清淨道論 見色之生起與無色之生起之行相Visuddhimagga · Modes of Seeing the Arising of Form and the Immaterial
「思惟色的人應當看見色的生起」——本單元教怎麼看。色有四個來源：業、心、食、時節。業生的色從結生剎那就起，三十色，然後自己再延續四五輪；心生的色只在心強有力的生剎那起——結生心、五識、死心都太弱，連身體都帶不動；食生的色最貼身，一日之食支七日，母食遍胎兒身，塗在身上的也生色，延續十到十二輪；時節生的色最頑固，業心食都停了的屍體與石頭，它還在生。每一種都有一張表：從哪裡來，又如何再生下一輪，幾輪而盡。
中間有一句全單元最要記的：色遲滅而重轉，心速滅而輕轉——一個色住著的期間，有分心生滅十六度。身體是慢的湧動，心是快的漣漪，每一圈漣漪踩著一片湧動起來；死，就是最後一片色上跑完最後十六個心。無常在這裡沒有神秘感，只有齒輪。
無色的生起則是那張有名的六門心路圖：色擊眼、有分二動、轉向、眼識、領受、推度、確定、速行五或七、彼所緣——一次「看見」被拆成十幾個心。觀道要的不是把它背下來，是在自己的看與聽裡真的看見它在跑。時而思惟色、時而思惟無色，加上三相次第行道，論主說：一類瑜伽者到這裡就成就了慧之修習。
“One comprehending form should see the arising of form”—this unit teaches how. Form has four sources: kamma, mind, nutriment, and temperature. Kamma-originated form begins at the rebirth-linking moment with thirty material phenomena, then extends itself another four or five rounds. Mind-originated form arises only at mind’s powerful arising moment—the rebirth-linking mind, sense consciousness, and death mind are all too weak even to move the body. Nutriment-originated form is most intimate: one day’s food supports seven days, a mother’s food pervades the fetus, food smeared on the body also originates form, and the succession continues ten to twelve rounds. Temperature-originated form is most persistent: in a corpse or stone where kamma, mind, and nutriment have stopped, temperature continues to originate form. Each source has a chart: where it comes from, how it produces another round, and after how many rounds it is exhausted.
The sentence to remember is: form ceases slowly and turns ponderously; mind ceases quickly and turns lightly. During the period in which one material phenomenon remains, the life-continuum mind arises and ceases sixteen times. The body is a slow surge and mind a quick ripple; each ripple rises upon a surge already underway. Death is the last sixteen minds running across the final piece of form. Impermanence here has no mystery, only gears.
The arising of the immaterial is shown in the famous six-door cognitive-process diagram: form strikes the eye, the life-continuum vibrates twice, then adverting, eye-consciousness, receiving, investigating, determining, five or seven impulsions, and registration—one act of “seeing” is analyzed into more than ten minds. The insight course does not ask you to memorize it, but to see it actually running in your own seeing and hearing. Comprehending form at one time and the immaterial at another, applying the three characteristics and proceeding in sequence, the commentator says that one kind of meditator accomplishes the cultivation of wisdom here.
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 業生色之生起——結生時之三十色與心色遲速之對 〔CSCD §700〕
見色之生起之行相之說
就是這樣：這所謂的色，是依業等等而由四種原因¹生起的。其中，一切有情的色在生起時，最先是從業而生起的。因為先就胎生者而言，正在結生的剎那，依三相續²而有名為所依十法、身十法、性十法的三十色生起；而那些正是在結生心的生之剎那生起的。就像在生之剎那那樣，在住之剎那與壞之剎那也是這樣。
其中，色是遲滅而重轉的，心是速滅而輕轉的。所以說了：「比丘們啊，我不見其他任何一法，像這心這樣輕轉的。」因為在一個色還存續的期間，有分心³就生起又滅去十六度。心的生之剎那、住之剎那、壞之剎那，是同等的；而色則唯有生與壞的二剎那是輕快的，與那些〔心的剎那〕相等，住之剎那⁴卻是大的——直到十六個心生起又滅去為止，它都還在轉。依於在結生心的生之剎那所生起、已至住位、前生的所依，第二個有分生起；依於與它一同生起、已至住位、前生的所依，第三個有分生起。依這個方式，就應當了知心之相續直到壽命終盡。而對將死的人，依於唯一個已至住位、前生的所依，有十六個心生起。
在結生心的生之剎那所生起的色，與結生心之後第十六個心一同滅去。在住之剎那所生起的，與第十七〔心〕的生之剎那一同滅去。在壞之剎那所生起的，到達第十七〔心〕的住之剎那而滅去。只要還有所謂的轉起，就這樣轉下去。化生者的七十色也依七相續而這樣轉起。
§2 業之六目 〔CSCD §701〕
其中，應當了知這樣的分別：業、業等起、業緣、業緣心等起、業緣食等起、業緣時節等起。
其中，所謂「業」，就是善與不善之思。所謂「業等起」，就是諸異熟蘊，以及眼十法等等七十色。所謂「業緣」，就是那同一個〔色〕；因為業對於業等起也是支持之緣。所謂「業緣心等起」，就是異熟心等起之色。所謂「業緣食等起」，就是：在業等起色之中已至住位的食素生起另一個食素第八⁵，在那裡食素又到達住位而生起另一個——這樣結成四轉或五轉。所謂「業緣時節等起」，就是：業生的火界已至住位而生起時節等起的食素第八，在那裡時節又〔生起〕另一個食素第八——這樣結成四轉或五轉。先這樣，就應當看見業生色的生起。
§3 心之五目——八十九心之四類 〔CSCD §702〕
在心生〔色〕之中，也應當了知這樣的分別：心、心等起、心緣、心緣食等起、心緣時節等起。其中，所謂「心」，就是八十九心。
於彼三十二心，二十六與十九，
并十六——生色、威儀、表⁶者，如是應知。
因為欲界的八個善心、十二個不善心、除意界之外的十個唯作心，以及善與唯作的二個神通心——這三十二心生色、威儀與表。除異熟之外其餘的十個色界心、八個無色界心、八個出世間心——這二十六心生色與威儀，而不生表。欲界的十個有分心、色界的五個、三個意界、一個喜俱異熟無因意識界——這十九心唯生色，不生威儀，也不生表。二個五識、一切有情的結生心、諸漏盡者的死心、四個無色異熟——這十六心既不生色，也不生威儀，也不生表。而這裡凡是生色的，都不是在住之剎那或壞之剎那〔生〕，因為那時心是羸弱的；在生之剎那則是強有力的，所以它那時依於前生的所依而等起色。
所謂「心等起」，就是三個無色蘊，以及「聲九法、身表、語表、空界、輕快性、柔軟性、適業性、積集、相續」這十七種色。所謂「心緣」，就是依「後生的心與心所諸法，對於這前生之身〔為緣〕」這樣所說的四等起之色。所謂「心緣食等起」，就是：在心等起色之中已至住位的食素生起另一個食素第八——這樣結成二三轉。所謂「心緣時節等起」，就是：心等起的時節已至住位而生起另一個食素第八——這樣結成二三轉。就應當這樣看見心生色的生起。
§4 食之五目 〔CSCD §703〕
在食生〔色〕之中，也應當了知這樣的分別：食、食等起、食緣、食緣食等起、食緣時節等起。
其中，所謂「食」，就是段食。所謂「食等起」，就是：〔段食〕得到執取的業生色為緣，安住於其中，由已至住位的食素所等起的食素第八、空界、輕快性、柔軟性、適業性、積集、相續，這十四種色。所謂「食緣」，就是依「段食對於這身，以食緣而為緣」這樣所說的四等起之色。所謂「食緣食等起」，就是：在食等起色之中已至住位的食素生起另一個食素第八，在那裡食素又〔生起〕另一個——這樣結成十至十二度的轉起。
一日所受用的食，可以支持到七日；而天的食素可以支持一個月乃至二個月。母親所受用的食，也遍佈胎兒的身體而等起色。塗在身上的食也等起色。業生的食叫作「執取食」；它也在到達住位時等起色，在那裡食素又等起另一個——這樣結成四轉或五轉。所謂「食緣時節等起」，就是：食等起的火界已至住位而等起時節等起的食素第八。這裡，這食對於諸食等起〔色〕是作為能生而為緣的，對於其餘的則是依止、食、有、不離去這幾種方式——就應當這樣看見食生色的生起。
§5 時節之五目 〔CSCD §704〕
在時節生〔色〕之中，也應當了知這樣的分別：時節、時節等起、時節緣、時節緣時節等起、時節緣食等起。
其中，所謂「時節」，就是四等起的火界；而它有熱時節與冷時節這二種。所謂「時節等起」，就是：四等起的時節得到執取〔色〕為緣，已至住位而在身上等起色；那是聲九法、空界、輕快性、柔軟性、適業性、積集、相續，共十五種。所謂「時節緣」，就是時節對於四等起之諸色的轉起與壞滅而為緣。所謂「時節緣時節等起」，就是：時節等起的火界已至住位而等起另一個食素第八，在那裡時節又〔等起〕另一個——這樣，即使在非執取分之中住立長久之時，時節等起也仍然轉起。所謂「時節緣食等起」，就是：時節等起而已至住位的食素等起另一個食素第八，在那裡食素又〔等起〕另一個——這樣結成十至十二度的轉起。這裡，這時節對於諸時節等起〔色〕是作為能生而為緣的，對於其餘的則是依止、有、不離去這幾種方式——就應當這樣看見時節生色的生起。因為這樣看見色的生起，就叫作「時而思惟色」。
§6 無色之生起——八十一心與六門心路 〔CSCD §705〕
見無色之生起之行相之說
又如同思惟色的人〔應當看見〕色的生起那樣，思惟無色的人也應當看見無色的生起；而那唯是依八十一世間心之生起而說的。
就是這樣：這所謂的無色，先在結生時，依前有所積之業而以十九心生起之分而生起。而它的生起之相，就應當依〈緣起之解說〉中所說的方式而了知。那同一個〔無色〕，自結生心的無間之心起，是依有分〔而生起〕；在壽命終盡時，是依死〔而生起〕。其中凡是欲界的，就在六門之中、於強所緣上，依彼所緣⁷〔而生起〕。
而在轉起之中，由於眼不壞、由於諸色入現前，依於光明、以作意為因的眼識就連同相應諸法一同生起。因為唯有已至住位的色，才在眼淨的住之剎那擊觸眼。在它被擊觸之後，有分生起又滅去二次。其次，唯作意界就在那同一個所緣上成就轉向⁸作用而生起。緊接著，是見那同一個色的、善異熟或不善異熟的眼識。其次，是領受那同一個色的異熟意界。其次，是推度那同一個色的異熟無因意識界。其次，是確定那同一個色的、捨俱的唯作無因意識界。從此以後，是欲界善、不善、唯作諸心之中的一個，或者是捨俱無因之心，作五個或七個速行⁹。其次，對欲界的有情，是十一個彼所緣心之中隨順於速行的任何一個彼所緣。於其餘諸門也是這個理趣；而在意門，大心也會生起。
就應當這樣在六門之中看見無色的生起。因為這樣看見無色的生起，就叫作「時而思惟無色」。
這樣時而思惟色、時而思惟無色，加上三相而次第行道，就有一類〔瑜伽者〕成就了慧之修習。
註
¹ 四種原因：即業、心、食、時節四等起；本篇以下四段逐一開之。
² 三相續：胎生者結生時所起之三色聚——所依十法、身十法、性十法，合為三十色。
³ 有分：一有之中相續不斷之心；於無他心生起中斷時，猶如河流而轉。
⁴ 住之剎那：一法自生至壞之中間位。心之生、住、壞三剎那彼此相等，而色之住剎那獨長，得容十六心之生滅。
⁵ 食素第八：以食素為第八之色聚，即色、香、味、食素以及四大種八法；諸等起相生皆以之為單位。
⁶ 表（viññatti）：以身或語表示其意之色，分身表與語表二種；唯心所生。
⁷ 彼所緣：心路之末位，以速行之所緣為所緣而轉起，故名。
⁸ 轉向：心自有分轉而向於所緣之一位，五門與意門各有其一。
⁹ 速行：心路之中領納所緣而造業之一位，此處作五或七剎那。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Arising of Kamma-Originated Form—Thirty Material Phenomena at Rebirth-Linking and the Contrast Between the Speeds of Mind and Form 〔CSCD §700〕
Discourse on the Mode of Seeing the Arising of Form
That is to say: what is called form arises from four causes,¹ beginning with kamma. Of these, when the form of all beings arises, it first arises from kamma. To begin with womb-born beings, at the moment of rebirth-linking thirty material phenomena arise in three continuities,² called the base decad, body decad, and sex decad; and these arise precisely at the arising moment of the rebirth-linking mind. As at the arising moment, so too at the moments of presence and dissolution.
Here form ceases slowly and turns ponderously, while mind ceases quickly and turns lightly. Hence it was said: “Bhikkhus, I do not see any other single phenomenon that turns as lightly as this mind.” During the period in which one instance of form endures, the life-continuum mind³ arises and ceases sixteen times. The mind’s moments of arising, presence, and dissolution are equal, whereas only form’s two moments of arising and dissolution are swift and equal to those [mind moments]; its moment of presence⁴ is long—it continues until sixteen minds have arisen and ceased. Dependent upon the base that arose at the rebirth-linking mind’s arising moment, is now in presence, and was born earlier, the second life-continuum arises. Dependent upon the base that arose together with that [second life-continuum], is now in presence, and was born earlier, the third life-continuum arises. The continuity of mind should be understood in this manner until the lifespan is exhausted. For one who is dying, sixteen minds arise dependent upon a single base that was born earlier and has reached presence.
The form that arose at the rebirth-linking mind’s arising moment ceases together with the sixteenth mind after the rebirth-linking mind. What arose at its presence moment ceases together with the arising moment of the seventeenth [mind]. What arose at its dissolution moment reaches the presence moment of the seventeenth [mind] and then ceases. It continues in this manner for as long as what is called occurrence continues. The seventy material phenomena of spontaneously born beings likewise occur through seven continuities.
§2 The Six Headings under Kamma 〔CSCD §701〕
Here the following analysis should be understood: kamma, kamma-originated, kamma-conditioned, kamma-conditioned and mind-originated, kamma-conditioned and nutriment-originated, and kamma-conditioned and temperature-originated.
Here “kamma” is wholesome and unwholesome volition. “Kamma-originated” means the resultant aggregates and seventy material phenomena such as the eye decad. “Kamma-conditioned” means that same [form], for kamma is also a support condition for what is kamma-originated. “Kamma-conditioned and mind-originated” is the form originated by resultant mind. “Kamma-conditioned and nutriment-originated” is as follows: within kamma-originated form, nutritive essence that has reached presence produces another nutritive-essence octad; there nutritive essence again reaches presence and produces another—thus it forms four or five successions. “Kamma-conditioned and temperature-originated” is as follows: when the fire element born of kamma has reached presence, it produces a temperature-originated nutritive-essence octad; there temperature [produces] another nutritive-essence octad—thus it forms four or five successions. In this way, first, the arising of kamma-originated form should be seen.
§3 The Five Headings under Mind—Four Classes of the Eighty-Nine Minds 〔CSCD §702〕
Among mind-born [forms], the following analysis should likewise be understood: mind, mind-originated, mind-conditioned, mind-conditioned and nutriment-originated, and mind-conditioned and temperature-originated. Here “mind” means the eighty-nine minds.
Among them, thirty-two minds; twenty-six and nineteen;
And sixteen—producers of form, posture, and intimation: thus should they be known.
The eight sense-sphere wholesome minds, twelve unwholesome minds, ten functional minds excluding the mind element, and two direct-knowledge minds—one wholesome and one functional—make thirty-two minds that produce form, posture, and intimation. The remaining ten fine-material-sphere minds apart from resultants, the eight immaterial-sphere minds, and the eight supramundane minds make twenty-six that produce form and posture but not intimation. The ten sense-sphere life-continuum minds, five fine-material-sphere minds, three mind elements, and one rootless resultant mind-consciousness element accompanied by joy make nineteen that produce only form, not posture or intimation. The two sets of five sense consciousnesses, the rebirth-linking minds of all beings, the death mind of those whose taints are destroyed, and the four immaterial resultants make sixteen that produce neither form nor posture nor intimation. Here, none of those that produce form do so at the moment of presence or dissolution, because mind is weak then; at the arising moment it is powerful, and so at that time, dependent upon a base born earlier, it originates form.
“Mind-originated” means the three immaterial aggregates and these seventeen forms: sound nonad, bodily intimation, verbal intimation, space element, lightness, malleability, wieldiness, accumulation, and continuity. “Mind-conditioned” means form of fourfold origination, as stated in the phrase, “Later-born mind and mental phenomena [are a condition] for this earlier-born body.” “Mind-conditioned and nutriment-originated” is as follows: within mind-originated form, nutritive essence that has reached presence produces another nutritive-essence octad—thus it forms two or three successions. “Mind-conditioned and temperature-originated” is as follows: temperature originated by mind, once it has reached presence, produces another nutritive-essence octad—thus it forms two or three successions. The arising of mind-originated form should be seen in this way.
§4 The Five Headings under Nutriment 〔CSCD §703〕
Among nutriment-born [forms], the following analysis should likewise be understood: nutriment, nutriment-originated, nutriment-conditioned, nutriment-conditioned and nutriment-originated, and nutriment-conditioned and temperature-originated.
Here “nutriment” is physical nutriment. “Nutriment-originated” means these fourteen forms: the nutritive-essence octad, space element, lightness, malleability, wieldiness, accumulation, and continuity, originated by nutritive essence that, having acquired appropriated kamma-originated form as its condition and become established there, has reached presence. “Nutriment-conditioned” means form of fourfold origination as stated in the phrase, “Physical nutriment is a condition for this body by way of nutriment condition.” “Nutriment-conditioned and nutriment-originated” is as follows: within nutriment-originated form, nutritive essence that has reached presence produces another nutritive-essence octad, and there nutritive essence [produces] another—thus it forms ten to twelve successions.
Food consumed on one day can sustain [the body] for as long as seven days, while the nutritive essence of divine food can sustain it for one or even two months. Food consumed by a mother pervades the fetus’s body and originates form. Food smeared upon the body also originates form. Nutriment born of kamma is called “appropriated nutriment”; when it reaches presence, it too originates form, and there nutritive essence again originates another—thus it forms four or five successions. “Nutriment-conditioned and temperature-originated” is as follows: the fire element of nutriment-originated form, once it has reached presence, originates a temperature-originated nutritive-essence octad. Here this nutriment is a condition for nutriment-originated [form] as producer, and for the remainder by way of support, nutriment, presence, and non-disappearance. The arising of nutriment-originated form should be seen in this way.
§5 The Five Headings under Temperature 〔CSCD §704〕
Among temperature-born [forms], the following analysis should likewise be understood: temperature, temperature-originated, temperature-conditioned, temperature-conditioned and temperature-originated, and temperature-conditioned and nutriment-originated.
Here “temperature” is the fire element of fourfold origination, of which there are two kinds, hot temperature and cold temperature. “Temperature-originated” means these fifteen forms: sound nonad, space element, lightness, malleability, wieldiness, accumulation, and continuity, originated in the body by the temperature of fourfold origination once, with appropriated [form] as its condition, it has reached presence. “Temperature-conditioned” means that temperature is a condition for the occurrence and dissolution of forms of fourfold origination. “Temperature-conditioned and temperature-originated” is as follows: the temperature-originated fire element, once it has reached presence, originates another nutritive-essence octad, and there temperature again [originates] another—thus temperature-originated form continues even when it remains for a long time in the non-appropriated domain. “Temperature-conditioned and nutriment-originated” is as follows: nutritive essence that is temperature-originated and has reached presence originates another nutritive-essence octad, and there nutritive essence again [originates] another—thus it forms ten to twelve successions. Here this temperature is a condition for temperature-originated [form] as producer, and for the remainder by way of support, presence, and non-disappearance. The arising of temperature-originated form should be seen in this way. Seeing the arising of form in this way is called “comprehending form at one time.”
§6 The Arising of the Immaterial—Eighty-One Minds and the Six-Door Cognitive Process 〔CSCD §705〕
Discourse on the Mode of Seeing the Arising of the Immaterial
Just as one comprehending form should [see] the arising of form, one comprehending the immaterial should also see the arising of the immaterial; this is stated solely by way of the arising of the eighty-one mundane minds.
That is to say: what is called the immaterial arises first at rebirth-linking by way of the arising of nineteen minds, according to kamma accumulated in the preceding becoming. The mode of its arising should be understood according to the method stated in the Explanation of Dependent Origination. That same [immateriality], from the mind immediately following the rebirth-linking mind onward, arises by way of the life-continuum, and when the lifespan is exhausted, by way of death. Whatever belongs to the sense sphere arises at the six doors, with a strong object, by way of registration.⁷
During occurrence, when the eye is unimpaired and visible forms have entered its range, eye-consciousness arises together with its associated phenomena, dependent upon illumination and with attention as its cause. For only form that has reached presence strikes the eye sensitivity at its moment of presence. After it has struck, the life-continuum arises and ceases twice. Next, the functional mind element arises on that same object, performing the function of adverting.⁸ Immediately after it comes eye-consciousness—wholesome-resultant or unwholesome-resultant—that sees that same visible form. Next comes the resultant mind element receiving that same visible form. Next comes the resultant rootless mind-consciousness element investigating that same visible form. Next comes the functional rootless mind-consciousness element accompanied by equanimity determining that same visible form. After that, one among the sense-sphere wholesome, unwholesome, or functional minds, or the rootless mind accompanied by equanimity, performs five or seven impulsions.⁹ Next, for a sense-sphere being, any one among the eleven registration minds conforming to the impulsions takes that object in registration. The same method applies at the other doors; at the mind door, sublime minds also arise.
The arising of the immaterial should be seen at the six doors in this way. Seeing the arising of the immaterial thus is called “comprehending the immaterial at one time.”
Thus, by comprehending form at one time and the immaterial at another, applying the three characteristics, and practicing in sequence, one kind [of meditator] accomplishes the cultivation of wisdom.
Notes
¹ Four causes: the four origins—kamma, mind, nutriment, and temperature—each developed in the four sections below.
² Three continuities: the three material clusters arising at rebirth-linking for a womb-born being—the base decad, body decad, and sex decad—together totaling thirty material phenomena.
³ Life-continuum: the uninterrupted continuity of mind within one existence; when no other mind arises to interrupt it, it proceeds like a river.
⁴ Moment of presence: the intermediate phase of a phenomenon between its arising and dissolution. A mind’s three moments of arising, presence, and dissolution are equal to one another, whereas the moment of presence of form alone is long enough to accommodate the arising and cessation of sixteen minds.
⁵ Nutritive-essence octad: the material cluster in which nutritive essence is eighth—color, odor, taste, nutritive essence, and the four great elements. Successive acts of origination take it as their unit.
⁶ Intimation (viññatti): form that communicates an intention through body or speech, divided into bodily intimation and verbal intimation; it is originated only by mind.
⁷ Registration: the final stage of a cognitive process, which occurs with the impulsions’ object as its own, hence its name.
⁸ Adverting: the stage in which mind turns from the life-continuum toward an object; there is one kind for the five doors and another for the mind door.
⁹ Impulsion: the stage of the cognitive process that receives the object and performs kamma; here it runs for five or seven moments.
「思惟色的人應當看見色的生起」——這一單元把「生起」拆到十六個心剎那與四種等起的每一轉，讓「生」不再是一個字，而是一部你看得見齒輪的機器
大局 — 從「說無常」到「看見生起」：色的四種來源與無色的六門心路
上一單元末句說「思惟色的人應當看見色的生起」；本單元就教怎麼看：色由業・心・食・時節四種原因生起（§1 總標），論主逐一給出「業之六目」（§2）、「心之五目」（§3）、「食之五目」（§4）、「時節之五目」（§5）——每一目都是一張「這種色從哪裡來、又如何再生下一輪」的表；其間穿插一個極重要的觀察：色遲滅而重轉、心速滅而輕轉，一色住時有分心生滅十六度（§1）。然後轉到無色：八十一世間心之生起——結生・有分・死・彼所緣，與六門心路的一整串（轉向・眼識・領受・推度・確定・速行・彼所緣）（§6）。末句：時而思惟色、時而思惟無色，加三相而次第行道，一類瑜伽者即成就慧之修習。〔所見〕本單元沒有一句「教理」，全是解剖圖；但解剖圖的用意是讓「生滅」變成可見的——你看見一粒色生起、住到第十六個心才滅，你就不必相信「無常」，你在看它。這是二十品「度遍知」段的血肉：共相要貼在看見的東西上。
§01 業生色之生起——結生時之三十色與心色遲速之對 → 白話 §1
色依業等四原因生起，最先從業：胎生者結生剎那依三相續有所依十法・身十法・性十法三十色生起，於結生心之生住壞三剎那皆然。色遲滅重轉、心速滅輕轉（「我不見其他一法如心之輕轉」）：一色存續期間有分心生滅十六度；心之生住壞三剎那相等，色唯生壞二剎那與之等而住剎那大——十六心生滅方過。依結生心生剎那所生、已至住位之前生所依，第二有分生；依與之同生已住之所依，第三有分生……直至壽盡；將死者依唯一已住所依有十六心生。結生心生剎那所生之色與其後第十六心同滅、住剎那所生與第十七心生剎那同滅、壞剎那所生至第十七心住剎那滅——轉起未止即如是轉；化生者七十色依七相續同此（白話 §1）。〔讀法〕先記一個比例：一個色的壽命＝十六個心的壽命。心像水面的漣漪一圈接一圈，色像水面下較慢的湧動；每一圈漣漪都踩著一片湧動起來（「依前生已住的所依」）。〔所見〕「將死的人，依於唯一個已至住位的所依，有十六個心生起」——這一句是把「死」也放進同一部機器：最後一片色上跑完最後十六個心，就是死。無常在這裡沒有神秘感，只有齒輪。
§02 業之六目 → 白話 §2
業（善不善之思）・業等起（異熟蘊與眼十法等七十色）・業緣（同彼色，業為其支持之緣）・業緣心等起（異熟心等起之色）・業緣食等起（業等起色中已住之食素生另一食素第八，結成四五轉）・業緣時節等起（業生火界已住生時節等起之食素第八，四五轉）——如是見業生色之生起（白話 §2）。〔讀法〕六目其實在畫一棵樹：業是種子，業等起是第一批枝葉，然後這些枝葉自己又長出食素第八、火界又長出時節等起——業不只生一批色，它生的色會再生四五輪。〔所見〕「四轉或五轉」——論主給了一個衰減的數字：業生的色能自我延續四五輪就止。無常不是「馬上沒了」，是「有限地延續，然後盡」。
§03 心之五目——八十九心之四類 → 白話 §3
心（八十九心）・心等起・心緣・心緣食等起・心緣時節等起。八十九心四類：三十二心（欲界八善・十二不善・除意界十唯作・善與唯作二神通心）生色・威儀・表；二十六心（除異熟之餘十色界心・八無色界心・八出世間心）生色與威儀不生表；十九心（欲界十有分・色界五・三意界・一喜俱異熟無因意識界）唯生色；十六心（二五識・一切有情結生心・漏盡者死心・四無色異熟）不生色不生威儀不生表——生色者唯於生剎那（強）非住壞剎那（弱）。心等起＝三無色蘊與聲九法・身表・語表・空界・輕快性・柔軟性・適業性・積集・相續十七色；心緣＝後生心心所對前生身為緣之四等起色；心緣食等起・時節等起各結成二三轉（白話 §3）。〔讀法〕八十九心分四等：會讓身體做動作又會表達的（三十二）、會動不會表達的（二十六）、只維持身體不動作的（十九）、連身體都不生的（十六）。「表」（身表語表）是心生色裡最像「意志」的一種——只有前三十二心有。〔所見〕「結生心不生色、五識不生色、死心不生色」——三個最關鍵的心都不生色，因為那時心「羸弱」；生色要在心「強有力」的生剎那。這裡藏著一句修行心理學：心弱的時候，連身體都帶不動。
§04 食之五目 → 白話 §4
食（段食）・食等起（段食得執取之業生色為緣、住其中，由已住之食素等起食素第八・空界・輕快性・柔軟性・適業性・積集・相續十四色）・食緣（段食對此身以食緣為緣之四等起色）・食緣食等起（十至十二度轉起）・一日之食可支七日、天之食素一至二月、母食遍胎兒身、塗身之食亦生色、業生食名執取食亦四五轉・食緣時節等起（食等起火界已住生時節等起食素第八）；食對食等起為能生，對餘為依止・食・有・不離去（白話 §4）。〔讀法〕「一日所受用的食可以支持到七日」「母親的食遍佈胎兒身體」「塗在身上的食也等起色」——這一節是全單元最貼身的：你吃的東西真的變成你的色，且延續十到十二輪——比業生的四五轉還長。〔所見〕食是四等起裡「你可以動手的」那一個：業是過去的、時節是外在的、心是難把握的，唯有食——所以第一品把資具與省思講得那麼細，落點就在這裡。
§05 時節之五目 → 白話 §5
時節（四等起之火界，熱冷二種）・時節等起（四等起之時節得執取色為緣已住而於身等起聲九法・空界・輕快性・柔軟性・適業性・積集・相續十五色）・時節緣（時節對四等起色之轉起壞滅為緣）・時節緣時節等起（火界已住生另一食素第八，於非執取分中住立長久亦轉）・時節緣食等起（十至十二度）；時節對時節等起為能生，對餘為依止・有・不離去。如是見色之生起名「時而思惟色」（白話 §5）。〔讀法〕時節之目多一句別的目沒有的話：「即使在非執取分之中住立長久之時，時節等起也仍然轉起」——屍體、石頭、離身的髮：業心食都停了，時節還在生色。所以「非執取色」也是無常的：只是慢。〔所見〕四目末尾各有一句「這樣看見……的生起」——四句加起來就是「時而思惟色」的定義：思惟色＝看見色從四個來源生起、又各自延續幾轉而盡。
§06 無色之生起——八十一心與六門心路 → 白話 §6
思惟無色者當見無色之生起——唯依八十一世間心。結生時依前有所積之業以十九心之分生起（相見緣起解說）；自結生心無間起依有分、壽盡時依死、欲界者於六門強所緣依彼所緣。轉起中：眼不壞・色現前・依光明・以作意為因，眼識連同相應法生——唯已住之色於眼淨住剎那擊眼；擊後有分生滅二次；唯作意界於同所緣成轉向作用而生；次見彼色之善不善異熟眼識；次領受之異熟意界；次推度之異熟無因意識界；次確定之捨俱唯作無因意識界；次欲界善不善唯作心之一或捨俱無因心作五或七速行；次欲界有情十一彼所緣心中隨順速行之一為彼所緣；餘門同理，意門更有大心生。如是於六門見無色之生起名「時而思惟無色」。時而色時而無色加三相次第行道，一類瑜伽者成就慧之修習（白話 §6）。〔讀法〕六門心路是南傳阿毘達磨最有名的一張圖：色擊眼→有分二動→轉向→眼識→領受→推度→確定→速行五或七→彼所緣——一次「看見」被拆成十幾個心。看見這一串，就是「看見無色的生起」。〔所見〕注意觀道在這裡要的不是把這串背下來（第十四品已講過），是在自己的看與聽裡真的看見它在跑——那時「心是無常的」不再是句子，是現場。末句「一類瑜伽者成就了慧之修習」——論主老實地說「一類」：有人到這裡就通了，其他人要走下面的色七法無色七法。
給一般讀者
帶走一個比例與一個提醒。比例：一個色的壽命＝十六個心的壽命——身體是慢的湧動，心是快的漣漪，每一圈漣漪踩著一片湧動起來；死，就是最後一片色上跑完最後十六個心。提醒：色有四個來源——業、心、食、時節；其中你能動手的是食——一日之食支七日，塗在身上的也生色；你吃的真的變成你的身體，再延續十到十二輪而盡。看見這些，「無常」就不用信，你在看它。
想讀本單元全文：白話 §1–§6 即業生色與心色遲速、業之六目、心之五目與八十九心四類、食之五目、時節之五目、無色之生起與六門心路的全段逐段全譯。
“One comprehending form should see the arising of form”—this unit breaks “arising” down into sixteen mind-moments and every succession produced by four kinds of origination, so that “arising” is no longer one word but a machine whose gears you can see
The Big Picture — From “Saying Impermanent” to “Seeing Arising”: Form’s Four Sources and the Immaterial Six-Door Cognitive Process
The preceding unit ended, “One comprehending form should see the arising of form”; this unit teaches how. Form arises from four causes—kamma, mind, nutriment, and temperature (the general statement in §1). The commentator gives in turn the “six headings under kamma” (§2), “five headings under mind” (§3), “five headings under nutriment” (§4), and “five headings under temperature” (§5). Each is a chart showing where this kind of form comes from and how it produces another succession. Amid them is one crucial observation: form ceases slowly and turns ponderously; mind ceases quickly and turns lightly. While one instance of form remains, the life-continuum mind arises and ceases sixteen times (§1). The discussion then turns to the immaterial: the arising of eighty-one mundane minds—rebirth-linking, life-continuum, death, and registration—and the whole six-door cognitive sequence: adverting, eye-consciousness, receiving, investigating, determining, impulsion, and registration (§6). The closing sentence says that one who comprehends form at one time and the immaterial at another, applies the three characteristics, and proceeds in sequence accomplishes the cultivation of wisdom. 〔What is seen〕 This unit contains no single “doctrine”; it is all anatomical diagram. Yet its purpose is to make rise and fall visible. When you see one material phenomenon arise and remain until the sixteenth mind before ceasing, you need not believe in “impermanence”; you are watching it. This is the flesh of Chapter Twenty’s stage of full understanding as investigation: general characteristics must be applied to what has been seen.
§01 The Arising of Kamma-Originated Form—Thirty Material Phenomena at Rebirth-Linking and the Contrast Between the Speeds of Mind and Form → Vernacular §1
Form arises from four causes beginning with kamma, and first of all from kamma. At a womb-born being’s moment of rebirth-linking, thirty material phenomena arise in three continuities: the base decad, body decad, and sex decad; this occurs at the arising, presence, and dissolution moments of the rebirth-linking mind. Form ceases slowly and turns ponderously, while mind ceases quickly and turns lightly (“I see no other single phenomenon that turns as lightly as mind”). During one material phenomenon’s duration, the life-continuum mind arises and ceases sixteen times. A mind’s arising, presence, and dissolution moments are equal; form’s arising and dissolution alone are equally swift, while its presence moment is long—it passes only after sixteen minds have arisen and ceased. Dependent upon the earlier-born base that arose at the rebirth-linking mind’s arising and has reached presence, the second life-continuum arises; dependent upon the base arisen with it and now in presence, the third arises, and so forth until the lifespan ends. For a dying person sixteen minds arise dependent upon one base in presence. Form arisen at rebirth-linking’s arising moment ceases with the sixteenth succeeding mind; form arisen at its presence moment with the seventeenth mind’s arising; form arisen at its dissolution moment upon the seventeenth mind’s presence. This continues so long as occurrence continues; the spontaneously born being’s seventy forms occur similarly in seven continuities (Vernacular §1). 〔How to read〕 Remember one ratio: the lifespan of one material phenomenon equals the lifespans of sixteen minds. Mind is like ripple after ripple on the water’s surface, form like a slower surge underneath; each ripple arises by stepping on a surge already in motion—“dependent upon an earlier-born base in presence.” 〔What is seen〕 “For a dying person, sixteen minds arise dependent upon a single earlier-born base in presence”: this sentence places death in the same machine. The last sixteen minds run across the final piece of form, and that is death. Impermanence here has no mystery, only gears.
§02 The Six Headings under Kamma → Vernacular §2
Kamma—wholesome and unwholesome volition; kamma-originated—the resultant aggregates and seventy material phenomena such as the eye decad; kamma-conditioned—that same form, with kamma as its support condition; kamma-conditioned and mind-originated—form originated by resultant mind; kamma-conditioned and nutriment-originated—nutritive essence in kamma-originated form, once in presence, produces another nutritive-essence octad, yielding four or five successions; and kamma-conditioned and temperature-originated—the fire element born of kamma, once in presence, produces a temperature-originated nutritive-essence octad, yielding four or five successions. Thus one sees the arising of kamma-originated form (Vernacular §2). 〔How to read〕 The six headings draw a tree: kamma is the seed, kamma-originated form the first branches and leaves; those branches then themselves produce nutritive-essence octads, and their fire element produces temperature-originated forms. Kamma does not produce only one batch of form; the form it produces continues for another four or five generations. 〔What is seen〕 “Four or five successions”: the commentator supplies a number for attenuation. Kamma-born form can perpetuate itself for four or five rounds, then stops. Impermanence does not mean “gone immediately”; it means “continues finitely, then is exhausted.”
§03 The Five Headings under Mind—Four Classes of the Eighty-Nine Minds → Vernacular §3
Mind—the eighty-nine minds; mind-originated; mind-conditioned; mind-conditioned and nutriment-originated; and mind-conditioned and temperature-originated. The eighty-nine minds fall into four classes: thirty-two—the eight sense-sphere wholesome, twelve unwholesome, ten functional excluding mind element, and two direct-knowledge minds, wholesome and functional—produce form, posture, and intimation; twenty-six—the ten remaining fine-material minds excluding resultants, eight immaterial minds, and eight supramundane minds—produce form and posture but not intimation; nineteen—the ten sense-sphere life-continuums, five fine-material minds, three mind elements, and one rootless resultant mind-consciousness element accompanied by joy—produce form only; sixteen—the two sets of five sense consciousnesses, every being’s rebirth-linking mind, the death mind of those whose taints are destroyed, and four immaterial resultants—produce neither form, posture, nor intimation. Form-producing minds do so only at the powerful arising moment, not the weak moments of presence or dissolution. Mind-originated means the three immaterial aggregates and seventeen forms: sound nonad, bodily and verbal intimation, space, lightness, malleability, wieldiness, accumulation, and continuity. Mind-conditioned is fourfold-originated form for which later-born mind and mental factors condition the earlier-born body; the nutriment- and temperature-originated branches each form two or three successions (Vernacular §3). 〔How to read〕 The eighty-nine minds have four ranks: those that move the body and express (thirty-two), move without expressing (twenty-six), merely maintain the body without movement (nineteen), and do not even originate form (sixteen). Intimation—bodily and verbal—is the form originated by mind that most resembles “intention”; only the first thirty-two minds have it. 〔What is seen〕 “The rebirth-linking mind does not originate form, sense consciousness does not originate form, the death mind does not originate form”: three crucial minds do not originate form because mind is then “weak”; form requires the powerful arising moment. A line of practice psychology hides here: when mind is weak, it cannot even move the body.
§04 The Five Headings under Nutriment → Vernacular §4
Nutriment—physical nutriment; nutriment-originated—the fourteen forms comprising the nutritive-essence octad, space, lightness, malleability, wieldiness, accumulation, and continuity, produced by nutritive essence that, having acquired appropriated kamma-originated form as its condition and become established there, has reached presence; nutriment-conditioned—form of fourfold origination conditioned by physical nutriment; nutriment-conditioned and nutriment-originated—ten to twelve successions. Food consumed for one day can support seven days; divine nutritive essence one or two months; a mother’s food pervades the fetus; food smeared on the body also originates form; kamma-born “appropriated nutriment” produces four or five successions. Nutriment-conditioned and temperature-originated means that the fire element of nutriment-originated form, once in presence, produces a temperature-originated nutritive-essence octad. Nutriment conditions nutriment-originated form as producer and the rest by way of support, nutriment, presence, and non-disappearance (Vernacular §4). 〔How to read〕 “One day’s food can support seven days”; “a mother’s food pervades the fetus”; “food smeared on the body also originates form”: this is the unit’s most intimate section. What you eat truly becomes your form and continues ten to twelve rounds, longer than kamma-born form’s four or five. 〔What is seen〕 Among the four origins, nutriment is the one you can directly act upon: kamma is past, temperature external, and mind hard to grasp. This is why Chapter One treats requisites and reflection in such detail; its practical landing point is here.
§05 The Five Headings under Temperature → Vernacular §5
Temperature—the fire element of fourfold origination, divided into hot and cold; temperature-originated—the fifteen forms comprising sound nonad, space, lightness, malleability, wieldiness, accumulation, and continuity, originated in the body when fourfold-originated temperature, with appropriated form as condition, reaches presence; temperature-conditioned—temperature conditions the occurrence and dissolution of fourfold-originated form; temperature-conditioned and temperature-originated—the fire element in presence produces another nutritive-essence octad and continues even when established for a long time in the non-appropriated domain; temperature-conditioned and nutriment-originated—ten to twelve successions. Temperature conditions temperature-originated form as producer and the remainder by support, presence, and non-disappearance. Seeing form’s arising thus is “comprehending form at one time” (Vernacular §5). 〔How to read〕 The temperature section alone adds a sentence absent from the other sources: “temperature-originated form continues even when established for a long time in the non-appropriated domain.” In a corpse, stone, or severed hair, kamma, mind, and nutriment have stopped, but temperature still originates form. Non-appropriated form is impermanent too; it is simply slower. 〔What is seen〕 Each of the four sections closes, “The arising of ... should be seen in this way.” Together these four sentences define “comprehending form at one time”: to comprehend form is to see it arise from four sources, continue for a limited number of successions, and be exhausted.
§06 The Arising of the Immaterial—Eighty-One Minds and the Six-Door Cognitive Process → Vernacular §6
One comprehending the immaterial should see its arising through the eighty-one mundane minds. At rebirth-linking it arises as one of nineteen minds according to kamma accumulated in the preceding becoming—the mode is given in the Explanation of Dependent Origination; after rebirth-linking it arises as life-continuum, at the lifespan’s end as death, and for sense-sphere beings at a strong object through the six doors as registration. During occurrence, eye-consciousness and its associated phenomena arise when the eye is unimpaired, form is present, illumination supports it, and attention serves as cause. Only form in presence strikes eye sensitivity at its presence moment; after the strike, the life-continuum arises and ceases twice; the functional mind element then performs adverting to the same object; next wholesome- or unwholesome-resultant eye-consciousness sees it; resultant mind element receives; resultant rootless mind-consciousness investigates; functional rootless mind-consciousness accompanied by equanimity determines; then a sense-sphere wholesome, unwholesome, or functional mind, or a rootless equanimous mind, performs five or seven impulsions; lastly one of eleven registration minds conforming to the impulsions registers the object. The other doors follow the same method, while sublime minds also arise at the mind door. Seeing the immaterial arise thus at the six doors is “comprehending the immaterial at one time.” Comprehending form at one time and the immaterial at another, applying the three characteristics and proceeding in sequence, one kind of meditator accomplishes the cultivation of wisdom (Vernacular §6). 〔How to read〕 The six-door cognitive process is the best-known diagram of Theravāda Abhidhamma: form strikes the eye → two life-continuum vibrations → adverting → eye-consciousness → receiving → investigating → determining → five or seven impulsions → registration. One act of “seeing” is analyzed into more than ten minds. Seeing that series is “seeing the arising of the immaterial.” 〔What is seen〕 The insight course here does not ask you to memorize the sequence—it was already taught in Chapter Fourteen—but to see it actually running within your own seeing and hearing. Then “mind is impermanent” ceases to be a sentence and becomes the scene before you. The closing says that “one kind of meditator” accomplishes wisdom cultivation here. The commentator is candid: some break through at this point; others need to continue through the sevenfold methods for form and the immaterial below.
For the General Reader
Take away one ratio and one reminder. The ratio: the lifespan of one material phenomenon equals the lifespans of sixteen minds. The body is a slow surge and mind a quick ripple; each ripple rises upon a surge already underway. Death is the last sixteen minds running across the last piece of form. The reminder: form has four sources—kamma, mind, nutriment, and temperature. Of these, nutriment is the one you can act upon. One day’s food supports seven days, and even what is smeared on the body originates form; what you eat becomes your body, then continues ten to twelve rounds before being exhausted. Once this is seen, impermanence need not be believed—you are watching it.
To read this unit in full: Vernacular §§1–6 gives the complete, sequential translation of kamma-originated form and the differing speeds of mind and form; the six headings under kamma; the five headings under mind and the four classes of eighty-nine minds; the five headings under nutriment; the five headings under temperature; and the arising of the immaterial through the six-door cognitive process.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
品名 道非道智見清淨 Maggāmaggañāṇadassanavisuddhi（品題行落於本品之首單元，本檔不重錄）。
篇名 譯底欄自帶 ### 行 2 個：### Rūpanibbattipassanākārakathā（見色之生起之行相之說）與 ### Arūpanibbattipassanākārakathā（見無色之生起之行相之說）。後者為段內之題，本單元不再切——〔CSCD §700〕至〔CSCD §704〕落前題之下，〔CSCD §705〕落後題之下。
段號域 譯底欄之段號自〔CSCD §700〕至〔CSCD §705〕，實落段號 6 個，無缺、無重、無降序階。本篇於譯底欄之幅為 10,145 位元組——居本品七單元之第四。
篇之骨——三層 ①〔CSCD §700〕立業生色之生起之相並以心色二者生滅之遲速對比之；②〔CSCD §701〕至〔CSCD §704〕以「四等起各五分」之格逐一開之——業出六目，心、食、時節各出五目；③〔CSCD §705〕以八十一世間心之生起開無色之生起，末以六門心路之次第實之。
四等起五分之格 四段之首句逐字同構：Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo（業之六目）・Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo（心之五目）・Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo（食之五目）・Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo（時節之五目）。首段之目為六而後三段之目為五——業之段別出 kammapaccayacittasamuṭṭhānaṃ 一目而後三段無其對；又時節之段之末二目其序與食之段相反（食之段作「食緣食生・食緣時節生」而時節之段作「時節緣時節生・時節緣食生」）。本目誌其字面之實而不代齊其式。
四段之收句同構 四段各以 Evaṃ tāva kammajarūpassa nibbatti passitabbā・Evaṃ cittajarūpassa nibbatti passitabbā・evaṃ āhārajarūpassa nibbatti passitabbā・evaṃ utujarūpassa nibbatti passitabbā 收——四收句逐字同構而唯首者帶 tāva；第四收句之後復有一總收 Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma。誌其字面之實。
論主自標之一處自限 〔CSCD §705〕之無色之生起 Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo（其生起之相當如緣起之解說所說而知）——論自標其詳在前品而不重出。
篇末之收 本篇收於 Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.——「時而色時而無色」一語逐字回提前篇之末（kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ）。
前後接點 前承四十行相隨觀之單元：彼篇末句命 Rūpaṃ sammasantena rūpassa nibbatti passitabbā，本篇首即以 Seyyathidaṃ – 直承之而列四因——二篇之接為一句之續，本篇無別起之語。後接色七法思惟之單元：本篇末以「令慧之修習成就」收，次篇即以 Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati 起——Aparo 一語標其為別一行者之門。
movement 品夾《總覽》繫本單元於 §C〈道非道智見清淨（第 20 品）— 認出「不是道」的那十樣〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
業生色與心色之遲速〔CSCD §700〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpanibbattipassanākāra | 見色之生起之行相 | 本篇前段之題 | 〔CSCD §700〕 |
| tisantati | 三相續 | 胎生者結生時之色聚之格：所依十法、身十法、性十法 | 〔CSCD §700〕 |
| dandhanirodha | 遲滅 | 色之相 | 〔CSCD §700〕 |
| garuparivatti | 重轉 | 色之相之二 | 〔CSCD §700〕 |
| khippanirodha | 速滅 | 心之相 | 〔CSCD §700〕 |
| lahuparivatti | 輕轉 | 心之相之二；所引之經以之為心之獨相 | 〔CSCD §700〕 |
| soḷasavāra | 十六度 | 一色住時心之生滅之數 | 〔CSCD §700〕 |
| ṭhitikkhaṇo pana mahā | 住之剎那為大 | 色之三剎那之不齊——生滅二剎那與心同而住剎那獨長 | 〔CSCD §700〕 |
| ṭhānappatta | 已至住位者 | 所依色為緣之條件；本篇之屈折諸形多見 | 〔CSCD §700〕–〔CSCD §704〕 |
| purejāta | 前生 | 所依色與心之關係 | 〔CSCD §700〕 |
| opapātika | 化生者 | 與胎生者為對；其色以七相續七十法 | 〔CSCD §700〕 |
| sattasantati | 七相續 | 化生者結生時之色聚之格 | 〔CSCD §700〕 |
四等起之分〔CSCD §701〕–〔CSCD §704〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammasamuṭṭhāna | 業等起 | 異熟蘊與眼十法等七十色 | 〔CSCD §701〕 |
| kammapaccaya | 業緣 | 論自標業亦為業生色之支持緣 | 〔CSCD §701〕 |
| ojaṭṭhamaka | 食素第八 | 諸等起相生之色聚；本篇之屈折諸形多見 | 〔CSCD §701〕–〔CSCD §704〕 |
| ekūnanavuticittāni | 八十九心 | 心生色之段所立之心之全數 | 〔CSCD §702〕 |
| viññatti | 表 | 心所生之三事之一（餘二為色與威儀） | 〔CSCD §702〕 |
| iriyāpatha | 威儀 | 心所生之三事之二 | 〔CSCD §702〕 |
| abhiññācitta | 神通心 | 生色、威儀、表之三十二心之二 | 〔CSCD §702〕 |
| saddanavaka | 聲九法 | 心生與時節生色聚之一 | 〔CSCD §702〕・〔CSCD §704〕 |
| pacchājāta | 後生 | 心為身之緣之相；引發趣之語 | 〔CSCD §702〕 |
| kabaḷīkāro āhāro | 段食 | 食等起之體 | 〔CSCD §703〕 |
| upādiṇṇa | 執取 | 食生色所待之緣 | 〔CSCD §703〕 |
| upādiṇṇakāhāra | 執取食 | 業生食之名 | 〔CSCD §703〕 |
| anupādiṇṇapakkha | 非執取分 | 時節生色所轉之處 | 〔CSCD §704〕 |
| uṇhautu・sītautu | 熱時節・冷時節 | 時節之二分 | 〔CSCD §704〕 |
| nissayāhāraatthiavigata | 依止・食・有・不離去 | 食為餘色之緣之四種 | 〔CSCD §703〕 |
| nissayaatthiavigata | 依止・有・不離去 | 時節為餘色之緣之三種——與上為對而少「食」一種 | 〔CSCD §704〕 |
無色之生起與六門心路〔CSCD §705〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| arūpanibbattipassanākāra | 見無色之生起之行相 | 本篇後段之題 | 〔CSCD §705〕 |
| ekāsīti lokiyacittuppāda | 八十一世間心之生起 | 無色之生起之全域 | 〔CSCD §705〕 |
| āyūhitakamma | 所積之業 | 結生之緣 | 〔CSCD §705〕 |
| ekūnavīsaticittuppādappabheda | 十九心生起之分 | 結生之數 | 〔CSCD §705〕 |
| balavārammaṇa | 強所緣 | 彼所緣所待之緣 | 〔CSCD §705〕 |
| āpāthagata | 入現前 | 色觸眼之條件 | 〔CSCD §705〕 |
| ālokasannissita | 依於光明 | 眼識生起之緣之一 | 〔CSCD §705〕 |
| manasikārahetuka | 以作意為因 | 眼識生起之緣之二 | 〔CSCD §705〕 |
| āvajjanakicca | 轉向作用 | 唯作意界之用 | 〔CSCD §705〕 |
| sampaṭicchamānā vipākamanodhātu | 領受之異熟意界 | 心路之第四位 | 〔CSCD §705〕 |
| santīrayamānā | 推度者 | 心路之第五位之用 | 〔CSCD §705〕 |
| vavatthāpayamānā | 確定者 | 心路之第六位之用 | 〔CSCD §705〕 |
| javana | 速行 | 心路之第七位；本篇作「五或七」 | 〔CSCD §705〕 |
| javanānurūpaṃ | 隨速行 | 彼所緣之取之準 | 〔CSCD §705〕 |
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 6 個與版頁記 9 個，後者皆在註記之內）。圓括注 3 處，逐一為出處標記，無非出處之括注。引號標記 '' 實測 8 處。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊 四等起之綱，其末二目之序四段中三段相同而一段相反：業之段作 kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhāna（食生在前）、心之段作 cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhāna（食生在前）、食之段作 āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhāna（食生在前），而時節之段獨作 utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhāna（時節生在前）。四段之綱三順一逆——本目誌其字面之實而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §700〕之 Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti.——dandhanirodhaṃ 與 khippanirodhaṃ 作對格而 garuparivatti 與 lahuparivatti 作主格，一句之內二格並書。誌其實而不判。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §700〕 | Tenāha –／''nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta''nti | 心之輕轉為諸法之最 | (a. ni. 1.48) |
| 〔CSCD §702〕 | ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā''ti（括注插於引句與其釋語之間，引截至括注之前；其後續之語為 evaṃ vuttaṃ catusamuṭṭhānarūpaṃ） | 心為身之後生緣 | (paṭṭhā. 1.1.11) |
| 〔CSCD §703〕 | ''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo''ti（括注插於引句與其釋語之間，引截至括注之前；其後續之語為 evaṃ vuttaṃ catusamuṭṭhānarūpaṃ） | 段食為身之食緣 | (paṭṭhā. 1.1.15) |
引式之數〔本欄實測〕 Tenāha 1 處；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāhu・Porāṇā・kira 俱零命中。本文自標之圓括注出處 3 處・2 種（發趣 2、增支部 1）。發趣之二引其式全同——皆以 evaṃ vuttaṃ catusamuṭṭhānarūpaṃ 之句收，且其出處括注皆插於引句與該收語之間，引語與其所釋之詞合為一句，非別起之引。此數唯就本篇之域，不及全書。
論主自作之偈一首 〔CSCD §702〕之 Tesu dvattiṃsa cittāni, chabbīsekūnavīsati;／Soḷasa rūpiriyāpathaviññattijanakā matā. 二行——其為八十九心之四類之數之綱，其後之散文（自 Kāmāvacarato hi aṭṭha kusalāni 起之四段）逐一釋之。「偈立其綱・散文逐句回提而釋」之式，於本篇唯此一處。
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 零命中、iva 詞界 零命中、upamā 諸形 零命中、Yathā hi 起之對句式喻 零命中。sadisa 諸形 2 見，二者皆非喻而為「同等」之判（〔CSCD §700〕之 Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā 與 Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā）。
本篇譬喻全零 本篇為本品七單元中唯一全無譬喻者——其幅一萬餘位元組而比況詞一不出。其由為文體：全篇皆為色法之數與心路之次第之列舉，無敘事亦無破執之段。本目如實記其零而不代增（規格所命：查無即記無）。
乙・修辭之可核觀察 ①? 全篇 零命中——Kathaṃ?・Kasmā? 之引釋式俱不出。為本品七單元中唯一全無問號者。②「當知」一語之屈折諸形 6 見（四等起之綱四見、無色之生起一見、心路之次第一見），「當見」一語之屈折諸形 6 見（四收句四見、總收二見）——二語各六，為本篇之骨。③Seyyathidaṃ – 之開列式 2 見（〔CSCD §700〕之四因與〔CSCD §705〕之結生之數）。④Esa nayo sesadvāresupi. 之推廣式 1 見（〔CSCD §705〕之六門）。⑤縮排之偈行：四空格之行 2 行（論主自作之綱要偈一首），二空格之行 零。⑥…pe… 省略式 零命中。⑦catasso vā pañca vā pavattiyo ghaṭeti（結四或五轉）之算語 3 見、dve tisso pavattiyo ghaṭeti（結二三轉）2 見、dasadvādasavāre pavattiṃ ghaṭeti（結十至十二度之轉）2 見——三式七見，為本篇色聚相生之數之全部。
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 §700〕 Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti | 行緣識廣說之單元〔CSCD §629〕 | 彼篇立結生時之三十法聚與二三十法之分，本篇之三十色與之同數 |
〔CSCD §701〕 Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca | 見清淨之單元〔CSCD §664〕 | 彼篇以四等起立四十二行相與六十色，本篇以四等起立色之生起 |
〔CSCD §702〕 Tattha cittaṃ nāma ekūnanavuticittāni. | 識蘊之單元 | 八十九心之分別在彼廣說 |
〔CSCD §702〕 ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā''ti | 發趣二十四緣之單元 | 彼篇立後生緣與前生緣之相，本篇引其文 |
〔CSCD §703〕 ''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo''ti | 發趣二十四緣之單元 | 彼篇立食緣之相，本篇引其文 |
〔CSCD §705〕 Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. | 緣起之諸單元 | 論自標無色之生起之相之詳在彼 |
〔CSCD §705〕 Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. | 行緣識廣說之單元〔CSCD §621〕 | 彼篇立彼所緣之位與其復名，本篇以之收心路 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Knowledge and Vision of What Is and Is Not the Path, Maggāmaggañāṇadassanavisuddhi (the chapter-title line occurs in the first unit of the chapter and is not repeated here).
Section titles The base-text column carries 2 ### lines: ### Rūpanibbattipassanākārakathā (Discourse on the Mode of Seeing the Arising of Form) and ### Arūpanibbattipassanākārakathā (Discourse on the Mode of Seeing the Arising of the Immaterial). The latter is an intra-paragraph title, and this unit is not divided again—〔CSCD §700〕 through 〔CSCD §704〕 fall under the former title, while 〔CSCD §705〕 falls under the latter.
Paragraph-number range The base-text column runs from 〔CSCD §700〕 through 〔CSCD §705〕, containing 6 paragraph numbers, with no gaps, duplicates, or descending step in the sequence. This section spans 10,145 bytes in the base-text column—the fourth longest of the chapter’s seven units.
Skeleton of the section—three levels (1) 〔CSCD §700〕 establishes the mode of the arising of kamma-originated form and contrasts the rates at which mind and form arise and cease; (2) 〔CSCD §701〕 through 〔CSCD §704〕 develop each of the “four origins in five divisions”—kamma under six headings, and mind, nutriment, and temperature each under five; and (3) 〔CSCD §705〕 develops the arising of the immaterial by way of the arising of eighty-one mundane minds, substantiating it at the end through the sequence of a six-door cognitive process.
Pattern of the four origins in five divisions The opening sentences of the four paragraphs have the same structure verbatim: Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo (six headings under kamma); Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo (five under mind); Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo (five under nutriment); and Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo (five under temperature). The first paragraph has six headings, the later three five—the kamma paragraph separately includes kammapaccayacittasamuṭṭhānaṃ, without a counterpart in the later three. Moreover, the order of the final two headings under temperature is the reverse of the nutriment paragraph (nutriment gives “nutriment-conditioned nutriment-originated” followed by “nutriment-conditioned temperature-originated,” while temperature gives “temperature-conditioned temperature-originated” followed by “temperature-conditioned nutriment-originated”). This apparatus records the literal structure without regularizing it.
Parallel closing sentences of the four paragraphs The four paragraphs close respectively with Evaṃ tāva kammajarūpassa nibbatti passitabbā, Evaṃ cittajarūpassa nibbatti passitabbā, evaṃ āhārajarūpassa nibbatti passitabbā, and evaṃ utujarūpassa nibbatti passitabbā—the four are verbatim parallel except that only the first has tāva. The fourth is followed by the general conclusion Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma. The literal pattern is recorded here.
One explicit limitation by the treatise Concerning the arising of the immaterial, 〔CSCD §705〕 says Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo (the mode of its arising should be understood according to the method stated in the Explanation of Dependent Origination)—the treatise explicitly locates the details in an earlier chapter rather than repeating them.
Close of the section This section closes with Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.—the words “form at one time, the immaterial at another” refer verbatim back to the preceding section’s close (kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ).
Connection before and after It follows the unit on contemplation in forty modes. Its final sentence commands Rūpaṃ sammasantena rūpassa nibbatti passitabbā, and this unit begins directly with Seyyathidaṃ – and lists the four causes—the junction continues one sentence, with no independent opening formula here. It is followed by the unit on comprehending form by seven methods. This unit closes with “accomplishes the cultivation of wisdom”; the next begins Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati—the word Aparo marks the next as the door for a different practitioner.
Movement The chapter Overview assigns this unit to §C, “Purification by Knowledge and Vision of What Is and Is Not the Path (Chapter 20)—Recognizing Those Ten Things That Are ‘Not the Path.’” The chapter-section wording to which it refers appears verbatim in that table and is neither repeated nor excerpted here; because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the normative glossary, and this section does not decide terms that the glossary leaves unsettled. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms newly appearing in this section are listed below.
Kamma-Originated Form and the Differing Rates of Mind and Form 〔CSCD §700〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rūpanibbattipassanākāra | mode of seeing the arising of form | Title of the first part of this section | 〔CSCD §700〕 |
| tisantati | three continuities | Pattern of the material clusters at rebirth-linking for a womb-born being: base decad, body decad, sex decad | 〔CSCD §700〕 |
| dandhanirodha | slow to cease | Characteristic of form | 〔CSCD §700〕 |
| garuparivatti | turns ponderously | Second characteristic of form | 〔CSCD §700〕 |
| khippanirodha | quick to cease | Characteristic of mind | 〔CSCD §700〕 |
| lahuparivatti | turns lightly | Second characteristic of mind; the cited discourse treats it as mind’s distinctive quality | 〔CSCD §700〕 |
| soḷasavāra | sixteen times | Number of arisings and cessations of mind during one material phenomenon’s presence | 〔CSCD §700〕 |
| ṭhitikkhaṇo pana mahā | the moment of presence is long | Inequality among form’s three moments—arising and dissolution equal mind’s, while presence alone is long | 〔CSCD §700〕 |
| ṭhānappatta | one that has reached presence | Condition required for base-form to serve as condition; numerous inflected forms occur in the section | 〔CSCD §700〕–〔CSCD §704〕 |
| purejāta | earlier-born | Relation between base-form and mind | 〔CSCD §700〕 |
| opapātika | spontaneously born being | Contrasted with the womb-born; its form consists of seventy phenomena in seven continuities | 〔CSCD §700〕 |
| sattasantati | seven continuities | Pattern of the material clusters at rebirth-linking for the spontaneously born | 〔CSCD §700〕 |
Division of the Four Origins 〔CSCD §701〕–〔CSCD §704〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammasamuṭṭhāna | kamma-originated | Resultant aggregates and seventy material phenomena such as the eye decad | 〔CSCD §701〕 |
| kammapaccaya | kamma-conditioned | The treatise explicitly states that kamma is also a support condition for kamma-originated form | 〔CSCD §701〕 |
| ojaṭṭhamaka | nutritive-essence octad | Material cluster in the successive origins; numerous inflected forms occur in the section | 〔CSCD §701〕–〔CSCD §704〕 |
| ekūnanavuticittāni | eighty-nine minds | Total number of minds established in the paragraph on mind-originated form | 〔CSCD §702〕 |
| viññatti | intimation | One of three things produced by mind (the other two are form and posture) | 〔CSCD §702〕 |
| iriyāpatha | posture | Second of the three things produced by mind | 〔CSCD §702〕 |
| abhiññācitta | direct-knowledge mind | Two of the thirty-two minds producing form, posture, and intimation | 〔CSCD §702〕 |
| saddanavaka | sound nonad | One material cluster born of mind and temperature | 〔CSCD §702〕・〔CSCD §704〕 |
| pacchājāta | later-born | Mode in which mind conditions the body; wording cited from the Paṭṭhāna | 〔CSCD §702〕 |
| kabaḷīkāro āhāro | physical nutriment | Substance of nutriment-originated form | 〔CSCD §703〕 |
| upādiṇṇa | appropriated | Condition required by nutriment-originated form | 〔CSCD §703〕 |
| upādiṇṇakāhāra | appropriated nutriment | Name for nutriment born of kamma | 〔CSCD §703〕 |
| anupādiṇṇapakkha | non-appropriated domain | Domain in which temperature-originated form occurs | 〔CSCD §704〕 |
| uṇhautu・sītautu | hot temperature・cold temperature | Temperature’s twofold division | 〔CSCD §704〕 |
| nissayāhāraatthiavigata | support・nutriment・presence・non-disappearance | Four modes in which nutriment conditions other form | 〔CSCD §703〕 |
| nissayaatthiavigata | support・presence・non-disappearance | Three modes in which temperature conditions other form—contrasted with the preceding row by lacking “nutriment” | 〔CSCD §704〕 |
The Arising of the Immaterial and the Six-Door Cognitive Process 〔CSCD §705〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| arūpanibbattipassanākāra | mode of seeing the arising of the immaterial | Title of the latter part of the section | 〔CSCD §705〕 |
| ekāsīti lokiyacittuppāda | arising of eighty-one mundane minds | Full domain of the arising of the immaterial | 〔CSCD §705〕 |
| āyūhitakamma | accumulated kamma | Condition for rebirth-linking | 〔CSCD §705〕 |
| ekūnavīsaticittuppādappabheda | division into nineteen mind-arisings | Number at rebirth-linking | 〔CSCD §705〕 |
| balavārammaṇa | strong object | Condition required by registration | 〔CSCD §705〕 |
| āpāthagata | entered its range | Condition for visible form to strike the eye | 〔CSCD §705〕 |
| ālokasannissita | dependent upon illumination | One condition for the arising of eye-consciousness | 〔CSCD §705〕 |
| manasikārahetuka | having attention as cause | Second condition for the arising of eye-consciousness | 〔CSCD §705〕 |
| āvajjanakicca | function of adverting | Function of the functional mind element | 〔CSCD §705〕 |
| sampaṭicchamānā vipākamanodhātu | resultant mind element that receives | Fourth stage of the cognitive process | 〔CSCD §705〕 |
| santīrayamānā | one investigating | Function of the fifth stage of the cognitive process | 〔CSCD §705〕 |
| vavatthāpayamānā | one determining | Function of the sixth stage of the cognitive process | 〔CSCD §705〕 |
| javana | impulsion | Seventh stage of the cognitive process; here it runs for “five or seven” | 〔CSCD §705〕 |
| javanānurūpaṃ | conforming to the impulsions | Criterion for selecting the registration mind | 〔CSCD §705〕 |
III. Variant Readings
Scope of the material This section has no edition-owned facing Pāli, so no collation can be recorded; the only searchable surface is the base-text column itself. Facts are recorded without judgment.
Measured general scan A literal scan of the entire base-text column finds zero occurrences of variant-reading parentheticals such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-attribution marker Porāṇā or porāṇā. Square-bracket notes have only two forms: 6 paragraph numbers [§NN] and 9 edition-page notes, the latter all inside comments. There are 3 parenthetical notes, each a source reference, with no non-source parenthetical note. The quotation marker '' occurs 8 times. Nothing found is recorded as nothing found: the base-text column itself carries no variant reading.
One literal inconsistency within this column In the frameworks of the four origins, the order of the final two headings is the same in three paragraphs and reversed in one. Kamma has kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhāna (nutriment-originated first); mind has cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhāna (nutriment-originated first); nutriment has āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhāna (nutriment-originated first); but temperature alone has utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhāna (temperature-originated first). Three frameworks use one order and one the reverse. This apparatus records the literal fact without judging it a manuscript variant, a feature of the cleaned file, or the commentator’s wording.
A second literal feature within this column In 〔CSCD §700〕, Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti.—dandhanirodhaṃ and khippanirodhaṃ are accusative, while garuparivatti and lahuparivatti are nominative; two cases are written within one sentence. The fact is recorded without judgment.
Boundary of this record Everything listed above is a literal fact of the base-text column; it has not been collated against the PTS scanned pages. Zero occurrences here concern this one surface only and do not warrant an inference about other editions.
IV. The Commentator’s Citations
Each place where the treatise cites another text is linked to a paragraph-number anchor. Only sources explicitly marked by the text itself are recorded, without deciding their identity. Parentheticals in the “Source Explicitly Marked by the Text” column are copied verbatim; their titles are not translated here.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Explicitly Marked by the Text |
|---|---|---|---|
| 〔CSCD §700〕 | Tenāha –／''nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta''nti | Mind turns more lightly than all other phenomena | (a. ni. 1.48) |
| 〔CSCD §702〕 | ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā''ti (the parenthetical is inserted between the citation and its explanation; the continuation after it is evaṃ vuttaṃ catusamuṭṭhānarūpaṃ) | Mind as later-born condition for the body | (paṭṭhā. 1.1.11) |
| 〔CSCD §703〕 | ''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo''ti (the parenthetical is inserted between the citation and its explanation; the continuation after it is evaṃ vuttaṃ catusamuṭṭhānarūpaṃ) | Physical nutriment as nutriment condition for the body | (paṭṭhā. 1.1.15) |
Count of citation formulas [measured in this column] Tenāha occurs once; Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tenāhu, Porāṇā, and kira all have zero occurrences. The text explicitly marks 3 parenthetical sources of 2 kinds (Paṭṭhāna 2, Aṅguttara Nikāya 1). The two Paṭṭhāna citations have exactly the same form: both close with evaṃ vuttaṃ catusamuṭṭhānarūpaṃ, and in both the source parenthetical is inserted between the citation and that closing phrase; citation and term explained form one sentence, not a separate citation paragraph. These figures apply only within this section, not to the whole work.
One stanza composed by the treatise The two lines Tesu dvattiṃsa cittāni, chabbīsekūnavīsati; / Soḷasa rūpiriyāpathaviññattijanakā matā. in 〔CSCD §702〕 give the numerical framework for four classes of the eighty-nine minds. The prose that follows (the four passages beginning Kāmāvacarato hi aṭṭha kusalāni) takes up and explains each part. “Stanza as framework, prose taking it up phrase by phrase” occurs only here in this section.
V. Similes and Rhetoric
This section records only where similes occur and the meanings with which they are paired; it offers no literary evaluation.
A. Simile Measured terms of comparison in this section: the word-boundary form viya has zero occurrences; the word-boundary form iva has zero occurrences; forms of upamā have zero occurrences; and paired similes beginning with Yathā hi have zero occurrences. Forms of sadisa occur 2 times, but both determine “equality,” not simile (Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā and Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā in 〔CSCD §700〕).
No simile anywhere in the section This is the only one of the chapter’s seven units with no simile at all—despite its span of more than ten thousand bytes, not one comparative expression occurs. The reason is its genre: the entire section enumerates numbers of material phenomena and stages of cognitive processes, with neither narrative nor a passage refuting clinging. This apparatus records the zero as found and adds none (as the specification directs: nothing found is recorded as nothing found).
B. Verifiable rhetorical observations (1) ? has zero occurrences throughout—neither Kathaṃ? nor Kasmā? appears. This is the only one of the chapter’s seven units with no question mark at all. (2) Inflected forms of the expression “should be understood” occur 6 times (four in the frameworks of the four origins, one for the arising of the immaterial, and one for the sequence of the cognitive process); inflected forms of “should be seen” occur 6 times (the four closing sentences plus two general conclusions)—six of each expression form the skeleton of the section. (3) The enumerative opening Seyyathidaṃ – occurs 2 times (the four causes in 〔CSCD §700〕 and the number at rebirth-linking in 〔CSCD §705〕). (4) The generalizing formula Esa nayo sesadvāresupi. occurs once, for the six doors in 〔CSCD §705〕. (5) Indented verse lines: 2 lines have four-space indentation, the one framework stanza composed by the treatise; zero lines have two-space indentation. (6) The abbreviation …pe… has zero occurrences. (7) The calculative phrase catasso vā pañca vā pavattiyo ghaṭeti (“forms four or five successions”) occurs 3 times; dve tisso pavattiyo ghaṭeti (“forms two or three successions”) 2 times; and dasadvādasavāre pavattiṃ ghaṭeti (“forms ten to twelve successions”) 2 times—these seven occurrences in three forms comprise all the calculations of successive material clusters in the section.
All these figures were measured only within this section and do not apply to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only through terms verifiable in this section; because the paragraph-number and chapter-section systems have no known mapping, no target is linked to a chapter section and none is inferred or converted. No source identification is decided here.
| Place in This Section | Target | Verifiable Basis |
|---|---|---|
〔CSCD §700〕 Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti | Unit expanding “with formations as condition, consciousness” 〔CSCD §629〕 | That section establishes thirty material phenomena at rebirth-linking and the division into twenty or thirty phenomena; this section’s number is the same |
〔CSCD §701〕 Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca | Unit on purification of view 〔CSCD §664〕 | That section establishes forty-two modes and sixty material phenomena by way of the four origins; this section establishes the arising of form by the same four origins |
〔CSCD §702〕 Tattha cittaṃ nāma ekūnanavuticittāni. | Unit on the consciousness aggregate | The analysis of the eighty-nine minds is given there in detail |
〔CSCD §702〕 ''pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā''ti | Unit on the twenty-four conditions in the Paṭṭhāna | That section establishes the characteristics of later-born and earlier-born condition; this section cites its wording |
〔CSCD §703〕 ''kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo''ti | Unit on the twenty-four conditions in the Paṭṭhāna | That section establishes the characteristic of nutriment condition; this section cites its wording |
〔CSCD §705〕 Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. | Units on dependent origination | The treatise explicitly locates the detailed mode of the arising of the immaterial there |
〔CSCD §705〕 Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. | Unit expanding “with formations as condition, consciousness” 〔CSCD §621〕 | That section establishes the position of registration and its alternative name; this section closes the cognitive process with it |
VII. Transmission
This edition does not advance a position in the apparatus on questions of authorship, textual transmission, or the lineage of the commentaries.