清淨道論 他心智Visuddhimagga · Knowledge That Penetrates Minds
「遍取」是把他的心圈起來——他心智是限定之後的了知，不是感應。
修法不從自身起，以天眼為遍作：增大光明，見他人依心色而轉的血之色——悅則赤如尼拘律果、憂則黑如閻浮果、捨則如澄淨胡麻油；由色尋心，得力則從心入心，不必再看色。無色界無色可看，義注答得乾脆：誰的也不看，於任何處轉向於心即知。
十六種心是八對：有貪離貪（八貪心對四地善無記）、有瞋離瞋（二憂心對餘）、有癡離癡（十二不善皆有癡）、收縮散亂（昏沈睡眠對掉舉）、大非大（色無色界對欲界）、有上無上（三地對出世間）、得定不得定（近行安止）、解脫不解脫（彼分鎮伏正斷安息出離五解脫）。不入此對之心歸哪邊——「有些長老也攝取它們」，論主錄而不判。
To “thoroughly take up” is to draw a boundary around another’s mind. Knowledge that penetrates minds is knowledge after delimitation, not vague sensitivity.
Cultivation does not begin from oneself but uses the divine eye as preliminary work. After expanding the light, one sees the color of blood connected with another’s heart-materiality—red like banyan fruit with joy, black like rose-apple fruit with grief, and clear like sesame oil with equanimity. From materiality one seeks mind; once the knowledge is strengthened, it enters directly from mind into mind and need not look at materiality again. Since the formless realm has no materiality to see, the Commentary answers plainly: one sees no one’s, but knows wherever one adverts to a mind.
The sixteen kinds of mind are eight pairs: possessing greed and without greed (the eight greed-rooted minds against profitable and indeterminate minds of the four planes); possessing hate and without hate (the two grief minds against the rest); deluded and undeluded (all twelve unprofitable minds contain delusion); contracted and distracted (sloth-and-torpor against agitation); exalted and unexalted (form and formless against sense sphere); surpassable and unsurpassed (three planes against supramundane); concentrated and unconcentrated (access and absorption); liberated and unliberated (the five liberations by substitution of opposites, suppression, complete cutting off, tranquillization, and escape). As for minds outside a given pair, “some elders include them”; the commentator reports this without adjudicating it.
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 他心智之語義 〔CSCD §401〕
他心智之論
於他心智之論中，「為了他心智」——這裡，「遍取」故為「遍」，意思就是限定。心之遍，就是他心；他心而又是智，所以是他心智。「為了那個」，這樣說。「諸他有情的」——就是除自己以外其餘有情的。「諸他人的」——這也與那個是同一個義；不過由於所應調伏之眾，並且由於說法之善巧，而作了文之異。「以心於心」——就是以自己的心〔知〕他們的心。「遍取而了知」——就是限定了之後，依有貪等等而以種種之相了知。
§2 修法——心色三相與義注之問答 〔CSCD §401〕
那麼，這智應當如何令其生起呢？這是依天眼¹而成的，那〔天眼〕就是它的遍作。所以那位比丘應當增大光明，以天眼看見他人依於心色²而轉起的血之色，而尋求其心。因為當悅³之心轉起時，那〔血〕就成為赤色，如尼拘律之果；當憂之心轉起時，就成為黑色，如閻浮之果；當捨之心轉起時，就如澄淨之胡麻油。所以他應當這樣「這色是悅根等起，這色是憂根等起，這色是捨根等起」，看見他人心血之色而尋求其心，令他心智得力。因為當它這樣得力時，他就依次而了知一切欲界之心與色界、無色界之心，從心而入於心，乃至不必看見心色。義注⁴中也這樣說了：「想要知道無色〔界〕中他人之心的人，看誰的心色呢？看誰的諸根之變異呢？誰的也不看。這是有神通者的境界，即是說：他在任何處轉向於心，就了知十六種心。不過這話是就未作勝解者而說的。」
§3 十六種心之分別 〔CSCD §401〕
而在「有貪之心」等等〔諸句〕之中，應當了知：八種與貪俱的心，是「有貪之心」；其餘四地⁵的善與無記之心，是「離貪的」。至於二個憂之心與二個疑及掉舉之心——這四個心不入於這一對之中；不過有些長老⁶也攝取它們。而二種憂之心，名為「有瞋之心」；一切四地的善與無記，是「離瞋的」。其餘十個不善心不入於這一對之中；不過有些長老也攝取它們。
而在「有癡、離癡」這裡，依別於一一人之法，唯與疑及掉舉俱的二者是「有癡的」；但由於癡在一切不善之中都有，所以應當了知十二種不善心也都是「有癡之心」，其餘的是「離癡的」。而隨昏沈睡眠的，是「收縮的」；隨掉舉的，是「散亂的」。色界與無色界的，是「大⁷的」；其餘的是「非大的」。一切三地的，是「有上的」；出世間的，是「無上的」。至於近行與至於安止的，是「得定的」；二者都不至的，是「不得定的」。至於彼分、鎮伏、正斷、安息、出離五種解脫⁸的，是「解脫的」；應當了知：這五種〔解脫〕都不至的，是「不解脫的」。這樣，得他心智的比丘就了知這一切種類——「有貪之心是有貪之心」……乃至（廣說如前）……「不解脫之心是不解脫之心」。
他心智之論竟。
註
¹ 天眼（dibbacakkhu）：他心智之遍作即天眼；其修法在本品〈有情死生智〉一單元。
² 心色（hadayarūpa）：心之所依之色；其立在本書第 18 品〈見清淨〉。
³ 悅・憂・捨（somanassa・domanassa・upekkhā）：悅為心之樂受，憂為心之苦受，捨為不苦不樂之受；本書於受之五分之列亦以「悅」當 somanassa，與身之樂受之「樂」分立。
⁴ 義注（aṭṭhakathā）：本論所承先代註釋之通稱。
⁵ 四地（catubhūmaka）：欲界、色界、無色界與出世間四者；其分在本書第 14 品〈蘊〉之識蘊一篇。
⁶ 有些長老（Keci therā）：論主於此出先代長老攝法之異說而不判其是非；本篇二處皆然。
⁷ 大（mahaggata）：色界與無色界之心，以其超於欲界之小而名為大。
⁸ 彼分・鎮伏・正斷・安息・出離（tadaṅga・vikkhambhana・samuccheda・paṭipassaddhi・nissaraṇa）：五種解脫之名；其位在本書見清淨以下諸品。
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 Meaning of Knowledge That Penetrates Minds 〔CSCD §401〕
Discussion of Knowledge That Penetrates Minds
In the discussion of knowledge that penetrates minds, “for knowledge that penetrates minds”: here, it is “penetration” because it thoroughly takes up; the meaning is delimitation. Penetration of a mind is another’s mind; since this penetration of another’s mind is also knowledge, it is knowledge that penetrates minds. “For that,” is what is meant. “Of other beings” means of beings other than oneself. “Of other persons” has the same meaning, but the wording differs for the sake of those to be tamed and through skill in teaching. “Mind with mind” means knowing their minds with one’s own mind. “Having thoroughly taken up, he understands” means that after delimiting it, he understands it in various aspects, as possessing greed and so forth.
§2 Method of Cultivation—the Three Marks of Heart-Materiality and the Commentary’s Questions and Answers 〔CSCD §401〕
How, then, is this knowledge to be brought about? It is accomplished by means of the divine eye,¹ which serves as its preliminary work. The bhikkhu should therefore expand the light and, with the divine eye, see the color of the blood that occurs in dependence on another’s heart-materiality,² and seek out that person’s mind. When a mind accompanied by joy³ occurs, the blood becomes red like the fruit of a banyan tree; when a mind accompanied by grief occurs, it becomes black like a rose-apple fruit; when a mind accompanied by equanimity occurs, it is like clear sesame oil. Seeing the color of the blood in another’s heart, he should seek out the mind by determining, “This color is produced by the faculty of joy; this color is produced by the faculty of grief; this color is produced by the faculty of equanimity,” and so strengthen knowledge that penetrates minds. When it has been strengthened in this way, he progressively understands every sense-sphere mind and the minds of the form and formless spheres, entering directly from mind into mind, without needing to see heart-materiality. The Commentary⁴ likewise says: “When one wishes to know the mind of another in the formless realm, whose heart-materiality does one see? Whose alteration of the faculties does one see? One sees no one’s. This is the range of one who possesses direct knowledge: wherever he adverts to a mind, he understands the sixteen kinds of mind. This statement, however, concerns one who has not yet made a resolution.”
§3 Analysis of the Sixteen Kinds of Mind 〔CSCD §401〕
In the phrases beginning “a mind possessing greed,” the following should be understood. The eight kinds of mind associated with greed are “a mind possessing greed”; the profitable and indeterminate minds of the other four planes⁵ are “a mind without greed.” The two minds accompanied by grief and the two accompanied by doubt and agitation—these four do not enter into this pair, though some elders⁶ include them. The two kinds of mind accompanied by grief are called “a mind possessing hate”; all profitable and indeterminate minds of the four planes are “a mind without hate.” The other ten unprofitable minds do not enter into this pair, though some elders include them.
As to “deluded” and “undeluded,” when the factors specific to each individual type are considered, only the two associated with doubt and agitation are “deluded.” But since delusion is present in all that is unprofitable, all twelve unprofitable minds should be understood as “deluded,” and the rest as “undeluded.” A mind following sloth and torpor is “contracted”; one following agitation is “distracted.” A mind of the form or formless sphere is “exalted”;⁷ the rest are “unexalted.” Minds of all three planes are “surpassable”; the supramundane are “unsurpassed.” Those reaching access or absorption are “concentrated”; those reaching neither are “unconcentrated.” Those reaching the five kinds of liberation—by substitution of opposites, suppression, complete cutting off, tranquillization, and escape⁸—are “liberated”; those reaching none of the five are “unliberated.” In this way, the bhikkhu who has obtained knowledge that penetrates minds understands every kind: “a mind possessing greed as a mind possessing greed” ... and so on as before ... “an unliberated mind as an unliberated mind.”
Thus ends the discussion of knowledge that penetrates minds.
Notes
¹ Divine eye (dibbacakkhu): the divine eye is the preliminary work for knowledge that penetrates minds; its cultivation is taught in this chapter’s unit on knowledge of the death and rebirth of beings.
² Heart-materiality (hadayarūpa): the material basis of mind; it is established in Chapter 18, “Purification of View.”
³ Joy, grief, and equanimity (somanassa・domanassa・upekkhā): joy is pleasant mental feeling, grief is painful mental feeling, and equanimity is neither-painful-nor-pleasant feeling. In its fivefold analysis of feeling, this treatise likewise renders somanassa as “joy,” distinct from the bodily pleasant feeling called “pleasure.”
⁴ Commentary (aṭṭhakathā): the general designation for the earlier commentarial tradition inherited by this treatise.
⁵ Four planes (catubhūmaka): the sense sphere, form sphere, formless sphere, and supramundane; their division appears in the discussion of the consciousness aggregate in Chapter 14, “The Aggregates.”
⁶ Some elders (Keci therā): here the commentator reports, without deciding, an alternative classification held by earlier elders; the phrase occurs twice in this unit.
⁷ Exalted (mahaggata): minds of the form and formless spheres are called exalted because they transcend the littleness of the sense sphere.
⁸ Substitution of opposites, suppression, complete cutting off, tranquillization, and escape (tadaṅga・vikkhambhana・samuccheda・paṭipassaddhi・nissaraṇa): names of the five kinds of liberation; their places are explained in the chapters beginning with Purification of View.
他心智的遍作是天眼：先看他人心色之血——悅則赤如尼拘律果、憂則黑如閻浮果、捨則如澄淨胡麻油——由色入心，得力則不必看色；然後十六種心逐對分別
大局 — 第二神通
他心智三段：語義（§1）、修法（§2）、十六種心之分別（§3）。它的特別處有二：①修法不從自身起，以天眼為遍作——先以天眼見他人依心色而轉的血之色，由色而入心；②經句所列「有貪、離貪……解脫、不解脫」十六種心，論主逐對分別，並兩度錄「有些長老也攝取它們」之異說而不判。〔所見〕
§01 他心智之語義 → 白話 §1
「遍取」故為「遍」，即限定；心之遍為他心；他心而又是智為他心智。「諸他有情的」除己以外；「諸他人的」同義——為所調伏之眾與說法之善巧而作文之異。「以心於心」以自心知他心。「遍取而了知」限定之後依有貪等以種種相了知（白話 §1）。〔讀法〕「遍取」就是「把他的心圈起來」——他心智不是感應，是限定之後的了知。
§02 修法——心色三相與義注之問答 → 白話 §2
此智依天眼而成，天眼即其遍作。比丘增大光明，以天眼見他人依心色而轉起之血之色而尋其心：悅之心轉起則血成赤色如尼拘律果；憂之心則黑如閻浮果；捨之心則如澄淨胡麻油——「這色是悅根等起、這色是憂根等起、這色是捨根等起」而尋其心，令他心智得力。得力時依次了知一切欲界、色界、無色界之心，從心入心，乃至不必見心色。義注：「欲知無色界中他人之心者看誰的心色、誰的諸根變異？誰的也不看。這是有神通者的境界：於任何處轉向於心即了知十六種心——不過這是就未作勝解者而說的。」（白話 §2）〔讀法〕三種血色是全品最具體的一段：悅赤、憂黑、捨澄。但它只是入門——「由色入心」之後就不再需要色了；無色界無色可看，義注那句答得乾脆：誰的也不看。
§03 十六種心之分別 → 白話 §3
有貪之心——八種與貪俱之心；離貪——餘四地之善與無記（二憂心與疑掉舉二心不入此對，有些長老亦攝之）。有瞋——二憂心；離瞋——一切四地善與無記（餘十不善心不入此對，有些長老亦攝之）。有癡——依別人之法唯疑掉舉俱之二者，然癡在一切不善中皆有，故十二不善心皆有癡；餘離癡。收縮——隨昏沈睡眠者；散亂——隨掉舉者。大——色無色界；非大——餘。有上——三地；無上——出世間。得定——至近行與至安止；不得定——二俱不至。解脫——至彼分、鎮伏、正斷、安息、出離五解脫；不解脫——五俱不至。得他心智者如是了知一切種類（白話 §3）。〔讀法〕十六種是八對；每對論主都給了心之數目（八種貪心、二憂心、十二不善心……）——這是蘊之品識蘊八十九心的用場。兩處「有些長老也攝取它們」是同一件事：那些不入此對的心該歸哪邊——論主錄異說不判。
給一般讀者
他心智在這本書裡是「看血色入門、由色入心」的工夫，不是讀心術。記住三種顏色（赤、黑、澄）和那句「誰的也不看」；記住十六種心是八對，每對是蘊之品的心之分類。
想讀本單元全文：白話 §1–§3 即他心智之語義・以天眼為遍作之修法與義注問答・十六種心八對之分別的全段逐段全譯。
The divine eye is the preliminary work for penetrating minds: first one sees the blood connected with another’s heart-materiality—red like banyan fruit with joy, black like rose-apple fruit with grief, and clear like sesame oil with equanimity—then enters mind through materiality; once strengthened, the knowledge no longer needs to see materiality, and it proceeds through the sixteen kinds of mind in pairs
The Big Picture — the Second Direct Knowledge
Knowledge that penetrates minds has three parts: meaning (§1), method of cultivation (§2), and analysis of the sixteen kinds of mind (§3). It has two special features. First, cultivation does not begin from oneself but uses the divine eye as preliminary work: one sees with the divine eye the color of another’s blood arising in dependence on heart-materiality, and enters the mind through that materiality. Second, the commentator analyzes in pairs the sixteen kinds listed in the canonical phrases—possessing greed, without greed, through liberated and unliberated—and twice reports without adjudication the alternative view that “some elders include them.” [What is seen]
§01 Meaning of Knowledge That Penetrates Minds → Vernacular §1
“Penetration” thoroughly takes up and thus delimits; penetration of a mind is another’s mind, and penetration of another’s mind that is knowledge is knowledge that penetrates minds. “Of other beings” excludes oneself. “Of other persons” has the same meaning, with different wording for those to be tamed and through skill in teaching. “Mind with mind” means knowing another’s mind with one’s own. “Having thoroughly taken up, he understands” means understanding in various aspects—possessing greed and so on—after delimitation (Vernacular §1). [How to read] Thorough taking-up is like drawing a boundary around that person’s mind. Knowledge that penetrates minds is determinate knowledge after delimitation, not vague sensitivity.
§02 Method of Cultivation—the Three Marks of Heart-Materiality and the Commentary’s Questions and Answers → Vernacular §2
This knowledge is accomplished by the divine eye, which is its preliminary work. The bhikkhu expands the light and, with the divine eye, sees the color of the blood occurring in dependence on another’s heart-materiality: with a joyful mind it is red like banyan fruit; with a grieving mind, black like rose-apple fruit; with an equanimous mind, clear like sesame oil. He seeks the mind by determining, “This color is produced by the faculty of joy, this by grief, this by equanimity,” and strengthens knowledge that penetrates minds. Once strengthened, it progressively understands minds of the sense, form, and formless spheres, entering mind directly through mind without seeing heart-materiality. The Commentary asks: “When one wishes to know another’s mind in the formless realm, whose heart-materiality and whose alteration of the faculties does one see? One sees no one’s. This is the range of one with direct knowledge: wherever he adverts to a mind, he knows the sixteen minds—though this concerns one who has not made a resolution” (Vernacular §2). [How to read] The three colors of blood are the most concrete passage in the chapter: joy is red, grief black, and equanimity clear. But they are only the entrance. Once the practitioner has entered mind through materiality, materiality is no longer needed. Since there is no materiality in the formless realm, the Commentary answers crisply: no one’s is seen.
§03 Analysis of the Sixteen Kinds of Mind → Vernacular §3
Possessing greed means the eight minds associated with greed; without greed means the profitable and indeterminate minds of the remaining four planes. The two grief minds and the two of doubt and agitation do not enter this pair, though some elders include them. Possessing hate means the two grief minds; without hate means all profitable and indeterminate minds of the four planes. The remaining ten unprofitable minds do not enter this pair, though some elders include them. Deluded, on the basis of factors specific to each type, means the two accompanied by doubt and agitation; because delusion occurs in all unprofitable states, however, all twelve unprofitable minds are deluded and the rest undeluded. Contracted follows sloth and torpor; distracted follows agitation. Exalted comprises form- and formless-sphere minds, unexalted the rest. Surpassable comprises the three planes, unsurpassed the supramundane. Concentrated reaches access or absorption; unconcentrated reaches neither. Liberated reaches the five liberations by substitution of opposites, suppression, complete cutting off, tranquillization, and escape; unliberated reaches none. One with knowledge that penetrates minds understands all kinds in this way (Vernacular §3). [How to read] The sixteen are eight pairs, and the commentator supplies the number of minds for each—eight greed-rooted minds, two grief minds, twelve unprofitable minds, and so forth. This is where the eighty-nine-mind classification from the consciousness aggregate becomes operative. The two instances of “some elders include them” address the same issue: where to place minds that do not fall within the stated pair. The commentator records the alternative without deciding it.
For the General Reader
In this book, penetrating minds is a cultivation that “enters through the color of blood and proceeds from materiality into mind,” not mind-reading. Remember the three colors—red, black, and clear—and the statement “one sees no one’s.” Remember also that the sixteen kinds of mind are eight pairs, each drawn from the classification of mind in the chapter on the aggregates.
To read this unit in full: Vernacular §§1–3 give the complete paragraph-by-paragraph rendering of the meaning of knowledge that penetrates minds, the divine-eye preliminary cultivation and commentarial questions and answers, and the analysis of the sixteen kinds of mind in eight pairs.
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 本單元之切段之首即 ### Cetopariyañāṇakathā 一行（本欄實測本單元之 ### 行一個）。
段號域 譯底欄之段號唯一個：〔CSCD §401〕。本篇於譯底欄之幅為 3,373 位元組——為本品六單元中之最小者（次小者為 13-01 之 3,968 位元組）。
科之構 本科為他心智一法門，其文為一段而其骨三分：①cetopariyañāṇāyāti 一語之逐語釋（pariyātīti pariyaṃ⋯）與經句諸語（Parasattānanti・Parapuggalānanti・Cetasā cetoti・Paricca pajānātīti）之釋；②修法（Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? 一問所領——以天眼為其遍作，觀他心色所依之血色而求其心，並義注之問答明無色界中之知）；③十六種心之分別（sarāga 至 avimutta 八對）。一法門一單元，其小不嫌小。
十六種心之八對 本欄逐對反查：有貪／離貪・有瞋／離瞋・有癡／離癡・收縮／散亂・大／非大・有上／無上・得定／不得定・解脫／不解脫——八對十六心，無一對缺；其中前三對論主各出其所攝之心數與所不攝者，第一第二對更各附「有些長老亦攝之」一語（見目三）。
前後接點 前承同品之首單元：本篇首句作 Cetopariyañāṇakathāya⋯cetopariyañāṇāyāti ettha pariyātīti pariyaṃ——論自標之續。後接同品之第三單元：本篇末以 Cetopariyañāṇakathā niṭṭhitā. 一行收，次單元即以 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti 起——其起式與本篇之起式逐字同構（科名＋所釋之語＋ti）。
movement 品夾《總覽》繫本單元於 §B〈Cetopariyañāṇakathā 他心智〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
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。既立之詞於本目不重立——其在本篇者為 cetopariyañāṇa（他心智）・dibbacakkhu（天眼）・paricchindati（限定）・hadayarūpa（心色）・veneyya（所應調伏之眾）・vītarāga（離貪者；其位為人，而本篇之位為心，見下）・mahaggata（大）・indriyavikāra（諸根之變異）・somanassa／domanassa／upekkhā（悅／憂／捨）・lobhasahagata（與貪俱）・thinamiddha（昏沈睡眠）・uddhacca（掉舉）・vicikicchā（疑）・abyākata（無記）・lokuttara（出世間）・upacāra／appanā（近行／安止）・tadaṅga／vikkhambhana／samuccheda／paṭipassaddhi／nissaraṇa（彼分／鎮伏／正斷／安息／出離）・catubhūmaka（四地）。以下唯列本篇新出者。
他心智之語義與其修法 〔CSCD §401〕前分。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pariyāti | 遍取 | paricchindati（限定）剔——原形既列（不淨業處之品之詞條）；既列之讀同 | 〔CSCD §401〕 |
| cetopariya | 他心 | 本科之名之釋——pariyātīti 故為 pariyaṃ，即限定他心 | 〔CSCD §401〕 |
| parasatta・parapuggala | 他有情・他人 | 經句之二語；論主判其一義而由所化與說法之善巧故文異 | 〔CSCD §401〕 |
| desanāvilāsa | 說法之善巧 | 文異之第二由 | 〔CSCD §401〕 |
| byañjananānatta | 文之異 | 文異之語 | 〔CSCD §401〕 |
| hadayalohitavaṇṇa | 心血之色 | hadayarūpa（心色）剔——原形既列（見清淨之品之詞條）；既列之讀同 | 〔CSCD §401〕 |
| nigrodhapakka・jambupakka | 尼拘律之果・閻浮之果 | 悅心與憂心時心血之二色 | 〔CSCD §401〕 |
| pasannatilatela | 澄淨之胡麻油 | 捨心時心血之色 | 〔CSCD §401〕 |
| somanassindriyasamuṭṭhāna・domanassindriyasamuṭṭhāna・upekkhindriyasamuṭṭhāna | 悅根等起・憂根等起・捨根等起 | 三色之判 | 〔CSCD §401〕 |
| soḷasappabhedaṃ cittaṃ | 十六種心 | 義注所出之數；無色界中不見心色亦能知之 | 〔CSCD §401〕 |
| akatābhinivesa | 未作勝解者 | 本欄之讀 | 〔CSCD §401〕 |
| ⚠︎ sarāga | 有貪 | vītarāga 剔——原形既列，既列之讀作「離貪者」（不淨業處之品之詞條，其位為人）；本篇之位為心（譯底作 cittaṃ vītarāgaṃ）——一形二位，本欄不重列而誌其位之異，正文作「離貪之心」 | 〔CSCD §401〕 |
| sadosa・vītadosa | 有瞋・離瞋 | 十六種心之第三第四對 | 〔CSCD §401〕 |
| samoha・vītamoha | 有癡・離癡 | 十六種心之第五第六對；論主別出普遍與別人二法 | 〔CSCD §401〕 |
| saṃkhitta・vikkhitta | 收縮・散亂 | 隨昏沈睡眠者與隨掉舉者 | 〔CSCD §401〕 |
| amahaggata | 非大 | mahaggata（大）剔——原形既列（業處之品之詞條 *paritta* 之註所繫）；既列之讀同 | 〔CSCD §401〕 |
| sauttara・anuttara | 有上・無上 | 三地之心為有上、出世間為無上 | 〔CSCD §401〕 |
| samāhita・asamāhita | 得定・不得定 | 至近行與安止者為得定 | 〔CSCD §401〕 |
| vimutta・avimutta | 解脫・不解脫 | 五種解脫所攝者；不至五者為不解脫 | 〔CSCD §401〕 |
| pāṭipuggalikanaya | 別於一一人之法 | 本欄之讀 | 〔CSCD §401〕 |
| catubhūmaka kusalābyākata | 四地之善與無記 | 離貪離瞋離癡三位所共之所指 | 〔CSCD §401〕 |
須併觀之三處 ①⚠︎ vītarāga 之一形二位：既列之讀作「離貪者」（不淨業處之品之詞條，其位為人）；本篇之位為心（譯底作 Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ.）——本欄依既列不重立之律，而正文作「離貪之心」，誌其位之異以俟來哲。②十六種心之八對，本欄以七列收之（sarāga 一列並繫 vītarāga 之誌，餘六對各一列）——其讀皆依本篇之自釋而立，不代援他品。③本篇之 Vuttampi cetaṃ aṭṭhakathāyaṃ 一引為義注之通稱位，本欄從既立之讀作「義注」（aṭṭhakathā 通稱＝義注，本編之律）而不作書名。
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.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・eke 俱零命中。方括注唯二式（[§NN] 段號 1 個與版頁記 4 個）。查無即記無。
Keci pana therā 之二見——本品之中最明之「論中異說」 本篇 Keci 2 見，其文逐字相同：Keci pana therā tānipi saṅgaṇhanti.（〔CSCD §401〕，一在有貪／離貪一對之後、一在有瞋／離瞋一對之後）——論主於二處各出「有些長老亦攝彼四心／彼十心」之異說而不判其是非。此與 12-04 之 keci（敘述之「有些」）異其位：本篇之 Keci pana therā 明繫於「長老」而其所出者為攝法之異，為古師之異說之標。然其非傳本之異讀（無 pāṭho、無異讀括注），本欄判其為論中之異說而不入異讀之數，誌之以俟來哲。
本欄自出之字面之一處 本篇之二 Keci pana therā tānipi saṅgaṇhanti. 之前，其所斥之句亦逐字相同（imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti.／Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti.）——二處之句式全同而其數異（四對十），本欄誌其實。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 零命中——本篇為本品六單元中唯一全無圓括注出處之篇。如實記其無。
引式之標之實測 Vuttampi cetaṃ 1 見（〔CSCD §401〕之 Vuttampi cetaṃ aṭṭhakathāyaṃ，領義注之問答）；Yathāha・Vuttañhetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。引號 '' 實測 2 對（義注之引一・心之三色之判一）。
本篇之引據之實 本篇之所引唯一，即義注之問答（āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā）——不繫圓括注出處，其式與本品他篇之繫括注者異。論主以此一引解「無色界中無心色可觀而何以能知」之難，本欄誌其實而不代考定其義注之所在。
經句之逐語標 本篇之經句同前篇之式，以逐語之標而非以整引出之（Parasattānanti・Parapuggalānanti・Cetasā cetoti・Paricca pajānātīti・Sarāgaṃ vā cittantiādīsu・Samohaṃ⋯vītamohanti ettha）——六標，逐標一釋。誌其實。
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。
譬喻之查與其結 本欄於譯底欄逐字普查：Yathā／yathā・viya・iva・upamā・seyyathāpi・evameva 俱零命中；唯 sadisa 諸形 3 見——rattaṃ nigrodhapakkasadisaṃ（悅心時心血赤如尼拘律之果）・kāḷakaṃ jambupakkasadisaṃ（憂心時黑如閻浮之果）・pasannatilatelasadisaṃ（捨心時如澄淨之胡麻油）。三見皆以 sadisa 立而非以 viya 或 yathā 立——本篇之喻凡三，皆為色之比，皆在修法之一段之內，且三者共一句式（Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti 之式，逐色一句）。三喻之取材俱為果與油，無一取於人事。誌其實不代評。
修辭之可核觀察 ①問句 2 見（?）：Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti?（修法之問，論主自設，其式與前篇之修法之問逐字同構）與義注之引中之 kassindriyavikāraṃ oloketīti?。②…pe… 省略式 1 見（末之總收句 sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī）。③偈頌 零處。④本篇無事例（人事之記）。⑤八對之句式：十六心之八對，其前三對各為「某某之心為某；餘為某；某某四／十心不入此對；有些長老亦攝之」四分，後五對則各為一句而無所斥——前密後疏，一段之內二格。⑥科末之收語 Cetopariyañāṇakathā niṭṭhitā. 1 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 §401〕 Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ | 本品之第五單元（天眼） | 本篇自標其遍作即天眼——二科相須，而天眼之修在彼篇 |
〔CSCD §401〕 parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā | 見清淨之品 | 心色（心所依）之義在彼品之詞條 |
〔CSCD §401〕 sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti | 蘊之品（識蘊） | 三地之心之數與其分在彼品 |
〔CSCD §401〕 Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ | 見清淨以下諸品（五種解脫） | 五解脫之名與其位在彼諸品 |
〔CSCD §401〕 Upacārappattaṃ appanāppattañca samāhitaṃ | 地遍之品 | 近行與安止之義在彼品 |
〔CSCD §401〕 Vuttampi cetaṃ aṭṭhakathāyaṃ ''āruppe parassa cittaṃ jānitukāmo | 無色之品 | 無色界之四處在彼品；本篇借義注之答解其難 |
〔CSCD §402〕 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti | 本品之第三單元 | 其起式與本篇之起式逐字同構——論自標之續 |
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 uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified by the single locator form 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Section heading The extract begins with the single line ### Cetopariyañāṇakathā (the present unit contains exactly one ### line).
Paragraph-number range The source column contains exactly one numbered paragraph: 〔CSCD §401〕. Its extent is 3,373 bytes, the smallest of the chapter’s six units; the next smallest is Unit 13-01 at 3,968 bytes.
Structure of the section This section is a single method, knowledge that penetrates minds. Its one paragraph has three structural parts: (1) a word-by-word explanation of cetopariyañāṇāyāti, beginning pariyātīti pariyaṃ, and of the canonical phrases Parasattānanti, Parapuggalānanti, Cetasā cetoti, and Paricca pajānātīti; (2) cultivation, introduced by Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti?, which uses the divine eye as preliminary work, observes the color of blood dependent on another’s heart-materiality to seek out the mind, and includes the Commentary’s questions and answers explaining knowledge in the formless realm; and (3) analysis of the sixteen kinds of mind in eight pairs from sarāga to avimutta. One method forms one unit; smallness is no objection.
Eight pairs comprising sixteen kinds of mind A pair-by-pair check finds possessing greed / without greed, possessing hate / without hate, deluded / undeluded, contracted / distracted, exalted / unexalted, surpassable / unsurpassed, concentrated / unconcentrated, and liberated / unliberated—eight complete pairs and sixteen kinds, with no pair missing. For each of the first three pairs the commentator states both the number included and what is excluded; for the first and second he further adds, “some elders include them” (see Item III).
Connections before and after The opening Cetopariyañāṇakathāya ... cetopariyañāṇāyāti ettha pariyātīti pariyaṃ expressly continues from the first unit of the chapter. The unit ends with Cetopariyañāṇakathā niṭṭhitā.; the next begins Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti. Its opening construction is verbally parallel to this unit’s: name of discussion + term being explained + ti.
Movement The chapter overview assigns this unit to §B, “Cetopariyañāṇakathā—Knowledge That Penetrates Minds.” The paragraph range appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are cetopariyañāṇa (knowledge that penetrates minds), dibbacakkhu (divine eye), paricchindati (delimit), hadayarūpa (heart-materiality), veneyya (those to be tamed), vītarāga (one without greed; there the referent is a person, while here it is a mind, as noted below), mahaggata (exalted), indriyavikāra (alteration of the faculties), somanassa / domanassa / upekkhā (joy / grief / equanimity), lobhasahagata (associated with greed), thinamiddha (sloth and torpor), uddhacca (agitation), vicikicchā (doubt), abyākata (indeterminate), lokuttara (supramundane), upacāra / appanā (access / absorption), tadaṅga / vikkhambhana / samuccheda / paṭipassaddhi / nissaraṇa (substitution of opposites / suppression / complete cutting off / tranquillization / escape), and catubhūmaka (four planes). Only new terms appear below.
Meaning and cultivation of knowledge that penetrates minds First portion of 〔CSCD §401〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pariyāti | thoroughly takes up | After excluding the already-listed paricchindati (delimits) in the entries for the chapter on the foul meditation subject; the established understanding is the same | 〔CSCD §401〕 |
| cetopariya | penetration of another’s mind | Explanation of the section name: because pariyātīti, it is pariyaṃ, namely delimitation of another’s mind | 〔CSCD §401〕 |
| parasatta・parapuggala | other being; other person | Two terms in the canonical phrase; the commentator says their meaning is one, with different wording for those to be tamed and through skill in teaching | 〔CSCD §401〕 |
| desanāvilāsa | skill in teaching | Second reason for the verbal variation | 〔CSCD §401〕 |
| byañjananānatta | variation in wording | Term for the verbal variation | 〔CSCD §401〕 |
| hadayalohitavaṇṇa | color of the blood in the heart | After excluding the already-listed hadayarūpa (heart-materiality) from the entries for Purification of View; the established understanding is followed | 〔CSCD §401〕 |
| nigrodhapakka・jambupakka | banyan fruit; rose-apple fruit | Two colors of the heart’s blood when a joyful or grieving mind occurs | 〔CSCD §401〕 |
| pasannatilatela | clear sesame oil | Color of the heart’s blood when an equanimous mind occurs | 〔CSCD §401〕 |
| somanassindriyasamuṭṭhāna・domanassindriyasamuṭṭhāna・upekkhindriyasamuṭṭhāna | produced by the faculties of joy, grief, and equanimity | Determinations of the three colors | 〔CSCD §401〕 |
| soḷasappabhedaṃ cittaṃ | sixteen kinds of mind | Number given in the Commentary; they can be known in the formless realm without seeing heart-materiality | 〔CSCD §401〕 |
| akatābhinivesa | one who has not made a resolution | Reading as given in this column | 〔CSCD §401〕 |
| ⚠︎ sarāga | possessing greed | After excluding vītarāga, already rendered “one without greed” where its referent is a person in the entries for the chapter on the foul meditation subject; here its referent is a mind (cittaṃ vītarāgaṃ). The form is not relisted, but the change in referent is recorded; the body text has “mind without greed” | 〔CSCD §401〕 |
| sadosa・vītadosa | possessing hate; without hate | The third and fourth of the sixteen kinds | 〔CSCD §401〕 |
| samoha・vītamoha | deluded; undeluded | The fifth and sixth kinds; the commentator distinguishes the universal and individual-person methods | 〔CSCD §401〕 |
| saṃkhitta・vikkhitta | contracted; distracted | Respectively following sloth-and-torpor and agitation | 〔CSCD §401〕 |
| amahaggata | unexalted | After excluding the already-listed mahaggata (exalted) from the note tied to paritta in the entries for the chapter on meditation subjects; the established reading is followed | 〔CSCD §401〕 |
| sauttara・anuttara | surpassable; unsurpassed | Minds of the three planes are surpassable; supramundane minds are unsurpassed | 〔CSCD §401〕 |
| samāhita・asamāhita | concentrated; unconcentrated | Those reaching access or absorption are concentrated | 〔CSCD §401〕 |
| vimutta・avimutta | liberated; unliberated | Included in or excluded from the five kinds of liberation | 〔CSCD §401〕 |
| pāṭipuggalikanaya | method specific to each person | Reading as given in this column | 〔CSCD §401〕 |
| catubhūmaka kusalābyākata | profitable and indeterminate states of the four planes | Common referent for the states without greed, hate, and delusion | 〔CSCD §401〕 |
Three points to read together (1) ⚠︎ The two referents of vītarāga: its established rendering is “one without greed,” where the referent is a person in the entries for the chapter on the foul meditation subject. Here the referent is a mind, for the source says Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. The apparatus follows the rule against relisting established terms and writes “mind without greed” in the body, recording the changed referent for later readers. (2) The eight pairs comprising sixteen kinds are represented in seven rows here: the sarāga row also carries the note on vītarāga, and the remaining six pairs each have one row. Every reading is established by this unit’s own explanation, without importing another chapter. (3) The single citation introduced by Vuttampi cetaṃ aṭṭhakathāyaṃ uses the generic sense of Commentary; this edition follows its established rule in reading aṭṭhakathā generically as “Commentary,” not as a book title.
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan of the whole source column finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero occurrences of pāṭho; and zero occurrences of Porāṇā / porāṇā or eke. Square brackets have only two uses: one [§NN] paragraph number and four edition-page markers. Absence is recorded as absence.
Two occurrences of Keci pana therā—the clearest “alternative doctrinal view” in the chapter Keci occurs twice, with the same wording each time: Keci pana therā tānipi saṅgaṇhanti. at 〔CSCD §401〕, once after the possessing-greed / without-greed pair and once after the possessing-hate / without-hate pair. In each case the commentator reports, without deciding it, an alternative view that “some elders include those four / those ten minds.” This differs in function from keci in 12-04, which simply means “some” in a narrative: here Keci pana therā expressly refers to elders and introduces a different classificatory view, marking an ancient teachers’ alternative. It is not, however, a manuscript variant—there is no pāṭho or variant parenthesis. It is therefore identified as an alternative view within the treatise and not counted as a variant reading, and is recorded for later readers.
One literal feature of the source column Immediately before the two identical statements Keci pana therā tānipi saṅgaṇhanti., the sentences excluding the respective states also share the same construction: imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. and Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. The construction is identical but the numbers differ, four against ten. The apparatus records the fact.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references Parenthetical source references have zero occurrences. This is the only one of the chapter’s six units without any parenthetical source reference. The absence is recorded as found.
Measured citation formulas Vuttampi cetaṃ occurs once, in Vuttampi cetaṃ aṭṭhakathāyaṃ at 〔CSCD §401〕, introducing the Commentary’s questions and answers. Yathāha, Vuttañhetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira all have zero occurrences. The paired quotation marks '' occur twice, once around the Commentary citation and once around the determination of the three colors of mind.
The unit’s actual citation The unit’s only citation is the Commentary’s question and answer: āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā. It has no parenthetical source reference, unlike citations in other units of the chapter. The commentator uses it to resolve the difficulty of how knowledge is possible in the formless realm when no heart-materiality can be observed. This apparatus records that function without attempting to identify the Commentary passage’s precise location.
Word-by-word canonical lemmata Like the preceding unit, this unit presents the canonical statement through verbal lemmata rather than a full quotation: Parasattānanti, Parapuggalānanti, Cetasā cetoti, Paricca pajānātīti, Sarāgaṃ vā cittantiādīsu, and Samohaṃ ... vītamohanti ettha—six lemmata, each separately explained. The fact is recorded.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
Scan and conclusion for similes A verbatim scan finds zero occurrences of Yathā / yathā, viya, iva, upamā, seyyathāpi, or evameva. Forms of sadisa alone occur three times: rattaṃ nigrodhapakkasadisaṃ, in which the heart’s blood with a joyful mind is red like banyan fruit; kāḷakaṃ jambupakkasadisaṃ, in which it is black like rose-apple fruit with grief; and pasannatilatelasadisaṃ, in which it is like clear sesame oil with equanimity. All three are formed with sadisa, not viya or yathā. The unit therefore has three similes, all comparisons of color, all within the single cultivation paragraph, and all using the same sentence pattern beginning Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. Their imagery consists only of fruit and oil, never human events. These facts are recorded without evaluation.
Verifiable rhetorical observations (1) There are two question marks: Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti?, the commentator’s own cultivation question verbally parallel to the preceding unit, and kassindriyavikāraṃ oloketīti? within the Commentary citation. (2) The ellipsis form …pe… occurs once, in the final summary sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī. (3) There are no verses. (4) There are no personal anecdotes. (5) Syntax of the eight pairs: for each of the first three pairs, the sixteen-mind analysis follows four parts—one class is X, the rest are Y, four or ten states do not enter the pair, and some elders include them. Each of the last five pairs occupies one sentence without an excluded class. The one paragraph thus has two internal patterns, dense first and sparse later. (6) Cetopariyañāṇakathā niṭṭhitā. occurs once.
All these counts are measured only within this unit, not across the whole book.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor and is established only from terms verifiable in this unit. Because the relation between paragraph numbers and chapter-section numbers is unknown, these references do not attach chapter-section locators or infer conversions. No identification beyond the evidence is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §401〕 Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ | Unit 5 of this chapter, the divine eye | This unit expressly says that the divine eye is its preliminary work; the two discussions depend on one another, and cultivation of the divine eye occurs there |
〔CSCD §401〕 parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā | Chapter on Purification of View | The meaning of heart-materiality, the heart basis, occurs in that chapter’s entries |
〔CSCD §401〕 sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti | Chapter on the Aggregates, consciousness aggregate | The numbers and divisions of minds of the three planes occur there |
〔CSCD §401〕 Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ | Chapters beginning with Purification of View, five liberations | The names and places of the five liberations occur in those chapters |
〔CSCD §401〕 Upacārappattaṃ appanāppattañca samāhitaṃ | Chapter on the earth kasiṇa | The meanings of access and absorption occur there |
〔CSCD §401〕 Vuttampi cetaṃ aṭṭhakathāyaṃ ''āruppe parassa cittaṃ jānitukāmo | Chapter on the formless attainments | The four formless attainments occur there; this unit borrows the Commentary’s answer to resolve the difficulty |
〔CSCD §402〕 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti | Third unit of this chapter | Its opening construction is verbally parallel to this unit’s and expressly marks the continuation |
VII. Transmission
This edition does not advance claims in the apparatus about authorship, transmission, or the lineage of the commentarial sources.