清淨道論 六種性行Visuddhimagga · The Six Temperaments
四十業處不是隨便挑的菜單。論主先診斷，再開藥：人有六種性行——貪、瞋、癡、信、覺、尋。六其實是三對：貪與信、瞋與慧、癡與尋，各是同一種質地在染與淨兩邊的顯形。你的煩惱和你的長處，往往是同一種質地——貪重的人信心也來得快，愛挑毛病的人轉過來就是慧，念頭多的人是癡在動而不是笨。
性行的因，論主先陳宿習與體質二說而駁其不周延、自相違，再依義注師之說定於「造業那一剎那」的心——貪瞋癡與無貪無瞋無癡六法之強弱，二三得八例，一個不缺。性行不是命定，是造出來的，所以也是可以再造的。
怎麼認：看走路、站、坐、臥；看掃地、洗衣、著衣；看吃飯；看見到可意不可意之色的反應；看哪些法常現行。這不是心理測驗，是一面行為的鏡子——它不問你怎麼想自己，它看你怎麼放腳。而論主親手在清單後面加了煞車：這套法不見於聖典，唯依師意，不應執為堅實；可靠的兩個辦法很素——有他心通就用，沒有就問。
處方只有兩個原則：貪行者反向、瞋行者順向；癡行者要大、尋行者要小。給貪行者的一切都是醜的、粗的、不便的——不餵那個貪；給瞋行者的一切都是美的、順的、可意的——你先不逆他，心才軟得下來。念頭多的人不需要風景。配錯了藥，起手選錯，後面全堵。
The forty meditation subjects are not a menu for random selection. The author first diagnoses, then prescribes: people have six temperaments—greed, aversion, delusion, faith, discernment, and discursive thought. The six are really three pairs: greed and faith, aversion and discernment, delusion and discursive thought, each the manifestation of one texture on the defiled and purified sides. Your affliction and strength are often made of the same material—people strong in greed may come quickly to faith, a fault-finder may turn toward discernment, and a person with many thoughts is experiencing delusion in motion rather than stupidity.
On the cause of temperament, the author first states accounts based on past habits and bodily constitution, then refutes them as incomplete and self-contradictory. Following the commentary teachers, he locates it instead in the mind at “the moment kamma is made”: the relative strength of greed, aversion, delusion, non-greed, non-aversion, and non-delusion yields two to the third power, eight cases, with none omitted. Temperament is not destiny but something made, and therefore something that can be remade.
How do you recognize it? Observe walking, standing, sitting, and lying down; sweeping, washing, and wearing robes; eating; responses to agreeable and disagreeable visible forms; and which states frequently occur. This is not a psychological test but a mirror of behavior: it does not ask what you think you are but watches how you set down your foot. Yet the author applies a brake immediately after the lists: this method is not found in the canonical text and rests only on teachers’ opinions, so it should not be accepted as essential. The two reliable methods are plain—use mind-reading knowledge if available; if not, ask.
The prescription has only two principles: give the greed-tempered person the opposite and the aversion-tempered person what is agreeable; give the delusion-tempered person something large and the discursive-thought-tempered person something small. Everything for the greed-tempered person is ugly, coarse, and inconvenient—do not feed that greed. Everything for the aversion-tempered person is beautiful, harmonious, and agreeable—first cease crossing the person so the mind can soften. A person with many thoughts does not need scenery. Prescribe the wrong medicine, choose wrongly at the start, and everything downstream is blocked.
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 六性行之立與其開合 〔CSCD §43〕
如今，「順於自己的性行」——這裡，「性行」¹（cariyā）是說六種性行：貪行、瞋行、癡行、信行、覺行、尋行。而有些人依貪等的相雜與和合另立四種，信等也同樣〔另立四種〕，連同這八種而主張十四種。但若這樣說分別，那麼把貪等與信等也相雜起來，性行就有無數種了；所以略說應當知道唯有六種性行。「性行」、「本性」、「增盛」，就義理而言是一樣的。依它們，人也唯有六種：貪行者、瞋行者、癡行者、信行者、覺行者、尋行者。
其中，貪行者在善現行的時候信力強，因為信是貪的近德。正如在不善分中貪是潤而不太粗澀的，在善分中信也是這樣。正如貪追求事欲，信也這樣追求戒等之德。正如貪不捨無利益的，信也這樣不捨有利益的；所以信行者與貪行者同分。
而瞋行者在善現行的時候慧力強，因為慧是瞋的近德。正如在不善分中瞋是無潤而不黏著所緣的，在善分中慧也是這樣。又正如瞋連不實的過失也要尋求，慧也這樣尋求真實的過失。正如瞋以迴避有情之相而轉起，慧也這樣以迴避諸行之相而轉起；所以覺行者與瞋行者同分。
而癡行者在為了未生的善法生起而努力的時候，多半生起作障礙的尋，因為尋是癡的近相。正如癡以擾亂之性而不安住，尋也這樣以種種思度之性而不安住。又正如癡以不深入之性而動搖，尋也這樣以輕率計度之性而動搖；所以尋行者與癡行者同分。
另有些人依渴愛、慢、見而別說三種性行。其中，渴愛就是貪，慢又與它相應，所以這二者不出於貪行。而由於見以癡為因，見行也就歸入癡行。
§2 性行之因——二說之陳與其駁 〔CSCD §44〕
那麼，這些性行以什麼為因？又怎樣知道「這個人是貪行者，這個人是瞋等之中某一行者」？何行之人以什麼為相宜？
其中，有些人說：先前那三種性行以宿習為因，也以界與過²（dosa）為因。據說，宿世多作可意之行與淨業的人成為貪行者，或者是從天界死沒而生於此的人。宿世多作斬截、殺害、繫縛、怨敵之業的人成為瞋行者，或者是從地獄與龍趣死沒而生於此的人。宿世多飲酒而缺乏聞與詢問的人成為癡行者，或者是從畜生趣死沒而生於此的人——他們這樣說以宿習為因。而由於二界——地界與水界——的增盛，人成為癡行者；由於其餘二界的增盛，成為瞋行者；而由於一切界的平等，成為貪行者。又在諸過之中，痰多的人成為貪行者，風多的人成為癡行者；或者說痰多的人成為癡行者，風多的人成為貪行者——他們這樣說以界與過為因。
其中，宿世多作可意之行與淨業的人，以及從天界死沒而生於此的人，並非全都是貪行者；其餘的人也並非全都是瞋行者、癡行者。而諸界也同樣，依所說的方法並沒有所謂增盛的定則。又在諸過的定則中唯說了貪與癡二者，而且那也是前後自相違的。又，信行等等之中，連一種的因也全然沒有說到。所以這一切都是未定之說。
§3 性行之因——結生業八例之定 〔CSCD §44〕
而這裡，依義注³（aṭṭhakathā）師們之意的決擇是這樣的；因為在「增盛之說」中這樣說過——「這些有情由於宿因的決定，成為貪增盛、瞋增盛、癡增盛、無貪增盛、無瞋增盛、無癡增盛。
凡是在積業的剎那⁴（kammāyūhanakkhaṇa）貪強而無貪弱、無瞋與無癡強而瞋與癡弱的人，他那弱的無貪不能遍取貪，而強的無瞋與無癡則能遍取瞋與癡。所以他依那業所與的結生⁵（paṭisandhi）而生，就成為貪者、性樂、不忿、有慧而具金剛喻智。
而凡是在積業的剎那貪與瞋強而無貪與無瞋弱、無癡強而癡弱的人，他依前面的方法既成為貪者，也成為瞋者；但有慧而具金剛喻智，如一位長老（dattābhayatthero）。
凡是在積業的剎那貪、無瞋、癡強而其餘的弱的人，他依前面的方法既成為貪者，也成為鈍者；但成為善性者而不忿，如一位長老（bākulatthero）。
同樣，凡是在積業的剎那貪、瞋、癡三者都強而無貪等弱的人，他依前面的方法既成為貪者，也成為瞋者、癡者。
而凡是在積業的剎那無貪、瞋、癡強而其餘的弱的人，他依前面的方法成為無貪者、少煩惱者，即使見到天的所緣也不動搖；但成為瞋者而鈍慧。
而凡是在積業的剎那無貪、無瞋、癡強而其餘的弱的人，他依前面的方法既成為無貪者，也成為無瞋者、善性者；但成為鈍者。
同樣，凡是在積業的剎那無貪、瞋、無癡強而其餘的弱的人，他依前面的方法既成為無貪者，也成為有慧者；但成為瞋者而多忿。
而凡是在積業的剎那無貪、無瞋、無癡三者都強而貪等弱的人，他依前面的方法，如一位長老（mahāsaṅgharakkhitatthero），成為無貪者、無瞋者而有慧。」
而這裡，凡說為「貪者」的，就是貪行者。瞋者與鈍者是瞋行者與癡行者。有慧者是覺行者。無貪者與無瞋者由於本性淨信而是信行者。或者，正如以無癡為眷屬之業而生的人是覺行者，以強信為眷屬之業而生的人也這樣是信行者。以欲尋等為眷屬之業而生的人是尋行者。以貪等雜為眷屬之業而生的人是雜行者。這樣應當知道：以貪等之中這一種那一種為眷屬而生結生的業，就是諸性行的因。
§4 辨性行之偈與威儀一門 〔CSCD §45〕
而前面所說的「怎樣知道這個人是貪行者」等等——這裡的方法是這樣。
從威儀、從作業、從食、從見等等，
以及從法的現行，應當辨明諸性行。
其中，「從威儀」——貪行者以自然的步態行走時走得優雅，緩緩地下足，平平地下、平平地舉，他的足跡成促步之形。瞋行者行走時像以足尖掘地一樣，急遽地下足、急遽地舉足，他的足跡成拖步之形。癡行者以擾亂的步法行走，像驚怖者一樣下足、像驚怖者一樣舉足，他的足跡成急躡之形。在〈摩犍提經〉的緣起（māgaṇḍiyasuttuppattiyaṃ）中也這樣說過——
染者的足跡成促步之形，
瞋者的足跡成拖步之形；
癡者的成急躡之形，
而離覆者的足跡則是這樣的。
站立也是這樣：貪行者的站相端美而柔和，瞋行者的僵硬，癡行者的散亂。坐也是同樣的方法。而貪行者不慌不忙地把臥具鋪平，緩緩地躺下，收攝支節，以端美之相而臥；被喚起的時候也不急起，像疑懼者一樣緩緩地回答。瞋行者匆忙地隨便鋪了臥具，把身體一擲，蹙眉而臥；被喚起的時候急速起身，像忿怒者一樣回答。癡行者鋪得不成形狀，身體散亂，多半俯著臉而臥；被喚起的時候發出唔唔之聲而遲緩地起身。而信行者等等由於與貪行者等等同分，所以他們的威儀也是那樣的。先這樣從威儀辨明諸性行。
§5 作業・食・見三門 〔CSCD §45〕
「從作業」——在掃地等等作業之中，貪行者好好地拿起掃帚，不慌不忙，不把沙散開，像鋪設牡荊花之敷一樣地鋪展，掃得潔淨而平整。瞋行者緊緊地拿起掃帚，形色匆忙，把沙推向兩邊，發出粗厲的聲音，掃得不淨而不平。癡行者鬆鬆地拿起掃帚，翻來覆去地攪動，掃得不淨而不平。
正如在掃地上，在洗衣、染衣等等一切作業上也是這樣：貪行者所作精細、柔和、平整而恭敬；瞋行者所作緊、硬而不平；癡行者所作不精細、擾亂、不平而無界限。而著衣也是：貪行者著得不太緊、不太鬆，端美而整齊；瞋行者著得太緊而不整齊；癡行者著得鬆而散亂。信行者等等應當依前三者而知道，因為與他們同分。這樣從作業辨明諸性行。
「從食」——貪行者喜好潤而甘美的食物；食的時候把飯團作得不太大而圓整，領受其味，不慌不忙地吃；得到什麼美味的就生起喜悅。瞋行者喜好粗而酸的食物；食的時候把飯團作得滿口，不領受其味，匆忙地吃；得到什麼不美味的就生起憂惱。癡行者所好不定；食的時候把飯團作得不圓整而細小，散落在器皿裡，把嘴弄髒，心散亂而思這思那地吃。信行者等等也應當依前三者而知道，因為與他們同分。這樣從食辨明諸性行。
「從見等等」——貪行者見到稍微可意的色，就像生了驚異一樣長久觀看，對於微小的德也貪著，對於真實的過失也不執取，離去的時候也不想放捨、有顧戀地離去。瞋行者見到稍微不可意的色，就像疲倦了一樣不久看，對於微小的過失也惱害，對於真實的德也不執取，離去的時候只想放捨、無顧戀地離去。癡行者見到任何色都隨他人而轉：聽到別人譏毀就譏毀，聽到稱讚就稱讚；而自己則唯以無智之捨而捨。在聞聲等等上也是同樣的方法。而信行者等等應當依前三者而知道，因為與他們同分。這樣從見等等辨明諸性行。
§6 法之現行一門與論主自限其說 〔CSCD §45〕
「以及從法的現行」——貪行者多現行諂、誑、慢、惡欲、大欲、不知足、姿態、輕躁等等之法。瞋行者〔多現行〕忿、恨、覆、惱、嫉、慳吝等等。癡行者〔多現行〕惛沉、睡眠、掉舉、惡作、疑、固執、難捨等等。信行者〔多現行〕開手施捨、樂見諸聖者、樂聞正法、多喜悅、不誑、不諂、於可淨信之處生淨信等等。覺行者〔多現行〕善受語、有善友之性、於食知量、念與正知、勤修覺寤、於可悚懼之處生悚懼、既悚懼而如理精勤等等。尋行者多現行多語、樂眾、於善的修習不樂、作事無定、夜間冒煙、白晝熾燃、東奔西馳等等之法。這樣從法的現行辨明諸性行。
而由於這辨明性行的方法並非一切種都見於聖典，也不見於義注，唯依師之意而說，所以不應當執之為堅實。因為所說貪行者的威儀等等，瞋行者等等住於不放逸的時候也能作。而對於一個相雜行的人來說，相異之相的威儀等等不能成立。至於諸義注之中所說的那個辨明性行的方法，唯有那個才應當執為堅實。因為這樣說過：「得他心智⁶（cetopariyañāṇa）的阿闍梨知道性行而後說業處；其餘的阿闍梨則應當問近住弟子。」所以應當以他心智，或者問那個人而後知道：這個人是貪行者，這個人是瞋等之中某一行者。
§7 貪行者之所宜 〔CSCD §46〕
「何行之人以什麼為相宜」——這裡，先說座臥處：對貪行者相宜的是這樣的——欄基未洗、就地而建、岩窟未加修治的草庵、葉舍等等之中的一種，塵土遍布，蝙蝠充滿，破敗傾頹，或太高或太低，荒瘠，可疑怖，道路不淨而不平；那裡連床椅也滿是臭蟲，形狀醜陋，顏色難看；只要一看就生起厭逆——這樣的相宜。
衣——下著與上覆——相宜的是：邊緣破損，垂懸的線頭紛亂，像網餅一樣，像麻布一樣觸感粗糙，污穢，沉重，難於料理。缽也宜於顏色難看的土缽，或釘與結節斑駁的鐵缽，沉重而形狀不佳，像髑髏一樣可厭。乞食之道也宜於不可意、村落不近而不平的。乞食村也宜於這樣的：那裡的人們走過時像沒有看見一樣；在那裡連一家也得不到食而正要出去的時候，〔有人〕說「尊者，來吧」，把他領進坐堂，給了粥飯就走開，像把牛趕進欄裡一樣，頭也不回地走了。施食的人也相宜於這樣的：奴僕或作務者，容色難看，形貌可厭，衣服污穢，有惡臭而可厭，他們不恭敬地施食，像把粥飯倒掉一樣。粥、飯與嚼食也宜於粗劣而色惡的：以稗子、雜穀、碎米等等所作的，酸敗的酪漿，酸粥，陳舊的菜羹，隨便什麼，只夠充腹而已。他的威儀也宜於站立或經行。所緣則宜於青等色遍⁷（vaṇṇakasiṇa）之中任何顏色不淨的——這就是貪行者的所宜。
§8 瞋・癡・信・覺・尋五者之所宜 〔CSCD §46〕
瞋行者的座臥處相宜的是這樣的：不太高不太低，具足蔭涼與水，牆、柱、階梯分布善好，花鬘之作、蔓草之作與種種彩畫善為完成而光耀，地面平整、潤滑而柔軟，像梵天之宮一樣以花鬘與種種色的布幔而莊嚴，床椅敷設善好、潔淨而可意，處處為薰香而置花與香而芬芳；只要一看就生起喜與悅——這樣的相宜。而通往那座臥處的道路，也宜於離一切災患、地面潔淨平整而莊飾整備的。這裡的座臥處資具，為了斷絕蟲、臭蟲、蛇（dīghajāti）與鼠的依處，也宜於不太多，唯一床一椅而已。他的衣也宜於以支那布（cīnapaṭṭa）、蘇摩羅布（somārapaṭṭa）、絹、綿、細麻等等之中種種勝妙者所作的一重或二重之衣，輕軟，以沙門相稱的方式染得善好而色澤純淨。缽宜於像水泡一樣形狀善好、像摩尼一樣磨瑩而無垢、以沙門相稱的方式色澤極清淨的鐵缽。乞食之道宜於離災患、平坦可意、村落不太遠也不太近的。乞食村也宜於這樣的：那裡的人們想「聖者現在要來了」，就在灑掃過的地方敷設座位，前去迎接，接過缽，請進家中，讓他坐在所設的座位上，恭敬地親手施食。而他的施食之人，相宜於這樣的：容貌端正，令人淨信，沐浴潔淨，塗香善好，以薰香與花香而芬芳，以種種色的潔淨可意之衣與莊飾品而裝飾，所作恭敬。粥、飯與嚼食也宜於色、香、味具足，有滋養，可意，一切種勝妙而隨其所欲的。他的威儀也宜於臥或坐；所緣則宜於青等色遍之中任何顏色極清淨的——這就是瞋行者的所宜。
癡行者的座臥處宜於面向四方而不狹迫，坐在那裡時諸方開豁而顯現；威儀之中則宜於經行。而他的所緣不宜於小的——如簸箕那麼大的，或如碟那麼大的〔即狹小者〕。因為在狹迫的處所，心會更加迷亂；所以宜於廣大的大遍。其餘的與所說瞋行者的相同——這就是癡行者的所宜。
對信行者，於瞋行者處所說的一切方法都相宜。而在諸所緣之中，隨念之處⁸（anussatiṭṭhāna）對他也相宜。
對覺行者，座臥處等等之中沒有所謂「這個不相宜」的。
尋行者的座臥處不宜於開豁而面向四方、坐在那裡就能見到園林、樹林與蓮池之可愛、村鎮國土之接連、以及青色光耀的諸山者；因為那正是尋馳散的緣。所以應當住在深邃的洞口、為林所蔽、如象腹之巖與大因陀羅之窟那樣的座臥處。他的所緣也不宜於廣大的；因為那樣的正是依尋而馳走的緣。而小的則相宜。
其餘的與所說貪行者的相同——這就是尋行者的所宜。以上就是「順於自己的性行」這一句中所出諸性行，依分別、因、辨明與所宜之限定而作的詳說。而順於性行的業處尚未一切種地顯示；那將在次一論母句的廣說之中自然顯明。
註
¹ 性行（cariyā）：人之性情傾向；本篇自標「性行」、「本性」（pakati）、「增盛」（ussannatā）三語就義理而言為一。
² 過（dosa）：此處指身中之過，本段以痰（semha）與風（vāta）之偏勝為說，與六性行中「瞋」（dosa）同形而異指。
³ 義注（aṭṭhakathā）：對聖典之古來注釋；本篇於性行之因取義注師之說為定，而於辨性行之法則自判其唯依師之意而立。
⁴ 積業之剎那（kammāyūhanakkhaṇa）：造作其業的那一剎那；本篇以其時貪等六法之強弱定其生後之性行。
⁵ 結生（paṭisandhi）：一期生命最初之心；「生結生之業」即牽引其一生者。
⁶ 他心智（cetopariyañāṇa）：知他人之心的智；本篇以之與直問其人二法為辨性行之定法。
⁷ 色遍（vaṇṇakasiṇa）：以青、黃、赤、白等顏色為所緣之遍；遍之修法在〈地遍〉一品。
⁸ 隨念之處（anussatiṭṭhāna）：以佛、法、僧等為所緣之隨念；其開演在〈六隨念〉與〈隨念業處〉二品。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Establishing the Six Temperaments and Their Contraction or Expansion 〔CSCD §43〕
Now, as to “what accords with one’s own temperament”: here “temperament”¹ (cariyā) means six temperaments—the greed temperament, aversion temperament, delusion temperament, faith temperament, discerning temperament, and discursive-thought temperament. Some, however, posit four more based on the mixing and combination of greed and so forth, and likewise four more based on faith and so forth, maintaining fourteen together with these eight. But if the classification is stated in this way, then by also mixing greed and so forth with faith and so forth, temperaments become innumerable. Therefore, in brief, only six temperaments should be understood. “Temperament,” “natural disposition,” and “predominance” are the same in meaning. On their basis, there are likewise only six kinds of person: the greed-tempered, aversion-tempered, delusion-tempered, faith-tempered, discerning, and discursive-thought-tempered person.
Of these, when wholesome states occur in a greed-tempered person, faith is strong because faith has qualities near to greed. Just as greed on the unwholesome side is unctuous and not overly rough, so is faith on the wholesome side. Just as greed seeks objects of sensual desire, so faith seeks such qualities as virtue. Just as greed does not relinquish what is harmful, so faith does not relinquish what is beneficial. Thus the faith-tempered person is similar to the greed-tempered person.
When wholesome states occur in an aversion-tempered person, understanding is strong because understanding has qualities near to aversion. Just as aversion on the unwholesome side is dry and does not cling to its object, so is understanding on the wholesome side. And just as aversion seeks even faults that are not real, so understanding seeks real faults. Just as aversion occurs in the mode of avoiding sentient beings, so understanding occurs in the mode of avoiding formations. Thus the discerning person is similar to the aversion-tempered person.
When a delusion-tempered person strives for the arising of wholesome states not yet arisen, obstructive thoughts arise for the most part, because discursive thought has a characteristic near to delusion. Just as delusion is unsettled because it is confused, so discursive thought is unsettled because it thinks in many different ways. And just as delusion wavers because it does not penetrate deeply, so discursive thought wavers because it forms ideas lightly. Thus the discursive-thought-tempered person is similar to the delusion-tempered person.
Others speak of three further temperaments based on craving, conceit, and views. Of these, craving is simply greed, and conceit is associated with it, so neither goes beyond the greed temperament. And because views have delusion as their cause, the view temperament follows the delusion temperament.
§2 The Causes of Temperament—Statement and Refutation of Two Accounts 〔CSCD §44〕
What, then, causes these temperaments? How is it to be known, “This person is greed-tempered; this person has one of the temperaments beginning with aversion”? What is suitable for a person of each temperament?
Here, some say that the first three temperaments are caused by past habit and also by the elements and bodily faults² (dosa). It is said that a person who in past lives frequently performed agreeable acts and beautiful kamma becomes greed-tempered, or else is someone who passed away from a heavenly realm and was reborn here. A person who in past lives frequently performed acts of cutting, killing, binding, and enmity becomes aversion-tempered, or else is someone who passed away from a hell or a nāga realm and was reborn here. A person who in past lives frequently drank intoxicants and lacked learning and inquiring becomes delusion-tempered, or else is someone who passed away from the animal realm and was reborn here. This is how they say temperament is caused by past habit. A person becomes delusion-tempered when two elements—earth and water—predominate; a person becomes aversion-tempered when the other two predominate; and a person becomes greed-tempered when all the elements are balanced. Among the bodily faults, a person with excess phlegm becomes greed-tempered and a person with excess wind becomes delusion-tempered; alternatively, a person with excess phlegm becomes delusion-tempered and a person with excess wind becomes greed-tempered. This is how they say temperament is caused by the elements and bodily faults.
But people who frequently performed agreeable acts and beautiful kamma in past lives and people reborn here after passing away from a heavenly realm are not all greed-tempered; nor are all the others aversion-tempered or delusion-tempered. Likewise, there is no fixed rule that the elements predominate in the way stated. And the rule concerning bodily faults mentions only greed and delusion, while even what it says about those two contradicts itself. Moreover, it gives no cause whatsoever for even one of the temperaments beginning with faith. Therefore, all of this is an indeterminate account.
§3 The Causes of Temperament—Determination through Eight Cases of Rebirth-Producing Kamma 〔CSCD §44〕
The determination here, following the opinion of the teachers of the commentary³ (aṭṭhakathā), is as follows. For in the “Description of Predominance” it is said: “Through the fixed order of past causes, these sentient beings come to have predominance of greed, predominance of aversion, predominance of delusion, predominance of non-greed, predominance of non-aversion, or predominance of non-delusion.
For a person in whom, at the moment of accumulating kamma⁴ (kammāyūhanakkhaṇa), greed is strong and non-greed weak, while non-aversion and non-delusion are strong and aversion and delusion weak, the weak non-greed cannot overcome greed, but the strong non-aversion and non-delusion can overcome aversion and delusion. Thus, when reborn through the rebirth-linking⁵ (paṭisandhi) given by that kamma, the person is greedy, pleasant-natured, not irascible, and discerning, with knowledge like a diamond.
A person in whom, at the moment of accumulating kamma, greed and aversion are strong and non-greed and non-aversion weak, while non-delusion is strong and delusion weak, is by the preceding method both greedy and averse. The person is nevertheless discerning, with knowledge like a diamond, as was a certain elder (dattābhayatthero).
A person in whom, at the moment of accumulating kamma, greed, non-aversion, and delusion are strong and the others weak, is by the preceding method both greedy and dull, but good-natured and not irascible, as was a certain elder (bākulatthero).
Likewise, a person in whom, at the moment of accumulating kamma, all three—greed, aversion, and delusion—are strong and non-greed and the others weak, is by the preceding method greedy, averse, and deluded.
A person in whom, at the moment of accumulating kamma, non-greed, aversion, and delusion are strong and the others weak, is by the preceding method non-greedy and has few defilements, remaining unmoved even on seeing a divine object; but the person is averse and dull in understanding.
A person in whom, at the moment of accumulating kamma, non-greed, non-aversion, and delusion are strong and the others weak, is by the preceding method non-greedy, non-averse, and good-natured, but dull.
Likewise, a person in whom, at the moment of accumulating kamma, non-greed, aversion, and non-delusion are strong and the others weak, is by the preceding method non-greedy and discerning, but averse and irascible.
A person in whom, at the moment of accumulating kamma, all three—non-greed, non-aversion, and non-delusion—are strong and greed and the others weak, is by the preceding method non-greedy, non-averse, and discerning, as was a certain elder (mahāsaṅgharakkhitatthero).”
Here, whoever was called “greedy” is a greed-tempered person. The averse and the dull are respectively aversion-tempered and delusion-tempered persons. The discerning person has the discerning temperament. The non-greedy and non-averse, being naturally confident, have the faith temperament. Or just as a person reborn through kamma accompanied by non-delusion has the discerning temperament, so a person reborn through kamma accompanied by strong faith has the faith temperament. A person reborn through kamma accompanied by thoughts of sensual desire and so forth has the discursive-thought temperament. A person reborn through kamma accompanied by a mixture of greed and so forth has a mixed temperament. Thus it should be understood that rebirth-producing kamma accompanied by one or another of the states beginning with greed is the cause of the temperaments.
§4 The Verse on Discerning Temperament and the Door of Posture 〔CSCD §45〕
As to the question stated above, “How is it to be known that this person is greed-tempered?” and so forth, the method is this:
From posture, from work, from food, and from seeing and so forth, And from the occurrence of states, the temperaments should be discerned.
Here, “from posture”: when a greed-tempered person walks with a natural gait, the person walks gracefully, places the foot down slowly, places it down evenly, lifts it evenly, and leaves a close-stepping footprint. An aversion-tempered person walks as though digging with the tips of the feet, places a foot down suddenly and lifts it suddenly, and leaves a dragged footprint. A delusion-tempered person walks with a confused gait, places a foot down as if frightened and lifts it as if frightened, and leaves a hurriedly pressed footprint. This is also said in the origin story of the Māgaṇḍiya Sutta (māgaṇḍiyasuttuppattiyaṃ):
The footprint of a person inflamed with lust is close-stepping; The footprint of an averse person is dragged; The footprint of a deluded person is hurriedly pressed; Such is the footprint of a person whose covering has been removed.
Standing is likewise: a greed-tempered person’s posture is pleasing and gentle, an aversion-tempered person’s stiff, and a delusion-tempered person’s confused. The same method applies to sitting. A greed-tempered person, without haste, spreads the bedding evenly, lies down slowly, draws the limbs together, and sleeps in a pleasing posture. When awakened, the person does not rise quickly but answers slowly as though suspicious. An aversion-tempered person hurriedly spreads the bedding any which way, flings the body down, and sleeps with a frown. When awakened, the person rises quickly and answers as though angry. A delusion-tempered person spreads the bedding shapelessly, sleeps with the body sprawled and usually face downward, and when awakened rises slowly while making grunting sounds. Because faith-tempered and the other persons are similar to greed-tempered and the other persons, their postures are likewise. This is how temperaments are first discerned from posture.
§5 The Three Doors of Work, Food, and Seeing 〔CSCD §45〕
“From work”: in such tasks as sweeping, a greed-tempered person takes hold of the broom properly and, without haste or scattering the sand, sweeps cleanly and evenly, spreading it as though laying out a bed of sinduvāra flowers. An aversion-tempered person grips the broom tightly and, appearing hurried, pushes the sand to both sides, sweeping unevenly and uncleanly with a harsh sound. A delusion-tempered person holds the broom loosely and stirs about here and there, sweeping unevenly and uncleanly.
As with sweeping, so with washing and dyeing robes and all other work: a greed-tempered person acts delicately, gently, evenly, and carefully; an aversion-tempered person acts tightly, rigidly, and unevenly; a delusion-tempered person acts without delicacy, confusedly, unevenly, and without clear bounds. In wearing robes too, a greed-tempered person wears them neither too tightly nor too loosely, pleasingly and evenly; an aversion-tempered person wears them too tightly and unevenly; a delusion-tempered person wears them loosely and in disorder. Faith-tempered and the other persons should be understood by following these first three, since they are similar to them. This is how temperaments are discerned from work.
“From food”: a greed-tempered person likes rich and sweet food. While eating, the person makes a morsel that is neither too large nor misshapen, experiences its taste, and eats without haste; on obtaining something delicious, the person becomes joyful. An aversion-tempered person likes rough and sour food. While eating, the person makes a mouth-filling morsel, does not experience its taste, and eats hurriedly; on obtaining something unpalatable, the person becomes dejected. A delusion-tempered person’s preferences are unsettled. While eating, the person makes a small, misshapen morsel, drops food into the vessel, soils the mouth, and eats with a distracted mind while thinking now of this, now of that. Faith-tempered and the other persons should likewise be understood by following the first three, since they are similar to them. This is how temperaments are discerned from food.
“From seeing and so forth”: on seeing even a slightly agreeable visible form, a greed-tempered person gazes for a long time as though astonished, becomes attached even to a slight virtue, does not apprehend even a real fault, and departs reluctantly as though unwilling to let go. On seeing even a slightly disagreeable visible form, an aversion-tempered person does not look for long, as though wearied, is repelled by even a slight fault, does not apprehend even a real virtue, and departs without concern, wishing only to let go. On seeing any visible form whatsoever, a delusion-tempered person depends on others: hearing another criticize it, the person criticizes; hearing another praise it, the person praises; but personally remains equanimous only through the equanimity of ignorance. The same method applies to hearing sounds and so forth. Faith-tempered and the other persons should be understood by following the first three, since they are similar to them. This is how temperaments are discerned from seeing and so forth.
§6 The Door of Occurring States and the Author’s Own Limitation of the Account 〔CSCD §45〕
“And from the occurrence of states”: states such as guile, deceit, conceit, evil wishes, great wishes, discontent, posturing, and fickleness frequently occur in a greed-tempered person. In an aversion-tempered person, anger, resentment, denigration, rivalry, envy, avarice, and so forth frequently occur. In a delusion-tempered person, stiffness, torpor, agitation, remorse, doubt, obstinate grasping, difficulty in relinquishing, and so forth frequently occur. In a faith-tempered person, open-handed generosity, the desire to see noble persons, the desire to hear the true Dhamma, abundant joy, absence of deceit, absence of guile, confidence in what inspires confidence, and so forth frequently occur. In a discerning person, amenability to instruction, possession of good friends, moderation in eating, mindfulness and clear comprehension, devotion to wakefulness, a sense of urgency regarding what arouses urgency, and wise striving after urgency has arisen frequently occur. In a discursive-thought-tempered person, talkativeness, delight in company, discontent with wholesome cultivation, instability in work, smoking by night, blazing by day, running here and there, and so forth frequently occur. This is how temperaments are discerned from the occurrence of states.
But because this method of discerning temperaments is not found in every respect either in the canonical text or in the commentary and is stated solely according to teachers’ opinions, it should not be accepted as essential. For the postures and so forth attributed to a greed-tempered person can also be adopted by aversion-tempered and other persons when they live diligently. Nor can postures and the rest with mutually different characteristics obtain in a single person of mixed temperament. Only the method for discerning temperament stated in the commentaries should be accepted as essential. For it is said: “A teacher who has mind-reading knowledge⁶ (cetopariyañāṇa) will know the temperament and teach a meditation subject; another teacher should ask the resident pupil.” Therefore, the temperament should be known either by mind-reading knowledge or by asking the person: “This person is greed-tempered; this person has one of the temperaments beginning with aversion.”
§7 What Is Suitable for a Greed-Tempered Person 〔CSCD §46〕
As to “what is suitable for a person of each temperament,” first, lodging suitable for a greed-tempered person is of the following kind: a grass hut, leaf hut, or the like with an unwashed ledge, built directly on the ground, or with an unprepared rock overhang; strewn with dust, full of bats, broken and dilapidated, either too high or too low, barren and alarming, reached by an unclean and uneven path; where even the bed and chair are full of bedbugs, ugly in shape and displeasing in color; and which arouses disgust merely on being seen. Such lodging is suitable.
The lower and upper robes suitable for the person have torn edges and hanging, tangled threads, resemble a net-cake, feel rough like hemp cloth, and are dirty, heavy, and difficult to look after. A clay bowl of displeasing color is suitable, or an iron bowl battered by rivets and knots, heavy and badly shaped, as repulsive as a skull. The alms-round route too should be disagreeable, uneven, and lead to a village that is not nearby. An alms village is suitable where people walk about as though they did not see the bhikkhu; and where, after receiving nothing from even a single family and being about to leave, someone says, “Come, venerable sir,” leads the bhikkhu into a sitting hall, gives rice gruel and a meal, and leaves without looking back, as though driving a cow into a pen. Suitable servers are slaves or laborers who are unattractive, unpleasant to see, dressed in dirty clothes, foul-smelling and repulsive, and who serve disrespectfully as though throwing away the rice gruel and food. Rice gruel, meals, and solid food should be rough and displeasing in color, made of barnyard millet, inferior grain, broken rice, and the like, with rancid buttermilk, sour gruel, and a curry of old vegetables—anything at all, merely enough to fill the stomach. Standing or walking meditation is the suitable posture. The suitable object is any color kasiṇa⁷ (vaṇṇakasiṇa) among blue and the rest whose color is impure. This is what is suitable for a greed-tempered person.
§8 What Is Suitable for the Aversion-, Delusion-, Faith-, Discerning-, and Discursive-Thought-Tempered Persons 〔CSCD §46〕
Lodging suitable for an aversion-tempered person is of the following kind: neither too high nor too low, supplied with shade and water, with well-arranged walls, pillars, and stairs; radiant with well-finished garland-work, creeper-work, and paintings of many kinds; with a level, unctuous, and soft floor, ornamented like a Brahmā palace with garlands and canopies of many-colored cloth; with well-prepared beds and chairs covered in clean, agreeable spreads; fragrant here and there with flowers and perfumes set out for scenting the place; and arousing rapture and joy merely on being seen. Such lodging is suitable. The road to it should likewise be free of every danger, clean and level, ornamented and prepared. To eliminate hiding places for insects, bedbugs, snakes (dīghajāti), and mice, the lodging requisites should not be numerous—only a single bed and chair. The person’s robes should be one- or two-ply garments made from whichever refined cloth is available—China cloth (cīnapaṭṭa), Somāra cloth (somārapaṭṭa), silk, cotton, fine linen, and the like—light, dyed well in a manner befitting a renunciant, and pure in color. The iron bowl should be well shaped like a water bubble, polished and spotless like a jewel, and extremely pure in color in a manner befitting a renunciant. The alms-round route should be free of danger, level and agreeable, and lead to a village neither too far nor too near. The suitable alms village is one where people think, “The venerable will arrive now,” prepare a seat in a place that has been sprinkled and swept, go out to meet him, take his bowl, lead him into the house, seat him on the prepared seat, and serve him carefully with their own hands. Suitable servers are good-looking, inspiring confidence, well bathed and anointed, fragrant with incense and flowers, adorned with clean, agreeable clothing and ornaments of many colors, and attentive in their service. Rice gruel, meals, and solid food should possess color, aroma, and taste, be nourishing and agreeable, refined in every respect, and available according to desire. Lying or sitting is the suitable posture. The suitable object is any color kasiṇa among blue and the rest whose color is thoroughly pure. This is what is suitable for an aversion-tempered person.
Lodging suitable for a delusion-tempered person should face the open directions and not be confined, so that the directions appear open while the person sits there. Of the postures, walking meditation is suitable. The person’s object should not be small—the size of a winnowing basket or a dish 〔that is, confined〕. For in a confined place the mind falls into still greater confusion. Therefore, an expansive great kasiṇa is suitable. The rest is as stated for the aversion-tempered person. This is what is suitable for a delusion-tempered person.
For a faith-tempered person, the entire method stated for the aversion-tempered person is suitable. Among objects, a basis for recollection⁸ (anussatiṭṭhāna) is also suitable.
For a discerning person, there is no lodging or the like of which it may be said, “This is unsuitable.”
Lodging unsuitable for a discursive-thought-tempered person is open and faces the directions, so that while sitting there the person can see delightful parks, woods, lotus ponds, successive villages, towns, and countryside, and blue-shining mountains; for that becomes a condition precisely for the scattering of discursive thought. Therefore, the person should live in lodging at the mouth of a deep cavern, screened by forest, like Elephant’s-Belly Rock and the Great Indra Cave. An expansive object is also unsuitable, for that becomes a condition for racing about under the power of discursive thought. A small object is suitable.
The rest is as stated for the greed-tempered person. This is what is suitable for a discursive-thought-tempered person. This is the detailed explanation, by way of classification, cause, discernment, and delimitation of suitability, of the temperaments occurring in the phrase “what accords with one’s own temperament.” The meditation subject that accords with temperament has not yet been revealed in every respect; it will become clear on its own in the detailed explanation of the next item in the matrix.
Notes
¹ Temperament (cariyā): a person’s dispositional tendency. The section itself states that “temperament,” “natural disposition” (pakati), and “predominance” (ussannatā) are one in meaning.
² Bodily fault (dosa): here the word refers to a bodily fault; this passage speaks of the predominance of phlegm (semha) and wind (vāta). It has the same form as dosa, “aversion,” among the six temperaments but a different referent.
³ Commentary (aṭṭhakathā): the ancient commentary on the canonical text. This section follows the commentary teachers’ account in determining the cause of temperament but itself judges the method for discerning temperament to rest only on teachers’ opinions.
⁴ Moment of accumulating kamma (kammāyūhanakkhaṇa): the moment in which the kamma is performed. The strength and weakness of the six states beginning with greed at that time determine the temperament after birth.
⁵ Rebirth-linking (paṭisandhi): the first consciousness of a lifetime. “Rebirth-producing kamma” means the kamma that draws forth that life.
⁶ Mind-reading knowledge (cetopariyañāṇa): knowledge that knows another person’s mind. This section makes it, together with asking the person directly, a definitive method for discerning temperament.
⁷ Color kasiṇa (vaṇṇakasiṇa): a kasiṇa that takes a color such as blue, yellow, red, or white as its object. The method of cultivating a kasiṇa is given in the chapter “The Earth Kasiṇa.”
⁸ Basis for recollection (anussatiṭṭhāna): a recollection that takes the Buddha, Dhamma, Saṅgha, and so forth as its object. These are unfolded in the chapters “The Six Recollections” and “Meditation Subjects of Recollection.”
全書最像臨床醫師的一刻：先診斷，再開藥
大局 — 六種性行，一張對症下藥的單子
四十業處不是一張「隨便挑」的菜單。覺音先替你診斷，再開藥：把人分成六種性行（貪・瞋・癡・信・覺・尋，白話 §1），問其因（白話 §2–§3），教你「如何認出自己是哪種」——觀威儀、作業、所食、所見、法之現行（白話 §4–§6），再給每一種性行相宜的住處衣缽食威儀與所緣（白話 §7–§8）；至於每一性行配哪些業處，論主留給下一單元（03-05 白話 §4）。這裡的解碼著力點有兩個。其一，辨認的細膩：覺音教你從走路坐臥、吃東西、看到一件事的反應去判自己屬哪種——這一段活像一位看慣了人的老醫師，不靠問卷，靠觀察舉止。其二，也是更深的一刻——配藥的邏輯本身就是一種破執〔解碼者的讀法〕：它不說「人人都該修某某法」，它說「你是哪種人，決定你該先修哪種法」。配錯了藥——讓易怒的人去修不淨觀、讓貪行重的人去修可愛的色遍——整座修行會卡住。起手選錯，後面全堵。 而這份「不設一帖通治」的清醒，先替你拆掉了「一定有個最高、人人適用的法門」那個妄想。〔所見〕
§01 六性行之立與其開合 → 白話 §1
「性行」六種：貪行、瞋行、癡行、信行、覺行、尋行（白話 §1）；有人依相雜和合另立四種、信等亦四種，合為十四——但若如此，貪等與信等相雜則無數種，故略說唯六；「性行」「本性」「增盛」義一；人亦唯六種。同分之理：貪行者善現行時信力強——信是貪的近德，貪潤而不粗澀、信亦然，貪追求事欲、信追求戒等之德，貪不捨無利益者、信不捨有利益者，故信行者與貪行者同分；瞋行者善現行時慧力強——慧是瞋的近德，瞋無潤不黏著所緣、慧亦然，瞋連不實之過也尋求、慧尋求真實之過，瞋迴避有情之相而轉、慧迴避諸行之相而轉，故覺行者與瞋行者同分；癡行者努力生善時多起作障之尋——尋是癡的近相，癡擾亂不安住、尋種種思度不安住，癡不深入而動搖、尋輕率計度而動搖，故尋行者與癡行者同分。另有依渴愛慢見立三種者：渴愛即貪、慢與之相應，不出貪行；見以癡為因，歸癡行。〔讀法〕「六」其實是「三對」：貪與信、瞋與慧、癡與尋，各是同一種質地在染與淨兩邊的顯形。這一句是全單元最有洞見的一句——你的煩惱和你的長處，往往是同一種質地。 貪重的人信心也來得快；愛挑毛病的人，轉過來就是慧；念頭多的人，是癡在動而不是笨。〔所見〕
§02 性行之因——二說之陳與其駁 → 白話 §2
三問：性行以何為因？如何知此人是何行者？何行之人以何為相宜（白話 §2）？有人說前三行以宿習為因、以界與過為因：宿世多作可意之行與淨業者或自天界來者為貪行者，多作斬截殺害繫縛怨敵之業者或自地獄龍趣來者為瞋行者，多飲酒缺聞問者或自畜生趣來者為癡行者；地水二界增盛為癡行者、餘二界增盛為瞋行者、諸界平等為貪行者；痰多者貪行、風多者癡行——或反之。論主駁：自天界來者未必皆貪行，餘亦然；諸界無所謂增盛之定則；諸過之說唯及貪癡二者且前後自違；信行等一種之因也全然未說——所以這一切都是未定之說。〔讀法〕注意論主怎麼駁：不是拿另一套理論壓過去，是指出對方「不周延、自相違、漏掉了一半」。這是全書一貫的態度：傳統說法先陳、再驗、不合則捨。
§03 性行之因——結生業八例之定 → 白話 §3
依義注師之意的決擇（白話 §3）：「增盛之說」云——有情由宿因之決定而成貪增盛、瞋增盛、癡增盛、無貪增盛、無瞋增盛、無癡增盛。八例皆以「積業的剎那」貪瞋癡與無貪無瞋無癡六法之強弱為準：貪強無貪弱、無瞋無癡強→貪者性樂不忿有慧具金剛喻智；貪瞋強、無癡強→貪者亦瞋者而有慧；貪無瞋癡強→貪者亦鈍者而善性不忿；貪瞋癡三強→貪者瞋者癡者；無貪瞋癡強→無貪少煩惱、見天所緣亦不動搖，但瞋者鈍慧；無貪無瞋癡強→無貪無瞋善性，但鈍；無貪瞋無癡強→無貪有慧，但瞋而多忿；無貪無瞋無癡三強→無貪無瞋而有慧。判：貪者＝貪行者，瞋者鈍者＝瞋行癡行者，有慧者＝覺行者，無貪無瞋者本性淨信＝信行者；或以無癡為眷屬之業而生者為覺行、以強信為眷屬者為信行、以欲尋等為眷屬者為尋行、以貪等雜為眷屬者為雜行——以貪等之一種為眷屬而生結生的業，就是諸性行的因。〔讀法〕八例是三個開關（貪／無貪・瞋／無瞋・癡／無癡）的全部組合，二三得八，一個不缺——論主把因放在「造業那一剎那的心」上，而不是天生血質。這比 §02 那些說法更可核，也更給人餘地：性行不是命定，是造出來的，所以也是可以再造的。〔所見〕
§04 辨性行之偈與威儀一門 → 白話 §4
偈：從威儀、從作業、從食、從見等等，以及從法的現行，應當辨明諸性行（白話 §4）。威儀：貪行者自然步態優雅，緩緩下足平平舉，足跡成促步之形；瞋行者如足尖掘地，急下急舉，足跡拖步；癡行者步法擾亂如驚怖者，足跡急躡——〈摩犍提經〉緣起之偈同：染者促步、瞋者拖步、癡者急躡、離覆者則如是。站：貪者端美柔和、瞋者僵硬、癡者散亂；坐同。臥：貪者不慌不忙鋪平緩躺收攝支節端美而臥，被喚不急起緩緩答；瞋者匆忙隨便鋪、身一擲、蹙眉而臥，被喚急起如忿怒者答；癡者鋪不成形、身散亂多俯臉而臥，被喚唔唔遲起。信行者等與貪行者等同分，威儀亦然。〔讀法〕這一節不必解，只需照著看一天自己的走路、坐下、躺下、被叫醒。論主給的不是心理測驗，是一面行為的鏡子——它不問你怎麼想自己，它看你怎麼放腳。
§05 作業・食・見三門 → 白話 §5
作業（白話 §5）：掃地——貪者好好拿掃帚、不慌不忙、不散沙、如鋪牡荊花之敷，掃得潔淨平整；瞋者緊握、匆忙、沙推兩邊、聲粗厲，不淨不平；癡者鬆握、翻來覆去攪動，不淨不平。洗衣染衣等一切作業同：貪者精細柔和平整恭敬，瞋者緊硬不平，癡者不精細擾亂無界限。著衣：貪者不太緊不太鬆端美整齊，瞋者太緊不整齊，癡者鬆而散亂。食：貪者好潤而甘美，飯團不太大而圓整，領受其味不慌不忙，得美味生喜；瞋者好粗而酸，飯團滿口不領受其味匆忙吃，得不美味生憂；癡者所好不定，飯團不圓整而細小、散落器中、把嘴弄髒、心散亂思這思那。見等：貪者見稍可意之色如生驚異長久觀看，微小之德也貪著、真實之過也不執，離去時有顧戀；瞋者見稍不可意之色如疲倦不久看，微小之過也惱害、真實之德也不執，離去時只想放捨；癡者見任何色皆隨他人而轉，聞譏毀則譏毀、聞稱讚則稱讚，自己唯以無智之捨而捨；聞聲等同。信行者等依前三者知之。〔讀法〕三門裡最鋒利的是「見」：貪者「真實的過失也不執取」，瞋者「真實的德也不執取」，癡者「隨他人而轉」——三種人都看不準，只是歪的方向不同。而第三種最容易被誤認為隨和。
§06 法之現行一門與論主自限其說 → 白話 §6
法之現行（白話 §6）：貪行者多現行諂、誑、慢、惡欲、大欲、不知足、姿態、輕躁；瞋行者忿、恨、覆、惱、嫉、慳吝；癡行者惛沉、睡眠、掉舉、惡作、疑、固執、難捨；信行者開手施捨、樂見諸聖者、樂聞正法、多喜悅、不誑、不諂、於可淨信之處生淨信；覺行者善受語、有善友之性、於食知量、念與正知、勤修覺寤、於可悚懼之處生悚懼、既悚懼而如理精勤；尋行者多語、樂眾、於善的修習不樂、作事無定、夜間冒煙、白晝熾燃、東奔西馳。論主自限：這辨明之法並非一切種都見於聖典，也不見於義注，唯依師之意而說，不應執之為堅實——貪行者的威儀等，瞋行者住於不放逸時也能作；相雜行者相異之相不能成立。諸義注所說之法才應執為堅實：「得他心智的阿闍梨知道性行而後說業處；其餘的阿闍梨則應當問近住弟子。」所以應以他心智、或問那個人而後知。〔讀法〕整節最重要的不是那六串清單，是清單後面論主親手加的煞車：這套觀察法是師意，不是聖典，別當鐵律。 走路快的人不一定是瞋行者，他可能只是趕時間。真正可靠的兩個辦法很素：有他心通就用他心通，沒有就問。這份自限，讓 §04–§06 從「相面術」變回一位臨床醫師的經驗談。〔所見〕
§07 貪行者之所宜 → 白話 §7
「何行之人以什麼為相宜」（白話 §7）——貪行者：座臥處宜欄基未洗、就地而建、岩窟未修之草庵葉舍，塵土遍布、蝙蝠充滿、破敗傾頹、或太高或太低、荒瘠可疑怖、道路不淨不平，床椅滿臭蟲形醜色惡，一看就生厭逆；衣宜邊緣破損線頭紛亂如網餅、如麻布觸感粗糙、污穢沉重難料理；缽宜色惡土缽或釘結斑駁之鐵缽，沉重形劣如髑髏可厭；乞食之道宜不可意、村不近而不平；乞食村宜人們走過如沒看見，一家也得不到正要出去時有人說「來吧」領進坐堂給了粥飯就走開如趕牛入欄；施食者宜奴僕作務者，容色難看形貌可厭衣污惡臭，不恭敬地施如倒掉；食宜粗劣色惡——稗子雜穀碎米、酸敗酪漿、酸粥陳羹，只夠充腹；威儀宜站立或經行；所緣宜青等色遍中任何顏色不淨的。〔讀法〕給貪行者的處方全是反向：他喜歡什麼，就給他相反的。這不是懲罰，是不餵那個貪——讓貪在無可貪處自己歇下來。
§08 瞋・癡・信・覺・尋五者之所宜 → 白話 §8
瞋行者（白話 §8）：座臥處不太高不太低、蔭涼有水、牆柱階梯善布、花鬘蔓草彩畫光耀、地平潤柔如梵宮、床椅潔淨可意、處處香花，一看就生喜悅；道路離災患潔淨平整；資具唯一床一椅以絕蟲蛇鼠；衣宜支那布蘇摩羅布絹綿細麻之一重二重，輕軟善染色澤純淨；缽如水泡形善如摩尼磨瑩無垢；乞食之道離災患平坦可意村不太遠不太近；乞食村之人想「聖者要來了」灑掃敷座迎接接缽請入親手施食；施食者容貌端正令人淨信沐浴塗香衣飾潔淨可意所作恭敬；食色香味具足有滋養可意勝妙隨欲；威儀宜臥或坐；所緣宜青等色遍中任何顏色極清淨的。癡行者：座臥處面向四方不狹迫、諸方開豁；威儀宜經行；所緣不宜小（如簸箕如碟）——狹迫處心更迷亂，宜廣大之大遍；餘同瞋行者。信行者：瞋行者處所說一切皆宜；所緣中隨念之處亦宜。覺行者：座臥處等無所謂「這個不相宜」。尋行者：座臥處不宜開豁面向四方、坐處能見園林樹林蓮池村鎮國土青山者——那正是尋馳散之緣；宜住深邃洞口、為林所蔽、如象腹之巖與大因陀羅之窟；所緣不宜廣大——依尋而馳走之緣，宜小；餘同貪行者。以上「順於自己的性行」一句依分別、因、辨明與所宜之限定而作的詳說；順於性行的業處尚未一切種顯示，將在次一論母句的廣說中自明。〔讀法〕八節讀完會發現論主的處方只有兩個原則：貪行者反向、瞋行者順向；癡行者要大、尋行者要小。 給瞋行者的一切都是美的、順的、可意的——因為瞋的病根是被逆，你先不逆他，心才軟得下來。給尋行者的則是「關起來、縮小」——念頭多的人不需要風景。這一張處方單，其實已經在說下一單元的四十業處該怎麼配。
對位 — 漢傳的「五停心觀」其實是同一張藥單〔對位・漢傳之說，以俟來哲〕
從大乘那一架書過來的讀者，這裡會有一個驚喜的照面。漢傳（源自說一切有部的禪法傳統）有一組著名的入門法，叫五停心觀——五種用來「停住」煩惱心的觀法：不淨觀治貪、慈悲觀治瞋、因緣觀治癡、數息觀（安那般那）治散亂多尋、念佛觀（或界差別觀）治業障。把它和 03-05 白話 §4 覺音的配藥表並排一看，重疊得驚人——但這是「幾乎」一一對上，不是恰好，而那道縫隙正是有意思的地方。乾淨對上的有三條：不淨對貪、慈悲對瞋、數息對散亂（因緣對癡湊成四）。錯位是結構性的：漢傳這組是五觀，覺音是六性。縫隙正落在第五觀——它有兩種傳統說法（念佛觀，或界差別觀），而這兩種各自對應覺音那兩種「非煩惱」性行：念佛是他給信行者的法門，界差別是給覺行者的。換言之，五法是把那第六格一分為二來覆蓋六性。這不是巧合，是兩支傳承從同一個古老的修行智慧裡，各自結晶出來的對症藥單。對華語讀者來說，這是一個很好的橋：你若熟悉五停心觀，覺音的六性行配藥就不再陌生——它是同一道理，講得更細、更全。〔所見〕
給一般讀者
先照著 §04–§06 認一認自己：走路快不快、掃地細不細、吃東西挑不挑、看到不順眼的事第一個反應是什麼、腦子裡念頭多不多。不必急著下結論——論主自己都說這套法「不應執為堅實」，它是鏡子，不是判決。認出大概的傾向之後，記住兩條：你的煩惱和你的長處是同一種質地（貪重的人信心快、挑剔的人慧利、念頭多的人只是癡在動）；處方的方向只有兩個——貪行者反向、瞋行者順向。下一單元會把這張診斷表接到四十業處上，告訴你該挑哪一種。
想讀本單元全文：白話 §1–§8 即六性行之立、其因、其辨、其所宜的全段逐段全譯。
The Moment Most Like a Clinician in the Whole Work: Diagnose First, Then Prescribe
The Big Picture — Six Temperaments, a Prescription Chart Tailored to the Condition
The forty meditation subjects are not a menu from which anything may be chosen at random. Buddhaghosa first diagnoses you, then prescribes: he divides people into six temperaments—greed, aversion, delusion, faith, discernment, and discursive thought (Vernacular §1); asks their causes (Vernacular §§2–3); teaches “how to recognize which you are” by observing posture, work, food, seeing, and the occurrence of states (Vernacular §§4–6); and then gives each temperament suitable lodging, robes, bowl, food, posture, and object (Vernacular §§7–8). Which meditation subjects match each temperament is reserved for the next unit (03-05 Vernacular §4). The decoding here has two focal points. First is the subtlety of recognition: Buddhaghosa teaches you to judge your type by how you walk, sit, lie down, eat, and react on seeing something. The passage resembles an old clinician who has observed people for years and relies not on a questionnaire but on conduct. The second, deeper point is that the logic of prescribing is itself a way of breaking attachment 〔the decoder’s reading〕. The text does not say, “Everyone should practice this or that method.” It says, “The kind of person you are determines the method with which you should begin.” Prescribe the wrong medicine—give foulness practice to a person prone to anger, or an attractive color kasiṇa to a person dominated by greed—and the whole practice stalls. Choose wrongly at the start and everything downstream is blocked. This clear refusal to offer a single universal cure first dismantles the fantasy that there must be one highest method suitable for everyone. 〔What Is Seen〕
§01 Establishing the Six Temperaments and Their Contraction or Expansion → Vernacular §1
There are six temperaments: greed, aversion, delusion, faith, discernment, and discursive thought (Vernacular §1). Some posit four more through mixing and combination, and likewise four beginning with faith, making fourteen; but if so, mixing greed and the rest with faith and the rest yields innumerable temperaments. Thus in brief there are only six. “Temperament,” “natural disposition,” and “predominance” have one meaning, and people are likewise of only six kinds. The logic of similarity is this. When wholesome states occur in a greed-tempered person, faith is strong: faith has qualities near to greed; greed is unctuous rather than rough, and so is faith; greed seeks sensual objects, while faith seeks qualities such as virtue; greed does not relinquish what is harmful, while faith does not relinquish what is beneficial. Thus faith temperament is similar to greed temperament. When wholesome states occur in an aversion-tempered person, understanding is strong: understanding has qualities near to aversion; aversion is dry and does not cling to the object, and so is understanding; aversion seeks even unreal faults, while understanding seeks real faults; aversion turns by avoiding sentient beings, while understanding turns by avoiding formations. Thus discerning temperament is similar to aversion temperament. When a delusion-tempered person strives to arouse wholesome states, obstructive discursive thoughts frequently arise: discursive thought has a characteristic near to delusion; delusion is confused and unsettled, while discursive thought is unsettled through thinking in many ways; delusion wavers by failing to penetrate, while discursive thought wavers through light conjecture. Thus discursive-thought temperament is similar to delusion temperament. Others posit three temperaments based on craving, conceit, and views: craving is greed and conceit is associated with it, so they do not leave the greed temperament; views arise from delusion and return to the delusion temperament. 〔Reading〕 The “six” are really three pairs: greed and faith, aversion and discernment, delusion and discursive thought—each is the manifestation of one texture on the defiled and purified sides. This is the unit’s most perceptive statement: your affliction and your strength are often made of the same material. People strong in greed may also come quickly to faith; a fault-finder, turned around, possesses discernment; and a person with many thoughts is experiencing delusion in motion, not stupidity. 〔What Is Seen〕
§02 The Causes of Temperament—Statement and Refutation of Two Accounts → Vernacular §2
Three questions are asked: what causes temperament, how can a person’s temperament be known, and what is suitable for each temperament (Vernacular §2)? Some say the first three are caused by past habits or by elements and bodily faults: someone who formerly performed many agreeable acts and beautiful kamma or came from a heavenly realm is greed-tempered; someone who performed acts of cutting, killing, binding, and enmity or came from hell or the nāga realm is aversion-tempered; someone who drank much alcohol and lacked learning and inquiring or came from the animal realm is delusion-tempered. Predominance of earth and water makes a person delusion-tempered, predominance of the other two elements aversion-tempered, and balance among the elements greed-tempered. Excess phlegm makes a person greed-tempered and excess wind delusion-tempered—or the reverse. The author refutes this: not everyone from a heavenly realm is greed-tempered, and similarly for the others; the elements have no fixed rule of predominance; the account of bodily faults treats only greed and delusion and contradicts itself; and it completely omits the cause of every temperament beginning with faith. Therefore all of this is an indeterminate account. 〔Reading〕 Notice how the author refutes it: not by pressing down another theory, but by showing that the first is incomplete, self-contradictory, and omits half the field. This is the attitude found throughout the work: state a traditional account, test it, and discard it when it fails.
§03 The Causes of Temperament—Determination through Eight Cases of Rebirth-Producing Kamma → Vernacular §3
The determination following the commentary teachers (Vernacular §3) cites the “Description of Predominance”: through the fixed order of past causes, beings have predominance of greed, aversion, delusion, non-greed, non-aversion, or non-delusion. All eight cases depend on the relative strength and weakness of these six states at the “moment of accumulating kamma.” Strong greed and weak non-greed, with strong non-aversion and non-delusion, produce a person who is greedy, pleasant-natured, not irascible, discerning, and possessed of knowledge like a diamond. Strong greed and aversion with strong non-delusion produce a person both greedy and averse but discerning. Strong greed, non-aversion, and delusion produce a person greedy and dull but good-natured and not irascible. Strong greed, aversion, and delusion produce a person greedy, averse, and deluded. Strong non-greed, aversion, and delusion produce a person non-greedy and with few defilements, unmoved even by a divine object, but averse and dull in understanding. Strong non-greed, non-aversion, and delusion produce a person non-greedy, non-averse, and good-natured but dull. Strong non-greed, aversion, and non-delusion produce a person non-greedy and discerning but averse and irascible. Strong non-greed, non-aversion, and non-delusion produce a person non-greedy, non-averse, and discerning. The judgment is: the greedy person is greed-tempered; the averse and dull persons are aversion- and delusion-tempered; the discerning person has the discerning temperament; and the non-greedy and non-averse person, being naturally confident, is faith-tempered. Alternatively, a person reborn through kamma accompanied by non-delusion is discerning; a person reborn through kamma accompanied by strong faith is faith-tempered; one reborn through kamma accompanied by thoughts of sensual desire and so forth is discursive-thought-tempered; and one reborn through kamma accompanied by a mixture of greed and the rest has mixed temperament. Rebirth-producing kamma accompanied by one of the states beginning with greed is the cause of the temperaments. 〔Reading〕 The eight cases are every combination of three switches—greed/non-greed, aversion/non-aversion, and delusion/non-delusion. Two to the third power gives eight, with none missing. The author locates the cause in “the mind at the moment kamma is made,” not in an inborn bodily fluid. This is more testable than the accounts in §02 and leaves greater room: temperament is not destiny but something made, and therefore something that can be remade. 〔What Is Seen〕
§04 The Verse on Discerning Temperament and the Door of Posture → Vernacular §4
The verse says: temperaments should be discerned from posture, work, food, seeing and so forth, and the occurrence of states (Vernacular §4). Posture: a greed-tempered person’s natural gait is graceful, placing the foot slowly and lifting it evenly, leaving a close-stepping footprint. An aversion-tempered person seems to dig with the tips of the feet, setting them down and lifting them suddenly, leaving a dragged footprint. A delusion-tempered person walks confusedly as though frightened, leaving a hurriedly pressed footprint. The verse in the origin story of the Māgaṇḍiya Sutta agrees: the lustful person steps close, the averse person drags, the deluded person presses hurriedly, and the person whose covering has been removed steps in this way. When standing, the greed-tempered person is pleasing and gentle, the aversion-tempered person stiff, and the delusion-tempered person confused; the same applies to sitting. In lying down, the greed-tempered person unhurriedly spreads the bedding evenly, lies down slowly, draws in the limbs, and sleeps pleasingly; when awakened, the person does not rise quickly and answers slowly. The aversion-tempered person hurriedly spreads the bedding any which way, flings down the body, and sleeps frowning; when awakened, the person rises quickly and answers as though angry. The delusion-tempered person spreads the bedding shapelessly, sleeps sprawled and usually face downward, and rises slowly with grunts when awakened. Faith-tempered and the other persons follow those similar to them. 〔Reading〕 This section needs little explanation. Simply spend a day watching how you walk, sit, lie down, and respond when awakened. The author offers no psychological test but a mirror of behavior: it does not ask what you think you are; it watches how you set down your foot.
§05 The Three Doors of Work, Food, and Seeing → Vernacular §5
Work (Vernacular §5): when sweeping, the greed-tempered person holds the broom properly, proceeds unhurriedly without scattering sand, and sweeps cleanly and evenly as if laying a bed of sinduvāra flowers; the aversion-tempered person grips tightly and hurries, pushing sand to both sides with a harsh sound and leaving the ground unclean and uneven; the delusion-tempered person holds loosely, stirs about here and there, and leaves it unclean and uneven. Washing and dyeing robes and all other work follow the same pattern: the greed-tempered person works delicately, gently, evenly, and carefully; the aversion-tempered person tightly, rigidly, and unevenly; the delusion-tempered person without delicacy, confusedly, unevenly, and without bounds. In wearing robes, the greed-tempered person is neither too tight nor too loose, pleasing and even; the aversion-tempered person is too tight and uneven; the delusion-tempered person is loose and disordered. Food: the greed-tempered person likes rich, sweet food, makes a moderately sized, rounded morsel, experiences the taste, eats unhurriedly, and becomes joyful on receiving something delicious. The aversion-tempered person likes rough, sour food, makes a mouth-filling morsel, fails to experience the taste, eats hurriedly, and becomes dejected on receiving something unpalatable. The delusion-tempered person’s preference is unsettled; the morsel is small and misshapen, food is dropped into the vessel, the mouth is soiled, and the person eats distractedly while thinking of this and that. Seeing and so forth: seeing a slightly agreeable form, the greed-tempered person gazes as though astonished, clings to the slightest virtue, does not apprehend a real fault, and leaves with lingering concern. Seeing a slightly disagreeable form, the aversion-tempered person soon looks away as though wearied, is repelled by the slightest fault, does not apprehend a real virtue, and leaves intent only on letting go. Seeing anything at all, the delusion-tempered person follows others—criticizing after hearing criticism, praising after hearing praise—and remains personally equanimous only through ignorance. The same applies to sounds and so forth. Faith-tempered and the other persons follow the first three. 〔Reading〕 Of these three doors, “seeing” has the sharpest edge: the greed-tempered person “does not apprehend even a real fault,” the aversion-tempered person “does not apprehend even a real virtue,” and the delusion-tempered person “follows others.” All three see inaccurately; only the direction of distortion differs. The third is the easiest to mistake for easygoing behavior.
§06 The Door of Occurring States and the Author’s Own Limitation of the Account → Vernacular §6
Occurrence of states (Vernacular §6): guile, deceit, conceit, evil wishes, great wishes, discontent, posturing, and fickleness frequently occur in the greed-tempered person; anger, resentment, denigration, rivalry, envy, and avarice in the aversion-tempered person; stiffness, torpor, agitation, remorse, doubt, obstinate grasping, and difficulty in relinquishing in the delusion-tempered person; open-handed generosity, desire to see noble persons and hear the true Dhamma, abundant joy, absence of deceit and guile, and confidence in what inspires confidence in the faith-tempered person; amenability to instruction, possession of good friends, moderation in eating, mindfulness and clear comprehension, devotion to wakefulness, urgency regarding what arouses urgency, and wise striving once urgency has arisen in the discerning person; and talkativeness, delight in company, discontent with wholesome cultivation, instability in work, smoking by night, blazing by day, and running here and there in the discursive-thought-tempered person. The author’s own limitation: this method of discernment is not found in every respect in the canonical text or in the commentary but is stated only according to teachers’ opinions, so it should not be accepted as essential. The postures attributed to greed-tempered persons can also be adopted by aversion-tempered persons living diligently, and mutually different signs cannot all apply to a mixed-tempered person. Only the commentarial method should be accepted as essential: “A teacher with mind-reading knowledge knows the temperament and then teaches a meditation subject; another teacher should ask the resident pupil.” Thus the reliable methods are mind-reading knowledge or asking the person. 〔Reading〕 The section’s most important point is not its six lists but the brake the author himself applies after them: this observational method is teachers’ opinion, not canonical text; do not make it an iron law. A fast walker is not necessarily aversion-tempered; the person may simply be in a hurry. The two genuinely reliable methods are plain: use mind-reading knowledge if you have it; if not, ask. This self-limitation turns §§04–06 back from physiognomy into a seasoned clinician’s practical observations. 〔What Is Seen〕
§07 What Is Suitable for a Greed-Tempered Person → Vernacular §7
“What is suitable for a person of each temperament” (Vernacular §7)—for the greed-tempered person: suitable lodging is an unwashed, ground-level grass or leaf hut with an unprepared rock overhang, strewn with dust and full of bats, broken and collapsing, too high or too low, barren and alarming, with an unclean, uneven path and beds and chairs full of bedbugs, ugly in shape and displeasing in color, arousing disgust at a glance. Suitable robes have torn edges and tangled hanging threads like a net-cake, feel rough like hemp cloth, and are dirty, heavy, and hard to manage. A suitable bowl is an ugly clay bowl or a rivet-scarred iron bowl, heavy and misshapen, repulsive like a skull. The alms route should be disagreeable, uneven, and lead to a village not nearby. In a suitable alms village, people walk past as if they have not seen the bhikkhu; when the bhikkhu has received nothing from any house and is about to leave, someone says, “Come,” leads him into a hall, gives rice gruel and food, and walks away as though driving a cow into a pen. Suitable servers are unattractive, unpleasant, dirty-clothed, foul-smelling slaves or laborers who serve as disrespectfully as though throwing the food away. Suitable food is rough and badly colored—barnyard millet, inferior grain, broken rice, rancid buttermilk, sour gruel, and old vegetable curry—anything merely sufficient to fill the stomach. Standing or walking is suitable. The object should be any impure color among the color kasiṇas such as blue. 〔Reading〕 The prescription for the greed-tempered person runs entirely in the opposite direction: whatever the person likes, give its opposite. This is not punishment but refusing to feed that greed, letting greed subside where nothing is available to desire.
§08 What Is Suitable for the Aversion-, Delusion-, Faith-, Discerning-, and Discursive-Thought-Tempered Persons → Vernacular §8
For the aversion-tempered person (Vernacular §8): suitable lodging is neither too high nor too low, has shade and water, well-arranged walls, pillars, and stairs, radiant garlands, creepers, and paintings, a level, unctuous, soft floor like a Brahmā palace, clean and agreeable beds and chairs, and flowers and fragrance everywhere, arousing joy at a glance. The road is free of danger, clean and level. The requisites are only one bed and one chair, eliminating shelters for insects, snakes, and mice. Robes are one or two layers of China cloth, Somāra cloth, silk, cotton, or fine linen, light, well dyed, and pure in color. The bowl is well shaped like a water bubble and polished spotless like a jewel. The alms route is free of danger, level and agreeable, with the village neither too far nor too near. In the alms village, people think, “The venerable is coming,” sprinkle and sweep a place, prepare a seat, go out to meet him, take his bowl, invite him in, and serve him with their own hands. The servers are good-looking and inspiring, bathed and perfumed, cleanly and attractively clothed and adorned, and respectful in service. Food possesses color, aroma, and taste, is nourishing, agreeable, refined in every respect, and available at will. Lying or sitting is suitable. The object is any thoroughly pure color among the color kasiṇas. For the delusion-tempered person: the lodging faces the directions and is unconfined, with an open view; walking is suitable; the object should not be small, such as the size of a winnowing basket or dish, because confinement confuses the mind further—an expansive great kasiṇa is suitable. The rest is as for the aversion-tempered person. For the faith-tempered person: everything prescribed for the aversion-tempered person is suitable, and a basis for recollection is also a suitable object. For the discerning person: no lodging or the like is specifically unsuitable. For the discursive-thought-tempered person: lodging should not be open to the directions or reveal parks, woods, lotus ponds, sequences of villages and towns, or blue mountains; those scatter discursive thought. Suitable lodging lies at the mouth of a deep cavern, screened by forest, like Elephant’s-Belly Rock or the Great Indra Cave. An expansive object is unsuitable because it sets discursive thought racing; a small object is suitable. The rest is as for the greed-tempered person. This completes the explanation of “what accords with one’s temperament” through classification, cause, discernment, and suitability. The meditation subjects matched to temperaments will become clear in the detailed explanation of the next item in the matrix. 〔Reading〕 After eight sections, the author’s prescription reduces to two principles: the greed-tempered person needs the opposite, the aversion-tempered person the agreeable; the delusion-tempered person needs something large, the discursive-thought-tempered person something small. Everything given to the aversion-tempered person is beautiful, harmonious, and agreeable, because aversion’s root illness is being crossed; first cease crossing the person, and the mind can soften. The prescription for the discursive-thought-tempered person is “close it in and make it smaller”—a person with many thoughts does not need scenery. This chart is already preparing the allocation of the forty meditation subjects in the next unit.
Alignment — The Chinese Buddhist “Five Meditations for Stilling the Mind” Are Really the Same Prescription Chart 〔Alignment · a Chinese Buddhist Account, in Expectation of Those to Come〕
Readers arriving from the Mahāyāna shelves will meet a delightful recognition here. Chinese Buddhism, drawing from the Sarvāstivāda meditation tradition, has a famous group of preliminary practices called the Five Meditations for Stilling the Mind—five contemplations used to “still” afflicted mind: contemplation of foulness treats greed, contemplation of compassion treats aversion, contemplation of dependent arising treats delusion, breath counting (ānāpāna) treats distraction and excessive discursive thought, and recollection of the Buddha—or, in another tradition, analysis of the elements—treats karmic obstruction. Set this beside Buddhaghosa’s prescription chart in 03-05 Vernacular §4, and the overlap is striking. Yet the fit is almost one-to-one, not exact, and the gap is precisely what is interesting. Three mappings are clean: foulness for greed, compassion for aversion, and breath counting for distraction—with dependent arising for delusion making four. The misalignment is structural: the Chinese group has five contemplations, while Buddhaghosa has six temperaments. The gap falls exactly at the fifth contemplation, for which there are two traditional versions—recollection of the Buddha or analysis of the elements—and these correspond respectively to Buddhaghosa’s two “non-afflictive” temperaments: recollection of the Buddha is the method he gives to the faith-tempered person, while analysis of the elements is given to the discerning person. In other words, the fifth method divides into two to cover the sixth slot. This is not an accident but two traditions crystallizing their own diagnostic prescriptions from the same ancient practical wisdom. For a Chinese-reading audience, it is a useful bridge: if you know the Five Meditations for Stilling the Mind, Buddhaghosa’s six-temperament prescription is no longer foreign. It is the same principle stated more finely and completely. 〔What Is Seen〕
For the General Reader
First use §§04–06 as a tentative way to recognize yourself: whether you walk quickly, sweep carefully, choose food, how you first react to something disagreeable, and how many thoughts fill the mind. Do not rush to a verdict. The author himself says this method “should not be accepted as essential”; it is a mirror, not a sentence. Once you recognize a general tendency, remember two points: your affliction and strength have the same texture—strong greed can turn quickly to faith, fault-finding can become sharp discernment, and many thoughts may simply be delusion in motion; and prescriptions have two basic directions—the opposite for greed temperament, the agreeable for aversion temperament. The next unit connects this diagnostic chart to the forty meditation subjects and tells you what to select.
To read this unit in full: Vernacular §§1–8 give the complete section-by-section translation of the establishment, causes, discernment, and suitable conditions of the six temperaments.
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 ### Cariyāvaṇṇanā。
段號域 譯底欄之段號自〔CSCD §43〕至〔CSCD §46〕，實落段號 4 個，號序連續無缺。本篇於譯底欄之幅為 17,521 位元組——本品五單元中最長之篇。
篇內之四段之分 四段之幅實測 2,131／3,874／6,248／5,243 位元組（篇題行 25 位元組不入四數）：〔CSCD §43〕六性行之立（六名之列・十四之他說與其歸併・三性行之相近・三性行之他說）・〔CSCD §44〕性行之因（三問一提・宿習與界過二說之陳與其駁・依義注師之結生業八例而定）・〔CSCD §45〕性行之辨（一偈立五門・威儀・作業・食・見・法之現行逐門而辨・論自限其說之界）・〔CSCD §46〕性行之所宜（座臥處・衣・缽・乞食之道・乞食村・施食者・食・威儀・所緣，六性行逐一而配）。
三問一提之式 〔CSCD §44〕首以三問一氣提之——Tā panetā cariyā kinnidānā?（此諸性行何因）・Kathañca jānitabbaṃ（云何可知）・Kiṃ caritassa puggalassa kiṃ sappāyanti?（何行之人何者相宜）——三問即〔CSCD §44〕〔CSCD §45〕〔CSCD §46〕三段之目，後二段各以 Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi・Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana 逐字回提其問。本篇之科判由此可核。
前後接點 前承授業處者之單元；本篇首句 attano cariyānukūlanti ettha cariyāti 逐字取自十障之單元之略說句〔CSCD §41〕，與授業處者之單元同出一源而各釋其一語。後接四十業處之單元〔CSCD §47〕；本篇收句自標其未盡—— Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati.（順於性行之業處尚未一切種顯示，其於次一論母句之廣說中自當顯明）——論自標其續在次單元。
movement 品夾《總覽》繫本單元於 §D〈六種性行 — carita〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 rāga（貪）・dosa（瞋）・moha（癡）・taṇhā（渴愛）・alobha（無貪）・macchera（慳吝）・iriyāpatha（威儀）・senāsana（座臥處）・sappāya（相宜）・kasiṇa（遍）・anussati（隨念）・muttacāgatā（開手施捨）・saṃvega（悚懼）・pāpiccha（惡欲者）・nīvaraṇa（蓋）・kalyāṇamitta（善友）・ācariya（阿闍梨）・antevāsika（近住弟子）。以下唯列本篇新出者。
性行之名與其總目〔CSCD §43〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cariyā | 性行 | 本篇之所釋；論標其數 saṅkhepena chaḷeva cariyā veditabbā（略之唯六） | 〔CSCD §43〕 |
| carita | 行者 | 性行所成之人：Tāsaṃ vasena chaḷeva puggalā honti | 〔CSCD §43〕 |
| pakati・ussannatā | 本性・增盛 | 論自標三詞義一：Cariyā, pakati, ussannatāti atthato ekaṃ | 〔CSCD §43〕 |
| rāgacariyā・dosacariyā・mohacariyā | 貪行・瞋行・癡行 | 六性行之前三 | 〔CSCD §43〕 |
| ⚠︎ saddhācariyā・buddhicariyā・vitakkacariyā | 信行・覺行・尋行 | 六性行之後三 | 〔CSCD §43〕 |
| saṃsagga・sannipāta | 相雜・和合 | 他說開為十四之所依；論以「若爾則無數」而歸之於六 | 〔CSCD §43〕 |
| sabhāga | 同分 | 論之三對：貪行與信行同分・瞋行與覺行同分・癡行與尋行同分 | 〔CSCD §43〕 |
| āsannaguṇa・āsannalakkhaṇa | 近德・近相 | 三對同分之所以：rāgassa āsannaguṇattā・mohassa āsannalakkhaṇattā | 〔CSCD §43〕 |
| siniddha／nissineha | 潤／無潤 | 貪與瞋之相對之語；信與慧之對亦以此立 | 〔CSCD §43〕 |
| diṭṭhicariyā | 見行 | 他說三性行之一；論判其不出癡行 | 〔CSCD §43〕 |
性行之因〔CSCD §44〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pubbāciṇṇanidāna | 宿習為因 | 他說之一：宿世之業習定其性行 | 〔CSCD §44〕 |
| dhātudosanidāna | 界與過為因 | 他說之二：四界之增盛與體內三過之偏勝定其性行 | 〔CSCD §44〕 |
| ⚠︎ dosa（體之過位） | 過 | 本篇二位並見：性行之名位作「瞋」，Dosesu ca semhādhiko 位則指體內之過（痰與風） | 〔CSCD §44〕 |
| semha／vāta | 痰／風 | 體內之過之二；論引其說而後駁之 | 〔CSCD §44〕 |
| ussada・ussadaniyama | 增盛・增盛之定則 | 論之駁語：ussadaniyamo nāma natthi（無所謂增盛之定則） | 〔CSCD §44〕 |
| aparicchinnavacana | 未定之說 | 論之判語：Tasmā sabbametaṃ aparicchinnavacanaṃ | 〔CSCD §44〕 |
| kammāyūhanakkhaṇa | 積業之剎那 | 論定之所依：積業時六法之強弱定其生後之性 | 〔CSCD §44〕 |
| lobhussada・dosussada・mohussada | 貪增盛・瞋增盛・癡增盛 | 所引之義注之六目之前三 | 〔CSCD §44〕 |
| alobhussada・adosussada・amohussada | 無貪增盛・無瞋增盛・無癡增盛 | 同上之後三 | 〔CSCD §44〕 |
| pariyādātuṃ | 遍取（而伏） | 強弱相制之語：mando alobho lobhaṃ pariyādātuṃ na sakkoti | 〔CSCD §44〕 |
| vajirūpamañāṇa | 金剛喻智 | 慧強者之相 | 〔CSCD §44〕 |
| ⚠︎ sīlaka | 善性者 | 結生業八例中之一相，與 akkodhano（不忿）並舉；亦作 sukhasīlo（性樂） | 〔CSCD §44〕 |
| vomissacarita | 雜行者 | 貪等雜為眷屬之業所生者 | 〔CSCD §44〕 |
| paṭisandhijanakakamma | 生結生之業 | 論之總結：性行之因即此業之眷屬 | 〔CSCD §44〕 |
性行之辨——五門〔CSCD §45〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kicca | 作業 | 五門之二：以掃地等事辨之 | 〔CSCD §45〕 |
| bhojana | 食 | 五門之三：所好之味與食相 | 〔CSCD §45〕 |
| dassana | 見 | 五門之四：見色時之取捨 | 〔CSCD §45〕 |
| dhammappavatti | 法之現行 | 五門之五：所多現行之心所 | 〔CSCD §45〕 |
| ukkuṭika・anukaḍḍhita・sahasānupīḷita | 促步・拖步・急躡之步 | 三行者之步相；所引之偈逐字復出此三語 | 〔CSCD §45〕 |
| māyā・sāṭheyya | 諂・誑 | 貪行者所多現行之法之首二 | 〔CSCD §45〕 |
| mahicchatā・asantuṭṭhitā | 大欲・不知足 | 同上 | 〔CSCD §45〕 |
| siṅga・cāpalya | 姿態・輕躁 | 同上之末二 | 〔CSCD §45〕 |
| kodha・upanāha・makkha・paḷāsa・issā | 忿・恨・覆・惱・嫉 | 瞋行者所多現行之法（末目 macchariya 既立） | 〔CSCD §45〕 |
| thina・middha・uddhacca・kukkucca・vicikicchā | 惛沉・睡眠・掉舉・惡作・疑 | 癡行者所多現行之法之前五 | 〔CSCD §45〕 |
| ādhānaggāhitā・duppaṭinissaggitā | 固執・難捨 | 同上之後二 | 〔CSCD §45〕 |
| asaṭhatā・amāyāvitā | 不誑・不諂 | 信行者所多現行之法 | 〔CSCD §45〕 |
| sovacassatā・bhojanemattaññutā | 善受語・於食知量 | 覺行者所多現行之法 | 〔CSCD §45〕 |
| satisampajañña・jāgariyānuyoga | 念與正知・勤修覺寤 | 同上 | 〔CSCD §45〕 |
| bhassabahulatā・gaṇārāmatā | 多語・樂眾 | 尋行者所多現行之法 | 〔CSCD §45〕 |
| anavaṭṭhitakiccatā | 作事無定 | 同上 | 〔CSCD §45〕 |
| hurāhuraṃ dhāvanā | 東奔西馳 | 同上之末目 | 〔CSCD §45〕 |
| cetopariyañāṇa | 他心智 | 論之定論：辨性行唯以他心智或直問其人 | 〔CSCD §45〕 |
性行之所宜〔CSCD §46〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nivāsanapārupana | 衣（下著與上覆） | 所宜之第二目 | 〔CSCD §46〕 |
| bhikkhācāramagga・bhikkhācāragāma | 乞食之道・乞食村 | 所宜之第四第五目 | 〔CSCD §46〕 |
| Parivisakamanussā・Parivesakā | 施食之人 | 所宜之第六目；譯底欄二形並見（貪行者段作前形，瞋行者段作後形） | 〔CSCD §46〕 |
| vaṇṇakasiṇa | 色遍 | 所宜之末目之所緣：貪行者宜不淨色，瞋行者宜極淨色 | 〔CSCD §46〕 |
| mahākasiṇa | 大遍 | 癡行者之所宜：狹處令心倍迷，故宜廣大之遍 | 〔CSCD §46〕 |
| anussatiṭṭhāna | 隨念之處 | 信行者之所緣之增 | 〔CSCD §46〕 |
| vitakkavidhāvana | 尋之馳散 | 尋行者所當避：開豁之處與廣大之所緣皆其緣 | 〔CSCD §46〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §D 列六性行作「貪行（rāga-carita）·瞋行（dosa-carita）· 癡行（moha-carita）· 信行（saddhā-carita）· 覺／慧行（buddhi-carita）·尋行（vitakka-carita）」，與譯底欄之六名逐一相合，前五與第六之首形定讀逐字保入；唯第五目既有校讀作「覺／慧行」二形並列，本目取其首形而誌其二形之實，不代裁。②既有校讀列辨性行之徵作「威儀（行住坐臥之態）· 作業（如何作事）· 食（所好之味）·見（見一所緣時之反應）等」，與譯底欄之偈之五門相合而少其第五門（法之現行）；本目誌其實，不代補於彼。③既有校讀未及性行之因（〔CSCD §44〕全段）、未及論主二度自駁之判、亦未及所宜之九目（〔CSCD §46〕全段）。本目誌其實，不代裁。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；方括注唯二式（[§NN] 段號 4 個與版頁記 17 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之二處括注體例之不齊 全篇之圓括注唯 3 處，而其性質不一——唯首者為出處標記，餘二皆非：
| 處 | 括注〔逐字〕 | 其性質 |
|---|---|---|
| 〔CSCD §44〕 | (dha. sa. aṭṭha. 498) | 出處標記，與本品他單元之括注同式 |
| 〔CSCD §44〕 | (bākulatthero viya) | 人事之比況入於括號；而同段之另二比況 dattābhayatthero viya・mahāsaṅgharakkhitatthero viya 皆不入括號——三例同式而處置不一 |
| 〔CSCD §46〕 | (khuddakaṃ) | 釋前語之一詞入於括號：sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati——同篇他處之釋語皆不以括號出之 |
上二列之括注，其為傳本之補字、義注之夾註或清檔之記，本欄不判；所引之段之外，本篇無他處以圓括號出釋語者。誌其實不代刪、不代移。
本欄之界 上表二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 §44〕 | vuttañhetaṃ ussadakittane／''ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti. | 積業時六法強弱之結生業八例——本篇最長之引，論以之為定性行之因之據 | (dha. sa. aṭṭha. 498) |
| 〔CSCD §45〕 | Iriyāpathato kiccā, bhojanā dassanādito;／Dhammappavattito ceva, cariyāyo vibhāvayeti. | 辨性行之五門之攝頌 | 無 |
| 〔CSCD §45〕 | Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –／''Rattassa hi ukkuṭikaṃ padaṃ bhave, | 貪瞋癡三行者與離覆者四種步相之偈 | 無（自標其書而不繫號） |
| 〔CSCD §45〕 | Vuttañhetaṃ ''cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo''ti. | 辨性行之定論 | 無（論自標其為義注所說） |
論主二度自判其說之界 本篇有二處論主明判所引之說不可執：①〔CSCD §44〕Tasmā sabbametaṃ aparicchinnavacanaṃ——駁「宿習為因」「界與過為因」二說，其駁據三事：宿業與生處不能盡定其行・界之增盛無定則・體之過中唯言貪癡二者而前後自相違，且信行等三之因彼說全未及。②〔CSCD §45〕Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ——自判「以威儀等辨性行」之法不見於聖典亦不見於義注，唯依師說而立，故不可執為堅實；其駁據二事：他行者亦能作彼相・雜行者不能具異相。二判皆論主自陳，本目逐字錄其位而不代評。
他說之標識三式 Keci pana rāgādīnaṃ saṃsaggasannipātavasena（有人以貪等之相雜開為十四）・Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti（另有人說三性行）・ekacce vadanti（有人如是說，指宿習與界過二說）——三式並見於本篇，論皆先陳其說而後判之。aṭṭhakathā 諸形全篇 3 見（aṭṭhakathācariyānaṃ・aṭṭhakathāyaṃ・aṭṭhakathāsu），其位皆在論主權衡他說之際。
引式之數〔本欄實測〕 Vuttañhetaṃ 2 處（一在所引之義注之標，一在辨性行之定論）・Vuttampi cetaṃ 1 處・Yathāha・Tena vuttaṃ・Porāṇā 俱零命中；kira（傳說之詞）1 見，在他說之陳之內（Pubbe kira iṭṭhappayogasubhakammabahulo），非在所引之義注之內。本文自標之圓括注出處唯 1 處（dha. sa. aṭṭha.）——為本品五單元中出處括注最少之篇。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）15 見、連聲之比況形 4 見、sadisa 諸形 4 見——為本品五單元中比況語最密之篇。其中人事之比 3 見錄於乙，餘列於下。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §45〕 | Dosacarito pādaggehi khaṇanto viya gacchati | 如以足尖掘地而行——瞋行者之步 |
| 〔CSCD §45〕 | chambhito viya padaṃ nikkhipati, chambhito viya uddharati | 如驚怖者之下足與舉足——癡行者之步；一句之內二見 |
| 〔CSCD §45〕 | vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti | 如疑懼者——貪行者被喚而遲應 |
| 〔CSCD §45〕 | sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti | 如忿怒者——瞋行者被喚而急應；與上為正反之對 |
| 〔CSCD §45〕 | sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati | 如布牡荊花之敷——貪行者之掃地 |
| 〔CSCD §45〕 | īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi | 如生驚異——貪行者之見色 |
| 〔CSCD §45〕 | īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi | 如疲倦者——瞋行者之見色；與上為正反之對 |
| 〔CSCD §46〕 | jālapūvasadisaṃ sāṇi viya kharasamphassaṃ | 如網餅、如麻布之粗觸——貪行者之衣 |
| 〔CSCD §46〕 | garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati | 如髑髏之可厭——貪行者之缽 |
| 〔CSCD §46〕 | yattha manussā apassantā viya caranti | 如不見人而行——貪行者所宜之乞食村 |
| 〔CSCD §46〕 | ''ehi, bhante''ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti | 如驅牛入欄而不顧——同上 |
| 〔CSCD §46〕 | ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti | 如棄粥飯而施——貪行者所宜之施食者 |
| 〔CSCD §46〕 | brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ | 如梵天之宮——瞋行者所宜之座臥處 |
| 〔CSCD §46〕 | Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo | 如水泡之形、如摩尼之磨瑩——瞋行者之缽；一句之內二比並用 |
| 〔CSCD §46〕 | hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ | 如象腹之巖與大因陀羅之窟——尋行者所宜之座臥處 |
乙・事例 本篇所舉之人事，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §44〕 | dattābhayatthero viya | 貪而瞋而具金剛喻智之一業對 |
| 〔CSCD §44〕 | (bākulatthero viya) | 貪而鈍而善性不忿之一業對（唯此例入圓括號，見目三） |
| 〔CSCD §44〕 | mahāsaṅgharakkhitatthero viya | 無貪無瞋而具慧之一業對 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①本篇之骨為三行者之逐項排比：貪・瞋・癡三行者之威儀・作業・食・見逐一三三相對，信・覺・尋三行者則以 Saddhācaritādayo … tesaṃyevānusārena veditabbā, taṃsabhāgattā（信行等依前三而知，以其同分故）一句括之——此收句實測 4 見，即前四門逐門一收；唯第五門（法之現行）不用此式，而逐一別列信・覺・尋三者之法。②逐門之收束式（Evaṃ ＋ 門名 ＋ cariyāyo vibhāvaye）實測 5 見（威儀一門作 Evaṃ tāva iriyāpathato cariyāyo vibhāvaye，餘四門如 Evaṃ kiccato cariyāyo vibhāvaye），與偈之五門逐一相符；cariyāyo vibhāvaye 一語全篇 6 見，其一在偈內。③偈頌 2 首（縮排之行實測 6）：五門之攝頌 2 行・四種步相之偈 4 行。④Yathā／yathā 之語全篇 11 見，其中 8 見集於三對同分之立（Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā 一類之對句式，逐對三句），餘 3 見散在他段。⑤〔CSCD §46〕之所宜以 vaṭṭati（宜）一語為框，全篇實測 21 見；sappāyaṃ／sappāyā 合 10 見，逐一為一性行之所宜之收。⑥三行者之名之出現數（諸屈折形大小寫合計）：貪行者 26 見・癡行者 20 見・瞋行者 19 見；後三者遠少——信行者 10 見・覺行者 6 見・尋行者 6 見。貪行者獨多，以其為每一門之首出而說最詳。⑦…pe… 省略式零命中；Kasmā? 自問零命中。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 §43〕 attano cariyānukūlanti ettha cariyāti | 十障之單元〔CSCD §41〕 | 所釋之語出於彼篇之略說 |
〔CSCD §46〕 Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati | 四十業處之單元〔CSCD §47〕 | 論自標順於性行之業處之詳在次一論母句之廣說，即彼篇之 cariyānukūlato 一門 |
〔CSCD §45〕 cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo | 四十業處之單元〔CSCD §50〕 | 彼篇以 cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā／Itarena kiṃ caritosi? 逐字承本語而列其四問 |
〔CSCD §46〕 Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti | 四十業處之單元〔CSCD §47〕 | 彼之四十業處表列十遍，色遍四目在其中；其與性行之相配亦在彼 |
〔CSCD §46〕 Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati | 四十業處之單元〔CSCD §47〕 | 彼判 Saddhācaritassa purimā cha anussatiyo，與本篇信行者之所緣之增相貫 |
〔CSCD §45〕 Buddhicaritassa sovacassatā, kalyāṇamittatā | 授業處者之單元〔CSCD §42〕 | 善友之德與求師之階在彼；本篇以「善友性」為覺行者所多現行之法 |
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
Working base This unit’s working base is CSCD (internal use only; never published). Every Pāli form in this layer is taken verbatim from the working base in this unit’s source column. One location form, 〔CSCD §NN〕, can be checked verbatim against the working-base column. Because this chapter has no internally collated Pāli pagination, no page range is recorded.
Section title The working-base column carries one ### subsection heading, namely this section’s title, ### Cariyāvaṇṇanā.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §43〕 to 〔CSCD §46〕, with four paragraph numbers actually present and no gap in the sequence. The section occupies 17,521 bytes in the working-base column, making it the longest of this chapter’s five units.
Internal division into four paragraphs The four paragraphs measure 2,131 / 3,874 / 6,248 / 5,243 bytes respectively (the 25-byte section-title line is excluded from these four figures): 〔CSCD §43〕 establishing the six temperaments (the list of six names · another account’s expansion to fourteen and their contraction · the similarity of three temperaments · another account of three temperaments); 〔CSCD §44〕 the causes of temperament (three questions raised together · statement and refutation of two accounts based on past habit and the predominance of elements and bodily faults · determination through the commentary teachers’ eight cases of rebirth-producing kamma); 〔CSCD §45〕 discerning temperament (a verse establishes five doors · discernment in sequence through posture, work, food, seeing, and the occurrence of states · the treatise limits the scope of its own account); and 〔CSCD §46〕 what is suitable for each temperament (lodging · robes · bowl · alms-round route · alms village · servers · food · posture · object, assigned in turn to the six temperaments).
Form of the three questions raised together At the opening of 〔CSCD §44〕, three questions are raised in one sequence—Tā panetā cariyā kinnidānā? (What causes these temperaments?), Kathañca jānitabbaṃ (How are they to be known?), and Kiṃ caritassa puggalassa kiṃ sappāyanti? (What is suitable for a person of each temperament?)—and the three questions form the respective subjects of 〔CSCD §44〕, 〔CSCD §45〕, and 〔CSCD §46〕. The latter two paragraphs each recover their question verbatim with Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi and Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana. The section’s classification can thus be checked from the text itself.
Connections before and after This unit follows the unit on the giver of the meditation subject. Its opening words, attano cariyānukūlanti ettha cariyāti, are taken verbatim from the summary statement in the unit on the ten impediments 〔CSCD §41〕, from the same source as the unit on the giver of the meditation subject but explaining a different phrase. The following unit is the unit on the forty meditation subjects 〔CSCD §47〕. The closing sentence of the present section explicitly marks its account as unfinished: Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati. (The meditation subject suited to temperament has not yet been revealed in every respect; it will become clear on its own in the detailed explanation of the next item in the matrix)—the treatise itself locates the continuation in the next unit.
Movement The chapter Overview assigns this unit to §D, “The Six Temperaments — carita.” The chapter-section wording assigned there appears verbatim in that table and is neither repeated nor excerpted here: the paragraph-number and chapter-section systems have no established correspondence, so none is estimated or converted.
II. Terms and Renderings
This heading records only usage and location within the present section. Established renderings are governed by the normative glossary; this heading does not establish a rendering where that glossary has none. Terms already established in preceding chapters are not explained again. Those occurring here are rāga (greed), dosa (aversion), moha (delusion), taṇhā (craving), alobha (non-greed), macchera (avarice), iriyāpatha (posture), senāsana (lodging), sappāya (suitable), kasiṇa (kasiṇa), anussati (recollection), muttacāgatā (open-handed generosity), saṃvega (sense of urgency), pāpiccha (evil wishes), nīvaraṇa (hindrance), kalyāṇamitta (good friend), ācariya (teacher), and antevāsika (resident pupil). Only terms new to this section are listed below.
Names of the temperaments and their general classification 〔CSCD §43〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cariyā | temperament | The subject explained in this section; the treatise states their number as saṅkhepena chaḷeva cariyā veditabbā (in brief, only six should be understood) | 〔CSCD §43〕 |
| carita | person of a temperament | A person characterized by a temperament: Tāsaṃ vasena chaḷeva puggalā honti | 〔CSCD §43〕 |
| pakati・ussannatā | natural disposition · predominance | The treatise itself marks these three as one in meaning: Cariyā, pakati, ussannatāti atthato ekaṃ | 〔CSCD §43〕 |
| rāgacariyā・dosacariyā・mohacariyā | greed temperament · aversion temperament · delusion temperament | The first three of the six temperaments | 〔CSCD §43〕 |
| ⚠︎ saddhācariyā・buddhicariyā・vitakkacariyā | faith temperament · discerning temperament · discursive-thought temperament | The latter three of the six temperaments | 〔CSCD §43〕 |
| saṃsagga・sannipāta | mixing · combination | The basis on which another account expands the number to fourteen; the treatise contracts them to six on the ground that otherwise they would be innumerable | 〔CSCD §43〕 |
| sabhāga | similar | The treatise’s three pairs: the greed- and faith-tempered persons are similar, the aversion-tempered and discerning persons are similar, and the delusion- and discursive-thought-tempered persons are similar | 〔CSCD §43〕 |
| āsannaguṇa・āsannalakkhaṇa | near quality · near characteristic | The basis for the similarity of the three pairs: rāgassa āsannaguṇattā and mohassa āsannalakkhaṇattā | 〔CSCD §43〕 |
| siniddha／nissineha | unctuous / dry | Contrasting terms for greed and aversion; the contrast between faith and understanding is established in the same way | 〔CSCD §43〕 |
| diṭṭhicariyā | view temperament | One of the three temperaments in another account; the treatise judges that it does not go beyond the delusion temperament | 〔CSCD §43〕 |
Causes of temperament 〔CSCD §44〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pubbāciṇṇanidāna | past habit as cause | The first of two other accounts: habitual kamma in past lives determines temperament | 〔CSCD §44〕 |
| dhātudosanidāna | elements and bodily faults as cause | The second other account: predominance among the four elements and among the three bodily faults determines temperament | 〔CSCD §44〕 |
| ⚠︎ dosa (bodily-fault sense) | bodily fault | The section contains two senses: in the names of the temperaments it means “aversion,” while in Dosesu ca semhādhiko it refers to bodily faults, namely phlegm and wind | 〔CSCD §44〕 |
| semha／vāta | phlegm / wind | Two bodily faults; the treatise first reports and then refutes the account | 〔CSCD §44〕 |
| ussada・ussadaniyama | predominance · fixed rule of predominance | The treatise’s refuting words: ussadaniyamo nāma natthi (there is no fixed rule of predominance) | 〔CSCD §44〕 |
| aparicchinnavacana | indeterminate account | The treatise’s judgment: Tasmā sabbametaṃ aparicchinnavacanaṃ | 〔CSCD §44〕 |
| kammāyūhanakkhaṇa | moment of accumulating kamma | The basis of the treatise’s determination: the strength and weakness of six states when kamma is accumulated determine temperament after birth | 〔CSCD §44〕 |
| lobhussada・dosussada・mohussada | predominance of greed · predominance of aversion · predominance of delusion | The first three of the commentary’s six items quoted here | 〔CSCD §44〕 |
| alobhussada・adosussada・amohussada | predominance of non-greed · predominance of non-aversion · predominance of non-delusion | The latter three of the same list | 〔CSCD §44〕 |
| pariyādātuṃ | overcome | The language of one strength restraining another: mando alobho lobhaṃ pariyādātuṃ na sakkoti | 〔CSCD §44〕 |
| vajirūpamañāṇa | knowledge like a diamond | A characteristic of a person strong in understanding | 〔CSCD §44〕 |
| ⚠︎ sīlaka | good-natured person | One characteristic in the eight cases of rebirth-producing kamma, paired with akkodhano (not irascible); it also occurs as sukhasīlo (pleasant-natured) | 〔CSCD §44〕 |
| vomissacarita | person of mixed temperament | A person produced by kamma accompanied by a mixture of greed and the other states | 〔CSCD §44〕 |
| paṭisandhijanakakamma | rebirth-producing kamma | The treatise’s conclusion: the cause of temperament is the set of states accompanying this kamma | 〔CSCD §44〕 |
Discerning temperament—the five doors 〔CSCD §45〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kicca | work | The second of the five doors: discernment through such work as sweeping | 〔CSCD §45〕 |
| bhojana | food | The third of the five doors: preferred tastes and manner of eating | 〔CSCD §45〕 |
| dassana | seeing | The fourth of the five doors: what is taken up or rejected on seeing a visible form | 〔CSCD §45〕 |
| dhammappavatti | occurrence of states | The fifth of the five doors: mental factors that frequently occur | 〔CSCD §45〕 |
| ukkuṭika・anukaḍḍhita・sahasānupīḷita | close-stepping · dragged · hurriedly pressed | The footprints of the three kinds of person; all three terms recur verbatim in the quoted verse | 〔CSCD §45〕 |
| māyā・sāṭheyya | guile · deceit | The first two states frequently occurring in a greed-tempered person | 〔CSCD §45〕 |
| mahicchatā・asantuṭṭhitā | great wishes · discontent | As above | 〔CSCD §45〕 |
| siṅga・cāpalya | posturing · fickleness | The final two in the same list | 〔CSCD §45〕 |
| kodha・upanāha・makkha・paḷāsa・issā | anger · resentment · denigration · rivalry · envy | States frequently occurring in an aversion-tempered person (the final item, macchariya, is already established) | 〔CSCD §45〕 |
| thina・middha・uddhacca・kukkucca・vicikicchā | stiffness · torpor · agitation · remorse · doubt | The first five states frequently occurring in a delusion-tempered person | 〔CSCD §45〕 |
| ādhānaggāhitā・duppaṭinissaggitā | obstinate grasping · difficulty in relinquishing | The last two in the same list | 〔CSCD §45〕 |
| asaṭhatā・amāyāvitā | absence of deceit · absence of guile | States frequently occurring in a faith-tempered person | 〔CSCD §45〕 |
| sovacassatā・bhojanemattaññutā | amenability to instruction · moderation in eating | States frequently occurring in a discerning person | 〔CSCD §45〕 |
| satisampajañña・jāgariyānuyoga | mindfulness and clear comprehension · devotion to wakefulness | As above | 〔CSCD §45〕 |
| bhassabahulatā・gaṇārāmatā | talkativeness · delight in company | States frequently occurring in a discursive-thought-tempered person | 〔CSCD §45〕 |
| anavaṭṭhitakiccatā | instability in work | As above | 〔CSCD §45〕 |
| hurāhuraṃ dhāvanā | running here and there | The final item in the same list | 〔CSCD §45〕 |
| cetopariyañāṇa | mind-reading knowledge | The treatise’s definitive statement: temperament is discerned only through mind-reading knowledge or by asking the person directly | 〔CSCD §45〕 |
What is suitable for each temperament 〔CSCD §46〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nivāsanapārupana | robes (lower and upper) | The second item of what is suitable | 〔CSCD §46〕 |
| bhikkhācāramagga・bhikkhācāragāma | alms-round route · alms village | The fourth and fifth items of what is suitable | 〔CSCD §46〕 |
| Parivisakamanussā・Parivesakā | servers | The sixth item of what is suitable; the working-base column contains both forms (the former in the greed-tempered paragraph, the latter in the aversion-tempered paragraph) | 〔CSCD §46〕 |
| vaṇṇakasiṇa | color kasiṇa | The object, the final item of what is suitable: an impure color is suitable for the greed-tempered person and a thoroughly pure color for the aversion-tempered person | 〔CSCD §46〕 |
| mahākasiṇa | great kasiṇa | What is suitable for a delusion-tempered person: a confined place further confuses the mind, so an expansive kasiṇa is suitable | 〔CSCD §46〕 |
| anussatiṭṭhāna | basis for recollection | The additional object for a faith-tempered person | 〔CSCD §46〕 |
| vitakkavidhāvana | scattering of discursive thought | What a discursive-thought-tempered person must avoid: both an open place and an expansive object provide conditions for it | 〔CSCD §46〕 |
Three passages to be read together with this edition’s existing construed text (1) Section D of the existing construed text lists the six temperaments as “greed temperament (rāga-carita) · aversion temperament (dosa-carita) · delusion temperament (moha-carita) · faith temperament (saddhā-carita) · discerning / wisdom temperament (buddhi-carita) · discursive-thought temperament (vitakka-carita).” These correspond one by one to the six names in the working-base column; the established wording of the first five and the opening form of the sixth is preserved verbatim. Only the fifth item is given there in the two forms “discerning / wisdom temperament”; this heading takes the first form and records the existence of both without deciding between them. (2) The existing construed text lists the signs for discerning temperament as “posture (the manner of walking, standing, sitting, and lying down) · work (how tasks are performed) · food (preferred tastes) · seeing (the response on seeing an object), and so forth.” This corresponds to the five doors in the verse in the working-base column but omits the fifth door, the occurrence of states. This heading records the fact without supplying it there. (3) The existing construed text does not cover the causes of temperament (the whole of 〔CSCD §44〕), the author’s two self-refuting judgments, or the nine items of suitability (the whole of 〔CSCD §46〕). This heading records the facts without deciding beyond them.
III. Variant Readings
Available materials This section has no internally collated Pāli pagination and therefore no collation passage to record; the only searchable surface is the working-base column itself. The facts are recorded without judgment.
Measured general scan A verbatim scan of the entire working-base column found zero occurrences of variant-parenthesis forms such as (sī.), (syā.), (kaṃ.), and (pī.), and zero occurrences of the variant-reading marker pāṭho. Square brackets occur in only two forms: four [§NN] paragraph numbers and seventeen edition-page annotations, all inside comments. When nothing is found, nothing is recorded: the working-base column itself contains no variant-reading record.
Two inconsistencies among this column’s own parenthetical annotations The entire section contains only three parenthetical annotations, but they differ in kind—only the first is a source reference; the other two are not:
| Location | Parenthetical Annotation 〔Verbatim〕 | Character |
|---|---|---|
| 〔CSCD §44〕 | (dha. sa. aṭṭha. 498) | A source reference, in the same form as parenthetical references in other units of this chapter |
| 〔CSCD §44〕 | (bākulatthero viya) | A human example placed in parentheses, while the other two examples in the same paragraph, dattābhayatthero viya and mahāsaṅgharakkhitatthero viya, are not parenthesized—three examples of the same form are treated inconsistently |
| 〔CSCD §46〕 | (khuddakaṃ) | A one-word explanation of the preceding expression placed in parentheses: sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati; explanatory words elsewhere in the section are not parenthesized |
This heading does not decide whether the latter two parenthetical forms are transmitted supplements, commentarial insertions, or marks in the clean file. Outside the quoted passage, the section has no other instance of an explanatory word presented in parentheses. The facts are recorded without deleting or moving anything.
Scope of this column The latter two rows in the table above are literal facts of the working-base column. This column has not been collated against the scanned PTS pages. The zero findings apply only to the working-base column and support no inference about other witnesses.
IV. The Commentator’s Citations
Each of the author’s own citations is tied to a paragraph-number anchor. Only sources identified by the text itself are recorded, without independent attribution. Parentheses in the “Source Identified by the Text” column are copied verbatim and the titles are not translated.
| Location | Citation Form 〔Verbatim〕 | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §44〕 | vuttañhetaṃ ussadakittane／''ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti. | The eight cases of rebirth-producing kamma based on the relative strength of six states at the moment kamma is accumulated—the longest citation in this section, used by the treatise as the basis for determining the cause of temperament | (dha. sa. aṭṭha. 498) |
| 〔CSCD §45〕 | Iriyāpathato kiccā, bhojanā dassanādito;／Dhammappavattito ceva, cariyāyo vibhāvayeti. | The summary verse on the five doors for discerning temperament | None |
| 〔CSCD §45〕 | Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –／''Rattassa hi ukkuṭikaṃ padaṃ bhave, | The verse on four kinds of footprint: those of greed-, aversion-, and delusion-tempered persons and of a person whose covering has been removed | None (the text names the work but gives no number) |
| 〔CSCD §45〕 | Vuttañhetaṃ ''cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo''ti. | The definitive statement on discerning temperament | None (the treatise identifies it as a statement of the commentary) |
The author’s two judgments delimiting the scope of his account The treatise contains two places where the author explicitly judges that an account he has cited should not be held to. (1) At 〔CSCD §44〕, Tasmā sabbametaṃ aparicchinnavacanaṃ refutes the two accounts “past habit as cause” and “elements and bodily faults as cause.” The refutation rests on three points: past kamma and realm of birth do not determine every temperament; there is no fixed rule for the predominance of elements; and the account of bodily faults mentions only greed and delusion, contradicts itself about them, and gives no cause at all for the three temperaments beginning with faith. (2) At 〔CSCD §45〕, Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ judges that the method of “discerning temperament through posture and so forth” is found neither in the canonical text nor in the commentary but is stated only according to teachers’ opinions, and therefore should not be accepted as essential. The judgment rests on two points: persons of other temperaments can also adopt the attributed characteristics, and a person of mixed temperament cannot possess mutually different characteristics. Both judgments are the author’s own statements; this heading records their literal locations without evaluating them.
Three forms marking other accounts Keci pana rāgādīnaṃ saṃsaggasannipātavasena (some expand the number to fourteen through the mixing and combination of greed and so forth), Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti (others speak of three further temperaments), and ekacce vadanti (some say thus, referring to the accounts based on past habit and on elements and bodily faults) all occur in this section. The treatise first states and then judges each account. Forms of aṭṭhakathā occur three times in the section—aṭṭhakathācariyānaṃ, aṭṭhakathāyaṃ, and aṭṭhakathāsu—each where the author weighs other accounts.
Count of citation forms 〔measured in this column〕 Vuttañhetaṃ occurs twice (once as the marker for the quoted commentary and once in the definitive statement on discerning temperament), Vuttampi cetaṃ once, and Yathāha, Tena vuttaṃ, and Porāṇā zero times each. kira, a reportive word, occurs once within the statement of another account (Pubbe kira iṭṭhappayogasubhakammabahulo), not within the quoted commentary. The text identifies only one parenthetical source reference (dha. sa. aṭṭha.), the fewest among this chapter’s five units. These counts apply only to this section, not to the entire work.
V. Similes and Rhetoric
This heading records only where the section’s similes occur and what they illustrate; it offers no literary evaluation.
A. Similes The bounded word viya occurs 15 times, sandhi forms of comparison 4 times, and forms of sadisa 4 times in this section, making it the most densely comparative of this chapter’s five units. Three human examples are recorded under B; the others are listed below.
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §45〕 | Dosacarito pādaggehi khaṇanto viya gacchati | Walking as though digging the ground with the tips of the feet—the gait of an aversion-tempered person |
| 〔CSCD §45〕 | chambhito viya padaṃ nikkhipati, chambhito viya uddharati | Placing and lifting the foot as though frightened—the gait of a delusion-tempered person; two occurrences within one sentence |
| 〔CSCD §45〕 | vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti | As though suspicious—the delayed answer of a greed-tempered person on being awakened |
| 〔CSCD §45〕 | sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti | As though angry—the immediate answer of an aversion-tempered person on being awakened; the opposite of the preceding case |
| 〔CSCD §45〕 | sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati | Like laying out a bed of sinduvāra flowers—the sweeping of a greed-tempered person |
| 〔CSCD §45〕 | īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi | As though astonished—the way a greed-tempered person sees a visible form |
| 〔CSCD §45〕 | īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi | As though wearied—the way an aversion-tempered person sees a visible form; the opposite of the preceding case |
| 〔CSCD §46〕 | jālapūvasadisaṃ sāṇi viya kharasamphassaṃ | Rough to the touch like a net-cake and hemp cloth—the robe of a greed-tempered person |
| 〔CSCD §46〕 | garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati | Repulsive like a skull—the bowl of a greed-tempered person |
| 〔CSCD §46〕 | yattha manussā apassantā viya caranti | Where people walk as though not seeing anyone—the suitable alms village for a greed-tempered person |
| 〔CSCD §46〕 | ''ehi, bhante''ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti | Leaving without looking back, as though driving a cow into a pen—as above |
| 〔CSCD §46〕 | ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti | Serving as though throwing away rice gruel and food—the suitable servers for a greed-tempered person |
| 〔CSCD §46〕 | brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ | Ornamented like a Brahmā palace—the lodging suitable for an aversion-tempered person |
| 〔CSCD §46〕 | Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo | Shaped like a water bubble and polished spotless like a jewel—the bowl of an aversion-tempered person; two comparisons used in one sentence |
| 〔CSCD §46〕 | hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ | Like Elephant’s-Belly Rock and the Great Indra Cave—the lodging suitable for a discursive-thought-tempered person |
B. Examples The human examples in this section are recorded only for the points they demonstrate; neither person nor place is independently identified.
| Location | Example | Meaning Demonstrated |
|---|---|---|
| 〔CSCD §44〕 | dattābhayatthero viya | One combination of kamma producing a person who is greedy and averse yet possesses knowledge like a diamond |
| 〔CSCD §44〕 | (bākulatthero viya) | One combination of kamma producing a person who is greedy and dull yet good-natured and not irascible (only this example is parenthesized; see Heading III) |
| 〔CSCD §44〕 | mahāsaṅgharakkhitatthero viya | One combination of kamma producing a person who is non-greedy, non-averse, and discerning |
〔For names of people and places in the table above, this layer records only the Pāli copied verbatim from the working-base column; this heading establishes no English identification.〕
C. Verifiable rhetorical observations (1) The section’s skeleton is a serial comparison of three kinds of person: the posture, work, food, and seeing of greed-, aversion-, and delusion-tempered persons are set against one another in threefold sequence, while the faith-, discerning-, and discursive-thought-tempered persons are gathered under the single statement Saddhācaritādayo … tesaṃyevānusārena veditabbā, taṃsabhāgattā (faith-tempered and the other persons should be understood by following those first three, since they are similar to them). This closing statement occurs 4 times by measurement, once after each of the first four doors. Only the fifth door, the occurrence of states, does not use this form but instead lists separately the states of the faith-, discerning-, and discursive-thought-tempered persons. (2) The closing formula for each door (Evaṃ + the door’s name + cariyāyo vibhāvaye) occurs 5 times by measurement: the posture door has Evaṃ tāva iriyāpathato cariyāyo vibhāvaye, and the other four have forms such as Evaṃ kiccato cariyāyo vibhāvaye. They correspond one by one to the five doors in the verse. The expression cariyāyo vibhāvaye occurs six times in the whole section, one of them in the verse. (3) There are two verses, comprising six measured indented lines: the summary verse on the five doors has two lines, and the verse on four kinds of footprint has four. (4) Forms of Yathā / yathā occur 11 times in the whole section; 8 occur in establishing the similarity of the three pairs, in paired-sentence forms such as Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā, three sentences for each pair, while the remaining 3 are scattered through other paragraphs. (5) In 〔CSCD §46〕, suitability is framed by the word vaṭṭati, which occurs 21 times in the whole section. Forms of sappāyaṃ / sappāyā occur 10 times, each marking the suitable conditions for a temperament. (6) Counts of the names of the six kinds of person, including all inflected forms and capitalization, are: greed-tempered 26, delusion-tempered 20, aversion-tempered 19, faith-tempered 10, discerning 6, and discursive-thought-tempered 6. The greed-tempered person occurs most often because that person appears first and receives the fullest account at each door. (7) The ellipsis form …pe… occurs zero times, and the self-posed question Kasmā? occurs zero times. All these figures were measured only within this section’s range, not across the whole work.
VI. Intratextual Cross-Reading
Each pointer carries a paragraph-number anchor and is established only from terms checkable in the present section. Because the paragraph-number and chapter-section systems have no established correspondence, the targets are not tied to chapter sections and no conversion is estimated. No independent attribution is made.
| Present Passage | Target | Checkable Basis |
|---|---|---|
〔CSCD §43〕 attano cariyānukūlanti ettha cariyāti | Unit on the Ten Impediments 〔CSCD §41〕 | The expression being explained comes from the summary statement in that unit |
〔CSCD §46〕 Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati | Unit on the Forty Meditation Subjects 〔CSCD §47〕 | The treatise itself states that the detailed treatment of meditation subjects suited to temperament occurs in the detailed explanation of the next item in the matrix, namely that unit’s cariyānukūlato heading |
〔CSCD §45〕 cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo | Unit on the Forty Meditation Subjects 〔CSCD §50〕 | That unit takes up this statement verbatim in cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā and Itarena kiṃ caritosi?, then lists its four questions |
〔CSCD §46〕 Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti | Unit on the Forty Meditation Subjects 〔CSCD §47〕 | The table of forty meditation subjects there lists the ten kasiṇas, including the four color kasiṇas, and also gives their allocation by temperament |
〔CSCD §46〕 Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati | Unit on the Forty Meditation Subjects 〔CSCD §47〕 | That unit judges Saddhācaritassa purimā cha anussatiyo, continuing the present section’s additional object for a faith-tempered person |
〔CSCD §45〕 Buddhicaritassa sovacassatā, kalyāṇamittatā | Unit on the Giver of the Meditation Subject 〔CSCD §42〕 | The qualities of a good friend and the stages of seeking a teacher occur there; the present section lists “possession of good friends” among the states frequently occurring in a discerning person |
VII. Transmission
This edition takes no position in its apparatus on questions concerning authorship, transmission, or the lineage of commentaries.