清淨道論 色蘊Visuddhimagga · The Form Aggregate
色的判準只有一個：會變壞。不是「看得見」，不是「物質」——所以空界、老、無常這些看不見的也算色。四大種加二十四所造色，二十八，不減不增；義注後加的五色，能歸的歸入既有，不能立的引經斥之。
眼之為眼、耳之為耳，不是材料配比不同——「請引經來」，棉花香勝不過酒香——是業把同一種淨定向到不同的門。眼淨色量如蟣頭，遍布七層眼膜如油浸七層棉，這一點在做你以為是「我在看」的事。四境的定義全是「觸擊某根」：境不是在那裡的東西，是撞上根的那個相。
命根護持俱生色如水之於蓮花、如乳母之於幼兒、如船師，卻在壞滅剎那護不住自己——如將盡的燈油之於焰。它不是一條命，是一種與俱生法同起同滅的作用。色的一生是一口井：湧、滿、溢，然後陳、盡——集起、積集、相續、老、無常，沒有一個色不走這條路。生老壞不是東西，是東西的變化，它們自己不再需要一個生。別背二十八色；看一個感覺從皮膚上升起、停留、消失——那是身淨色與觸境的一次撞擊，不是你。
Form has only a single criterion: being subject to alteration. It does not mean merely “visible” or simply “matter”—so invisible items such as the space element, aging, and impermanence also count as form. Four great elements plus twenty-four kinds of derived materiality make twenty-eight, neither less nor more. Of the commentary’s five additions, those that can be included are placed under existing categories; what cannot be established is rejected by citation.
What makes eye an eye and ear an ear is not a different mixture of materials. “Bring a discourse”: cotton’s odor does not surpass liquor’s. Kamma directs the same kind of sensitivity toward different doors. Eye-sensitivity, the size of a louse’s head and spread across seven ocular membranes like oil through seven layers of cotton, is doing what you take to be “I am seeing.” Each of the four objects is defined by “impacting a particular faculty”: the object is not a thing sitting out there but the characteristic that strikes the faculty.
The life-faculty maintains conascent materiality like water maintaining a lotus, a nurse maintaining a child, and a navigator sustaining a ship, yet at the moment of breakup it cannot protect itself—like oil in an expiring wick in relation to the flame. It is not a life-substance but a function arising and ceasing together with conascent dhammas. The life of materiality is a well: welling, filling, overflowing, then aging and exhaustion—initial arising, accumulation, continuity, aging, and impermanence. No form avoids this road. Birth, aging, and breakup are not things but changes in things; they do not themselves need another birth. Do not memorize twenty-eight forms. Watch a feeling arise on the skin, remain, and disappear: body-sensitivity and a tangible object have collided. That collision is not you.
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 色蘊之總相與二十八色之列 〔CSCD §432〕
色蘊之論
其中，凡是任何以冷等等而有變壞之相的法類，把那一切總為一聚，就應當知道是色蘊。
這色，依變壞之相雖然是一種，依大種與所造之分卻是二種。
其中，大種色有四種——地界、水界、火界、風界。它們的相、味、現起，已在四界分別¹中說了；至於近因，它們全都以其餘三界為近因。
所造色有二十四種——眼、耳、鼻、舌、身，色²、聲、香、味，女根、男根、命根，心所依，身表、語表，空界，色之輕快性、色之柔軟性、色之適業性，色之積集、色之相續、色之老性、色之無常性，段食。
§2 五淨色之四事・所依之諍與其處所 〔CSCD §433–436〕
其中，眼以堪受色之衝擊的大種之淨³為相，或以由「欲見」為因之業所等起的大種之淨為相；以於諸色中牽引為味；以作眼識之所依為現起；以由「欲見」為因之業所生的大種為近因。
耳以堪受聲之衝擊的大種之淨為相，或以由「欲聞」為因之業所等起的大種之淨為相；以於諸聲中牽引為味；以作耳識之所依為現起；以由「欲聞」為因之業所生的大種為近因。
鼻以堪受香之衝擊的大種之淨為相，或以由「欲嗅」為因之業所等起的大種之淨為相；以於諸香中牽引為味；以作鼻識之所依為現起；以由「欲嗅」為因之業所生的大種為近因。
舌以堪受味之衝擊的大種之淨為相，或以由「欲嘗」為因之業所等起的大種之淨為相；以於諸味中牽引為味；以作舌識之所依為現起；以由「欲嘗」為因之業所生的大種為近因。
身以堪受觸之衝擊的大種之淨為相，或以由「欲觸」為因之業所等起的大種之淨為相；以於諸觸中牽引為味；以作身識之所依為現起；以由「欲觸」為因之業所生的大種為近因。
不過有些人說：「眼是火偏多的諸大種之淨；耳、鼻、舌是風、地、水偏多的諸大種之淨；身則是一切〔大種〕的。」另有人說：「眼是火偏多者之淨；耳、鼻、舌、身是空隙、風、水、地偏多者之淨。」應當對他們說：「請引經來。」他們必定見不到那樣的經。
而在這裡有些人舉出理由說：「因為〔它們〕為火等等的功德——色等等——所攝持。」應當對他們說：「誰曾這樣說過色等等是火等等的功德呢？因為在不相分離而轉的諸大種之中，是不能說「這是這個的功德，這是那個的功德」的。」如果他們又說：「正如你們承認：在種種聚合之物中，由於這一個那一個大種的偏多，就有地等等的持等等作用；同樣，在火等等偏多的聚合之物中，因為見到色等等的偏勝，就應當承認色等等是它們的功德。」那麼應當對他們說：「我們可以承認——如果地偏多的棉花之香會勝過水偏多的酒之香，並且冷水之色會比火偏多的熱水之色為劣的話。」可是因為這二者都不是這樣，所以應當捨棄這種對它們所依的大種作差別安立的說法，而應當這樣理解：「正如在並無差別的一聚之中，諸大種的色與味等等彼此並不相同；同樣，雖然沒有別的差別之因，眼淨色等等〔也各不相同〕。」
那麼，那彼此不共的是什麼呢？唯有業才是它們的差別之因。所以它們的差別是由業的差別，不是由大種的差別；因為若有大種的差別，淨色根本就不會生起。古師說：「淨是同等者的，不是不同等者的。」
而在這些由業的差別而有差別者之中，眼與耳是取不至之境者，因為它們唯於不著於自己所依的境上而作識之因；鼻、舌、身是取已至之境者，既依所依也依自身，因為它們唯於著於自己所依的境上而作識之因。
而這裡，世間所謂的「眼」，是那為青色的睫毛所圍繞、以黑白二輪而斑斕、狀如青蓮花瓣的〔器官〕。在那具器之眼之中、於為白輪所圍繞的黑輪的正中、正對面而立者的身形所現之處，眼〔淨色〕遍布七層眼膜而住——就像油浸透七層棉那樣：它為有持、攝、熟、動四種作用的四大種所助，正如剎帝利王子為有抱持、沐浴、莊嚴、扇涼四種作用的四乳母所養；它為時節、心、食所支持，為壽所護，為色、香、味等等所圍繞；就量說如蟣之頭那麼大；它成辦眼識等等各自相應的所依與門之性而住。法將也說了這個——
以此眼淨色，而見諸色；
此小而微細，喻如蟣之頭。
耳〔淨色〕在具器之耳孔之內、生著細赤毛而狀如指環的處所：它為上面所說的諸大種所助，為時節、心、食所支持，為壽所護，為色等等所圍繞，成辦耳識等等各自相應的所依與門之性而住。
鼻〔淨色〕在具器之鼻孔之內、狀如羊蹄的處所：它有上面所說的那種助、支持、護、圍繞，成辦鼻識等等各自相應的所依與門之性而住。
舌〔淨色〕在具器之舌之中央的上方、狀如青蓮花瓣之端的處所：它有上面所說的那種助、支持、護、圍繞，成辦舌識等等各自相應的所依與門之性而住。
而在這身中，凡有所謂所執取之色之處，身〔淨色〕就在一切處——就像棉層中的油一樣——有上面所說的那種助、支持、護、圍繞，成辦身識等等各自相應的所依與門之性而住。
又，就像蛇、鱷、鳥、狗、野干各自傾向於所謂蟻垤、水、空、村、塚間的自己的行處一樣，這眼等等也正是各自傾向於色等等的自己的行處——就應當這樣看待。
§3 色聲香味四境 〔CSCD §437〕
而在那些之後的色等等之中：色以觸擊眼為相，以作眼識之境為味，以作它的行處為現起，以四大種為近因。這色是這樣，一切所造色也都是這樣；而凡有差別之處，我們將在那裡說。這色依「青的、黃的」等等而有多種。
聲以觸擊耳為相，以作耳識之境為味，以作它的行處為現起。它依鼓聲、腰鼓聲等等的方法而有多種。
香以觸擊鼻為相，以作鼻識之境為味，以作它的行處為現起。它依根香、心材香等等的方法而有多種。
味以觸擊舌為相，以作舌識之境為味，以作它的行處為現起。它依根味、莖味等等的方法而有多種。
§4 二性根・命根・心所依 〔CSCD §438–440〕
女根以女性為相，以顯示「這是女人」為味，以作女之相、徵、行儀、姿態之因為現起。男根以男性為相，以顯示「這是男人」為味，以作男之相、徵、行儀、姿態之因為現起。這二者都像身淨色一樣遍布全身；可是不能說它們住在身淨色所住之處、也不能說它們住在身淨色所不住之處；就像色與味等等一樣，彼此並不相雜。
命根以護持俱生色為相，以令它們轉起為味，以正是令它們住立為現起，以應被維持的大種為近因。雖然有護持等等的作用，它卻唯在〔諸法〕存在的剎那護持俱生之色，就像水之於蓮花等等；而它也護持各自依緣而生的法，就像乳母之於幼兒；它唯依與自己所令轉起之法的關係而轉起，就像船師。它不在壞滅之後轉起，因為那時它自己與應令轉起者都不存在；它也不在壞滅的剎那令〔諸法〕住立，因為它自己正在壞滅——就像將盡的燈炷之油之於燈焰。而它也並非全無護持、令轉起、令住立的力用，因為它在上面所說的剎那成辦各各之事——就應當這樣看待。
心所依以作意界與意識界⁴之所依為相，以正是承持那些界為味，以荷擔為現起。它依於心臟之內、身至念⁵之論中所說的那種血，為有持等等作用的諸大種所助，為時節、心、食所支持，為壽所護；它成辦意界與意識界以及與它們相應的諸法之所依性而住。
§5 身語二表與空界 〔CSCD §441–442〕
身表，就是那作為由令前進等等轉起之心所等起的風界對俱生色身之支持、持與動之緣的行相之變異；它以顯示意趣為味，以作身之動搖的因為現起，以心所等起的風界為近因。而它因為是以身之動搖而令人了知意趣的因，並且它自己也是由那所謂身之動搖的「身」而被了知的，所以叫作「身表」。而應當知道：由於與被它所動的心生色相連的時節生色等等也隨之而動，所以前進等等才轉起。
語表，就是那作為由令發語轉起之心所等起的地界對所執取〔之色〕之撞擊之緣的行相之變異；它以顯示意趣為味，以作語聲的因為現起，以心所等起的地界為近因。而它因為是以語聲而令人了知意趣的因，並且它自己也是由那所謂語聲的「語」而被了知的，所以叫作「語表」。譬如在林中見到高懸而繫著的牛頭等等的水之標記，就知道「這裡有水」；同樣，取身之動搖與語聲，身表與語表也就被了知了。
空界以分劃色為相，以顯示色之邊際為味，以色之界限為現起，或以不相接觸之性、孔隙之性為現起，以所分劃之色為近因。由於它，在所分劃的諸色上才有「這個在那個之上、之下、之旁」〔的分別〕。
§6 三輕快性・積集相續老無常與段食 〔CSCD §443–445〕
色之輕快性以不遲鈍為相，以除去諸色之重性為味，以輕快之轉變為現起，以輕快之色為近因。色之柔軟性以不堅硬為相，以除去諸色之堅硬性為味，以於一切作業中不相違逆為現起，以柔軟之色為近因。色之適業性以隨順於身之作業的堪能性為相，以除去不適業性為味，以不羸弱之性為現起，以適業之色為近因。
這三者彼此並不相捨離；雖然如此，凡是諸色的輕性、不遲鈍性、輕快轉變之相，如同無病之人一樣，而由與那令色遲鈍的界之擾亂相反的緣所等起的——那色之變異，就是色之輕快性。而凡是諸色的柔軟性、於一切作業之差別上自在而柔和之相，如同善揉之皮一樣，而由與那令色堅硬的界之擾亂相反的緣所等起的——那色之變異，就是色之柔軟性。而凡是諸色的堪能性、隨順於身之作業之相，如同善煉之金一樣，而由與那令身之諸作業不隨順的界之擾亂相反的緣所等起的——那色之變異，就是色之適業性。就應當這樣了知它們的差別。
色之積集以集起為相，以從前際令諸色出現為味，以交付為現起，或以圓滿之性為現起，以所積集之色為近因。色之相續以轉起為相，以隨續為味，以不斷絕為現起，以能隨續之色為近因。這二者都是「生色」的稱謂；不過由於行相的差別，並且依所化之機，才作了「積集、相續」這樣的標舉與說示。可是因為在這裡就義理說並無差別，所以在這些語詞的解釋中說：「凡是諸處之集起，就是色之積集；凡是色之積集，就是色之相續。」義注⁶中也說：「所謂集起就是生起，所謂積集就是增長，所謂相續就是轉起。」並且作了譬喻：「就像在河岸所掘的井中，水初湧之時如集起即生起，水滿之時如積集即增長，水溢而流之時如相續即轉起。」
而在譬喻之末說：「這樣說的是什麼呢？就是以「處」而說了集起，以集起而說了「處」。」所以應當知道：凡是諸色的最初生起，那就是集起；凡是在它們之上另有諸色生起時的那個生起，因為以增長之行相而現前，所以是積集；凡是在那些之上又一再有另外諸色生起時的那個生起，因為以隨續之行相而現前，所以又叫作相續。
老性以色之成熟為相，以引近〔壞滅〕為味，以雖不離自性而離新性為現起——就像陳穀一樣，以正在成熟的色為近因。因為在牙齒等等上以缺落等等之相而見到變異，所以這是就顯了之老而說的。而無色諸法的，叫作隱覆之老，它沒有這種變異；至於在地、水、山、月、日等等上的，則叫作無間之老。
色之無常性以破壞為相，以沉沒為味，以盡與滅為現起，以正在破壞的色為近因。
段食以食素為相，以帶來色為味，以支持為現起，以應當作團而取的物為近因。有情們依以維持的那個食素，這就是它的稱謂。
§7 義注五色之歸併與二十八之結 〔CSCD §446〕
以上這些，先是聖典中所來的色。而在義注中，又引出了力色、生色、生起色、病色，以及依某些人的意見而有的睡眠色，這樣另外一些色；並且引了「你確實是牟尼、是正覺者，你沒有諸蓋」等等的話，先就斥破了睡眠色，說它根本不存在。其餘的之中：病色已為老性與無常性之取所攝，生起色已為積集與相續之取所攝，生色已為水界之取所攝，力色已為風界之取所攝。所以作了結論：它們之中沒有一個是別立的。
這樣，這二十四種所造色與前面所說的四種大種色，合為二十八種色——不減不增。
§8 諸門之分別——一法至五法 〔CSCD §447–450〕
這一切色，依「非因、無因、與因不相應、有緣、世間、有漏」等等的方法，是一種。
依內與外、粗與細、遠與近、完成色與非完成色、淨色與非淨色、根與非根、執取與非執取等等，是二種。其中：眼等五種因為是就自體而轉起的，所以是內；其餘的因為在那之外，所以是外。眼等九種與除水界外的三界，共十二種，因為是依撞擊而可取的，所以是粗；其餘的因為與那相反，所以是細。凡是細的，正因為其自性難通達，所以是遠；另一種因為其自性易通達，所以是近。四界、眼等十三種與段食，共十八種色，因為超越了分劃、變異、相之性而正以自性可取，所以是完成色；其餘的由於與那相反，所以是非完成色。眼等五種因為作取色等等之緣而明淨如鏡面，所以是淨色；另一種因為與那相反，所以是非淨色。正是淨色，連同女根等三種，以增上之義而為根；其餘的因為與那相反，所以是非根。我們在後面將說是業生的那些，因為被業所執取，所以是執取；其餘的因為與那相反，所以是非執取。
再者，一切色依有見、業生等等的三法而為三種。其中，在粗色之中，色〔境〕是有見有對，其餘的是無見有對；一切細色都是無見無對。這樣，先依有見之三法而為三種。而依業生等三法：從業而生的是業生，從其他緣而生的是非業生，不從何而生的是非業生非不業生；從心而生的是心生，從其他緣而生的是非心生，不從何而生的是非心生非不心生；從食而生的是食生，從其他緣而生的是非食生，不從何而生的是非食生非不食生；從時節而生的是時節生，從其他緣而生的是非時節生，不從何而生的是非時節生非不時節生。這樣，依業生等三法而為三種。
再者，依所見等、色色等、所依等之四法而為四種。其中：色處因為是見之境，所以叫作所見；聲處因為是聞之境，所以叫作所聞；香、味、觸三者因為是取已至之境的根之境，所以叫作所覺；其餘的因為唯是識之境，所以叫作所識。這樣，先依所見等四法而為四種。
而在這裡：完成色叫作色色，空界叫作分劃色，自身表起至適業性為止的叫作變異色，生、老、壞叫作相色。這樣，依色色等四法而為四種。
而在這裡，那叫作心色的，是所依而非門；二表是門而非所依；淨色既是所依也是門；其餘的既非所依也非門。這樣，依所依等四法而為四種。
再者，依一生、二生、三生、四生、不從何生而為五種。其中，唯業生的與唯心生的叫作一生；在那些之中，連同心所依的根色是唯業生的，二表是唯心生的。而凡是從心與時節而生的，叫作二生，那就是聲處；凡是從時節、心、食而生的，叫作三生，那就是輕快性等三者；凡是從業等四者而生的，叫作四生，那就是除相色以外的其餘者。而相色是不從何而生的。為什麼？因為生起沒有生起，而其餘二者只是已生起者的成熟與壞滅而已。而在「色處、聲處、香處、味處、觸處、空界、水界、色之輕快性、色之柔軟性、色之適業性、色之積集、色之相續、段食——這些法是心等起的」等等之中，也承認「生」是從何而生的；不過應當知道，那是因為在諸能令色生起之緣起作用之力的剎那上見到它的緣故。
這且是色蘊之廣說之門。
註
¹ 四界分別（catudhātuvavatthāna）：四十業處之一，即於此身分別地、水、火、風四界之修習。
² 色（rūpa）於本品有二位：一為蘊之名（色蘊，即一切以變壞為相之法），一為境之名（眼所對之色）；此列之「色」為後者。
³ 淨（pasāda）：根之能取其境之明淨分；眼、耳、鼻、舌、身五者以之為共相，故稱五淨色。
⁴ 意界與意識界（manodhātu・manoviññāṇadhātu）：識之二類；其分別在本品識蘊之篇。
⁵ 身至念（kāyagatāsati）：四十業處之一，即於身之三十二分之修習；其論在本書〈身至念〉一篇。
⁶ 義注（aṭṭhakathā）：對聖典之古來注釋；本篇引其對集起、積集、相續之三分，又引其所增之五色而逐一歸併或斥之。
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 General Characteristic of the Form Aggregate and the List of Twenty-Eight Kinds of Materiality 〔CSCD §432〕
Discussion of the Form Aggregate
Here, whatever kind of dhamma has the characteristic of being altered by cold and so forth should all be gathered into a single heap and understood as the form aggregate.
Although this materiality is of a single kind according to the characteristic of alteration, it is of two kinds according to the division into great-element materiality and derived materiality.
Here, great-element materiality is of four kinds: the earth element, water element, fire element, and air element. Their characteristics, functions, and manifestations have been stated in the definition of the four elements¹; as for proximate cause, each has the other three elements as its proximate cause.
Derived materiality is of twenty-four kinds: eye, ear, nose, tongue, body; visible form², sound, odor, flavor; femininity faculty, masculinity faculty, life-faculty; heart basis; bodily intimation, verbal intimation; space element; lightness of materiality, malleability of materiality, wieldiness of materiality; accumulation of materiality, continuity of materiality, aging of materiality, impermanence of materiality; and physical nutriment.
§2 The Four Aspects of the Five Sensitivities, the Dispute over Their Supports, and Their Locations 〔CSCD §433–436〕
The eye has as its characteristic the sensitivity³ of the great elements that is capable of receiving the impact of visible forms; or its characteristic is the sensitivity of the great elements originated by kamma caused by the desire to see. Its function is to draw toward visible forms; it manifests as the support of eye-consciousness; its proximate cause is the kamma-born great elements caused by the desire to see.
The ear has as its characteristic the sensitivity of the great elements that is capable of receiving the impact of sounds; or its characteristic is the sensitivity of the great elements originated by kamma caused by the desire to hear. Its function is to draw toward sounds; it manifests as the support of ear-consciousness; its proximate cause is the kamma-born great elements caused by the desire to hear.
The nose has as its characteristic the sensitivity of the great elements that is capable of receiving the impact of odors; or its characteristic is the sensitivity of the great elements originated by kamma caused by the desire to smell. Its function is to draw toward odors; it manifests as the support of nose-consciousness; its proximate cause is the kamma-born great elements caused by the desire to smell.
The tongue has as its characteristic the sensitivity of the great elements that is capable of receiving the impact of flavors; or its characteristic is the sensitivity of the great elements originated by kamma caused by the desire to taste. Its function is to draw toward flavors; it manifests as the support of tongue-consciousness; its proximate cause is the kamma-born great elements caused by the desire to taste.
The body has as its characteristic the sensitivity of the great elements that is capable of receiving the impact of tangibles; or its characteristic is the sensitivity of the great elements originated by kamma caused by the desire to touch. Its function is to draw toward tangibles; it manifests as the support of body-consciousness; its proximate cause is the kamma-born great elements caused by the desire to touch.
Some, however, say: “The eye is the sensitivity of great elements in which fire predominates; the ear, nose, and tongue are the sensitivities of great elements in which air, earth, and water respectively predominate; and the body belongs to all the elements.” Others say: “The eye is the sensitivity of what is fire-predominant; the ear, nose, tongue, and body are the sensitivities of what is respectively predominant in space, air, water, and earth.” They should be told, “Bring a discourse.” They certainly will not find such a discourse.
Some here offer this reason: “Because they are sustained by the qualities of fire and the other elements—visible form and the other objects.” They should be told: “Who has ever said that visible form and the other objects are qualities of fire and the other elements? Among great elements that occur inseparably, it cannot be said, ‘This is the quality of this element; that is the quality of that element.’” If they further say: “You acknowledge that, in various composite things, the supporting and other functions of earth and the other elements occur because this or that great element predominates. In the same way, because visible form and the other objects are seen to predominate in composites in which fire and the other elements predominate, you should acknowledge that visible form and the other objects are their qualities,” they should be told: “We would acknowledge this if the odor of earth-predominant cotton were stronger than the odor of water-predominant liquor, and if the color of cold water were inferior to the color of fire-predominant hot water.” But neither is so. Therefore abandon this establishment of differences among the great elements that support the sensitivities and understand the matter in this way: just as, within a single cluster that has no such differentiation, the colors, flavors, and other qualities of the great elements differ from each other, so too eye-sensitivity and the others differ even without another cause of differentiation.
What, then, is peculiar to each and not shared with the others? Kamma alone is the cause of their difference. Their difference therefore comes from a difference in kamma, not from a difference in the great elements; for if the great elements differed, sensitivity would not arise at all. The Ancients said: “Sensitivity belongs to elements that are equal, not unequal.”
Among these sensitivities differentiated through differences in kamma, the eye and ear apprehend objects that have not reached them, for they cause consciousness only with respect to an object that does not adhere to their own support. The nose, tongue, and body apprehend objects that have reached them, both by way of the support and in themselves, for they cause consciousness only with respect to an object adhering to their own support.
Here, what the world calls the “eye” is the organ surrounded by blue eyelashes, variegated with a black and a white disk, and shaped like a blue-lotus petal. Within that compound eye, in the center of the black disk encircled by the white disk, at the spot where the shape of the body of a person standing directly opposite appears, the eye-sensitivity remains spread across the seven ocular membranes, like oil permeating seven layers of cotton. It is assisted by the four great elements with the four functions of supporting, binding, maturing, and moving, just as a khattiya (warrior-class) prince is tended by four nurses whose functions are holding, bathing, adorning, and fanning. It is sustained by temperature, mind, and nutriment, guarded by life, and surrounded by color, odor, flavor, and so forth. In size it is as large as a louse’s head. It remains accomplishing the respective character of support and door for eye-consciousness and the rest. The Dhamma General also said:
Through this eye-sensitivity, visible forms are seen;
it is small and subtle, like the head of a louse.
The ear-sensitivity remains inside the opening of the compound ear, at the place where fine red hairs grow and whose shape resembles a finger-ring. It is assisted by the great elements described above, sustained by temperature, mind, and nutriment, guarded by life, surrounded by color and so forth, and accomplishes the respective character of support and door for ear-consciousness and the rest.
The nose-sensitivity remains inside the opening of the compound nose, at a place shaped like a goat’s hoof. It has the assistance, sustenance, guarding, and surrounding described above and accomplishes the respective character of support and door for nose-consciousness and the rest.
The tongue-sensitivity remains above the middle of the compound tongue, at a place shaped like the tip of a blue-lotus petal. It has the assistance, sustenance, guarding, and surrounding described above and accomplishes the respective character of support and door for tongue-consciousness and the rest.
Wherever there is appropriated materiality in this body, body-sensitivity remains throughout it, like oil in a layer of cotton. It has the assistance, sustenance, guarding, and surrounding described above and accomplishes the respective character of support and door for body-consciousness and the rest.
And just as a snake, crocodile, bird, dog, and jackal each incline toward their respective domains—an anthill, water, the sky, a village, and a charnel ground—so too the eye and the other sensitivities incline toward their respective domains, visible forms and the rest. This is how they should be regarded.
§3 The Four Objects: Visible Form, Sound, Odor, and Flavor 〔CSCD §437〕
Among visible form and the other objects that follow the sensitivities, visible form has impacting the eye as its characteristic, being the object of eye-consciousness as its function, and being its domain as its manifestation; its proximate cause is the four great elements. As with this visible form, so with all derived materiality; wherever there is a difference, we shall state it there. Visible form is manifold as blue, yellow, and so on.
Sound has impacting the ear as its characteristic, being the object of ear-consciousness as its function, and being its domain as its manifestation. It is manifold as the sound of a drum, the sound of a tabour, and so on.
Odor has impacting the nose as its characteristic, being the object of nose-consciousness as its function, and being its domain as its manifestation. It is manifold as root odor, heartwood odor, and so on.
Flavor has impacting the tongue as its characteristic, being the object of tongue-consciousness as its function, and being its domain as its manifestation. It is manifold as root flavor, stalk flavor, and so on.
§4 The Two Sex Faculties, Life-Faculty, and Heart Basis 〔CSCD §438–440〕
The femininity faculty has the feminine sex as its characteristic, revealing “this is a woman” as its function, and being the cause of feminine features, signs, behavior, and deportment as its manifestation. The masculinity faculty has the masculine sex as its characteristic, revealing “this is a man” as its function, and being the cause of masculine features, signs, behavior, and deportment as its manifestation. Both spread throughout the entire body like body-sensitivity. Yet neither can be said to occupy the place where body-sensitivity stands nor the place where it does not stand; like color and flavor, they are not intermingled with each other.
The life-faculty has maintaining conascent materiality as its characteristic, making those forms occur as its function, and keeping those very forms established as its manifestation; its proximate cause is the great elements that are to be maintained. Although it performs the functions of maintaining and so forth, it maintains conascent materiality only during its presence, like water maintaining lotuses and the like. It also maintains dhammas that have arisen from their respective conditions, like a nurse maintaining a child. It occurs only in connection with the dhammas whose occurrence it sustains, like a navigator and a ship. It does not occur after breakup, since neither it nor what it should sustain then exists. Nor does it keep dhammas established at the moment of breakup, since it too is breaking up—like oil in a wick nearing exhaustion in relation to the lamp flame. Yet it is not wholly without the powers of maintaining, making occur, and keeping established, for at the moment described above it accomplishes each respective task. This is how it should be regarded.
The heart basis has serving as the support of the mind element and mind-consciousness element⁴ as its characteristic, supporting those very elements as its function, and carrying them as its manifestation. Depending upon the kind of blood inside the heart described in the discussion of Mindfulness of the Body⁵, it is assisted by great elements that perform the functions beginning with support, sustained by temperature, mind, and nutriment, and guarded by life. It remains accomplishing the character of a physical support for the mind element, mind-consciousness element, and the dhammas associated with them.
§5 Bodily and Verbal Intimation, and the Space Element 〔CSCD §441–442〕
Bodily intimation is the alteration of mode in the mind-originated air element that becomes the condition for supporting, sustaining, and moving the conascent material body, as in the occurrence of going forward and so forth. Its function is to reveal intention; it manifests as the cause of bodily movement; its proximate cause is the mind-originated air element. It is called “bodily intimation” because it makes intention known by bodily movement, while it is itself known through the “body” called bodily movement. Going forward and the rest occur because temperature-originated materiality and other forms connected with the mind-born materiality moved by it also move. This should be understood.
Verbal intimation is the alteration of mode in the mind-originated earth element that becomes the condition for striking appropriated materiality, as in the occurrence of speech. Its function is to reveal intention; it manifests as the cause of the sound of speech; its proximate cause is the mind-originated earth element. It is called “verbal intimation” because it makes intention known through the sound of speech, while it is itself known through the “speech” called the sound of speech. Just as a person seeing a water sign—a cow’s skull and the like raised and hung up in a forest—knows, “There is water here,” so too bodily and verbal intimation become known by apprehending bodily movement and the sound of speech.
The space element has delimiting materiality as its characteristic, revealing the boundaries of materiality as its function, and the limits of materiality as its manifestation; alternatively, its manifestation is the state of non-contact, the state of a hole or aperture. Its proximate cause is the materiality it delimits. Because of it, distinctions such as “this is above, below, or beside that” occur among delimited forms.
§6 Lightness, Malleability, and Wieldiness; Accumulation, Continuity, Aging, and Impermanence; and Physical Nutriment 〔CSCD §443–445〕
Lightness of materiality has non-sluggishness as its characteristic, dispelling heaviness in forms as its function, and light transformation as its manifestation; its proximate cause is light materiality. Malleability of materiality has non-rigidity as its characteristic, dispelling rigidity in forms as its function, and non-opposition in every activity as its manifestation; its proximate cause is malleable materiality. Wieldiness of materiality has the capacity to conform to bodily activity as its characteristic, dispelling unwieldiness as its function, and the state of non-weakness as its manifestation; its proximate cause is wieldy materiality.
These three never leave one another. Even so, the alteration of materiality that has lightness, non-sluggishness, and light transformation—like a healthy person—and is originated by conditions opposed to disturbance among the elements that makes materiality sluggish is lightness of materiality. The alteration of materiality that has malleability and a gentle responsiveness to every distinction of activity—like well-worked leather—and is originated by conditions opposed to disturbance among the elements that makes materiality rigid is malleability of materiality. The alteration of materiality that has competence and conformity to bodily activity—like well-refined gold—and is originated by conditions opposed to disturbance among the elements that makes bodily activities nonconforming is wieldiness of materiality. Their differences should be understood in this way.
Accumulation of materiality has initial arising as its characteristic, bringing forms forth from their prior limit as its function, and delivery or fullness as its manifestation; its proximate cause is accumulated materiality. Continuity of materiality has occurrence as its characteristic, continuing on as its function, and non-interruption as its manifestation; its proximate cause is materiality capable of continuing on. Both are designations for “birth of materiality.” Yet because their modes differ, and in accordance with the persons to be guided, the headings and teaching “accumulation” and “continuity” are given. But because there is no difference in meaning here, the explanation of these terms says: “Whatever is the initial arising of the bases is the accumulation of materiality; whatever is the accumulation of materiality is the continuity of materiality.” The commentary⁶ also says: “Initial arising means coming into being; accumulation means growth; continuity means occurrence.” It gives a simile: “In a well dug on a riverbank, the first welling up of water is like initial arising, or coming into being; the filling of the well is like accumulation, or growth; the water overflowing and flowing onward is like continuity, or occurrence.”
At the end of the simile it says: “What is stated in this way? Initial arising has been stated by way of ‘base,’ and ‘base’ by way of initial arising.” Therefore it should be understood that the first coming into being of forms is initial arising. When further forms come into being upon them, that coming into being is accumulation because it appears in the mode of growth. When still further forms repeatedly come into being upon those, that coming into being is also called continuity because it appears in the mode of continuing on.
Aging has the maturing of materiality as its characteristic, drawing it toward breakup as its function, and the loss of freshness without departure from its individual nature as its manifestation—like old grain; its proximate cause is maturing materiality. Since alteration is seen in teeth and the rest through their falling out and other such signs, this is said with reference to manifest aging. The aging of immaterial dhammas is called concealed aging and has no such alteration; that in earth, water, mountains, the moon, the sun, and so on is called uninterrupted aging.
Impermanence of materiality has breaking up as its characteristic, subsiding as its function, and exhaustion and destruction as its manifestation; its proximate cause is materiality that is breaking up.
Physical nutriment has nutritive essence as its characteristic, bringing materiality as its function, and sustaining as its manifestation; its proximate cause is what must be made into a morsel and eaten. It is a designation for the nutritive essence through which beings sustain themselves.
§7 The Commentary’s Five Additional Forms, Their Inclusion, and the Conclusion of Twenty-Eight 〔CSCD §446〕
The forms above are those transmitted in the canonical text. In the commentary, further forms are introduced: strength-materiality, generation-materiality, birth-materiality, disease-materiality, and, in the opinion of some, sleep-materiality. Citing such words as “You are indeed a sage, a Rightly and Fully Enlightened One; you have no hindrances,” it first refutes sleep-materiality and says it does not exist at all. Of the rest, disease-materiality is already included by taking aging and impermanence; birth-materiality by taking accumulation and continuity; generation-materiality by taking the water element; and strength-materiality by taking the air element. The conclusion is therefore made that none is established separately.
Thus these twenty-four kinds of derived materiality together with the four kinds of great-element materiality stated above make twenty-eight kinds of materiality—neither less nor more.
§8 Classification Through the Methods—From Onefold to Fivefold 〔CSCD §447–450〕
All this materiality is of a single kind according to such methods as: not a root, rootless, dissociated from roots, conditioned, mundane, and with influxes.
It is of two kinds according to internal and external, gross and subtle, far and near, completed materiality and non-completed materiality, sensitive materiality and non-sensitive materiality, faculty and non-faculty, appropriated and non-appropriated, and so on. Here, the five beginning with the eye are internal because they occur with reference to the personal body; the rest are external because they are outside that. The nine beginning with the eye together with the three elements other than the water element—twelve kinds—are gross because they can be apprehended by impact; the rest are subtle because they are the opposite. Whatever is subtle is far precisely because its individual nature is difficult to penetrate; the other kind is near because its individual nature is easy to penetrate. The four elements, the thirteen beginning with the eye, and physical nutriment—eighteen kinds of materiality—are completed materiality because, transcending the states of delimitation, alteration, and characteristic, they are apprehensible through their own individual nature; the rest are non-completed materiality because they are the opposite. The five beginning with the eye are sensitive materiality because, being conditions for apprehending visible forms and the rest, they are clear like the surface of a mirror; the other kind is non-sensitive materiality because it is the opposite. Sensitive materiality itself together with the three beginning with the femininity faculty are faculties in the sense of predominance; the rest are non-faculties because they are the opposite. The forms that will later be described as kamma-born are appropriated because they are appropriated by kamma; the rest are non-appropriated because they are the opposite.
Furthermore, all materiality is of three kinds according to the triads beginning with visible and kamma-born. Here, among the gross forms, visible form is visible and resistant; the rest are invisible and resistant. All subtle forms are invisible and non-resistant. Thus, first, it is of three kinds according to the visibility triad. According to each origin triad: what is born of kamma is kamma-born; what is born of another condition is non-kamma-born; what is born from nowhere is neither kamma-born nor non-kamma-born. What is born of mind is mind-born; what is born of another condition is non-mind-born; what is born from nowhere is neither mind-born nor non-mind-born. What is born of nutriment is nutriment-born; what is born of another condition is non-nutriment-born; what is born from nowhere is neither nutriment-born nor non-nutriment-born. What is born of temperature is temperature-born; what is born of another condition is non-temperature-born; what is born from nowhere is neither temperature-born nor non-temperature-born. Thus it is of three kinds according to the triads beginning with kamma-born.
Furthermore, it is of four kinds according to the tetrads of seen and so on, materiality-as-materiality and so on, and support and so on. Here, the visible-form base is called “seen” because it is the object of seeing; the sound base is called “heard” because it is the object of hearing; the three—odor, flavor, and tangible—are called “sensed” because they are objects of faculties that apprehend what has reached them; the rest are called “cognized” because they are objects of consciousness alone. Thus, first, it is of four kinds according to the tetrad of seen and so on.
Here, completed materiality is called materiality-as-materiality; the space element is called delimiting materiality; the forms from bodily intimation through wieldiness are called alteration-materiality; birth, aging, and breakup are called characteristic-materiality. Thus it is of four kinds according to the tetrad of materiality-as-materiality and so on.
Here, what is called heart-materiality is a support but not a door; the two intimations are doors but not supports; sensitive materiality is both support and door; the rest are neither support nor door. Thus it is of four kinds according to the tetrad of support and so on.
Furthermore, it is of five kinds as single-origin, double-origin, triple-origin, fourfold-origin, and born from nowhere. What is kamma-born alone and mind-born alone is called single-origin. Of these, faculty-materiality together with the heart basis is kamma-born alone, while the two intimations are mind-born alone. What is born of mind and temperature is called double-origin; this is the sound base alone. What is born of temperature, mind, and nutriment is called triple-origin; this is precisely the triad beginning with lightness. What is born of all four, kamma and the rest, is called fourfold-origin; this is the remainder apart from characteristic-materiality. Characteristic-materiality is born from nowhere. Why? Because arising does not have an arising, while the other two are merely the maturation and breakup of what has arisen. In passages such as “the visible-form base, sound base, odor base, flavor base, tangible base, space element, water element, lightness of materiality, malleability of materiality, wieldiness of materiality, accumulation of materiality, continuity of materiality, and physical nutriment—these dhammas are mind-originated,” it is also admitted that birth is born from somewhere. But this should be understood as being seen at the moment when the power of the function of the conditions producing materiality operates.
This is the portal to the detailed discussion of the form aggregate.
Notes
¹ Defining of the four elements (catudhātuvavatthāna): one of the forty meditation subjects, the practice of defining the earth, water, fire, and air elements in this body.
² Form (rūpa) has two positions in this chapter: as the name of an aggregate—the form aggregate, all dhammas characterized by alteration—and as the name of an object—visible form encountered by the eye. “Visible form” in this list is the latter.
³ Sensitivity (pasāda): the clear aspect of a faculty capable of apprehending its object. Eye, ear, nose, tongue, and body share this characteristic and are therefore called the five kinds of sensitive materiality.
⁴ Mind element and mind-consciousness element (manodhātu・manoviññāṇadhātu): two classes of consciousness; their classification appears in this chapter’s unit on the consciousness aggregate.
⁵ Mindfulness of the Body (kāyagatāsati): one of the forty meditation subjects, the cultivation of the thirty-two parts of the body; its discussion appears in this work’s unit “Mindfulness of the Body.”
⁶ Commentary (aṭṭhakathā): the ancient commentary on the canonical text. This unit cites its threefold distinction among initial arising, accumulation, and continuity, then introduces its five additional forms and either includes or rejects each in turn.
色是「一切會變壞的」——把身體與外境拆成二十八件無主的零件
大局 — 五堆的第一堆
五蘊的第一堆是色：一切物質性的（身體與外境）。你不必背二十八色，你要拿到的是那個「動作」——凡你會抓著當「我、我的身體」的，一一指認出來，看清各是因緣生滅的過程。本單元把色蘊攤成四大種與二十四所造色（白話 §1），逐一給相味現起近因（白話 §2–§6），把義注另立的五色歸併（白話 §7），末以一法至五法的諸門分別收（白話 §8）。這些數目是阿毘達磨的精密解剖，要用時再查；此刻你要的，是看見「身體」這個最貼身的「我」，其實是業生、心生、時節生、食生諸色的合流（白話 §8）——沒有一件是你。〔所見〕
§01 色蘊之總相與二十八色之列 → 白話 §1
凡以冷等而有變壞之相的法類，總為一聚，就是色蘊（白話 §1）。色依變壞之相是一種；依大種與所造是二種：大種色四——地界、水界、火界、風界（相味現起已在四界分別中說，近因＝其餘三界）；所造色二十四——眼、耳、鼻、舌、身，色、聲、香、味，女根、男根、命根，心所依，身表、語表，空界，色之輕快性、柔軟性、適業性，色之積集、相續、老性、無常性，段食。〔讀法〕「色」的定義只有一個判準：會變壞——不是「看得見」，不是「物質」；所以空界、老性、無常性這些看不見的也算色。記住這個判準，二十八色的名單就不奇怪了。
§02 五淨色之四事・所依之諍與其處所 → 白話 §2
五淨色各以「堪受某境之衝擊的大種之淨」（或「由欲見等為因之業所等起的大種之淨」）為相，以於諸境中牽引為味，以作某識之所依為現起，以由欲見等為因之業所生的大種為近因（白話 §2）。所依之諍：有人說眼是火偏多之淨、耳鼻舌是風地水偏多、身是一切；另有人說眼火、耳鼻舌身依次空隙風水地——論主：「請引經來」，必見不到那樣的經；其理由「為火等之功德所攝持」亦破：不相分離而轉的諸大種不能說這是誰的功德；「若地偏多的棉花之香勝過水偏多的酒之香、冷水之色劣於熱水之色，我們就承認」——二者皆非，故捨此說：如一聚中諸大種之色味彼此不同，眼淨色等亦各不同而無別的差別之因——唯有業才是它們的差別之因；古師：「淨是同等者的，不是不同等者的。」眼與耳取不至之境，鼻舌身取已至之境。處所：世間所謂眼——青睫圍繞、黑白二輪、狀如青蓮花瓣；眼淨色在黑輪正中、正對面者身形所現處，遍布七層眼膜如油浸七層棉，為持攝熟動四作用之四大種所助如剎帝利王子為四乳母所養，為時節心食所支持、為壽所護、為色香味所圍繞，量如蟣頭——法將偈：以此眼淨色而見諸色，此小而微細，喻如蟣之頭。耳在耳孔內生細赤毛狀如指環處；鼻在鼻孔內狀如羊蹄處；舌在舌之中央上方狀如青蓮花瓣之端；身遍一切所執取之色如棉層中的油。如蛇鱷鳥狗野干各傾向蟻垤水空村塚，眼等各傾向色等自己的行處。〔讀法〕這一節有一場論主與他派的正面交鋒，值得看他怎麼贏：不靠權威，靠「請引經來」加一個可以檢驗的反例（棉花香對酒香）。而結論「唯有業才是差別之因」不是玄談——它說眼之為眼、耳之為耳，不是材料配比不同，是業把同一種淨定向到不同的門。眼淨色「量如蟣頭」一句，是全書把「我在看」這件事縮到最小的一筆。〔所見〕
§03 色聲香味四境 → 白話 §3
色以觸擊眼為相、作眼識之境為味、作它的行處為現起、四大種為近因——一切所造色皆同此近因（白話 §3）；色依青黃等多種。聲以觸擊耳為相（鼓聲腰鼓聲等多種）；香以觸擊鼻為相（根香心材香等）；味以觸擊舌為相（根味莖味等）。〔讀法〕四境的定義全是「觸擊某根」——境不是「在那裡的東西」，是撞上根的那個相。這已經在悄悄拆「外面有個世界」的實感。
§04 二性根・命根・心所依 → 白話 §4
女根以女性為相，以顯示「這是女人」為味，以作女之相徵行儀姿態之因為現起；男根反是（白話 §4）；二者如身淨色遍布全身，但不能說住於身淨色所住處或不住處——如色與味彼此不相雜。命根以護持俱生色為相，以令轉起為味，以令住立為現起，以應被維持的大種為近因；它唯在存在的剎那護持俱生之色如水之於蓮花，護持各自依緣而生之法如乳母之於幼兒，唯依與所令轉起之法的關係而轉起如船師；不在壞滅後轉起（自己與所轉起者皆已不在），不在壞滅剎那令住立（自己正在壞滅）——如將盡之燈炷之油之於燈焰；然非全無力用，於所說剎那成辦各事。心所依以作意界與意識界之所依為相，以承持那些界為味，以荷擔為現起；依於心臟之內、身至念之論所說的那種血。〔讀法〕命根三喻（水與蓮花、乳母與幼兒、船師與船）加一個反面（燈油與焰）合起來說一件事：命根不是一個「生命實體」，是一種與俱生法同起同滅的護持作用——它連自己的滅都護不住。這是對「我有一條命」最溫和也最徹底的拆法。〔所見〕
§05 身語二表與空界 → 白話 §5
身表＝由令前進等轉起之心所等起的風界，對俱生色身之支持持動之緣的行相之變異；以顯示意趣為味，以作身之動搖的因為現起，以心所等起的風界為近因——以身之動搖令人了知意趣、自己亦由「身」而被了知，故名身表；與被動之心生色相連的時節生色等隨之而動，故前進等轉起（白話 §5）。語表＝由令發語轉起之心所等起的地界，對所執取之色之撞擊之緣的行相之變異；以顯示意趣為味，以作語聲的因為現起，以心所等起的地界為近因——如林中見高懸繫著牛頭等的水之標記而知「這裡有水」，取身之動搖與語聲，身表語表就被了知。空界以分劃色為相，以顯示色之邊際為味，以色之界限（或不相接觸之性、孔隙之性）為現起，以所分劃之色為近因——由它才有「這個在那個之上之下之旁」。〔讀法〕表色說的是「別人怎麼知道你的心」：不是讀心，是讀動搖與聲音——心是透過色被知道的。空界一條則說「邊界」本身也是色的一種：東西之間的「空」，不是無，是一種分劃。
§06 三輕快性・積集相續老無常與段食 → 白話 §6
輕快性以不遲鈍為相，柔軟性以不堅硬為相，適業性以隨順身之作業的堪能性為相（白話 §6）；三者不相捨離而各有其相——如無病之人、如善揉之皮、如善煉之金，皆由與擾亂之界相反的緣所等起之色之變異。積集以集起為相、從前際令諸色出現為味、交付或圓滿為現起；相續以轉起為相、隨續為味、不斷絕為現起——二者皆「生色」之稱謂，唯行相之別、依所化之機而分說；義注：「集起就是生起，積集就是增長，相續就是轉起」——河岸所掘之井，水初湧如集起、水滿如積集、水溢而流如相續。老性以色之成熟為相，以引近壞滅為味，以雖不離自性而離新性為現起如陳穀（顯了之老；無色諸法為隱覆之老；地水山月日為無間之老）。無常性以破壞為相，以沉沒為味，以盡與滅為現起。段食以食素為相，以帶來色為味，以支持為現起，以應作團而取之物為近因。〔讀法〕積集・相續・老・無常四相，是「色的一生」：生起、增長、轉起、成熟、破壞——論主把「生」拆成三個名字，卻在末尾說義理無別。讀者記那口井就夠：湧・滿・溢，然後陳・盡。沒有一個色不走這條路。
§07 義注五色之歸併與二十八之結 → 白話 §7
以上為聖典所來之色；義注另引力色、生色、生起色、病色，及依某些人意見的睡眠色（白話 §7）——引「你確實是牟尼、是正覺者，你沒有諸蓋」先斥睡眠色不存在；病色攝於老性無常性，生起色攝於積集相續，生色攝於水界，力色攝於風界——無一別立。二十四所造色加四大種，二十八色，不減不增。〔讀法〕這一節示範論主怎麼對待「後人加的」：不一概拒絕，一條一條看它能不能歸入既有的——能歸的就歸，不能成立的（睡眠色）就引經斥之。「不減不增」四字是這一態度的收束。
§08 諸門之分別——一法至五法 → 白話 §8
一種：非因、無因、與因不相應、有緣、世間、有漏等（白話 §8）。二種：內（眼等五）外；粗（眼等九加除水之三界＝十二，依撞擊可取）細；遠（細者難通達）近；完成色（四界・眼等十三・段食＝十八，超越分劃變異相而以自性可取）非完成色；淨色（眼等五，明淨如鏡面）非淨色；根（淨色五加女男命三）非根；執取（業生者）非執取。三種：有見（粗色中色境有見有對，餘無見有對，細色無見無對）；業生・非業生・非業生非不業生，心生・時節生・食生各三同式。四種：所見（色處）所聞（聲處）所覺（香味觸）所識（餘）；色色（完成色）分劃色（空界）變異色（身表至適業性）相色（生老壞）；所依非門（心色）門非所依（二表）所依亦門（淨色）非所依非門（餘）。五種：一生（唯業生：根色與心所依；唯心生：二表）、二生（心與時節：聲處）、三生（時節心食：三輕快性）、四生（業等四：除相色之餘）、不從何生（相色——生起沒有生起，老壞只是已生者之成熟壞滅）；「色處聲處……段食是心等起的」等處雖承認生從何生，那是就能令色生起之緣起作用之力的剎那上見到它。此且是色蘊之廣說之門。〔讀法〕八組分別看似枯燥，其實每一組都在回答一個修觀時會遇到的問題：哪些是我能直接觸到的（粗）、哪些看不見（細）、哪些是業給的（執取）、哪些是心當下造的（心生）、哪些從哪幾個因來（一生至四生）。「相色不從何生」那一句最耐讀：生老壞不是東西，是東西的變化——它們自己不再需要一個生。〔所見〕
給一般讀者
色蘊一單元讀完，別去背二十八色。帶走三件事：其一，「色」的判準是會變壞——你的身體、你看見的一切，都在這個判準之內；其二，眼之為眼，不是材料，是業——「量如蟣頭」的一點淨色在做你以為是「我在看」的事；其三，色的一生是湧・滿・溢・陳・盡——命根連自己的滅都護不住。這三件加起來，就是把「我的身體」這一抓鬆一鬆的地方。想試一試的話，挑一個最容易的：看一個感覺從皮膚上升起、停留、消失——那是身淨色與觸境相撞而生的一念身識與受：色歸色蘊、受歸受蘊，各在各的格子裡，沒有一個是你。
想讀本單元全文：白話 §1–§8 即色蘊總相、二十八色逐一之相味現起近因、義注五色之歸併與諸門分別的全段逐段全譯。
Form is “everything subject to alteration”—taking body and external world apart into twenty-eight ownerless components
The Big Picture — The First of the Five Heaps
The first of the five aggregates is form: everything material, both the body and the external world. You do not need to memorize the twenty-eight kinds of materiality. What you need is the “action”: identify, item by item, whatever you grasp as “I” or “my body,” and see clearly that each is a dependently arisen and ceasing process. This unit unfolds the form aggregate into the four great elements and twenty-four kinds of derived materiality (vernacular §1), gives the characteristic, function, manifestation, and proximate cause of each (vernacular §§2–6), includes the commentary’s five additional forms under existing categories (vernacular §7), and closes with classifications from the onefold through the fivefold methods (vernacular §8). These numbers are the precise anatomy of the Abhidhamma; consult them when needed. What matters now is seeing that the “body,” this most intimate “I,” is actually the confluence of materiality born of kamma, mind, temperature, and nutriment (vernacular §8)—none of it is you. 〔Observation〕
§01 The General Characteristic of the Form Aggregate and the List of Twenty-Eight Kinds of Materiality → Vernacular §1
Whatever kind of dhamma has the characteristic of being altered by cold and so on, all gathered into a single heap, is the form aggregate (vernacular §1). Materiality is of a single kind according to the characteristic of alteration and of two kinds as great-element and derived materiality. Great-element materiality is fourfold—the earth, water, fire, and air elements (their characteristic, function, and manifestation were stated in the definition of the four elements; each has the other three as proximate cause). Derived materiality is twenty-fourfold—eye, ear, nose, tongue, body; visible form, sound, odor, flavor; femininity faculty, masculinity faculty, life-faculty; heart basis; bodily intimation, verbal intimation; space element; lightness, malleability, and wieldiness of materiality; accumulation, continuity, aging, and impermanence of materiality; and physical nutriment. 〔Reading〕 “Form” has only a single criterion: being subject to alteration—not “being visible,” and not simply “matter.” Thus invisible items such as the space element, aging, and impermanence also count as form. Remember this criterion, and the list of twenty-eight will no longer seem strange.
§02 The Four Aspects of the Five Sensitivities, the Dispute over Their Supports, and Their Locations → Vernacular §2
Each of the five sensitivities has “the sensitivity of great elements capable of receiving the impact of a particular object” (or “the sensitivity of great elements originated by kamma caused by the desire to see” and so forth) as its characteristic; drawing toward its objects as its function; serving as the support of its particular consciousness as its manifestation; and the kamma-born great elements caused by the desire to see and so on as its proximate cause (vernacular §2). The dispute over their supports: some say that the eye is the sensitivity of fire-predominant elements, the ear, nose, and tongue those of air-, earth-, and water-predominant elements, and the body that of all; others say that eye, ear, nose, tongue, and body correspond in order to predominance of fire, space, air, water, and earth. The Commentator replies, “Bring a discourse”; no such discourse will be found. He also refutes the reason that “they are sustained by the qualities of fire and the others”: among inseparably occurring great elements, no quality can be assigned as belonging to this or that element. “If the odor of earth-predominant cotton were stronger than that of water-predominant liquor, and the color of cold water inferior to that of hot water, we would acknowledge it.” Neither is so, hence this view must be abandoned. Just as colors and flavors differ within a single cluster of great elements without another differentiating cause, eye-sensitivity and the rest also differ—kamma alone is the cause of their difference. The Ancients say: “Sensitivity belongs to elements that are equal, not unequal.” The eye and ear take objects that have not reached them; the nose, tongue, and body take objects that have reached them. Locations: what the world calls the eye is surrounded by blue eyelashes, variegated with black and white disks, and shaped like a blue-lotus petal. Eye-sensitivity occupies the center of the black disk where the body of a person facing it appears, spread across seven ocular membranes like oil permeating seven layers of cotton. The four great elements assist it through supporting, binding, maturing, and moving, as four nurses tend a khattiya (warrior-class) prince; temperature, mind, and nutriment sustain it; life guards it; color, odor, and flavor surround it. It is the size of a louse’s head. The Dhamma General’s stanza says: through this eye-sensitivity visible forms are seen; it is small and subtle, like a louse’s head. Ear-sensitivity is inside the ear opening at a place with fine red hairs, shaped like a finger-ring; nose-sensitivity is inside the nostril at a place shaped like a goat’s hoof; tongue-sensitivity is above the middle of the tongue at a place shaped like the tip of a blue-lotus petal; body-sensitivity pervades all appropriated materiality like oil in a layer of cotton. As the snake, crocodile, bird, dog, and jackal incline respectively toward anthill, water, sky, village, and charnel ground, the sensitivities incline toward their own domains. 〔Reading〕 This section stages a direct confrontation between the Commentator and rival positions, and the way he wins is worth watching: not through authority, but through “Bring a discourse” together with a testable counterexample—cotton’s odor compared with liquor’s. The conclusion that “kamma alone is the cause of their difference” is not speculative talk. It says that what directs eye to being eye and ear to being ear is not a difference in material composition but kamma directing the same kind of sensitivity toward different doors. The statement that eye-sensitivity is “the size of a louse’s head” compresses what you call “I am seeing” into one of the smallest strokes in the whole work. 〔Observation〕
§03 The Four Objects: Visible Form, Sound, Odor, and Flavor → Vernacular §3
Visible form has impacting the eye as its characteristic, being the object of eye-consciousness as its function, being its domain as its manifestation, and the four great elements as its proximate cause—the last applies to all derived materiality (vernacular §3). Visible form is manifold as blue, yellow, and so on. Sound has impacting the ear as its characteristic and is manifold as drum and tabour sounds; odor has impacting the nose as its characteristic and is manifold as root and heartwood odors; flavor has impacting the tongue as its characteristic and is manifold as root and stalk flavors. 〔Reading〕 Each of the four objects is defined as “impacting a particular faculty.” An object is not “a thing sitting out there”; it is that characteristic which strikes the faculty. This is already quietly dismantling the felt reality of “a world outside.”
§04 The Two Sex Faculties, Life-Faculty, and Heart Basis → Vernacular §4
The femininity faculty has femininity as its characteristic, revealing “this is a woman” as its function, and causing feminine features, signs, behavior, and deportment as its manifestation; the masculinity faculty is the reverse (vernacular §4). Both pervade the entire body like body-sensitivity, but neither can be said to occupy where body-sensitivity stands or where it does not stand—like color and flavor, they do not intermingle. The life-faculty has maintaining conascent materiality as its characteristic, making it occur as its function, keeping it established as its manifestation, and the great elements to be maintained as its proximate cause. It maintains conascent materiality only while present, like water and lotuses; it maintains dhammas arisen from their own conditions, like a nurse and a child; it occurs only in relation to the dhammas whose occurrence it sustains, like a navigator and a ship. It does not occur after breakup, since both it and what it sustains are gone, and it does not keep anything established at the moment of breakup, since it too is breaking up—like oil in a wick nearing exhaustion in relation to a flame. Yet it is not without efficacy, for during the stated moment it performs each task. The heart basis has supporting the mind element and mind-consciousness element as its characteristic, sustaining those elements as its function, and carrying them as its manifestation; it depends upon the kind of blood inside the heart described in the discussion of Mindfulness of the Body. 〔Reading〕 The life-faculty’s three similes—water and lotus, nurse and child, navigator and ship—together with the negative example of oil and flame say a single thing: the life-faculty is not a “life substance”; it is a sustaining function that arises and ceases together with conascent dhammas. It cannot even protect itself from cessation. This is the gentlest and most thorough way to dismantle the thought “I have a life.” 〔Observation〕
§05 Bodily and Verbal Intimation, and the Space Element → Vernacular §5
Bodily intimation is an alteration of mode in the mind-originated air element that conditions the supporting, sustaining, and moving of the conascent material body, as in going forward. Its function is to reveal intention; it manifests as the cause of bodily movement; its proximate cause is the mind-originated air element. Because it makes intention known through bodily movement and is itself known through the “body” called bodily movement, it is called bodily intimation. Temperature-originated and other materiality connected with the mind-born materiality being moved also moves, so going forward and other actions occur (vernacular §5). Verbal intimation is an alteration of mode in the mind-originated earth element that conditions the impact upon appropriated materiality needed for speech. Its function is to reveal intention; it manifests as the cause of the sound of speech; its proximate cause is the mind-originated earth element. Just as a person seeing a water sign—a cow’s skull and the like hung high in a forest—knows “there is water here,” bodily and verbal intimation are known by apprehending bodily movement and the sound of speech. The space element has delimiting materiality as its characteristic, revealing its boundaries as its function, and the limits of materiality—or the state of non-contact and of a hole or aperture—as its manifestation; its proximate cause is the materiality delimited. Because of space, distinctions such as “this is above, below, or beside that” occur. 〔Reading〕 Intimation-materiality explains “how other people know your mind”: they do not read it; they read movement and sound—mind becomes known through form. The space-element line says that a “boundary” is itself a kind of form. The “space” between things is not sheer nothingness but delimitation.
§06 Lightness, Malleability, and Wieldiness; Accumulation, Continuity, Aging, and Impermanence; and Physical Nutriment → Vernacular §6
Lightness has non-sluggishness as its characteristic, malleability non-rigidity, and wieldiness the capacity to conform to bodily activity (vernacular §6). The three never leave each other, yet each has its own mode: like a healthy person, well-worked leather, and well-refined gold, each is an alteration of materiality originated by conditions opposed to the relevant disturbance among the elements. Accumulation has initial arising as its characteristic, bringing materiality forth from its prior limit as its function, and delivery or fullness as its manifestation. Continuity has occurrence as its characteristic, continuing on as its function, and non-interruption as its manifestation. Both designate “birth of materiality,” distinguished only by mode and taught separately according to the persons to be guided. The commentary says: “Initial arising is coming into being, accumulation is growth, continuity is occurrence.” In a well dug on a riverbank, the first welling of water is like initial arising, the well’s filling like accumulation, and the water’s overflowing and flowing onward like continuity. Aging has the maturing of materiality as its characteristic, drawing it toward breakup as its function, and loss of freshness without departure from its individual nature as its manifestation, like old grain—this is manifest aging; the aging of immaterial dhammas is concealed aging; that of earth, water, mountains, moon, and sun is uninterrupted aging. Impermanence has breakup as its characteristic, subsiding as its function, and exhaustion and destruction as its manifestation. Physical nutriment has nutritive essence as its characteristic, bringing materiality as its function, sustaining as its manifestation, and what is made into a morsel and eaten as its proximate cause. 〔Reading〕 Initial arising, accumulation, continuity, aging, and impermanence are “the life of materiality”: coming into being, growth, occurrence, maturation, and breakup. The Commentator gives “birth” three names and then says that in meaning they do not differ. The reader need only remember the well: welling, filling, overflowing—then oldness and exhaustion. No form avoids this road.
§07 The Commentary’s Five Additional Forms, Their Inclusion, and the Conclusion of Twenty-Eight → Vernacular §7
The preceding forms come from the canonical text. The commentary adds strength-materiality, generation-materiality, birth-materiality, disease-materiality, and, according to some, sleep-materiality (vernacular §7). Citing “You are indeed a sage, a Rightly and Fully Enlightened One; you have no hindrances,” the treatise first rejects sleep-materiality as nonexistent. Disease-materiality is included under aging and impermanence, birth-materiality under accumulation and continuity, generation-materiality under the water element, and strength-materiality under the air element—none is separately established. Twenty-four kinds of derived materiality plus the four great elements make twenty-eight kinds of materiality, neither less nor more. 〔Reading〕 This section demonstrates how the Commentator treats what “later people add”: he does not reject everything wholesale, but asks item by item whether it can be included within what has already been established. What can be included is included; what cannot be established, sleep-materiality, is rejected by citation. “Neither less nor more” gathers up this attitude.
§08 Classification Through the Methods—From Onefold to Fivefold → Vernacular §8
Onefold: not a root, rootless, dissociated from roots, conditioned, mundane, with influxes, and so forth (vernacular §8). Dyads: internal (the five beginning with eye) and external; gross (the nine beginning with eye plus the three elements other than water, twelve in all, apprehensible by impact) and subtle; far (the subtle, difficult to penetrate) and near; completed materiality (the four elements, the thirteen beginning with eye, and physical nutriment—eighteen, apprehensible through their own individual nature beyond delimitation, alteration, and characteristic) and non-completed materiality; sensitive materiality (the five beginning with eye, clear like a mirror) and non-sensitive; faculty (the five sensitivities plus femininity, masculinity, and life) and non-faculty; appropriated (kamma-born) and non-appropriated. Triads: visible (among gross materiality, visible form is visible and resistant, the remainder invisible and resistant, all subtle materiality invisible and non-resistant); and kamma-born / non-kamma-born / neither kamma-born nor non-kamma-born, with mind-born, temperature-born, and nutriment-born each following the same threefold pattern. Tetrads: seen (visible-form base), heard (sound base), sensed (odor, flavor, tangible), cognized (the rest); materiality-as-materiality (completed materiality), delimiting materiality (space element), alteration-materiality (bodily intimation through wieldiness), characteristic-materiality (birth, aging, breakup); support but not door (heart-materiality), door but not support (two intimations), both support and door (sensitive materiality), neither (the rest). Fivefold: single-origin (kamma-born alone: faculty-materiality and heart basis; mind-born alone: two intimations), double-origin (mind and temperature: sound base), triple-origin (temperature, mind, nutriment: the three beginning with lightness), fourfold-origin (all four: the remainder apart from characteristic-materiality), and born from nowhere (characteristic-materiality—arising has no arising, while aging and breakup are merely the maturation and breakup of what has arisen). Although passages such as “visible-form base, sound base ... physical nutriment are mind-originated” admit that birth comes from somewhere, this is said because birth is seen at the moment when the power of the producing conditions’ function operates. This is the portal to the detailed discussion of the form aggregate. 〔Reading〕 The eight classifications look arid, but each answers a question that arises in insight practice: Which forms can I directly touch (gross)? Which cannot be seen (subtle)? Which are given by kamma (appropriated)? Which are made by mind here and now (mind-born)? How many causes produce each (single- through fourfold-origin)? The sentence “characteristic-materiality is born from nowhere” bears the closest reading: birth, aging, and breakup are not things; they are changes in things. They do not themselves require another birth. 〔Observation〕
For the General Reader
After reading this unit on the form aggregate, do not try to memorize the twenty-eight kinds of materiality. Carry away three things. First, the criterion of “form” is being subject to alteration—your body and everything you see fall within it. Second, what makes eye an eye is not its materials but kamma: a point of sensitivity “the size of a louse’s head” is doing what you take to be “I am seeing.” Third, the life of materiality is welling, filling, overflowing, aging, and exhaustion—the life-faculty cannot even protect itself from cessation. Together these three begin to loosen the grasp on “my body.” To try it, choose the easiest exercise: watch a feeling arise on the skin, remain, and disappear. That is body-sensitivity and a tangible object colliding, followed by a moment of body-consciousness and feeling. Form belongs to the form aggregate and feeling to the feeling aggregate, each in its own category; neither is you.
To read this unit in full: Vernacular §§1–8 provide the complete, section-by-section translation of the form aggregate’s general characteristic, the characteristic/function/manifestation/proximate cause of each of the twenty-eight kinds of materiality, the inclusion of the commentary’s five additional forms, and the classifications through the several methods.
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 ### Rūpakkhandhakathā。
段號域 譯底欄之段號自〔CSCD §432〕至〔CSCD §450〕，實落段號 19 個，號序連續無缺——為本品七單元中段號最密之篇（19 段於 19,056 位元組，平均一段千餘位元組）。本篇於譯底欄之幅為 19,056 位元組，為本品第二長之篇（次於行蘊之 20,691）。
篇之骨——總標與其逐目之釋 本篇之結構為「先列後釋」：〔CSCD §432〕一段之內立色之總相（ruppanalakkhaṇaṃ）、二分（bhūtopādāyabhedato duvidhaṃ）與其全目——四大種之四名與所造色之二十四名逐一列出；〔CSCD §433〕至〔CSCD §446〕逐目而釋其相味現起近因；〔CSCD §447〕至〔CSCD §450〕更以一法至五法之諸門重分全色。本欄實測：相之語幹諸形全篇 33 見・現起之語幹 27 見・近因之語幹 19 見——四事之定義式為本篇最密之句法。
所造色二十四之逐項實測 〔CSCD §432〕之 Upādārūpaṃ catuvīsatividhaṃ – 以下之列，本欄以逗點逐項切分實測恰二十四項，逐一為：cakkhu・sotaṃ・ghānaṃ・jivhā・kāyo・rūpaṃ・saddo・gandho・raso・itthindriyaṃ・purisindriyaṃ・jīvitindriyaṃ・hadayavatthu・kāyaviññatti・vacīviññatti・ākāsadhātu・rūpassa lahutā・rūpassa mudutā・rūpassa kammaññatā・rūpassa upacayo・rūpassa santati・rūpassa jaratā・rūpassa aniccatā・kabaḷīkāro āhāro。四大種之四為 pathavīdhātu āpodhātu tejodhātu vāyodhātū。四與二十四之和為二十八，此數論主自標：〔CSCD §446〕Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ（不減不增）。本欄之數為對譯底欄之逐項重數，非引他說。
四大種之四事不在本篇 〔CSCD §432〕自標四大種之相味現起 catudhātuvavatthāne vuttāni（已於四界分別中說），本篇遂不重釋；唯其近因於本篇補一句 tā sabbāpi avasesadhātuttayapadaṭṭhānā（各以其餘三界為近因）。論自標其所出之處而不重錄，本目誌其實，不代考定其品。
前後接點 前承慧之總說之單元：本篇首句 Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ 逐字承前篇收句所立之五蘊之名而釋其首。後接識蘊之單元：本篇收句 Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ（此為色蘊之廣說之門）以 tāva（且先）自標其未竟，次單元即以 Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ 逐字承之而總標其餘四蘊——論自標之續。
movement 品夾《總覽》繫本單元於 §C〈色蘊 — 四大種與所造色〉；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。本品《總覽》於本單元唯繫一 §。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna（相・味・現起・近因）・ghāna（鼻）・kāya（身）・oḷārika／sukhuma（粗／細）・visesa（差別）。以下唯列本篇新出者。
色之總相與二分〔CSCD §432〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpakkhandha | 色蘊 | 本篇之所釋；論之界：凡以冷等而變壞者總為一聚 | 〔CSCD §432〕 |
| ruppana | 變壞 | 色之總相；論以 sītādīhi ruppanalakkhaṇaṃ 立之 | 〔CSCD §432〕 |
| bhūtarūpa | 大種色 | 色之前分，四 | 〔CSCD §432〕 |
| upādārūpa | 所造色 | 色之後分，二十四 | 〔CSCD §432〕 |
| pathavīdhātu・āpodhātu・tejodhātu・vāyodhātu | 地界・水界・火界・風界 | 四大種之四名 | 〔CSCD §432〕 |
五淨色與其所依之諍〔CSCD §433〕–〔CSCD §436〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cakkhu・sota・jivhā | 眼・耳・舌 | 五淨色中本篇新出之三（ghāna・kāya 既立） | 〔CSCD §432〕–〔CSCD §433〕 |
| pasāda | 淨 | 五者之共相；論以 rūpābhighātārahatappasādalakkhaṇaṃ 一類之式逐一立之 | 〔CSCD §433〕 |
| abhighātāraha | 堪受衝擊 | 淨色對其境之能 | 〔CSCD §433〕 |
| āviñchana | 牽引 | 五淨色之味（用） | 〔CSCD §433〕 |
| daṭṭhukāmatānidānakamma | 以欲見為因之業 | 眼之近因；耳鼻舌身各易其欲而同式 | 〔CSCD §433〕 |
| asampattavisayagāhaka／sampattavisayagāhaka | 取不至之境者／取已至之境者 | 眼耳為前者，鼻舌身為後者 | 〔CSCD §435〕 |
| sasambhāracakkhu | 具器之眼 | 世所謂眼之全（與淨色所在之處相對） | 〔CSCD §436〕 |
| vatthudvārabhāva | 所依與門之性 | 五淨色之所成辦 | 〔CSCD §436〕 |
| upādiṇṇarūpa | 所執取之色 | 身淨色之遍在之界 | 〔CSCD §436〕 |
四境〔CSCD §437〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpa・sadda・gandha | 色・聲・香 | 四境中本篇新出之三（rasa 既立為「味」而此位為所嘗之味） | 〔CSCD §437〕 |
| paṭihanana | 觸擊 | 四境之相：cakkhupaṭihananalakkhaṇaṃ rūpaṃ 一類 | 〔CSCD §437〕 |
| visayabhāva・gocara | 境性・行處 | 四境之味與現起 | 〔CSCD §437〕 |
性根・命根・心所依〔CSCD §438〕–〔CSCD §440〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| itthindriya・purisindriya | 女根・男根 | 二性根；論判其遍全身而與身淨色不相礙 | 〔CSCD §438〕 |
| liṅga・nimitta・kutta・ākappa | 相・徵・行儀・姿態 | 二性根所現之四事 | 〔CSCD §438〕 |
| jīvitindriya | 命根 | 護持俱生色之法；論以 atthikkhaṇeyeva 限其護持之時 | 〔CSCD §439〕 |
| hadayavatthu | 心所依 | 意界與意識界之所依；論繫其處於 Hadayassa anto⋯lohitaṃ | 〔CSCD §440〕 |
| manodhātu・manoviññāṇadhātu | 意界・意識界 | 心所依所依之二界 | 〔CSCD §440〕 |
二表・空界〔CSCD §441〕–〔CSCD §442〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kāyaviññatti | 身表 | 論自釋其名之二由：以身之動而令知意，且自為身所知 | 〔CSCD §441〕 |
| vacīviññatti | 語表 | 同式；其近因為 cittasamuṭṭhānapathavīdhātu | 〔CSCD §441〕 |
| ākāravikāra | 行相之變異 | 二表之自體 | 〔CSCD §441〕 |
| adhippāyapakāsana | 顯示意趣 | 二表之味 | 〔CSCD §441〕 |
| ākāsadhātu | 空界 | 分劃色之法；論並出其第二現起 asamphuṭṭhabhāvacchiddavivarabhāva | 〔CSCD §442〕 |
三輕快性・四相・段食〔CSCD §443〕–〔CSCD §445〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpassa lahutā・mudutā・kammaññatā | 色之輕快性・柔軟性・適業性 | 三者；論自標 Etā pana tisso na aññamaññaṃ vijahanti（三者不相離）而後逐一辨其異 | 〔CSCD §443〕 |
| dhātukkhobha | 界之擾亂 | 三者所對治之緣 | 〔CSCD §443〕 |
| rūpassa upacaya・santati | 色之積集・相續 | 論自誌二者於義無異（atthato nānattaṃ natthi），唯以行相之異與所化之機而分立其目 | 〔CSCD §444〕 |
| ācaya | 集起 | 論引義注之三分：ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī | 〔CSCD §444〕 |
| rūpassa jaratā | 色之老性 | 論分 pākaṭajara（顯了之老）・paṭicchannajarā（隱覆之老，屬無色法）・avīcijarā（無間之老，屬地水山日月等） | 〔CSCD §444〕 |
| rūpassa aniccatā | 色之無常性 | 其相為破壞（Paribhedalakkhaṇā rūpassa aniccatā） | 〔CSCD §444〕 |
| kabaḷīkāro āhāro | 段食 | 其相為 ojā（食素）；論自釋 Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ | 〔CSCD §445〕 |
義注所增之五色與其歸併〔CSCD §446〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| balarūpa・sambhavarūpa・jātirūpa・rogarūpa・middharūpa | 力色・生色・生起色・病色・睡眠色 | 義注別出之五色；論逐一歸併或斥之：睡眠色引經而斥（middharūpaṃ tāva natthiyevāti paṭikkhittaṃ），餘四各攝入既立之目 | 〔CSCD §446〕 |
| anūnamanadhika | 不減不增 | 二十八色之數之判語 | 〔CSCD §446〕 |
諸門之分別〔CSCD §447〕–〔CSCD §450〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ajjhattika／bāhira | 內／外 | 二法八對之首對；本欄實測二法之對逐字為 Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ——七對而其末目與 ādi（等）連聲相合，故為開放之列而非閉合之七 | 〔CSCD §447〕 |
| nipphanna／anipphanna | 完成色／非完成色 | 論以十八色為完成色（四界・眼等十三・段食） | 〔CSCD §447〕 |
| upādiṇṇa／anupādiṇṇa | 執取／非執取 | 依業所生與否而分 | 〔CSCD §447〕 |
| sanidassana／anidassana・sappaṭigha／appaṭigha | 有見／無見・有對／無對 | 三法之首組 | 〔CSCD §448〕 |
| kammaja・cittaja・āhāraja・utuja | 業生・心生・食生・時節生 | 三法之次四組，各作「生／非生／非生非不生」之三 | 〔CSCD §448〕 |
| diṭṭha・suta・muta・viññāta | 所見・所聞・所覺・所識 | 四法之首組 | 〔CSCD §449〕 |
| rūparūpa・paricchedarūpa・vikārarūpa・lakkhaṇarūpa | 色色・分劃色・變異色・相色 | 四法之次組 | 〔CSCD §449〕 |
| vatthu／dvāra | 所依／門 | 四法之末組：心所依唯所依非門・二表唯門非所依・淨色二俱・餘二俱非 | 〔CSCD §449〕 |
| ekaja・dvija・tija・catuja・nakutocijāta | 一生・二生・三生・四生・不從何生 | 五法；末目唯相色，論自問自答其由（Kasmā? Na hi uppādassa uppādo atthi） | 〔CSCD §450〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §C 列四大種作「地（paṭhavī，堅）· 水（āpo，濕／黏）· 火（tejo，煖）· 風（vāyo，動／支持）」，其括注之四義（堅・濕黏・煖・動）不在本篇之譯底欄——本篇自標其相味現起已於四界分別中說而不重錄。本目誌其實，不代補、不代裁其所出。②既有校讀之 §C 自標「所造色二十四、總二十八之逐項與分組待校驗」，並列其大類作「五淨色、四境、二性根、命根、心所依、段食、空界、身語二表、色之輕軟適業、生住異滅四相等」，其四境一目之下更以括注繫「觸」於地火風三大。本欄之逐項重數已證其二十四與二十八之數為譯底欄所自載（見目一）；唯其分組之語有二處與譯底欄之字面不齊：（甲）「觸＝地火風三大」一語不在本篇之譯底欄，本篇之二十四目中無「觸」一目；（乙）「生住異滅四相」與譯底欄之四目 upacayo・santati・jaratā・aniccatā 不同名亦不同數之配。二處誌其實，不代改既有校讀，亦不代裁。③既有校讀之 §C 未及五淨色所依之諍（〔CSCD §434〕全段）、未及〔CSCD §446〕義注五色之歸併、亦未及〔CSCD §447〕至〔CSCD §450〕之諸門分別。本目誌其實，不代補於彼。
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。方括注唯二式（[§NN] 段號 19 個與版頁記 18 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處引號不對稱 全篇 '' 實測 36 處為偶數，逐一成對——與慧之總說之單元（37 處為奇數）異。誌之。
本欄自出之一處括注體例之不齊 全篇之圓括注唯 5 處，其四為出處標記而一為數域式：〔CSCD §444〕之 (dha. sa. 641-642) 以半形連字號繫二號，而同篇他四處（(dha. sa. aṭṭha. 641) 二・(su. ni. 546)・(dha. sa. 1201)）皆單號。誌其字面，不判其為傳本之式或清檔之記。
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 §436〕 | Vuttampi cetaṃ dhammasenāpatinā –／''Yena cakkhupasādena, rūpāni manupassati; | 眼淨色之量如蟣頭之偈——本篇唯一之偈引 | 無（自標其人而不繫號） |
| 〔CSCD §444〕 | ''yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī''ti | 積集與相續於義無異之據 | (dha. sa. 641-642) |
| 〔CSCD §444〕 | Aṭṭhakathāyampi ''ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī''ti | 義注之三分 | (dha. sa. aṭṭha. 641) |
| 〔CSCD §444〕 | ''nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī''ti | 義注之井水三時之喻 | (dha. sa. aṭṭha. 641) |
| 〔CSCD §446〕 | ''addhā munīsi sambuddho, natthi nīvaraṇā tavā''ti | 斥睡眠色之據——論引之而判 middharūpaṃ tāva natthiyevāti paṭikkhittaṃ | (su. ni. 546) |
| 〔CSCD §450〕 | ''rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu | 心等起色之列——論引之而釋所謂「生亦從何而生」之許 | (dha. sa. 1201) |
論主一段自駁之全式 〔CSCD §434〕為本篇唯一之論諍段，其式為四回合，本欄逐字錄其骨：①他說之一 Keci pana ''tejādhikānaṃ bhūtānaṃ pasādo cakkhu⋯vadanti；②他說之二 Apare ''tejādhikānaṃ pasādo cakkhu⋯vadanti；③論之詰 Te vattabbā ''suttaṃ āharathā''ti. Addhā suttameva na dakkhissanti.（當令彼引經；彼決不能見經）——論以「舉經為證」為判準；④他說更以理答（Keci panettha⋯kāraṇaṃ dassenti・Athāpi vadeyyuṃ），論復以二事詰之（棉之香不勝水多之物・冷水之色不劣於熱水），末以 Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ 判其說當捨。論之正立為 Kammameva nesaṃ visesakāraṇaṃ（唯業為其差別之因），並以古師之語 Samānānañhi pasādo, na visamānānanti porāṇā 收之。Te vattabbā 一式全篇 3 見，皆在此段；porāṇā 一詞全品唯此 1 見。論之駁皆自陳，本目逐字錄其位而不代評。
引式之數〔本欄實測〕 Vuttampi cetaṃ 1 處・Yathāha・Vuttañhetaṃ・Tena vuttaṃ・kira 俱零命中・porāṇā 1 見（非引式而為所引之古師之判）。本文自標之圓括注出處 5 處，其分布為 dha. sa. 2・dha. sa. aṭṭha. 2・su. ni. 1——《法集論》及其義注獨佔其四。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 viya（詞界）16 見、連聲之比況形 零命中、sadis- 諸形 1 見（visadisā，為「不同」之義而非比況）——十六見皆以 viya 立，為本品比況語最密之篇之一。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §436〕 | sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalāni | 如油浸七層棉——眼淨色遍七層眼膜 |
| 〔CSCD §436〕 | catūhi dhātīhi khattiyakumāro viya | 如四乳母之養王子——四界之於眼淨色 |
| 〔CSCD §436〕 | kappāsapaṭale sneho viya | 如棉層中之油——身淨色之遍在 |
| 〔CSCD §436〕 | Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya | 如蟻垤・水・空・村・塚間之各趣其所——五淨色各趣其境 |
| 〔CSCD §438〕 | Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva | 如身淨色之遍全身——二性根之遍在 |
| 〔CSCD §438〕 | rūparasādayo viya aññamaññaṃ saṅkaro natthi | 如色與味之不相雜——二性根之不相混 |
| 〔CSCD §439〕 | taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni | 如水之養蓮——命根之護俱生色 |
| 〔CSCD §439〕 | pāleti dhāti viya kumāraṃ | 如乳母之護幼兒——命根之護諸法 |
| 〔CSCD §439〕 | pavattati niyāmako viya | 如船師——命根之隨所生法而轉 |
| 〔CSCD §439〕 | Khīyamāno viya vaṭṭisneho dīpasikhaṃ | 如燈炷之油之於燈焰——命根自壞而不能住持壞滅之剎那 |
| 〔CSCD §443〕 | yo arogino viya rūpānaṃ lahubhāvo | 如無病者——色之輕快性 |
| 〔CSCD §443〕 | Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo | 如善揉之皮——色之柔軟性 |
| 〔CSCD §443〕 | Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo | 如善煉之金——色之適業性 |
| 〔CSCD §444〕 | nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī | 如河岸掘井：水初湧・水滿・水溢而流——集起・積集・相續之三時；一句之內三比並用，且為所引之義注之語 |
| 〔CSCD §444〕 | navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya | 如陳穀——色之老性之現起 |
| 〔CSCD §447〕 | rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā | 如鏡面之明淨——淨色之取境 |
| 〔CSCD §441〕 | Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati | 如見林中所豎之牛頭等水標而知有水——由身動與語聲而知二表 |
乙・修辭之可核觀察 ①本篇之骨為四事定義式之排比（相・味・現起・近因），相之語幹 33 見・現起之語幹 27 見・近因之語幹 19 見；三數之不齊即論之省筆之實——〔CSCD §437〕自標 Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi, tattha vakkhāma（餘皆準此，唯有異者方說），故四境以下多不重出近因。②Kasmā? 自問1 見（〔CSCD §450〕相色何以不從何生），其答即繼之 Na hi uppādassa uppādo atthi。③Yathā／yathā 之語全篇 4 見。④偈頌 1 首 2 行（眼淨色之量之偈，縮排四空格）；篇末之收句 1 行（縮排二空格）——四空格＝偈、二空格＝引塊或篇收之二式於本品一貫。⑤…pe… 省略式零命中——與慧之總說（7 見）異，本篇之引皆短而不待省。⑥諸門分別之數詞於〔CSCD §447〕至〔CSCD §450〕四段之內密出：ekavidhaṃ 2・duvidhaṃ 2・tividhaṃ 6・catubbidhaṃ 6・pañcavidhaṃ 3。
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 §432〕 Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ | 慧之總說之單元〔CSCD §431〕 | 五蘊之名於彼篇收句立，本篇逐字承其首目 |
〔CSCD §446〕 Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ | 識蘊之單元〔CSCD §451〕 | 彼篇以 Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ 逐字承之而總標其餘四蘊 |
〔CSCD §440〕 hadayavatthu | 識蘊之單元〔CSCD §454〕 | 彼篇以 hadayavatthupadaṭṭhānā 逐字繫無因異熟意識界於心所依，二篇相貫 |
〔CSCD §440〕 kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ | 本書身至念之品 | 論自標心臟內之血已於身至念之論中說其相——論自標其所出之處而不繫號，本目誌其實，不代考定其品 |
〔CSCD §432〕 catudhātuvavatthāne vuttāni | 本書四界分別之處 | 四大種之相味現起論自標已於彼說而不重錄——同上，不代考定 |
〔CSCD §439〕 Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ | 行蘊之單元〔CSCD §462〕 | 彼篇釋無色之命根而自標 Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni，逐字回指本篇之色命根 |
〔CSCD §447〕 oḷārikaṃ sukhumaṃ, dūre santike | 過去等之分別之單元〔CSCD §495〕–〔CSCD §496〕 | 彼篇釋經之十一相而以 Oḷārikasukhumabhedo vuttanayova・Dūre santiketi idampi vuttanayameva 逐字回指本篇之二對 |
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 a single ### subsection, this unit’s title: ### Rūpakkhandhakathā.
Paragraph-number range The base-text column runs from 〔CSCD §432〕 through 〔CSCD §450〕, containing nineteen paragraph numbers, continuous with none missing—the highest paragraph density among this chapter’s seven units (nineteen paragraphs in 19,056 bytes, averaging just over a thousand bytes per paragraph). The span of this unit in the base-text column is 19,056 bytes, the second longest in this chapter (after the formations-aggregate unit’s 20,691).
The unit’s framework—general statement followed by item-by-item explanation This unit is structured as “listing first, explanation afterward”: within 〔CSCD §432〕, it establishes materiality’s general characteristic (ruppanalakkhaṇaṃ), its twofold division (bhūtopādāyabhedato duvidhaṃ), and the entire enumeration—the four names of the great elements and the twenty-four names of derived materiality; 〔CSCD §433〕 through 〔CSCD §446〕 explain the characteristic, function, manifestation, and proximate cause item by item; 〔CSCD §447〕 through 〔CSCD §450〕 then reclassify all materiality through schemes from onefold to fivefold. Measured in this column: forms of the characteristic stem occur 33 times across the unit, forms of the manifestation stem 27 times, and forms of the proximate-cause stem 19 times—the four-aspect definitional formula is this unit’s densest syntax.
Item-by-item measurement of the twenty-four kinds of derived materiality The list following Upādārūpaṃ catuvīsatividhaṃ – at 〔CSCD §432〕 contains exactly twenty-four items when measured by splitting it at commas: cakkhu・sotaṃ・ghānaṃ・jivhā・kāyo・rūpaṃ・saddo・gandho・raso・itthindriyaṃ・purisindriyaṃ・jīvitindriyaṃ・hadayavatthu・kāyaviññatti・vacīviññatti・ākāsadhātu・rūpassa lahutā・rūpassa mudutā・rūpassa kammaññatā・rūpassa upacayo・rūpassa santati・rūpassa jaratā・rūpassa aniccatā・kabaḷīkāro āhāro. The four great elements are pathavīdhātu āpodhātu tejodhātu vāyodhātū. Their sum, four plus twenty-four, is twenty-eight, a figure stated by the Commentator himself: 〔CSCD §446〕 Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ (neither less nor more). The figure in this column is a fresh item-by-item count of the base-text column, not a figure taken from another account.
The four aspects of the four great elements are not in this unit At 〔CSCD §432〕, the text itself says that the characteristic, function, and manifestation of the four great elements were catudhātuvavatthāne vuttāni (stated in the definition of the four elements), and this unit therefore does not explain them again; it adds only a sentence on their proximate causes, tā sabbāpi avasesadhātuttayapadaṭṭhānā (each has the other three elements as its proximate cause). The treatise itself marks where they were stated without reproducing them; this section records that fact and does not independently determine its chapter.
Connections before and after The preceding connection is the unit giving the general discussion of wisdom: this unit’s opening sentence, Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ, directly takes up the names of the five aggregates established in the preceding unit’s closing sentence and explains the first. The following connection is the consciousness-aggregate unit: this unit’s closing sentence, Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ (this is the portal to the detailed exposition of the materiality aggregate), marks with tāva (for now) that the account is not finished; the next unit directly continues with Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ and gives a general statement of the remaining four aggregates—a continuation marked by the treatise itself.
Movement The chapter’s accompanying Overview links this unit to §C, “The form aggregate—the four great elements and derived materiality.” The chapter section linked there can be seen 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. The chapter Overview links only this single section to the present unit.
II. Terms and Renderings
This section records only this unit’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 are not explained again. Previously established terms appearing here are lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna (characteristic・function・manifestation・proximate cause)・ghāna (nose)・kāya (body)・oḷārika／sukhuma (gross／subtle)・visesa (distinction). Only terms new in this unit are listed below.
Materiality’s general characteristic and twofold division 〔CSCD §432〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rūpakkhandha | materiality aggregate | What this unit explains; the treatise’s boundary is whatever is altered by cold and the rest, all gathered into a single heap | 〔CSCD §432〕 |
| ruppana | alteration | Materiality’s general characteristic; the treatise establishes it with sītādīhi ruppanalakkhaṇaṃ | 〔CSCD §432〕 |
| bhūtarūpa | great-element materiality | The first division of materiality, comprising four kinds | 〔CSCD §432〕 |
| upādārūpa | derived materiality | The second division of materiality, comprising twenty-four kinds | 〔CSCD §432〕 |
| pathavīdhātu・āpodhātu・tejodhātu・vāyodhātu | earth element・water element・fire element・air element | The four names of the great elements | 〔CSCD §432〕 |
The five sensitivities and the dispute over their supports 〔CSCD §433〕–〔CSCD §436〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cakkhu・sota・jivhā | eye・ear・tongue | Three terms new in this unit among the five sensitivities (ghāna and kāya are already established) | 〔CSCD §432〕–〔CSCD §433〕 |
| pasāda | sensitivity | The characteristic common to the five; the treatise establishes each through a formula such as rūpābhighātārahatappasādalakkhaṇaṃ | 〔CSCD §433〕 |
| abhighātāraha | capable of receiving impact | The capacity of a sensitivity in relation to its object | 〔CSCD §433〕 |
| āviñchana | drawing toward | The function of the five sensitivities | 〔CSCD §433〕 |
| daṭṭhukāmatānidānakamma | kamma caused by the desire to see | The eye’s proximate cause; the same formula applies to ear, nose, tongue, and body with the corresponding desire substituted | 〔CSCD §433〕 |
| asampattavisayagāhaka／sampattavisayagāhaka | apprehender of an unreached object／apprehender of a reached object | Eye and ear are the former; nose, tongue, and body are the latter | 〔CSCD §435〕 |
| sasambhāracakkhu | compound eye | The complete organ that the world calls the eye, contrasted with the place occupied by eye-sensitivity | 〔CSCD §436〕 |
| vatthudvārabhāva | nature as support and door | What the five sensitivities accomplish | 〔CSCD §436〕 |
| upādiṇṇarūpa | appropriated materiality | The extent throughout which body-sensitivity is present | 〔CSCD §436〕 |
The four objects 〔CSCD §437〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rūpa・sadda・gandha | visible form・sound・odor | Three terms new in this unit among the four objects (rasa is already established as “function,” while in this position it is flavor, the object tasted) | 〔CSCD §437〕 |
| paṭihanana | impact | The characteristic of the four objects, as in cakkhupaṭihananalakkhaṇaṃ rūpaṃ | 〔CSCD §437〕 |
| visayabhāva・gocara | nature as object・domain | The function and manifestation of the four objects | 〔CSCD §437〕 |
Sex faculties, life-faculty, and heart basis 〔CSCD §438〕–〔CSCD §440〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| itthindriya・purisindriya | femininity faculty・masculinity faculty | The two sex faculties; the treatise determines that they pervade the entire body without interfering with body-sensitivity | 〔CSCD §438〕 |
| liṅga・nimitta・kutta・ākappa | feature・sign・behavior・deportment | The four things manifested by the two sex faculties | 〔CSCD §438〕 |
| jīvitindriya | life-faculty | The dhamma that guards conascent materiality; the treatise limits the time of its guarding with atthikkhaṇeyeva | 〔CSCD §439〕 |
| hadayavatthu | heart basis | The support of the mind element and mind-consciousness element; the treatise locates it at Hadayassa anto⋯lohitaṃ | 〔CSCD §440〕 |
| manodhātu・manoviññāṇadhātu | mind element・mind-consciousness element | The two elements supported by the heart basis | 〔CSCD §440〕 |
The two intimations and the space element 〔CSCD §441〕–〔CSCD §442〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kāyaviññatti | bodily intimation | The treatise itself explains its name in two ways: it makes intention known through bodily movement, and it is itself known through the body | 〔CSCD §441〕 |
| vacīviññatti | verbal intimation | The same pattern; its proximate cause is cittasamuṭṭhānapathavīdhātu | 〔CSCD §441〕 |
| ākāravikāra | alteration of mode | The individual nature of the two intimations | 〔CSCD §441〕 |
| adhippāyapakāsana | revealing intention | The function of the two intimations | 〔CSCD §441〕 |
| ākāsadhātu | space element | The dhamma of delimiting materiality; the treatise also gives its second manifestation, asamphuṭṭhabhāvacchiddavivarabhāva | 〔CSCD §442〕 |
The three qualities of lightness and the rest, the four characteristics, and physical nutriment 〔CSCD §443〕–〔CSCD §445〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rūpassa lahutā・mudutā・kammaññatā | lightness of materiality・malleability of materiality・wieldiness of materiality | The three; the treatise first states Etā pana tisso na aññamaññaṃ vijahanti (the three do not leave each other) and then distinguishes them individually | 〔CSCD §443〕 |
| dhātukkhobha | disturbance of the elements | The condition opposed by the three | 〔CSCD §443〕 |
| rūpassa upacaya・santati | accumulation of materiality・continuity of materiality | The treatise itself records that they do not differ in meaning (atthato nānattaṃ natthi) and establishes them separately only because their modes and the persons to be taught differ | 〔CSCD §444〕 |
| ācaya | initial arising | The commentary’s threefold explanation cited by the treatise: ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī | 〔CSCD §444〕 |
| rūpassa jaratā | aging of materiality | The treatise distinguishes pākaṭajara (manifest aging), paṭicchannajarā (concealed aging, belonging to immaterial dhammas), and avīcijarā (uninterrupted aging, belonging to earth, water, mountains, the moon, the sun, and the rest) | 〔CSCD §444〕 |
| rūpassa aniccatā | impermanence of materiality | Its characteristic is breakup (Paribhedalakkhaṇā rūpassa aniccatā) | 〔CSCD §444〕 |
| kabaḷīkāro āhāro | physical nutriment | Its characteristic is ojā (nutritive essence); the treatise itself explains, Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ | 〔CSCD §445〕 |
The five forms added by the commentary and their inclusion 〔CSCD §446〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| balarūpa・sambhavarūpa・jātirūpa・rogarūpa・middharūpa | strength-materiality・generation-materiality・birth-materiality・disease-materiality・sleep-materiality | Five forms separately introduced by the commentary; the treatise includes or rejects each individually: sleep-materiality is rejected by citing scripture (middharūpaṃ tāva natthiyevāti paṭikkhittaṃ), while the other four are each included under an already established category | 〔CSCD §446〕 |
| anūnamanadhika | neither less nor more | The determination of the number of the twenty-eight kinds of materiality | 〔CSCD §446〕 |
Classifications through the several schemes 〔CSCD §447〕–〔CSCD §450〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ajjhattika／bāhira | internal／external | The first pair among the eight dyads; measured verbatim in this column, the dyad list reads Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ—seven pairs, with the final member joined by sandhi to ādi (“and so on”), making this an open list rather than a closed set of seven | 〔CSCD §447〕 |
| nipphanna／anipphanna | completed materiality／non-completed materiality | The treatise counts eighteen forms as completed materiality: the four elements, the thirteen beginning with the eye, and physical nutriment | 〔CSCD §447〕 |
| upādiṇṇa／anupādiṇṇa | appropriated／non-appropriated | Distinguished according to whether they are born of kamma | 〔CSCD §447〕 |
| sanidassana／anidassana・sappaṭigha／appaṭigha | visible／invisible・resistant／non-resistant | The first group under the triads | 〔CSCD §448〕 |
| kammaja・cittaja・āhāraja・utuja | kamma-born・mind-born・nutriment-born・temperature-born | The next four groups under the triads, each formed as “born／not born／neither born nor not born” | 〔CSCD §448〕 |
| diṭṭha・suta・muta・viññāta | seen・heard・sensed・cognized | The first group under the tetrads | 〔CSCD §449〕 |
| rūparūpa・paricchedarūpa・vikārarūpa・lakkhaṇarūpa | materiality-as-materiality・delimiting materiality・alteration-materiality・characteristic-materiality | The second group under the tetrads | 〔CSCD §449〕 |
| vatthu／dvāra | support／door | The final group under the tetrads: the heart basis is support but not door; the two intimations are door but not support; the sensitivities are both; the rest are neither | 〔CSCD §449〕 |
| ekaja・dvija・tija・catuja・nakutocijāta | single-origin・double-origin・triple-origin・fourfold-origin・born from nowhere | The fivefold scheme; the final member is only characteristic-materiality, and the treatise asks and answers why (Kasmā? Na hi uppādassa uppādo atthi) | 〔CSCD §450〕 |
Three places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §C lists the four great elements as “earth (paṭhavī, solidity)・water (āpo, moisture／adhesion)・fire (tejo, warmth)・air (vāyo, motion／support)”; the four parenthetical meanings (solidity, moisture and adhesion, warmth, and motion) do not occur in this unit’s base-text column—this unit itself says that their characteristic, function, and manifestation were stated in the definition of the four elements and does not reproduce them. This section records that fact without supplying or determining their source on its behalf. ② The existing critical reading’s §C says that the “itemization and grouping of the twenty-four kinds of derived materiality and twenty-eight kinds in total remain to be verified,” and lists the broad classes as “the five sensitivities, four objects, two sex faculties, life-faculty, heart basis, physical nutriment, space element, the two bodily and verbal intimations, lightness, malleability, and wieldiness of materiality, and the four characteristics of arising, persistence, change, and cessation, and so forth”; beneath the category of four objects, it further links “tangible” parenthetically to the three great elements earth, fire, and air. The fresh item-by-item count in this column confirms that the numbers twenty-four and twenty-eight are stated by the base-text column itself (see Section I), but the wording of that grouping differs from the literal base-text column at two points: (a) “tangible = the three great elements earth, fire, and air” does not occur in this unit’s base-text column, and “tangible” is not an item among its twenty-four; (b) the “four characteristics of arising, persistence, change, and cessation” differ in both name and numerical assignment from the base-text column’s four items upacayo・santati・jaratā・aniccatā. Both facts are recorded without changing or deciding the existing critical reading on its behalf. ③ The existing critical reading’s §C does not reach the dispute over the supports of the five sensitivities (the whole of 〔CSCD §434〕), the inclusion of the commentary’s five forms at 〔CSCD §446〕, or the classifications through the several schemes at 〔CSCD §447〕 through 〔CSCD §450〕. This section records the facts without supplying them there on its behalf.
III. Variant Readings
Material surface This unit 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 unit’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); and zero occurrences of the variant-reading marker pāṭho. Square brackets occur in only two forms: nineteen [§NN] paragraph numbers and eighteen edition-page records, all of the latter inside annotations. Absence found is recorded as absence: the base-text column itself records no variant readings.
A single asymmetric quotation mark arising within this column The entire unit contains 36 occurrences, an even number, of '', and every occurrence forms a pair—unlike the general-discussion-of-wisdom unit, which contains 37, an odd number. This is recorded as found.
A single inconsistency in parenthetical notation arising within this column The entire unit contains only 5 parenthetical notes: four are source markers, while a single note is a number-range form. At 〔CSCD §444〕, (dha. sa. 641-642) joins two numbers with an ASCII hyphen, whereas the other four places in the same unit ((dha. sa. aṭṭha. 641) twice, (su. ni. 546), and (dha. sa. 1201)) each contain a single number. The literal forms are recorded without deciding whether this is a witness’s convention or a record produced during file preparation.
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 §436〕 | Vuttampi cetaṃ dhammasenāpatinā –／''Yena cakkhupasādena, rūpāni manupassati; | Stanza measuring eye-sensitivity as the size of a louse’s head—the only cited stanza in this unit | none (the speaker is identified, but no number is attached) |
| 〔CSCD §444〕 | ''yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī''ti | Authority for accumulation and continuity having no difference in meaning | (dha. sa. 641-642) |
| 〔CSCD §444〕 | Aṭṭhakathāyampi ''ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī''ti | The commentary’s threefold distinction | (dha. sa. aṭṭha. 641) |
| 〔CSCD §444〕 | ''nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī''ti | The commentary’s simile of three stages of water in a well | (dha. sa. aṭṭha. 641) |
| 〔CSCD §446〕 | ''addhā munīsi sambuddho, natthi nīvaraṇā tavā''ti | Authority for rejecting sleep-materiality—the treatise cites it and determines middharūpaṃ tāva natthiyevāti paṭikkhittaṃ | (su. ni. 546) |
| 〔CSCD §450〕 | ''rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu | List of mind-originated forms—the treatise cites it while explaining the admission expressed by “arising is also born from somewhere” | (dha. sa. 1201) |
The full form of the Commentator’s refutation in a single passage Paragraph 〔CSCD §434〕 is this unit’s only passage of dispute, and its form has four rounds; this column records its framework verbatim: ① the first other view, Keci pana ''tejādhikānaṃ bhūtānaṃ pasādo cakkhu⋯vadanti; ② the second other view, Apare ''tejādhikānaṃ pasādo cakkhu⋯vadanti; ③ the treatise’s challenge, Te vattabbā ''suttaṃ āharathā''ti. Addhā suttameva na dakkhissanti. (they should be told to bring a discourse; they certainly will not find a discourse)—the treatise makes “produce a discourse as evidence” its criterion; ④ the other view further answers by reasoning (Keci panettha⋯kāraṇaṃ dassenti・Athāpi vadeyyuṃ), and the treatise again challenges it with two points (the odor of cotton is not stronger than that of a water-predominant substance, and the color of cold water is not inferior to that of hot water), then concludes with Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ that the view is to be abandoned. The treatise’s positive position is Kammameva nesaṃ visesakāraṇaṃ (kamma alone is the cause of their difference), and it closes with the Ancients’ statement, Samānānañhi pasādo, na visamānānanti porāṇā. The formula Te vattabbā occurs 3 times in the entire unit, all in this paragraph; the term porāṇā occurs only here, a single time in the entire chapter. The refutations are all stated by the treatise itself; this section records their locations verbatim without evaluating them on its behalf.
Number of citation formulas 〔measured in this column〕 Vuttampi cetaṃ occurs 1 time; Yathāha・Vuttañhetaṃ・Tena vuttaṃ・kira all have zero occurrences; porāṇā occurs 1 time (not as a citation formula but in the cited judgment of the Ancients). The text marks sources in parenthetical annotations 5 times, distributed as dha. sa. 2・dha. sa. aṭṭha. 2・su. ni. 1—the source marked dha. sa. and its commentary alone account for four. These counts apply only to this unit’s scope, not the whole work.
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes The word-bounded form viya occurs 16 times in this unit, sandhi comparison forms have zero occurrences, and forms of sadis- occur 1 time (visadisā, meaning “different” rather than forming a comparison)—all sixteen occurrences form comparisons with viya, making this among the units with the densest comparative language in this chapter.
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §436〕 | sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalāni | Like oil permeating seven layers of cotton—eye-sensitivity spreads across the seven ocular membranes |
| 〔CSCD §436〕 | catūhi dhātīhi khattiyakumāro viya | Like a khattiya prince tended by four nurses—the four elements in relation to eye-sensitivity |
| 〔CSCD §436〕 | kappāsapaṭale sneho viya | Like oil in a layer of cotton—body-sensitivity pervades the body |
| 〔CSCD §436〕 | Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya | Like the respective inclinations toward anthill, water, sky, village, and charnel ground—the five sensitivities each incline toward their object |
| 〔CSCD §438〕 | Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva | Like body-sensitivity pervading the entire body—the two sex faculties pervade it |
| 〔CSCD §438〕 | rūparasādayo viya aññamaññaṃ saṅkaro natthi | Like visible form and flavor not intermingling—the two sex faculties do not intermingle |
| 〔CSCD §439〕 | taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni | Like water sustaining lotuses—life-faculty guards conascent materiality |
| 〔CSCD §439〕 | pāleti dhāti viya kumāraṃ | Like a nurse guarding a child—life-faculty guards the dhammas |
| 〔CSCD §439〕 | pavattati niyāmako viya | Like a helmsman—life-faculty proceeds together with the dhammas that have arisen |
| 〔CSCD §439〕 | Khīyamāno viya vaṭṭisneho dīpasikhaṃ | Like wick-oil in relation to a lamp flame—life-faculty itself breaks up and cannot maintain the moment of breakup |
| 〔CSCD §443〕 | yo arogino viya rūpānaṃ lahubhāvo | Like a healthy person—the lightness of materiality |
| 〔CSCD §443〕 | Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo | Like well-worked leather—the malleability of materiality |
| 〔CSCD §443〕 | Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo | Like well-refined gold—the wieldiness of materiality |
| 〔CSCD §444〕 | nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī | Like a well dug on a riverbank: water first wells up, fills the well, and overflows and runs—three stages of initial arising, accumulation, and continuity; three comparisons are used within a single sentence, which is itself quoted from the commentary |
| 〔CSCD §444〕 | navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya | Like old grain—the manifestation of the aging of materiality |
| 〔CSCD §447〕 | rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā | Like the clarity of a mirror’s surface—the sensitivities apprehend their objects |
| 〔CSCD §441〕 | Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati | Like seeing a raised and fastened cow’s-skull water sign in a forest and knowing that water is there—bodily movement and vocal sound make the two intimations known |
B. Verifiable rhetorical observations ① The framework of this unit is the parallel sequence of four-aspect definitions (characteristic, function, manifestation, and proximate cause): forms of the characteristic stem occur 33 times, forms of the manifestation stem 27 times, and forms of the proximate-cause stem 19 times; the disparity among the three figures is itself a fact of the treatise’s compression—at 〔CSCD §437〕 it says Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi, tattha vakkhāma (all the other kinds of derived materiality follow this pattern; only where a distinction exists will it be stated), so the proximate cause is often not repeated from the four objects onward. ② The self-question Kasmā? occurs 1 time (why characteristic-materiality is born from nowhere, at 〔CSCD §450〕), and its answer immediately follows: Na hi uppādassa uppādo atthi. ③ Yathā／yathā occurs 4 times across the unit. ④ There is a single stanza of 2 lines (the stanza on the measure of eye-sensitivity, indented four spaces) and a single-line closing sentence at the end of the unit (indented two spaces)—four spaces = stanza and two spaces = quotation block or unit close, two forms used consistently across this chapter. ⑤ The ellipsis form …pe… has zero occurrences—unlike the general discussion of wisdom, where it occurs 7 times; this unit’s citations are all short enough to require no abbreviation. ⑥ Classification numerals are densely clustered in the four paragraphs from 〔CSCD §447〕 through 〔CSCD §450〕: ekavidhaṃ 2・duvidhaṃ 2・tividhaṃ 6・catubbidhaṃ 6・pañcavidhaṃ 3.
All figures above were measured only within this unit and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only from a term verifiable in this unit—the mapping between this unit’s paragraph numbers and chapter sections is unknown, so these references do not attach chapter-section numbers and do not estimate or convert them. Nothing is determined on the target’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §432〕 Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ | General-discussion-of-wisdom unit 〔CSCD §431〕 | The names of the five aggregates are established in that unit’s closing sentence, and this unit directly takes up the first |
〔CSCD §446〕 Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ | Consciousness-aggregate unit 〔CSCD §451〕 | That unit directly continues with Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ and gives a general statement of the remaining four aggregates |
〔CSCD §440〕 hadayavatthu | Consciousness-aggregate unit 〔CSCD §454〕 | That unit directly links the rootless resultant mind-consciousness element to the heart basis through hadayavatthupadaṭṭhānā, joining the two units |
〔CSCD §440〕 kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ | This work’s chapter on mindfulness directed to the body | The treatise itself states that the character of the blood inside the heart was already explained in the discussion of mindfulness directed to the body—the treatise identifies where it was stated without attaching a number; this section records that fact without independently determining the chapter |
〔CSCD §432〕 catudhātuvavatthāne vuttāni | This work’s treatment of the definition of the four elements | The treatise itself says that the characteristic, function, and manifestation of the four great elements were stated there and does not repeat them—again, this section does not independently determine the chapter |
〔CSCD §439〕 Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ | Formations-aggregate unit 〔CSCD §462〕 | While explaining immaterial life-faculty, that unit explicitly states Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni, referring directly back to the material life-faculty in this unit |
〔CSCD §447〕 oḷārikaṃ sukhumaṃ, dūre santike | Unit classifying the past and the rest 〔CSCD §495〕–〔CSCD §496〕 | While explaining the scriptural elevenfold classification, that unit refers directly back to these two pairs with Oḷārikasukhumabhedo vuttanayova・Dūre santiketi idampi vuttanayameva |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.