doubts are then abandoned according to the method already stated.
Another apprehends the conditions of name-and-form through dependent origination in forward order, shown by the passage beginning “Thus, with ignorance as condition, formations,” which was explained in detail earlier. His doubts are then abandoned according to the method already stated.
§5 The Door of the Round of Kamma and the Round of Ripening—Three Pentads in a Twofold Cause-and-Effect Pattern Across Three Times 〔CSCD §684〕
Another apprehends the conditions of name-and-form by way of the round of kamma and the round of ripening, according to this statement: “In past kamma-becoming⁷, delusion was ignorance, accumulation was formations, longing⁸ was craving, approach was clinging, and volition was becoming—these five phenomena in past kamma-becoming were conditions for rebirth-linking here. Rebirth-linking here was consciousness, descent into the womb was name-and-form, the [five] sensitive [material qualities] were the bases, what was touched was contact, and what was felt was feeling—these five phenomena in present rebirth-becoming had past kamma as their condition. Here, when the bases have matured, delusion is ignorance ... and so forth (expanded as before) ... volition is becoming—these five phenomena in present kamma-becoming are conditions for future rebirth-linking.”
§6 Three Tables of Twelve Kinds of Kamma—By Time of Ripening, Strength, and Function 〔CSCD §685–687〕
Here kamma is fourfold: kamma to be experienced in this very life, kamma to be experienced in the next life, kamma to be experienced in a subsequent life, and lapsed kamma. Among these, within the seven minds of a single impulsion process,⁹ the first impulsion-volition, whether wholesome or unwholesome, is called kamma to be experienced in this very life. It gives its ripening in this same individuality. If it cannot do so, it is called lapsed kamma according to the triad, “There was kamma, but there was no ripening of kamma; there will be no ripening of kamma; there is no ripening of kamma.” The seventh impulsion-volition that accomplishes its purpose is called kamma to be experienced in the next life. It gives its ripening in the immediately following individuality. If it cannot do so, it is called lapsed kamma according to the method already stated. The five impulsion-volitions between these two are called kamma to be experienced in a subsequent life. Whenever it finds an opportunity in the future, it gives its ripening. So long as the round of saṃsāra continues, it does not become lapsed kamma.
Kamma is also fourfold: weighty, habitual, proximate, and previously done. Here, whether wholesome or unwholesome, of the weighty and the not weighty, whatever is weighty—such as the kamma of killing one’s mother or an exalted kamma—ripens first. Likewise, of the habitual and the not habitual, whatever is habitual—good conduct or bad conduct—ripens first. What is called proximate is kamma recollected at the time of death. For whatever a person near death can recollect is what determines rebirth. Kamma apart from these three, which has repeatedly gained cultivation, is called previously done kamma; when those three are absent, it draws forth rebirth-linking.
Kamma is also fourfold: productive, supportive, obstructive, and destructive. Here productive kamma may be wholesome or unwholesome. At rebirth-linking and during occurrence it produces the resultant aggregates of form and the immaterial. Supportive kamma cannot produce a result, but within the result produced by rebirth-linking given by another kamma, it supports the pleasure or pain that arises and allows it to continue for a long time. Obstructive kamma oppresses and afflicts the pleasure or pain that arises within the result produced by rebirth-linking given by another kamma and does not allow it to continue for a long time. Destructive kamma, itself either wholesome or unwholesome, destroys another weaker kamma and obstructs its ripening, thereby making an opportunity for its own ripening; when kamma has thus made an opportunity, that ripening is said to have arisen.
Thus, the distinctions among these twelve kinds of kamma and among their ripenings are manifest in their true nature only to the Buddhas’ knowledge of kamma and its ripening,¹⁰ which is not shared with disciples. An insight meditator, however, should know the distinction among kammas and among their ripenings in part. Therefore the distinction among kammas has been disclosed here merely by showing the doorway.
§7 No Agent and No Experiencer—Ten Stanzas of the Ancients 〔CSCD §688–689〕
Having thus included these twelve kinds of kamma in the round of kamma, one apprehends the conditions of name-and-form by way of the round of kamma and the round of ripening. Having thus seen name-and-form occurring through conditions by way of these two rounds, [he observes]: “Just as it does now, so too in the past it occurred through conditions by way of the round of kamma and the round of ripening, and in the future it will occur through conditions by way of these two rounds alone.” Thus there are kamma and the ripening of kamma, the round of kamma and the round of ripening, the occurrence of kamma and the occurrence of ripening, the continuity of kamma and the continuity of ripening, action and the fruit of action.
Ripenings occur from kamma; ripening has kamma as its source.
Renewed becoming comes from kamma; thus the world proceeds.
—so he observes. As he observes in this way, all the sixteen doubts stated with reference to the past end and the rest according to the method beginning “Did I exist?” are abandoned. In all kinds of becoming, modes of birth, destinations, stations [of consciousness], and abodes [of beings],¹¹ only name-and-form occurring through the connection of cause and fruit becomes manifest. He sees no agent beyond the cause and no experiencer of ripening beyond the occurrence of ripening. When a cause is present, the wise use the conventional designation “agent”; when the occurrence of ripening is present, they use the conventional designation “experiencer”—he sees this well with right wisdom.
Therefore the Ancients said:
Kamma has no agent, nor does ripening have an experiencer;
Pure phenomena alone proceed—this is right view.
When kamma and ripening thus proceed with causes,
Their first point is unknown, as with seed and tree;
Nor in future saṃsāra is their non-occurrence seen.
Not understanding this meaning, sectarians, not masters of themselves,
Take up the perception of a being and hold eternalist and annihilationist views;
They grasp the sixty-two views, each contradicting the others.
Bound by the bond of views, they are swept along by the flood of craving;
Swept along by the flood of craving, they are not freed from suffering.
Having directly known this, a bhikkhu, disciple of the Buddha,
Penetrates the condition that is profound, subtle, and empty.
Kamma is not found in ripening, nor is ripening found in kamma;
The two are mutually empty, yet without kamma there is no fruit.
Just as fire is not in the sun, a jewel, or cow dung,
Nor outside them, but is born from an assemblage of conditions;
So ripening is not found inside kamma,
Nor outside kamma, and kamma is not found within that [ripening].
That kamma is empty of fruit, and fruit is not found in kamma;
Yet dependent upon kamma, fruit is born from it.
Here no god or Brahmā is the maker of saṃsāra;
Pure phenomena alone proceed, conditioned by causes and an assemblage of conditions.
§8 Accomplishing Full Understanding of What Is Known—Four Similes Show Non-Transference, Three Alternative Names for the Knowledge, and the Minor Stream-Enterer 〔CSCD §690–691〕
After he has thus apprehended the conditions of name-and-form by way of the round of kamma and the round of ripening and abandoned doubt concerning the three times, all past, future, and present phenomena become known by way of death and rebirth-linking—this is his full understanding of what is known.¹²
He understands thus: the aggregates born in the past with kamma as condition ceased right there; other [aggregates] have arisen in this becoming with past kamma as condition. Not a single phenomenon has come from the past becoming to this becoming. The aggregates arisen in this becoming with kamma as condition will also cease, and other [aggregates] will arise in a renewed becoming. Not a single phenomenon will go from this becoming to renewed becoming.
Nevertheless, just as a recitation does not pass from the teacher’s mouth into the pupil’s mouth, yet it is not that the pupil therefore has no recitation; the spell-water drunk by a messenger does not enter the sick person’s stomach, yet it is not that the illness therefore fails to subside; the adornment upon a face does not pass into the facial image in a mirror or the like, yet it is not that the adornment therefore fails to appear there; and a lamp flame does not transfer from one wick to another, yet it is not that a lamp flame therefore fails to arise there—so too no phenomenon transfers from the past becoming to this becoming or from here to renewed becoming. Yet it is not that aggregates, bases, and elements fail to arise here with the aggregates, bases, and elements of the past becoming as conditions, or that aggregates, bases, and elements fail to arise in renewed becoming with the aggregates, bases, and elements here as conditions.
Just as eye-consciousness immediately after the mind element
Has neither come from it nor failed to arise immediately after it,
So too at rebirth-linking the continuity of mind proceeds:
The former mind breaks up, and the later is born from it.
Between them there is no interval; no gap between them is found.
Nothing goes from here, yet rebirth-linking arises.
For one who thus knows all phenomena by way of death and rebirth-linking, the knowledge of apprehending the conditions of name-and-form in every mode gains strength, and the sixteen doubts are still more thoroughly abandoned. Nor are only those abandoned: the eight doubts occurring according to the method beginning “He doubts the Teacher” are also abandoned, and the sixty-two views are suppressed.
Thus it should be understood: the knowledge that stands having overcome doubt concerning the three times through apprehending the conditions of name-and-form in various ways is purification by overcoming doubt. “Knowledge of the stability of phenomena,” “knowledge as it really is,” and “right view” are all alternative names for this very same thing. For it has been said:
“Ignorance is a condition; formations are conditionally arisen. These two phenomena are both conditionally arisen—wisdom in the apprehension of conditions is knowledge of the stability of phenomena.”
“When attending to impermanence, which phenomena does one know and see as they really are? How is there right view? How, in conformity with it, are all formations well seen as impermanent? Where is doubt abandoned? When attending to suffering ... and so forth (expanded as before) ... when attending to not-self, which phenomena does one know and see as they really are? ... and so forth (expanded as before) ... where is doubt abandoned?”
“When attending to impermanence, one knows and sees the sign as it really is; therefore it is called right view. In conformity with this, all formations are well seen as impermanent. Here doubt is abandoned. When attending to suffering, one knows and sees occurrence as it really is ... and so forth (expanded as before) ... when attending to not-self, one knows and sees the sign and occurrence as they really are; therefore it is called right view. In conformity with this, all phenomena are well seen as not-self. Here doubt is abandoned.”
“That knowledge as it really is, that right view, and that overcoming of doubt—are these phenomena different in meaning and different in wording, or one in meaning and different only in wording? That knowledge as it really is, that right view, and that overcoming of doubt—these phenomena are one in meaning and different only in wording.”
An insight meditator endowed with this knowledge has gained comfort, gained a footing, and has a fixed destination in the Buddha’s teaching; he is called a minor stream-enterer.¹³
Therefore a bhikkhu who seeks to overcome doubt should always be mindful,¹⁴
And apprehend completely the conditions of name-and-form.
In the Visuddhimagga, composed to bring joy to good people,
Within the section on the development of wisdom,
The explanation named Purification by Overcoming Doubt,
The nineteenth chapter [is concluded].
Notes
¹ Apprehension of conditions (paccayapariggaha): apprehending the causes and conditions of name-and-form without mistaking their provenance; this is the practice of the present chapter.
² Having a sovereign deity and the rest as cause (issarādihetuka): the doctrine that name-and-form is created by a sovereign god or the like; the treatise refutes it on the ground that “there is no sovereign deity or the like apart from name-and-form.”
³ Receptacles for undigested and digested food (āmāsayapakkāsaya): the place containing food not yet digested and the place containing food already digested; this passage places the body’s arising between the two.
⁴ Decisive support (upanissaya): a condition that serves as a powerful support for the arising of another phenomenon; here ignorance, craving, and clinging have this role and are likened to a mother in relation to her child.
⁵ Past end and future end (pubbanta・aparanta): the boundary of the past and the boundary of the future, the first two objects of doubt concerning the three times.
⁶ Moment of presence (ṭhitikkhaṇa): the middle among the three phases of a phenomenon—arising, presence, and dissolution; temperature and nutriment condition form only during this phase.
⁷ Past kamma-becoming and present rebirth-becoming (purimakammabhava・idhūpapattibhava): the becoming in which kamma was performed in the past life and the becoming in which birth is received in this life; the twofold cause-and-effect pattern of three pentads across three times is divided according to these two kinds of becoming.
⁸ Longing (nikanti): subtle delight in and yearning for an object; this passage identifies it with craving among the twelve links.
⁹ A single impulsion process (ekajavanavīthi): the sequence of seven impulsion moments within one cognitive process; this passage uses it as the unit for dividing kamma fourfold according to the time of ripening.
¹⁰ Knowledge of kamma and its ripening (kammavipākañāṇa): knowledge of each distinction among kammas and their ripenings; the treatise expressly states that it belongs only to the Buddhas and is not shared with disciples.
¹¹ Becoming, mode of birth, destination, station [of consciousness], and abode [of beings] (bhava・yoni・gati・ṭhiti・nivāsa): categories traversed in saṃsāra—the three kinds of becoming, four modes of birth, five destinations, seven stations of consciousness, and nine abodes of beings.
¹² Full understanding of what is known (ñātapariññā): the first of the three kinds of full understanding, namely the full understanding that knows name-and-form and its conditions as they really are; its analysis appears in the unit on comprehension knowledge.
¹³ Minor stream-enterer (cūḷasotāpanna): the name for one whose knowledge of apprehending conditions has given a footing in the Buddha’s teaching and fixed the person’s destination; this is the preliminary stage before true stream-entry.
¹⁴ Mindfulness (sati): the mental factor that retains an object without forgetting it and, in the treatise, continually accompanies knowledge, energy, and concentration. It belongs to a different category from the vague awareness commonly denoted by the modern term “mindfulness” and should be read according to the treatise’s own definition.
看見名色之後的第二問：「這名色從哪裡來？」——答案不是一個造物主，也不是沒有原因，是「緣」；而看見緣的那一刻，十六種關於「我」的疑一起脫落
大局 — 度疑清淨：把「第一因」與「自他作」的疑一次清掉
見清淨拆掉了「人」，留下名色兩堆；度疑清淨問：這兩堆是誰生的？論主的答案有一個總綱與許多門。總綱（§1）：名色不是無因的（否則一切處一切時一切有情都該一樣），也不是自在天等所造的（名色之外沒有自在天可得）——所以必有因與緣。門則依人而異：有人先攝色身的四因一緣（無明・渴愛・取為母、業為父、食為乳母）再攝名身之緣（§2）；有人依共不共之緣、依逆觀順觀緣起（§4）；有人依業輪與異熟輪、三世兩重因果之三組五法（§5），並藉此開出十二種業的三個表（§6）；末後論主以古德十偈說「業無作者、異熟無受者」（§7），以四喻說「無一法移轉而果不虛」，給此智三個異名——法住智・如實智・正見——並說得此智者名小須陀洹（§8）。而無論走哪扇門，落點都是同一句：三世的十六種疑被斷除（§3）。〔所見〕減法之尺在這裡切的是「第一因」：不是有一個誰造了我，也不是憑空冒出來的我——是緣。這一刀之後，「我過去是誰、未來去哪」這一整族問題不是被回答了，是被看穿了：問題裡預設的那個「我」，在上一品已經拆掉；本品把它的「來歷」也拆掉。
§01 度疑清淨之立——破無因與破自在等因 → 白話 §1
以同一名色之緣攝受、度三世之疑而住的智，名度疑清淨。欲成就者如善巧醫師見病而尋其等起，如有悲心者見街上仰臥之小兒而念其父母，從事名色因緣之尋求；先思擇：名色非無因（否則一切處時一切有情成一同之性），亦非以自在等為因（名色之外並無自在等；說自在等即名色者，其自在等之名色亦成無因）——故必有因與緣，那是什麼？（白話 §1）。〔讀法〕兩個喻很溫柔：醫師找病因、路人替棄嬰找父母——度疑不是質疑，是關心；問「從哪來」是為了對治，不是為了辯論。兩個破也很俐落：無因說撞上「為什麼各不相同」，造物主說撞上「造物主自己是什麼」——不是名色就不可得，是名色就也要有因。〔所見〕注意論主一開頭就把此智定義為「度三世之疑而住立」——住立，是站穩的意思；度疑不是消滅所有問題，是站到一個問題不再搖你的地方。
§02 色身之四因一緣與名身之緣——母、父、乳母三喻 → 白話 §2
先攝色身之因緣：此身不生於蓮花寶珠瓔珞之中，而在生藏熟藏之間、胃膜之後脊骨之前、腸與腸繫所繞、惡臭可厭極狹之處，如蟲生於腐魚腐酪糞坑污水；於此身，無明・渴愛・取・業四法以能生為因，食以能持為緣——五法即其因緣：無明等三如母之於嬰為親依止，業如父之於子為能生，食如乳母為能持。次依「緣眼與色而眼識生」等法攝名身之緣。見名色由緣而轉，觀察：現在如此，過去亦由緣，未來亦將由緣（白話 §2）。〔讀法〕先寫「身從哪裡生」再寫「身由誰生」——那段腐魚糞坑的描寫不是為了噁心，是把「我是珍貴獨特的」這個預設先卸下，然後才好平靜地說：它有四個因一個緣，母親、父親、乳母。無明・渴愛・取是母（親依止——沒有它們就不會來），業是父（能生——它決定你生成什麼），食是乳母（能持——它讓你活下去）。〔所見〕「現在如此、過去亦然、未來亦然」——這一句是全單元的引擎：從眼前這一個身的緣，推到三世；十六疑就是在這一推裡斷的。
§03 三世之十六疑 → 白話 §3
如是觀察時，緣前際之五疑（我過去曾有否・曾是什麼・曾是怎樣・從什麼成什麼）、緣後際之五疑（我未來將有否・將是什麼・將是怎樣・將從什麼成什麼）、緣現在之六疑（我是有否・是什麼・是怎樣・此有情從何來・往何去）——一切皆斷（白話 §3）。〔讀法〕把十六疑抄下來看一遍：每一條都以「我」起頭。斷疑不是給十六個答案，是看見十六個問題共用同一個錯誤的主詞。上一品拆了主詞，本品拆了主詞的來歷，於是問題連問都問不出口。〔所見〕「現在六疑」比前後際各多一條——「此有情從何而來、將往何處去」——正是那個最像哲學問題的問題；論主把它與「我曾是什麼」放在同一格，不給它特殊待遇。
§04 緣之三門——共與不共、逆觀緣起、順觀緣起 → 白話 §4
另一者見名之緣二種（共：六門六所緣，一切種類之名由此轉；不共：如理作意聞正法為善、反之為不善、業等為異熟、有分等為唯作）、色之緣四種（業唯過去為業等起之緣、心正生起為心等起之緣、時節與食於住剎那為各自等起之緣），觀三世同緣而斷疑。另一者見諸行之老與壞滅，逆推：老死於生有時有、生於有、有於取、取於渴愛、渴愛於受、受於觸、觸於六處、六處於名色、名色於識、識於諸行、諸行於無明——依逆觀緣起攝緣而斷疑。另一者依「緣無明而有諸行」之順觀緣起攝緣而斷疑（白話 §4）。〔讀法〕三扇門粗細不同：共不共門是「當下這一念從哪來」的解剖；逆觀是從眼前的老死一路往回摸；順觀是把第十七品那條鏈子正著走一遍。任何一扇門走通，疑就斷——論主不要求你三扇都走。〔所見〕逆觀從「見諸行之老與壞滅」起——不是從書本上的無明起，是從眼前正在老去的東西起。這是觀道與教理的分別：教理從頭講，觀從手邊摸。
§05 業輪與異熟輪之門——三世兩重因果之三組五法 → 白話 §5
另一者依三組五法：前業有之癡（無明）・積聚（行）・欣求（渴愛）・趣入（取）・思（有）五法為此處結生之緣；此生有之結生（識）・入胎（名色）・淨色（處）・所觸（觸）・所受（受）五法為前業之緣；此處諸處成熟後之癡乃至思五法為未來結生之緣——依業輪與異熟輪攝名色之緣（白話 §5）。〔讀法〕十二支被折成「五・五・五」三組：前世的五個因，今生的五個果，今生的五個因（指向來世的果）。業輪就是那兩組「五因」，異熟輪就是那組「五果」——兩個輪子咬合著轉，這就是輪迴的機械圖。〔所見〕「欣求是渴愛、趣入是取」——論主用「欣求」與「趣入」二詞把渴愛與取的動作感寫出來：一個是想要，一個是伸手去拿。十二支在這裡不是名詞表，是動作序列。
§06 十二業之三表——依時分、依力、依作用 → 白話 §6
業四種依時分：一速行路七心之第一速行思為順現法受（唯此自體與果，不能則為既有業）、成辦義利之第七速行思為順次生受（無間自體與果）、中間五速行思為順後次受（未來得機會即與果，輪迴未止不成既有業）。業四種依力：重（殺母等或大心業先熟）・多（善戒惡戒先熟）・近（臨終所憶念）・已作（慣行者，三者無時牽引結生）。業四種依作用：令生（善不善皆有，於結生轉起生異熟諸蘊）・令持（不生異熟，支持他業所生之苦樂令長轉）・令惱（惱害所生苦樂令不長轉）・令害（害他羸弱之業遮其異熟而為己之異熟作機會）。十二業之差別唯諸佛業異熟智如實顯現，不共聲聞；觀者就一分知之，故此唯示其門（白話 §6）。〔讀法〕三張表三個問題：什麼時候受報（今生・來生・以後）、誰先受報（重・多・近・慣行）、報怎麼運作（生・持・惱・害）。「近業」一條最實用——臨終能想起什麼就依什麼受生，這是全書少數直接指向臨終的一句。〔所見〕論主末尾自限：這十二種的全部差別唯佛能知，觀者「就一分而知」——觀道不要求你成為業的專家，只要求你看見「業與異熟」這對關係在你身上轉。這是本單元最誠實的一句。
§07 無作者無受者——古德十偈 → 白話 §7
十二業歸入業輪，依業輪異熟輪見名色由緣而轉，三世皆然——於是有業與業異熟、業輪與異熟輪、業之轉起與異熟之轉起、業之相續與異熟之相續、作與作之果：由業而異熟轉、異熟以業為生因、由業而後有、世間如是轉。觀察至此，前際等十六疑皆斷；一切有生趣住居中所現唯是因果相連而轉之名色——因之外無作者、異熟轉起之外無受者；因在時說「作者」、異熟轉起時說「受者」，唯智者之通稱——以正慧善見。古德十偈：業無作者、異熟無受者，唯諸法轉起——此即正見；業與異熟有因而轉，如種與樹前際不可知，未來亦不見其不轉；外道不知此義執有情想成常斷見、執六十二見互違；為見縛所縛、渴愛流所漂者不能脫苦；佛弟子通達此即通達甚深微妙空之緣；業不在異熟中、異熟不在業中，互空而離業無果；如火不在日中寶珠中牛糞中亦不在其外而由緣生；異熟不在業內外、業不在異熟中；業空於果、果不在業中，然取於業果從此生；此中無天無梵作輪迴之作者，唯諸法以因與眾緣轉起（白話 §7）。〔讀法〕十偈的心在第一偈：「業並沒有作者，異熟也沒有受者；唯有諸法轉起——這就是正見。」「作者」「受者」是通稱，像「車」；不是禁語，是別把它們當實體。火喻是十偈裡最好的一個：火不在太陽裡、不在寶珠裡、不在牛糞裡，也不在它們之外——因與果的關係就是這樣：不在裡面、不在外面、也不是沒有關係。〔所見〕「為渴愛流所漂」——渴愛在這裡是水流，見是繩索：外道被繩索綁著、被水漂著。度疑清淨解的是繩索（見縛）；水流要到後面的品才對治。
§08 所知遍知之成——四喻明不移轉、智之三異名、小須陀洹 → 白話 §8
依業輪異熟輪攝緣、三世斷疑已，一切三世法依死與結生而被了知——此為所知遍知。彼知：過去由業所生之蘊已於彼滅，此有之蘊是別的，從過去有來此有者一法也無；此有之蘊將滅，後有將生別的，從此往後有者一法也無。然如誦文不從師口入弟子口而弟子非無誦、咒水不入病人腹而病非不止、面飾不入鏡影而影非不現飾、燈焰不從一炷移另一炷而彼焰非不生——無一法從過去有移此有、從此移後有，然蘊處界非不以前有之蘊處界為緣而此生、非不以此之蘊處界為緣而後生：如眼識於意界之無間非從彼來亦非不於無間生，結生亦心相續而轉，前心壞後心生，其間無間隔無空隙、無一法去而結生生起。如是依死與結生了知一切法者，緣攝受智以一切行相得力，十六疑更善斷除，八種疑（於大師猶疑等）亦斷，六十二見亦伏。故知：以種種理趣攝名色之緣、度三世疑而住之智即度疑清淨；法住智・如實智・正見為其異名（經證：緣攝受中之慧是法住智；以無常苦無我作意如實知見相與轉起即正見，於此疑斷；如實智・正見・度疑義一文異）。具此智之觀者於佛教中得安慰、得立足、決定趣，名小須陀洹。偈：求度疑之比丘當常具念，完全把握名色之緣。品末（白話 §8）。〔讀法〕四喻是全單元最該記的：誦文・咒水・鏡影・燈焰——沒有東西從老師嘴裡跑進學生嘴裡，可是學生會背了；沒有東西從這一生跑到下一生，可是下一生生起了。「不移轉，而果不虛」——這一句同時堵住常見（有東西移過去）與斷見（什麼都沒傳過去）。〔所見〕「小須陀洹」不是果位，是安慰：具此智者「得安慰、得立足、決定趣」——還沒入流，但腳已經踩在對的地上，方向不會再錯。論主用一個溫暖的名字告訴讀者：走到這裡，你已經不會退回無因與造物主那兩個坑了。
給一般讀者
帶走三樣。三個親人：無明・渴愛・取是母，業是父，食是乳母——你這副身心不是憑空來的、也不是誰造的，是這五樣合力生的。一句偈：「業並沒有作者，異熟也沒有受者；唯有諸法轉起——這就是正見。」四個喻：誦文不從師口入弟子口、咒水不入病人腹、面飾不入鏡影、燈焰不從一炷移另一炷——沒有東西從這一生搬到下一生，可是下一生照樣生起。看見這些，關於「我過去是誰、未來去哪」的十六個問題就不再搖你——那叫度疑清淨；走到這裡的人，論主叫他小須陀洹：腳已踩在對的地上。
想讀本單元全文：白話 §1–§8 即度疑清淨之立、色身四因一緣、十六疑、緣之三門、業輪異熟輪、十二業三表、古德十偈、四喻與三異名及小須陀洹的全段逐段全譯。
The Second Question after Seeing Name-and-Form: “Where Does This Name-and-Form Come From?”—The Answer Is Neither a Creator nor an Absence of Causes, but “Conditions”; at the Moment Conditions Are Seen, Sixteen Doubts about “I” Fall Away Together
The Big Picture — Purification by Overcoming Doubt: Clearing Doubts about a “First Cause” and about Creation by Self or Other in a Single Stroke
Purification of view dismantled the “person,” leaving the two heaps of name and form. Purification by overcoming doubt asks: who produced these two heaps? The Commentator’s answer has one general principle and many doors. The general principle (§1): name-and-form is not causeless (otherwise all beings would be the same everywhere and at every time), nor is it created by a sovereign god or the like (no sovereign god can be found apart from name-and-form)—therefore it must have causes and conditions. The doors differ according to the person: one first apprehends the form-body’s four causes and one condition (ignorance, craving, and clinging as mother; kamma as father; nutriment as wet nurse), and then the conditions of the name-body (§2); another proceeds by common and uncommon conditions or by dependent origination in reverse and forward order (§4); another proceeds by the round of kamma and the round of ripening and the three pentads in the twofold cause-and-effect pattern across three times (§5), thereby opening the three tables of twelve kinds of kamma (§6). At the end, the Commentator uses ten stanzas of the Ancients to say, “Kamma has no agent, and ripening has no experiencer” (§7); uses four similes to say, “Nothing transfers, yet the fruit is not void”; gives this knowledge three alternative names—knowledge of the stability of phenomena, knowledge as it really is, and right view—and says that one who gains this knowledge is called a minor stream-enterer (§8). Whichever door one takes, the landing point is the same sentence: the sixteen doubts concerning the three times are abandoned (§3). 〔Observation〕 The measure of subtraction here cuts away a “first cause”: there is neither a someone who created me nor an “I” that sprang from nothing—there are conditions. After this stroke, the whole family of questions “Who was I in the past? Where will I go in the future?” is not answered but seen through. The “I” presupposed by the questions was already dismantled in the preceding chapter; this chapter dismantles its “provenance” as well.
§01 Establishing Purification by Overcoming Doubt—Refuting Causelessness and Causation by a Sovereign Deity and the Rest → Vernacular §1
The knowledge that stands after apprehending the conditions of this same name-and-form and overcoming doubt concerning the three times is called purification by overcoming doubt. One who wishes to accomplish it searches for the causes and conditions of name-and-form like a skilled physician who sees a disease and seeks its origin, or like a compassionate person who sees a small child lying on its back in the street and thinks of the child’s parents. He first considers: name-and-form is not causeless (otherwise all beings would become identical everywhere and at every time), nor is it caused by a sovereign deity and the rest (no such sovereign deity exists apart from name-and-form; if the sovereign deity and the rest are themselves name-and-form, then their name-and-form would in turn be causeless)—therefore it must have causes and conditions; what are they? (vernacular §1). 〔Reading〕 The two similes are gentle: a physician seeks the cause of a disease, and a passerby seeks the parents of an abandoned infant—overcoming doubt is not doubting; it is caring. Asking “where did this come from?” serves treatment, not debate. The two refutations are also crisp: causelessness collides with the question “Why is everything not the same?” and the creator collides with “What is the creator itself?” If it is not name-and-form it cannot be found; if it is name-and-form it too must have a cause. 〔Observation〕 Notice that the Commentator defines this knowledge at the outset as “standing after overcoming doubt concerning the three times.” To stand is to find one’s footing. Overcoming doubt does not mean eliminating every question; it means standing where a question no longer shakes you.
§02 The Form-Body’s Four Causes and One Condition, and the Conditions of the Name-Body—Three Similes of Mother, Father, and Wet Nurse → Vernacular §2
First the causes and conditions of the form-body are apprehended. This body is not born among lotuses, gems, pearls, and necklaces, but between the receptacles for undigested and digested food, behind the stomach membrane and before the spine, surrounded by intestines and mesentery, in a foul-smelling, repulsive, extremely confined place, like a worm born in rotten fish, rotten curds, a cesspit, or sewage. For this body, the four phenomena ignorance, craving, clinging, and kamma are causes because they produce it, and nutriment is a condition because it sustains it—the five are its causes and condition. The three beginning with ignorance are a decisive support like a mother for an infant, kamma produces like a father producing a son, and nutriment sustains like a wet nurse. Next the conditions of the name-body are apprehended by the method “Dependent on the eye and visible forms, eye-consciousness arises.” Seeing name-and-form occurring through conditions, one observes: it is so now, it was so in the past, and it will be so in the future (vernacular §2). 〔Reading〕 The text first writes “where is the body born?” and then “by whom is the body born?” The description of rotten fish and a cesspit is not there to disgust; it first removes the assumption “I am precious and unique,” making it possible to say calmly: the body has four causes and one condition—mother, father, and wet nurse. Ignorance, craving, and clinging are the mother (decisive support—without them one would not come here); kamma is the father (producer—it determines what one is produced as); nutriment is the wet nurse (sustainer—it keeps one alive). 〔Observation〕 “It is so now, it was so in the past, and it will be so in the future” is the engine of the entire unit. From the conditions of this single body before one’s eyes, it extends to the three times; the sixteen doubts are abandoned in that extension.
§03 Sixteen Doubts Concerning the Three Times → Vernacular §3
As one observes in this way, the five doubts about the past end (whether I existed in the past, what and how I was, and from what I became what), the five about the future end (whether I will exist in the future, what and how I will be, and from what I will become what), and the six about the present (whether I exist, what and how I am, and from where this being came and where it will go) are all abandoned (vernacular §3). 〔Reading〕 Copy out the sixteen doubts and look at them: each starts with “I.” Abandoning doubt does not supply sixteen answers; it sees the single mistaken subject shared by all sixteen questions. The preceding chapter dismantled the subject, and this one dismantles the subject’s provenance, so the question can no longer even be asked. 〔Observation〕 The six present doubts contain one more item than each set concerning the past and future—“Where did this being come from, and where will it go?” This is precisely the question that sounds most philosophical. The Commentator puts it in the same cell as “What was I?” and gives it no special treatment.
§04 Three Doors to Conditions—Common and Uncommon Conditions, Dependent Origination in Reverse Order, and Dependent Origination in Forward Order → Vernacular §4
Another sees two kinds of condition for name (common: the six doors and six objects, through which every kind of name occurs; uncommon: proper attention and hearing the true Dhamma for the wholesome, their opposites for the unwholesome, kamma and the rest for the resultant, and the life-continuum and the rest for the functional) and four conditions for form (past kamma conditions kamma-originated form, presently arising mind conditions mind-originated form, and temperature and nutriment at the moment of presence condition the form originated by each), and abandons doubt by observing that the three times alike occur through conditions. Another sees the aging and dissolution of formations and traces backward: aging-and-death is present when birth is present; birth when becoming is present; becoming when clinging is present; clinging when craving is present; craving when feeling is present; feeling when contact is present; contact when the six bases are present; the six bases when name-and-form is present; name-and-form when consciousness is present; consciousness when formations are present; and formations when ignorance is present—he apprehends conditions through dependent origination in reverse order and abandons doubt. Another apprehends conditions through dependent origination in forward order, “With ignorance as condition, formations,” and abandons doubt (vernacular §4). 〔Reading〕 The three doors have different degrees of fineness. The common-and-uncommon door dissects “where did this present mind come from?” Reverse order feels backward from the aging-and-death before one’s eyes; forward order walks once through the chain taught in Chapter Seventeen. Passing through any one door abandons doubt—the Commentator does not require passage through all three. 〔Observation〕 Reverse order begins by “seeing the aging and dissolution of formations.” It does not begin with ignorance in a book; it begins with what is visibly aging at hand. This is the difference between contemplation and doctrine: doctrine explains from the beginning, while contemplation feels backward from what is at hand.
§05 The Door of the Round of Kamma and the Round of Ripening—Three Pentads in a Twofold Cause-and-Effect Pattern Across Three Times → Vernacular §5
Another proceeds by the three pentads: the five phenomena in past kamma-becoming—delusion (ignorance), accumulation (formations), longing (craving), approach (clinging), and volition (becoming)—condition rebirth-linking here; the five in present rebirth-becoming—rebirth-linking (consciousness), descent into the womb (name-and-form), sensitive materiality (bases), what is touched (contact), and what is felt (feeling)—have past kamma as their condition; and the five here from delusion through volition after the bases have matured condition future rebirth-linking. Thus he apprehends the conditions of name-and-form through the round of kamma and the round of ripening (vernacular §5). 〔Reading〕 The twelve links are folded into three groups of “five, five, five”: five past causes, five present fruits, and five present causes pointing toward future fruits. The round of kamma is the two groups of “five causes,” and the round of ripening is the group of “five fruits.” The two wheels mesh and turn: this is the mechanical diagram of saṃsāra. 〔Observation〕 “Longing is craving; approach is clinging.” With the two words “longing” and “approach,” the Commentator gives craving and clinging the feel of actions: first one wants, then one reaches out to take. Here the twelve links are not a list of nouns but a sequence of actions.
§06 Three Tables of Twelve Kinds of Kamma—By Time of Ripening, Strength, and Function → Vernacular §6
Fourfold kamma by time of ripening: the first impulsion-volition in a seven-mind impulsion process is to be experienced in this very life (it gives fruit only in this individuality; if it cannot, it becomes lapsed kamma), the seventh impulsion-volition that accomplishes its purpose is to be experienced in the next life (it gives fruit in the immediately following individuality), and the middle five impulsion-volitions are to be experienced in a subsequent life (they give fruit when they find an opportunity in the future and do not lapse while saṃsāra continues). Fourfold kamma by strength: weighty (killing one’s mother and the like, or exalted kamma, ripens first), habitual (good or bad conduct ripens first), proximate (recollected at death), and previously done (repeatedly cultivated, it draws forth rebirth-linking when the first three are absent). Fourfold kamma by function: productive (whether wholesome or unwholesome, it produces resultant aggregates at rebirth-linking and during occurrence), supportive (without producing a result, it supports pleasure or pain produced by another kamma and lets it continue), obstructive (it afflicts the pleasure or pain produced and keeps it from continuing long), and destructive (it destroys another weak kamma, obstructs its ripening, and makes an opportunity for its own). The distinctions among the twelve kinds of kamma are fully manifest only to the Buddhas’ knowledge of kamma and its ripening and are not shared with disciples; the insight meditator knows them only in part, so this merely shows the doorway (vernacular §6). 〔Reading〕 The three tables ask three questions: when is the result experienced (this life, the next, or later), which result comes first (weighty, habitual, proximate, or previously done), and how does the result work (producing, supporting, obstructing, or destroying). The line on proximate kamma is the most practical: at death one is reborn according to whatever kamma one can recollect. This is one of the few sentences in the whole work that points directly to dying. 〔Observation〕 At the end the Commentator limits his own claim: only a Buddha can know every distinction among these twelve; an insight meditator “knows in part.” The path of contemplation does not require becoming an expert in kamma; it requires seeing the relation “kamma and ripening” turning in oneself. This is the most candid sentence in the unit.
§07 No Agent and No Experiencer—Ten Stanzas of the Ancients → Vernacular §7
The twelve kinds of kamma are included in the round of kamma. Seeing name-and-form occur through conditions by way of the round of kamma and the round of ripening, in the same way in all three times, one sees kamma and its ripening, their two rounds, two occurrences, two continuities, and action and its fruit: ripenings turn from kamma, ripening has kamma as its source, renewed becoming comes from kamma, and thus the world proceeds. At this point the sixteen doubts concerning the past end and the rest are abandoned. In all kinds of becoming, modes of birth, destinations, stations, and abodes, what appears is only name-and-form occurring through connected cause and fruit—outside the cause there is no agent, and outside the occurrence of ripening there is no experiencer; “agent” when cause is present and “experiencer” when ripening occurs are merely conventional designations used by the wise—and this is well seen with right wisdom. The Ancients’ ten stanzas: kamma has no agent and ripening no experiencer; pure phenomena alone proceed—this is right view. Kamma and ripening proceed with causes, like seed and tree whose first point is unknown, and their non-occurrence is not seen in the future. Sectarians who do not know this seize the perception of a being, become eternalists and annihilationists, grasp the sixty-two views, and contradict one another. Bound by the bond of views and swept by the flood of craving, they cannot escape suffering. A disciple of the Buddha who penetrates this penetrates the profound, subtle, empty condition. Kamma is not in ripening and ripening not in kamma; the two are mutually empty, yet without kamma there is no fruit. Fire is not in the sun, jewel, or cow dung, nor outside them, but arises through conditions. Ripening is not inside or outside kamma, nor is kamma inside ripening. Kamma is empty of fruit and fruit not found in kamma, yet dependent on kamma the fruit arises. Here there is no god or Brahmā as maker of saṃsāra: pure phenomena alone proceed through causes and assembled conditions (vernacular §7). 〔Reading〕 The heart of the ten stanzas is the first: “Kamma has no agent, nor does ripening have an experiencer; pure phenomena alone proceed—this is right view.” “Agent” and “experiencer” are conventional designations, like “chariot.” They are not forbidden words; simply do not take them as entities. The fire simile is the finest among the ten stanzas: fire is not in the sun, jewel, or cow dung, nor outside them. The relation between cause and fruit is like this: neither inside nor outside, yet not unrelated. 〔Observation〕 “Swept by the flood of craving”: craving is water here, while view is a rope. Sectarians are tied by the rope and carried by the water. Purification by overcoming doubt loosens the rope, the bond of views; the flood will be treated in the later chapters.
§08 Accomplishing Full Understanding of What Is Known—Four Similes Show Non-Transference, Three Alternative Names for the Knowledge, and the Minor Stream-Enterer → Vernacular §8
Once the conditions have been apprehended by way of the round of kamma and the round of ripening and doubt concerning the three times abandoned, all phenomena of the three times are known by way of death and rebirth-linking—this is full understanding of what is known. One knows that the aggregates born from past kamma have ceased there, the aggregates in this becoming are other, and not one phenomenon came from the past becoming into this becoming; the aggregates in this becoming will cease, other aggregates will arise in renewed becoming, and not one phenomenon will go from this becoming there. Yet just as recitation does not pass from the teacher’s mouth into the pupil’s mouth and still the pupil recites, spell-water does not enter the patient’s stomach and still the illness subsides, facial adornment does not pass into the mirror-image and still the adornment appears there, and a lamp flame does not transfer from one wick to another and still the other flame arises—no phenomenon transfers from the past becoming to this one or from this one to the next, yet aggregates, bases, and elements arise here with those of the past becoming as conditions and arise in renewed becoming with those here as conditions. Just as eye-consciousness immediately after the mind element has not come from it yet does not fail to arise immediately afterward, so the mental continuity proceeds at rebirth-linking: the former mind breaks up and the later arises from it, with no interval or gap; nothing goes, yet rebirth-linking arises. For one who knows all phenomena thus by death and rebirth-linking, knowledge of apprehending conditions in every mode gains strength, the sixteen doubts are still more thoroughly abandoned, the eight doubts beginning with doubt in the Teacher are also abandoned, and the sixty-two views are suppressed. Therefore the knowledge that apprehends the conditions of name-and-form in various ways and stands after overcoming doubt concerning the three times is purification by overcoming doubt; knowledge of the stability of phenomena, knowledge as it really is, and right view are its alternative names (scriptural proof: wisdom in apprehending conditions is knowledge of the stability of phenomena; attending to impermanence, suffering, and not-self, one knows and sees the sign and occurrence as they really are and so has right view, and doubt is abandoned there; knowledge as it really is, right view, and overcoming doubt are one in meaning and different in wording). An insight meditator endowed with this knowledge gains comfort, gains a footing, and has a fixed destination in the Buddha’s teaching and is called a minor stream-enterer. The verse says: a bhikkhu seeking to overcome doubt should always be mindful and completely apprehend the conditions of name-and-form. The chapter close follows (vernacular §8). 〔Reading〕 The four similes are the ones most worth remembering in the entire unit: recitation, spell-water, mirror-image, and lamp flame. Nothing runs from the teacher’s mouth into the pupil’s, yet the pupil can recite; nothing runs from this life to the next, yet the next life arises. “No transference, yet no voidness of fruit”—this sentence blocks both eternalism (something transfers) and annihilationism (nothing is transmitted). 〔Observation〕 A “minor stream-enterer” has not attained the fruit; the name is reassurance. One endowed with this knowledge “has gained comfort, gained a footing, and has a fixed destination.” The person has not entered the stream, but the foot is already planted on the right ground and the direction will not be lost. The Commentator uses a warm name to tell the reader: once you reach this point, you will no longer fall back into the two pits of causelessness and a creator.
For the General Reader
Take away three things. Three relatives: ignorance, craving, and clinging are the mother; kamma is the father; nutriment is the wet nurse—this body-and-mind did not arise from nothing and was not made by someone; these five worked together to produce it. One stanza: “Kamma has no agent, nor does ripening have an experiencer; pure phenomena alone proceed—this is right view.” Four similes: recitation does not pass from the teacher’s mouth into the pupil’s, spell-water does not enter the patient’s stomach, facial adornment does not pass into the mirror-image, and a lamp flame does not transfer from one wick to another—nothing moves from this life into the next, yet the next life still arises. Once this is seen, the sixteen questions about “Who was I in the past, and where will I go in the future?” no longer shake you. That is purification by overcoming doubt. The Commentator calls one who reaches this point a minor stream-enterer: the foot is already planted on the right ground.
To read this unit in full: vernacular §§1–8 translate in full, paragraph by paragraph, the establishment of purification by overcoming doubt, the form-body’s four causes and one condition, the sixteen doubts, three doors to conditions, the round of kamma and the round of ripening, three tables of twelve kinds of kamma, ten stanzas of the Ancients, four similes and three alternative names, and the minor stream-enterer.
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。
品名 度疑清淨 Kaṅkhāvitaraṇavisuddhi；譯底欄之品題行逐字作 ### 19. Kaṅkhāvitaraṇavisuddhiniddeso。
篇名 譯底欄自帶 ### 行 2 個：品題行（見上）與本篇之題 ### Paccayapariggahakathā（緣攝受之說）。本品全品唯一單元——品題行、篇題、品末四行俱在本檔。
段號域 譯底欄之段號自〔CSCD §678〕至〔CSCD §691〕，實落段號 14 個，無缺、無重、無降序階。本篇於譯底欄之幅為 15,507 位元組——即本品之全幅。本品段號之正面記載：全品 14 號逐一連續，本欄逐字實測。
篇之骨——五層 ①〔CSCD §678〕立本清淨之定義並破無因與自在等因之計；②〔CSCD §679〕至〔CSCD §683〕出緣之把握之五門——色身四因一緣之門、名身依經之門、共不共之門、逆觀緣起之門、順觀緣起之門；③〔CSCD §684〕至〔CSCD §688〕以業輪與異熟輪之門收之，並廣開十二業之分別；④〔CSCD §689〕引古德十偈明「無作者無受者」；⑤〔CSCD §690〕至〔CSCD §691〕立所知遍知之成、疑之斷與智之三異名，末以小須陀洹之名收。
五門之次第自標 諸門之開，論主以 Aparo（另一者）起者 4 見（〔CSCD §681〕〔CSCD §682〕〔CSCD §683〕〔CSCD §684〕），另 Aparampi catubbidhaṃ kammaṃ 2 見（〔CSCD §686〕〔CSCD §687〕之二業表之開）。六處之 Apara 式即本篇分層之形式標識——本目誌其式而不代判其層之數。
斷疑之數三出而不一 ①〔CSCD §680〕之疑作「五＋五＋六」而不出其總數；②〔CSCD §688〕總之曰 soḷasavidhā vicikicchā（十六種疑）；③〔CSCD §691〕復曰 soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati（十六種疑更善斷），並增 aṭṭhavidhāpi kaṅkhā（八種疑）與 dvāsaṭṭhi diṭṭhigatāni vikkhambhanti（六十二見伏）。「十六」之數論於後二處方出，其初出之段唯列其目——本目誌其序而不代補。又〔CSCD §680〕之疑名作 vicikicchā 而〔CSCD §691〕之名作 kaṅkhā，二語論不自釋其別；vicikicchā 全篇 6 見、kaṅkhā 之屈折諸形 12 見。
篇末之三異名 〔CSCD §691〕立本智之三異名：Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ.——與見清淨之品末之二異名同式（彼作 Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.）。二品之收式同構而異名之數一二一三。
篇末之收 本篇收於一勸修之偈 Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso; Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti.，其後為品末定式四行（Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Kaṅkhāvitaraṇavisuddhiniddeso nāma／Ekūnavīsatimo paricchedo.）。
前後接點 前承第 18 品：本篇首句 Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhi nāma——Etasseva（此同一）一語即回指前品所成之名色，二品之接為「名色已見」與「名色之緣當求」之相續。後接第 20 品：本篇末以品末四行收，次品即以 Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma 起——次品之首句與本篇之首句同式（皆為「…ṭhitaṃ ñāṇaṃ … visuddhi nāma」之定義式）。
movement 品夾《總覽》繫本單元於 §B〈度疑清淨（第 19 品）— 見名色之緣，疑斷〉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。《總覽》§B 所舉之三事（緣攝受、斷十六疑、小須陀洹）其逐字所本皆在本篇：緣攝受在〔CSCD §678〕之篇題、十六疑在〔CSCD §688〕與〔CSCD §691〕、小須陀洹在〔CSCD §691〕之 cūḷasotāpanno nāma hoti。
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。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
本品之名與其立〔CSCD §678〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kaṅkhāvitaraṇavisuddhi | 度疑清淨 | 本品之名：tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ | 〔CSCD §678〕・〔CSCD §691〕 |
| paccayapariggaha | 緣攝受 | 本品之篇題與其法；本篇之屈折諸形 12 見 | 〔CSCD §678〕 |
| tīsu addhāsu | 於三世 | 疑所遍之處；本篇四見 | 〔CSCD §678〕・〔CSCD §690〕 |
| hetupaccayapariyesana | 因緣之尋求 | 二喻所配之行 | 〔CSCD §678〕 |
| ahetuka | 無因 | 論所破之第一計 | 〔CSCD §678〕 |
| issarādihetuka | 以自在等為因 | 論所破之第二計 | 〔CSCD §678〕 |
| ekasadisabhāvāpatti | 成一同之性 | 破無因之理據 | 〔CSCD §678〕 |
色身與名身之緣〔CSCD §679〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nibbattakattā hetu | 以能生故為因 | 無明、愛、取、業四者之判 | 〔CSCD §679〕 |
| upatthambhakattā paccayo | 以能持故為緣 | 食之判——與上為對，四因一緣合為五 | 〔CSCD §679〕 |
| āmāsayapakkāsaya | 生藏與熟藏 | 身所生之處 | 〔CSCD §679〕 |
| duggandhajegucchapaṭikkūla | 惡臭・可厭・違逆 | 身所生之處之三相；本段二見 | 〔CSCD §679〕 |
| upanissaya | 親依止 | 無明等三之用；以母喻之 | 〔CSCD §679〕 |
| janaka | 能生 | 業之用；以父喻之 | 〔CSCD §679〕 |
| sandhāraka | 能持 | 食之用；以乳母喻之 | 〔CSCD §679〕 |
十六疑〔CSCD §680〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vicikicchā | 疑 | 本段之名；三世之疑各以之數 | 〔CSCD §680〕・〔CSCD §688〕 |
| pubbanta | 前際 | 過去五疑之所緣 | 〔CSCD §680〕 |
| aparanta | 後際 | 未來五疑之所緣 | 〔CSCD §680〕 |
| paccuppanna | 現在 | 現在六疑之所緣 | 〔CSCD §680〕 |
| kathaṃkathī | 猶豫者 | 現在疑之相 | 〔CSCD §680〕 |
緣之諸門〔CSCD §681〕–〔CSCD §683〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sādhāraṇa・asādhāraṇa | 共・不共 | 名之緣之二分 | 〔CSCD §681〕 |
| yonisomanasikāra | 如理作意 | 善之不共緣 | 〔CSCD §681〕 |
| saddhammassavana | 聞正法 | 善之不共緣之二 | 〔CSCD §681〕 |
| ṭhitikkhaṇa | 住之剎那 | 時節與食為緣之時 | 〔CSCD §681〕 |
| paṭilomapaṭiccasamuppāda | 逆觀緣起 | 第四門 | 〔CSCD §682〕 |
| anulomapaṭiccasamuppāda | 順觀緣起 | 第五門 | 〔CSCD §683〕 |
業輪與異熟輪〔CSCD §684〕–〔CSCD §688〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammavaṭṭa・vipākavaṭṭa | 業輪・異熟輪 | 第六門之格；本篇之屈折諸形 9 見 | 〔CSCD §684〕・〔CSCD §688〕 |
| purimakammabhava | 前業有 | 五法所在之處 | 〔CSCD §684〕 |
| idhūpapattibhava | 此生有 | 五法所在之處之二 | 〔CSCD §684〕 |
| āyūhanā | 積聚 | 前業有五法之第二，即行 | 〔CSCD §684〕 |
| upagamana | 趣入 | 前業有五法之第四，即取 | 〔CSCD §684〕 |
| okkanti | 入胎 | 此生有五法之第二，即名色 | 〔CSCD §684〕 |
| diṭṭhadhammavedanīya | 順現法受 | 四業之一（依時分） | 〔CSCD §685〕 |
| upapajjavedanīya | 順次生受 | 四業之二 | 〔CSCD §685〕 |
| aparāpariyavedanīya | 順後次受 | 四業之三 | 〔CSCD §685〕 |
| ahosikamma | 既有業 | 四業之四；論以三句之式釋之 | 〔CSCD §685〕 |
| ekajavanavīthi | 一速行路 | 七心之算之單位 | 〔CSCD §685〕 |
| garuka | 重 | 四業之一（依力） | 〔CSCD §686〕 |
| bahula | 多 | 四業之二（依力） | 〔CSCD §686〕 |
| āsanna | 近 | 四業之三（依力） | 〔CSCD §686〕 |
| kaṭattā kamma | 已作業 | 四業之四（依力） | 〔CSCD §686〕 |
| janaka | 令生 | 四業之一（依作用） | 〔CSCD §687〕 |
| upatthambhaka | 令持 | 四業之二（依作用） | 〔CSCD §687〕 |
| upapīḷaka | 令惱 | 四業之三（依作用） | 〔CSCD §687〕 |
| upaghātaka | 令害 | 四業之四（依作用） | 〔CSCD §687〕 |
| kammavipākañāṇa | 業異熟智 | 論自標其唯佛所有：asādhāraṇaṃ sāvakehi | 〔CSCD §687〕 |
| mukhamattadassana | 唯示其門 | 論自標本段之限 | 〔CSCD §687〕 |
無作者無受者與所知遍知〔CSCD §688〕–〔CSCD §691〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kārako | 作者 | 論所遮：neva kāraṇato uddhaṃ kārakaṃ passati | 〔CSCD §688〕・〔CSCD §689〕 |
| vipākapaṭisaṃvedaka | 異熟之領受者 | 論所遮之二 | 〔CSCD §688〕 |
| samaññāmatta | 唯通稱 | 「作者」「受者」二名之所屬 | 〔CSCD §688〕 |
| suddhadhammā pavattanti | 唯諸法轉起 | 古德偈之要；本篇二見 | 〔CSCD §689〕 |
| dvāsaṭṭhidiṭṭhi | 六十二見 | 執有情者所取；〔CSCD §691〕作 dvāsaṭṭhi diṭṭhigatāni | 〔CSCD §689〕・〔CSCD §691〕 |
| taṇhāsota | 渴愛流 | 見縛所繫者所漂 | 〔CSCD §689〕 |
| ñātapariññā | 所知遍知 | 本品所成之遍知 | 〔CSCD §690〕 |
| cutipaṭisandhi | 死與結生 | 諸法所被知之格 | 〔CSCD §690〕・〔CSCD §691〕 |
| saṅkamati | 移轉 | 論所遮：evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati | 〔CSCD §690〕 |
| thāmagata | 得力 | 智之成就之相 | 〔CSCD §691〕 |
| vikkhambhanti | 伏 | 六十二見之所遭；與疑之 pahīyati（斷）為對 | 〔CSCD §691〕 |
| dhammaṭṭhitiñāṇa | 法住智 | 本智之第一異名 | 〔CSCD §691〕 |
| yathābhūtañāṇa | 如實智 | 本智之第二異名 | 〔CSCD §691〕 |
| sammādassana | 正見 | 本智之第三異名 | 〔CSCD §691〕 |
| laddhassāsa・laddhapatiṭṭha | 得安慰・得立足 | 具此智者之二相 | 〔CSCD §691〕 |
| niyatagatika | 決定趣者 | 具此智者之第三相 | 〔CSCD §691〕 |
| cūḷasotāpanna | 小須陀洹 | 具此智者之名 | 〔CSCD §691〕 |
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 實測 1 見——其為引古德之偈之標識（Tenāhu porāṇā –），非異讀之記，故不入異讀之列而別記於引據之目。方括注唯二式（[§NN] 段號 14 個與版頁記 16 個，後者皆在註記之內）。圓括注 9 處，逐一為出處標記，無非出處之括注。查無即記無：譯底欄自身無異讀之記。
引號標記之實測與偈頌之體例 '' 之出現實測 47 處，另有單引號 ' 2 處（〔CSCD §679〕之引中之引 'avijjā taṇhā upādānaṃ kamma'nti）。47 為奇數，其由為本篇之偈頌體例：〔CSCD §689〕之古德偈十首，每首各以 '' 起而唯末首之末繫 ''ti 收，中間諸首之末不出收號。此為譯底欄之偈頌標記之常式，非殘缺——本目誌其實而不代補。
本欄自出之一處字面之不齊 〔CSCD §685〕之首列作 diṭṭhadhammavedanīyaṃ（順現法受），而同段之釋句作 diṭṭhidhammavedanīyakammaṃ nāma——前者之第二音節作短 a 而後者作 i。同一詞於一段之內二形。本目誌其字面之異而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §689〕之古德偈中作 titthiyā asayaṃvasī，而本篇他處無此語之復出，其形不得以篇內互校。誌其孤出而不判。
本編既有校讀之巴利與譯底欄之對 既有校讀之 §B 作「緣攝受智（paccaya-pariggaha）」與「小須陀洹（cūḷa-sotāpanna）」——二形皆於譯底欄逐字可核（paccayapariggaha・cūḷasotāpanno，唯連字號之有無異）。校讀之措辭與譯底欄相合，無闕疑之處——與見清淨之品之情形不同（詳彼品之考據）。
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 §679〕 | ''cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa''ntiādinā | 名身之緣之把握之所本 | (saṃ. ni. 2.43) |
| 〔CSCD §680〕 | ''ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna''nti | 過去五疑 | (ma. ni. 1.18; saṃ. ni. 2.20) |
| 〔CSCD §680〕 | ''etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī''ti | 現在六疑 | (ma. ni. 1.18) |
| 〔CSCD §683〕 | ''iti kho avijjāpaccayā saṅkhārā''ti | 順觀緣起之門之所本 | (saṃ. ni. 2.2) |
| 〔CSCD §684〕 | ''purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā | 業輪異熟輪之門之所本——三世兩重因果之三組五法 | (paṭi. ma. 1.47) |
| 〔CSCD §685〕 | ''ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko''ti | 既有業之三句 | (paṭi. ma. 1.234) |
| 〔CSCD §689〕 | Tenāhu porāṇā –／''Kammassa kārako natthi, vipākassa ca vedako; Suddhadhammā pavattanti, evetaṃ sammadassanaṃ. | 古德十偈——業無作者、異熟無受者，唯諸法轉起 | 不繫 |
| 〔CSCD §691〕 | ''satthari kaṅkhatī''ti | 八種疑之所本 | (dha. sa. 1008) |
| 〔CSCD §691〕 | Vuttañhetaṃ –／''Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa''nti | 法住智之名之所本 | (paṭi. ma. 1.46) |
| 〔CSCD §691〕 | Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna''nti | 三異名同義之所本——論以所引之經自證其三異名之立 | (paṭi. ma. 1.227) |
引式之數〔本欄實測〕 Vuttañhetaṃ 1 處・Tenāhu 1 處；Yathāha・Tenāha・Vuttampi cetaṃ・kira 俱零命中。本文自標之圓括注出處 9 處・8 種，其分布為無礙解道 4（paṭi. ma. 1.47・paṭi. ma. 1.234・paṭi. ma. 1.46・paṭi. ma. 1.227）・中部 2・相應部 2（其一與中部並繫）・法集 1。無礙解道為本篇引之主——業輪異熟輪之三組五法、既有業之三句、法住智之名、三異名之同義，四引皆出彼，是為本篇教證之骨。此數唯就本篇之域，不及全書。
引而不繫號者二處 ①〔CSCD §680〕之未來五疑（''bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ）——同段之過去五疑與現在六疑皆繫號而此獨無；②〔CSCD §689〕之古德十偈全不繫。同篇他引皆繫號而此二處獨無——誌之不判。
論主自答之一處 〔CSCD §691〕之第三引（paṭi. ma. 1.227）為一問一答之全錄：先問 ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti?，後答 ime dhammā ekatthā, byañjanameva nāna''nti。論不自釋而以所引之經自問自答——本目誌其式而不代評。
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 本篇之比況語實測：viya 詞界 3 見、連聲之比況形 1 見（Bījarukkhādikānaṃva，在古德偈之內）、yathā 之比況諸形 13 見、sadisa 諸形 1 見（〔CSCD §678〕之 ekasadisabhāvāpattito，為破無因之理據而非喻）、upamā 諸形 零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §678〕 | yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati | 如良醫見病而尋其因——行者見名色而尋其緣 |
| 〔CSCD §678〕 | Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā ''kassa nu kho ayaṃ puttako''ti tassa mātāpitaro āvajjati | 如慈心人見棄兒於路而念其父母——同上之第二喻 |
| 〔CSCD §679〕 | pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati | 如蟲生於腐魚、腐酪、糞坑、污水——身所生之處 |
| 〔CSCD §679〕 | imassa kāyassa mātā viya dārakassa upanissayā honti | 如母於子——無明、愛、取三者為親依止 |
| 〔CSCD §679〕 | Kammaṃ pitā viya puttassa janakaṃ | 如父於子——業為能生 |
| 〔CSCD §679〕 | Āhāro dhāti viya dārakassa sandhārako | 如乳母於子——食為能持 |
| 〔CSCD §689〕 | Bījarukkhādikānaṃva, pubbā koṭi na nāyati | 如種與樹等——前際不可知 |
| 〔CSCD §689〕 | Yathā na sūriye aggi, na maṇimhi na gomaye; Na tesaṃ bahi so atthi, sambhārehi ca jāyati. | 如火不在日中、不在寶珠中、不在牛糞中，亦不在其外，而由眾緣生 |
| 〔CSCD §690〕 | yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati | 如誦不自師口入弟子口，而弟子之口非不能誦 |
| 〔CSCD §690〕 | na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati | 如使者所飲之咒水不入病人腹，而病非不愈 |
| 〔CSCD §690〕 | na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati | 如面上之嚴飾不入鏡中之面影，而影中非不現其飾 |
| 〔CSCD §690〕 | na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati | 如燈焰不自一炷移於他炷，而他炷非不生焰 |
| 〔CSCD §690〕 | Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ; Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ. | 如眼識之於無間之意界——不來而生 |
四喻一義之式 〔CSCD §690〕之誦、咒水、鏡影、燈焰四喻同配一義（無法自前有移至此有而果非不生），且四喻之句式同構——前分皆以否定式遮其移轉，後分皆以 na ca 起之雙重否定遮其不生。四喻一收，為本篇末段之骨；其收句作 evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati。
乙・修辭之可核觀察 ①? 全篇 3 見，逐一在所引之經文之內（〔CSCD §691〕之無礙解道三問）——論主自設之問句零，Kathaṃ?・Kasmā? 之引釋式俱零命中。此與見清淨之品（三問）及道非道智見清淨之品迥異。②pahīyati 及其屈折（pahīyatiyeva・pahīyatīti・pahīnavicikicchassa）實測 12 見——「疑斷」之語為本篇之骨，每門之末皆以之收（Athassa vuttanayeneva vicikicchā pahīyati 之族）。③samanupassati 之收語 2 見，So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati 一句於〔CSCD §679〕與〔CSCD §681〕逐字重出——同一句之全文二見，為本篇唯一之整句重出。④縮排之偈行實測：四空格之行 32 行（古德十偈 22 行、業偈 2 行、結生偈 6 行、勸修偈 2 行），二空格之行 8 行（所引之無礙解道 4 行、品末定式 4 行）。⑤nāma hoti 之判語 4 見（〔CSCD §685〕之三業與〔CSCD §691〕之小須陀洹）。⑥Tattha 之分釋式 5 見，逐一在四業三表與共不共之門之開。
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 §678〕 Etasseva pana nāmarūpassa paccayapariggahaṇena | 以譬喻辨明名色之單元〔CSCD §677〕 | 前品末立見清淨為名色之如實見，本句以「此同一名色」承之 |
〔CSCD §679〕 'avijjā taṇhā upādānaṃ kamma'nti ime cattāro dhammā nibbattakattā hetu | 緣起之諸單元 | 無明、愛、取、業四者之相在彼廣說，本篇取之為色身之四因 |
〔CSCD §681〕 Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo | 見色之生起與無色之生起之行相之單元〔CSCD §700〕–〔CSCD §704〕 | 彼篇以業、心、食、時節四等起逐一廣說色之生起，本篇唯出其綱 |
〔CSCD §682〕 evaṃ paṭilomapaṭiccasamuppādavasena nāmarūpassa paccayapariggahaṃ karoti | 緣起之諸單元 | 十二支之逆序即彼所立 |
〔CSCD §684〕 evaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti | 有輪之單元 | 彼篇立三輪（業輪、煩惱輪、異熟輪）之名，本篇取其二 |
〔CSCD §690〕 na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati | 行緣識廣說之單元〔CSCD §631〕 | 彼篇以響、燈、印、影四喻明識之不來而有，本篇之燈喻與之同族 |
〔CSCD §690〕 sāssa hoti ñātapariññā | 思惟智之單元〔CSCD §693〕 | 次品立三遍知之分而自標「所知遍知已由本品成就」，二處逐字相扣 |
〔CSCD §691〕 Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ. | 以譬喻辨明名色之單元〔CSCD §677〕 | 前品之末同以「此之異名」之式列其智之二異名，二品之收式同構 |
〔CSCD §691〕 niyatagatiko cūḷasotāpanno nāma hoti | 初道智・入流者之單元 | 彼篇立真須陀洹之相，本篇之「小須陀洹」為其前分之名 |
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 (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Overcoming Doubt, Kaṅkhāvitaraṇavisuddhi; the chapter-title line in the base-text column reads verbatim ### 19. Kaṅkhāvitaraṇavisuddhiniddeso.
Section title The base-text column carries 2 ### lines: the chapter-title line just cited and this section’s title, ### Paccayapariggahakathā (Discourse on the Apprehension of Conditions). This unit comprises the entire chapter—the chapter-title line, section title, and four closing lines are all present in this file.
Paragraph-number range The base-text column runs from 〔CSCD §678〕 through 〔CSCD §691〕, containing 14 paragraph numbers, with no gaps, duplicates, or descending step in the sequence. Its span in the base-text column is 15,507 bytes—the full span of this chapter. Positive record of this chapter’s paragraph numbers: all fourteen numbers of the chapter are present in an unbroken sequence, measured verbatim in this column.
Skeleton of the section—five levels (1) 〔CSCD §678〕 defines this purification and refutes the doctrines of causelessness and causation by a sovereign deity and the rest; (2) 〔CSCD §679〕 through 〔CSCD §683〕 set out five doors for apprehending conditions—the form-body’s four causes and one condition, the name-body’s conditions according to scripture, common and uncommon conditions, dependent origination in reverse order, and dependent origination in forward order; (3) 〔CSCD §684〕 through 〔CSCD §688〕 gather these by the door of the round of kamma and the round of ripening and expand the analysis of twelve kinds of kamma; (4) 〔CSCD §689〕 cites ten stanzas of the Ancients to show “no agent and no experiencer”; and (5) 〔CSCD §690〕 through 〔CSCD §691〕 establish full understanding of what is known, the abandoning of doubt, and the three alternative names of the knowledge, closing with the name “minor stream-enterer.”
The order of the five doors is marked by the text itself Openings with Aparo (“another”) occur 4 times (〔CSCD §681〕, 〔CSCD §682〕, 〔CSCD §683〕, and 〔CSCD §684〕), and the further opening Aparampi catubbidhaṃ kammaṃ occurs 2 times (opening the two kamma tables in 〔CSCD §686〕 and 〔CSCD §687〕). These six Apara forms are the formal markers of the section’s divisions—this apparatus records their form without deciding in their place how many levels there are.
The counts of abandoned doubts occur three times and are not identical (1) The doubts in 〔CSCD §680〕 are “five + five + six,” but no total is stated; (2) 〔CSCD §688〕 summarizes them as soḷasavidhā vicikicchā (sixteen kinds of doubt); and (3) 〔CSCD §691〕 again states soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati (sixteen kinds of doubt are still more thoroughly abandoned), adding aṭṭhavidhāpi kaṅkhā (eight kinds of doubt) and dvāsaṭṭhi diṭṭhigatāni vikkhambhanti (the sixty-two views are suppressed). The number “sixteen” appears only in the latter two places; the paragraph where the doubts first appear lists only their items—this apparatus records the sequence and does not supply the number there. Moreover, 〔CSCD §680〕 names doubt vicikicchā, whereas 〔CSCD §691〕 names it kaṅkhā; the treatise does not explain the distinction between the two words. Forms of vicikicchā occur 6 times in the full section, and inflected forms of kaṅkhā 12 times.
Three alternative names at the end of the section 〔CSCD §691〕 establishes three alternative names for this knowledge: Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ.—in the same form as the two alternative names at the end of the chapter on purification of view (there the wording is Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.). The two chapter endings are structurally parallel but differ in having two and three names respectively.
Close of the section The section closes with the exhortative stanza Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso; Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti., followed by the four-line chapter-closing formula (Iti sādhujanapāmojjatthāya kate visuddhimagge / Paññābhāvanādhikāre / Kaṅkhāvitaraṇavisuddhiniddeso nāma / Ekūnavīsatimo paricchedo.).
Connection before and after The preceding chapter is Chapter Eighteen. This section’s opening sentence, Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhi nāma, refers back to the name-and-form accomplished in the preceding chapter through the word Etasseva (“this same”). The connection between the two chapters is the succession “name-and-form has been seen” and “the conditions of name-and-form must now be sought.” The following chapter is Chapter Twenty. This section ends with the four closing lines, and the next chapter begins Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma—the next chapter’s opening sentence has the same form as this section’s opening sentence (both are definitions in the pattern “…ṭhitaṃ ñāṇaṃ … visuddhi nāma”).
Movement The chapter Overview assigns this unit to §B, “Purification by Overcoming Doubt (Chapter 19)—Seeing the Conditions of Name-and-Form, Doubt Abandoned.” The chapter-section wording to which it refers appears verbatim in that table and is neither repeated nor excerpted here; because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted. Verbatim bases within this section for the three matters named in Overview §B: apprehension of conditions appears in the section title at 〔CSCD §678〕, sixteen doubts in 〔CSCD §688〕 and 〔CSCD §691〕, and the minor stream-enterer in cūḷasotāpanno nāma hoti at 〔CSCD §691〕.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the normative glossary, and this section does not decide terms that the glossary leaves unsettled. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms newly appearing in this section are listed below.
The Name of This Chapter and Its Establishment 〔CSCD §678〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kaṅkhāvitaraṇavisuddhi | purification by overcoming doubt | The name of this chapter: tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ | 〔CSCD §678〕・〔CSCD §691〕 |
| paccayapariggaha | apprehension of conditions | The section title and the practice of this chapter; inflected forms occur 12 times in the section | 〔CSCD §678〕 |
| tīsu addhāsu | in the three times | The domain across which doubt extends; four occurrences in the section | 〔CSCD §678〕・〔CSCD §690〕 |
| hetupaccayapariyesana | search for causes and conditions | The action matched with the two similes | 〔CSCD §678〕 |
| ahetuka | causeless | The first doctrine refuted by the treatise | 〔CSCD §678〕 |
| issarādihetuka | having a sovereign deity and the rest as cause | The second doctrine refuted by the treatise | 〔CSCD §678〕 |
| ekasadisabhāvāpatti | becoming identical | The ground for refuting causelessness | 〔CSCD §678〕 |
Conditions of the Form-Body and Name-Body 〔CSCD §679〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nibbattakattā hetu | cause because producing | Determination of the four—ignorance, craving, clinging, and kamma | 〔CSCD §679〕 |
| upatthambhakattā paccayo | condition because sustaining | Determination of nutriment—set against the preceding item, making four causes and one condition, five in all | 〔CSCD §679〕 |
| āmāsayapakkāsaya | receptacles for undigested and digested food | The place where the body arises | 〔CSCD §679〕 |
| duggandhajegucchapaṭikkūla | foul-smelling, repulsive, and contrary | Three qualities of the place where the body arises; occurs twice in this paragraph | 〔CSCD §679〕 |
| upanissaya | decisive support | Function of the three beginning with ignorance; likened to a mother | 〔CSCD §679〕 |
| janaka | producer | Function of kamma; likened to a father | 〔CSCD §679〕 |
| sandhāraka | sustainer | Function of nutriment; likened to a wet nurse | 〔CSCD §679〕 |
Sixteen Doubts 〔CSCD §680〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vicikicchā | doubt | Name used in this paragraph; the doubts in each of the three times are counted through it | 〔CSCD §680〕・〔CSCD §688〕 |
| pubbanta | past end | Object of the five doubts concerning the past | 〔CSCD §680〕 |
| aparanta | future end | Object of the five doubts concerning the future | 〔CSCD §680〕 |
| paccuppanna | present | Object of the six doubts concerning the present | 〔CSCD §680〕 |
| kathaṃkathī | uncertain | Character of present doubt | 〔CSCD §680〕 |
The Doors to Conditions 〔CSCD §681〕–〔CSCD §683〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sādhāraṇa・asādhāraṇa | common and uncommon | Twofold division of conditions for name | 〔CSCD §681〕 |
| yonisomanasikāra | proper attention | An uncommon condition for the wholesome | 〔CSCD §681〕 |
| saddhammassavana | hearing the true Dhamma | Second uncommon condition for the wholesome | 〔CSCD §681〕 |
| ṭhitikkhaṇa | moment of presence | The time when temperature and nutriment serve as conditions | 〔CSCD §681〕 |
| paṭilomapaṭiccasamuppāda | dependent origination in reverse order | Fourth door | 〔CSCD §682〕 |
| anulomapaṭiccasamuppāda | dependent origination in forward order | Fifth door | 〔CSCD §683〕 |
The Round of Kamma and the Round of Ripening 〔CSCD §684〕–〔CSCD §688〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammavaṭṭa・vipākavaṭṭa | round of kamma and round of ripening | Frame of the sixth door; inflected forms occur 9 times in the section | 〔CSCD §684〕・〔CSCD §688〕 |
| purimakammabhava | past kamma-becoming | The becoming in which the first five phenomena are located | 〔CSCD §684〕 |
| idhūpapattibhava | present rebirth-becoming | The becoming in which the second five phenomena are located | 〔CSCD §684〕 |
| āyūhanā | accumulation | Second of the five phenomena in past kamma-becoming, namely formations | 〔CSCD §684〕 |
| upagamana | approach | Fourth of the five phenomena in past kamma-becoming, namely clinging | 〔CSCD §684〕 |
| okkanti | descent into the womb | Second of the five phenomena in present rebirth-becoming, namely name-and-form | 〔CSCD §684〕 |
| diṭṭhadhammavedanīya | to be experienced in this very life | First of the four kinds of kamma by time | 〔CSCD §685〕 |
| upapajjavedanīya | to be experienced in the next life | Second of the four | 〔CSCD §685〕 |
| aparāpariyavedanīya | to be experienced in a subsequent life | Third of the four | 〔CSCD §685〕 |
| ahosikamma | lapsed kamma | Fourth of the four; the treatise explains it through a three-clause formula | 〔CSCD §685〕 |
| ekajavanavīthi | a single impulsion process | Unit for counting the seven minds | 〔CSCD §685〕 |
| garuka | weighty | First of the four kinds of kamma by strength | 〔CSCD §686〕 |
| bahula | habitual | Second of the four kinds of kamma by strength | 〔CSCD §686〕 |
| āsanna | proximate | Third of the four kinds of kamma by strength | 〔CSCD §686〕 |
| kaṭattā kamma | previously done kamma | Fourth of the four kinds of kamma by strength | 〔CSCD §686〕 |
| janaka | productive | First of the four kinds of kamma by function | 〔CSCD §687〕 |
| upatthambhaka | supportive | Second of the four kinds of kamma by function | 〔CSCD §687〕 |
| upapīḷaka | obstructive | Third of the four kinds of kamma by function | 〔CSCD §687〕 |
| upaghātaka | destructive | Fourth of the four kinds of kamma by function | 〔CSCD §687〕 |
| kammavipākañāṇa | knowledge of kamma and its ripening | The treatise expressly marks it as belonging only to a Buddha: asādhāraṇaṃ sāvakehi | 〔CSCD §687〕 |
| mukhamattadassana | merely showing the doorway | The treatise’s own limit on this passage | 〔CSCD §687〕 |
No Agent or Experiencer, and Full Understanding of What Is Known 〔CSCD §688〕–〔CSCD §691〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kārako | agent | What the treatise denies: neva kāraṇato uddhaṃ kārakaṃ passati | 〔CSCD §688〕・〔CSCD §689〕 |
| vipākapaṭisaṃvedaka | experiencer of ripening | Second thing denied by the treatise | 〔CSCD §688〕 |
| samaññāmatta | merely a conventional designation | Status of the two names “agent” and “experiencer” | 〔CSCD §688〕 |
| suddhadhammā pavattanti | pure phenomena alone proceed | Point of the Ancients’ stanza; occurs twice in the section | 〔CSCD §689〕 |
| dvāsaṭṭhidiṭṭhi | sixty-two views | What is grasped by those who conceive beings; 〔CSCD §691〕 reads dvāsaṭṭhi diṭṭhigatāni | 〔CSCD §689〕・〔CSCD §691〕 |
| taṇhāsota | flood of craving | What carries along those bound by views | 〔CSCD §689〕 |
| ñātapariññā | full understanding of what is known | The full understanding accomplished in this chapter | 〔CSCD §690〕 |
| cutipaṭisandhi | death and rebirth-linking | Mode by which the phenomena are known | 〔CSCD §690〕・〔CSCD §691〕 |
| saṅkamati | transfers | What the treatise denies: evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati | 〔CSCD §690〕 |
| thāmagata | gained strength | Character of the knowledge’s accomplishment | 〔CSCD §691〕 |
| vikkhambhanti | are suppressed | What happens to the sixty-two views; set against pahīyati (is abandoned) for doubt | 〔CSCD §691〕 |
| dhammaṭṭhitiñāṇa | knowledge of the stability of phenomena | First alternative name for this knowledge | 〔CSCD §691〕 |
| yathābhūtañāṇa | knowledge as it really is | Second alternative name for this knowledge | 〔CSCD §691〕 |
| sammādassana | right view | Third alternative name for this knowledge | 〔CSCD §691〕 |
| laddhassāsa・laddhapatiṭṭha | gained comfort and gained a footing | Two characteristics of one endowed with this knowledge | 〔CSCD §691〕 |
| niyatagatika | one with a fixed destination | Third characteristic of one endowed with this knowledge | 〔CSCD §691〕 |
| cūḷasotāpanna | minor stream-enterer | Name for one endowed with this knowledge | 〔CSCD §691〕 |
III. Variant Readings
Evidence surface This section has no edition-owned facing Pāli and thus no collated passage to record; the only searchable surface is the base-text column itself. Facts are recorded without adjudication.
Complete-search measurements Literal scanning of the full section in the base-text column finds zero occurrences of parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.), and zero occurrences of the variant-reading marker pāṭho. The marker of an alternative saying, porāṇā, occurs once by measurement—it introduces the stanzas of the Ancients (Tenāhu porāṇā –) and does not record a textual variant, so it is not included among variants but is recorded separately in the section on citations. Square brackets contain only two forms (14 paragraph numbers in [§NN] and 16 edition-page notes, all the latter inside comments). There are 9 parenthetical notes, each a source reference, and no non-source parenthesis. When the search finds nothing, nothing is recorded: the base-text column itself records no variant reading.
Measurement of quotation marks and the convention for stanzas The form '' occurs 47 times by measurement, and the single quotation mark ' 2 times (the quotation within a quotation at 〔CSCD §679〕, 'avijjā taṇhā upādānaṃ kamma'nti). Forty-seven is odd because of the stanza convention in this section: each of the ten stanzas of the Ancients in 〔CSCD §689〕 opens with '', but only the end of the final stanza bears the close ''ti; the intervening stanzas do not have closing marks. This is the regular stanza-marking convention of the base-text column, not an omission—this apparatus records the fact and does not supply marks.
One literal inconsistency appearing within this column The opening list in 〔CSCD §685〕 reads diṭṭhadhammavedanīyaṃ (to be experienced in this very life), while the explanatory sentence in the same paragraph reads diṭṭhidhammavedanīyakammaṃ nāma—the second syllable is short a in the former and i in the latter. One word has two forms within a single paragraph. This apparatus records the literal difference without determining whether it is a recension difference, a cleaning artifact, or the Commentator’s wording.
A second item appearing within this column A stanza of the Ancients in 〔CSCD §689〕 reads titthiyā asayaṃvasī, and the expression does not recur elsewhere in the section, so its form cannot be internally collated within the section. Its isolated occurrence is recorded without adjudication.
The existing checked reading’s Pāli and the base-text column The existing checked reading in §B has “apprehension of conditions (paccaya-pariggaha)” and “minor stream-enterer (cūḷa-sotāpanna)”—both forms are verifiable verbatim in the base-text column (paccayapariggaha and cūḷasotāpanno, differing only in the presence or absence of hyphens). The existing wording agrees with the base-text column and leaves no question open—unlike the situation in the chapter on purification of view (see that chapter’s apparatus).
Boundary of this column All the items above are literal facts of the base-text column; they have not been collated against the PTS scan. Zero occurrences in this column apply only to this one surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation used by the Commentator is tied to a paragraph-number anchor; sources are recorded only where the text itself marks them, without independent identification. Parenthetical forms in the “Source Marked by the Text” column are reproduced verbatim and their collection titles are not translated.
| Location | Citation Formula [verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §679〕 | ''cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa''ntiādinā | Basis for apprehending the conditions of the name-body | (saṃ. ni. 2.43) |
| 〔CSCD §680〕 | ''ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna''nti | Five doubts concerning the past | (ma. ni. 1.18; saṃ. ni. 2.20) |
| 〔CSCD §680〕 | ''etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī''ti | Six doubts concerning the present | (ma. ni. 1.18) |
| 〔CSCD §683〕 | ''iti kho avijjāpaccayā saṅkhārā''ti | Basis for the door of dependent origination in forward order | (saṃ. ni. 2.2) |
| 〔CSCD §684〕 | ''purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā | Basis for the door of the round of kamma and the round of ripening—the three pentads in a twofold cause-and-effect pattern across three times | (paṭi. ma. 1.47) |
| 〔CSCD §685〕 | ''ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko''ti | Three clauses defining lapsed kamma | (paṭi. ma. 1.234) |
| 〔CSCD §689〕 | Tenāhu porāṇā – / ''Kammassa kārako natthi, vipākassa ca vedako; Suddhadhammā pavattanti, evetaṃ sammadassanaṃ. | Ten stanzas of the Ancients—kamma has no agent, ripening has no experiencer, and pure phenomena alone proceed | none |
| 〔CSCD §691〕 | ''satthari kaṅkhatī''ti | Basis for the eight kinds of doubt | (dha. sa. 1008) |
| 〔CSCD §691〕 | Vuttañhetaṃ – / ''Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa''nti | Basis for the name “knowledge of the stability of phenomena” | (paṭi. ma. 1.46) |
| 〔CSCD §691〕 | Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna''nti | Basis for the synonymous three names—the treatise uses the cited text itself to establish the three alternative names | (paṭi. ma. 1.227) |
Counts of citation formulas [measured in this column] Vuttañhetaṃ occurs once and Tenāhu once; Yathāha, Tenāha, Vuttampi cetaṃ, and kira all have zero occurrences. There are 9 parenthetical references of 8 kinds marked by the text: 4 from the Paṭisambhidāmagga (paṭi. ma. 1.47, paṭi. ma. 1.234, paṭi. ma. 1.46, and paṭi. ma. 1.227), 2 from the Majjhima collection, 2 from the Saṃyutta collection (one attached together with a Majjhima reference), and 1 from the Dhammasaṅgaṇī. The Paṭisambhidāmagga is the principal cited source in this section—the three pentads of the two rounds, the three clauses defining lapsed kamma, the name “knowledge of the stability of phenomena,” and the synonymy of the three names all come from its four citations, forming the doctrinal spine of the section. These counts apply only within this section, not to the whole work.
Two citations without numbered sources (1) The five doubts concerning the future in 〔CSCD §680〕 (''bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ)—the five doubts concerning the past and six concerning the present carry references in the same paragraph, while these alone do not; and (2) all ten stanzas of the Ancients in 〔CSCD §689〕 carry no reference. Other citations in the same section carry references, while these two do not—the fact is recorded without adjudication.
One place where the Commentator answers through a citation The third citation in 〔CSCD §691〕 (paṭi. ma. 1.227) records a complete question and answer. It first asks ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti? and then answers ime dhammā ekatthā, byañjanameva nāna''nti. The treatise does not explain this independently but uses the quoted text to pose and answer the question—this apparatus records the form without assessing it.
V. Similes and Rhetoric
This section records only where the similes occur and what they correspond to, without literary appraisal.
A. Similes Word-boundary viya occurs 3 times in the section, a sandhi comparative form once (Bījarukkhādikānaṃva, within the stanzas of the Ancients), comparative forms of yathā 13 times, forms of sadisa once (ekasadisabhāvāpattito at 〔CSCD §678〕, a ground for refuting causelessness and not a simile), and forms of upamā zero times.
| Location | Simile | Corresponding Meaning |
|---|---|---|
| 〔CSCD §678〕 | yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati | As a skilled physician sees a disease and seeks its cause—the practitioner sees name-and-form and seeks its conditions |
| 〔CSCD §678〕 | Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā ''kassa nu kho ayaṃ puttako''ti tassa mātāpitaro āvajjati | As a compassionate person sees an abandoned child in the road and brings the child’s parents to mind—the second simile for the same point |
| 〔CSCD §679〕 | pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati | As a worm is born in rotten fish, rotten curds, a cesspit, or sewage—the place where the body arises |
| 〔CSCD §679〕 | imassa kāyassa mātā viya dārakassa upanissayā honti | As a mother for a child—ignorance, craving, and clinging are decisive supports |
| 〔CSCD §679〕 | Kammaṃ pitā viya puttassa janakaṃ | As a father for a son—kamma is the producer |
| 〔CSCD §679〕 | Āhāro dhāti viya dārakassa sandhārako | As a wet nurse for a child—nutriment is the sustainer |
| 〔CSCD §689〕 | Bījarukkhādikānaṃva, pubbā koṭi na nāyati | As with seed and tree—the first point is unknown |
| 〔CSCD §689〕 | Yathā na sūriye aggi, na maṇimhi na gomaye; Na tesaṃ bahi so atthi, sambhārehi ca jāyati. | As fire is not in the sun, a jewel, or cow dung, nor outside them, but arises from an assemblage of conditions |
| 〔CSCD §690〕 | yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati | As a recitation does not pass from the teacher’s mouth into the pupil’s, yet the pupil does not therefore lack a recitation |
| 〔CSCD §690〕 | na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati | As spell-water drunk by a messenger does not enter the patient’s stomach, yet the illness does not therefore fail to subside |
| 〔CSCD §690〕 | na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati | As facial adornment does not pass into the facial image in a mirror, yet the adornment does not therefore fail to appear in the image |
| 〔CSCD §690〕 | na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati | As a lamp flame does not transfer from one wick to another, yet a flame does not therefore fail to arise on the other wick |
| 〔CSCD §690〕 | Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ; Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ. | As eye-consciousness in relation to the immediately preceding mind element—it does not come from it, yet it arises |
The form “four similes, one meaning” In 〔CSCD §690〕 the four similes of recitation, spell-water, mirror-image, and lamp flame all correspond to one meaning (no phenomenon transfers from the former becoming to this becoming, yet the fruit does not fail to arise), and the four have parallel syntax: each first denies transference and then uses a double negative beginning with na ca to deny non-arising. Four similes with one close form the skeleton of the section’s final passage; the closing sentence reads evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati.
B. Verifiable rhetorical observations (1) ? occurs 3 times in the full section, each within a quoted scripture passage (three questions from the Paṭisambhidāmagga in 〔CSCD §691〕)—there are zero questions independently posed by the Commentator, and the exegetical question formulas Kathaṃ? and Kasmā? both have zero occurrences. This sharply contrasts with the chapter on purification of view (three questions) and the chapter on purification of knowledge and vision of path and not-path. (2) pahīyati and its inflected forms (pahīyatiyeva, pahīyatīti, and pahīnavicikicchassa) occur 12 times by measurement—the language of “doubt is abandoned” forms the skeleton of the section, and each door closes with a member of the Athassa vuttanayeneva vicikicchā pahīyati family. (3) The close samanupassati occurs 2 times; the sentence So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati is repeated verbatim in 〔CSCD §679〕 and 〔CSCD §681〕—the only complete-sentence repetition in the section. (4) Measured indented verse lines: 32 lines indented four spaces (22 lines for the ten stanzas of the Ancients, 2 for the kamma stanza, 6 for the rebirth-linking stanza, and 2 for the exhortation stanza) and 8 lines indented two spaces (4 lines from the quoted Paṭisambhidāmagga and the 4-line chapter close). (5) The adjudicative formula nāma hoti occurs 4 times (three kinds of kamma in 〔CSCD §685〕 and the minor stream-enterer in 〔CSCD §691〕). (6) The analytical formula Tattha occurs 5 times, each in the openings of the three fourfold kamma tables and the door of common and uncommon conditions.
All the figures above were measured only within this section’s range, not across the whole work.
VI. Intratextual Cross-Reading
Every cross-reference carries a paragraph-number anchor. Each reference is established only from terms verifiable within this section; because no mapping between this section’s paragraph-number and chapter-section systems is known, the references are not tied to chapter sections and no conversion is inferred. No independent identification is supplied.
| Place in This Section | Refers To | Verifiable Basis |
|---|---|---|
〔CSCD §678〕 Etasseva pana nāmarūpassa paccayapariggahaṇena | Unit clarifying name-and-form through similes, 〔CSCD §677〕 | The preceding chapter’s end establishes purification of view as seeing name-and-form as it really is; “this same name-and-form” takes it up here |
〔CSCD §679〕 'avijjā taṇhā upādānaṃ kamma'nti ime cattāro dhammā nibbattakattā hetu | Units on dependent origination | The characteristics of the four—ignorance, craving, clinging, and kamma—are explained there; this chapter takes them as the form-body’s four causes |
〔CSCD §681〕 Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo | Unit on the modes in which form and the immaterial arise, 〔CSCD §700〕–〔CSCD §704〕 | That unit explains one by one the four origins of form—kamma, mind, nutriment, and temperature; this chapter states only their outline |
〔CSCD §682〕 evaṃ paṭilomapaṭiccasamuppādavasena nāmarūpassa paccayapariggahaṃ karoti | Units on dependent origination | The reverse sequence of the twelve links is established there |
〔CSCD §684〕 evaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti | Unit on the wheel of becoming | That unit establishes the three names round of kamma, round of defilements, and round of ripening; this chapter takes up two of them |
〔CSCD §690〕 na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati | Unit explaining formations as condition for consciousness, 〔CSCD §631〕 | That unit uses the four similes of echo, lamp, seal, and image to show that consciousness does not come from elsewhere yet arises; this chapter’s lamp simile belongs to the same family |
〔CSCD §690〕 sāssa hoti ñātapariññā | Unit on comprehension knowledge, 〔CSCD §693〕 | The next chapter establishes the division of three kinds of full understanding and expressly marks “full understanding of what is known has been accomplished by this chapter”; the two passages interlock verbatim |
〔CSCD §691〕 Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ. | Unit clarifying name-and-form through similes, 〔CSCD §677〕 | The preceding chapter’s end likewise lists two alternative names of its knowledge through the formula “these are names for this very same thing”; the two chapter endings are structurally parallel |
〔CSCD §691〕 niyatagatiko cūḷasotāpanno nāma hoti | Unit on initial path knowledge and the stream-enterer | That unit establishes the character of a true stream-enterer; the present chapter’s “minor stream-enterer” is the name for the preliminary stage |
VII. Transmission
This edition advances no claim in the apparatus concerning questions of authorship, textual transmission, or the lineage of commentaries.