清淨道論 渴愛緣取廣說Visuddhimagga · Detailed Account of “With Craving as Condition, Clinging”
渴愛堅固了就是取。賊之喻講到手上：伸手是渴愛，抓住是取——「我要」和「這是我的」之間有一步，那一步叫堅固。四取：欲取、見取、戒禁取、我語取。只有欲取是渴愛之堅固；其餘三取略說唯是見——抓住東西是一種抓，抓住看法是另一種，後者更難鬆手，因為它看起來不像抓。
三種見取各有一個誤讀處：見取不是「有見解」，是十事邪見——否定業果；戒禁取不是「持戒」，是以為戒禁本身能清淨；我語取不是「說我」，是二十種有身見。合起來是錯的路的全部形狀：不信因果、以儀式為清淨、以五蘊為我。
三種次第是一幅很準的圖：生起時我語取最先——先有「我」，才有常斷之見、為我清淨的戒禁、為我而要的欲；斷時欲取最後——見的錯入流一斷即斷，要東西的習氣要到阿羅漢；說時欲取最先——因為最顯眼。經文的順序是說的順序，倒過來讀才是它們長出來的順序。渴愛對抓東西只從外面幫，對抓看法是從裡面幫——渴愛就在邪見裡面；錯的見解那麼難改，因為它不是冷的推理，是有貪在裡面的。
When craving hardens, it becomes clinging. The thief simile puts it directly in the hand: reaching out is craving; grasping is clinging. There is a step between “I want” and “this is mine,” and that step is hardening. The four kinds are clinging to sensuality, clinging to views, clinging to virtues and practices, and clinging to a doctrine of self. Only clinging to sensuality is the hardening of craving; the other three are, in brief, only views. Grasping a thing is one kind of grasping; grasping a view is another, and the latter is harder to release because it does not look like grasping.
Each of the three view-clingings has a common misreading. Clinging to views does not mean “having a view” but wrong view concerning ten matters—denial of kamma and its results. Clinging to virtues and practices does not mean keeping virtue but believing that a practice itself purifies. Clinging to a doctrine of self does not mean speaking of self but the twenty forms of identity view. Together they give every shape of a wrong path: disbelieving causality, taking ritual as purification, and taking the five aggregates as self.
The three orders form a precise picture. In arising, clinging to a doctrine of self comes first—first “I,” then eternalist or annihilationist views, observances to purify that self, and sensuality wanted for that self. In abandoning, clinging to sensuality comes last—wrong view is cut off at stream-entry, while the habit of wanting things persists until arahantship. In teaching, clinging to sensuality comes first because it is most visible. The scriptural order is the order of teaching; reverse it to see the order in which these clingings grow. Craving helps grasping things only from outside, as a strong cause; it helps grasping views from within—craving is inside the wrong view. A wrong view is hard to change because it is not cold reasoning; greed is inside it.
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 四取之義分 〔CSCD §645〕
渴愛緣取句之廣說
在「渴愛緣取」這一句之中——
取有四種；應當依義之分別、
依法之略與廣、以及依次第而解說它們。
這是它的解說：欲取、見取、戒禁取、我語取——先在這裡，這就是四取。它們的義之分別是這樣：執取那稱為事物的欲，所以是欲取；又，它既是欲也是取，所以也是欲取。「取」就是堅執。因為這裡的「近」一語¹，如在「大惱」「極近」等等之中一樣，是堅之義。同樣，那見既是見也是取，所以是見取；或者說：執取見，所以是見取——因為在「我與世間是常」等等之中，後見執取前見。同樣，執取戒禁，所以是戒禁取；又，那戒禁既是戒禁也是取，所以也是戒禁取——因為牛戒、牛禁等等，由於以「這樣就清淨」而執著，其自身就是取。同樣，由它而說，所以是「語」；由它而執取，所以是「取」。說什麼、執取什麼呢？——我。我之語取，就是我語取；或者說：唯以我語為我而由它執取，所以是我語取。先這樣，這就是它們的義之分別。
§2 四取之法——略與廣 〔CSCD §645〕
而在法之略與廣之中：先說欲取，由於有「其中什麼是欲取？凡於諸欲之欲欲、欲貪、欲喜、欲渴愛、欲愛著、欲熱惱、欲迷昏、欲耽著，這就叫作欲取」這樣傳來，所以略說就說它是渴愛之堅固²。所謂「渴愛之堅固」，就是由前渴愛為親依止緣而堅固地生起的後渴愛。而有人說：「渴愛是求未得之境，如暗中之賊之伸手；取是執已得之境，如那同一〔賊〕之取物。並且這二法是少欲與知足之所對治，同樣也是求與護之苦之根。」而其餘三取，略說就唯是見。
而廣說：前面於色等之中所說的、有一百八種之別³的渴愛之堅固性，就是欲取。十事之邪見⁴就是見取。如所說的：「其中什麼是見取？『沒有布施，沒有供養……乃至（廣說如前）……自證而宣說』——凡如是之見……乃至（廣說如前）……顛倒之執，這就叫作見取。」而以「由戒禁而清淨」而取著，就是戒禁取。如所說的：「其中什麼是戒禁取？『由戒而清淨，由禁而清淨，由戒禁而清淨』——凡如是之見……乃至（廣說如前）……顛倒之執，這就叫作戒禁取。」二十事之有身見⁵就是我語取。如所說的：「其中什麼是我語取？這裡，無聞凡夫……乃至（廣說如前）……於善士之法未受調教，見色為我……乃至（廣說如前）……顛倒之執，這就叫作我語取。」這就是這裡的法之略與廣。
§3 四取之三種次第——生起・斷・說 〔CSCD §645〕
而「依次第」——這裡的次第有三種：生起之次第、斷之次第、說之次第。其中，於無始之輪迴，由於沒有「這是它最初的生起」〔可說〕，所以諸煩惱之生起次第不以究竟義⁶而說。而以方便義說：在一有之中，多分是以我執為先而有常見與斷見之執著；此後，於執「這我是常」者，為了我之清淨而有戒禁取；於執「〔我〕斷絕」而不顧後世者，則有欲取——這樣，最先是我語取，其次是見取、戒禁取、欲取。這就是它們在一有之中的生起之次第。
而這裡，見取等〔三〕由於是入流道所斷，所以先斷；欲取由於是阿羅漢道所斷，所以在後。這就是它們的斷之次第。
而在這些之中，欲取由於境大、由於顯著，所以先說。因為它與八心相應，所以境大；其餘的與四心相應，所以境小。並且，由於眾人多分樂著於阿賴耶⁷，所以欲取顯著，其餘的則不然。或者說：由欲取，為了得諸欲，就多有吉祥之騷動等等，而那是他的見，所以隨後就是見取；那〔見取〕分開時，就依戒禁取與我語取而有二種。在那二者之中，戒禁取由於見了牛之所作或狗之所作⁸也就可知，所以是麤的，因此先說；我語取由於微細，所以在最後。這就是它們的說之次第。
§4 渴愛為四取之緣之幾種 〔CSCD §645〕
而這裡，渴愛為前一〔取〕之緣唯有一種；
為其餘三〔取〕，它則以七種或八種為緣。
而在這樣所說的四取之中，對前一的欲取，欲渴愛依親依止唯以一種為緣，因為〔欲取〕生於渴愛所歡喜的諸境。而對其餘三〔取〕，則依俱生、相互、依止、相應、有、不離、因⁹，以七種為緣；或者連同親依止，以八種為緣。而當它依親依止為緣時，那時就唯是非俱生的。
這就是「渴愛緣取」這一句之中的廣說。
註
¹ 「近」一語（upasaddo）：論自釋「取」（upādāna）一語之中此語取堅之義，如「大惱」「極近」等語之所用。
² 渴愛之堅固（taṇhādaḷhatta）：欲取之略義——由前渴愛為親依止緣而堅固地生起的後渴愛。
³ 一百八種之別的渴愛，其算之逐項（六→十八→三十六→一百八）見本品〈六處緣觸・觸緣受・受緣渴愛三句廣說〉一篇。
⁴ 十事之邪見（dasavatthukā micchādiṭṭhi）：見取之廣義；其十事即所引之文「沒有布施，沒有供養……自證而宣說」之列。
⁵ 二十事之有身見（vīsativatthukā sakkāyadiṭṭhi）：我語取之廣義；所引之文以「見色為我」等等出之。
⁶ 究竟義・方便義（nippariyāyena・pariyāyena）：論之限——煩惱之生起次第唯以方便義說，不以究竟義說。
⁷ 阿賴耶（ālayarāmatā）：此處唯取論之「樂著」之義，指眾人之所樂著；與漢傳唯識之「阿賴耶識」同形而異指。
⁸ 牛之所作・狗之所作（gokiriya・kukkurakiriya）：戒禁取之麤而先說之由。
⁹ 本篇所列諸緣之名（親依止、俱生、相互、依止、相應、有、不離、因）之逐一釋，見本品〈發趣二十四緣〉一篇。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Analysis of the Meaning of the Four Kinds of Clinging 〔CSCD §645〕
Detailed Account of the Clause “With Craving as Condition, Clinging”
In the clause “with craving as condition, clinging”—
Clinging is fourfold; it should be explained by analysis of meaning,
by dhamma in brief and in detail, and by order.
This is the explanation: clinging to sensuality, clinging to views, clinging to virtues and practices, and clinging to a doctrine of self—first, these are the four kinds of clinging. Their meanings are analyzed as follows. It takes up sensuality, which is called an object, and is therefore clinging to sensuality; or it is both sensuality and clinging, and is therefore clinging to sensuality. “Clinging” means firmly grasping. Here the prefix meaning “near”¹ carries the sense of firmness, as in “great anguish,” “very near,” and the like. Likewise, the view is both a view and clinging, and is therefore clinging to views. Or it takes up a view and is therefore clinging to views, for in such statements as “the self and the world are eternal,” a later view takes up an earlier view. Likewise, it takes up virtues and practices and is therefore clinging to virtues and practices. Or those virtues and practices are themselves both virtues and practices and clinging, and are therefore clinging to virtues and practices, for such practices as cow virtue and cow observance are themselves clinging when held to with the thought, “Purification comes in this way.” Likewise, because something is spoken through it, it is “doctrine,” and because something is taken up through it, it is “clinging.” What is spoken and taken up?—self. Clinging to a doctrine of self is “self-doctrine clinging.” Or it takes up as self merely the doctrine of self, and is therefore clinging to a doctrine of self. This, first, is the analysis of their meanings.
§2 The Dhammas of the Four Kinds of Clinging—In Brief and in Detail 〔CSCD §645〕
As to dhamma in brief and in detail: first, clinging to sensuality is stated in brief as the hardening of craving², because it has come down thus: “What here is clinging to sensuality? Whatever desire for sensuality, lust for sensuality, delight in sensuality, craving for sensuality, affection for sensuality, fever for sensuality, infatuation with sensuality, and engrossment in sensuality—this is called clinging to sensuality.” “Hardening of craving” means the later craving that arises firmly with the earlier craving as decisive-support condition. Some say: “Craving seeks an object not yet obtained, like a thief stretching out a hand in the dark; clinging takes hold of an object already obtained, like that same thief seizing the goods. These two dhammas are opposed by fewness of wishes and contentment, and they are likewise roots of the dukkha of seeking and guarding.” The remaining three kinds of clinging are, in brief, only views.
In detail, clinging to sensuality is the hardening of the craving divided into one hundred eight kinds stated above for visible form and the rest³. The wrong view concerning ten matters⁴ is clinging to views. As it is said: “What here is clinging to views? ‘There is no giving, no sacrifice … up to (expanded as above) … having directly known, they proclaim’—whatever view of this kind … up to (expanded as above) … distorted grasp, this is called clinging to views.” Taking up the idea “purification comes through virtues and practices” is clinging to virtues and practices. As it is said: “What here is clinging to virtues and practices? ‘Purification through virtue, purification through observance, purification through virtues and practices’—whatever view of this kind … up to (expanded as above) … distorted grasp, this is called clinging to virtues and practices.” The identity view concerning twenty matters⁵ is clinging to a doctrine of self. As it is said: “What here is clinging to a doctrine of self? Here, an uninstructed ordinary person … up to (expanded as above) … untrained in the teaching of good persons, regards form as self … up to (expanded as above) … distorted grasp, this is called clinging to a doctrine of self.” This is the dhamma in brief and in detail.
§3 Three Orders of the Four Kinds of Clinging—Arising, Abandoning, and Teaching 〔CSCD §645〕
As to “by order,” the order here is threefold: order of arising, order of abandoning, and order of teaching. Of these, because in beginningless saṃsāra there is no [point of which it can be said], “This is its first arising,” the order in which the defilements arise is not stated in the definitive sense⁶. In a qualified sense, within a single becoming, attachment to eternalist and annihilationist views usually begins with grasping at self. Thereafter, for a person who holds “this self is eternal,” there is clinging to virtues and practices for the purification of the self; for a person who holds “[the self] is annihilated” and disregards the world beyond, there is clinging to sensuality. Thus first comes clinging to a doctrine of self, then clinging to views, clinging to virtues and practices, and clinging to sensuality. This is their order of arising within a single becoming.
Here, clinging to views and the other [two] are abandoned first because they are to be abandoned by the stream-entry path; clinging to sensuality comes later because it is to be abandoned by the arahant path. This is their order of abandoning.
Among these, clinging to sensuality is taught first because its range is broad and because it is evident. It has a broad range because it is associated with eight minds, while the remaining kinds are associated with four and therefore have a narrower range. Moreover, because people for the most part delight in ālaya⁷, clinging to sensuality is evident, while the others are not. Or, because clinging to sensuality leads to many agitations over auspicious signs and the like in order to obtain sensual pleasures, and those are that person’s views, clinging to views comes next. When that [clinging to views] is divided, it is twofold as clinging to virtues and practices and clinging to a doctrine of self. Of these two, clinging to virtues and practices can be known even by seeing the actions of a cow or the actions of a dog⁸; because it is gross, it is taught first. Clinging to a doctrine of self is subtle and therefore comes last. This is their order of teaching.
§4 In How Many Ways Craving Conditions the Four Kinds of Clinging 〔CSCD §645〕
Here craving conditions the first [kind of clinging] in only one way;
for the remaining three it conditions in seven or eight ways.
Among the four kinds of clinging stated in this way, craving for sensuality conditions the first, clinging to sensuality, in only one way, by decisive support, because [clinging to sensuality] arises in objects in which craving delights. It conditions the remaining three in seven ways: by conascence, mutuality, support, association, presence, nondeparture, and root⁹; or in eight ways with decisive support included. When it conditions through decisive support, it is only non-conascent.
This is the detailed account of the clause “with craving as condition, clinging.”
Notes
¹ Prefix meaning “near” (upasaddo): the Commentator explains that in the term upādāna, this prefix carries the sense of firmness, as in expressions for “great anguish” and “very near.”
² Hardening of craving (taṇhādaḷhatta): the brief meaning of clinging to sensuality—the later craving that arises firmly with the earlier craving as decisive-support condition.
³ For the individual steps in the calculation of craving divided into one hundred eight kinds—six to eighteen to thirty-six to one hundred eight—see this chapter’s unit containing the detailed accounts of the six bases conditioning contact, contact conditioning feeling, and feeling conditioning craving.
⁴ Wrong view concerning ten matters (dasavatthukā micchādiṭṭhi): the detailed meaning of clinging to views; its ten matters are the list in the quoted passage from “there is no giving, no sacrifice” through “having directly known, they proclaim.”
⁵ Identity view concerning twenty matters (vīsativatthukā sakkāyadiṭṭhi): the detailed meaning of clinging to a doctrine of self; the quotation presents it through such statements as “regards form as self.”
⁶ Definitive and qualified senses (nippariyāyena・pariyāyena): the Commentator’s qualification—the order in which defilements arise is stated only in a qualified sense, not in a definitive sense.
⁷ Ālaya (ālayarāmatā): here it carries only the Commentator’s sense of “delighting,” referring to what people delight in; it has the same form but a different referent from “storehouse consciousness” in Chinese Yogācāra.
⁸ Actions of a cow and actions of a dog (gokiriya・kukkurakiriya): the reason clinging to virtues and practices is gross and is therefore taught first.
⁹ For individual explanations of the conditions listed in this unit—decisive support, conascence, mutuality, support, association, presence, nondeparture, and root—see this chapter’s unit on the twenty-four conditions of the Paṭṭhāna.
渴愛是伸手，取是抓住——而四取裡有三個是「見」
大局 — 要，變成抓
上一句停在「受→渴愛」那個接點；這一句往下：渴愛堅固了就是取。論主分四取的義（白話 §1）、法之略與廣（白話 §2）、三種次第（白話 §3）、渴愛為取之緣的幾種（白話 §4）。這一單元有一句最該記：四取之中，只有欲取是渴愛之堅固；其餘三取——見取、戒禁取、我語取——略說就唯是見。 抓住的方式有兩種：抓住東西（欲），與抓住看法（見）——後者更難鬆手，因為它看起來不像抓。〔所見〕
§01 四取之義分 → 白話 §1
四取：欲取、見取、戒禁取、我語取（白話 §1）。義分：執取稱為事物的欲——欲取（既是欲也是取）；「取」＝堅執（「近」一語取堅之義，如「大惱」「極近」）；見既是見也是取——見取（後見執取前見，如「我與世間是常」）；執取戒禁——戒禁取（牛戒牛禁以「這樣就清淨」而執著，其自身就是取）；由它而說、由它而執取——我語取（說我、執取我；或唯以我語為我而執取）。〔讀法〕「取」字的定義是「堅執」——渴愛已經在要，取是要到攥緊。而四取的名字結構相同：某某＋取——某某既是那個東西、也是那個抓。被抓的東西和抓本身，在這裡是同一個字。
§02 四取之法——略與廣 → 白話 §2
欲取略說＝渴愛之堅固——由前渴愛為親依止緣而堅固生起的後渴愛（「欲欲、欲貪、欲喜、欲渴愛、欲愛著、欲熱惱、欲迷昏、欲耽著」）；有人說：渴愛是求未得之境如暗中之賊伸手，取是執已得之境如同一賊之取物，二法是少欲與知足之所對治、求與護之苦之根；餘三取略說唯是見（白話 §2）。廣說：一百八渴愛之堅固性＝欲取；十事之邪見（「沒有布施，沒有供養……自證而宣說」）＝見取；以「由戒禁而清淨」而取著（「由戒而清淨，由禁而清淨，由戒禁而清淨」）＝戒禁取；二十事之有身見（「見色為我……」）＝我語取。〔讀法〕賊之喻把渴愛與取的差別講到手上：伸手是渴愛，抓住是取。 而三種見取各有一個誤讀處：見取不是「有見解」，是十事邪見（否定業果）；戒禁取不是「持戒」，是以為戒禁本身能清淨；我語取不是「說我」，是二十種有身見。三者合起來就是「錯的路」的全部形狀：不信因果、以儀式為清淨、以五蘊為我。〔所見〕
§03 四取之三種次第——生起・斷・說 → 白話 §3
生起次第：無始輪迴中無「最初生起」可說，故不以究竟義說；方便義：一有之中多以我執為先而有常見斷見之執著——執「我是常」者為我之清淨而有戒禁取，執「我斷絕」不顧後世者有欲取——先我語取，次見取、戒禁取、欲取（白話 §3）。斷次第：見取等三為入流道所斷故先斷；欲取為阿羅漢道所斷故在後。說次第：欲取境大（與八心相應；餘與四心）、顯著（眾人多樂著於阿賴耶——所樂著之處）故先說；或：由欲取為得諸欲而多吉祥之騷動即其見，故次見取；見取分為戒禁取（見牛之所作狗之所作可知，麤故先）與我語取（微細故最後）。〔讀法〕三種次第合起來是一幅很準的圖：生起時，我語取最先（先有「我」，才有常斷之見，才有為我清淨的戒禁、才有為我而要的欲）；斷時，欲取最後（見的錯入流一斷即斷，要東西的習氣要到阿羅漢）；說時，欲取最先（因為最顯眼）。所以經文的順序（欲・見・戒禁・我語）是「說」的順序，倒過來讀（我語・見／戒禁・欲）才是它們長出來的順序。〔所見〕
§04 渴愛為四取之緣之幾種 → 白話 §4
對欲取，欲渴愛依親依止唯以一種為緣——欲取生於渴愛所歡喜之境；對餘三取以俱生・相互・依止・相應・有・不離・因七種為緣，或連同親依止八種——依親依止為緣時唯是非俱生的（白話 §4）。此「渴愛緣取」一句之廣說。〔讀法〕數字後面又是那個結構：渴愛對「抓東西」（欲取）只從外面幫（強因）；對「抓看法」（三見取）是從裡面幫（俱生、相應、當因）——渴愛就在邪見裡面。這是為什麼錯的見解那麼難改：它不是冷的推理，是有貪在裡面的。
給一般讀者
帶走兩件事。其一，伸手是渴愛，抓住是取——「我要」和「這是我的」之間有一步，那一步叫堅固；看見自己從要變成抓，就是看見取。其二，四取裡三個是見：不信因果、以為某種儀式或戒條本身能清淨、以為五蘊裡有個我。它們不像抓，因為它們看起來像「我的看法」——但論主說渴愛就在裡面。生起時「我」最先，斷時「要」最後——所以先破的是「我」的見，最後鬆的是要東西的習氣；別倒過來急。
想讀本單元全文：白話 §1–§4 即四取之義分、法之略廣、三種次第與渴愛為緣之幾種的全段逐段全譯。
Craving Is Reaching Out; Clinging Is Grasping—and Three of the Four Kinds of Clinging Are “Views”
The Big Picture — Wanting Becomes Grasping
The preceding clause stopped at the “feeling → craving” joint. This clause continues: when craving hardens, it becomes clinging. The Commentator analyzes the meaning of the four kinds of clinging (vernacular §1), their dhammas in brief and in detail (vernacular §2), three orders (vernacular §3), and the several ways craving conditions clinging (vernacular §4). One statement in this unit should be remembered above all: among the four kinds of clinging, only clinging to sensuality is the hardening of craving; the other three—clinging to views, clinging to virtues and practices, and clinging to a doctrine of self—are, in brief, simply views. Grasping happens in two ways: grasping things (sensuality), and grasping views—the latter is harder to release because it does not look like grasping. 〔Observation〕
§01 Analysis of the Meaning of the Four Kinds of Clinging → Vernacular §1
The four kinds are clinging to sensuality, clinging to views, clinging to virtues and practices, and clinging to a doctrine of self (vernacular §1). By analysis of meaning: it takes up sensuality called an object—clinging to sensuality, which is both sensuality and clinging. “Clinging” means “firm grasping”; the prefix meaning “near” carries the sense of firmness, as in “great anguish” and “very near.” A view is both view and clinging—clinging to views; a later view grasps an earlier one, as in “the self and the world are eternal.” It takes up virtues and practices—clinging to virtues and practices; cow virtue and cow observance, when held to with “this purifies,” are themselves clinging. Something is spoken and taken up through it—a doctrine of self and clinging to a doctrine of self; it speaks and grasps “self,” or takes the mere doctrine of self to be self. 〔Reading〕 The definition of “clinging” is “firm grasping.” Craving already wants; clinging is wanting that has tightened into a fist. All four names share the same structure: something + clinging—the something is both the thing grasped and the grasp itself. What is grasped and the grasping are expressed here by the same word.
§02 The Dhammas of the Four Kinds of Clinging—In Brief and in Detail → Vernacular §2
In brief, clinging to sensuality is the hardening of craving—the later craving that arises firmly with the earlier craving as decisive support (“desire, lust, delight, craving, affection, fever, infatuation, and engrossment in sensuality”). Some say: craving seeks an object not yet obtained, like a thief reaching out a hand in the dark; clinging takes hold of an obtained object, like that same thief seizing the goods; the two dhammas are opposed by fewness of wishes and contentment and are the roots of the dukkha of seeking and guarding. The other three kinds of clinging are, in brief, only views (vernacular §2). In detail: the hardening of one hundred eight cravings is clinging to sensuality; the wrong view concerning ten matters (“there is no giving, no sacrifice … having directly known, they proclaim”) is clinging to views; taking up “purification through virtues and practices” (“purification through virtue, through observance, through virtues and practices”) is clinging to virtues and practices; identity view concerning twenty matters (“regards form as self …”) is clinging to a doctrine of self. 〔Reading〕 The thief simile places the difference between craving and clinging directly in the hand: reaching out is craving; grasping is clinging. Each of the three view-clingings has a common misreading. Clinging to views does not mean “having a view,” but wrong view concerning ten matters—denial of kamma and its results. Clinging to virtues and practices does not mean “keeping virtue,” but believing the observance itself purifies. Clinging to a doctrine of self does not mean merely “speaking of self,” but the twenty forms of identity view. Together they give every shape of a wrong path: disbelieving causality, taking ritual as purification, and taking the five aggregates as self. 〔Observation〕
§03 Three Orders of the Four Kinds of Clinging—Arising, Abandoning, and Teaching → Vernacular §3
Order of arising: in beginningless saṃsāra no “first arising” can be stated, so this order is not given in the definitive sense. In a qualified sense, within a single becoming, self-grasping usually precedes attachment to eternalist and annihilationist views. A person who holds “I am eternal” develops clinging to virtues and practices for the purification of self; a person who holds “I am annihilated” and disregards the world beyond develops clinging to sensuality. Thus the order is clinging to a doctrine of self, then clinging to views, clinging to virtues and practices, and clinging to sensuality (vernacular §3). Order of abandoning: the three beginning with clinging to views are abandoned first, by the stream-entry path; clinging to sensuality is abandoned last, by the arahant path. Order of teaching: clinging to sensuality is taught first because its range is broad (associated with eight minds, while the others are associated with four) and it is evident (people mostly delight in ālaya, what is clung to). Or the agitation over auspicious signs and the rest produced by clinging to sensuality in pursuit of sensual pleasures is a view, so clinging to views comes next. When clinging to views is divided, it becomes clinging to virtues and practices—gross because it can be known by seeing what cows and dogs do—and subtle clinging to a doctrine of self, which comes last. 〔Reading〕 The three orders together form a precise picture: in arising, clinging to a doctrine of self comes first—first “I,” then eternalist or annihilationist views, observances to purify that self, and sensuality wanted for that self. In abandoning, clinging to sensuality comes last—wrong view is cut off at stream-entry, but the habit of wanting things persists until arahantship. In teaching, clinging to sensuality comes first because it is most visible. Thus the scriptural order—sensuality, view, virtues and practices, self-doctrine—is the order of teaching; reverse it—self-doctrine, view and virtues-and-practices, sensuality—to see the order in which they grow. 〔Observation〕
§04 In How Many Ways Craving Conditions the Four Kinds of Clinging → Vernacular §4
Craving for sensuality conditions clinging to sensuality in only one way, by decisive support, because clinging to sensuality arises in objects in which craving delights. It conditions the other three by seven—conascence, mutuality, support, association, presence, nondeparture, and root—or by eight with decisive support included. When it conditions through decisive support it is non-conascent (vernacular §4). This is the detailed account of the clause “with craving as condition, clinging.” 〔Reading〕 Behind the numbers is again a structure: craving helps “grasping things” from outside, only as a strong cause; it helps “grasping views,” the three view-clingings, from within—conascent, associated, and serving as root. Craving is inside the wrong view. This is why a wrong view is so difficult to change: it is not cold reasoning; greed is inside it.
For the General Reader
Take away two things. First, reaching out is craving; grasping is clinging. There is a step between “I want” and “this is mine,” and that step is called hardening. Seeing wanting turn into grasping is seeing clinging. Second, three of the four kinds of clinging are views: disbelieving kamma and result, believing a ritual or rule purifies in itself, and believing there is a self in the five aggregates. They do not look like grasping because they look like “my views,” but the Commentator says craving is inside them. In arising, “I” comes first; in abandoning, “wanting” comes last. Thus views of “I” are broken first, while the habit of wanting things is released last—do not hurry to reverse that order.
To read this unit in full: vernacular §§1–4 translate in full, paragraph by paragraph, the analysis of the meaning of the four kinds of clinging, their dhammas in brief and in detail, the three orders, and the several ways craving conditions them.
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 ### Taṇhāpaccayāupādānapadavitthārakathā。
段號域 譯底欄之段號唯〔CSCD §645〕一個——本篇為本品十一單元中唯二之單段之篇之一（另一為名色緣六處廣說之單元）。本篇於譯底欄之幅為 5,161 位元組——為本品十一單元中最短之篇。
篇之骨——一偈四門 本篇起於一綱要偈 Upādānāni cattāri, tāni atthavibhāgato; 與 Dhammasaṅkhepavitthārā, kamato ca vibhāvaye.，其四門即義之分別・法之略廣・次第・愛為緣之幾種，而以 Tatrāyaṃ vibhāvanā –・Dhammasaṅkhepavitthāre pana・Kamatoti ettha pana・末偈 Taṇhā ca purimassettha, ekadhā hoti paccayo; 逐字開之。四門之收各異而不用同一收式——與識緣名色廣說之單元之四收同型者不同，誌其實不代改。
四取之名 kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni——四名逐字可核，全篇之骨即此四之逐門而釋。
三種次第 論自標 tividho kamo uppattikkamo pahānakkamo desanākkamo ca（生起之次第・斷之次第・說之次第）——三次第逐一而配四取，各得其序：生起之次第為我語取→見取→戒禁取→欲取（一有之內）；斷之次第為見取等三先斷（預流道所斷）而欲取後斷（阿羅漢道所斷）；說之次第為欲取→見取→戒禁取→我語取。三序皆論主自陳，本目逐字錄其位而不代評。
論主自限之一處 論於生起之次第自標其限：anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati（於無始輪迴中，以無「此為最初之生起」故，煩惱之生起次第不以究竟義說）——論自標其唯以方便（pariyāyena）說之。此語亦為「無始」一義於本品譯底欄之首出。
篇末之收 本篇收於一縮排之句 Ayaṃ ''taṇhāpaccayā upādāna''nti padasmiṃ vitthārakathā.，與本品逐句廣說諸篇之通收式同。
前後接點 前承六處緣觸等之單元：本篇首句 Taṇhāpaccayā upādānapade 之句式逐字同彼篇，且本篇之 pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya 逐字回指彼篇之一百八愛。後接取緣有廣說之單元：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 taṇhā（渴愛）・upādāna（取）・diṭṭhi（見）・saṃsāra（輪迴）・sotāpattimagga・arahattamagga（入流道・阿羅漢道）・sassata・uccheda（常・斷）・puthujjana（凡夫）・二十四緣之諸名・kāmataṇhā（欲愛，於前一單元既立）。以下唯列本篇新出者。
四取之義分〔CSCD §645〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kāmupādāna | 欲取 | 四取之一；論以二釋立之：vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ | 〔CSCD §645〕 |
| diṭṭhupādāna | 見取 | 四取之二；論舉 ''Sassato attā ca loko cā'' 為後見取前見之例 | 〔CSCD §645〕 |
| sīlabbatupādāna | 戒禁取 | 四取之三；論舉 Gosīlagovatādīni（牛戒牛禁等）為例 | 〔CSCD §645〕 |
| attavādupādāna | 我語取 | 四取之四；論以二釋立之 | 〔CSCD §645〕 |
| daḷhaggahaṇa | 堅執 | 「取」一語之義：Upādānanti daḷhaggahaṇaṃ | 〔CSCD §645〕 |
| daḷhattha | 堅之義 | 論自釋 upasaddo（「近」之一語）之力：Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya | 〔CSCD §645〕 |
| taṇhādaḷhatta | 愛之堅固 | 欲取之略義；論自釋其為 purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva（由前愛為親依止緣而堅之後愛） | 〔CSCD §645〕 |
| appattavisayapatthanā | 求未得之境 | 他家之說之愛之相 | 〔CSCD §645〕 |
| sampattavisayaggahaṇa | 取已得之境 | 他家之說之取之相 | 〔CSCD §645〕 |
| appicchatāsantuṭṭhitāpaṭipakkhā | 少欲知足之所對治 | 他家所立之愛取二法之共相 | 〔CSCD §645〕 |
| pariyesanārakkhadukkhamūlā | 求與護之苦之根 | 同上之第二共相 | 〔CSCD §645〕 |
| dasavatthukā micchādiṭṭhi | 十事之邪見 | 見取之廣義 | 〔CSCD §645〕 |
| vīsativatthukā sakkāyadiṭṭhi | 二十事之有身見 | 我語取之廣義 | 〔CSCD §645〕 |
| vipariyesaggāha | 顛倒之執 | 三見取之所引論文之共收語 | 〔CSCD §645〕 |
三種次第與緣之數〔CSCD §645〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| uppattikkama・pahānakkama・desanākkama | 生起之次第・斷之次第・說之次第 | 三次第之名 | 〔CSCD §645〕 |
| nippariyāyena・pariyāyena | 究竟義・方便義 | 論之限：生起之次第唯以方便說 | 〔CSCD §645〕 |
| attaggāhapubbaṅgama | 以我執為先 | 一有之內煩惱之生起之序 | 〔CSCD §645〕 |
| paralokanirapekkha | 不顧後世者 | 執斷者之相；其起欲取 | 〔CSCD §645〕 |
| mahāvisaya・appavisaya | 大境・小境 | 欲取先說之由：欲取與八心相應而餘三唯四心 | 〔CSCD §645〕 |
| ālayarāmatā | 樂著於阿賴耶 | 欲取顯著之由 | 〔CSCD §645〕 |
| kotūhalamaṅgala | 吉祥之騷動 | 由欲取而起見取之緣 | 〔CSCD §645〕 |
| gokiriya・kukkurakiriya | 牛之所作・狗之所作 | 戒禁取之麤而先說之由 | 〔CSCD §645〕 |
| sukhumattā ante | 以微細故在後 | 我語取後說之由 | 〔CSCD §645〕 |
| asahajātā | 非俱生 | 論之末判：愛以親依止為緣時必非俱生 | 〔CSCD §645〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §B 列本支作「愛（taṇhā）· 取（upādāna）」；規範詞表定 taṇhā＝渴愛並明記「不單作愛」——同形二讀之族，其詳見六處緣觸等之單元目二，本目不重出。②既有校讀之 §D 立煩惱輪作「無明、愛、取」，與譯底欄本篇之四取相貫；然「四取」之名（欲取・見取・戒禁取・我語取）既有校讀未出。本目誌其實，不代補於彼。③既有校讀之 §G 立「輪本無始（anamatagga）」；譯底欄之「無始」一語於本品首出即在本篇（anamatagge saṃsāre），而既有校讀繫之於 §G。本目誌其位之可核而不代改既有校讀之繫。
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 3 個，後者皆在註記之內）。圓括注 5 處，逐一為出處標記，無非出處之括注。引號 '' 實測 20 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繫二號 本篇之五引之中，四引之出處括注以半形分號繫二書之號（(dha. sa. 1220; vibha. 938)・(dha. sa. 1221; vibha. 938)・(dha. sa. 1222; vibha. 938)・(dha. sa. 1223; vibha. 938)，實測四處），而餘一引作單號（(dī. ni. 1.31)）。同篇二式並見，誌其字面之實而不判其為傳本之式或清檔之記。另誌：四括注之第二號逐一皆作 vibha. 938（同一號四見），而第一號則遞增（1220→1223）。
本欄自出之一處他家之說之標 〔CSCD §645〕之 Keci panāhu（有人如是說）一語為本篇唯一之他說之標——其說之三事（愛取之相之別・少欲知足之對治・求護苦之根）論陳之而不判其孰是。誌其位而不代裁。
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 §645〕 | ''Sassato attā ca loko cā''tiādīsu | 後見取前見之例 | (dī. ni. 1.31) |
| 〔CSCD §645〕 | ''tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna''nti | 欲取之略義之據 | (dha. sa. 1220; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ diṭṭhupādānaṃ? Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati diṭṭhupādāna''nti | 見取之廣義之據 | (dha. sa. 1221; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ sīlabbatupādānaṃ? Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati sīlabbatupādāna''nti | 戒禁取之廣義之據 | (dha. sa. 1222; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vipariyesaggāho, idaṃ vuccati attavādupādāna''nti | 我語取之廣義之據 | (dha. sa. 1223; vibha. 938) |
四引同式而首引無標語 後三引皆以 Yathāha – 起，而首引（欲取）逕以 āgatattā（以其來故）之語繫之而無 Yathāha 之標——四引三同一異，誌其實不代改。
引式之數〔本欄實測〕 Yathāha 3 處・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 5 處・5 種，其分布為法集與分別論之複合號 4・長部 1。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 3 見、sadisa 諸形 零命中、iva 詞界 零命中。三喻之中二喻屬他家之說而非論主自立，誌其歸屬。
| 位置 | 譬喻 | 所配之義 | 歸屬 |
|---|---|---|---|
| 〔CSCD §645〕 | Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya | 如「大惱」「極近」等語之 upasaddo——「取」一語之堅之義 | 論主 |
| 〔CSCD §645〕 | appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya | 如暗中賊之伸手——愛求未得之境 | 他家之說（Keci panāhu） |
| 〔CSCD §645〕 | sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya | 如同一賊之取物——取執已得之境；與上為一喻之二節 | 他家之說（Keci panāhu） |
一喻二節而屬他家 暗中賊之喻一喻分二節（伸手・取物）而逐一配愛與取——本篇之唯一敘事之喻，而其歸屬為他家之說，非論主自立。本欄誌其歸屬而不代判其是非。
乙・修辭之可核觀察 ①本篇之骨為四取之逐門定式：iti 之語源式（upādiyatīti・vadanti etenāti・Upādiyanti etenāti）實測 6 見於義分一門。②Yathāha – 之引式 3 見・Kasmā? 自問零命中・? 全篇 5 見（其中 Kiṃ vadanti, upādiyanti vā? 一句為論主自設之問而自答 Attānaṃ）。③偈頌實測：縮排之行 5 行，即綱要偈二行・末之緣數偈二行・收句一行——與取緣有廣說之單元同為本品偈頌最疏之二篇。④…pe… 省略式 5 見，逐一在所引之論文之內以省其列。⑤「應知」一語之屈折諸形全篇唯 1 見。⑥三次第之收式 3 見（ayametesaṃ ekasmiṃ bhave uppattikkamo・ayametesaṃ pahānakkamo・ayametesaṃ desanākkamo），與三次第逐一相配——三收同式，為本篇最整之排比。
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 §645〕 Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ | 六處緣觸等之單元〔CSCD §644〕 | 彼篇立一百八愛，本篇逐字回指而以其堅固為欲取 |
〔CSCD §645〕 Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva | 發趣二十四緣之單元〔CSCD §602〕 | 彼篇立自性親依止之相，本篇以之釋前愛與後愛之關係 |
〔CSCD §645〕 Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā | 前品〈蘊〉與後諸清淨之品 | 論以道之所斷定四取之斷序，其詳非本品之事 |
〔CSCD §645〕 anamatagge saṃsāre | 有輪之單元〔CSCD §652〕 | 彼篇以 bhavacakkaṃ aviditādi（有輪不知其初）立同一義而不用此語 |
〔CSCD §645〕 Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti | 取緣有廣說之單元〔CSCD §650〕 | 彼篇以同一組緣名（更加俱生等）立取為有之緣之數 |
| 〔CSCD §645〕 四取之名 | 取緣有廣說之單元〔CSCD §650〕 | 彼篇逐一以四取配三有而各得其業有與生有 |
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 title The working-base column carries one ### subsection, the title of this unit: ### Taṇhāpaccayāupādānapadavitthārakathā.
Segment range The working-base column has only one segment, 〔CSCD §645〕—this is one of only two single-segment units among the eleven units in this chapter (the other is the unit detailing the six bases with name-and-form as condition). Its span in the working-base column is 5,161 bytes—the shortest of the chapter’s eleven units.
Skeleton of the unit—one stanza, four approaches The unit begins with the outline stanza Upādānāni cattāri, tāni atthavibhāgato; and Dhammasaṅkhepavitthārā, kamato ca vibhāvaye.. Its four approaches are analysis of meaning, the Dhamma in brief and in detail, order, and the number of ways craving serves as condition, unfolded verbatim through Tatrāyaṃ vibhāvanā –, Dhammasaṅkhepavitthāre pana, Kamatoti ettha pana, and the final stanza Taṇhā ca purimassettha, ekadhā hoti paccayo;. Each of the four approaches has a different conclusion rather than a common closing formula—unlike the four same-pattern conclusions in the unit detailing name-and-form with consciousness as condition. This records the fact without alteration.
Names of the four kinds of clinging kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni—all four names are verifiable verbatim, and the whole unit is structured by explaining these four through each approach.
Three kinds of order The treatise itself identifies tividho kamo uppattikkamo pahānakkamo desanākkamo ca (order of arising, order of abandonment, and order of exposition)—each of the three orders is applied to the four kinds of clinging and gives them its own sequence: the order of arising within a single existence is clinging to a doctrine of self → clinging to views → clinging to rules and observances → clinging to sensuality; the order of abandonment has the three beginning with clinging to views abandoned first (cut off by the path of stream-entry), and clinging to sensuality abandoned later (cut off by the path of arahantship); the order of exposition is clinging to sensuality → clinging to views → clinging to rules and observances → clinging to a doctrine of self. All three sequences are stated by the commentator himself; this section records their positions verbatim without evaluating them.
One limitation stated by the commentator himself In discussing the order of arising, the treatise itself states its limit: anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati (in beginningless saṃsāra, because there is no “this is the first arising,” the order in which the defilements arise cannot be stated in the ultimate sense)—the treatise itself says that it is stated only in a qualified sense (pariyāyena). This is also the first occurrence in this chapter’s working-base column of the meaning “beginningless.”
Closing of the unit The unit ends with one indented sentence, Ayaṃ ''taṇhāpaccayā upādāna''nti padasmiṃ vitthārakathā., the common closing formula of the units giving detailed accounts of individual statements in this chapter.
Connections before and after This follows the unit on the six bases as condition for contact and the following links: the syntax of this unit’s opening words, Taṇhāpaccayā upādānapade, is verbatim the same as that unit’s, and this unit’s pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya refers back verbatim to that unit’s 108 cravings. It is followed by the unit detailing becoming with clinging as condition: 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 taṇhā (craving), upādāna (clinging), diṭṭhi (view), saṃsāra (saṃsāra), sotāpattimagga and arahattamagga (the paths of stream-entry and arahantship), sassata and uccheda (eternalism and annihilation), puthujjana (ordinary person), the names of the twenty-four conditions, and kāmataṇhā (craving for sensuality, established in the preceding unit). Only terms newly appearing in this unit are listed below.
Meaning-analysis of the four kinds of clinging 〔CSCD §645〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kāmupādāna | clinging to sensuality | The first of the four kinds of clinging; the treatise establishes it with two explanations: vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ | 〔CSCD §645〕 |
| diṭṭhupādāna | clinging to views | The second of the four; the treatise gives ''Sassato attā ca loko cā'' as an example of a later view clinging to an earlier view | 〔CSCD §645〕 |
| sīlabbatupādāna | clinging to rules and observances | The third of the four; the treatise gives Gosīlagovatādīni (cow conduct, cow observance, and so forth) as examples | 〔CSCD §645〕 |
| attavādupādāna | clinging to a doctrine of self | The fourth of the four; the treatise establishes it with two explanations | 〔CSCD §645〕 |
| daḷhaggahaṇa | firm grasping | Meaning of the word “clinging”: Upādānanti daḷhaggahaṇaṃ | 〔CSCD §645〕 |
| daḷhattha | the meaning of firmness | The treatise’s own explanation of the force of upasaddo (the prefix “upa-”): Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya | 〔CSCD §645〕 |
| taṇhādaḷhatta | the firmness of craving | The brief meaning of clinging to sensuality; the treatise itself explains it as purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva (later craving made firm with earlier craving as its decisive-support condition) | 〔CSCD §645〕 |
| appattavisayapatthanā | longing for an unattained object | The characteristic of craving according to some | 〔CSCD §645〕 |
| sampattavisayaggahaṇa | grasping an attained object | The characteristic of clinging according to some | 〔CSCD §645〕 |
| appicchatāsantuṭṭhitāpaṭipakkhā | opposed to fewness of wishes and contentment | A characteristic common to craving and clinging according to some | 〔CSCD §645〕 |
| pariyesanārakkhadukkhamūlā | roots of the suffering of seeking and guarding | The second characteristic shared by the two according to the same account | 〔CSCD §645〕 |
| dasavatthukā micchādiṭṭhi | wrong view with ten bases | Detailed meaning of clinging to views | 〔CSCD §645〕 |
| vīsativatthukā sakkāyadiṭṭhi | identity view with twenty bases | Detailed meaning of clinging to a doctrine of self | 〔CSCD §645〕 |
| vipariyesaggāha | grasping by inversion | Common concluding expression in the treatise passages cited for the three forms of view-clinging | 〔CSCD §645〕 |
The three kinds of order and the number of conditions 〔CSCD §645〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| uppattikkama, pahānakkama, desanākkama | order of arising, order of abandonment, and order of exposition | Names of the three kinds of order | 〔CSCD §645〕 |
| nippariyāyena, pariyāyena | in the ultimate sense; in a qualified sense | The treatise’s limitation: the order of arising is stated only in a qualified sense | 〔CSCD §645〕 |
| attaggāhapubbaṅgama | preceded by grasping at self | Order in which the defilements arise within a single existence | 〔CSCD §645〕 |
| paralokanirapekkha | a person unconcerned with the next world | Characteristic of a person who holds an annihilationist view and gives rise to clinging to sensuality | 〔CSCD §645〕 |
| mahāvisaya, appavisaya | wide scope; narrow scope | Why clinging to sensuality is explained first: it is associated with eight minds, whereas the other three are associated with only four | 〔CSCD §645〕 |
| ālayarāmatā | delight in ālaya | Why clinging to sensuality is conspicuous | 〔CSCD §645〕 |
| kotūhalamaṅgala | commotion over auspicious signs | A condition by which clinging to sensuality gives rise to clinging to views | 〔CSCD §645〕 |
| gokiriya, kukkurakiriya | the conduct of a cow; the conduct of a dog | Why clinging to rules and observances, being coarse, is explained earlier | 〔CSCD §645〕 |
| sukhumattā ante | last because subtle | Why clinging to a doctrine of self is explained last | 〔CSCD §645〕 |
| asahajātā | non-conascent | The treatise’s final determination: when craving is a condition by decisive support, it is necessarily non-conascent | 〔CSCD §645〕 |
Three existing editorial readings to be considered together (1) The existing construal’s §B gives this link as “love (taṇhā) and clinging (upādāna)”; the normative glossary fixes taṇhā as “craving” and expressly rules out bare “love”—this belongs to the same family of two renderings for one form discussed in Section II of the preceding unit, and this section does not repeat the details. (2) The existing construal’s §D identifies the defilement round as “ignorance, craving, and clinging,” continuous with the four kinds of clinging in this working-base unit; however, the names of the “four kinds of clinging” (clinging to sensuality, clinging to views, clinging to rules and observances, and clinging to a doctrine of self) do not appear in the existing construal. This records the fact without adding them there. (3) The existing construal’s §G states that “the round is beginningless (anamatagga)”; the first occurrence in this chapter’s working-base column of the expression “beginningless” is in this unit (anamatagge saṃsāre), while the existing construal assigns it to §G. This section records its verifiable location without altering the existing construal’s assignment.
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: one [§NN] segment number and three edition-page annotations, all of the latter within comments. There are five parenthetical expressions, each a source reference, and no non-source parenthesis. The quote delimiter '' occurs 20 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 form carrying two numbers in this column Of the unit’s five citations, four source parentheses join the numbers of two works with an ASCII semicolon ((dha. sa. 1220; vibha. 938), (dha. sa. 1221; vibha. 938), (dha. sa. 1222; vibha. 938), and (dha. sa. 1223; vibha. 938), four measured occurrences), while the remaining citation has a single number ((dī. ni. 1.31)). Both forms occur in the same unit; this records the wording without deciding whether it is a feature of transmission or of the cleaned file. Also recorded: the second number in all four parentheses is vibha. 938 (the same number four times), while the first number increases successively (1220 → 1223).
One marker of another account in this column At 〔CSCD §645〕, the expression Keci panāhu (“some say”) is the unit’s only marker of another account—the treatise reports without deciding among the three assertions in that account: the distinction between the characteristics of craving and clinging, their opposition to fewness of wishes and contentment, and their being roots of the suffering of seeking and guarding. This records its position without adjudicating it.
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 §645〕 | ''Sassato attā ca loko cā''tiādīsu | Example of a later view clinging to an earlier view | (dī. ni. 1.31) |
| 〔CSCD §645〕 | ''tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna''nti | Basis for the brief meaning of clinging to sensuality | (dha. sa. 1220; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ diṭṭhupādānaṃ? Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati diṭṭhupādāna''nti | Basis for the detailed meaning of clinging to views | (dha. sa. 1221; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ sīlabbatupādānaṃ? Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati sīlabbatupādāna''nti | Basis for the detailed meaning of clinging to rules and observances | (dha. sa. 1222; vibha. 938) |
| 〔CSCD §645〕 | Yathāha – ''tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vipariyesaggāho, idaṃ vuccati attavādupādāna''nti | Basis for the detailed meaning of clinging to a doctrine of self | (dha. sa. 1223; vibha. 938) |
Four citations share one form, but the first lacks the formula The latter three citations all begin with Yathāha –, while the first (on clinging to sensuality) is joined directly by the expression āgatattā (“because it occurs there”) and lacks the Yathāha formula—three of the four share the form and one differs. This records the fact without alteration.
Number of citation formulas [measured in this column] Yathāha occurs three times, while Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Porāṇā, and kira all have zero matches. Parenthetical sources identified by the text number five occurrences in five forms, distributed as four compound numbers from the Dhammasaṅgaṇī and Vibhaṅga and one from the Dīgha Nikāya. 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 three times, forms of sadisa have zero matches, and the word-bounded form iva has zero matches. Two of the three similes belong to an account reported from others rather than one established by the commentator himself; their attribution is recorded.
| Location | Simile | Point Illustrated | Attribution |
|---|---|---|---|
| 〔CSCD §645〕 | Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya | As in the expressions upāyāsa and upakaṭṭha, the prefix upa- conveys firmness in the word “clinging” | The commentator |
| 〔CSCD §645〕 | appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya | Like a thief stretching out his hand in the dark—craving seeks an unattained object | Some say (Keci panāhu) |
| 〔CSCD §645〕 | sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya | Like the same thief taking the goods—clinging grasps an attained object; this and the preceding row are two halves of one simile | Some say (Keci panāhu) |
One simile in two halves, attributed to some The thief-in-the-dark simile is one simile divided into two halves (stretching out the hand and taking the goods), applied respectively to craving and clinging—the unit’s only narrative simile, and one belonging to the account of some, not established by the commentator himself. This column records its attribution without judging its correctness.
B. Verifiable rhetorical observations (1) The unit’s skeleton is the repeated definitional pattern for the four kinds of clinging: the etymological formulas with iti (upādiyatīti, vadanti etenāti, and Upādiyanti etenāti) have six measured occurrences within the meaning-analysis approach. (2) The citation formula Yathāha – occurs three times; the self-question Kasmā? has zero matches; and ? occurs five times in the whole unit (among them, Kiṃ vadanti, upādiyanti vā? is a question posed and answered by the commentator himself with Attānaṃ). (3) Measured verse: five indented lines, namely two lines in the outline stanza, two in the concluding stanza on the number of conditions, and one closing sentence—this and the unit detailing becoming with clinging as condition are the two units with the sparsest verse in the chapter. (4) The ellipsis form …pe… occurs five times, each within a cited treatise passage where it abbreviates an enumeration. (5) Inflected forms meaning “is to be understood” occur only once in the entire unit. (6) The three closing formulas for the three kinds of order occur once each (ayametesaṃ ekasmiṃ bhave uppattikkamo, ayametesaṃ pahānakkamo, and ayametesaṃ desanākkamo), corresponding one by one to the three orders—the three parallel conclusions form the unit’s most regular parallelism.
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 §645〕 Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ | Unit on the six bases as condition for contact and the following links, 〔CSCD §644〕 | That unit establishes 108 cravings; this unit refers back to them verbatim and treats their firmness as clinging to sensuality |
〔CSCD §645〕 Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva | Unit on the twenty-four conditions of the Paṭṭhāna, 〔CSCD §602〕 | That unit establishes the characteristic of natural decisive support; this unit uses it to explain the relation between earlier and later craving |
〔CSCD §645〕 Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā | The preceding chapter, “The Aggregates,” and the subsequent chapters on purification | The treatise fixes the order of abandoning the four kinds of clinging by the paths that cut them off; the details do not belong to this chapter |
〔CSCD §645〕 anamatagge saṃsāre | Unit on the round of becoming, 〔CSCD §652〕 | That unit establishes the same meaning with bhavacakkaṃ aviditādi (the beginning of the round of becoming is unknown) without using this expression |
〔CSCD §645〕 Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti | Unit detailing becoming with clinging as condition, 〔CSCD §650〕 | That unit uses the same set of condition-names (with conascence and the rest added) to establish the number of ways clinging conditions becoming |
| 〔CSCD §645〕 the names of the four kinds of clinging | Unit detailing becoming with clinging as condition, 〔CSCD §650〕 | That unit applies each of the four kinds of clinging to the three kinds of becoming and identifies their respective kamma-becoming and rebirth-becoming |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the history of the commentarial tradition.