清淨道論 名色緣六處廣說Visuddhimagga · Detailed Account of “With Name-and-Form as Condition, the Six Bases”
名色站住了，六處就開了：眼耳鼻舌身意——世界進來的六個門。怎麼知道名色是六處的緣？「由於在名色存在時它才存在」——有彼則有此；不是理論推出來的，是有它才有這個、沒它就沒這個的觀察。
經文的「名色」與「六處」各是總稱：無色界只有名緣第六處（意），五蘊有才是名色緣六處。名對意處的緣最密（七種、含相應），對眼等五處較疏（六種或四種、不相應）——心幫心可以相應，心幫色只能不相應地幫。色的一邊：所依色以六種為意處之緣，四大以四種為五處之緣，命根與食各以三種。
一句常被讀漏的：眼耳鼻舌身五處，本身也是意處的緣——眼識依眼而起，意識依五識而起；六個門不是並列的，前五個在餵第六個。「收攝六根」為什麼從眼耳開始，這裡有它緣起學上的理由。論主停筆說「唯示其門」：二十四緣的全部配當要廣說《發趣》全論，本品只給方法——拿到方法就夠。
Once name-and-form stands, the six bases open: eye, ear, nose, tongue, body, and mind—the six doors through which the world enters. How is name-and-form known to condition the six bases? “It exists only when name-and-form exists”—when that exists, this exists. This is not derived from a theory; it is the observation that this exists only when that exists, and without that, this does not exist.
The scriptural “name-and-form” and “six bases” are each collective designations: in the immaterial realm only name conditions the sixth base, the mind base; only in five-aggregate becoming does name-and-form condition the six bases. Name conditions the mind base most closely—seven ways, including association—and the five bases beginning with the eye less closely—six or four ways, through dissociation. Mind helping mind can do so by association; mind helping form can help only while dissociated. On the side of form, basis-materiality conditions the mind base in six ways, the four great elements condition the five bases in four, and life faculty and nutriment each in three.
A sentence is often missed: the five bases of eye, ear, nose, tongue, and body are themselves conditions for the mind base—eye-consciousness depends on the eye, and mind-consciousness depends on the five consciousnesses. The six doors are not parallel; the first five feed the sixth. This supplies a dependent-origination reason why restraint of the six faculties begins with eye and ear in practice. The Commentator stops, saying “only the doorway is shown”: to give every assignment of the twenty-four conditions would require elaborating the entire Paṭṭhāna. This chapter gives the method; having the method is enough.
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 名色與六處之界——綱要二偈 〔CSCD §641〕
名色緣六處句之廣說
在「名色緣六處」這一句之中——
名是三蘊，色應知是大種與所依等；
那已作一餘¹者，就是那同樣〔已作一餘〕者之緣。
因為這個作為六處之緣的名色，其中「名」是指受等三蘊；而「色」則是自相續所攝的、決定為四大種、六所依與命根——這樣就應當知道它是「大種與所依等」。而應當知道：那個把「名」、「色」與「名色」作一餘而總稱為「名色」的〔名色〕，就是那個把「第六處²」與「六處」作一餘而總稱為「六處」的六處之緣。為什麼呢？因為在無色〔有〕之中唯有名為緣，而且它唯是第六處之緣，不是其餘者之緣。因為《分別論》之中說：「名緣第六處。」
這裡也許有人〔要問〕：那麼，「名色是六處之緣」這一點要怎麼知道呢？——由於在名色存在時它才存在。因為在這樣那樣的名與色存在之時，才有這樣那樣的處，並非別的樣子。而它的這種「有彼則有此³」之性，就將在〔下文的〕緣之法之中顯明。所以〔說〕：
在結生或在轉起之中，何者為何者之緣，
以及如何為緣——明智者應當如是了知。
以下就是它的義之解說——
§2 名為六處之緣——無色有與五蘊有之幾種 〔CSCD §641〕
在無色〔有〕之中唯有名，於結生與轉起之中，
就下而言，它是七種與六種之緣。
怎麼說呢？先在結生之中，就下⁴而言，名以俱生緣、相互緣、依止緣、相應緣、異熟緣、有緣、不離緣⁵這七種，為第六處之緣。而這裡有的〔名法〕還以因緣、有的還以食緣——這樣也以別的方式為緣；依此就應當知道其上與下。
在轉起之中，異熟〔名〕也依所說之法為緣；而其餘的〔名〕，就下而言，是在所說的諸緣之中除去異熟緣，以六緣為緣。而這裡有的〔名法〕還以因緣、有的還以食緣——這樣也以別的方式為緣；依此就應當知道其上與下。
在別的有之中，名於結生也是同樣；
它為第六處〔如是〕，為其餘諸處則以六種行相為緣。
因為在無色〔有〕以外的別的五蘊有之中，那異熟名以心所依為伴，如在無色〔有〕之中所說的一樣，就下而言，以七種為第六意處之緣。而對其餘的眼處等五處，它則以四大種為伴，依俱生、依止、異熟、不相應、有、不離，以六種行相為緣。而這裡有的〔名法〕還以因緣、有的還以食緣——這樣也以別的方式為緣；依此就應當知道其上與下。
在轉起之中也是同樣：異熟為異熟之緣；
非異熟則以六種為非異熟之第六處之緣。
因為在轉起之中，於五蘊有，就如在結生之中一樣，異熟名就下而言，以七種為異熟之第六處之緣。而非異熟〔名〕對非異熟之第六處，也就只是就下而言，從那〔七種〕之中除去異熟緣，以六種為緣。而這裡的上與下，就應當依所說之法而知。
就在那裡，異熟〔名〕為其餘五處之緣，
以四種；非異熟也正是如是而說。
因為就在那轉起之中，對其餘的眼處等五處，以眼淨等為所依的其他異熟名，以後生緣、不相應緣、有緣、不離緣這四種為緣。而如異熟一樣，非異熟也正是如是而說。所以就應當知道：善等種類〔之名〕也以四種為它們之緣。先這樣，唯名在結生或在轉起之中為哪一處之緣、以及如何為緣，就應當如是了知。
§3 色為六處之緣——所依・四大・命根・食 〔CSCD §641〕
而此中之色，在無色有之中，
連一處之緣也不作；然而在五蘊有之中〔則為緣〕。
就色而言，在結生之中，所依以六種為第六處之緣；
諸大種則不加分別地以四種為五處之緣。
因為就色而言，在結生之中，所依色以俱生緣、相互緣、依止緣、不相應緣、有緣、不離緣這六種，為第六意處之緣。而四大種則不加分別地，在結生與轉起之中，隨其所生起的是哪一處，就依那一處，以俱生緣、依止緣、有緣、不離緣這四種，為眼處等五處之緣。
命〔根〕以三種為此〔五處〕之緣，食則於轉起之中〔如是〕；
那五處以六種為第六處之緣，所依為那〔餘意處〕則以五種。
而對這眼等五處，在結生與轉起之中，色命〔根〕依有、不離、根，以三種為緣。食也依有、不離、食，以三種為緣；而那唯在賴食而活的有情、於其為食所隨的身中之轉起位，不在結生位。而那眼處等五處，對那稱為眼識、耳識、鼻識、舌識、身識的第六意處，依依止、前生、根、不相應、有、不離，以六種行相為緣，在轉起位，不在結生位。而除去五識之外，對那同一〔第六處〕之餘意處⁶，所依色依依止、前生、不相應、有、不離，以五種為緣，唯在轉起位，不在結生位。這樣，唯色在結生或在轉起之中為哪一處之緣、以及如何為緣，就應當如是了知。
§4 名色俱為六處之緣 〔CSCD §641〕
而名色二者，何者為何者之緣，
以及如何〔為緣〕，明智者於一切處也應當了知。
就是說：先在五蘊有的結生之中，稱為三蘊與所依色的名色，以俱生緣、相互緣、依止緣、異熟緣、相應緣、不相應緣、有緣、不離緣等等，為第六處之緣。這裡唯示其門。而依所說之法可以配其全部，所以這裡不示其廣說。
這就是「名色緣六處」這一句之中的廣說。
註
¹ 作一餘（katekasesa）：論之攝法——「名」「色」「名色」三者與「第六處」「六處」二者，各以一語總之。
² 第六處（chaṭṭhāyatana）：即意處；論自標無色有之中唯此為名之所緣。
³ 有彼則有此（tabbhāvabhāvitā）：論答「何以知名色為六處之緣」之語——彼法有則此法有。
⁴ 上與下（ukkaṃsāvakaṃsa）：論之算之框——緣之數有上有下，本篇所列逐處先舉其下。
⁵ 本篇所列諸緣之名（俱生、相互、依止、相應、異熟、有、不離、因、食、前生、後生、根、不相應等）之逐一釋，見本品〈發趣二十四緣〉一篇。
⁶ 餘意處（avasesamanāyatana）：除五識之外的意處；所依色為它之五種緣。
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 Boundaries of Name-and-Form and the Six Bases—Two Verses of Summary 〔CSCD §641〕
Detailed Account of the Clause “With Name-and-Form as Condition, the Six Bases”
In the clause “with name-and-form as condition, the six bases”—
Name is the three aggregates; form should be understood as the great elements, physical bases, and the rest;
what has been reduced to a single remainder¹ conditions what has likewise [been so reduced].
In the name-and-form that conditions the six bases, “name” refers to the three aggregates beginning with feeling. “Form” consists of the four great elements, the six physical bases, and the life faculty, all included within the same continuity; thus it should be understood as “the great elements, physical bases, and the rest.” The name-and-form in which “name,” “form,” and “name-and-form” have been reduced to a single remainder and collectively called “name-and-form” is the condition for the six bases in which “the sixth base²” and “the six bases” have been reduced to a single remainder and collectively called “the six bases.” Why? Because in immaterial [becoming] only name is a condition, and it is a condition only for the sixth base, not for the others. For it is said in the Vibhaṅga: “With name as condition, the sixth base.”
Someone may ask here: how can it be known that “name-and-form is the condition for the six bases”?—because the latter exists only when name-and-form exists. When this or that name and form exists, this or that base exists, and not otherwise. This property of “when that exists, this exists³” will become clear below in the method of conditions. Therefore:
At rebirth-linking or during occurrence, what conditions what,
and how it conditions it—the discerning should understand it thus.
The explanation of its meaning follows.
§2 Name as a Condition for the Six Bases—How Many Ways in Immaterial and Five-Aggregate Becoming 〔CSCD §641〕
In immaterial [becoming], name alone, at rebirth-linking and during occurrence,
is a condition in seven and six ways at the minimum.
How so? First, at rebirth-linking, at the minimum⁴, name conditions the sixth base in seven ways: by conascence condition, mutuality condition, support condition, association condition, result condition, presence condition, and nondeparture condition⁵. Here, some [mental dhammas] also condition it by root condition and some by nutriment condition, and thus condition it in other ways as well; from this, the maximum and minimum should be understood.
During occurrence, resultant [name] conditions it according to the same method. The remaining [name], at the minimum, conditions it by six of the stated conditions, with result condition removed. Here too, some [mental dhammas] also condition it by root condition and some by nutriment condition, and thus condition it in other ways as well; from this, the maximum and minimum should be understood.
In another becoming, name is likewise a condition at rebirth-linking;
for the sixth base [it is so], and for the other bases it conditions in six ways.
Outside immaterial [becoming], in another kind of five-aggregate becoming, at rebirth-linking that resultant name, accompanied by the heart-basis, conditions the sixth mind-base in seven ways at the minimum, just as stated for immaterial [becoming]. Accompanied by the four great elements, it conditions the remaining five bases beginning with the eye base in six ways: by conascence, support, result, dissociation, presence, and nondeparture. Here too, some [mental dhammas] also condition them by root condition and some by nutriment condition, and thus condition them in other ways as well; from this, the maximum and minimum should be understood.
During occurrence it is likewise so: result conditions result;
non-result conditions the non-resultant sixth base in six ways.
During occurrence in five-aggregate becoming, as at rebirth-linking, resultant name conditions the resultant sixth base in seven ways at the minimum. Non-resultant [name] conditions the non-resultant sixth base in six ways at the minimum, with result condition removed from those [seven]. The maximum and minimum here should be understood according to the method stated.
There, resultant [name] conditions the remaining five bases
in four ways; the non-resultant is stated in precisely the same way.
During occurrence there, for the remaining five bases beginning with the eye base, other resultant name that depends on eye-sensitivity and the rest conditions them in four ways: by postnascence condition, dissociation condition, presence condition, and nondeparture condition. Non-resultant [name] is stated in precisely the same way as resultant [name]. Thus it should first be understood which base name alone conditions, and how, at rebirth-linking or during occurrence.
§3 Form as a Condition for the Six Bases—Basis, Great Elements, Life Faculty, and Nutriment 〔CSCD §641〕
Form here, in immaterial becoming,
does not condition even a single base; but in five-aggregate becoming [it does].
On the side of form, at rebirth-linking the basis conditions the sixth base in six ways;
without distinction, the great elements condition the five bases in four ways.
On the side of form, at rebirth-linking, basis-materiality conditions the sixth mind-base in six ways: by conascence condition, mutuality condition, support condition, dissociation condition, presence condition, and nondeparture condition. Without distinction, both at rebirth-linking and during occurrence, the four great elements condition whichever of the five bases beginning with the eye base arises from them in four ways: by conascence condition, support condition, presence condition, and nondeparture condition.
Life [faculty] conditions these [five bases] in three ways, and nutriment does so during occurrence;
the five bases condition the sixth in six ways, while the basis conditions the [remaining mind-base] in five.
At rebirth-linking and during occurrence, the material life [faculty] conditions the five bases beginning with the eye in three ways: by presence, nondeparture, and faculty. Nutriment conditions them in three ways—by presence, nondeparture, and nutriment—but only during occurrence in the nutritionally sustained body of beings who live on food, not at rebirth-linking. The five bases beginning with the eye base condition the sixth mind-base insofar as it is called eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, or body-consciousness, in six ways: by support, prenascence, faculty, dissociation, presence, and nondeparture, during occurrence and not at rebirth-linking. Apart from the five consciousnesses, basis-materiality conditions the remaining mind-base⁶ belonging to that same [sixth base] in five ways: by support, prenascence, dissociation, presence, and nondeparture, only during occurrence and not at rebirth-linking. Thus it should be understood which base form alone conditions, and how, at rebirth-linking or during occurrence.
§4 Name-and-Form Together as a Condition for the Six Bases 〔CSCD §641〕
And throughout, the discerning should understand
which base the two, name and form, condition, and how.
That is, at rebirth-linking in five-aggregate becoming, the name-and-form called the three aggregates and basis-materiality conditions the sixth base by conascence condition, mutuality condition, support condition, result condition, association condition, dissociation condition, presence condition, nondeparture condition, and so forth. Here only the doorway is shown. Because the whole can be fitted according to the method stated, its detailed explanation is not shown here.
This is the detailed account of the clause “with name-and-form as condition, the six bases.”
Notes
¹ Reducing to a single remainder (katekasesa): the Commentator’s method of inclusion—“name,” “form,” and “name-and-form,” and likewise “the sixth base” and “the six bases,” are each encompassed by a single term.
² Sixth base (chaṭṭhāyatana): the mind base; the Commentator expressly states that in immaterial becoming this alone is the object of name.
³ When that exists, this exists (tabbhāvabhāvitā): the Commentator’s answer to “How is name-and-form known to condition the six bases?”—when that dhamma exists, this dhamma exists.
⁴ Maximum and minimum (ukkaṃsāvakaṃsa): the framework for the Commentator’s count—the number of conditions has a maximum and a minimum, and each passage in this unit first gives the minimum.
⁵ For individual explanations of the conditions listed in this unit—conascence, mutuality, support, association, result, presence, nondeparture, root, nutriment, prenascence, postnascence, faculty, dissociation, and the rest—see this chapter’s unit on the twenty-four conditions of the Paṭṭhāna.
⁶ Remaining mind-base (avasesamanāyatana): the mind base apart from the five consciousnesses; basis-materiality conditions it in five ways.
有六個門，是因為有名色——沒有這一束身心，就沒有可以開的門
大局 — 從一束蘆到六個門
名色站住了，六處就開了：眼耳鼻舌身意——世界進來的六個門。本單元很短，全是配當：名以幾種緣為六處之緣（白話 §2）、色以幾種（白話 §3）、名色合為幾種（白話 §4）；開頭先立界（白話 §1）——經文的「名色」與「六處」各是「作一餘」的總稱：在無色界只有名緣第六處（意處），在五蘊有才是名色緣六處。這一單元的密度全在 17-03 那套器械上；它的心只有一句：「由於在名色存在時它才存在」——有彼則有此。〔所見〕
§01 名色與六處之界——綱要二偈 → 白話 §1
偈：名是三蘊，色是大種與所依等；已作一餘者為同樣已作一餘者之緣（白話 §1）。名＝受等三蘊；色＝自相續所攝、決定為四大種・六所依・命根。「名」「色」「名色」作一餘總稱名色，「第六處」「六處」作一餘總稱六處——無色有中唯名為緣、唯第六處為果（《分別論》「名緣第六處」）。何以知名色為六處之緣？——名色存在時它才存在：這樣那樣的名色存在，才有這樣那樣的處——有彼則有此之性；下文緣之法顯明之。偈：在結生或轉起中何者為何者之緣、如何為緣，明智者應如是了知。〔讀法〕「有彼則有此」四字是這一單元的答案，也是全品答「怎麼知道甲緣乙」的定式（回看 17-02 §03、17-05 §01）：不是理論推出來的，是有它才有這個、沒它就沒這個的觀察。
§02 名為六處之緣——無色有與五蘊有之幾種 → 白話 §2
無色有：結生中名以俱生・相互・依止・相應・異熟・有・不離七種（就下）為第六處之緣（有的名法還以因緣・食緣，依此知上下）；轉起中異熟名同法，非異熟名除異熟緣以六種（白話 §2）。五蘊有：結生中異熟名以心所依為伴，以七種為第六意處之緣；對眼等五處以四大種為伴，以俱生・依止・異熟・不相應・有・不離六種為緣；轉起中異熟名以七種為異熟第六處之緣、非異熟名以六種為非異熟第六處之緣；對餘五處，以眼淨等為所依的其他異熟名以後生・不相應・有・不離四種為緣，非異熟同。〔讀法〕數字後面有一個結構：名對意處（心）的緣最密（七種，含相應）；名對五色處（眼耳鼻舌身）的緣較疏（六種或四種，不相應）——因為意處與名同是心法，可以「相應」；眼等是色，只能「不相應」地幫。而「後生緣」出現在名對五處的緣裡——後起的心撐著先在的眼耳（回看 17-03 雛鳥之喻）。
§03 色為六處之緣——所依・四大・命根・食 → 白話 §3
色在無色有中不作任何處之緣；五蘊有中：結生中所依色以俱生・相互・依止・不相應・有・不離六種為第六意處之緣；四大種不加分別於結生與轉起中隨所生之處以俱生・依止・有・不離四種為眼等五處之緣（白話 §3）；色命根依有・不離・根三種為五處之緣；食依有・不離・食三種為緣，唯於賴食而活之有情轉起位；眼等五處對稱為五識的第六意處依依止・前生・根・不相應・有・不離六種為緣（轉起位）；除五識外對餘意處，所依色依依止・前生・不相應・有・不離五種為緣（轉起位）。〔讀法〕這一節有一句常被讀漏：眼處等五處，本身也是意處（五識）的緣——六處不是六個並列的門，前五個是第六個的緣（依止、前生）。眼識依眼、在眼之後生；意處是被五處餵的。「六處」的內部有先後。〔所見〕
§04 名色俱為六處之緣 → 白話 §4
五蘊有結生中，稱為三蘊與所依色的名色以俱生・相互・依止・異熟・相應・不相應・有・不離等為第六處之緣——唯示其門，依所說之法可配其全部（白話 §4）。此「名色緣六處」一句之廣說。〔讀法〕論主在這裡停筆說「唯示其門」——這是他對讀者的體貼，也是對本品體例的自覺：二十四緣的全部配當要廣說《發趣》全論，本品只給方法。讀者拿到方法就夠。
給一般讀者
這一單元最短、最枯，只帶走兩句：其一，「有彼則有此」——名色在，六處才在；沒有這一束身心，就沒有可以開的門。其二，六個門不是並列的：眼耳鼻舌身五個門在餵第六個門（意）——眼識依眼而起，意識依五識而起。所以「收攝六根」在修行上為什麼從眼耳開始，這裡有它的緣起學上的理由：前五處是意處的緣。
想讀本單元全文：白話 §1–§4 即名色與六處之界、名為緣之幾種、色為緣之幾種、名色俱為緣的全段逐段全譯。
There Are Six Doors Because There Is Name-and-Form—Without This Bundle of Body and Mind, There Are No Doors to Open
The Big Picture — From a Bundle of Reeds to Six Doors
Once name-and-form stands, the six bases open: eye, ear, nose, tongue, body, and mind—the six doors through which the world enters. This unit is very short and consists entirely of assignments: in how many ways does name condition the six bases (vernacular §2), in how many does form condition them (vernacular §3), and in how many do name and form together condition them (vernacular §4)? It first establishes the boundaries (vernacular §1): the scriptural “name-and-form” and “six bases” are each collective designations produced by “reducing to a single remainder.” In the immaterial realm only name conditions the sixth base, the mind base; only in five-aggregate becoming does name-and-form condition the six bases. The unit’s density lies wholly in the machinery of 17-03; its heart is a single statement: “it exists only when name-and-form exists”—when that exists, this exists. 〔Observation〕
§01 Boundaries of Name-and-Form and the Six Bases—Two Verses of Summary → Vernacular §1
The verse says: name is the three aggregates, and form is the great elements, physical bases, and the rest; what has been reduced to a single remainder conditions what has likewise been reduced to a single remainder (vernacular §1). Name is the three aggregates beginning with feeling. Form is included in the same continuity and is defined as the four great elements, six physical bases, and life faculty. “Name,” “form,” and “name-and-form” are reduced to a single remainder and collectively called name-and-form; “the sixth base” and “the six bases” are likewise collectively called the six bases. In immaterial becoming, only name is a condition, and only the sixth base is its result (the Vibhaṅga: “With name as condition, the sixth base”). How is name-and-form known to condition the six bases? The bases exist only when name-and-form exists: when this or that name-and-form exists, this or that base exists—when that exists, this exists. The method of conditions below makes this property clear. The verse says: at rebirth-linking or during occurrence, what conditions what and how it does so should be understood by the discerning. 〔Reading〕 The four words “when that exists, this exists” answer this unit and supply the whole chapter’s formula for “How is A known to condition B?” (compare 17-02 §03 and 17-05 §01): it is not derived from a theory but observed as this exists only when that exists, and without that, this does not exist.
§02 Name as a Condition for the Six Bases—How Many Ways in Immaterial and Five-Aggregate Becoming → Vernacular §2
Immaterial becoming: at rebirth-linking, name conditions the sixth base in seven ways at the minimum—conascence, mutuality, support, association, result, presence, and nondeparture (some mental dhammas also by root and nutriment; from this the maximum and minimum are understood). During occurrence, resultant name follows the same method; non-resultant name has six, with result removed (vernacular §2). Five-aggregate becoming: at rebirth-linking, resultant name accompanied by the heart-basis conditions the sixth mind-base in seven ways; accompanied by the four great elements, it conditions the five bases beginning with the eye in six ways—conascence, support, result, dissociation, presence, and nondeparture. During occurrence, resultant name conditions the resultant sixth base in seven ways, and non-resultant name the non-resultant sixth base in six; for the remaining five bases, other resultant name based on eye-sensitivity and the rest conditions them in four ways—postnascence, dissociation, presence, and nondeparture—and the non-resultant is the same. 〔Reading〕 Behind the numbers is a structure: name conditions the mind base most closely (seven ways, including association) and the five material bases of eye, ear, nose, tongue, and body less closely (six or four ways, through dissociation). The mind base and name are both mental dhammas and can be “associated”; the eye and the rest are material and can help only through “dissociation.” “Postnascence condition” appears among the ways name conditions the five bases: the later-arising mind holds up the already-present eye and ear (compare the vulture-chick simile in 17-03).
§03 Form as a Condition for the Six Bases—Basis, Great Elements, Life Faculty, and Nutriment → Vernacular §3
Form does not condition any base in immaterial becoming. In five-aggregate becoming, at rebirth-linking basis-materiality conditions the sixth mind-base in six ways—conascence, mutuality, support, dissociation, presence, and nondeparture. Without distinction, at rebirth-linking and during occurrence the four great elements condition the five bases beginning with the eye in four ways—conascence, support, presence, and nondeparture (vernacular §3). The material life faculty conditions the five bases by presence, nondeparture, and faculty; nutriment conditions them by presence, nondeparture, and nutriment, but only during occurrence for beings who live on food. The five bases beginning with the eye condition the sixth mind-base constituted by the five consciousnesses in six ways—support, prenascence, faculty, dissociation, presence, and nondeparture—during occurrence. Apart from the five consciousnesses, basis-materiality conditions the remaining mind-base in five ways—support, prenascence, dissociation, presence, and nondeparture—during occurrence. 〔Reading〕 A sentence here is often missed: the five bases of eye, ear, nose, tongue, and body are themselves conditions for the mind base constituted by the five consciousnesses. The six bases are not six parallel doors; the first five condition the sixth through support and prenascence. Eye-consciousness depends on the eye and arises after the eye; the mind base is fed by the five bases. There is sequence within the “six bases.” 〔Observation〕
§04 Name-and-Form Together as a Condition for the Six Bases → Vernacular §4
At rebirth-linking in five-aggregate becoming, the name-and-form called the three aggregates and basis-materiality conditions the sixth base by conascence, mutuality, support, result, association, dissociation, presence, nondeparture, and the rest. Only the doorway is shown; the whole can be fitted by the method stated (vernacular §4). This is the detailed account of the clause “with name-and-form as condition, the six bases.” 〔Reading〕 The Commentator stops here, saying that “only the doorway is shown.” This is kindness toward the reader and awareness of the chapter’s form: to give every assignment of the twenty-four conditions would require elaborating the whole Paṭṭhāna. The reader has the method, and that is enough.
For the General Reader
This is the shortest and driest unit; take away two statements. First, “when that exists, this exists”: the six bases exist only when name-and-form exists; without this bundle of body and mind, there are no doors to open. Second, the six doors are not parallel: the five doors of eye, ear, nose, tongue, and body feed the sixth door, mind—eye-consciousness depends on the eye, and mind-consciousness depends on the five consciousnesses. This supplies a dependent-origination reason why restraint of the six faculties begins with eye and ear in practice: the first five bases condition the mind base.
To read this unit in full: vernacular §§1–4 translate in full, paragraph by paragraph, the boundaries of name-and-form and the six bases, the several ways name conditions them, the several ways form conditions them, and name-and-form together as condition.
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 ### Nāmarūpapaccayāsaḷāyatanapadavitthārakathā。
段號域 譯底欄之段號唯〔CSCD §641〕一個——本篇為本品十一單元中唯二之單段之篇之一（另一為渴愛緣取廣說之單元）。本篇於譯底欄之幅為 5,880 位元組。
篇之骨——七偈之串 本篇雖唯一段而以七首偈分其層：①Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ;（名色之界）②Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo;（總問）③Nāmameva hi āruppe, paṭisandhipavattisu;（無色有之名為緣）④Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ;（五蘊有之名為緣）⑤Pavattepi tathā hoti, pākaṃ pākassa paccayo;（轉起位之名為緣）⑥Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave;（餘五處之緣）⑦Rūpaṃ panettha āruppe, bhave bhavati paccayo;（色為緣）與 Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo;・Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ;・Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo;（名色俱為緣）。每偈之後即以散文逐字回提其語而釋之——Kathaṃ?・Āruppato hi aññasmimpi pañcavokārabhave・Pavattepi hi pañcavokārabhave・Tattheva hi pavatte・Rūpato hi paṭisandhiyaṃ・Etesaṃ pana cakkhādīnaṃ・Seyyathidaṃ 之族即其回提。偈頌之密為本篇之體例特徵：全篇 5,880 位元組而縮排之行 20 行，其比為本品十一單元中最密。
三分之骨 論自標其釋分三分：Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.（名為緣竟）・Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.（色為緣竟）・末以名色俱為緣收之。三收之式二同一異：前二逐字同型，第三則作 Idamettha mukhamattaṃ（此中唯示其門）而不用其式。
論主自標之一處不廣說 本篇之末，論自標 Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti（依所說之法可自配其全，故此中不示其廣）——與識緣名色廣說之單元之自限同族。本目逐字錄其位而不代評。
篇末之收之異 本篇收於 Ayaṃ ''nāmarūpapaccayā saḷāyatana''nti padasmiṃ vitthārakathā.——其行不作縮排，而本品他六篇之同式收句皆作縮排（每行前二空格）。十一單元之通收式而唯本篇之形不齊，誌其實而不代改。
前後接點 前承識緣名色廣說之單元：本篇首句 Nāmarūpapaccayā saḷāyatanapade 之句式逐字同彼篇，且其綱要偈之體例逐字相襲。後接六處緣觸等之單元：二篇之接即十二支之句序。
movement 品夾《總覽》繫本單元於 §B〈十二支〉；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）・saḷāyatana（六處）・khandha（蘊）・mahābhūta（大種）・hadayavatthu（心所依）・jīvitindriya（命根）・āhāra（食）・paṭisandhi（結生）・vipāka（異熟）・cakkhāyatana 等（眼處等）・二十四緣之諸名。以下唯列本篇新出者。
名色與六處之界〔CSCD §641〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| khandhattaya | 三蘊 | 本篇之「名」之所指：受等三蘊 | 〔CSCD §641〕 |
| bhūtavatthādika | 大種與所依等 | 本篇之「色」之所指；論自釋為 sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti | 〔CSCD §641〕 |
| sasantatipariyāpanna | 自相續所攝 | 論之限：本篇之色唯取自身相續之色 | 〔CSCD §641〕 |
| katekasesa | 已作一餘者 | 論之攝法：名・色・名色三者與六處・第六處二者皆以一語總之 | 〔CSCD §641〕 |
| chaṭṭhāyatana | 第六處 | 即意處；論自標無色有中唯此為名之所緣 | 〔CSCD §641〕 |
| tabbhāvabhāvitā | 有彼則有此性 | 論答「何以知名色為六處之緣」之語 | 〔CSCD §641〕 |
| ukkaṃsāvakaṃsa | 上與下 | 論之算之框：緣之數有上有下 | 〔CSCD §641〕 |
| avakaṃsato sattadhā | 下則七種 | 無色有之名為第六處之緣之數 | 〔CSCD §641〕 |
| apāka・avipāka | 非異熟 | 與異熟相對；其為非異熟第六處之緣唯六種 | 〔CSCD §641〕 |
| cakkhupasādādivatthuka | 以眼淨等為所依者 | 餘五處之異熟名之相 | 〔CSCD §641〕 |
| avasesamanāyatana | 餘意處 | 除五識外之意處；所依色為其五種之緣 | 〔CSCD §641〕 |
| āhārūpajīvino | 賴食而活者 | 論之限：食為緣唯於此類之轉起位，非結生位 | 〔CSCD §641〕 |
本編既有校讀須併觀之二處 ①既有校讀之 §B 列本支作「六入（saḷāyatana）」；規範詞表 §III 定 āyatana＝處，本編前品既立之名相諸列亦作「處」，而本編之單元題與譯底欄之科題皆作「六處」。同形二讀，本目誌其實而不代裁。②既有校讀之 §B 唯列六入一名而未分其緣；譯底欄本篇之緣之數逐一為七・六・四・三・五——其數既有校讀未出。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 1 個與版頁記 4 個，後者皆在註記之內）。圓括注唯 1 處（(vibha. 322)），為出處標記，無非出處之括注。引號 '' 實測 6 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處收句之形不齊 本篇之末句 Ayaṃ ''nāmarūpapaccayā saḷāyatana''nti padasmiṃ vitthārakathā. 不作縮排，而本品他六篇之同式收句（無明緣行廣說・行緣識廣說・識緣名色廣說・六處緣觸等三收・渴愛緣取廣說・取緣有廣說・有緣生等廣說）皆作縮排。十一單元之通收式而唯本篇之形不齊，本欄誌其字面之實而不判其為傳本之式或清檔之記。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §641〕 | ''Nāmapaccayā chaṭṭhāyatana''nti（其後之出處括注插於引句與 hi vibhaṅge vuttaṃ 之間，本欄截至其前） | 無色有中唯名為第六處之緣——本篇唯一之引 | (vibha. 322) |
引之唯一與其位 本篇之引唯一，且其位在論立「名色與六處皆作一餘之攝」之後而為其證。一篇一引，為本品十一單元中最疏者（次疏者為識緣名色廣說之單元之二引）。
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（另一為識緣名色廣說之單元）；本篇之唯一引逕以 hi vibhaṅge vuttaṃ（於分別論中說）為標。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 本篇之譬喻全零——viya 詞界・iva 詞界・sadisa 諸形・upamā 諸形俱零命中。為本品十一單元中唯一全無譬喻之篇。其由可核：本篇之全幅皆為「某法為某處之緣之幾種」之逐項列數，無敘事亦無破執之段，故無取譬之處。誌其實而不作評。
乙・修辭之可核觀察 ①本篇之骨為偈立其數・散文逐一回提而列其緣名（見目一），七偈與其七釋逐字可核。②Tattha siyā – 之設問式 1 見・Kathaṃ? 1 見・Kasmā? 自問 1 見・? 全篇 3 見。③偈頌實測：縮排之行 20 行，皆論主自作（所引之分別論之文不作縮排）——二十行於 5,880 位元組，每千位元組 3.4 行，與六處緣觸等三句廣說之單元（3.5）同為本品之最密二篇。④…pe… 省略式零命中——本品十一單元中零命中者三篇（本篇・無明緣行廣說・六處緣觸等三句廣說）。⑤「應知」一語之屈折諸形全篇 9 見，其密（九見於 5,880 位元組）為本品之最。⑥Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. 一句逐字三見（分繫結生位・轉起位・他有之三處）——一句三複，為本品十一單元中最著之複沓。誌其實不代刪。
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 §641〕 Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ; | 識緣名色廣說之單元〔CSCD §638〕 | 彼篇立名為受等三蘊、色為四大與所造，本篇承之而更限以自相續 |
〔CSCD §641〕 Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ | 識緣名色廣說之單元〔CSCD §639〕 | 彼篇立 ekadesasarūpekasesanayena 之攝法，本篇逐字用之 |
〔CSCD §641〕 ''Nāmapaccayā chaṭṭhāyatana''nti | 六處緣觸等之單元〔CSCD §642〕 | 彼篇引 ''chaṭṭhāyatanapaccayā phasso''ti 之同書同號而立內外六處之攝 |
〔CSCD §641〕 Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati | 本篇之後半 | 論自標其證「當於緣之法中顯」，即本篇之七偈 |
| 〔CSCD §641〕 諸緣之數（七・六・四・三・五） | 發趣二十四緣之單元〔CSCD §599〕以下 | 彼篇逐一立俱生・相互・依止・相應・不相應・有・不離・根・食諸緣之相，本篇逐一取之為數 |
〔CSCD §641〕 Idamettha mukhamattaṃ | 行緣識廣說之單元〔CSCD §637〕 | 彼篇亦以 mukhamattapakāsanaṃ 自標其唯示其門——二篇之自限同式 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
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 ### Nāmarūpapaccayāsaḷāyatanapadavitthārakathā.
Segment-number span The source column contains only one segment, 〔CSCD §641〕—this is one of only two single-segment units among Chapter 17’s eleven units (the other is the detailed account of craving as condition for clinging). The source span for this unit is 5,880 bytes.
The unit’s structure—a sequence of seven stanzas Although this unit comprises only one segment, its levels are divided by seven stanzas: (1) Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ; (the boundary of name-and-form); (2) Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo; (the general question); (3) Nāmameva hi āruppe, paṭisandhipavattisu; (name as condition in immaterial becoming); (4) Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ; (name as condition in five-aggregate becoming); (5) Pavattepi tathā hoti, pākaṃ pākassa paccayo; (name as condition during occurrence); (6) Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave; (the condition for the remaining five bases); and (7) Rūpaṃ panettha āruppe, bhave bhavati paccayo; (form as condition), together with Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo;, Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ;, and Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo; (name-and-form together as condition). After each stanza, prose immediately reprises and explains its words verbatim—the series Kathaṃ?, Āruppato hi aññasmimpi pañcavokārabhave, Pavattepi hi pañcavokārabhave, Tattheva hi pavatte, Rūpato hi paṭisandhiyaṃ, Etesaṃ pana cakkhādīnaṃ, and Seyyathidaṃ consists of those reprises. The density of verse is a formal feature of this unit: its 5,880 bytes contain twenty indented lines, the highest ratio among Chapter 17’s eleven units.
The three-part structure The treatise itself divides its explanation into three parts: Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. (the conclusion of name as condition); Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. (the conclusion of form as condition); and finally name-and-form together as condition. Two of the three closings share one form and the third differs: the first two have verbatim the same pattern, whereas the third reads Idamettha mukhamattaṃ (only a doorway is shown here) and does not use that pattern.
One place where the commentator expressly declines to elaborate At the end of this unit, the treatise states Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti—everything can be worked out by following the method already stated, so no detailed exposition is given here. This belongs to the same family of self-imposed limits as the one in the detailed account of consciousness as condition for name-and-form. This apparatus records its location verbatim without evaluating it.
The distinctive form of the unit’s closing This unit ends with Ayaṃ ''nāmarūpapaccayā saḷāyatana''nti padasmiṃ vitthārakathā.—the line is not indented, whereas the same closing sentence in the chapter’s other six units is indented by two spaces. Among the common closing formulas of Chapter 17’s eleven units, this unit alone is formally uneven. This apparatus records the fact without changing it.
Connections before and after This unit follows the detailed account of consciousness as condition for name-and-form: its opening Nāmarūpapaccayā saḷāyatanapade has verbatim the same construction as the preceding unit, and the form of its outline stanza follows that unit. It is followed by the unit comprising the detailed accounts beginning with the six bases as condition for contact: the connection between the two units is the sequence of the twelve links itself.
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), saḷāyatana (six bases), khandha (aggregate), mahābhūta (great element), hadayavatthu (heart-basis), jīvitindriya (life faculty), āhāra (nutriment), paṭisandhi (rebirth-linking), vipāka (result), cakkhāyatana and the rest (eye base and the rest), and the names of the twenty-four conditions. Only terms first appearing in this unit are listed below.
The boundaries of name-and-form and the six bases 〔CSCD §641〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| khandhattaya | three aggregates | The referent of “name” in this unit: the three aggregates beginning with feeling | 〔CSCD §641〕 |
| bhūtavatthādika | the great elements, physical bases, and the rest | The referent of “form” in this unit; the treatise itself explains it as sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti | 〔CSCD §641〕 |
| sasantatipariyāpanna | included in a being’s own continuity | The treatise’s restriction: the form in this unit includes only materiality within a being’s own continuity | 〔CSCD §641〕 |
| katekasesa | what has been reduced to a single remainder | The treatise’s method of inclusion: the three—name, form, and name-and-form—and the two—the sixth base and the six bases—are each encompassed by a single expression | 〔CSCD §641〕 |
| chaṭṭhāyatana | sixth base | The mind base; the treatise itself states that in immaterial becoming only this is the object of name | 〔CSCD §641〕 |
| tabbhāvabhāvitā | the property “when that exists, this exists” | The treatise’s answer to “How is name-and-form known to condition the six bases?” | 〔CSCD §641〕 |
| ukkaṃsāvakaṃsa | maximum and minimum | The framework for the treatise’s calculation: the number of conditions has a maximum and a minimum | 〔CSCD §641〕 |
| avakaṃsato sattadhā | seven ways at the minimum | The number of ways in which name conditions the sixth base in immaterial becoming | 〔CSCD §641〕 |
| apāka・avipāka | non-resultant | The counterpart of the resultant; it conditions the non-resultant sixth base in only six ways | 〔CSCD §641〕 |
| cakkhupasādādivatthuka | based on eye-sensitivity and the rest | The character of the resultant name that conditions the remaining five bases | 〔CSCD §641〕 |
| avasesamanāyatana | remaining mind base | The mind base apart from the five consciousnesses; basis-materiality conditions it in five ways | 〔CSCD §641〕 |
| āhārūpajīvino | beings who live on food | The treatise’s restriction: nutriment serves as a condition only for this class during occurrence, not at rebirth-linking | 〔CSCD §641〕 |
Two points to read alongside the existing construal (1) The existing construal’s §B gives this link as “six entrances (saḷāyatana).” The normative glossary’s §III fixes āyatana as “base,” the terms established in earlier chapters of this edition likewise use “base,” and both this unit’s title and the source-column subsection title use “six bases.” This apparatus records the two renderings of the same form without adjudicating between them. (2) The existing construal’s §B gives only the name “six entrances” without dividing its conditions; the source column for this unit gives, in turn, seven, six, four, three, and five conditions—but those numbers do not appear in the existing construal. This apparatus records the fact without adding them there.
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: one [§NN] segment number and four edition/page markers, all four inside annotations. There is exactly one parenthetical, (vibha. 322), which marks a source, and no non-citation parenthetical. The delimiter '' occurs six 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 irregularly formatted closing sentence in the source column The unit’s final sentence, Ayaṃ ''nāmarūpapaccayā saḷāyatana''nti padasmiṃ vitthārakathā., is not indented, whereas the same closing sentences in the chapter’s other six units—the detailed accounts of ignorance as condition for formations, formations as condition for consciousness, consciousness as condition for name-and-form, the three closings beginning with six bases as condition for contact, craving as condition for clinging, clinging as condition for becoming, and becoming as condition for birth and so forth—are all indented. Among the common closing formulas of Chapter 17’s eleven units, this unit alone is formally uneven. This apparatus records the literal fact and does not decide whether it reflects a transmission feature or a feature of the clean file.
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 §641〕 | ''Nāmapaccayā chaṭṭhāyatana''nti (the source parenthetical that follows is inserted between the quotation and hi vibhaṅge vuttaṃ, so this apparatus stops before it) | In immaterial becoming, only name conditions the sixth base—the unit’s sole citation | (vibha. 322) |
The uniqueness and placement of the citation The unit has only one citation, placed after the treatise establishes the inclusion by which both name-and-form and the six bases are reduced to a single remainder, and it serves as evidence for that account. With one citation, this is the sparsest of Chapter 17’s eleven units (the next sparsest is the detailed account of consciousness as condition for name-and-form, with two citations).
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 consciousness as condition for name-and-form). This unit’s sole citation is introduced directly by hi vibhaṅge vuttaṃ (“for it is said in the Vibhaṅga”). 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 This unit contains no simile at all—the word-boundary forms viya and iva, forms of sadisa, and forms of upamā all have zero occurrences. It is the only one of Chapter 17’s eleven units with no simile at all. The reason is verifiable: the whole unit consists of itemized counts of the number of ways in which one dhamma conditions one base, with neither narrative nor refutation, so there is no occasion for a simile. This apparatus records the fact without evaluating it.
B. Verifiable rhetorical observations (1) The unit is structured by stanzas that establish the counts and prose that reprises each one and lists the names of the conditions (see Section 1); the seven stanzas and their seven explanations are verifiable verbatim. (2) The question formula Tattha siyā – occurs once, Kathaṃ? occurs once, the self-question Kasmā? occurs once, and ? occurs three times in the whole unit. (3) Measured by indentation, the source contains twenty verse lines, all composed by the commentator (the passage cited from the Vibhaṅga is not indented)—twenty lines in 5,880 bytes, or 3.4 lines per thousand bytes, which, together with the unit comprising the three detailed accounts beginning with six bases as condition for contact (3.5), is one of the two highest densities in Chapter 17. (4) The omission formula …pe… has zero occurrences—this is one of three units in Chapter 17 with zero occurrences (this unit, the detailed account of ignorance as condition for formations, and the unit comprising the three detailed accounts beginning with six bases as condition for contact). (5) Inflected forms meaning “should be understood” occur nine times, the highest density in the chapter (nine occurrences in 5,880 bytes). (6) The sentence Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. occurs three times verbatim (respectively at rebirth-linking, during occurrence, and in another kind of becoming)—the most conspicuous threefold repetition of one sentence among Chapter 17’s eleven units. This apparatus records the fact without deleting the repetitions.
All 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 §641〕 Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ; | The detailed account of consciousness as condition for name-and-form, 〔CSCD §638〕 | That unit establishes name as the three aggregates beginning with feeling and form as the four great elements and derived materiality; this unit follows it while adding the restriction to a being’s own continuity |
〔CSCD §641〕 Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ | The detailed account of consciousness as condition for name-and-form, 〔CSCD §639〕 | That unit establishes the method ekadesasarūpekasesanayena; this unit uses it verbatim |
〔CSCD §641〕 ''Nāmapaccayā chaṭṭhāyatana''nti | The unit comprising the detailed accounts beginning with six bases as condition for contact, 〔CSCD §642〕 | That unit cites ''chaṭṭhāyatanapaccayā phasso''ti from the same work under the same number and uses it to establish the inclusion of the internal and external six bases |
〔CSCD §641〕 Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati | The latter half of this unit | The treatise itself states that the proof “will become clear in the method of conditions,” namely in this unit’s seven stanzas |
| 〔CSCD §641〕 The condition counts—seven, six, four, three, and five | The unit on the twenty-four conditions of the Paṭṭhāna, 〔CSCD §599〕 and following | That unit establishes in turn the characteristics of conascence, mutuality, support, association, dissociation, presence, nondeparture, faculty, and nutriment; this unit uses them in its counts |
〔CSCD §641〕 Idamettha mukhamattaṃ | The detailed account of formations as condition for consciousness, 〔CSCD §637〕 | That unit likewise uses mukhamattapakāsanaṃ to state that it shows only a doorway—the two units use the same form of self-imposed limitation |
VII. Transmission
This apparatus takes no position on questions concerning authorship, textual transmission, or the lineage of commentaries.