清淨道論 發趣二十四緣Visuddhimagga · The Twenty-Four Conditions of the Paṭṭhāna
「無明是行的緣」——但以什麼方式為緣？論主先把二十四緣整套搬進來。別背它們；要知道它們不是二十四種東西，是二十四種「幫」的方式：當根、當對象、當主導、當前一刻、一起生、互相撐、當地基、當強因、先在、後撐、練熟、當業、當果、當食、當根、當禪、當道、相應、不相應、在、不在、走了、還在。看清「幫」有這麼多樣，因果就不再是一條線，是一張網。
幾條值得停：因緣不是決定善惡的東西，是讓一個心站得穩的東西——有根的樹和浮萍的差別；貪瞋癡是根，不是命運。所緣緣說心不能空著生起，它一定攀著什麼——所以業處的選擇那麼要緊。親依止最貼近修行者：你做過的布施、守過的戒、入過的禪，鄭重地回想它，它就成了下一個善心的強因；信戒聞捨慧為信戒聞捨慧的緣——善長善；連時節飲食都算，條件從來不只在心裡。後生緣像雛鳥求食的心撐著牠已生的身體。業緣分兩種——過去的帳，也是當下的推力。最後一組最反直覺：在的幫（有緣），不在的也幫（無緣）——前一個心滅了才讓出位置給後一個，滅本身是一種資助。
“Ignorance is the condition for formations”—but in what manner is it a condition? The Commentator first brings in the entire set of twenty-four conditions. Do not memorize them; know that they are not twenty-four things but twenty-four ways of “helping”: serving as root, object, chief, previous moment, arising together, supporting mutually, serving as ground, acting as powerful cause, existing before, supporting afterward, strengthening through repetition, acting as kamma, result, nutriment, faculty, jhāna, or path, associating, dissociating, being present, being absent, having departed, or remaining. Once the many ways in which a condition helps are clear, cause and effect no longer form a line but a net.
Several deserve a pause. Root condition does not determine good and evil but makes a mind stand firmly—the difference between a rooted tree and duckweed; greed, hate, and delusion are roots, not destiny. Object condition says that mind cannot arise empty; it must cling to something—which is why the choice of meditation subject matters. Decisive support comes closest to practice: a gift you gave, virtue you kept, or jhāna you entered becomes a powerful cause for the next wholesome mind when you recollect it with earnest weight. Faith, virtue, learning, generosity, and wisdom condition faith, virtue, learning, generosity, and wisdom—good grows good. Even climate and food count; conditions never exist only in the mind. Postnascence resembles a young bird’s mind seeking food supporting its already-born body. Kamma condition is twofold: a past account and also a present force. The final pair is most counterintuitive: what is present helps (presence), and what is absent also helps (absence)—the preceding mind must cease to make room for the next, so cessation itself is a form of assistance.
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 二十四緣之總標 〔CSCD §594〕
發趣緣之說
此中有問：且先許「無明是行的緣」這一點，然而還應當說：它是哪些行的緣、又是以什麼方式為緣呢？
這裡就要說了。世尊說了二十四緣¹：「因緣、所緣緣、增上緣、無間緣、等無間緣、俱生緣、相互緣、依止緣、親依止緣、前生緣、後生緣、數習緣、業緣、異熟緣、食緣、根緣、禪緣、道緣、相應緣、不相應緣、有緣、無緣、離緣、不離緣。」
其中，它既是因、又是緣，所以是「因緣」——就是說：作為因而為緣、以因之性而為緣。於所緣緣等等也是同樣的方法。
§2 因緣 〔CSCD §595〕
其中，「因」一語是語之支分、原因、根這三者的稱謂。因為在「宗、因」等等說法之中，世間把語之支分叫作「因」；而在教法之中，於「諸法從因生」等等說法之中〔把〕原因〔叫作因〕；於「三善因、三不善因」等等說法之中，把根叫作「因」——此處所意許的就是這個。
而「緣」一語之中，其語義是這樣：緣於它而來，所以叫作「緣」；意思是：不捨離它而轉起。因為凡是某一法不捨離某一法而住立、或生起，就說那一法是這一法的緣。而就相而言，緣以資助為相：因為凡是某一法對某一法的住立或生起有所資助，就把那一法叫作這一法的緣。緣、因、原因、因緣、生、出生等等，就義理而言是一，就語詞而言是異。這樣，以根之義而為「因」，以資助之義而為「緣」；簡略地說，以根之義而資助的法，就是因緣。
諸義注師的意趣是：它猶如稻種等等之於稻等等、又猶如寶之色等等之於寶光等等，是令善等等成為善等等之性者。然而若是這樣，那麼它對由它所等起的諸色的因緣性就不能成立了——因為它並不令那些〔色〕成為善等等之性，而它又並非不是〔它們的〕緣。因為說了這個：「諸因以因緣而為與因相應的諸法、以及由之所等起的諸色的緣。」並且，諸無因心不待這個〔因〕而其無記之性已經成立；諸有因心的善等等之性也是繫於如理作意等等，而不是繫於相應之因。並且，如果諸相應之因就自性而言即有善等等之性，那麼在諸相應法之中繫於因的無貪，就應當〔一向〕是善的、或〔一向〕是無記的；然而由於它二者都有，所以正如在諸相應法之中一樣，於諸因之中也應當〔別去〕尋求其善等等之性。
然而，如果不依「令成善等等之性」而取諸因的根之義，卻依「令成善住立之性」而取，那就毫無相違了。因為得了因緣的諸法，猶如根已生長的樹一般，堅固而善住立；諸無因的〔法〕則猶如胡麻子等等之屬的浮萍一般，不善住立。這樣，「以根之義而資助」，就應當知道是說：以令成善住立之性而資助的法，就是因緣。
§3 所緣緣・增上緣・無間緣與等無間緣 〔CSCD §596–598〕
在此之後的〔諸緣〕之中：以所緣之性而資助的法，是所緣緣。它雖然以「色處是眼識界的〔緣〕」起說，卻由於是以「凡是緣於某某法而生起的某某心與心所之法，那某某法就以所緣緣而為那某某法的緣」作結，所以沒有哪一法不是〔所緣緣〕。因為猶如羸弱的人必攀著杖或繩才能起立、才能站住，同樣，心與心所之法也必緣於色等等所緣才生起、才住立。所以應當知道：一切成為心與心所的所緣的法，都是所緣緣。
以主上之義而資助的法，是增上緣；它依俱生與所緣而有二種。其中，依「欲增上以增上緣而為與欲相應的諸法、以及由之所等起的諸色的緣」等等的話，應當知道：欲、精進、心、簡擇這四法是增上緣——然而不是同時〔為增上〕。因為當心以欲為軛、以欲為主上而轉起時，那時唯有欲是增上，其餘的不是；於其餘的也是同樣的方法。而諸非色法尊重某一法而轉起，那一法就是它們的所緣增上。所以說了：「凡是尊重某某法而生起的某某心與心所之法，那某某法就以增上緣而為那某某法的緣。」
以無間之性而資助的法，是無間緣²。以等無間之性而資助的法，是等無間緣。而這一對緣，人們作了種種的廣演；然而此中的要義是這樣：「眼識之後是意界、意界之後是意識界」等等的這個心的定則，由於唯依前前之心才得成就、不由他途，所以：凡是有能力令相應之心生起於自己之後的法，就是無間緣。正因此而說：「所謂無間緣，是眼識界與其相應的諸法，以無間緣而為意界與其相應的諸法的緣」等等。凡是無間緣，也就是等無間緣；此中唯是語詞之異，猶如「積集」與「相續」之間、又猶如「增語」與「詞」等等二法之間一般，就義理而言則沒有差異。
而諸義注師有這樣的見解：「以義之無間而為無間緣，以時之無間而為等無間緣」——這個見解與「從滅〔盡定〕出定者的非想非非想處善心，以等無間緣而為果等至的緣」等等〔的話〕相違。而他們於此又說：「諸法的能等起之力並未退失，只是由於為修習之力所遮，所以諸法不於等無間而生起」——這說法也正好成立了時之無間的沒有。因為在那裡由於修習之力而沒有時之無間——我們所說的也正是這個。而由於沒有時之無間，所以〔依他們的說法〕等無間緣之性就不能成立了；因為他們的主張是：以時之無間而成其等無間緣。所以不應當作執著，此中應當唯就語詞而信受其差別，不就義理。怎麼說呢？「這些〔心〕之間沒有間隔」，所以是「無間」；由於沒有〔中途的〕停住而是徹底的無間，所以是「等無間」。
§4 俱生緣・相互緣・依止緣 〔CSCD §599–601〕
自己正生起時即以共同令生之性而資助的法，是俱生緣——猶如燈之於光一般。它依非色蘊等等而有六種。如所說的：「四非色蘊互相以俱生緣而為緣。四大種互相〔為緣〕；於入胎剎那，名與色互相〔為緣〕；心與心所之法為心所等起的諸色〔的緣〕；諸大種為所造色〔的緣〕；諸色法對諸非色法，有時以俱生緣而為緣，有時不以俱生緣而為緣。」這是專就心所依³而說的。
以互相令生與支持之性而資助的法，是相互緣——猶如互相支撐的三腳杖一般。它依非色蘊等等而有三種。如所說的：「四非色蘊以相互緣而為緣。四大種、於入胎剎那的名與色，以相互緣而為緣。」
以住處之相與依止之相而資助的法，是依止緣——猶如地之於樹、布之於畫等等一般。它依「四非色蘊互相以依止緣而為緣」這樣，應當依俱生〔緣〕之中所說的方法而知。而此中的第六分則是這樣分別的：「眼處為眼識界……乃至（廣說如前）……耳……鼻……舌……身處以依止緣而為身識界與其相應的諸法的緣。凡是意界與意識界所依而轉起的那個色，那個色就以依止緣而為意界與意識界、以及與之相應的諸法的緣。」
§5 親依止緣——所緣・無間・自性三種 〔CSCD §602〕
而「親依止緣」一語之中，其語義先是這樣：由於〔果〕以它為依而轉起，所以它為自己的果所依止而不被拒——因此叫作「依止」。而正如強盛的惱亂（āyāso）叫作「惱」（upāyāso），同樣，強盛的依止就叫作「親依止」——這是強力之原因的稱謂。所以應當知道：以強力之原因之性而資助的法，就是親依止緣。
它有三種：所緣親依止、無間親依止、自性親依止。其中，所緣親依止是依「布施了、受戒了、作了布薩之業，而尊重它來省察；尊重先前所善行的而省察；從禪出定而尊重禪來省察；諸有學尊重種姓而省察，尊重清白而省察；諸有學從道出而尊重道來省察」等等這樣的方法，不與所緣增上作分別而共說的。其中，心與心所尊重某一所緣而生起，那一所緣在諸所緣之中必定是強力的所緣。這樣，以「唯應尊重」之義而為所緣增上，以「強力之原因」之義而為所緣親依止——應當這樣知道它們的差別。
無間親依止也是依「前前的善蘊以親依止緣而為後後的善蘊的緣」等等的方法，不與無間緣作分別而共說的。然而在論母的安立之中，由於無間〔緣〕是依「眼識界與其相應的諸法，以無間緣而為意界與其相應的諸法的緣」等等的方法而來，親依止〔緣〕是依「前前的善法以親依止緣而為後後的善法的緣」等等的方法而來，所以在安立上是有差別的。但那〔差別〕就義理而言也只歸於一。即使如此，也應當知道：依「有能力令相應之心生起於自己之後」而為無間之性，依「前心於令後心生起有強力」而為無間親依止之性。因為猶如心即使沒有因緣等等之中的某一法也能生起，卻不是這樣：沒有無間之心而有心的生起；所以它是強力之緣。這樣，依「於自己之後令相應之心生起」而為無間緣，依「強力之原因」而為無間親依止——應當這樣知道它們的差別。
而自性親依止：「自性」的「親依止」，就是「自性親依止」。所謂「自性」，是在自己相續之中所成就的信、戒等等，或是所習近的時節、飲食等等。或者，就自性而為親依止，所以是「自性親依止」——意思是：不與所緣〔親依止〕、無間〔親依止〕相雜。它的自性親依止之分別，應當依「依於信而行布施、受戒、作布薩之業、生起禪、生起觀、生起道、生起神通、生起等至。依於戒、聞、捨、慧而行布施……乃至（廣說如前）……生起等至。信、戒、聞、捨、慧以親依止緣而為信、戒、聞、捨、慧的緣」等等的方法，依種種之相而知。這樣，這些信等等既是自性，又以強力之原因之義而為親依止，所以叫作「自性親依止」。
§6 前生緣・後生緣・數習緣・業緣・異熟緣 〔CSCD §603–607〕
以先已生起而現存之性而資助的法，是前生緣。它依五門之中的所依與所緣、以及心所依而有十一種。如所說的：「眼處以前生緣而為眼識界與其相應的諸法的緣。耳……乃至（廣說如前）……鼻、舌、身處，色、聲、香、味、觸處，以前生緣而為身識界與其相應的諸法的緣。色、聲、香、味、觸處為意界〔的緣〕。凡是意界與意識界所依而轉起的那個色，那個色就以前生緣而為意界與其相應的諸法的緣。〔那個色〕對意識界與其相應的諸法，有時以前生緣而為緣，有時不以前生緣而為緣。」
以支持諸前生的色法而資助的非色法，是後生緣——猶如求食之思之於鷲雛之身一般。所以說了：「後生的心與心所之法，以後生緣而為前生的這個身的緣。」
以數習之義而資助諸無間之〔法〕令成純熟而強力的法，是數習緣——猶如於典籍等等之中前前的用功一般。它依善、不善、唯作之速行⁴而有三種。如所說的：「前前的善法以數習緣而為後後的善法的緣。前前的不善〔法〕……乃至（廣說如前）……唯作無記之法以數習緣而為後後的唯作無記之法的緣。」
以名為心之加行的作用之性而資助的法，是業緣。它依異剎那的善不善之思、以及俱生的一切思，而有二種。如所說的：「善不善之業以業緣而為諸異熟蘊與由業所作的諸色的緣。思以業緣而為與之相應的諸法、以及由之所等起的諸色的緣。」
以無勵力而寂靜之性、為〔令成〕無勵力而寂靜之性而資助的異熟法，是異熟緣。它於轉起位為由之所等起的〔諸色〕的緣，於結生位為由業所作的諸色的緣，而於一切處為諸相應法的緣。如所說的：「一個異熟無記蘊以異熟緣而為三蘊與心所等起的諸色的緣……乃至（廣說如前）……於結生剎那，一個異熟無記蘊為三蘊與由業所作的諸色〔的緣〕。三蘊為一蘊〔的緣〕。二蘊以異熟緣而為二蘊與由業所作的諸色的緣。諸蘊以異熟緣而為所依的緣。」
§7 食緣・根緣・禪緣・道緣 〔CSCD §608–611〕
以支持色與非色之義而資助的四食⁵，是食緣。如所說的：「段食以食緣而為這個身的緣。諸非色之食以食緣而為與之相應的諸法、以及由之所等起的諸色的緣。」而在問分⁶之中又說了：「於結生剎那，諸異熟無記之食以食緣而為與之相應的諸蘊、以及由業所作的諸色的緣。」
以增上之義而資助的、除女根與男根之外的二十根，是根緣。其中，眼根等等唯是諸非色法的緣，其餘的是色與非色的緣。如所說的：「眼根為眼識界……乃至（廣說如前）……耳……鼻……舌……身根以根緣而為身識界與其相應的諸法的緣。色命根以根緣而為由業所作的諸色的緣。諸非色之根以根緣而為與之相應的諸法、以及由之所等起的諸色的緣。」而在問分之中又說了：「於結生剎那，諸異熟無記之根以根緣而為與之相應的諸蘊、以及由業所作的諸色的緣。」
以靜慮之義而資助的、除二五識⁷之中的樂受與苦受這一對之外的、一切善等等之別的七禪支，是禪緣。如所說的：「諸禪支以禪緣而為與禪相應的諸法、以及由之所等起的諸色的緣。」而在問分之中又說了：「於結生剎那，諸異熟無記之禪支以禪緣而為與之相應的諸蘊、以及由業所作的諸色的緣。」
以從此或從彼而出離之義而資助的、善等等之別的十二道支，是道緣。如所說的：「諸道支以道緣而為與道相應的諸法、以及由之所等起的諸色的緣。」而在問分之中又說了：「於結生剎那，諸異熟無記之道支以道緣而為與之相應的諸蘊、以及由業所作的諸色的緣。」而應當知道：這禪緣與道緣二者，在二五識與諸無因心之中是得不到的。
§8 相應・不相應・有・無・離・不離六緣 〔CSCD §612–615〕
以名為「同一所依、同一所緣、同一生、同一滅」的相應之性而資助的諸非色法，是相應緣。如所說的：「四非色蘊互相以相應緣而為緣。」
以不趣同一所依等等之性而資助的諸色法，對諸非色法；諸非色法對諸色法，也是不相應緣。它依俱生、後生、前生而有三種。因為說了這個：「俱生的諸善蘊以不相應緣而為心所等起的諸色的緣。後生的諸善蘊以不相應緣而為前生的這個身的緣。」而在無記一句的俱生分別之中又說了：「於結生剎那，諸異熟無記蘊以不相應緣而為由業所作的諸色的緣。諸蘊為所依〔的緣〕。所依以不相應緣而為諸蘊的緣。」而前生〔的不相應緣〕唯應當依眼根等等的所依而知。如所說的：「前生的眼處為眼識……乃至（廣說如前）……身處以不相應緣而為身識的緣。所依為諸異熟無記蘊與諸唯作無記蘊〔的緣〕……乃至（廣說如前）……所依為諸善蘊〔的緣〕……乃至（廣說如前）……所依以不相應緣而為諸不善蘊的緣。」
以現在為相的「有」之性、由支持同樣〔現在〕之法而資助的法，是有緣。它的論母是依非色蘊、大種、名色、心與心所、大種、處、所依而以七種安立的。如所說的：「四非色蘊互相以有緣而為緣；四大種〔互相〕；於入胎剎那，名與色互相〔為緣〕。心與心所之法為心所等起的諸色〔的緣〕。諸大種為所造色〔的緣〕。眼處為眼識界……乃至（廣說如前）……身處……乃至（廣說如前）……色處……乃至（廣說如前）……觸處以有緣而為身識界與其相應的諸法的緣。色處……乃至（廣說如前）……觸處為意界與其相應的諸法〔的緣〕。凡是意界與意識界所依而轉起的那個色，那個色就以有緣而為意界與意識界、以及與之相應的諸法的緣。」
而在問分之中，又安立了俱生、前生、後生、食、根〔這五者〕：於俱生，是依「一蘊以有緣而為三蘊與由之所等起的諸色的緣」等等的方法而作指示；於前生，是依諸前生的眼等等而作指示；於後生，是依後生的心與心所為前生的這個身之緣而作指示；於食與根，則是這樣作指示的：「段食以有緣而為這個身的緣。色命根以有緣而為由業所作的諸色的緣。」
以給與生起之機會而資助那些於自己之後生起的諸非色法的、等無間已滅的諸非色法，是無緣。如所說的：「等無間已滅的心與心所之法，以無緣而為現在的心與心所之法的緣。」
正是那些〔法〕，由於以已離之性而資助，所以是離緣。如所說的：「等無間已離的心與心所之法，以離緣而為現在的心與心所之法的緣。」
而應當知道：正是那些有緣之法，由於以不離之性而資助，所以是不離緣。而這一對〔緣〕之所以宣說，是依說法的自在、或是依應當如是調伏的所化——猶如說了「無因」一對之後又〔說〕「因不相應」一對一般。
註
¹ 二十四緣（catuvīsati paccayā）：論主自《發趣論》取來的緣法全列，自因緣至不離緣，本篇逐一釋其相；十二支之間「以何方式為緣」皆以此為器。
² 無間緣・等無間緣（anantarapaccaya・samanantarapaccaya）：本編分立二名，而論主自判「此中唯是語詞之異」，就義理而言二名無別。
³ 心所依（hadayavatthu）：意界與意識界所依之色；本篇於俱生緣之第六分即專指其事。
⁴ 速行（javana）：心路之中領納所緣而造業之一位；其逐一之開列在〈蘊〉一品之識蘊。
⁵ 四食（cattāro āhārā）：本篇分為段食與諸非色之食二類——前者為此身之緣，後者為諸相應法與所等起諸色之緣。
⁶ 問分（pañhāvāra）：《發趣論》之一分，於論母安立之後更以問答廣其配屬；本篇於食・根・禪・道・有五緣之下引其文以補。
⁷ 二五識（dvipañcaviññāṇa）：眼耳鼻舌身五識之善異熟與不善異熟二類，合為十；其逐一之開列在〈蘊〉一品之識蘊。
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 General Statement of the Twenty-Four Conditions 〔CSCD §594〕
Discussion of the Conditions of the Paṭṭhāna
A question arises here. Granted first that “ignorance is the condition for formations”; yet it should also be stated: for which formations is it a condition, and in what manner is it a condition?
This is now to be stated. The Blessed One taught twenty-four conditions¹: “root condition, object condition, predominance condition, proximity condition, contiguity condition, conascence condition, mutuality condition, support condition, decisive-support condition, prenascence condition, postnascence condition, repetition condition, kamma condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, association condition, dissociation condition, presence condition, absence condition, disappearance condition, and nondisappearance condition.”
Here, it is both a root and a condition, and so is a “root condition”—that is, it is a condition by being a root, a condition through the nature of a root. The same method applies to object condition and the rest.
§2 Root Condition 〔CSCD §595〕
Here the term hetu has three senses: a member of speech, a cause, and a root. In such worldly expressions as “proposition and reason,” hetu denotes a member of speech. In the Teaching, in such expressions as “phenomena born from a cause,” it denotes a cause. In such expressions as “three wholesome roots, three unwholesome roots,” it denotes a root—and this is what is intended here.
As for the word “condition,” its meaning is this: because something comes dependent upon it, it is a “condition”; the meaning is that it occurs without relinquishing it. For when a phenomenon remains or arises without relinquishing another phenomenon, the first is called a condition for the second. In terms of characteristic, a condition has assistance as its characteristic: when a phenomenon assists another phenomenon’s persistence or arising, the first is called a condition for the second. Condition, root, cause, source, birth, production, and the rest are one in meaning but different in expression. Thus “root” is so called in the sense of root, while “condition” is so called in the sense of assistance. In brief, a phenomenon that assists in the sense of a root is a root condition.
The intention of the commentators is that it makes the wholesome and the rest possess the nature of wholesomeness and the rest, like rice seed in relation to rice and like a jewel’s color in relation to a jewel’s radiance. But if so, its being a root condition for the materiality originated by it could not be established, for it does not make those [material phenomena] possess the nature of wholesomeness and the rest, yet it is not the case that it is not their condition. For it is said: “Roots are conditions, by root condition, for phenomena associated with roots and for materiality originated by them.” Moreover, the indeterminate nature of rootless minds is already established without this [root], while the wholesome nature and the rest of rooted minds depends on wise attention and the rest, not on an associated root. And if associated roots possessed wholesomeness and the rest by their intrinsic nature, then non-greed, which among associated phenomena depends on a root, would have to be invariably wholesome or invariably indeterminate. But since it can be either, wholesomeness and the rest must be sought separately among roots just as among associated phenomena.
There is no contradiction, however, if the root-meaning of roots is taken not as “making something possess the nature of wholesomeness and the rest,” but as “making it well established.” For phenomena that have obtained root condition are firm and well established like trees whose roots have grown, while rootless [phenomena] are not well established, like duckweed of the sesame-seed kind and the rest. Thus “assisting in the sense of a root” should be understood to mean that a phenomenon which assists by making something well established is a root condition.
§3 Object, Predominance, Proximity, and Contiguity Conditions 〔CSCD §596–598〕
Among the conditions that follow, a phenomenon that assists by being an object is object condition. Although its exposition begins with “the visible-form base [is a condition] for the eye-consciousness element,” it concludes, “Whatever mental and mental-factor phenomena arise with reference to any phenomenon, that phenomenon is a condition for those phenomena by object condition”; consequently, there is no phenomenon that is not [capable of being an object condition]. Just as a weak person can rise and stand only by clinging to a staff or rope, so mental and mental-factor phenomena arise and stand only by taking visible form and other objects. Therefore every phenomenon that becomes an object of mind and mental factors should be understood as object condition.
A phenomenon that assists in the sense of chiefship is predominance condition; it is twofold as conascent and object predominance. From such statements as “predominance of zeal is a condition by predominance condition for phenomena associated with zeal and for materiality originated by it,” four phenomena—zeal, energy, mind, and investigation—should be understood as predominance conditions, but not simultaneously. When mind occurs with zeal as its yoke and chief, only zeal is predominant then, not the others; the same method applies to the rest. A phenomenon accorded weight by immaterial phenomena as they occur is their object predominance. Thus it is said: “Whatever mental and mental-factor phenomena arise while giving weight to any phenomenon, that phenomenon is a condition for those phenomena by predominance condition.”
A phenomenon that assists by proximity is proximity condition². A phenomenon that assists by contiguity is contiguity condition. This pair of conditions has been elaborated in many ways, but the essence here is this. The fixed order of mind—“after eye-consciousness, mind element; after mind element, mind-consciousness element,” and so forth—is accomplished only through each preceding mind and in no other way. Therefore a phenomenon capable of causing an appropriate arising of mind immediately after itself is proximity condition. Hence it is said: “Proximity condition: the eye-consciousness element and the phenomena associated with it are conditions by proximity condition for the mind element and the phenomena associated with it,” and so forth. Whatever is proximity condition is also contiguity condition. Here there is only a difference in expression, as between “accumulation” and “continuity,” and as between such pairs as “designation” and “term”; in meaning there is no difference.
The commentators, however, hold that “proximity condition is proximity in meaning, while contiguity condition is proximity in time.” This view conflicts with such statements as “For somebody emerging from cessation [attainment], the wholesome mind of the base of neither-perception-nor-non-perception is a condition by contiguity condition for fruition attainment.” They further say here: “The capacity of phenomena to originate has not declined; phenomena simply do not arise contiguously because they are obstructed by the strength of development.” But this statement itself establishes the absence of proximity in time. For there, owing to the strength of development, there is no proximity in time—and that is exactly what we say. Since there is no proximity in time, [on their view] the status of contiguity condition cannot be established, because their position is that contiguity condition consists in proximity in time. No adherence should therefore be made. The difference here should be accepted only in expression, not in meaning. How so? Since “there is no interval between these [minds],” they are proximate; because there is no pause and they are thoroughly proximate, they are contiguous.
§4 Conascence, Mutuality, and Support Conditions 〔CSCD §599–601〕
A phenomenon that, while itself arising, assists by causing another to arise together with it is conascence condition—like a lamp in relation to its light. It is sixfold by way of the immaterial aggregates and the rest. As it is said: “The four immaterial aggregates are conditions for one another by conascence condition. The four great elements [are conditions] for one another; at the moment of descent into the womb, name and form [are conditions] for one another; mind and mental factors [are conditions] for mind-originated materiality; the great elements [are conditions] for derived materiality; material phenomena are sometimes conditions and sometimes not conditions for immaterial phenomena by conascence condition.” This last statement refers specifically to the heart-basis³.
A phenomenon that assists through mutual arising and support is mutuality condition—like a tripod whose poles support one another. It is threefold by way of the immaterial aggregates and the rest. As it is said: “The four immaterial aggregates are conditions for one another by mutuality condition. The four great elements, and name and form at the moment of descent into the womb, are conditions for one another by mutuality condition.”
A phenomenon that assists in the mode of a dwelling place and in the mode of a support is support condition—like earth for a tree and cloth for a painting. It should be understood by the method stated for conascence [condition], beginning, “The four immaterial aggregates are conditions for one another by support condition.” The sixth portion here is distinguished thus: “The eye base is a condition for the eye-consciousness element … up to (expanded as above) … ear … nose … tongue … the body base is a condition by support condition for the body-consciousness element and the phenomena associated with it. The materiality in dependence upon which the mind element and mind-consciousness element occur is a condition by support condition for the mind element and mind-consciousness element and for the phenomena associated with them.”
§5 Decisive-Support Condition—Object, Proximity, and Natural Decisive Support 〔CSCD §602〕
In the expression “decisive-support condition,” the word’s meaning is first as follows. Because [a result] occurs dependent upon it, it is relied upon by its own result and not rejected—therefore it is a “support.” Just as powerful distress (āyāso) is called “despair” (upāyāso), so a powerful support is called “decisive support”—this is a designation for a powerful cause. Thus a phenomenon that assists by being a powerful cause should be understood as decisive-support condition.
It is threefold: object decisive support, proximity decisive support, and natural decisive support. Of these, object decisive support is stated without distinction from object predominance according to such methods as: “Having given a gift, undertaken virtue, and performed the observance, a person reviews it while giving weight to it; reviews former good conduct while giving weight to it; after emerging from jhāna, reviews the jhāna while giving weight to it; trainees review change-of-lineage while giving weight to it and review purification while giving weight to it; after emerging from the path, trainees review the path while giving weight to it.” Here, when mind and mental factors arise while giving weight to an object, that object is necessarily powerful among objects. Thus object predominance is so called in the sense that it should be accorded weight, while object decisive support is so called in the sense of a powerful cause. Their difference should be understood thus.
Proximity decisive support too is stated without distinction from proximity condition according to such methods as “Each preceding wholesome aggregate is a condition by decisive-support condition for each subsequent wholesome aggregate.” Yet in the laying down of the matrix there is a difference in presentation: proximity [condition] occurs according to such methods as “The eye-consciousness element and the phenomena associated with it are conditions by proximity condition for the mind element and the phenomena associated with it,” whereas decisive support [condition] occurs according to such methods as “Each preceding wholesome phenomenon is a condition by decisive-support condition for each subsequent wholesome phenomenon.” But in meaning even that [difference] comes down to unity. Even so, proximity should be understood in terms of “the capacity to cause an appropriate arising of mind immediately after itself,” whereas proximity decisive support should be understood in terms of “the preceding mind’s powerful role in causing the subsequent mind to arise.” Mind may arise without some particular phenomenon among root condition and the rest, but mind never arises without an immediately preceding mind; it is therefore a powerful condition. Thus proximity condition is so called by way of causing an appropriate arising of mind immediately after itself, while proximity decisive support is so called by way of powerful causality. Their difference should be understood thus.
As for natural decisive support, a natural “decisive support” is “natural decisive support.” What is called “natural” is faith, virtue, and the rest accomplished in a person’s own continuum, or climate, food, and the rest habitually used. Or it is a decisive support by its very nature, and so a “natural decisive support”; the meaning is that it is unmixed with object [decisive support] and proximity [decisive support]. Its divisions as natural decisive support should be understood in various ways according to such methods as: “Depending on faith, a person gives a gift, undertakes virtue, performs the observance, produces jhāna, produces insight, produces the path, produces direct knowledge, and produces attainment. Depending on virtue, learning, generosity, and wisdom, a person gives a gift … up to (expanded as above) … and produces attainment. Faith, virtue, learning, generosity, and wisdom are conditions by decisive-support condition for faith, virtue, learning, generosity, and wisdom.” Thus these beginning with faith are both natural and, in the sense of powerful cause, decisive supports; therefore they are called “natural decisive support.”
§6 Prenascence, Postnascence, Repetition, Kamma, and Result Conditions 〔CSCD §603–607〕
A phenomenon that assists by having arisen earlier and presently existing is prenascence condition. It is elevenfold by way of the bases and objects at the five doors and the heart-basis. As it is said: “The eye base is a condition by prenascence condition for the eye-consciousness element and the phenomena associated with it. Ear … up to (expanded as above) … nose, tongue, body base, visible form, sound, odor, flavor, and tangible-object base are conditions by prenascence condition for the body-consciousness element and the phenomena associated with it. Visible form, sound, odor, flavor, and tangible-object base [are conditions] for the mind element. The materiality in dependence upon which the mind element and mind-consciousness element occur is a condition by prenascence condition for the mind element and for the phenomena associated with it. [That materiality] is sometimes a condition and sometimes not a condition by prenascence condition for the mind-consciousness element and the phenomena associated with it.”
An immaterial phenomenon that assists by supporting material phenomena born earlier is postnascence condition—like a young vulture’s intention to seek food in relation to its body. Thus it is said: “Later-born mind and mental factors are conditions by postnascence condition for this earlier-born body.”
A phenomenon that assists immediately following [phenomena] through repetition, making them proficient and powerful, is repetition condition—like each preceding effort in studying texts and the rest. It is threefold by way of wholesome, unwholesome, and functional impulsions⁴. As it is said: “Each preceding wholesome phenomenon is a condition by repetition condition for each subsequent wholesome phenomenon. Each preceding unwholesome [phenomenon] … up to (expanded as above) … functional indeterminate phenomena are conditions by repetition condition for subsequent functional indeterminate phenomena.”
A phenomenon that assists through the nature of an activity called the mind’s exertion is kamma condition. It is twofold by way of wholesome and unwholesome volition belonging to a different moment and all conascent volition. As it is said: “Wholesome and unwholesome kamma is a condition by kamma condition for resultant aggregates and materiality made by kamma. Volition is a condition by kamma condition for the phenomena associated with it and for materiality originated by it.”
A resultant phenomenon that assists through the effortless and peaceful nature [of the result], in bringing about an effortless and peaceful nature, is result condition. During occurrence it is a condition for materiality originated by it; at rebirth-linking it is a condition for materiality made by kamma; and everywhere it is a condition for associated phenomena. As it is said: “A single resultant indeterminate aggregate is a condition by result condition for three aggregates and for mind-originated materiality … up to (expanded as above) … at the moment of rebirth-linking, a single resultant indeterminate aggregate is [a condition] for three aggregates and for materiality made by kamma. Three aggregates [are conditions] for a single aggregate. Two aggregates are conditions by result condition for two aggregates and for materiality made by kamma. The aggregates are conditions by result condition for the basis.”
§7 Nutriment, Faculty, Jhāna, and Path Conditions 〔CSCD §608–611〕
The four nutriments⁵, which assist in the sense of supporting material and immaterial phenomena, are nutriment condition. As it is said: “Physical nutriment is a condition by nutriment condition for this body. Immaterial nutriments are conditions by nutriment condition for the phenomena associated with them and for materiality originated by them.” In the Question Section⁶ it is further said: “At the moment of rebirth-linking, resultant indeterminate nutriments are conditions by nutriment condition for the aggregates associated with them and for materiality made by kamma.”
The twenty faculties, excluding the femininity and masculinity faculties, which assist in the sense of dominance, are faculty condition. Here the eye faculty and the rest are conditions only for immaterial phenomena, while the remaining faculties are conditions for both material and immaterial phenomena. As it is said: “The eye faculty is a condition for the eye-consciousness element … up to (expanded as above) … ear … nose … tongue … the body faculty is a condition by faculty condition for the body-consciousness element and the phenomena associated with it. The material life faculty is a condition by faculty condition for materiality made by kamma. The immaterial faculties are conditions by faculty condition for the phenomena associated with them and for materiality originated by them.” In the Question Section it is further said: “At the moment of rebirth-linking, resultant indeterminate faculties are conditions by faculty condition for the aggregates associated with them and for materiality made by kamma.”
The seven jhāna factors, distinguished as wholesome and the rest, which assist in the sense of contemplation, excluding the pair of pleasurable and painful feeling in the two sets of five consciousnesses⁷, are jhāna condition. As it is said: “The jhāna factors are conditions by jhāna condition for phenomena associated with jhāna and for materiality originated by them.” In the Question Section it is further said: “At the moment of rebirth-linking, resultant indeterminate jhāna factors are conditions by jhāna condition for the aggregates associated with them and for materiality made by kamma.”
The twelve path factors, distinguished as wholesome and the rest, which assist in the sense of leading out from here or there, are path condition. As it is said: “The path factors are conditions by path condition for phenomena associated with the path and for materiality originated by them.” In the Question Section it is further said: “At the moment of rebirth-linking, resultant indeterminate path factors are conditions by path condition for the aggregates associated with them and for materiality made by kamma.” It should be understood that these two conditions—jhāna and path—are not found in the two sets of five consciousnesses or in rootless minds.
§8 Association, Dissociation, Presence, Absence, Disappearance, and Nondisappearance Conditions 〔CSCD §612–615〕
Immaterial phenomena that assist through association consisting in “same basis, same object, same arising, same cessation” are association condition. As it is said: “The four immaterial aggregates are conditions for one another by association condition.”
Material phenomena are dissociation condition for immaterial phenomena, and immaterial phenomena for material phenomena, by assisting through not proceeding to the same basis and the rest. It is threefold as conascent, postnascent, and prenascent. For it is said: “Conascent wholesome aggregates are conditions by dissociation condition for mind-originated materiality. Postnascent wholesome aggregates are conditions by dissociation condition for this prenascent body.” In the conascence analysis of the indeterminate clause, it is further said: “At the moment of rebirth-linking, resultant indeterminate aggregates are conditions by dissociation condition for materiality made by kamma. The aggregates [are conditions] for the basis. The basis is a condition by dissociation condition for the aggregates.” Prenascent [dissociation condition] should be understood only by way of bases such as the eye faculty. As it is said: “The prenascent eye base is a condition for eye-consciousness … up to (expanded as above) … the body base is a condition by dissociation condition for body-consciousness. The basis [is a condition] for resultant indeterminate aggregates and functional indeterminate aggregates … up to (expanded as above) … the basis [is a condition] for wholesome aggregates … up to (expanded as above) … the basis is a condition by dissociation condition for unwholesome aggregates.”
A phenomenon that assists another phenomenon that is likewise [present] by supporting it, through the nature of “presence” characterized by presentness, is presence condition. Its matrix is laid down sevenfold by way of immaterial aggregates, great elements, name-and-form, mind and mental factors, great elements, bases, and basis. As it is said: “The four immaterial aggregates are conditions for one another by presence condition; the four great elements [are conditions for one another]; at the moment of descent into the womb, name and form [are conditions] for one another. Mind and mental factors [are conditions] for mind-originated materiality. The great elements [are conditions] for derived materiality. The eye base is a condition for the eye-consciousness element … up to (expanded as above) … the body base … up to (expanded as above) … the visible-form base … up to (expanded as above) … the tangible-object base is a condition by presence condition for the body-consciousness element and the phenomena associated with it. The visible-form base … up to (expanded as above) … the tangible-object base [is a condition] for the mind element and the phenomena associated with it. The materiality in dependence upon which the mind element and mind-consciousness element occur is a condition by presence condition for the mind element and mind-consciousness element and for the phenomena associated with them.”
In the Question Section, conascence, prenascence, postnascence, nutriment, and faculty [these five] are also laid down. Conascence is shown according to such methods as “A single aggregate is a condition by presence condition for three aggregates and for materiality originated by it.” Prenascence is shown by way of the prenascent eye and the rest. Postnascence is shown by way of later-born mind and mental factors as conditions for this earlier-born body. Nutriment and faculty are shown thus: “Physical nutriment is a condition by presence condition for this body. The material life faculty is a condition by presence condition for materiality made by kamma.”
Immaterial phenomena that have ceased contiguously and assist immaterial phenomena arising after themselves by giving them an opportunity to arise are absence condition. As it is said: “Mental and mental-factor phenomena that have ceased contiguously are conditions by absence condition for present mental and mental-factor phenomena.”
Those very [phenomena], because they assist through having disappeared, are disappearance condition. As it is said: “Mental and mental-factor phenomena that have disappeared contiguously are conditions by disappearance condition for present mental and mental-factor phenomena.”
It should be understood that the very phenomena which are presence conditions, because they assist through not having disappeared, are nondisappearance condition. This pair [of conditions] was taught through mastery of teaching or with reference to people to be guided who are to be trained in this way—just as, after the dyad “rootless,” the dyad “dissociated from a root” was also taught.
Notes
¹ Twenty-four conditions (catuvīsati paccayā): the full list of conditional relations the Commentator draws from the Paṭṭhāna, from root condition through nondisappearance condition. This unit explains the character of each in turn; the question “in what manner” one factor conditions another uses these as its instruments.
² Proximity and contiguity conditions (anantarapaccaya・samanantarapaccaya): this edition retains two distinct names, while the Commentator himself determines that “here the difference is only in expression”; in meaning the two are not different.
³ Heart-basis (hadayavatthu): the materiality on which the mind element and mind-consciousness element depend. The sixth part under conascence condition in this unit refers specifically to this.
⁴ Impulsion (javana): a position in the cognitive process that receives an object and makes kamma. Its types are enumerated individually in the unit on the consciousness aggregate in the chapter on the aggregates.
⁵ Four nutriments (cattāro āhārā): this unit divides them into two classes, physical nutriment and immaterial nutriments. The former conditions this body; the latter condition their associated phenomena and the materiality they originate.
⁶ Question Section (pañhāvāra): a division of the Paṭṭhāna which, after the matrix has been laid down, further expands its allocations through questions and answers. This unit cites it under five conditions—nutriment, faculty, jhāna, path, and presence—to supplement the account.
⁷ Two sets of five consciousnesses (dvipañcaviññāṇa): the wholesome-resultant and unwholesome-resultant classes of the five consciousnesses of eye, ear, nose, tongue, and body, making ten. They are enumerated individually in the unit on the consciousness aggregate in the chapter on the aggregates.
二十四種「怎麼幫」——說「甲緣乙」之前，先問甲是以哪一種方式幫了乙
大局 — 器械間
「無明是行的緣」——但它是哪些行的緣、以什麼方式為緣？要答這一問，論主先停下來把《發趣論》的二十四緣整套搬進來（白話 §1）：這一單元是全品的器械間，後面每一句「甲緣乙」都要回來這裡拿工具。別背二十四緣（本義疏給讀者的第一條建議）——但要知道它們在說什麼：不是二十四種東西，是二十四種「幫」的方式——當根、當對象、當主導、當前一刻、一起生、互相撐、當地基、當強因、先在、後撐、練熟、當業、當果、當食、當根、當禪、當道、相應、不相應、在、不在、走了、還在。看清「幫」有這麼多樣，「因果」就不再是一條線，是一張網。〔所見〕
§01 二十四緣之總標 → 白話 §1
先許「無明是行的緣」，然須說它是哪些行的緣、以何方式為緣（白話 §1）；世尊說二十四緣：因緣、所緣緣、增上緣、無間緣、等無間緣、俱生緣、相互緣、依止緣、親依止緣、前生緣、後生緣、數習緣、業緣、異熟緣、食緣、根緣、禪緣、道緣、相應緣、不相應緣、有緣、無緣、離緣、不離緣。「因緣」＝既是因又是緣——作為因而為緣；餘準此。〔讀法〕名單看一眼就好；下面每一條都是「以某義而資助的法」——資助二字是全部二十四條的共同定義（§02 說明）。
§02 因緣 → 白話 §2
「因」三義：語之支分（宗因）、原因（諸法從因生）、根（三善因三不善因）——此處取根（白話 §2）。「緣」：緣於它而來——不捨離它而轉起；以資助為相：某法對某法的住立或生起有所資助，即彼之緣；緣・因・原因・因緣・生・出生義一名異。因緣＝以根之義而資助的法。諸義注師：因如稻種之於稻、寶色之於寶光，令善等成善等之性——論主駁：若如此，因對其所等起之色的因緣性不成（因不令色成善，而經說「諸因以因緣而為與因相應的諸法、以及由之所等起的諸色的緣」）；無因心不待因而無記性已成；有因心之善等繫於如理作意等而非相應之因；若因自性即善等，則無貪應一向善或一向無記，而它二者皆有。故取「令成善住立之性」之根義即無相違：得因緣之法如根已生長的樹堅固善住，無因之法如浮萍不善住。〔讀法〕論主為「因」字花了整整一節，只為把一個誤解拆掉：因緣不是「決定善惡」的東西，是讓一個心站得穩的東西——有根的樹和浮萍的差別。善惡另有它的來處（如理作意）。這一辨很細，但它守住了一件事：貪瞋癡與無貪無瞋無癡是根，不是命運。〔所見〕
§03 所緣緣・增上緣・無間緣與等無間緣 → 白話 §3
所緣緣：以所緣之性而資助——沒有哪一法不是：如羸弱者必攀杖或繩才能起立，心與心所必緣色等所緣才生起住立（白話 §3）。增上緣：以主上之義而資助，二種——俱生（欲・精進・心・簡擇四法，不同時為增上：心以欲為軛時唯欲增上）與所緣（諸非色法尊重某法而轉起，彼即其所緣增上）。無間緣與等無間緣：心之定則（眼識後意界、意界後意識界）唯依前前之心而成——有能力令相應之心生起於自己之後的法是無間緣；凡無間緣即等無間緣，唯語詞之異如積集與相續。義注師「以義之無間為無間緣、以時之無間為等無間緣」——與「從滅盡定出定者的非想非非想處善心以等無間緣為果等至之緣」相違；其自解「能等起之力未失、為修習之力所遮」正成立時之無間之無——故不應執，唯就語詞信其別：無間隔故「無間」，無中途停住而徹底故「等無間」。〔讀法〕所緣緣一條說了一件根本的事：心不能空著生起，它一定攀著什麼——這是為什麼所緣的選擇（業處）那麼要緊。而無間／等無間之辨示範論主怎麼對待義注師：不因其為師而從，有經據相違就說相違，末了給一個不傷人的收法——「唯就語詞而信受其差別」。〔所見〕
§04 俱生緣・相互緣・依止緣 → 白話 §4
俱生緣：自己正生起時即以共同令生之性而資助——如燈之於光；六種：四非色蘊互相・四大種互相・入胎剎那名與色互相・心心所為心所等起之色・諸大種為所造色・色法對非色法有時是有時不是（專就心所依說）（白話 §4）。相互緣：以互相令生與支持之性而資助——如互相支撐的三腳杖；三種：四非色蘊・四大種・入胎剎那之名色。依止緣：以住處與依止之相而資助——如地之於樹、布之於畫；準俱生之法，第六分：眼處為眼識界……身處為身識界之緣；意界意識界所依之色為其緣。〔讀法〕三喻各說一種「一起」：燈與光（同時生）、三腳杖（互相撐）、地與樹（一個托著另一個）。「入胎剎那名與色互相」一句是南傳講「生命開始」的方式：不是先有身再有心、也不是先有心再有身，是名色同時互為緣而起。
§05 親依止緣——所緣・無間・自性三種 → 白話 §5
親依止＝強盛的依止（如強盛的惱亂叫「惱」）——以強力之原因之性而資助（白話 §5）。三種：所緣親依止——尊重某所緣而生起（布施了、受戒了、作了布薩而尊重它省察；從禪出定尊重禪省察；有學尊重種姓・清白・道省察），與所緣增上不作分別而共說；別在「唯應尊重」之義為所緣增上、「強力之原因」之義為所緣親依止。無間親依止——前前善蘊為後後善蘊之緣，與無間緣不作分別而共說；別在「令相應之心生起於自己之後」為無間、「前心於令後心生起有強力」為無間親依止——心可無因緣等某一法而生，卻不能無無間之心而生，故為強力之緣。自性親依止——自己相續中所成就的信戒等、或所習近的時節飲食等；不與所緣無間相雜；「依於信而行布施、受戒、作布薩、生起禪觀道神通等至；依於戒聞捨慧……信戒聞捨慧以親依止緣而為信戒聞捨慧的緣」。〔讀法〕親依止是二十四緣裡最貼近修行者經驗的一條：你做過的布施、守過的戒、入過的禪，回頭鄭重地想它，它就成了下一個善心的強因——這是「省察」在修道上的位置。而自性親依止那句「信戒聞捨慧為信戒聞捨慧的緣」，是最素樸的修行原理：善長善。連時節飲食都算——修行的緣裡有你吃什麼、住哪裡。〔所見〕
§06 前生緣・後生緣・數習緣・業緣・異熟緣 → 白話 §6
前生緣：以先已生起而現存之性而資助——十一種（五門所依五・所緣五・心所依一）（白話 §6）。後生緣：以支持諸前生之色法而資助之非色法——如求食之思之於鷲雛之身。數習緣：以數習之義資助諸無間法令成純熟強力——如典籍中前前的用功；三種（善・不善・唯作之速行）。業緣：以心之加行的作用之性而資助——二種（異剎那的善不善之思；俱生的一切思）；「善不善之業以業緣而為諸異熟蘊與由業所作的諸色的緣；思以業緣而為與之相應的諸法與所等起的諸色的緣」。異熟緣：以無勵力而寂靜之性、為令成無勵力而寂靜之性而資助的異熟法——轉起位為所等起之色之緣、結生位為業所作之色之緣、一切處為相應法之緣。〔讀法〕後生緣的比喻極美：雛鳥求食的心，撐著牠已生的身體——後起的心也能支持先在的色。數習緣則是「熟能生巧」的緣起版：前一個善速行讓後一個更強。而業緣分兩種——「異剎那」（過去造的業感今日的果）與「俱生」（此刻的思推動此刻的相應法）——這一分很要緊：業不只是過去的帳，也是當下的推力。〔所見〕
§07 食緣・根緣・禪緣・道緣 → 白話 §7
食緣：以支持色與非色之義而資助之四食——段食為此身之緣、諸非色食為相應法與所等起色之緣；問分：結生剎那異熟無記之食為相應蘊與業所作色之緣（白話 §7）。根緣：以增上之義而資助之二十根（除女男二根）——眼根等唯非色法之緣、餘為色與非色之緣；色命根為業所作色之緣。禪緣：以靜慮之義而資助之七禪支（除二五識中樂苦一對）。道緣：以從此或從彼出離之義而資助之十二道支。禪緣道緣於二五識與諸無因心中不得。〔讀法〕四條各是一種「維持」：食維持身心、根主導、禪支靜慮、道支出離。注意「道支」在這裡是善不善通用的十二支（邪見邪思惟等亦是道支）——「道」在發趣論裡是「引向某處」的意思，不專指八正道。
§08 相應・不相應・有・無・離・不離六緣 → 白話 §8
相應緣：以同一所依、同一所緣、同一生、同一滅之相應性而資助之諸非色法——四非色蘊互相（白話 §8）。不相應緣：不趣同一所依等之性——色法對非色法、非色法對色法；三種（俱生・後生・前生）。有緣：以現在為相的「有」之性、由支持同樣現在之法而資助——論母七種（非色蘊・大種・名色・心心所・大種・處・所依），問分加俱生・前生・後生・食・根。無緣：等無間已滅之非色法以給與生起之機會而資助其後生起之非色法。離緣：正是那些法以已離之性而資助。不離緣：正是有緣之法以不離之性而資助。無離一對之宣說依說法自在或所化——如說「無因」一對後又說「因不相應」一對。〔讀法〕最後四條是一組漂亮的對稱：在的幫（有緣）、不在的也幫（無緣）——前一個心滅了才讓出位置給後一個，「滅」本身是一種資助。這是緣起最反直覺的一面：不只有東西在幫，沒有東西也在幫。〔所見〕
給一般讀者
記三輪，別背二十四緣（見 17-11）。但從這一單元帶走一個眼光：「因果」不是一條線，是二十四種幫法織成的網——有的同時生（俱生）、有的互相撐（相互）、有的先在（前生）、有的後撐（後生）、有的練熟（數習）、有的是滅了才讓位（無緣）。今天就能用的一條是親依止：你做過的好事，鄭重地回想它，它就成了下一個善心的強因——這是「省察」的用處。還有一句：修行的緣裡有你吃什麼、住哪裡（自性親依止）——條件從來不只在心裡。
想讀本單元全文：白話 §1–§8 即二十四緣總標與逐一之釋（各附論母引文與譬喻）的全段逐段全譯。
Twenty-four ways of “helping”—before saying “A conditions B,” ask in which manner A helps B
The Big Picture — The Instrument Room
“Ignorance is the condition for formations”—but for which formations, and in what manner is it a condition? To answer, the Commentator pauses and brings in the entire set of twenty-four conditions from the Paṭṭhāna (vernacular §1). This unit is the chapter’s instrument room; every later clause “A conditions B” returns here for its tools. Do not memorize the twenty-four conditions—the first recommendation this exposition gives the reader—but know what they say. They are not twenty-four things, but twenty-four ways of “helping”: serving as root, object, chief, previous moment, arising together, supporting mutually, serving as ground, acting as powerful cause, existing before, supporting afterward, making familiar, acting as kamma, acting as result, feeding, governing as a faculty, contemplating as jhāna, leading as path, associating, dissociating, being present, being absent, having departed, and remaining. Once the many ways in which a condition can “help” are clear, cause and effect no longer form a line but a net. 〔Observation〕
§01 General Statement of the Twenty-Four Conditions → Vernacular §1
Grant first that “ignorance is the condition for formations,” but it must still be said for which formations and in what manner it is a condition (vernacular §1). The Blessed One taught twenty-four conditions: root, object, predominance, proximity, contiguity, conascence, mutuality, support, decisive support, prenascence, postnascence, repetition, kamma, result, nutriment, faculty, jhāna, path, association, dissociation, presence, absence, disappearance, and nondisappearance conditions. A “root condition” is both a root and a condition—it conditions by being a root; the rest are understood in the same way. 〔Reading〕 A glance at the list is enough. Every item below is “a phenomenon that assists in such-and-such a sense”: assistance is the common definition of all twenty-four (§02 explains it).
§02 Root Condition → Vernacular §2
The term hetu has three senses: a member of speech (proposition and reason), a cause (“phenomena born from causes”), and a root (“three wholesome roots and three unwholesome roots”). Here it denotes a root (vernacular §2). A “condition” is that dependent upon which something comes—it occurs without relinquishing it; its characteristic is assistance: if a phenomenon assists another phenomenon’s persistence or arising, it is that phenomenon’s condition. Condition, root, cause, source, birth, and production differ in name but share one meaning. Root condition is a phenomenon that assists in the sense of a root. The commentators say a root makes the wholesome and the rest possess the nature of wholesomeness and the rest, as rice seed does rice and a jewel’s color its radiance. The Commentator refutes this. If it were so, a root could not be a root condition for the materiality it originates, since it does not make materiality wholesome, although the canonical text says: “Roots are conditions by root condition for phenomena associated with roots and the materiality originated by them.” Rootless minds are already indeterminate without roots; the wholesome nature and the rest of rooted minds depends on wise attention and the rest, not the associated root. If roots were intrinsically wholesome and the rest, non-greed would have to be invariably wholesome or invariably indeterminate, yet it may be either. No conflict arises if the root meaning is instead taken as “making something well established”: phenomena with root condition are firm like rooted trees; rootless phenomena are unstable like duckweed. 〔Reading〕 The Commentator devotes a whole section to “root” simply to dismantle a misunderstanding: root condition does not “determine good and evil”; it makes a mind stand firmly—the difference between a rooted tree and duckweed. Good and evil have other sources, such as wise attention. This fine distinction protects a crucial point: greed, hate, and delusion, as well as non-greed, non-hate, and non-delusion, are roots, not destiny. 〔Observation〕
§03 Object, Predominance, Proximity, and Contiguity Conditions → Vernacular §3
Object condition assists by being an object—there is no phenomenon that cannot serve: just as a weak person must cling to a staff or rope in order to rise, mind and mental factors must take visible form and other objects in order to arise and stand (vernacular §3). Predominance condition assists in the sense of chiefship and is twofold: conascent (the four—zeal, energy, mind, and investigation—are not predominant simultaneously; when mind takes zeal as its yoke, only zeal is predominant) and object predominance (the phenomenon accorded weight by immaterial phenomena as they occur). Proximity condition and contiguity condition: the fixed order of mind—after eye-consciousness, mind element; after mind element, mind-consciousness element—is accomplished only through the preceding mind. A phenomenon capable of causing an appropriate mind to arise after itself is proximity condition. Every proximity condition is a contiguity condition; as with accumulation and continuity, only the expressions differ. The commentators say “proximity in meaning is proximity condition; proximity in time is contiguity condition.” This conflicts with the statement that the wholesome mind of neither-perception-nor-non-perception in a person emerging from cessation attainment conditions fruition attainment by contiguity condition. Their own reply—that the power to originate remains but is obstructed by the strength of development—establishes precisely that proximity in time is absent. Therefore no attachment should be made; the difference is accepted only in expression: no interval, hence “proximity”; no intervening pause and thus thorough proximity, hence “contiguity.” 〔Reading〕 Object condition states something fundamental: mind cannot arise empty; it must cling to something—which is why the choice of object, the meditation subject, matters so much. And the treatment of proximity and contiguity shows how the Commentator handles the commentators: he does not follow merely because they are teachers; when the canonical evidence conflicts, he says so, then closes without wounding—“accept the difference only in expression.” 〔Observation〕
§04 Conascence, Mutuality, and Support Conditions → Vernacular §4
Conascence condition assists, while itself arising, by causing another to arise together—like a lamp and its light. It is sixfold: the four immaterial aggregates mutually; the four great elements mutually; name and form mutually at descent into the womb; mind and mental factors for mind-originated materiality; great elements for derived materiality; material phenomena sometimes, and sometimes not, for immaterial phenomena (said specifically of the heart-basis) (vernacular §4). Mutuality condition assists through mutual arising and support—like three poles supporting one another; it is threefold: four immaterial aggregates, four great elements, and name and form at descent into the womb. Support condition assists in the mode of dwelling place and support—like earth for a tree and cloth for a painting. It follows the conascence method, with the sixth part: eye base conditions the eye-consciousness element … body base conditions the body-consciousness element; the materiality on which the mind and mind-consciousness elements depend conditions them. 〔Reading〕 The three similes show three kinds of “together”: lamp and light (arising simultaneously), three poles (mutual support), and earth and tree (one holds up another). The words “at the moment of descent into the womb, name and form condition each other mutually” are the Theravāda account of “life beginning”: body does not come first and mind later, nor mind first and body later; name and form arise simultaneously, each conditioning the other.
§05 Decisive-Support Condition—Object, Proximity, and Natural Decisive Support → Vernacular §5
Decisive support means a powerful support, just as powerful distress is called “despair”: it assists as a powerful cause (vernacular §5). It is threefold. Object decisive support: mind arises while giving weight to an object (after giving, undertaking virtue, or performing the observance, a person reviews it while giving weight to it; after emerging from jhāna, reviews jhāna while giving weight to it; trainees review change-of-lineage, purification, and path while giving weight to each). It is stated without distinction from object predominance. The difference is that object predominance is so called in the sense “should be accorded weight,” while object decisive support is so called in the sense “powerful cause.” Proximity decisive support: a preceding wholesome aggregate conditions a subsequent wholesome aggregate. It is stated without distinction from proximity condition. The difference is that “causing an appropriate mind to arise immediately after itself” is proximity, while “the preceding mind being powerful in causing the subsequent mind to arise” is proximity decisive support. Mind may arise without a particular root condition or the rest, but never without an immediately preceding mind; it is therefore a powerful condition. Natural decisive support: faith, virtue, and the rest accomplished in a person’s continuum, or habitually used climate, food, and the rest, unmixed with object and proximity decisive support. “Depending on faith, a person gives, undertakes virtue, performs observance, produces jhāna, insight, path, direct knowledge, and attainment; depending on virtue, learning, generosity, and wisdom … faith, virtue, learning, generosity, and wisdom condition faith, virtue, learning, generosity, and wisdom by decisive-support condition.” 〔Reading〕 Decisive support is the condition closest to a practitioner’s experience: a gift you gave, virtue you kept, or jhāna you entered becomes a powerful cause for the next wholesome mind when you return and review it with weight. This is the place of “reviewing” on the path. And the plainest principle of practice lies in the statement “faith, virtue, learning, generosity, and wisdom condition faith, virtue, learning, generosity, and wisdom”: good grows good. Even climate and food count—the conditions of practice include what you eat and where you live. 〔Observation〕
§06 Prenascence, Postnascence, Repetition, Kamma, and Result Conditions → Vernacular §6
Prenascence condition assists by having arisen previously and presently existing—elevenfold (five bases at the five doors, five objects, and one heart-basis) (vernacular §6). Postnascence condition is an immaterial phenomenon that assists by supporting earlier-born materiality—like a young vulture’s intention to seek food supporting its already-born body. Repetition condition assists immediately following phenomena through repetition, making them proficient and powerful—like each preceding effort in studying texts; threefold by wholesome, unwholesome, and functional impulsion. Kamma condition assists through the activity of the mind’s exertion—twofold (wholesome and unwholesome volition belonging to a different moment; all conascent volition): “Wholesome and unwholesome kamma conditions resultant aggregates and materiality made by kamma; volition conditions associated phenomena and materiality originated by it.” Result condition is a resultant phenomenon that assists through an effortless and peaceful nature in bringing about an effortless and peaceful nature—during occurrence it conditions the materiality it originates, at rebirth-linking materiality made by kamma, and everywhere associated phenomena. 〔Reading〕 The simile for postnascence is beautiful: the young bird’s mind seeking food supports its already-born body—a later mind can support materiality already present. Repetition condition is the dependent-origination version of “practice makes proficient”: a preceding wholesome impulsion makes the next stronger. Kamma condition is twofold—“different moment” (past kamma giving today’s result) and “conascent” (present volition driving present associated phenomena). This distinction matters: kamma is not only a past account but a present force. 〔Observation〕
§07 Nutriment, Faculty, Jhāna, and Path Conditions → Vernacular §7
Nutriment condition: four nutriments that assist by supporting material and immaterial phenomena—physical nutriment conditions this body; immaterial nutriments condition associated phenomena and the materiality they originate. Question Section: at rebirth-linking, resultant indeterminate nutriments condition associated aggregates and materiality made by kamma (vernacular §7). Faculty condition: twenty faculties, excluding femininity and masculinity, assisting in the sense of dominance—the eye faculty and the rest condition only immaterial phenomena, while the remaining faculties condition both material and immaterial phenomena; the material life faculty conditions materiality made by kamma. Jhāna condition: seven jhāna factors assisting in the sense of contemplation, excluding the pleasurable and painful pair in the two sets of five consciousnesses. Path condition: twelve path factors assisting in the sense of leading out from here or there. Jhāna and path conditions are absent from the two sets of five consciousnesses and rootless minds. 〔Reading〕 These four each “maintain” in a different way: nutriment sustains body and mind, faculties govern, jhāna factors contemplate, and path factors lead out. Notice that “path factors” here include twelve factors across wholesome and unwholesome categories (wrong view, wrong intention, and the rest are also path factors). In the Paṭṭhāna, “path” means “leading somewhere”; it does not refer only to the Noble Eightfold Path.
§08 Association, Dissociation, Presence, Absence, Disappearance, and Nondisappearance Conditions → Vernacular §8
Association condition: immaterial phenomena assist through association as same basis, same object, same arising, and same cessation—the four immaterial aggregates mutually (vernacular §8). Dissociation condition: material phenomena condition immaterial phenomena, and immaterial condition material, by not proceeding to the same basis and the rest; threefold as conascent, postnascent, and prenascent. Presence condition assists through presence characterized by presentness, supporting what is likewise present—sevenfold in the matrix (immaterial aggregates, great elements, name-and-form, mind and mental factors, great elements, bases, and basis), with the Question Section adding conascence, prenascence, postnascence, nutriment, and faculty. Absence condition: immaterial phenomena that have just ceased assist subsequent immaterial phenomena by giving them an opportunity to arise. Disappearance condition: those same phenomena assist by having disappeared. Nondisappearance condition: the very phenomena that are presence conditions assist by not having disappeared. The absence-disappearance pair was taught through mastery of teaching or with reference to people to be guided, like teaching the “dissociated from a root” dyad after the “rootless” dyad. 〔Reading〕 The final four form a beautiful symmetry: what is present helps (presence condition), and what is absent also helps (absence condition). The preceding mind must cease to make room for the next; “cessation” itself is a form of assistance. This is dependent origination at its most counterintuitive: not only what is there helps—what is no longer there helps too. 〔Observation〕
For the General Reader
Remember the three rounds; do not memorize the twenty-four conditions (see 17-11). But take this perspective from the unit: “cause and effect” is not a line but a net woven from twenty-four modes of assistance—some arise together (conascence), some support mutually (mutuality), some exist before (prenascence), some support afterward (postnascence), some strengthen by repetition, and some make room only by ceasing (absence). A condition you can use today is decisive support: when you call to mind a good deed you have done with earnest weight, it becomes a powerful cause for the next wholesome mind. That is what reviewing does. And remember: the conditions of practice include what you eat and where you live (natural decisive support). Conditions never exist only in the mind.
To read this unit in full: vernacular §§1–8 translate in full the general statement of the twenty-four conditions and the explanation of each, with its matrix passages and similes.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Paṭṭhānapaccayakathā。
段號域 譯底欄之段號自〔CSCD §594〕至〔CSCD §615〕，實落段號 22 個，號序連續無缺。本篇於譯底欄之幅為 20,543 位元組——為本品十一單元中第三長之篇。
篇之骨——一問開全篇 本篇起於一問：gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti?（且許無明為行之緣，然當說：為何等行之何等緣）。「何等緣」一問即開出全篇之二十四緣；「何等行」之答則屬次一單元。故本篇於十二支之逐句廣說之外別為一器——論主插入之緣法總表。
二十四緣之列與其逐一之釋 〔CSCD §594〕先逐字錄其全列（hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo），而後〔CSCD §595〕至〔CSCD §615〕逐一釋之。釋之定式：先以「以某義資助之法為某緣」立其相，次舉發趣之文為證，或更以一喻明之。
二十四之數與段數之不齊 二十四緣而釋之之段唯 21 個（〔CSCD §595〕至〔CSCD §615〕）——其由：無間與等無間二緣合釋於〔CSCD §598〕，而無・離・不離三緣合釋於〔CSCD §615〕。本欄實測二十四緣逐一皆有其釋，無一缺。
論主自標之二處不廣說 ①〔CSCD §598〕釋無間與等無間二緣時，論自標 Idañca paccayadvayaṃ bahudhā papañcayanti. Ayaṃ panettha sāro（此二緣人多所廣演，然此中之要為此）——自標其取要而不隨他家之廣演。②〔CSCD §615〕之末，論自標不離緣之立乃 Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto（依說法之自在，或依所應如是調伏之所化而說此二法）。二處皆論主自陳，本目逐字錄其位而不代評。
前後接點 前承無明緣行句之單元：本篇首句之問逐字承彼篇之所立（無明為行之緣）。後接無明緣行廣說之單元：本篇既備二十四緣之器，次篇即以 Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā（於此二十四緣中，此無明）逐字回指本篇之全列而配之於行——二篇之接為「立器」與「用器」之接，論自標之。
movement 品夾《總覽》繫本單元於 §E〈二十四緣 — 《發趣論》之緣法〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 paccaya（緣）・hetu（因）・ārammaṇa（所緣）・citta（心）・cetasika（心所）・khandha（蘊）・mahābhūta（大種）・upādārūpa（所造色）・hadayavatthu（心所依）・bhavaṅga（有分）・javana（速行）・paṭisandhi（結生）・kabaḷīkāro āhāro（段食）・jīvitindriya（命根）・jhāna（禪）・magga（道）・vipāka（異熟）・saddhā・sīla・suta・cāga・paññā（信・戒・聞・捨・慧）。以下唯列本篇新出者。
二十四緣之名〔CSCD §594〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| hetupaccaya | 因緣 | 二十四之一；論自釋 mūlaṭṭhena upakārako dhammo | 〔CSCD §594〕・〔CSCD §595〕 |
| ārammaṇapaccaya | 所緣緣 | 二十四之二：ārammaṇabhāvena upakārako dhammo | 〔CSCD §596〕 |
| adhipatipaccaya | 增上緣 | 二十四之三：Jeṭṭhakaṭṭhena upakārako dhammo；分俱生與所緣二種 | 〔CSCD §597〕 |
| anantarapaccaya・samanantarapaccaya | 無間緣・等無間緣 | 二十四之四五；論判 Byañjanamattameva hettha nānaṃ | 〔CSCD §598〕 |
| sahajātapaccaya | 俱生緣 | 二十四之六：Uppajjamānova saha uppādanabhāvena upakārako dhammo | 〔CSCD §599〕 |
| aññamaññapaccaya | 相互緣 | 二十四之七：Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo | 〔CSCD §600〕 |
| nissayapaccaya | 依止緣 | 二十四之八：Adhiṭṭhānākārena nissayākārena ca upakārako dhammo | 〔CSCD §601〕 |
| upanissayapaccaya | 親依止緣 | 二十四之九：balavakāraṇabhāvena upakārako dhammo；分三種 | 〔CSCD §602〕 |
| purejātapaccaya | 前生緣 | 二十四之十：Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo；十一種 | 〔CSCD §603〕 |
| pacchājātapaccaya | 後生緣 | 二十四之十一：後生之名法資助前生之色身 | 〔CSCD §604〕 |
| āsevanapaccaya | 數習緣 | 二十四之十二：Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo | 〔CSCD §605〕 |
| kammapaccaya | 業緣 | 二十四之十三：Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo；分異剎那與俱生二種 | 〔CSCD §606〕 |
| vipākapaccaya | 異熟緣 | 二十四之十四：Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo | 〔CSCD §607〕 |
| āhārapaccaya | 食緣 | 二十四之十五：Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā | 〔CSCD §608〕 |
| indriyapaccaya | 根緣 | 二十四之十六：Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā | 〔CSCD §609〕 |
| jhānapaccaya | 禪緣 | 二十四之十七：Upanijjhāyanaṭṭhena upakārakāni；七禪支 | 〔CSCD §610〕 |
| maggapaccaya | 道緣 | 二十四之十八：Yato tato vā niyyānaṭṭhena upakārakāni；十二道支 | 〔CSCD §611〕 |
| sampayuttapaccaya | 相應緣 | 二十四之十九：Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena | 〔CSCD §612〕 |
| vippayuttapaccaya | 不相應緣 | 二十四之二十：Ekavatthukādibhāvānupagamena upakārakā；分俱生・後生・前生三種 | 〔CSCD §613〕 |
| atthipaccaya | 有緣 | 二十四之二十一：Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena | 〔CSCD §614〕 |
| natthipaccaya | 無緣 | 二十四之二十二：Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā | 〔CSCD §615〕 |
| vigatapaccaya・avigatapaccaya | 離緣・不離緣 | 二十四之二十三二十四；論自標其與無緣有緣唯離不離之異 | 〔CSCD §615〕 |
緣與因之語義〔CSCD §595〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vacanāvayava | 語之支分 | 「因」一語之世間用：loke vacanāvayavo hetūti vuccati | 〔CSCD §595〕 |
| mūla | 根 | 「因」一語之本品所取之義：taṃ idha adhippetaṃ | 〔CSCD §595〕 |
| paṭicca etasmā etīti paccayo | 緣之語源 | 論自釋：Apaccakkhāya naṃ vattatīti attho（不捨之而轉） | 〔CSCD §595〕 |
| upakārakalakkhaṇa | 以資助為相 | 緣之相：Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti | 〔CSCD §595〕 |
| nidāna・sambhava・pabhava | 因緣・生・出生 | 論自標其與緣・因・原因於義為一而於語為異：atthato ekaṃ, byañjanato nānaṃ | 〔CSCD §595〕 |
| suppatiṭṭhitabhāvasādhana | 令善住立 | 論所取之因緣之義；論自標「令成善不善」之義有礙而改取此 | 〔CSCD §595〕 |
親依止緣之三種〔CSCD §602〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ārammaṇūpanissaya | 所緣親依止 | 三之一；論自標其與所緣增上 nānattaṃ akatvāva vibhatto（不作分別而共說） | 〔CSCD §602〕 |
| anantarūpanissaya | 無間親依止 | 三之二；論自標其與無間緣 atthato ekībhāvameva gacchati | 〔CSCD §602〕 |
| pakatūpanissaya | 自性親依止 | 三之三；論自釋 Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi | 〔CSCD §602〕 |
| garukattabbamattaṭṭha | 唯應尊重之義 | 所緣增上之義；與所緣親依止之 balavakāraṇaṭṭhena 相對 | 〔CSCD §602〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §E 列二十四緣之名作「因緣（hetu）、所緣緣（ārammaṇa）、無間緣（anantara）、俱生緣（sahajāta）、親依止緣（upanissaya）、業緣（kamma）、異熟緣（vipāka）、食緣（āhāra）、根緣（indriya）……等」——其所列之九名與譯底欄〔CSCD §594〕之全列逐一相合，定讀逐字保入；然既有校讀自標其為「等」而未列其全，其未出之十五名（增上・等無間・相互・依止・前生・後生・數習・禪・道・相應・不相應・有・無・離・不離）唯譯底欄有之。本目誌其實而不代補於彼。②既有校讀之 §E 自陳「二十四緣之全列與逐支配屬待逐一校驗」——其全列今由譯底欄〔CSCD §594〕逐字可核（本目已錄），而「逐支配屬」則不在本篇而在十二支之逐句廣說諸篇。誌其可核而不代裁。③既有校讀稱二十四緣為「《發趣論》（Paṭṭhāna）之緣法」，與譯底欄之出處括注（本篇 30 種括注中發趣之號佔 28 種）相合，定讀逐字保入。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 22 個與版頁記 9 個，後者皆在註記之內）。引號 '' 實測 88 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之三處引而不繫號 本篇之引之中四引無出處括注，與同篇他引之體例不一：①〔CSCD §601〕之 ''cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo''ti（依止緣之首引）；②〔CSCD §607〕之 ''vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo…pe…（異熟緣之全引）；③〔CSCD §615〕之 ''samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo''ti 與其次之離緣之引（二引連下而俱不繫號）。同篇他引皆繫發趣之號而此四處獨無，本欄誌其字面之實而不判其為傳本之脫或清檔之記。
本欄自出之一處括注同號而二見 〔CSCD §602〕之 (paṭṭhā. 1.1.423) 二見（一在所緣親依止之引，一在自性親依止之引），而〔CSCD §614〕之 (paṭṭhā. 1.1.435) 亦二見。同號繫於不同之引而不作「同上」之省，誌其實不代改。
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。本篇之出處括注實測 37 處（其異者 30 種），其 35 處為發趣之文、律藏與法集各 1 處；下表列其骨，不逐句重錄長引。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §594〕 | bhagavatā hi ''hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo''ti | 二十四緣之全列——本篇之總據 | (paṭṭhā. 1.1.paccayuddesa) |
| 〔CSCD §595〕 | ''ye dhammā hetuppabhavā''tiādīsu | 「因」作「原因」義之例 | (mahāva. 60) |
| 〔CSCD §595〕 | ''Tayo kusalahetū, tayo akusalahetū''tiādīsu | 「因」作「根」義之例——本品所取者 | (dha. sa. 1059) |
| 〔CSCD §595〕 | Vuttañhetaṃ ''hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo''ti | 因緣之發趣文——論以之破「因唯令成善不善」之說 | (paṭṭhā. 1.1.1) |
| 〔CSCD §596〕 | ''rūpāyatanaṃ cakkhuviññāṇadhātuyā''ti／''yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo''ti | 所緣緣之發趣文——一段之內同號二引，前為別而後為總 | (paṭṭhā. 1.1.2) |
| 〔CSCD §597〕 | ''chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo''tiādivacanato | 俱生增上之發趣文 | (paṭṭhā. 1.3.3) |
| 〔CSCD §597〕 | Tena vuttaṃ ''yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo''ti | 所緣增上之發趣文 | (paṭṭhā. 1.1.3) |
| 〔CSCD §598〕 | Tenevāha – ''anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo''tiādi | 無間緣之發趣文 | (paṭṭhā. 1.1.4) |
| 〔CSCD §598〕 | ''nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo''tiādīhi | 論破「等無間為時之無間」之說之據 | (paṭṭhā. 1.1.418) |
| 〔CSCD §599〕 | Yathāha – ''cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. | 俱生緣之六種 | (paṭṭhā. 1.1.6) |
| 〔CSCD §600〕 | Yathāha – ''cattāro khandhā arūpino aññamaññapaccayena paccayo. | 相互緣之三種 | (paṭṭhā. 1.1.7) |
| 〔CSCD §601〕 | ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. | 依止緣之第六分 | (paṭṭhā. 1.1.8) |
| 〔CSCD §602〕 | ''dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati | 所緣親依止之發趣文 | (paṭṭhā. 1.1.423) |
| 〔CSCD §602〕 | ''purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo''tiādinā | 無間親依止之發趣文 | (paṭṭhā. 1.1.9) |
| 〔CSCD §602〕 | ''saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. | 自性親依止之發趣文——本篇最長之引 | (paṭṭhā. 1.1.423) |
| 〔CSCD §603〕 | Yathāha – ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | 前生緣之十一種 | (paṭṭhā. 1.1.10) |
| 〔CSCD §604〕 | Tena vuttaṃ ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo''ti | 後生緣之發趣文 | (paṭṭhā. 1.1.11) |
| 〔CSCD §605〕 | Yathāha – ''purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. | 數習緣之三種 | (paṭṭhā. 1.1.12) |
| 〔CSCD §606〕 | Yathāha – ''kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. | 業緣之二種 | (paṭṭhā. 1.1.13) |
| 〔CSCD §608〕 | Yathāha –''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo.／''paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo''tipi | 食緣之發趣文與其問分之補 | (paṭṭhā. 1.1.15)／(paṭṭhā. 1.1.429) |
| 〔CSCD §609〕 | Yathāha – ''cakkhundriyaṃ cakkhuviññāṇadhātuyā…pe…／''paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo''tipi | 根緣之發趣文與其問分之補 | (paṭṭhā. 1.1.16)／(paṭṭhā. 1.1.430) |
| 〔CSCD §610〕 | Yathāha –''jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo''ti／''paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo''tipi | 禪緣之發趣文與其問分之補 | (paṭṭhā. 1.1.17)／(paṭṭhā. 1.1.431) |
| 〔CSCD §611〕 | Yathāha – ''maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo''ti／''paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo''tipi | 道緣之發趣文與其問分之補 | (paṭṭhā. 1.1.18)／(paṭṭhā. 1.1.432) |
| 〔CSCD §612〕 | Yathāha – ''cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo''ti | 相應緣之發趣文——本篇最短之引 | (paṭṭhā. 1.1.19) |
| 〔CSCD §613〕 | Vuttañhetaṃ ''sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. | 不相應緣之三引——同一號 (paṭṭhā. 1.1.434) 於一段之內三見 | (paṭṭhā. 1.1.434) |
| 〔CSCD §614〕 | Yathāha –''cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. | 有緣之七種論母 | (paṭṭhā. 1.1.21) |
| 〔CSCD §614〕 | ''eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo''tiādinā／''kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo''ti | 有緣之問分之五式 | (paṭṭhā. 1.1.435)（二見） |
論主與義注師之異之二處 ①〔CSCD §595〕ācariyānaṃ adhippāyo（義注師之意趣）——義注師以因緣為「令成善不善」，論以「則其所生之色無因緣性」為難而改取「令善住立」之義；論之語 Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati 逐字可核。②〔CSCD §598〕ācariyānaṃ mataṃ（義注師之見）——義注師以「義之無間為無間緣，時之無間為等無間緣」，論以滅定出定之發趣文為難而判 byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato。二處皆論主自陳其與義注師之異，本目逐字錄其位而不代評、不代判其孰是。
引式之數〔本欄實測〕 Yathāha 15 處（為本品十一單元中最密）・Vuttañhetaṃ 2 處・Tena vuttaṃ 2 處・Tenevāha 1 處・Vuttampi cetaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處實測 37 處・30 種，其分布為發趣 35 處（28 種）・律藏 1 處・法集 1 處。本篇之引全屬論藏與律藏，經藏之引零——與緣起總說之單元（經藏之引十九）恰成一對。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 11 見、sadisa 諸形 零命中、iva 詞界 零命中。十一喻逐一為一緣之相之明，其配如下。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §595〕 | So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo | 如稻種之於稻、如寶之色之於寶光——義注師所立之因緣之相；一句之內二比並用 |
| 〔CSCD §595〕 | Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā | 如根深之樹之堅住——得因緣之法之善住立 |
| 〔CSCD §595〕 | ahetukā tilabījakādisevālā viya na suppatiṭṭhitā | 如浮萍之不定——無因之法；與上為正反之對 |
| 〔CSCD §596〕 | Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca | 如羸人之攀杖攀繩而起而住——心心所之依所緣而起而住 |
| 〔CSCD §599〕 | sahajātapaccayo pakāsassa padīpo viya | 如燈之於光——俱生緣 |
| 〔CSCD §600〕 | aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya | 如相支之三杖——相互緣 |
| 〔CSCD §601〕 | nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya | 如地之於樹、布之於畫——依止緣；一喻而二事並舉 |
| 〔CSCD §604〕 | pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya | 如鷲雛之身賴食想而長——後生緣 |
| 〔CSCD §605〕 | āsevanapaccayo ganthādīsu purimapurimābhiyogo viya | 如典籍等之前前串習——數習緣 |
| 〔CSCD §598〕 | upacayasantatīsu viya adhivacananiruttidukādīsu viya ca | 如積集與相續、如增語與詞之二法——無間與等無間唯語異而義同；一句之內二比並用 |
譬喻之分布之不齊 十一喻之中，〔CSCD §595〕獨得三喻（義注師之說一、論自立之義二），而〔CSCD §606〕至〔CSCD §603〕之五緣（業・異熟・前生・食・根）皆無喻——論於前段以喻明相而於後段逕以發趣文為證，體例前後不一。誌其實而不作評。
乙・修辭之可核觀察 ①本篇之骨為二十四緣之逐一定式：upakārako dhammo 一語為其框，實測 14 見（另有 upakārakā・upakārakāni・upakārako vipākadhammo・upakārakattā 等變形）。②Yathāha – 為引發趣文之定式，15 見，其位皆在一緣之相既立之後。③Kasmā? 自問零命中・? 全篇 2 見（〔CSCD §594〕之開篇之問與〔CSCD §598〕之 Kathaṃ?）——為本品十一單元中問句最疏之篇。④…pe… 省略式 13 見（為本品之最密），逐一在所引之發趣文之內以省其列。⑤偈頌零（縮排之行零）。⑥「應知」一語之屈折諸形全篇 12 見。⑦論之駁語 virujjhati（相違）2 見，皆在破義注師之說之處。
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 §594〕 gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti | 無明緣行句之單元〔CSCD §593〕 | 彼篇既立無明為行之緣，本篇之問逐字承之 |
| 〔CSCD §594〕 二十四緣之全列 | 無明緣行廣說之單元〔CSCD §616〕 | 彼篇以 Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā 逐字回指本列而配之於行 |
〔CSCD §602〕 ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti 之族 | 行緣識廣說之單元〔CSCD §628〕 | 彼篇引同號之發趣文而以業緣與親依止二緣配結生識 |
| 〔CSCD §606〕 業緣之二種 | 有緣生等廣說之單元〔CSCD §651〕 | 彼篇以 kammapaccayaupanissayapaccayavasena dvedhā paccayo 用本篇之二緣 |
| 〔CSCD §613〕 不相應緣之三種 | 名色緣六處廣說之單元〔CSCD §641〕 | 彼篇逐一以俱生・後生・前生三種不相應緣配名色與六處 |
| 〔CSCD §614〕 有緣之七種論母 | 六處緣觸等之單元〔CSCD §642〕 | 彼篇以有緣與不離緣為六處與觸之緣之常項 |
〔CSCD §615〕 Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto | 緣起總說之單元〔CSCD §583〕 | 彼篇以 Desanāvilāsappatto ca bhagavā 立說法自在之義，本篇復用其語 |
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, whose title is this division’s ### Paṭṭhānapaccayakathā.
Paragraph-number range The base-text column runs from 〔CSCD §594〕 through 〔CSCD §615〕, with 22 paragraph numbers actually present and no gap in their continuous sequence. This division spans 20,543 bytes in the base-text column—the third-longest of this chapter’s eleven units.
The unit’s backbone—a single question opens the whole division This division begins with a question: gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? (let us first grant that ignorance is a condition for formations; it should nevertheless be stated: for which formations and in what way is it a condition?). The question “in what way is it a condition?” opens this entire division on the twenty-four conditions; the answer to “for which formations?” belongs to the next unit. Outside the clause-by-clause detailed account of the twelve links, this division therefore constitutes a separate instrument—the Commentator’s inserted master list of conditions.
The list of twenty-four conditions and their individual explanations 〔CSCD §594〕 first records the full list verbatim (hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo); 〔CSCD §595〕 through 〔CSCD §615〕 then explain each condition in turn. The fixed explanatory pattern: first establish its characteristic as “a phenomenon that assists in such-and-such a sense,” then cite a passage from the Paṭṭhāna as evidence, sometimes further clarifying it with a simile.
The disparity between the count of twenty-four and the paragraph count There are twenty-four conditions but only 21 paragraphs of explanation (〔CSCD §595〕 through 〔CSCD §615〕). This is because proximity and contiguity conditions are explained together in 〔CSCD §598〕, while absence, disappearance, and non-disappearance conditions are explained together in 〔CSCD §615〕. Direct measurement of this column confirms that every condition among the twenty-four is explained, with none omitted.
Two places where the Commentator expressly declines elaboration (1) When explaining proximity and contiguity conditions in 〔CSCD §598〕, the treatise expressly says Idañca paccayadvayaṃ bahudhā papañcayanti. Ayaṃ panettha sāro (this pair of conditions is elaborated in many ways; here, however, is the essence)—expressly marking that the Commentator takes the essence without following others’ elaborations. (2) At the end of 〔CSCD §615〕, the treatise expressly says that the establishment of non-disappearance condition is Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto (this dyad was stated through versatility in teaching, or according to those to be trained in that way). Both statements are the Commentator’s own; this section records their locations verbatim without evaluating them on his behalf.
Connections before and after The preceding unit concerns the clause “ignorance conditions formations”: the opening question of this division takes up verbatim what that unit established (ignorance as a condition for formations). It is followed by the detailed unit on ignorance conditioning formations: once this division has furnished the instrument of the twenty-four conditions, the next division refers back to the entire list verbatim with Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā (among these twenty-four conditions, this ignorance) and applies it to formations—the connection between the two divisions is that of “establishing the instrument” and “using the instrument,” expressly marked by the treatise itself.
Movement The chapter’s accompanying Overview links this unit to §E “The Twenty-Four Conditions—the Conditional Relations of the Paṭṭhāna.” The chapter-section wording linked there appears verbatim in that table and is not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted.
II. Terms and Renderings
This section records only this division’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters or in earlier units of this chapter are not explained again. Terms already established that occur here are paccaya (condition)・hetu (cause)・ārammaṇa (object)・citta (mind)・cetasika (mental factor)・khandha (aggregate)・mahābhūta (great element)・upādārūpa (derived materiality)・hadayavatthu (heart-basis)・bhavaṅga (life-continuum)・javana (impulsion)・paṭisandhi (rebirth-linking)・kabaḷīkāro āhāro (physical nutriment)・jīvitindriya (life faculty)・jhāna (absorption)・magga (path)・vipāka (result)・saddhā・sīla・suta・cāga・paññā (confidence・virtue・learning・generosity・wisdom). Only terms new in this division are listed below.
Names of the Twenty-Four Conditions 〔CSCD §594〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| hetupaccaya | root condition | first of twenty-four; the treatise explains it as mūlaṭṭhena upakārako dhammo | 〔CSCD §594〕・〔CSCD §595〕 |
| ārammaṇapaccaya | object condition | second of twenty-four: ārammaṇabhāvena upakārako dhammo | 〔CSCD §596〕 |
| adhipatipaccaya | predominance condition | third of twenty-four: Jeṭṭhakaṭṭhena upakārako dhammo; divided into conascent and object types | 〔CSCD §597〕 |
| anantarapaccaya・samanantarapaccaya | proximity condition・contiguity condition | fourth and fifth of twenty-four; the treatise judges Byañjanamattameva hettha nānaṃ | 〔CSCD §598〕 |
| sahajātapaccaya | conascence condition | sixth of twenty-four: Uppajjamānova saha uppādanabhāvena upakārako dhammo | 〔CSCD §599〕 |
| aññamaññapaccaya | mutuality condition | seventh of twenty-four: Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo | 〔CSCD §600〕 |
| nissayapaccaya | support condition | eighth of twenty-four: Adhiṭṭhānākārena nissayākārena ca upakārako dhammo | 〔CSCD §601〕 |
| upanissayapaccaya | decisive-support condition | ninth of twenty-four: balavakāraṇabhāvena upakārako dhammo; divided into three types | 〔CSCD §602〕 |
| purejātapaccaya | prenascence condition | tenth of twenty-four: Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo; eleven types | 〔CSCD §603〕 |
| pacchājātapaccaya | postnascence condition | eleventh of twenty-four: later-arisen immaterial phenomena assist the earlier-arisen material body | 〔CSCD §604〕 |
| āsevanapaccaya | repetition condition | twelfth of twenty-four: Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo | 〔CSCD §605〕 |
| kammapaccaya | kamma condition | thirteenth of twenty-four: Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo; divided into different-moment and conascent types | 〔CSCD §606〕 |
| vipākapaccaya | result condition | fourteenth of twenty-four: Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo | 〔CSCD §607〕 |
| āhārapaccaya | nutriment condition | fifteenth of twenty-four: Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā | 〔CSCD §608〕 |
| indriyapaccaya | faculty condition | sixteenth of twenty-four: Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā | 〔CSCD §609〕 |
| jhānapaccaya | absorption condition | seventeenth of twenty-four: Upanijjhāyanaṭṭhena upakārakāni; seven absorption factors | 〔CSCD §610〕 |
| maggapaccaya | path condition | eighteenth of twenty-four: Yato tato vā niyyānaṭṭhena upakārakāni; twelve path factors | 〔CSCD §611〕 |
| sampayuttapaccaya | association condition | nineteenth of twenty-four: Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena | 〔CSCD §612〕 |
| vippayuttapaccaya | dissociation condition | twentieth of twenty-four: Ekavatthukādibhāvānupagamena upakārakā; divided into conascent, postnascent, and prenascent types | 〔CSCD §613〕 |
| atthipaccaya | presence condition | twenty-first of twenty-four: Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena | 〔CSCD §614〕 |
| natthipaccaya | absence condition | twenty-second of twenty-four: Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā | 〔CSCD §615〕 |
| vigatapaccaya・avigatapaccaya | disappearance condition・non-disappearance condition | twenty-third and twenty-fourth of twenty-four; the treatise expressly marks that they differ from absence and presence conditions only through departed and nondeparted | 〔CSCD §615〕 |
Semantics of Condition and Cause 〔CSCD §595〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vacanāvayava | member of an expression | worldly use of the expression “cause”: loke vacanāvayavo hetūti vuccati | 〔CSCD §595〕 |
| mūla | root | the meaning of the expression “cause” adopted in this division: taṃ idha adhippetaṃ | 〔CSCD §595〕 |
| paṭicca etasmā etīti paccayo | etymology of “condition” | the treatise’s own explanation: Apaccakkhāya naṃ vattatīti attho (it proceeds without abandoning it) | 〔CSCD §595〕 |
| upakārakalakkhaṇa | characteristic of assistance | the characteristic of a condition: Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti | 〔CSCD §595〕 |
| nidāna・sambhava・pabhava | causal basis・origin・source | the treatise expressly marks these as the same in meaning as condition, cause, and causal basis but different in wording: atthato ekaṃ, byañjanato nānaṃ | 〔CSCD §595〕 |
| suppatiṭṭhitabhāvasādhana | establishing firm standing | the meaning of root condition adopted by the treatise; it expressly marks an obstruction in the meaning “causing to become wholesome or unwholesome” and adopts this instead | 〔CSCD §595〕 |
Three Types of Decisive-Support Condition 〔CSCD §602〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ārammaṇūpanissaya | object decisive support | first of three; the treatise expressly says it is stated together with object predominance nānattaṃ akatvāva vibhatto (without making a distinction) | 〔CSCD §602〕 |
| anantarūpanissaya | proximity decisive support | second of three; the treatise expressly says it atthato ekībhāvameva gacchati with proximity condition | 〔CSCD §602〕 |
| pakatūpanissaya | natural decisive support | third of three; the treatise explains it as Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi | 〔CSCD §602〕 |
| garukattabbamattaṭṭha | meaning merely that it should be treated as weighty | the meaning of object predominance, contrasted with the balavakāraṇaṭṭhena of object decisive support | 〔CSCD §602〕 |
Three Places Where This Edition’s Existing Critical Reading Must Be Considered Together (1) The existing critical reading’s §E lists the names of the twenty-four conditions as “root condition (hetu), object condition (ārammaṇa), proximity condition (anantara), conascence condition (sahajāta), decisive-support condition (upanissaya), kamma condition (kamma), result condition (vipāka), nutriment condition (āhāra), faculty condition (indriya) … and so forth.” Its nine listed names correspond individually to the full list in the base-text column at 〔CSCD §594〕, and their fixed readings are carried forward verbatim; the existing critical reading, however, expressly uses “and so forth” and does not give the full list. The fifteen names absent there (predominance・contiguity・mutuality・support・prenascence・postnascence・repetition・absorption・path・association・dissociation・presence・absence・disappearance・non-disappearance) occur only in the base-text column. This section records the fact without supplying them in that reading on its behalf. (2) The existing critical reading’s §E states that “the full list of twenty-four conditions and their assignment to each factor await item-by-item verification.” The full list is now verifiable verbatim from 〔CSCD §594〕 in the base-text column (and has been recorded in this section), while “assignment to each factor” occurs not in this division but in the units giving the detailed explanation of each clause among the twelve links. What can be checked is recorded without determining the matter on the reading’s behalf. (3) The existing critical reading calls the twenty-four conditions “the conditional relations of the Paṭṭhāna,” which accords with the parenthetical source annotations in the base-text column (Paṭṭhāna numbers comprise 28 of this division’s 30 distinct annotations). The fixed reading is carried forward verbatim.
III. Variant Readings
Material surface This division has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire division’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-account markers Porāṇā／porāṇā. Square brackets occur in only two forms (22 [§NN] paragraph numbers and 9 edition-page records, all of the latter inside annotations). The quotation marker '' occurs 88 times, an even number, and every occurrence forms a pair. Absence found is recorded as absence: the base-text column itself records no variant readings.
Three Places Where This Column Has Citations Without Attached Numbers Among this division’s citations, four citations have no parenthetical source annotation, unlike other citations in the same division: (1) ''cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo''ti in 〔CSCD §601〕 (the first citation under support condition); (2) ''vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo…pe… in 〔CSCD §607〕 (the full citation under result condition); (3) ''samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo''ti in 〔CSCD §615〕 and the immediately following citation under disappearance condition (two successive citations, neither with an attached number). Every other citation in the same division is attached to a Paṭṭhāna number, whereas these four alone are not. This column records the literal fact and does not judge whether it represents an omission in the textual transmission or a feature of the clean file.
A Place Where the Same Parenthetical Number Occurs Twice in This Column (paṭṭhā. 1.1.423) occurs twice in 〔CSCD §602〕 (with a citation under object decisive support and with a citation under natural decisive support), while (paṭṭhā. 1.1.435) likewise occurs twice in 〔CSCD §614〕. The same number is attached to different citations without being abbreviated as “same as above”; the fact is recorded without emendation.
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. This division contains 37 measured parenthetical source annotations (30 distinct), of which 35 are Paṭṭhāna passages, while the Vinaya Piṭaka and Dhammasaṅgaṇī have a single occurrence each; the table below lists the backbone and does not reproduce every sentence of the long citations.
| Location | Citation Form [verbatim] | Gist of Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §594〕 | bhagavatā hi ''hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo''ti | full list of the twenty-four conditions—the master authority for this division | (paṭṭhā. 1.1.paccayuddesa) |
| 〔CSCD §595〕 | ''ye dhammā hetuppabhavā''tiādīsu | an example where “cause” means “causal basis” | (mahāva. 60) |
| 〔CSCD §595〕 | ''Tayo kusalahetū, tayo akusalahetū''tiādīsu | an example where “cause” means “root”—the sense adopted in this division | (dha. sa. 1059) |
| 〔CSCD §595〕 | Vuttañhetaṃ ''hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo''ti | Paṭṭhāna passage on root condition—the treatise uses it to refute the position that a root merely causes something to become wholesome or unwholesome | (paṭṭhā. 1.1.1) |
| 〔CSCD §596〕 | ''rūpāyatanaṃ cakkhuviññāṇadhātuyā''ti / ''yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo''ti | Paṭṭhāna passages on object condition—two citations under the same number within a single paragraph, the first particular and the second general | (paṭṭhā. 1.1.2) |
| 〔CSCD §597〕 | ''chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo''tiādivacanato | Paṭṭhāna passage on conascent predominance | (paṭṭhā. 1.3.3) |
| 〔CSCD §597〕 | Tena vuttaṃ ''yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo''ti | Paṭṭhāna passage on object predominance | (paṭṭhā. 1.1.3) |
| 〔CSCD §598〕 | Tenevāha – ''anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo''tiādi | Paṭṭhāna passage on proximity condition | (paṭṭhā. 1.1.4) |
| 〔CSCD §598〕 | ''nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo''tiādīhi | authority by which the treatise refutes the position that contiguity is temporal proximity | (paṭṭhā. 1.1.418) |
| 〔CSCD §599〕 | Yathāha – ''cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. | six types of conascence condition | (paṭṭhā. 1.1.6) |
| 〔CSCD §600〕 | Yathāha – ''cattāro khandhā arūpino aññamaññapaccayena paccayo. | three types of mutuality condition | (paṭṭhā. 1.1.7) |
| 〔CSCD §601〕 | ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. | the sixth division of support condition | (paṭṭhā. 1.1.8) |
| 〔CSCD §602〕 | ''dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati | Paṭṭhāna passage on object decisive support | (paṭṭhā. 1.1.423) |
| 〔CSCD §602〕 | ''purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo''tiādinā | Paṭṭhāna passage on proximity decisive support | (paṭṭhā. 1.1.9) |
| 〔CSCD §602〕 | ''saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. | Paṭṭhāna passage on natural decisive support—the longest citation in this division | (paṭṭhā. 1.1.423) |
| 〔CSCD §603〕 | Yathāha – ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | eleven types of prenascence condition | (paṭṭhā. 1.1.10) |
| 〔CSCD §604〕 | Tena vuttaṃ ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo''ti | Paṭṭhāna passage on postnascence condition | (paṭṭhā. 1.1.11) |
| 〔CSCD §605〕 | Yathāha – ''purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. | three types of repetition condition | (paṭṭhā. 1.1.12) |
| 〔CSCD §606〕 | Yathāha – ''kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. | two types of kamma condition | (paṭṭhā. 1.1.13) |
| 〔CSCD §608〕 | Yathāha –''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. / ''paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo''tipi | Paṭṭhāna passage on nutriment condition and its supplement in the question division | (paṭṭhā. 1.1.15) / (paṭṭhā. 1.1.429) |
| 〔CSCD §609〕 | Yathāha – ''cakkhundriyaṃ cakkhuviññāṇadhātuyā…pe… / ''paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo''tipi | Paṭṭhāna passage on faculty condition and its supplement in the question division | (paṭṭhā. 1.1.16) / (paṭṭhā. 1.1.430) |
| 〔CSCD §610〕 | Yathāha –''jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo''ti / ''paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo''tipi | Paṭṭhāna passage on absorption condition and its supplement in the question division | (paṭṭhā. 1.1.17) / (paṭṭhā. 1.1.431) |
| 〔CSCD §611〕 | Yathāha – ''maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo''ti / ''paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo''tipi | Paṭṭhāna passage on path condition and its supplement in the question division | (paṭṭhā. 1.1.18) / (paṭṭhā. 1.1.432) |
| 〔CSCD §612〕 | Yathāha – ''cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo''ti | Paṭṭhāna passage on association condition—the shortest citation in this division | (paṭṭhā. 1.1.19) |
| 〔CSCD §613〕 | Vuttañhetaṃ ''sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. | three citations on dissociation condition—the same number, (paṭṭhā. 1.1.434), occurs three times within a single paragraph | (paṭṭhā. 1.1.434) |
| 〔CSCD §614〕 | Yathāha –''cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. | seven matrix divisions of presence condition | (paṭṭhā. 1.1.21) |
| 〔CSCD §614〕 | ''eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo''tiādinā / ''kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo''ti | five forms of presence condition in the question division | (paṭṭhā. 1.1.435) (two occurrences) |
Two Places Where the Commentator Differs from the Teachers (1) ācariyānaṃ adhippāyo (the teachers’ intention) in 〔CSCD §595〕—the teachers take root condition as “causing to become wholesome or unwholesome”; the Commentator challenges this on the ground that “the materiality arisen therefrom would then not have the nature of being root-conditioned” and instead adopts the meaning “establishing firm standing.” The treatise’s words Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati can be checked verbatim. (2) ācariyānaṃ mataṃ (the teachers’ view) in 〔CSCD §598〕—the teachers take “proximity in meaning” as proximity condition and “proximity in time” as contiguity condition; the Commentator challenges this with the Paṭṭhāna passage on emerging from the attainment of cessation and judges byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Both places are the Commentator’s own statements of his differences from the teachers; this section records their locations verbatim without evaluating or deciding which position is correct.
Counts of Citation Formulas [measured in this column] Yathāha occurs 15 times (the densest of this chapter’s eleven units)・Vuttañhetaṃ 2 times・Tena vuttaṃ 2 times・Tenevāha 1 time・Vuttampi cetaṃ, Porāṇā, and kira all have zero occurrences. Parenthetical sources marked by the text total 37 occurrences and 30 distinct forms, distributed as 35 Paṭṭhāna occurrences (28 distinct), 1 Vinaya Piṭaka occurrence, and 1 Dhammasaṅgaṇī occurrence. Every citation in this division belongs to the Abhidhamma Piṭaka or Vinaya Piṭaka, with zero Sutta Piṭaka citations—forming an exact counterpart to the general unit on dependent origination (nineteen Sutta citations). These counts apply only to this division’s scope and do not extend to the whole work.
V. Similes and Rhetoric
This section records only where this division’s similes occur and what they illustrate, without literary evaluation.
A. Similes Measured comparison terms in this division: 11 occurrences of the lexical boundary viya, zero occurrences of forms of sadisa, and zero occurrences of the lexical boundary iva. Each of the eleven similes clarifies the characteristic of a condition; their correspondences are as follows.
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §595〕 | So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo | as rice seed is to rice and jewel colors are to jewel light—the characteristic of root condition established by the teachers; two comparisons used together in a single sentence |
| 〔CSCD §595〕 | Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā | like deep-rooted trees standing firm—the firm standing of phenomena that have obtained root condition |
| 〔CSCD §595〕 | ahetukā tilabījakādisevālā viya na suppatiṭṭhitā | like duckweed that does not stand firm—rootless phenomena; a positive-and-negative pair with the preceding simile |
| 〔CSCD §596〕 | Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca | like a weak man who rises and stands by holding onto a staff or rope—the arising and standing of mind and mental factors in dependence on an object |
| 〔CSCD §599〕 | sahajātapaccayo pakāsassa padīpo viya | as a lamp is to light—conascence condition |
| 〔CSCD §600〕 | aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya | like three sticks supporting each other—mutuality condition |
| 〔CSCD §601〕 | nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya | as earth is to a tree and cloth to a painting—support condition; two cases given together in a single simile |
| 〔CSCD §604〕 | pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya | like the bodies of young vultures growing through the intention that hopes for food—postnascence condition |
| 〔CSCD §605〕 | āsevanapaccayo ganthādīsu purimapurimābhiyogo viya | like successive prior practice in texts and the rest—repetition condition |
| 〔CSCD §598〕 | upacayasantatīsu viya adhivacananiruttidukādīsu viya ca | as with accumulation and continuity, and with the dyad designation and expression—proximity and contiguity differ only in wording, not meaning; two comparisons used together in a single sentence |
Uneven Distribution of Similes Of the eleven similes, 〔CSCD §595〕 alone receives three (a teaching of the teachers and two meanings established by the Commentator), while the five conditions from 〔CSCD §606〕 through 〔CSCD §603〕 (kamma・result・prenascence・nutriment・faculty) all lack similes—in the earlier portion the treatise clarifies characteristics with similes, whereas in the later portion it directly cites Paṭṭhāna passages as evidence, so the pattern differs between the earlier and later portions. The fact is recorded without evaluation.
B. Verifiable Rhetorical Observations (1) The backbone of this division is the fixed, condition-by-condition pattern for the twenty-four conditions: the expression upakārako dhammo forms its frame and has 14 measured occurrences (with further variants including upakārakā・upakārakāni・upakārako vipākadhammo・upakārakattā). (2) Yathāha – is the fixed formula introducing a Paṭṭhāna citation and occurs 15 times, always after the characteristic of a condition has been established. (3) The self-question Kasmā? has zero occurrences, while ? occurs 2 times in the whole division (the opening question in 〔CSCD §594〕 and Kathaṃ? in 〔CSCD §598〕)—the sparsest use of questions among this chapter’s eleven units. (4) The ellipsis form …pe… occurs 13 times (the chapter’s densest use), each within a quoted Paṭṭhāna passage to abbreviate a list. (5) There are zero stanzas (zero indented lines). (6) Inflected forms meaning “should be understood” occur 12 times across the division. (7) The Commentator’s term of refutation virujjhati (conflicts) occurs twice, both where he rejects positions of the teachers.
The figures above were measured only within this division and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor; each referenced location is established only from terms verifiable within this division—the mapping between this division’s paragraph numbers and chapter sections is unknown, so the references are not linked to chapter sections and no conversion is estimated. No identification is made on the text’s behalf.
| Passage in This Division | Passage Referred To | Verifiable Basis |
|---|---|---|
〔CSCD §594〕 gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti | the unit on the clause “ignorance conditions formations,” 〔CSCD §593〕 | that unit has established ignorance as a condition for formations, and this division’s question takes it up verbatim |
| full list of the twenty-four conditions in 〔CSCD §594〕 | the detailed unit on ignorance conditioning formations, 〔CSCD §616〕 | that division refers back to this list verbatim with Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā and applies it to formations |
the family of ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti in 〔CSCD §602〕 | the detailed unit on formations conditioning consciousness, 〔CSCD §628〕 | that division cites the Paṭṭhāna passage with the same number and applies kamma condition and decisive-support condition to rebirth-linking consciousness |
| the two types of kamma condition in 〔CSCD §606〕 | the detailed unit on becoming conditioning birth and the rest, 〔CSCD §651〕 | that division uses the two conditions from this division in kammapaccayaupanissayapaccayavasena dvedhā paccayo |
| the three types of dissociation condition in 〔CSCD §613〕 | the detailed unit on name-and-materiality conditioning the six bases, 〔CSCD §641〕 | that division applies the conascent, postnascent, and prenascent types of dissociation condition individually to name-and-materiality and the six bases |
| the seven matrix divisions of presence condition in 〔CSCD §614〕 | the detailed unit on the six bases conditioning contact and the rest, 〔CSCD §642〕 | that division takes presence and non-disappearance conditions as constant conditions for the six bases and contact |
〔CSCD §615〕 Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto | the general unit on dependent origination, 〔CSCD §583〕 | that division establishes versatility in teaching with Desanāvilāsappatto ca bhagavā, and this division employs its wording again |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the lineage of commentaries.