清淨道論 六處緣觸・觸緣受・受緣渴愛三句廣說Visuddhimagga · Detailed Accounts of “With the Six Bases as Condition, Contact,” “With Contact as Condition, Feeling,” and “With Feeling as Condition, Craving”
三句放得很快：門開了（六處）、碰到了（觸）、感受了（受）——這三個在這裡都還是果報的續流，不由你；然後開始要（渴愛）——這是果報變成新煩惱的接點。修行的縫，就在這裡。
觸從來不是單因的：眼觸由眼、色、眼識、相應法一起生——「六處緣觸」用單數說一個由多處生的觸。受是異熟受，是過去業的回響——你擋不住它。
渴愛依所緣六種、依姿態三種：要它（欲）、要它永遠在（有）、要它徹底沒（無有）——連「巴不得它消失」也是渴愛。內外三世算到一百八；略量只有三。三種受全都餵渴愛：苦者欣求樂，樂者更欲其多，捨由於寂靜也說為樂——沒有一種受是渴愛不能利用的。乳母味著於子而於子起我所：我們不是愛那個東西，是愛那個受，然後把給我們受的人當恩人。
出口在末偈：縱使以受為緣，由於離了隨眠就不生起，所以在已住梵行的婆羅門，它就不生起。受還在，渴愛可以不起。日常實修的縫：不舒服的感受升起（擋不住），下一刻你撲上去推開它或抓住舒服的（抓得住）——在這一步看見、不自動接上，就是當下把輪子鬆一格。那個接點不是用力壓的地方，是看見的地方。
Three clauses move quickly: the doors open (six bases), contact occurs, and feeling arises—here all three still belong to the continuing stream of result and are not under your control. Then wanting begins—craving. This is the joint where result becomes new defilement. The opening for practice is right here.
Contact is never single-cause: eye-contact arises together from eye, visible form, eye-consciousness, and associated dhammas. “With the six bases as condition, contact” uses a singular word for a single contact produced by many bases. Feeling is resultant feeling, the echo of past kamma, and you cannot prevent it.
Craving is sixfold by object and threefold by posture: wanting it, wanting it forever, and wanting it utterly gone—even “I wish it would disappear” is craving. Internal and external across the three times make one hundred eight; summarized, there are only three. All three feelings feed craving: the unhappy long for pleasure, the happy desire still more, and equanimity is called pleasure because of its peaceful nature. There is no kind of feeling craving cannot use. Like a wet nurse who relishes the child and conceives possessiveness toward the child, we do not love the object; we love the feeling, then treat whoever gives that feeling as a benefactor.
The exit comes in the final verse: even with feeling as condition, craving does not arise without latent tendency; therefore it does not arise in the brahmin who has lived the holy life. Feeling remains, but craving need not arise. The opening for daily practice is this: an uncomfortable feeling arises, which cannot be prevented; in the next moment you lunge to push it away or seize what is pleasant, which can be caught. Seeing that step and not automatically joining it loosens the wheel by a notch here and now. The joint is not a place to suppress through force; it is a place to see.
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 六處緣觸——三十二觸與內外處之攝 〔CSCD §642〕
六處緣觸句之廣說
在「六處緣觸」這一句之中——
略說，觸唯有六，即眼觸等；
廣說，它們則如識一樣有三十二。
因為略說，六處緣觸就是眼觸、耳觸、鼻觸、舌觸、身觸、意觸——這眼觸等唯有六觸。而廣說，眼觸等五是善異熟、五是不善異熟，共十；其餘的與二十二世間異熟識相應者也是二十二——這樣，一切〔觸〕就如行緣識之中所說的識一樣，有三十二¹。
而那作為這三十二種觸之緣的六處，於此——
諸明智者許：連同第六處的內之眼等，
以及連同外六者，〔皆〕為六處。
其中，先說那些主張「這是執取之轉起之說²」而唯以自相續所攝者為緣與緣生的人：他們依「第六處緣觸」這聖典之文，主張在無色〔有〕之中是第六處為觸之緣、在他處則總攝一切而是六處為觸之緣，於是作一分同形之一餘³，而主張連同第六處的內之眼等就是六處。因為那「第六處」與「六處」，也就唯以「六處」之名而稱說。
而那些唯以緣生為一相續所攝、卻以緣為通於異相續的人，為了顯示凡是為觸之緣的一切處，就連外〔處〕也一併攝取，而主張那連同第六處的內〔諸處〕，並連同色處等外〔六處〕，就是六處。因為那也是——「第六處」與「六處」——作一餘之時，就唯以「六處」之名而稱說。
這裡有人難說：一觸並非由一切處而生，一切觸也並非由一處而生；而這裡卻說「六處緣觸」，唯說一〔觸〕——這是為什麼呢？這是它的解答：這誠然如此——一〔觸〕不由一切〔處〕而生，一切〔觸〕也不由一〔處〕而生；然而一〔觸〕確由多〔處〕而生。就如眼觸〔生〕自眼處、色處、稱為眼識的意處，以及其餘相應的法處——這樣就應當於一切處隨其所宜而配。正因為如此——
這觸雖是一，而由多處所生——如是，
這裡由如是者以單數之指示而顯示了。
「以單數之指示」——意思是：由「六處緣觸」這個單數之指示，如是者⁴顯示了「由多處而有一觸」。而在諸處之中——
五〔處〕以六種，其次一〔處〕以九種，外六〔處〕隨其所生；
應當解說它們為此〔觸〕之緣之性。
這是它的解說：先說眼處等五，對眼觸等種類之五種觸，依依止、前生、根、不相應、有、不離⁵，以六種為緣。其次，一異熟意處，對多種的異熟意觸，依俱生、相互、依止、異熟、食、根、相應、有、不離，以九種為緣。而在外〔處〕之中，色處對眼觸依所緣、前生、有、不離，以四種為緣；聲處等對耳觸等也是同樣。而對意觸，那些〔外處〕與法處也是同樣，並且〔另有〕唯以所緣緣〔為緣〕者——這樣，就應當隨其所生而解說外六〔處〕為此〔觸〕之緣之性。
這就是「六處緣觸」這一句之中的廣說。
§2 觸緣受——八十九受與三十二異熟受 〔CSCD §643〕
觸緣受句之廣說
在「觸緣受」這一句之中——
依門而說，受是眼觸所生等，唯有六；
依分別，則應知它們有八十九。
這一句在《分別論》之中也這樣依門唯說了六受：「眼觸所生受。耳……鼻……舌……身……意觸所生受。」而它們依分別，由於與八十九心相應，所以應知有八十九。
而在這些受之中，這裡所意許的，
說是唯與異熟心相應的三十二受。
其中，於五門，觸為五〔受〕之八種緣；
為其餘者則是一種；在意門，它也是同樣。
因為其中，於五門，對以眼淨等為所依的五受，眼觸等之觸依俱生、相互、依止、異熟、食、相應、有、不離，以八種為緣。而對其餘的——在各一門之中依領受、推度、彼所緣⁶而轉起的欲界異熟受——那眼觸等之觸依親依止，唯以一種為緣。
「在意門，它也是同樣」——因為在意門，對依彼所緣而轉起的欲界異熟受，那稱為俱生意觸的觸也正是這樣以八種為緣；對依結生、有分、死而轉起的三地異熟受也是如此。而在意門依彼所緣而轉起的那些欲界受，對它們，與意門轉向相應的意觸依親依止，唯以一種為緣。
這就是「觸緣受」這一句之中的廣說。
§3 受緣渴愛——六渴愛・十八・三十六・一百八 〔CSCD §644〕
受緣渴愛句之廣說
在「受緣渴愛」這一句之中——
依色渴愛等之別，這裡顯示了六渴愛；
其中每一種，依轉起之行相，應知有三種。
因為在這一句之中，就如子依父而以名稱為「長者子」「婆羅門子」一樣，《分別論》之中也依所緣而以名顯示了六渴愛：「色渴愛。聲……香……味……觸……法渴愛。」
而在這些渴愛之中，每一渴愛依轉起之行相，應知有三種：欲渴愛、有渴愛、無有渴愛。因為就色渴愛而言：當它於來入眼之視域的色所緣，依欲之味著而味著地轉起時，那時就名為欲渴愛。當它於那同一所緣，與以「〔它是〕堅固、常恆」而轉起的常見一同轉起時，那時就名為有渴愛——因為與常見俱的貪，就叫作有渴愛。而當它於那同一所緣，與以「〔它〕斷絕、消滅」而轉起的斷見一同轉起時，那時就名為無有渴愛——因為與斷見俱的貪，就叫作無有渴愛。於聲渴愛等等也是同樣的方法。這樣就有十八渴愛。
它們於內之色等有十八，於外有十八，就是三十六。這樣，過去三十六、未來三十六、現在三十六，就有一百八渴愛⁷。而它們若再作略量，依色等所緣是六，或依欲渴愛等唯是三渴愛——就應當如是了知。
而因為這些有情，就如乳母味著於子而於子起我所一樣，味著於那依色等所緣而生起的受，並且由於對受起我所，就對那些施與色等所緣者——畫師、樂師、香師、廚師、織師、配藥者、醫師等等——作大恭敬；所以就應當知道：這一切〔渴愛〕都是受緣渴愛。
而因為這裡所意許的是異熟樂受，
它唯是一，也唯以一種，所以為渴愛之緣。
「以一種」——就是唯以親依止緣為緣。或者，因為——
苦者欣求樂，樂者更欲其多；
而捨由於寂靜之性，也就說為樂。
所以三種受都成為渴愛之緣；
「受緣渴愛」——大仙如是說。
而縱使以受為緣，由於離了隨眠⁸就不生起，
所以在已住梵行的婆羅門⁹，它就不生起。
這就是「受緣渴愛」這一句之中的廣說。
註
¹ 三十二（bāttiṃsa）：觸之廣說之數；論自標其如行緣識之中所說之三十二世間異熟識。
² 執取之轉起之說（upādiṇṇakapavattikathā）：第一家之所立——緣與緣生皆限於自身相續。
³ 一分同形之一餘（ekadesasarūpekasesanaya）：二家所共之攝法——「第六處」與「六處」以一語總之。
⁴ 如是者（tādī）：論指世尊。
⁵ 本篇所列諸緣之名（依止、前生、根、不相應、有、不離、俱生、相互、異熟、食、相應、所緣、親依止等）之逐一釋，見本品〈發趣二十四緣〉一篇。
⁶ 領受・推度・彼所緣（sampaṭicchanasantīraṇatadārammaṇa）：一門之中所轉之三位；觸為其受之親依止一種之緣。
⁷ 一百八渴愛之算（六→十八→三十六→一百八）為次篇之所本——其堅固性即欲取，見本品〈渴愛緣取廣說〉一篇。
⁸ 隨眠（anusaya）：論之末偈以其之有無判受能否為渴愛之緣——離隨眠則受雖在而渴愛不生。
⁹ 已住梵行的婆羅門（brāhmaṇassa vusīmato）：末偈之收——漏盡者雖有受而無渴愛。
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 With the Six Bases as Condition, Contact—Thirty-Two Contacts and the Inclusion of Internal and External Bases 〔CSCD §642〕
Detailed Account of the Clause “With the Six Bases as Condition, Contact”
In the clause “with the six bases as condition, contact”—
In brief, contact is only sixfold, beginning with eye-contact;
in detail, like consciousness, they are thirty-two.
In brief, contact with the six bases as condition consists of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact—only these six contacts beginning with eye-contact. In detail, five contacts beginning with eye-contact are wholesome resultants, five are unwholesome resultants, making ten; the remaining contacts associated with the twenty-two mundane resultant consciousnesses are twenty-two. Thus, like the consciousness stated in the account of formations conditioning consciousness, there are thirty-two contacts in all¹.
As for the six bases that condition these thirty-two kinds of contact, here:
The discerning accept that the internal eye and the rest together with the sixth base,
and also the six external [bases], are “the six bases.”
First, those who maintain that “this is a discourse on the occurrence of what is appropriated²” and take only what is included in each being’s own continuity as condition and conditioned, relying on the canonical wording “with the sixth base as condition, contact,” maintain that in immaterial [becoming] the sixth base conditions contact, while elsewhere all are included and the six bases condition contact. Thus, applying the method of retaining a single remainder where part has the same form³, they maintain that the internal eye and the rest together with the sixth base are “the six bases.” For both “the sixth base” and “the six bases” are spoken of simply by the name “six bases.”
Those who take only the conditioned as included in a single continuity, while allowing the condition to extend to a different continuity, include even the external [bases] in order to show every base that conditions contact. They maintain that the internal [bases] together with the sixth and the six external bases are “the six bases.” For these too—“the sixth base” and “the six bases”—when reduced to a single remainder, are spoken of simply by the name “six bases.”
Someone objects here: a single contact does not arise from all the bases, nor do all contacts arise from a single base; yet “with the six bases as condition, contact” speaks of only a single [contact]. Why? The answer is this: it is indeed so—a single [contact] does not arise from all [the bases], nor do all [contacts] arise from a single [base]. Nevertheless, a single [contact] does arise from many [bases]. Eye-contact, for example, arises from the eye base, the visible-form base, the mind base called eye-consciousness, and the remaining associated dhamma base. Everything should be fitted in this way as appropriate. Therefore:
Though this contact is single, it arises from many bases—thus
the Such One has shown it here by a singular expression.
“By a singular expression” means that through the singular expression “with the six bases as condition, contact,” the Such One⁴ has shown that “a single contact arises from many bases.” Among the bases:
The five [condition it] in six ways, the next single [base] in nine, and the six external bases as appropriate;
their conditionhood for this [contact] should be explained.
This is the explanation: first, the five bases beginning with the eye base condition the five kinds of contact beginning with eye-contact in six ways: by support, prenascence, faculty, dissociation, presence, and nondeparture⁵. Next, a single resultant mind base conditions the various kinds of resultant mind-contact in nine ways: by conascence, mutuality, support, result, nutriment, faculty, association, presence, and nondeparture. Among the external [bases], the visible-form base conditions eye-contact in four ways: by object, prenascence, presence, and nondeparture. The sound base and the rest likewise condition ear-contact and the rest. For mind-contact, those [external bases] and the dhamma base are likewise conditions, with some serving only by object condition. Thus the conditionhood of the six external bases for this [contact] should be explained as appropriate.
This is the detailed account of the clause “with the six bases as condition, contact.”
§2 With Contact as Condition, Feeling—Eighty-Nine Feelings and Thirty-Two Resultant Feelings 〔CSCD §643〕
Detailed Account of the Clause “With Contact as Condition, Feeling”
In the clause “with contact as condition, feeling”—
By way of the door, feeling is only sixfold—beginning with what is born of eye-contact;
by analysis, they should be understood as eighty-nine.
In the Vibhaṅga too, this statement is made by way of the door as only six feelings: “Feeling born of eye-contact. Ear … nose … tongue … feeling born of body-contact … feeling born of mind-contact.” By analysis, because they are associated with eighty-nine minds, they should be understood as eighty-nine.
But among these feelings, those intended here
are said to be only the thirty-two associated with resultant minds.
Among them, at the five doors contact conditions five [feelings] in eight ways;
for the remaining feelings it does so in one way; at the mind door it is likewise.
At the five doors, eye-contact and the rest condition the five feelings based on eye-sensitivity and the rest in eight ways: by conascence, mutuality, support, result, nutriment, association, presence, and nondeparture. For the remaining sense-sphere resultant feelings that occur at receiving, investigating, and registration⁶ in each respective door, eye-contact and the rest condition them in only one way, by decisive support.
“At the mind door it is likewise”: at the mind door, the contact called conascent mind-contact conditions the sense-sphere resultant feelings occurring at registration in the same eight ways. It likewise conditions the three-plane resultant feelings occurring as rebirth-linking, life-continuum, and death. For those sense-sphere feelings occurring at registration in the mind door, mind-contact associated with mind-door adverting conditions them in only one way, by decisive support.
This is the detailed account of the clause “with contact as condition, feeling.”
§3 With Feeling as Condition, Craving—Six Cravings, Eighteen, Thirty-Six, and One Hundred Eight 〔CSCD §644〕
Detailed Account of the Clause “With Feeling as Condition, Craving”
In the clause “with feeling as condition, craving”—
By the division beginning with craving for visible form, six cravings are shown here;
each of them should be understood as threefold according to its mode of occurrence.
In this clause, just as a son is named after his father “a merchant’s son” or “a brahmin’s son,” the Vibhaṅga names and shows six cravings according to their objects: “Craving for visible form. For sound … odor … flavor … tangible objects … craving for dhammas.”
Each of these cravings should be understood as threefold according to its mode of occurrence: craving for sensuality, craving for becoming, and craving for non-becoming. In the case of craving for visible form: when it occurs relishing a visible-form object that has entered the eye’s range through sensual enjoyment, it is called craving for sensuality. When it occurs toward that same object together with the eternalist view that “[it is] lasting and eternal,” it is called craving for becoming, because greed accompanied by eternalist view is called craving for becoming. When it occurs toward that same object together with the annihilationist view that “[it] is cut off and perishes,” it is called craving for non-becoming, because greed accompanied by annihilationist view is called craving for non-becoming. The same method applies to craving for sound and the rest. Thus there are eighteen cravings.
There are eighteen in relation to internal visible form and the rest, and eighteen in relation to external [visible form and the rest], making thirty-six. Thus there are thirty-six past, thirty-six future, and thirty-six present cravings—one hundred eight cravings⁷. If they are summarized again, there are six by way of the objects beginning with visible form, or only three by way of craving for sensuality and the rest. This is how they should be understood.
These beings relish the feeling that arises dependent on visible form and the other objects, just as a wet nurse relishes a child and conceives possessiveness toward the child. Because they conceive possessiveness toward feeling, they greatly honor those who give the objects beginning with visible form—painters, musicians, perfumers, cooks, weavers, compounders of medicines, physicians, and the rest. It should therefore be understood that all this [craving] is craving with feeling as condition.
Because what is intended here is resultant pleasant feeling,
it is only one and, in only one way, conditions craving.
“In one way” means that it conditions only by decisive-support condition. Or, because:
The unhappy long for pleasure, and the happy desire still more;
equanimity, because of its peaceful nature, is also called pleasure.
Therefore all three feelings become conditions for craving;
“With feeling as condition, craving”—so the Great Seer said.
Yet even with feeling as condition, it does not arise without latent tendency;
therefore it does not arise in the brahmin who has lived the holy life.
This is the detailed account of the clause “with feeling as condition, craving.”
Notes
¹ Thirty-two (bāttiṃsa): the detailed count of contact; the Commentator expressly makes it parallel to the thirty-two mundane resultant consciousnesses stated in the account of formations conditioning consciousness.
² Discourse on the occurrence of what is appropriated (upādiṇṇakapavattikathā): the first group’s position, which confines both condition and conditioned to each being’s own continuity.
³ Method of retaining a single remainder where part has the same form (ekadesasarūpekasesanaya): the method of inclusion shared by the two groups—“the sixth base” and “the six bases” are encompassed by a single term.
⁴ Such One (tādī): the Commentator’s designation of the Buddha.
⁵ For individual explanations of the conditions listed in this unit—support, prenascence, faculty, dissociation, presence, nondeparture, conascence, mutuality, result, nutriment, association, object, decisive support, and the rest—see this chapter’s unit on the twenty-four conditions of the Paṭṭhāna.
⁶ Receiving, investigating, and registration (sampaṭicchanasantīraṇatadārammaṇa): three positions within a single door; contact conditions the feeling at these positions in one way, by decisive support.
⁷ The calculation of one hundred eight cravings—six to eighteen to thirty-six to one hundred eight—is the basis for the next unit; when craving hardens it is sensuality-clinging. See this chapter’s detailed account of craving conditioning clinging.
⁸ Latent tendency (anusaya): the final verse uses its presence or absence to determine whether feeling can condition craving—when latent tendency is absent, feeling may be present but craving does not arise.
⁹ Brahmin who has lived the holy life (brāhmaṇassa vusīmato): the close of the final verse—although an arahant has feeling, there is no craving.
修行的縫在「受→渴愛」那一個接點：受是果報，擋不住；渴愛是新煩惱的起點，抓得住
大局 — 三句連讀：門開了、碰到了、感受了、然後開始要
論主把三句放得很快：六處緣觸（白話 §1）、觸緣受（白話 §2）、受緣渴愛（白話 §3）——因為前兩句都還是果報的續流（觸與受在這裡都是異熟），而第三句是轉折：受→渴愛，是果報變成新煩惱的接點。 外境來、受生起，這都還是果報，不由你；但「受→起貪愛」那一步，是新煩惱的起點，是輪子續轉的扳機。修行的縫，就在這裡（見 17-11 三輪）。論主在第三句末尾也親自點了這條縫：「縱使以受為緣，由於離了隨眠就不生起，所以在已住梵行的婆羅門，它就不生起」——受還在，渴愛可以不生。〔所見〕
§01 六處緣觸——三十二觸與內外處之攝 → 白話 §1
略說觸六（眼觸至意觸）；廣說如識三十二（善異熟五・不善異熟五・與二十二世間異熟識相應者二十二）（白話 §1）。六處之界二說：主「執取之轉起之說」者唯取自相續——無色有第六處為觸之緣、他處六處，作一餘而以「六處」稱；主緣通異相續者兼取外六處。難：一觸非由一切處生、一切觸非由一處生，何以說「六處緣觸」唯說一觸？——一觸確由多處生：眼觸生自眼處・色處・稱為眼識的意處・餘相應法處；以單數之指示顯示「由多處而有一觸」。緣之性：五處對五觸以依止・前生・根・不相應・有・不離六種；一異熟意處對異熟意觸以俱生・相互・依止・異熟・食・根・相應・有・不離九種；外處——色處對眼觸以所緣・前生・有・不離四種，聲等對耳觸等同；對意觸諸外處與法處同，另有唯以所緣緣者。〔讀法〕「一觸由多處生」是把 17-04 那條規矩再用一次：「六處緣觸」不是六個處各生一觸，是眼、色、眼識、相應法一起生一個眼觸——觸從來不是單因的。二說之別（緣只在自身、或也在外境）論主並錄不判，兩說都用「作一餘」收——這是他對待義注師見解的一貫溫度。
§02 觸緣受——八十九受與三十二異熟受 → 白話 §2
依門受六（眼觸所生受至意觸所生受——《分別論》），依分別與八十九心相應故八十九；此處所意許唯與異熟心相應之三十二受（白話 §2）。五門：眼觸等對以眼淨等為所依的五受以俱生・相互・依止・異熟・食・相應・有・不離八種為緣；對各一門中依領受・推度・彼所緣轉起的欲界異熟受唯以親依止一種。意門：俱生意觸對依彼所緣轉起的欲界異熟受以八種；對依結生・有分・死轉起的三地異熟受亦然；與意門轉向相應的意觸對依彼所緣轉起的欲界受唯以親依止一種。〔讀法〕這一句短，只需記一件事：這裡的「受」是異熟受——是果報的感受，不是你造出來的。這決定了下一句的重量：你擋不住受，因為它是過去業的回響。
§03 受緣渴愛——六渴愛・十八・三十六・一百八 → 白話 §3
依所緣顯示六渴愛——色渴愛・聲・香・味・觸・法渴愛（如子依父得名「長者子」）（白話 §3）；每一渴愛依轉起之行相三種：欲渴愛（於來入視域之色依欲之味著而轉起）、有渴愛（與「堅固、常恆」之常見一同轉起——與常見俱的貪）、無有渴愛（與「斷絕、消滅」之斷見一同轉起——與斷見俱的貪）——十八；內外各十八＝三十六；過去未來現在＝一百八；略量則依所緣六、依行相三。有情如乳母味著於子而於子起我所——味著於依色等所緣而生的受、對受起我所，故對施與色等所緣者（畫師・樂師・香師・廚師・織師・配藥者・醫師）作大恭敬——一切皆受緣渴愛。此處所意許是異熟樂受，唯以親依止一種為渴愛之緣；或：苦者欣求樂，樂者更欲其多，捨由於寂靜之性也說為樂——所以三種受都成為渴愛之緣。「而縱使以受為緣，由於離了隨眠就不生起，所以在已住梵行的婆羅門，它就不生起。」〔讀法〕三件事。其一，渴愛的三種不是三個對象，是三種姿態：要它（欲）、要它永遠在（有）、要它徹底沒（無有）——連「巴不得它消失」也是渴愛。其二，「苦者欣求樂，樂者更欲其多，捨也說為樂」——三種受全都餵渴愛：痛的時候想要舒服，舒服的時候想要更多，平淡的時候把平淡當舒服；沒有一種受是渴愛不能利用的。其三，乳母之喻說出渴愛的根：我們不是愛那個東西，是愛那個受，然後把給我們受的人當恩人。而末偈是全單元的出口：受是果報，擋不住；渴愛依隨眠，隨眠斷了，受還在而渴愛不起——這就是為什麼阿羅漢仍有苦受而無苦。〔所見〕
給一般讀者
三句帶走一件事：盯住「受→渴愛」那個接點。 日常裡實修的縫就在這：不舒服的感受升起（受，這你擋不住），下一刻你撲上去想推開它、或抓住舒服的（渴愛、取，這你抓得住）。在這一步看見、不自動接上，就是當下把輪子鬆一格。還要記得渴愛有三種姿態——要、要永遠、要沒有；「巴不得這感覺消失」也是渴愛，不是解脫。真正的鬆手不在受上，在隨眠上——所以那個接點不是用力壓的地方，是看見的地方。
想讀本單元全文：白話 §1–§3 即六處緣觸（三十二觸與二說之攝）、觸緣受（三十二異熟受）、受緣渴愛（一百八渴愛與末偈）的全段逐段全譯。
The Opening for Practice Is at the “Feeling → Craving” Joint: Feeling Is Result and Cannot Be Prevented; Craving Is the Start of New Defilement and Can Be Caught
The Big Picture — Reading Three Clauses Together: The Doors Open, Contact Occurs, Feeling Arises, and Then Wanting Begins
The Commentator moves quickly through three clauses: with the six bases as condition, contact (vernacular §1); with contact as condition, feeling (vernacular §2); and with feeling as condition, craving (vernacular §3). The first two still belong to the continuing stream of result—both contact and feeling here are resultants—while the third is the turn: feeling → craving is the joint where result becomes new defilement. An external object comes and feeling arises; these are still result and not under your control. But the step from feeling to craving is the start of new defilement, the trigger that keeps the wheel turning. The opening for practice is right here (see the three rounds in 17-11). At the end of the third clause, the Commentator himself points directly to this opening: “Yet even with feeling as condition, it does not arise without latent tendency; therefore it does not arise in the brahmin who has lived the holy life.” Feeling remains; craving need not arise. 〔Observation〕
§01 With the Six Bases as Condition, Contact—Thirty-Two Contacts and the Inclusion of Internal and External Bases → Vernacular §1
In brief, contact is sixfold, from eye-contact through mind-contact. In detail, like consciousness it is thirty-twofold—five wholesome resultants, five unwholesome resultants, and twenty-two associated with the other twenty-two mundane resultant consciousnesses (vernacular §1). There are two positions on the scope of the six bases. Those who maintain a “discourse on the occurrence of what is appropriated” take only each being’s own continuity: in immaterial becoming the sixth base conditions contact, elsewhere the six bases do, and both are included under “six bases” by reducing to a single remainder. Those who allow the condition to extend to a different continuity also include the six external bases. Objection: a single contact does not arise from all bases, and all contacts do not arise from a single base; why then does “with the six bases as condition, contact” speak of contact in the singular? Answer: a single contact does arise from many bases. Eye-contact arises from the eye base, visible-form base, the mind base called eye-consciousness, and the remaining associated dhamma base. The singular expression shows “a single contact from many bases.” As to conditions: the five bases condition five contacts by six—support, prenascence, faculty, dissociation, presence, nondeparture. A single resultant mind base conditions resultant mind-contact by nine—conascence, mutuality, support, result, nutriment, faculty, association, presence, nondeparture. Among external bases, visible form conditions eye-contact by four—object, prenascence, presence, nondeparture; sound and the rest are the same for ear-contact and the rest. For mind-contact, the external bases and dhamma base act as appropriate, some by object condition alone. 〔Reading〕 “A single contact arises from many bases” applies once more the rule from 17-04: “with the six bases as condition, contact” does not mean six bases each produce one contact; eye, visible form, eye-consciousness, and associated dhammas together produce a single eye-contact. Contact is never single-cause. The Commentator records but does not decide between the two positions—conditions confined to each being’s own continuity, or conditions also found in external objects—and both use “reducing to a single remainder.” This is his characteristic temper toward the views of the commentary teachers.
§02 With Contact as Condition, Feeling—Eighty-Nine Feelings and Thirty-Two Resultant Feelings → Vernacular §2
By the door, feeling is sixfold—from feeling born of eye-contact through feeling born of mind-contact, as in the Vibhaṅga. By analysis it is eighty-ninefold because associated with eighty-nine minds; what is intended here is only the thirty-two feelings associated with resultant minds (vernacular §2). At the five doors, eye-contact and the rest condition the five feelings based on eye-sensitivity and the rest by eight conditions—conascence, mutuality, support, result, nutriment, association, presence, nondeparture. They condition the remaining sense-sphere resultant feelings occurring at receiving, investigating, and registration in each door by decisive support alone. At the mind door, conascent mind-contact conditions sense-sphere resultant feelings at registration by eight and likewise conditions three-plane resultant feelings at rebirth-linking, life-continuum, and death; mind-contact associated with mind-door adverting conditions sense-sphere feelings at registration by decisive support alone. 〔Reading〕 This short clause requires only one fact to be retained: the “feeling” here is resultant feeling—the felt result, not something you have manufactured. This determines the weight of the next clause: you cannot prevent feeling, because it is the echo of past kamma.
§03 With Feeling as Condition, Craving—Six Cravings, Eighteen, Thirty-Six, and One Hundred Eight → Vernacular §3
Six cravings are named by object—craving for visible form, sound, odor, flavor, tangible objects, and dhammas, like a son named after his father “a merchant’s son” (vernacular §3). Each craving is threefold by mode of occurrence: craving for sensuality (relishing an object that enters the eye’s range through sensual enjoyment), craving for becoming (occurring with the eternalist view “lasting and eternal”—greed accompanied by eternalist view), and craving for non-becoming (occurring with the annihilationist view “cut off and perishes”—greed accompanied by annihilationist view), making eighteen. Internal and external make thirty-six; past, future, and present make one hundred eight. In summary, there are six by object and three by mode. Beings are like a wet nurse who relishes a child and conceives possessiveness toward the child: they relish feeling arisen from visible form and the rest, conceive possessiveness toward feeling, and therefore greatly honor those who provide these objects—painters, musicians, perfumers, cooks, weavers, compounders of medicines, and physicians. All this is craving with feeling as condition. What is intended here is resultant pleasant feeling, which conditions craving in only one way, by decisive support. Or: the unhappy long for pleasure, the happy desire still more, and equanimity is called pleasure because of its peaceful nature—therefore all three feelings condition craving. “Yet even with feeling as condition, it does not arise without latent tendency; therefore it does not arise in the brahmin who has lived the holy life.” 〔Reading〕 Three points. First, the three cravings are not three objects but three postures: wanting it, wanting it to last forever, and wanting it utterly gone—even “I wish it would disappear” is craving. Second, “the unhappy long for pleasure, the happy desire still more, and equanimity is called pleasure”: all three feelings feed craving. In pain, the mind wants comfort; in comfort, it wants more; in neutrality, it treats neutrality as comfort. There is no kind of feeling craving cannot use. Third, the wet-nurse simile exposes craving’s root: we do not love the object; we love the feeling, then treat the person who gives us that feeling as a benefactor. The final verse is the exit from the whole unit: feeling is result and cannot be prevented; craving depends on latent tendency, and when latent tendency is cut off, feeling remains but craving does not arise. This is why an arahant still has painful feeling but no suffering. 〔Observation〕
For the General Reader
Take one thing from these three clauses: watch the “feeling → craving” joint. This is the opening for daily practice. An uncomfortable feeling arises—feeling, which you cannot prevent. In the next moment you lunge to push it away or seize what is pleasant—craving and clinging, which you can catch. Seeing this step and not automatically joining it loosens the wheel by a single notch here and now. Remember too that craving has three postures: wanting, wanting forever, and wanting nothing—“I wish this feeling would disappear” is also craving, not release. True letting go is not at the level of feeling but at latent tendency. The joint is therefore not a place to suppress through force; it is a place to see.
To read this unit in full: vernacular §§1–3 translate in full, paragraph by paragraph, the six bases conditioning contact (thirty-two contacts and the two theories of inclusion), contact conditioning feeling (thirty-two resultant feelings), and feeling conditioning craving (one hundred eight cravings and the final verse).
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 3 個：### Saḷāyatanapaccayāphassapadavitthārakathā・### Phassapaccayāvedanāpadavitthārakathā・### Vedanāpaccayātaṇhāpadavitthārakathā——本單元涵三科，為本品十一單元中涵科最多者。讀者面之篇題取其首而漢題涵其三，二題之幅不同度；本單元之切界所以合三科為一者，即三科之幅皆不足四千位元組（3,481／1,637／2,508），三之合猶未及本品最長之篇之四分之一。誌其實，不代裁。
段號域 譯底欄之段號自〔CSCD §642〕至〔CSCD §644〕，實落段號 3 個，號序連續無缺——三科各承一段，一科一段，逐一相配。本篇於譯底欄之幅為 7,626 位元組。
三科之幅 ### Saḷāyatanapaccayāphassapadavitthārakathā 3,481 位元組・### Phassapaccayāvedanāpadavitthārakathā 1,637 位元組・### Vedanāpaccayātaṇhāpadavitthārakathā 2,508 位元組（本欄實測，以次一 ### 行之行首為界）。
三科之骨同式 三科皆以「偈立其數・散文逐一釋之・末以緣之幾種收之」為骨：①觸科以 Saḷeva phassā saṅkhepā, cakkhusamphassaādayo; 立六觸與三十二觸，而以 Chadhā pañca tato ekaṃ, navadhā bāhirāni cha; 收其緣之數；②受科以 Dvārato vedanā vuttā, cakkhusamphassajādikā; 立六受與八十九受，而以 Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo; 收其緣之數；③愛科以 Rūpataṇhādibhedena, cha taṇhā idha dīpitā; 立六愛與一百八愛，而以 Yasmā cettha adhippetā, vipākasukhavedanā; 收其緣之數。三科各收於一縮排之句 Ayaṃ ''saḷāyatanapaccayā phasso''ti padasmiṃ vitthārakathā.・Ayaṃ ''phassapaccayā vedanā''ti padasmiṃ vitthārakathā.・Ayaṃ ''vedanāpaccayā taṇhā''ti padasmiṃ vitthārakathā.——一單元而有三收句，為本品獨例，即其涵三科之證。
三科之數之相承 觸之三十二逐字承行緣識廣說之單元之三十二異熟識（Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.）；受之八十九為八十九心之相應；愛之一百八由六愛開為十八、內外三十六、三世一百八。三科之數皆以「略・廣」二層立之，體例一貫。
前後接點 前承名色緣六處廣說之單元：本篇首句 Saḷāyatanapaccayā phassapade 之句式逐字同彼篇。後接渴愛緣取廣說之單元：本篇之末科既立一百八愛，次篇即以 Taṇhāpaccayā upādānapade 起——二篇之接即十二支之句序。
movement 品夾《總覽》繫本單元於 §B〈十二支〉；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 saḷāyatana（六處）・phassa（觸）・vedanā（受）・taṇhā（渴愛）・viññāṇa（識）・vipāka（異熟）・bhavaṅga（有分）・paṭisandhi（結生）・sassatadiṭṭhi・ucchedadiṭṭhi（常見・斷見）・ārammaṇa（所緣）・二十四緣之諸名。以下唯列本篇新出者。
六處緣觸〔CSCD §642〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cakkhusamphassa 等六 | 眼觸等六觸 | 略說之數：ime cakkhusamphassādayo cha eva phassā bhavanti | 〔CSCD §642〕 |
| bāttiṃsa | 三十二 | 廣說之數；論自標其 saṅkhārapaccayā vuttaviññāṇamiva（如行緣識所說之識） | 〔CSCD §642〕 |
| upādiṇṇakapavattikathā | 執取之轉起之說 | 第一家之所立：緣與緣生皆限自身相續 | 〔CSCD §642〕 |
| ajjhattaṃ cakkhādiṃ | 內之眼等 | 第一家所取之六處 | 〔CSCD §642〕 |
| bhinnasantāna | 異相續 | 第二家之所立：緣通異相續，故取外處 | 〔CSCD §642〕 |
| ekasese kate | 已作一餘時 | 二家所共之攝法：第六處與六處以一語總之 | 〔CSCD §642〕 |
| anekehi eko | 由多而一 | 論之答：非一切處生一觸，亦非一處生一切觸，而多處生一觸 | 〔CSCD §642〕 |
| ekavacananiddesa | 單數之指示 | 論自釋「六處緣觸」之觸何以作單數 | 〔CSCD §642〕 |
| tādī | 如是者 | 論指世尊之語；ekavacananiddesenīdha tādinā | 〔CSCD §642〕 |
觸緣受〔CSCD §643〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dvārato saḷeva vedanā | 依門唯六受 | 略說之數：眼觸生受等六 | 〔CSCD §643〕 |
| ekūnanavuti | 八十九 | 廣說之數：pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā | 〔CSCD §643〕 |
| vipākacittayuttā | 與異熟心相應者 | 本篇所取之受之限：三十二 | 〔CSCD §643〕 |
| cakkhupasādādivatthukā pañca vedanā | 以眼淨等為所依之五受 | 五門中觸為其八種緣者 | 〔CSCD §643〕 |
| sampaṭicchanasantīraṇatadārammaṇa | 領受・推度・彼所緣 | 一門中所轉之三位；觸為其受之親依止一種緣 | 〔CSCD §643〕 |
| manodvārāvajjanasampayutto manosamphasso | 與意門轉向相應之意觸 | 意門彼所緣受之緣 | 〔CSCD §643〕 |
受緣渴愛〔CSCD §644〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpataṇhā 等六 | 色愛等六愛 | 略說之數；論自標其名依所緣而立，如子依父而名 | 〔CSCD §644〕 |
| kāmataṇhā・bhavataṇhā・vibhavataṇhā | 欲愛・有愛・無有愛 | 一愛依轉之行相而三分 | 〔CSCD §644〕 |
| aṭṭhārasa taṇhā | 十八愛 | 六愛各三 | 〔CSCD §644〕 |
| chattiṃsa | 三十六 | 內十八外十八 | 〔CSCD §644〕 |
| aṭṭhasataṃ taṇhā | 一百八愛 | 三十六配三世：Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti | 〔CSCD §644〕 |
| sassatadiṭṭhisahagato rāgo | 與常見俱之貪 | 有愛之定義 | 〔CSCD §644〕 |
| ucchedadiṭṭhisahagato rāgo | 與斷見俱之貪 | 無有愛之定義 | 〔CSCD §644〕 |
| vipākasukhavedanā | 異熟樂受 | 本篇所取為愛之緣之受；論自標其為 Ekāva ekadhāvesā（此唯一而唯一種） | 〔CSCD §644〕 |
| anusaya | 隨眠 | 論之末偈之要語：Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā; 與 Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti. | 〔CSCD §644〕 |
| brāhmaṇassa vusīmato | 於已住梵行之婆羅門 | 末偈之收：漏盡者雖有受而無愛 | 〔CSCD §644〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §B 列本三支作「六入（saḷāyatana）· 觸（phassa）· 受（vedanā）· 愛（taṇhā）」；規範詞表定 taṇhā＝渴愛並明記「不單作愛」，而既有校讀作「愛」，本編之單元題與譯底欄之科題則作「愛」（Vedanāpaccayātaṇhāpadavitthārakathā）。同形二讀，本目誌其實而不代裁；saḷāyatana 之「六入」與「六處」二讀同族（見名色緣六處廣說之單元目二）。②既有校讀之 §D 立煩惱輪作「無明、愛、取」，與譯底欄本篇之三十六・一百八愛相貫；然「一百八」之數既有校讀未出，其算之逐項（六→十八→三十六→一百八）唯譯底欄有之。誌其實。③既有校讀全七 § 未及本篇之「多處生一觸」之答、未及三十二觸與八十九受之數、亦未及漏盡者有受而無愛之末偈。本目誌其實，不代補。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 6 個，後者皆在註記之內）。圓括注 3 處，逐一為出處標記，無非出處之括注。引號 '' 實測 18 處為偶數，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處括注插於引句之中 〔CSCD §642〕之 te ''chaṭṭhāyatanapaccayā phasso''ti (vibha. 322) pāḷianusārato ——出處括注插於引文與其所繫之語之間。同式亦見於名色緣六處廣說之單元（(vibha. 322) 同號）與識緣名色廣說之單元。本欄之引一律截至括注之前而括注入「出處」欄（見目四），誌其式而不代改。
本欄自出之一處二科同號之引 (vibha. 322) 一號於本品三見（本篇〔CSCD §642〕一、名色緣六處廣說之單元一、本篇之受科所引之 (vibha. 231) 為其鄰號）——同一分別論之近號分繫三支之句，誌其實不代考定。
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 §642〕 | te ''chaṭṭhāyatanapaccayā phasso''ti（其後之出處括注插於引句與 pāḷianusārato 之間，本欄截至其前） | 第一家所依之聖典之文——無色有中第六處為觸之緣 | (vibha. 322) |
| 〔CSCD §643〕 | ''cakkhusamphassajā vedanā. Sota… ghāna… jivhā… kāya… manosamphassajā vedanā''ti | 依門六受之分別論之文 | (vibha. 231) |
| 〔CSCD §644〕 | ''rūpataṇhā. Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā''ti | 依所緣六愛之分別論之文 | (vibha. 232) |
三引同源 三引皆出分別論，且其號相鄰（322・231・232）——本篇之引全屬一書，為本品十一單元中引之來源最單一之篇（發趣二十四緣之單元之引雖亦幾全屬一書，然更雜律藏與法集各一）。
引式之數〔本欄實測〕 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中；三引逕以 pāḷianusārato・vibhaṅge ''cakkhusamphassajā vedanā（其標語 evaṃ dvārato saḷeva vedanā vuttā 在引後）・vibhaṅge cha taṇhā dīpitā 為標。本文自標之圓括注出處 3 處・3 種。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（Viññāṇamiva 一語之連聲形另計）。二喻皆在愛科，觸科與受科零譬喻。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §644〕 | seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya | 如子依父之名而稱長者子・婆羅門子——愛依所緣之名而稱色愛等 |
| 〔CSCD §644〕 | puttaṃ assādetvā putte mamattena dhātiyā viya | 如乳母之味著於子而於子起我所——有情味著於受而於受起我所 |
| 〔CSCD §642〕 | Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. | 如識之三十二——觸之廣數；連聲之比況形，非 viya 之詞界 |
乙・修辭之可核觀察 ①本篇之骨為三科同式之偈與釋（見目一），三科之偈共 27 行（縮排實測），為本品十一單元中偈頌行數第二多者（最多者為行緣識廣說之單元之 29 行）。②Etthāha – 之設難式 1 見（〔CSCD §642〕之「非一切處生一觸」之難）。③Kasmā? 自問零命中・? 全篇零命中——為本品十一單元中唯一全無問號之篇；其唯一之難以 so kasmāti 之形出之而不繫問號，誌其實不代改。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・名色緣六處廣說）。⑤「應知」一語之屈折諸形全篇唯 2 見——為本品十一單元中最疏（其密之極為名色緣六處廣說之單元之 9 見）。⑥愛科之末四偈逐句以 yasmā／tasmā 之因果對句成文（Yasmā cettha adhippetā・Yasmā vā・Taṇhāya paccayā tasmā・Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā），與前二科之平鋪列數之體不同——一單元之內二體並見，誌其實不作評。
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 §642〕 Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. | 行緣識廣說之單元〔CSCD §620〕 | 彼篇立三十二世間異熟識，本篇逐字以之為觸之廣數之準 |
〔CSCD §642〕 te ''chaṭṭhāyatanapaccayā phasso''ti | 名色緣六處廣說之單元〔CSCD §641〕 | 彼篇引同書之 ''Nāmapaccayā chaṭṭhāyatana''nti，二引之號同為 vibha. 322 |
〔CSCD §642〕 nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti | 發趣二十四緣之單元〔CSCD §601〕以下 | 彼篇立依止・前生・根・不相應・有・不離諸緣之相，本篇逐一取之為數 |
〔CSCD §643〕 paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi | 行緣識廣說之單元〔CSCD §621〕 | 彼篇立結生・有分・死三作用，本篇以之配三地異熟受 |
〔CSCD §644〕 pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya 之所待 | 渴愛緣取廣說之單元〔CSCD §645〕 | 彼篇逐字回引本篇之一百八愛而以其堅固為欲取 |
〔CSCD §644〕 Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati | 有輪之單元〔CSCD §660〕 | 彼篇以一性與異性二理趣立常見斷見之捨與取，與本篇之二見相貫 |
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
Working base This unit’s working base is the CSCD (for internal use, not for publication). Every Pāli form in this layer is taken verbatim from this unit’s source-column working base and uses a single locator form: 〔CSCD §NN〕, verifiable word for word against that column. Since this chapter has no in-house Pāli checked against the pages, no page range is recorded.
Section titles The working-base column carries three ### subsections: ### Saḷāyatanapaccayāphassapadavitthārakathā, ### Phassapaccayāvedanāpadavitthārakathā, and ### Vedanāpaccayātaṇhāpadavitthārakathā—this unit encompasses three topics, more than any of the chapter’s other ten units. The reader-facing title takes the first, while the Chinese title encompasses all three, so the two titles differ in scope. The reason the unit boundary joins the three is that each topic is shorter than four thousand bytes (3,481 / 1,637 / 2,508), and even together they do not reach one quarter of the chapter’s longest unit. This records the fact without adjudicating it.
Segment range The working-base column runs from 〔CSCD §642〕 through 〔CSCD §644〕 and contains three segment numbers, continuous and without gaps—each of the three topics occupies one segment, in exact one-to-one correspondence. The span of this unit in the working-base column is 7,626 bytes.
Spans of the three topics ### Saḷāyatanapaccayāphassapadavitthārakathā occupies 3,481 bytes, ### Phassapaccayāvedanāpadavitthārakathā 1,637 bytes, and ### Vedanāpaccayātaṇhāpadavitthārakathā 2,508 bytes (measured in this column, with the beginning of the next ### line as the boundary).
The same skeleton in all three topics Each has the form “establish the number in verse, explain each item in prose, then conclude with the number of ways it serves as a condition”: (1) the contact topic establishes six contacts and thirty-two contacts with Saḷeva phassā saṅkhepā, cakkhusamphassaādayo; and concludes the counts of their conditions with Chadhā pañca tato ekaṃ, navadhā bāhirāni cha;; (2) the feeling topic establishes six feelings and eighty-nine feelings with Dvārato vedanā vuttā, cakkhusamphassajādikā; and concludes the counts of their conditions with Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo;; (3) the craving topic establishes six cravings and 108 cravings with Rūpataṇhādibhedena, cha taṇhā idha dīpitā; and concludes the counts of their conditions with Yasmā cettha adhippetā, vipākasukhavedanā;. Each topic ends with one indented sentence, respectively: Ayaṃ ''saḷāyatanapaccayā phasso''ti padasmiṃ vitthārakathā., Ayaṃ ''phassapaccayā vedanā''ti padasmiṃ vitthārakathā., and Ayaṃ ''vedanāpaccayā taṇhā''ti padasmiṃ vitthārakathā.—one unit with three closing sentences is unique in this chapter, and attests that it encompasses three topics.
Succession of the three sets of numbers The thirty-two contacts verbatim inherit the thirty-two resultant consciousnesses in the unit detailing consciousness with formations as condition (Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.); the eighty-nine feelings correspond to the eighty-nine minds; the 108 cravings unfold from six cravings into eighteen, thirty-six internal and external, and 108 across the three times. The numbers in all three topics are established on two levels, “in brief” and “in detail,” in a consistent pattern.
Connections before and after This follows the unit detailing the six bases with name-and-form as condition: the syntax of this unit’s opening words, Saḷāyatanapaccayā phassapade, is verbatim the same as that unit’s. It is followed by the unit detailing clinging with craving as condition: this unit’s final topic has established 108 cravings, and the next begins Taṇhāpaccayā upādānapade—the connection between the two units is simply the sequence of the twelve links.
Movement The chapter Overview assigns this unit to §B, “The Twelve Links.” The chapter-and-section locator assigned there appears verbatim in that table; this section neither repeats nor excerpts it—the segment-number and chapter-section systems have no known mapping, so no estimate or conversion is made.
II. Terms and Renderings
This section records only usage and location within this unit; the normative glossary governs established renderings, and terms already established in earlier chapters or earlier units of this chapter are not re-explained. Those relevant here are saḷāyatana (six bases), phassa (contact), vedanā (feeling), taṇhā (craving), viññāṇa (consciousness), vipāka (result), bhavaṅga (life-continuum), paṭisandhi (rebirth-linking), sassatadiṭṭhi and ucchedadiṭṭhi (views of eternalism and annihilation), ārammaṇa (object), and the names of the twenty-four conditions. Only terms newly appearing in this unit are listed below.
With the Six Bases as Condition, Contact 〔CSCD §642〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cakkhusamphassa and the other five | the six contacts, beginning with eye-contact | Number in brief: ime cakkhusamphassādayo cha eva phassā bhavanti | 〔CSCD §642〕 |
| bāttiṃsa | thirty-two | Number in detail; the treatise itself identifies them as saṅkhārapaccayā vuttaviññāṇamiva (like the consciousnesses stated under “with formations as condition”) | 〔CSCD §642〕 |
| upādiṇṇakapavattikathā | account of appropriated occurrence | Position advanced by the first group: condition and conditionally arisen are both limited to each being’s own continuum | 〔CSCD §642〕 |
| ajjhattaṃ cakkhādiṃ | the internal eye, and so forth | The six bases accepted by the first group | 〔CSCD §642〕 |
| bhinnasantāna | a different continuum | Position advanced by the second group: the condition may belong to a different continuum, and so external bases are included | 〔CSCD §642〕 |
| ekasese kate | when a single remainder has been made | The shared method of inclusion used by both groups: the sixth base and the six bases are gathered under one expression | 〔CSCD §642〕 |
| anekehi eko | one from many | The treatise’s reply: not one contact from all bases, nor all contacts from one base, but one contact from many bases | 〔CSCD §642〕 |
| ekavacananiddesa | singular designation | The treatise’s own explanation of why “contact” in “with the six bases as condition, contact” is singular | 〔CSCD §642〕 |
| tādī | Such a One | The treatise’s designation for the Blessed One’s words: ekavacananiddesenīdha tādinā | 〔CSCD §642〕 |
With Contact as Condition, Feeling 〔CSCD §643〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dvārato saḷeva vedanā | only six feelings according to the doors | Number in brief: the six beginning with feeling born of eye-contact | 〔CSCD §643〕 |
| ekūnanavuti | eighty-nine | Number in detail: pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā | 〔CSCD §643〕 |
| vipākacittayuttā | those associated with resultant mind | The limit placed on the feelings intended here: thirty-two | 〔CSCD §643〕 |
| cakkhupasādādivatthukā pañca vedanā | the five feelings based on eye sensitivity and so forth | The five for which contact serves as an eightfold condition at the five doors | 〔CSCD §643〕 |
| sampaṭicchanasantīraṇatadārammaṇa | receiving, investigating, and registration | Three phases occurring at one door; contact serves as the single condition of decisive support for their feelings | 〔CSCD §643〕 |
| manodvārāvajjanasampayutto manosamphasso | mind-contact associated with mind-door adverting | Condition for registration-feeling at the mind door | 〔CSCD §643〕 |
With Feeling as Condition, Craving 〔CSCD §644〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| the six beginning with rūpataṇhā | the six cravings beginning with craving for form | Number in brief; the treatise itself says that each is named after its object, as a son is named after his father | 〔CSCD §644〕 |
| kāmataṇhā, bhavataṇhā, vibhavataṇhā | craving for sensuality, craving for becoming, and craving for non-becoming | A single craving divided into three according to its mode of occurrence | 〔CSCD §644〕 |
| aṭṭhārasa taṇhā | eighteen cravings | Each of the six is threefold | 〔CSCD §644〕 |
| chattiṃsa | thirty-six | Eighteen internal and eighteen external | 〔CSCD §644〕 |
| aṭṭhasataṃ taṇhā | 108 cravings | Thirty-six applied to the three times: Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti | 〔CSCD §644〕 |
| sassatadiṭṭhisahagato rāgo | greed accompanied by the view of eternalism | Definition of craving for becoming | 〔CSCD §644〕 |
| ucchedadiṭṭhisahagato rāgo | greed accompanied by the view of annihilation | Definition of craving for non-becoming | 〔CSCD §644〕 |
| vipākasukhavedanā | pleasant resultant feeling | The feeling intended here as the condition for craving; the treatise itself describes it as Ekāva ekadhāvesā (“this alone, and in one way alone”) | 〔CSCD §644〕 |
| anusaya | underlying tendency | Key expression in the treatise’s final stanza: Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā; together with Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti. | 〔CSCD §644〕 |
| brāhmaṇassa vusīmato | for the brahmin who has fulfilled the holy life | Conclusion of the final stanza: one whose taints are destroyed has feeling but no craving | 〔CSCD §644〕 |
Three existing editorial readings to be considered together (1) The existing construal’s §B gives these links as “six entrances (saḷāyatana), contact (phassa), feeling (vedanā), and love (taṇhā)”; the normative glossary fixes taṇhā as “craving” and expressly rules out bare “love,” while the existing construal uses “love” and the unit title and working-base section title likewise use “love” (Vedanāpaccayātaṇhāpadavitthārakathā). One Pāli form thus has two renderings; this section records the fact without adjudicating it. The two readings “six entrances” and “six bases” for saḷāyatana belong to the same class (see Section II of the unit detailing the six bases with name-and-form as condition). (2) The existing construal’s §D identifies the defilement round as “ignorance, craving, and clinging,” continuous with this working-base unit’s thirty-six and 108 cravings; but the number “108” does not appear in the existing construal, and its itemized calculation (six → eighteen → thirty-six → 108) occurs only in the working-base column. This records the fact. (3) None of the seven sections of the existing construal reaches this unit’s reply that many bases give rise to one contact, the counts of thirty-two contacts and eighty-nine feelings, or the final stanza in which one whose taints are destroyed has feeling but no craving. This section records the fact without supplying what is absent.
III. Variant Readings
Material available This unit has no in-house Pāli checked against the pages, so there is no collation passage to record; the only surface available for checking is the working-base column itself. The record is descriptive, not adjudicative.
Measured comprehensive scan A verbatim scan of the entire working-base column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the alternative-account markers Porāṇā and porāṇā. Square-bracket annotations take only two forms: three [§NN] segment numbers and six edition-page annotations, all of the latter within comments. There are three parenthetical expressions, each a source reference, and no non-source parenthesis. The quote delimiter '' occurs 18 times, an even count, and every occurrence forms a pair. Absence is recorded as absence: the working-base column itself records no variant reading.
One parenthetical source reference inserted within a citation in this column At 〔CSCD §642〕, te ''chaṭṭhāyatanapaccayā phasso''ti (vibha. 322) pāḷianusārato—the parenthetical source reference is inserted between the citation and the expression to which it is attached. The same form also occurs in the unit detailing the six bases with name-and-form as condition (the same number, (vibha. 322)) and in the unit detailing name-and-form with consciousness as condition. The extract in this apparatus always ends before the parenthesis, while the parenthesis is placed in the “Source Identified in the Text” column (see Section IV); this records the form without altering it.
One same-number citation spanning two topics in this column The single number (vibha. 322) occurs three times in this chapter (once in this unit at 〔CSCD §642〕, once in the unit detailing the six bases with name-and-form as condition, while this unit’s feeling-topic citation (vibha. 231) is its neighboring number)—nearby numbers from the same Vibhaṅga are attached to statements concerning three links. This records the fact without establishing the reference.
Scope of this column Everything listed above is a fact of the working-base column’s wording; this column has not been collated against the scanned PTS pages. Zero matches in this column apply only to the working-base surface and imply nothing about other editions.
IV. The Commentator’s Citations
Each place where the commentator cites another text is tied to a segment-number anchor; a source is recorded only when identified by the text itself, without independent identification. Parenthetical forms in the “Source Identified in the Text” column are copied verbatim, and their titles are not translated.
| Location | Citation Form [verbatim] | Point Cited | Source Identified in the Text |
|---|---|---|---|
| 〔CSCD §642〕 | te ''chaṭṭhāyatanapaccayā phasso''ti (the source parenthesis following it is inserted between the citation and pāḷianusārato; this extract ends before that parenthesis) | Canonical text relied on by the first group—the sixth base is the condition for contact in immaterial existence | (vibha. 322) |
| 〔CSCD §643〕 | ''cakkhusamphassajā vedanā. Sota… ghāna… jivhā… kāya… manosamphassajā vedanā''ti | Vibhaṅga text distinguishing six feelings according to the doors | (vibha. 231) |
| 〔CSCD §644〕 | ''rūpataṇhā. Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā''ti | Vibhaṅga text distinguishing six cravings according to their objects | (vibha. 232) |
All three citations from one source All three citations come from the Vibhaṅga, and their numbers are adjacent (322, 231, 232)—every citation in this unit belongs to one work, making its source the most uniform among the chapter’s eleven units (although the citations in the unit on the twenty-four conditions of the Paṭṭhāna also come almost entirely from one work, that unit additionally mixes in one citation each from the Vinaya and the Dhammasaṅgaṇī).
Number of citation formulas [measured in this column] Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Porāṇā, and kira all have zero matches; the three citations are introduced directly by pāḷianusārato, vibhaṅge ''cakkhusamphassajā vedanā (whose framing words evaṃ dvārato saḷeva vedanā vuttā follow the citation), and vibhaṅge cha taṇhā dīpitā. Parenthetical sources identified by the text number three occurrences in three forms. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This section records only where the similes occur and what they illustrate, without literary evaluation.
A. Similes Measured comparative expressions in this unit: the word-bounded form viya occurs twice, forms of sadisa have zero matches, and the word-bounded form iva has zero matches (the compounded comparative form Viññāṇamiva is counted separately). Both similes occur in the craving topic; the contact and feeling topics contain no similes.
| Location | Simile | Point Illustrated |
|---|---|---|
| 〔CSCD §644〕 | seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya | As a son is called “merchant’s son” or “brahmin’s son” by reference to his father, craving is called craving for form and so forth according to its object |
| 〔CSCD §644〕 | puttaṃ assādetvā putte mamattena dhātiyā viya | As a nurse relishes a child and develops possessiveness toward the child, beings relish feeling and develop possessiveness toward feeling |
| 〔CSCD §642〕 | Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. | Thirty-two, like consciousness—the detailed number of contacts; a compounded comparative form, not a word-bounded occurrence of viya |
B. Verifiable rhetorical observations (1) This unit’s skeleton consists of parallel verse and explanation in three topics (see Section I); the three topics contain twenty-seven verse lines (measured as indented lines), the second-highest number among the chapter’s eleven units (the highest is the unit detailing consciousness with formations as condition, with twenty-nine lines). (2) The challenge formula Etthāha – occurs once (the challenge in 〔CSCD §642〕 that “one contact does not arise from all bases”). (3) Kasmā? has zero matches, and ? has zero matches in the whole unit—this is the only one of the chapter’s eleven units with no question mark at all; its sole challenge takes the form so kasmāti without a question mark, a fact recorded without alteration. (4) The ellipsis form …pe… has zero matches—three of the chapter’s eleven units have zero matches (this unit, the unit detailing formations with ignorance as condition, and the unit detailing the six bases with name-and-form as condition). (5) Inflected forms meaning “is to be understood” occur only twice in the entire unit—the sparsest use in the chapter (the densest is the unit detailing the six bases with name-and-form as condition, with nine occurrences). (6) The final four stanzas of the craving topic are composed line by line as paired causes and results with yasmā / tasmā (Yasmā cettha adhippetā, Yasmā vā, Taṇhāya paccayā tasmā, and Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā), unlike the straightforward numerical enumeration in the first two topics—the two modes appear together within one unit, a fact recorded without interpretation.
All numerical observations above were measured only within this unit, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries a segment-number anchor and is based only on terminology verifiable in this unit—the segment-number and chapter-section systems have no known mapping here, so these references carry no chapter-section locator and no conversion is estimated. No independent identification is made.
| Passage in This Unit | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §642〕 Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. | Unit detailing consciousness with formations as condition, 〔CSCD §620〕 | That unit establishes thirty-two mundane resultant consciousnesses; this unit verbatim takes them as the standard for the detailed number of contacts |
〔CSCD §642〕 te ''chaṭṭhāyatanapaccayā phasso''ti | Unit detailing the six bases with name-and-form as condition, 〔CSCD §641〕 | That unit cites ''Nāmapaccayā chaṭṭhāyatana''nti from the same work; the two citations have the same number, vibha. 322 |
〔CSCD §642〕 nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti | Unit on the twenty-four conditions of the Paṭṭhāna, 〔CSCD §601〕 onward | That unit establishes the characteristics of dependence, prenascence, faculty, dissociation, presence, and non-disappearance conditions; this unit takes them up one by one for its count |
〔CSCD §643〕 paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi | Unit detailing consciousness with formations as condition, 〔CSCD §621〕 | That unit establishes the three functions of rebirth-linking, life-continuum, and death; this unit applies them to resultant feelings of the three planes |
What 〔CSCD §644〕 pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya presupposes | Unit detailing clinging with craving as condition, 〔CSCD §645〕 | That unit refers back verbatim to this unit’s 108 cravings and treats their intensification as sensuality-clinging |
〔CSCD §644〕 Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati | Unit on the round of becoming, 〔CSCD §660〕 | That unit uses the two modes of identity and difference to establish abandoning and adopting the views of eternalism and annihilation, continuous with the two views in this unit |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the history of the commentarial tradition.