清淨道論 受蘊與想蘊Visuddhimagga · The Feeling and Perception Aggregates
受：正因為它感受、感受，所以叫作受——當下這一刻是樂、是苦、還是不苦不樂。依自性五：樂苦在身，喜憂在心，捨居中。每一個心都帶著一種受，沒有不帶感受的認識；身痛與心憂是兩件事。看「味」：樂增長相應諸法、苦萎損、捨不增不減——受不只是被動的感覺，它在推動同時生起的一切；樂受一起，愛就有了土。
想：正因為它想知、想知，所以叫作想——把所緣標認出來。三個譬喻是它的三面：木匠作記號，下次再認得出來；盲人摸象，只依抓到的那一塊就下判斷；幼鹿見草人，境怎麼現前就怎麼認。想是必要的，沒有它你認不出任何東西；想也是危險的，它天生把一塊當全部、把像人當是人。
這兩堆最好上手。挑受：看一個感受升起、停留、消失——它來了又走，而我沒被它定義。挑想：留意你認出的是「這就是那個」的記號，不一定是那個東西本身。
Feeling: precisely because it feels, feels, it is called feeling—whether this present moment is pleasant, painful, or neither. By intrinsic distinction there are five: bodily pleasure and pain, mental joy and grief, and neutral equanimity. Every mind bears a feeling; there is no cognition without feeling. Bodily pain and mental grief are two different events. Look at “function”: pleasure increases associated phenomena, pain withers them, and equanimity neither increases nor withers them. Feeling is not merely passive; it propels what arises alongside it. When pleasant feeling arises, craving finds soil.
Perception: precisely because it perceives, perceives, it is called perception—it marks and recognizes the object. Three similes show its three faces: a carpenter makes a mark so the wood can be recognized again; blind people touch an elephant and judge from only the part grasped; young deer see a scarecrow and recognize the object exactly as it appears. Perception is necessary, for without it nothing can be recognized. It is also dangerous, for it naturally treats a part as the whole and what is like a person as a person.
These two aggregates are the easiest place to begin. Choose feeling: watch a feeling arise, remain, and disappear—it came and went, and I was not defined by it. Choose perception: notice that what you recognize is the mark “This is that,” not necessarily the thing itself.
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 受之定義・三分五分與其相應之數 〔CSCD §456〕
受蘊之說
如今，先前所說的「凡是以所受為相的，把那一切總攝為一，就應當知道那是受蘊」——這裡，所謂「以所受為相的」就是受本身。如所說的：「賢友啊，正因為它感受、感受，所以叫作受。」而它依所受之相，就自性而言雖是一種，依類卻有三種：善、不善、無記¹。
其中，應當知道：與那以「其中，欲界〔善識〕依喜、捨、智、行之別有八種」等等方式所說的善識相應的，是善〔受〕；與不善〔識〕相應的，是不善〔受〕；與無記〔識〕相應的，是無記〔受〕。而它依自性之別有五種：樂、苦、喜、憂、捨²。
其中，與善異熟身識相應的是樂；與不善異熟〔身識相應的〕是苦。〔喜則相應於〕欲界的四種善、四種有因異熟、一種無因異熟、四種有因唯作、一種無因唯作、四種不善，色界的除第五禪之識以外的四種善、四種異熟、四種唯作；而出世間由於沒有所謂非禪的，所以八種出世間依五禪而成為四十，其中除去八種第五禪的，就是其餘三十二種善與異熟——這樣，喜與六十二種識相應。憂與二種不善〔識〕相應。捨與其餘五十五種識相應。
§2 五受之相味現起近因 〔CSCD §456〕
其中，樂以領受可意的所觸為相³，以增長相應諸法為味，以身之受用為現起，以身根為近因。
苦以領受不可意的所觸為相，以萎損相應諸法為味，以身之損惱為現起，以身根為近因。
喜以領受可意的所緣為相，以無論如何受用可意之行相為味，以心之受用為現起，以輕安為近因。
憂以領受不可意的所緣為相，以無論如何受用不可意之行相為味，以心之損惱為現起，一向以心所依為近因。
捨以中庸地所受為相，以既不增長也不萎損相應諸法為味，以寂靜之狀態為現起，以無喜之心⁴為近因。
這就是受蘊之中廣說之門。
§3 想蘊 〔CSCD §457〕
想蘊之說
如今，先前所說的「凡是以想知為相的，把那一切總攝為一，就應當知道那是想蘊」——這裡，所謂「以想知為相的」就是想本身。如所說的：「賢友啊，正因為它想知、想知，所以叫作想。」而它依想知之相，就自性而言雖是一種，依類卻有三種：善、不善、無記。
其中，與善識相應的是善〔想〕，與不善〔識〕相應的是不善〔想〕，與無記〔識〕相應的是無記〔想〕。因為並沒有那樣的識是與想不相應的，所以識有多少分別，想就有多少分別。
而它雖然這樣與識的分數相等，就相等等而言，一切都是以想知為相的；以作「這就是那個」這樣再想知之緣的相為味，猶如木匠等等於木材等等〔作記號〕一般；以依如所取之相而作執著為現起，猶如觀象的諸盲人一般；以如所現前之境為近因，猶如幼鹿們於草人生起「是人」之想一般。
這就是想蘊之中廣說之門。
註
¹ 無記（abyākata）：非善非不善而不記其果者；於受、想，即與無記識相應之受、想。
² 樂・苦・喜・憂・捨（sukha・dukkha・somanassa・domanassa・upekkhā）：受依自性之五分——樂與苦為身之所受，喜與憂為心之所受，捨為中庸之所受。
³ 相・味・現起・近因（lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna）：本論釋一法之定式四事；本篇以之逐一定五受，亦以之定想。
⁴ 無喜之心（nippītikacitta）：離於喜之心；本篇以之為捨受之近因。
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 Definition of Feeling, Its Threefold and Fivefold Divisions, and the Numbers of Its Associations 〔CSCD §456〕
Discussion of the Feeling Aggregate
Now, regarding the earlier statement, “Whatever has experiencing as its characteristic, all that gathered together should be understood as the feeling aggregate”: here, what is called “having experiencing as its characteristic” is feeling itself. As it is said: “Friend, precisely because it feels, feels, it is called feeling.” Though feeling is of a single kind in individual nature according to the characteristic of experiencing, it is of three kinds by class: wholesome, unwholesome, and indeterminate¹.
Here, feeling associated with the wholesome consciousness described in such terms as “sense-sphere wholesome consciousness is eightfold according to joy, equanimity, knowledge, and prompting” should be understood as wholesome; feeling associated with unwholesome consciousness as unwholesome; and feeling associated with indeterminate consciousness as indeterminate. By intrinsic distinction, feeling is fivefold: pleasure, pain, joy, grief, and equanimity².
Of these, pleasure is associated with wholesome-resultant body-consciousness, and pain with unwholesome-resultant body-consciousness. Joy is associated in the sense sphere with four wholesome, four rooted resultant, a single rootless resultant, four rooted functional, a single rootless functional, and four unwholesome consciousnesses; in the fine-material sphere, with four wholesome, four resultant, and four functional consciousnesses, excluding the consciousness of the fifth jhāna. Since there is no so-called supramundane consciousness without jhāna, the eight supramundane types become forty according to the five jhānas; excluding the eight types of the fifth jhāna leaves the other thirty-two wholesome and resultant types. Thus joy is associated with sixty-two consciousnesses. Grief is associated with two unwholesome consciousnesses. Equanimity is associated with the remaining fifty-five consciousnesses.
§2 The Characteristic, Function, Manifestation, and Proximate Cause of the Five Feelings 〔CSCD §456〕
Pleasure has experiencing an agreeable tangible object as its characteristic³, increasing associated phenomena as its function, bodily enjoyment as its manifestation, and the body faculty as its proximate cause.
Pain has experiencing a disagreeable tangible object as its characteristic, withering associated phenomena as its function, bodily affliction as its manifestation, and the body faculty as its proximate cause.
Joy has experiencing an agreeable object as its characteristic, enjoying its agreeable aspect in whatever manner as its function, mental enjoyment as its manifestation, and tranquillity as its proximate cause.
Grief has experiencing a disagreeable object as its characteristic, enjoying its disagreeable aspect in whatever manner as its function, mental affliction as its manifestation, and invariably the heart basis as its proximate cause.
Equanimity has neutral experiencing as its characteristic, neither increasing nor withering associated phenomena as its function, a peaceful state as its manifestation, and a mind without rapture⁴ as its proximate cause.
This is the portal to the detailed discussion of the feeling aggregate.
§3 The Perception Aggregate 〔CSCD §457〕
Discussion of the Perception Aggregate
Now, regarding the earlier statement, “Whatever has perceiving as its characteristic, all that gathered together should be understood as the perception aggregate”: here, what is called “having perceiving as its characteristic” is perception itself. As it is said: “Friend, precisely because it perceives, perceives, it is called perception.” Though perception is of a single kind in individual nature according to the characteristic of perceiving, it is of three kinds by class: wholesome, unwholesome, and indeterminate.
Here, perception associated with wholesome consciousness is wholesome; that associated with unwholesome consciousness is unwholesome; and that associated with indeterminate consciousness is indeterminate. No consciousness exists dissociated from perception, so perception has as many divisions as consciousness.
Although perception thus has the same divisions as consciousness, in such respects as characteristic all perception has perceiving as its characteristic; making a sign that conditions recognizing again, “This is that,” as its function, like carpenters and others making marks on wood and the like; producing commitment according to the sign grasped as its manifestation, like blind people viewing an elephant; and the object as it appears as its proximate cause, like the perception “a person” arising in young deer regarding a scarecrow.
This is the portal to the detailed discussion of the perception aggregate.
Notes
¹ Indeterminate (abyākata): neither wholesome nor unwholesome and with its result undeclared; in the case of feeling and perception, these are the feeling and perception associated with indeterminate consciousness.
² Pleasure, pain, joy, grief, and equanimity (sukha・dukkha・somanassa・domanassa・upekkhā): the fivefold division of feeling by intrinsic distinction—pleasure and pain are bodily feelings, joy and grief are mental feelings, and equanimity is neutral feeling.
³ Characteristic, function, manifestation, and proximate cause (lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna): the treatise’s standard fourfold method for explaining a phenomenon; this unit applies it to each of the five feelings and also to perception.
⁴ Mind without rapture (nippītikacitta): a mind separated from rapture; this unit gives it as the proximate cause of equanimous feeling.
受是「當下這一刻是樂、是苦、還是不苦不樂」；想是把所緣標認出來
大局 — 兩堆小的：感受與辨認
五蘊之中，受與想論主說得最短——因為識蘊既明，二者的分別就跟著識走（白話 §1・§3）。受，一句話記：當下這一刻是樂、是苦、還是不苦不樂；想：把所緣標認出來（「這是紅的」「這是我同事」）。本單元先給受的三分（善不善無記）與五分（樂苦喜憂捨）及其與八十九心之相應數（白話 §1），再逐一給五受的相味現起近因（白話 §2），末以三喻定想（白話 §3）。小歸小，這兩堆卻是修觀最好上手的地方——受尤其是。〔所見〕
§01 受之定義・三分五分與其相應之數 → 白話 §1
「以所受為相的」就是受本身——「正因為它感受、感受，所以叫作受」（白話 §1）；自性一種，依類三：與善識相應者善、與不善識相應者不善、與無記識相應者無記；依自性五：樂、苦、喜、憂、捨。樂與善異熟身識相應；苦與不善異熟身識相應；喜與欲界四善・四有因異熟・一無因異熟・四有因唯作・一無因唯作・四不善，色界除第五禪之四善四異熟四唯作，出世間八依五禪成四十、除八第五禪之三十二——共六十二識相應；憂與二不善識相應；捨與其餘五十五識相應。〔讀法〕受只有五種，卻和八十九心一一配好——這張配對表其實在說：每一個心都帶著一種受，沒有「不帶感受的認識」。而樂苦只在身識、喜憂捨在心——身與心的受被論主分得很開，這對修觀很有用：身痛與心憂是兩件事。
§02 五受之相味現起近因 → 白話 §2
樂以領受可意的所觸為相，以增長相應諸法為味，以身之受用為現起，以身根為近因；苦以領受不可意的所觸為相，以萎損相應諸法為味，以身之損惱為現起，以身根為近因（白話 §2）。喜以領受可意的所緣為相，以無論如何受用可意之行相為味，以心之受用為現起，以輕安為近因；憂以領受不可意的所緣為相，以無論如何受用不可意之行相為味，以心之損惱為現起，一向以心所依為近因。捨以中庸地所受為相，以既不增長也不萎損相應諸法為味，以寂靜之狀態為現起，以無喜之心為近因。此受蘊廣說之門。〔讀法〕看「味」那一欄：樂增長相應諸法、苦萎損、捨既不增長也不萎損——受不只是被動的感覺，它在推動同時生起的其他心所。這就是為什麼受在緣起裡站在「愛」的前面（第 17 品）：樂受一起，相應諸法跟著漲，愛就有了土。〔所見〕
§03 想蘊 → 白話 §3
「以想知為相的」就是想本身——「正因為它想知、想知，所以叫作想」（白話 §3）；三類同受。沒有識是與想不相應的，故識有多少分別、想就有多少分別。一切想以想知為相；以作「這就是那個」這樣再想知之緣的相為味，猶如木匠於木材作記號；以依如所取之相而作執著為現起，猶如觀象的諸盲人；以如所現前之境為近因，猶如幼鹿於草人生起「是人」之想。此想蘊廣說之門。〔讀法〕三個譬喻是想的三面：作記號（下次再認得出來）、摸象（只依自己抓到的那一塊就下判斷）、鹿見草人（境怎麼現前就怎麼認）。想是必要的——沒有它你認不出任何東西；想也是危險的——它天生會把「一塊」當「全部」、把「像人」當「是人」。修觀不是消滅想，是知道它在做記號、在摸象。〔所見〕
給一般讀者
受與想是五堆裡最好上手的兩堆。挑一蘊，看它生滅。 最好上手的是受：此刻是樂、是苦、還是不苦不樂？看著一個感受升起、停留、消失——你會直接嚐到「它來了又走，而我沒被它定義」。想則多留意一件事：你認出的，是「這就是那個」的記號，不一定是那個東西本身——摸到象腿的盲人也很確定。這兩堆看清了，下一單元的行蘊（以「思」為首的一切心理造作）就有了著力點。
想讀本單元全文：白話 §1–§3 即受之三分五分與相應數、五受之四事、想之定義與三喻的全段逐段全譯。
Feeling is “whether this present moment is pleasant, painful, or neither”; perception marks and recognizes the object
The Big Picture — Two Small Aggregates: Feeling and Recognition
Among the five aggregates, feeling and perception receive the shortest treatment from the Commentator because, once the consciousness aggregate is clear, their divisions follow those of consciousness (vernacular §§1 and 3). Remember feeling in a sentence: whether this present moment is pleasant, painful, or neither. Perception: marking and recognizing the object—“this is red,” “this is my colleague.” The unit first presents feeling’s threefold division—wholesome, unwholesome, and indeterminate—its fivefold division—pleasure, pain, joy, grief, and equanimity—and the numbers of its associations with the eighty-nine minds (vernacular §1). It then gives the characteristic, function, manifestation, and proximate cause of each of the five feelings (vernacular §2), and closes by defining perception through three similes (vernacular §3). Small as they are, these two aggregates—feeling especially—offer the easiest point of entry for insight practice. 〔Observation〕
§01 Definition of Feeling, Its Threefold and Fivefold Divisions, and the Numbers of Its Associations → Vernacular §1
What “has experiencing as its characteristic” is feeling itself—“precisely because it feels, feels, it is called feeling” (vernacular §1). It is of a single kind in individual nature and of three kinds by class: associated with wholesome consciousness, it is wholesome; associated with unwholesome consciousness, unwholesome; associated with indeterminate consciousness, indeterminate. By intrinsic distinction it is fivefold: pleasure, pain, joy, grief, and equanimity. Pleasure is associated with wholesome-resultant body-consciousness and pain with unwholesome-resultant body-consciousness. Joy is associated in the sense sphere with four wholesome, four rooted resultant, a single rootless resultant, four rooted functional, a single rootless functional, and four unwholesome consciousnesses; in the fine-material sphere, with four wholesome, four resultant, and four functional consciousnesses other than the fifth-jhāna type; and supramundanely with the thirty-two wholesome and resultant types left after the eight supramundane types are expanded across five jhānas into forty and the eight fifth-jhāna types are excluded. Thus joy is associated with sixty-two consciousnesses; grief with two unwholesome consciousnesses; and equanimity with the remaining fifty-five. 〔Reading〕 There are only five feelings, yet they are paired one-for-one with the eighty-nine minds. This table is really saying that every mind bears a feeling; there is no cognition without feeling. Pleasure and pain occur only with body-consciousness, while joy, grief, and equanimity are mental. The Commentator sharply distinguishes bodily from mental feeling, a distinction useful for insight: bodily pain and mental grief are two different events.
§02 The Characteristic, Function, Manifestation, and Proximate Cause of the Five Feelings → Vernacular §2
Pleasure has experiencing an agreeable tangible object as its characteristic, increasing associated phenomena as its function, bodily enjoyment as its manifestation, and the body faculty as its proximate cause. Pain has experiencing a disagreeable tangible object as its characteristic, withering associated phenomena as its function, bodily affliction as its manifestation, and the body faculty as its proximate cause (vernacular §2). Joy has experiencing an agreeable object as its characteristic, enjoying its agreeable aspect in whatever manner as its function, mental enjoyment as its manifestation, and tranquillity as its proximate cause. Grief has experiencing a disagreeable object as its characteristic, enjoying its disagreeable aspect in whatever manner as its function, mental affliction as its manifestation, and invariably the heart basis as its proximate cause. Equanimity has neutral experiencing as its characteristic, neither increasing nor withering associated phenomena as its function, a peaceful state as its manifestation, and a mind without rapture as its proximate cause. This is the portal to the detailed discussion of the feeling aggregate. 〔Reading〕 Look at the column for “function”: pleasure increases associated phenomena, pain withers them, and equanimity neither increases nor withers them. Feeling is not merely a passive impression; it propels the other mental factors arising at the same time. This is why feeling stands before craving in dependent arising (Chapter 17): when pleasant feeling arises, associated phenomena swell with it, giving craving soil in which to grow. 〔Observation〕
§03 The Perception Aggregate → Vernacular §3
What “has perceiving as its characteristic” is perception itself—“precisely because it perceives, perceives, it is called perception” (vernacular §3). Its three classes are the same as feeling’s. No consciousness exists dissociated from perception, so perception has as many divisions as consciousness. All perception has perceiving as its characteristic; making a sign that conditions recognizing again, “This is that,” as its function, like a carpenter marking wood; producing commitment according to the sign grasped as its manifestation, like blind people viewing an elephant; and the object as it appears as its proximate cause, like young deer perceiving “a person” in a scarecrow. This is the portal to the detailed discussion of the perception aggregate. 〔Reading〕 The three similes show three faces of perception: making a mark so the object can be recognized again; touching the elephant and judging from only the part grasped; and a deer seeing a scarecrow, recognizing the object exactly as it appears. Perception is necessary—without it, nothing can be recognized. Perception is also dangerous—it naturally treats “a part” as “the whole” and “like a person” as “a person.” Insight does not eliminate perception; it knows that perception is making marks and touching the elephant. 〔Observation〕
For the General Reader
Feeling and perception are the two most accessible of the five aggregates. Choose an aggregate and watch it arise and cease. Feeling is the easiest: is this moment pleasant, painful, or neither? Watch a feeling arise, remain, and disappear; you will directly taste, “It came and went, and I was not defined by it.” With perception, notice that what you recognize is a mark saying, “This is that,” not necessarily the thing itself—the blind person touching an elephant’s leg is equally certain. Once these two aggregates are seen clearly, the next unit—the formations aggregate, all mental constructions headed by volition—has a point of purchase.
To read this unit in full: vernacular §§1–3 provide the complete, section-by-section translation of feeling’s threefold and fivefold divisions and association counts, the fourfold analysis of the five feelings, and perception’s definition and three similes.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 2 個：### Vedanākkhandhakathā 與 ### Saññākkhandhakathā——本單元涵二科。讀者面之篇題取其首（Vedanākkhandhakathā）而漢題作「受蘊與想蘊」，二題之幅不同度（科題涵一，漢題涵二）；本單元之切界所以合二科為一者，即論主於此二科皆唯略說而遣讀於識蘊（見下）。誌其實，不代裁。
段號域 譯底欄之段號自〔CSCD §456〕至〔CSCD §457〕，實落段號 2 個，號序連續無缺。本篇於譯底欄之幅為 3,626 位元組——為本品七單元中最短之篇（次短者為次第等之決擇之 8,354，本篇不及其半）。
二科之幅 ### Vedanākkhandhakathā 2,451 位元組・### Saññākkhandhakathā 1,175 位元組（本欄實測，以第二 ### 行之行首為界）。
篇之骨——皆以識蘊之分為其分 二科之骨同式：先引識蘊單元之總標句，次以 jātivasena tividhā（善不善無記）立其三分，而後逐一遣讀於識蘊之開數。受科作 Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā（依前所說之善識而相應者為善受）；想科更以一句總判 Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti（無不與想相應之識，故識有幾分，想即有幾分）。論之略說即以識蘊之數為此二蘊之數，此為論主自陳之體例，本目逐字錄其位而不代評。
受之五分與其相應之數 受科於三分之外別立 sabhāvabhedato pañcavidhā（依自性之五分）：sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti。五者所相應之識之數，論逐一自標：樂 1（kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ）・苦 1（Akusalavipākena dukkhaṃ）・喜 dvāsaṭṭhiyā viññāṇehi（六十二）・憂 dvīhi akusalehi（二）・捨 avasesapañcapaññāsāya viññāṇehi（五十五）。
出世間八開為四十之計 喜受六十二之數所以得者，論於其算中插一句 lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti（出世間無非禪者，故八出世間依五禪而為四十），而後 Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti（於中除第五禪之八，餘三十二）。本欄之逐項重數：欲界 18（善 4・有因異熟 4・無因異熟 1・有因唯作 4・無因唯作 1・不善 4）＋色界 12（善 4・異熟 4・唯作 4）＋出世間 32 ＝ 62，與論自標之 dvāsaṭṭhiyā 相符。
五受之數之和為一百二十一——本欄之算，非論之語 1＋1＋62＋2＋55 ＝ 121。其與識蘊單元之八十九之差為三十二，即出世間八開為四十之增（89 − 8 ＋ 40 ＝ 121）。誌其算之可核而不代立其為論之數——本品之譯底欄全七單元未出「一百二十一」之數詞（識蘊單元目一之通掃實測），此數唯由本篇之五受相應數相加而得。本欄不判其為論主之所許或所不許（另見目二之「本編既有校讀須併觀之處」）。
前後接點 前承識蘊之單元：本篇首句 Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo''ti 逐字回引識蘊單元首段之總標句。後接行蘊之單元：本篇收句 Idaṃ saññākkhandhe vitthārakathāmukhaṃ，次單元即以 Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ 同式回引而釋行蘊——三篇同一回引之式，論之體例一貫。
movement 品夾《總覽》繫本單元於 §D〈受蘊〉與 §E〈想蘊〉二節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。二 § 與二 ### 科逐一相配，為本品七單元中 § 與譯底小節相配最齊之篇。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 citta（心）・kāmāvacara／rūpāvacara（欲界／色界）・lokiya／lokuttara（世間／出世間）・somanassa（喜）・sukha（樂）・upekkhāsahagata（捨俱）・lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna（相・味・現起・近因）。以下唯列本篇新出者。
受蘊〔CSCD §456〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vedanākkhandha | 受蘊 | 本篇前科之所釋；其相為 vedayitalakkhaṇaṃ | 〔CSCD §456〕 |
| vedanā | 受 | 論引經自釋 vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī | 〔CSCD §456〕 |
| sukha | 樂 | 五受之一；相為 iṭṭhaphoṭṭhabbānubhavana，味為 sampayuttānaṃ upabrūhana，現起為 kāyikaassāda，近因為 kāyindriya | 〔CSCD §456〕 |
| dukkha | 苦 | 相為 Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ，味為 milāpana，現起為 kāyikābādha，近因同為身根 | 〔CSCD §456〕 |
| domanassa | 憂 | 相為 Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ，現起為 cetasikābādha；其近因論以 ekanteneva（一向）限之為心所依，為五受中唯一加此限詞者 | 〔CSCD §456〕 |
| upekkhā | 捨 | 相為 Majjhattavedayitalakkhaṇā upekkhā，味為 nātiupabrūhanamilāpana，現起為 santabhāva，近因為 nippītikacitta | 〔CSCD §456〕 |
| kāyikaassāda／cetasikaassāda | 身之受用／心之受用 | 樂與喜之現起之別——身心之分即樂喜、苦憂二對之所以分 | 〔CSCD §456〕 |
| nippītikacitta | 無喜之心 | 捨之近因 | 〔CSCD §456〕 |
想蘊〔CSCD §457〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saññākkhandha | 想蘊 | 本篇後科之所釋；其相為 sañjānanalakkhaṇaṃ | 〔CSCD §457〕 |
| saññā | 想 | 論引經自釋 sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī | 〔CSCD §457〕 |
| sañjānanapaccayanimittakaraṇa | 作再想知之緣之相 | 想之味（用）——為後時之再認作標記 | 〔CSCD §457〕 |
| yathāgahitanimitta | 如所取之相 | 想之現起所依：依先所取之相而起執著 | 〔CSCD §457〕 |
| abhinivesakaraṇa | 作執著 | 想之現起 | 〔CSCD §457〕 |
| yathāupaṭṭhitavisaya | 如所現前之境 | 想之近因 | 〔CSCD §457〕 |
| samappabheda | 分數相等 | 論之總判：想之分數與識之分數相等 | 〔CSCD §457〕 |
本編既有校讀須併觀之四處 ①既有校讀之 §D 立受之義作「領納所緣之苦樂」而分三分五分，其五分作「樂、苦、喜（somanassa，心悅）、憂（domanassa，心苦）、捨（upekkhā）」——與譯底欄〔CSCD §456〕之 sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti 逐一相合，定讀逐字保入；其三分作「樂、苦、不苦不樂」，而譯底欄之三分為 jātivasena tividhā（善・不善・無記），非苦樂之三——二者所依之分準不同，本目誌其實，不代裁。②既有校讀之 §E 立想之義作「取相、標認」，與譯底欄之 sañjānanalakkhaṇaṃ 及味之 sañjānanapaccayanimittakaraṇarasā 相合，定讀逐字保入；其「其作用如木匠記材之記號」即譯底欄之 dāruādīsu tacchakādayo viya 之喻，亦相合。③既有校讀之 §E 作「依六（色想、聲想……法想）」而立想之六分——此六分之語不在本篇之譯底欄；本篇之分唯 jātivasena tividhā 與「與識分數相等」二說。本目誌其實，不代補、不代考定其所出。④既有校讀之 §D・§E 皆未及五受之相味現起近因（本篇前科之半幅）、未及五受相應識之數（六十二・二・五十五等）、亦未及想之三喻。本目誌其實，不代補於彼。另誌一事關乎識蘊單元之「心數待校驗」：既有校讀之 §G 所出之「一百二十一心」，其數雖不見於本品之字面，然本篇五受相應之數相加恰得此數（見目一）——二事可併觀，本目誌其可核而不代裁。
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；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 2 個與版頁記 4 個，後者皆在註記之內）。圓括注 3 處，逐一為出處標記，無非出處之括注。引號 '' 實測 8 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處括注之位 〔CSCD §457〕之 (udā. 54) 插於喻語之中：hatthidassakaandhā (udā. 54) viya——出處標記落於名詞與其比況詞 viya 之間，而同篇他二括注（(ma. ni. 1.450) 二處）皆落於引文之末。誌其字面之位，不判其為傳本之式或清檔之記。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §456〕 | Yathāha – ''vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī''ti | 受之語義之據 | (ma. ni. 1.450) |
| 〔CSCD §457〕 | Yathāha – ''sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī''ti | 想之語義之據——與上為同經同號之對句 | (ma. ni. 1.450) |
| 〔CSCD §457〕 | hatthidassakaandhā (udā. 54) viya | 盲人觀象之喻所出 | (udā. 54) |
引式之數〔本欄實測〕 Yathāha 2 處（二科各一，皆為語義之據，且同繫 ma. ni. 1.450）・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 3 處，其分布為 ma. ni. 2・udā. 1。二科之語義之據同出一號——與識蘊單元之 (ma. ni. 1.449) 為相鄰之號，三蘊之語義之據遂成一組，誌之。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 本篇之譬喻盡在想科，受科零譬喻——受之五分唯以四事定義式立之而不取譬。比況詞之實測：viya 詞界 2 見、viyāti（篇末連聲之收）1 見、sadisa 諸形 零命中，合為三喻。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §457〕 | tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya | 如木匠等於木材〔作記號〕——想之作再認之標記 |
| 〔CSCD §457〕 | yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya | 如盲人之觀象——想依先所取之相而執著 |
| 〔CSCD §457〕 | yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti | 如幼鹿於草人起「是人」之想——想以現前之境為近因 |
乙・修辭之可核觀察 ①本篇之骨為四事定義式之排比：受之五分逐一以「相・味・現起・近因」四事立之，五段同式而唯憂之近因加 ekanteneva（一向）一限詞；想則以同一四事而每事各繫一喻——三喻與四事之後三相配（味・現起・近因），相無喻。此為本品他篇所無之句法：他篇之喻散在文中，本篇之喻嵌於定義式之內。②Yathā／yathā 之語全篇 2 見，皆為 Yathāha 之引式，無獨立之 Yathā 比況句。③Kasmā? 自問零命中・…pe… 省略式零命中・? 零命中——本篇無問答之式，為本品七單元中唯一全無問號之篇。④偈頌零；二科之收句各 1 行（縮排二空格，Idaṃ vedanākkhandhe vitthārakathāmukhaṃ・Idaṃ saññākkhandhe vitthārakathāmukhaṃ）——一單元而有二收句，為本品獨例，即其涵二科之證。⑤veditabbā 諸形全篇 3 見，遠疏於識蘊單元之 21 見。
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 §456〕 Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ | 識蘊之單元〔CSCD §451〕 | 所引之句逐字出於彼篇之總標 |
〔CSCD §456〕 Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena | 識蘊之單元〔CSCD §452〕 | 所承之欲界善八之分法逐字出於彼篇；本篇之受之三分全依彼篇之開數 |
〔CSCD §456〕 aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti | 識蘊之單元〔CSCD §452〕・〔CSCD §455〕 | 彼篇立出世間善四、異熟四而以八十九收全數；本篇於此開之為四十，二篇之數之別即在此一句 |
〔CSCD §457〕 Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ | 行蘊之單元〔CSCD §458〕以下 | 彼篇逐一列諸心所與各類識之相應，本篇之「與識分數相等」一判於彼得其實例 |
〔CSCD §457〕 Idaṃ saññākkhandhe vitthārakathāmukhaṃ | 行蘊之單元〔CSCD §458〕 | 彼篇以 Yaṃ pana vuttaṃ 同式回引識蘊單元之總標而續之 |
〔CSCD §456〕 sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti | 過去等之分別之單元〔CSCD §500〕 | 彼篇以 Sabhāvavasena pana dukkhā vedanā⋯ 逐字承本篇之自性五分而論其粗細 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli item in this layer is taken verbatim from the base-text column in this unit’s source file. A single locus form is used: 〔CSCD §NN〕, checkable verbatim against the base-text column. This chapter has no in-house Pāli aligned by page, so page ranges are not recorded.
Titles The base-text column contains 2 ### subsections: ### Vedanākkhandhakathā and ### Saññākkhandhakathā—this unit contains two divisions. The reader-facing title takes the first (Vedanākkhandhakathā), while the Chinese title reads “Feeling Aggregate and Perception Aggregate”; the two titles have unequal scope (the section title covers a single division, while the Chinese title covers both). The reason the unit boundary combines the two divisions is that the Commentator treats both only briefly here and directs the reader back to the consciousness aggregate (see below). The facts are recorded without determining the matter.
Paragraph-number range The base-text column runs from 〔CSCD §456〕 through 〔CSCD §457〕, containing two paragraph numbers, continuous with none missing. The span of this unit in the base-text column is 3,626 bytes—the shortest of this chapter’s seven units (the next shortest, on resolving the order and the rest, is 8,354 bytes; this unit is less than half that length).
Span of the two divisions ### Vedanākkhandhakathā occupies 2,451 bytes and ### Saññākkhandhakathā 1,175 bytes (measured in this column using the beginning of the second ### line as the boundary).
The unit’s backbone—both aggregates are divided according to the divisions of consciousness The two divisions follow the same structure: each first cites the consciousness-aggregate unit’s general statement, then establishes a threefold division with jātivasena tividhā (wholesome, unwholesome, and indeterminate), and finally directs the reader item by item to the divisions established in the consciousness aggregate. The feeling division states, Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā (feeling associated with the previously described wholesome consciousness is wholesome); the perception division gives the still more comprehensive judgment, Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti (no consciousness is dissociated from perception, so perception has as many divisions as consciousness). The treatise’s brief treatment takes the numbers of consciousness as the numbers of these two aggregates; this is the Commentator’s own stated method. This section records its place verbatim and does not evaluate the stated method.
The fivefold division of feeling and the associated counts Apart from the threefold division, the feeling section establishes sabhāvabhedato pañcavidhā (fivefold according to intrinsic distinction): sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti. The treatise itself states the number of consciousnesses associated with each: pleasure 1 (kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ)・pain 1 (Akusalavipākena dukkhaṃ)・joy dvāsaṭṭhiyā viññāṇehi (sixty-two)・grief dvīhi akusalehi (two)・equanimity avasesapañcapaññāsāya viññāṇehi (fifty-five).
Expanding eight supramundane types into forty The figure sixty-two for joy arises because the treatise inserts into its calculation the statement lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti (because no supramundane consciousness is without jhāna, the eight supramundane types become forty according to the five jhānas), followed by Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti (excluding the eight types of the fifth jhāna, with the remaining thirty-two wholesome and resultant types). Fresh item-by-item count in this column: sense sphere 18 (wholesome 4・rooted resultant 4・rootless resultant 1・rooted functional 4・rootless functional 1・unwholesome 4)＋fine-material sphere 12 (wholesome 4・resultant 4・functional 4)＋supramundane 32 ＝ 62, agreeing with the treatise’s dvāsaṭṭhiyā.
The sum of the five feeling counts is 121—a calculation made in this column, not a statement by the treatise 1＋1＋62＋2＋55 ＝ 121. Its difference from the eighty-nine of the consciousness-aggregate unit is thirty-two, precisely the increase produced by expanding the eight supramundane types into forty (89 − 8 ＋ 40 ＝ 121). The calculation is recorded as verifiable without establishing it as the treatise’s stated number—the base-text columns of all seven units of this chapter do not contain the numerical expression “121” (as measured by the chapter-wide scan in Section I of the consciousness-aggregate unit); the figure is obtained solely by adding the five numbers of associated consciousnesses in this unit. This column does not determine whether the Commentator admits or rejects it (see also “Four places where this edition’s existing critical reading must be considered together” in Section II).
Connections before and after The preceding connection is the consciousness-aggregate unit: this unit’s opening sentence, Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo''ti, quotes verbatim the general statement in that unit’s opening paragraph. The following connection is the formations-aggregate unit: this unit closes with Idaṃ saññākkhandhe vitthārakathāmukhaṃ, and the next unit begins with Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, using the same pattern to quote and explain the formations aggregate—the three units employ the same pattern of quotation, and the treatise’s method is consistent.
Movement The chapter’s accompanying Overview links this unit to two sections, §D “Feeling Aggregate” and §E “Perception Aggregate.” The wording of the chapter sections linked there appears verbatim in that table and is not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted. The two sections correspond item by item to the two ### divisions, making this the unit among the chapter’s seven whose Overview sections and base-text subsections correspond most completely.
II. Terms and Renderings
This section records only this unit’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters are not explained again. Previously established terms appearing here are citta (mind)・kāmāvacara／rūpāvacara (sense sphere／fine-material sphere)・lokiya／lokuttara (mundane／supramundane)・somanassa (joy)・sukha (pleasure)・upekkhāsahagata (accompanied by equanimity)・lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna (characteristic・function・manifestation・proximate cause). Only terms new in this unit are listed below.
Feeling aggregate 〔CSCD §456〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vedanākkhandha | feeling aggregate | What the first division of this unit explains; its characteristic is vedayitalakkhaṇaṃ | 〔CSCD §456〕 |
| vedanā | feeling | The treatise cites a discourse in its own explanation, vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī | 〔CSCD §456〕 |
| sukha | pleasure | A member of the five feelings; its characteristic is iṭṭhaphoṭṭhabbānubhavana, function sampayuttānaṃ upabrūhana, manifestation kāyikaassāda, and proximate cause kāyindriya | 〔CSCD §456〕 |
| dukkha | pain | Its characteristic is Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, function milāpana, manifestation kāyikābādha, and proximate cause again the body faculty | 〔CSCD §456〕 |
| domanassa | grief | Its characteristic is Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ and manifestation cetasikābādha; the treatise qualifies its proximate cause as the heart basis through ekanteneva (invariably), the only member of the five feelings to receive this qualifier | 〔CSCD §456〕 |
| upekkhā | equanimity | Its characteristic is Majjhattavedayitalakkhaṇā upekkhā, function nātiupabrūhanamilāpana, manifestation santabhāva, and proximate cause nippītikacitta | 〔CSCD §456〕 |
| kāyikaassāda／cetasikaassāda | bodily enjoyment／mental enjoyment | The distinction between the manifestations of pleasure and joy—the bodily and mental distinction is the basis for separating the two pairs, pleasure and joy and pain and grief | 〔CSCD §456〕 |
| nippītikacitta | mind without rapture | The proximate cause of equanimity | 〔CSCD §456〕 |
Perception aggregate 〔CSCD §457〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saññākkhandha | perception aggregate | What the second division of this unit explains; its characteristic is sañjānanalakkhaṇaṃ | 〔CSCD §457〕 |
| saññā | perception | The treatise cites a discourse in its own explanation, sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī | 〔CSCD §457〕 |
| sañjānanapaccayanimittakaraṇa | making a sign that conditions recognizing again | Perception’s function—making a marker for later recognition | 〔CSCD §457〕 |
| yathāgahitanimitta | sign as grasped | The basis of perception’s manifestation: commitment arises according to the sign previously grasped | 〔CSCD §457〕 |
| abhinivesakaraṇa | producing commitment | The manifestation of perception | 〔CSCD §457〕 |
| yathāupaṭṭhitavisaya | object as it appears | The proximate cause of perception | 〔CSCD §457〕 |
| samappabheda | equality in number of divisions | The treatise’s general judgment: the number of divisions of perception equals the number of divisions of consciousness | 〔CSCD §457〕 |
Four places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §D defines feeling as “experiencing the pleasure and pain of an object” and gives both a threefold and a fivefold division. Its fivefold division is “pleasure, pain, joy (somanassa, mental gladness), grief (domanassa, mental pain), and equanimity (upekkhā)”—which agrees item by item with sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti at 〔CSCD §456〕 in the base-text column; the fixed reading is preserved verbatim. Its threefold division is “pleasure, pain, and neither-pain-nor-pleasure,” whereas the base-text column’s threefold division is jātivasena tividhā (wholesome・unwholesome・indeterminate), not the threefold division by pain and pleasure. The two use different bases of division; this section records the fact without deciding between them. ② The existing critical reading’s §E defines perception as “taking a sign and marking for recognition,” which agrees with the base-text column’s sañjānanalakkhaṇaṃ and its function sañjānanapaccayanimittakaraṇarasā; the fixed reading is preserved verbatim. Its statement that “its function is like the mark made by a carpenter on timber” is the base-text column’s simile dāruādīsu tacchakādayo viya and likewise agrees. ③ The existing critical reading’s §E gives a sixfold division “according to six (perception of visible forms, perception of sounds … perception of mental objects)”—the words of this sixfold division do not occur in this unit’s base-text column; the only divisions stated here are jātivasena tividhā and “equal in number to the divisions of consciousness.” This section records the fact without supplying the division or determining its source. ④ The existing critical readings of §D and §E do not reach the characteristic, function, manifestation, and proximate cause of the five feelings (half the span of the first division of this unit), the numbers of consciousnesses associated with the five feelings (sixty-two, two, fifty-five, and the rest), or perception’s three similes. This section records the facts without supplying them there on their behalf. A further fact bears on the consciousness-aggregate unit’s “mind count awaits verification”: although the figure “121 minds” in §G’s existing critical reading does not occur literally in this chapter, adding the five counts of associated consciousnesses in this unit yields precisely that figure (see Section I). The two facts may be considered together; this section records what can be verified without deciding the matter.
III. Variant Readings
Material surface This unit has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire unit’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-account markers Porāṇā／porāṇā. Square brackets occur in only two forms: two [§NN] paragraph numbers and four edition-page records, all of the latter inside annotations. Parentheses occur three times, each serving as a source marker, with no parenthetical note of any other kind. The quotation marker '' occurs 8 times, an even number, and every occurrence forms a pair. Absence found is recorded as absence: the base-text column itself records no variant readings.
The position of a single parenthetical note arising within this column At 〔CSCD §457〕, (udā. 54) is inserted within the language of the simile: hatthidassakaandhā (udā. 54) viya—the source marker falls between the noun and its comparison word viya, while the other two parenthetical notes in the same unit (both (ma. ni. 1.450)) fall at the ends of quotations. The literal position is recorded without deciding whether it is a witness’s convention or a record produced during file preparation.
Scope of this column Everything listed above is the literal fact of the base-text column. This column has not been collated against the scanned PTS pages. The zero-occurrence findings in this column apply only to the single base-text surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation made by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself marks it; none is identified on its behalf. Parentheses in the “Source Marked by the Text” column are copied verbatim without translating the title.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §456〕 | Yathāha – ''vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī''ti | Authority for the word meaning of feeling | (ma. ni. 1.450) |
| 〔CSCD §457〕 | Yathāha – ''sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī''ti | Authority for the word meaning of perception—a paired statement from the same discourse and number as the preceding citation | (ma. ni. 1.450) |
| 〔CSCD §457〕 | hatthidassakaandhā (udā. 54) viya | Source given for the simile of blind people viewing an elephant | (udā. 54) |
Number of citation formulas 〔measured in this column〕 Yathāha occurs 2 times (once in each division, both as authority for a word meaning, and both linked to ma. ni. 1.450); Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text marks sources in parenthetical annotations 3 times, distributed as ma. ni. 2・udā. 1. The authorities for the word meanings in the two divisions come from the same numbered passage—whose number is adjacent to (ma. ni. 1.449) in the consciousness-aggregate unit, so the word-meaning authorities for the three aggregates form a set; this is recorded as found. These counts apply only to this unit’s scope, not the whole work.
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes This unit’s similes all occur in the perception division; the feeling division contains no similes, establishing its fivefold division solely through four-aspect definitions. Measured comparison forms: the word-bounded viya occurs 2 times, viyāti (the closing sandhi form) occurs 1 time, and forms of sadisa have zero occurrences, yielding three similes in all.
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §457〕 | tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya | Like carpenters and others making marks on timber—perception makes a sign for recognizing again |
| 〔CSCD §457〕 | yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya | Like blind people viewing an elephant—perception produces commitment according to the sign previously grasped |
| 〔CSCD §457〕 | yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti | Like the perception “a person” arising in young deer regarding a scarecrow—perception has the object as it appears as its proximate cause |
B. Verifiable rhetorical observations ① The framework of this unit is a parallel sequence of four-aspect definitions: each of the five feelings is established through characteristic, function, manifestation, and proximate cause; the five passages use the same form, and only the proximate cause of grief carries the qualifier ekanteneva (invariably). Perception uses the same four aspects, while each of the final three aspects carries a simile—the three similes correspond to function・manifestation・proximate cause, while the characteristic has no simile. This syntax occurs nowhere else in the chapter: other units distribute their similes through the text, while this unit embeds its similes in the definitional formula. ② Forms of Yathā／yathā occur twice across the unit, both within the citation formula Yathāha, with no independent comparison sentence using Yathā. ③ The self-question Kasmā? has zero occurrences, the ellipsis form …pe… has zero occurrences, and ? has zero occurrences—this unit contains no question-and-answer form and is the only unit among the chapter’s seven with no question mark at all. ④ The unit contains no stanza; each division has a single-line closing sentence (indented two spaces, Idaṃ vedanākkhandhe vitthārakathāmukhaṃ・Idaṃ saññākkhandhe vitthārakathāmukhaṃ)—two closing sentences in a single unit, unique in this chapter and evidence that the unit contains two divisions. ⑤ Forms of veditabbā occur 3 times across the unit, far more sparsely than the 21 occurrences in the consciousness-aggregate unit.
All figures above were measured only within this unit and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only from a term verifiable in this unit—the mapping between this unit’s paragraph numbers and chapter sections is unknown, so these references do not attach chapter-section numbers and do not estimate or convert them. Nothing is determined on the target’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §456〕 Idāni yaṃ vuttaṃ ''yaṃkiñci vedayitalakkhaṇaṃ | Consciousness-aggregate unit 〔CSCD §451〕 | The quoted sentence occurs verbatim in that unit’s general statement |
〔CSCD §456〕 Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena | Consciousness-aggregate unit 〔CSCD §452〕 | The division of the eight sense-sphere wholesome consciousnesses taken up here occurs verbatim in that unit; this unit’s threefold division of feeling depends entirely upon its expanded counts |
〔CSCD §456〕 aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti | Consciousness-aggregate unit 〔CSCD §452〕・〔CSCD §455〕 | That unit establishes four supramundane wholesome and four resultant consciousnesses and gathers the full count into eighty-nine; this unit expands them into forty, and the difference between the two units’ counts lies precisely in this sentence |
〔CSCD §457〕 Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ | Formations-aggregate unit 〔CSCD §458〕 onward | That unit enumerates the mental factors associated with each class of consciousness; it supplies itemized instances of this unit’s judgment that perception is “equal in number to the divisions of consciousness” |
〔CSCD §457〕 Idaṃ saññākkhandhe vitthārakathāmukhaṃ | Formations-aggregate unit 〔CSCD §458〕 | That unit continues by using Yaṃ pana vuttaṃ in the same pattern to quote the general statement in the consciousness-aggregate unit |
〔CSCD §456〕 sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti | Unit classifying the past and the rest 〔CSCD §500〕 | That unit takes up this unit’s intrinsic fivefold division verbatim through Sabhāvavasena pana dukkhā vedanā⋯ and discusses its grossness and subtlety |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.