清淨道論 識緣名色廣說Visuddhimagga · Detailed Account of “With Consciousness as Condition, Name-and-Form”
結生識落地之後，起了什麼？名色。名是受想行三蘊——不含識，因為識是這一句的「緣」；色是四大與所造。結生剎那與識同時起來的那一小把色與三個非色蘊，就是名色的第一批；轉起位算到九十七法，睡著的、放逸的、吃著喝著的，日夜以識為緣而轉起。數不必背。
要看的是一個比喻：四方相對而立的蘆束，雖為風所打而不倒——你的身體是業生色與時節・心・食三等起色互相撐住的一束——業生色沒有那三種撐不住，那三種沒有業生色也撐不住；所以吃什麼、住哪裡、心怎麼想，都在撐著這束蘆。生命的第一個心太弱，連一粒色都造不出，得靠與它同時的時節——如墮崖的人不能成為他人的緣。
「識緣名色」一句管三種情形：無色界只緣名、無想天只緣色、人天緣名色——經文用一個詞收三種。無想天無識怎麼緣？造那個業的心是它的緣，即使那個心在很久以前的另一生——緣不必同時在場。識對名的緣最密、對色次之、對過去業所生的色最疏。怎麼知道結生名色依識？心一動臉色就變——由所見的心生色，比知那個沒人看見過的第一批色也依識而起。你不必相信結生，但你可以從今天開始看：心怎麼在改變身體。
After rebirth-linking consciousness lands, what arises? Name-and-form. Name is the three aggregates of feeling, perception, and formations—not consciousness, because consciousness is the “condition” in this clause; form is the four great elements and derived materiality. That small handful of materiality and the three immaterial aggregates arising together with consciousness at the moment of rebirth-linking is the first batch of name-and-form. During occurrence the count reaches ninety-seven dhammas; whether asleep, heedless, eating, or drinking, they occur day and night with consciousness as condition. The numbers need not be memorized.
What matters is a simile: bundles of reeds set against each other in the four directions do not fall though struck by wind. The body is a bundle in which kamma-born materiality and the three kinds originated by temperature, mind, and food support each other in the specifically stated two-way relation—kamma-born materiality cannot stand without those three, and those three cannot stand without kamma-born materiality. Thus what you eat, where you live, and how the mind moves all help hold up this bundle. Life’s first mind is too weak to make even a particle of materiality and must depend on the temperature occurring with it—like a person who has fallen from a cliff and cannot become a condition for another.
The clause “with consciousness as condition, name-and-form” covers three situations: the immaterial realm has only name, the non-percipient heaven only form, and human and deva realms name-and-form—a single scriptural term gathers all three. How can a non-percipient heaven with no consciousness be consciousness-conditioned? The mind that made that kamma is its condition, even if that mind occurred in another life long before: a condition need not be present at the same time. Consciousness conditions name most closely, form less closely, and materiality born of past kamma most remotely. How is it known that name-and-form at rebirth-linking depends on consciousness? When the mind moves, the complexion changes; from the mind-born materiality that is seen, the unseen first materiality is inferred to depend on consciousness. You need not believe in rebirth-linking, but you can begin today by watching how the mind changes the body.
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 名色之分別——名三蘊・色四大與所造 〔CSCD §638〕
「識緣名色」一句之廣說
在「識緣名色」一句之中——
依名色之分別、依於諸有等等之中的轉起、
依攝、依緣之法，應當了知其決擇。
「依名色之分別」——此中，「名」是由於向所緣而傾，就是受等等三蘊；「色」則是四大種、以及四大種的所造色。它們的分別，已經在〈蘊〉的解釋之中說過了。這樣，先是此中依名色之分別而應當了知的決擇。
§2 諸有等中之轉——結生位名色之法數 〔CSCD §638〕
「依於諸有等等之中的轉起」——此中，「名」除一個有情居¹之外，於一切有、生、趣、識住與其餘諸有情居之中轉起；「色」則於二有、四生、五趣、前四識住、五有情居之中轉起。
而在這名色如是轉起之時：由於諸無性的胎生者與諸卵生者於結生剎那，依所依十法與身十法而從色方面現起二個相續之首²，並且現起三非色蘊，所以應當知道：對他們而言，就廣而言，從色色方面有二十法、加上三非色蘊，這二十三法就是「識緣名色」。而依「取所未取」³，則從一個相續之首除去九個色法而成十四〔法〕。對諸有性者，加上性十法而成三十三；對他們，依「取所未取」，則從二個相續之首除去十八個色法而成十五〔法〕。
而由於諸化生有情之中梵眾天等等於結生剎那，依眼十法、耳十法、所依十法與命根九法而從色方面現起四個相續之首，並且現起三非色蘊，所以應當知道：對他們而言，就廣而言，從色色方面有三十九法、加上三非色蘊，這四十二法就是「識緣名色」。而依「取所未取」，則從三個相續之首除去二十七法而成十五〔法〕。
而在欲有之中，由於其餘的諸化生者、或諸濕生者之中有性而諸處具足者，於結生剎那從色方面現起七個相續之首，並且現起三非色蘊，所以應當知道：對他們而言，就廣而言，從色色方面有七十法、加上三非色蘊，這七十三法就是「識緣名色」。而依「取所未取」，則從六個色的相續之首除去五十四法而成十九〔法〕。這是就上而言。而就下而言，對於缺少這樣那樣色的相續之首的〔有情〕，就應當依其各各而一一減少，如是了知結生位之中「識緣名色」的略說與廣說之數。
而對諸無色〔有情〕，唯是三非色蘊；對諸無想〔有情〕，從色方面則唯是命根九法。這先是結生位之中的方法。
§3 轉起位名色之法數——九十七法與四生之互持 〔CSCD §638〕
而在轉起位，於一切有色轉起之處，在結生心的住剎那，由與結生心俱轉起的時節，現起時節所等起的純八法⁴。而結生心不等起色；因為猶如墮於崖下的人不能成為他人的緣一般，它由於所依之弱而弱，所以不能等起色。
而自結生心之後，從第一有分起，有心所等起的純八法；於聲現起之時，從結生剎那之後，由所轉起的時節與由心而有聲九法；而對於那些賴段食而活的諸胎生有情，依「凡母親所食的飯、飲與食物，處胎之人就以之在那裡存活」這句話，在身體為母親所吞的食物所隨行之時，〔有食所等起的純八法〕；對於諸化生者，則在最初吞下自己口中之唾之時，有食所等起的純八法——這樣，這食所等起的純八法，與時節所等起、心所等起的〔純八法〕，就上而言，連同二個九法，共成二十六種；加上前面所說的、於一一心剎那生起三次的業所等起的七十種，成九十六種色；再加上三非色蘊，略而言之共九十九法。
或者，由於聲是不定的、唯是有時才現起，所以除去那二種〔聲九法〕，這九十七法就應當隨其所有而知為一切有情的「識緣名色」。因為對他們而言，無論是睡著的、放逸的、正在吃的、正在喝的，這些〔法〕都日夜以識為緣而轉起。而它們的那個以識為緣之性，我們將在後面解說。
而此中的業生色，雖然在諸有、生、趣、〔識〕住、有情居之中最先住立，若不為三等起之色所支持，卻不能住立；三等起之色不為它所支持，也是這樣。而是猶如四方相對而立的蘆束雖為風所打〔而不倒〕，又猶如破船之載雖為浪勢所打卻在大海之中某處得了依處一般，它們唯互相支持而不墮落，得以住立，於一年、二年……乃至（廣說如前）……乃至一百年，直到那些有情的壽盡或福盡為止，就這樣轉起。這樣，此中依於諸有等等之中的轉起而應當了知其決擇。
§4 攝——一詞總攝名・色・名色 〔CSCD §639〕
「依攝」——此中，於無色〔有〕的轉起與結生之中、以及於五蘊有⁵的轉起之中，以識為緣的唯是「名」；於諸無想〔有情〕的一切處、以及於五蘊有的轉起之中，以識為緣的唯是「色」；於五蘊有的一切處，以識為緣的則是「名色」——把這一切「名」與「色」與「名色」，依一分同形一餘之法⁶而總攝為「名色」，這樣就應當知道其為「識緣名色」。
若說：於諸無想〔有情〕之中沒有識，所以〔說識為緣〕不成立——並非不成立。因為這個——
凡是名色之因的識，說它有二種：
異熟的與非異熟的；由此，這〔說法〕正是成立的。
因為凡是名色之因的識，依異熟與非異熟之別，說它有二種。而這〔色〕在諸無想有情之中，由於是業所等起，所以是以在五蘊有之中所轉起的行作識⁷為緣的色。同樣，在五蘊〔有〕的轉起之中，於善等等之心剎那也有業所等起的〔色〕——所以這〔說法〕正是成立的。這樣，此中依攝而應當了知其決擇。
§5 緣門——異熟識九種・行識一種 〔CSCD §640〕
「依緣之法」——此中，
異熟識為名之緣是九種，
為所依色是九種，為其餘之色是八種。
行作識為色之緣是一種；
而其餘的識，則隨其所應而為這個那個〔名色〕之緣。
因為凡是於結生位或轉起位名為異熟的「名」，無論它與色相雜或不相雜，結生的或其他的異熟識，都以俱生緣、相互緣、依止緣、相應緣、異熟緣、食緣、根緣、有緣、不離緣這九種而為它的緣。
對所依色，於結生位，〔異熟識〕以俱生緣、相互緣、依止緣、異熟緣、食緣、根緣、不相應緣、有緣、不離緣這九種而為緣。而除所依色之外，對其餘之色，則於這九種之中除去相互緣，以其餘八緣而為緣。
而行作識，對諸無想有情之色、或對五蘊有之中的業生色，依經之法門，唯以親依止一種而為緣。而應當知道：其餘從第一有分起的一切識，都隨其所應而為這個那個名色的緣。而若要就廣而顯示它的緣之法，那就得廣說一切《發趣》之論了，所以我們不著手於此。
此中或有問：那麼，「結生名色以識為緣」這一點要怎麼知道呢？依經與依理。因為在經中，依「隨心而轉之諸法」等等的方法，受等等以識為緣一事，已經以多種方式成立了。
而依理，則——
由此處所見的心生之色，就成立了：
識也是未見之色的緣。
因為心明淨時或不明淨時，都見到隨順於它的諸色生起；而由所見的可以比知未見的，所以由這此處所見的心生之色，就應當知道：識也是未見的結生之色的緣。因為即使是業所等起的那個〔色〕，其以識為緣一事，也如心所等起的〔色〕一樣，在《發趣》之中來了。這樣，此中依緣之法而應當了知其決擇。
這就是「識緣名色」一句之中的廣說。
註
¹ 有情居（sattāvāsa）：有情所住之攝類，與諸有・諸生・諸趣・諸識住併為本篇計名色轉起之域；其列見〈蘊〉一品之識蘊。
² 相續之首（santatisīsa）：一色相續之起首之聚；本篇色法之數皆以其為計數之單位。
³ 取所未取（aggahitaggahaṇa）：本篇之算法——重出之色不重計，故二十三法依此而成十四。
⁴ 純八法（suddhaṭṭhaka）：色之最小之聚；本篇以其為時節所等起、心所等起、食所等起三者之形，加聲則為聲九法。
⁵ 五蘊有（pañcavokārabhava）：五蘊具足之有，別於唯三非色蘊之無色有與唯色之無想有。
⁶ 一分同形一餘之法（ekadesasarūpekasesanaya）：以一語總攝同形之數者而唯留其一之法；本篇以之總「名」與「色」與「名色」為「名色」一語。
⁷ 行作識（abhisaṅkhāraviññāṇa）：非異熟之識，與異熟識為對；本篇以其為諸無想有情之色與五蘊有中業生色之緣。
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 Analysis of Name-and-Form—The Three Aggregates of Name, and the Four Great Elements and Derived Materiality of Form 〔CSCD §638〕
Detailed Account of the Clause “With Consciousness as Condition, Name-and-Form”
In the clause “with consciousness as condition, name-and-form”—
By the analysis of name-and-form, by its occurrence among the kinds of becoming and the rest,
by its inclusion, and by the method of conditions, the determination should be understood.
“By the analysis of name-and-form”: here, “name,” because it bends toward the object, consists of the three aggregates beginning with feeling; “form” consists of the four great elements and materiality derived from the four great elements. Their analysis has already been stated in the exposition of the aggregates. Thus, first, the determination here should be understood by the analysis of name-and-form.
§2 Occurrence among the Kinds of Becoming and the Rest—The Number of Dhammas in Name-and-Form at Rebirth-Linking 〔CSCD §638〕
“By its occurrence among the kinds of becoming and the rest”: here, “name” occurs in all kinds of becoming, modes of birth, destinations, stations of consciousness, and remaining abodes of beings, except for a single abode of beings¹; “form” occurs in two kinds of becoming, four modes of birth, five destinations, the first four stations of consciousness, and five abodes of beings.
When this name-and-form occurs thus, at the moment of rebirth-linking for womb-born beings without sex and for egg-born beings, two heads of continuity² arise on the material side through the basis decad and the body decad, together with the three immaterial aggregates. It should therefore be understood that, in detail, for them there are twenty material dhammas on the side of materiality plus three immaterial aggregates: these twenty-three dhammas are “name-and-form with consciousness as condition.” But by “taking what has not already been taken”³, nine material dhammas are removed from a single head of continuity, leaving fourteen [dhammas]. For beings with sex, the sex decad is added, making thirty-three; for them too, by “taking what has not already been taken,” eighteen material dhammas are removed from two heads of continuity, leaving fifteen [dhammas].
Among spontaneously born beings, for the brahmā-host devas and the rest, at the moment of rebirth-linking four heads of continuity arise on the material side through the eye decad, ear decad, basis decad, and life-faculty nonad, together with the three immaterial aggregates. It should therefore be understood that, in detail, for them there are thirty-nine material dhammas on the side of materiality plus three immaterial aggregates: these forty-two dhammas are “name-and-form with consciousness as condition.” But by “taking what has not already been taken,” twenty-seven dhammas are removed from three heads of continuity, leaving fifteen [dhammas].
In sense-sphere becoming, for the remaining spontaneously born beings, or among moisture-born beings who possess sex and whose bases are complete, at the moment of rebirth-linking seven heads of continuity arise on the material side, together with the three immaterial aggregates. It should therefore be understood that, in detail, for them there are seventy material dhammas on the side of materiality plus three immaterial aggregates: these seventy-three dhammas are “name-and-form with consciousness as condition.” But by “taking what has not already been taken,” fifty-four dhammas are removed from six heads of material continuity, leaving nineteen [dhammas]. This is the maximum. At the minimum, for beings who lack this or that head of material continuity, the appropriate number should be reduced in each case; in this way the concise and detailed counts of “name-and-form with consciousness as condition” at rebirth-linking should be understood.
For immaterial beings, there are only the three immaterial aggregates; for non-percipient beings, on the material side there is only the life-faculty nonad. This, first, is the method at rebirth-linking.
§3 The Number of Dhammas in Name-and-Form during Occurrence—Ninety-Seven Dhammas and the Mutual Support of the Four Origins 〔CSCD §638〕
During occurrence, wherever materiality occurs, at the moment when the rebirth-linking mind is present, a pure octad⁴ originated by temperature arises from the temperature that occurs together with the rebirth-linking mind. The rebirth-linking mind, however, does not originate materiality. Like a person who has fallen from a cliff and cannot become a condition for another person, it is weak because its basis is weak and therefore cannot originate materiality.
After the rebirth-linking mind, beginning with the first life-continuum, a mind-originated pure octad arises. When sound appears, after the moment of rebirth-linking, there is a sound nonad originated by both the temperature then occurring and mind. For womb-born beings who live on physical food, in accordance with the statement, “Whatever rice, drink, and food the mother consumes, the person in the womb lives there through that,” when the body is pervaded by the food swallowed by the mother, [a food-originated pure octad arises]. For spontaneously born beings, when they first swallow the saliva in their own mouths, a food-originated pure octad arises. Thus, at the maximum, the food-originated pure octad and the temperature-originated and mind-originated [pure octads], together with two nonads, make twenty-six kinds. Adding the seventy kinds originated by kamma, stated above as arising three times at each mind moment, gives ninety-six kinds of materiality; with the three immaterial aggregates, this makes ninety-nine dhammas in brief.
Or, because sound is not fixed and appears only at certain times, when those two [sound nonads] are removed, these ninety-seven dhammas should be understood, as applicable, as “name-and-form with consciousness as condition” for all beings. For whether they are asleep, heedless, eating, or drinking, these [dhammas] occur day and night with consciousness as condition. Their condition of having consciousness as condition will be explained below.
The kamma-born materiality here, although it is the first to become established among the kinds of becoming, modes of birth, destinations, [consciousness] stations, and abodes of beings, cannot stand unless supported by the materiality of the other three origins; nor can the materiality of those three origins stand unless supported by it. Like bundles of reeds set against each other in the four directions, which do not fall even when struck by the wind, and like the cargo of a broken vessel that, though battered by waves, gains a footing somewhere in the great ocean, these two sides stand without falling only by supporting each other. They continue for one year, two years … up to (expanded as above) … up to a hundred years, until those beings’ lifespan or merit is exhausted. Thus the determination here should be understood by occurrence among the kinds of becoming and the rest.
§4 Inclusion—A Single Term Encompassing Name, Form, and Name-and-Form 〔CSCD §639〕
“By inclusion”: in occurrence and rebirth-linking in immaterial becoming, and during occurrence in five-aggregate becoming⁵, only “name” has consciousness as condition; everywhere among non-percipient beings, and during occurrence in five-aggregate becoming, only “form” has consciousness as condition; everywhere in five-aggregate becoming, “name-and-form” has consciousness as condition. All of this—“name,” “form,” and “name-and-form”—is included under “name-and-form” by the method of retaining a single remainder where part has the same form⁶. Thus it should be understood as “name-and-form with consciousness as condition.”
If it is said that this is untenable because non-percipient beings have no consciousness, it is not untenable. For:
The consciousness that is the cause of name-and-form is held to be twofold:
resultant and non-resultant; therefore this account is indeed tenable.
The consciousness that is the cause of name-and-form is held to be twofold, divided into resultant and non-resultant. Among non-percipient beings, this [materiality], because it is originated by kamma, is materiality conditioned by the formative consciousness⁷ that occurred in five-aggregate becoming. Likewise, during occurrence in five-aggregate becoming, at moments of wholesome and other minds there is materiality originated by kamma. Therefore this account is indeed tenable. Thus the determination here should be understood by inclusion.
§5 The Door of Conditions—Resultant Consciousness in Nine Ways, Formative Consciousness in One 〔CSCD §640〕
“By the method of conditions”: here,
Resultant consciousness is a condition for name in nine ways,
for basis-materiality in nine, and for the remaining materiality in eight.
Formative consciousness is a condition for materiality in one way;
the remaining consciousness, as appropriate, conditions this or that [name-and-form].
Whether at rebirth-linking or during occurrence, resultant consciousness—whether rebirth-linking consciousness or another resultant consciousness—is a condition in nine ways for what is called resultant “name,” whether mixed with form or unmixed with it: by conascence condition, mutuality condition, support condition, association condition, result condition, nutriment condition, faculty condition, presence condition, and nondeparture condition.
At rebirth-linking, it is a condition for basis-materiality in nine ways: by conascence condition, mutuality condition, support condition, result condition, nutriment condition, faculty condition, dissociation condition, presence condition, and nondeparture condition. Apart from basis-materiality, it is a condition for the remaining materiality by the other eight of these nine, with mutuality condition removed.
Formative consciousness, for the materiality of non-percipient beings or for kamma-born materiality in five-aggregate becoming, is a condition in only one way according to the Suttanta method: by decisive support. All remaining consciousness, beginning with the first life-continuum, should be understood as conditioning this or that name-and-form as appropriate. Were its method of conditions to be shown in detail, the entire discussion of the Paṭṭhāna would have to be elaborated, so we do not undertake it here.
Someone may ask here: how can it be known that “name-and-form at rebirth-linking has consciousness as condition”? From scripture and from reasoning. In scripture, the fact that feeling and the rest have consciousness as condition is established in many ways by the method beginning, “dhammas that turn in accordance with mind.”
By reasoning:
From mind-born materiality seen here, it is established
that consciousness is also a condition for unseen materiality.
When mind is bright or not bright, corresponding forms are seen to arise. What is unseen may be inferred from what is seen; therefore, from the mind-born materiality seen here, it should be understood that consciousness is also a condition for the unseen materiality at rebirth-linking. For even that kamma-originated [materiality] is stated in the Paṭṭhāna to have consciousness as condition, just like mind-originated [materiality]. Thus the determination here should be understood by the method of conditions.
This is the detailed account of the clause “with consciousness as condition, name-and-form.”
Notes
¹ Abode of beings (sattāvāsa): a category of places where beings dwell, counted here together with the kinds of becoming, modes of birth, destinations, and stations of consciousness in tracing the occurrence of name-and-form; its list appears in the consciousness-aggregate unit of the Aggregates chapter.
² Head of continuity (santatisīsa): the initial group in a material continuity; all the counts of material dhammas in this unit use it as their unit.
³ Taking what has not already been taken (aggahitaggahaṇa): the calculation used here—repeated material dhammas are not counted twice, so the twenty-three dhammas become fourteen by this method.
⁴ Pure octad (suddhaṭṭhaka): the smallest material group; this unit uses it for the forms originated by temperature, mind, and food, while the addition of sound makes a sound nonad.
⁵ Five-aggregate becoming (pañcavokārabhava): becoming in which all five aggregates are present, as distinct from immaterial becoming, with only three immaterial aggregates, and non-percipient becoming, with materiality alone.
⁶ Method of retaining a single remainder where part has the same form (ekadesasarūpekasesanaya): a method of using a single word to encompass multiple items with an identical form; this unit uses “name-and-form” to encompass “name,” “form,” and “name-and-form.”
⁷ Formative consciousness (abhisaṅkhāraviññāṇa): non-resultant consciousness, contrasted with resultant consciousness; this unit takes it as a condition for the materiality of non-percipient beings and for kamma-born materiality in five-aggregate becoming.
名色不是「身心」二物，是四束互相撐住的蘆——而撐著它們的第一根，是識
大局 — 結生識落地之後：身與心的第一批零件怎麼站起來
上一單元把結生識送到了他有；本單元問：緣於這個識，起了什麼？答曰名色。論主用四門決擇（白話 §1 偈）：分別（名＝受想行三蘊、色＝四大與所造）、諸有等中之轉起（結生剎那有幾法、轉起位有幾法——算到九十七法）、攝（為什麼「名」「色」「名色」三種情形都叫「名色」）、緣之法（異熟識以九種緣為名之緣、九種為所依色、八種為餘色；行作識以一種為色之緣）。這一單元的密在數字，它的心在一個比喻：四方相對而立的蘆束——業生色與時節生心生食生之色互相支持才站得住，而這一整束的緣，是識。〔所見〕
§01 名色之分別——名三蘊・色四大與所造 → 白話 §1
偈：依名色之分別、依諸有等中之轉起、依攝、依緣之法，應了知其決擇（白話 §1）。名＝由於向所緣而傾的受等三蘊；色＝四大種與四大種之所造色；其分別已在〈蘊〉品說過。〔讀法〕注意「名」在這裡不含識——只有受想行三蘊；因為識是這一句的「緣」那一邊。名色是識的果，不是識的同伴。
§02 諸有等中之轉——結生位名色之法數 → 白話 §2
名除一有情居（無想）外於一切有生趣識住有情居轉起；色於二有四生五趣前四識住五有情居轉起（白話 §2）。結生位：無性胎生卵生者——所依十法・身十法二相續之首＋三非色蘊＝二十三法（依「取所未取」＝十四）；有性者加性十法＝三十三（取所未取＝十五）；化生梵眾天等——眼十法・耳十法・所依十法・命根九法四相續之首＋三非色蘊＝四十二（取所未取＝十五）；欲有餘化生濕生諸處具足者——七相續之首七十法＋三非色蘊＝七十三（取所未取＝十九）；缺者依各各減；無色有唯三非色蘊；無想有唯命根九法。〔讀法〕這些數目是阿毘達磨的精密解剖，不必背；要看的是它們全部由「識緣」領起——結生剎那與識同時起來的那一小把色與三個非色蘊，就是「名色」的第一批。而「取所未取」的算法（重出的不重計）提醒讀者：二十三、三十三這些數是「聚」的數，不是「種」的數。
§03 轉起位名色之法數——九十七法與四生之互持 → 白話 §3
轉起位：結生心住剎那由俱轉起之時節現起時節所等起純八法（結生心不等起色——如墮崖者不能為他人之緣，所依弱故）；第一有分起有心所等起純八法；聲現起時有時節與心之聲九法；胎生者身為母所吞食物隨行時、化生者最初吞唾時有食所等起純八法——三等起加二九法二十六，加一一心剎那生起三次的業所等起七十＝九十六色，加三非色蘊＝九十九法；除不定之二聲九法＝九十七法——睡著的、放逸的、吃著喝著的，這些法日夜以識為緣而轉起（白話 §3）。業生色雖最先住立，不為三等起之色支持則不能住；三等起之色亦然——如四方相對而立的蘆束雖為風所打而不倒，如破船之載雖為浪勢所打卻在大海中得了依處，互相支持而不墮，住立一年二年乃至百年直到壽盡福盡。〔讀法〕「結生心不等起色——如墮崖的人不能成為他人的緣」是一筆很誠實的觀察：生命的第一個心太弱，連一粒色都造不出，得靠與它同時的時節。而蘆束之喻是全單元的心：「我的身體」是四種來源的色互相撐著的一束——業給的、時節給的、心給的、食給的；抽掉任何一種，其他也倒。這也是為什麼飲食與氣候會影響修行（回看 17-03 自性親依止）。〔所見〕
§04 攝——一詞總攝名・色・名色 → 白話 §4
依攝：無色有之轉起與結生、五蘊有之轉起中，以識為緣的唯是名；無想有情一切處、五蘊有轉起中，以識為緣的唯是色；五蘊有一切處以識為緣的是名色——依一分同形一餘之法總攝為「名色」（白話 §4）。難：無想有情無識，識緣不成？——非不成：名色之因的識有二種——異熟的與非異熟的；無想有情之色是業所等起，以五蘊有中所轉起的行作識為緣；五蘊有轉起中善等心剎那亦有業所等起之色。〔讀法〕「識緣名色」這一句在不同的地方指不同的東西——有時只緣名（無色界）、有時只緣色（無想天）、有時緣名色（人天）；經文用一個詞管三種情形。而無想天那個難，論主用「行作識」解——造那個業的心是它的緣，即使那個心在很久以前的另一生。緣不必同時在場。
§05 緣門——異熟識九種・行識一種 → 白話 §5
偈：異熟識為名之緣九種，為所依色九種，為餘色八種；行作識為色之緣一種；餘識隨所應（白話 §5）。異熟識對結生位或轉起位之異熟名（不論與色相雜否）以俱生・相互・依止・相應・異熟・食・根・有・不離九緣為緣；對所依色於結生位以俱生・相互・依止・異熟・食・根・不相應・有・不離九緣；對餘色除相互為八緣。行作識對無想有情之色或五蘊有之業生色依經之法門唯以親依止一種為緣。餘識自第一有分起隨所應為緣；廣顯則須廣說《發趣》全論，故不著手。何以知結生名色以識為緣？依經（「隨心而轉之諸法」等）與依理——由此處所見的心生之色，比知識也是未見之結生色的緣：心明淨或不明淨時見隨順於它的諸色生起，由所見可比知未見；業所等起之色以識為緣亦在《發趣》中來。此「識緣名色」一句之廣說。〔讀法〕九緣、九緣、八緣、一緣——這一節是 17-03 那套器械的第二次實用。要記的只有一句：識對「名」的緣最密（九種、含相應）、對「色」次之（不相應）、對過去業所生的色最疏（只當強因）。而末尾「由所見比知未見」是論主少見的一次明說推理方法：你看見情緒變、臉色跟著變（心生色），由此推知那個看不見的結生色也依識——觀察現在，推知那個沒人看見過的開端。〔所見〕
給一般讀者
帶走一個比喻和一個推理。比喻：四方相對而立的蘆束——你的身體是業、時節、心、食四種色互相撐住的一束，抽掉一種其他也倒；所以吃什麼、住哪裡、心怎麼想，都在撐著這束蘆。推理：心一動臉色就變——這是每個人都看得見的「心生色」；論主由此推知那個沒人看見過的第一批色也依識而起。你不必相信結生，但你可以從今天開始看：心怎麼在改變身體。
想讀本單元全文：白話 §1–§5 即名色之分別、結生位與轉起位之法數、攝之通則、緣門九種一種與比知之理的全段逐段全譯。
Name-and-Form Is Not Two Things Called “Body” and “Mind,” but Four Bundles of Reeds Holding Each Other Up—and the First Reed Supporting Them Is Consciousness
The Big Picture — After Rebirth-Linking Consciousness Lands: How the First Components of Body and Mind Stand Up
The preceding unit brought rebirth-linking consciousness into another becoming. This unit asks: conditioned by this consciousness, what arises? The answer is name-and-form. The Commentator determines it through four doors (the verse in vernacular §1): analysis (name is the three aggregates of feeling, perception, and formations; form is the four great elements and derived materiality), occurrence among the kinds of becoming and the rest (how many dhammas there are at the moment of rebirth-linking and during occurrence—the count reaches ninety-seven), inclusion (why the three situations “name,” “form,” and “name-and-form” are all called “name-and-form”), and the method of conditions (resultant consciousness conditions name in nine ways, basis-materiality in nine, and the remaining materiality in eight; formative consciousness conditions materiality in one way). The unit’s density lies in its numbers, but its heart lies in a simile: bundles of reeds set against each other in the four directions—kamma-born materiality and the materiality born of temperature, mind, and food can stand only through their specifically two-sided support, and consciousness is the condition for this whole bundle. 〔Observation〕
§01 Analysis of Name-and-Form—The Three Aggregates of Name, and the Four Great Elements and Derived Materiality of Form → Vernacular §1
The verse says: by the analysis of name-and-form, by occurrence among the kinds of becoming and the rest, by inclusion, and by the method of conditions, its determination should be understood (vernacular §1). Name consists of the three aggregates beginning with feeling, which bend toward the object; form consists of the four great elements and materiality derived from them. Their analysis was already stated in the Aggregates chapter. 〔Reading〕 Notice that “name” here does not include consciousness—it consists only of the aggregates of feeling, perception, and formations, because consciousness is on the “condition” side of this clause. Name-and-form is the result of consciousness, not its companion.
§02 Occurrence among the Kinds of Becoming and the Rest—The Number of Dhammas in Name-and-Form at Rebirth-Linking → Vernacular §2
Name occurs in every kind of becoming, mode of birth, destination, station of consciousness, and abode of beings except one abode, the non-percipient; form occurs in two kinds of becoming, four modes of birth, five destinations, the first four stations of consciousness, and five abodes of beings (vernacular §2). At rebirth-linking: womb-born and egg-born beings without sex—the two heads of continuity, the basis decad and body decad, plus the three immaterial aggregates, make twenty-three dhammas (“taking what has not already been taken” gives fourteen); beings with sex add the sex decad, making thirty-three (fifteen when what has already been taken is not recounted); spontaneously born brahmā-host devas and the rest—the eye decad, ear decad, basis decad, and life-faculty nonad, four heads of continuity plus three immaterial aggregates, make forty-two (fifteen without recounting); the remaining spontaneously born beings in sense becoming and moisture-born beings with sex and complete bases—seven heads of continuity, seventy material dhammas, plus three immaterial aggregates, make seventy-three (nineteen without recounting); for those who lack a group, subtract accordingly; immaterial becoming has only the three immaterial aggregates, and non-percipient becoming only the life-faculty nonad. 〔Reading〕 These numbers are a precise Abhidhamma anatomy and need not be memorized. What matters is that all of them are headed by “with consciousness as condition”: that small handful of materiality and the three immaterial aggregates arising together with consciousness at the moment of rebirth-linking is the first batch of “name-and-form.” The calculation “taking what has not already been taken” also reminds the reader that twenty-three and thirty-three count members of “groups,” not distinct “kinds.”
§03 The Number of Dhammas in Name-and-Form during Occurrence—Ninety-Seven Dhammas and the Mutual Support of the Four Origins → Vernacular §3
During occurrence, at the moment when rebirth-linking consciousness is present, the temperature occurring with it produces a temperature-originated pure octad. The rebirth-linking mind does not originate materiality—like a person fallen from a cliff who cannot become a condition for somebody else, it is too weak because its basis is weak. From the first life-continuum onward, there is a mind-originated pure octad; when sound appears, temperature and mind each originate a sound nonad; for womb-born beings, when the body is pervaded by food swallowed by the mother, and for spontaneously born beings when they first swallow saliva, there is a food-originated pure octad. The three origins plus the two nonads make twenty-six; adding seventy kinds originated by kamma, arising three times at every mind moment, gives ninety-six kinds of materiality, and with the three immaterial aggregates, ninety-nine dhammas. Removing the two inconstant sound nonads leaves ninety-seven dhammas. Whether beings are asleep, heedless, eating, or drinking, these dhammas occur day and night with consciousness as condition (vernacular §3). Kamma-born materiality, though first established, cannot stand without support from the three other origins, nor can those three stand without its support—like bundles of reeds set against each other in the four directions that do not fall though struck by wind, and like the cargo of a broken vessel battered by waves yet finding a footing in the sea. The two sides support each other without falling and remain for one year, two years, up to a hundred years, until life or merit is exhausted. 〔Reading〕 “The rebirth-linking mind cannot originate materiality—like a person who has fallen from a cliff and cannot become a condition for another” is an unusually candid observation: life’s first mind is too weak to make even a particle of materiality and must depend on the temperature occurring with it. The reed-bundle simile is the heart of the unit: “my body” is a bundle held up by a specifically two-way relation—kamma-born materiality on one side, and the three kinds born of temperature, mind, and food on the other. This is also why food and climate affect practice (compare 17-03 on natural decisive support). 〔Observation〕
§04 Inclusion—A Single Term Encompassing Name, Form, and Name-and-Form → Vernacular §4
By inclusion: during occurrence and rebirth-linking in immaterial becoming, and during occurrence in five-aggregate becoming, only name has consciousness as condition; everywhere among non-percipient beings, and during occurrence in five-aggregate becoming, only form has consciousness as condition; everywhere in five-aggregate becoming, name-and-form has consciousness as condition. By the method of retaining a single remainder where part has the same form, all three are included under “name-and-form” (vernacular §4). Objection: non-percipient beings have no consciousness, so consciousness as condition cannot hold. Reply: it does hold. Consciousness that is the cause of name-and-form is twofold, resultant and non-resultant. The materiality of non-percipient beings is originated by kamma and has as its condition the formative consciousness that occurred in five-aggregate becoming; during occurrence in five-aggregate becoming, kamma-born materiality also occurs at moments of wholesome and other minds. 〔Reading〕 The clause “with consciousness as condition, name-and-form” refers to different things in different places—sometimes only name (the immaterial realm), sometimes only form (the non-percipient heaven), and sometimes name-and-form (human and deva realms); the scripture uses a single term to cover all three situations. The Commentator answers the challenge about a non-percipient heaven without consciousness through “formative consciousness”: the mind that made that kamma is its condition, even if that mind occurred in another life long before. A condition need not be present at the same time.
§05 The Door of Conditions—Resultant Consciousness in Nine Ways, Formative Consciousness in One → Vernacular §5
The verse says: resultant consciousness conditions name in nine ways, basis-materiality in nine, and the remaining materiality in eight; formative consciousness conditions materiality in one way; the remaining consciousness conditions each kind as appropriate (vernacular §5). Resultant consciousness conditions resultant name at rebirth-linking or during occurrence, whether mixed with form or not, by nine conditions: conascence, mutuality, support, association, result, nutriment, faculty, presence, and nondeparture. At rebirth-linking it conditions basis-materiality by nine—conascence, mutuality, support, result, nutriment, faculty, dissociation, presence, and nondeparture—and the remaining materiality by eight, with mutuality removed. According to the Suttanta method, formative consciousness conditions the materiality of non-percipient beings or kamma-born materiality in five-aggregate becoming by only decisive support. The remaining consciousness beginning with the first life-continuum conditions name-and-form as appropriate; a full account would require the whole Paṭṭhāna, so the Commentator does not undertake it. How is it known that name-and-form at rebirth-linking has consciousness as condition? From scripture (“dhammas that turn in accordance with mind,” and so forth) and from reasoning: from mind-born materiality seen here, it is inferred that consciousness also conditions the unseen materiality at rebirth-linking. When the mind is bright or not bright, corresponding forms are seen to arise; from the seen, the unseen may be inferred. Kamma-born materiality’s dependence on consciousness is also stated in the Paṭṭhāna. This is the detailed account of the clause “with consciousness as condition, name-and-form.” 〔Reading〕 Nine conditions, nine, eight, and one—this section is the second practical use of the machinery from 17-03. Only one sentence need be retained: consciousness conditions “name” most closely (nine ways, including association), “form” less closely (through dissociation), and materiality born of past kamma most remotely (only as a strong cause). The close, “infer the unseen from the seen,” is a rare explicit statement of the Commentator’s method of reasoning: when emotion changes and the complexion changes with it, that visible mind-born materiality is used to infer that unseen materiality at rebirth-linking also depends on consciousness—observe the present to infer a beginning nobody saw. 〔Observation〕
For the General Reader
Take away one simile and one inference. The simile: bundles of reeds set against each other in the four directions—the body is a bundle in which kamma-born materiality and the three kinds born of temperature, mind, and food stand through their two-sided support; what you eat, where you live, and how the mind moves all help hold up this bundle. The inference: when the mind moves, the complexion changes—this “mind-born materiality” is visible to everyone; from it the Commentator infers that the unseen first materiality also arises dependent on consciousness. You need not believe in rebirth-linking, but you can begin today by watching how the mind changes the body.
To read this unit in full: vernacular §§1–5 translate in full, paragraph by paragraph, the analysis of name-and-form, the numbers of dhammas at rebirth-linking and during occurrence, the general rule of inclusion, the ninefold and single condition doors, and the reasoning by inference.
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 ### Viññāṇapaccayānāmarūpapadavitthārakathā。
段號域 譯底欄之段號自〔CSCD §638〕至〔CSCD §640〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 8,401 位元組。
篇之骨——一偈四門 本篇起於一綱要偈（二行逐字作 Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; 與 Saṅgahā paccayanayā, viññātabbo vinicchayo.），其四門即分別・諸有等中之轉・攝・緣之法，而以 Vibhāgā nāmarūpānanti ettha hi・Bhavādīsu pavattitoti ettha ca・Saṅgahāti ettha ca・Paccayanayāti ettha hi 逐字回提偈之四語而釋之。四門皆以「如是於此依某門應知其決擇」一式收之——本欄實測其四收逐字作 Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo.・Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo.・Evaṃ saṅgahatopettha viññātabbo vinicchayo.・Evaṃ paccayanayatopettha viññātabbo vinicchayoti.。此四門一偈之體例，自本篇起而為其後諸篇所襲（名色緣六處・取緣有二篇皆同式），本篇為其首出。
第一門之極簡 第一門（分別）之釋唯二句而已：論自標 Tesaṃ vibhāgo khandhaniddese vuttoyevāti（其分別已於蘊之解釋中說）——論以前品既說而不重出，故本門為四門中最短者（本欄實測其幅 520 位元組，不及第二門之四分之一）。
篇末之收 本篇收於一縮排之句 Ayaṃ ''viññāṇapaccayā nāmarūpa''nti padasmiṃ vitthārakathā.，與前二廣說之篇同式。
前後接點 前承行緣識廣說之單元：本篇首句 Viññāṇapaccayā nāmarūpapade 之句式逐字同彼篇。後接名色緣六處廣說之單元：二篇之接即十二支之句序，且次篇之綱要偈之體例逐字襲本篇。
movement 品夾《總覽》繫本單元於 §B〈十二支〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 nāmarūpa（名色）・viññāṇa（識）・khandha（蘊）・mahābhūta（大種）・upādāyarūpa（所造色）・paṭisandhi（結生）・bhavaṅga（有分）・vipāka（異熟）・kamma（業）・utu（時節）・āhāra（食）・二十四緣之諸名・vatthudasaka・kāyadasaka・bhāvadasaka（所依十法・身十法・性十法，於前一單元既立）。以下唯列本篇新出者。
名色之分別〔CSCD §638〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ārammaṇābhimukhaṃ namanato | 以向所緣而傾故 | 「名」之語義；其所指為 vedanādayo tayo khandhā（受等三蘊） | 〔CSCD §638〕 |
| santatisīsa | 相續之首 | 色聚之計數之單位；本篇之算全依其數 | 〔CSCD §638〕 |
| abhāvakagabbhaseyyaka | 無性之胎生者 | 結生位之第一類；其法二十三 | 〔CSCD §638〕 |
| aggahitaggahaṇa | 取所未取 | 論之算法：重出之色不重計，故二十三減為十四 | 〔CSCD §638〕 |
| sabhāvaka | 有性者 | 結生位之第二類；其法三十三，不重計則十五 | 〔CSCD §638〕 |
| brahmakāyika | 梵眾天 | 化生有情之例；其法四十二，不重計則十五 | 〔CSCD §638〕 |
| paripuṇṇāyatana | 諸處具足者 | 欲有化生與濕生之類；其法七十三，不重計則十九 | 〔CSCD §638〕 |
| suddhaṭṭhaka | 純八法 | 時節生・心生・食生之色聚 | 〔CSCD §638〕 |
| saddanavaka | 聲九法 | 有聲時之色聚；論自標其 aniyato kadācideva pātubhāvato（不定，唯時或現） | 〔CSCD §638〕 |
| channavutividhaṃ rūpaṃ | 九十六種色 | 轉起位色之數；併三無色蘊為九十九法，除不定之聲二種則為九十七 | 〔CSCD §638〕 |
| naḷakalāpi | 蘆束 | 論之喻之主；業生色與三生色互持之喻 | 〔CSCD §638〕 |
| bhinnavāhanikā | 破船之載 | 論之喻之主之二 | 〔CSCD §638〕 |
攝與緣之法〔CSCD §639〕–〔CSCD §640〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ekadesasarūpekasesanaya | 一分同形一餘之法 | 論之攝法：名・色・名色三者以一語總之 | 〔CSCD §639〕 |
| vipākāvipākabheda | 異熟與非異熟之分 | 名色之因之識之二分；論以之答「無想有情無識」之難 | 〔CSCD §639〕 |
| abhisaṅkhāraviññāṇa | 行作識 | 非異熟之識；於無想有情與五蘊有中為業生色之緣 | 〔CSCD §639〕–〔CSCD §640〕 |
| pākaviññāṇa | 異熟識 | 與上為對；為名之九種緣、為所依色之九種緣、為餘色之八種緣 | 〔CSCD §640〕 |
| suttantikapariyāya | 經之法門 | 行作識為色之緣唯一種（親依止）之所依 | 〔CSCD §640〕 |
| cittānuparivattino dhammā | 隨心轉之法 | 論所引經文之語；以之證受等由識為緣 | 〔CSCD §640〕 |
| anumāna | 比知 | 論之理證之法：Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti | 〔CSCD §640〕 |
本編既有校讀須併觀之二處 ①既有校讀之 §B 列「名色（nāma-rūpa）」一名而未分其法；譯底欄本篇之名色有結生位與轉起位二算（結生位十四至十九、轉起位九十七），其數既有校讀未出。本目誌其實，不代補於彼。②既有校讀之 §D 立異熟輪含「名色」一支；譯底欄本篇之名色之因之識分異熟與非異熟二種（vipākāvipākabhedato dvedhā mataṃ）——非異熟之行作識為色之緣一事，既有校讀之三輪之分未及。誌其實，不代裁。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 4 個，後者皆在註記之內）。圓括注唯 1 處（(dha. sa. dukamātikā 62)），為出處標記，無非出處之括注。引號 '' 實測 8 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處引而不繫號 〔CSCD §638〕之偈引 ''Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; 二行，無出處括注——同篇之另一引（''cittānuparivattino dhammā''tiādinā）則繫 (dha. sa. dukamātikā 62)。一篇二引而一繫一不繫，誌其字面之實而不判其為傳本之脫或清檔之記。
本欄自出之一處括注之式 本篇唯一之出處括注 (dha. sa. dukamātikā 62) 於號之外更繫論母之名（dukamātikā），而本品他篇之法集之引皆唯繫號（如行緣識廣說之單元之 (dha. sa. 431)）。一書而二式並見於一品之內，誌其實不代改。
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 §638〕 | ''Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; | 胎中之有情賴母所食而活——食生色之據 | 無（引而不繫號） |
| 〔CSCD §640〕 | Sutte hi ''cittānuparivattino dhammā''tiādinā（其後之出處括注插於引句之中，本欄截至其前） | 受等隨心而轉——結生名色由識為緣之經證 | (dha. sa. dukamātikā 62) |
論主自作之偈三首 本篇之偈除上引一首外皆論主自作：①〔CSCD §638〕之綱要偈 Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito;（二行）；②〔CSCD §639〕之答難偈 Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ;（二行）；③〔CSCD §640〕之緣法偈 Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo;（四行）與 Cittajena hi rūpena, idha diṭṭhena sijjhati;（二行）。
論主自標之一處不廣說 〔CSCD §640〕之末，論自標 Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma（若廣示其緣之法，則當廣說一切發趣之論，故不為之）——論自陳其不廣說之由在於幅。本目逐字錄其位而不代評。
引式之數〔本欄實測〕 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中——為本品十一單元中引式之標語全零之二篇之一（另一為名色緣六處廣說之單元）。本文自標之圓括注出處 1 處。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 2 見、sadisa 諸形 零命中、iva 詞界 零命中。二喻皆在〔CSCD §638〕一段，餘二段零譬喻。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §638〕 | yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti | 如墮崖之人不能為他作緣——結生心不生色 |
| 〔CSCD §638〕 | vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā | 如四方相支之蘆束為風所打而不倒、如大海中破船之載為浪所打而得依處——業生色與三生色之互持；一句之內二比並用 |
乙・修辭之可核觀察 ①本篇之骨為一偈四門與其逐一回提（見目一），四回提與四收皆逐字可核。②Tattha siyā – 之設問式 1 見（〔CSCD §640〕），其式與行緣識廣說之單元同。③Kasmā? 自問零命中・? 全篇 1 見。④偈頌實測：縮排之行 13 行，其中論主自作之偈四首（十行）・所引之偈一首（二行）・餘一行為續行。⑤…pe… 省略式 1 見。⑥「應知」一語之屈折諸形全篇 7 見。⑦本篇之數之列逐一以「上」「下」二極為框（Esa ukkaṃso・Avakaṃsena pana），其式與行緣識廣說之單元之色數之算同。
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 §638〕 Tesaṃ vibhāgo khandhaniddese vuttoyevāti | 前品〈蘊〉之色蘊與受想行三蘊之諸單元 | 論自標名色之分別已於彼品說，本篇不重出 |
〔CSCD §638〕 vatthukāyadasakavasena rūpato dvesantatisīsāni | 行緣識廣說之單元〔CSCD §629〕 | 彼篇立同二三十法聚而以之為結生識之相雜之分 |
〔CSCD §638〕 Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma | 本篇〔CSCD §640〕 | 論自標其緣之法「當於後說」，即本篇第四門 |
〔CSCD §639〕 Asaññesu viññāṇābhāvā ayuttanti ce | 取緣有廣說之單元〔CSCD §647〕 | 彼篇立 Asaññābhavo eko upādiṇṇakkhandho（無想有唯一執取蘊），與本篇之難相貫 |
〔CSCD §640〕 Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti | 發趣二十四緣之單元〔CSCD §606〕 | 彼篇立業緣之二種，本篇以之證業生色亦以識為緣 |
〔CSCD §640〕 Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; | 名色緣六處廣說之單元〔CSCD §641〕 | 彼篇以同式之偈逐一數名為六處之緣之七種六種，二篇之偈體逐字相襲 |
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
Source witness The source witness for this unit is the CSCD (internal only; not for publication). Every Pāli expression in this layer is copied verbatim from this unit’s source column. Locations use one form, 〔CSCD §NN〕, each verifiable verbatim against the source column. Since this chapter has no independently collated facing Pāli text, no page range is recorded.
Title The source column contains one ### subsection heading, namely ### Viññāṇapaccayānāmarūpapadavitthārakathā.
Segment-number span The source column runs from 〔CSCD §638〕 through 〔CSCD §640〕, with three segment numbers actually present and no gap in their sequence. The source span for this unit is 8,401 bytes.
The unit’s structure—one stanza and four approaches The unit opens with an outline stanza whose two lines read verbatim Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; and Saṅgahā paccayanayā, viññātabbo vinicchayo. Its four approaches are division; occurrence in the kinds of existence and so forth; inclusion; and the mode of conditionality. They are explained by verbatim reprises of the stanza’s four terms: Vibhāgā nāmarūpānanti ettha hi, Bhavādīsu pavattitoti ettha ca, Saṅgahāti ettha ca, and Paccayanayāti ettha hi. All four approaches close with the same formula, “thus the discrimination here should be understood according to this approach.” Measured in this apparatus, the four closings read verbatim Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo., Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo., Evaṃ saṅgahatopettha viññātabbo vinicchayo., and Evaṃ paccayanayatopettha viññātabbo vinicchayoti. This stanza-and-four-approaches pattern first appears here and is then taken up by later units (the units on name-and-form as condition for the six bases and on clinging as condition for becoming both use the same pattern).
The extreme brevity of the first approach The explanation of the first approach, division, consists of only two sentences. The treatise itself states Tesaṃ vibhāgo khandhaniddese vuttoyevāti—their division has already been given in the explanation of the aggregates. Because the preceding chapter has already explained it, the treatise does not repeat it, making this the shortest of the four approaches (measured here at 520 bytes, less than one quarter the length of the second approach).
Closing formula The unit ends with the indented sentence Ayaṃ ''viññāṇapaccayā nāmarūpa''nti padasmiṃ vitthārakathā., in the same form as the preceding two detailed-account units.
Connections before and after This unit follows the detailed account of formations as condition for consciousness: its opening Viññāṇapaccayā nāmarūpapade has verbatim the same construction as that unit. It is followed by the detailed account of name-and-form as condition for the six bases: the connection is the sequence of the twelve links itself, and the next unit’s outline-stanza pattern follows this unit verbatim.
Movement The chapter Overview assigns this unit to §B, “The Twelve Links.” The chapter-section locus attached to it appears verbatim in that table and is neither repeated nor excerpted here. The segment-number and chapter-section systems have no known mapping, so no conversion or estimate is made.
II. Terms and Renderings
This section records only the usage and placement of terms in this unit. Established renderings follow the normative glossary; this apparatus does not decide terms not fixed there. Terms already established in earlier chapters or earlier units of this chapter are not explained again. This unit uses nāmarūpa (name-and-form), viññāṇa (consciousness), khandha (aggregate), mahābhūta (great primary), upādāyarūpa (derived materiality), paṭisandhi (rebirth-linking), bhavaṅga (life-continuum), vipāka (result), kamma (kamma), utu (temperature), āhāra (nutriment), names of the twenty-four conditions, and vatthudasaka, kāyadasaka, and bhāvadasaka (basis decad, body decad, and sex decad), which were established in the preceding unit. Only terms first appearing in this unit are listed below.
The division of name-and-form 〔CSCD §638〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ārammaṇābhimukhaṃ namanato | because it bends toward the object | The word explanation of “name”; its referent is vedanādayo tayo khandhā, the three aggregates beginning with feeling | 〔CSCD §638〕 |
| santatisīsa | head of a continuity | The unit by which material clusters are counted; every calculation in this unit depends on this count | 〔CSCD §638〕 |
| abhāvakagabbhaseyyaka | a sexless womb-born being | The first class at the moment of rebirth-linking; it has twenty-three phenomena | 〔CSCD §638〕 |
| aggahitaggahaṇa | counting what has not already been counted | The treatise’s method of calculation: repeated material phenomena are not counted again, reducing twenty-three to fourteen | 〔CSCD §638〕 |
| sabhāvaka | a being with sex | The second class at the moment of rebirth-linking; it has thirty-three phenomena, or fifteen when repetitions are not counted | 〔CSCD §638〕 |
| brahmakāyika | a deva of brahmā’s retinue | An example of a spontaneously born being; it has forty-two phenomena, or fifteen when repetitions are not counted | 〔CSCD §638〕 |
| paripuṇṇāyatana | one whose bases are complete | A class of spontaneously born or moisture-born beings in sense-sphere becoming; it has seventy-three phenomena, or nineteen when repetitions are not counted | 〔CSCD §638〕 |
| suddhaṭṭhaka | pure octad | A material cluster born of temperature, consciousness, or nutriment | 〔CSCD §638〕 |
| saddanavaka | sound nonad | A material cluster when sound occurs; the treatise states that it is aniyato kadācideva pātubhāvato, indeterminate because it appears only on occasion | 〔CSCD §638〕 |
| channavutividhaṃ rūpaṃ | ninety-six kinds of materiality | The count of materiality during occurrence; together with the three immaterial aggregates it gives ninety-nine phenomena, or ninety-seven when the two indeterminate kinds of sound are removed | 〔CSCD §638〕 |
| naḷakalāpi | bundle of reeds | The principal simile for the mutual support between kamma-born materiality and the three other originating material continuities | 〔CSCD §638〕 |
| bhinnavāhanikā | cargo of a wrecked vessel | The second principal simile | 〔CSCD §638〕 |
Inclusion and the mode of conditionality 〔CSCD §639〕–〔CSCD §640〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ekadesasarūpekasesanaya | method of partial identity and single remainder | The treatise’s method of inclusion, by which name, form, and name-and-form are gathered under one expression | 〔CSCD §639〕 |
| vipākāvipākabheda | division into resultant and non-resultant | The twofold division of the consciousness that is the cause of name-and-form; it answers the objection that non-percipient beings have no consciousness | 〔CSCD §639〕 |
| abhisaṅkhāraviññāṇa | formative consciousness | Non-resultant consciousness; in the non-percipient state and in five-aggregate becoming, it conditions kamma-born materiality | 〔CSCD §639〕–〔CSCD §640〕 |
| pākaviññāṇa | resultant consciousness | The counterpart of the preceding term; it conditions name in nine ways, basis materiality in nine ways, and the remaining materiality in eight ways | 〔CSCD §640〕 |
| suttantikapariyāya | the method of the discourses | The basis for saying that formative consciousness conditions materiality in only one way, as decisive support | 〔CSCD §640〕 |
| cittānuparivattino dhammā | phenomena that follow the mind | The wording of the text cited by the treatise to establish that feeling and the other aggregates are conditioned by consciousness | 〔CSCD §640〕 |
| anumāna | inference | The treatise’s method of rational demonstration: Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti | 〔CSCD §640〕 |
Two points to read alongside the existing construal (1) The existing construal’s §B gives the single term “name-and-form (nāma-rūpa)” without dividing its phenomena. The source column for this unit contains separate calculations at rebirth-linking and during occurrence—fourteen through nineteen at rebirth-linking, and ninety-seven during occurrence—but those numbers do not appear in the existing construal. This apparatus records that fact without adding them there. (2) The existing construal’s §D places the link name-and-form within the resultant round. In this unit’s source column, however, the consciousness that causes name-and-form is divided into resultant and non-resultant (vipākāvipākabhedato dvedhā mataṃ). The role of non-resultant formative consciousness as a condition for materiality does not appear in the existing construal’s three-round scheme. This apparatus records the fact without adjudicating it.
III. Variant Readings
Material available This unit has no independently collated facing Pāli text, so there is no collation to record. The only searchable surface is the source column itself. What follows is a record, not a judgment.
Measured survey A verbatim scan of the whole source column finds zero occurrences of variant-reading parentheticals such as (sī.), (syā.), (kaṃ.), or (pī.); zero occurrences of the reading marker pāṭho; and zero occurrences of the attribution markers Porāṇā or porāṇā. Square brackets occur in only two forms: three [§NN] segment numbers and four edition/page markers, all four inside annotations. There is exactly one parenthetical citation, (dha. sa. dukamātikā 62), and no non-citation parenthetical. The delimiter '' occurs eight times, an even number, and every occurrence forms a pair. When a search returns none, none is recorded: the source column itself contains no marked variant reading.
One quotation without a source number The two-line verse quotation beginning ''Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; at 〔CSCD §638〕 has no parenthetical source citation. The unit’s other quotation, ''cittānuparivattino dhammā''tiādinā, carries (dha. sa. dukamātikā 62). Thus one of the unit’s two quotations has a citation and the other does not. This apparatus records the wording without deciding whether it reflects a textual omission or an editorial feature of the clean file.
The form of the unit’s sole citation parenthetical The only source citation, (dha. sa. dukamātikā 62), includes the name of the dyad matrix, dukamātikā, as well as the number. Elsewhere in this chapter, citations to the Dhammasaṅgaṇī carry only a number, as in (dha. sa. 431) in the detailed account of formations as condition for consciousness. Two forms for the same work therefore occur within one chapter. This apparatus records the wording without changing it.
Scope of this column Everything above is a verbatim fact about the source column. This column has not been collated against the scanned PTS pages. The zero-occurrence results apply only to the source-column surface and support no inference about another witness.
IV. The Commentator’s Citations
Each passage cited by the commentator is tied to a segment-number anchor. A source is recorded only where the text itself supplies it, without independently identifying the title. The “Source as marked in the text” column reproduces each parenthetical verbatim.
| Location | Citation formula, verbatim | Point supported | Source as marked in the text |
|---|---|---|---|
| 〔CSCD §638〕 | ''Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; | A being in the womb lives on what its mother eats—the basis for nutriment-born materiality | None (quoted without a source number) |
| 〔CSCD §640〕 | Sutte hi ''cittānuparivattino dhammā''tiādinā (the source parenthetical that follows is inserted within the quotation, so this apparatus stops before it) | Feeling and the other aggregates follow the mind—the textual basis for consciousness conditioning name-and-form at rebirth-linking | (dha. sa. dukamātikā 62) |
Three stanzas composed by the commentator Apart from the cited stanza above, all stanzas in this unit are composed by the commentator: (1) the outline stanza at 〔CSCD §638〕, Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; (two lines); (2) the reply-to-an-objection stanza at 〔CSCD §639〕, Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ; (two lines); and (3) the conditions stanza at 〔CSCD §640〕, Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; (four lines), together with Cittajena hi rūpena, idha diṭṭhena sijjhati; (two lines).
One explicit refusal to elaborate At the end of 〔CSCD §640〕, the treatise states Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma: if its mode of conditionality were shown in detail, the entire exposition of the Paṭṭhāna would have to be set out, and therefore the treatise does not undertake it. The treatise itself says that the reason for not elaborating is the resulting length. This apparatus records its statement without evaluating it.
Citation-formula counts measured in this apparatus Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Porāṇā, and kira all have zero occurrences. This is one of the two units in Chapter 17 in which every such citation marker is absent; the other is the detailed account of name-and-form as condition for the six bases. The text itself supplies one parenthetical source citation. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This section records only where similes occur and the meanings to which they are assigned; it does not offer literary evaluation.
A. Similes Measured in the source column, the word-boundary form viya occurs twice, forms of sadisa occur zero times, and the word-boundary form iva occurs zero times. Both similes occur in the single segment 〔CSCD §638〕; the remaining two segments contain none.
| Location | Simile | Meaning assigned |
|---|---|---|
| 〔CSCD §638〕 | yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti | As a person who has fallen over a precipice cannot serve as a condition for another—the rebirth-linking mind does not produce materiality |
| 〔CSCD §638〕 | vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā | Like bundles of reeds braced in the four directions that do not fall when struck by the wind, and like cargo from a wrecked vessel that finds a support somewhere in the great ocean when struck by waves—the two-way support between kamma-born materiality, on one side, and the material continuities born of temperature, consciousness, and nutriment, on the other; two comparisons are used in a single sentence |
B. Verifiable rhetorical observations (1) The unit is structured by one stanza, four approaches, and their individual reprises (see Section 1); the four reprises and four closings are all verifiable verbatim. (2) The question formula Tattha siyā – occurs once, at 〔CSCD §640〕, in the same form as in the detailed account of formations as condition for consciousness. (3) The self-question Kasmā? has zero occurrences, while ? occurs once in the whole unit. (4) Measured by indentation, the source contains thirteen verse lines: four stanzas composed by the commentator occupy ten lines, one cited stanza occupies two, and the remaining line is a continuation line. (5) The omission formula …pe… occurs once. (6) Inflected forms meaning “should be understood” occur seven times. (7) Every numerical series in the unit is framed by the two extrema “maximum” and “minimum” (Esa ukkaṃso; Avakaṃsena pana), in the same pattern as the materiality calculation in the detailed account of formations as condition for consciousness.
These counts were measured only within this unit and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every cross-reference carries a segment-number anchor. Each target is identified only by a term verifiable in the unit itself. Because the mapping between this unit’s segment numbers and the chapter-section system is unknown, no cross-reference is assigned a chapter section and no conversion is estimated. No independent identification is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §638〕 Tesaṃ vibhāgo khandhaniddese vuttoyevāti | The preceding chapter’s discussion of the aggregates, including its units on the material aggregate and the three aggregates of feeling, perception, and formations | The treatise itself says that the division of name-and-form was given in that chapter and does not repeat it here |
〔CSCD §638〕 vatthukāyadasakavasena rūpato dvesantatisīsāni | The detailed account of formations as condition for consciousness, 〔CSCD §629〕 | That unit establishes the same two or three decads and uses them to describe the combinations of rebirth-linking consciousness |
〔CSCD §638〕 Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma | This unit, 〔CSCD §640〕 | The treatise says that its mode of conditionality “will be explained later,” namely in this unit’s fourth approach |
〔CSCD §639〕 Asaññesu viññāṇābhāvā ayuttanti ce | The detailed account of clinging as condition for becoming, 〔CSCD §647〕 | That unit states Asaññābhavo eko upādiṇṇakkhandho—non-percipient becoming has a single appropriated aggregate—which bears directly on the objection here |
〔CSCD §640〕 Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti | The unit on the twenty-four conditions of the Paṭṭhāna, 〔CSCD §606〕 | That unit establishes two kinds of kamma condition; the present unit uses them to show that kamma-born materiality, too, has consciousness as its condition |
〔CSCD §640〕 Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; | The detailed account of name-and-form as condition for the six bases, 〔CSCD §641〕 | The next unit uses a stanza of the same form to count, respectively, seven and six ways in which name conditions the six bases; the stanzaic pattern of the two units is verbatim the same |
VII. Transmission
This apparatus takes no position on questions concerning authorship, textual transmission, or the lineage of commentaries.