清淨道論 行緣識廣說Visuddhimagga · Detailed Account of “With Formations as Condition, Consciousness”
「行緣識」是十二支裡跨過生死那一環。三十二異熟識：善業給的多（二十一），惡業給的少（七）——惡趣的結生只由一個心擔任。十三個唯在活著時工作，十九個兼任結生、有分、死。結生二十種、十九心、去哪裡、抓著什麼——結生心不是空著來的，它抓著一個所緣。
死生之際被數到「壽量尚餘五個心剎那」「尚餘一個」：臨終的速行只有五個，勢用已鈍，來不及造大業，抓住的是重、慣行、近、宿作之業。親屬在死心之前給他一個善的所緣——花、法音、香、甜、細衣、「令心淨信吧」——結生心會抓著它走。死不是一瞬，是一串可以被善緣影響的心。羯羅藍量如一根初生之毛所挑起的醍醐，與結生識同時俱起——沒有先有身後有心，也沒有一個心來投進一個身。
死與生之間沒有人走過去。攀著繩越溝的人：捨了此岸、抓住彼岸——只是這一手放、那一手抓。響、燈、印、影：迴響不是聲音跑過去了，印文不是印章走進了泥裡。乳與酪：下一生的心不是這一生的我（酪不是乳），也不是無關（酪離不開乳）——非一非異；取一向的一或異，世間言說都會壞。果是誰的？芒果種與施功：果不屬其他種子。誰在受？「樹結果」——受用者只是名言。業還在嗎？保證人：以「已作」為緣，不必還在，交付後不再負責。業不需要一個載體，也不需要一個領受者——輪迴裡沒有人在輪迴。
“With formations as condition, consciousness” is the link among the twelve that crosses death and birth. Among the thirty-two resultant consciousnesses, wholesome kamma gives more kinds—twenty-one—while unwholesome kamma gives fewer—seven; rebirth-linking in a bad destination is carried by only a single mind. Thirteen work only during life; nineteen also perform rebirth-linking, life-continuum, and death. There are twenty kinds of rebirth-linking and nineteen rebirth-linking minds: where they go and what they grasp—a rebirth-linking mind does not arrive empty but grasps an object.
The juncture of death and birth is counted down to “five mind moments of lifespan remaining” and “a single mind moment remaining.” There are only five impulsions at death; their force is weak, with no time to make weighty kamma, so they grasp kamma that is weighty, habitual, near, or previously done. Before the death mind, relatives give the dying person a wholesome object—a flower, the sound of Dhamma, fragrance, sweetness, fine cloth, and the words “let your mind become serene”—and the rebirth-linking mind grasps it. Death is not an instant but a sequence of minds that wholesome conditions can influence. The kalala is the measure of clarified butter lifted by a single fiber of newly grown wool and arises simultaneously with rebirth-linking consciousness: there is neither first a body and then a mind, nor a mind that enters a body.
No person passes from death to birth. A person crossing a ravine on a rope lets go of this bank and grasps the other—only this hand releases and that hand grasps. Echo, lamp, seal, and image: the echo is not sound that has run across, and the seal’s imprint is not the seal that has entered the clay. Milk and curds: the mind of the next life is not the self of this life, just as curds are not milk, but neither are they unrelated, for curds do not exist apart from milk—neither identical nor different; take either absolute identity or absolute difference, and worldly discourse breaks down. Whose is the result? Mango seed and efficacy: the result does not belong to another seed. Who experiences? “The tree bears fruit”—the experiencer is only a convention. Does kamma still exist? The guarantor: it conditions through “having been done” and need not still be present; after the handover, the guarantor is no longer responsible. Kamma needs neither a carrier nor an experiencer—no person wanders in saṃsāra.
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 三十二異熟識——何行生何識 〔CSCD §620〕
行緣識廣說
「行緣識」一句之中——「識」是眼識等六種。其中，眼識有二種：善異熟¹與不善異熟。耳識、鼻識、舌識、身識也是同樣。意識則是：善異熟與不善異熟的二個意界²、三個無因³意識界、八個有因欲界異熟心、五個色界〔異熟心〕、四個無色界〔異熟心〕——共二十二種。這樣，以這六種識，一切三十二世間異熟識⁴就都被總攝了。而諸出世間的〔異熟識〕由於在輪之說⁵中不相應，所以不取。
這裡也許有人問：「怎麼能知道這上面所說種類的識是由行為緣而有的呢？」——因為在沒有所積之業時就沒有異熟。因為這〔識〕是異熟，而異熟不在沒有所積之業時生起。如果它會生起，那麼一切人的一切異熟都會生起；而它們並不生起——所以就應當知道這識是由行為緣而有的。
如果問：由哪一種行為緣而有哪一種識呢？先說由欲界福行⁶為緣：善異熟的眼識等五個，意識之中一個意界、二個意識界、八個欲界大異熟——共十六個。如所說的——「由於欲界善業的所作、所積，異熟的眼識生起了……耳……鼻……舌……身識……異熟意界生起了。喜俱的意識界生起了。捨俱的意識界生起了。喜俱智相應的。喜俱智相應而有行的。喜俱智不相應的。喜俱智不相應而有行的。捨俱智相應的。捨俱智相應而有行的。捨俱智不相應的。捨俱智不相應而有行的。」
而由色界福行為緣，則有五個色界異熟。如所說的——「由於那同一個色界善業的所作、所積，異熟的『離欲而〔入〕初禪』……乃至（廣說如前）……『〔入〕第五禪具足住』。」這樣，由福行為緣就有二十一種識。
而由非福行為緣，則有不善異熟的眼識等五個、一個意界、一個意識界——這樣就有七種識。如所說的——「由於不善業的所作、所積，異熟的眼識生起了……耳……鼻……舌……身識……異熟意界、異熟意識界生起了。」
而由不動行為緣，則有四個無色異熟——這樣就有四種識。如所說的——「由於那同一個無色界善業的所作、所積，異熟的『由於超越一切色想，與空無邊處想俱』……乃至（廣說如前）……『識無邊』……乃至（廣說如前）……『無所有』……乃至（廣說如前）……『與非想非非想處俱，由於斷了樂與苦，〔入〕第四禪具足住』。」
§2 轉起之識——十三唯轉起・十九通結生 〔CSCD §621〕
這樣知道了由哪一種行為緣而有哪一種識之後，如今應當這樣知道它的轉起——因為這一切〔識〕都是依轉起與結生⁷二種而轉起的。其中，二組五識〔共十個〕、二個意界、喜俱無因意識界——這十三個唯在五蘊有⁸之中依轉起而轉起。其餘的十九個則在三有之中隨其所應，於轉起與結生都轉起。
怎麼說呢？先說善異熟的眼識等五個：在由善異熟或不善異熟而受生、諸根依次成熟的人，它們緣著來入眼等視域的可意或可意中庸的色等所緣，依於眼等淨色，成辦見、聞、嗅、嘗、觸之作用而轉起。不善異熟的五個也是同樣。只是它們的所緣是不可意或不可意中庸的——差別唯在這裡。而這十個都是門、所緣、所依、處所固定的，作用也是固定的。
此後，在善異熟的眼識等之無間，善異熟意界緣著它們的那同一個所緣，依於心所依⁹，成辦領受之作用而轉起。在不善異熟的〔眼識等〕之無間，不善異熟的〔意界〕也是同樣。而這二者是門與所緣不定、所依與處所固定、作用也固定的。
而喜俱無因意識界，在善異熟意界之無間，緣著它的那同一個所緣，依於心所依，成辦推度之作用；並且在六門之中，於有力的所緣上，對欲界有情，多分在與貪相應的速行¹⁰之末，斷了有分¹¹之路，於速行所取的所緣上依彼所緣¹²而轉起一次或二次——這是中部義注中所說的。而在阿毘達磨義注中，於彼所緣則來了二個心路。而這個心得到二個名：「彼所緣」與「背有分」。它是門與所緣不定、所依固定、處所與作用不定的。這樣，就先應當知道這十三個唯在五蘊有之中依轉起而轉起。
而其餘的十九個之中，沒有一個不依自己所相應的結生而轉起。而在轉起之中：先說善異熟與不善異熟的二個無因意識界，它們成辦四種作用——在五門之中，於善異熟與不善異熟的諸意界之無間作推度之作用；在六門之中，依前面所說的方式作彼所緣之作用；在自己所給予的結生之後，於沒有斷絕有分的心生起之時作有分之作用；在〔一有之〕末作死之作用——這樣，它們是所依固定、而門與所緣與處所與作用不定的，如是而轉起。
八個欲界有因心依前面所說的方式成辦三種作用——在六門之中作彼所緣之作用，在自己所給予的結生之後、於沒有斷絕有分的心生起之時作有分之作用，在〔一有之〕末作死之作用——這樣，它們是所依固定、而門與所緣與處所與作用不定的，如是而轉起。
五個色界〔異熟〕與四個無色〔異熟〕成辦二種作用——在自己所給予的結生之後、於沒有斷絕有分的心生起之時作有分之作用，在〔一有之〕末作死之作用——如是而轉起。其中，諸色界〔異熟〕是所依與所緣固定、而處所與作用不定的，其餘的〔無色異熟〕是所依固定、所緣固定、而處所與作用不定的，如是而轉起。這樣，先是這三十二種識於轉起之中由行為緣而轉起。而在那裡，那些各各的行以業緣與親依止緣而為它的緣。
§3 結生之四問——二十結生・十九心・其處・其所緣 〔CSCD §622〕
而所說的「其餘的十九個之中，沒有一個不依自己所相應的結生而轉起」這句話，由於太過簡略而難以了解。所以，為了顯示它的廣說之理而說：結生有幾種？結生心有幾個？由什麼、在哪裡而有結生？結生的所緣是什麼？
連同無想結生共有二十種結生。結生心就是上面所說種類的十九個。其中，由不善異熟的無因意識界而在諸惡趣有結生。由善異熟的〔無因意識界〕而在人間有生盲、生聾、生狂、生瘖啞、黃門等的結生。由八個有因欲界異熟而在欲界諸天以及人中有福者有結生。由五個色界異熟而在色梵界〔有結生〕。由四個無色界異熟而在無色界〔有結生〕。而由什麼、在哪裡有結生，那個對它而言就叫作「所相應的結生」。而簡略地說，結生有三種所緣：過去的、現在的、不可說的¹³。無想結生則是無所緣的。
其中，識無邊處與非想非非想處結生的所緣唯是過去的。十個欲界〔結生〕的〔所緣〕是過去的或現在的。其餘的〔所緣〕唯是不可說的。而這樣在三種所緣上轉起的結生，由於它唯在以過去為所緣或以不可說為所緣的死心之無間而轉起，而又沒有所謂以現在為所緣的死心，所以就應當知道：在以二種所緣之隨一為所緣的死之無間，以三種所緣之隨一為所緣的結生依善趣與惡趣而轉起的行相。
§4 死生之際——善趣惡趣結生之諸行相 〔CSCD §623–627〕
就是說——先說住於欲界善趣而造惡業的人：依「那時它們垂懸於他」等等的話，在他臥於死床之時，隨其所積的惡業或業相¹⁴來入意門的視域。緣著它而生起的、以彼所緣為終的速行心路之無間，以有分之境為所緣的死心生起。在它滅了之後，緣著那同一個來入視域的業或業相，為未斷的煩惱力所傾的、屬於惡趣的結生心生起。這是在以過去為所緣的死之無間、以過去為所緣的結生。
另一個人在臨終之時，依上面所說種類的業，諸地獄等之中的火焰之色等惡趣相來入意門的視域。在他的有分生起二次而滅了之後，緣著那個所緣，一個轉向，由於臨近於死而勢用已鈍故有五個速行，二個彼所緣——這樣有三類心路之心生起。此後，以有分之境為所緣，有一個死心。到此為止，十一個心剎那¹⁵已經過去了。然後，在那壽量尚餘五個心剎那的同一個所緣上，結生心生起。這是在以過去為所緣的死之無間、以現在為所緣的結生。
另一個人在臨終之時，於五門之隨一，成為貪等之因的下劣所緣來入視域。在他依次生起的確定¹⁶之末，由於臨近於死而勢用已鈍故，五個速行與二個彼所緣生起。此後，以有分之境為所緣，有一個死心。而到此為止，二個有分、轉向、見、領受、推度、確定、五個速行、二個彼所緣、一個死心——十五個心剎那已經過去了。然後，在那壽量尚餘一個心剎那的同一個所緣上，結生心生起。這也是在以過去為所緣的死之無間、以現在為所緣的結生。這樣，先是在以過去為所緣的善趣死之無間、以過去與現在為所緣的惡趣結生的轉起行相。
而住於惡趣、積了無罪之業的人，依上面所說的方式，那無罪之業或業相來入意門的視域——這樣，於黑分之處安置白分，其餘的一切都應當依前面的方式知道。這是在以過去為所緣的惡趣死之無間、以過去與現在為所緣的善趣結生的轉起行相。
而住於善趣、積了無罪之業的人，依「那時它們垂懸於他」等等的話，在他臥於死床之時，隨其所積的無罪之業或業相來入意門的視域。而這唯是對積了欲界無罪之業的人而言。至於積了大¹⁷〔心〕之業的人，則唯有業相來入視域。緣著它而生起的、以彼所緣為終的、或是純粹的速行心路之無間，以有分之境為所緣的死心生起。在它滅了之後，緣著那同一個來入視域的業或業相，為未斷的煩惱力所傾的、屬於善趣的結生心生起。這是在以過去為所緣的死之無間、以過去為所緣或以不可說為所緣的結生。
另一個人在臨終之時，依欲界無罪之業，人間所謂母胎之色、或天界所謂園、宮、劫樹等之色的善趣相來入意門的視域。於他，就依惡趣相之中所示的次第，在死心之無間結生心生起。這是在以過去為所緣的死之無間、以現在為所緣的結生。
另一個人在臨終之時，親屬們說「親愛的，這是為你而作的佛供養，令心淨信吧」，而以花鬘、幢幡等作色所緣，以聞法、樂供養等作聲所緣，以薰香、塗香等作香所緣；又說「親愛的，嘗這個吧，這是為你而應施的施物」，而以蜜、糖等作味所緣；又說「親愛的，觸這個吧，這是為你而應施的施物」，而以支那衣、蘇摩羅衣等作觸所緣——〔這樣〕於五門之中呈現。於他，在那來入視域的色等所緣上，依次生起的確定之末，由於臨近於死而勢用已鈍故，五個速行與二個彼所緣生起。此後，以有分之境為所緣，有一個死心；在它之末，於那住立一個心剎那的同一個所緣上，結生心生起。這也是在以過去為所緣的死之無間、以現在為所緣的結生。
而另一個人，依地遍之禪等而得了大〔心〕、住於善趣者，在臨終之時，欲界善業、業相、趣相之隨一，或是地遍等之相，或是大心，來入意門的視域；或者於眼、耳之隨一，成為善生起之因的勝妙所緣來入視域。於他，在依次生起的確定之末，由於臨近於死而勢用已鈍故，五個速行生起。而趣大界者沒有彼所緣，所以就在速行之無間，以有分之境為所緣，一個死心生起。在它之末，屬於欲界與大界諸善趣之隨一善趣的、以如所現起的諸所緣之隨一為所緣的結生心生起。這是在以不可說為所緣的善趣死之無間、以過去與現在與不可說諸所緣之隨一為所緣的結生。
依這個方式，也應當知道在無色死之無間的結生。這是在以過去與不可說為所緣的善趣死之無間、以過去與不可說與現在為所緣的結生的轉起行相。
而住於惡趣、造惡業的人，依上面所說的方式，那業、業相、趣相〔之隨一〕於意門〔來入視域〕；或者於五門，成為不善生起之因的所緣來入視域。然後，於他，在依次〔生起的〕死心之末，屬於惡趣的、以那些所緣之隨一為所緣的結生心生起。這是在以過去為所緣的惡趣死之無間、以過去與現在為所緣的結生的轉起行相。到此為止，這十九種識依結生而轉起也就顯示了。
§5 業之二緣與結生之諸分別——相雜・有性・十法聚 〔CSCD §628–630〕
而這一切是這樣的：
於結生之中轉起者，依業而以二種方式轉起；
又依相雜等諸別，它的別有二種等等。
因為這十九種異熟識於結生之中轉起時，是依業而以二種方式轉起的。因為就各自而言，一個〔識〕的能生之業以異剎那業緣¹⁸與親依止緣而為緣。因為這樣說過：「善與不善之業以親依止緣而為異熟之緣。」而應當知道：這樣轉起的〔識〕，依相雜等諸別也有二種等等的別。
就是說——這個〔識〕雖然依結生而以一種方式轉起，卻依與色相雜、不相雜之別而有二種。依欲有、色有、無色有之別而有三種。依卵生、胎生、濕生、化生四生而有四種。依趣而有五種。依識住而有七種。依有情居而有八種。
其中：
相雜者依性之別而為二，其中有性者又為二；
與最初者俱，最下有二個或三個十法。
「相雜者依性之別而為二」——因為這裡，除無色有之外而生起的與色相雜的結生識，由於在色有之中是離所謂女根、男根之性而生起的，而在欲有之中除生黃門的結生之外是與性俱而生起的，所以就有有性、無性二種。
「其中有性者又為二」——而在那裡面，凡是有性的，由於是與女性、男性之隨一俱而生起的，就唯有二種。
「與最初者俱，最下有二個或三個十法」——因為這裡，在「相雜、不相雜」這一雙之中作為最初者的、與色相雜的結生識，與它俱而最下者，依所依十法與身十法而有二個十法，或依所依十法、身十法與性十法而有三個十法生起；從此以下就沒有更少的色了。而這樣以最下之量生起的〔色〕，在名為卵生與胎生的二生之中，成了得名為「羯羅藍」¹⁹的、其量如以一根初生之毛所挑起的醍醐，如是而生起。其中，應當依趣而知道諸生之有無之別。
因為在這些〔生〕之中：
於地獄與除地居之外的諸天之中，諸生不有；
所不有者是前三種，而於三趣則四種都有。
其中，「與諸天」的「與」字〔所顯示的是〕：正如在地獄與除地居之外的諸天之中一樣，在焦渴之餓鬼之中，前三種生也沒有——應當這樣知道。因為他們唯是化生的。而在其餘所謂畜生、餓鬼界、人的三趣之中，以及在前面所除去的地居諸天之中，四種生都有。其中：
於色〔梵〕之中三十與九，上者則為七十色；
於濕生與化生之中，或者依下者為三十。
先說在化生的色梵天之中，依眼十法、耳十法、所依十法與命九法這四聚，有三十九個色與結生識俱而生起。而除色梵天之外，在其餘濕生與化生者之中，上者依眼、耳、鼻、舌、身、所依、性這七個十法而有七十〔色〕；並且那些在諸天之中是常有的。其中，色、香、味、食素以及四大種，還有眼淨與命——這個以十色為量的色聚，名為「眼十法」。其餘的也應當這樣知道。而下者，於生盲、〔生〕聾、無鼻、黃門，依舌十法、身十法與所依十法而有三十個色生起。而在上與下之間，應當隨其所應而知道其差別。
§6 死與生之異同・無我而相續——非一非異 〔CSCD §631〕
這樣知道了之後，又：
依蘊、所緣、趣、因、受、喜、尋、伺，
死與結生之異與不異的差別，應當遍知。
意思是：凡是這依相雜與不相雜而有二種的結生，以及在它之前無間的死，應當依這些蘊等而知道它們的異與不異的差別。
怎麼說呢？因為有時在四蘊的無色死之無間，有〔同是〕四蘊的、依所緣也不異的結生。有時在以非大的外〔法〕為所緣的〔死〕之後，有以大的內〔法〕為所緣的〔結生〕。這先是唯在無色地之中的方式。而有時在四蘊的無色死之無間，有五蘊的欲界結生。有時在五蘊的欲界死或色界死之無間，有四蘊的無色結生。這樣，在以過去為所緣的死之後有以現在為所緣的結生。在某種善趣死之後有某種惡趣結生。在無因死之後有有因結生。在二因死之後有三因結生。在捨俱死之後有喜俱結生。在無喜死之後有有喜結生。在無尋死之後有有尋結生。在無伺死之後有有伺結生。在無尋無伺死之後有有尋有伺結生——並且應當隨其所應，以那各各的相反者而配合。
這已得緣的唯是法者，趣向他有；
它並無由彼而來的移轉，也不是離彼之因而有。
所以說：這個已得緣的、唯是色法與非色法者，生起而趣向他有；不是有情，不是命者。而它並沒有從過去有到這裡的移轉，也不是離開由彼〔過去有〕而來的因而在這裡出現。我們要以顯著的人的死與結生的次第來說明這個。
因為在過去有之中，對於由自然或由加行而臨近於死的人來說，他不能忍受那些不可忍的、切斷一切肢節與關節繫縛的臨終受之刀的聚集；他的身體如同置於日中的青多羅葉一般漸漸枯萎，眼等諸根滅了，身根、意根與命根唯住立於心所依之時，那依於當時所餘的心所依的識，就緣著重、慣行、近、宿作之隨一的、所謂已得其餘之緣的行的業，或是緣著由它所現起的、所謂業相與趣相的境而轉起。這樣轉起的〔識〕，由於渴愛與無明未斷，在那過患為無明所覆蔽的境上，渴愛傾之，俱生行擲之。那依相續而為渴愛所傾、為諸行所擲的〔識〕，就如同攀著繫於此岸之樹的繩索而越過溝渠的人一般，捨了前依，而味著或不味著那由業所等起的後依，唯由所緣等諸緣而轉起。
而這裡，前者由於死去而稱為「死」；後者由於連結於他有等而稱為「結生」。應當知道：這個既不是從前有來到這裡的，也不是離開由彼而來的業、行、傾向、境等之因而出現的。
這裡可以有響等作為例示；
依相續之繫²⁰，沒有一性，也沒有異性。
而這裡，對於這識的不從前有來到此處、以及以屬於過去有者為因而生起這兩點，響、燈、印、影像這一類的法可以作為例示。因為正如響、燈、印、影是以聲等為因而不從別處來的，這個心也正是這樣。
而這裡，依相續之繫，沒有一性，也沒有異性。因為如果在有相續之繫時是一向一性，那麼酪就不會從乳而成。而如果是一向異性，那麼酪就不會依於乳。於一切因、以及從因而共生者，也是這個方式。而如果這樣，那麼一切世間言說的破壞就會生起；而那是不可意的。所以在這裡不應當取一向的一性或〔一向的〕異性。
§7 果非他非自他・受者唯假名・行以已作為緣 〔CSCD §634–635〕
這裡有人問：既然是這樣不移轉而出現，那麼，在這人身之中的諸蘊既然已經滅了，而作為果之緣的業又不到那裡去，那麼那個果就會是屬於他者的、由於他者的了；而且既然沒有受用者，那個果又會是誰的呢？所以這個安立並不好。這裡這樣說——
相續之中的這個果，不屬於他者，也不由於他者；
諸種子的施功²¹，就是這個義理的成立者。
因為在一相續之中生起的果，由於在那裡一向的一性與異性已被遮止，所以既不是「屬於他者的」，也不是「由於他者的」。而這個義理的成立者，就是諸種子的施功。因為在對菴羅種等作了施功之後，於那種子的相續之中，已得緣的殊勝之果在後時生起；它既不屬於其他的種子，也不是由於其他的施功為緣而生起的；而那些種子或那些施功也並不到達果的位置——應當知道這個〔義〕的相合也是這樣。又應當以那些施用於幼身而在後時於長大之身等生果的明咒、工巧、藥等，來知道這個義理。
而所說的「既然沒有受用者，那個果又會是誰的呢」——在這裡：
唯由果的生起，受用者的世俗名就成立；
正如由於果的生起，而有「樹結果」的世俗名。
因為正如唯由作為所謂樹的諸法之一分的樹果的生起，就說「樹結果」或「樹已結果」；同樣地，唯由作為所謂天、人的諸蘊之一分的、所謂受用的苦樂之果的生起，就說「天受用」或「人受用」，或者說「他快樂」「他痛苦」。所以這裡並沒有另有一個名為受用者的什麼義。
而如果有人說：「即使這樣，這些行是以存在而為果之緣呢，還是以不存在〔而為果之緣〕？如果是以存在，那麼它們的異熟就應當唯在轉起之剎那而有；如果是以不存在，那麼它們在轉起之前與之後就應當常常生果。」——應當這樣對他說：
這些是以已作故而為緣，並非常常生果；
在那裡應當知道保證者等的例示。
因為諸行唯是以已作故而為自己的果之緣，不是以存在故，也不是以不存在故。如所說的——「由於欲界善業的已作、所積，異熟的眼識生起了」等等。而它們既然已經成為自己所應之果的緣，就由於〔果〕是異熟故，不再生果。而在闡明這個義理時，應當知道這個保證者等的例示。因為正如在世間，凡是為了交付某人的某財物而作保證的人，或者買物，或者舉債；他的那個作事之作本身，就是那財物的交付等的緣，而不是那作事的存在或不存在〔為緣〕；並且在那財物的交付等之後，他也不再是負責者。為什麼呢？因為交付等已經作了。同樣地，諸行也唯是以已作故而為自己的果之緣，並且在隨其所應而給了果之後，也不再生果。到此為止，依相雜與不相雜而以二種方式轉起的結生識由行為緣而轉起也就顯示了。
§8 三有四生五趣七識住九有情居中之配 〔CSCD §636–637〕
如今，為了破除對那一切三十二異熟識的迷惑：
依結生與轉起，於諸有等之中，
應當了知這些行是哪些〔識〕的緣、以及如何為緣。
其中，三有、四生、五趣、七識住²²、九有情居——這些名為「諸有等」。意思是：在這些諸有等之中，於結生與於轉起，這些〔行〕是哪些異熟識的緣、以及如何為緣，就應當這樣了知。
其中，先說諸福行：以八個欲界思為別的福行，一般而言，在欲有的善趣之中，以異剎那業緣與親依止緣這二種方式，而為九個異熟識於結生的緣。以五個色界善思為別的福行，在色有之中唯於結生，而為五個〔異熟識的緣〕。
而上面所說種類的欲界〔福行〕，在欲有的善趣之中，依上面所說的方式而以二種方式，為除捨俱無因意識界之外的七個小異熟識的緣，於轉起，而不於結生。就是那個〔福行〕在色有之中，同樣地為五個異熟識的緣，於轉起，而不於結生。而在欲有的惡趣之中，同樣地為八個小異熟識的緣，於轉起，而不於結生。其中，在地獄，於大目犍連長老的地獄遊行等時，在與可意所緣相會之時，它就成為緣；而在畜生以及有大威力的餓鬼之中，可意的所緣是可得的。
就是那個〔福行〕在欲有的善趣之中，同樣地為十六個善異熟識的緣，於轉起與於結生。而一般而言，福行在色有之中，同樣地為十個異熟識的緣，於轉起與於結生。
以十二個不善思為別的非福行，在欲有的惡趣之中，同樣地為一個識的緣，於結生，而不於轉起。為六個〔識的緣〕於轉起，而不於結生。為七個不善異熟識的〔緣〕於轉起與於結生。
而在欲有的善趣之中，同樣地為那同樣七個的緣，於轉起，而不於結生。在色有之中，同樣地為四個異熟識的緣，於轉起，而不於結生。而那是依於在欲界之中見不可意之色與聞〔不可意之〕聲；而在梵界，並沒有所謂不可意的色等。在欲界天界之中也是同樣。
不動行在無色有之中，同樣地為四個異熟識的緣，於轉起與於結生。
先這樣，在諸有之中，依結生與轉起，這些行是哪些〔識〕的緣、以及如何為緣，就應當這樣了知。依這同一個方式，在諸生等之中也應當知道。
這裡，這是自最初以來唯示其門的說明——因為在這些行之中，先說福行：由於它在二有之中給予結生而生起自己的一切異熟；同樣地，在卵生等四生之中、在所謂天與人的二趣之中、在所謂身異想異、身異想一、身一想異、身一想一的四識住之中〔也是這樣〕。而在無想有情居之中，它唯是行作色而已；所以〔它〕唯在四個有情居之中給予結生而生起自己的一切異熟。所以它在這二有、四生、二趣、四識住與四有情居之中，依上面所說的方式，隨其所有而為二十一個異熟識於結生與於轉起的緣。
而非福行，由於它唯在一個欲有之中、在四生之中、在其餘的三趣之中、在所謂身異想一的一個識住之中、以及在同樣的一個有情居之中依結生而異熟，所以它在一有、四生、三趣、一識住與一有情居之中，依上面所說的方式，為七個異熟識於結生與於轉起的緣。
而不動行，由於它唯在一個無色有之中、在一個化生之中、在一個天趣之中、在空無邊處等三個識住之中、以及在空無邊處等四個有情居之中依結生而異熟，所以它在一有、一生、一趣、三識住與四有情居之中，依上面所說的方式，為四個識於結生與於轉起的緣。這樣：
依結生與轉起，於諸有等之中，
應當了知這些行是哪些〔識〕的緣、以及如何為緣。
這就是「行緣識」一句之中的廣說。
註
¹ 異熟（vipāka）：業所感的果報之心，但有果報之性而無造業之力；本篇所釋的三十二識全屬異熟。
² 意界・意識界（manodhātu・manoviññāṇadhātu）：前者以領受為作用，後者以推度等為作用；本篇於轉起之中逐一定其門、所緣、所依、處所與作用之定與不定。
³ 無因・有因（ahetuka・sahetuka）：離於無貪等異熟之因者為無因，與之相應者為有因。
⁴ 三十二世間異熟識（bāttiṃsa lokiyavipākaviññāṇāni）：眼耳鼻舌身五識各二共十，加意識二十二，合為三十二；本篇之所釋即此全數。
⁵ 輪之說（vaṭṭakathā）：以無明與有渴愛為首而說輪迴之法門，其立在本品〈緣起總說〉一篇；本篇以之為取捨之準，故不取諸出世間異熟識。
⁶ 福行・非福行・不動行（puññābhisaṅkhāra・apuññābhisaṅkhāra・āneñjābhisaṅkhāra）：行之三種，其開列在本品〈無明緣行句〉一篇之二十九思。
⁷ 轉起・結生（pavatti・paṭisandhi）：後者為一期生命最初之心，前者為此後相續之一切轉。
⁸ 五蘊有（pañcavokārabhava）：色心俱全之有，即欲有與色有〔除無想天〕。
⁹ 心所依（hadayavatthu）：意界與意識界所依止之色。
¹⁰ 速行（javana）：心路之中領納所緣而造業的一位；本篇說臨終之速行唯五，以其勢用已鈍故。
¹¹ 有分（bhavaṅga）：一有之中相續不斷之心，於無他心生起中斷時猶如河流而轉。
¹² 彼所緣（tadārammaṇa）：心路之末位，以速行之所緣為所緣而轉起，故名；本篇自標其復有「背有分」（piṭṭhibhavaṅga）一名。
¹³ 不可說所緣（navattabbārammaṇa）：不可說為過去、亦不可說為現在的所緣，即諸禪之似相等。
¹⁴ 業相・趣相（kammanimitta・gatinimitta）：臨終所現三境之二，前者為造業時之所緣境，後者為當生之趣之相。
¹⁵ 心剎那（cittakkhaṇa）：心之生住滅一度之時分；本篇以之逐一計死生之際諸心之數。
¹⁶ 確定（voṭṭhabbana）：推度之後決定其境的一位。
¹⁷ 大（mahaggata）：色界與無色界之心與其業；本篇亦以「大界」稱其所趣之處。
¹⁸ 異剎那業緣（nānākkhaṇikakammapaccaya）：業與其果不同剎那而業仍為緣，其相之立在本品〈發趣二十四緣〉一篇。
¹⁹ 羯羅藍（kalala）：胎之最初之色，本篇以「一根初生之毛所挑起的醍醐」量之。
²⁰ 相續之繫（santānabandha）：前後諸法相續而繫屬為一流；本品於〈無明緣行廣說〉與〈有輪〉二篇亦以此義遮「有情移轉」之計。
²¹ 諸種子的施功（bījānaṃ abhisaṅkhāro）：於種子施以耕種等之作為；本品〈有輪〉一篇亦以種芽之喻明有與生之相待。
²² 識住・有情居（viññāṇaṭṭhiti・sattāvāsa）：有情所依所住之分位，前者七，後者九；本篇於前處作「依有情居為八種」而於此處作「九有情居」，其數之異論主不自釋。
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 Thirty-Two Resultant Consciousnesses—Which Formation Produces Which Consciousness 〔CSCD §620〕
Detailed Account of “With Formations as Condition, Consciousness”
In the clause “with formations as condition, consciousness,” “consciousness” is sixfold, beginning with eye-consciousness. Of these, eye-consciousness is twofold: wholesome resultant¹ and unwholesome resultant. Ear-, nose-, tongue-, and body-consciousness are likewise. Mind-consciousness consists of two mind elements², wholesome resultant and unwholesome resultant; three rootless³ mind-consciousness elements; eight rooted sense-sphere resultant minds; five fine-material-sphere [resultant minds]; and four immaterial-sphere [resultant minds]—twenty-two in all. Thus all thirty-two mundane resultant consciousnesses⁴ are comprised by these six kinds of consciousness. Supramundane [resultant consciousnesses] are not taken because they do not fit the discourse on the round⁵.
Someone may ask here, “How can it be known that consciousness of the kinds stated above has formations as its condition?”—because when no kamma has been accumulated there is no result. This [consciousness] is resultant, and a result does not arise when no kamma has been accumulated. If it did arise, every result would arise for every person; but they do not arise. It should therefore be understood that this consciousness has formations as its condition.
If asked which consciousness has which formation as its condition: first, with sense-sphere meritorious formation⁶ as condition, there are the five wholesome-resultant consciousnesses beginning with eye-consciousness, and among mind-consciousness, a single mind element, two mind-consciousness elements, and eight great sense-sphere resultants—sixteen in all. As it is said: “Because sense-sphere wholesome kamma has been performed and accumulated, resultant eye-consciousness has arisen … ear … nose … tongue … body-consciousness … resultant mind element has arisen. Mind-consciousness element accompanied by joy has arisen. Mind-consciousness element accompanied by equanimity has arisen. Accompanied by joy and associated with knowledge. Accompanied by joy, associated with knowledge, and prompted. Accompanied by joy and dissociated from knowledge. Accompanied by joy, dissociated from knowledge, and prompted. Accompanied by equanimity and associated with knowledge. Accompanied by equanimity, associated with knowledge, and prompted. Accompanied by equanimity and dissociated from knowledge. Accompanied by equanimity, dissociated from knowledge, and prompted.”
With fine-material-sphere meritorious formation as condition, there are five fine-material-sphere resultants. As it is said: “Because that same fine-material-sphere wholesome kamma has been performed and accumulated, the resultant [mind] ‘quite secluded from sensual pleasures, [enters] the first jhāna’ … up to (expanded as above) … ‘[enters] and dwells in the fifth jhāna.’” Thus, with meritorious formation as condition, consciousness is twenty-onefold.
With demeritorious formation as condition, there are the five unwholesome-resultant consciousnesses beginning with eye-consciousness, a single mind element, and a single mind-consciousness element—seven kinds of consciousness. As it is said: “Because unwholesome kamma has been performed and accumulated, resultant eye-consciousness has arisen … ear … nose … tongue … body-consciousness … resultant mind element and resultant mind-consciousness element have arisen.”
With imperturbable formation as condition, there are four immaterial resultants—four kinds of consciousness. As it is said: “Because that same immaterial-sphere wholesome kamma has been performed and accumulated, the resultant [mind] ‘through the complete surmounting of perceptions of form, accompanied by the perception of the base of infinite space’ … up to (expanded as above) … ‘infinite consciousness’ … up to (expanded as above) … ‘nothingness’ … up to (expanded as above) … ‘accompanied by the base of neither-perception-nor-non-perception, through abandoning pleasure and pain, [enters] and dwells in the fourth jhāna.’”
§2 Consciousness in Occurrence—Thirteen Only in Occurrence, Nineteen Also at Rebirth-Linking 〔CSCD §621〕
Having thus understood which consciousness has which formation as condition, its occurrence should now be understood as follows: all this [consciousness] occurs in two ways, as occurrence and as rebirth-linking⁷. Of these, the two sets of five consciousnesses [making ten], the two mind elements, and the rootless mind-consciousness element accompanied by joy—these thirteen occur only in occurrence within five-aggregate becoming⁸. The remaining nineteen occur, as appropriate, both in occurrence and at rebirth-linking in the three kinds of becoming.
How? First, the five wholesome-resultant consciousnesses beginning with eye-consciousness occur for a person born through wholesome or unwholesome result whose faculties have matured in sequence. Taking agreeable or moderately agreeable visible form and the other objects that have entered the range of the eye and the rest, and depending on eye-sensitivity and the rest, they perform the functions of seeing, hearing, smelling, tasting, and touching. The five unwholesome resultants are the same, except that their objects are disagreeable or moderately disagreeable; this is the only difference. All ten have fixed doors, objects, bases, positions, and functions.
Afterward, immediately following wholesome-resultant eye-consciousness and the rest, the wholesome-resultant mind element takes their very object, depends upon the heart-basis⁹, and occurs performing the function of receiving. Immediately following the unwholesome-resultant [consciousnesses], the unwholesome-resultant [mind element] does the same. These two have variable doors and objects, fixed bases and positions, and fixed functions.
The rootless mind-consciousness element accompanied by joy, immediately following the wholesome-resultant mind element, takes its very object, depends upon the heart-basis, and performs the function of investigating. Further, at a powerful object in any of the six doors, for sense-sphere beings, mostly at the end of impulsion¹⁰ associated with greed, it interrupts the life-continuum process¹¹ and occurs once or twice as registration¹² upon the object taken by impulsion—so it is said in the commentary to the Majjhima Nikāya. In the Abhidhamma commentary, however, two cognitive processes are given at registration. This mind receives two names: “registration” and “rear life-continuum.” It has variable doors and objects, a fixed basis, and variable position and function. Thus these thirteen should first be understood as occurring only in occurrence within five-aggregate becoming.
Among the remaining nineteen, none fails to occur at the rebirth-linking appropriate to itself. In occurrence, first, the two rootless mind-consciousness elements—wholesome resultant and unwholesome resultant—perform four functions: in the five doors, investigating immediately after the wholesome-resultant and unwholesome-resultant mind elements; in the six doors, registration in the manner stated above; after the rebirth-linking they themselves have given, life-continuum when no arising of mind interrupts the life-continuum; and death at the end [of a becoming]. Thus they occur with a fixed basis but variable door, object, position, and function.
The eight rooted sense-sphere minds perform three functions according to the method stated above: registration in the six doors; life-continuum after the rebirth-linking they themselves have given, when no arising of mind interrupts the life-continuum; and death at the end [of a becoming]. Thus they occur with a fixed basis but variable door, object, position, and function.
The five fine-material-sphere [resultants] and the four immaterial-sphere [resultants] perform two functions: life-continuum after the rebirth-linking they themselves have given, when no arising of mind interrupts the life-continuum; and death at the end [of a becoming]. Among them, the fine-material-sphere [resultants] have fixed basis and object but variable position and function; the others, the immaterial resultants, have a fixed basis and a fixed object but variable position and function. Thus all thirty-two kinds of consciousness occur in occurrence with formations as their condition. There the respective formations condition them by kamma condition and decisive-support condition.
§3 Four Questions about Rebirth-Linking—Twenty Rebirth-Linkings, Nineteen Minds, Their Places, and Their Objects 〔CSCD §622〕
The statement “among the remaining nineteen, none fails to occur at the rebirth-linking appropriate to itself” is difficult to understand because it is too concise. Therefore, to show the detailed method, it is said: how many kinds of rebirth-linking are there? How many rebirth-linking minds are there? Through what, and where, does rebirth-linking occur? What is the object of rebirth-linking?
Including non-percipient rebirth-linking, there are twenty kinds of rebirth-linking. There are the nineteen rebirth-linking minds of the kinds stated above. Of these, rebirth-linking in bad destinations occurs through the unwholesome-resultant rootless mind-consciousness element. Through the wholesome-resultant [rootless mind-consciousness element], there is rebirth-linking among humans for those born blind, born deaf, born insane, born mute, as eunuchs, and so forth. Through the eight rooted sense-sphere resultants, there is rebirth-linking among sense-sphere devas and meritorious humans. Through the five fine-material-sphere resultants, [there is rebirth-linking] in the fine-material brahmā world. Through the four immaterial-sphere resultants, [there is rebirth-linking] in the immaterial world. Whatever consciousness gives rebirth-linking, and wherever it does so, that is called the “rebirth-linking appropriate” to it. In brief, rebirth-linking has three kinds of object: past, present, and not-to-be-stated¹³. Non-percipient rebirth-linking has no object.
Of these, rebirth-linking in the bases of infinite consciousness and neither-perception-nor-non-perception has only a past object. The ten sense-sphere [rebirth-linkings] have a past or present object. The remaining [rebirth-linkings] have only a not-to-be-stated object. Rebirth-linking thus occurring upon these three kinds of object occurs immediately after a death mind with a past object or a not-to-be-stated object, and there is no death mind with a present object. It should therefore be understood how, according to a good or bad destination, rebirth-linking with any of three kinds of object occurs immediately after death with either of two kinds of object.
§4 At the Juncture of Death and Rebirth—Modes of Rebirth-Linking in Good and Bad Destinations 〔CSCD §623–627〕
That is to say, first, for a person dwelling in a sense-sphere good destination who has performed evil kamma, in accordance with the statement “at that time they hang over him” and the rest, when he lies on his deathbed, the evil kamma he has accumulated or a sign of kamma¹⁴ enters the range of the mind door. Immediately after an impulsion process arises taking it as object and ends in registration, a death mind arises taking the life-continuum’s object. When that has ceased, a rebirth-linking mind belonging to a bad destination, bent by the power of unabandoned defilements, arises taking as object that very kamma or sign of kamma which entered the range. This is rebirth-linking with a past object immediately after death with a past object.
For another person, at the time of death, through kamma of the kind stated above, a sign of a bad destination—such as the visible form of flames in a hell—enters the range of the mind door. After his life-continuum has arisen and ceased twice, three classes of process mind arise taking that object: a single adverting, five impulsions whose force has grown weak because death is near, and two registrations. After that, a single death mind takes the life-continuum’s object. By this point eleven mind moments¹⁵ have passed. Then a rebirth-linking mind arises on that same object, whose lifespan has five mind moments remaining. This is rebirth-linking with a present object immediately after death with a past object.
For another person, at the time of death, an inferior object that becomes a cause of greed and the rest enters the range at any of the five doors. At the end of determining¹⁶, which has arisen in sequence, five impulsions and two registrations arise, their force having grown weak because death is near. After that, a single death mind takes the life-continuum’s object. By this point two life-continuums, adverting, seeing, receiving, investigating, determining, five impulsions, two registrations, and a single death mind—fifteen mind moments—have passed. Then a rebirth-linking mind arises on that same object, whose lifespan has a single mind moment remaining. This too is rebirth-linking with a present object immediately after death with a past object. Thus, first, these are the modes in which rebirth-linking in a bad destination with a past or present object occurs immediately after death in a good destination with a past object.
For a person dwelling in a bad destination who has accumulated blameless kamma, that blameless kamma or its sign enters the range of the mind door in the manner stated above. Thus the bright side should be substituted for the dark side, and everything else should be understood according to the preceding method. These are the modes in which rebirth-linking in a good destination with a past or present object occurs immediately after death in a bad destination with a past object.
For a person dwelling in a good destination who has accumulated blameless kamma, in accordance with the statement “at that time they hang over him” and the rest, when he lies on his deathbed the blameless kamma he has accumulated or its sign enters the range of the mind door. This applies only to a person who has accumulated blameless sense-sphere kamma. For a person who has accumulated exalted¹⁷ kamma, only a sign of kamma enters the range. Immediately after an impulsion process arises taking it as object and ends in registration, or consists purely of impulsion, a death mind arises taking the life-continuum’s object. When it has ceased, a rebirth-linking mind belonging to a good destination, bent by the power of unabandoned defilements, arises taking as object that very kamma or sign of kamma which entered the range. This is rebirth-linking with a past or not-to-be-stated object immediately after death with a past object.
For another person, at the time of death, through blameless sense-sphere kamma, a sign of a good destination enters the range of the mind door: the visible form called a mother’s womb in the human world, or the visible form called a park, mansion, wish-fulfilling tree, and the like in the deva world. For that person a rebirth-linking mind arises immediately after the death mind according to the sequence shown for a sign of a bad destination. This is rebirth-linking with a present object immediately after death with a past object.
For another person, at the time of death, relatives say, “Dear one, this offering to the Buddha is being made for you; let your mind become serene,” and present at the five doors a visible-form object consisting of garlands, banners, and the like; a sound object consisting of hearing Dhamma, a musical offering, and the like; an odor object consisting of incense, perfume, and the like; or they say, “Dear one, taste this; it is a gift to be given on your behalf,” and present a flavor object consisting of honey, molasses, and the like; or they say, “Dear one, touch this; it is a gift to be given on your behalf,” and present a tangible object consisting of Chinese cloth, Somāra cloth, and the like. For that person, at the end of determining which has arisen in sequence upon the visible-form object and the rest that entered the range, five impulsions and two registrations arise, their force having grown weak because death is near. After that, a single death mind takes the life-continuum’s object; at its end, a rebirth-linking mind arises upon the same object, which remains for a single mind moment. This too is rebirth-linking with a present object immediately after death with a past object.
For another person dwelling in a good destination who has attained an exalted [mind] through the jhāna of the earth kasiṇa and the rest, at the time of death any of sense-sphere wholesome kamma, a sign of kamma, or a sign of destination; a sign such as the earth kasiṇa; or an exalted mind enters the range of the mind door. Or at either the eye or the ear, a sublime object that becomes a cause for the arising of the wholesome enters the range. For that person, at the end of determining which has arisen in sequence, five impulsions arise, their force having grown weak because death is near. Those bound for an exalted plane have no registration, so immediately after impulsion a single death mind arises taking the life-continuum’s object. At its end, a rebirth-linking mind belonging to any good destination in the sense sphere or an exalted plane arises taking any of the objects that appeared. This is rebirth-linking with any of a past, present, or not-to-be-stated object immediately after death in a good destination with a not-to-be-stated object.
According to this method, rebirth-linking immediately after an immaterial death should also be understood. These are the modes in which rebirth-linking with a past, not-to-be-stated, or present object occurs immediately after death in a good destination with a past or not-to-be-stated object.
For a person dwelling in a bad destination who has performed evil kamma, in the manner stated above that kamma, a sign of kamma, or a sign of destination [enters the range] at the mind door; or at the five doors an object that becomes a cause for the arising of the unwholesome enters the range. Then, at the end of the death mind that arises in sequence for that person, a rebirth-linking mind belonging to a bad destination arises taking any of those objects. These are the modes in which rebirth-linking with a past or present object occurs immediately after death in a bad destination with a past object. By this point, the occurrence of all nineteen kinds of consciousness by way of rebirth-linking has been shown.
§5 Kamma’s Two Conditions and the Divisions of Rebirth-Linking—Mixed, Sexed, and Material Decads 〔CSCD §628–630〕
All of this is as follows:
What occurs at rebirth-linking proceeds through kamma in two ways; through the divisions beginning with mixed, its divisions begin with twofold.
For when these nineteen kinds of resultant consciousness occur at rebirth-linking, they proceed through kamma in two ways. In each case the kamma that produces a particular [consciousness] is its condition by asynchronous kamma condition¹⁸ and by decisive-support condition. For it has been said: “Wholesome and unwholesome kamma is a condition for result by decisive-support condition.” It should be understood that [consciousness] occurring thus also has divisions beginning with twofold through the divisions beginning with mixed.
That is, although this [consciousness] occurs in a single way as rebirth-linking, it is twofold as mixed or unmixed with materiality; threefold according to sense becoming, fine-material becoming, and immaterial becoming; fourfold according to the four modes of birth—egg-born, womb-born, moisture-born, and spontaneously born; fivefold according to destination; sevenfold according to station of consciousness; and eightfold according to abode of beings.
Of these:
What is mixed is twofold according to sex, and what is sexed therein is again twofold; together with the first, at minimum there are two or three decads.
“What is mixed is twofold according to sex”: here the rebirth-linking consciousness mixed with materiality, which arises outside immaterial becoming, arises in fine-material becoming without the sex called the femininity or masculinity faculty; in sense becoming, except for the rebirth-linking of a person born a eunuch, it arises together with sex. Thus it is twofold as sexed or sexless.
“What is sexed therein is again twofold”: whatever is sexed arises together with either female sex or male sex and is therefore only twofold.
“Together with the first, at minimum there are two or three decads”: here, of the dyad “mixed and unmixed,” rebirth-linking consciousness mixed with materiality is the first. Together with it, at the minimum, two decads arise—the basis decad and body decad—or three—the basis decad, body decad, and sex decad. Below this there is no smaller amount of materiality. Materiality arising at this minimum measure, in the two modes of birth called egg-born and womb-born, arises under the designation “kalala”¹⁹ and is the size of clarified butter lifted by a single fiber of newly grown wool. Here the presence or absence of the modes of birth should be understood according to destination.
For among these [modes of birth]:
In hell and among devas other than earth-dwelling devas, modes of birth do not occur; the first three are absent, while in three destinations all four occur.
Here, the word “and” in “and among devas” [shows that] just as the first three modes of birth do not occur in hell and among devas other than earth-dwelling devas, so too they do not occur among petas consumed by thirst—this should be understood. They are only spontaneously born. But in the remaining three destinations called the animal realm, the peta realm, and the human realm, and among the earth-dwelling devas excluded above, all four modes of birth occur. Of these:
Among fine-material [brahmās] there are thirty and nine; at the upper limit there are seventy material phenomena; among the moisture-born and spontaneously born, at the lower limit there may be thirty.
First, among spontaneously born fine-material brahmās, thirty-nine material phenomena arise together with rebirth-linking consciousness through four groups: the eye decad, ear decad, basis decad, and life nonad. Apart from fine-material brahmās, among other moisture-born and spontaneously born beings, at the upper limit there are seventy [material phenomena] through the seven decads of eye, ear, nose, tongue, body, basis, and sex; among devas these are always present. Here visible form, odor, flavor, nutritive essence, the four great elements, eye-sensitivity, and life—this group of materiality measuring ten material phenomena is called the “eye decad.” The rest should be understood likewise. At the lower limit, for a being born blind and deaf, without a nose, and sexless, thirty material phenomena arise through the tongue decad, body decad, and basis decad. Between the upper and lower limits, the variations should be understood as appropriate.
§6 Similarity and Difference between Death and Rebirth, Continuity without Self—Neither Identical nor Different 〔CSCD §631〕
Having understood this, again:
By aggregates, object, destination, roots, feeling, rapture, applied thought, and sustained thought, the distinction between difference and nondifference in death and rebirth-linking should be fully understood.
The meaning is that rebirth-linking, twofold as mixed or unmixed, and the death immediately preceding it should be understood as different or not different according to these aggregates and the rest.
How? Sometimes, immediately after an immaterial death with four aggregates, rebirth-linking likewise has four aggregates and does not differ even in object. Sometimes, after [death] with a non-exalted external object, [rebirth-linking] has an exalted internal object. This method applies first only in the immaterial planes. Sometimes, immediately after an immaterial death with four aggregates, there is sense-sphere rebirth-linking with five aggregates. Sometimes, immediately after a sense-sphere or fine-material-sphere death with five aggregates, there is immaterial rebirth-linking with four aggregates. Thus after death with a past object there is rebirth-linking with a present object; after a certain death in a good destination, a certain rebirth-linking in a bad destination; after rootless death, rooted rebirth-linking; after death with two roots, rebirth-linking with three roots; after death accompanied by equanimity, rebirth-linking accompanied by joy; after death without rapture, rebirth-linking with rapture; after death without applied thought, rebirth-linking with applied thought; after death without sustained thought, rebirth-linking with sustained thought; after death without applied or sustained thought, rebirth-linking with applied and sustained thought. The corresponding opposites should also be applied as appropriate.
This which has obtained its conditions, being mere dhammas, approaches another becoming; it does not transmigrate here from there, nor does it occur without a cause from there.
Thus it is said: this which has obtained its conditions, being merely material and immaterial dhammas, arises and approaches another becoming; it is not a being, not a living principle. Nor does it transmigrate here from a past becoming, and it does not appear here apart from causes coming from that [past becoming]. We shall explain this through the evident sequence of a human death and rebirth-linking.
For in a past becoming, a person nearing death naturally or through violence cannot endure the massed blades of the deathbed feelings, which are unbearable and sever the bonds of every major and minor limb and joint. As that person’s body gradually withers like a green palmyra leaf placed in the sun, the faculties beginning with the eye cease. When the body faculty, mind faculty, and life faculty remain established only at the heart-basis, consciousness dependent upon the heart-basis remaining at that moment occurs taking as its object either the kamma called a formation that has obtained its remaining conditions—heavy, habitual, proximate, or previously performed—or the object it has caused to appear, called a sign of kamma or a sign of destination. As that consciousness occurs, because craving and ignorance have not been abandoned, craving inclines it toward that object whose danger ignorance conceals, and conascent formations hurl it. Inclined by craving and hurled by formations along the continuity, it relinquishes its former basis, like a person crossing a ditch by holding a rope tied to a tree on the near bank; whether relishing or not relishing the later basis originated by kamma, it occurs solely through conditions beginning with object.
Here the former is called “death” because it falls away; the latter is called “rebirth-linking” because it links to another becoming and so forth. It should be understood that this has neither come here from a former becoming nor appeared apart from causes from there such as kamma, formations, inclination, and object.
Here echo and the rest may serve as examples; through the bond of continuity²⁰, there is neither identity nor difference.
Here, to illustrate both that this consciousness has not come here from a former becoming and that it arises with what belonged to the past becoming as its cause, phenomena such as echo, lamp, seal, and reflected image may serve as examples. Just as echo, lamp, seal, and shadow have sound and the rest as their causes without coming from elsewhere, so too does this mind.
Here, through the bond of continuity, there is neither identity nor difference. For if, when there is a bond of continuity, there were absolute identity, curds could not arise from milk. If there were absolute difference, curds would not depend upon milk. The same method applies to every cause and what arises together from a cause. If it were otherwise, all worldly discourse would be destroyed, and that is undesirable. Therefore neither absolute identity nor absolute difference should be adopted here.
§7 The Result Is Neither Another’s nor from Another; the Experiencer Is Only a Convention; Formations Condition Because They Have Been Done 〔CSCD §634–635〕
Someone asks here: if there is appearance without transmigration in this way, then since the aggregates in this human body have ceased and the kamma that conditions the result does not go there, that result would belong to another and come from another; and since there is no experiencer, whose would that result be? Therefore this arrangement is unsatisfactory. Here this is said:
This result in a continuity neither belongs to another nor comes from another; the working upon seeds²¹ establishes this meaning.
Because a result arising in a single continuity is established there after absolute identity and difference have been rejected, it neither “belongs to another” nor comes “from another.” The working upon seeds establishes this meaning. For after work has been done upon mango seeds and the rest, a distinctive result that has obtained its conditions arises later in that seed’s continuity. It neither belongs to other seeds nor arises because of work upon other seeds; yet neither those seeds nor that work reach the result’s position. The correspondence should be understood in the same way. This meaning should also be understood through spells, crafts, medicines, and the like that are applied to a young body and later yield a result in the mature body and the rest.
As to the statement “since there is no experiencer, whose would that result be?”—here:
Solely through the arising of a result, the conventional designation “experiencer” is established; just as through the arising of fruit there is the conventional designation “the tree bears fruit.”
For solely through the arising of a tree’s fruit, which is a part of the phenomena called a tree, it is said “the tree bears fruit” or “the tree has borne fruit.” In the same way, solely through the arising of a result of pain or pleasure called experience, which is a part of the aggregates called a deva or a human, it is said “the deva experiences” or “the human experiences,” or “that person is happy” or “that person is in pain.” Thus there is no separate meaning here called an experiencer.
If someone says, “Even so, do these formations condition the result while existent, or while nonexistent? If while existent, their result should exist only at the moment when they occur; if while nonexistent, they should constantly bear fruit before and after their occurrence”—that person should be told:
These condition because they have been done, and they do not constantly bear fruit; the example of a guarantor and the rest should be understood here.
For formations condition their own result solely because they have been done, not because they exist or do not exist. As it is said: “Because sense-sphere wholesome kamma has been done and accumulated, resultant eye-consciousness has arisen,” and so forth. Having conditioned their appropriate result, they do not bear fruit again because it is a result. To illustrate this meaning, the example of a guarantor and the rest should be understood. In the world, when a person becomes guarantor for the delivery of someone’s property, purchases goods, or incurs a debt, the mere performance of that act is the condition for the delivery of that property and the rest—not the act’s existence or nonexistence. After the property has been delivered and the rest, that person is no longer liable. Why? Because the delivery and the rest have been done. In the same way, formations condition their own result solely because they have been done; after giving their result as appropriate, they do not bear fruit again. By this point, the occurrence with formations as condition of rebirth-linking consciousness, which occurs in two ways as mixed or unmixed, has been shown.
§8 Allocation within Three Kinds of Becoming, Four Modes of Birth, Five Destinations, Seven Stations of Consciousness, and Nine Abodes of Beings 〔CSCD §636–637〕
Now, in order to dispel bewilderment concerning all those thirty-two resultant consciousnesses:
By way of rebirth-linking and occurrence, among the kinds of becoming and the rest, it should be understood which consciousnesses these formations condition and how they condition them.
Here “the kinds of becoming and the rest” means the three kinds of becoming, four modes of birth, five destinations, seven stations of consciousness²², and nine abodes of beings. The meaning is that it should be understood which resultant consciousnesses these [formations] condition in rebirth-linking and occurrence among these kinds of becoming and the rest, and how they condition them.
Of these, first the meritorious formations. Meritorious formation distinguished as the eight sense-sphere volitions is, in general, a condition in two ways—as asynchronous kamma condition and decisive-support condition—for nine resultant consciousnesses at rebirth-linking in good destinations of sense becoming. Meritorious formation distinguished as the five fine-material-sphere wholesome volitions is a condition for five [resultant consciousnesses] only at rebirth-linking in fine-material becoming.
Sense-sphere [meritorious formation] of the kind stated above is, in the same two ways according to the method already stated, a condition in occurrence, but not at rebirth-linking, for seven limited resultant consciousnesses other than the rootless mind-consciousness element accompanied by equanimity in good destinations of sense becoming. That very [formation] is likewise a condition for five resultant consciousnesses in occurrence, but not at rebirth-linking, in fine-material becoming. In bad destinations of sense becoming it is likewise a condition for all eight limited resultant consciousnesses in occurrence, but not at rebirth-linking. In hell it becomes a condition when an agreeable object is encountered during occasions such as Mahāmoggallāna Thera’s journey through hell; among animals and powerful petas, agreeable objects are indeed obtainable.
That very [formation] is likewise a condition for all sixteen wholesome-resultant consciousnesses in both occurrence and rebirth-linking in good destinations of sense becoming. In general, meritorious formation is likewise a condition for ten resultant consciousnesses in both occurrence and rebirth-linking in fine-material becoming.
Demeritorious formation distinguished as the twelve unwholesome volitions is likewise a condition for a single consciousness at rebirth-linking but not in occurrence in bad destinations of sense becoming; for six [consciousnesses] in occurrence but not at rebirth-linking; and for all seven unwholesome-resultant consciousnesses in occurrence and at rebirth-linking.
In good destinations of sense becoming it is likewise a condition for those same seven in occurrence but not at rebirth-linking. In fine-material becoming it is likewise a condition for four resultant consciousnesses in occurrence but not at rebirth-linking. This is by way of seeing a disagreeable visible form and hearing [a disagreeable] sound in the sense sphere; in the brahmā world there are no so-called disagreeable visible forms and the rest. The same applies in the sense-sphere deva world.
Imperturbable formation is likewise a condition for four resultant consciousnesses in occurrence and at rebirth-linking in immaterial becoming.
Thus, first, it should be understood which consciousnesses these formations condition, and how they condition them, by way of rebirth-linking and occurrence among the kinds of becoming. According to this same method, it should also be understood among the modes of birth and the rest.
Here this is merely an indication of the doorway from the beginning. Among these formations, first, meritorious formation gives rebirth-linking in two kinds of becoming and produces all its own result; likewise in the four modes of birth beginning with egg-born, in the two destinations called devas and humans, and in the four stations of consciousness called diverse in body and diverse in perception, diverse in body and unified in perception, unified in body and diverse in perception, and unified in body and unified in perception. In the abode of non-percipient beings it forms materiality only; therefore it gives rebirth-linking and produces all its own result in only four abodes of beings. Thus, in these two kinds of becoming, four modes of birth, two destinations, four stations of consciousness, and four abodes of beings, it is a condition, according to the method stated above and as possible, for twenty-one resultant consciousnesses in rebirth-linking and occurrence.
Demeritorious formation ripens by way of rebirth-linking only in a single kind of becoming, sense becoming; in the four modes of birth; in the remaining three destinations; in the single station of consciousness called diverse in body and unified in perception; and in the same single abode of beings. Therefore, in a single kind of becoming, four modes of birth, three destinations, a single station of consciousness, and a single abode of beings, it is a condition according to the method stated above for seven resultant consciousnesses in rebirth-linking and occurrence.
Imperturbable formation ripens by way of rebirth-linking only in a single kind of becoming, immaterial becoming; in a single mode of birth, spontaneous birth; in a single destination, the deva destination; in the three stations of consciousness beginning with the base of infinite space; and in the four abodes of beings beginning with the base of infinite space. Therefore, in a single kind of becoming, a single mode of birth, a single destination, three stations of consciousness, and four abodes of beings, it is a condition according to the method stated above for four consciousnesses in rebirth-linking and occurrence. Thus:
By way of rebirth-linking and occurrence, among the kinds of becoming and the rest, it should be understood which consciousnesses these formations condition and how they condition them.
This is the detailed account of the clause “with formations as condition, consciousness.”
Notes
¹ Result (vipāka): consciousness that is the result of kamma, possessing the nature of result but no power to make kamma. All thirty-two consciousnesses explained in this unit are resultant.
² Mind element and mind-consciousness element (manodhātu・manoviññāṇadhātu): the former has receiving as its function, while the latter has investigating and other functions. In occurrence, this unit determines in each case whether their doors, objects, bases, positions, and functions are fixed or variable.
³ Rootless and rooted (ahetuka・sahetuka): rootless resultants lack resultant roots such as non-greed; rooted resultants are associated with them.
⁴ Thirty-two mundane resultant consciousnesses (bāttiṃsa lokiyavipākaviññāṇāni): the five consciousnesses of eye, ear, nose, tongue, and body are each twofold, making ten, and mind-consciousness adds twenty-two, making thirty-two. These are precisely the consciousnesses explained in this unit.
⁵ Discourse on the round (vaṭṭakathā): the mode of teaching the round headed by ignorance and craving for becoming, established in this chapter’s “General Account of Dependent Origination.” It governs what is included here, so supramundane resultant consciousnesses are excluded.
⁶ Meritorious, demeritorious, and imperturbable formations (puññābhisaṅkhāra・apuññābhisaṅkhāra・āneñjābhisaṅkhāra): the three formations, enumerated as twenty-nine volitions in this chapter’s unit on the clause “with ignorance as condition, formations.”
⁷ Occurrence and rebirth-linking (pavatti・paṭisandhi): the latter is the first mind of a lifetime; the former is the entire continuity that follows.
⁸ Five-aggregate becoming (pañcavokārabhava): becoming complete with both material and mental aggregates, namely sense becoming and fine-material becoming [apart from the non-percipient devas].
⁹ Heart-basis (hadayavatthu): the materiality upon which the mind element and mind-consciousness element depend.
¹⁰ Impulsion (javana): a position in the cognitive process that receives an object and makes kamma. This unit states that only five impulsions occur near death because their force has grown weak.
¹¹ Life-continuum (bhavaṅga): the uninterrupted continuity of mind within a becoming, occurring like a river when no other arising of mind interrupts it.
¹² Registration (tadārammaṇa): the position at the end of a cognitive process that occurs taking impulsion’s object as its object, and is therefore so called. This unit itself also gives it the name “rear life-continuum” (piṭṭhibhavaṅga).
¹³ Not-to-be-stated object (navattabbārammaṇa): an object that cannot be called past or present, such as the counterpart signs of jhāna.
¹⁴ Sign of kamma and sign of destination (kammanimitta・gatinimitta): two of the three objects that appear near death. The former is the object present when kamma was performed; the latter is a sign of the destination in which rebirth is about to occur.
¹⁵ Mind moment (cittakkhaṇa): the period in which a mind arises, persists, and ceases once. This unit uses it to count individually the minds at the juncture of death and rebirth.
¹⁶ Determining (voṭṭhabbana): the position that determines the object after investigating.
¹⁷ Exalted (mahaggata): the mind and kamma of the fine-material and immaterial spheres; this unit also calls the plane toward which they tend the “exalted plane.”
¹⁸ Asynchronous kamma condition (nānākkhaṇikakammapaccaya): kamma and its result occur at different moments, yet kamma remains a condition. Its characteristic is established in this chapter’s unit on the twenty-four conditions of the Paṭṭhāna.
¹⁹ Kalala (kalala): the earliest material stage of an embryo, measured here as clarified butter lifted by a single fiber of newly grown wool.
²⁰ Bond of continuity (santānabandha): successive phenomena are connected as a single stream. This chapter also uses this meaning in the units on the detailed account of ignorance conditioning formations and on the wheel of becoming to block the notion that a being transmigrates.
²¹ Working upon seeds (bījānaṃ abhisaṅkhāro): actions such as cultivation applied to seeds. The unit on the wheel of becoming likewise uses the simile of seed and sprout to show the mutual dependence of becoming and birth.
²² Stations of consciousness and abodes of beings (viññāṇaṭṭhiti・sattāvāsa): modes in which beings persist and dwell, the former seven and the latter nine. Earlier this unit gives the classification “eightfold according to abodes of beings,” but here gives “nine abodes of beings”; the Commentator does not explain the numerical difference.
死與生之間沒有人走過去——只有一個心滅、一個心起，像響、燈、印、影
大局 — 全品最重的一句：業怎麼變成下一生的第一個心
「行緣識」是十二支裡跨過生死那一環。本單元先數清哪些行生哪些識（三十二異熟識，白話 §1），分清它們在轉起與結生中的位置（白話 §2–§3），再把死與生之際的心路逐剎那寫出來（白話 §4）——這是全書講「投胎」最細的一段；然後回答三個最要緊的難：死與結生是一是異（白話 §6：非一非異）、果是誰的（白話 §7：受用者唯是假名）、行怎麼作緣（白話 §7：以已作故）；末以三有四生五趣七識住九有情居的配當收（白話 §8）。這一單元是全品破執之刀最鋒利處之一：輪迴裡沒有人在輪迴。〔所見〕
§01 三十二異熟識——何行生何識 → 白話 §1
識＝眼識等六：眼耳鼻舌身各二（善異熟不善異熟）＝十，意識二十二（二意界・三無因意識界・八有因欲界異熟・五色界・四無色界）——三十二世間異熟識；出世間異熟於輪之說不相應故不取（白話 §1）。何以知識由行為緣？——無所積之業即無異熟；若無業亦生，則一切人一切異熟皆生，而不然。何行生何識：欲界福行→善異熟五識・一意界・二意識界・八欲界大異熟＝十六；色界福行→五色界異熟；福行共二十一；非福行→不善異熟五識・一意界・一意識界＝七；不動行→四無色異熟。〔讀法〕三十二這個數不必背，但要看見它的形：善業給的異熟多（二十一），惡業給的少（七）——不是惡業輕，是惡趣的異熟心種類單調（沒有有因結生）。這也是為什麼下一節惡趣結生只由一個心擔任。
§02 轉起之識——十三唯轉起・十九通結生 → 白話 §2
三十二識依轉起與結生二種轉起（白話 §2）：二組五識・二意界・喜俱無因意識界——十三個唯在五蘊有中依轉起（五識成辦見聞嗅嘗觸，門所緣所依處所作用皆固定；意界成辦領受，門所緣不定所依處所作用固定；喜俱無因意識界成辦推度，並於六門有力所緣上、欲界有情多分於與貪相應速行之末依彼所緣轉起一二次——中部義注；阿毘達磨義注於彼所緣來二心路；此心得「彼所緣」與「背有分」二名）。餘十九無一不依自己所相應之結生而轉起：二無因意識界成辦推度・彼所緣・有分・死四作用；八欲界有因心成辦彼所緣・有分・死；五色界四無色異熟成辦有分・死。此三十二於轉起中由行為緣，各行以業緣與親依止緣為其緣。〔讀法〕這一節在說「一個異熟心一生要做幾份工」：有的只做一件（看、聽），有的兼四份（掂量、回響、當底流、當最後一個）。而「彼所緣又名背有分」一句透露了論主的謹慎——同一個心，兩派義注給了兩種心路，他兩個都錄，不判。
§03 結生之四問——二十結生・十九心・其處・其所緣 → 白話 §3
結生幾種？連無想結生共二十。結生心幾個？十九。由什麼在哪裡結生？不善異熟無因意識界→諸惡趣；善異熟無因意識界→人間生盲生聾生狂生瘖啞黃門等；八有因欲界異熟→欲界諸天與人中有福者；五色界異熟→色梵界；四無色異熟→無色界（白話 §3）。結生之所緣三種：過去、現在、不可說（無想結生無所緣）——識無邊處與非想非非想處結生唯過去所緣；十欲界結生過去或現在；餘唯不可說。結生唯在以過去或不可說為所緣的死心之無間轉起（無以現在為所緣之死心）。〔讀法〕四個問題把「投胎」拆成四個可核的項目：幾種、幾個心、去哪裡、抓著什麼。最後一項最要緊——結生心不是空著來的，它抓著一個所緣（過去的業、當下現前的相、或禪相）；下一節就是這個「抓」的逐格慢動作。
§04 死生之際——善趣惡趣結生之諸行相 → 白話 §4
住善趣造惡業者臥死床時，所積惡業或業相入意門，以彼所緣為終的速行心路之無間、以有分之境為所緣的死心生起，滅後緣同一業或業相、為未斷煩惱力所傾的惡趣結生心生起——過去所緣之死、過去所緣之結生（白話 §4）。另一人臨終，地獄火焰之色等惡趣相入意門：有分二次、轉向一、速行五（臨近於死勢用已鈍）、彼所緣二、死心一——十一心剎那過去，於壽量尚餘五心剎那的同一所緣上結生——過去所緣之死、現在所緣之結生。另一人於五門下劣所緣入視域：二有分、轉向、見、領受、推度、確定、五速行、二彼所緣、一死心——十五心剎那，於壽量尚餘一心剎那的同一所緣上結生。住惡趣積無罪業者，於黑分之處安置白分。住善趣積無罪業者：無罪業或業相入意門（積大心之業者唯業相），以彼所緣為終或純粹的速行心路之無間死心，滅後善趣結生——過去或不可說所緣。或善趣相（母胎之色、園宮劫樹之色）入意門；或親屬以花鬘幢幡作色、聞法樂供養作聲、薰香塗香作香、蜜糖作味、支那衣蘇摩羅衣作觸於五門呈現——「親愛的，這是為你而作的佛供養，令心淨信吧」——確定之末五速行二彼所緣一死心，於住立一心剎那的同一所緣上結生。得大心住善趣者，欲界善業業相趣相或地遍等之相或大心入意門，或眼耳勝妙所緣入視域，五速行後（趣大界者無彼所緣）死心、結生於欲界或大界善趣。無色死之無間之結生準此。住惡趣造惡業者，業業相趣相於意門或不善所緣於五門，死心之末惡趣結生。十九識依結生而轉起如是顯示。〔讀法〕這一節是全書最像慢動作攝影的一段：臨終的心路被數到「壽量尚餘五個心剎那」「尚餘一個心剎那」。要點有二：其一，臨終的速行只有五個——勢用已鈍，來不及造大業，所以抓住的是「重、慣行、近、宿作」之業（§06）；其二，親屬那一段（「令心淨信吧」）是全書少見的臨終關懷指南：在死心之前給他一個善的所緣——花、法音、香、甜、細衣——結生心會抓著它走。死不是一瞬，是一串可以被善緣影響的心。〔所見〕
§05 業之二緣與結生之諸分別——相雜・有性・十法聚 → 白話 §5
十九異熟識於結生依業以二種方式轉起——能生之業以異剎那業緣與親依止緣為緣（白話 §5）。依相雜等之別：與色相雜不相雜二種；三有三種；四生四種；五趣五種；七識住七種；九有情居八種。相雜者依性之別二（色有離女男根之性；欲有除生黃門與性俱）；有性者又二（女性男性）；與最初者俱最下二個或三個十法（所依十法・身十法，或加性十法），卵胎二生成「羯羅藍」——量如一根初生之毛所挑起的醍醐。諸生之有無：地獄與除地居之外諸天（及焦渴餓鬼）唯化生；畜生餓鬼人與地居天四生皆有。色梵天眼十法耳十法所依十法命九法三十九色與結生識俱；餘濕生化生上者七個十法七十色（諸天常有）；下者生盲聾無鼻黃門舌十法身十法所依十法三十色；眼十法＝色香味食素四大種眼淨命。〔讀法〕「羯羅藍——量如一根初生之毛所挑起的醍醐」：一期生命的起點，被論主量到這麼小。而它與結生識同時俱起（俱生緣，17-03）——沒有先有身、後有心，也沒有一個心來投進一個身。
§06 死與生之異同・無我而相續——非一非異 → 白話 §6
依蘊・所緣・趣・因・受・喜・尋・伺，死與結生之異與不異應遍知（白話 §6）：四蘊無色死之後或同四蘊同所緣之結生、或以大的內法為所緣之結生、或五蘊欲界結生；五蘊死之後或四蘊無色結生；過去所緣死之後現在所緣結生；善趣死之後惡趣結生；無因死之後有因結生；二因後三因；捨俱後喜俱；無喜後有喜；無尋後有尋；無伺後有伺；無尋無伺後有尋有伺——並以相反者配合。「這已得緣的唯是法者，趣向他有；它並無由彼而來的移轉，也不是離彼之因而有。」——唯色法與非色法生起而趣向他有，不是有情不是命者；沒有從過去有到這裡的移轉，也不是離開由彼而來的因而在這裡出現。顯著之例：臨終者不能忍臨終受之刀，身如置於日中的青多羅葉漸枯，眼等諸根滅，身根意根命根唯住於心所依時，識緣著重・慣行・近・宿作之隨一的業或業相趣相而轉起——渴愛與無明未斷，於為無明所覆之境渴愛傾之、俱生行擲之——如攀著繫於此岸之樹的繩索越過溝渠的人，捨前依、味著或不味著業所等起的後依，唯由所緣等諸緣而轉起。前者稱死，後者稱結生；既不是從前有來到這裡的，也不是離開由彼而來的業行傾向境等之因而出現的。響、燈、印、影像可為例示——以聲等為因而不從別處來。依相續之繫，沒有一性也沒有異性：若一向一性，酪不會從乳而成；若一向異性，酪不會依於乳；一切因與從因共生者皆爾；不然則一切世間言說破壞——故不取一向的一性或異性。〔讀法〕這一節是緣起最反直覺也最要緊的一刀。攀繩越溝的人的比喻，把「投胎」講成一個動作：捨了此岸、抓住彼岸——但沒有一個人從此岸「跑」到彼岸；只是這一手放、那一手抓。 而響燈印影四喻說「不是從別處來的」：迴響不是聲音跑過去了，印文不是印章走進了泥裡。乳與酪一喻則把「非一非異」講到人人可懂：酪不是乳（不是同一個我投胎），酪離不開乳（不是斷滅無關）。〔所見〕
§07 果非他非自他・受者唯假名・行以已作為緣 → 白話 §7
難：既不移轉而出現，此身諸蘊已滅、業又不到那裡，果豈非屬於他者、由於他者？沒有受用者，果又是誰的？（白話 §7）答：相續之中的果不屬於他者也不由於他者——一相續中一向一性異性已遮；成立者是諸種子的施功：對菴羅種施功後，種子相續中已得緣的殊勝之果在後時生起，不屬其他種子、不由其他施功、種子與施功亦不到達果之位置；施於幼身而在長大之身生果的明咒工巧藥亦然。受用者？——唯由果之生起，受用者的世俗名就成立：如樹果生起就說「樹結果」，苦樂之果生起就說「天受用」「人受用」「他快樂」「他痛苦」——並沒有另一個名為受用者的什麼義。難：行以存在為緣則異熟唯在轉起剎那有，以不存在為緣則前後常常生果？答：諸行以已作故而為緣，非以存在、非以不存在——「由於欲界善業的已作、所積，異熟的眼識生起了」；成為果之緣後不再生果。例：為交付某財物而作保證、買物、舉債者，其作事之作本身是交付之緣，非其存在或不存在，交付後不再是負責者。〔讀法〕三個難、三個喻：芒果種與施功（果不屬他人）、樹結果（受者只是名言）、保證人（業以「已作」為緣，不必還在）。合起來是南傳答「無我怎麼還有業報」的全部：業不需要一個載體，也不需要一個領受者——一相續之中，作了就作了，果來時說「他受」只是名言。〔所見〕
§08 三有四生五趣七識住九有情居中之配 → 白話 §8
為破對三十二異熟識之迷惑：依結生與轉起於諸有等中應了知這些行是哪些識的緣、如何為緣（白話 §8）——三有四生五趣七識住九有情居。福行：八欲界思於欲有善趣以異剎那業緣與親依止緣為九異熟識於結生之緣；五色界思於色有唯於結生為五之緣；欲界福行於欲有善趣為七小異熟識（除捨俱無因意識界）於轉起之緣、於色有為五於轉起、於欲有惡趣為八小異熟識於轉起（地獄——大目犍連長老遊行等時遇可意所緣；畜生與大威力餓鬼可意所緣可得）；於欲有善趣為十六善異熟識於轉起與結生；色有為十於轉起與結生。非福行：欲有惡趣為一識於結生、六於轉起、七於轉起與結生；欲有善趣為七於轉起；色有為四於轉起（依欲界見不可意色聞不可意聲；梵界與欲界天無不可意色等）。不動行：無色有為四於轉起與結生。門之說明：福行於二有・四生・二趣・四識住・四有情居（無想有情居唯行作色）為二十一異熟識於結生與轉起之緣；非福行於一有・四生・三趣・一識住・一有情居為七之緣；不動行於一有・一生・一趣・三識住・四有情居為四之緣。此「行緣識」一句之廣說。〔讀法〕這張配當表其實在回答一個實際的問題：在地獄裡有沒有善異熟？——有，於轉起（大目犍連遊行時遇可意所緣）；在梵天有沒有不善異熟？——有四個，於轉起，但沒有不可意的色與聲。善惡的果報在每一界都不是純色的。
給一般讀者
這一單元最長，帶走三個譬喻就夠：其一，攀繩越溝——死與生之間沒有人走過去，只是這一手放、那一手抓；其二，乳與酪——下一生的那個心不是這一生的我（酪不是乳），也不是無關（酪離不開乳）：非一非異；其三，保證人——業以「已作」為緣，不必還在那裡，果來時也不需要一個領受者，「他受」只是名言，像「樹結果」。還有一句可以用在別人的臨終：在死心之前給他一個善的所緣——花、法音、香、甜、細衣、「令心淨信吧」——結生心會抓著它走。
想讀本單元全文：白話 §1–§8 即三十二異熟識、轉起與結生、死生之際心路、非一非異之辯、果與受者之辯、諸有等之配當的全段逐段全譯。
No Person Passes from Death to Birth—Only a Mind Ceases and a Mind Arises, Like an Echo, a Lamp, a Seal, or an Image
The Big Picture — The Weightiest Question in the Whole Chapter: How Kamma Becomes the First Mind of the Next Life
“With formations as condition, consciousness” is the link among the twelve that crosses death and birth. This unit first counts exactly which formations produce which consciousnesses (thirty-two resultant consciousnesses, vernacular §1), distinguishes their positions in occurrence and rebirth-linking (vernacular §§2–3), and then writes out the cognitive process at the juncture of death and birth moment by moment (vernacular §4)—the finest-grained account of “rebirth” in the whole work. It next answers three questions of greatest consequence: are death and rebirth-linking identical or different (vernacular §6: neither identical nor different), whose is the result (vernacular §7: an experiencer is only a designation), and how do formations serve as condition (vernacular §7: through having been done). It closes by allocating them among the three kinds of becoming, four modes of birth, five destinations, seven stations of consciousness, and nine abodes of beings (vernacular §8). This unit is among the sharpest blades in the entire chapter for cutting attachment to views: no person wanders in saṃsāra. 〔Observation〕
§01 Thirty-Two Resultant Consciousnesses—Which Formation Produces Which Consciousness → Vernacular §1
Consciousness means the six beginning with eye-consciousness: two each for eye, ear, nose, tongue, and body—wholesome-resultant and unwholesome-resultant—make ten; twenty-two are consciousness of mind—two mind elements, three rootless mind-consciousness elements, eight rooted sense-sphere resultants, five fine-material-sphere resultants, and four immaterial-sphere resultants. These are the thirty-two mundane resultant consciousnesses; supramundane resultants are not included because they are not connected with discourse about the round (vernacular §1). How is consciousness known to have formations as its condition?—where no kamma has been accumulated, no resultant arises; if a resultant arose without kamma, every kind of resultant would arise for every person, which does not happen. Which formation produces which consciousness? Sense-sphere meritorious formation produces the five wholesome-resultant consciousnesses, a mind element, two mind-consciousness elements, and eight great sense-sphere resultants—sixteen. Fine-material-sphere meritorious formation produces five fine-material-sphere resultants. Thus meritorious formation produces twenty-one in all. Demeritorious formation produces the five unwholesome-resultant consciousnesses, a mind element, and a mind-consciousness element—seven. Imperturbable formation produces the four immaterial resultants. 〔Reading〕 The number thirty-two need not be memorized, but its shape should be seen: wholesome kamma gives more kinds of resultants—twenty-one—while unwholesome kamma gives fewer—seven. This does not mean that unwholesome kamma is light; it means that the kinds of resultant mind in bad destinations are less varied, with no rooted rebirth-linking. This is also why, in the next section, rebirth-linking in a bad destination is carried by only a single mind.
§02 Consciousness in Occurrence—Thirteen Only in Occurrence, Nineteen Also at Rebirth-Linking → Vernacular §2
The thirty-two consciousnesses occur in the two modes of occurrence and rebirth-linking (vernacular §2). The two sets of five consciousnesses, the two mind elements, and the joy-associated rootless mind-consciousness element—thirteen in all—occur only in occurrence in five-aggregate becoming. The five consciousnesses accomplish seeing, hearing, smelling, tasting, and touching; their doors, objects, bases, positions, and functions are all fixed. The mind elements accomplish receiving; their doors and objects vary, while their bases, positions, and functions are fixed. The joy-associated rootless mind-consciousness element accomplishes investigating and, at powerful objects in the six doors, mostly at the end of greed-associated impulsion among sense-sphere beings, occurs once or twice as registration upon the impulsion’s object—the commentary to the Majjhima Nikāya gives this account, whereas the Abhidhamma commentary gives two cognitive processes at registration. This mind is called both “registration” and “rear life-continuum.” Its doors and objects vary, its basis is fixed, and its position and function vary. None of the remaining nineteen fails to occur at the rebirth-linking appropriate to itself. In occurrence, the two rootless mind-consciousness elements perform the four functions of investigating, registration, life-continuum, and death; the eight rooted sense-sphere minds perform registration, life-continuum, and death; the five fine-material and four immaterial resultants perform life-continuum and death. In occurrence, each of these thirty-two has formations as condition, and the respective formation conditions it by kamma condition and decisive-support condition. 〔Reading〕 This section explains “how many jobs a single resultant mind performs in a life”: some do only one, such as seeing or hearing; others do four—investigating, echoing, serving as the underlying current, and serving as the final mind. The phrase “registration is also called rear life-continuum” also reveals the Commentator’s caution: two commentarial traditions give two cognitive processes for the same mind, and he records both without deciding between them.
§03 Four Questions about Rebirth-Linking—Twenty Rebirth-Linkings, Nineteen Minds, Their Destinations, and Their Objects → Vernacular §3
How many kinds of rebirth-linking are there? Twenty, including rebirth-linking among non-percipient beings. How many rebirth-linking minds are there? Nineteen. Through which mind and where does rebirth-linking occur? The unwholesome-resultant rootless mind-consciousness element gives rebirth-linking in bad destinations. The wholesome-resultant rootless mind-consciousness element gives rebirth-linking among humans born blind, deaf, insane, mute, as eunuchs, and the like. The eight rooted sense-sphere resultants give rebirth-linking among sense-sphere devas and fortunate humans. The five fine-material resultants give rebirth-linking in the fine-material brahmā world. The four immaterial resultants give rebirth-linking in the immaterial sphere (vernacular §3). Rebirth-linking has three kinds of object: past, present, and not-to-be-stated; the rebirth-linking of non-percipient beings has no object. Rebirth-linking in the sphere of infinite consciousness and the sphere of neither-perception-nor-non-perception has only a past object. The ten kinds of sense-sphere rebirth-linking have a past or present object. The rest have only a not-to-be-stated object. Rebirth-linking occurs only immediately after a death mind with a past or not-to-be-stated object; no death mind has a present object. 〔Reading〕 The four questions divide “rebirth” into four verifiable items: how many kinds, how many minds, where they go, and what they grasp. The last is the most important—a rebirth-linking mind does not arrive empty; it grasps an object: past kamma, a presently appearing sign, or a sign of absorption. The next section presents this “grasping” frame by frame in slow motion.
§04 At the Juncture of Death and Birth—Modes of Rebirth-Linking in Good and Bad Destinations → Vernacular §4
When a person dwelling in a good destination who has performed evil kamma lies on a deathbed, accumulated evil kamma or a sign of kamma enters the mind door. Immediately after the impulsion process that ends with that object, a death mind taking the life-continuum’s object arises. When it has ceased, a bad-destination rebirth-linking mind, bent by the power of unabandoned defilements, arises taking the same kamma or sign of kamma as object—death with a past object followed by rebirth-linking with a past object (vernacular §4). For another person, a sign of a bad destination, such as the visible form of flames in hell, enters the mind door: two life-continuums, a single adverting, five impulsions whose force has grown weak because death is near, two registrations, and a single death mind—eleven mind moments pass; then rebirth-linking arises on the same object, whose lifespan still has five mind moments remaining—death with a past object followed by rebirth-linking with a present object. For another, an inferior object enters through one of the five doors: two life-continuums, adverting, seeing, receiving, investigating, determining, five impulsions, two registrations, and a single death mind—fifteen mind moments; then rebirth-linking arises on the same object, whose lifespan still has a single mind moment remaining. For a person dwelling in a bad destination who has accumulated blameless kamma, the bright side should be substituted for the dark side. For a person dwelling in a good destination who has accumulated blameless kamma, that blameless kamma or its sign enters the mind door; for someone who has accumulated exalted kamma, only a sign of kamma appears. A death mind follows an impulsion process that ends in that object or consists of impulsion alone, and then good-destination rebirth-linking occurs—with a past or not-to-be-stated object. Or a sign of a good destination—the visible form of a mother’s womb, park, palace, or wish-fulfilling tree—enters the mind door. Or relatives present at the five doors visible form as garlands and banners, sound as hearing Dhamma or a musical offering, odor as incense or perfume, flavor as honey or molasses, or touch as Chinese cloth or Somāra cloth, saying, “Dear one, this offering to the Buddha is being made for you; let your mind become serene.” After determining come five impulsions, two registrations, and a death mind; rebirth-linking occurs on the same object while it remains for a single mind moment. When a person dwelling in a good destination has attained an exalted mind, a sign consisting of sense-sphere wholesome kamma, a sign of kamma, a sign of destination, an earth kasiṇa or the like, or an exalted mind enters the mind door; or a sublime object enters through the eye or ear. After five impulsions—those bound for an exalted plane have no registration—come death and rebirth-linking in a sense-sphere good destination or an exalted plane. Rebirth-linking immediately after death in the immaterial sphere should be understood in the same way. For a person dwelling in a bad destination who has performed evil kamma, kamma, a sign of kamma, or a sign of destination enters the mind door, or an unwholesome object enters through one of the five doors, and after death comes bad-destination rebirth-linking. In this way the nineteen consciousnesses are shown to occur by way of rebirth-linking. 〔Reading〕 This section is the closest thing in the whole work to slow-motion photography: the final cognitive process is counted down to “five mind moments of lifespan remaining” and “a single mind moment remaining.” There are two points. First, there are only five impulsions at death—their force is weak, with no time to make weighty kamma, so what is grasped is kamma that is “weighty, habitual, near, or previously done” (§6). Second, the passage about relatives—“let your mind become serene”—is a rare guide to care at the end of life: before the death mind, give the person a wholesome object—a flower, the sound of Dhamma, fragrance, sweetness, fine cloth—and the rebirth-linking mind will grasp it. Death is not an instant but a sequence of minds that wholesome conditions can influence. 〔Observation〕
§05 Kamma’s Two Conditions and the Divisions of Rebirth-Linking—Mixed, Sexed, and Material Decads → Vernacular §5
The nineteen resultant consciousnesses at rebirth-linking proceed through kamma in two ways: the kamma that produces them is their condition by asynchronous kamma condition and decisive-support condition (vernacular §5). Through the divisions beginning with mixed, they are twofold as mixed or unmixed with materiality; threefold through the three kinds of becoming; fourfold through the four modes of birth; fivefold through the five destinations; sevenfold through the seven stations of consciousness; and eightfold through the nine abodes of beings. What is mixed is twofold according to sex: in fine-material becoming it lacks the femininity and masculinity faculties, while in sense becoming it arises together with sex except in the rebirth-linking of a person born a eunuch. What is sexed is again twofold as female or male. Together with the first, at minimum two or three decads arise—the basis and body decads, or these plus the sex decad. In egg-born and womb-born birth, this becomes the “kalala,” whose measure is like clarified butter lifted by a single fiber of newly grown wool. The presence or absence of the modes of birth is as follows: hell and devas other than earth-dwelling devas—and petas consumed by thirst—have spontaneous birth only; all four modes occur among animals, petas, humans, and earth-dwelling devas. Among fine-material brahmās, the eye decad, ear decad, basis decad, and life nonad make thirty-nine material phenomena arising together with rebirth-linking consciousness. Among other moisture-born and spontaneously born beings, the upper limit is seventy material phenomena in seven decads, which are always present among devas; the lower limit is thirty material phenomena—the tongue, body, and basis decads—for a being born blind and deaf, without a nose, and sexless. The eye decad consists of visible form, odor, flavor, nutritive essence, the four great elements, eye-sensitivity, and life. 〔Reading〕 “The kalala—whose measure is like clarified butter lifted by a single fiber of newly grown wool”: the Commentator measures the beginning of a life at this minute scale. Yet it arises simultaneously with rebirth-linking consciousness, through conascence condition (17-03)—there is neither first a body and then a mind, nor a mind that enters a body.
§06 Similarity and Difference between Death and Birth, Continuity without Self—Neither Identical nor Different → Vernacular §6
The difference and nondifference between death and rebirth-linking should be fully understood by aggregates, object, destination, roots, feeling, rapture, applied thought, and sustained thought (vernacular §6). Death with four immaterial aggregates may be followed by rebirth-linking with the same four aggregates and the same object, by rebirth-linking taking an exalted internal dhamma as object, or by sense-sphere rebirth-linking with five aggregates. Death with five aggregates may be followed by immaterial rebirth-linking with four aggregates. Death with a past object may be followed by rebirth-linking with a present object; death in a good destination by rebirth-linking in a bad destination; rootless death by rooted rebirth-linking; two-rooted by three-rooted; equanimity-associated by joy-associated; without rapture by with rapture; without applied thought by with applied thought; without sustained thought by with sustained thought; or without applied and sustained thought by with both—and the reverse combinations should be understood. “What approaches another becoming is only the dhamma that has obtained its conditions. It does not migrate there from the former becoming, nor does it exist without causes coming from there.” Only material and immaterial dhammas arise and approach another becoming, not a being or a living creature. Nothing migrates here from the former becoming, yet nothing appears here apart from causes coming from there. The manifest example is a dying person who cannot bear the knife of the final feeling: the body withers like a green palmyra leaf placed in the sun; the faculties beginning with the eye cease, while the body faculty, mind faculty, and life faculty remain only in the heart-basis. Consciousness occurs taking as object any of the weighty, habitual, near, or previously done kamma, sign of kamma, or sign of destination. Craving and ignorance remain unabandoned: craving bends toward the object covered by ignorance, and conascent formations hurl consciousness onward. Like a person crossing a ravine by grasping a rope tied to a tree on the near bank, it abandons the former basis and, relishing or not relishing, takes up the later basis produced by kamma; it occurs only through conditions beginning with its object. The former is called death and the later rebirth-linking. The latter has not come here from the former becoming, yet it has not appeared without causes arising from there—kamma, formations, inclination toward the object, and the rest. Echo, lamp, seal, and reflected image illustrate this: each has sound and the rest as its cause yet does not come from elsewhere. Through the bond of continuity there is neither absolute identity nor absolute difference. If there were absolute identity, curds would not be produced from milk; if there were absolute difference, curds would not depend upon milk. The same applies to every cause and what arises together from that cause; otherwise all worldly discourse would break down. Thus neither absolute identity nor absolute difference should be accepted. 〔Reading〕 This section is dependent origination’s most counterintuitive and most important stroke. The simile of crossing a ravine on a rope presents “rebirth” as an action: letting go of this bank and grasping the other—yet no person “runs” from this bank to the other; only this hand releases and that hand grasps. The four similes of echo, lamp, seal, and image say that it “does not come from elsewhere”: an echo is not sound that has run across, and the seal’s imprint is not the seal that has entered the clay. The simile of milk and curds makes “neither identical nor different” intelligible to anyone: curds are not milk—not the same self reborn—yet curds do not exist apart from milk—not annihilation without connection. 〔Observation〕
§07 The Result Is Neither Another’s nor Due to Another; the Experiencer Is Only a Designation; Formations Condition through Having Been Done → Vernacular §7
Difficulty: if the result appears without transmigration, then since the aggregates of this body have ceased and kamma does not reach the other place, does not the result belong to another and come from another? If there is no experiencer, whose result is it? (vernacular §7). Answer: within a continuity, the result neither belongs to another nor comes from another—absolute identity and difference have already been excluded within a single continuity. What establishes this is the efficacy applied to seeds: after efficacy has been applied to a mango seed, a distinctive result that has obtained its conditions arises later in the continuity of that seed. It does not belong to another seed or arise through efficacy applied elsewhere, nor do the seed and the efficacy reach the place where the result appears. The same applies to spells, crafts, and medicines applied to a young body but yielding their result in the grown body. Who is the experiencer?—through the mere arising of a result, the conventional designation “experiencer” is established. When fruit arises on a tree, people say, “the tree bears fruit”; when a painful or pleasant result arises, they say, “a deva experiences,” “a human experiences,” “he is happy,” or “he is in pain.” There is no other referent called an experiencer. Difficulty: if formations condition through existing, resultants would arise only in the moment when they occur; if they condition through not existing, results would arise constantly, both before and after. Answer: formations are conditions through having been done, not through existing and not through not existing—“Because sense-sphere wholesome kamma has been done and accumulated, resultant eye-consciousness has arisen.” After they have conditioned their result, they no longer produce result. This is like a guarantor, buyer, or debtor who acts so that property will be handed over: the very fact that the action has been done is the condition for the handover, not whether the act exists or does not exist; after the handover, that person is no longer responsible. 〔Reading〕 Three difficulties, three similes: mango seed and efficacy—the result does not belong to another; the tree bearing fruit—the experiencer is only a conventional expression; the guarantor—kamma conditions through “having been done” and need not still be present. Together they constitute the Theravāda’s entire answer to “If there is no self, how can there still be kammic result?” Kamma needs neither a carrier nor an experiencer: within a single continuity, what has been done is done, and when the result comes, saying “he experiences” is only a convention. 〔Observation〕
§08 Allocation among Three Kinds of Becoming, Four Modes of Birth, Five Destinations, Seven Stations of Consciousness, and Nine Abodes of Beings → Vernacular §8
To dispel confusion about the thirty-two resultant consciousnesses, it should be understood, in terms of rebirth-linking and occurrence among the kinds of becoming and the rest, which consciousnesses these formations condition and how they condition them (vernacular §8)—three kinds of becoming, four modes of birth, five destinations, seven stations of consciousness, and nine abodes of beings. Meritorious formation: in sense becoming and a good destination, the eight sense-sphere volitions condition nine resultant consciousnesses at rebirth-linking by asynchronous kamma condition and decisive-support condition; in fine-material becoming, the five fine-material volitions condition five consciousnesses only at rebirth-linking. In occurrence, sense-sphere meritorious formation conditions seven minor resultants—excluding the equanimity-associated rootless mind-consciousness element—in a sense-sphere good destination, five in fine-material becoming, eight minor resultants in a sense-sphere bad destination (when Mahāmoggallāna Thera encounters an agreeable object while traveling through hell, or when animals and powerful petas obtain an agreeable object), sixteen wholesome resultants in both occurrence and rebirth-linking in a sense-sphere good destination, and ten in both occurrence and rebirth-linking in fine-material becoming. Demeritorious formation: in a sense-sphere bad destination, it conditions a single consciousness at rebirth-linking, six in occurrence, and seven in both occurrence and rebirth-linking; in a sense-sphere good destination, seven in occurrence; and in fine-material becoming, four in occurrence, through seeing an undesirable visible form or hearing an undesirable sound belonging to the sense sphere—there are no undesirable visible forms and the rest in the brahmā or deva worlds. Imperturbable formation conditions four consciousnesses in both occurrence and rebirth-linking in immaterial becoming. Through the doorway summary: in two kinds of becoming, four modes of birth, two destinations, four stations of consciousness, and four abodes of beings—among non-percipient beings, formations produce materiality alone—meritorious formation conditions twenty-one resultant consciousnesses in rebirth-linking and occurrence; in one becoming, four modes of birth, three destinations, a single station of consciousness, and a single abode of beings, demeritorious formation conditions seven; in one becoming, one mode of birth, one destination, three stations of consciousness, and four abodes of beings, imperturbable formation conditions four. This is the detailed account of the clause “with formations as condition, consciousness.” 〔Reading〕 This allocation table answers a practical question: are wholesome resultants found in hell?—yes, in occurrence, as when Mahāmoggallāna encounters an agreeable object while traveling there. Are unwholesome resultants found in a brahmā realm?—four are found there in occurrence, but no disagreeable visible forms or sounds are found there. The results of wholesome and unwholesome kamma are not monochrome in every plane.
For the General Reader
This unit is the longest, but taking away three similes is enough. First, crossing a ravine on a rope—no person passes from death to birth; only this hand releases and that hand grasps. Second, milk and curds—the mind of the next life is not the self of this life, just as curds are not milk, but neither are they unrelated, for curds do not exist apart from milk: neither identical nor different. Third, the guarantor—kamma conditions through “having been done” and need not still be present; when the result comes, it does not require an experiencer, and “he experiences” is only a convention, like “the tree bears fruit.” There is also a sentence that can be used when another person is dying: before the death mind, give that person a wholesome object—a flower, the sound of Dhamma, fragrance, sweetness, fine cloth, and the words “let your mind become serene”—and the rebirth-linking mind will grasp it.
To read this unit in full: vernacular §§1–8 translate in full, paragraph by paragraph, the thirty-two resultant consciousnesses, occurrence and rebirth-linking, the cognitive process at the juncture of death and birth, the discussion of neither identity nor difference, the discussion of result and experiencer, and the allocation among the kinds of becoming and the rest.
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 ### Saṅkhārapaccayāviññāṇapadavitthārakathā。
段號域 譯底欄之段號自〔CSCD §620〕至〔CSCD §637〕，實落段號 16 個——其間〔CSCD §632〕〔CSCD §633〕二號不落，其詳見目三之校記。本篇於譯底欄之幅為 30,590 位元組——為本品十一單元中最長之篇（次長者為緣起總說之單元之 27,404）。
幅之正 以位元組計，本篇 30,590 為本品十一單元之最長，緣起總說之單元 27,404 次之。
篇之骨——三層 ①〔CSCD §620〕定「識」之數（三十二世間異熟識）與「何行生何識」之配；②〔CSCD §621〕至〔CSCD §635〕釋其轉起與結生二分，而以結生為主，其中〔CSCD §631〕至〔CSCD §635〕更答「無我而有相續」之三難；③〔CSCD §636〕至〔CSCD §637〕以三有四生五趣七識住九有情居為格而總配之。論主自標其第三層為 mukhamattapakāsanaṃ（唯示其門），不廣說。
論主自標之三處不取與不廣 ①〔CSCD §620〕Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni（出世間者於輪之說不相應故不取）——識之數限於三十二之由。②〔CSCD §622〕taṃ atisaṃkhittattā dubbijānaṃ（其過略而難解）——論自標前段之略而別開廣說。③〔CSCD §637〕Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ（此則自初以來唯示其門）。三處皆論主自陳，本目逐字錄其位而不代評。
篇末之收 本篇收於一縮排之句 Ayaṃ ''saṅkhārapaccayā viññāṇa''nti padasmiṃ vitthārakathā.（此為「行緣識」一句之廣說），與無明緣行廣說之單元之收式同。
前後接點 前承無明緣行廣說之單元：本篇首句 Saṅkhārapaccayā viññāṇapade 之句式逐字同彼篇之收所指之次句。後接識緣名色廣說之單元：本篇末以 Paṭisandhipavattīnaṃ, vasenete bhavādisu;（結生與轉起）之偈收，次篇即以 Viññāṇapaccayā nāmarūpapade 起——二篇之接即十二支之句序。
movement 品夾《總覽》繫本單元於 §B〈十二支〉與 §G〈緣起所立 — 無第一因、無我轉生、離二邊〉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。§G 之所以繫於本篇者：〔CSCD §631〕之 Santānabandhato natthi, ekatā nāpi nānatā（依相續之繫，無一性亦無異性）為「無我而有相續」一義於本品之逐字所本。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 viññāṇa（識）・saṅkhāra（行）・vipāka（異熟）・paṭisandhi（結生）・bhavaṅga（有分）・javana（速行）・citta（心）・cetasika（心所）・ārammaṇa（所緣）・hadayavatthu（心所依）・manodhātu・manoviññāṇadhātu（意界・意識界）・somanassa・upekkhā（喜・捨）・kusala／akusala（善／不善）・sugati／duggati（善趣／惡趣）・kāmabhava／rūpabhava／arūpabhava（欲有／色有／無色有）・二十四緣之諸名。以下唯列本篇新出者。
識之數與其配〔CSCD §620〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bāttiṃsa lokiyavipākaviññāṇāni | 三十二世間異熟識 | 本篇之所釋之全數：Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti | 〔CSCD §620〕 |
| ahetukamanoviññāṇadhātu | 無因意識界 | 意識二十二之一分，其數三 | 〔CSCD §620〕 |
| sahetukāni kāmāvacaravipākacittāni | 有因欲界異熟心 | 意識二十二之一分，其數八 | 〔CSCD §620〕 |
| upacitakammābhāve vipākābhāvato | 以無所積之業則無異熟故 | 論答「何以知識由行」之語 | 〔CSCD §620〕 |
| kaṭattā upacitattā | 以所作故所積故 | 所引經文之語；論後於〔CSCD §635〕以此二語立「以已作故為緣」之義 | 〔CSCD §620〕 |
| ekavīsatividhaṃ viññāṇaṃ | 二十一種識 | 福行所生之識之數（欲界十六・色界五） | 〔CSCD §620〕 |
轉起與結生〔CSCD §621〕–〔CSCD §622〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pavatti・paṭisandhi | 轉起・結生 | 識之二分：sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati | 〔CSCD §621〕 |
| pañcavokārabhava | 五蘊有 | 十三識唯於此轉起 | 〔CSCD §621〕 |
| sampaṭicchanakicca | 領受作用 | 二意界之作用 | 〔CSCD §621〕 |
| santīraṇakicca | 推度作用 | 三無因意識界之作用 | 〔CSCD §621〕 |
| tadārammaṇa | 彼所緣 | 心路之末位；論自標其復名 piṭṭhibhavaṅga（背有分）——一心二名 | 〔CSCD §621〕 |
| bhavaṅgavīthi | 有分之路 | 彼所緣所斷者 | 〔CSCD §621〕 |
| niyatadvārārammaṇavatthuṭṭhāna・niyatakicca | 門所緣所依處所定・作用定 | 十識之相；後諸識則以「不定」相對 | 〔CSCD §621〕 |
| cutikicca | 死作用 | 諸通結生之識於命終之作用 | 〔CSCD §621〕 |
| vīsati paṭisandhiyo | 二十結生 | 併無想結生而數：Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo | 〔CSCD §622〕 |
| ekūnavīsati paṭisandhicittāni | 十九結生心 | 與上為對——結生二十而結生心唯十九，其差即無想結生無心 | 〔CSCD §622〕 |
| jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsaka | 生盲・生聾・生狂・生瘖啞・黃門 | 善異熟無因意識界所結生之人 | 〔CSCD §622〕 |
| navattabbārammaṇa | 不可說所緣 | 結生三所緣之一；論自標無想結生為 anārammaṇā（無所緣） | 〔CSCD §622〕 |
死生之際〔CSCD §623〕–〔CSCD §627〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammanimitta | 業相 | 臨終所現三境之一 | 〔CSCD §623〕 |
| gatinimitta | 趣相 | 三境之三；論分 duggatinimitta（惡趣相）與 sugatinimitta（善趣相） | 〔CSCD §623〕・〔CSCD §625〕 |
| maraṇamañce nipanna | 臥於死床 | 臨終者之相 | 〔CSCD §623〕 |
| anupacchinnakilesabalavināmita | 為未斷之煩惱力所傾 | 結生心之所以起於彼境 | 〔CSCD §623〕 |
| mandībhūtavega | 勢用已鈍 | 臨終速行唯五之由：maraṇassa āsannabhāvena mandībhūtavegattā | 〔CSCD §623〕 |
| voṭṭhabbana | 確定 | 五門心路之一位 | 〔CSCD §623〕 |
| cittakkhaṇa | 心剎那 | 論之算之單位；論逐一數其十一・十五・五・一 | 〔CSCD §623〕 |
| mātukucchivaṇṇa | 母胎之色 | 善趣相之一：人間之相 | 〔CSCD §625〕 |
| uyyānavimānakapparukkha | 園・宮・劫樹 | 善趣相之二：天界之相 | 〔CSCD §625〕 |
| cīnapaṭṭasomārapaṭṭa | 支那衣・蘇摩羅衣 | 親屬為臨終者所設之觸境 | 〔CSCD §625〕 |
| mahaggatagatika | 趣大界者 | 論自標其 tadārammaṇaṃ natthi（無彼所緣） | 〔CSCD §626〕 |
結生之諸分別〔CSCD §628〕–〔CSCD §630〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nānākkhaṇikakammapaccaya | 異剎那業緣 | 業為結生識之緣之第一種 | 〔CSCD §628〕 |
| missa・amissa | 相雜・不相雜 | 結生識與色相雜與否之分 | 〔CSCD §628〕–〔CSCD §629〕 |
| viññāṇaṭṭhiti | 識住 | 分別之格之一，其數七 | 〔CSCD §628〕 |
| sattāvāsa | 有情居 | 分別之格之一；本篇於〔CSCD §628〕作 Sattāvāsavasena aṭṭhavidhaṃ hoti（依有情居為八種）而於〔CSCD §636〕作 nava sattāvāsā（九有情居） | 〔CSCD §628〕・〔CSCD §636〕 |
| sabhāva・abhāva | 有性・無性 | 相雜之結生識之二分（有男女根與否） | 〔CSCD §629〕 |
| jātipaṇḍaka | 生黃門 | 欲有中無性結生之例 | 〔CSCD §629〕 |
| vatthudasaka・kāyadasaka・bhāvadasaka | 所依十法・身十法・性十法 | 結生時之色聚 | 〔CSCD §629〕 |
| kalala | 羯羅藍 | 胎初之色；論以 jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ 量之 | 〔CSCD §629〕 |
| nijjhāmataṇhikapeta | 焦渴之餓鬼 | 論自標其唯化生 | 〔CSCD §630〕 |
| jīvitanavaka | 命九法 | 色界梵天結生時之色聚之一 | 〔CSCD §630〕 |
| ukkaṃsa・avakaṃsa | 上・下 | 色之數之極：上七十・下三十 | 〔CSCD §630〕 |
無我而有相續〔CSCD §631〕–〔CSCD §635〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bhedābhedavisesa | 異與不異之別 | 死與結生之八門對比之總名 | 〔CSCD §631〕 |
| laddhapaccaya | 已得緣者 | 論之關鍵語：Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti | 〔CSCD §631〕 |
| saṅkanti | 移轉 | 論之所遮：Nāssa tato saṅkanti, na tato hetuṃ vinā hoti | 〔CSCD §631〕 |
| māraṇantikavedanāsattha | 臨終受之刀 | 死時之受；論以 asayhānaṃ（不可忍）限之 | 〔CSCD §631〕 |
| garukasamāsevitāsannapubbakata | 重・慣行・近・宿作 | 臨終所現之業之四類 | 〔CSCD §631〕 |
| taṇhā nāmeti, sahajātasaṅkhārā khipanti | 渴愛傾之，俱生行擲之 | 死時識之所以趣後有 | 〔CSCD §631〕 |
| paṭighosa・padīpa・muddā・paṭibimba | 響・燈・印・影 | 四喻之名；論以之明「不來而有」 | 〔CSCD §631〕 |
| santānabandha | 相續之繫 | 論之判之所依：Ettha ca santānabandhato natthi ekatā nāpi nānatā | 〔CSCD §631〕 |
| sabbalokavohāralopa | 一切世間言說之壞 | 論之破：若執一或異則此過起 | 〔CSCD §631〕 |
| upabhuñjaka | 受用者 | 難者所立；論以 bhuñjakasammuti（受用之世俗名）答之 | 〔CSCD §634〕 |
| bhuñjakasammuti | 受用者之世俗名 | 論之答：Phalassuppattiyā eva, siddhā bhuñjakasammuti | 〔CSCD §634〕 |
| katattā | 以已作故 | 論之判：Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā | 〔CSCD §635〕 |
| pāṭibhoga | 保證者 | 論之喻之主 | 〔CSCD §635〕 |
本編既有校讀須併觀之四處 ①既有校讀之 §G 立「無我轉生」作「相續而非同一——「非彼非異」（na ca so na ca añño）；喻如燈燄傳燈、如印與印文」——其「相續而非同一」與譯底欄〔CSCD §631〕之 Santānabandhato natthi, ekatā nāpi nānatā 相合，定讀逐字保入；其所舉之「燈」「印」二喻亦與譯底欄之四喻（響・燈・印・影）中之二相合，定讀逐字保入；然既有校讀所引之巴利短語（其漢語作「非彼非異」）於本篇之譯底欄零命中——譯底欄之語為 na ekantamekatā vā nānatā vā upagantabbā。本目誌其實而不代改既有校讀。②既有校讀之 §G 立「依業有結生識（paṭisandhi）」，與譯底欄之結生二十、結生心十九相合；然「二十」「十九」二數既有校讀未出。誌其可核而不代補。③既有校讀之 §D 立異熟輪作「識、名色、六入、觸、受（及生、老死）」，與譯底欄本篇之三十二異熟識相貫；然「三十二」之數既有校讀未出，其算之逐項（眼識等十・二意界・三無因意識界・八有因欲界異熟・五色界・四無色界）唯譯底欄有之。誌其實。④既有校讀之 §C 立三世判攝而以「識、名色、六入、觸、受」為現在果；譯底欄本篇之結生與轉起之分即其所本，然本篇未出「三世」「四攝」「二十行相」諸語——其語在有輪之單元。誌其位而不代補。
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 16 個與版頁記 15 個，後者皆在註記之內）。圓括注 8 處，逐一為出處標記，無非出處之括注。引號 '' 實測 34 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本篇缺號之校記（本品全域唯此一處） 譯底欄之段號於〔CSCD §631〕與〔CSCD §634〕之間缺 §632・§633 二號。其核：本編對 CSCD 原始標記檔逐字核之——二者於原始標記檔為「唯號與點而無正文」之段，其偈頌正文別在其後之段；本編清檔之「空段不出」律遂連號略之，故此二號之不落為清檔之律所致，而其偈頌正文如實在檔。其正文之位（本欄實測）：Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti; 與 Siyuṃ nidassanānettha, paṭighosādikā atha; 二偈，皆落於〔CSCD §631〕之段內。故本篇之號雖缺二而文無一字之缺——此與無明緣行句之單元之「號誤而位不順」不同族（彼為源之誤植，此為清檔之律）。誌其實而不代補號。
本欄自出之二處引而不繫號 ①〔CSCD §625〕之 ''tānissa tasmiṃ samaye olambantī''tiādivacanato——同引於〔CSCD §623〕作 ''tānissa tasmiṃ samaye olambantī''tiādivacanato (ma. ni. 3.248) 而繫號，至〔CSCD §625〕復出則不繫。同一引二見而一繫一不繫，誌其字面之實而不判。②〔CSCD §629〕以下諸段之偈皆論主自作，不在此列。
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 §620〕 | Yathāha –／''Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… | 欲界福行所生之十六識 | (dha. sa. 431, 498) |
| 〔CSCD §620〕 | Yathāha –／''Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharatī''ti | 色界福行所生之五識 | (dha. sa. 499) |
| 〔CSCD §620〕 | Yathāha –／''Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… | 非福行所生之七識 | (dha. sa. 556) |
| 〔CSCD §620〕 | Yathāha –／''Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ…pe… | 不動行所生之四識 | (dha. sa. 501) |
| 〔CSCD §623〕 | ''tānissa tasmiṃ samaye olambantī''tiādivacanato | 臨終時業與業相之現前 | (ma. ni. 3.248) |
| 〔CSCD §628〕 | Vuttañhetaṃ ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti | 業為異熟之親依止緣 | (paṭṭhā. 1.1.423) |
| 〔CSCD §635〕 | Yathāha – ''kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī''tiādi | 「以已作故為緣」之據——與〔CSCD §620〕之首引同源而字有一異，見下 | (dha. sa. 431) |
同一經文之二引而字有一異〔本欄實測〕 〔CSCD §620〕之首引作 kaṭattā upacitattā，而〔CSCD §635〕之復引作 katattā upacitattā——前者作 kaṭattā、後者作 katattā。且〔CSCD §635〕之論主自語亦一貫作 Katattāyeva hi saṅkhārā。本欄誌其字面之異而不判其為傳本之別、清檔之記或論主之改。
論主自作之偈九首 本篇之偈皆論主自作而非所引：〔CSCD §628〕Pavattamānaṃ sandhimhi, dvedhā kammena vattati;・〔CSCD §629〕Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā;・〔CSCD §630〕Niraye bhummavajjesu, devesu ca na yoniyo; 與 Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni;・〔CSCD §631〕Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi; 與 Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti; 與 Siyuṃ nidassanānettha, paṭighosādikā atha;・〔CSCD §634〕Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato; 與 Phalassuppattiyā eva, siddhā bhuñjakasammuti;・〔CSCD §635〕Katattā paccayā ete, na ca niccaṃ phalāvahā;・〔CSCD §636〕Paṭisandhipavattīnaṃ, vasenete bhavādisu;（末於〔CSCD §637〕重出一次）。諸偈皆以「偈立其綱・散文逐句回提而釋」之式行文，Missaṃ dvidhā bhāvabhedāti・Sabhāvaṃ tattha ca dvidhāti・Dve vā tayo vā dasakā omato ādinā sahāti・Tivaṭṭamanavaṭṭhitaṃ bhamatīti 之族即其回提。
義注二說並存之一處 〔CSCD §621〕論於彼所緣之心路數出二說：majjhimaṭṭhakathāyaṃ vuttaṃ（中部義注所說：一次或二次）與 Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā（阿毘達磨義注則來二心路）。論陳二說而不判其孰是——本目逐字錄其位而不代裁。
引式之數〔本欄實測〕 Yathāha 5 處・Vuttañhetaṃ 1 處・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 8 處・7 種，其分布為法集 5（dha. sa. 431, 498・dha. sa. 499・dha. sa. 501・dha. sa. 556・dha. sa. 431）・中部 1・發趣 1。本篇之引全屬論藏與中部一經，而其五引皆為「何業生何識」之逐一列舉——引之用途之單一，為本品十一單元中之最。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 1 見、連聲之比況形 1 見（pakkhittaharitatālapaṇṇamiva）、sadisa 諸形 零命中、upamā 諸形 零命中。另有 Yathā hi 起之對句式喻 3 見與 nidassana（例示）之語 4 見。本篇之譬喻密度為本品十一單元中最疏者——三十餘千位元組而比況詞唯二，與有輪之單元（二十二千位元組而 viya 三十見）恰成兩極。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §631〕 | ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre | 如置於日中之青多羅葉之漸枯——臨終之身 |
| 〔CSCD §631〕 | orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya | 如攀繫於此岸樹之繩而越溝渠者——識之捨前依而取後依 |
| 〔CSCD §631〕 | Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ | 如響・燈・印・影以聲等為因而不從他處來——識不自前有來而由前有之因生 |
| 〔CSCD §634〕 | Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ | 如於菴羅種等施功則其種之相續於後時生果——果不屬他種亦不由他功 |
| 〔CSCD §634〕 | Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi | 如明咒工巧藥等施於幼身而於後時於長身生果——同上之第二例 |
| 〔CSCD §634〕 | Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati | 如以樹之一分之果生而說「樹結果」——「受用者」唯是世俗名 |
| 〔CSCD §635〕 | Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti | 如世間之保證人買物或舉債——行以「已作」為緣而不常生果 |
四喻之一句並下 〔CSCD §631〕之 paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ 一句之內以連字號連四喻之名而並舉，其後之釋句復以 paṭighosa-padīpa-muddā-chāyā 出之——四名之末一目二處不同（前作 paṭibimba〔影像〕，後作 chāyā〔影〕）。誌其字面之異而不判其為傳本之別或論主之換辭。
乙・修辭之可核觀察 ①本篇之骨為逐位之列數：cittakkhaṇā atītā honti 之算式實測 2 見（十一與十五），而其後之結生位之算亦二見（餘五與餘一）——論以心剎那之數逐一定死生之際，為本品唯一以剎那計數行文之篇。②Kathaṃ? 之引釋式實測 2 見・Kasmā? 自問 1 見・? 全篇 5 見。③偈頌實測：縮排之行 29 行——為本品十一單元之最多；其中論主自作之偈十二首二十四行，餘五行為所引經文之收句（逐行實測）。④…pe… 省略式 4 見，逐一在所引之法集之文之內。⑤「應知」一語之屈折諸形全篇 16 見。⑥死生行相之收束式（以 Ayaṃ 或 Ayampi 起而繫 ārammaṇāya 者）實測 10 見，其中 5 見更以 pavattanākāro 收之——十收即〔CSCD §623〕至〔CSCD §627〕五段之骨。⑦Seyyathidaṃ – 之開列式 2 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 §620〕 Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni | 緣起總說之單元〔CSCD §584〕 | 彼篇立 vaṭṭakathā（輪之說）一語而以無明與有愛為其首，本篇以之為取捨之準 |
〔CSCD §620〕 Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce | 無明緣行句之單元〔CSCD §592〕 | 彼篇立二十九思之三行，本篇逐一配之於識 |
〔CSCD §628〕 ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti | 發趣二十四緣之單元〔CSCD §602〕・〔CSCD §606〕 | 彼篇立親依止緣與業緣之相，本篇以二緣配業與結生識 |
〔CSCD §629〕 vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā | 識緣名色廣說之單元〔CSCD §638〕 | 彼篇以同二三十法聚立結生位名色之法數二十三與三十三 |
〔CSCD §631〕 Santānabandhato natthi, ekatā nāpi nānatā | 無明緣行廣說之單元〔CSCD §619〕・有輪之單元〔CSCD §660〕 | 前者以五處之迷遮「有情移轉」之計，後者以一性與異性二理趣立同一義 |
〔CSCD §634〕 Bījānaṃ abhisaṅkhāro, etassatthassa sādhako | 有輪之單元〔CSCD §658〕・〔CSCD §660〕 | 彼篇復以 Bhave sati jāti hoti bīje sati aṅkuro viya 與 bījassa aṅkurādibhāvena rukkhabhāvappatti viya 用種子之喻 |
〔CSCD §636〕 tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsā | 取緣有廣說之單元〔CSCD §647〕 | 彼篇以三有九生有之分廣說「有」一語，本篇之格與之相貫 |
〔CSCD §637〕 Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ | 名色緣六處廣說之單元〔CSCD §641〕 | 彼篇亦以 Idamettha mukhamattaṃ 自標其唯示其門而不廣說——二篇之自限同式 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli item in this layer is taken verbatim from the base-text column in this unit’s source file. A single locus form is used: 〔CSCD §NN〕, checkable verbatim against the base-text column. This chapter has no in-house Pāli aligned by page, so page ranges are not recorded.
Title The base-text column contains a single ### subsection, whose title is this division’s ### Saṅkhārapaccayāviññāṇapadavitthārakathā.
Paragraph-number range The base-text column runs from 〔CSCD §620〕 through 〔CSCD §637〕, with 16 paragraph numbers actually present—〔CSCD §632〕 and 〔CSCD §633〕 do not occur within the range; the collation note in Section III gives the details. This division spans 30,590 bytes in the base-text column—the longest of this chapter’s eleven units (the next longest is the general unit on dependent origination at 27,404).
Verification of relative length Measured by bytes, this division’s 30,590 is the longest of the chapter’s eleven units, and the general unit on dependent origination, at 27,404, is second-longest.
The unit’s backbone—three levels (1) 〔CSCD §620〕 establishes the number of kinds of “consciousness” (thirty-two mundane result consciousnesses) and the correspondence of which formation produces which consciousness. (2) 〔CSCD §621〕 through 〔CSCD §635〕 explain their two divisions, occurrence and rebirth-linking, principally the latter; within this, 〔CSCD §631〕 through 〔CSCD §635〕 further answer three challenges concerning “continuity without a self.” (3) 〔CSCD §636〕 through 〔CSCD §637〕 give an overall mapping according to three kinds of existence, four kinds of birth, five destinations, seven stations of consciousness, and nine abodes of beings. The Commentator himself marks the third level as mukhamattapakāsanaṃ (a mere indication of the entrance) and does not elaborate it.
Three Places Where the Commentator Expressly Excludes or Declines Elaboration (1) Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni in 〔CSCD §620〕 (the supramundane are not included because they do not belong to an account of the round)—the reason the count of consciousnesses is limited to thirty-two. (2) taṃ atisaṃkhittattā dubbijānaṃ in 〔CSCD §622〕 (that is hard to understand because it is excessively brief)—the Commentator expressly marks the preceding passage as brief and opens a separate detailed account. (3) Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ in 〔CSCD §637〕 (here, beginning from the start, this is a mere indication of the entrance). All three are the Commentator’s own statements; this section records their locations verbatim without evaluating them on his behalf.
The unit’s close This division ends with the indented sentence Ayaṃ ''saṅkhārapaccayā viññāṇa''nti padasmiṃ vitthārakathā. (this is the detailed account of the phrase “with formations as condition, consciousness”), the same closing formula as in the detailed unit on ignorance conditioning formations.
Connections before and after The preceding unit gives the detailed account of ignorance conditioning formations: the construction of this division’s opening words Saṅkhārapaccayā viññāṇapade is verbatim the same as the next clause indicated by that division’s close. It is followed by the detailed unit on consciousness conditioning name-and-materiality: this division closes with the verse Paṭisandhipavattīnaṃ, vasenete bhavādisu; (rebirth-linking and occurrence), and the next begins with Viññāṇapaccayā nāmarūpapade—the connection between the two divisions is simply the order of clauses among the twelve links.
Movement The chapter’s accompanying Overview links this unit to §B “The Twelve Links” and §G “What Dependent Origination Establishes—No First Cause, No Transmigrating Self, Free of Two Extremes.” The chapter-section wording linked there appears verbatim in that table and is not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted. The reason §G is linked to this division: Santānabandhato natthi, ekatā nāpi nānatā in 〔CSCD §631〕 (through the bond of continuity there is neither identity nor difference) is the verbatim basis in this chapter for the meaning “continuity without a self.”
II. Terms and Renderings
This section records only this division’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters or earlier units of this chapter are not explained again. Terms already established that occur here are viññāṇa (consciousness)・saṅkhāra (formations)・vipāka (result)・paṭisandhi (rebirth-linking)・bhavaṅga (life-continuum)・javana (impulsion)・citta (mind)・cetasika (mental factor)・ārammaṇa (object)・hadayavatthu (heart-basis)・manodhātu・manoviññāṇadhātu (mind-element・mind-consciousness-element)・somanassa・upekkhā (joy・equanimity)・kusala／akusala (wholesome／unwholesome)・sugati／duggati (good destination／bad destination)・kāmabhava／rūpabhava／arūpabhava (sense-sphere existence／fine-material existence／immaterial existence)・the names of the twenty-four conditions. Only terms new in this division are listed below.
The Number of Consciousnesses and Their Correspondences 〔CSCD §620〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bāttiṃsa lokiyavipākaviññāṇāni | thirty-two mundane result consciousnesses | the complete count explained in this division: Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti | 〔CSCD §620〕 |
| ahetukamanoviññāṇadhātu | rootless mind-consciousness-element | a division within the twenty-two kinds of mind-consciousness; its count is three | 〔CSCD §620〕 |
| sahetukāni kāmāvacaravipākacittāni | sense-sphere result minds with roots | a division within the twenty-two kinds of mind-consciousness; its count is eight | 〔CSCD §620〕 |
| upacitakammābhāve vipākābhāvato | because when there is no accumulated kamma there is no result | the treatise’s answer to “how is it known that consciousness arises from formations?” | 〔CSCD §620〕 |
| kaṭattā upacitattā | because it was done, because it was accumulated | words in the cited canonical passage; later, at 〔CSCD §635〕, the treatise uses these two expressions to establish the meaning “conditions because already done” | 〔CSCD §620〕 |
| ekavīsatividhaṃ viññāṇaṃ | 21 kinds of consciousness | the number of consciousnesses produced by meritorious formation (sixteen of the sense sphere and five of the fine-material sphere) | 〔CSCD §620〕 |
Occurrence and Rebirth-Linking 〔CSCD §621〕–〔CSCD §622〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pavatti・paṭisandhi | occurrence・rebirth-linking | the two divisions of consciousness: sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati | 〔CSCD §621〕 |
| pañcavokārabhava | five-constituent existence | thirteen consciousnesses occur only in occurrence here | 〔CSCD §621〕 |
| sampaṭicchanakicca | function of receiving | the function of the two mind-elements | 〔CSCD §621〕 |
| santīraṇakicca | function of investigating | the function of the three rootless mind-consciousness-elements | 〔CSCD §621〕 |
| tadārammaṇa | registration | the final position in a cognitive process; the treatise expressly gives it the further name piṭṭhibhavaṅga (rear life-continuum)—a single mind with two names | 〔CSCD §621〕 |
| bhavaṅgavīthi | course of the life-continuum | what registration interrupts | 〔CSCD §621〕 |
| niyatadvārārammaṇavatthuṭṭhāna・niyatakicca | fixed door, object, basis, and position・fixed function | characteristics of the ten consciousnesses; later consciousnesses are contrasted as “not fixed” | 〔CSCD §621〕 |
| cutikicca | function of death | the function at life’s end of consciousnesses that also perform rebirth-linking | 〔CSCD §621〕 |
| vīsati paṭisandhiyo | twenty rebirth-linkings | the count including nonpercipient rebirth-linking: Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo | 〔CSCD §622〕 |
| ekūnavīsati paṭisandhicittāni | nineteen rebirth-linking minds | contrasted with the preceding—there are twenty rebirth-linkings but only nineteen rebirth-linking minds; the difference is precisely that nonpercipient rebirth-linking has no mind | 〔CSCD §622〕 |
| jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsaka | blind from birth・deaf from birth・mad from birth・mute from birth・eunuch | persons whose rebirth-linking is through wholesome-result rootless mind-consciousness-element | 〔CSCD §622〕 |
| navattabbārammaṇa | not-to-be-stated object | one of the three objects of rebirth-linking; the treatise expressly marks nonpercipient rebirth-linking as anārammaṇā (without an object) | 〔CSCD §622〕 |
At the Juncture of Death and Rebirth 〔CSCD §623〕–〔CSCD §627〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammanimitta | sign of kamma | one of the three objects appearing near death | 〔CSCD §623〕 |
| gatinimitta | sign of destination | third among the three objects; the treatise distinguishes duggatinimitta (sign of a bad destination) and sugatinimitta (sign of a good destination) | 〔CSCD §623〕・〔CSCD §625〕 |
| maraṇamañce nipanna | lying on a deathbed | characteristic of the dying person | 〔CSCD §623〕 |
| anupacchinnakilesabalavināmita | bent by the force of unabandoned defilements | why the rebirth-linking mind arises upon that object | 〔CSCD §623〕 |
| mandībhūtavega | its force grown dull | why there are only five impulsions near death: maraṇassa āsannabhāvena mandībhūtavegattā | 〔CSCD §623〕 |
| voṭṭhabbana | determining | a position in the five-door cognitive process | 〔CSCD §623〕 |
| cittakkhaṇa | mind-moment | the treatise’s unit of calculation; it counts eleven・fifteen・five・a single mind-moment item by item | 〔CSCD §623〕 |
| mātukucchivaṇṇa | appearance of a mother’s womb | first sign of a good destination: a sign of the human world | 〔CSCD §625〕 |
| uyyānavimānakapparukkha | park・mansion・wishing tree | second sign of a good destination: a sign of the heavenly world | 〔CSCD §625〕 |
| cīnapaṭṭasomārapaṭṭa | Chinese cloth・Somāra cloth | tangible objects arranged by relatives for a dying person | 〔CSCD §625〕 |
| mahaggatagatika | destined for the exalted sphere | the treatise expressly says tadārammaṇaṃ natthi (there is no registration) | 〔CSCD §626〕 |
Divisions of Rebirth-Linking 〔CSCD §628〕–〔CSCD §630〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nānākkhaṇikakammapaccaya | different-moment kamma condition | the first mode in which kamma conditions rebirth-linking consciousness | 〔CSCD §628〕 |
| missa・amissa | mixed・unmixed | division according to whether rebirth-linking consciousness is mixed with materiality | 〔CSCD §628〕–〔CSCD §629〕 |
| viññāṇaṭṭhiti | station of consciousness | a framework of classification, numbering seven | 〔CSCD §628〕 |
| sattāvāsa | abode of beings | a framework of classification; this division reads Sattāvāsavasena aṭṭhavidhaṃ hoti in 〔CSCD §628〕 (eightfold according to abodes of beings) but nava sattāvāsā in 〔CSCD §636〕 (nine abodes of beings) | 〔CSCD §628〕・〔CSCD §636〕 |
| sabhāva・abhāva | with sex・without sex | the two divisions of mixed rebirth-linking consciousness (with or without female or male faculty) | 〔CSCD §629〕 |
| jātipaṇḍaka | eunuch from birth | example of rebirth-linking without sex in sense-sphere existence | 〔CSCD §629〕 |
| vatthudasaka・kāyadasaka・bhāvadasaka | basis decad・body decad・sex decad | material clusters at the moment of rebirth-linking | 〔CSCD §629〕 |
| kalala | kalala | materiality at the beginning of embryonic life; the treatise measures it as jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ | 〔CSCD §629〕 |
| nijjhāmataṇhikapeta | departed beings consumed by thirst | the treatise expressly says they are spontaneous-born only | 〔CSCD §630〕 |
| jīvitanavaka | life nonad | a material cluster at rebirth-linking among fine-material brahmās | 〔CSCD §630〕 |
| ukkaṃsa・avakaṃsa | maximum・minimum | the extremes in the count of material phenomena: seventy at the maximum and thirty at the minimum | 〔CSCD §630〕 |
Continuity Without a Self 〔CSCD §631〕–〔CSCD §635〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bhedābhedavisesa | distinction of difference and nondifference | general name for the comparison of death and rebirth-linking through eight aspects | 〔CSCD §631〕 |
| laddhapaccaya | having obtained conditions | the treatise’s key expression: Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti | 〔CSCD §631〕 |
| saṅkanti | transmigration | what the treatise excludes: Nāssa tato saṅkanti, na tato hetuṃ vinā hoti | 〔CSCD §631〕 |
| māraṇantikavedanāsattha | knife of feeling at life’s end | feeling at death; the treatise qualifies it with asayhānaṃ (unbearable) | 〔CSCD §631〕 |
| garukasamāsevitāsannapubbakata | weighty・habitual・proximate・previously done | four kinds of kamma that appear near death | 〔CSCD §631〕 |
| taṇhā nāmeti, sahajātasaṅkhārā khipanti | craving bends it, conascent formations propel it | why consciousness at death proceeds toward a later existence | 〔CSCD §631〕 |
| paṭighosa・padīpa・muddā・paṭibimba | echo・lamp・seal・reflection | names of four similes; the treatise uses them to clarify “there is arising without coming” | 〔CSCD §631〕 |
| santānabandha | bond of continuity | basis for the treatise’s judgment: Ettha ca santānabandhato natthi ekatā nāpi nānatā | 〔CSCD §631〕 |
| sabbalokavohāralopa | collapse of all worldly discourse | the consequence in the treatise’s refutation: this fault follows if either identity or difference is held | 〔CSCD §631〕 |
| upabhuñjaka | experiencer | posited by the challenger; the treatise answers with bhuñjakasammuti (conventional designation of an experiencer) | 〔CSCD §634〕 |
| bhuñjakasammuti | conventional designation of an experiencer | the treatise’s answer: Phalassuppattiyā eva, siddhā bhuñjakasammuti | 〔CSCD §634〕 |
| katattā | because already done | the treatise’s judgment: Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā | 〔CSCD §635〕 |
| pāṭibhoga | guarantor | principal term in the treatise’s simile | 〔CSCD §635〕 |
Four Places Where This Edition’s Existing Critical Reading Must Be Considered Together (1) The existing critical reading’s §G establishes “no transmigrating self” as “continuity without identity—‘neither the same nor another’ (na ca so na ca añño).” Its “continuity without identity” accords with Santānabandhato natthi, ekatā nāpi nānatā in the base-text column at 〔CSCD §631〕, and the fixed reading is carried forward verbatim; two of its similes, “lamp” and “seal,” likewise correspond to two among the base-text column’s four similes (echo・lamp・seal・reflection), and the fixed reading is carried forward verbatim. The short Pāli expression cited by the existing critical reading (rendered in its Chinese as “neither that nor different”), however, has zero occurrences in this division’s base-text column; the wording there is na ekantamekatā vā nānatā vā upagantabbā. This section records the fact without emending the existing critical reading. (2) The existing critical reading’s §G establishes “rebirth-linking consciousness (paṭisandhi) conditioned by kamma,” which accords with the twenty rebirth-linkings and nineteen rebirth-linking minds in the base-text column; the numbers “twenty” and “nineteen,” however, are absent from the existing critical reading. What can be checked is recorded without supplying them there on its behalf. (3) The existing critical reading’s §D establishes the result round as “consciousness, name-and-materiality, the six bases, contact, feeling (and birth, aging-and-death),” continuous with the thirty-two result consciousnesses in this division’s base-text column; the number “thirty-two,” however, is absent from the existing critical reading, and its itemized calculation (ten beginning with eye-consciousness・two mind-elements・three rootless mind-consciousness-elements・eight sense-sphere results with roots・five fine-material-sphere results・four immaterial-sphere results) occurs only in the base-text column. The fact is recorded. (4) The existing critical reading’s §C establishes the three-period distribution and treats “consciousness, name-and-materiality, the six bases, contact, feeling” as present results; the division between rebirth-linking and occurrence in this base-text column is precisely its basis, but the expressions “three periods,” “four groupings,” and “twenty modes” do not occur in this division—they occur in the unit on the round of existence. Their locations are recorded without supplying them here.
III. Variant Readings
Material surface This division has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire division’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-account markers Porāṇā／porāṇā. Square brackets occur in only two forms (16 [§NN] paragraph numbers and 15 edition-page records, all of the latter inside annotations). There are 8 parenthetical annotations, each a source marker, with no non-source parenthetical annotations. The quotation marker '' occurs 34 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.
Collation Note on Missing Numbers in This Division (the Only Such Place in the Entire Chapter) Between 〔CSCD §631〕 and 〔CSCD §634〕, the base-text column lacks the two numbers §632 and §633. Verification: this edition’s underlying work file was checked verbatim against the raw CSCD marker file—in that file both are paragraphs “containing only a number and period, with no body text,” while the body text of their verses occurs in the subsequent paragraph; this edition’s clean-file rule that “empty paragraphs do not appear” therefore omits these consecutive numbers, so their absence results from the clean-file rule, while the verse text is present in the file exactly as found. Location of that text (measured in this column): the two verses Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti; and Siyuṃ nidassanānettha, paṭighosādikā atha; both occur within paragraph 〔CSCD §631〕. Thus two numbers are missing from this division, but not a single word of text is missing—a different class from the “wrong number in an irregular position” in the unit on the clause “ignorance conditions formations” (that instance is an error in the source; this instance follows the clean-file rule). The fact is recorded without supplying the missing numbers.
Two Citations Without Attached Numbers in This Column (1) ''tānissa tasmiṃ samaye olambantī''tiādivacanato in 〔CSCD §625〕—the same citation in 〔CSCD §623〕 reads ''tānissa tasmiṃ samaye olambantī''tiādivacanato (ma. ni. 3.248) and has an attached number, but its recurrence in 〔CSCD §625〕 does not. The same citation occurs twice, once with an attached number and once without; the literal fact is recorded without judgment. (2) The verses in the paragraphs from 〔CSCD §629〕 onward were composed by the Commentator and do not belong in this list.
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 Form [verbatim] | Gist of Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §620〕 | Yathāha – / ''Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… | sixteen consciousnesses produced by sense-sphere meritorious formation | (dha. sa. 431, 498) |
| 〔CSCD §620〕 | Yathāha – / ''Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharatī''ti | five consciousnesses produced by fine-material-sphere meritorious formation | (dha. sa. 499) |
| 〔CSCD §620〕 | Yathāha – / ''Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… | seven consciousnesses produced by demeritorious formation | (dha. sa. 556) |
| 〔CSCD §620〕 | Yathāha – / ''Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ…pe… | four consciousnesses produced by imperturbable formation | (dha. sa. 501) |
| 〔CSCD §623〕 | ''tānissa tasmiṃ samaye olambantī''tiādivacanato | the appearance of kamma and a sign of kamma near death | (ma. ni. 3.248) |
| 〔CSCD §628〕 | Vuttañhetaṃ ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti | kamma as decisive-support condition for result | (paṭṭhā. 1.1.423) |
| 〔CSCD §635〕 | Yathāha – ''kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī''tiādi | authority for “conditions because already done”—from the same source as the first citation at 〔CSCD §620〕 but with a single difference in wording; see below | (dha. sa. 431) |
A Single Difference in Wording Between Two Citations of the Same Canonical Passage [measured in this column] The first citation in 〔CSCD §620〕 reads kaṭattā upacitattā, while the repeated citation in 〔CSCD §635〕 reads katattā upacitattā—the earlier reads kaṭattā, the later katattā. Moreover, the Commentator’s own words in 〔CSCD §635〕 consistently read Katattāyeva hi saṅkhārā. This column records the literal difference without judging whether it is a difference in textual transmission, a feature of the clean file, or a change by the Commentator.
Nine Verses Composed by the Commentator Every verse in this division was composed by the Commentator rather than cited: Pavattamānaṃ sandhimhi, dvedhā kammena vattati; in 〔CSCD §628〕・Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā; in 〔CSCD §629〕・Niraye bhummavajjesu, devesu ca na yoniyo; and Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni; in 〔CSCD §630〕・Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi;, Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti;, and Siyuṃ nidassanānettha, paṭighosādikā atha; in 〔CSCD §631〕・Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato; and Phalassuppattiyā eva, siddhā bhuñjakasammuti; in 〔CSCD §634〕・Katattā paccayā ete, na ca niccaṃ phalāvahā; in 〔CSCD §635〕・Paṭisandhipavattīnaṃ, vasenete bhavādisu; in 〔CSCD §636〕 (repeated at the end of 〔CSCD §637〕). All these verses follow the pattern “the verse establishes the outline; prose takes it up phrase by phrase and explains it”; the family Missaṃ dvidhā bhāvabhedāti・Sabhāvaṃ tattha ca dvidhāti・Dve vā tayo vā dasakā omato ādinā sahāti・Tivaṭṭamanavaṭṭhitaṃ bhamatīti comprises such reprises.
A Place Where Two Commentarial Accounts Coexist In 〔CSCD §621〕, the treatise gives two accounts of the number of cognitive processes in registration: majjhimaṭṭhakathāyaṃ vuttaṃ (the Middle Collection Commentary says once or twice) and Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā (the Abhidhamma Commentary, however, gives two cognitive processes in registration). The treatise states both accounts without deciding which is correct—this section records their locations verbatim without adjudicating them.
Counts of Citation Formulas [measured in this column] Yathāha occurs 5 times・Vuttañhetaṃ once・Vuttampi cetaṃ, Tena vuttaṃ, Porāṇā, and kira all have zero occurrences. Parenthetical sources marked by the text total 8 occurrences and 7 distinct forms, distributed as 5 Dhammasaṅgaṇī occurrences (dha. sa. 431, 498・dha. sa. 499・dha. sa. 501・dha. sa. 556・dha. sa. 431)・1 Majjhima Nikāya occurrence・1 Paṭṭhāna occurrence. Every citation in this division belongs to the Abhidhamma Piṭaka except for a single Majjhima Nikāya passage, and all five of the former citations enumerate item by item “which kamma produces which consciousness”—the most uniform citation purpose among this chapter’s eleven units. These counts apply only to this division’s scope and do not extend to the whole work.
V. Similes and Rhetoric
This section records only where this division’s similes occur and what they illustrate, without literary evaluation.
A. Similes Measured comparison terms in this division: 1 occurrence at the lexical boundary of viya, 1 occurrence of an assimilated comparison form (pakkhittaharitatālapaṇṇamiva), zero occurrences of forms of sadisa, and zero occurrences of forms of upamā. There are also 3 occurrences of correlative similes beginning Yathā hi and 4 occurrences of the term nidassana (illustration). This division has the sparsest density of similes among this chapter’s eleven units—more than thirty thousand bytes but only two comparison terms, the opposite extreme from the unit on the round of existence (twenty-two thousand bytes and thirty occurrences of viya).
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §631〕 | ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre | like a green palmyra leaf placed in the sun and gradually withering—the body near death |
| 〔CSCD §631〕 | orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya | like a person who grasps a rope fastened to a tree on the near bank and crosses a ditch—consciousness relinquishes the former basis and takes up the subsequent basis |
| 〔CSCD §631〕 | Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ | as echo, lamp, seal, and shadow have sound and the rest as their causes without coming from elsewhere—consciousness does not come from a former existence but arises from causes in that existence |
| 〔CSCD §634〕 | Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ | as effort applied to a mango seed and the rest later produces a particular fruit in the continuity of that seed—the result does not belong to a different seed and does not arise from a different effort |
| 〔CSCD §634〕 | Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi | as knowledge, crafts, medicine, and the rest applied to a young body yield results later in a mature body—the second illustration of the same meaning |
| 〔CSCD §634〕 | Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati | as the arising of fruit, a part of the phenomena called a tree, leads to the statement “the tree bears fruit”—“experiencer” is merely a conventional designation |
| 〔CSCD §635〕 | Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti | like a guarantor in the world who purchases goods or takes a loan—formations condition through “having been done” and do not perpetually yield results |
Four Similes Juxtaposed in a Single Sentence paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ in 〔CSCD §631〕 joins the names of four similes with hyphens and presents them together in a single sentence; the subsequent explanatory sentence gives them again as paṭighosa-padīpa-muddā-chāyā—the final item among the four differs in the two places (the former has paṭibimba [reflection], the latter chāyā [shadow]). The literal difference is recorded without judging whether it is a difference in textual transmission or a substitution by the Commentator.
B. Verifiable Rhetorical Observations (1) The backbone of this division is item-by-item numerical enumeration: the calculation formula cittakkhaṇā atītā honti has 2 measured occurrences (eleven and fifteen), while the subsequent calculations at the rebirth-linking position likewise occur twice (five remaining and a single remaining)—the sole unit in this chapter whose account of the juncture between death and rebirth proceeds by counting mind-moments. (2) The explanatory question Kathaṃ? occurs 2 times・the self-question Kasmā? once・? occurs 5 times across the division. (3) Measured verse lines: 29 indented lines—the most among this chapter’s eleven units; among them are twelve verses composed by the Commentator in twenty-four lines, while the remaining five lines are closing lines of cited canonical passages (measured line by line). (4) The ellipsis form …pe… occurs 4 times, each within a cited Dhammasaṅgaṇī passage. (5) Inflected forms meaning “should be understood” occur 16 times across the division. (6) The death-and-rebirth pattern’s closing formula (beginning with Ayaṃ or Ayampi and connected with ārammaṇāya) occurs 10 times, of which 5 further close with pavattanākāro—these ten closings form the backbone of the five paragraphs from 〔CSCD §623〕 through 〔CSCD §627〕. (7) The listing formula Seyyathidaṃ – occurs twice.
The figures above were measured only within this division and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor; each referenced location is established only from terms verifiable within this division—the mapping between this division’s paragraph numbers and chapter sections is unknown, so the references are not linked to chapter sections and no conversion is estimated. No identification is made on the text’s behalf.
| Passage in This Division | Passage Referred To | Verifiable Basis |
|---|---|---|
〔CSCD §620〕 Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni | the general unit on dependent origination, 〔CSCD §584〕 | that division establishes the expression vaṭṭakathā (account of the round), with ignorance and craving for existence as its heads; this division uses it as a criterion for inclusion and exclusion |
〔CSCD §620〕 Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce | the unit on the clause “ignorance conditions formations,” 〔CSCD §592〕 | that division establishes the three formations comprising twenty-nine volitions; this division maps each individually to consciousness |
〔CSCD §628〕 ''kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo''ti | the unit on the twenty-four conditions of the Paṭṭhāna, 〔CSCD §602〕・〔CSCD §606〕 | that division establishes the characteristics of decisive-support and kamma conditions; this division applies both to kamma and rebirth-linking consciousness |
〔CSCD §629〕 vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā | the detailed unit on consciousness conditioning name-and-materiality, 〔CSCD §638〕 | that division uses the same two or three decads to establish the counts of twenty-three and thirty-three phenomena in name-and-materiality at the rebirth-linking moment |
〔CSCD §631〕 Santānabandhato natthi, ekatā nāpi nānatā | the detailed unit on ignorance conditioning formations, 〔CSCD §619〕・the unit on the round of existence, 〔CSCD §660〕 | the former excludes the belief that a being transmigrates through delusion in five fields; the latter establishes the same meaning through the two methods of identity and difference |
〔CSCD §634〕 Bījānaṃ abhisaṅkhāro, etassatthassa sādhako | the unit on the round of existence, 〔CSCD §658〕・〔CSCD §660〕 | that division reuses the seed simile in Bhave sati jāti hoti bīje sati aṅkuro viya and bījassa aṅkurādibhāvena rukkhabhāvappatti viya |
〔CSCD §636〕 tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsā | the detailed unit on clinging conditioning becoming, 〔CSCD §647〕 | that division explains the term “becoming” in detail through the division of three kinds of existence and nine kinds of kamma-process becoming; its framework is continuous with this division’s |
〔CSCD §637〕 Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ | the detailed unit on name-and-materiality conditioning the six bases, 〔CSCD §641〕 | that division likewise expressly marks a mere indication of the entrance without elaboration through Idamettha mukhamattaṃ—the two divisions share the same formula of self-limitation |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the lineage of commentaries.