清淨道論 無明緣行句Visuddhimagga · The Clause “With Ignorance as Condition, Formations”
無明的界：於苦集滅道四諦、於前際後際前後際、於此緣性緣生諸法之無知——八處。論主取「覆蔽」義：它不是缺一塊知識，是一層蓋在上面的東西；蓋住的東西裡，包括緣起本身。
行算得清清楚楚：二十九思——十三種好意（福行）、十二種壞意（非福行）、四種安住無色的意（不動行）；身語意三門只是同一批思從哪個門出去。
怎麼知道行以無明為緣？無明在，行才在。六個譬喻是這一句的心臟：貪求天女者投崖、飛蛾撲燈、貪一滴蜜者舐刀刃——這三個給福行；愚兒戲糞、求死者食毒——給非福行；迷路者走向鬼城——給不動行。四個給向善的人，兩個給作惡的人：論主花更多力氣說的，是為什麼一個向善的人也在無明裡——他把福之果當作樂，不見它終了時的熱惱。無明推的不只是惡，是一切在輪內的追求。明生起時，福行不是被壓下去的，是自己不再造了——不是不做善，是不再為了那個果而造。
The range of ignorance: unknowing in regard to the four truths of suffering, origin, cessation, and path; the past limit, future limit, and past and future limits; and specific conditionality and dependently originated phenomena—eight fields. The Commentator takes the meaning “concealment”: ignorance is not a missing piece of information but a layer lying over what is there, and among the things it covers is dependent origination itself.
Formations are counted with complete precision: twenty-nine volitions—thirteen wholesome intentions (meritorious formation), twelve unwholesome intentions (demeritorious formation), and four intentions settled in the immaterial (imperturbable formation). The three doors of body, speech, and mind merely classify the doorway through which the same group of volitions proceeds.
How is it known that formations have ignorance as their condition? When ignorance exists, formations exist. The six similes are the heart of this clause: somebody desiring celestial nymphs leaps from a cliff, a moth rushes into a lamp, and somebody greedy for a drop of honey licks a knife-edge—these three concern meritorious formation; a foolish child plays with excrement and somebody seeking death eats poison—these concern demeritorious formation; a lost traveler walks toward a city of goblins—this concerns imperturbable formation. Four concern people striving toward what they take to be good, and two concern people doing evil. The Commentator spends more effort showing why even somebody inclined toward good remains within ignorance: the person takes the result of merit for pleasure and does not see the burning when it ends. Ignorance propels not only evil but every pursuit within the wheel. When true knowledge arises, meritorious formation is not suppressed; it simply ceases to be formed—not ceasing to do good, but ceasing to form for the sake of that result.
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 無明之界——四諦與八處之無知 〔CSCD §561〕
無明緣行句之說
而這則是廣說之法門——「無明」：依經之法門，是於苦等等四處之無知；依阿毘達磨之法門，是併前際等等而於八處〔之無知〕。因為說了這個：「其中，什麼是無明？於苦之無知……乃至（廣說如前）……於趣向苦滅之道跡之無知，於前際之無知，於後際、於前後際〔之無知〕，於此緣性緣生諸法之無知。」
其中，雖然除了出世間之二諦¹以外，無明是依所緣而於其餘諸處生起的，然而縱使這樣，這裡所意許的唯是依覆蔽²〔而說〕。因為它一生起，就覆蔽苦諦而住，不讓〔人〕通達其如實之味與相；同樣，它也覆蔽集、覆蔽滅、覆蔽道，覆蔽所謂前際的過去五蘊，覆蔽所謂後際的未來五蘊，覆蔽所謂前後際的那二者，覆蔽所謂「此緣性緣生法」的此緣性與諸緣生法而住。它不讓〔人〕這樣通達此中如實之味與相：「這是無明，這些是行。」所以說「於苦之無知……乃至（廣說如前）……於此緣性緣生諸法之無知」。
§2 行之廣分——二十九思與三門之行 〔CSCD §592〕
「行」：前面以略說的方式說了六種——福等等三種與身行等等三種；而在這裡，就廣說而言：福行是依施、戒等等而轉起的八欲界善思，以及依修習而轉起的五色界善思，共為十三思。非福行是依殺生等等而轉起的十二不善思。不動行是唯依修習而轉起的四無色界善思。這樣，三種行共為二十九思³。
而在其餘三種之中：身思是身行，語思是語行，意思是心行。這一組三法，是為了顯示福行等等在積業之剎那依門而轉起，才說的。因為等起身表而從身門轉起的八欲界善思與十二不善思，恰是二十思，就叫作「身行」。正是那些〔思〕，等起語表而從語門轉起，就叫作「語行」。而這裡的神通思，由於它不成為後面的識之緣，所以不取。而如同神通思，掉舉思也是這樣〔不成為識之緣〕。所以，在〔說〕識之緣性時，它也應當除去；不過就無明之緣而言，這一切都是〔無明緣之行〕。而不等起二表、在意門生起的一切二十九思，就是「心行」。這樣，這一組三法正是入於前一組三法之中；所以就義而言，就應當唯依福行等等而知無明之緣性。
§3 何以知行由無明——四諦無知之四相與六喻 〔CSCD §593〕
這裡也許有問：「這些行以無明為緣」——這要怎麼知道呢？由於在無明存在時它們才存在。因為凡是對苦等等所謂無明的無知還沒有斷除的人，他先由於對苦與對前際等等的無知，以樂之想執取輪迴之苦，就起那作為它的因的三種行。由於對集的無知，他把那雖然是苦之因、以渴愛為資具的行，認作是樂之因而起〔它們〕。而由於對滅與對道的無知，他對那雖然不是苦之滅的殊勝之趣起苦滅之想，又對那雖然不是滅之道的祭祀、不死行、苦行⁴等等起滅之道之想，於是希求苦之滅，而以祭祀、不死行、苦行等等為門，起三種行。
再者，他由於對四諦的無明未斷，特別是不知道那雖然雜有生、老、病、死等等許多過患、所謂福之果的苦是苦，就為了證得它而起分為身行、語行、心行的福行——猶如貪求天女的人之赴投崖。並且，他也不見那被認為是樂的福之果在終了時生大熱惱的變異苦性與少味性，就起以它為緣的、如前所說的那個福行——猶如飛蛾之投於燈焰，又猶如貪一滴蜜的人之舐塗蜜的刀刃。而他不見受用諸欲等等有異熟之事的過患，就由於樂之想、並且由於為煩惱所伏，起那於三門轉起的非福行——猶如愚兒之戲糞，又猶如求死者之食毒。而他對於諸無色異熟也不了知行之變異苦性，就由於常等等之顛倒，起那作為心行的不動行——猶如迷失方向的人之行於趣向鬼城之道。
這樣，由於行之有正是由於無明之有，不是由於〔無明之〕無，所以就應當知道這個：「這些行以無明為緣。」並且也說了這個：「比丘啊，無智而陷於無明的人，既行作福行，也行作非福行，也行作不動行。比丘啊，而當比丘的無明已斷、明已生起時，他由於無明之離貪、明之生起，就不再行作福行。」
註
¹ 出世間之二諦（lokuttaraṃ saccadvayaṃ）：即滅諦與道諦；論自標其非無明之所緣，唯為其所覆。
² 覆蔽（paṭicchādana）：本品所取之無明之義——論於二法門之外自立取捨之準，唯依覆蔽而取。
³ 二十九思（ekūnatiṃsa cetanā）：三行之總數，即福行十三、非福行十二、不動行四。
⁴ 祭祀・不死行・苦行：於道諦無知者所執之非道三事，與「殊勝之趣」並舉為滅諦與道諦無知之所現。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Range of Ignorance—Unknowing in Relation to the Four Truths and Eight Fields 〔CSCD §561〕
Discussion of the Clause “With Ignorance as Condition, Formations”
The detailed method is as follows. “Ignorance”: according to the method of the discourses, it is unknowing in regard to four fields beginning with suffering; according to the Abhidhamma method, it is [unknowing] in regard to eight fields when the past limit and the rest are included. For it is said: “Here, what is ignorance? Unknowing in regard to suffering … up to (expanded as above) … unknowing in regard to the path of practice leading to the cessation of suffering; unknowing in regard to the past limit; unknowing in regard to the future limit and in regard to the past and future limits; unknowing in regard to specific conditionality and dependently originated phenomena.”
Here, although ignorance arises with all the remaining fields as its object, apart from the two supramundane truths¹, what is intended here nevertheless applies only by way of concealment². For when it arises it remains concealing the truth of suffering and does not allow its function and characteristic as they really are to be penetrated. Likewise, it remains concealing origin, cessation, and path; the past five aggregates called the past limit; the future five aggregates called the future limit; both of these called the past and future limits; and specific conditionality together with the dependently originated phenomena called “specific conditionality and dependently originated phenomena.” It does not allow the function and characteristic here as they really are to be penetrated thus: “This is ignorance; these are formations.” Therefore it is called “unknowing in regard to suffering … up to (expanded as above) … unknowing in regard to specific conditionality and dependently originated phenomena.”
§2 The Detailed Division of Formations—Twenty-Nine Volitions and Formations through the Three Doors 〔CSCD §592〕
“Formations”: six were stated earlier in brief—the three beginning with the meritorious and the three beginning with bodily formation. Here, in detail, meritorious formation consists of the eight wholesome sense-sphere volitions that occur through giving, virtue, and the rest, together with the five wholesome fine-material-sphere volitions that occur through development, making thirteen volitions. Demeritorious formation consists of the twelve unwholesome volitions that occur through killing and the rest. Imperturbable formation consists of only the four wholesome immaterial-sphere volitions that occur through development. Thus the three kinds of formation make twenty-nine volitions³.
Of the remaining three, bodily volition is bodily formation, verbal volition is verbal formation, and mental volition is mental formation. This triad is stated to show how meritorious formation and the rest occur through the doors at the moment kamma is accumulated. The eight wholesome sense-sphere volitions and twelve unwholesome volitions that produce bodily intimation and occur through the body door make exactly twenty volitions, and are called “bodily formation.” Those very [volitions], when they produce verbal intimation and occur through the speech door, are called “verbal formation.” The volition of direct knowledge is not included here because it does not become a condition for the subsequent consciousness. As with the volition of direct knowledge, so too with the volition of restlessness [which does not become a condition for consciousness]. Therefore, when the conditionality of consciousness is discussed, that volition too should be removed; with respect to ignorance as condition, however, all of these are [formations conditioned by ignorance]. All twenty-nine volitions that do not produce either intimation and arise at the mind door are “mental formation.” Thus this latter triad is included within the former triad; in meaning, therefore, ignorance’s conditionality should be understood only with respect to meritorious formation and the rest.
§3 How Formations Are Known to Arise from Ignorance—Four Aspects of Unknowing the Truths and Six Similes 〔CSCD §593〕
A question may arise here: how is it known that “these formations have ignorance as their condition”? Because they exist when ignorance exists. A person whose unknowing called ignorance in regard to suffering and the rest has not been abandoned first grasps the suffering of saṃsāra with the perception of pleasure, through unknowing in regard to suffering and the past limit and the rest, and initiates the three kinds of formation that are its cause. Through unknowing in regard to origin, that person takes formations—which, furnished with craving, are actually the cause of suffering—to be the cause of pleasure, and initiates them. Through unknowing in regard to cessation and the path, that person perceives a distinguished destination that is not the cessation of suffering as the cessation of suffering, and perceives sacrifices, immortality observances, austerities⁴, and the rest, which are not the path to cessation, as the path to cessation. Aspiring to the cessation of suffering, that person therefore initiates the three kinds of formation through sacrifices, immortality observances, austerities, and the rest as avenues.
Further, because that person’s ignorance of the four truths has not been abandoned, and especially because the suffering called the result of merit—which is interspersed with the many dangers of birth, aging, sickness, death, and the rest—is not known as suffering, that person initiates meritorious formation, divided into bodily, verbal, and mental formations, in order to attain it—like somebody desiring celestial nymphs who leaps from a cliff. Not seeing the suffering of change that gives rise to great burning when that result of merit, regarded as pleasure, comes to an end, or its meager gratification, that person initiates the meritorious formation described above which conditions it—like a moth plunging into a lamp flame, or somebody greedy for a drop of honey licking the edge of a knife smeared with honey. Not seeing the dangers entailed by results in the enjoyment of sensual pleasures and the rest, that person, through the perception of pleasure and because overwhelmed by defilements, initiates demeritorious formation occurring through the three doors—like a foolish child playing with excrement, or somebody seeking death eating poison. And not understanding the suffering of change in formations among immaterial results, that person, through the perversions beginning with permanence, initiates imperturbable formation, which is mental formation—like a person who has lost direction taking the road toward a city of goblins.
Thus, because the existence of formations occurs precisely through the existence of ignorance, not through its nonexistence, it should be understood that “these formations have ignorance as their condition.” This too was said: “Bhikkhus, an unwise person fallen into ignorance forms a meritorious formation, forms a demeritorious formation, and forms an imperturbable formation. But when a bhikkhu’s ignorance has been abandoned and true knowledge has arisen, then, through the fading away of ignorance and the arising of true knowledge, he no longer forms a meritorious formation.”
Notes
¹ The two supramundane truths (lokuttaraṃ saccadvayaṃ): the truths of cessation and path. The treatise itself specifies that they are not objects of ignorance but are only concealed by it.
² Concealment (paṭicchādana): the meaning of ignorance adopted in this chapter. Beyond the two methods, the treatise itself establishes the criterion of selection and takes ignorance only by way of concealment.
³ Twenty-nine volitions (ekūnatiṃsa cetanā): the total of the three formations—thirteen meritorious, twelve demeritorious, and four imperturbable.
⁴ Sacrifice, immortality observance, and austerity: three non-paths grasped by those who do not know the path truth; together with the “distinguished destination,” they exemplify what appears through unknowing in regard to the truths of cessation and path.
無明不是「不知道」，是把苦當樂、把不是路當路——所以才會去造行
大局 — 十二支的第一句，也是全輪的推手
十二支逐句廣說由此開始。本單元先劃定無明的界（白話 §1）——不是泛泛的無知，是對四諦與八處的覆蔽；再把「行」攤成二十九思與三門（白話 §2）；末答「怎麼知道行以無明為緣」（白話 §3）——因為無明在，行才在；而且論主用六個譬喻把「為什麼一個不知苦的人會拼命造業」說到見骨。這一句是輪子的第一推：不是別人推的，是看錯了推的。〔所見〕
§01 無明之界——四諦與八處之無知 → 白話 §1
無明依經之法門是於苦等四處之無知，依阿毘達磨之法門併前際等而於八處——「於苦之無知……於趣向苦滅之道跡之無知，於前際之無知，於後際、於前後際之無知，於此緣性緣生諸法之無知」（白話 §1）。無明雖依所緣於出世間二諦以外諸處生起，此處所意許者唯依覆蔽：它一生起就覆蔽苦諦而住，不讓人通達其如實之味與相；同樣覆蔽集、滅、道，覆蔽過去五蘊（前際）、未來五蘊（後際）、二者（前後際），覆蔽此緣性與諸緣生法，不讓人通達「這是無明，這些是行」。〔讀法〕八處之中，最後一處值得停下來：無明覆蔽的東西裡，包括緣起本身——所以在無明中讀本品，是用被覆蔽的心讀那個被覆蔽的東西。論主取「覆蔽」義而不取「所緣」義，正是要說：無明不是缺一塊知識，是一層蓋在上面的東西。
§02 行之廣分——二十九思與三門之行 → 白話 §2
福行＝依施戒等轉起之八欲界善思＋依修習轉起之五色界善思＝十三思；非福行＝依殺生等轉起之十二不善思；不動行＝唯依修習轉起之四無色界善思——三行共二十九思（白話 §2）。身思是身行、語思是語行、意思是心行——此三法為顯福行等在積業剎那依門而轉：等起身表從身門轉起之八欲界善思與十二不善思恰二十思是身行；同二十思等起語表從語門轉起是語行（神通思與掉舉思不成後識之緣故不取——就識之緣言除去，就無明之緣言皆是）；不等起二表、於意門生起之一切二十九思是心行。此三入於前三，故唯依福行等而知無明之緣性。〔讀法〕「行」在這裡被算得清清楚楚：二十九個思。它們不是抽象的「業力」，是二十九種意願——十三種好意、十二種壞意、四種安住無色的意。而三門（身語意）只是同一批思從哪個門出去的分法。記住這個數，第 17-04 「無明為行之緣的幾種」就讀得順。
§03 何以知行由無明——四諦無知之四相與六喻 → 白話 §3
「行以無明為緣」何以知？——無明在時它們才在（白話 §3）。對苦與前際等無知者，以樂之想執取輪迴之苦，起作為其因的三行；對集無知者，把以渴愛為資具的行認作樂之因而起；對滅與道無知者，於非苦滅之殊勝之趣起苦滅之想，於祭祀・不死行・苦行等起滅道之想，希求苦滅而以之為門起三行。六喻：不知福之果雜有生老病死之苦而起福行——貪求天女者之赴投崖；不見福之果終了時之變異苦與少味而起福行——飛蛾投燈焰、貪一滴蜜者舐塗蜜的刀刃；不見受用諸欲有異熟之過患而起非福行——愚兒戲糞、求死者食毒；於無色異熟不知行之變異苦、由常等顛倒而起不動行——迷路者行於趣向鬼城之道。故「行之有正是由於無明之有」；經：「無智而陷於無明的人，既行作福行，也行作非福行，也行作不動行……當比丘的無明已斷、明已生起時，他就不再行作福行。」〔讀法〕六個譬喻是這一句的心臟。注意它們的分配：四個給善業與不動業（投崖、飛蛾、舐刀、迷路），只有兩個給惡業（戲糞、食毒）——論主花更多力氣說明的，是為什麼一個「向善」的人也在無明裡：他把福之果當作樂，不見它終了時的熱惱；他把無色定的安住當作常。無明推的不只是惡，是一切在輪內的追求。而經文末句給了出口：明生起時，福行也不再造——不是不做善，是不再為了「果」而造。〔所見〕
給一般讀者
第一句帶走一件事：無明不是「不知道」，是把苦當樂、把不是路當路。所以推動輪子的第一力不是惡念，是看錯——看錯的人會很努力：投崖、撲火、舐刀。而且六個譬喻裡四個是給努力向善的人。這不是說別做善事，是說：如果做善事是為了「那個果會很樂」，那個念頭本身還在無明裡。 明生起時，行不是被壓下去的，是自己不再造了。
想讀本單元全文：白話 §1–§3 即無明之界、行之二十九思與三門、行由無明之證與六喻的全段逐段全譯。
Ignorance is not simply “not knowing”; it takes suffering for pleasure and what is not the path for the path—and therefore forms formations
The Big Picture — The First Clause of the Twelve Factors and the Force That Drives the Whole Wheel
The detailed treatment of each clause in the twelve factors begins here. This unit first marks the range of ignorance (vernacular §1)—not vague unknowing, but concealment in regard to the four truths and eight fields; it then lays “formations” out as twenty-nine volitions and the three doors (vernacular §2); finally it answers “How do we know that formations have ignorance as their condition?” (vernacular §3)—because formations exist only when ignorance exists. The Commentator uses six similes to expose exactly why someone who does not know suffering strives so hard to make kamma. This clause is the wheel’s first push: it is not pushed by somebody else, but by seeing wrongly. 〔Observation〕
§01 The Range of Ignorance—Unknowing in Relation to the Four Truths and Eight Fields → Vernacular §1
According to the method of the discourses, ignorance is unknowing in regard to the four fields beginning with suffering; according to the Abhidhamma method, it is unknowing in regard to eight fields when the past limit and the rest are included: “unknowing in regard to suffering … unknowing in regard to the path of practice leading to the cessation of suffering; unknowing in regard to the past limit; unknowing in regard to the future limit and the past and future limits; unknowing in regard to specific conditionality and dependently originated phenomena” (vernacular §1). Although ignorance arises with all fields apart from the two supramundane truths as its object, what is intended here applies only by way of concealment: when it arises it remains concealing the truth of suffering, not allowing its true function and characteristic to be penetrated. Likewise it conceals origin, cessation, and path; the past five aggregates (the past limit); the future five aggregates (the future limit); both together (the past and future limits); and specific conditionality and dependently originated phenomena, not allowing “this is ignorance; these are formations” to be penetrated. 〔Reading〕 The last of the eight fields deserves a pause: among the things ignorance conceals is dependent origination itself. To read this chapter while ignorant is to read what is concealed with the very mind that conceals it. The Commentator takes the meaning “concealment,” not “object,” precisely to say that ignorance is not a missing piece of information but a layer lying over what is there.
§02 The Detailed Division of Formations—Twenty-Nine Volitions and Formations through the Three Doors → Vernacular §2
Meritorious formation = eight wholesome sense-sphere volitions occurring through giving, virtue, and the rest + five wholesome fine-material-sphere volitions occurring through development = thirteen volitions. Demeritorious formation = twelve unwholesome volitions occurring through killing and the rest. Imperturbable formation = only the four wholesome immaterial-sphere volitions occurring through development. Thus the three formations total twenty-nine volitions (vernacular §2). Bodily volition is bodily formation, verbal volition is verbal formation, and mental volition is mental formation. This triad shows how meritorious formation and the rest occur through the doors at the moment kamma is accumulated: the eight wholesome sense-sphere volitions and twelve unwholesome volitions that produce bodily intimation and occur through the body door make exactly twenty bodily formations; the same twenty, producing verbal intimation and occurring through the speech door, are verbal formations. The volitions of direct knowledge and restlessness are not included because they do not condition later consciousness—exclude them when speaking of the condition for consciousness, but include all when speaking of ignorance as condition. All twenty-nine volitions arising at the mind door without producing either intimation are mental formation. This latter triad is included in the former, so ignorance’s conditionality is understood only in terms of meritorious formation and the rest. 〔Reading〕 “Formations” are counted with complete precision here: twenty-nine volitions. They are not an abstract “kammic force,” but twenty-nine kinds of intention—thirteen wholesome intentions, twelve unwholesome intentions, and four intentions settled in the immaterial. The three doors—body, speech, and mind—merely classify the doorway through which the same group of volitions proceeds. Remember the number: it makes 17-04, “In how many ways does ignorance condition formations?” much easier to read.
§03 How Formations Are Known to Arise from Ignorance—Four Aspects of Unknowing the Truths and Six Similes → Vernacular §3
How is it known that “formations have ignorance as condition”? Because they exist only when ignorance exists (vernacular §3). Someone who does not know suffering, the past limit, and the rest grasps the suffering of saṃsāra with the perception of pleasure and initiates the three formations that cause it. Someone who does not know origin takes formations, furnished with craving and actually causes of suffering, to be causes of pleasure and initiates them. Someone who does not know cessation and path perceives a distinguished destination that is not cessation as the cessation of suffering, and sacrifices, immortality observances, austerities, and the rest that are not the path as the path to cessation, then initiates the three formations through these as avenues while aspiring to suffering’s cessation. Six similes: not knowing as suffering the result of merit mixed with birth, aging, sickness, and death, a person initiates meritorious formation—like somebody desiring celestial nymphs who leaps from a cliff; not seeing the suffering of change and meager gratification when the result of merit ends, the person initiates meritorious formation—like a moth plunging into a lamp flame and like somebody greedy for a drop of honey licking a knife-edge smeared with honey; not seeing the resultant danger in enjoying sensual pleasures, the person initiates demeritorious formation—like a foolish child playing with excrement and like somebody seeking death eating poison; not knowing the suffering of change in formations among immaterial results, and through the perversions beginning with permanence, the person initiates imperturbable formation—like a lost traveler taking the road toward a city of goblins. Hence “the existence of formations occurs precisely through the existence of ignorance.” The discourse says: “An unwise person fallen into ignorance forms a meritorious formation, a demeritorious formation, and an imperturbable formation … when a bhikkhu’s ignorance has been abandoned and true knowledge has arisen, he no longer forms a meritorious formation.” 〔Reading〕 The six similes are the heart of this clause. Notice their distribution: four concern wholesome and imperturbable kamma—the cliff, moth, knife, and wrong road—while only two concern unwholesome kamma—excrement and poison. The Commentator spends more effort explaining why even somebody “inclined toward good” remains within ignorance: the person takes the result of merit for pleasure and fails to see the burning when it ends; the person takes stability in an immaterial attainment for permanence. Ignorance propels not only evil, but every pursuit within the wheel. The last line of the discourse points to the exit: when true knowledge arises, even meritorious formations are no longer formed. This does not mean ceasing to do good; it means no longer forming for the sake of a “result.” 〔Observation〕
For the General Reader
Carry away a single point from this first clause: ignorance is not “not knowing” but taking suffering for pleasure and what is not the path for the path. The first force driving the wheel is therefore not an evil thought but seeing wrongly—and a person who sees wrongly may strive very hard: leaping from a cliff, rushing into fire, licking a blade. Four of the six similes concern people striving toward what they take to be good. This does not say that good deeds should not be done. It says: if good deeds are done because “that result will be blissful,” that very thought remains within ignorance. When true knowledge arises, formations are not suppressed; they simply cease to be formed. This is not ceasing to do good, but ceasing to form for the sake of that result.
To read this unit in full: vernacular §§1–3 translate in full the range of ignorance, the twenty-nine volitions and three doors of formations, the proof that formations arise from ignorance, and the six similes.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Avijjāpaccayāsaṅkhārapadakathā。
段號域 譯底欄之段號自〔CSCD §561〕至〔CSCD §593〕，實落段號 3 個。本篇之首段之號與其位不相順——其詳見目三之校記。本篇於譯底欄之幅為 5,185 位元組，為本品十一單元中次短之篇（最短者為渴愛緣取廣說之單元之 5,161）。
篇之骨——廣說之始 本篇首句 Ayaṃ pana vitthāranayo（此則廣說之法）即全品廣說之開端，與前篇收句之 Ayaṃ tāvettha saṅkhepakathā（略說）為一對。三段之骨：〔CSCD §561〕釋「無明」一語之界・〔CSCD §592〕釋「行」一語之廣分・〔CSCD §593〕證「行由無明而有」。
無明之界——二法門而取其一 論先出二法門之數：suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu（依經之法門為四處之無知，依阿毘達磨之法門併前際等為八處）。而後自限其所取：evaṃ santepi paṭicchādanavaseneva idha adhippetā（雖然，此中唯依覆蔽而取）——論自標其於二法門之外別立取捨之準，即以「覆蔽」為本品之無明之義。其所以取覆蔽者，論自釋 Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti（其起則覆苦諦而住，不令通達如實之味與相）。
論自出之一限 論於八處之中自標一例外：kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati（除出世間之二諦外，於餘處無明依所緣而起）——滅道二諦非無明之所緣，唯為其所覆。誌其分而不代評。
前後接點 前承緣起總說之單元：本篇之 Ayaṃ pana vitthāranayo 逐字承彼篇收句之略說而起廣說。後接發趣二十四緣之單元：本篇既定無明與行之界，次篇即以「無明為何等行之何等緣」之問起——其問句 gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti 逐字回承本篇之所立。
movement 品夾《總覽》繫本單元於 §B〈十二支〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 avijjā（無明）・saṅkhāra（行）・viññāṇa（識）・cetanā（思）・sacca（諦）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・kusala／akusala（善／不善）・kāyaviññatti・vacīviññatti（身表・語表）・abhiññā（神通）・uddhacca（掉舉）。以下唯列本篇新出者。
無明之界〔CSCD §561〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suttantapariyāya | 經之法門 | 二法門之一：於苦等四處之無知 | 〔CSCD §561〕 |
| abhidhammapariyāya | 阿毘達磨之法門 | 二法門之二：併前際等為八處 | 〔CSCD §561〕 |
| pubbanta・aparanta・pubbantāparanta | 前際・後際・前後際 | 八處中之三；論自釋前際即過去五蘊、後際即未來五蘊、前後際即其二 | 〔CSCD §561〕 |
| paṭicchādana | 覆蔽 | 本品所取之無明之義：paṭicchādanavaseneva idha adhippetā | 〔CSCD §561〕 |
| yāthāvasarasalakkhaṇa | 如實之味與相 | 無明所不令通達者 | 〔CSCD §561〕 |
| lokuttaraṃ saccadvayaṃ | 出世間之二諦 | 滅道二諦；論自標其非無明之所緣 | 〔CSCD §561〕 |
行之廣分〔CSCD §592〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā | 依施戒等而轉之八欲界善思 | 福行之前分 | 〔CSCD §592〕 |
| bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā | 依修習而轉之五色界善思 | 福行之後分；合前為十三思 | 〔CSCD §592〕 |
| pāṇātipātādivasena pavattā dvādasa akusalacetanā | 依殺生等而轉之十二不善思 | 非福行 | 〔CSCD §592〕 |
| catasso arūpāvacarakusalacetanā | 四無色界善思 | 不動行 | 〔CSCD §592〕 |
| ekūnatiṃsa cetanā | 二十九思 | 三行之總數：tayopi saṅkhārā ekūnatiṃsa cetanā honti | 〔CSCD §592〕 |
| kāyasañcetanā・vacīsañcetanā・manosañcetanā | 身思・語思・意思 | 後三行之所依 | 〔CSCD §592〕 |
| kammāyūhanakkhaṇa | 積業之剎那 | 三行之三所以立：dvārato pavattidassanatthaṃ vutto（為顯其自門而轉） | 〔CSCD §592〕 |
| samavīsati cetanā | 恰二十思 | 身行之數：欲界善八與不善十二 | 〔CSCD §592〕 |
| abhiññācetanā | 神通思 | 論自標其不取：parato viññāṇassa paccayo na hotīti na gahitā | 〔CSCD §592〕 |
| uddhaccacetanā | 掉舉思 | 同上之第二例；論判 sāpi viññāṇassa paccayabhāve apanetabbā 而其於無明之緣則仍在 | 〔CSCD §592〕 |
| purimattika | 前之三法 | 論之判：後三行還入前三行，atthato puññābhisaṅkhārādīnaṃyeva vasena | 〔CSCD §592〕 |
行由無明而有之證〔CSCD §593〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| avijjābhāve bhāvato | 以無明有故彼有 | 論之答式；末復以 avijjābhāvatova saṅkhārabhāvo, na abhāvato 收之 | 〔CSCD §593〕 |
| taṇhāparikkhāra | 以渴愛為資具 | 於集諦無知者之所為：以苦因之行為樂因 | 〔CSCD §593〕 |
| gativisesa | 殊勝之趣 | 於滅諦無知者之所執：以某趣為苦之滅 | 〔CSCD §593〕 |
| yaññāmaratapa | 祭祀・不死行・苦行 | 於道諦無知者之所執之非道 | 〔CSCD §593〕 |
| vipariṇāmadukkhatā | 變異苦性 | 福行之果之過患；論自標其 ante mahāpariḷāhajanikaṃ（終生大熱惱） | 〔CSCD §593〕 |
| appassādatā | 少味性 | 同上；與變異苦性並舉 | 〔CSCD §593〕 |
| saṅkhāravipariṇāmadukkhatā | 行之變異苦性 | 無色異熟之過患 | 〔CSCD §593〕 |
| sassatādivipallāsa | 常等之顛倒 | 起不動行者之所依 | 〔CSCD §593〕 |
本編既有校讀須併觀之二處 ①既有校讀之 §B 唯列「行（saṅkhārā）」一名而未分其種；譯底欄本篇之行有二層之分——三行（福・非福・不動）與三行（身・語・心），而以二十九思總之。既有校讀無此分，本目誌其實而不代補於彼。②既有校讀之 §D 立業輪作「行、有（業有）」，與譯底欄本篇之二十九思相貫；然「二十九」之數既有校讀未出，其算之逐項（八＋五＋十二＋四）唯譯底欄有之。誌其可核而不代裁。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 3 個，後者皆在註記之內）。圓括注唯 1 處（(dha. sa. 1106)），為出處標記，無非出處之括注——為本品十一單元中圓括注最少之篇。引號 '' 實測 10 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本篇首段之段號之校記（本品全域唯此一處） 譯底欄之本篇首段，其段號作 [§561]；而其位在〔CSCD §590〕（前一單元之末段）與〔CSCD §592〕（本篇次段）之間，依號序當作 §591，且 §591 一號於本品譯底欄全域不落。其核：本編對 CSCD 原始標記檔逐字核之——該段之段屬性與其段號標記二處皆作 561，且 591 於原始標記檔亦全不見。故此誤植在譯底之源，非本編清檔所致。處置：譯底欄一位元組未改，品夾與本單元之總覽照錄其實形，本目立此一句校記——底本作〔CSCD §561〕，其位當〔CSCD §591〕（源檔同誤），今如實錄而不代改。改號與否，本目不代決，以俟來哲。
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 §561〕 | Vuttañhetaṃ ''tattha katamā avijjā, dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa''nti | 無明之八處——本篇無明之界之全據 | (dha. sa. 1106) |
| 〔CSCD §593〕 | Vuttampi cetaṃ ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. | 行由無明而有之經證；其後半更以「無明斷、明生則不行作福行」逆成之 | 無（引而不繫號） |
引而不繫號之一處 上表第二引為本篇唯一之經引而無出處括注——同引於無明緣行廣說之單元復出（作 ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī''ti）而彼處亦不繫號。一引二見而二處俱不繫號，誌其實而不代考定其所出。
引式之數〔本欄實測〕 Vuttañhetaṃ 1 處・Vuttampi cetaṃ 1 處・Yathāha・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 1 處。此數唯就本篇之域，不及全書。
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 6 見、sadisa 諸形 零命中、iva 詞界 零命中。六喻盡在〔CSCD §593〕一段，逐一配一種行之起，前二段零譬喻——一段之內六喻連下，為本品譬喻最密之單段。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §593〕 | devaccharakāmako viya maruppapātaṃ | 如求天女者之赴投崖——不知福果之過患而起福行 |
| 〔CSCD §593〕 | salabho viya dīpasikhābhinipātaṃ | 如飛蛾之投燈焰——不見福果之終有大熱惱而起福行 |
| 〔CSCD §593〕 | madhubindugiddho viya ca madhulittasatthadhārālehanaṃ | 如貪一滴蜜者之舐塗蜜之刀刃——同上；與前一喻同繫一句而二喻並下 |
| 〔CSCD §593〕 | bālo viya gūthakīḷanaṃ | 如愚兒之戲糞——不見欲之過患而起非福行 |
| 〔CSCD §593〕 | maritukāmo viya ca visakhādanaṃ | 如求死者之食毒——同上；亦二喻並下 |
| 〔CSCD §593〕 | disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ | 如迷方者之趣鬼城之道——不解行之變異苦而起不動行 |
六喻之配之不均 六喻之中，福行得三、非福行得二、不動行得一——與三行之次第逆相，即論說愈前者喻愈密。誌其實而不作評。
乙・修辭之可核觀察 ①本篇之骨為三行逐一之因果排比：〔CSCD §593〕以 ārabhati（起）一語為框，實測 7 見，逐一為一種無知或一種顛倒所起之行。②Kasmā? 自問零命中・? 全篇 1 見（即〔CSCD §593〕首之 kathaṃ panetaṃ jānitabbaṃ ''ime saṅkhārā avijjā paccayā hontī''ti?）——為本品十一單元中問句最疏之篇之一。③偈頌零（縮排之行零）——與渴愛緣取以下諸篇之偈頌體裁相反。④…pe… 省略式 2 見，皆在所引之經文之內。⑤「應知」一語之屈折形全篇 1 見（veditabbo），遠疏於前篇之 14 見。
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 §561〕 Ayaṃ pana vitthāranayo | 緣起總說之單元〔CSCD §590〕 | 彼篇收於 Ayaṃ tāvettha saṅkhepakathā，本篇之標語與之為對 |
〔CSCD §592〕 evaṃ pubbe saṅkhepato vuttā cha | 緣起總說之單元〔CSCD §587〕 | 彼篇之義門已略出六行之名，本篇廣其數 |
〔CSCD §592〕 Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā | 行緣識廣說之單元〔CSCD §620〕 | 彼篇立三十二異熟識而以 Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni 同式自標其不取 |
〔CSCD §593〕 ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti | 無明緣行廣說之單元〔CSCD §617〕 | 彼篇復引同句而以之證無明之為行因是「顯著」 |
〔CSCD §593〕 so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā | 無明緣行廣說之單元〔CSCD §618〕 | 彼篇逐字回引本句而以之為無明之緣性之所已說 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli item in this layer is taken verbatim from the base-text column in this unit’s source file. A single locus form is used: 〔CSCD §NN〕, checkable verbatim against the base-text column. This chapter has no in-house Pāli aligned by page, so page ranges are not recorded.
Title The base-text column contains one ### subsection, whose title is this division’s ### Avijjāpaccayāsaṅkhārapadakathā.
Paragraph-number range The base-text column runs from 〔CSCD §561〕 through 〔CSCD §593〕, with 3 paragraph numbers actually present. The number of this division’s opening paragraph does not accord with its position—the collation note in Section III gives the details. The span of this division in the base-text column is 5,185 bytes, the second-shortest of the chapter’s eleven units (the shortest is the detailed unit on craving conditioning clinging at 5,161 bytes).
The unit’s backbone—the detailed account begins The opening words Ayaṃ pana vitthāranayo (this, however, is the detailed method) begin the detailed account for the entire chapter and form a pair with the preceding division’s closing sentence Ayaṃ tāvettha saṅkhepakathā (the summary account). The backbone of its three paragraphs is as follows: 〔CSCD §561〕 explains the range of the term “ignorance”・〔CSCD §592〕 explains the detailed division of the term “formations”・〔CSCD §593〕 proves that “formations exist through ignorance.”
The range of ignorance—two methods, of which a single criterion is adopted The treatise first gives the counts under two methods: suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu (under the method of the discourses, unknowing in the four fields beginning with suffering; under the Abhidhamma method, in eight fields including the past limit and the rest). It then limits what is adopted: evaṃ santepi paṭicchādanavaseneva idha adhippetā (even so, what is intended here applies only by way of concealment)—beyond the two methods, the treatise itself establishes a criterion of selection, taking “concealment” as the meaning of ignorance in this chapter. The reason for taking concealment is explained by the treatise itself: Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti (when it arises, it remains concealing the truth of suffering and does not allow its function and characteristic as they really are to be penetrated).
A qualification stated by the treatise itself Within the eight fields, the treatise expressly marks an exception: kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati (apart from the two supramundane truths, ignorance arises with the remaining fields as its object)—the truths of cessation and path are not objects of ignorance but are only concealed by it. The distinction is recorded without evaluation.
Connections before and after The preceding unit is the general account of dependent origination: this division’s Ayaṃ pana vitthāranayo takes up the summary close of that unit verbatim and begins the detailed account. It is followed by the unit on the twenty-four conditions of the Paṭṭhāna: once this division has fixed the ranges of ignorance and formations, the next division opens by asking “for which formations and in what way is ignorance a condition?”—its question gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti takes up verbatim what this division establishes.
Movement The chapter’s accompanying Overview links this unit to §B “The Twelve Links.” The chapter-section wording linked there appears verbatim in that table and is not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted.
II. Terms and Renderings
This section records only this division’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters or in the preceding unit of this chapter are not explained again. Terms already established that occur here are avijjā (ignorance)・saṅkhāra (formations)・viññāṇa (consciousness)・cetanā (volition)・sacca (truth)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere)・kusala／akusala (wholesome／unwholesome)・kāyaviññatti・vacīviññatti (bodily intimation・verbal intimation)・abhiññā (direct knowledge)・uddhacca (restlessness). Only terms new in this division are listed below.
The Range of Ignorance 〔CSCD §561〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suttantapariyāya | method of the discourses | The first of two methods: unknowing in the four fields beginning with suffering | 〔CSCD §561〕 |
| abhidhammapariyāya | Abhidhamma method | The second of two methods: eight fields including the past limit and the rest | 〔CSCD §561〕 |
| pubbanta・aparanta・pubbantāparanta | past limit・future limit・past and future limits | Three of the eight fields; the treatise itself explains the past limit as the past five aggregates, the future limit as the future five aggregates, and the past and future limits as both together | 〔CSCD §561〕 |
| paṭicchādana | concealment | The meaning of ignorance adopted in this chapter: paṭicchādanavaseneva idha adhippetā | 〔CSCD §561〕 |
| yāthāvasarasalakkhaṇa | function and characteristic as they really are | What ignorance does not allow to be penetrated | 〔CSCD §561〕 |
| lokuttaraṃ saccadvayaṃ | two supramundane truths | The truths of cessation and path; the treatise expressly states that they are not objects of ignorance | 〔CSCD §561〕 |
The Detailed Division of Formations 〔CSCD §592〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā | eight wholesome sense-sphere volitions occurring through giving, virtue, and the rest | The first part of meritorious formation | 〔CSCD §592〕 |
| bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā | five wholesome fine-material-sphere volitions occurring through development | The latter part of meritorious formation; together with the preceding part they make thirteen volitions | 〔CSCD §592〕 |
| pāṇātipātādivasena pavattā dvādasa akusalacetanā | twelve unwholesome volitions occurring through killing and the rest | Demeritorious formation | 〔CSCD §592〕 |
| catasso arūpāvacarakusalacetanā | four wholesome immaterial-sphere volitions | Imperturbable formation | 〔CSCD §592〕 |
| ekūnatiṃsa cetanā | twenty-nine volitions | The total of the three formations: tayopi saṅkhārā ekūnatiṃsa cetanā honti | 〔CSCD §592〕 |
| kāyasañcetanā・vacīsañcetanā・manosañcetanā | bodily volition・verbal volition・mental volition | The basis of the latter three formations | 〔CSCD §592〕 |
| kammāyūhanakkhaṇa | moment kamma is accumulated | Why the latter triad is established: dvārato pavattidassanatthaṃ vutto (stated to show their occurrence through the doors) | 〔CSCD §592〕 |
| samavīsati cetanā | exactly twenty volitions | The number of bodily formations: eight wholesome sense-sphere and twelve unwholesome volitions | 〔CSCD §592〕 |
| abhiññācetanā | volition of direct knowledge | The treatise expressly excludes it: parato viññāṇassa paccayo na hotīti na gahitā | 〔CSCD §592〕 |
| uddhaccacetanā | volition of restlessness | The second example under the same principle; the treatise judges sāpi viññāṇassa paccayabhāve apanetabbā, yet it remains included with respect to ignorance as condition | 〔CSCD §592〕 |
| purimattika | former triad | The treatise’s judgment: the latter three formations are included in the former three, atthato puññābhisaṅkhārādīnaṃyeva vasena | 〔CSCD §592〕 |
Proof That Formations Exist Through Ignorance 〔CSCD §593〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| avijjābhāve bhāvato | because they exist when ignorance exists | The treatise’s form of answer; the close restates it as avijjābhāvatova saṅkhārabhāvo, na abhāvato | 〔CSCD §593〕 |
| taṇhāparikkhāra | furnished with craving | What a person unknowing in regard to the truth of origin does: taking formations that cause suffering to be causes of pleasure | 〔CSCD §593〕 |
| gativisesa | distinguished destination | What a person unknowing in regard to the truth of cessation grasps as the cessation of suffering | 〔CSCD §593〕 |
| yaññāmaratapa | sacrifice・immortality observance・austerity | Non-paths grasped by a person unknowing in regard to the path truth | 〔CSCD §593〕 |
| vipariṇāmadukkhatā | suffering of change | A danger in the result of meritorious formation; the treatise itself states that it is ante mahāpariḷāhajanikaṃ (giving rise to great burning at the end) | 〔CSCD §593〕 |
| appassādatā | meager gratification | The same context; stated together with the suffering of change | 〔CSCD §593〕 |
| saṅkhāravipariṇāmadukkhatā | suffering of change in formations | A danger in immaterial results | 〔CSCD §593〕 |
| sassatādivipallāsa | perversions beginning with permanence | What a person who initiates imperturbable formation relies upon | 〔CSCD §593〕 |
Two Places Where This Edition’s Existing Critical Reading Must Be Considered Together (1) The existing critical reading’s §B lists only the single name “formations (saṅkhārā)” without dividing their kinds. The formations in this division’s base-text column have two levels of division—the three formations (meritorious・demeritorious・imperturbable) and the three formations (bodily・verbal・mental)—and are gathered as twenty-nine volitions. The existing critical reading does not contain this division; this section records the fact without supplying it there on its behalf. (2) The existing critical reading’s §D establishes the kamma round as “formations, becoming (kamma-becoming),” which connects with this division’s twenty-nine volitions; however, the existing critical reading does not state the number “twenty-nine,” and the item-by-item calculation (eight＋five＋twelve＋four) occurs only in the base-text column. What can be checked is recorded without determining the matter on the reading’s behalf.
III. Variant Readings
Material surface This division has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire division’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-account markers Porāṇā／porāṇā. Square brackets occur in only two forms (3 [§NN] paragraph numbers and 3 edition-page records, all of the latter inside annotations). There is only 1 parenthetical annotation ((dha. sa. 1106)), which marks a source, with no non-source parenthetical annotations—this division has the fewest parenthetical annotations among the chapter’s eleven units. The quotation marker '' occurs 10 times, an even number, and every occurrence forms a pair. Absence found is recorded as absence: the base-text column itself records no variant readings.
Collation note on the number of this division’s opening paragraph—the only such case in the chapter The number of this division’s opening paragraph in the base-text column is [§561]; it stands between 〔CSCD §590〕 (the last paragraph of the preceding unit) and 〔CSCD §592〕 (the next paragraph of this division), so its position would require §591, while §591 occurs nowhere in the base-text column for the chapter as a whole. Verification: this edition’s underlying work file was checked verbatim against the raw CSCD marker file—the paragraph attribute and paragraph-number marker there both read 561, and 591 likewise occurs nowhere in the raw marker file. The error therefore originates in the source of the base text and was not introduced during this edition’s file preparation. Disposition: the base-text column remains unchanged by even a single byte, and the chapter jacket and this unit’s Overview transcribe its actual form; this section establishes the single collation note—the base text reads 〔CSCD §561〕, whose position would be 〔CSCD §591〕 (the source file has the same error); it is recorded as found and not corrected on the source’s behalf. Whether to renumber it is not decided here; it is left to the wise who come after.
Scope of this column Everything listed above is the literal fact of the base-text column. This column has not been collated against the scanned PTS pages. The zero-occurrence findings in this column apply only to the single base-text surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation made by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself marks it; none is identified on its behalf. Parentheses in the “Source Marked by the Text” column are copied verbatim without translating the title.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §561〕 | Vuttañhetaṃ ''tattha katamā avijjā, dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa''nti | The eight fields of ignorance—the complete authority for the range of ignorance in this division | (dha. sa. 1106) |
| 〔CSCD §593〕 | Vuttampi cetaṃ ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. | Scriptural authority that formations exist through ignorance; its latter half establishes the point in reverse with “when ignorance is abandoned and true knowledge arises, a meritorious formation is no longer formed” | None (quoted without a source number) |
A single citation without a source number The second citation in the table is this division’s only scriptural citation without a parenthetical source annotation. The same citation occurs again in the detailed unit on ignorance conditioning formations (in the form ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī''ti), where it likewise carries no number. A single citation appears twice and carries no number in either place; the fact is recorded without identifying its source on the text’s behalf.
Number of citation formulas 〔measured in this column〕 Vuttañhetaṃ occurs once・Vuttampi cetaṃ once・Yathāha・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text marks 1 source in a parenthetical annotation. These figures apply only to this division’s scope, not the whole work.
V. Similes and Rhetoric
This section records only the locations of this division’s similes and what they are matched with, without offering literary evaluation.
A. Similes Fresh measurement of comparative expressions in this division yields 6 word-bounded occurrences of viya, zero occurrences of forms of sadisa, and zero word-bounded occurrences of iva. All six similes occur in the single paragraph 〔CSCD §593〕, each corresponding to the initiation of a kind of formation; the preceding two paragraphs have no similes—six similes follow in succession within a single paragraph, making it the chapter’s paragraph with the densest concentration of similes.
| Location | Simile | Meaning Matched With It |
|---|---|---|
| 〔CSCD §593〕 | devaccharakāmako viya maruppapātaṃ | Like somebody desiring celestial nymphs who leaps from a cliff—not knowing the danger of the result of merit and initiating meritorious formation |
| 〔CSCD §593〕 | salabho viya dīpasikhābhinipātaṃ | Like a moth plunging into a lamp flame—not seeing that the result of merit ends in great burning and initiating meritorious formation |
| 〔CSCD §593〕 | madhubindugiddho viya ca madhulittasatthadhārālehanaṃ | Like somebody greedy for a drop of honey licking the edge of a knife smeared with honey—the same point; this and the preceding simile are attached to the same sentence and occur together |
| 〔CSCD §593〕 | bālo viya gūthakīḷanaṃ | Like a foolish child playing with excrement—not seeing the danger in sensual pleasures and initiating demeritorious formation |
| 〔CSCD §593〕 | maritukāmo viya ca visakhādanaṃ | Like somebody seeking death eating poison—the same point; these two similes likewise occur together |
| 〔CSCD §593〕 | disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ | Like a person who has lost direction taking the road toward a city of goblins—not understanding the suffering of change in formations and initiating imperturbable formation |
Uneven distribution of the six similes Among the six similes, meritorious formation receives three, demeritorious formation two, and imperturbable formation one—the reverse of the order of the three formations in density, so the kind discussed earlier receives more similes. The fact is recorded without evaluation.
B. Verifiable Rhetorical Observations (1) The backbone of this division is a causal parallel applied individually to the three formations: 〔CSCD §593〕 frames the account with ārabhati (initiates), which occurs 7 times, each occurrence presenting a formation initiated through a kind of unknowing or a kind of perversion. (2) The self-posed question Kasmā? has zero occurrences, and ? occurs once in the entire division (in the opening question at 〔CSCD §593〕, kathaṃ panetaṃ jānitabbaṃ ''ime saṅkhārā avijjā paccayā hontī''ti?)—this is among the chapter’s units with the sparsest use of questions. (3) There are zero stanzas (zero indented lines)—in contrast with the verse form of the divisions from craving conditioning clinging onward. (4) The abbreviation form …pe… occurs twice, both within cited scriptural passages. (5) An inflected form of the term “should be understood” occurs once in the whole division (veditabbo), far less frequently than the 14 occurrences in the preceding division.
All figures above were measured only within this division and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each reference is based only on a term verifiable within this division—the mapping between this division’s paragraph numbers and the chapter’s section-number system is unknown, so these references do not carry chapter-section numbers, nor is a conversion estimated. No identification is supplied on the text’s behalf.
| Passage in This Division | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §561〕 Ayaṃ pana vitthāranayo | The unit on the general account of dependent origination 〔CSCD §590〕 | That division closes with Ayaṃ tāvettha saṅkhepakathā; this division’s marker forms its counterpart |
〔CSCD §592〕 evaṃ pubbe saṅkhepato vuttā cha | The unit on the general account of dependent origination 〔CSCD §587〕 | The mode of meaning in that division already gives the six names of formations in summary; this division gives their counts in detail |
〔CSCD §592〕 Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā | The detailed unit on formations conditioning consciousness 〔CSCD §620〕 | That division establishes thirty-two resultant consciousnesses and expressly excludes another group under the same form, Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni |
〔CSCD §593〕 ''avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti | The detailed unit on ignorance conditioning formations 〔CSCD §617〕 | That division cites the same sentence again to prove that ignorance is a “manifest” cause of formations |
〔CSCD §593〕 so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā | The detailed unit on ignorance conditioning formations 〔CSCD §618〕 | That division quotes this sentence verbatim as what has already been stated concerning the conditionality of ignorance |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the lineage of commentaries.