清淨道論 過去等之分別Visuddhimagga · Analysis Beginning with the Past
「凡所有色，過去、未來、現在，或內或外，或粗或細，或劣或勝，凡是遠的、近的，把那些總聚而總略之，這就叫作色蘊。」凡所有——無餘，一個不剩。這不是分類學，是無我的操作：凡你會抓著當「我」的，無一例外都落在這五堆裡。
過去未來現在有四門：一輩子、一段相續、一個時段、一剎那——論主說只有剎那是直說，其餘是方便。「現在的我」用直說的尺一量，只剩一個正在作用的剎那。「離色並沒有別的所謂色蘊」——蘊不是容器，是慧把同類的一切當成一堆看的那個看法；蘊是操作，不是東西。
受的粗細有四把尺：善不善、苦樂捨、定中散心、有漏無漏。用一把尺量的時候，別把另一把尺的答案摻進來——這是全書少見的邏輯衛生課。相待之判那一長串——施粗於戒、戒粗於修，初禪粗於第五禪，入流道粗於阿羅漢道——其實是整條修道之路用「受越來越細」重新說了一遍：修行，是受變細的過程。遠近不是空間，是像不像。挑一個當下的感受，問它四把尺；有座標的東西，不是主人。
“Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—having gathered and summarized it all together, this is called the form aggregate.” Whatever there is—exhaustive, with nothing remaining. This is not taxonomy but an operation of not-self: whatever you might grasp as “I” falls without exception within these five masses.
Past, future, and present have four modes: a lifetime, a stretch of continuity, a period, and a moment. The Commentator says that only the moment is direct, while the rest are qualified. Measured by the direct scale, “my present self” leaves only a moment performing its function. “Apart from form there is no separate thing called the form aggregate”: an aggregate is not a container but the way wisdom regards everything of a common kind as a mass. Aggregate is an operation, not a thing.
Feeling’s grossness and subtlety have four rulers: wholesome or unwholesome; painful, pleasant, or equanimous; in attainment or scattered; with or without influxes. When measuring with a ruler, do not mix in another ruler’s answer—a rare lesson in logical hygiene. The long relative sequence—giving is gross compared with virtue, virtue compared with development, first jhāna compared with fifth, and the path of stream-entry compared with the path of arahantship—retells the entire path through feeling becoming progressively subtler. Practice is a process in which feeling becomes subtle. Far and near concern likeness, not space. Choose a present feeling and apply the four rulers: what has coordinates is not the master.
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 經之定型句與「凡所有」之釋 〔CSCD §493〕
過去等之分別之說
而世尊〔說了〕——
「凡所有色，過去、未來、現在，或內或外，或粗或細，或劣或勝，凡是遠的、近的，把那些總聚而總略之，這就叫作色蘊。凡所有受……凡所有想……凡所有行……凡所有識，過去、未來、現在……乃至（廣說如前）……總略之，這就叫作識蘊。」——
諸蘊就是這樣被廣說了的。
其中，「凡所有」是無餘的遍取。「色」是遮其太過的限定。這樣，以這二語也就作成了對色的無餘的攝取。然後就開始它依過去等等的分別。因為那〔色〕有的是過去的，有的是未來等等之別。於受等等也是同樣的方法。
§2 色之過未現——世相續時剎那四門 〔CSCD §494〕
其中，先說色：色依世、相續、時、剎那¹而有四種成為所謂「過去」；「未來」與「現在」也是這樣。
其中，先依世：一個〔有情〕在一有之中，結生之前是過去，死之後是未來，二者之間是現在。
依相續：同分的、由一時節等起的與由一食等起的，雖然是前後而轉起，也是現在；在那之前的、由不同分的時節與食等起的，是過去；在那之後的，是未來。心等起的，由一心路、一速行、一等至所等起的，是現在；在那之前的是過去，在那之後的是未來。業等起的，並沒有各別依相續而有的過去等等之別；但是應當依它對那些時節等起、食等起、心等起者的支持，而知道它的過去等等之性。
依時：在一須臾、午前、午後、夜、晝等等的時之中，依相續而轉起的，在那個時就叫作現在；在那之前的是過去，在那之後的是未來。
依剎那：為生等等三剎那所攝的，是現在；在那之前的是未來，在那之後的是過去。又，因與緣之作用已過的，是過去；因之作用已竟而緣之作用未竟的，是現在；二種作用都未至的，是未來。或者，在自己作用的剎那是現在；在那之前是未來，在那之後是過去。並且，這裡唯有剎那等等之說是不了義之直說²，其餘的是方便之說。
§3 內外・粗細・劣勝・遠近 〔CSCD §495–496〕
內與外之別，就是所說的方法。又，這裡應當知道：自身之內的也是內，屬於他人的也是外。粗與細之別，也就是所說的方法。
劣與勝之別有二種：依方便與依直說。其中，望於色究竟天³的色，善見天的色是劣；那同一個〔善見天的〕色，望於善現天的色卻是勝。這樣直到地獄有情的色為止，都應當依方便而知其劣勝之性。而依直說：凡是不善異熟生起之處，那是劣；凡是善異熟〔生起之處〕，那是勝。
「遠、近」——這也就是所說的方法。又，這裡也應當依處所，就一一相待而知其遠近之性。
§4 總聚為一之釋與受等準色 〔CSCD §497–498〕
「把那些總聚而總略之」——這裡的意思是：那依過去等等諸語而各別各別所指示的一切色，以慧在所謂變壞之相的一種性之中作成一聚，就叫作色蘊。以此就顯示了：一切色由於在變壞之相上趣於聚性⁴，就是色蘊。因為離色並沒有別的所謂色蘊。
而如同色一樣，受等等也是由於在所受之相等等上趣於聚性〔而成其蘊〕。因為離受等等並沒有別的所謂受蘊等等。
而這裡在過去等等的分別之中，應當依相續與依剎那等等而知受的過去、未來、現在之性。其中依相續：為一心路、一速行、一等至所攝的，以及在一心路中與境相應而轉起的，是現在；在那之前的是過去，在那之後的是未來。依剎那等等：為三剎那所攝的、落在前際與後際之中間的、並且正在作自己作用的受，是現在；在那之前的是過去，在那之後的是未來。內與外之別，應當依自身之內而知。
§5 受之粗細——類・自性・人・世間出世間四門 〔CSCD §499–501〕
粗與細之別，應當依《分別論》中以「不善受是粗，善與無記受是細」等等方式所說的，而依類、自性、人、世間出世間而知。先依類：不善受由於是有罪之業的因、並且由於有煩惱之熱而其行相不寂靜，所以望於善受是粗；由於有營為、有勵、有異熟、有煩惱之熱、有罪，所以望於異熟無記〔受〕是粗；由於有異熟、有煩惱之熱、有惱害、有罪，所以望於唯作無記〔受〕是粗。而善與無記〔受〕，依上面所說的相反，望於不善〔受〕是細。並且，善與不善二種受，由於有營為、有勵、有異熟，隨其所應望於二種無記〔受〕都是粗；依上面所說的相反，二種無記〔受〕望於它們是細。這樣，先應當依類而知粗細之性。
而依自性：苦受由於無受用、由於有遍布、由於作動亂、由於可厭離、由於能壓伏，所以望於其餘二〔受〕是粗；而其餘二〔受〕由於適悅、由於寂靜、由於勝妙、由於悅意、由於中庸，隨其所應望於苦〔受〕是細。而樂與苦二者由於有遍布、由於作動亂、由於顯著，望於不苦不樂〔受〕是粗；那〔不苦不樂受〕依上面所說的相反，望於它們二者是細。這樣，應當依自性而知粗細之性。
而依人：未入定者的受由於在種種所緣上散亂，所以望於入定者的受是粗；依相反，另一者是細。這樣，應當依人而知粗細之性。
而依世間出世間：有漏受是世間的；它由於是諸漏生起之因、由於順暴流、由於順軛、由於順繫、由於順蓋、由於順取、由於是雜染之因、由於是凡夫所共，所以望於無漏〔受〕是粗。它〔無漏受〕依上面所說的相反，望於有漏〔受〕是細。這樣，應當依世間出世間而知粗細之性。
§6 諸門不相濫之誡與相待之判 〔CSCD §502〕
其中，應當避免依類等等而相濫。因為與不善異熟身識相應的受，依類是無記所以雖然是細，依自性等等卻是粗。因為說了這樣的話：「無記受是細。苦受是粗。入定者的受是細。未入定者的受是粗。有漏受是粗。無漏受是細。」而如同苦受一樣，樂等等也是依類為粗而依自性等等為細。所以，應當這樣了知諸受的粗細之性，使它不成為依類等等的相濫。就是說：無記〔受〕依類望於善與不善〔受〕是細。〔那麼〕其中的無記是哪一個呢？是苦的嗎？是樂的嗎？是入定者的嗎？是未入定者的嗎？是有漏的嗎？是無漏的嗎？——這樣，就不應當去執取依自性等等之別。於一切處也是同樣的方法。
又，依「而諸受的粗細也應當就一一受相待⁵而見」這句話，在不善等等之中：與瞋俱的受猶如火之燒其所依一般，所以望於與貪俱的受是粗，與貪俱的是細。與瞋俱的〔受〕之中，決定的是粗，不決定的是細。決定的〔受〕之中，住劫的⁶是粗，另一者是細。住劫的〔受〕之中，無行的是粗，另一者是細。而與貪俱的〔受〕之中，見相應的是粗，另一者是細。那〔見相應的受〕之中，決定的、住劫的、無行的是粗，另一者是細。並且不加分別地說，不善受多異熟的是粗，少異熟的是細；而善受少異熟的是粗，多異熟的是細。
又，欲界善〔受〕是粗，色界的是細；比它〔更細的〕是無色界的；比它〔更細的〕是出世間的。欲界的〔善受〕之中，施所成的是粗，戒所成的是細⁷；比它〔更細的〕是修所成的。修所成的〔受〕之中，二因的是粗，三因的是細。三因的〔受〕之中，有行的是粗，無行的是細。而色界的〔善受〕之中，初禪的是粗……乃至（廣說如前）……第五禪的是細。而無色界的〔善受〕之中，與空無邊處相應的是粗……乃至（廣說如前）……與非想非非想處相應的才是細。而出世間的〔受〕之中，與入流道⁸相應的是粗……乃至（廣說如前）……與阿羅漢道相應的才是細。於各各地的異熟受與唯作受、以及依苦等等、依入定者等等、依有漏等等而說的諸受之中，也是同樣的方法。
又依處所：在地獄的苦〔受〕是粗，在畜生趣的是細……乃至（廣說如前）……在他化自在天的才是細。而如同苦〔受〕一樣，樂〔受〕也應當在一切處隨其所應而配合。又依所依：凡是以劣為所依的受都是粗，以勝為所依的是細。
在劣與勝之別中，應當見到：凡是粗的，那就是劣；凡是細的，那就是勝。
§7 遠近之分與本段之收 〔CSCD §503〕
而「遠」一語，是在《分別論》中以「不善受望於善與無記諸受是遠」這樣的方式所分別的；「近」一語，是以「不善受望於不善受是近」等等的方式〔所分別的〕。所以，不善受由於不同分、由於不相雜、由於不相似，所以望於善與無記〔受〕是遠；同樣，善與無記〔受〕望於不善〔受〕〔也是遠〕。於一切門也是同樣的方法。而不善受由於同分、由於相似，望於不善〔受〕是近。這就是受蘊在過去等等之分別中廣說之門。而與各各受相應的想等等，也應當就這樣了知。
註
¹ 世・相續・時・剎那（addhā・santati・samaya・khaṇa）：分別過去未來現在之四門；本篇自判唯剎那一門為直說。
² 不了義之直說・方便之說（nippariyāya・sapariyāya）：前者就法之自體而直說，後者就相待之施設而方便說。
³ 色究竟天・善見天・善現天（akaniṭṭha・sudassī・sudassa）：色界之最上三天，本篇以其色相望而遞成劣勝，下至地獄有情之色。
⁴ 趣於聚性（rāsibhāvūpagamana）：同類之一切在一相上作成一聚，即「蘊」之所以為蘊；其聚義之明立在本品〈次第等之決擇〉一篇。
⁵ 相待（upādāya）：不就一定之標準而判，唯就此法與彼法相望而定其粗細。
⁶ 住劫（kappaṭṭhitika）：定業之中其果報住於一劫者。
⁷ 施所成・戒所成・修所成（dānamaya・sīlamaya・bhāvanāmaya）：欲界善之三階，依所由成就之行而分。
⁸ 入流道（sotāpattimagga）：舊譯「須陀洹道」；本篇以四道自入流至阿羅漢遞為粗細。
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 The Discourse Formula and the Explanation of “Whatever Form” 〔CSCD §493〕
Discussion of the Analysis Beginning with the Past
And the Blessed One [said]:
“Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—having gathered and summarized it all together, this is called the form aggregate. Whatever feeling there is … whatever perception there is … whatever formations there are … whatever consciousness there is—past, future, or present … up to (expanded as above) … having summarized it, this is called the consciousness aggregate.”
This is how the aggregates were explained in detail.
Here, “whatever there is” is an exhaustive inclusion without remainder. “Form” is a limitation that prevents overextension. Thus these two words effect an exhaustive inclusion of form. The analysis of form as past and so forth then begins, for some form is past, while some is future, and so on. The same method applies to feeling and the rest.
§2 Form as Past, Future, and Present—Four Modes: Lifetime, Continuity, Time, and Moment 〔CSCD §494〕
First, form becomes what is called “past” in four ways: by lifetime, continuity, time, and moment¹. It is likewise future and present.
First, by lifetime: within a single existence, what precedes rebirth-linking is past, what follows death is future, and what lies between the two is present.
By continuity: materiality of the same kind originated by a single temperature or by a single nutriment is present even though it occurs in succession; before that, materiality of a different kind originated by a different temperature or nutriment is past, and after it, future. What is mind-originated and produced by a single cognitive process, a single impulsion, or a single attainment is present; what precedes it is past, and what follows it is future. Kamma-originated materiality has no separate division into past and so forth by continuity; its status as past and so forth should instead be understood through the support it gives to temperature-originated, nutriment-originated, and mind-originated materiality.
By time: during a period such as a single moment, morning, afternoon, night, or day, what proceeds by continuity within that period is called present; what precedes it is past, and what follows it is future.
By moment: what is included in the three moments beginning with arising is present; before that it is future, and after that it is past. Further, what has passed beyond the activity of cause and condition is past; what has completed the activity of its cause but not the activity of its condition is present; and what has not reached either activity is future. Or it is present at the moment of its own activity, future before that, and past after that. Here only the statement in terms of moment and the related modes is a non-definitive direct statement²; the others are qualified statements.
§3 Internal and External, Gross and Subtle, Inferior and Superior, Far and Near 〔CSCD §495–496〕
The distinction between internal and external follows the method already stated. Further, what is within oneself should here be understood as internal, and what belongs to another person as external. The distinction between gross and subtle likewise follows the method already stated.
The distinction between inferior and superior is twofold: by qualified statement and by direct statement. By qualified statement, compared with the form of the Akaniṭṭha devas, the form of the Sudassī devas is inferior; yet that same form of the Sudassī devas is superior to the form of the Sudassa devas. In this way, down to the form of beings in hell, inferiority and superiority should be understood relatively. By direct statement, where an unwholesome resultant arises is inferior, and where a wholesome resultant arises is superior.
“Far and near” also follows the method already stated. Further, farness and nearness should here be understood relatively, item by item, according to location.
§4 Explanation of Gathering into a Single Mass and the Application of the Same Method to Feeling and the Rest 〔CSCD §497–498〕
“Having gathered and summarized it all together” means this: all the form individually indicated by the terms past and so forth is made by wisdom into a mass within the single nature called the characteristic of being altered; it is then called the form aggregate. This shows that all form, because it approaches the state of a mass⁴ in the characteristic of being altered, is the form aggregate. Apart from form, there is no separate thing called the form aggregate.
As with form, so too feeling and the rest become their aggregates by approaching the state of a mass in the characteristic of experiencing and the other respective characteristics. Apart from feeling and the rest, there are no separate things called the feeling aggregate and the other aggregates.
In this analysis beginning with the past, feeling’s status as past, future, and present should be understood by continuity and by moment and the related modes. By continuity, feelings included within a single cognitive process, a single impulsion, or a single attainment, and those occurring in association with an object within a single cognitive process, are present; what precedes them is past, and what follows them is future. By moment and the related modes, a feeling included within the three moments, situated between the prior and posterior boundaries, and performing its own function is present; what precedes it is past, and what follows it is future. The distinction between internal and external should be understood according to what is within oneself.
§5 Feeling as Gross and Subtle—Four Modes: Class, Intrinsic Nature, Person, and Mundane or Supramundane 〔CSCD §499–501〕
The distinction between gross and subtle should be understood according to class, intrinsic nature, person, and mundane or supramundane, following the method stated in the Vibhaṅga: “Unwholesome feeling is gross; wholesome and indeterminate feeling are subtle,” and so forth. First, by class: unwholesome feeling is gross compared with wholesome feeling because it is the cause of blameworthy action, has the heat of defilements, and proceeds in an unpeaceful mode. It is gross compared with resultant-indeterminate feeling because it has activity, exertion, a resultant, the heat of defilements, and blame. It is gross compared with functional-indeterminate feeling because it has a resultant, the heat of defilements, affliction, and blame. Wholesome and indeterminate feeling, for reasons opposite to those stated, are subtle compared with unwholesome feeling. Both wholesome and unwholesome feeling are, as appropriate, gross compared with the two kinds of indeterminate feeling because they have activity, exertion, and a resultant; for the opposite reasons, both kinds of indeterminate feeling are subtle compared with them. This is how grossness and subtlety should first be understood by class.
By intrinsic nature: painful feeling is gross compared with the other two because it affords no enjoyment, has diffusion, causes disturbance, inspires aversion, and overwhelms. The other two are, as appropriate, subtle compared with painful feeling because they are agreeable, peaceful, superior, pleasing, and neutral. Pleasant and painful feelings are gross compared with neither-painful-nor-pleasant feeling because they have diffusion, cause disturbance, and are conspicuous; that feeling, for the opposite reasons, is subtle compared with both. This is how grossness and subtlety should be understood by intrinsic nature.
By person: the feeling of a person not in attainment is gross compared with that of a person in attainment because it is scattered among various objects; the latter is subtle for the opposite reason. This is how grossness and subtlety should be understood by person.
By mundane or supramundane: feeling with influxes is mundane. It is gross compared with feeling without influxes because it is a cause for the arising of influxes, is liable to floods, yokes, bonds, hindrances, and clinging, is a cause of defilement, and is shared by ordinary persons. Feeling without influxes is subtle compared with feeling with influxes for the opposite reasons. This is how grossness and subtlety should be understood as mundane or supramundane.
§6 The Warning Not to Confound the Modes and the Relative Determination 〔CSCD §502〕
Here, confounding the modes beginning with class should be avoided. Feeling associated with unwholesome-resultant body-consciousness is indeterminate by class and therefore subtle, yet by intrinsic nature and the other modes it is gross. For it was said: “Indeterminate feeling is subtle. Painful feeling is gross. The feeling of a person in attainment is subtle. The feeling of a person not in attainment is gross. Feeling with influxes is gross. Feeling without influxes is subtle.” As with painful feeling, so too pleasant feeling and the rest can be gross by class but subtle by intrinsic nature and the other modes. The grossness and subtlety of feelings should therefore be understood without confounding class and the other modes. That is: indeterminate feeling is subtle by class compared with wholesome and unwholesome feeling. Which indeterminate feeling is intended there? Is it painful or pleasant? Does it belong to a person in attainment or not in attainment? Does it have influxes or not? Distinctions by intrinsic nature and the other modes should not be grasped in this way. The same method applies throughout.
Further, according to the statement, “The grossness and subtlety of feelings should be seen relative to each particular feeling”⁵, among unwholesome feelings and the rest, hate-associated feeling is gross compared with greed-associated feeling, because it burns its own support like fire; greed-associated feeling is subtle. Among hate-associated feelings, the determinate is gross and the indeterminate subtle. Among determinate feelings, that whose result lasts for an aeon⁶ is gross and the other subtle. Among those lasting for an aeon, the unprompted is gross and the other subtle. Among greed-associated feelings, that associated with view is gross and the other subtle. Among view-associated feelings, the determinate, aeon-lasting, unprompted feeling is gross and the other subtle. Without further distinction, an unwholesome feeling with much resultant is gross and an unwholesome feeling with little resultant is subtle; a wholesome feeling with little resultant is gross and a wholesome feeling with much resultant is subtle.
Further, sense-sphere wholesome feeling is gross, fine-material-sphere feeling is subtle, immaterial-sphere feeling subtler still, and supramundane feeling subtler than that. Among sense-sphere wholesome feelings, what is formed by giving is gross, what is formed by virtue is subtle⁷, and what is formed by development is subtler still. Among feelings formed by development, the two-rooted is gross and the three-rooted subtle. Among three-rooted feelings, the prompted is gross and the unprompted subtle. Among fine-material-sphere feelings, that of the first jhāna is gross … up to (expanded as above) … that of the fifth jhāna is subtle. Among immaterial-sphere feelings, that associated with the base of boundless space is gross … up to (expanded as above) … only that associated with the base of neither perception nor non-perception is subtle. Among supramundane feelings, that associated with the path of stream-entry⁸ is gross … up to (expanded as above) … only that associated with the path of arahantship is subtle. The same method applies to resultant and functional feelings in each plane, and to feelings described according to pain and so forth, a person not in attainment and so forth, and with influxes and so forth.
Further, by location: painful feeling in hell is gross, while that in the animal realm is subtle … up to (expanded as above) … only that among the Paranimmita-vasavattī devas is subtle. As with painful feeling, pleasant feeling should be fitted in everywhere as appropriate. Further, by basis, any feeling with an inferior basis is gross, and feeling with a superior basis is subtle.
In the distinction between inferior and superior, whatever is gross should be understood as inferior, and whatever is subtle as superior.
§7 The Distinction between Far and Near and the Close of the Passage 〔CSCD §503〕
The term “far” is analyzed in the Vibhaṅga in such ways as “Unwholesome feeling is far from wholesome and indeterminate feelings”; the term “near,” in such ways as “Unwholesome feeling is near to unwholesome feeling.” Thus unwholesome feeling is far from wholesome and indeterminate feelings because it is of a different kind, unmixed, and dissimilar; likewise, wholesome and indeterminate feelings are far from unwholesome feeling. The same method applies in every mode. Unwholesome feeling is near to unwholesome feeling because it is of the same kind and similar. This is the portal to the detailed discussion of the feeling aggregate in the analysis beginning with the past. Perception and the other aggregates associated with each feeling should be understood in the same way.
Notes
¹ Lifetime, continuity, time, and moment (addhā・santati・samaya・khaṇa): the four modes for distinguishing past, future, and present; this unit itself determines that only the mode of moment is a direct statement.
² Non-definitive direct statement and qualified statement (nippariyāya・sapariyāya): the former speaks directly according to a phenomenon’s own nature, while the latter speaks conventionally through relative designation.
³ Akaniṭṭha, Sudassī, and Sudassa (akaniṭṭha・sudassī・sudassa): the three highest fine-material heavens. This unit compares their form successively as inferior or superior and continues downward to the form of beings in hell.
⁴ Approaching the state of a mass (rāsibhāvūpagamana): everything of a common kind is made into a single mass under a single characteristic—this is what makes an “aggregate” an aggregate. Its meaning as a mass is explicitly established in this chapter’s unit on the determination of order and the other modes.
⁵ Relative (upādāya): grossness and subtlety are determined only by comparing this phenomenon with that, not according to a single fixed standard.
⁶ Lasting for an aeon (kappaṭṭhitika): a determinate action whose result lasts for an aeon.
⁷ Formed by giving, virtue, and development (dānamaya・sīlamaya・bhāvanāmaya): the three levels of sense-sphere wholesomeness, distinguished according to the practice through which they are accomplished.
⁸ Path of stream-entry (sotāpattimagga): the older Chinese rendering was Xūtuóhuán dào; this unit orders the four paths from stream-entry through arahantship as progressively gross and subtle.
這不是分類學，是無我的操作——十一種分別，是把「一堆」認成「一堆」的方法
大局 — 「凡所有色……總聚而總略之，這就叫作色蘊」
前五單元逐蘊講了各是什麼；本單元回到經之定型句（白話 §1）：凡所有色——過去未來現在、內外、粗細、劣勝、遠近——把那些總聚而總略之，就叫色蘊；受想行識同。別把這十一種分別讀成博物學的分類。它的用意只有一個：凡你會抓著當「我、我的、我自己」的，無一例外都落在這五堆裡——過去的、未來的、身內的、身外的、粗的、細的、好的、壞的、遠的、近的，一個不漏。把它們一一指認出來、看清各是因緣生滅的過程，那個「有一個統一的我在這一切背後」的假設，就失去立足點。分析，是為了拆穿，不是為了收藏。〔所見〕本單元先釋色之過未現四門（白話 §2）與內外粗細劣勝遠近（白話 §3），釋「總聚為一」之義並轉入受（白話 §4），末以受之粗細四門、不相濫之誡、相待之判與遠近收（白話 §5–§7）。
§01 經之定型句與「凡所有」之釋 → 白話 §1
世尊說：「凡所有色，過去、未來、現在，或內或外，或粗或細，或劣或勝，凡是遠的、近的，把那些總聚而總略之，這就叫作色蘊。凡所有受……想……行……識……總略之，這就叫作識蘊。」（白話 §1）「凡所有」是無餘的遍取；「色」是遮其太過的限定——二語作成對色的無餘攝取，然後開始依過去等的分別。〔讀法〕「無餘」二字是這一節的重量：不留一點在外面。你不能說「我的身體是色蘊，但這個看的『我』不在裡面」——凡所有，一個不剩。
§02 色之過未現——世相續時剎那四門 → 白話 §2
色依世（一有之中：結生前過去、死後未來、二者之間現在）、相續（同分的、由一時節一食等起者前後而轉亦現在，前異分者過去、後者未來；心等起者以一心路一速行一等至為現在；業等起者無別依相續之別，依其對時節食心等起者之支持而知）、時（一須臾午前午後夜晝，於其時依相續轉起者現在）、剎那（為生等三剎那所攝者現在，前未來後過去；因緣作用已過者過去、因竟緣未竟者現在、二作用未至者未來；或於自己作用之剎那現在）四門而有過去未來現在（白話 §2）；唯剎那等之說是不了義之直說，其餘是方便之說。〔讀法〕四門由粗到細：一輩子、一段相續、一個時段、一剎那——而論主說只有最後一門是「直說」。這一句很要緊：「現在」真正的尺度是一剎那，其他都是方便。你以為的「現在的我」，用直說的尺一量，只剩一個正在作用的剎那。〔所見〕
§03 內外・粗細・劣勝・遠近 → 白話 §3
內外：自身之內是內，屬他人的也是外（白話 §3）；粗細如所說（14-02 白話 §8）；劣勝二種——依方便：望於色究竟天之色，善見天之色是劣，同一善見天之色望於善現天之色卻是勝，如是直到地獄有情之色皆相待而知；依直說：不善異熟生起處是劣，善異熟生起處是勝。遠近如所說，亦依處所一一相待而知。〔讀法〕劣勝一對示範了「相待」的讀法：同一個色，往上比是劣、往下比是勝——沒有絕對的好色。這種相待的眼光，下面 §06 會用到受的全部。
§04 總聚為一之釋與受等準色 → 白話 §4
「把那些總聚而總略之」——依過去等諸語各別所指示的一切色，以慧在所謂變壞之相的一種性之中作成一聚，就叫色蘊；一切色由於在變壞之相上趣於聚性，就是色蘊——離色並沒有別的所謂色蘊（白話 §4）；受等亦然，離受並沒有別的受蘊。受之過未現依相續（一心路一速行一等至所攝、與境相應而轉起者現在）與剎那（三剎那所攝、落前後際之間、正作自己作用者現在）而知；內外依自身之內而知。〔讀法〕「離色並沒有別的所謂色蘊」——蘊不是一個容器，是慧把同類的一切「當成一堆看」的那個看法。這一句先拆掉了「五蘊是五個實體」的誤讀：蘊是操作，不是東西。〔所見〕
§05 受之粗細——類・自性・人・世間出世間四門 → 白話 §5
依《分別論》「不善受是粗，善與無記受是細」，受之粗細依四門（白話 §5）：類——不善受望善受粗（有罪之業之因、煩惱之熱、行相不寂靜），望異熟無記粗（有營為有勵有異熟有煩惱熱有罪），望唯作無記粗；善不善望二無記皆粗（有營為有勵有異熟）；反之為細。自性——苦受望餘二粗（無受用、遍布、動亂、可厭離、能壓伏），餘二望苦細（適悅、寂靜、勝妙、悅意、中庸）；樂苦望不苦不樂粗（遍布、動亂、顯著）。人——未入定者之受於種種所緣散亂，望入定者之受粗。世間出世間——有漏受（諸漏生起之因、順暴流軛繫蓋取、雜染之因、凡夫所共）望無漏受粗。〔讀法〕四門合起來是四把量受的尺：它是善還是不善的、它是苦是樂還是不苦不樂、它是定中的還是散心的、它是有漏還是無漏的。而每一把尺量出的「粗」都有理由（有罪、動亂、散亂、順暴流）——粗不是貶義，是「動得厲害、拴得緊」。
§06 諸門不相濫之誡與相待之判 → 白話 §6
不相濫：與不善異熟身識相應之受，依類是無記故細，依自性卻是苦故粗——「無記受是細。苦受是粗。入定者的受是細……有漏受是粗。無漏受是細」；如苦受，樂等亦依類粗而依自性細；故判粗細須使不成諸門之相濫——說無記受依類細時，不應再問它是苦是樂、定中散心、有漏無漏（白話 §6）。相待之判：與瞋俱之受如火燒其所依，望與貪俱粗；瞋俱中決定的粗、不決定的細；決定中住劫的粗；住劫中無行的粗；貪俱中見相應的粗，其中決定的住劫的無行的粗；不加分別：不善受多異熟粗、少異熟細，善受反之。欲界善粗、色界細、無色界更細、出世間最細；欲界中施所成粗、戒所成細、修所成更細；修所成中二因粗三因細；三因中有行粗無行細；色界初禪粗至第五禪細；無色空無邊處粗至非想非非想處細；出世間入流道粗至阿羅漢道細；各地異熟唯作、苦等、入定等、有漏等同法。依處所：地獄之苦粗、畜生趣細……至他化自在天細；樂同。依所依：以劣為所依粗、以勝為所依細。劣勝之別：粗即劣、細即勝。〔讀法〕「不相濫」一段是論主給讀者的方法論：用一把尺量的時候，別把另一把尺的答案摻進來——這是全書少見的邏輯衛生課。而「相待之判」那一長串（施→戒→修、初禪→第五禪、入流→阿羅漢），其實是整條修道之路用「受越來越細」重新說了一遍：修行，是受變細的過程。〔所見〕
§07 遠近之分與本段之收 → 白話 §7
「遠」——《分別論》「不善受望善與無記諸受是遠」；「近」——「不善受望不善受是近」：不善受由於不同分、不相雜、不相似，望善無記遠，反之亦然；不善受由於同分相似望不善近；一切門同法。此受蘊在過去等分別中之廣說之門；與各受相應之想等亦然（白話 §7）。〔讀法〕遠近不是空間，是同分與否——像的近、不像的遠。這一節收得很快，因為它只是把上面的方法再套一次：想、行、識的十一種分別，都「就這樣了知」——讀者拿到了操作，不需要再看四遍。
給一般讀者
十一種分別讀完，你手上有的不是一張分類表，是一個動作：把你抓著當「我」的任何一樣東西——過去的你、未來的你、身內的、身外的、粗的、細的、好的、壞的——一一放進五堆裡，看它是哪一堆、哪一種。放進去了，它就是「凡所有色」「凡所有受」裡的一個，不再是那個特別的「我」。今天就能做的：挑一個當下的感受，問它四把尺——善還是不善、苦還是樂、定中還是散心、有漏還是無漏——問完你會發現，它是一個有座標的東西，而有座標的東西不是主人。
想讀本單元全文：白話 §1–§7 即經之定型句、色與受之十一種分別及其判準的全段逐段全譯。
This is not taxonomy but an operation of not-self—the eleven distinctions are a method for recognizing “a mass” as “a mass”
The Big Picture — “Whatever Form There Is … Gathered and Summarized, This Is Called the Form Aggregate”
The preceding five units explained what each aggregate is. This unit returns to the discourse’s fixed formula (vernacular §1): whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—gathering and summarizing it all together is called the form aggregate; the same applies to feeling, perception, formations, and consciousness. Do not read these eleven distinctions as a natural-history taxonomy. They have a single purpose: whatever you might grasp as “I, mine, or myself” falls without exception within these five masses—past and future, inside and outside the body, gross and subtle, good and bad, far and near, with nothing omitted. Identify each item, see clearly that it is a dependently arisen and ceasing process, and the assumption of “a unified self behind all this” loses its footing. Analysis is for exposing, not collecting. 〔Observation〕 The unit first explains form as past, future, and present through four modes (vernacular §2), then internal and external, gross and subtle, inferior and superior, and far and near (vernacular §3). It explains “gathered into a single mass” and turns to feeling (vernacular §4), closing with four modes for feeling’s grossness and subtlety, a warning against confounding them, relative determination, and far and near (vernacular §§5–7).
§01 The Discourse Formula and the Explanation of “Whatever Form” → Vernacular §1
The Blessed One says: “Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—having gathered and summarized it all together, this is called the form aggregate. Whatever feeling there is … perception … formations … consciousness … having summarized it, this is called the consciousness aggregate” (vernacular §1). “Whatever there is” is exhaustive inclusion without remainder, while “form” is a limitation preventing overextension. Together the two words effect an exhaustive inclusion of form, after which the analysis as past and so forth begins. 〔Reading〕 The weight of this section lies in “without remainder”: nothing is left outside. You cannot say, “My body is the form aggregate, but the ‘I’ that sees is not included.” Whatever there is—nothing remains.
§02 Form as Past, Future, and Present—Four Modes: Lifetime, Continuity, Time, and Moment → Vernacular §2
Form is past, future, or present through four modes: lifetime—within an existence, what precedes rebirth-linking is past, what follows death is future, and what lies between is present; continuity—materiality of the same kind originated by a single temperature or nutriment remains present though occurring in succession, while different materiality before it is past and materiality after it future; mind-originated materiality is present across a single cognitive process, impulsion, or attainment; kamma-originated materiality has no separate continuity division and is known through its support of temperature-, nutriment-, and mind-originated materiality; time—within a moment, morning, afternoon, night, or day, what proceeds continuously in that period is present; and moment—what is included within the three moments beginning with arising is present, before it future and after it past; what has passed the activity of cause and condition is past, what has completed the cause’s activity but not the condition’s is present, and what has reached neither is future; or what is performing its own function is present (vernacular §2). Only the statement in terms of moment and related modes is a non-definitive direct statement; the rest are qualified statements. 〔Reading〕 The four modes move from coarse to fine: a lifetime, a stretch of continuity, a period, and a moment. The Commentator says that only the last is a “direct statement.” This matters: the true measure of “present” is a moment. Measured by the direct scale, “my present self” leaves only a moment now performing its function. 〔Observation〕
§03 Internal and External, Gross and Subtle, Inferior and Superior, Far and Near → Vernacular §3
Internal and external: what is within oneself is internal, and what belongs to another person is external (vernacular §3). Gross and subtle follow the method already given (14-02 vernacular §8). Inferior and superior are twofold. By qualified statement, the form of the Sudassī devas is inferior to that of the Akaniṭṭha devas, yet that same Sudassī form is superior to the form of the Sudassa devas; in this relative way the analysis continues down to the form of beings in hell. By direct statement, where an unwholesome resultant arises is inferior and where a wholesome resultant arises is superior. Far and near follow the stated method and are also known relatively, item by item, according to location. 〔Reading〕 The pair inferior and superior demonstrates relative reading: the same form is inferior when compared upward and superior when compared downward—there is no absolutely “good form.” The same relative perspective governs the entire analysis of feeling in §06 below.
§04 Explanation of Gathering into a Single Mass and the Application of the Same Method to Feeling and the Rest → Vernacular §4
“Having gathered and summarized it all together”: all the form individually indicated by past and the other terms is made by wisdom into a mass within the single nature called the characteristic of being altered and is called the form aggregate. All form is the form aggregate because, under the characteristic of being altered, it approaches the state of a mass—apart from form there is no separate thing called the form aggregate (vernacular §4). The same applies to feeling and the rest; apart from feeling there is no separate feeling aggregate. Feeling’s past, future, and present status is known by continuity—a single cognitive process, impulsion, or attainment, and occurrence associated with an object in a cognitive process—and by moment—within the three moments, between the prior and posterior limits, and performing its own function. Internal and external are known according to what is within oneself. 〔Reading〕 “Apart from form there is no separate thing called the form aggregate”: an aggregate is not a container but the way wisdom regards everything of a common kind as a mass. This sentence first dismantles the misreading that the five aggregates are five entities: aggregate is an operation, not a thing. 〔Observation〕
§05 Feeling as Gross and Subtle—Four Modes: Class, Intrinsic Nature, Person, and Mundane or Supramundane → Vernacular §5
Following the Vibhaṅga statement “Unwholesome feeling is gross; wholesome and indeterminate feeling are subtle,” feeling’s grossness and subtlety are measured by four modes (vernacular §5). Class: unwholesome feeling is gross compared with wholesome because it causes blameworthy action, has defilement heat, and proceeds without peace; gross compared with resultant-indeterminate because it has activity, exertion, a resultant, defilement heat, and blame; and gross compared with functional-indeterminate. Wholesome and unwholesome feeling are both gross compared with the two indeterminate classes because they have activity, exertion, and a resultant; the reverse is subtle. Intrinsic nature: painful feeling is gross compared with the other two because it affords no enjoyment, has diffusion, causes disturbance, inspires aversion, and overwhelms; the other two are subtle because they are agreeable, peaceful, superior, pleasing, and neutral. Pleasure and pain are gross compared with neither-painful-nor-pleasant feeling because they have diffusion, cause disturbance, and are conspicuous. Person: feeling in a person not in attainment is scattered among various objects and therefore gross compared with feeling in a person in attainment. Mundane or supramundane: feeling with influxes is gross compared with feeling without influxes because it causes influxes, accords with floods, yokes, bonds, hindrances, and clinging, causes defilement, and is shared by ordinary persons. 〔Reading〕 Together, the four modes are four rulers for feeling: wholesome or unwholesome; painful, pleasant, or neither; in attainment or in a scattered mind; with or without influxes. Every ruler gives a reason for “gross”—blame, disturbance, distraction, or accord with the floods. Gross is not mere disparagement; it means “moving violently and binding tightly.”
§06 The Warning Not to Confound the Modes and the Relative Determination → Vernacular §6
Do not confound the modes: feeling associated with unwholesome-resultant body-consciousness is indeterminate and therefore subtle by class, yet painful and therefore gross by intrinsic nature. “Indeterminate feeling is subtle. Painful feeling is gross. The feeling of a person in attainment is subtle … Feeling with influxes is gross. Feeling without influxes is subtle.” As with painful feeling, pleasure and the rest too may be gross by class and subtle by intrinsic nature. Grossness and subtlety must therefore be determined without confounding the modes: when indeterminate feeling is called subtle by class, do not then ask whether it is painful or pleasant, belongs to a person in attainment or not, or has influxes or not (vernacular §6). Relative determination: hate-associated feeling, which burns its own support like fire, is gross compared with greed-associated feeling. Among hate-associated feelings, the determinate is gross; among those, what lasts for an aeon is gross; among those, the unprompted is gross. Among greed-associated feelings, what is associated with view is gross; within that, the determinate, aeon-lasting, and unprompted is gross. Generally, unwholesome feeling with much resultant is gross and with little resultant subtle, while wholesome feeling is the reverse. Sense-sphere wholesome feeling is gross, fine-material subtle, immaterial subtler, and supramundane subtlest. In the sense sphere, what is formed by giving is gross, by virtue subtle, and by development subtler; within development, two-rooted is gross and three-rooted subtle; within three-rooted, prompted is gross and unprompted subtle. In the fine-material sphere, the first jhāna is gross and the fifth subtle; in the immaterial sphere, the base of boundless space is gross and the base of neither perception nor non-perception subtle; supramundanely, the path of stream-entry is gross and the path of arahantship subtle. The same method applies to resultants and functionals in each plane and to the other axes. By location, pain in hell is gross and in the animal realm subtle, continuing through the heaven of devas wielding power over others’ creations as subtle; pleasure follows the same method. By basis, feeling with an inferior basis is gross and with a superior basis subtle. In the inferior-superior distinction, gross is inferior and subtle superior. 〔Reading〕 The warning against “confounding” is the Commentator’s methodological instruction: when measuring with a ruler, do not mix in the answer from another ruler—a rare lesson in logical hygiene. The long relative sequence—giving to virtue to development, first to fifth jhāna, stream-entry to arahantship—retells the whole path through feeling becoming progressively subtler: practice is a process in which feeling becomes subtle. 〔Observation〕
§07 The Distinction between Far and Near and the Close of the Passage → Vernacular §7
“Far”: the Vibhaṅga says, “Unwholesome feeling is far from wholesome and indeterminate feelings.” “Near”: “Unwholesome feeling is near to unwholesome feeling.” Unwholesome feeling is far from wholesome and indeterminate feelings because it is of a different kind, unmixed, and dissimilar, and the reverse also holds; unwholesome feeling is near to unwholesome feeling because it is of the same kind and similar. The same applies in every mode. This is the portal to the detailed discussion of the feeling aggregate in the analysis beginning with the past; perception and the rest associated with each feeling should be understood in the same way (vernacular §7). 〔Reading〕 Far and near are not spatial but concern whether things are of the same kind—what is alike is near, what is unlike is far. The section closes quickly because it only applies the method again: the eleven distinctions of perception, formations, and consciousness are all “to be understood in the same way.” The reader has the operation and need not watch it repeated four times.
For the General Reader
After reading the eleven distinctions, what you hold is not a table of categories but an action. Take anything you grasp as “me”—your past, your future, what is inside or outside the body, gross or subtle, good or bad—and place it within the five masses, identifying its aggregate and kind. Once placed there, it becomes an item within “whatever form there is” or “whatever feeling there is,” no longer that special “self.” A practice for today: choose a present feeling and apply the four rulers—is it wholesome or unwholesome, painful or pleasant, in attainment or scattered, with or without influxes? By the end, it will be a phenomenon with coordinates, and what has coordinates is not the master.
To read this unit in full: vernacular §§1–7 provide the complete, section-by-section translation of the discourse formula and the eleven distinctions of form and feeling together with their criteria.
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 ### Atītādivibhāgakathā。
段號域 譯底欄之段號自〔CSCD §493〕至〔CSCD §503〕，實落段號 11 個，號序連續無缺。本篇於譯底欄之幅為 9,248 位元組。
篇之骨——經之定型句與其逐語之釋 本篇之結構為「先引經而後逐語釋之」：〔CSCD §493〕引世尊之語（縮排二空格之引塊）而以 Evaṃ khandhā vitthāritā（如是諸蘊已廣說）收之，其後〔CSCD §494〕至〔CSCD §503〕逐語而釋。本篇之骨與前五單元異——前五單元依阿毘達磨之分別法逐蘊而釋（行蘊之單元收句自標 Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ），本篇則轉依經之定型句而重攝五蘊。誌其實。
十一相之逐項實測 〔CSCD §493〕所引之經句作 Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho。本欄逐項切分實測恰十一目：過去・未來・現在（三）・內・外（二）・粗・細（二）・劣・勝（二）・遠・近（二）——三＋二＋二＋二＋二＝十一。論主於本篇未出「十一」之數詞——其數由逐項可得而論不自標；如實記其實，不代補其數。
篇內之釋之次第 〔CSCD §494〕色之過未現（四門）・〔CSCD §495〕內外與粗細・〔CSCD §496〕劣勝與遠近・〔CSCD §497〕「總攝為一」之釋與聚義之判・〔CSCD §498〕受等準色而釋・〔CSCD §499〕至〔CSCD §502〕受之粗細（四門）・〔CSCD §503〕遠近之釋與品段之收。
色之過未現四門 〔CSCD §494〕標 rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti——世（addhā）・相續（santati）・時（samaya）・剎那（khaṇa）四門。論並自判四門之了義與不了義：Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā（此中唯剎那等之說為不了義之直說，餘為方便之說）。此為論主自陳之判，本目逐字錄其位而不代評。
受之粗細四門 〔CSCD §499〕標 jātisabhāvapuggalalokiyalokuttaravasena veditabbo——類（jāti）・自性（sabhāva）・人（puggala）・世間出世間四門，逐門各一段（〔CSCD §499〕至〔CSCD §501〕之三段涵前三門，第四門附於〔CSCD §501〕之末）。論繼以〔CSCD §502〕一長段誡其不相濫：Tattha jātiādivasena sambhedo pariharitabbo。
前後接點 前承行蘊之單元：前篇二收句之後者 Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ 以 tāva（且先）自標阿毘達磨一段已竟，本篇首句 Bhagavatā pana – 以 pana（然）別開經之一段——論自標之轉。後接次第等之決擇之單元：本篇收句 Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ（想等準受而知），次單元即以 Evaṃ viditvā ca puna etesveva 逐字承 viditvā（既如是知已）而立決擇之偈——論自標之續。
movement 品夾《總覽》繫本單元於 §B〈「蘊」義與十一種分別〉；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。另誌：《總覽》之 §B 一節於譯底欄之文序上分落三單元（五蘊列名在慧之總說之單元〔CSCD §431〕、十一相即本篇、聚義在次第等之決擇之單元〔CSCD §504〕起）；本篇所承者為其「十一種分別」一事。本目誌其實而不代裁其歸屬。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 oḷārika／sukhuma（粗／細）・hīna／paṇīta（劣／勝）・lokiya／lokuttara（世間／出世間）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・sukha（樂）・visesa（差別）。以下唯列本篇新出者。
經句之逐語與十一相〔CSCD §493〕–〔CSCD §497〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| yaṃkiñci | 凡所有 | 論自釋 anavasesapariyādānaṃ（無餘之遍取） | 〔CSCD §493〕 |
| atippasaṅganiyamana | 遮其太過之限定 | 論釋經句中「色」一語之用：與上之「凡所有」二語合而成色之無餘遍取 | 〔CSCD §493〕 |
| atīta・anāgata・paccuppanna | 過去・未來・現在 | 十一相之前三 | 〔CSCD §493〕–〔CSCD §494〕 |
| ajjhatta／bahiddhā | 內／外 | 十一相之第四第五；論並補 niyakajjhatta（自身之內）與 parapuggalika（屬他人者）之分 | 〔CSCD §495〕 |
| dūra／santika | 遠／近 | 十一相之末二；論並補 okāsato（依處所）之一義 | 〔CSCD §496〕 |
| tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā | 總聚之而總略之 | 論釋其為以慧作聚（paññāya rāsiṃ katvā） | 〔CSCD §497〕 |
| rāsibhāvūpagamana | 趣於聚性 | 蘊之所以為蘊；論以之立一判：Na hi rūpato añño rūpakkhandho nāma atthi（離色別無所謂色蘊） | 〔CSCD §497〕–〔CSCD §498〕 |
色之過未現四門〔CSCD §494〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| addhā | 世 | 第一門：一生之中，結生前為過去、死後為未來、二者之間為現在 | 〔CSCD §494〕 |
| santati | 相續 | 第二門：同分之一時節等起・一食等起者為現在 | 〔CSCD §494〕 |
| samaya | 時 | 第三門：一須臾・午前・午後・晝夜等之時 | 〔CSCD §494〕 |
| khaṇa | 剎那 | 第四門：生住滅三剎那所攝者為現在 | 〔CSCD §494〕 |
| sabhāga／visabhāga | 同分／不同分 | 相續門之判準 | 〔CSCD §494〕 |
| nippariyāya／sapariyāya | 不了義之直說／方便之說 | 論之自判：唯剎那門為直說，餘三為方便說 | 〔CSCD §494〕 |
| atikkantahetupaccayakicca | 已過因緣之作用者 | 剎那門之別式：以因緣作用之已過・未竟・未至而分三世 | 〔CSCD §494〕 |
劣勝之二分〔CSCD §496〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pariyāyato／nippariyāyato | 依方便／依直說 | 論自標 Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca | 〔CSCD §496〕 |
| akaniṭṭha・sudassī・sudassa | 色究竟・善見・善現 | 方便之劣勝所依之諸天之次第——論以其色相望而遞為劣勝，下至 narakasattānaṃ rūpaṃ | 〔CSCD §496〕 |
受之粗細四門〔CSCD §499〕–〔CSCD §502〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| jātivasena | 依類 | 第一門：不善受對善受為粗，依 sāvajjakiriyahetuto・kilesasantāpabhāvato 等由 | 〔CSCD §499〕 |
| sabhāvavasena | 依自性 | 第二門：苦受對餘二為粗，依 nirassādato・savipphārato・khobhakaraṇato・ubbejanīyato・abhibhavanato 五由 | 〔CSCD §500〕 |
| puggalavasena | 依人 | 第三門：未入定者之受對入定者之受為粗 | 〔CSCD §501〕 |
| lokiyalokuttaravasena | 依世間出世間 | 第四門：有漏受為世間，依 āsavuppattihetuto・oghaniyato・yoganiyato・ganthaniyato・nīvaraṇiyato・upādāniyato・saṃkilesikato・puthujjanasādhāraṇato 八由而對無漏為粗 | 〔CSCD §501〕 |
| sambheda | 相濫 | 論之誡：四門之粗細不可互混——論以自設之五問示其誤（見目五） | 〔CSCD §502〕 |
| upādāyupādāya | 相待相待 | 論之補則：受之粗細亦得就一一受相望而立 | 〔CSCD §502〕 |
| kappaṭṭhitika | 住劫者 | 相待之判之一目：定業之中住劫者對餘者為粗 | 〔CSCD §502〕 |
| dānamaya・sīlamaya・bhāvanāmaya | 施所成・戒所成・修所成 | 欲界善受相待之三階 | 〔CSCD §502〕 |
| duhetuka／tihetuka | 二因／三因 | 修所成受相待之二階 | 〔CSCD §502〕 |
| okāsavasena・vatthuvasena | 依處所・依所依 | 相待之判之末二門：地獄之苦對畜生之苦為粗等；劣所依之受對勝所依之受為粗 | 〔CSCD §502〕 |
| visabhāga・asaṃsaṭṭha・asarikkhaka | 不同分・不相雜・不相似 | 遠之三由；近則反之作 sabhāgato・sarikkhato | 〔CSCD §503〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §B 列十一相作「過去・未來・現在；內・外；粗・細；劣・勝；遠・近。（3＋2＋2＋2＋2 ＝ 11）」，與譯底欄〔CSCD §493〕所引之經句 逐項相合，其數之算亦相合——定讀逐字保入。②既有校讀之 §B 立蘊之義為「聚、堆、類」並於其行間繫「khandha＝rāsi（聚）」一語——rāsi 一語之根據在本篇為 rāsibhāvūpagamanena（〔CSCD §497〕）與 paññāya rāsiṃ katvā；其明文之 rāsaṭṭhena khandhabhāvo（依聚義而成蘊性）則在次第等之決擇之單元〔CSCD §505〕。二處併觀方全，本目誌其實。③既有校讀之 §B 未及色之過未現四門（〔CSCD §494〕）、未及論主「唯剎那門為直說」之自判、亦未及受之粗細四門與其不相濫之誡（〔CSCD §499〕至〔CSCD §502〕，即本篇半幅之上）。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 11 個與版頁記 10 個，後者皆在註記之內）。引號 '' 實測 10 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處出處標記之不齊——(vibha. 2,26) 〔CSCD §493〕所引之經句繫 (vibha. 2,26)——其二號之間以半形逗點相繫，而同篇他二處（(vibha. 11) 二見）皆單號，全品他單元之圓括注凡繫二號者皆以半形分號（如 (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā)・(dī. ni. 3.311; saṃ. ni. 5.1001)）或半形連字號（色蘊單元之 (dha. sa. 641-642)）相繫。一品之內三式並見（逗點・分號・連字號），本欄不判其為傳本之式、義注之別或清檔之記，亦不代改。誌其字面與其位。
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 §493〕 | Bhagavatā pana –／''Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā | 五蘊十一相之經之定型句——本篇全篇之所釋，且為本品最長之引 | (vibha. 2,26) |
| 〔CSCD §499〕 | ''akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā''tiādinā⋯nayena vibhaṅge vuttena | 受之粗細之分別法——論自標其書名 vibhaṅge（於分別論）而後繫括注 | (vibha. 11) |
| 〔CSCD §502〕 | Vuttañhetaṃ ''abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. | 四門之粗細於一受並見之據——論引之以證其不相濫之誡 | (vibha. 11) |
| 〔CSCD §503〕 | Dūrapadaṃ pana ''akusalā vedanā kusalābyākatāhi vedanāhi dūre''. Santikepadaṃ ''akusalā vedanā akusalāya vedanāya santike''tiādinā⋯nayena vibhaṅge vibhattaṃ | 遠近二語之分別法——論自標其書名而不繫括注 | 無（自標其書而不繫號） |
引式之數〔本欄實測〕 Vuttañhetaṃ 1 處・Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 3 處，其分布為 vibha. 3——《分別論》為本篇之唯一引源，且四引皆出於之（其一自標書名而不繫號）。此為本品七單元中引源最單一之篇，與慧之總說之單元（六引出《分別論》而別有《中部》《增支部》《彌蘭陀》）同源而更純。此數唯就本篇之域，不及全書。
引之標識三式並見 ①自標書名而繫括注 2 處（vibhaṅge vuttena ＋ (vibha. 11)・Vuttañhetaṃ ＋ (vibha. 11)）；②不標書名而唯繫括注 1 處（(vibha. 2,26)）；③自標書名而不繫括注 1 處（〔CSCD §503〕之 vibhaṅge vibhattaṃ）。三式於同篇並見，誌其實不判其因。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）1 見、連聲之比況形 零命中、sadisa 諸形 零命中——為本品七單元中比況語最疏之篇。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §502〕 | dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā | 如火之自燒其所依——瞋俱之受對貪俱之受為粗 |
乙・修辭之可核觀察 ①本篇之骨為「準前」之省筆：vuttanayo／vuttanayova／vuttanayameva（如所說之法）3 見，逐一為一相之釋之全（內外・粗細・遠近三對，論不重釋而逕指前文）；Esa nayo（此法亦爾）4 見。論以此二式將十一相之半以一語了之——本篇之短（9,248 位元組而攝十一相）由此。②? 全篇 7 見，其六集於〔CSCD §502〕之一處——論設五問以示諸門相濫之誤：Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā⋯Kiṃ anāsavāti?（前更有 Tattha katamā abyākatā? 一問），而後以 Evaṃ sabhāvādibhedo na parāmasitabbo 收之。此為本篇唯一之問答段，且其問皆為反詰而非待答。③…pe… 省略式 5 見，一在〔CSCD §493〕所引之經句之內（論引長段而略其中），四在〔CSCD §502〕之相待判之列。④Apica（又）5 見，逐一為一門之補說之標。⑤「當知」之語諸形 13 見（veditabbā 等）。⑥偈頌零；所引之經句 1 塊（縮排二空格）——本篇無四空格之行。⑦Kasmā? 自問零命中。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §493〕 Bhagavatā pana – | 行蘊之單元〔CSCD §492〕 | 彼篇收句 Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ 以 tāva 自標阿毘達磨一段已竟，本篇以 pana 別開經之一段 |
〔CSCD §495〕 Oḷārikasukhumabhedo vuttanayova | 色蘊之單元〔CSCD §447〕 | 彼篇於二法八對中立粗細之分（oḷārikaṃ sukhumaṃ），本篇逐字回指而不重釋 |
〔CSCD §496〕 Dūre santiketi idampi vuttanayameva | 色蘊之單元〔CSCD §447〕 | 彼篇立 dūre santike 之對，本篇同上回指 |
〔CSCD §495〕 Ajjhattabahiddhābhedo vuttanayo eva | 色蘊之單元〔CSCD §447〕 | 彼篇立 Ajjhattikaṃ bāhiraṃ 之對，本篇同上回指 |
〔CSCD §498〕 Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena | 受想二蘊之單元〔CSCD §456〕–〔CSCD §457〕・行蘊之單元〔CSCD §458〕・識蘊之單元〔CSCD §451〕 | 四蘊之相逐一立於彼四篇，本篇以「準色」一語總承之 |
〔CSCD §500〕 Sabhāvavasena pana dukkhā vedanā | 受想二蘊之單元〔CSCD §456〕 | 彼篇立受之自性五分（sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti），本篇之自性門逐字承之 |
〔CSCD §502〕 Akusalavipākakaāyaviññāṇasampayuttā hi vedanā | 識蘊之單元〔CSCD §454〕・受想二蘊之單元〔CSCD §456〕 | 不善異熟身識與其相應之苦受立於彼二篇 |
〔CSCD §497〕 rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ | 次第等之決擇之單元〔CSCD §505〕 | 彼篇以 rāsaṭṭhena khandhabhāvo yujjati 明立聚義為蘊性之由，與本篇之聚義相貫而更明 |
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 ### Atītādivibhāgakathā.
Paragraph-number range The base-text column runs from 〔CSCD §493〕 through 〔CSCD §503〕, containing 11 paragraph numbers, continuous with none missing. The span of this unit in the base-text column is 9,248 bytes.
The unit’s backbone—a canonical formula followed by its word-by-word explanation This division is structured as “first cite the canonical text, then explain it word by word”: 〔CSCD §493〕 cites the Blessed One’s words in a block indented two spaces and closes with Evaṃ khandhā vitthāritā (thus the aggregates have been explained in detail); 〔CSCD §494〕 through 〔CSCD §503〕 then explain the words individually. The backbone of this division differs from that of the preceding five units—those five explain each aggregate according to the Abhidhamma’s analytical method (the closing sentence in the formations-aggregate unit labels itself Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ), whereas this division turns to the canonical formula and gathers the five aggregates again. The fact is recorded as found.
Fresh item-by-item count of the eleven aspects The canonical sentence cited at 〔CSCD §493〕 reads Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. Fresh itemization in this column yields exactly eleven aspects: past・future・present (three)・internal・external (two)・coarse・subtle (two)・inferior・superior (two)・far・near (two)—three＋two＋two＋two＋two＝eleven. The Commentator does not state the number word “eleven” in this division—the number follows from itemization but is not stated by the treatise. The fact is recorded without supplying the number on the text’s behalf.
Order of explanation within the division 〔CSCD §494〕 explains materiality as past, future, and present through four perspectives; 〔CSCD §495〕 internal and external, and coarse and subtle; 〔CSCD §496〕 inferior and superior, and far and near; 〔CSCD §497〕 “gathered together” and the judgment concerning the meaning of a mass; 〔CSCD §498〕 feeling and the rest by following materiality; 〔CSCD §499〕 through 〔CSCD §502〕 feeling as coarse and subtle through four perspectives; and 〔CSCD §503〕 far and near, followed by the close of the division.
Four perspectives on materiality as past, future, and present 〔CSCD §494〕 states rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti—life span (addhā)・continuity (santati)・time (samaya)・moment (khaṇa). The treatise also judges the four perspectives as direct or qualified: Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā (here only the account beginning with moments is a non-definitive direct statement; the rest are qualified statements). This is the Commentator’s own stated judgment; this section records its wording and location verbatim without evaluating it.
Four perspectives on feeling as coarse and subtle 〔CSCD §499〕 states jātisabhāvapuggalalokiyalokuttaravasena veditabbo—class (jāti)・intrinsic nature (sabhāva)・person (puggala)・mundane and supramundane. Each perspective occupies a paragraph (the three paragraphs from 〔CSCD §499〕 through 〔CSCD §501〕 contain the first three perspectives, and the fourth is appended at the end of 〔CSCD §501〕). The treatise then warns at length in 〔CSCD §502〕 that the perspectives must not be confused: Tattha jātiādivasena sambhedo pariharitabbo.
Connections before and after The preceding unit is the formations aggregate: the latter of its two closing sentences, Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ, uses tāva (first, for now) to mark the end of the Abhidhamma division, while this unit opens with Bhagavatā pana –, using pana (but) to begin a distinct canonical division—a transition marked by the treatise itself. The following unit determines order and the rest. This unit closes, Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ (perception and the rest should be understood by following feeling), and the next unit begins Evaṃ viditvā ca puna etesveva, taking up viditvā (having thus understood) verbatim before setting out its stanza on determination—a continuation marked by the treatise itself.
Movement The chapter’s accompanying Overview links this unit to §B “The Meaning of ‘Aggregate’ and the Elevenfold Classification.” 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. A further fact is recorded: in the textual order of the base-text column, the Overview’s §B is distributed across three units (the list of the five aggregates occurs in the unit on the general account of wisdom at 〔CSCD §431〕, the eleven aspects in this division, and the meaning of a mass in the unit determining order and the rest beginning at 〔CSCD §504〕). This division takes up the “elevenfold classification.” The facts are recorded without determining their assignment on the Overview’s behalf.
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 oḷārika／sukhuma (coarse／subtle)・hīna／paṇīta (inferior／superior)・lokiya／lokuttara (mundane／supramundane)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere)・sukha (pleasure)・visesa (distinction). Only terms new in this division are listed below.
The Canonical Formula Word by Word and Its Eleven Aspects 〔CSCD §493〕–〔CSCD §497〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| yaṃkiñci | whatever there is | The treatise explains it as anavasesapariyādānaṃ (all-inclusive taking without remainder) | 〔CSCD §493〕 |
| atippasaṅganiyamana | restriction preventing over-extension | The treatise’s explanation of why the canonical sentence uses “materiality”: together with the preceding “whatever there is,” the two terms encompass materiality without remainder | 〔CSCD §493〕 |
| atīta・anāgata・paccuppanna | past・future・present | The first three of the eleven aspects | 〔CSCD §493〕–〔CSCD §494〕 |
| ajjhatta／bahiddhā | internal／external | The fourth and fifth of the eleven aspects; the treatise also supplies the distinction between niyakajjhatta (internal to oneself) and parapuggalika (belonging to another person) | 〔CSCD §495〕 |
| dūra／santika | far／near | The last two of the eleven aspects; the treatise also supplies a meaning okāsato (according to location) | 〔CSCD §496〕 |
| tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā | gathering it together and summarizing it | The treatise explains this as making a mass with wisdom (paññāya rāsiṃ katvā) | 〔CSCD §497〕 |
| rāsibhāvūpagamana | entering the state of a mass | Why an aggregate is an aggregate; through it the treatise establishes the judgment Na hi rūpato añño rūpakkhandho nāma atthi (apart from materiality, no distinct entity called the materiality aggregate exists) | 〔CSCD §497〕–〔CSCD §498〕 |
Four Perspectives on Materiality as Past, Future, and Present 〔CSCD §494〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| addhā | life span | First perspective: within a single life, what precedes rebirth-linking is past, what follows death is future, and what lies between is present | 〔CSCD §494〕 |
| santati | continuity | Second perspective: materiality arisen through a single period of temperature within the same class, or arisen through a single portion of nutriment, is present | 〔CSCD §494〕 |
| samaya | time | Third perspective: a moment, forenoon, afternoon, day and night, and other periods | 〔CSCD §494〕 |
| khaṇa | moment | Fourth perspective: what is included in the three moments of arising, presence, and dissolution is present | 〔CSCD §494〕 |
| sabhāga／visabhāga | same class／different class | The criterion for the perspective of continuity | 〔CSCD §494〕 |
| nippariyāya／sapariyāya | non-definitive direct account／qualified account | The treatise’s own judgment: only the perspective of moments is a direct account; the other three are qualified accounts | 〔CSCD §494〕 |
| atikkantahetupaccayakicca | whose causal and conditional function has passed | An alternate formulation of the moment perspective: the three times are divided according to whether the function of causes and conditions has passed, is unfinished, or has not yet arrived | 〔CSCD §494〕 |
Twofold Division into Inferior and Superior 〔CSCD §496〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pariyāyato／nippariyāyato | by qualification／directly | The treatise itself states Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca | 〔CSCD §496〕 |
| akaniṭṭha・sudassī・sudassa | Akaniṭṭha・Sudassī・Sudassa | The sequence of deities used for qualified inferiority and superiority—Akaniṭṭha → Sudassī → Sudassa, with each form compared in turn, extending downward as far as narakasattānaṃ rūpaṃ | 〔CSCD §496〕 |
Four Perspectives on Feeling as Coarse and Subtle 〔CSCD §499〕–〔CSCD §502〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| jātivasena | according to class | First perspective: unwholesome feeling is coarse in comparison with wholesome feeling for reasons including sāvajjakiriyahetuto and kilesasantāpabhāvato | 〔CSCD §499〕 |
| sabhāvavasena | according to intrinsic nature | Second perspective: painful feeling is coarse in comparison with the other two for the five reasons nirassādato・savipphārato・khobhakaraṇato・ubbejanīyato・abhibhavanato | 〔CSCD §500〕 |
| puggalavasena | according to person | Third perspective: the feeling of a person outside attainment is coarse in comparison with the feeling of a person in attainment | 〔CSCD §501〕 |
| lokiyalokuttaravasena | according to mundane and supramundane | Fourth perspective: feeling with influxes is mundane and coarse in comparison with feeling without influxes for the eight reasons āsavuppattihetuto・oghaniyato・yoganiyato・ganthaniyato・nīvaraṇiyato・upādāniyato・saṃkilesikato・puthujjanasādhāraṇato | 〔CSCD §501〕 |
| sambheda | confusion | The treatise’s warning: the four perspectives on coarse and subtle must not be mixed—the treatise demonstrates the error through five questions it poses itself (see Section V) | 〔CSCD §502〕 |
| upādāyupādāya | relative to each in turn | The treatise’s supplementary rule: the coarseness and subtlety of feeling may also be established by comparing each feeling in turn | 〔CSCD §502〕 |
| kappaṭṭhitika | lasting for an aeon | A member of the relative classification: among fixed kammas, an aeon-lasting instance is coarse in comparison with the rest | 〔CSCD §502〕 |
| dānamaya・sīlamaya・bhāvanāmaya | made of giving・made of virtue・made of cultivation | The three relative grades of sense-sphere wholesome feeling | 〔CSCD §502〕 |
| duhetuka／tihetuka | two-rooted／three-rooted | The two relative grades of feeling made of cultivation | 〔CSCD §502〕 |
| okāsavasena・vatthuvasena | according to location・according to basis | The final two perspectives of the relative classification: pain in hell is coarse in comparison with pain in the animal realm, and so forth; feeling with an inferior basis is coarse in comparison with feeling with a superior basis | 〔CSCD §502〕 |
| visabhāga・asaṃsaṭṭha・asarikkhaka | different in class・unmixed・unlike | The three reasons for remoteness; proximity is established conversely through sabhāgato・sarikkhato | 〔CSCD §503〕 |
Three places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §B lists the eleven aspects as “past・future・present; internal・external; coarse・subtle; inferior・superior; far・near (3＋2＋2＋2＋2＝11),” agreeing item by item, including the calculation, with the canonical sentence cited in the base-text column at 〔CSCD §493〕—the fixed reading is preserved verbatim. ② The existing critical reading’s §B gives the meaning of aggregate as “mass, heap, class” and includes in its own line the statement “khandha＝rāsi (mass).” The basis for rāsi in this division is rāsibhāvūpagamanena at 〔CSCD §497〕 and paññāya rāsiṃ katvā; the explicit rāsaṭṭhena khandhabhāvo (the nature of an aggregate through the meaning of a mass), however, occurs in the following unit determining order and the rest at 〔CSCD §505〕. The two locations must be read together for the full evidence, and this section records that fact. ③ The existing critical reading’s §B does not reach the four perspectives on materiality as past, future, and present at 〔CSCD §494〕, the Commentator’s judgment that “only the perspective of moments is a direct account,” or the four perspectives on feeling as coarse and subtle and the warning not to confuse them at 〔CSCD §499〕 through 〔CSCD §502〕, which occupy more than half this division. This section records the fact without supplying that material 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: 11 [§NN] paragraph numbers and 10 edition-page records, all of the latter inside annotations. The quotation marker '' occurs 10 times, an even number, and every occurrence forms a pair. Absence found is recorded as absence: the base-text column itself records no variant readings.
A single inconsistency in source-marker form arising within this column—(vibha. 2,26) The canonical sentence cited at 〔CSCD §493〕 carries (vibha. 2,26)—its two numbers are joined by an ASCII comma, while the other two instances in this division (both (vibha. 11)) contain a single number, and parenthetical annotations carrying two numbers elsewhere in this chapter use either an ASCII semicolon (for example, (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) and (dī. ni. 3.311; saṃ. ni. 5.1001)) or an ASCII hyphen ((dha. sa. 641-642) in the materiality-aggregate unit). All three forms occur within a single chapter—comma, semicolon, and hyphen. This column does not determine whether the form reflects a witness’s convention, a difference in commentary, or a record produced during file preparation, and does not correct it. Its literal form and location are recorded.
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 §493〕 | Bhagavatā pana –／''Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā | The canonical formula for the five aggregates under eleven aspects—what the whole division explains, and the longest citation in this chapter | (vibha. 2,26) |
| 〔CSCD §499〕 | ''akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā''tiādinā⋯nayena vibhaṅge vuttena | The analytical method for feeling as coarse and subtle—the treatise itself names vibhaṅge (in the Vibhaṅga) and then supplies a parenthetical note | (vibha. 11) |
| 〔CSCD §502〕 | Vuttañhetaṃ ''abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. | Authority for the same feeling being classified under multiple perspectives as coarse and subtle—the treatise cites it to support the warning against confusing the perspectives | (vibha. 11) |
| 〔CSCD §503〕 | Dūrapadaṃ pana ''akusalā vedanā kusalābyākatāhi vedanāhi dūre''. Santikepadaṃ ''akusalā vedanā akusalāya vedanāya santike''tiādinā⋯nayena vibhaṅge vibhattaṃ | The analytical method for the two terms far and near—the treatise names the source text but supplies no parenthetical note | None (the work is named without a number) |
Number of citation formulas 〔measured in this column〕 Vuttañhetaṃ occurs once, while Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text marks sources in parenthetical annotations 3 times, all vibha.—the Vibhaṅga is the sole cited source in this division, and all four citations come from it (one names the work but supplies no number). This division has the most uniform source base among this chapter’s seven units; it is still more exclusively drawn from the same source than the unit on the general account of wisdom, which has six citations from the Vibhaṅga alongside citations from the Majjhima Nikāya, Aṅguttara Nikāya, and Milindapañha. These figures apply only to this division’s scope, not the whole work.
Three citation-marker forms occur together ① Two places name the work and supply a parenthetical note (vibhaṅge vuttena＋(vibha. 11); Vuttañhetaṃ＋(vibha. 11)). ② A single place does not name the work and supplies only a parenthetical note ((vibha. 2,26)). ③ A single place names the work without a parenthetical note (vibhaṅge vibhattaṃ at 〔CSCD §503〕). All three forms occur in the same division; the fact is recorded without determining why.
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes The word-bounded viya occurs once in this division; comparison forms in sandhi have zero occurrences, and forms of sadisa have zero occurrences—the sparsest use of comparison language among this chapter’s seven units.
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §502〕 | dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā | Like fire burning its own support—feeling accompanied by hate is coarse in comparison with feeling accompanied by greed |
B. Verifiable rhetorical observations ① The division’s backbone is compression “according to the previously stated method”: vuttanayo／vuttanayova／vuttanayameva (according to the method stated) occurs 3 times, each supplying the entire explanation of an aspect (the three pairs internal and external, coarse and subtle, and far and near are not explained again but referred directly to preceding text); Esa nayo (the method is the same) occurs 4 times. Through these two formulas, the treatise completes half the eleven aspects in a single phrase—this accounts for the division’s brevity (9,248 bytes while encompassing eleven aspects). ② ? occurs 7 times throughout the division, six clustered at a single place in 〔CSCD §502〕. The treatise poses five questions to demonstrate the error of confusing the perspectives: Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā⋯Kiṃ anāsavāti? (preceded by the further question Tattha katamā abyākatā?), then closes with Evaṃ sabhāvādibhedo na parāmasitabbo. This is the division’s sole question-and-answer passage, and every question is rhetorical rather than awaiting an answer. ③ The ellipsis form …pe… occurs 5 times: once within the canonical sentence cited at 〔CSCD §493〕 (the treatise abbreviates a long citation) and four times in the sequence of relative classifications at 〔CSCD §502〕. ④ Apica (further) occurs 5 times, each introducing a supplementary account under a perspective. ⑤ Forms meaning “should be understood” occur 13 times (veditabbā and related forms). ⑥ The division contains no stanza and has a single cited canonical block indented two spaces—there are no four-space-indented lines in the division. ⑦ The self-question Kasmā? has zero occurrences.
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 §493〕 Bhagavatā pana – | Formations-aggregate unit 〔CSCD §492〕 | That division’s closing sentence Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ uses tāva to mark the completion of the Abhidhamma division; this division uses pana to begin a distinct canonical division |
〔CSCD §495〕 Oḷārikasukhumabhedo vuttanayova | Materiality-aggregate unit 〔CSCD §447〕 | That division establishes the coarse-and-subtle distinction (oḷārikaṃ sukhumaṃ) among its eight dyads; this division refers back verbatim without explaining it again |
〔CSCD §496〕 Dūre santiketi idampi vuttanayameva | Materiality-aggregate unit 〔CSCD §447〕 | That division establishes the dyad dūre santike; this division refers back in the same manner |
〔CSCD §495〕 Ajjhattabahiddhābhedo vuttanayo eva | Materiality-aggregate unit 〔CSCD §447〕 | That division establishes the dyad Ajjhattikaṃ bāhiraṃ; this division refers back in the same manner |
〔CSCD §498〕 Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena | Feeling-and-perception unit 〔CSCD §456〕–〔CSCD §457〕・formations-aggregate unit 〔CSCD §458〕・consciousness-aggregate unit 〔CSCD §451〕 | The characteristics of the other four aggregates are established individually in those units; this division gathers them by the single phrase “as with materiality” |
〔CSCD §500〕 Sabhāvavasena pana dukkhā vedanā | Feeling-and-perception unit 〔CSCD §456〕 | That division establishes feeling’s intrinsic fivefold division (sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti), which this division takes up verbatim under the perspective of intrinsic nature |
〔CSCD §502〕 Akusalavipākakaāyaviññāṇasampayuttā hi vedanā | Consciousness-aggregate unit 〔CSCD §454〕・feeling-and-perception unit 〔CSCD §456〕 | Unwholesome-resultant body-consciousness and the painful feeling associated with it are established in those two units |
〔CSCD §497〕 rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ | Unit determining order and the rest 〔CSCD §505〕 | That division explicitly states rāsaṭṭhena khandhabhāvo yujjati, establishing the meaning of a mass as the reason for being an aggregate; it carries forward and makes more explicit the meaning of a mass in this division |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.