清淨道論 行蘊Visuddhimagga · The Formations Aggregate
行蘊——除受想外的一切心理造作，以思為首。「因為它們行作有為，所以叫作行」。這是五堆裡最龐大的一堆：論主逐一給每一個心所相、味、現起、近因，再逐心配置——與欲界第一善心相應的三十六、與貪根第一心相應的十七、與瞋根第一心相應的十八、與疑相應的十三。數目要用時再查；此刻要拿的是：每一個心理造作都有它自己的相與因，沒有一件是「我在做」。
譬喻比定義好記。觸如沒皮的牛，碰到什麼都痛；信如淨水珠，又如渡瀑流者躍入；念如帝柱、如守門者——不是泛然覺察，是不漂浮、不忘失、守著門；定如無風處的燈焰——不是空白，是聚集。慚愧是護世者：以自己為重而捨惡如良家婦，以他人為重而捨惡如妓女。六對十二法是一顆能用的心的規格書：不熱惱、不沉重、不僵硬、能上手、無病、不彎——每一對對著一種煩惱寫。
不善這邊對稱：貪如捕猴的膠、熱鍋上的肉、油煙——不是東西讓你貪，是你在它上面看見了甜；瞋如被擊打的毒蛇，是先燒著自己的火；慢像狂；疑是治療已離、行道的障礙；掉舉如風中的水、幢幡、揚起的灰。異熟心的零件表少了悲喜與三離——它只是回聲。下次一個心起來，只問一句：這是哪一個零件？問得出來的那一刻，它就不是「我」了。
The formations aggregate is every mental construction apart from feeling and perception, headed by volition. “Because they form what is conditioned, they are called formations.” This is the largest of the five aggregates: the Commentator gives the characteristic, function, manifestation, and proximate cause of each mental factor and then distributes them mind by mind—thirty-six with the first sense-sphere wholesome consciousness, seventeen with the first greed-rooted mind, eighteen with the first hate-rooted mind, and thirteen with the mind associated with doubt. Consult the numbers when needed. For now, see that every mental construction has its own characteristic and causes; none is “something I am doing.”
Similes are easier to remember than definitions. Contact is like a flayed cow: whatever touches it hurts. Faith is like a water-clearing gem and like a person plunging into a flood. Mindfulness is like a gatepost and gatekeeper—not generalized awareness but not floating away, not forgetting, and guarding the gate. Concentration is like a lamp flame in a windless place—not blankness but gathering. Moral shame and moral dread guard the world: giving weight to oneself, a person abandons evil like a woman of good family; giving weight to others, like a courtesan. The six pairs of twelve factors specify a usable mind: not heated, not heavy, not rigid, wieldy, healthy, and straight—each pair is written against a defilement.
The unwholesome side is symmetrical. Greed is like monkey-lime, meat on a hot pan, and lampblack—the object does not make you greedy; you see sweetness in it. Hate is like a struck poisonous snake and is a fire that first burns its own support. Conceit resembles madness. Doubt is “treatment has departed” and obstructs practice. Restlessness is like wind-stirred water, a banner in the wind, and scattered ashes. The component table of resultant minds lacks compassion, sympathetic joy, and the three abstinences because a resultant is only an echo. When a mind next arises, ask: Which component is this? The moment the question can be asked, it is no longer “me.”
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 行蘊之總相與第一善心三十六之列 〔CSCD §458〕
行蘊之論
而前面所說的「凡有行作之相的，把那一切合為一起，就應當知道那是行蘊」——這裡所謂「行作之相」，就是作聚之相。那麼那是什麼呢？就是諸行。如所說的：「諸比丘，因為它們行作有為，所以叫作『行』。」它們以行作為相，以積聚為味，以遍布為現起，以其餘三蘊為近因。
這樣，雖然依相等等而為一種，但依類則有三種：善的、不善的、無記的。其中，與善識相應的是善的，與不善〔識〕相應的是不善的，與無記〔識〕相應的是無記的。
其中，先說與欲界第一善識¹相應的：定的有——以自形而來的二十七，或有法²的四；不定的有五：這樣共三十六。其中，觸、思、尋、伺、喜、精進、命、定、信、念、慚、愧、無貪、無瞋、無癡、身輕安、心輕安、身輕快性、心輕快性、身柔軟性、心柔軟性、身適業性、心適業性、身練達性、心練達性、身正直性、心正直性——這些是以自形而來的二十七。欲、勝解、作意、中捨性——這些是或有法的四。悲、喜³、身惡行離、語惡行離、邪命離——這些是不定的五。因為這些是有時才生起的，而且即使生起，也不是一起生起的。
§2 觸・思・精進・命・定・信・念・慚愧 〔CSCD §459–466〕
其中，它觸著，所以是「觸」。它以觸著為相，以相擊為味，以會合為現起，以現前之境為近因。因為它雖然同樣是無色法，卻正以觸著所緣的行相而轉起。而且它雖然不以一分而黏著，卻像色之於眼、聲之於耳那樣，使心與所緣相擊；由於它是依所謂三事會合的自己的原因而被說明的，所以以會合為現起。由於它在被相應的專注與根所遍察的境上無間而生起，所以說它以現前之境為近因。而依它是受的所依，就應當把它看作像沒有皮的牛。
它思惟，所以是「思」；意思就是合集。它以思之性為相，以積聚為味，以處理為現起——像上首弟子、大木匠等等那樣成辦自己的事與他人的事。而在憶起急務等等的時候，它以使諸相應法努力的樣子而轉起，就顯著了。
至於尋、伺、喜之中所應說的，那一切都已經在〈地遍之解釋〉裡初禪的釋文中說過了。
勇健之性，就是「精進」。它以努力為相，以支持諸俱生法為味，以不退沉為現起。依「悚懼者如理精勤」這句話，它以悚懼為近因；或者以發動精進之事為近因。應當知道：正確地發動起來的精進，是一切成就的根本。
以它而活，或者它自己活，或者它只是活著這件事而已——所以是「命」。而它的相等等，就應當依色的命根中所說的方法來了知。因為那是色法的命，這是無色法的命——這裡唯有這一點是差別。
它把心平等地安置於所緣，或者正確地安置，或者它只是心的安置這件事而已——所以是「定」。它以不散為相，或者以不散亂為相；以聚集諸俱生法為味，像水之於澡豆粉；以寂止為現起；特別是以樂為近因。應當把它看作像無風處燈焰的安住那樣，是心的安住。
以它而信，或者它自己信，或者它只是信這件事而已——所以是「信」。它以信為相，或者以確信為相；以澄淨為味，像淨水珠；或者以躍入為味，像渡瀑流的人。它以不濁為現起，或者以勝解為現起；以可信之事為近因，或者以聽聞正法等等的預流支為近因。應當把它看作像手、像財、像種子。
以它而憶念，或者它自己憶念，或者它只是憶念這件事而已——所以是「念」⁴。它以不漂浮為相，以不忘失為味，以守護為現起，或者以面對境為現起；以堅固的想為近因，或者以身等等的念處為近因。而由於它牢固地立於所緣，就應當把它看作像帝柱；由於它守護眼門等等，就應當把它看作像守門者。
由於身惡行等等而感到羞恥，所以是「慚」；這是「羞」的稱謂。由於那些同樣的事而感到怖畏，所以是「愧」；這是「對惡的怖懼」的稱謂。其中，慚以厭惡於惡為相，愧以怖懼〔於惡〕為相。慚以羞的樣子而不作諸惡為味，愧以怖懼的樣子〔而不作諸惡為味〕。而這二者都正如所說的那樣，以從惡退縮為現起，以自重與他重為近因。以自己為重而依慚捨惡，就像良家婦；以他人為重而依愧捨惡，就像妓女。應當知道：這兩法是護世者。
§3 三善根與六對十二法 〔CSCD §467–470〕
以它而不貪，或者它自己不貪，或者它只是不貪這件事而已——所以是「無貪」。於無瞋與無癡也是同樣的方法。其中，無貪以心於所緣不染為相，或者以不著為相，像蓮葉上的水珠；以不執取為味，像解脫的比丘；以不黏著為現起，像墮在不淨中的人。
無瞋以不暴為相，或者以不違逆為相，像順己的朋友；以除去瞋恨為味，或者以除去熱惱為味，像栴檀；以柔和之性為現起，像滿月。
無癡以如實通達為相，或者以無誤通達為相，像善射者所射之箭的貫穿；以照明境為味，像燈。它以無癡為現起，像入林的善導者。應當知道：這三者都是一切善法的根本。
身的輕安，是「身輕安」；心的輕安，是「心輕安」。而這裡所謂「身」，是受等等三蘊。把這兩者合起來說：身輕安與心輕安以寂止身與心的熱惱為相，以摧破身與心的熱惱為味，以身與心的不動與清涼之性為現起，以身與心為近因。應當知道：它們是使身與心不寂止的掉舉等等煩惱的對治。
身的輕快之性，是「身輕快性」；心的輕快之性，是「心輕快性」。它們以寂止身與心的沉重之性為相，以摧破身與心的沉重之性為味，以身與心的不遲鈍為現起，以身與心為近因。應當知道：它們是使身與心沉重的惛沉睡眠等等煩惱的對治。
身的柔軟之性，是「身柔軟性」；心的柔軟之性，是「心柔軟性」。它們以寂止身與心的僵硬為相，以摧破身與心的剛強之性為味，以不抗拒為現起，以身與心為近因。應當知道：它們是使身與心剛強的見與慢等等煩惱的對治。
身的適業之性，是「身適業性」；心的適業之性，是「心適業性」。它們以寂止身與心的不適業之性為相，以摧破身與心的不適業之性為味，以身與心於取所緣的成就為現起，以身與心為近因。應當知道：它們是使身與心不適業的其餘諸蓋等等的對治；它們於可淨信之事帶來淨信，於有益之行帶來堪任受用之性，像金的純淨。
身的練達之性，是「身練達性」；心的練達之性，是「心練達性」。它們以身與心的無病之性為相，以摧破身與心的病為味，以無過患為現起，以身與心為近因。應當知道：它們是使身與心成病的不信等等的對治。
身的正直之性，是「身正直性」；心的正直之性，是「心正直性」。它們以身與心的正直為相，以摧破身與心的諂曲之性為味，以不邪曲為現起，以身與心為近因。應當知道：它們是使身與心諂曲的誑與諂等等的對治。
§4 欲・勝解・作意・中捨・悲喜三離與諸善心之相應 〔CSCD §471–476〕
「欲」是「欲作」的稱謂。所以那欲以欲作為相，以尋求所緣為味，以對所緣有所希求為現起；那所緣就是它的近因。在取所緣的時候，應當把它看作心的伸手。
確信，就是「勝解」。它以決定為相，以不猶豫為味，以決斷為現起，以應決定之法為近因。應當把它看作像因陀羅柱那樣於所緣不動。
所作叫作「作」；於意中之作，就是「作意」。或者：由於它使意成為與前面的意不同的意，所以也是「作意」。而它有三種：令趣所緣的、令趣心路的、令趣速行的。
其中，令趣所緣的，就是「於意中之作」，所以是作意。它以驅使為相，以使諸相應法連結於所緣為味，以面對所緣為現起，以所緣為近因。它攝在行蘊之中，由於它令〔諸相應法〕趣於所緣，就應當把它看作像諸相應法的御者。而「令趣心路的」是五門轉向的稱謂，「令趣速行的」是意門轉向的稱謂。它們不是這裡所意許的。
於那些法中的中庸之性，就是「中捨性」⁵。它以平等運載心與心所為相，以遮止不及與太過為味，或者以斷除偏黨為味，以中庸之性為現起。由於它對心與心所袖手旁觀，就應當把它看作像對平正而行的良馬袖手旁觀的御者。
而悲與喜，就應當依〈梵住之解釋〉中所說的方法來了知。唯有這一點是差別：那些是已得安止而屬色界的，這些則是屬欲界的。
而有些人希望慈與捨也在不定者之中，那是不可取的。因為在義理上，慈就是無瞋，捨就是中捨性。
離身惡行，就是「身惡行離」；於其餘的也是同樣的方法。而依相等等來說，這三者都以不違犯身惡行等等之事為相——也就是說，以不踐踏為相。它們以從身惡行等等之事退縮為味，以不作為現起，以信、慚、愧、少欲等等的德為近因。應當知道：它們是心對造惡的背離。
這樣，就應當知道：正是這三十六行與第一欲界善識相應。而如同與第一〔識相應〕，與第二〔識〕也是這樣；這裡唯有「有行性」這一點是差別。
而與第三〔識〕，則應當知道是除無癡以外的其餘者。與第四〔識〕也是這樣；這裡唯有「有行性」這一點是差別。
而在第一〔識〕中所說的之中，除喜以外的其餘者與第五〔識〕相應。如同與第五，與第六也是這樣；這裡唯有「有行性」這一點是差別。而與第七〔識〕，則應當知道是除無癡以外的其餘者。與第八也是這樣；這裡唯有「有行性」這一點是差別。
在第一〔識〕中所說的之中，除三離以外的其餘者，與色界諸善〔識〕中的第一相應。與第二〔識〕，則從那些之中更除尋。與第三，則更除伺。與第四，則更除喜。與第五，則於不定者之中更除悲與喜。與四無色界善〔識〕相應的也正是那些；因為這裡唯有無色界性是差別。
在諸出世間〔識〕之中：先說屬初禪的道識，依色界第一識中所說的方法；屬第二禪等等分類的，就應當依色界第二識等等之中所說的方法來了知。而這裡的差別是：沒有悲與喜、三離成為定者、以及出世間性。這樣，就先應當了知善的諸行。
§5 貪根諸心之相應——十七法・無慚無愧・貪癡邪見掉舉・惛沉睡眠與慢 〔CSCD §477–483〕
在諸不善之中，先說與貪根第一不善〔識〕相應的：定的有——以自形而來的十三，或有法的四：這樣共十七。其中，觸、思、尋、伺、喜、精進、命、定、無慚、無愧、貪、癡、邪見——這些是以自形而來的十三。欲、勝解、掉舉、作意——這些是或有法的四。
其中，他不感到羞恥，所以是「無慚者」；無慚者之性，就是「無慚」。他不感到怖畏，所以是「無愧」。其中，無慚以對身惡行等等不厭惡為相，或者以無羞為相。無愧以對那些同樣的事不畏怯為相，或者以不怖懼為相。這裡是略說；至於廣說，就應當依慚與愧的反面來了知。
以它而貪，或者它自己貪，或者它只是貪這件事而已——所以是「貪」。以它而癡，或者它自己癡，或者它只是癡這件事而已——所以是「癡」。其中，貪以取所緣為相，像捕猴的膠；以黏著為味，像投在熱鍋上的肉臠；以不捨為現起，像油煙的染污；以在諸順結法上見到味為近因。應當知道：它成為渴愛之河而增長，就像水流急速的河把〔一切〕帶向大海那樣，唯把〔有情〕帶向惡趣。
癡以心的盲闇為相，或者以無智為相；以不通達為味，或者以覆蔽所緣的自性為味；以不正行道為現起，或者以闇冥為現起；以不如理作意為近因。應當知道：它是一切不善的根本。
以它而邪見，或者它自己邪見，或者它只是邪見這件事而已——所以是「邪見」。它以不如理的執取為相，以執著為味，以邪執為現起，以不欲見諸聖者等等為近因。應當知道：它是最大的過失。
掉動之性，就是「掉舉」。它以不寂止為相，像被風擊打的動水；以不安住為味，像被風擊打而動的幢幡；以動亂為現起，像被石頭擊打而揚起的灰；於心的不寂止之中以不如理作意為近因。應當知道：它就是心的散亂。其餘的就應當依善〔心〕中所說的方法來了知。因為唯有不善性、以及由不善性而來的劣性，是它們與那些的差別。
這樣，就應當知道：正是這十七行與第一不善識相應。而如同與第一，與第二也是這樣；但這裡的差別是有行性、以及惛沉睡眠的不定性。
其中，惛沉之性是「惛沉」，睡眠之性是「睡眠」；意思就是：〔惛沉是〕不努力的萎縮之性，〔睡眠是〕無堪能之壞。惛沉與睡眠，合為「惛沉睡眠」。其中，惛沉以不努力為相，以除去精進為味，以退沉為現起。睡眠以不適業為相，以覆蓋為味，以退縮為現起，或者以打瞌睡與睡眠為現起。這兩者都在不樂、欠伸等等之中以不如理作意為近因。
與第三〔識〕，則應當知道是除邪見以外，第一〔識〕中所說的其餘者。而這裡慢是不定的。這是〔它的〕差別：它以高舉為相，以自舉為味，以欲樹幟為現起，以與見不相應的貪為近因。應當把它看作像狂。
與第四〔識〕，則應當知道是除邪見以外，第二〔識〕中所說的其餘者。而這裡慢也還是在不定者之中。而在第一〔識〕中所說的之中，除喜以外的其餘者與第五相應。如同與第五，與第六也是這樣；但這裡的差別是有行性、以及惛沉睡眠的不定之性。與第七，則應當知道是除見以外，第五〔識〕中所說的其餘者；而這裡慢是不定的。與第八，則應當知道是除見以外，第六〔識〕中所說的其餘者；這裡慢也還是在不定者之中。
§6 瞋根諸心之相應——十八法與瞋嫉慳惡作 〔CSCD §484–488〕
而在瞋根的二〔識〕之中，先說與第一相應的：定的有——以自形而來的十一，或有法的四；不定的有三：這樣共十八。其中，觸、思、尋、伺、精進、命、定、無慚、無愧、瞋、癡——這些是以自形而來的十一。欲、勝解、掉舉、作意——這些是或有法的四。嫉、慳、惡作——這些是不定的三。
其中，以它而瞋，或者它自己瞋，或者它只是瞋這件事而已——所以是「瞋」。它以暴戾為相，像被擊打的毒蛇；以散布為味，像毒的散落；或者以燒自己的所依為味，像林火。它以毀壞為現起，像得到機會的怨敵；以瞋恨之事為近因。應當把它看作像雜了毒的腐尿。
嫉妒，就是「嫉」。它以嫉羨他人的成就為相，以於彼不喜為味，以背離於彼為現起，以他人的成就為近因。應當知道它是結。
慳吝之性，就是「慳」。它以隱藏自己已得的或當得的成就為相，以不堪忍那些與他人共有為味，以退縮為現起，或者以刻薄為現起，以自己的成就為近因。應當知道它是心的醜陋之性。
所作的是可厭的，就是「所作之惡」；它的狀態就是「惡作」。它以事後熱惱為相，以憂惱於所作與所未作為味，以追悔為現起，以所作與所未作為近因。應當把它看作像奴役之身。其餘的就正如所說的那樣。
這樣，就應當知道：正是這十八行與第一瞋根〔識〕相應。而如同與第一，與第二也是這樣；但差別唯在有行性、以及在不定者之中有惛沉睡眠。
§7 癡根二心之相應——心住與疑 〔CSCD §489–490〕
而在癡根的二〔識〕之中，先說與疑相應的：觸、思、尋、伺、精進、命、心住、無慚、無愧、癡、疑——以自形而來的有十一；掉舉、作意——或有法有二：這樣共十三。
其中，「心住」就是唯有轉起之住的弱定。治療已離，所以是「疑」。它以疑惑為相，以動搖為味，以不決定為現起，或者以不一向的執取為現起；於疑惑之中以不如理作意為近因。應當知道：它作行道的障礙。其餘的就正如所說的那樣。
與掉舉相應的〔識〕，則是在與疑相應〔識〕中所說的之中除去疑的其餘十二。而由於這裡沒有疑，所以勝解生起；連同它就正是十三；而且由於有勝解，定就比較有力。而這裡的掉舉，是以自形而來的；勝解與作意則是依或有法而〔有的〕。這樣就應當了知不善的諸行。
§8 無記諸心之相應——異熟與唯作 〔CSCD §491–492〕
在諸無記之中，先說異熟無記⁶：它依無因與有因之別而有二種。其中，與無因異熟識相應的是無因的。其中，先說與善不善異熟眼識相應的：觸、思、命、心住——以自形而來的有四；或有法唯是作意：這樣共五。與耳識、鼻識、舌識、身識相應的也正是這些。與二種異熟意界相應的，則是這些以及尋、伺、勝解——共八；與三種無因意識界相應的也是這樣。而這裡凡是喜俱的，就應當知道：連同它更多一個喜。
而與有因異熟識相應的是有因的。其中，先說與八欲界異熟相應的，就與八欲界善所相應的諸行一樣。但那些在不定者之中的悲與喜，由於以有情為所緣，在諸異熟之中是沒有的；因為欲界諸異熟是一向以小為所緣的。而且不只是悲與喜，諸離在諸異熟之中也是沒有的——因為說了「五學處唯是善」。
而與色界、無色界、出世間異熟識相應的，就與那些善識所相應的諸行完全一樣。
唯作無記也依無因與有因之別而有二種。其中，與無因唯作識相應的是無因的；而它們與善異熟意界及二種無因意識界所相應的相同。但在二意識界之中，精進是更多的；由於有精進，定就得力。這裡是這樣的差別。
而與有因唯作識相應的是有因的。其中，先說與八欲界唯作識相應的，除諸離以外，就與八欲界善所相應的諸行一樣。而與色界、無色界唯作相應的，則在一切行相上也都與那些善識所相應的一樣。這樣就應當了知：無記的諸行也是這樣。
這是行蘊之中的詳論門。
這先是在阿毘達磨中依分別之法對諸蘊的詳論門。
註
¹ 欲界第一善識乃至第八：欲界八善心之次第立於本品〈識蘊〉之單元，本篇之「第一」「第二」乃至「第八」逐一依之。
² 自形而來者・或有法・不定者（sarūpena āgatā・yevāpanakā・aniyatā）：本篇數諸心所之三分——以自形列名而來者、不以自形列名而別出者、有時方生而生亦不俱生者。
³ 喜（muditā）與喜（pīti）：二語漢譯同作「喜」而不同科——pīti 為本篇二十七項之第五，muditā 為不定五之第二即四梵住之喜；本篇以其位別之。
⁴ 念（sati）：憶持所緣而不漂浮、不忘失之心所，論中恆與信、精進、定、慧並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁵ 中捨性（tatramajjhattatā）：於彼諸法中之中庸之性——平等運載心與心所而遮其不及與太過之心所。
⁶ 異熟無記・唯作無記（vipākābyākata・kiriyābyākata）：無記行之二分，各再依無因與有因而分為二；異熟為業之果，唯作為有作用而無異熟者。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 General Characteristic of the Formations Aggregate and the Thirty-Six Factors of the First Wholesome Consciousness 〔CSCD §458〕
Discussion of the Formations Aggregate
Regarding the earlier statement, “Whatever has forming as its characteristic, all that brought together should be understood as the formations aggregate”: here, the “characteristic of forming” is the characteristic of making a mass. What has that characteristic? The formations themselves. As it is said: “Bhikkhus, because they form what is conditioned, they are called ‘formations.’” They have forming as their characteristic, accumulating as their function, diffusion as their manifestation, and the remaining three aggregates as their proximate cause.
Thus, although formations are of a single kind in such respects as characteristic, they are of three kinds by class: wholesome, unwholesome, and indeterminate. Those associated with wholesome consciousness are wholesome, those associated with unwholesome consciousness are unwholesome, and those associated with indeterminate consciousness are indeterminate.
First, of the factors associated with the first sense-sphere wholesome consciousness¹, twenty-seven are fixed and explicitly named, four are “or-whatever” factors², and five are variable—thirty-six in all. Contact, volition, applied thought, sustained thought, rapture, energy, life, concentration, faith, mindfulness, moral shame, moral dread, non-greed, non-hate, non-delusion, bodily tranquillity, mental tranquillity, bodily lightness, mental lightness, bodily malleability, mental malleability, bodily wieldiness, mental wieldiness, bodily proficiency, mental proficiency, bodily rectitude, and mental rectitude are the twenty-seven explicitly named factors. Desire, resolution, attention, and specific neutrality are the four “or-whatever” factors. Compassion, sympathetic joy³, abstinence from bodily misconduct, abstinence from verbal misconduct, and abstinence from wrong livelihood are the five variable factors. They arise only at times, and even when they arise, they do not arise together.
§2 Contact, Volition, Energy, Life, Concentration, Faith, Mindfulness, Moral Shame, and Moral Dread 〔CSCD §459–466〕
It touches, so it is “contact.” Contact has touching as its characteristic, impingement as its function, conjunction as its manifestation, and an object that has come into range as its proximate cause. Although it is an immaterial phenomenon, it occurs precisely in the mode of touching the object. And although it does not physically adhere through any part, it makes mind and object impinge, as visible form does the eye and sound the ear. Because it is explained through its own cause, the conjunction of the three, conjunction is its manifestation. Since it arises without interval upon an object examined by the appropriate attention and faculty, an object that has come into range is said to be its proximate cause. Because it is the support of feeling, it should be regarded as like a flayed cow.
It wills, so it is “volition”; the meaning is bringing together. Volition has the state of willing as its characteristic, accumulating as its function, and coordinating as its manifestation. Like a chief pupil or a master carpenter, it accomplishes its own task and the tasks of others. When an urgent task is recalled and on similar occasions, it becomes conspicuous by occurring in a manner that rouses the associated phenomena to effort.
Whatever should be said about applied thought, sustained thought, and rapture has already been stated in the explanation of the first jhāna in the Exposition of the Earth Kasiṇa.
The state of being vigorous is “energy.” It has exertion as its characteristic, supporting co-arisen phenomena as its function, and not sinking as its manifestation. According to the statement “A person stirred by urgency strives wisely,” urgency is its proximate cause; or a ground for arousing energy is its proximate cause. Energy rightly aroused should be understood as the root of every attainment.
Through it phenomena live, or it itself lives, or it is simply living; hence it is “life.” Its characteristic and the rest should be understood by the method stated for the material life faculty. That is the life of material phenomena, while this is the life of immaterial phenomena; this alone is the difference here.
It places mind evenly upon the object, or places it rightly, or is simply the mind’s placing; hence it is “concentration.” It has non-scattering, or non-distraction, as its characteristic; collecting co-arisen phenomena as its function, like water collecting bath powder; stilling as its manifestation; and especially pleasure as its proximate cause. It should be regarded as the mind’s steadiness, like the steadiness of a lamp flame in a windless place.
Through it a person has faith, or it itself has faith, or it is simply having faith; hence it is “faith.” It has faith, or confidence, as its characteristic; clarifying as its function, like a water-clearing gem, or plunging in as its function, like a person crossing a flood. Its manifestation is non-turbidity, or resolution. Its proximate cause is an object worthy of faith, or the factors of stream-entry beginning with hearing the true Dhamma. It should be regarded as like a hand, wealth, and seed.
Through it a person remembers, or it itself remembers, or it is simply remembering; hence it is “mindfulness”⁴. It has not floating away as its characteristic, not forgetting as its function, guarding as its manifestation, or facing the object as its manifestation, and firm perception or an establishment of mindfulness such as that of the body as its proximate cause. Because it is firmly established upon the object, it should be regarded as like a gatepost; because it guards the eye door and the other doors, as like a gatekeeper.
It feels shame at bodily misconduct and the like, so it is “moral shame”; this is a designation for shame. It feels dread at those same things, so it is “moral dread”; this is a designation for dread of evil. Of these, moral shame has disgust at evil as its characteristic, while moral dread has fear of evil as its characteristic. Moral shame has refraining from evil in the mode of shame as its function, while moral dread has refraining in the mode of fear. Both, as stated, have shrinking from evil as their manifestation and self-respect and respect for others as their proximate cause. A person who gives weight to themself abandons evil through moral shame, like a woman of good family; a person who gives weight to others abandons evil through moral dread, like a courtesan. These two phenomena should be understood as guardians of the world.
§3 The Three Wholesome Roots and the Six Pairs of Twelve Factors 〔CSCD §467–470〕
Through it a person does not have greed, or it itself has no greed, or it is simply non-greed; hence it is “non-greed.” The same method applies to non-hate and non-delusion. Of these, non-greed has the mind’s freedom from lust for the object, or non-attachment, as its characteristic, like a drop of water on a lotus leaf; non-grasping as its function, like a liberated bhikkhu; and non-adherence as its manifestation, like a person who has fallen into filth.
Non-hate has non-ferocity, or non-opposition, as its characteristic, like an agreeable friend; removing resentment, or removing heat-vexation, as its function, like sandalwood; and gentleness as its manifestation, like the full moon.
Non-delusion has penetration in accordance with actuality, or unerring penetration, as its characteristic, like an arrow shot by a skilled archer piercing its target; illuminating the object as its function, like a lamp; and non-delusion as its manifestation, like a good guide entering a forest. These three should be understood as the roots of all wholesome phenomena.
The tranquillity of the mental body is “bodily tranquillity,” and the tranquillity of mind is “mental tranquillity.” Here “body” means the three aggregates beginning with feeling. Taken together, bodily and mental tranquillity have calming the heat-vexation of body and mind as their characteristic, crushing that heat-vexation as their function, the non-agitation and coolness of body and mind as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of defilements such as restlessness that prevent the tranquillity of body and mind.
The light state of the mental body is “bodily lightness,” and the light state of mind is “mental lightness.” They have calming the heaviness of body and mind as their characteristic, crushing that heaviness as their function, the absence of sluggishness in body and mind as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of defilements such as sloth and torpor that make body and mind heavy.
The malleable state of the mental body is “bodily malleability,” and the malleable state of mind is “mental malleability.” They have calming rigidity in body and mind as their characteristic, crushing stiffness in body and mind as their function, non-resistance as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of defilements such as views and conceit that make body and mind stiff.
The wieldy state of the mental body is “bodily wieldiness,” and the wieldy state of mind is “mental wieldiness.” They have calming unwieldiness in body and mind as their characteristic, crushing that unwieldiness as their function, the success of body and mind in taking an object as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of the remaining hindrances and other defilements that make body and mind unwieldy. They bring confidence with regard to things that inspire confidence and fitness for application in beneficial actions, like the purity of gold.
The proficient state of the mental body is “bodily proficiency,” and the proficient state of mind is “mental proficiency.” They have the health of body and mind as their characteristic, crushing sickness in body and mind as their function, blamelessness as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of lack of faith and other defilements that make body and mind sick.
The straight state of the mental body is “bodily rectitude,” and the straight state of mind is “mental rectitude.” They have the straightness of body and mind as their characteristic, crushing crookedness in body and mind as their function, non-deviousness as their manifestation, and body and mind as their proximate cause. They should be understood as the opposites of deceit, fraud, and other defilements that make body and mind crooked.
§4 Desire, Resolution, Attention, Specific Neutrality, Compassion, Sympathetic Joy, the Three Abstinences, and Their Association with Wholesome Minds 〔CSCD §471–476〕
“Desire” is a designation for desire to act. Thus desire has desire to act as its characteristic, seeking an object as its function, need for the object as its manifestation, and that same object as its proximate cause. When an object is being taken, it should be regarded as the mind’s extending a hand.
Decisiveness is “resolution.” It has deciding as its characteristic, non-wavering as its function, decision as its manifestation, and a phenomenon to be decided as its proximate cause. It should be regarded as like an Indra post, immovable with respect to the object.
An act is “making”; making in the mind is “attention.” Or, because it makes the mind different from the preceding mind, it is “attention.” It is threefold: what directs toward the object, what directs the mental process, and what directs impulsion.
Of these, what directs toward the object is “making in the mind” and therefore attention. It has driving as its characteristic, linking associated phenomena to the object as its function, facing the object as its manifestation, and the object as its proximate cause. It is included in the formations aggregate and, because it directs associated phenomena toward the object, should be regarded as their charioteer. “What directs the mental process” designates five-door adverting, while “what directs impulsion” designates mind-door adverting. Those two are not intended here.
Neutrality among those phenomena is “specific neutrality”⁵. It has carrying mind and mental factors evenly as its characteristic, preventing deficiency and excess as its function, or cutting off partiality as its function, and neutrality as its manifestation. Because it looks on at mind and mental factors, it should be regarded as like a charioteer looking on at fine horses proceeding evenly.
Compassion and sympathetic joy should be understood by the method stated in the Exposition of the Divine Abidings. The only difference is that those have attained absorption and belong to the fine-material sphere, while these belong to the sense sphere.
Some wish to include goodwill and equanimity among the variable factors as well, but that should not be accepted. In meaning, goodwill is simply non-hate, and equanimity is simply specific neutrality.
Abstinence from bodily misconduct is “abstinence from bodily misconduct”; the same method applies to the other two. As to characteristic and the rest, all three have not transgressing the bases of bodily misconduct and the rest as their characteristic—that is, not trampling them. They have shrinking from those bases as their function, non-action as their manifestation, and qualities such as faith, moral shame, moral dread, and fewness of wishes as their proximate cause. They should be understood as the mind’s turning away from doing evil.
Thus these thirty-six formations should be understood as associated with the first sense-sphere wholesome consciousness. As with the first, so with the second; here the sole difference is its prompted nature.
With the third consciousness, the remaining factors apart from non-delusion should be understood. The same applies to the fourth; here the sole difference is its prompted nature.
Of the factors stated for the first consciousness, those remaining apart from rapture are associated with the fifth. As with the fifth, so with the sixth; here the sole difference is its prompted nature. With the seventh, the remaining factors apart from non-delusion should be understood. The same applies to the eighth; here the sole difference is its prompted nature.
Of the factors stated for the first consciousness, those remaining apart from the three abstinences are associated with the first fine-material-sphere wholesome consciousness. With the second, applied thought is further excluded; with the third, sustained thought; with the fourth, rapture; and with the fifth, compassion and sympathetic joy are further excluded from the variable factors. Those same factors are associated with the four immaterial-sphere wholesome consciousnesses; only their immaterial-sphere nature differs here.
Among supramundane consciousnesses, path consciousness of the first jhāna should first be understood by the method stated for the first fine-material-sphere consciousness; those classified under the second jhāna and the rest, by the method stated for the second fine-material-sphere consciousness and the rest. Here the differences are the absence of compassion and sympathetic joy, the fixed status of the three abstinences, and the supramundane nature. This is how wholesome formations should first be understood.
§5 Association with Greed-Rooted Minds—Seventeen Factors; Shamelessness and Fearlessness of Evil; Greed, Delusion, Wrong View, Restlessness, Sloth and Torpor, and Conceit 〔CSCD §477–483〕
Among unwholesome states, first, associated with the first greed-rooted unwholesome consciousness are thirteen fixed factors explicitly named and four “or-whatever” factors—seventeen in all. Contact, volition, applied thought, sustained thought, rapture, energy, life, concentration, shamelessness, fearlessness of evil, greed, delusion, and wrong view are the thirteen explicitly named factors. Desire, resolution, restlessness, and attention are the four “or-whatever” factors.
A person without moral shame does not feel shame, and that person’s state is shamelessness. A person without moral dread does not feel dread, and that state is fearlessness of evil. Shamelessness has no disgust at bodily misconduct and the like, or absence of shame, as its characteristic. Fearlessness of evil has no shrinking from those same things, or absence of fear, as its characteristic. This is the brief account; the detailed account should be understood as the opposite of moral shame and moral dread.
Through it a person has greed, or it itself has greed, or it is simply greed; hence it is “greed.” Through it a person is deluded, or it itself is deluded, or it is simply delusion; hence it is “delusion.” Of these, greed has taking the object as its characteristic, like monkey-lime; sticking as its function, like a piece of meat thrown onto a hot pan; non-relinquishment as its manifestation, like the stain of lampblack; and seeing gratification in things that fetter as its proximate cause. It should be understood that as it grows into a river of craving, like a swift-flowing river carrying everything to the great ocean, it carries beings only toward bad destinations.
Delusion has blindness of mind, or lack of knowledge, as its characteristic; non-penetration, or concealing the nature of the object, as its function; wrong practice, or darkness, as its manifestation; and unwise attention as its proximate cause. It should be understood as the root of every unwholesome state.
Through it a person sees wrongly, or it itself sees wrongly, or it is simply wrong seeing; hence it is “wrong view.” It has unwise grasping as its characteristic, clinging as its function, wrong adherence as its manifestation, and unwillingness to see noble persons and the like as its proximate cause. It should be understood as the supreme fault.
The state of agitation is “restlessness.” It has lack of tranquillity as its characteristic, like water stirred by the wind; unsteadiness as its function, like a flag or banner stirred by the wind; turmoil as its manifestation, like ashes scattered by a stone; and unwise attention amid mental unrest as its proximate cause. It should be understood as distraction of mind. The remaining factors should be understood by the method stated for wholesome consciousnesses; only their unwholesome nature and the inferiority that follows from it distinguish them from those factors.
Thus these seventeen formations should be understood as associated with the first unwholesome consciousness. As with the first, so with the second; the differences here are its prompted nature and the variable status of sloth and torpor.
The contracted state is “sloth,” and the torpid state is “torpor.” The meaning is that sloth is shrinking through lack of effort and torpor is impairment of capacity. Together they are “sloth and torpor.” Sloth has lack of effort as its characteristic, removing energy as its function, and sinking as its manifestation. Torpor has unwieldiness as its characteristic, covering as its function, and withdrawal as its manifestation, or nodding and sleep as its manifestation. Both have unwise attention amid discontent, yawning, and the like as their proximate cause.
With the third consciousness, the factors stated for the first apart from wrong view should be understood. Here conceit is variable. This is its distinction: it has haughtiness as its characteristic, self-exaltation as its function, desire to raise a banner as its manifestation, and greed dissociated from view as its proximate cause. It should be regarded as like madness.
With the fourth consciousness, the factors stated for the second apart from wrong view should be understood; here too conceit remains among the variable factors. Of the factors stated for the first, those remaining apart from rapture are associated with the fifth. As with the fifth, so with the sixth; the differences here are its prompted nature and the variable status of sloth and torpor. With the seventh, the factors stated for the fifth apart from view should be understood; here conceit is variable. With the eighth, the factors stated for the sixth apart from view should be understood; here too conceit remains among the variable factors.
§6 Association with Hate-Rooted Minds—Eighteen Factors, Hate, Envy, Avarice, and Remorse 〔CSCD §484–488〕
Of the two hate-rooted consciousnesses, first, associated with the first are eleven fixed factors explicitly named, four “or-whatever” factors, and three variable factors—eighteen in all. Contact, volition, applied thought, sustained thought, energy, life, concentration, shamelessness, fearlessness of evil, hate, and delusion are the eleven explicitly named factors. Desire, resolution, restlessness, and attention are the four “or-whatever” factors. Envy, avarice, and remorse are the three variable factors.
Through it a person hates, or it itself hates, or it is simply hate; hence it is “hate.” It has ferocity as its characteristic, like a struck poisonous snake; spreading as its function, like diffused poison, or burning its own support as its function, like a forest fire; destruction as its manifestation, like an enemy who has gained an opportunity; and a ground for resentment as its proximate cause. It should be regarded as like rotten urine mixed with poison.
Being envious is “envy.” It has envying another’s success as its characteristic, displeasure at that success as its function, turning away from it as its manifestation, and another’s success as its proximate cause. It should be understood as a fetter.
The state of avarice is “avarice.” It has concealing success already obtained or yet to be obtained as its characteristic, inability to bear sharing that success with others as its function, shrinking or stinginess as its manifestation, and personal success as its proximate cause. It should be understood as deformity of mind.
What has been done is reprehensible, hence “badly done”; its state is “remorse.” It has subsequent burning as its characteristic, sorrowing over what has been done and left undone as its function, regret as its manifestation, and what has been done and left undone as its proximate cause. It should be regarded as like a state of slavery. The remaining factors are just as already stated.
Thus these eighteen formations should be understood as associated with the first hate-rooted consciousness. As with the first, so with the second; the differences are only its prompted nature and the occurrence of sloth and torpor among the variable factors.
§7 Association with the Two Delusion-Rooted Minds—Mental Steadiness and Doubt 〔CSCD §489–490〕
Of the two delusion-rooted consciousnesses, first, associated with doubt are eleven factors explicitly named: contact, volition, applied thought, sustained thought, energy, life, mental steadiness, shamelessness, fearlessness of evil, delusion, and doubt. Restlessness and attention are the two “or-whatever” factors—thirteen in all.
Here “mental steadiness” is merely the steadiness of occurrence, a weak concentration. Treatment has departed, so it is “doubt.” Doubt has uncertainty as its characteristic, wavering as its function, indecision or grasping without taking a single side as its manifestation, and unwise attention amid uncertainty as its proximate cause. It should be understood as an obstacle to practice. The remaining factors are just as already stated.
Associated with restlessness are the remaining twelve factors stated for the consciousness associated with doubt, apart from doubt. Since doubt is absent here, resolution arises, making exactly thirteen. Because resolution is present, concentration is stronger. Here restlessness is explicitly named, while resolution and attention are “or-whatever” factors. This is how unwholesome formations should be understood.
§8 Association with Indeterminate Minds—Resultant and Functional 〔CSCD §491–492〕
Among indeterminate states, first, resultant-indeterminate formations⁶ are twofold as rootless or rooted. Those associated with rootless resultant consciousness are rootless. First, associated with wholesome- and unwholesome-resultant eye-consciousness are four explicitly named factors—contact, volition, life, and mental steadiness—and the sole “or-whatever” factor, attention: five in all. The same factors are associated with ear-, nose-, tongue-, and body-consciousness. Associated with the two resultant mind elements are these factors together with applied thought, sustained thought, and resolution—eight in all; the same applies to the three rootless mind-consciousness elements. Wherever a consciousness here is accompanied by joy, rapture should be understood as an additional factor.
Those associated with rooted resultant consciousness are rooted. First, the formations associated with the eight sense-sphere resultants are the same as those associated with the eight sense-sphere wholesome consciousnesses. But compassion and sympathetic joy, which are among the variable factors there, do not occur in resultants because they take sentient beings as object; sense-sphere resultants invariably take limited objects. Nor are only compassion and sympathetic joy absent: the abstinences too do not occur in resultants, for it has been said, “The five training rules are exclusively wholesome.”
The formations associated with fine-material-sphere, immaterial-sphere, and supramundane resultant consciousnesses are exactly the same as those associated with their corresponding wholesome consciousnesses.
Functional-indeterminate formations are also twofold as rootless or rooted. Those associated with rootless functional consciousness are rootless, and are the same as those associated with the wholesome-resultant mind element and the two rootless mind-consciousness elements. In the two mind-consciousness elements, however, energy is an additional factor; because energy is present, concentration gains strength. This is the difference here.
Those associated with rooted functional consciousness are rooted. First, the formations associated with the eight sense-sphere functional consciousnesses are the same as those associated with the eight sense-sphere wholesome consciousnesses, apart from the abstinences. Those associated with fine-material-sphere and immaterial-sphere functional consciousnesses are, in every respect, the same as those associated with their corresponding wholesome consciousnesses. This is how indeterminate formations should be understood.
This is the portal to the detailed discussion of the formations aggregate.
This, first, is the portal to the detailed discussion of the aggregates according to the method of analysis in the Abhidhamma.
Notes
¹ The first through eighth sense-sphere wholesome consciousnesses: their sequence is established in this chapter’s unit on the consciousness aggregate. The “first,” “second,” and so forth through “eighth” in this unit refer to that sequence item by item.
² Explicitly named, “or-whatever,” and variable factors (sarūpena āgatā・yevāpanakā・aniyatā): this unit’s threefold way of counting mental factors—those explicitly listed by name, those separately supplied where the canonical list says “or whatever,” and those that arise only at times and do not arise together even when present.
³ Sympathetic joy (muditā) and rapture (pīti): both are rendered with a term for joy in the Chinese sister but belong to different classes. Pīti is the fifth of the twenty-seven factors in this unit; muditā is the second of the five variable factors and is the sympathetic joy of the four divine abidings. Their respective positions distinguish them here.
⁴ Mindfulness (sati): the mental factor that retains the object without floating away or forgetting; in the treatise it regularly proceeds together with faith, energy, concentration, and wisdom. It is not the same class as the generalized awareness commonly called “mindfulness” today and should be read according to the definition established here.
⁵ Specific neutrality (tatramajjhattatā): neutrality among those phenomena—the mental factor that carries mind and mental factors evenly and prevents deficiency and excess.
⁶ Resultant-indeterminate and functional-indeterminate (vipākābyākata・kiriyābyākata): the two divisions of indeterminate formations, each further divided into rootless and rooted. Resultant is the fruit of kamma; functional performs a function without producing a resultant.
行是除受想外的一切心理造作，以「思」為首——五十幾種零件，逐一有相味現起近因
大局 — 心裡那一整套零件
行蘊——除受想外的一切心理造作，以「思」（意願）為首。這一堆是五蘊裡最龐大的：論主用整整八節（白話 §1–§8）逐一給出每一個心所的相、味、現起、近因，再逐心配置——哪些心所與哪一個善心、不善心、無記心相應。數目（三十六・十七・十八・十三）是阿毘達磨的精密解剖，要用時再查；此刻你要拿的是兩件事：其一，每一個心理造作都有它自己的相與因——沒有一件是「我在做」；其二，善不善的零件表是對稱的——慚與無慚、貪與無貪、掉舉與定，各自有喻、有反面。看清這一堆，就看清了「動機」這個最像「我」的東西，其實也是零件的合流。〔所見〕
§01 行蘊之總相與第一善心三十六之列 → 白話 §1
「行作之相」＝作聚之相，即諸行——「因為它們行作有為，所以叫作行」；以行作為相，以積聚為味，以遍布為現起，以其餘三蘊為近因（白話 §1）；依類三：善不善無記。與欲界第一善識相應者三十六：定者——自形而來二十七（觸・思・尋・伺・喜・精進・命・定・信・念・慚・愧・無貪・無瞋・無癡・身心輕安・身心輕快性・身心柔軟性・身心適業性・身心練達性・身心正直性）＋或有法四（欲・勝解・作意・中捨性）；不定五（悲・喜・身惡行離・語惡行離・邪命離——有時才生，生亦不俱生）。〔讀法〕先看見結構：二十七＋四＋五。「或有法」是經文列名時以「或此或彼」帶過的；「不定」是不一定來、來也不一起來的（悲喜與三離）。這三分是讀後面全部配置的座標。
§02 觸・思・精進・命・定・信・念・慚愧 → 白話 §2
觸——它觸著；以觸著為相，以相擊為味，以會合為現起，以現前之境為近因；雖是無色法而以觸著所緣之行相轉起，如色之於眼、聲之於耳使心與所緣相擊；依其為受之所依，應看作像沒有皮的牛（白話 §2）。思——它思惟，即合集；以思之性為相，以積聚為味，以處理為現起——像上首弟子、大木匠成辦自事他事；憶起急務時以使諸相應法努力之樣而顯著。尋伺喜見〈地遍〉初禪之釋。精進——勇健之性；以努力為相，以支持諸俱生法為味，以不退沉為現起，以悚懼或發動精進之事為近因——正確發動的精進是一切成就的根本。命——以它而活；同色之命根，唯此為無色法之命。定——把心平等正確地安置於所緣；以不散為相，以聚集諸俱生法為味如水之於澡豆粉，以寂止為現起，特別以樂為近因——如無風處燈焰之安住。信——以信為相或確信為相；以澄淨為味如淨水珠、或以躍入為味如渡瀑流者；以不濁或勝解為現起；以可信之事或聽聞正法等預流支為近因——像手、像財、像種子。念——以不漂浮為相，以不忘失為味，以守護或面對境為現起，以堅固的想或身等念處為近因——牢固立於所緣如帝柱，守護眼門等如守門者。慚愧——慚＝羞（厭惡於惡為相），愧＝對惡的怖懼（怖懼為相）；皆以從惡退縮為現起，以自重與他重為近因——以自己為重而依慚捨惡如良家婦，以他人為重而依愧捨惡如妓女；此二法是護世者。〔讀法〕這一節每一條都有譬喻，而譬喻比定義更好記：觸如沒皮的牛（碰到什麼都痛），信如淨水珠（丟進去水就清）又如渡瀑流的人（躍入），念如帝柱又如守門者，定如無風處的燈焰。修行裡最常被誤解的兩個字都在這裡：定不是空白，是聚集；念不是泛然覺察，是不漂浮、不忘失、守著門。〔所見〕
§03 三善根與六對十二法 → 白話 §3
無貪以心於所緣不染或不著為相如蓮葉上的水珠，以不執取為味如解脫的比丘，以不黏著為現起如墮在不淨中的人；無瞋以不暴或不違逆為相如順己的朋友，以除去瞋恨或熱惱為味如栴檀，以柔和之性為現起如滿月；無癡以如實或無誤通達為相如善射者之箭的貫穿，以照明境為味如燈，以無癡為現起如入林的善導者——三者是一切善法的根本（白話 §3）。六對：身心輕安（寂止身心之熱惱；掉舉等之對治）、身心輕快性（寂止沉重；惛沉睡眠之對治）、身心柔軟性（寂止僵硬；見與慢之對治）、身心適業性（寂止不適業；餘蓋之對治——於可淨信之事帶來淨信、於有益之行帶來堪任，像金的純淨）、身心練達性（無病之性；不信等之對治）、身心正直性（摧破諂曲；誑諂之對治）；「身」＝受等三蘊。〔讀法〕六對十二法是「一顆能用的心」的規格書：不熱惱、不沉重、不僵硬、能上手、無病、不彎——每一對都對著一種煩惱寫的（掉舉、惛沉、見慢、諸蓋、不信、誑諂）。修定修觀的人若問「我的心到底哪裡不對」，這六對就是檢查表。
§04 欲・勝解・作意・中捨・悲喜三離與諸善心之相應 → 白話 §4
欲＝欲作；以欲作為相，以尋求所緣為味，以希求為現起，所緣為近因——心的伸手（白話 §4）。勝解＝確信；以決定為相，以不猶豫為味，以決斷為現起——如因陀羅柱於所緣不動。作意＝於意中之作，或使意成為與前不同之意；三種：令趣所緣（此處所取；以驅使為相，使諸相應法連結於所緣為味，面對所緣為現起——諸相應法的御者）、令趣心路（五門轉向）、令趣速行（意門轉向）。中捨性＝於諸法中之中庸之性；以平等運載心與心所為相，以遮止不及與太過、斷除偏黨為味，以中庸之性為現起——如對平正而行的良馬袖手旁觀的御者。悲與喜依〈梵住〉之釋，唯此屬欲界；有人欲以慈與捨入不定者不可取——慈即無瞋、捨即中捨性。三離（身惡行離・語惡行離・邪命離）以不違犯、不踐踏為相，以退縮為味，以不作為現起，以信慚愧少欲等為近因——心對造惡的背離。諸善心之相應：三十六與欲界第一善識相應；第二同唯有行性；第三第四除無癡；第五第六除喜；第七第八除喜與無癡（各以有行性為別）；色界第一除三離，第二更除尋，第三更除伺，第四更除喜，第五更於不定中除悲喜；四無色同唯無色界性；出世間依色界各禪之法而無悲喜、三離成定者、出世間性。〔讀法〕作意的三種裡，論主特別點明「令趣心路的五門轉向、令趣速行的意門轉向不是這裡所意許的」——他在提醒讀者這裡說的作意是心所（驅使相應法向所緣），不是心路上那兩個轉向心（14-03）。而「慈就是無瞋、捨就是中捨性」一句，是全單元最俐落的一次歸併：四梵住裡有兩個原來就在善心的標準零件裡。〔所見〕
§05 貪根諸心之相應——十七法・無慚無愧・貪癡邪見掉舉・惛沉睡眠與慢 → 白話 §5
與貪根第一不善識相應者十七：自形十三（觸・思・尋・伺・喜・精進・命・定・無慚・無愧・貪・癡・邪見）＋或有法四（欲・勝解・掉舉・作意）（白話 §5）。無慚以對身惡行等不厭惡或無羞為相；無愧以不畏怯或不怖懼為相——依慚愧之反面。貪以取所緣為相如捕猴的膠，以黏著為味如投在熱鍋上的肉臠，以不捨為現起如油煙的染污，以在諸順結法上見到味為近因——成為渴愛之河而增長，如急流之河把一切帶向大海那樣唯把有情帶向惡趣。癡以心的盲闇或無智為相，以不通達或覆蔽所緣自性為味，以不正行道或闇冥為現起，以不如理作意為近因——一切不善的根本。邪見以不如理的執取為相，以執著為味，以邪執為現起，以不欲見諸聖者等為近因——最大的過失。掉舉以不寂止為相如被風擊打的動水，以不安住為味如被風擊打的幢幡，以動亂為現起如被石擊揚起的灰，以不如理作意為近因——心的散亂。餘同善心，唯不善性與劣性為別。第二同唯有行性、惛沉睡眠不定——惛沉（不努力的萎縮）以不努力為相、除去精進為味、退沉為現起，睡眠（無堪能之壞）以不適業為相、覆蓋為味、退縮或打瞌睡為現起，皆以不如理作意為近因；第三除邪見而慢不定——以高舉為相，以自舉為味，以欲樹幟為現起，以與見不相應的貪為近因，看作像狂；第四同第二除邪見加慢；第五第六除喜；第七第八除見加慢。〔讀法〕貪的三喻是全書最生動的心理學：捕猴的膠（一沾就脫不開）、熱鍋上的肉（黏住）、油煙（染上就洗不掉）。而「順結法上見到味」是它的近因——不是東西本身讓你貪，是你在它上面看見了甜。慢「看作像狂」則一句見底：自舉的心，是失了準的心。〔所見〕
§06 瞋根諸心之相應——十八法與瞋嫉慳惡作 → 白話 §6
與瞋根第一識相應者十八：自形十一（觸・思・尋・伺・精進・命・定・無慚・無愧・瞋・癡）＋或有法四（欲・勝解・掉舉・作意）＋不定三（嫉・慳・惡作）（白話 §6）。瞋以暴戾為相如被擊打的毒蛇，以散布為味如毒的散落、或以燒自己的所依為味如林火，以毀壞為現起如得到機會的怨敵，以瞋恨之事為近因——看作像雜了毒的腐尿。嫉以嫉羨他人的成就為相，以於彼不喜為味，以背離於彼為現起，以他人的成就為近因——是結。慳以隱藏自己已得或當得的成就為相，以不堪忍與他人共有為味，以退縮或刻薄為現起，以自己的成就為近因——心的醜陋之性。惡作（所作之惡的狀態）以事後熱惱為相，以憂惱於所作與所未作為味，以追悔為現起，以所作與所未作為近因——像奴役之身。第二同唯有行性、不定中有惛沉睡眠。〔讀法〕瞋的四喻裡最重的一句是「燒自己的所依」——瞋是先燒著自己的火。嫉與慳是一對鏡像：嫉是別人有我不喜，慳是我有不願別人有；惡作則是「像奴役之身」——追悔的人被自己的過去役使。這一節讀完，「瞋」不再是一個字，是四種可以認得出來的樣子。
§07 癡根二心之相應——心住與疑 → 白話 §7
與疑相應之識：自形十一（觸・思・尋・伺・精進・命・心住・無慚・無愧・癡・疑）＋或有法二（掉舉・作意）＝十三；「心住」＝唯有轉起之住的弱定；疑（治療已離）以疑惑為相，以動搖為味，以不決定或不一向的執取為現起，以不如理作意為近因——行道的障礙（白話 §7）。與掉舉相應之識：除疑之十二，因無疑而勝解生起，亦十三；有勝解故定較有力；此掉舉為自形而來，勝解作意為或有法。〔讀法〕癡根心裡的定不叫定，叫「心住」——只是勉強站著的弱定；疑則是「治療已離」——連藥都不想吃的心。論主給疑的判詞很短：行道的障礙。它不作惡，它只是不讓你走。
§08 無記諸心之相應——異熟與唯作 → 白話 §8
異熟無記：無因者——與善不善異熟眼識相應：觸・思・命・心住四＋作意＝五；耳鼻舌身識同；二異熟意界與三無因意識界加尋・伺・勝解＝八，喜俱者加喜（白話 §8）。有因者——八欲界異熟同八欲界善之諸行，但無悲喜（欲界異熟一向小所緣）亦無諸離（「五學處唯是善」）；色無色出世間異熟同各善識。唯作無記：無因者同善異熟意界與二無因意識界，唯二意識界精進更多、定得力；有因者八欲界唯作除諸離同八欲界善，色無色唯作同善。此行蘊之詳論門；此先是阿毘達磨中依分別之法對諸蘊之詳論門。〔讀法〕異熟心的零件表比善心少了悲喜與三離——因為異熟只是回聲，它不對有情起悲、也不持戒。這一句把「哪些是我在做、哪些只是業在回響」再劃了一次線（承 14-03 §04 的鏡影之喻）。
給一般讀者
行蘊這一大堆，別去背三十六與十七。帶走三件事：其一，思是行蘊之首——你以為的「動機」「意願」，是一個有相有因的心所，不是你；其二，善不善的零件是對稱的——慚對無慚、無貪對貪、定對掉舉；認得一邊，另一邊就認得；其三，帶走幾個譬喻當隨身鏡：貪如捕猴的膠、瞋是先燒自己的火、慢像狂、疑像不肯吃藥、定如無風處的燈焰、念如守門者。下次一個心起來，試著只問一句：這是哪一個零件？ 問得出來的那一刻，它就已經不是「我」了。
想讀本單元全文：白話 §1–§8 即行蘊總相、諸心所逐一之相味現起近因與八十九心之相應配置的全段逐段全譯。
Formations are every mental construction apart from feeling and perception, headed by volition—more than fifty components, each with characteristic, function, manifestation, and proximate cause
The Big Picture — The Whole Set of Components in the Mind
The formations aggregate is every mental construction apart from feeling and perception, headed by “volition”. This is the largest of the five aggregates. Across eight sections (vernacular §§1–8), the Commentator gives the characteristic, function, manifestation, and proximate cause of each mental factor and then distributes the factors mind by mind—which factors are associated with which wholesome, unwholesome, or indeterminate consciousness. The numbers—thirty-six, seventeen, eighteen, and thirteen—are the Abhidhamma’s fine-grained anatomy; consult them when needed. For now, take away two things. First, every mental construction has its own characteristic and causes—none is “something I am doing.” Second, the components of wholesome and unwholesome minds are symmetrical—moral shame and shamelessness, greed and non-greed, restlessness and concentration each have their similes and opposites. To see this aggregate clearly is to see that “motivation,” the thing that most resembles “me,” is also merely a confluence of components. 〔Observation〕
§01 General Characteristic of the Formations Aggregate and the Thirty-Six Factors of the First Wholesome Consciousness → Vernacular §1
The “characteristic of forming” is the characteristic of making a mass, namely the formations themselves: “Because they form what is conditioned, they are called formations.” They have forming as their characteristic, accumulating as their function, diffusion as their manifestation, and the remaining three aggregates as their proximate cause (vernacular §1); by class they are wholesome, unwholesome, and indeterminate. Thirty-six factors are associated with the first sense-sphere wholesome consciousness. Of the fixed factors, twenty-seven are explicitly named: contact, volition, applied thought, sustained thought, rapture, energy, life, concentration, faith, mindfulness, moral shame, moral dread, non-greed, non-hate, non-delusion, bodily and mental tranquillity, bodily and mental lightness, bodily and mental malleability, bodily and mental wieldiness, bodily and mental proficiency, and bodily and mental rectitude. Four are “or-whatever” factors: desire, resolution, attention, and specific neutrality. Five are variable: compassion, sympathetic joy, and abstinence from bodily misconduct, verbal misconduct, and wrong livelihood; they arise only at times and do not arise together even when present. 〔Reading〕 First see the structure: twenty-seven plus four plus five. The “or-whatever” factors are covered by the canonical text’s phrase “or this or that”; the “variable” factors do not necessarily arise and do not arise together—compassion, sympathetic joy, and the three abstinences. These three divisions provide the coordinates for every association that follows.
§02 Contact, Volition, Energy, Life, Concentration, Faith, Mindfulness, Moral Shame, and Moral Dread → Vernacular §2
Contact touches: it has touching as its characteristic, impingement as its function, conjunction as its manifestation, and an object that has come into range as its proximate cause. Though immaterial, it occurs in the mode of touching the object and makes mind and object impinge as visible form does the eye and sound the ear. As the support of feeling, it should be regarded as like a flayed cow (vernacular §2). Volition wills, meaning that it brings together. It has the state of willing as its characteristic, accumulating as its function, and coordinating as its manifestation; like a chief pupil or master carpenter, it accomplishes its own and others’ tasks, and when an urgent task is recalled it becomes conspicuous by rousing associated phenomena to effort. Applied thought, sustained thought, and rapture are explained under the first jhāna in the Earth Kasiṇa. Energy is the state of vigor: exertion as its characteristic, support of co-arisen phenomena as its function, not sinking as its manifestation, and urgency or a ground for arousing energy as its proximate cause—rightly aroused energy is the root of every attainment. Life is that through which phenomena live; its analysis is the same as the material life faculty except that here it is the life of immaterial phenomena. Concentration places mind evenly and rightly upon the object: non-scattering as its characteristic, collecting co-arisen phenomena as its function like water gathering bath powder, stilling as its manifestation, and especially pleasure as its proximate cause—like a lamp flame steady in a windless place. Faith has faith or confidence as its characteristic; clarifying as its function like a water-clearing gem, or plunging in like a person crossing a flood; non-turbidity or resolution as its manifestation; and an object worthy of faith or factors of stream-entry such as hearing the true Dhamma as its proximate cause—like a hand, wealth, and seed. Mindfulness has not floating away as its characteristic, not forgetting as its function, guarding or facing the object as its manifestation, and firm perception or an establishment of mindfulness as its proximate cause—firm on the object like a gatepost and guarding the sense doors like a gatekeeper. Moral shame and moral dread: moral shame is shame and has disgust at evil as its characteristic; moral dread is dread of evil and has fear as its characteristic. Both have shrinking from evil as their manifestation and self-respect or respect for others as proximate cause. Giving weight to oneself, a person abandons evil through moral shame like a woman of good family; giving weight to others, through moral dread like a courtesan. These two are the guardians of the world. 〔Reading〕 Every entry here has a simile, and the similes are easier to remember than the definitions: contact like a flayed cow; faith like a water-clearing gem and like a person plunging into a flood; mindfulness like a gatepost and gatekeeper; concentration like a lamp flame in a windless place. The two terms most often misunderstood in practice are both here: concentration is not blankness but gathering; mindfulness is not generalized awareness but not floating away, not forgetting, and guarding the gate. 〔Observation〕
§03 The Three Wholesome Roots and the Six Pairs of Twelve Factors → Vernacular §3
Non-greed has freedom from lust for the object or non-attachment as its characteristic, like a drop of water on a lotus leaf; non-grasping as its function, like a liberated bhikkhu; and non-adherence as its manifestation, like a person fallen into filth. Non-hate has non-ferocity or non-opposition as its characteristic, like an agreeable friend; removing resentment or heat-vexation as its function, like sandalwood; and gentleness as its manifestation, like the full moon. Non-delusion has penetration in accordance with actuality or unerring penetration as its characteristic, like a skilled archer’s arrow piercing its target; illuminating the object as its function, like a lamp; and non-delusion as its manifestation, like a good guide entering a forest. These three are the roots of all wholesome phenomena (vernacular §3). The six pairs are bodily and mental tranquillity—calming heat-vexation and opposing restlessness; bodily and mental lightness—calming heaviness and opposing sloth and torpor; bodily and mental malleability—calming rigidity and opposing views and conceit; bodily and mental wieldiness—calming unwieldiness and opposing the remaining hindrances, bringing confidence toward what inspires confidence and fitness for beneficial action like purified gold; bodily and mental proficiency—health and the opposite of lack of faith; and bodily and mental rectitude—crushing crookedness and opposing deceit and fraud. Here “body” is the three immaterial aggregates beginning with feeling. 〔Reading〕 These six pairs of twelve factors are the specification for “a usable mind”: not heated, not heavy, not rigid, wieldy, healthy, and straight. Every pair is written against a particular defilement—restlessness, sloth and torpor, views and conceit, the hindrances, lack of faith, and deceit and fraud. When a person practicing concentration or insight asks, “What exactly is wrong with my mind?” these six pairs form a checklist.
§04 Desire, Resolution, Attention, Specific Neutrality, Compassion, Sympathetic Joy, the Three Abstinences, and Association with Wholesome Minds → Vernacular §4
Desire means desire to act: desire to act as its characteristic, seeking an object as its function, need for the object as its manifestation, and the object as its proximate cause—the mind’s outstretched hand (vernacular §4). Resolution is decisiveness: deciding as its characteristic, non-wavering as its function, and decision as its manifestation—immovable toward the object like an Indra post. Attention is making in the mind or making the present mind different from the preceding mind. It is threefold: directing toward the object, which is intended here and has driving as its characteristic, linking associated phenomena to the object as its function, and facing the object as its manifestation—the charioteer of associated phenomena; directing the mental process, namely five-door adverting; and directing impulsion, namely mind-door adverting. The last two are not intended here. Specific neutrality is neutrality among phenomena: carrying mind and mental factors evenly as its characteristic, preventing deficiency and excess or cutting off partiality as its function, and neutrality as its manifestation—like a charioteer looking on at fine horses proceeding evenly. Compassion and sympathetic joy follow their explanation under the Divine Abidings, except that these are sense-sphere factors. The view that goodwill and equanimity should also be variable is not accepted: goodwill is non-hate and equanimity is specific neutrality. The three abstinences—from bodily misconduct, verbal misconduct, and wrong livelihood—have non-transgression as their characteristic, shrinking back as their function, non-action as their manifestation, and faith, moral shame, moral dread, fewness of wishes, and similar qualities as proximate cause; they are the mind’s turning away from evil. Associations with wholesome minds: the thirty-six accompany the first sense-sphere wholesome consciousness; the second is the same apart from being prompted; the third and fourth exclude non-delusion; the fifth and sixth exclude rapture; the seventh and eighth exclude both rapture and non-delusion, with prompting distinguishing each second member. The first fine-material wholesome consciousness excludes the three abstinences; the second further excludes applied thought, the third sustained thought, the fourth rapture, and the fifth compassion and sympathetic joy among the variable factors. The four immaterial wholesome consciousnesses have those same factors and differ only in being immaterial. Supramundane consciousnesses follow the factors of the corresponding fine-material jhānas, but lack compassion and sympathetic joy, have the three abstinences as fixed, and are supramundane. 〔Reading〕 Among attention’s three kinds, the Commentator expressly says that five-door adverting, which directs the mental process, and mind-door adverting, which directs impulsion, “are not intended here.” Here attention is the mental factor that drives associated phenomena toward the object, not either of the two adverting minds in the cognitive process (14-03). The sentence “Goodwill is non-hate, and equanimity is specific neutrality” is the unit’s crispest consolidation: two of the four divine abidings are already standard components of a wholesome mind. 〔Observation〕
§05 Association with Greed-Rooted Minds—Seventeen Factors; Shamelessness and Fearlessness of Evil; Greed, Delusion, Wrong View, Restlessness, Sloth and Torpor, and Conceit → Vernacular §5
Seventeen factors accompany the first greed-rooted unwholesome consciousness: thirteen explicitly named—contact, volition, applied thought, sustained thought, rapture, energy, life, concentration, shamelessness, fearlessness of evil, greed, delusion, and wrong view—and four “or-whatever” factors—desire, resolution, restlessness, and attention (vernacular §5). Shamelessness has no disgust at bodily misconduct and the like, or absence of shame, as its characteristic; fearlessness of evil has no shrinking or fear toward those things as its characteristic—the opposites of moral shame and moral dread. Greed has taking the object as its characteristic like monkey-lime, sticking as its function like meat thrown onto a hot pan, non-relinquishment as its manifestation like lampblack, and seeing gratification in fettering phenomena as its proximate cause. Growing into a river of craving, like a swift river carrying everything to the sea, it carries beings only toward bad destinations. Delusion has blindness of mind or lack of knowledge as its characteristic, non-penetration or concealment of the object’s nature as its function, wrong practice or darkness as its manifestation, and unwise attention as its proximate cause—the root of every unwholesome state. Wrong view has unwise grasping as its characteristic, clinging as its function, wrong adherence as its manifestation, and unwillingness to see noble persons as its proximate cause—the supreme fault. Restlessness has lack of tranquillity as its characteristic like wind-stirred water, unsteadiness as its function like a wind-stirred banner, turmoil as its manifestation like ashes scattered by a stone, and unwise attention as its proximate cause—distraction of mind. The remaining factors parallel wholesome consciousness, differing only in being unwholesome and inferior. The second consciousness is the same apart from being prompted and having sloth and torpor as variable. Sloth, the contraction of non-effort, has lack of effort as its characteristic, removing energy as its function, and sinking as its manifestation. Torpor, the impairment of capacity, has unwieldiness as its characteristic, covering as its function, and withdrawal or nodding and sleep as its manifestation. Both have unwise attention amid discontent, yawning, and the like as proximate cause. The third excludes wrong view and has conceit as variable—haughtiness as its characteristic, self-exaltation as its function, desire to raise a banner as its manifestation, and greed dissociated from view as its proximate cause; it should be regarded as like madness. The fourth follows the second without wrong view and adds conceit; the fifth and sixth exclude rapture; the seventh and eighth exclude view and add conceit. 〔Reading〕 Greed’s three similes form some of the work’s most vivid psychology: monkey-lime, once touched, cannot be escaped; meat on a hot pan, sticking fast; and lampblack, leaving a stain. Its proximate cause is “seeing gratification in fettering phenomena.” The object does not itself make you greedy; you see sweetness in it. The command to regard conceit “as like madness” reaches the bottom in a sentence: a self-exalting mind has lost its measure. 〔Observation〕
§06 Association with Hate-Rooted Minds—Eighteen Factors, Hate, Envy, Avarice, and Remorse → Vernacular §6
Eighteen factors accompany the first hate-rooted consciousness: eleven explicitly named—contact, volition, applied thought, sustained thought, energy, life, concentration, shamelessness, fearlessness of evil, hate, and delusion—four “or-whatever” factors—desire, resolution, restlessness, and attention—and three variable factors—envy, avarice, and remorse (vernacular §6). Hate has ferocity as its characteristic like a struck poisonous snake; spreading as its function like diffused poison, or burning its own support like a forest fire; destruction as its manifestation like an enemy who has found an opening; and a ground for resentment as its proximate cause. It should be regarded as like rotten urine mixed with poison. Envy has envying another’s success as its characteristic, displeasure at that success as its function, turning away from it as its manifestation, and another’s success as its proximate cause—a fetter. Avarice has concealing success already obtained or yet to be obtained as its characteristic, inability to bear sharing it with others as its function, shrinking or stinginess as its manifestation, and personal success as its proximate cause—a deformity of mind. Remorse, the state of what was badly done, has subsequent burning as its characteristic, sorrowing over what was done and left undone as its function, regret as its manifestation, and what was done and left undone as its proximate cause—like a state of slavery. The second consciousness is the same apart from being prompted and including sloth and torpor among the variable factors. 〔Reading〕 The heaviest phrase among hate’s four similes is “burning its own support”: hate is a fire that first burns the person who bears it. Envy and avarice are mirror images—envy is displeasure that another has something, while avarice is unwillingness that another share what I have. Remorse is “like a state of slavery”: a regretful person is enslaved by the past. After this section, “hate” is no longer a word but four recognizable modes.
§07 Association with the Two Delusion-Rooted Minds—Mental Steadiness and Doubt → Vernacular §7
The consciousness associated with doubt has eleven explicitly named factors—contact, volition, applied thought, sustained thought, energy, life, mental steadiness, shamelessness, fearlessness of evil, delusion, and doubt—and two “or-whatever” factors, restlessness and attention, totaling thirteen. “Mental steadiness” is merely the steadiness of occurrence, a weak concentration. Doubt—“treatment has departed”—has uncertainty as its characteristic, wavering as its function, indecision or grasping without taking a single side as its manifestation, and unwise attention as its proximate cause; it obstructs practice (vernacular §7). The consciousness associated with restlessness has the twelve remaining factors after doubt is removed. Because doubt is absent, resolution arises, again making thirteen; because resolution is present, concentration is stronger. Restlessness here is explicitly named, while resolution and attention are “or-whatever” factors. 〔Reading〕 Concentration in a delusion-rooted mind is not called concentration but “mental steadiness”—merely a weak concentration that manages to stand. Doubt is “treatment has departed,” the mind that will not even take its medicine. The Commentator’s verdict is brief: it obstructs practice. It does not perform an evil deed; it simply prevents you from walking.
§08 Association with Indeterminate Minds—Resultant and Functional → Vernacular §8
Resultant-indeterminate formations are rootless or rooted (vernacular §8). Rootless: wholesome- and unwholesome-resultant eye-consciousness have the four explicitly named factors contact, volition, life, and mental steadiness, plus attention—five; ear-, nose-, tongue-, and body-consciousness have the same. The two resultant mind elements and three rootless mind-consciousness elements add applied thought, sustained thought, and resolution—eight; when accompanied by joy, they also have rapture. Rooted: the eight sense-sphere resultants have the same formations as the eight sense-sphere wholesome consciousnesses but lack compassion and sympathetic joy because sense-sphere resultants invariably take limited objects, and also lack the abstinences because “the five training rules are exclusively wholesome.” Fine-material, immaterial, and supramundane resultants have the same formations as their corresponding wholesome consciousnesses. Functional-indeterminate formations are likewise rootless or rooted. The rootless factors are the same as those of the wholesome-resultant mind element and two rootless mind-consciousness elements, except that the latter two have additional energy and therefore stronger concentration. The rooted factors of the eight sense-sphere functionals are the same as those of the eight sense-sphere wholesome consciousnesses apart from the abstinences; the fine-material and immaterial functionals are the same as their wholesome counterparts. This is the portal to the detailed discussion of the formations aggregate and, first, to the detailed discussion of the aggregates by the analytical method of the Abhidhamma. 〔Reading〕 The component table of resultant minds lacks compassion, sympathetic joy, and the three abstinences: a resultant is only an echo; it neither directs compassion toward a being nor undertakes virtue. The sentence once again draws the line between “what I am doing” and “what is merely kamma echoing,” continuing the mirror-image simile of 14-03 §04.
For the General Reader
Do not try to memorize the formations aggregate’s thirty-six and seventeen. Take away three things. First, volition heads the formations aggregate: what you call “motivation” or “intention” is a mental factor with its own characteristic and causes, not you. Second, wholesome and unwholesome components are symmetrical—moral shame answers shamelessness, non-greed answers greed, and concentration answers restlessness; recognize either side and the other becomes recognizable. Third, carry a few similes as a pocket mirror: greed is monkey-lime; hate is a fire that burns its own support first; conceit resembles madness; doubt refuses medicine; concentration is a lamp flame in a windless place; mindfulness is a gatekeeper. The next time a mind arises, ask only: Which component is this? The moment the question can be asked, it is no longer “me.”
To read this unit in full: vernacular §§1–8 provide the complete, section-by-section translation of the formations aggregate’s general characteristic, each mental factor’s characteristic, function, manifestation, and proximate cause, and its association across the eighty-nine minds.
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 ### Saṅkhārakkhandhakathā。
段號域 譯底欄之段號自〔CSCD §458〕至〔CSCD §492〕，實落段號 35 個，號序連續無缺——為本品七單元中段號最多之篇。本篇於譯底欄之幅為 20,691 位元組，為本品最長之篇。
篇之骨——一心一數而後逐法而釋 本篇之結構為「先數後釋、逐心而數」之交錯：於每一類心先標其相應行之數（sarūpena āgatā〔自形而來者〕＋yevāpanakā〔或有法〕＋aniyatā〔不定者〕三分），而後逐一釋其相味現起近因。全篇之數之標，本欄實測 sarūpena āgatā 8 見・或有法之語幹諸形 11 見・不定者之語幹諸形 14 見。
第一善心三十六之逐項實測 〔CSCD §458〕標 niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa（二十七＋四＋五＝三十六）。本欄以逗點逐項切分其三列實測：自形而來者恰二十七項——phasso・cetanā・vitakko・vicāro・pīti・vīriyaṃ・jīvitaṃ・samādhi・saddhā・sati・hirī・ottappaṃ・alobho・adoso・amoho・kāyapassaddhi・cittapassaddhi・kāyalahutā・cittalahutā・kāyamudutā・cittamudutā・kāyakammaññatā・cittakammaññatā・kāyapāguññatā・cittapāguññatā・kāyujukatā・cittujukatā；或有法恰四項——Chando, adhimokkho, manasikāro, tatramajjhattatā；不定者恰五項——Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratī。二十七＋四＋五＝三十六，與論自標之 chattiṃsa 相符。本欄之數為對譯底欄之逐項重數，非引他說。
「五十二心所」之定數不在本篇 本欄以「五十」之數詞諸形（paññāsa・dvepaññāsa・dvāpaññāsa）逐字通掃本單元乃至本品全七單元，無一為心所之總數（唯 pañcapaññāsāya〔五十五〕於識蘊與受想二蘊之單元各一見，為識之數而非心所之數）。本品之譯底欄未立心所之總數——其法為逐心而數（第一善心三十六・第一貪根心十七・第一瞋根心十八・疑相應心十三等），未嘗合為一總集而數之。如實記其無，不代補、不代考定其所出（另見目二之「本編既有校讀須併觀之處」）。
逐類心之數〔本欄實測，逐段反查〕
| 類 | 論所標之三分〔逐字〕 | 總 | 定位 |
|---|---|---|---|
| 欲界第一善心 | sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcā | 三十六 | 〔CSCD §458〕 |
| 貪根第一不善心 | sarūpena āgatā terasa, yevāpanakā cattāro | 十七 | 〔CSCD §477〕 |
| 瞋根第一不善心 | sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayo | 十八 | 〔CSCD §484〕 |
| 癡根疑相應心 | sarūpena āgatā ekādasa⋯yevāpanakā dve | 十三 | 〔CSCD §489〕 |
| 癡根掉舉相應心 | 於疑相應之十三除疑而餘十二，Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva | 十三 | 〔CSCD §490〕 |
| 無因異熟眼識等 | sarūpena āgatā cattāro⋯yevāpanako manasikāroyevāti pañca | 五 | 〔CSCD §491〕 |
餘心之數皆以「準前而增減」出之——論不重列，唯以 ṭhapetvā（除）＋所除之目一語出之（如第三善心 ṭhapetvā amohaṃ avasesā、第五善心 ṭhapetvā pītiṃ avasesā）。本欄實測 ṭhapetvā 全篇 12 見，Sasaṅkhārabhāvamattameva hettha viseso（唯有行性之異）一語 4 見——論之省筆之式。
前後接點 前承受想二蘊之單元：本篇首句 Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo''ti 逐字回引識蘊單元首段之總標句，與受想二科同式（三蘊之釋皆以此式起）。後接過去等之分別之單元：本篇有二收句——Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ（行蘊之收）與 Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ（五蘊全分之收，自標其為「依阿毘達磨分別之法」之一段已竟），次單元即轉入經之定型句而別開一段。後一收句為五蘊逐一釋畢之總收，本目誌其位。
movement 品夾《總覽》繫本單元於 §F〈行蘊 — 思為首〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。本品《總覽》於本單元唯繫一 §。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 cetanā（思）・vitakka・vicāra・pīti（尋・伺・喜）・vīriya（精進）・jīvita（命）・hirī・ottappa（慚・愧）・chanda（欲）・uddhacca（掉舉）・thina・middha（惛沉・睡眠）・issā（嫉）・kukkucca（惡作）・vicikicchā（疑）・virati（離）・yevāpanaka（或有法）・visesa（差別）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・citta（心）。以下唯列本篇新出者。
行蘊之總相〔CSCD §458〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saṅkhārakkhandha | 行蘊 | 本篇之所釋；其相為 abhisaṅkharaṇalakkhaṇaṃ，論自釋其即 rāsikaraṇalakkhaṇaṃ（作聚之相） | 〔CSCD §458〕 |
| abhisaṅkharaṇa | 行作 | 行之相；論引經自釋 saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī | 〔CSCD §458〕 |
| āyūhana | 積聚 | 行之味 | 〔CSCD §458〕 |
| vipphāra | 遍布 | 行之現起 | 〔CSCD §458〕 |
| sesakhandhattaya | 其餘三蘊 | 行之近因（色・受・想／識之餘三） | 〔CSCD §458〕 |
| niyata／aniyata | 定／不定 | 相應行之二分：必俱者與或俱者；論自釋不定者 Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti | 〔CSCD §458〕 |
善心相應之諸行〔CSCD §459〕–〔CSCD §476〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| phassa | 觸 | 相為 phusanalakkhaṇo，味為 Saṅghaṭṭanaraso，現起為 sannipāta，近因為 āpāthagatavisaya；論自誌其雖為無色法而以觸之行相而轉 | 〔CSCD §459〕 |
| abhisandahana | 合集 | 論釋思之語：Cetayatīti cetanā. Abhisandahatīti attho | 〔CSCD §460〕 |
| saṃvidahana | 處理 | 思之現起；論並標其能 sakiccaparakiccasādhikā（成辦自務與他務） | 〔CSCD §460〕 |
| ussahana | 努力 | 精進之相 | 〔CSCD §461〕 |
| upatthambhana | 支持 | 精進之味 | 〔CSCD §461〕 |
| asaṃsīdanabhāva | 不退沉 | 精進之現起 | 〔CSCD §461〕 |
| samādhi | 定 | 相為 avisāralakkhaṇo, avikkhepalakkhaṇo vā，味為 sampiṇḍana，現起為 upasama，近因為 sukha | 〔CSCD §463〕 |
| saddhā | 信 | 相為 saddahanalakkhaṇā, okappanalakkhaṇā vā，味為 pasādana 或 pakkhandana，現起為 Akālussiyapaccupaṭṭhānā 或 adhimuttipaccupaṭṭhānā | 〔CSCD §464〕 |
| sati | 念 | 相為 apilāpanalakkhaṇā，味為 asammosa，現起為 ārakkha 或 visayābhimukhabhāva，近因為 thirasaññā 或四念處 | 〔CSCD §465〕 |
| lajjā・ubbega | 羞・怖懼 | 論釋慚愧之語：慚為羞之異名，愧為怖惡之異名 | 〔CSCD §466〕 |
| attagārava・paragārava | 自重・他重 | 慚愧之近因 | 〔CSCD §466〕 |
| lokapālaka | 護世者 | 論引經以慚愧二法為此 | 〔CSCD §466〕 |
| alobha・adosa・amoha | 無貪・無瞋・無癡 | 三善根；論自標 Tayopi cete sabbakusalānaṃ mūlabhūtā | 〔CSCD §467〕–〔CSCD §469〕 |
| agedha・alaggabhāva | 無染・不著 | 無貪之相 | 〔CSCD §467〕 |
| acaṇḍikka・avirodha | 不暴・不違逆 | 無瞋之相 | 〔CSCD §468〕 |
| yathāsabhāvapaṭivedha・akkhalitapaṭivedha | 如實通達・無誤通達 | 無癡之相 | 〔CSCD §469〕 |
| kāyapassaddhi・cittapassaddhi | 身輕安・心輕安 | 六對之第一；論於此明釋 Kāyoti cettha vedanādayo tayo khandhā（此中「身」謂受等三蘊）——為六對十二法之總解 | 〔CSCD §470〕 |
| kāyalahutā・cittalahutā | 身輕快性・心輕快性 | 六對之第二 | 〔CSCD §470〕 |
| kāyamudutā・cittamudutā | 身柔軟性・心柔軟性 | 六對之第三 | 〔CSCD §470〕 |
| kāyakammaññatā・cittakammaññatā | 身適業性・心適業性 | 六對之第四 | 〔CSCD §470〕 |
| kāyapāguññatā・cittapāguññatā | 身練達性・心練達性 | 六對之第五 | 〔CSCD §470〕 |
| kāyujukatā・cittujukatā | 身正直性・心正直性 | 六對之第六 | 〔CSCD §470〕 |
| kattukāmatā | 欲作 | 論釋欲之語：Chandoti kattukāmatāyetaṃ adhivacanaṃ | 〔CSCD §471〕 |
| adhimokkha | 勝解 | 相為 sanniṭṭhāna，味為 asaṃsappana，現起為 nicchaya | 〔CSCD §472〕 |
| manasikāra | 作意 | 論分其為三：ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādako，並自限 Na te idha adhippetā（後二非此所取） | 〔CSCD §473〕 |
| tatramajjhattatā | 中捨性 | 相為 samavāhita，味為 ūnādhikatānivāraṇa 或 pakkhapātupacchedana | 〔CSCD §474〕 |
| kāyaduccaritavirati・vacīduccaritavirati・micchājīvavirati | 身惡行離・語惡行離・邪命離 | 三離；相為 avītikkama（不犯）或 amaddana | 〔CSCD §475〕 |
不善心相應之諸行〔CSCD §477〕–〔CSCD §490〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ahirika・anottappa | 無慚・無愧 | 論自標其釋為 Ayamettha saṅkhepo（此中為略），廣說當依慚愧之反面 | 〔CSCD §478〕 |
| lobha | 貪 | 相為 ārammaṇaggahaṇa，味為 abhisaṅga，現起為 Apariccāgapaccupaṭṭhāno，近因為 Saṃyojaniyadhammesu assādadassanapadaṭṭhāno | 〔CSCD §479〕 |
| moha | 癡 | 相為 cittassa andhabhāva 或 aññāṇa，近因為 ayonisomanasikāra；論自標 sabbākusalānaṃ mūlanti | 〔CSCD §480〕 |
| micchādiṭṭhi | 邪見 | 相為 ayoniso abhinivesa，味為 parāmāsa；論自判 paramaṃ vajjanti（最大之過） | 〔CSCD §481〕 |
| māna | 慢 | 相為 uṇṇati，味為 sampaggaha，現起為 ketukamyatā，近因為 diṭṭhivippayuttalobha | 〔CSCD §483〕 |
| dosa | 瞋 | 相為 caṇḍikka，味為 visappana 或 attano nissayadahana，現起為 Dūsanapaccupaṭṭhāno，近因為 āghātavatthupadaṭṭhāno | 〔CSCD §485〕 |
| issā | 嫉 | 相為 parasampattīnaṃ usūyana；論自標 saṃyojananti | 〔CSCD §486〕 |
| macchariya | 慳 | 相為 attano sampattīnaṃ nigūhana，現起為 saṅkocana 或 kaṭukañcukatā；論自標 cetaso virūpabhāvoti | 〔CSCD §487〕 |
| kukkucca | 惡作 | 論釋其語 Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ；相為 pacchānutāpa | 〔CSCD §488〕 |
| thina・middha | 惛沉・睡眠 | 論釋其語 Anussāhasaṃhananatā asattivighāto cāti attho；惛沉之相為 anussāha，睡眠之相為 akammaññatā | 〔CSCD §483〕 |
| cittaṭṭhiti | 心住 | 論自釋其為弱定：cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi——疑相應心與無因異熟心中定之位 | 〔CSCD §490〕・〔CSCD §491〕 |
| anekaṃsagāha | 不一向之取 | 疑之現起之第二 | 〔CSCD §490〕 |
| paṭipattiantarāyakara | 作行道之障 | 論對疑之判語 | 〔CSCD §490〕 |
無記心相應之諸行〔CSCD §491〕–〔CSCD §492〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vipākābyākata／kiriyābyākata | 異熟無記／唯作無記 | 無記行之二分，各再分無因有因 | 〔CSCD §491〕–〔CSCD §492〕 |
| ekantaparittārammaṇa | 一向小所緣 | 論之判：欲界異熟唯小所緣，故悲喜二不定者於異熟中不生 | 〔CSCD §491〕 |
| balappatta | 得力 | 唯作二意識界中定之位——由精進之增而定得力 | 〔CSCD §492〕 |
論主二處自斥他說 ①〔CSCD §474〕Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti——有人欲以慈與捨亦入不定者，論斥之曰不可取，其據為慈於義即無瞋、捨於義即中捨性。②〔CSCD §491〕Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. ''Pañca sikkhāpadā kusalāyevā''ti hi vuttaṃ——論引「五學處唯善」一語為據，判三離於異熟中不生。二判皆論主自陳，本目逐字錄其位而不代評。
本編既有校讀須併觀之三處 ①既有校讀之 §F 立行之義作「造作之心理力。以思（cetanā） 為首」，與譯底欄〔CSCD §458〕之 abhisaṅkharaṇalakkhaṇaṃ 及〔CSCD §460〕之思之釋相合；唯譯底欄之二十七項列中，思居第二而觸居第一（phasso, cetanā, vitakko⋯），非以思為列首。本目誌其實，不代裁——「以思為首」為義理之判，「觸居列首」為文序之實，二者不必相違。②既有校讀之 §F 作「就阿毘達磨，行蘊攝受、想以外之一切心所（五十二心所中，除受、想，餘五十屬行蘊）」，並於其行間自陳「『五十二心所』之定數係《攝阿毘達磨義論》（Abhidhammattha-saṅgaha）之標準計數，非 Vism XIV 自身所立」。本欄之校驗之結證成其自陳：「五十」之數詞諸形於本品全七單元無一為心所之總數，本品之法為逐心而數（三十六・十七・十八・十三等）而未嘗立心所之總數（見目一）。本目誌其實，不代補其數，亦不代裁既有校讀之去取。③既有校讀之 §F 列諸心所作「觸、作意、尋、伺、勝解、精進、欲、信、念、慚、愧、無貪無瞋……」——其十一名逐一可核於譯底欄之二十七項列與四或有法列（phasso・manasikāro・vitakko・vicāro・adhimokkho・vīriyaṃ・chando・saddhā・sati・hirī・ottappaṃ・alobho・adoso），定讀逐字保入；唯其列不分「自形而來・或有法・不定」三分，而譯底欄之三分為本篇之骨。本目誌其實，不代補於彼。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 35 個與版頁記 20 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊——anoppattaṃ 〔CSCD §484〕瞋根第一不善心之十一項列作 phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti——其第九項作 anoppattaṃ，而同篇他三處（〔CSCD §477〕貪根之列・〔CSCD §478〕之釋・〔CSCD §489〕癡根之列）皆作 anottappaṃ。本欄實測：anottappaṃ 3 見、anoppattaṃ 1 見。一詞四出而一形獨異——本欄不判其為傳本之異讀、義注之別形或清檔之誤植，亦不代改。誌其字面與其位。
本欄自出之一處括注體例之不齊 全篇之圓括注 16 處（為本品之最），其十四為單源或雙源之出處標記，而二處帶小節之名：〔CSCD §458〕之 (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) 與 (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā)——於號之後更繫義注之小節名 yevāpanakavaṇṇanā，而同篇他處之義注引（如 (dha. sa. aṭṭha. 365)・(dha. sa. aṭṭha. 413)）皆唯繫號而不繫節名。誌其字面，不判其為傳本之式或清檔之記。
引號之對稱 全篇 '' 實測 8 處為偶數，逐一成對。誌之。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §458〕 | Yathāha – ''saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī''ti | 行之語義之據——本篇行之定義所繫 | (saṃ. ni. 3.79) |
| 〔CSCD §458〕 | 二十七項列之末 ime sarūpena āgatā sattavīsati | 第一善心自形而來之二十七之所出 | (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) |
| 〔CSCD §458〕 | 四項列之末 ime yevāpanakā cattāro | 或有法四之所出 | (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) |
| 〔CSCD §459〕 | Vedanādhiṭṭhānabhāvato pana niccammagāvī | 觸如無皮之牛——所引之喻之所出 | (saṃ. ni. 2.63) |
| 〔CSCD §461〕 | ''Saṃviggo yoniso padahatī''ti | 悚懼為精進之近因之據 | (a. ni. 4.113) |
| 〔CSCD §464〕 | saddhammassavanādisotāpattiyaṅga | 信之第二近因——預流支之所出 | (dī. ni. 3.311; saṃ. ni. 5.1001) |
| 〔CSCD §466〕 | Ime ca pana dve dhammā lokapālakāti | 慚愧二法為護世者之據 | (a. ni. 2.9) |
| 〔CSCD §477〕 | 十三項列之末 ime sarūpena āgatā terasa | 貪根第一心自形而來之十三之所出 | (dha. sa. 365; dha. sa. aṭṭha. 365) |
| 〔CSCD §484〕 | 十一項列之末 ime sarūpena āgatā ekādasa | 瞋根第一心自形而來之十一之所出 | (dha. sa. 413; dha. sa. aṭṭha. 413) |
| 〔CSCD §484〕 | 三項列之末 ime aniyatā tayo | 瞋根不定三之所出 | (dha. sa. aṭṭha. 413) |
| 〔CSCD §489〕 | 十一項列之末 sarūpena āgatā ekādasa | 疑相應心自形而來之十一之所出 | (dha. sa. 422; dha. sa. aṭṭha. 422) |
| 〔CSCD §491〕 | 四項列之末 sarūpena āgatā cattāro | 無因異熟眼識自形而來之四之所出 | (dha. sa. 431; dha. sa. aṭṭha. 431) |
| 〔CSCD §491〕 | ''Pañca sikkhāpadā kusalāyevā''ti hi vuttaṃ | 三離於異熟中不生之據 | 無（自標為所說而不繫號） |
論主二處自引本書 本篇有二處以 visuddhi. 之號繫其所指——①〔CSCD §460〕Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva（尋伺喜所當說者，已於地遍之初禪之釋中說）；②〔CSCD §474〕Karuṇāmuditā ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā（悲與喜當依梵住之論所說而知），並補其異 Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso。二處為本品七單元中唯有之自引本書之例——論以其自著之前品為所指而繫括注，其式與引經引義注同。誌其實，不代考定其所指之品之今位。
引式之數〔本欄實測〕 Yathāha 1 處・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 16 處，其分布為 dha. sa.／dha. sa. aṭṭha. 10・saṃ. ni. 2・visuddhi. 2・a. ni. 2・dī. ni. 1（(dī. ni. 3.311; saṃ. ni. 5.1001) 一括注內二源，故源數之和逾括注數）——《法集論》及其義注獨佔其十，為本篇引據之絕對主源，與識蘊單元（《中部》為主）異族。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）38 見、viyāti（連聲之收）1 見、sadis- 諸形 5 見——為本品乃至全七單元中比況語最密之篇。其密之由：每一心所之四事定義式之末多繫一喻，故喻隨法而出。以下列其要（同一心所之數喻併列一行）。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §459〕 | rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti | 如色之於眼、聲之於耳——觸之令心與所緣相擊；一句之內二比並用 |
| 〔CSCD §459〕 | niccammagāvī viya daṭṭhabbo | 如無皮之牛——觸為受之所依 |
| 〔CSCD §460〕 | jeṭṭhasissamahāvaḍḍhakīādayo viya | 如上首弟子與大木匠——思之成辦自務與他務 |
| 〔CSCD §463〕 | sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya／nivāte dīpaccīnaṃ ṭhiti viya | 如水之於澡豆粉、如無風處之燈焰之住——定之聚集俱生法與心之住 |
| 〔CSCD §464〕 | pasādanarasā udakappasādakamaṇi viya／pakkhandanarasā vā oghuttaraṇo viya／hatthavittabījāni viya | 如淨水珠、如渡瀑流者、如手與財與種子——信之三喻 |
| 〔CSCD §465〕 | esikā viya／dovāriko viya | 如帝柱、如守門者——念之堅住與守護諸根門 |
| 〔CSCD §466〕 | hiriyā pāpaṃ jahāti kulavadhū viya／ottappena pāpaṃ jahāti vesiyā viya | 如良家婦、如妓女——慚以自重捨惡、愧以他重捨惡；二喻正反相對 |
| 〔CSCD §467〕 | kamaladale jalabindu viya／muttabhikkhu viya／asucimhi patitapuriso viya | 如蓮葉上之水珠、如解脫之比丘、如墮不淨中之人——無貪之三喻 |
| 〔CSCD §468〕 | anukūlamitto viya／candanaṃ viya／puṇṇacando viya | 如順己之友、如栴檀、如滿月——無瞋之三喻 |
| 〔CSCD §469〕 | kusalissāsakhittausupaṭivedho viya／padīpo viya／araññagatasudesako viya | 如善射者所發之箭之貫、如燈、如入林之善導者——無癡之三喻 |
| 〔CSCD §471〕 | cetaso hatthappasāraṇaṃ viya | 如心之伸手——欲之取所緣 |
| 〔CSCD §472〕 | ārammaṇe niccalabhāvena indakhīlo viya | 如因陀羅柱——勝解之不動 |
| 〔CSCD §473〕 | sampayuttānaṃ sārathi viya | 如御者——作意之令相應法趣所緣 |
| 〔CSCD §474〕 | samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya | 如於平正而行之良馬旁袖手之御者——中捨性；與上之 sārathi viya 為同喻之異位 |
| 〔CSCD §479〕 | makkaṭālepo viya／tattakapāle khittamaṃsapesi viya／telañjanarāgo viya／sīghasotā nadī iva mahāsamuddaṃ | 如捕猴之膠、如投熱鍋之肉臠、如油煙之染、如急流之趣大海——貪之四喻 |
| 〔CSCD §482〕 | vātābhighātacalajalaṃ viya／vātābhighātacaladhajapaṭākā viya／pāsāṇābhighātasamuddhatabhasmaṃ viya | 如風擊之動水、如風擊之動幡、如石擊而揚之灰——掉舉之三喻 |
| 〔CSCD §483〕 | ummādo viya | 如狂——慢 |
| 〔CSCD §485〕 | pahaṭāsīviso viya／visanipāto viya／dāvaggi viya／laddhokāso viya sapatto／visasaṃsaṭṭhapūtimuttaṃ viya | 如被擊之毒蛇、如毒之落、如林火、如得隙之怨敵、如雜毒之腐尿——瞋之五喻，為本篇一法之喻最多者 |
| 〔CSCD §488〕 | dāsabyamiva daṭṭhabbaṃ | 如奴役之身——惡作 |
| 〔CSCD §470〕 | hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti | 如金之淨——身心適業性之堪任 |
乙・修辭之可核觀察 ①本篇之骨為四事定義式＋一喻之排比：「當如是見」之語諸形全篇 28 見（daṭṭhabbo 等），逐一為一法之喻之收——「當如是見」即喻之收束式。②「當知」之語諸形 19 見（veditabbā 等），為數之標與相應之判之收。③省筆之三式：ṭhapetvā（除）12 見・Sasaṅkhārabhāvamattameva hettha viseso（唯有行性之異）4 見・vuttanayena／vuttappakārā（如所說之法）諸形數見——論以此三式省其重列，故三十五段而不冗。④Yathā／yathā 之語全篇 5 見。⑤Kasmā? 自問零命中・…pe… 省略式零命中・? 零命中——與受想二蘊之單元同為無問號之篇。⑥偈頌零；篇末之收句 1 行（縮排二空格）——本篇無四空格之行。⑦Ayamettha viseso／ayamettha viseso（此中為其差別）全篇 3 見，皆為異類相比之收。
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 §458〕 Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ | 識蘊之單元〔CSCD §451〕 | 所引之句逐字出於彼篇之總標 |
〔CSCD §458〕 sesakhandhattayapadaṭṭhānā | 色蘊之單元〔CSCD §432〕・受想二蘊之單元〔CSCD §456〕–〔CSCD §457〕・識蘊之單元〔CSCD §451〕 | 行之近因即其餘三蘊，逐一釋於彼三篇 |
〔CSCD §462〕 Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni | 色蘊之單元〔CSCD §439〕 | 彼篇立色命根之四事，本篇逐字回指而唯出其異 Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammāna |
〔CSCD §470〕 Kāyoti cettha vedanādayo tayo khandhā | 受想二蘊之單元〔CSCD §456〕–〔CSCD §457〕 | 六對之「身」謂受想行三蘊，其二釋於彼篇 |
〔CSCD §460〕 pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ | 本書地遍之品 | 論自標其所出而繫括注 (visuddhi. 1.71)——本目誌其實，不代考定其品之今位 |
〔CSCD §474〕 brahmavihāraniddese | 本書梵住之品 | 同上，繫 (visuddhi. 1.262) |
〔CSCD §476〕 paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti | 識蘊之單元〔CSCD §452〕 | 彼篇立欲界善八之次第，本篇之「第一」「第二」乃至「第八」逐一依之 |
〔CSCD §491〕 Ekantaparittārammaṇā hi kāmāvacaravipākā | 識蘊之單元〔CSCD §454〕 | 彼篇立有因欲界異熟 parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati，本篇逐字承之為悲喜不生之據 |
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 one ### subsection, whose title is this division’s ### Saṅkhārakkhandhakathā.
Paragraph-number range The base-text column runs from 〔CSCD §458〕 through 〔CSCD §492〕, containing 35 paragraph numbers, continuous with none missing—the greatest number of paragraphs among this chapter’s seven units. The span of this unit in the base-text column is 20,691 bytes, the longest of this chapter’s units.
The unit’s backbone—counting each mind and each factor, then explaining the factors individually This division has an interwoven structure of “count first, explain afterward; count mind by mind”: for each class of consciousness it first states the number of associated formations in three groups—sarūpena āgatā (explicitly named)＋yevāpanakā (“or-whatever” factors)＋aniyatā (variable factors)—and then explains each factor’s characteristic, function, manifestation, and proximate cause. Measured throughout the division, labels using sarūpena āgatā occur 8 times, forms built on the “or-whatever” stem 11 times, and forms built on the variable stem 14 times.
Fresh item-by-item count of the first wholesome mind’s thirty-six factors 〔CSCD §458〕 states niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa (twenty-seven＋four＋five＝thirty-six). Fresh comma-delimited counting of the three lists in this column yields exactly twenty-seven explicitly named factors—phasso・cetanā・vitakko・vicāro・pīti・vīriyaṃ・jīvitaṃ・samādhi・saddhā・sati・hirī・ottappaṃ・alobho・adoso・amoho・kāyapassaddhi・cittapassaddhi・kāyalahutā・cittalahutā・kāyamudutā・cittamudutā・kāyakammaññatā・cittakammaññatā・kāyapāguññatā・cittapāguññatā・kāyujukatā・cittujukatā; exactly four “or-whatever” factors—Chando, adhimokkho, manasikāro, tatramajjhattatā; and exactly five variable factors—Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratī. Twenty-seven＋four＋five＝thirty-six, agreeing with the treatise’s own chattiṃsa. This count is a fresh recount of the base-text column, not a figure taken from another account.
No fixed total of “fifty-two mental factors” occurs in this division A verbatim scan for forms of the number word “fifty” (paññāsa・dvepaññāsa・dvāpaññāsa) throughout this unit and all seven units of this chapter finds no use as a total number of mental factors (the sole relevant form is pañcapaññāsāya [fifty-five], which occurs once each in the consciousness-aggregate and feeling-and-perception units and counts consciousnesses, not mental factors). The base-text columns of this chapter establish no total number of mental factors—the method is to count mind by mind (thirty-six for the first wholesome mind, seventeen for the first greed-rooted mind, eighteen for the first hate-rooted mind, thirteen for the doubt-associated mind, and so forth), never gathering them into a single collection and numbering the whole. The absence is recorded as found, without supplying a total or determining its source on the text’s behalf (see also “Three places where this edition’s existing critical reading must be considered together” in Section II).
Counts by class of consciousness 〔freshly measured in this column and checked paragraph by paragraph〕
| Class | The treatise’s threefold statement 〔verbatim〕 | Total | Location |
|---|---|---|---|
| First sense-sphere wholesome mind | sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcā | thirty-six | 〔CSCD §458〕 |
| First greed-rooted unwholesome mind | sarūpena āgatā terasa, yevāpanakā cattāro | seventeen | 〔CSCD §477〕 |
| First hate-rooted unwholesome mind | sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayo | eighteen | 〔CSCD §484〕 |
| Delusion-rooted, doubt-associated mind | sarūpena āgatā ekādasa⋯yevāpanakā dve | thirteen | 〔CSCD §489〕 |
| Delusion-rooted, restlessness-associated mind | From the doubt-associated thirteen, doubt is removed, leaving twelve; Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva | thirteen | 〔CSCD §490〕 |
| Rootless resultant eye-consciousness and the rest | sarūpena āgatā cattāro⋯yevāpanako manasikāroyevāti pañca | five | 〔CSCD §491〕 |
The counts for the remaining minds are all derived “by following the preceding account and adding or removing factors”—the treatise does not repeat each list but states only ṭhapetvā (apart from) and the item removed in a short phrase (for example, the third wholesome mind has ṭhapetvā amohaṃ avasesā, and the fifth ṭhapetvā pītiṃ avasesā). Measured in this column, ṭhapetvā occurs 12 times throughout the division, while Sasaṅkhārabhāvamattameva hettha viseso (the sole difference here is the prompted nature) occurs 4 times—the treatise’s formula for compression.
Connections before and after The preceding unit is that on the feeling and perception aggregates. This division’s opening, Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo''ti, quotes verbatim the general statement in the consciousness-aggregate unit, following the same pattern as the feeling and perception divisions (the explanations of all three aggregates begin with this formula). The following unit classifies the past and the rest. This division has two closing sentences: Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ (the close of the formations aggregate) and Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ (the close of the entire five-aggregate division, explicitly marking completion of the passage “according to the analytical method of the Abhidhamma”); the next unit turns to a canonical formula and opens a distinct division. The latter sentence is the general close after all five aggregates have been explained in sequence, and its position is recorded here.
Movement The chapter’s accompanying Overview links this unit to §F “Formations Aggregate—Volition at the Head.” The wording of the chapter section linked there appears verbatim in that table and is not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted. The Overview links this unit to a single section.
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 are not explained again. Previously established terms appearing here are cetanā (volition)・vitakka・vicāra・pīti (applied thought・sustained thought・rapture)・vīriya (energy)・jīvita (life)・hirī・ottappa (moral shame・moral dread)・chanda (desire)・uddhacca (restlessness)・thina・middha (sloth・torpor)・issā (envy)・kukkucca (remorse)・vicikicchā (doubt)・virati (abstinence)・yevāpanaka (“or-whatever” factor)・visesa (distinction)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere)・citta (mind). Only terms new in this division are listed below.
General Characteristic of the Formations Aggregate 〔CSCD §458〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saṅkhārakkhandha | formations aggregate | What this division explains; its characteristic is abhisaṅkharaṇalakkhaṇaṃ, which the treatise itself explains as rāsikaraṇalakkhaṇaṃ (the characteristic of making a mass) | 〔CSCD §458〕 |
| abhisaṅkharaṇa | forming | The characteristic of formations; the treatise cites a discourse in its own explanation, saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī | 〔CSCD §458〕 |
| āyūhana | accumulation | The function of formations | 〔CSCD §458〕 |
| vipphāra | diffusion | The manifestation of formations | 〔CSCD §458〕 |
| sesakhandhattaya | the remaining three aggregates | The proximate cause of formations (the remaining three of materiality・feeling・perception／consciousness) | 〔CSCD §458〕 |
| niyata／aniyata | fixed／variable | The twofold division of associated formations: factors necessarily present and factors present only at times; the treatise explains the variable factors with Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti | 〔CSCD §458〕 |
Formations Associated with Wholesome Minds 〔CSCD §459〕–〔CSCD §476〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| phassa | contact | Its characteristic is phusanalakkhaṇo, function Saṅghaṭṭanaraso, manifestation sannipāta, and proximate cause āpāthagatavisaya; the treatise records that although contact is an immaterial phenomenon, it occurs precisely in the mode of touching | 〔CSCD §459〕 |
| abhisandahana | bringing together | The treatise’s explanation of volition: Cetayatīti cetanā. Abhisandahatīti attho | 〔CSCD §460〕 |
| saṃvidahana | coordinating | The manifestation of volition; the treatise also states that it is sakiccaparakiccasādhikā (accomplishing its own task and the tasks of others) | 〔CSCD §460〕 |
| ussahana | exertion | The characteristic of energy | 〔CSCD §461〕 |
| upatthambhana | support | The function of energy | 〔CSCD §461〕 |
| asaṃsīdanabhāva | not sinking | The manifestation of energy | 〔CSCD §461〕 |
| samādhi | concentration | Its characteristic is avisāralakkhaṇo, avikkhepalakkhaṇo vā, function sampiṇḍana, manifestation upasama, and proximate cause sukha | 〔CSCD §463〕 |
| saddhā | faith | Its characteristic is saddahanalakkhaṇā, okappanalakkhaṇā vā, function pasādana or pakkhandana, and manifestation Akālussiyapaccupaṭṭhānā or adhimuttipaccupaṭṭhānā | 〔CSCD §464〕 |
| sati | mindfulness | Its characteristic is apilāpanalakkhaṇā, function asammosa, manifestation ārakkha or visayābhimukhabhāva, and proximate cause thirasaññā or the four establishments of mindfulness | 〔CSCD §465〕 |
| lajjā・ubbega | shame・fear | The treatise’s explanation of moral shame and moral dread: moral shame is another designation for shame, and moral dread for fear of evil | 〔CSCD §466〕 |
| attagārava・paragārava | self-respect・respect for others | The proximate causes of moral shame and moral dread | 〔CSCD §466〕 |
| lokapālaka | guardian of the world | The treatise cites a discourse calling moral shame and moral dread these two guardians | 〔CSCD §466〕 |
| alobha・adosa・amoha | non-greed・non-hate・non-delusion | The three wholesome roots; the treatise itself states Tayopi cete sabbakusalānaṃ mūlabhūtā | 〔CSCD §467〕–〔CSCD §469〕 |
| agedha・alaggabhāva | freedom from lust・non-attachment | The characteristic of non-greed | 〔CSCD §467〕 |
| acaṇḍikka・avirodha | non-ferocity・non-opposition | The characteristic of non-hate | 〔CSCD §468〕 |
| yathāsabhāvapaṭivedha・akkhalitapaṭivedha | penetration in accordance with actuality・unerring penetration | The characteristic of non-delusion | 〔CSCD §469〕 |
| kāyapassaddhi・cittapassaddhi | bodily tranquillity・mental tranquillity | The first of the six pairs; the treatise explicitly explains here, Kāyoti cettha vedanādayo tayo khandhā (“here ‘body’ means the three aggregates beginning with feeling”)—that is, the three immaterial aggregates of feeling, perception, and formations—and applies this definition throughout the twelve factors in the six pairs | 〔CSCD §470〕 |
| kāyalahutā・cittalahutā | bodily lightness・mental lightness | The second of the six pairs | 〔CSCD §470〕 |
| kāyamudutā・cittamudutā | bodily malleability・mental malleability | The third of the six pairs | 〔CSCD §470〕 |
| kāyakammaññatā・cittakammaññatā | bodily wieldiness・mental wieldiness | The fourth of the six pairs | 〔CSCD §470〕 |
| kāyapāguññatā・cittapāguññatā | bodily proficiency・mental proficiency | The fifth of the six pairs | 〔CSCD §470〕 |
| kāyujukatā・cittujukatā | bodily rectitude・mental rectitude | The sixth of the six pairs | 〔CSCD §470〕 |
| kattukāmatā | desire to act | The treatise’s explanation of desire: Chandoti kattukāmatāyetaṃ adhivacanaṃ | 〔CSCD §471〕 |
| adhimokkha | resolution | Its characteristic is sanniṭṭhāna, function asaṃsappana, and manifestation nicchaya | 〔CSCD §472〕 |
| manasikāra | attention | The treatise divides it into three: ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādako, and then limits the intended sense with Na te idha adhippetā (the latter two are not intended here) | 〔CSCD §473〕 |
| tatramajjhattatā | specific neutrality | Its characteristic is samavāhita, function ūnādhikatānivāraṇa or pakkhapātupacchedana | 〔CSCD §474〕 |
| kāyaduccaritavirati・vacīduccaritavirati・micchājīvavirati | abstinence from bodily misconduct・abstinence from verbal misconduct・abstinence from wrong livelihood | The three abstinences; their characteristic is avītikkama (non-transgression) or amaddana | 〔CSCD §475〕 |
Formations Associated with Unwholesome Minds 〔CSCD §477〕–〔CSCD §490〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ahirika・anottappa | shamelessness・fearlessness of evil | The treatise labels its own explanation Ayamettha saṅkhepo (this is the brief account here); the detailed account is to be understood as the opposite of moral shame and moral dread | 〔CSCD §478〕 |
| lobha | greed | Its characteristic is ārammaṇaggahaṇa, function abhisaṅga, manifestation Apariccāgapaccupaṭṭhāno, and proximate cause Saṃyojaniyadhammesu assādadassanapadaṭṭhāno | 〔CSCD §479〕 |
| moha | delusion | Its characteristic is cittassa andhabhāva or aññāṇa, and proximate cause ayonisomanasikāra; the treatise itself calls it sabbākusalānaṃ mūlanti | 〔CSCD §480〕 |
| micchādiṭṭhi | wrong view | Its characteristic is ayoniso abhinivesa and function parāmāsa; the treatise judges it paramaṃ vajjanti (the supreme fault) | 〔CSCD §481〕 |
| māna | conceit | Its characteristic is uṇṇati, function sampaggaha, manifestation ketukamyatā, and proximate cause diṭṭhivippayuttalobha | 〔CSCD §483〕 |
| dosa | hate | Its characteristic is caṇḍikka, function visappana or attano nissayadahana, manifestation Dūsanapaccupaṭṭhāno, and proximate cause āghātavatthupadaṭṭhāno | 〔CSCD §485〕 |
| issā | envy | Its characteristic is parasampattīnaṃ usūyana; the treatise itself calls it saṃyojananti | 〔CSCD §486〕 |
| macchariya | avarice | Its characteristic is attano sampattīnaṃ nigūhana, manifestation saṅkocana or kaṭukañcukatā; the treatise itself calls it cetaso virūpabhāvoti | 〔CSCD §487〕 |
| kukkucca | remorse | The treatise explains the expression with Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ; its characteristic is pacchānutāpa | 〔CSCD §488〕 |
| thina・middha | sloth・torpor | The treatise explains the expression with Anussāhasaṃhananatā asattivighāto cāti attho; the characteristic of sloth is anussāha, and that of torpor akammaññatā | 〔CSCD §483〕 |
| cittaṭṭhiti | mental steadiness | The treatise explicitly explains it as weak concentration: cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi—the position occupied by concentration in the doubt-associated mind and rootless resultant minds | 〔CSCD §490〕・〔CSCD §491〕 |
| anekaṃsagāha | grasping without certainty | The second manifestation of doubt | 〔CSCD §490〕 |
| paṭipattiantarāyakara | causing an obstacle to practice | The treatise’s judgment concerning doubt | 〔CSCD §490〕 |
Formations Associated with Indeterminate Minds 〔CSCD §491〕–〔CSCD §492〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vipākābyākata／kiriyābyākata | resultant indeterminate／functional indeterminate | The twofold division of indeterminate formations, each further divided into rootless and rooted | 〔CSCD §491〕–〔CSCD §492〕 |
| ekantaparittārammaṇa | exclusively limited object | The treatise’s judgment: sense-sphere resultants take exclusively limited objects, so the two variable factors compassion and sympathetic joy do not arise in resultants | 〔CSCD §491〕 |
| balappatta | gained strength | The position of concentration in the two functional mind-consciousness elements—through the increase of energy, concentration gains strength | 〔CSCD §492〕 |
The Commentator rejects two other accounts in his own voice ① 〔CSCD §474〕 Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti—some wish to include goodwill and equanimity among the variable factors as well; the treatise rejects this as unacceptable because goodwill is, in meaning, simply non-hate, and equanimity simply specific neutrality. ② 〔CSCD §491〕 Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. ''Pañca sikkhāpadā kusalāyevā''ti hi vuttaṃ—citing the statement “the five training rules are exclusively wholesome,” the treatise judges that the three abstinences do not arise in resultants. Both judgments are stated in the Commentator’s own voice; this section records each statement and location verbatim without evaluating it on his behalf.
Three places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §F defines formations as “psychological forces that construct,” with volition (cetanā) at the head, agreeing with abhisaṅkharaṇalakkhaṇaṃ at 〔CSCD §458〕 and the explanation of volition at 〔CSCD §460〕 in the base-text column. Yet within the base text’s list of twenty-seven, volition occurs second and contact first (phasso, cetanā, vitakko⋯), rather than volition heading the textual list. This section records the fact without deciding it: “volition at the head” is a doctrinal judgment, while “contact first in the list” is a fact of textual order, and the two need not conflict. ② The existing critical reading’s §F states that “according to the Abhidhamma, the formations aggregate contains all mental factors apart from feeling and perception (of the fifty-two mental factors, fifty apart from feeling and perception belong to the formations aggregate),” while stating in its own line that the fixed total “fifty-two mental factors” is the standard count of the Abhidhammattha-saṅgaha, not a total established by Vism XIV itself. Fresh verification in this column confirms that qualification: no form of the number word “fifty” anywhere in this chapter’s seven units supplies a total of mental factors; this chapter counts mind by mind (thirty-six・seventeen・eighteen・thirteen and so forth) and never establishes a total number of mental factors (see Section I). This section records the facts, without supplying the number or deciding whether to retain the existing critical reading. ③ The existing critical reading’s §F lists the mental factors as “contact, attention, applied thought, sustained thought, resolution, energy, desire, faith, mindfulness, moral shame, moral dread, non-greed, non-hate …”—all thirteen terms can be checked individually in the base-text column’s list of twenty-seven and list of four “or-whatever” factors (phasso・manasikāro・vitakko・vicāro・adhimokkho・vīriyaṃ・chando・saddhā・sati・hirī・ottappaṃ・alobho・adoso), and the fixed readings are preserved verbatim. The reader list, however, does not expose the threefold division into “explicitly named,” “or-whatever,” and “variable” factors, which forms the backbone of the base-text column. This section records the fact without supplying that structure there on its behalf.
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: 35 [§NN] paragraph numbers and 20 edition-page records, all of the latter inside annotations. Absence found is recorded as absence: the base-text column itself records no variant readings.
A single literal inconsistency arising within this column—anoppattaṃ At 〔CSCD §484〕, the list of eleven factors for the first hate-rooted unwholesome mind reads phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti—its ninth item is anoppattaṃ, while three other places in the same division (the greed-rooted list at 〔CSCD §477〕, its explanation at 〔CSCD §478〕, and the delusion-rooted list at 〔CSCD §489〕) all read anottappaṃ. Measured in this column, anottappaṃ occurs 3 times and anoppattaṃ once. Among four appearances of the term, a single form differs—this column does not determine whether it is a variant reading of a witness, an alternate form of the commentary, or an error introduced during file preparation, and does not correct it. Its literal form and location are recorded.
A single inconsistency in the form of parenthetical annotations arising within this column The division contains 16 parenthetical annotations (the highest figure in this chapter). Fourteen are single- or dual-source markers, while two carry subsection names: (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) and (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) at 〔CSCD §458〕—each appends the commentarial subsection name yevāpanakavaṇṇanā after the number, whereas other commentarial citations in the division (such as (dha. sa. aṭṭha. 365) and (dha. sa. aṭṭha. 413)) give only a number without a subsection name. The literal forms are recorded, without deciding whether they reflect a witness convention or a record produced during file preparation.
Symmetry of quotation marks The marker '' occurs 8 times, an even number, and every occurrence forms a pair. This is recorded as found.
Scope of this column Everything listed above is the literal fact of the base-text column. This column has not been collated against the scanned PTS pages. The zero-occurrence findings in this column apply only to the single base-text surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation made by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself marks it; none is identified on its behalf. Parentheses in the “Source Marked by the Text” column are copied verbatim without translating the title.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §458〕 | Yathāha – ''saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī''ti | Authority for the word meaning of formations—the basis for this division’s definition of formations | (saṃ. ni. 3.79) |
| 〔CSCD §458〕 | The close of the twenty-seven-item list, ime sarūpena āgatā sattavīsati | Source given for the twenty-seven explicitly named factors of the first wholesome mind | (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) |
| 〔CSCD §458〕 | The close of the four-item list, ime yevāpanakā cattāro | Source given for the four “or-whatever” factors | (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) |
| 〔CSCD §459〕 | Vedanādhiṭṭhānabhāvato pana niccammagāvī | Contact like a flayed cow—the source given for the cited simile | (saṃ. ni. 2.63) |
| 〔CSCD §461〕 | ''Saṃviggo yoniso padahatī''ti | Authority for urgency as the proximate cause of energy | (a. ni. 4.113) |
| 〔CSCD §464〕 | saddhammassavanādisotāpattiyaṅga | Faith’s second proximate cause—the source of the factors of stream-entry | (dī. ni. 3.311; saṃ. ni. 5.1001) |
| 〔CSCD §466〕 | Ime ca pana dve dhammā lokapālakāti | Authority for moral shame and moral dread as guardians of the world | (a. ni. 2.9) |
| 〔CSCD §477〕 | The close of the thirteen-item list, ime sarūpena āgatā terasa | Source given for the thirteen explicitly named factors of the first greed-rooted mind | (dha. sa. 365; dha. sa. aṭṭha. 365) |
| 〔CSCD §484〕 | The close of the eleven-item list, ime sarūpena āgatā ekādasa | Source given for the eleven explicitly named factors of the first hate-rooted mind | (dha. sa. 413; dha. sa. aṭṭha. 413) |
| 〔CSCD §484〕 | The close of the three-item list, ime aniyatā tayo | Source given for the three variable factors of the hate-rooted mind | (dha. sa. aṭṭha. 413) |
| 〔CSCD §489〕 | The close of the eleven-item list, sarūpena āgatā ekādasa | Source given for the eleven explicitly named factors of the doubt-associated mind | (dha. sa. 422; dha. sa. aṭṭha. 422) |
| 〔CSCD §491〕 | The close of the four-item list, sarūpena āgatā cattāro | Source given for the four explicitly named factors of rootless resultant eye-consciousness | (dha. sa. 431; dha. sa. aṭṭha. 431) |
| 〔CSCD §491〕 | ''Pañca sikkhāpadā kusalāyevā''ti hi vuttaṃ | Authority for the absence of the three abstinences from resultants | None (marked as a statement previously made, without a number) |
The Commentator cites this work itself in two places This division contains two references whose source is indicated by a visuddhi. number: ① at 〔CSCD §460〕, Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva (whatever should be said concerning applied thought, sustained thought, and rapture has already been stated in the explanation of the first jhāna in the Exposition of the Earth Kasiṇa); ② at 〔CSCD §474〕, Karuṇāmuditā ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā (compassion and sympathetic joy should be understood according to the method stated in the Exposition of the Divine Abidings), followed by the distinction Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso. These are the only instances among this chapter’s seven units in which the work cites itself—the treatise points to preceding chapters of the same work and supplies parenthetical source notes in the same form used for citations of discourses and commentaries. The fact is recorded without independently determining the present location of the chapters cited.
Number of citation formulas 〔measured in this column〕 Yathāha occurs once, while Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text marks sources in parenthetical annotations 16 times, distributed as dha. sa.／dha. sa. aṭṭha. 10・saṃ. ni. 2・visuddhi. 2・a. ni. 2・dī. ni. 1 (the single annotation (dī. ni. 3.311; saṃ. ni. 5.1001) names two sources, so the sum of sources exceeds the number of annotations)—the Dhammasaṅgaṇī and its commentary alone account for ten, making them the overwhelmingly dominant source in this division, unlike the consciousness-aggregate unit, where the Majjhima Nikāya predominates. These figures apply only to this division’s scope, not the whole work.
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes Measured in this division, the word-bounded viya occurs 38 times, viyāti (the closing sandhi form) once, and forms built on sadis- 5 times—the highest density of comparison formulas in this chapter’s seven units. The reason for this density is that the four-aspect definition of nearly every mental factor closes with a simile, so the similes accompany the factors throughout. The principal instances are listed below (multiple similes for a single factor are gathered in the same row).
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §459〕 | rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti | As visible form does the eye and sound does the ear—contact makes mind and object impinge; two comparisons are used within a single sentence |
| 〔CSCD §459〕 | niccammagāvī viya daṭṭhabbo | Like a flayed cow—contact as the support of feeling |
| 〔CSCD §460〕 | jeṭṭhasissamahāvaḍḍhakīādayo viya | Like a chief pupil and a master carpenter—volition accomplishing its own task and the tasks of others |
| 〔CSCD §463〕 | sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya／nivāte dīpaccīnaṃ ṭhiti viya | Like water collecting bath powder, and like the steadiness of a lamp flame in a windless place—concentration collecting co-arisen phenomena and the mind’s steadiness |
| 〔CSCD §464〕 | pasādanarasā udakappasādakamaṇi viya／pakkhandanarasā vā oghuttaraṇo viya／hatthavittabījāni viya | Like a water-clearing gem, a person crossing a flood, and a hand, wealth, and seed—the three similes for faith |
| 〔CSCD §465〕 | esikā viya／dovāriko viya | Like a gatepost and a gatekeeper—mindfulness’s firm establishment and guarding of the sense doors |
| 〔CSCD §466〕 | hiriyā pāpaṃ jahāti kulavadhū viya／ottappena pāpaṃ jahāti vesiyā viya | Like a woman of good family and a courtesan—abandoning evil through self-respect by moral shame and through respect for others by moral dread; the two similes form a contrast |
| 〔CSCD §467〕 | kamaladale jalabindu viya／muttabhikkhu viya／asucimhi patitapuriso viya | Like a drop of water on a lotus leaf, a liberated bhikkhu, and a person fallen into filth—the three similes for non-greed |
| 〔CSCD §468〕 | anukūlamitto viya／candanaṃ viya／puṇṇacando viya | Like an agreeable friend, sandalwood, and the full moon—the three similes for non-hate |
| 〔CSCD §469〕 | kusalissāsakhittausupaṭivedho viya／padīpo viya／araññagatasudesako viya | Like the penetration of an arrow shot by a skilled archer, a lamp, and a good guide entering a forest—the three similes for non-delusion |
| 〔CSCD §471〕 | cetaso hatthappasāraṇaṃ viya | Like the mind’s extending a hand—desire taking the object |
| 〔CSCD §472〕 | ārammaṇe niccalabhāvena indakhīlo viya | Like an Indra post—resolution’s immovability |
| 〔CSCD §473〕 | sampayuttānaṃ sārathi viya | Like a charioteer—attention directing associated phenomena toward the object |
| 〔CSCD §474〕 | samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya | Like a charioteer looking on at well-bred horses proceeding evenly—specific neutrality; a different application of the preceding sārathi viya simile |
| 〔CSCD §479〕 | makkaṭālepo viya／tattakapāle khittamaṃsapesi viya／telañjanarāgo viya／sīghasotā nadī iva mahāsamuddaṃ | Like monkey-lime, a piece of meat thrown onto a hot pan, the stain of lampblack, and a swift river flowing to the great ocean—the four similes for greed |
| 〔CSCD §482〕 | vātābhighātacalajalaṃ viya／vātābhighātacaladhajapaṭākā viya／pāsāṇābhighātasamuddhatabhasmaṃ viya | Like wind-struck, moving water; a wind-struck, moving flag or banner; and ashes scattered by a stone—the three similes for restlessness |
| 〔CSCD §483〕 | ummādo viya | Like madness—conceit |
| 〔CSCD §485〕 | pahaṭāsīviso viya／visanipāto viya／dāvaggi viya／laddhokāso viya sapatto／visasaṃsaṭṭhapūtimuttaṃ viya | Like a struck poisonous snake, falling poison, a forest fire, an enemy who has found an opening, and rotten urine mixed with poison—the five similes for hate, the largest number attached to any single factor in this division |
| 〔CSCD §488〕 | dāsabyamiva daṭṭhabbaṃ | Like a state of slavery—remorse |
| 〔CSCD §470〕 | hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti | Like the purity of gold—the fitness for application belonging to bodily and mental wieldiness |
B. Verifiable rhetorical observations ① The division’s backbone is the parallel form four-aspect definition＋a simile. Forms meaning “should be regarded” occur 28 times throughout the division (daṭṭhabbo and related forms), each closing a factor’s simile—“should be regarded” is the formula that closes a simile. ② Forms meaning “should be understood” occur 19 times (veditabbā and related forms), closing statements of counts and association. ③ Three formulas of compression: ṭhapetvā (apart from) occurs 12 times; Sasaṅkhārabhāvamattameva hettha viseso (the sole difference here is the prompted nature) 4 times; and forms of vuttanayena／vuttappakārā (according to the method already stated) several times. The treatise avoids repeating lists through these three formulas, so thirty-five paragraphs do not become redundant. ④ Forms of Yathā／yathā occur 5 times throughout the division. ⑤ The self-question Kasmā? has zero occurrences, the ellipsis form …pe… zero occurrences, and ? zero occurrences—as in the feeling-and-perception unit, this division contains no question mark. ⑥ The division contains no stanza and has a single-line closing sentence indented two spaces—there are no four-space-indented lines in the division. ⑦ Ayamettha viseso／ayamettha viseso (this is the distinction here) occurs 3 times, each closing a comparison between different classes.
All 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 target is established only from a term verifiable in this division—the mapping between this division’s paragraph numbers and chapter sections is unknown, so these references do not attach chapter-section numbers and do not estimate or convert them. Nothing is determined on the target’s behalf.
| Place in This Division | Target | Verifiable Basis |
|---|---|---|
〔CSCD §458〕 Yaṃ pana vuttaṃ ''yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ | Consciousness-aggregate unit 〔CSCD §451〕 | The quoted sentence occurs verbatim in that unit’s general statement |
〔CSCD §458〕 sesakhandhattayapadaṭṭhānā | Materiality-aggregate unit 〔CSCD §432〕・feeling-and-perception unit 〔CSCD §456〕–〔CSCD §457〕・consciousness-aggregate unit 〔CSCD §451〕 | The remaining three aggregates are the proximate cause of formations, and are explained individually in those three units |
〔CSCD §462〕 Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni | Materiality-aggregate unit 〔CSCD §439〕 | That division establishes the four aspects of the material life faculty; this division refers back verbatim and states only the distinction Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammāna |
〔CSCD §470〕 Kāyoti cettha vedanādayo tayo khandhā | Feeling-and-perception unit 〔CSCD §456〕–〔CSCD §457〕 | The “body” in the six pairs means the three immaterial aggregates—feeling, perception, and formations—two of which are explained in that unit |
〔CSCD §460〕 pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ | This work’s chapter on the earth kasiṇa | The treatise itself identifies the source and supplies the annotation (visuddhi. 1.71)—this section records the fact without independently determining the chapter’s present location |
〔CSCD §474〕 brahmavihāraniddese | This work’s chapter on the Divine Abidings | As above, linked to (visuddhi. 1.262) |
〔CSCD §476〕 paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti | Consciousness-aggregate unit 〔CSCD §452〕 | That unit establishes the sequence of the eight sense-sphere wholesome consciousnesses; this division follows it item by item from “first” and “second” through “eighth” |
〔CSCD §491〕 Ekantaparittārammaṇā hi kāmāvacaravipākā | Consciousness-aggregate unit 〔CSCD §454〕 | That unit states of rooted sense-sphere resultants, parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati; this division follows the statement verbatim as authority for the absence of compassion and sympathetic joy |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.