清淨道論 識蘊Visuddhimagga · The Consciousness Aggregate
四蘊之中先說識，因為識被了知，其餘就容易了知。識、心、意，義一：正因為它了別、了別，所以叫作識。八十九心攤成一張表——善二十一、不善十二、異熟三十六、唯作二十——底層只有一句話：識是純粹的了別，剎那生滅，依緣而起。善與不善的結構是對稱的（有沒有見、有沒有人推、喜或捨），差別只在根；異熟無勵力如鏡中面影，是過去業的回聲——真正在造的是速行。
十四行相是一條河：結生、有分、轉向、見聞嗅嘗觸、領受、推度、確定、速行、彼所緣、死。有分如河流，無他心中斷就一直流；一撞擊，有分動搖、轉頭、看見、接住、掂量、決定、造作、回響，然後回到河裡。你以為的「我看見一朵花」，是七個無主的心各做一件事。死心之後又結生，結生之後又有分——輪迴不是一個人在轉，是一串心在接；證得阿羅漢者，死心滅了，就只是滅了。
若你來自唯識那一架書：南傳這裡沒有末那，沒有阿賴耶。相續靠有分與緣起的因果流，不靠一個藏識在背後存著。讀識蘊時請先把阿賴耶輕輕放在門外——不是誰對誰錯，是兩套解「相續」這道題的不同配置。
Consciousness is explained first among the four aggregates because once consciousness is understood, the others become easy to understand. Consciousness, mind, and mentality have the same meaning: precisely because it discerns, discerns, it is called consciousness. The eighty-nine minds form a table—twenty-one wholesome, twelve unwholesome, thirty-six resultant, and twenty functional—but beneath them lies a single sentence: consciousness is sheer discerning, momentarily arising and ceasing, dependently arisen. Wholesome and unwholesome structures are symmetrical—whether view is present, whether prompting is needed, and whether joy or equanimity is present—and differ only in their roots. Resultant consciousness is effortless like a face reflected in a mirror, an echo of past kamma; what actually makes kamma is impulsion.
The fourteen modes form a river: rebirth-linking, life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, impulsion, registration, and death. Life-continuum flows like a river so long as no other mind interrupts it; at an impact, it vibrates, turns, sees, receives, weighs, decides, acts, and echoes, then returns to the river. What you take to be “I see a flower” is seven ownerless minds, each doing a single task. After death consciousness comes rebirth-linking, and after rebirth-linking comes life-continuum. Saṃsāra is not a person turning but a succession of minds continuing. When a person attains arahantship, after death consciousness has ceased, it simply ceases.
If you come from a Yogācāra bookshelf: the Theravāda presentation here has neither manas nor ālayavijñāna. Continuity rests on life-continuum and the causal stream of dependent arising, not on a storehouse consciousness preserving seeds behind the scenes. While reading the consciousness aggregate, gently leave ālayavijñāna outside the door. This is not a question of which system is right or wrong; the two configure different answers to the problem of continuity.
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 四蘊之總標與識蘊先說之由 〔CSCD §451〕
識蘊之說
而在其餘的〔四蘊〕之中：凡是以所受為相的，把那一切總攝為一，就是受蘊；凡是以想知為相的，把那一切總攝為一，就是想蘊；凡是以行作為相的，把那一切總攝為一，就是行蘊；凡是以了別為相的，把那一切總攝為一，就應當知道那是識蘊。其中，因為識蘊既被了知，其餘的就容易了知，所以我們要先以識蘊為始而作解說。
因為已經說了：凡是以了別為相的，把那一切總攝為一，就應當知道那是識蘊。那麼，什麼是以了別為相的識呢？如所說的：「賢友啊，正因為它了別、了別，所以叫作識。」識、心、意¹，就義理而言是一。而這〔識〕依了別之相，就自性而言雖是一種，依類卻有三種：善、不善、無記²。
§2 善識二十一 〔CSCD §452〕
其中，善〔識〕依地之別有四種：欲界、色界、無色界、出世間。其中，欲界〔善識〕依喜、捨、智、行之別有八種。就是說：喜俱而智相應的，有無行的與有行的³；同樣，喜俱而智不相應的〔也有無行的與有行的〕。捨俱而智相應的，有無行的與有行的；同樣，捨俱而智不相應的〔也有無行的與有行的〕。
因為當他遇到所施之物與受施者等等的具足、或是別的能生喜的因，而歡喜踴躍，以「有所施」等等方式轉起的正見為先導，不退縮、不為他人所勸而作布施等等的福業時，那時他的那個喜俱智相應之心就是無行的。而當他依上面所說的方式歡喜滿足，以正見為先導，卻由於不能開手施捨等等而退縮、或是為他人所勸而作時，那時他的那同一個心就是有行的。因為在這個義理之中，「行」一語是對依自己或依他人而轉起的前加行的稱謂。而當幼童們由於見到親族的行事而生了習慣，見到諸比丘就生起喜悅，隨即把手中的什麼東西給了、或是禮拜了，那時第三個心生起。而當他們是被親族們以「給吧、禮拜吧」而勸促才這樣做時，那時第四個心生起。而當由於所施之物與受施者等等的不具足、或是別的能生喜的因的沒有，以致在這四種情形之中都離於喜時，那時其餘的四個捨俱之心就生起。這樣，就應當知道欲界善〔識〕依喜、捨、智、行之別有八種。
而色界〔善識〕依禪支之相應之別有五種。就是說：與尋、伺、喜、樂、定相應的是第一〔禪心〕；已超越尋的是第二；由彼而已超越伺的是第三；由彼而已離喜的是第四；樂已滅沒而與捨、定相應的是第五。
無色界〔善識〕依四無色的相應有四種。因為依所說的方式，與空無邊處禪相應的是第一，與識無邊處等等〔相應的〕是第二、第三、第四。出世間〔善識〕依四道之相應有四種。這樣，先就善識而言，就有二十一種。
§3 不善識十二 〔CSCD §453〕
而不善〔識〕依地只有一種，就是欲界；依根有三種：貪根、瞋根、癡根。
其中，貪根〔識〕依喜、捨、見、行之別有八種。就是說：喜俱而見相應的，有無行的與有行的；同樣，喜俱而見不相應的〔也有無行的與有行的〕。捨俱而見相應的，有無行的與有行的；同樣，捨俱而見不相應的〔也有無行的與有行的〕。
因為當他以「諸欲之中沒有過患」等等的方式，以邪見為先導而歡喜滿足地受用諸欲、或是把所見的吉祥事等等執為堅實，而其心自性猛利、不為所勸時，那時第一個不善心生起。當其心遲鈍而被勸促時，那時是第二個。當他不以邪見為先導，只是歡喜滿足地行淫、或是貪圖他人的成就、或是取走他人的財物，而其心自性猛利、不為所勸時，那時是第三個。當其心遲鈍而被勸促時，那時是第四個。而當由於諸欲的不具足、或是別的能生喜的因的沒有，以致在這四種情形之中都離於喜時，那時其餘的四個捨俱之心就生起。這樣，就應當知道貪根〔識〕依喜、捨、見、行之別有八種。
而瞋根〔識〕是憂俱而瞋相應的，有無行的與有行的，就只有二種；應當知道它的轉起是在殺生等等猛利地與遲鈍地現行之時。
癡根〔識〕是捨俱的，有疑相應的與掉舉相應的⁴，就有二種。應當知道它的轉起是在〔不能〕決定與散亂之時。這樣，不善識就有十二種。
§4 無記識——異熟三十六與唯作二十 〔CSCD §454〕
無記〔識〕依類之別有二種：異熟與唯作⁵。其中，異熟依地有四種：欲界、色界、無色界、出世間。其中，欲界〔異熟〕有二種：善異熟與不善異熟。善異熟也有二種：無因的與有因的⁶。
其中，離於無貪等等異熟之因的，是無因的；那就是眼識，耳識、鼻識、舌識、身識，以領受為作用的意界，以及以推度等等為作用的二意識界⁷——共有八種。
其中，眼識以了別依於眼的色為相，以唯以色為所緣為味，以面向於色為現起，以那以色為所緣的唯作意界的離去為近因。耳識、鼻識、舌識、身識以了別依於耳等等的聲等等為相，以唯以聲等等為所緣為味，以面向於聲等等為現起，以那些以聲等等為所緣的唯作意界的離去為近因。
意界以在眼識等等之後了別色等等為相，以領受色等等為味，以如是之狀態為現起，以眼識等等的離去為近因。
以推度等等為作用的二種無因異熟意識界，以了別六所緣為相，以推度等等為味，以如是之狀態為現起，以心所依為近因。而它的分別，是依喜與捨的相應、以及依二處與五處之別。因為這二者之中，一者由於是在一向可意的所緣上轉起的，所以與喜相應，並且由於是依推度與彼所緣而在五門以及在速行之末轉起的，所以是二處的。一者由於是在可意中庸的所緣上轉起的，所以與捨相應，並且由於是依推度、彼所緣、結生、有分、死而轉起的，所以是五處的。
而這八種無因異熟識，依定所緣與不定所緣之性有二種；依捨、樂、喜之別有三種。因為此中五識是定所緣的，由於它們各各只在色等等上轉起；其餘的是不定所緣的。因為那裡的意界在色等等五者上轉起，二意識界則在六者上。而此中身識與樂相應，二處的意識界與喜相應，其餘的與捨相應。這樣，先就善異熟無因〔識〕而言，就應當知道有八種。
而與無貪等等異熟之因相應的，是有因的；那如同欲界善〔識〕一樣，依喜等等之別有八種。但是，善〔識〕依布施等等而在六所緣上轉起，這個卻不是那樣。因為這個是依結生、有分、死、彼所緣而只在小法所攝的六所緣上轉起。而此中有行與無行之性，應當依來源等等而知。並且，即使相應諸法沒有差別，也應當知道：異熟是沒有勵力的，猶如鏡面等等之中的面影；善是有勵力的，猶如面本身。
而不善異熟則全然只是無因的；那就是眼識，耳識、鼻識、舌識、身識，以領受為作用的意界，以及以推度等等為作用而是五處的意識界——共有七種。它的相等等，就應當依善無因異熟中所說的方式而知。
因為善異熟全然是以可意與可意中庸為所緣的，這些〔不善異熟〕則是以不可意與不可意中庸為所緣的。並且那些依捨、樂、喜之別有三種，這些則依苦與捨有二種。因為此中身識唯是苦俱的，其餘的是捨俱的。而這些〔不善異熟〕之中的捨是劣的，猶如苦而不甚猛利；那些〔善異熟〕之中的捨是勝的，猶如樂而不甚猛利。這樣，依這七種不善異熟與前面十六種善異熟，欲界異熟識就有二十三種。
而色界〔異熟〕如同善〔識〕一樣有五種。但是善〔識〕是依等至而在速行心路之中轉起，這個〔異熟〕則是在受生之時依結生、有分、死而轉起。並且，如同色界一樣，無色界〔異熟〕也如同善〔識〕一樣有四種；它的轉起之別也就是色界中所說的方式。出世間異熟由於是與四道相應之心的果，所以有四種；它依道之心路以及依等至而有二種轉起。這樣，一切異熟識在四地之中共有三十六種。
而唯作〔識〕依地之別有三種：欲界、色界、無色界。其中，欲界〔唯作〕有二種：無因的與有因的。其中，離於無貪等等唯作之因的，是無因的；那依意界與意識界之別有二種。
其中，意界以在眼識等等之前先行了別色等等為相，以轉向為味，以面向於色等等為現起，以有分的斷絕為近因；它唯與捨相應。
而意識界有二種：共通的與不共通的。其中，共通的是捨俱無因唯作，以了別六所緣為相，依作用而在五門與意門之中以確定與轉向為味，以如是之狀態為現起，以無因異熟意識界與諸有分之隨一的離去為近因。
不共通的是喜俱無因唯作，以了別六所緣為相，依作用而以在諸阿羅漢於不勝妙之事上令生笑為味，以如是之狀態為現起，一向以心所依為近因。這樣，欲界唯作無因〔識〕有三種。
而有因的如同善〔識〕一樣，依喜等等之別有八種。此中的差別是：善〔識〕全然是在有學與凡夫生起，這個則只在諸阿羅漢〔生起〕。這樣，先就欲界而言有十一種。
而色界與無色界〔唯作〕如同善〔識〕一樣，有五種與四種。並且應當知道它與善〔識〕的差別，就只在於它是在諸阿羅漢生起。這樣，一切唯作識在三地之中共有二十種。
§5 八十九之結・十四行相之立與結生有分之轉起 〔CSCD §455〕
這樣，二十一善、十二不善、三十六異熟、二十唯作——一切識共有八十九。它們依結生⁸、有分⁹、轉向、見、聞、嗅、嘗、觸、領受、推度、確定、速行、彼所緣、死，以十四種行相而轉起。
怎麼說呢？因為當有情們以八種欲界善〔識〕之力而生於諸天與人中時，那時，以他們臨終時所現前的業、業相、趣相之隨一為所緣，八種有因欲界異熟，以及在人中成為黃門等等者〔所有的〕、作為軟弱二因善之異熟的捨俱無因異熟意識界——共九個異熟心，就依結生而轉起。當他們以色界與無色界善〔識〕之力而生於色有與無色有時，那時，以他們臨終時所現前的業相為所緣，九種色界與無色界異熟就依結生而轉起。
而當他們以不善〔識〕之力而生於惡趣時，那時，以他們臨終時所現前的業、業相、趣相之隨一為所緣，一個不善異熟無因意識界就依結生而轉起。這樣，此中先就十九種異熟識依結生而轉起，應當如是了知。
而結生識滅了之後，隨逐那各各結生識、為那各各業之異熟、在同一所緣上而與之相似的識，就以「有分識」之名而轉起；此後又是相似的。這樣，只要沒有別的心生起來中斷相續，它就猶如河流一般，在不見夢而入睡之時等等，甚至以無量之數而轉起。這樣，也就應當了知那些識依有分而轉起。
§6 轉向・五識・領受・推度・確定之轉起 〔CSCD §455〕
而在有分相續這樣轉起之時，當有情們的諸根堪能執取所緣，那時，於來入眼之視域的色，依於色而有眼淨的觸擊；由那觸擊之力而有有分的動搖；然後有分滅了，就以那同一個色為所緣，猶如截斷有分者一般、成辦轉向¹⁰之作用的唯作意界生起。於耳門等等也是同樣的方法。而在意門，當六種所緣來入視域，在有分動搖之後，猶如截斷有分者一般、成辦轉向之作用的捨俱無因唯作意識界生起。這樣，就應當了知二種唯作識依轉向而轉起。
而在轉向之後，先在眼門，成辦見之作用、以眼淨為所依的眼識轉起；在耳門等等，成辦聞等等作用的耳識、鼻識、舌識、身識轉起。它們在可意與可意中庸的境上是善異熟，在不可意與不可意中庸的境上是不善異熟。這樣，就應當了知十種異熟識依見、聞、嗅、嘗、觸而轉起。
而依「在眼識界生起而滅了之後，隨即生起心、意、意所、與之相應的意界」等等的話，在眼識等等之後，領受它們的境的意界就生起——在善異熟之後是善異熟的，在不善異熟之後是不善異熟的。這樣，就應當了知二種異熟識依領受而轉起。
而依「在意界也生起而滅了之後，隨即生起心、意、意所、與之相應的意識界」這句話，推度那被意界所領受的境的異熟無因意識界就生起——在不善異熟意界之後是不善異熟的；在善異熟〔意界〕之後，於可意的所緣是喜俱的，於可意中庸的〔所緣〕是捨俱的。這樣，就應當了知三種異熟識依推度而轉起。
而在推度之後，確定¹¹那同一個境的捨俱唯作無因意識界生起。這樣，就應當了知唯一個唯作識依確定而轉起。
§7 速行・彼所緣・死與輪轉之收 〔CSCD §455〕
而在確定之後，若色等等所緣是大的，那麼，在如是被確定的境上，依八種欲界善、或十二種不善、或其餘九種欲界唯作之隨一，六個或七個速行¹²就速行。這先是五門中的方法。
而在意門，於意門轉向之後，也就是那些〔速行〕。在種姓¹³〔心〕之上，色界的五善與五唯作、無色界的四善與四唯作、出世間的四道心與四果心——這些之中，凡是得到緣的，那個就速行。這樣，就應當了知五十五種善、不善、唯作、異熟識依速行而轉起。
而在速行之末，若在五門是極大的、在意門是明了的所緣，那麼，在欲界有情的欲界速行之末，依可意的所緣等等以及依先前的業、速行心等等，凡是得到哪一個緣，就依那一個緣，於八種有因欲界異熟與三種異熟無因意識界之中的隨一，隨逐那在有分的所緣以外的所緣上速行了的速行，猶如隨逐逆流之船的少許之水一般，異熟識就生起二次或一次。而這個〔識〕在速行之末雖然本應當在有分的所緣上轉起，卻由於是以那速行的所緣為所緣而轉起，所以叫作「彼所緣」¹⁴。這樣，就應當了知十一種異熟識依彼所緣而轉起。
而在彼所緣之末，又只是有分轉起；有分被中斷了，又是轉向等等。這樣，得到緣的心相續，就依心的定則——有分之後是轉向，轉向之後是見等等——一再地轉起，直到一有之中有分的滅盡為止。因為在一有之中，凡是最後的那個有分心，由於是從那裡死去，所以叫作「死」。所以它也只有十九種。這樣，就應當了知十九種異熟識依死而轉起。
而死之後又是結生，結生之後又是有分。這樣，在諸有、諸趣、諸〔識〕住、諸〔有情〕居¹⁵之中輪迴的有情們，其不斷的心相續就一直轉起。而此中凡是證得阿羅漢的人，他的死心滅了，就只是滅了。
這就是識蘊之中廣說之門。
註
¹ 識、心、意（viññāṇa・citta・mano）：本篇自判此三名於義為一，而以「識」為正名說其分類。
² 無記（abyākata）：非善非不善而不記其果之心；本品唯開為異熟與唯作二類。
³ 無行・有行（asaṅkhāra・sasaṅkhāra）：本篇自釋「行」一語為依自己或依他人而轉起的前加行之稱，故不待勸策而起者為無行，待之而起者為有行。
⁴ 疑・掉舉（vicikicchā・uddhacca）：癡根二心所以分二之由，本篇繫其轉起於不能決定與散亂之時；諸心所之逐一開列在本品〈行蘊〉一篇。
⁵ 異熟・唯作（vipāka・kiriya）：前者為業所感之果，後者但有作用而不感異熟；本篇自標其有因者唯在諸阿羅漢生起。
⁶ 無因・有因（ahetuka・sahetuka）：離於無貪等等之因者為無因，與之相應者為有因。
⁷ 意界・意識界（manodhātu・manoviññāṇadhātu）：前者以領受為作用，後者以推度等等為作用；本篇逐一立其相、味、現起、近因。
⁸ 結生（paṭisandhi）：一期生命最初之心；本篇列其能轉之異熟識十九。
⁹ 有分（bhavaṅga）：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。
¹⁰ 轉向（āvajjana）：心自有分轉而向於所緣之一位，五門與意門各有其一。
¹¹ 確定（voṭṭhabbana）：推度之後決定其境之一位，本篇繫之於捨俱唯作無因意識界。
¹² 速行（javana）：心路之中領納所緣而造業之一位，五門與意門皆六或七剎那。
¹³ 種姓（gotrabhu）：入安止與入道之前、心路中相續四心之第四〔其前為遍作、近行、隨順〕；本篇以之為意門速行轉入色界、無色界與出世間之界。
¹⁴ 彼所緣（tadārammaṇa）：本篇自釋其名——以速行之所緣為所緣而轉起，故名。
¹⁵ 有・趣・〔識〕住・〔有情〕居（bhava・gati・ṭhiti・nivāsa）：輪迴所歷之四種攝類，即諸有、五趣、七識住、九有情居。
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 Designation of the Four Aggregates and Why the Consciousness Aggregate Is Explained First 〔CSCD §451〕
Discussion of the Consciousness Aggregate
Among the remaining four aggregates, whatever has experiencing as its characteristic, all gathered together, is the feeling aggregate; whatever has perceiving as its characteristic, all gathered together, is the perception aggregate; whatever has forming as its characteristic, all gathered together, is the formations aggregate; and whatever has discerning as its characteristic, all gathered together, should be understood as the consciousness aggregate. Of these, because the others become easy to understand once the consciousness aggregate is understood, we shall begin our explanation with the consciousness aggregate.
For it was said that whatever has discerning as its characteristic, all gathered together, should be understood as the consciousness aggregate. What, then, is the consciousness that has discerning as its characteristic? As it is said: “Friend, because it discerns, discerns, it is called consciousness.” Consciousness, mind, and mentality¹ are the same in meaning. Although consciousness is of a single kind in individual nature according to the characteristic of discerning, it is of three kinds by class: wholesome, unwholesome, and indeterminate².
§2 Twenty-One Wholesome Consciousnesses 〔CSCD §452〕
Here, wholesome consciousness is of four kinds according to plane: sense sphere, fine-material sphere, immaterial sphere, and supramundane. Of these, sense-sphere wholesome consciousness is eightfold according to joy, equanimity, knowledge, and prompting. That is: accompanied by joy and associated with knowledge, unprompted and prompted³; likewise, accompanied by joy and dissociated from knowledge, unprompted and prompted. Accompanied by equanimity and associated with knowledge, unprompted and prompted; likewise, accompanied by equanimity and dissociated from knowledge, unprompted and prompted.
When a person encounters excellence in the gift, the recipient, and so forth, or another cause of joy, becomes glad and elated, takes right view occurring in such a mode as “there is what is given” as forerunner, and performs a meritorious deed such as giving without shrinking back and without being urged by others, their mind at that time is accompanied by joy, associated with knowledge, and unprompted. When the person is glad and content in the manner described and takes right view as forerunner, but shrinks back because unable to open the hand and give or is urged by others to act, that same mind is prompted. In this context, “prompting” designates prior effort occurring through oneself or through others. When small children, habituated by seeing their relatives’ conduct, become joyful on seeing bhikkhus and immediately give something from their hands or pay homage, the third consciousness arises. When their relatives have to urge them, “Give; pay homage,” before they act in this way, the fourth consciousness arises. When the four situations lack joy because of deficiency in the gift, the recipient, and so forth, or because another cause of joy is absent, the remaining four consciousnesses accompanied by equanimity arise. Thus sense-sphere wholesome consciousness should be understood as eightfold according to joy, equanimity, knowledge, and prompting.
Fine-material-sphere wholesome consciousness is fivefold according to its association with jhāna factors. The first is associated with applied thought, sustained thought, rapture, pleasure, and concentration; the second has transcended applied thought; the third has then transcended sustained thought; the fourth has then become dispassionate toward rapture; the fifth, with pleasure vanished, is associated with equanimity and concentration.
Immaterial-sphere wholesome consciousness is fourfold according to association with the four immaterial attainments. In the manner already stated, the first is associated with the jhāna of the base of boundless space, while the second, third, and fourth are associated with the base of boundless consciousness and the remaining attainments. Supramundane wholesome consciousness is fourfold according to its association with the four paths. Thus wholesome consciousness alone is twenty-onefold.
§3 Twelve Unwholesome Consciousnesses 〔CSCD §453〕
Unwholesome consciousness is of a single kind by plane, occurring only in the sense sphere, and is of three kinds by root: greed-rooted, aversion-rooted, and delusion-rooted.
Of these, greed-rooted consciousness is eightfold according to joy, equanimity, view, and prompting. That is: accompanied by joy and associated with view, unprompted and prompted; likewise, accompanied by joy and dissociated from view, unprompted and prompted. Accompanied by equanimity and associated with view, unprompted and prompted; likewise, accompanied by equanimity and dissociated from view, unprompted and prompted.
When a person takes wrong view in a mode such as “there is no danger in sensual pleasures” as forerunner, gladly and contentedly enjoys sensual pleasures or takes an omen that has been seen and the like as substantial, and the mind is naturally keen and not urged, the first unwholesome consciousness arises. When the mind is sluggish and has been urged, the second arises. When, without taking wrong view as forerunner, the person merely engages gladly and contentedly in sexual intercourse, covets another’s prosperity, or takes another’s property, and the mind is naturally keen and not urged, the third arises. When the mind is sluggish and has been urged, the fourth arises. When the four situations lack joy because sensual pleasures are deficient or another cause of joy is absent, the remaining four consciousnesses accompanied by equanimity arise. Thus greed-rooted consciousness should be understood as eightfold according to joy, equanimity, view, and prompting.
Aversion-rooted consciousness is accompanied by grief and associated with aversion, unprompted or prompted, and is therefore only twofold. Its occurrence should be understood at times when killing living beings and the like is performed keenly or sluggishly.
Delusion-rooted consciousness is accompanied by equanimity and is either associated with doubt or associated with restlessness⁴, and is therefore twofold. Its occurrence should be understood at times of indecision and distraction. Thus unwholesome consciousness is twelvefold.
§4 Indeterminate Consciousness—Thirty-Six Resultants and Twenty Functionals 〔CSCD §454〕
Indeterminate consciousness is of two kinds by class: resultant and functional⁵. Of these, resultant consciousness is of four kinds according to plane: sense sphere, fine-material sphere, immaterial sphere, and supramundane. Sense-sphere resultant consciousness is of two kinds: wholesome resultant and unwholesome resultant. Wholesome resultant consciousness is also of two kinds: rootless and rooted⁶.
What is devoid of resultant roots such as non-greed is rootless. This consists of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, the mind element whose function is receiving, and the two mind-consciousness elements whose functions include investigating⁷—eight in all.
Eye-consciousness has discerning visible form dependent upon the eye as its characteristic, taking only visible form as its object as its function, and facing visible form as its manifestation; its proximate cause is the departure of the functional mind element that takes visible form as object. Ear-, nose-, tongue-, and body-consciousness have discerning sound and the other objects dependent upon the ear and the other faculties as their characteristic, taking only sound and the other respective objects as their function, and facing sound and the other respective objects as their manifestation; their proximate cause is the departure of the functional mind element that takes sound and the other respective objects as object.
The mind element has discerning visible form and the other objects immediately after eye-consciousness and the rest as its characteristic, receiving visible form and the other objects as its function, and that very state as its manifestation; its proximate cause is the departure of eye-consciousness and the rest.
The two rootless resultant mind-consciousness elements whose functions include investigating have discerning the six objects as their characteristic, investigating and so forth as their function, that very state as their manifestation, and the heart basis as their proximate cause. Their distinction is made according to association with joy or equanimity and according to the difference between two positions and five positions. Of these two, the first is associated with joy because it occurs with an invariably agreeable object; and because it occurs by way of investigating and registration at the five doors and at the end of impulsion, it occupies two positions. The other is associated with equanimity because it occurs with a moderately agreeable object; and because it occurs by way of investigating, registration, rebirth-linking, life-continuum, and death, it occupies five positions.
These eight rootless resultant consciousnesses are of two kinds according to whether their object is fixed or variable, and of three kinds according to equanimity, pleasure, and joy. The five consciousnesses have fixed objects, since each occurs only with its respective object—visible form and so on; the rest have variable objects. The mind element occurs with the five beginning with visible form, while the two mind-consciousness elements occur with all six. Here body-consciousness is associated with pleasure, the two-position mind-consciousness element is associated with joy, and the rest are associated with equanimity. Thus rootless wholesome resultant consciousness should be understood as eightfold.
What is associated with resultant roots such as non-greed is rooted. Like sense-sphere wholesome consciousness, it is eightfold according to such distinctions as joy. Yet wholesome consciousness occurs with the six objects through giving and so forth, whereas this does not. This resultant consciousness occurs by way of rebirth-linking, life-continuum, death, and registration only with the six objects included among limited dhammas. Whether it is prompted or unprompted should be understood according to its source and so forth. And even when the associated dhammas do not differ, resultant consciousness should be understood as without effort, like the reflection of a face on a mirror’s surface, while wholesome consciousness is with effort, like the face itself.
Unwholesome resultant consciousness is wholly rootless. It consists of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, the mind element whose function is receiving, and the five-position mind-consciousness element whose functions include investigating—seven in all. Its characteristic and the rest should be understood according to the method stated for rootless wholesome resultants.
For wholesome resultants take agreeable and moderately agreeable objects, while these unwholesome resultants take disagreeable and moderately disagreeable objects. The former are of three kinds according to equanimity, pleasure, and joy, while the latter are of two kinds according to pain and equanimity. Here body-consciousness is accompanied only by pain, while the rest are accompanied by equanimity. The equanimity among these is inferior, like pain that is not very acute; the equanimity among the others is superior, like pleasure that is not very acute. Thus with these seven unwholesome resultants and the preceding sixteen wholesome resultants, sense-sphere resultant consciousness is twenty-threefold.
Fine-material-sphere resultant consciousness, like wholesome consciousness, is fivefold. But wholesome consciousness occurs in the impulsion process by way of attainment, while this resultant consciousness occurs at rebirth by way of rebirth-linking, life-continuum, and death. As with the fine-material sphere, immaterial-sphere resultant consciousness is fourfold like wholesome consciousness, and the distinction in its occurrence follows the method stated for the fine-material sphere. Supramundane resultant consciousness is fourfold because it is the fruit of consciousnesses associated with the four paths; it occurs in two ways, by way of the path process and by way of attainment. Thus all resultant consciousness in the four planes is thirty-sixfold.
Functional consciousness is of three kinds according to plane: sense sphere, fine-material sphere, and immaterial sphere. Sense-sphere functional consciousness is of two kinds: rootless and rooted. Of these, what is devoid of functional roots such as non-greed is rootless; this is twofold according to mind element and mind-consciousness element.
Here, the mind element has discerning visible form and the other objects prior to eye-consciousness and the rest as its characteristic, adverting as its function, facing visible form and the other objects as its manifestation, and the cutting off of the life-continuum as its proximate cause. It is associated only with equanimity.
The mind-consciousness element is of two kinds, common and uncommon. The common kind is rootless functional consciousness accompanied by equanimity. It has discerning the six objects as its characteristic, determining at the five doors and adverting at the mind door as its function, that very state as its manifestation, and the departure of either rootless resultant mind-consciousness element or a life-continuum consciousness as its proximate cause.
The uncommon kind is rootless functional consciousness accompanied by joy. It has discerning the six objects as its characteristic, producing a smile in arahants in matters that are not sublime as its function, and that very state as its manifestation; its proximate cause is invariably the heart basis. Thus sense-sphere rootless functional consciousness is threefold.
Rooted functional consciousness, like wholesome consciousness, is eightfold according to such distinctions as joy. The difference here is that wholesome consciousness arises in trainees and ordinary persons, whereas this arises only in arahants. Thus in the sense sphere there are eleven kinds.
Fine-material-sphere and immaterial-sphere functional consciousnesses, like their wholesome counterparts, are fivefold and fourfold. Their difference from wholesome consciousness should be understood simply as arising in arahants. Thus all functional consciousness in the three planes is twentyfold.
§5 Conclusion of Eighty-Nine, Establishing the Fourteen Modes, and the Occurrence of Rebirth-Linking and Life-Continuum 〔CSCD §455〕
Thus there are twenty-one wholesome, twelve unwholesome, thirty-six resultant, and twenty functional consciousnesses—a total of eighty-nine. They occur in fourteen modes: rebirth-linking⁸, life-continuum⁹, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, impulsion, registration, and death.
How so? When beings are reborn among devas and humans through the power of the eight sense-sphere wholesome consciousnesses, eight rooted sense-sphere resultants and the rootless resultant mind-consciousness element accompanied by equanimity—which is the resultant of weak two-rooted wholesome kamma in humans born as eunuchs and the like—occur as nine resultant consciousnesses by way of rebirth-linking. Their object is whichever of kamma, a sign of kamma, or a sign of destiny appears at the time of death. When beings are born into fine-material or immaterial existence through the power of fine-material- and immaterial-sphere wholesome consciousness, the nine fine-material- and immaterial-sphere resultants occur by way of rebirth-linking, taking as object the sign of kamma that appeared at death.
When beings are born in bad destinations through the power of unwholesome consciousness, a single unwholesome resultant rootless mind-consciousness element occurs by way of rebirth-linking, taking as object whichever of kamma, a sign of kamma, or a sign of destiny appeared at death. Thus the occurrence of nineteen resultant consciousnesses by way of rebirth-linking should first be understood here.
When rebirth-linking consciousness has ceased, a consciousness similar to it follows each respective rebirth-linking consciousness, is the result of that same kamma, and takes the same object; it occurs under the name “life-continuum consciousness.” Another similar consciousness follows, and so on. Thus, so long as no other arising of mind interrupts the continuity, it continues to occur like a river current, even an immeasurable number of times when entering dreamless sleep and on similar occasions. This is how the occurrence of those same consciousnesses by way of life-continuum should be understood.
§6 The Occurrence of Adverting, the Five Consciousnesses, Receiving, Investigating, and Determining 〔CSCD §455〕
While the life-continuum continuity is occurring in this way, when beings’ faculties become capable of apprehending an object and a visible form enters the eye’s range, the visible form conditions impact upon eye-sensitivity. Through the power of that impact, the life-continuum vibrates. Then, when the life-continuum has ceased, the functional mind element arises taking that same visible form as object and performs the function of adverting¹⁰, as though cutting off the life-continuum. The same method applies at the ear door and the other sense doors. At the mind door, when any of the six objects enters range, the rootless functional mind-consciousness element accompanied by equanimity arises after the life-continuum vibrates and performs the function of adverting, as though cutting off the life-continuum. Thus two functional consciousnesses should be understood to occur by way of adverting.
After adverting, at the eye door eye-consciousness supported by eye-sensitivity occurs and performs the function of seeing; at the ear and the other doors, ear-, nose-, tongue-, and body-consciousness occur and perform hearing, smelling, tasting, and touching. With agreeable and moderately agreeable objects they are wholesome resultants; with disagreeable and moderately disagreeable objects they are unwholesome resultants. Thus ten resultant consciousnesses should be understood to occur by way of seeing, hearing, smelling, tasting, and touching.
According to the statement beginning, “Immediately after the eye-consciousness element has arisen and ceased, there arises mind, mentality, mentation, and the mind element associated with it,” after eye-consciousness and the rest, the mind element arises receiving their objects—wholesome resultant after a wholesome resultant and unwholesome resultant after an unwholesome resultant. Thus two resultant consciousnesses should be understood to occur by way of receiving.
According to the statement, “Immediately after the mind element has also arisen and ceased, there arises mind, mentality, mentation, and the mind-consciousness element associated with it,” the resultant rootless mind-consciousness element arises investigating the object received by the mind element—unwholesome resultant after an unwholesome resultant mind element; after a wholesome resultant mind element, accompanied by joy with an agreeable object or by equanimity with a moderately agreeable object. Thus three resultant consciousnesses should be understood to occur by way of investigating.
After investigating, the functional rootless mind-consciousness element accompanied by equanimity arises determining¹¹ that same object. Thus a single functional consciousness should be understood to occur by way of determining.
§7 Impulsion, Registration, Death, and the Conclusion of the Round 〔CSCD §455〕
After determining, if the object such as visible form is great, six or seven impulsions¹² run with respect to the object determined in this way, as any of the eight sense-sphere wholesome consciousnesses, the twelve unwholesome consciousnesses, or the remaining nine sense-sphere functional consciousnesses. This is the method at the five doors.
At the mind door the same impulsions occur after mind-door adverting. Above change-of-lineage¹³, whichever among the five fine-material-sphere wholesome and five functional consciousnesses, the four immaterial-sphere wholesome and four functional consciousnesses, and the four supramundane path consciousnesses and four fruition consciousnesses obtains its conditions, that consciousness runs as impulsion. Thus fifty-five wholesome, unwholesome, functional, and resultant consciousnesses should be understood to occur by way of impulsion.
At the end of impulsion, if the object is very great at a sense door or clear at the mind door, after sense-sphere impulsion in a sense-sphere being, whichever obtains its conditions among the eight rooted sense-sphere resultants and three resultant rootless mind-consciousness elements arises twice or once, depending on whether the object is agreeable and so forth and on previous kamma, impulsion consciousness, and so forth. This resultant consciousness follows the impulsion that ran upon an object other than the life-continuum’s object, like a little water following a boat going upstream. Although this consciousness at the end of impulsion would normally occur upon the life-continuum’s object, it occurs with the impulsion’s object as its object and is therefore called “registration”¹⁴. Thus eleven resultant consciousnesses should be understood to occur by way of registration.
At the end of registration, the life-continuum occurs again. When life-continuum is interrupted, adverting and the rest occur again. Thus a continuity of minds that has obtained its conditions repeatedly occurs according to the fixed order of mind—adverting follows life-continuum; seeing and the rest follow adverting—until the life-continuum of that existence is exhausted. The very last life-continuum consciousness in an existence is called “death” because the being dies from that existence through it. It too is therefore only nineteenfold. Thus nineteen resultant consciousnesses should be understood to occur by way of death.
After death comes rebirth-linking; after rebirth-linking comes life-continuum. In this way the uninterrupted continuity of mind continues to occur for beings wandering among the kinds of existence, destinations, stations of consciousness, and abodes of beings¹⁵. But when a person attains arahantship here, after that person’s death consciousness has ceased, it is simply ceased.
This is the portal to the detailed discussion of the consciousness aggregate.
Notes
¹ Consciousness, mind, and mentality (viññāṇa・citta・mano): this unit itself determines that the three names are the same in meaning and takes “consciousness” as the principal name for its classification.
² Indeterminate (abyākata): a consciousness neither wholesome nor unwholesome whose result is not declared; this chapter divides it only into resultant and functional.
³ Unprompted and prompted (asaṅkhāra・sasaṅkhāra): this unit explains “prompting” as a designation for prior effort arising through oneself or through others. Thus what arises without urging is unprompted, while what waits for urging is prompted.
⁴ Doubt and restlessness (vicikicchā・uddhacca): the basis for the twofold division of the two delusion-rooted consciousnesses; this unit links their occurrence to indecision and distraction. The individual mental factors are enumerated in this chapter’s unit on the formations aggregate.
⁵ Resultant and functional (vipāka・kiriya): the former is a result produced by kamma; the latter performs a function without producing a resultant. This unit itself marks rooted functional consciousness as arising only in arahants.
⁶ Rootless and rooted (ahetuka・sahetuka): what is devoid of roots such as non-greed is rootless; what is associated with them is rooted.
⁷ Mind element and mind-consciousness element (manodhātu・manoviññāṇadhātu): the former performs receiving, while the latter performs investigating and other functions; this unit establishes the characteristic, function, manifestation, and proximate cause of each.
⁸ Rebirth-linking (paṭisandhi): the first consciousness of a single lifetime; this unit lists nineteen resultant consciousnesses that can perform it.
⁹ Life-continuum (bhavaṅga): the uninterrupted stream of mind within an existence, occurring like a river when no other consciousness arises to interrupt it.
¹⁰ Adverting (āvajjana): the stage in which mind turns from life-continuum toward an object; the five-door and mind-door processes each have a distinct adverting consciousness.
¹¹ Determining (voṭṭhabbana): the stage that determines an object after investigation; this unit connects it with the functional rootless mind-consciousness element accompanied by equanimity.
¹² Impulsion (javana): the stage in the cognitive process that receives the object and makes kamma; it runs for six or seven moments at both the five doors and the mind door.
¹³ Change-of-lineage (gotrabhu): the fourth of the four successive consciousnesses in the cognitive process before entry into absorption or the path—the preceding three are preparation, access, and conformity. This unit marks it as the boundary at which mind-door impulsion enters the fine-material sphere, immaterial sphere, or supramundane.
¹⁴ Registration (tadārammaṇa): this unit itself explains the name—it occurs taking the impulsion’s object as its own object.
¹⁵ Existences, destinations, stations of consciousness, and abodes of beings (bhava・gati・ṭhiti・nivāsa): four classifications through which the round proceeds—kinds of existence, five destinations, seven stations of consciousness, and nine abodes of beings.
識是純粹的「了別」，剎那生滅，依緣而起——沒有一個持續不變的藏體
大局 — 為什麼四蘊之中先說識
論主一開口就說明白：識蘊既被了知，其餘（受想行）就容易了知，所以四無色蘊先說識（白話 §1）。這一單元是全品名數最密的一段——八十九心（白話 §2–§4）、十四行相（白話 §5–§7）——但底層只有一句話：識——純粹的「了別」，剎那生滅，依緣而起。 你不必背八十九，你要拿到的是那個「動作」：看見「認識本身」也是一個一個依緣生起、隨即滅去的心，沒有一個統一的「能知者」在後面。而本單元末尾那條「有分如河流、轉向・見・領受・推度・確定・速行・彼所緣・死・結生」的心路（白話 §5–§7），正是南傳說「相續」的全部器械——它不需要一個藏識（見對位節）。〔所見〕
§01 四蘊之總標與識蘊先說之由 → 白話 §1
四無色蘊各以其相總攝為一：以所受為相者受蘊，以想知為相者想蘊，以行作為相者行蘊，以了別為相者識蘊（白話 §1）；識蘊既被了知餘者易知，故先說識。「正因為它了別、了別，所以叫作識」；識、心、意義一。識依了別之相自性一種，依類三種：善、不善、無記。〔讀法〕「識心意義一」一句先把讀者從「心是一個東西、識是另一個」的分別裡拉出來——這裡只有一種東西：了別。以下八十九，全是同一個「了別」在不同的緣裡的分身。
§02 善識二十一 → 白話 §2
善識依地四：欲界八・色界五・無色界四・出世間四（白話 §2）。欲界八依喜捨智行：喜俱智相應無行／有行、喜俱智不相應無行／有行、捨俱智相應無行／有行、捨俱智不相應無行／有行——「行」＝依自己或依他人而轉起的前加行：遇施物受施者具足而歡喜、以正見為先導、不退縮不為人勸而作福業是喜俱智相應無行；退縮或為人勸是有行；幼童見親族行事而習、見比丘即喜而給或禮是第三心；被勸「給吧、禮拜吧」才作是第四；離喜則餘四捨俱。色界五依禪支：尋伺喜樂定俱是第一、超尋第二、超伺第三、離喜第四、樂滅與捨定俱第五。無色界四與四無色相應；出世間四與四道相應。〔讀法〕八個欲界善心的例子全用「布施」說：歡喜與否、有沒有正見、有沒有人推——論主是用最日常的一件事把「智相應／不相應」「有行／無行」講到人人可驗。而「幼童見親族行事而習」那一例，把「智不相應」講得極溫柔：不是壞心，是還沒有正見的善。
§03 不善識十二 → 白話 §3
不善識地唯欲界，根三：貪根八・瞋根二・癡根二（白話 §3）。貪根八依喜捨見行：以「諸欲中無過患」等邪見為先導歡喜受用諸欲、或執吉祥事為堅實，心猛利不為勸是第一，遲鈍被勸第二；不以邪見為先導唯歡喜行淫、貪他人成就、取他人財物，猛利第三，遲鈍第四；離喜則餘四捨俱。瞋根二：憂俱瞋相應無行／有行，於殺生等猛利與遲鈍現行時轉起。癡根二：捨俱疑相應・捨俱掉舉相應，於不能決定與散亂時轉起。〔讀法〕不善只有十二，善有二十一——論主的表本身就是一個訊息：不善的花樣其實少，善的地才寬。而貪根八心的區分準則和善心一模一樣（有沒有見、有沒有人推、喜或捨）——善與不善的結構是對稱的，差別只在根。
§04 無記識——異熟三十六與唯作二十 → 白話 §4
無記二類：異熟與唯作（白話 §4）。異熟依地四；欲界善異熟又分無因與有因——無因八：眼識・耳識・鼻識・舌識・身識・以領受為作用之意界・以推度等為作用之二意識界；各立相味現起近因（眼識以了別依於眼的色為相、唯以色為所緣為味、面向於色為現起、以色為所緣的唯作意界之離去為近因；意界以於眼識等後了別色等為相、領受為味；二意識界以了別六所緣為相、推度為味、心所依為近因——一者喜俱二處〔推度・彼所緣〕、一者捨俱五處〔推度・彼所緣・結生・有分・死〕）；八者依定不定所緣二種（五識定所緣）、依捨樂喜三種（身識樂俱、二處意識界喜俱、餘捨俱）。有因八如欲界善八，但唯依結生有分死彼所緣在小法所攝之六所緣上轉起；異熟無勵力如鏡中面影，善有勵力如面本身。不善異熟唯無因七（五識・領受意界・五處推度意識界），以不可意與不可意中庸為所緣，身識苦俱餘捨俱——其捨劣如苦而不甚猛利，善異熟之捨勝如樂而不甚猛利。欲界異熟二十三；色界五（依結生有分死轉起，非如善之依等至在速行心路）；無色界四；出世間四（四道之果，依道之心路與等至二種轉起）——異熟三十六。唯作依地三：欲界無因三——捨俱意界（於眼識等前先行了別、轉向為味、有分斷絕為近因）、共通意識界（捨俱無因、五門確定與意門轉向）、不共通意識界（喜俱無因、諸阿羅漢於不勝妙事上令生笑）；有因八唯在諸阿羅漢；色界五、無色界四亦唯阿羅漢——唯作二十。〔讀法〕「異熟無勵力如鏡中面影，善有勵力如面本身」——這一喻是讀整個異熟段的鑰匙：異熟心是被動的回聲，它們自己不造業，只是過去業的影子；真正在造的是善不善的速行。分不清「哪些心在造、哪些心只是回聲」，就會把每一個念頭都當成自己的作為。〔所見〕
§05 八十九之結・十四行相之立與結生有分之轉起 → 白話 §5
二十一善＋十二不善＋三十六異熟＋二十唯作＝八十九（白話 §5）；依十四行相轉起：結生、有分、轉向、見、聞、嗅、嘗、觸、領受、推度、確定、速行、彼所緣、死。結生：以八欲界善之力生天人者，以臨終所現業・業相・趣相之隨一為所緣，八有因欲界異熟加黃門等所有之捨俱無因意識界共九依結生轉起；以色無色界善之力生色無色有者，九種色無色界異熟依結生轉起；以不善之力生惡趣者，一不善異熟無因意識界依結生轉起——結生十九。有分：結生識滅後，隨逐之、同一業之異熟、同一所緣之相似識以「有分識」之名轉起，只要無他心中斷，如河流般於不見夢而入睡時等以無量之數轉起。〔讀法〕「有分如河流」是南傳講「相續」的全部答案：不是一個倉庫、不是一個底層的我，是一個又一個相似的心接著生起，像水接著水——中斷了就是轉向，不中斷就一直流。記住這條河，對位節就讀得懂。
§06 轉向・五識・領受・推度・確定之轉起 → 白話 §6
有分相續中，諸根堪能執取所緣時：色入眼之視域，依色而有眼淨之觸擊，由之有分動搖，有分滅，以同一色為所緣、如截斷有分者、成辦轉向之唯作意界生起；耳門等同；意門則六所緣入視域、有分動搖後、捨俱無因唯作意識界成辦轉向——二唯作依轉向（白話 §6）。轉向後眼門眼識成辦見、耳鼻舌身識成辦聞嗅嘗觸，可意境善異熟、不可意境不善異熟——十異熟依五作用。眼識等後領受其境之意界（善後善、不善後不善）——二異熟；意界後推度其境之異熟無因意識界（不善後不善；善後於可意喜俱、可意中庸捨俱）——三異熟；推度後確定同一境之捨俱唯作無因意識界——一唯作。〔讀法〕這一節寫的是「一次看見」裡發生了幾件事：撞擊、動搖、轉頭、看見、接住、掂量、決定——七個心，各做一件事，各自生滅。你以為的「我看見一朵花」，論主拆成了七個無主的動作。看見不是一件事，是一串事；每一件都沒有主人。〔所見〕
§07 速行・彼所緣・死與輪轉之收 → 白話 §7
確定後，若所緣是大的，於被確定之境依八欲界善・十二不善・餘九欲界唯作之隨一，六或七速行速行——五門之法（白話 §7）；意門於意門轉向後同；於種姓心之上，色界五善五唯作・無色界四善四唯作・出世間四道四果，得緣者速行——五十五識依速行。速行末，五門極大・意門明了之所緣，於欲界有情之欲界速行末，依可意所緣等與先前業速行心等，八有因欲界異熟與三異熟無因意識界之隨一，隨逐那在有分所緣以外之所緣上速行了的速行、如隨逐逆流之船的少許之水，異熟識生起二次或一次——以速行之所緣為所緣，故名彼所緣——十一異熟。彼所緣末又只是有分；有分中斷又是轉向——如是依心之定則一再轉起，直到一有之中有分之滅盡；一有中最後之有分以從此死去故名死——十九異熟。死後又結生，結生後又有分——於諸有諸趣識住有情居中輪迴之有情，不斷之心相續一直轉起；證得阿羅漢者，死心滅了，就只是滅了。 此識蘊廣說之門。〔讀法〕全單元收在最後一句：「死心滅了，就只是滅了。」八十九心、十四行相、無量的有分之流，論主用一句話說出它們可以停在哪裡——不是消滅了誰，是那條河不再接下一滴水。輪迴不是一個人在轉，是一串心在接；阿羅漢是最後一個心不再被接上。〔所見〕
對位 — 和唯識的「八識／阿賴耶」對得上嗎〔解碼者的讀法，以俟來哲〕
這是給唯識讀者最要緊的一段，因為這裡正是兩套系統分岔之處——標明：對位屬解碼者的讀法，唯識教義部分請本門讀者自校，以俟來哲。相合的部分：五蘊本身是早期佛教共同的遺產，唯識也用五蘊（色受想行識）。到這裡，兩套對得上。分岔之處——識蘊：唯識把「識」開為八識：前六識（眼耳鼻舌身意）＋第七末那識（執我之根）＋第八阿賴耶識（藏識，持種子、為輪迴相續之所依）。南傳此處沒有末那，也沒有阿賴耶。 識在這裡是八十九心的剎那生滅（白話 §2–§5），無一持續不變的藏體。那麼相續、輪迴靠什麼？南傳用有分心（bhavaṅga，生命相續流）＋緣起的因果流（業→結生識 paṭisandhi）來說明（白話 §5・§7）：念念之間、生死之際，靠的是條件相續，不是一個藏識在背後存著。〔學界常說有分心是後來唯識阿賴耶的一個功能性前身或近似——但二者不同：有分仍是剎那、仍緣對象，不是種子倉。〕讀法上的要害：讀本品的「識蘊」時，切莫把阿賴耶識讀進去。否則你會在一個明明主張「識剎那生滅、無我」的系統裡，硬塞一個持續的藏體，兩頭都對不上。輕輕地放下這個預設，南傳的識蘊自然清楚。這不是誰對誰錯，是兩套解「相續」這道題的不同配置。〔所見〕
給一般讀者
識蘊一單元，帶走一句話和一條河：一句話——識是純粹的了別，剎那生滅，依緣而起；一條河——有分之流，被撞擊就轉頭，看見、接住、掂量、決定、造作、回響，然後又回到河裡。八十九與十四不必背，需要時回來查。今天就能做的：下一次「看見什麼」的時候，試著留意那不是一件事，是一串事——而那一串裡沒有一個「看見的人」。若你來自唯識那一架書，讀這一單元請先把阿賴耶輕輕放在門外；讀完再拿回去，兩邊都會更清楚。
想讀本單元全文：白話 §1–§7 即識蘊之總標、八十九心逐一與十四行相心路的全段逐段全譯。
Consciousness is sheer “discerning”: momentarily arising and ceasing, dependently arisen—with no enduring storehouse-substrate
The Big Picture — Why Consciousness Is Explained First among the Four Aggregates
The Commentator says plainly at the outset: once the consciousness aggregate is understood, the remaining three—feeling, perception, and formations—become easy to understand; among the four immaterial aggregates, consciousness is therefore explained first (vernacular §1). This unit contains the densest enumeration in the entire chapter—eighty-nine minds (vernacular §§2–4) and fourteen modes (vernacular §§5–7)—yet beneath them lies a single sentence: consciousness is sheer “discerning,” momentarily arising and ceasing, dependently arisen. You need not memorize the eighty-nine. What matters is the “action”: see that cognition itself is a succession of minds, each arising through conditions and immediately ceasing, with no unified “knower” behind them. The mental process at the unit’s end—“life-continuum like a river; adverting, seeing, receiving, investigating, determining, impulsion, registration, death, and rebirth-linking” (vernacular §§5–7)—is precisely the entire apparatus with which the Theravāda explains “continuity.” It requires no storehouse consciousness (see the correspondence section). 〔Observation〕
§01 General Designation of the Four Aggregates and Why Consciousness Is Explained First → Vernacular §1
Each of the four immaterial aggregates is gathered into a unity by its characteristic: whatever has experiencing as its characteristic is the feeling aggregate; whatever has perceiving as its characteristic is the perception aggregate; whatever has forming as its characteristic is the formations aggregate; and whatever has discerning as its characteristic is the consciousness aggregate (vernacular §1). Because the others are easy to understand once the consciousness aggregate is understood, consciousness is explained first. “Precisely because it discerns, discerns, it is called consciousness.” Consciousness, mind, and mentality have the same meaning. Consciousness is of a single kind in individual nature by the characteristic of discerning and of three kinds by class: wholesome, unwholesome, and indeterminate. 〔Reading〕 The statement that consciousness, mind, and mentality are the same in meaning first draws the reader out of the distinction that “mind is one thing and consciousness another.” Here, only discerning is at work; the eighty-nine that follow are that same “discerning” under different conditions.
§02 Twenty-One Wholesome Consciousnesses → Vernacular §2
Wholesome consciousness is of four planes: eight in the sense sphere, five in the fine-material sphere, four in the immaterial sphere, and four supramundane (vernacular §2). The eight sense-sphere types are distinguished by joy, equanimity, knowledge, and prompting: joy-associated and knowledge-associated, unprompted or prompted; joy-associated and dissociated from knowledge, unprompted or prompted; equanimity-associated and knowledge-associated, unprompted or prompted; equanimity-associated and dissociated from knowledge, unprompted or prompted. “Prompting” is the prior effort through oneself or others that brings the act about. When the gift and recipient are excellent, a person is joyful, takes right view as the forerunner, and performs a meritorious deed without shrinking back or being urged, the consciousness is joy-associated, knowledge-associated, and unprompted; if the person shrinks back or must be urged, it is prompted. When small children imitate their relatives, become glad on seeing bhikkhus, and immediately give or pay homage, the third consciousness arises; if they act only after being told, “Give; pay homage,” it is the fourth. When joy is absent, the remaining four are accompanied by equanimity. The five fine-material-sphere types are distinguished by jhāna factors: the first has applied thought, sustained thought, rapture, pleasure, and concentration; the second has transcended applied thought; the third, sustained thought; the fourth, rapture; and the fifth, with pleasure vanished, has equanimity and concentration. The four immaterial types correspond to the four immaterial attainments, and the four supramundane types to the four paths. 〔Reading〕 All eight examples of sense-sphere wholesome consciousness use the most ordinary act, giving: whether joy is present, whether right view is present, and whether prompting is needed. The Commentator makes “associated with knowledge or dissociated from knowledge” and “prompted or unprompted” verifiable in everyday life. The example of children who act by imitating their relatives makes “dissociated from knowledge” especially gentle: it is not an evil mind, only goodness not yet accompanied by right view.
§03 Twelve Unwholesome Consciousnesses → Vernacular §3
Unwholesome consciousness belongs only to the sense sphere and has three roots: eight greed-rooted, two aversion-rooted, and two delusion-rooted types (vernacular §3). The eight greed-rooted types are distinguished by joy, equanimity, view, and prompting. When wrong view such as “there is no danger in sensual pleasures” leads, a person gladly enjoys sensual pleasures or takes auspicious signs as substantial; if the mind is keen and unprompted, this is the first type, and if sluggish and prompted, the second. Without wrong view as forerunner, merely engaging gladly in sexual intercourse, coveting another’s prosperity, or taking another’s property is the third when keen and the fourth when sluggish. When joy is absent, the remaining four are accompanied by equanimity. The two aversion-rooted types are grief-associated and aversion-associated, unprompted or prompted; they arise when killing and the like is carried out keenly or sluggishly. The two delusion-rooted types are equanimity-associated with doubt and equanimity-associated with restlessness, arising at times of indecision and distraction. 〔Reading〕 There are only twelve unwholesome types but twenty-one wholesome types—the table itself carries a message: the variations of the unwholesome are few, while the terrain of the wholesome is broad. The criteria differentiating the eight greed-rooted minds are the same as those for wholesome minds—whether view is present, whether prompting is needed, and whether joy or equanimity is present. Wholesome and unwholesome structures are symmetrical; only their roots differ.
§04 Indeterminate Consciousness—Thirty-Six Resultants and Twenty Functionals → Vernacular §4
Indeterminate consciousness has two classes, resultant and functional (vernacular §4). Resultant consciousness occurs in four planes. Sense-sphere wholesome resultant is first divided into rootless and rooted. The eight rootless types are eye-, ear-, nose-, tongue-, and body-consciousness; the mind element whose function is receiving; and two mind-consciousness elements whose functions include investigating. Each is established by characteristic, function, manifestation, and proximate cause: eye-consciousness has discerning visible form dependent upon the eye as its characteristic, only visible form as object as its function, facing visible form as its manifestation, and the departure of the functional mind element that takes visible form as object as its proximate cause; the mind element has discerning visible form and the other objects after the five consciousnesses as its characteristic and receiving as its function; the two mind-consciousness elements have discerning the six objects as their characteristic, investigating as their function, and the heart basis as proximate cause—the first is joy-associated and occupies two positions, investigation and registration, while the other is equanimity-associated and occupies five, investigation, registration, rebirth-linking, life-continuum, and death. The eight are twofold by fixed or variable object—the five consciousnesses have fixed objects—and threefold by equanimity, pleasure, and joy: body-consciousness is pleasure-associated, the two-position mind-consciousness element joy-associated, and the rest equanimity-associated. The eight rooted types parallel the eight sense-sphere wholesome consciousnesses but occur only as rebirth-linking, life-continuum, death, and registration with the six objects included among limited dhammas. Resultant consciousness is effortless like a face reflected in a mirror; wholesome consciousness is effortful like the face itself. Unwholesome resultants are seven and all rootless—the five consciousnesses, the receiving mind element, and the five-position investigating mind-consciousness element. They take disagreeable or moderately disagreeable objects; body-consciousness is pain-associated and the rest equanimity-associated. Their equanimity is inferior, like pain that is not acute, while the equanimity of wholesome resultants is superior, like pleasure that is not acute. Sense-sphere resultants total twenty-three; fine-material resultants are five and occur as rebirth-linking, life-continuum, and death, rather than as impulsion in attainment; immaterial resultants are four; and supramundane resultants are the four fruits, occurring in the path process and attainment—thirty-six resultants. Functional consciousness occurs in three planes. In the sense sphere there are three rootless types: the equanimity-associated mind element that adverts before the five consciousnesses and has the cutting off of life-continuum as proximate cause; the common, equanimity-associated mind-consciousness element that determines at the five doors and adverts at the mind door; and the uncommon, joy-associated mind-consciousness element that produces a smile in arahants over things that are not sublime. The eight rooted functional types arise only in arahants; the five fine-material and four immaterial functional types likewise arise only in arahants—twenty functionals. 〔Reading〕 “Resultant consciousness is effortless like a face reflected in a mirror; wholesome consciousness is effortful like the face itself”—this simile is the key to the entire resultant section. Resultant minds are passive echoes: they do not themselves make kamma but are shadows of past kamma. What makes kamma is the wholesome or unwholesome impulsion. If the distinction between “which minds make and which merely echo” is missed, every thought will be mistaken for a personal act. 〔Observation〕
§05 The Conclusion of Eighty-Nine, Establishing Fourteen Modes, and the Occurrence of Rebirth-Linking and Life-Continuum → Vernacular §5
Twenty-one wholesome plus twelve unwholesome plus thirty-six resultant plus twenty functional consciousnesses equals eighty-nine (vernacular §5). They occur in fourteen modes: rebirth-linking, life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, impulsion, registration, and death. Rebirth-linking: through the power of the eight sense-sphere wholesome consciousnesses, rebirth among devas and humans occurs through nine resultants—the eight rooted sense-sphere resultants plus the equanimity-associated rootless mind-consciousness element found in eunuchs and others—taking whichever of kamma, a sign of kamma, or a sign of destiny appears at death as object. Through fine-material- or immaterial-sphere wholesome consciousness, nine fine-material and immaterial resultants perform rebirth-linking. Through unwholesome consciousness, a single unwholesome-resultant rootless mind-consciousness element performs rebirth-linking in a bad destination—nineteen rebirth-linking consciousnesses. Life-continuum: when rebirth-linking consciousness ceases, a similar consciousness follows it, the result of the same kamma and with the same object, under the name “life-continuum consciousness.” So long as no other mind interrupts, it occurs innumerable times like a river, as in entering dreamless sleep. 〔Reading〕 “Life-continuum like a river” is the Theravāda’s entire answer to “continuity.” It is not a storehouse and not an underlying self, but similar minds arising successively, like water following water. When interrupted, there is adverting; when uninterrupted, it continues to flow. Keep this river in mind and the correspondence section becomes clear.
§06 The Occurrence of Adverting, the Five Consciousnesses, Receiving, Investigating, and Determining → Vernacular §6
Within the life-continuum continuity, when the faculties can apprehend an object, visible form enters the eye’s range and conditions impact upon eye-sensitivity. The life-continuum vibrates; when it has ceased, the functional mind element takes that same visible form as object and performs adverting, as though cutting off the life-continuum. The same applies at the ear and other sense doors. At the mind door, after any of the six objects enters range and the life-continuum vibrates, the equanimity-associated rootless functional mind-consciousness element performs adverting—two functionals perform adverting (vernacular §6). After adverting, eye-consciousness performs seeing, and the ear-, nose-, tongue-, and body-consciousnesses perform hearing, smelling, tasting, and touching; agreeable objects yield wholesome resultants and disagreeable objects unwholesome resultants—ten resultants in the five functions. After the consciousnesses, a mind element receives their objects—wholesome after wholesome and unwholesome after unwholesome—two resultants. After the mind element, a resultant rootless mind-consciousness element investigates—unwholesome after unwholesome; after wholesome, joy-associated with an agreeable object and equanimity-associated with a moderately agreeable object—three resultants. After investigation, an equanimity-associated functional rootless mind-consciousness element determines the same object—a single functional. 〔Reading〕 This section describes how many things occur within “a single act of seeing”: impact, vibration, turning, seeing, receiving, weighing, and deciding—seven minds, each doing a single task, each arising and ceasing. What you take to be “I see a flower” is divided by the Commentator into seven ownerless actions. Seeing is not a single act but a succession of acts; every act is ownerless. 〔Observation〕
§07 Impulsion, Registration, Death, and the Conclusion of the Round → Vernacular §7
After determining, when the object is great, six or seven impulsions run as whichever obtains its conditions among the eight sense-sphere wholesome, twelve unwholesome, or remaining nine sense-sphere functional consciousnesses—the method at the five doors (vernacular §7). The same applies at the mind door after mind-door adverting. Above change-of-lineage, whichever obtains its conditions among five fine-material wholesome and five functional, four immaterial wholesome and four functional, and four supramundane path and four fruition consciousnesses runs as impulsion—fifty-five consciousnesses perform impulsion. At the end of impulsion, when the object is very great at a sense door or clear at the mind door, whichever obtains its conditions among the eight rooted sense-sphere resultants and three resultant rootless mind-consciousness elements arises twice or once, following the impulsion that ran upon an object other than the life-continuum’s object, like a little water following a boat going upstream. Because it takes the impulsion’s object, it is called registration—eleven resultants. At the end of registration comes life-continuum again; when life-continuum is interrupted, adverting begins again. Thus minds repeatedly occur in fixed order until the life-continuum of an existence is exhausted. The final life-continuum of that existence is called death—nineteen resultants. After death comes rebirth-linking, and after rebirth-linking comes life-continuum: for beings wandering among existences, destinations, stations of consciousness, and abodes of beings, the uninterrupted continuity of mind keeps occurring. When a person attains arahantship, after that person’s death consciousness has ceased, it simply ceases. This is the portal to the detailed discussion of the consciousness aggregate. 〔Reading〕 The whole unit comes to rest in its final sentence: “After death consciousness has ceased, it simply ceases.” The eighty-nine minds, fourteen modes, and immeasurable stream of life-continuum are brought to the point where they can stop. No person is annihilated; the river simply does not receive another drop. Saṃsāra is not a person turning but a succession of minds continuing; for an arahant, the final mind is not followed by another. 〔Observation〕
Correspondence — Does This Match Yogācāra’s “Eight Consciousnesses and Ālaya”? 〔Decoder’s Reading, Awaiting Future Scholars〕
This is the most important passage for readers of Yogācāra because it marks where the two systems diverge. The correspondence is explicitly the decoder’s reading; Yogācāra readers are invited to check its doctrinal claims, awaiting future scholars. Where they correspond: the five aggregates are a common inheritance of early Buddhism, and Yogācāra too uses form, feeling, perception, formations, and consciousness. Up to this point the two correspond. Where they diverge—the consciousness aggregate: Yogācāra unfolds “consciousness” into eight consciousnesses—the first six, eye-, ear-, nose-, tongue-, body-, and mind-consciousness; the seventh, manas, the root of self-grasping; and the eighth, ālayavijñāna, storehouse consciousness, which holds seeds and serves as the support for continuity in saṃsāra. The Theravāda presentation here has neither manas nor ālayavijñāna. Consciousness here is the momentary arising and ceasing of eighty-nine minds (vernacular §§2–5), with no enduring storehouse-substrate. What, then, accounts for continuity and saṃsāra? The Theravāda explains them through life-continuum consciousness (bhavaṅga) and the causal stream of dependent arising—kamma leading to rebirth-linking consciousness (paṭisandhi) (vernacular §§5 and 7). Continuity between moments and across lives depends on conditions; no storehouse consciousness stands behind it. Scholars often call life-continuum a functional precursor or analogue of the later Yogācāra ālaya, yet the two differ: life-continuum remains momentary and still takes an object; it is not a storehouse of seeds. The crucial point for reading is this: when reading the “consciousness aggregate” in this chapter, do not read ālayavijñāna into it. Otherwise an enduring storehouse-substrate is forced into a system explicitly maintaining that consciousness is momentary and not-self, and neither side will fit. Gently set that presupposition down, and the Theravāda account of the consciousness aggregate becomes clear on its own terms. This is not a question of which is right or wrong; the two systems configure different answers to the problem of continuity. 〔Observation〕
For the General Reader
Take away a sentence and a river from this unit on the consciousness aggregate. The sentence: consciousness is sheer discerning, momentarily arising and ceasing, dependently arisen. The river: the stream of life-continuum, which, when struck, turns, sees, receives, weighs, decides, acts, and echoes before returning to the river. There is no need to memorize the eighty-nine and fourteen; return to the table when needed. A practice for today: the next time “something is seen,” notice that it is not a single event but a succession—and there is no “person who sees” anywhere in that succession. If you come from a Yogācāra bookshelf, gently leave ālayavijñāna outside the door while reading this unit. Pick it up again when you finish, and both sides will be clearer.
To read this unit in full: vernacular §§1–7 give the complete, section-by-section translation of the general designation of the consciousness aggregate, every member of the eighty-nine consciousnesses, and the mental process of fourteen modes.
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 ### Viññāṇakkhandhakathā。
段號域 譯底欄之段號自〔CSCD §451〕至〔CSCD §455〕，實落段號 5 個，號序連續無缺。本篇於譯底欄之幅為 17,922 位元組——段號最疏之篇（5 段而幅近一萬八千位元組，末段〔CSCD §455〕一段獨佔 12,715 位元組，為本品最長之單段）。
論主自標之敘述次第之易 本篇首段〔CSCD §451〕先總標其餘四蘊之相（受・想・行・識各以 vedayita・sañjānana・abhisaṅkharaṇa・vijānana 為相），而後論自標其不依經之次第而先說識蘊：Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma（識蘊既知則餘者易知，故先釋識蘊）。此為論主自陳之科判理由，本目逐字錄其位而不代評；受想二蘊與行蘊之單元遂在本篇之後。
篇之骨——三分而後十四行相 本篇之結構為二段：〔CSCD §452〕至〔CSCD §454〕依 jātivasena tividhaṃ（善・不善・無記）逐一開數，〔CSCD §455〕以八十九之總數收之而後轉入十四行相之轉起。四類之數，論逐段自標：善 ekavīsatividhaṃ（二十一）・不善 dvādasavidhaṃ（十二）・異熟 chattiṃsavidhaṃ（三十六）・唯作 vīsatividhaṃ（二十）。
八十九之數為論主自標 〔CSCD §455〕首句 Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti——二十一・十二・三十六・二十之和即八十九，此四數與其總數皆譯底欄所自載。本欄依其四數逐一反查前三段之開數而相符（見目二之四表）。本欄之數為對譯底欄之逐段重數，非引他說。
一百二十一心之數不在本篇 本欄以 sata（百）之諸形逐字通掃本單元乃至本品全七單元，零命中（唯 ekasatavohārakusalatā・ādāsatalaṃ 等含此字串而非數詞者三見，皆非其位）。本品之譯底欄唯出八十九一數，無「開出世間為一百二十一」之說——如實記其無，不代補、不代考定其所出（另見目二之「本編既有校讀須併觀之處」）。
十四行相之列 〔CSCD §455〕以一長複合詞立十四行相：paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti。本欄逐一切分實測恰十四目：結生・有分・轉向・見・聞・嗅・嘗・觸・領受・推度・確定・速行・彼所緣・死。其後論逐相而釋，各繫其能轉之識之數（見目二之末表）。
前後接點 前承色蘊之單元：本篇首句 Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ 以 Itaresu（於其餘者）逐字承前篇之收句 Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ 之 tāva。後接受想二蘊之單元：本篇收句 Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ，次單元即以 Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo''ti 逐字回引本篇首段之總標句而釋受蘊——論自標之續，且其回引之句即本篇之所立。
movement 品夾《總覽》繫本單元於 §G〈識蘊〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。本品《總覽》於本單元唯繫一 §。另誌一事：《總覽》之 § 序作 §C 色・§D 受・§E 想・§F 行・§G 識，而譯底欄之文序為色→識→受→想→行——二序不同，其由即論主自標之「識蘊既知則餘者易知」（見上）。本目誌其實，不代裁其歸屬。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 citta（心）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・lokiya／lokuttara（世間／出世間）・somanassa（喜）・upekkhāsahagata（捨俱）・javana（速行）・bhavaṅga（有分）・āvajjana（轉向）・vitakka・vicāra・pīti（尋・伺・喜）。以下唯列本篇新出者。
識之自體與其總分〔CSCD §451〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| viññāṇakkhandha | 識蘊 | 本篇之所釋；其相為 vijānanalakkhaṇaṃ | 〔CSCD §451〕 |
| vijānana | 了別 | 識之相；論引經自釋 vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī | 〔CSCD §451〕 |
| viññāṇa・citta・mano | 識・心・意 | 論自判三名於義為一：Viññāṇaṃ cittaṃ manoti atthato ekaṃ | 〔CSCD §451〕 |
| kusala・akusala・abyākata | 善・不善・無記 | 依 jātivasena 之三分 | 〔CSCD §451〕 |
| vedayita・sañjānana・abhisaṅkharaṇa | 所受・想知・行作 | 其餘三蘊之相；論於本篇總標而各釋於其篇 | 〔CSCD §451〕 |
善識二十一〔CSCD §452〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ñāṇasampayutta／ñāṇavippayutta | 智相應／智不相應 | 欲界善八之分法之一 | 〔CSCD §452〕 |
| asaṅkhāra／sasaṅkhāra | 無行／有行 | 同上；論自釋 saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ | 〔CSCD §452〕 |
| somanassasahagata | 喜俱 | 同上 | 〔CSCD §452〕 |
| jhānaṅgayoga | 禪支之相應 | 色界善五之分法 | 〔CSCD §452〕 |
| catumaggasampayoga | 四道之相應 | 出世間善四之分法 | 〔CSCD §452〕 |
本欄之逐段重數：欲界 8＋色界 5＋無色界 4＋出世間 4 ＝ 21，與論自標之 ekavīsatividhaṃ 相符。
不善識十二〔CSCD §453〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lobhamūla・dosamūla・mohamūla | 貪根・瞋根・癡根 | 不善之三根；論以 mūlato tividhaṃ 立之 | 〔CSCD §453〕 |
| diṭṭhigatasampayutta／diṭṭhigatavippayutta | 見相應／見不相應 | 貪根八之分法 | 〔CSCD §453〕 |
| paṭighasampayutta | 瞋相應 | 瞋根二之分法；論繫其轉起於 pāṇātipātādīsu tikkhamandappavattikāle | 〔CSCD §453〕 |
| vicikicchāsampayutta・uddhaccasampayutta | 疑相應・掉舉相應 | 癡根二；論繫其轉起於 sanniṭṭhānavikkhepakāle | 〔CSCD §453〕 |
| micchādiṭṭhi | 邪見 | 貪根見相應之所由；論引 natthi kāmesu ādīnavo 為其例 | 〔CSCD §453〕 |
本欄之逐段重數：貪根 8＋瞋根 2＋癡根 2 ＝ 12，與論自標之 dvādasavidhaṃ 相符。
無記識——異熟三十六與唯作二十〔CSCD §454〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vipāka／kiriya | 異熟／唯作 | 無記之二分 | 〔CSCD §454〕 |
| ahetuka／sahetuka | 無因／有因 | 異熟與唯作各自之再分 | 〔CSCD §454〕 |
| cakkhuviññāṇa 等五 | 五識 | 無因異熟八之前五；各以 cakkhusannissitarūpavijānanalakkhaṇaṃ 一類立其相 | 〔CSCD §454〕 |
| sampaṭicchanakiccā manodhātu | 領受作用之意界 | 無因異熟八之第六 | 〔CSCD §454〕 |
| santīraṇādikiccā manoviññāṇadhātu | 推度等作用之意識界 | 無因異熟八之末二；論分其為 dviṭṭhānā（二處）與 pañcaṭṭhānā（五處） | 〔CSCD §454〕 |
| niyatārammaṇa／aniyatārammaṇa | 定所緣／不定所緣 | 無因異熟之二分 | 〔CSCD §454〕 |
| iṭṭha・iṭṭhamajjhatta・aniṭṭha・aniṭṭhamajjhatta | 可意・可意中庸・不可意・不可意中庸 | 善異熟與不善異熟所緣之別 | 〔CSCD §454〕 |
| hasituppādana | 令生笑 | 唯作無因之第三（喜俱）之作用；論限其於 arahataṃ anuḷāresu vatthūsu | 〔CSCD §454〕 |
| voṭṭhabbana | 確定 | 唯作無因之第二（捨俱）於五門之作用 | 〔CSCD §454〕 |
本欄之逐段重數：異熟＝欲界 23（善異熟 16〔無因 8＋有因 8〕＋不善異熟 7）＋色界 5＋無色界 4＋出世間 4 ＝ 36，與論自標之 chattiṃsavidhaṃ 相符；唯作＝欲界 11（無因 3＋有因 8）＋色界 5＋無色界 4 ＝ 20，與論自標之 vīsatividhaṃ 相符。唯作無出世間一類——論自標唯作唯 tīsu bhūmīsu（三地），此為四類之中獨異者，誌之。
十四行相與其能轉之識之數〔CSCD §455〕
| 行相〔逐字〕 | 論所標之識數〔逐字〕 | 本篇之要 |
|---|---|---|
paṭisandhi | ekūnavīsatiyā vipākaviññāṇānaṃ | 結生——欲界九・色無色九・惡趣一 |
bhavaṅga | 論不別標其數，唯作 tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā（即前之同數） | 有分 |
āvajjana | dvinnaṃ kiriyaviññāṇānaṃ | 轉向——五門與意門各一 |
dassana・savana・ghāyana・sāyana・phusana | dasannaṃ vipākaviññāṇānaṃ（五行相共一數） | 見聞嗅嘗觸——善不善異熟五識各五 |
sampaṭicchana | dvinnaṃ vipākaviññāṇānaṃ | 領受 |
santīraṇa | tiṇṇaṃ vipākaviññāṇānaṃ | 推度 |
voṭṭhabbana | ekasseva kiriyaviññāṇassa | 確定 |
javana | pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ | 速行——五十五 |
tadārammaṇa | ekādasannaṃ vipākaviññāṇānaṃ | 彼所緣 |
cuti | ekūnavīsatiyā vipākaviññāṇānaṃ | 死——與結生同數，論自標其由 Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati |
十四行相而論所標之數唯十——bhavaṅga 承前不別標，見聞嗅嘗觸五者共一數，故十四相得十數。此為譯底欄之實，非本欄之併。
本編既有校讀須併觀之二處 ①既有校讀之 §G 立識之義作「對所緣之了別（純然的認識作用）」，與譯底欄〔CSCD §451〕之 vijānanalakkhaṇaṃ 及所引之 vijānāti vijānātīti 相合，定讀逐字保入。②既有校讀之 §G 作「依阿毘達磨，分八十九心（或開出世間為一百二十一心）」，並於其行間自誌「心數待校驗」。本欄之校驗之結：八十九為譯底欄所自載（ekūnanavuti，見目一），逐段重數亦與之相符；而一百二十一之數於本品全七單元零命中（見目一）。二數之中，前者可核於本品，後者不可——本目誌其實，不代補其所出，亦不代裁既有校讀之去取。③既有校讀之 §G 未及四類之逐一開數（〔CSCD §452〕至〔CSCD §454〕）、亦未及十四行相之轉起（〔CSCD §455〕全段，即本篇七成之幅）。本目誌其實，不代補於彼。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 5 個與版頁記 16 個，後者皆在註記之內）。圓括注 5 處，逐一為出處標記，無非出處之括注——與色蘊之單元（有數域式一處）異。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 12 處為偶數，逐一成對。誌之。
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 §451〕 | Yathāha ''vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī''ti | 識之語義之據——本篇識之定義所繫 | (ma. ni. 1.449) |
| 〔CSCD §452〕 | ''atthi dinna''ntiādinayappavattaṃ | 正見之定型句——欲界善智相應之所由 | (ma. ni. 1.441) |
| 〔CSCD §453〕 | ''natthi kāmesu ādīnavo''ti | 邪見之句——貪根見相應之所由 | (ma. ni. 1.469) |
| 〔CSCD §455〕 | ''Cakkhuviññāṇadhātuyā⋯uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū''tiādivacanato | 眼識無間而意界生之據——領受行相之所繫 | (vibha. 184) |
| 〔CSCD §455〕 | ''Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū''ti | 意界無間而意識界生之據——推度行相之所繫 | (vibha. 184) |
引式之數〔本欄實測〕 Yathāha 1 處・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 5 處，其分布為 ma. ni. 3・vibha. 2——《中部》為本篇引據之主源，與慧之總說（《分別論》為主）異族。此數唯就本篇之域，不及全書。
引之標識二式並見 ①以 Yathāha 標其引而繫括注者 1 處（〔CSCD §451〕）；②不用 Yathāha 而以 vacanato（由此語故）直繫其引者 2 處，皆在〔CSCD §455〕之十四行相段——其一作 tiādivacanato（承 ādi 而收），其一作 ti vacanato（分寫）。二式於同篇並見，且其二之內部亦不一，誌其實不判其因。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）12 見、連聲之比況形 1 見、sadisa 諸形 零命中。十二見之中唯五為譬喻，其餘七為結構之比況（kusalaṃ viya／kāmāvacarakusalaṃ viya——「如善心之分法」，指前段所立之開數之式，非取譬）。此為本篇獨有之句法：論以「如善」一語省其重列，故 viya 之數雖多而喻不多。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §454〕 | ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti | 如鏡中之面影與面本身——異熟之無勵與善之有勵；一句之內二比正反相對 |
| 〔CSCD §454〕 | Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā | 如苦而不甚利——不善異熟之捨 |
| 〔CSCD §454〕 | itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā | 如樂而不甚利——善異熟之捨；與上為正反之對 |
| 〔CSCD §455〕 | nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti | 如河流——有分之無量相續 |
| 〔CSCD §455〕 | paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva | 如逆流之船後所隨之些許水——彼所緣之隨速行而轉 |
乙・修辭之可核觀察 ①本篇之骨為 Yadā⋯tadā 之條件排比：Yadā 全篇 13 見、tadā 12 見——為本品條件句最密之篇，其密處在〔CSCD §452〕與〔CSCD §453〕之欲界善八與貪根八之逐一配。②行相之收束式 evaṃ ＋ 數 ＋ 行相名 ＋ vasena pavatti veditabbā 實測 6 見（結生・轉向・見聞嗅嘗觸・推度・確定・速行），另有 bhavaṅgavasenāpi・sampaṭicchanavasena・tadārammaṇavasena・cutivasena 四處作 veditabbā 而不冠 evaṃ——十行相之收，六用全式而四用略式。③veditabbā 一語之諸形全篇 21 見，為本品此語最密之篇。④Kasmā? 自問零命中・…pe… 省略式零命中。⑤偈頌零；篇末之收句 1 行（縮排二空格）——本篇無四空格之行，為本品七單元中唯三無偈之篇之一。⑥vicchindamānā viya（如截斷者）2 見，皆在轉向之釋（五門與意門各一），為同語之對舉。
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 §451〕 Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ | 色蘊之單元〔CSCD §450〕 | 彼篇以 Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ 之 tāva 自標未竟，本篇逐字承之 |
〔CSCD §451〕 yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho | 受想二蘊之單元〔CSCD §456〕 | 彼篇以 Idāni yaṃ vuttaṃ 逐字回引本句而釋受蘊 |
〔CSCD §451〕 yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho | 行蘊之單元〔CSCD §458〕 | 彼篇以 Yaṃ pana vuttaṃ 逐字回引本句而釋行蘊 |
〔CSCD §452〕 somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ | 受想二蘊之單元〔CSCD §456〕 | 彼篇以 Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena 逐字回引本句而立受之相應 |
〔CSCD §452〕 vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ | 行蘊之單元〔CSCD §460〕 | 彼篇自標尋伺喜三者之釋在地遍之初禪之論而不重錄，與本篇之五禪支相貫 |
〔CSCD §454〕 hadayavatthupadaṭṭhānā | 色蘊之單元〔CSCD §440〕 | 彼篇立心所依之相為 Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu，本篇逐字承之為意識界之近因 |
〔CSCD §455〕 Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti | 行蘊之單元〔CSCD §476〕–〔CSCD §492〕 | 彼篇之心所相應逐一依本篇四類之開數而列（第一善心・第一不善心・瞋根・癡根・異熟・唯作），本篇之數即彼篇之骨 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli item in this layer is taken verbatim from the base-text column in this unit’s source file. A single locus form is used: 〔CSCD §NN〕, checkable verbatim against the base-text column. This chapter has no in-house Pāli aligned by page, so page ranges are not recorded.
Title The base-text column contains a single ### subsection, this unit’s title: ### Viññāṇakkhandhakathā.
Paragraph-number range The base-text column runs from 〔CSCD §451〕 through 〔CSCD §455〕, containing five paragraph numbers, continuous with none missing. The span of this unit in the base-text column is 17,922 bytes—the unit with the sparsest paragraph numbering (five paragraphs across nearly eighteen thousand bytes; the final paragraph, 〔CSCD §455〕, alone occupies 12,715 bytes and is this chapter’s longest single paragraph).
The Commentator’s stated reason for the order of exposition The opening paragraph, 〔CSCD §451〕, first gives the general characteristics of the other four aggregates (feeling, perception, formations, and consciousness, respectively through vedayita・sañjānana・abhisaṅkharaṇa・vijānana), and then the treatise itself states why it does not follow the order of the discourse but explains the consciousness aggregate first: Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma (once the consciousness aggregate is understood, the others become easy to understand; therefore the consciousness aggregate is explained first). This is the Commentator’s own stated reason for the structural order; this section records its place verbatim and does not evaluate it on his behalf. The units on feeling and perception and on formations consequently follow this unit.
The unit’s backbone—threefold division followed by fourteen modes The unit has two parts: 〔CSCD §452〕 through 〔CSCD §454〕 unfold the numbers successively according to jātivasena tividhaṃ (wholesome・unwholesome・indeterminate), and 〔CSCD §455〕 gathers them into a total of eighty-nine before turning to their occurrence in fourteen modes. The treatise itself states the number in each of the four classes: wholesome ekavīsatividhaṃ (twenty-one)・unwholesome dvādasavidhaṃ (twelve)・resultant chattiṃsavidhaṃ (thirty-six)・functional vīsatividhaṃ (twenty).
The figure eighty-nine is stated by the Commentator himself The opening sentence of 〔CSCD §455〕 reads Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti—twenty-one, twelve, thirty-six, and twenty sum to eighty-nine, and both the four component figures and their total are stated in the base-text column itself. This column checked the expansion of those four figures paragraph by paragraph in the preceding three paragraphs and found them to agree (see the four tables in Section II). The figures in this column are a fresh paragraph-by-paragraph count of the base-text column, not figures taken from another account.
The figure of 121 minds does not occur in this unit A verbatim scan of forms of sata (hundred) across this unit and all seven units of this chapter found zero occurrences as a number. There are only three substring matches in forms such as ekasatavohārakusalatā and ādāsatalaṃ, none in a numerical position. The base-text columns of this chapter contain only the figure eighty-nine and do not state “expanding the supramundane to 121”—the absence is recorded as found, without supplying the claim or determining its source (see also “Two places where this edition’s existing critical reading must be considered together” in Section II).
The list of fourteen modes At 〔CSCD §455〕, a single long compound establishes the fourteen modes: paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti. Split item by item and measured in this column, it contains exactly fourteen items: rebirth-linking・life-continuum・adverting・seeing・hearing・smelling・tasting・touching・receiving・investigating・determining・impulsion・registration・death. The treatise then explains each mode and attaches the number of consciousnesses capable of occurring in it (see the final table in Section II).
Connections before and after The preceding connection is the materiality-aggregate unit: this unit’s opening phrase, Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, uses Itaresu (among the others) to take up verbatim the preceding unit’s closing sentence, Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ, through its tāva (for now). The following connection is the feeling-and-perception-aggregates unit: this unit closes with Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ, and the next unit immediately begins Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo''ti, quoting verbatim the general statement established in this unit as it explains the feeling aggregate—a continuation marked by the treatise itself, whose quoted sentence is precisely the statement made here.
Movement The chapter’s accompanying Overview links this unit to §G, “Consciousness Aggregate.” The wording of the chapter section 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. The chapter Overview links only this single section to the present unit. A further fact is recorded: the Overview’s section order is §C materiality・§D feeling・§E perception・§F formations・§G consciousness, while the base-text column proceeds materiality→consciousness→feeling→perception→formations—the two orders differ, for the reason the Commentator himself states, “once the consciousness aggregate is understood, the others become easy to understand” (see above). This section records the fact without determining its attribution on the Overview’s behalf.
II. Terms and Renderings
This section records only this unit’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters are not explained again. Previously established terms appearing here are citta (mind)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere)・lokiya／lokuttara (mundane／supramundane)・somanassa (joy)・upekkhāsahagata (accompanied by equanimity)・javana (impulsion)・bhavaṅga (life-continuum)・āvajjana (adverting)・vitakka・vicāra・pīti (applied thought・sustained thought・rapture). Only terms new in this unit are listed below.
Consciousness in itself and its general division 〔CSCD §451〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| viññāṇakkhandha | consciousness aggregate | What this unit explains; its characteristic is vijānanalakkhaṇaṃ | 〔CSCD §451〕 |
| vijānana | discerning | The characteristic of consciousness; the treatise cites a discourse in its own explanation, vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī | 〔CSCD §451〕 |
| viññāṇa・citta・mano | consciousness・mind・mentality | The treatise itself determines that the three names are identical in meaning: Viññāṇaṃ cittaṃ manoti atthato ekaṃ | 〔CSCD §451〕 |
| kusala・akusala・abyākata | wholesome・unwholesome・indeterminate | The threefold division according to jātivasena | 〔CSCD §451〕 |
| vedayita・sañjānana・abhisaṅkharaṇa | experiencing・perceiving・forming | The characteristics of the other three aggregates; the treatise gives their general designation here and explains each in its own unit | 〔CSCD §451〕 |
Twenty-one wholesome consciousnesses 〔CSCD §452〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ñāṇasampayutta／ñāṇavippayutta | associated with knowledge／dissociated from knowledge | A basis for the eightfold division of sense-sphere wholesome consciousness | 〔CSCD §452〕 |
| asaṅkhāra／sasaṅkhāra | unprompted／prompted | Another basis for that division; the treatise itself explains saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ | 〔CSCD §452〕 |
| somanassasahagata | accompanied by joy | Another basis for that division | 〔CSCD §452〕 |
| jhānaṅgayoga | association with jhāna factors | The basis for the fivefold division of fine-material-sphere wholesome consciousness | 〔CSCD §452〕 |
| catumaggasampayoga | association with the four paths | The basis for the fourfold division of supramundane wholesome consciousness | 〔CSCD §452〕 |
Fresh paragraph-by-paragraph count in this column: sense sphere 8＋fine-material sphere 5＋immaterial sphere 4＋supramundane 4 ＝ 21, agreeing with the treatise’s ekavīsatividhaṃ.
Twelve unwholesome consciousnesses 〔CSCD §453〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lobhamūla・dosamūla・mohamūla | greed-rooted・aversion-rooted・delusion-rooted | The three roots of the unwholesome; the treatise establishes them with mūlato tividhaṃ | 〔CSCD §453〕 |
| diṭṭhigatasampayutta／diṭṭhigatavippayutta | associated with view／dissociated from view | The basis for the eightfold division of greed-rooted consciousness | 〔CSCD §453〕 |
| paṭighasampayutta | associated with aversion | The basis for the twofold division of aversion-rooted consciousness; the treatise links its occurrence to pāṇātipātādīsu tikkhamandappavattikāle | 〔CSCD §453〕 |
| vicikicchāsampayutta・uddhaccasampayutta | associated with doubt・associated with restlessness | The two delusion-rooted consciousnesses; the treatise links their occurrence to sanniṭṭhānavikkhepakāle | 〔CSCD §453〕 |
| micchādiṭṭhi | wrong view | The basis for greed-rooted consciousness associated with view; the treatise cites natthi kāmesu ādīnavo as an example | 〔CSCD §453〕 |
Fresh paragraph-by-paragraph count in this column: greed-rooted 8＋aversion-rooted 2＋delusion-rooted 2 ＝ 12, agreeing with the treatise’s dvādasavidhaṃ.
Indeterminate consciousness—thirty-six resultants and twenty functionals 〔CSCD §454〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vipāka／kiriya | resultant／functional | The twofold division of the indeterminate | 〔CSCD §454〕 |
| ahetuka／sahetuka | rootless／rooted | The further division applied separately to resultant and functional consciousness | 〔CSCD §454〕 |
| cakkhuviññāṇa and the other four | five sense consciousnesses | The first five among the eight rootless resultants; each characteristic is established through a formula of the type cakkhusannissitarūpavijānanalakkhaṇaṃ | 〔CSCD §454〕 |
| sampaṭicchanakiccā manodhātu | mind element performing the function of receiving | The sixth among the eight rootless resultants | 〔CSCD §454〕 |
| santīraṇādikiccā manoviññāṇadhātu | mind-consciousness element performing investigating and other functions | The last two among the eight rootless resultants; the treatise distinguishes dviṭṭhānā (two positions) and pañcaṭṭhānā (five positions) | 〔CSCD §454〕 |
| niyatārammaṇa／aniyatārammaṇa | fixed object／variable object | The twofold division of the rootless resultants | 〔CSCD §454〕 |
| iṭṭha・iṭṭhamajjhatta・aniṭṭha・aniṭṭhamajjhatta | agreeable・moderately agreeable・disagreeable・moderately disagreeable | The distinction between the objects of wholesome and unwholesome resultants | 〔CSCD §454〕 |
| hasituppādana | producing a smile | The function of the third rootless functional consciousness, which is accompanied by joy; the treatise restricts it to arahataṃ anuḷāresu vatthūsu | 〔CSCD §454〕 |
| voṭṭhabbana | determining | The function of the second rootless functional consciousness, which is accompanied by equanimity, at the five doors | 〔CSCD §454〕 |
Fresh paragraph-by-paragraph count in this column: resultants = sense sphere 23 (wholesome resultants 16 [rootless 8＋rooted 8]＋unwholesome resultants 7)＋fine-material sphere 5＋immaterial sphere 4＋supramundane 4 ＝ 36, agreeing with the treatise’s chattiṃsavidhaṃ; functionals = sense sphere 11 (rootless 3＋rooted 8)＋fine-material sphere 5＋immaterial sphere 4 ＝ 20, agreeing with the treatise’s vīsatividhaṃ. There is no supramundane class of functional consciousness—the treatise itself restricts functionals to tīsu bhūmīsu (three planes), uniquely among the four classes; this is recorded as found.
The fourteen modes and the number of consciousnesses capable of occurring in each 〔CSCD §455〕
| Mode 〔verbatim〕 | Number of Consciousnesses Stated by the Treatise 〔verbatim〕 | Key Point in This Unit |
|---|---|---|
paṭisandhi | ekūnavīsatiyā vipākaviññāṇānaṃ | rebirth-linking—nine sense-sphere, nine fine-material and immaterial, and a single bad-destination consciousness |
bhavaṅga | the treatise does not state a separate number, giving only tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā (the same number as above) | life-continuum |
āvajjana | dvinnaṃ kiriyaviññāṇānaṃ | adverting—a single consciousness at the five doors and a single consciousness at the mind door |
dassana・savana・ghāyana・sāyana・phusana | dasannaṃ vipākaviññāṇānaṃ (the five modes share a single count) | seeing, hearing, smelling, tasting, and touching—the five wholesome-resultant and five unwholesome-resultant sense consciousnesses |
sampaṭicchana | dvinnaṃ vipākaviññāṇānaṃ | receiving |
santīraṇa | tiṇṇaṃ vipākaviññāṇānaṃ | investigating |
voṭṭhabbana | ekasseva kiriyaviññāṇassa | determining |
javana | pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ | impulsion—fifty-five |
tadārammaṇa | ekādasannaṃ vipākaviññāṇānaṃ | registration |
cuti | ekūnavīsatiyā vipākaviññāṇānaṃ | death—the same number as rebirth-linking, for the reason stated by the treatise: Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati |
Fourteen modes, but only ten numbers are stated by the treatise—bhavaṅga inherits the preceding number without a separate statement, while the five modes seeing, hearing, smelling, tasting, and touching share a single count; fourteen modes therefore yield ten stated numbers. This is a fact of the base-text column, not a conflation made by this column.
Two places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §G defines consciousness as “discerning an object (a pure cognitive act),” which agrees with the base-text column’s vijānanalakkhaṇaṃ and its cited vijānāti vijānātīti at 〔CSCD §451〕; the fixed reading is preserved verbatim. ② The existing critical reading’s §G states, “According to the Abhidhamma, consciousness is divided into eighty-nine minds (or 121 when the supramundane is expanded),” and its running text itself notes that the “mind count awaits verification.” The conclusion of this column’s verification: eighty-nine is stated by the base-text column itself (ekūnanavuti; see Section I), and a fresh paragraph-by-paragraph count agrees with it; but the figure 121 has zero occurrences across all seven units of this chapter (see Section I). Of the two figures, the former is verifiable in this chapter and the latter is not. This section records that fact without supplying its source or determining whether the existing critical reading should retain it. ③ The existing critical reading’s §G does not reach the itemized counts of the four classes (〔CSCD §452〕 through 〔CSCD §454〕) or the occurrence in fourteen modes (the whole of 〔CSCD §455〕, amounting to seventy percent of this unit’s span). This section records that fact without supplying the material there on its behalf.
III. Variant Readings
Material surface This unit has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire unit’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); 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: five [§NN] paragraph numbers and sixteen edition-page records, all of the latter inside annotations. Parentheses occur five times, each serving as a source marker, with no parenthetical note of any other kind—unlike the materiality-aggregate unit, which contains a single number-range form. Absence found is recorded as absence: the base-text column itself records no variant readings.
Symmetry of quotation marks The entire unit contains 12 occurrences, an even number, of '', and every occurrence forms a pair. This is recorded as found.
Scope of this column Everything listed above is the literal fact of the base-text column. This column has not been collated against the scanned PTS pages. The zero-occurrence findings in this column apply only to the single base-text surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation made by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself marks it; none is identified on its behalf. Parentheses in the “Source Marked by the Text” column are copied verbatim without translating the title.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §451〕 | Yathāha ''vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī''ti | Authority for the word meaning of consciousness—to which this unit’s definition of consciousness is linked | (ma. ni. 1.449) |
| 〔CSCD §452〕 | ''atthi dinna''ntiādinayappavattaṃ | Stock expression of right view—the basis for sense-sphere wholesome consciousness associated with knowledge | (ma. ni. 1.441) |
| 〔CSCD §453〕 | ''natthi kāmesu ādīnavo''ti | Expression of wrong view—the basis for greed-rooted consciousness associated with view | (ma. ni. 1.469) |
| 〔CSCD §455〕 | ''Cakkhuviññāṇadhātuyā⋯uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū''tiādivacanato | Authority for the mind element arising immediately after eye-consciousness—the basis for the mode of receiving | (vibha. 184) |
| 〔CSCD §455〕 | ''Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū''ti | Authority for the mind-consciousness element arising immediately after the mind element—the basis for the mode of investigating | (vibha. 184) |
Number of citation formulas 〔measured in this column〕 Yathāha occurs 1 time; Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text marks sources in parenthetical annotations 5 times, distributed as ma. ni. 3・vibha. 2—the Majjhima Nikāya is the principal source cited in this unit, unlike the general discussion of wisdom, where the Vibhaṅga is principal. These counts apply only to this unit’s scope, not the whole work.
Two forms of citation marking appear together ① A citation introduced by Yathāha and followed by a parenthetical marker occurs a single time (〔CSCD §451〕). ② Citations not introduced by Yathāha but linked directly through vacanato (“because of this statement”) occur twice, both in the fourteen-mode passage at 〔CSCD §455〕—the first reads tiādivacanato (closing with ādi), while the second reads ti vacanato (written separately). The two forms coexist in the same unit, and the second is itself internally nonuniform; the facts are recorded without judging their cause.
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes The word-bounded form viya occurs 12 times in this unit, a sandhi comparison form occurs 1 time, and forms of sadisa have zero occurrences. Only five of the twelve occurrences are similes; the other seven are structural comparisons (kusalaṃ viya／kāmāvacarakusalaṃ viya—“classified as wholesome consciousness is,” referring to the pattern of enumeration established in the preceding passage rather than employing an image). This syntax is distinctive to this unit: the treatise uses “as with wholesome consciousness” to avoid repeating the lists, so the number of occurrences of viya is high although the number of similes is not.
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §454〕 | ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti | Like a reflected face on a mirror’s surface and the face itself—resultant consciousness is without effort and wholesome consciousness with effort; two opposed comparisons within a single sentence |
| 〔CSCD §454〕 | Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā | Like pain but not very acute—the equanimity of unwholesome resultants |
| 〔CSCD §454〕 | itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā | Like pleasure but not very acute—the equanimity of wholesome resultants; the opposite of the preceding comparison |
| 〔CSCD §455〕 | nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti | Like a river current—the immeasurable succession of life-continuum |
| 〔CSCD §455〕 | paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva | Like a little water following a boat going upstream—registration follows impulsion |
B. Verifiable rhetorical observations ① The framework of this unit is a conditional parallel sequence using Yadā…tadā: Yadā occurs 13 times and tadā 12 times across the unit—this is the chapter’s densest unit of conditional sentences, concentrated in the item-by-item pairings of the eight sense-sphere wholesome consciousnesses and the eight greed-rooted consciousnesses at 〔CSCD §452〕 and 〔CSCD §453〕. ② The closing formula for a mode, evaṃ ＋ number ＋ mode name ＋ vasena pavatti veditabbā, occurs 6 times (rebirth-linking・adverting・seeing, hearing, smelling, tasting, and touching・investigating・determining・impulsion); four further places use bhavaṅgavasenāpi・sampaṭicchanavasena・tadārammaṇavasena・cutivasena with veditabbā but without evaṃ—ten closures of modes, six using the full form and four the abbreviated form. ③ Forms of veditabbā occur 21 times across the unit, the densest use of this word in the chapter. ④ The self-question Kasmā? has zero occurrences, and the ellipsis form …pe… has zero occurrences. ⑤ The unit contains no stanza; its closing sentence occupies a single line (indented two spaces), and the unit has no line indented four spaces—it is among only three of this chapter’s seven units without a stanza. ⑥ vicchindamānā viya (as though cutting off) occurs 2 times, both in the explanation of adverting (once each at the five doors and the mind door), forming a paired usage.
All figures above were measured only within this unit and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only from a term verifiable in this unit—the mapping between this unit’s paragraph numbers and chapter sections is unknown, so these references do not attach chapter-section numbers and do not estimate or convert them. Nothing is determined on the target’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §451〕 Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ | Materiality-aggregate unit 〔CSCD §450〕 | That unit marks the exposition as unfinished in Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ through its tāva, and this unit takes it up verbatim |
〔CSCD §451〕 yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho | Feeling-and-perception-aggregates unit 〔CSCD §456〕 | That unit begins with Idāni yaṃ vuttaṃ and quotes this sentence verbatim as it explains the feeling aggregate |
〔CSCD §451〕 yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho | Formations-aggregate unit 〔CSCD §458〕 | That unit begins with Yaṃ pana vuttaṃ and quotes this sentence verbatim as it explains the formations aggregate |
〔CSCD §452〕 somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ | Feeling-and-perception-aggregates unit 〔CSCD §456〕 | That unit quotes this phrase verbatim through Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena and uses it to establish associated feeling |
〔CSCD §452〕 vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ | Formations-aggregate unit 〔CSCD §460〕 | That unit states that the explanations of applied thought, sustained thought, and rapture were given in the account of the first jhāna in the earth kasina and does not repeat them, linking them to the five jhāna factors in this unit |
〔CSCD §454〕 hadayavatthupadaṭṭhānā | Materiality-aggregate unit 〔CSCD §440〕 | That unit establishes the heart basis through Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, and this unit takes it up verbatim as the proximate cause of the mind-consciousness element |
〔CSCD §455〕 Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti | Formations-aggregate unit 〔CSCD §476〕–〔CSCD §492〕 | That unit enumerates the associations of mental factors according to the expansion of this unit’s four classes (first wholesome consciousness・first unwholesome consciousness・aversion-rooted・delusion-rooted・resultant・functional); the numbers in this unit are that unit’s backbone |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.