清淨道論 取緣有廣說Visuddhimagga · Detailed Account of “With Clinging as Condition, Becoming”
抓住了，就造業、就有生——這叫「有」。有是兩樣東西：業有——你造的那個業本身；生有——那個業會生出的那堆蘊。業以果的名字叫「有」，像「諸佛出世是樂」。生有九種，是三把尺量同一批生：依界、依想、依蘊數。
行與有不都是業嗎？——同一種業出現兩次，因為它站在兩個時間點上：作為「行」是過去世造的、感今生；作為「有」是今生造的、感來世。這是三世兩重因果的第一次露面。有可以數成二十四、十二、六、三、二、一——數是分法，不是東西。
哪一取是哪一有的緣？任何一取都是任何一有的緣：凡夫像狂者，不審察宜與不宜，依任何一取欣求任何一有就作任何一業。六例裡最刺的一個：聽說梵天更快樂，為了那份快樂去修禪定，成功了，生梵天——走的整條路都是欲取。定可以完全是欲取的產物；修定不自動等於修行，動機在哪個取上，決定它是輪內還是輪外的事。「凡夫像狂者」不是罵人，是診斷。
Once grasping occurs, kamma is made and birth follows—this is “becoming.” Becoming is two things: kamma-becoming, the kamma that is made, and rebirth-becoming, the heap of aggregates that kamma will produce. Kamma is called “becoming” by the result’s name, like saying “the arising of buddhas is bliss.” Rebirth-becoming has nine kinds, three rulers measuring the same set of births: by sphere, by perception, and by number of aggregates.
Are not both formations and becoming kamma? The same kind of kamma appears twice because it stands at two points in time: as formations it was made in the past and bears fruit in this life; as becoming it is made in this life and bears fruit in the next. This is the first appearance of the double causal sequence across three times. Becoming can be counted as twenty-four, twelve, six, three, two, and one—numbers are methods of division, not things.
Which clinging conditions which becoming? Any clinging conditions any becoming. An ordinary person is like someone mad: without examining suitability, aspiring to any becoming through any clinging, that person performs any kamma. The sharpest of the six examples is this: hearing that bliss is greater in a brahmā world, a person practices absorption for that pleasure, succeeds, and is reborn there—the entire path was clinging to sensuality. Concentration can be entirely a product of clinging to sensuality; practicing concentration is not automatically practice. The clinging on which the motive rests determines whether it remains inside the round or goes beyond it. “An ordinary person is like someone mad” is not an insult but a diagnosis: without examining what is suitable, any grasping can lead to any birth.
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 有之義——業有與生有 〔CSCD §646〕
取緣有句之廣說
在「取緣有」這一句之中——
應當依義、依法、依重說之有義、依別與攝，
以及依何者為何者之緣，而了知其決擇。
其中，「生成」所以是「有」。它有二種：業有與生有¹。如所說的：「有以二種：有業有，有生有。」其中，業本身就是有，所以是業有；同樣，生本身就是有，所以是生有。而這裡，「生」是「生成」，所以是「有」。至於業，就如由於是樂之因而說「諸佛之出世是樂」一樣，由於是有之因，就應當知道它是以果之假稱²而稱為「有」的。先這樣，這裡就應當依義而了知其決擇。
§2 有之法——業有之諸思與生有之九種 〔CSCD §647〕
而依法：先說業有，略說就是思，以及與思相應而稱為業的貪等諸法。如所說的：「其中什麼是業有？福行、非福行、不動行³，或小地的、或大地的，這就叫作業有。一切趣有之業也是業有。」因為這裡「福行」是十三思，「非福行」是十二〔思〕，「不動行」是四思。而「或小地的、或大地的」這句，說的就是那些思的異熟之少與多。至於「一切趣有之業」這句，說的則是與思相應的貪等。
而生有，略說就是業所生的諸蘊；依分別則有九種。如所說的：「其中什麼是生有？欲有、色有、無色有，想有、無想有、非想非非想有，一蘊有、四蘊有、五蘊有，這就叫作生有。」其中，稱為欲的有就是欲有；於色有與無色有也是同樣的方法。有想者之有，或者說：於此有之中有想，所以是想有；相反的就是無想有。由於沒有麤的想而有微細的〔想〕，〔所以〕非想；〔而〕於此有之中非無想，所以是非想非非想有。以一色蘊而雜的有，就是一蘊有；或者說：這有有一蘊，所以是一蘊有；於四蘊有與五蘊有也是同樣的方法。其中，欲有是五執取蘊⁴，色有也是同樣；無色有是四〔蘊〕，想有是五〔蘊〕；無想有是一執取蘊，非想非非想有是四〔蘊〕；一蘊有等以執取蘊而言，就是一蘊、四蘊、五蘊。這樣，這裡也就應當依法而了知其決擇。
§3 重說之有義 〔CSCD §648〕
「依重說之有義」——雖然如在有之解說之中一樣，在行之解說之中所說的也正是福行等等，然而縱使如此，前者是依過去業而為此處結生之緣，這些則是依現在業而為未來結生之緣——所以重說是有其義的。或者說：前面依「其中什麼是福行？欲界的善思」等等的方法，唯以思說為「行」；而這裡由於有「一切趣有之業」這句話，所以與思相應者〔也在內〕。並且，前面唯以作識之緣的業說為「行」，如今則連生無想有者〔也在內〕。何必多說呢：在「無明緣行」這裡，所說的唯是福行等善與不善諸法；而在「取緣有」這裡，由於連生有也被攝入，所以所說的是善、不善、無記諸法。所以這重說在一切方面都是有其義的。這樣，這裡也就應當依重說之有義而了知其決擇。
§4 有之別與攝——二十四・十二・六・三・二・一 〔CSCD §649〕
「依別與攝」——就是依取緣之有的別與攝。因為以欲取為緣而作了生欲有之業，那就是業有；那所生的諸蘊就是生有。於色有與無色有也是同樣的方法。這樣，以欲取為緣，有二欲有，以及它所含攝⁵的想有與五蘊有；有二色有，以及它所含攝的想有、無想有、一蘊有與五蘊有；有二無色有，以及它所含攝的想有、非想非非想有與四蘊有——連同所含攝者，共六有。而如以欲取為緣連同所含攝者有六有一樣，以其餘諸取為緣也是如此。這樣，以取為緣，依別而連同所含攝者，共有二十四有。
而依攝，把業有與生有合為一，則以欲取為緣，連同所含攝者，是一欲有；色有與無色有也是同樣，共三有。以其餘諸取為緣也是如此。這樣，以取為緣，依攝而連同所含攝者，共有十二有。再者，不加分別地，以取為緣而趣於欲有之業就是業有，那所生的諸蘊就是生有；於色有與無色有也是同樣的方法。這樣，以取為緣，連同所含攝者，有二欲有、二色有、二無色有——依另一種方便，依攝共六有。或者不取業有與生有之別，連同所含攝者，依欲有等而有三有。也不取欲有等之別，則依業有與生有而有二有。連業與生之別也不取，則依「取緣有」之有而唯有一有。這樣，這裡就應當依取緣之有的別與攝而了知其決擇。
§5 何取為何有之緣——六例與緣之幾種 〔CSCD §650〕
「以及依何者為何者之緣」——意思是：這裡哪一取是哪一〔有〕之緣，也應當由此而了知其決擇。那麼這裡，哪一〔取〕是哪一〔有〕之緣呢？——任何一〔取〕確實都是任何一〔有〕之緣。因為凡夫就像狂者一樣：他不審察「這是宜的、這是不宜的」，而是依任何一取，欣求任何一有，就作任何一業。所以，有些人說「以戒禁取不生色有與無色有」，這是不可取的；當取「由一切〔取〕生一切〔有〕」。
就是說：這裡有人，或依傳聞、或依所見，而想「諸欲在人間的剎帝利大族等等之中、以及在六欲界天之中，是豐足的」，為了得到它們，被聞非正法等等所誑，以為「由這樣的業，諸欲就能成就」，就依欲取而作身惡行等等；他由於惡行的圓滿，就生於惡趣。或者，他欣求現見之欲⁶，並且守護已得的〔欲〕，就依欲取而作身惡行等等；他由於惡行的圓滿，就生於惡趣。在那裡，他那作為生起之因的業就是業有；業所生的諸蘊就是生有；而想有與五蘊有則是它所含攝的。
而另一個人，由於聞正法等等而智已增長，以為「由這樣的業，諸欲就能成就」，就依欲取而作身善行等等；他由於善行的圓滿，就生於諸天或人中。在那裡，他那作為生起之因的業就是業有；業所生的諸蘊就是生有；而想有與五蘊有則是它所含攝的。這樣，欲取就是有分別、有所含⁷的欲有之緣。
而另一個人，聽了「在色有與無色有之中，諸欲比那更為豐足」，或者〔自行〕計度，就唯依欲取而生起色與無色之諸等至，以等至之力生於色界與無色界的梵天世界。在那裡，他那作為生起之因的業就是業有；業所生的諸蘊就是生有；而想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有則是它所含攝的。這樣，欲取也就是有分別、有所含的色有與無色有之緣。
而另一個人執取「這所謂的我，在欲界具足之有、或色有與無色有的隨一之中斷絕了，就是善斷絕」這樣的斷見，而作趣向於它的業；他那業就是業有，業所生的諸蘊就是生有，而想有等等則是它所含攝的。這樣，見取就是有分別、有所含的欲、色、無色三有之緣。
而另一個人以我語取執取「這所謂的我，在欲界具足之有、或色有與無色有的隨一之中，是樂的、離了熱惱的」，而作趣向於它的業；他那業就是業有，那所生的諸蘊就是生有，而想有等等則是它所含攝的。這樣，我語取就是有分別、有所含的三有之緣。
而另一個人依戒禁取，〔以為〕「這所謂的戒禁，對圓滿它的人，在欲界具足之有、或色有與無色有的隨一之中，樂就達於圓滿」，而作趣向於它的業；他那業就是業有，那所生的諸蘊就是生有，而想有等等則是它所含攝的。這樣，戒禁取就是有分別、有所含的三有之緣。這樣，這裡就應當由何者為何者之緣而了知其決擇。
那麼這裡，〔取〕是哪一有的、以何方式的緣呢？
應當知道：取為色有與無色有之親依止緣；
而它為欲有〔之緣〕，也以俱生等等。
因為對色有與無色有、對欲有所攝的業有之中的唯善業、以及對生有，這四種取都依親依止緣，唯以一種為緣⁸。而在欲有之中，對與自己相應的不善業有，它依俱生緣、相互緣、依止緣、相應緣、有緣、不離緣、因緣諸種類，以俱生等等為緣。而對不相應者，則唯以親依止緣〔為緣〕。
這就是「取緣有」這一句之中的廣說。
註
¹ 業有・生有（kammabhava・upapattibhava）：有之二分——業本身即有，是業有；生本身即有，是生有。
² 果之假稱（phalavohāra）：業所以名「有」之由——以其為有之因，故以果之名稱之。
³ 福行・非福行・不動行之思數（十三・十二・四）之立，見本品〈無明緣行句〉一篇。
⁴ 執取蘊（upādiṇṇakkhandha）：生有諸種所攝之蘊；論逐一數其五、四、一。
⁵ 所含攝者（antogadha）：有之算之要語——某有之中所含攝的其餘諸有。
⁶ 現見之欲（sandiṭṭhika kāma）：求現世之欲者之所欣。
⁷ 有分別・有所含（sappabheda・sāntogadha）：論之收語——某取為某有（連其分別與所含攝者）之緣。
⁸ 取為有之緣之數，與渴愛為取之緣之數同式，見本品〈渴愛緣取廣說〉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 The Meaning of Becoming—Kamma-Becoming and Rebirth-Becoming 〔CSCD §646〕
Detailed Account of the Clause “With Clinging as Condition, Becoming”
In the clause “with clinging as condition, becoming”—
The determination should be understood by meaning, by dhamma, by the purpose of repeating becoming, by division and inclusion,
and by what conditions what.
Here, because it comes to be, it is “becoming.” It is twofold: kamma-becoming and rebirth-becoming¹. As it is said: “Becoming in two ways: there is kamma-becoming, and there is rebirth-becoming.” Of these, kamma itself is becoming and is therefore kamma-becoming; likewise, birth itself is becoming and is therefore rebirth-becoming. Here, “birth” is “coming to be,” and so it is “becoming.” As for kamma, just as the arising of buddhas is called “bliss” because it is a cause of bliss, kamma should be understood to be called “becoming” by a figurative designation through the result², because it is a cause of becoming. Thus, first, the determination here should be understood by meaning.
§2 The Dhammas of Becoming—The Volitions of Kamma-Becoming and the Nine Kinds of Rebirth-Becoming 〔CSCD §647〕
As to dhamma: first, kamma-becoming in brief is volition, together with greed and the other dhammas associated with volition that are called kamma. As it is said: “What here is kamma-becoming? Meritorious formation, demeritorious formation, and imperturbable formation³, whether of a limited plane or of an exalted plane—this is called kamma-becoming. All kamma that leads to becoming is also kamma-becoming.” Here, “meritorious formation” is thirteen volitions, “demeritorious formation” is twelve [volitions], and “imperturbable formation” is four volitions. The phrase “whether of a limited plane or of an exalted plane” refers to the lesser and greater results of those volitions. The phrase “all kamma that leads to becoming” refers to greed and the other dhammas associated with volition.
Rebirth-becoming in brief is the aggregates born of kamma; by analysis it is ninefold. As it is said: “What here is rebirth-becoming? Sense-sphere becoming, fine-material becoming, immaterial becoming; percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming; one-aggregate becoming, four-aggregate becoming, five-aggregate becoming—this is called rebirth-becoming.” Becoming that is called sense-sphere is sense-sphere becoming; the same method applies to fine-material and immaterial becoming. The becoming of percipient beings, or a becoming in which there is perception, is percipient becoming; the opposite is non-percipient becoming. Because it lacks gross perception but has subtle [perception], it is neither-percipient; because it is not without perception, it is neither-percipient-nor-non-percipient becoming. Becoming mixed with the single aggregate of form is one-aggregate becoming; or a becoming that has one aggregate is one-aggregate becoming. The same method applies to four-aggregate and five-aggregate becoming. Of these, sense-sphere becoming consists of five appropriated aggregates⁴; fine-material becoming likewise. Immaterial becoming consists of four [aggregates]; percipient becoming of five; non-percipient becoming of one appropriated aggregate; neither-percipient-nor-non-percipient becoming of four. One-, four-, and five-aggregate becoming consist respectively of one, four, and five appropriated aggregates, just as their names state. Thus the determination here should also be understood by dhamma.
§3 The Purpose of Repeating Becoming 〔CSCD §648〕
“By the purpose of repeating becoming”: although the same meritorious formations and the rest stated in the exposition of formations are stated in the exposition of becoming, the former are past kamma serving as condition for rebirth-linking here, while these are present kamma serving as condition for future rebirth-linking. Thus the repetition has a purpose. Or, above, only volition was called “formation,” according to the method “What here is meritorious formation? Wholesome volition in the sense sphere,” and so forth; here, because of the phrase “all kamma that leads to becoming,” the dhammas associated with volition are included. Above, only kamma that conditions consciousness was called “formation”; here, kamma that produces non-percipient becoming is also included. Why say more? In “with ignorance as condition, formations,” only wholesome and unwholesome dhammas were stated; in “with clinging as condition, becoming,” because rebirth-becoming too is included, wholesome, unwholesome, and indeterminate dhammas are stated. Thus this repetition has a purpose in every respect. The determination here should also be understood by the purpose of repeating becoming.
§4 The Division and Inclusion of Becoming—Twenty-Four, Twelve, Six, Three, Two, and One 〔CSCD §649〕
“By division and inclusion” means the division and inclusion of becoming with clinging as condition. Kamma performed for birth in sense-sphere becoming with clinging to sensuality as condition is kamma-becoming; the aggregates it produces are rebirth-becoming. The same method applies to fine-material and immaterial becoming. Thus, with clinging to sensuality as condition, there are two kinds of sense-sphere becoming together with the percipient and five-aggregate becomings included within it⁵; two kinds of fine-material becoming together with the percipient, non-percipient, one-aggregate, and five-aggregate becomings included within it; and two kinds of immaterial becoming together with the percipient, neither-percipient-nor-non-percipient, and four-aggregate becomings included within it. Together with what is included, this makes six kinds of becoming. Just as clinging to sensuality conditions six kinds of becoming together with what is included, each of the remaining kinds of clinging does likewise. Thus, by division and together with what is included, clinging conditions twenty-four kinds of becoming.
By inclusion, kamma-becoming and rebirth-becoming are combined as one. Thus, with clinging to sensuality as condition, and together with what is included, there is a single sense-sphere becoming; the same applies to fine-material and immaterial becoming, making three kinds of becoming. The same applies to each of the remaining kinds of clinging. Thus, by inclusion and together with what is included, clinging conditions twelve kinds of becoming. Again, without distinguishing among the kinds of clinging, kamma that leads to sense-sphere becoming with clinging as condition is kamma-becoming, and the aggregates it produces are rebirth-becoming; the same method applies to fine-material and immaterial becoming. Thus, with clinging as condition and together with what is included, there are two sense-sphere becomings, two fine-material becomings, and two immaterial becomings—by another method of inclusion, six kinds in all. Or, without taking the distinction between kamma-becoming and rebirth-becoming, and together with what is included, there are three kinds according to sense-sphere becoming and the rest. Without taking the distinction among sense-sphere becoming and the rest, there are two kinds according to kamma-becoming and rebirth-becoming. Without taking even the distinction between kamma and rebirth, there is only one becoming according to the “becoming” of “with clinging as condition, becoming.” Thus the determination here should be understood by the division and inclusion of becoming with clinging as condition.
§5 Which Clinging Conditions Which Becoming—Six Examples and the Several Modes of Condition 〔CSCD §650〕
“And by what conditions what” means that the determination here should also be understood from which clinging conditions which [becoming]. Which [clinging], then, conditions which [becoming]?—any clinging is indeed a condition for any becoming. For an ordinary person is like someone mad: without examining “this is suitable, this is unsuitable,” depending on any clinging, aspiring to any becoming, that person performs any kamma. Therefore the view stated by some, “clinging to virtues and practices does not produce fine-material or immaterial becoming,” should not be accepted; the position “every clinging produces every becoming” should be accepted.
That is, someone here, by hearsay or according to what has been seen, thinks, “Sensual pleasures are abundant among the great khattiya families and the rest in the human world, and in the six sense-sphere deva worlds.” Wishing to obtain them, deceived by hearing what is not true Dhamma and the rest, that person thinks, “By means of this kamma, sensual pleasures will be fulfilled,” and depending on clinging to sensuality performs bodily misconduct and the rest. Through the fulfillment of misconduct, that person is reborn in a bad destination. Or, aspiring to sensual pleasures visible here and now⁶ and guarding those already obtained, that person depends on clinging to sensuality and performs bodily misconduct and the rest; through the fulfillment of misconduct, that person is reborn in a bad destination. There, the kamma that causes arising is kamma-becoming; the aggregates born of kamma are rebirth-becoming; percipient becoming and five-aggregate becoming are included within them.
Another person, whose understanding has grown through hearing the true Dhamma and the rest, thinks, “By means of this kamma, sensual pleasures will be fulfilled,” and depending on clinging to sensuality performs bodily good conduct and the rest. Through the fulfillment of good conduct, that person is reborn among devas or humans. There, the kamma that causes arising is kamma-becoming; the aggregates born of kamma are rebirth-becoming; percipient becoming and five-aggregate becoming are included within them. Thus clinging to sensuality conditions sense-sphere becoming together with its divisions and what it includes⁷.
Another person hears, “In fine-material and immaterial becoming, sensual pleasures are more abundant than these,” or arrives at that conception independently. Depending solely on clinging to sensuality, that person develops attainments of the fine-material and immaterial spheres, and through the power of those attainments is reborn in a brahmā world of the fine-material or immaterial sphere. There, the kamma that causes arising is kamma-becoming; the aggregates born of kamma are rebirth-becoming; percipient, non-percipient, neither-percipient-nor-non-percipient, one-aggregate, four-aggregate, and five-aggregate becoming are included within them. Thus clinging to sensuality also conditions fine-material and immaterial becoming together with their divisions and what they include.
Another person takes up the annihilationist view, “This so-called self is well annihilated when it is annihilated in a complete sense-sphere becoming or in any fine-material or immaterial becoming,” and performs kamma leading there. That kamma is kamma-becoming; the aggregates born of kamma are rebirth-becoming; percipient becoming and the rest are included within them. Thus clinging to views conditions sense-sphere, fine-material, and immaterial becoming together with their divisions and what they include.
Another person, through clinging to a doctrine of self, takes up the view, “This so-called self is happy and free from fever in a complete sense-sphere becoming or in any fine-material or immaterial becoming,” and performs kamma leading there. That kamma is kamma-becoming; the aggregates it produces are rebirth-becoming; percipient becoming and the rest are included within them. Thus clinging to a doctrine of self conditions all three kinds of becoming together with their divisions and what they include.
Another person, depending on clinging to virtues and practices, thinks, “For the person who fulfills this virtue and observance, bliss reaches fulfillment in a complete sense-sphere becoming or in any fine-material or immaterial becoming,” and performs kamma leading there. That kamma is kamma-becoming; the aggregates it produces are rebirth-becoming; percipient becoming and the rest are included within them. Thus clinging to virtues and practices conditions all three kinds of becoming together with their divisions and what they include. This is how the determination here should be understood by what conditions what.
Which becoming, then, does [clinging] condition, and in what manner?
Clinging should be understood as decisive-support condition for fine-material and immaterial becoming;
for sense-sphere becoming, it also conditions by conascence and the rest.
For fine-material and immaterial becoming, for only the wholesome kamma within the kamma-becoming included in sense-sphere becoming, and for all rebirth-becoming, all four kinds of clinging condition in only one way, by decisive support⁸. In sense-sphere becoming, for unwholesome kamma-becoming associated with themselves, they condition by conascence condition, mutuality condition, support condition, association condition, presence condition, nondeparture condition, and root condition. For what is dissociated, they condition only by decisive support.
This is the detailed account of the clause “with clinging as condition, becoming.”
Notes
¹ Kamma-becoming and rebirth-becoming (kammabhava・upapattibhava): the two divisions of becoming—kamma itself is becoming and is kamma-becoming; birth itself is becoming and is rebirth-becoming.
² Figurative designation through the result (phalavohāra): the reason kamma is called “becoming”—because it is the cause of becoming, it is called by the name of its result.
³ For the counts of volitions in meritorious, demeritorious, and imperturbable formations—thirteen, twelve, and four—see this chapter’s unit on the clause “with ignorance as condition, formations.”
⁴ Appropriated aggregate (upādiṇṇakkhandha): the aggregates included within the various kinds of rebirth-becoming; the Commentator counts them individually as five, four, and one.
⁵ What is included (antogadha): the key term in the calculation of becoming—the other kinds of becoming included within a particular kind.
⁶ Directly visible sensual pleasures (sandiṭṭhika kāma): the sensual pleasures sought by someone who aspires to them in the present life.
⁷ Together with divisions and what is included (sappabheda・sāntogadha): the Commentator’s summary expression—a particular clinging conditions a particular becoming together with its divisions and what is included within it.
⁸ The number of ways clinging conditions becoming follows the same form as the number of ways craving conditions clinging; see this chapter’s detailed account of craving conditioning clinging.
「有」是兩件事：造的業（業有）與生出的蘊（生有）——凡夫像狂者，依任何一取欣求任何一有
大局 — 抓住之後：業與生
取抓住了，就造業、就有生——這叫「有」。本單元先分有為業有與生有（白話 §1），給其法（白話 §2），答「行已說過為何又說有」（白話 §3），算有之別與攝（白話 §4），末以六例說何取為何有之緣（白話 §5）。這一單元的心是一句話與一個判斷：一句話——業本身就是有，生本身就是有；一個判斷——「凡夫就像狂者：不審察宜與不宜，依任何一取，欣求任何一有，就作任何一業」——所以「由一切取生一切有」。〔所見〕
§01 有之義——業有與生有 → 白話 §1
「生成」故是「有」；二種：業有（業本身即有）與生有（生本身即有）；「有以二種：有業有，有生有」（白話 §1）。生是生成故有；業以果之假稱名有——如「諸佛之出世是樂」（樂之因稱樂）。〔讀法〕「有」在這裡不是「存在」的抽象名詞，是兩個很具體的東西：你造的那個業，和那個業會生出的那一堆蘊。前者是因，用果的名字叫它——這和 17-01 §04 那個「痰糖」的用法一樣。
§02 有之法——業有之諸思與生有之九種 → 白話 §2
業有略說＝思與相應而稱為業的貪等（「福行、非福行、不動行，或小地的、或大地的，這就叫作業有。一切趣有之業也是業有」——福行十三思・非福行十二・不動行四；小地大地＝異熟之少多；一切趣有之業＝相應之貪等）（白話 §2）。生有略說＝業所生諸蘊；分別九種：欲有・色有・無色有；想有・無想有・非想非非想有；一蘊有・四蘊有・五蘊有——欲有五執取蘊、色有五、無色有四、想有五、無想有一、非想非非想有四、一蘊四蘊五蘊有各如其名。〔讀法〕九有是同一批「有」的三種切法：依界（欲色無色）、依想（有想無想非想非非想）、依蘊數（一四五）——不是九個地方，是三把尺量同一批生。
§03 重說之有義 → 白話 §3
行之解說已說福行等，為何有之解說再說？——前者依過去業為此處結生之緣，這些依現在業為未來結生之緣；或前唯以思為「行」、此處連相應者；前唯以作識之緣的業為「行」、此處連生無想有者；「無明緣行」唯說善不善，「取緣有」連生有亦攝故說善不善無記——重說在一切方面有其義（白話 §3）。〔讀法〕這一節答了讀十二支時最常見的困惑：行與有不都是業嗎？——同一種業，出現兩次，因為它站在兩個時間點上：作為「行」它是過去世造的、感今生的；作為「有」它是今生造的、感來世的。這是「三世兩重因果」的第一次露面（17-11 詳）。〔所見〕
§04 有之別與攝——二十四・十二・六・三・二・一 → 白話 §4
依別：以欲取為緣作生欲有之業＝業有、所生諸蘊＝生有——二欲有及所含攝之想有五蘊有；二色有及所含攝之想有無想有一蘊有五蘊有；二無色有及所含攝之想有非想非非想有四蘊有——連同所含攝六有；餘三取同——以取為緣依別二十四有（白話 §4）。依攝：業有生有合一——每取三有——十二有；不加分別依趣三界業有生有——六有；不取業生之別依欲有等——三有；不取欲等之別依業生——二有；連業生之別亦不取——唯一有。〔讀法〕二十四・十二・六・三・二・一——同一件事可以數成二十四種也可以數成一種，論主把數字這樣收攏，是在教一種讀阿毘達磨的心法：數是分法，不是東西。
§05 何取為何有之緣——六例與緣之幾種 → 白話 §5
哪一取是哪一有之緣？——任何一取都是任何一有之緣：凡夫像狂者，不審察宜與不宜，依任何一取欣求任何一有就作任何一業；「以戒禁取不生色無色有」之說不可取，當取「由一切取生一切有」（白話 §5）。六例：①聞人間大族與六欲天諸欲豐足，為得之被聞非正法所誑，依欲取作身惡行等——生惡趣（業有・生有・所含想有五蘊有）；或欣求現見之欲、守護已得，依欲取作惡行——生惡趣；②聞正法智已增長，依欲取作身善行——生天人（欲取為欲有之緣）；③聞色無色有諸欲更豐足，唯依欲取生起色無色等至，以等至之力生梵天（欲取為色無色有之緣）；④執「我在欲界具足有或色無色有中斷絕就是善斷絕」之斷見作趣向之業（見取為三有之緣）；⑤以我語取執「我在欲界具足有或色無色有中是樂的離熱惱的」作趣向之業（我語取為三有之緣）；⑥依戒禁取以「圓滿此戒禁者於欲界具足有或色無色有中樂達圓滿」作趣向之業（戒禁取為三有之緣）。緣之幾種：對色有無色有、對欲有所攝業有中唯善業、對生有，四取依親依止唯一種為緣；欲有中對與自己相應的不善業有依俱生・相互・依止・相應・有・不離・因為緣，對不相應者唯親依止。此「取緣有」一句之廣說。〔讀法〕六例裡最刺的是第③：「唯依欲取」也能生梵天——一個人聽說梵天更快樂，為了那份快樂去修禪定，成功了，生梵天——他走的整條路都是欲取。這對「修定就是修行」的想像是一記重錘：定可以完全是欲取的產物。而「凡夫像狂者」一句是全單元的診斷：不是壞，是不審察——什麼取都能導向什麼有。〔所見〕
給一般讀者
帶走兩件事。其一，「有」是兩樣東西：你造的業，和它會生出的那堆蘊——業出現兩次（行與有），因為它站在兩個時間點上：過去造的感今生，今生造的感來世。其二，六例中最該讀三遍的是第三個：為了梵天的快樂去修禪定，走的整條路都是欲取——修定不自動等於修行；動機在哪個取上，決定它是輪內還是輪外的事。「凡夫像狂者」不是罵人，是診斷：不審察宜不宜，什麼抓都能通向什麼生。
想讀本單元全文：白話 §1–§5 即有之義、業有生有之法、重說之義、有之別與攝、六例與緣之幾種的全段逐段全譯。
“Becoming” Is Two Things: the Kamma That Is Made (Kamma-Becoming) and the Aggregates That Are Born (Rebirth-Becoming)—An Ordinary Person Is Like Someone Mad, Aspiring to Any Becoming through Any Clinging
The Big Picture — After Grasping: Kamma and Birth
Once clinging grasps, kamma is made and birth follows—this is called “becoming.” The unit first divides becoming into kamma-becoming and rebirth-becoming (vernacular §1), gives their dhammas (vernacular §2), answers “Why say becoming after formations have already been stated?” (vernacular §3), counts the divisions and inclusions of becoming (vernacular §4), and closes with six examples showing which clinging conditions which becoming (vernacular §5). The heart of the unit is one statement and one judgment. The statement: kamma itself is becoming; birth itself is becoming. The judgment: “An ordinary person is like someone mad: without examining what is suitable or unsuitable, aspiring to any becoming through any clinging, that person performs any kamma.” Therefore “all becoming arises from every kind of clinging.” 〔Observation〕
§01 The Meaning of Becoming—Kamma-Becoming and Rebirth-Becoming → Vernacular §1
Because it comes to be, it is “becoming.” It is twofold: kamma-becoming, in which kamma itself is becoming, and rebirth-becoming, in which birth itself is becoming; “becoming in two ways: there is kamma-becoming, and there is rebirth-becoming” (vernacular §1). Birth is becoming because it comes to be; kamma is called becoming by a figurative designation through its result—like saying “the arising of buddhas is bliss,” calling the cause of bliss “bliss.” 〔Reading〕 “Becoming” here is not an abstract noun for “existence”; it consists of two very concrete things: the kamma that is made and the heap of aggregates that kamma will produce. The former is the cause but is called by the result’s name. This follows the same usage as “phlegm and sugar” in 17-01 §04.
§02 The Dhammas of Becoming—The Volitions of Kamma-Becoming and the Nine Kinds of Rebirth-Becoming → Vernacular §2
In brief, kamma-becoming is volition together with greed and other associated dhammas called kamma (“meritorious, demeritorious, and imperturbable formation, limited or exalted; and all kamma leading to becoming”: thirteen meritorious volitions, twelve demeritorious, four imperturbable; limited and exalted refer to lesser and greater result; all kamma leading to becoming refers to greed and the other associated dhammas) (vernacular §2). Rebirth-becoming in brief is the aggregates born of kamma; in detail it is ninefold: sense-sphere, fine-material, and immaterial becoming; percipient, non-percipient, and neither-percipient-nor-non-percipient becoming; one-, four-, and five-aggregate becoming. Sense-sphere and fine-material becoming have five appropriated aggregates; immaterial becoming four; percipient becoming five; non-percipient one; neither-percipient-nor-non-percipient four; one-, four-, and five-aggregate becoming have the number indicated by their names. 〔Reading〕 The nine kinds are three ways of cutting the same set of “becoming”: by sphere—sense, fine-material, immaterial; by perception—percipient, non-percipient, neither-percipient-nor-non-percipient; and by number of aggregates—one, four, five. They are not nine places, but three rulers measuring the same set of births.
§03 The Purpose of Repeating Becoming → Vernacular §3
Meritorious formation and the rest have already been stated under formations; why repeat them under becoming? The former are past kamma conditioning rebirth-linking here, while these are present kamma conditioning future rebirth-linking. Or, above only volition was “formation,” while here associated dhammas are included; above only kamma conditioning consciousness was “formation,” while here kamma producing non-percipient becoming is included; “with ignorance as condition, formations” states only wholesome and unwholesome dhammas, while “with clinging as condition, becoming,” by including rebirth-becoming, also states indeterminate dhammas. The repetition therefore has a purpose in every respect (vernacular §3). 〔Reading〕 This section answers the most common confusion in reading the twelve links: are not both formations and becoming kamma? The same kind of kamma appears twice because it stands at two different points in time: as “formations” it was made in the past and bears fruit in this life; as “becoming” it is made in this life and bears fruit in the next. This is the first appearance of the double causal sequence across three times (explained in detail in 17-11). 〔Observation〕
§04 The Division and Inclusion of Becoming—Twenty-Four, Twelve, Six, Three, Two, and One → Vernacular §4
By division: kamma performed with clinging to sensuality as condition for birth in sense-sphere becoming is kamma-becoming; the aggregates produced are rebirth-becoming—two sense-sphere becomings plus the included percipient and five-aggregate becomings. The same applies to two fine-material becomings with percipient, non-percipient, one-, and five-aggregate becomings included, and two immaterial becomings with percipient, neither-percipient-nor-non-percipient, and four-aggregate becomings included. Together with what is included, there are six. The other three kinds of clinging are the same, making twenty-four kinds of becoming by division (vernacular §4). By inclusion: combine kamma-becoming and rebirth-becoming into one—each clinging has three kinds, making twelve. Without distinguishing the four clingings, the three spheres each have kamma- and rebirth-becoming, making six. Without distinguishing kamma from birth, there are three spheres. Without distinguishing the spheres, there are two, kamma and birth. Without even that distinction, there is only one becoming. 〔Reading〕 Twenty-four, twelve, six, three, two, one—the same matter can be counted as twenty-four kinds or as a single kind. By gathering the numbers in this way, the Commentator teaches a way to read Abhidhamma: numbers are methods of division, not things.
§05 Which Clinging Conditions Which Becoming—Six Examples and the Several Modes of Condition → Vernacular §5
Which clinging conditions which becoming? Any clinging conditions any becoming. An ordinary person is like someone mad: without examining suitability, aspiring to any becoming through any clinging, that person performs any kamma. The claim “clinging to virtues and practices does not produce fine-material and immaterial becoming” should not be accepted; “all becoming arises from every clinging” should be accepted (vernacular §5). Six examples: (1) hearing that pleasures abound among great human families and in the six sense-sphere deva worlds, deceived by hearing what is not true Dhamma, a person depends on clinging to sensuality and performs bodily misconduct to obtain them, and is reborn in a bad destination; or seeking present pleasures and guarding those obtained, performs misconduct and reaches a bad destination. (2) Hearing true Dhamma and growing in understanding, a person depends on clinging to sensuality and performs good bodily conduct, and is reborn among devas or humans. (3) Hearing or conceiving that pleasures are more abundant in fine-material and immaterial becoming, a person depending solely on clinging to sensuality develops fine-material and immaterial attainments and, through their power, is born in a brahmā world. (4) Holding the annihilationist view that the so-called self is well annihilated in a complete sense-sphere becoming or a fine-material or immaterial becoming, a person performs kamma leading there—clinging to views conditions all three. (5) Through clinging to a doctrine of self, holding that the self will be happy and free of fever in one of these, a person performs kamma leading there—self-doctrine clinging conditions all three. (6) Through clinging to virtues and practices, holding that someone who fulfills the practice will enjoy perfect bliss in one of them, a person performs kamma leading there—clinging to virtues and practices conditions all three. As to modes: for fine-material and immaterial becoming, for only wholesome kamma within sense-sphere kamma-becoming, and for rebirth-becoming, the four clingings condition by decisive support alone. For associated unwholesome kamma-becoming in sense-sphere becoming, they condition by conascence, mutuality, support, association, presence, nondeparture, and root; for what is dissociated, by decisive support alone. This is the detailed account of the clause “with clinging as condition, becoming.” 〔Reading〕 The sharpest of the six examples is the third: “depending solely on clinging to sensuality,” a person can be born in a brahmā world. Someone hears that brahmā bliss is greater, practices absorption for that pleasure, succeeds, and is reborn there—the entire path was clinging to sensuality. This strikes hard at the notion that “practicing concentration is automatically practice”: concentration can be entirely a product of clinging to sensuality. The sentence “an ordinary person is like someone mad” diagnoses the unit: it does not mean badness, but failure to examine. Any clinging can lead to any becoming. 〔Observation〕
For the General Reader
Take away two things. First, “becoming” is two things: the kamma you make and the heap of aggregates it will produce. Kamma appears twice—as formations and becoming—because it stands at two points in time: what was made in the past bears fruit now; what is made now bears fruit in the future. Second, among the six examples, read the third three times: practicing absorption for the bliss of a brahmā world makes the entire path clinging to sensuality. Practicing concentration is not automatically practice; the clinging on which the motive rests determines whether it remains inside the round or goes beyond it. “An ordinary person is like someone mad” is not an insult but a diagnosis: without examining whether something is suitable, any grasping can lead to any birth.
To read this unit in full: vernacular §§1–5 translate in full, paragraph by paragraph, the meaning of becoming, the dhammas of kamma-becoming and rebirth-becoming, the purpose of repetition, the divisions and inclusions of becoming, and the six examples with the several modes of condition.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Upādānapaccayābhavapadavitthārakathā。
段號域 譯底欄之段號自〔CSCD §646〕至〔CSCD §650〕，實落段號 5 個，號序連續無缺。本篇於譯底欄之幅為 9,479 位元組。
篇之骨——一偈五門 本篇起於一綱要偈 Atthato dhammato ceva, sātthato bhedasaṅgahā; 與 Yaṃ yassa paccayo ceva, viññātabbo vinicchayo.，其五門即義・法・重說之有義・別與攝・何取為何有之緣，而以 Tattha bhavatīti bhavo・Dhammato pana kammabhavo tāva・Sātthatoti・Bhedasaṅgahāti・Yaṃ yassa paccayo cevāti 逐字回提偈之五語而釋之。五門皆以「如是於此依某門應知其決擇」一式收之——本欄實測其五收逐字作 Evaṃ tāvettha atthato viññātabbo vinicchayo.・evamettha dhammatopi viññātabbo vinicchayo.・evamettha sātthatopi viññātabbo vinicchayo.・evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo.・Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo.。此四門一偈之體例逐字襲識緣名色廣說之單元，而本篇開為五門。
有之二分 So kammabhavo upapattibhavo cāti duvidho hoti（業有與生有）——本篇之全骨即此二分之逐門而析：業有為思與思相應之貪等，生有為業所生之蘊。論自標其「業」之所以名「有」者為果之假稱（bhavakāraṇattā phalavohārena bhavoti），其式與緣起總說之單元之 phalavohārena vuttoti 同族，且二處皆舉 ''sukho buddhānaṃ uppādo''ti 為例——一例二用，為本品內部之自引。
有之數之六算 第四門逐一出六算：別為二十四（四取各六）・攝為十二（四取各三）・別之他法為六（欲色無色各二）・不分別業生為三・不分別欲色無色為二・俱不分別為一。六算逐一可核，論不判其孰為正，本目逐字錄其位而不代裁。
篇末之收 本篇收於一縮排之句 Ayaṃ ''upādānapaccayā bhavo''ti padasmiṃ vitthārakathā.——此為本品逐句廣說之通收式之末出（次篇之收改作 Ayaṃ ''bhavapaccayā jātī''tiādīsu vitthārakathā.，其式微異）。
前後接點 前承渴愛緣取廣說之單元：本篇首句 Upādānapaccayā bhavapade 之句式逐字同彼篇，且本篇第五門逐一以四取為主而配之於有。後接有緣生等廣說之單元：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 upādāna（取）・bhava（有）・kamma（業）・cetanā（思）・khandha（蘊）・puññābhisaṅkhāra・apuññābhisaṅkhāra・āneñjābhisaṅkhāra（福行・非福行・不動行）・四取之名（於前一單元既立）・kāmabhava／rūpabhava／arūpabhava（欲有／色有／無色有）・二十四緣之諸名。以下唯列本篇新出者。
有之義與法〔CSCD §646〕–〔CSCD §647〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammabhava | 業有 | 有之二分之一；論自釋 kammameva bhavo kammabhavo | 〔CSCD §646〕 |
| upapattibhava | 生有 | 有之二分之二；論自釋 upapattiyeva bhavo upapattibhavo | 〔CSCD §646〕 |
| phalavohāra | 果之假稱 | 業所以名有之由：bhavakāraṇattā phalavohārena bhavoti veditabbanti | 〔CSCD §646〕 |
| abhijjhādayo | 貪等 | 業有之法之後分：與思相應之諸法 | 〔CSCD §647〕 |
| bhavagāmikamma | 趣有之業 | 論引論文之語；論自釋其攝與思相應之貪等 | 〔CSCD §647〕 |
| parittabhūmaka・mahābhūmaka | 小地・大地 | 論自釋其為 tāsaṃyeva cetanānaṃ mandabahuvipākatā（諸思之異熟少多） | 〔CSCD §647〕 |
| saññābhava・asaññābhava・nevasaññānāsaññābhava | 想有・無想有・非想非非想有 | 生有九種之中三 | 〔CSCD §647〕 |
| ekavokārabhava・catuvokārabhava・pañcavokārabhava | 一蘊有・四蘊有・五蘊有 | 生有九種之中三；論自釋 Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo | 〔CSCD §647〕 |
| upādiṇṇakkhandha | 執取蘊 | 生有之諸種所攝之蘊；論逐一數其五・四・一 | 〔CSCD §647〕 |
重說之有義與別攝〔CSCD §648〕–〔CSCD §649〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| punavacanaṃ sātthakaṃ | 重說有其義 | 論之答：行與有雖同名而所指不一 | 〔CSCD §648〕 |
| atītakammavasena・paccuppannakammavasena | 依過去業・依現在業 | 行與有之第一別：前者為今生結生之緣，後者為來生結生之緣 | 〔CSCD §648〕 |
| asaññābhavanibbattaka | 生無想有者 | 有之所攝而行所不攝者 | 〔CSCD §648〕 |
| kusalākusalābyākatā dhammā | 善不善無記諸法 | 有之所攝之全；而行唯攝善不善 | 〔CSCD §648〕 |
| antogadha | 所含攝者 | 有之算之要語：saddhiṃ antogadhehi cha bhavā | 〔CSCD §649〕 |
| catuvīsati bhavā | 二十四有 | 別之算：四取各六 | 〔CSCD §649〕 |
| dvādasa bhavā | 十二有 | 攝之算：四取各三 | 〔CSCD §649〕 |
何取為何有之緣〔CSCD §650〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ummattaka | 狂者 | 論之喻之主：凡夫不擇宜不宜而作 | 〔CSCD §650〕 |
| anussavavasena・diṭṭhānusārena | 依傳聞・依所見 | 起欲取者之二緣 | 〔CSCD §650〕 |
| khattiyamahāsālakula | 剎帝利大族 | 所欣求之欲之處 | 〔CSCD §650〕 |
| asaddhammassavana | 聞非正法 | 起邪行者之緣 | 〔CSCD §650〕 |
| saddhammassavana | 聞正法 | 起正行者之緣；與上為正反之對 | 〔CSCD §650〕 |
| upabrūhitañāṇa | 智已增長者 | 聞正法者之相 | 〔CSCD §650〕 |
| sandiṭṭhika kāma | 現見之欲 | 求現世之欲者之所欣 | 〔CSCD §650〕 |
| parikappetvā | 計度已 | 由聞而計度以求色無色有者 | 〔CSCD §650〕 |
| sappabheda・sāntogadha | 有分別・有所含 | 論之收語：某取為某有（連其分別與所含）之緣 | 〔CSCD §650〕 |
| vippayutta | 不相應者 | 論之末判：不相應之業有唯以親依止為緣 | 〔CSCD §650〕 |
論主駁他家之一處 〔CSCD §650〕Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Sabbena pana sabbo hotīti gahetabbaṃ.（故有人說「戒禁取不生色無色有」，此不可取；當取「一切取生一切有」）——論明判他家之說不可取。本目逐字錄其位而不代評。
本編既有校讀須併觀之三處 ①既有校讀之 §D 立業輪作「行、有（業有）」——其「業有」一語與譯底欄〔CSCD §646〕之 kammabhava 逐字相合，定讀逐字保入；而其與生有之對（upapattibhava）既有校讀未出。本目誌其實，不代補於彼。②既有校讀之 §C 立三世判攝而以「愛、取、有」為現在因；譯底欄本篇之 paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattā（依現在業為來生結生之緣）即其所本，定讀逐字保入。③既有校讀全七 § 未及本篇之有之六算（二十四・十二・六・三・二・一）、未及生有之九種、亦未及論主駁「戒禁取不生色無色有」之判。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 5 個與版頁記 5 個，後者皆在註記之內）。引號 '' 實測 34 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 §647〕之業有之引，其文作 ''tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. Sabbampi bhavagāmikammaṃ kammabhavo''ti (vibha. 234)——同一號 (vibha. 234) 於一引之中二見：一插於引句之內（三行之後），一在引末。引內之括注非引末之標，本欄之引一律截至引內之括注之前（見目四），誌其式而不代改。
本欄自出之一處括注之號同而分三處 (vibha. 234) 一號於本篇五見（〔CSCD §646〕一、〔CSCD §647〕三〔其一插於引句之中〕、〔CSCD §648〕一），逐一繫於「有之二分」「業有之法」「生有之九種」「趣有之業」諸引。同號五見而所繫之文各異，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 §646〕 | Yathāha – ''bhavo duvidhena atthi kammabhavo, atthi upapattibhavo''ti | 有之二分之據——本篇之總據 | (vibha. 234) |
| 〔CSCD §646〕 | ''sukho buddhānaṃ uppādo''ti | 果之假稱之例——與緣起總說之單元所引者為同一句 | (dha. pa. 194) |
| 〔CSCD §647〕 | Yathāha – ''tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro（其後之出處括注插於引句之中，本欄截至其前） | 業有之法之據 | (vibha. 234)（引內與引末各一） |
| 〔CSCD §647〕 | Yathāha – ''tattha katamo upapattibhavo? Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo''ti | 生有之九種之據 | (vibha. 234) |
| 〔CSCD §648〕 | ''tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā''ti（其後之出處括注插於引句與 evamādinā nayena 之間，本欄截至其前） | 前之行唯以思立之據 | (vibha. 226) |
| 〔CSCD §648〕 | ''sabbampi bhavagāmikamma''nti | 今之有更攝與思相應者之據 | (vibha. 234) |
引之來源之單一 本篇之六引之中五引出分別論而其四繫同號（vibha. 234，其括注實測五見），餘一為法句之一句。一書一號而四見，為本品十一單元中最著之單一出處之依賴。誌其實不作評。
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 7 處・3 種（vibha. 234 五見・vibha. 226 一見・dha. pa. 194 一見）。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 1 見、sadisa 諸形 零命中、iva 詞界 零命中。唯一之喻在〔CSCD §650〕，前四段零譬喻——本篇為本品十一單元中譬喻最疏之有喻之篇（全無喻者唯名色緣六處廣說之單元）。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §650〕 | Ummattako viya hi puthujjano | 如狂者——凡夫不擇宜不宜而依任一取求任一有而作任一業 |
喻之位之要 此一喻之位正在論駁他家「戒禁取不生色無色有」之前，即論之立「一切取生一切有」之所依。一喻而承全段之判，誌其位而不作評。
乙・修辭之可核觀察 ①本篇之骨為一偈五門與其逐一回提（見目一），五回提與五收皆逐字可核。②第五門之逐例以 Aparo pana／Aparo 起之敘事式實測 5 見（欲取生惡趣・欲取生善趣・欲取生色無色有・見取・我語取・戒禁取；其首例作 idhekacco），逐例皆以 Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. 之族收之——六例同式，為本篇最整之排比。③Kasmā? 自問零命中・? 全篇 5 見。④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——與渴愛緣取廣說之單元同為本品偈頌最疏之二篇。⑤…pe… 省略式零命中。⑥「應知」一語之屈折諸形全篇唯 1 見（veditabbanti）——與渴愛緣取廣說之單元同為本品最疏之二篇。⑦Esa nayo 之省略式 4 見（Esa nayo rūpārūpabhavesu 三見・Esa nayo catuvokārapañcavokārabhavesu 一見），逐一省其同式之列。
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 §646〕 ''sukho buddhānaṃ uppādo''ti | 緣起總說之單元〔CSCD §577〕 | 彼篇引同句為「果之假稱」之例，本篇復用之——一句二用，為本品內部之自引 |
〔CSCD §647〕 Ettha hi puññābhisaṅkhāroti terasa cetanā. Apuññābhisaṅkhāroti dvādasa. Āneñjābhisaṅkhāroti catasso cetanā. | 無明緣行句之單元〔CSCD §592〕 | 彼篇立十三・十二・四之數而合為二十九思，本篇逐字回用之 |
〔CSCD §648〕 Pubbe ca viññāṇapaccayameva kammaṃ ''saṅkhārā''ti vuttaṃ. Idāni asaññābhavanibbattakampi. | 識緣名色廣說之單元〔CSCD §639〕 | 彼篇立行作識為無想有情之色之緣，本篇以之別行與有 |
〔CSCD §649〕 saddhiṃ antogadhehi cha bhavā | 行緣識廣說之單元〔CSCD §636〕 | 彼篇立三有四生五趣七識住九有情居之格，本篇之有之算與之相貫 |
〔CSCD §650〕 catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti | 渴愛緣取廣說之單元〔CSCD §645〕 | 彼篇立愛為取之緣之一種與七八種，本篇以同式立取為有之緣之數 |
〔CSCD §650〕 Kammābhinibbattā khandhā upapattibhavo | 有緣生等廣說之單元〔CSCD §651〕 | 彼篇判 kammabhavova adhippeto. So hi jātiyā paccayo, na upapattibhavo——二篇之判逐字相接 |
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: ### Upādānapaccayābhavapadavitthārakathā.
Segment range The working-base column runs from 〔CSCD §646〕 through 〔CSCD §650〕 and contains five segment numbers, continuous and without gaps. Its span in the working-base column is 9,479 bytes.
Skeleton of the unit—one stanza, five approaches The unit begins with the outline stanza Atthato dhammato ceva, sātthato bhedasaṅgahā; and Yaṃ yassa paccayo ceva, viññātabbo vinicchayo.. Its five approaches are meaning, phenomena, the meaningfulness of repetition, differentiation and inclusion, and which clinging is a condition for which becoming, explained by taking up verbatim the stanza’s five expressions through Tattha bhavatīti bhavo, Dhammato pana kammabhavo tāva, Sātthatoti, Bhedasaṅgahāti, and Yaṃ yassa paccayo cevāti. All five approaches conclude with one formula, “Thus the analysis here is to be understood according to this approach”—the five measured conclusions in this column are, verbatim, Evaṃ tāvettha atthato viññātabbo vinicchayo., evamettha dhammatopi viññātabbo vinicchayo., evamettha sātthatopi viññātabbo vinicchayo., evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo., and Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo.. This four-approach, one-stanza pattern is inherited verbatim from the unit detailing name-and-form with consciousness as condition, while the present unit expands it to five approaches.
Twofold division of becoming So kammabhavo upapattibhavo cāti duvidho hoti (kamma-becoming and rebirth-becoming)—the entire structure of this unit analyzes this twofold division through each approach: kamma-becoming is volition together with covetousness and the other phenomena associated with volition; rebirth-becoming is the aggregates produced by kamma. The treatise itself identifies the reason “kamma” is called “becoming” as a designation by way of the result (bhavakāraṇattā phalavohārena bhavoti), a form belonging to the same family as phalavohārena vuttoti in the general account of dependent origination; both passages use ''sukho buddhānaṃ uppādo''ti as their example—one example used twice, an internal self-citation within this chapter.
Six calculations of the number of kinds of becoming The fourth approach gives six calculations in sequence: twenty-four by differentiation (six for each of the four kinds of clinging), twelve by inclusion (three for each of the four kinds of clinging), six by another method of differentiation (two each for sensual, form, and formless becoming), three without distinguishing kamma-becoming and rebirth-becoming, two without distinguishing sensual, form, and formless becoming, and one when neither distinction is made. All six calculations are verifiable one by one, and the treatise does not determine which is correct; this section records their positions verbatim without adjudicating them.
Closing of the unit The unit ends with one indented sentence, Ayaṃ ''upādānapaccayā bhavo''ti padasmiṃ vitthārakathā.—the final occurrence of the common closing formula for the detailed accounts of individual statements in this chapter (the next unit concludes instead with Ayaṃ ''bhavapaccayā jātī''tiādīsu vitthārakathā., a slightly different form).
Connections before and after This follows the unit detailing clinging with craving as condition: the syntax of this unit’s opening words, Upādānapaccayā bhavapade, is verbatim the same as that unit’s, and this unit’s fifth approach takes each of the four kinds of clinging in turn and applies it to becoming. It is followed by the unit detailing birth and the following links with becoming 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 upādāna (clinging), bhava (becoming), kamma (kamma), cetanā (volition), khandha (aggregate), puññābhisaṅkhāra, apuññābhisaṅkhāra, and āneñjābhisaṅkhāra (meritorious formation, demeritorious formation, and imperturbable formation), the four kinds of clinging established in the preceding unit, kāmabhava, rūpabhava, and arūpabhava (sensual becoming, form becoming, and formless becoming), and the names of the twenty-four conditions. Only terms newly appearing in this unit are listed below.
The meaning and phenomena of becoming 〔CSCD §646〕–〔CSCD §647〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammabhava | kamma-becoming | One of the two divisions of becoming; the treatise itself explains kammameva bhavo kammabhavo | 〔CSCD §646〕 |
| upapattibhava | rebirth-becoming | The second of the two divisions of becoming; the treatise itself explains upapattiyeva bhavo upapattibhavo | 〔CSCD §646〕 |
| phalavohāra | designation by way of the result | Why kamma is called becoming: bhavakāraṇattā phalavohārena bhavoti veditabbanti | 〔CSCD §646〕 |
| abhijjhādayo | covetousness and the rest | The latter part of the phenomena constituting kamma-becoming: phenomena associated with volition | 〔CSCD §647〕 |
| bhavagāmikamma | kamma leading to becoming | Expression in the treatise passage cited; the treatise itself explains that it includes covetousness and the rest associated with volition | 〔CSCD §647〕 |
| parittabhūmaka, mahābhūmaka | of the limited plane; of the great plane | The treatise itself explains these as tāsaṃyeva cetanānaṃ mandabahuvipākatā (the meagerness or abundance of the result of those volitions) | 〔CSCD §647〕 |
| saññābhava, asaññābhava, nevasaññānāsaññābhava | becoming with perception, non-percipient becoming, and becoming with neither perception nor non-perception | Three of the nine kinds of rebirth-becoming | 〔CSCD §647〕 |
| ekavokārabhava, catuvokārabhava, pañcavokārabhava | one-aggregate becoming, four-aggregate becoming, and five-aggregate becoming | Three of the nine kinds of rebirth-becoming; the treatise itself explains Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo | 〔CSCD §647〕 |
| upādiṇṇakkhandha | appropriated aggregate | The aggregates included in the kinds of rebirth-becoming; the treatise counts their five, four, and one aggregates in turn | 〔CSCD §647〕 |
The meaningfulness of repetition, and differentiation and inclusion 〔CSCD §648〕–〔CSCD §649〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| punavacanaṃ sātthakaṃ | the repetition is meaningful | The treatise’s answer: although formations and becoming carry the same names, they do not designate the same things | 〔CSCD §648〕 |
| atītakammavasena, paccuppannakammavasena | by way of past kamma; by way of present kamma | The first distinction between formations and becoming: the former conditions rebirth-linking in the present life, the latter rebirth-linking in a future life | 〔CSCD §648〕 |
| asaññābhavanibbattaka | productive of non-percipient becoming | Included under becoming but not under formations | 〔CSCD §648〕 |
| kusalākusalābyākatā dhammā | wholesome, unwholesome, and indeterminate phenomena | Everything included under becoming, whereas formations include only the wholesome and unwholesome | 〔CSCD §648〕 |
| antogadha | included within | Key term in the calculation of becoming: saddhiṃ antogadhehi cha bhavā | 〔CSCD §649〕 |
| catuvīsati bhavā | twenty-four kinds of becoming | Calculation by differentiation: six for each of the four kinds of clinging | 〔CSCD §649〕 |
| dvādasa bhavā | twelve kinds of becoming | Calculation by inclusion: three for each of the four kinds of clinging | 〔CSCD §649〕 |
Which clinging is a condition for which becoming 〔CSCD §650〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ummattaka | madman | Protagonist of the treatise’s simile: an ordinary person acts without distinguishing what is suitable from what is unsuitable | 〔CSCD §650〕 |
| anussavavasena, diṭṭhānusārena | through hearsay; by following what has been seen | Two conditions for the arising of clinging to sensuality | 〔CSCD §650〕 |
| khattiyamahāsālakula | a great khattiya family | A locus of the sensual pleasures aspired to | 〔CSCD §650〕 |
| asaddhammassavana | hearing what is not true Dhamma | Condition for the arising of wrong conduct | 〔CSCD §650〕 |
| saddhammassavana | hearing the true Dhamma | Condition for the arising of right conduct; the positive counterpart to the preceding item | 〔CSCD §650〕 |
| upabrūhitañāṇa | a person whose knowledge has been strengthened | Characteristic of a person who has heard the true Dhamma | 〔CSCD §650〕 |
| sandiṭṭhika kāma | directly visible sensual pleasures | What a person seeking sensual pleasure in this life aspires to | 〔CSCD §650〕 |
| parikappetvā | having imagined | How one seeks form or formless becoming on the basis of what has been heard and then imagined | 〔CSCD §650〕 |
| sappabheda, sāntogadha | with its distinctions; with what is included | The treatise’s concluding expression: a given clinging is the condition for a given becoming, together with its distinctions and what is included within it | 〔CSCD §650〕 |
| vippayutta | dissociated | The treatise’s final determination: dissociated kamma-becoming is conditioned only by decisive support | 〔CSCD §650〕 |
One place where the commentator rejects another account At 〔CSCD §650〕, Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Sabbena pana sabbo hotīti gahetabbaṃ. (“Therefore, when some say that form and formless becoming do not arise through clinging to rules and observances, that is not to be accepted; rather, it is to be accepted that every kind of clinging gives rise to every kind of becoming”)—the commentator expressly determines that the other account is not to be accepted. This section records its position verbatim without independently evaluating it.
Three existing editorial readings to be considered together (1) The existing construal’s §D identifies the kamma round as “formations and becoming (kamma-becoming)”—its expression “kamma-becoming” corresponds verbatim to kammabhava in the working-base column at 〔CSCD §646〕 and is preserved verbatim as the established reading; its counterpart, rebirth-becoming (upapattibhava), does not appear in the existing construal. This records the fact without adding it there. (2) The existing construal’s §C sets out the three-time allocation and identifies “craving, clinging, and becoming” as present causes; this working-base unit’s paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattā (“by present kamma, because it conditions rebirth-linking in a future life”) is its basis and is preserved verbatim as the established reading. (3) None of the seven sections of the existing construal reaches this unit’s six calculations of becoming (twenty-four, twelve, six, three, two, one), the nine kinds of rebirth-becoming, or the commentator’s rejection of the judgment that “clinging to rules and observances does not produce form or formless becoming.” 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: five [§NN] segment numbers and five edition-page annotations, all of the latter within comments. The quote delimiter '' occurs 34 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 parenthesis inserted within a citation in this column The citation on kamma-becoming at 〔CSCD §647〕 reads ''tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. Sabbampi bhavagāmikammaṃ kammabhavo''ti (vibha. 234)—the same number, (vibha. 234), occurs twice in one citation: once inserted within the cited words (after the three formations), and once at the end of the citation. The parenthesis within the citation is not the source label at its end; the extract in this apparatus always ends before the internal parenthesis (see Section IV). This records the form without altering it.
One parenthetical number divided among three places in this column The number (vibha. 234) occurs five times in this unit (once at 〔CSCD §646〕, three times at 〔CSCD §647〕, one of them inserted within a citation, and once at 〔CSCD §648〕), attached respectively to citations on the twofold division of becoming, the phenomena of kamma-becoming, the nine kinds of rebirth-becoming, and kamma leading to becoming. The same number occurs five times with different cited wording, a fact recorded without independent identification.
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 §646〕 | Yathāha – ''bhavo duvidhena atthi kammabhavo, atthi upapattibhavo''ti | Basis for the twofold division of becoming—the unit’s overarching source | (vibha. 234) |
| 〔CSCD §646〕 | ''sukho buddhānaṃ uppādo''ti | Example of designation by way of the result—the same sentence cited in the unit giving the general account of dependent origination | (dha. pa. 194) |
| 〔CSCD §647〕 | Yathāha – ''tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (the following source parenthesis is inserted within the citation; this extract ends before it) | Basis for the phenomena constituting kamma-becoming | (vibha. 234) (once within the citation and once at its end) |
| 〔CSCD §647〕 | Yathāha – ''tattha katamo upapattibhavo? Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo''ti | Basis for the nine kinds of rebirth-becoming | (vibha. 234) |
| 〔CSCD §648〕 | ''tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā''ti (the following source parenthesis is inserted between the citation and evamādinā nayena; this extract ends before it) | Basis for the earlier statement of formations in terms of volition alone | (vibha. 226) |
| 〔CSCD §648〕 | ''sabbampi bhavagāmikamma''nti | Basis for the present inclusion under becoming of phenomena associated with volition | (vibha. 234) |
Uniformity of the citations’ sources Of this unit’s six citations, five come from the Vibhaṅga, four of them tied to the same number (vibha. 234, whose parenthesis has five measured occurrences); the remaining one is a single sentence from the Dhammapada. Four citations to one work and one number form the chapter’s most conspicuous reliance on a single source. This records the fact without evaluation.
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 seven occurrences in three forms (five occurrences of vibha. 234, one of vibha. 226, and one of dha. pa. 194). 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 once, forms of sadisa have zero matches, and the word-bounded form iva has zero matches. The sole simile occurs at 〔CSCD §650〕, while the preceding four segments have no simile—this is the unit with the fewest similes among the units in this chapter that contain any (the only unit with none is the one detailing the six bases with name-and-form as condition).
| Location | Simile | Point Illustrated |
|---|---|---|
| 〔CSCD §650〕 | Ummattako viya hi puthujjano | Like a madman—an ordinary person does not distinguish the suitable from the unsuitable but, through any kind of clinging, seeks any kind of becoming and performs any kind of kamma |
Significance of the simile’s position This sole simile occurs immediately before the commentator rejects the other account that “clinging to rules and observances does not produce form or formless becoming,” and thus supports his establishment that “every kind of clinging gives rise to every kind of becoming.” One simile bears the judgment of the entire passage; this records its position without evaluation.
B. Verifiable rhetorical observations (1) The unit’s skeleton is one stanza, five approaches, and the verbatim resumption of each (see Section I); all five resumptions and all five conclusions are verifiable verbatim. (2) In the fifth approach, the narrative formula beginning Aparo pana / Aparo occurs five times (clinging to sensuality leading to a bad destination, clinging to sensuality leading to a good destination, clinging to sensuality leading to form or formless becoming, clinging to views, clinging to a doctrine of self, and clinging to rules and observances; the first example begins idhekacco); each example ends with a member of the formula Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo.—six examples in the same pattern form the unit’s most regular parallelism. (3) The self-question Kasmā? has zero matches, while ? occurs five times in the whole unit. (4) 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 clinging with craving as condition are the two units with the sparsest verse in the chapter. (5) The ellipsis form …pe… has zero matches. (6) Inflected forms meaning “is to be understood” occur only once in the entire unit (veditabbanti)—this and the unit detailing clinging with craving as condition are the two sparsest units in the chapter in this respect. (7) The abbreviation formula Esa nayo occurs four times (three occurrences of Esa nayo rūpārūpabhavesu and one of Esa nayo catuvokārapañcavokārabhavesu), each abbreviating an enumeration of the same pattern.
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 §646〕 ''sukho buddhānaṃ uppādo''ti | Unit giving the general account of dependent origination, 〔CSCD §577〕 | That unit cites the same sentence as an example of “designation by way of the result”; this unit reuses it—one sentence used twice, an internal self-citation within this chapter |
〔CSCD §647〕 Ettha hi puññābhisaṅkhāroti terasa cetanā. Apuññābhisaṅkhāroti dvādasa. Āneñjābhisaṅkhāroti catasso cetanā. | Unit detailing formations with ignorance as condition, 〔CSCD §592〕 | That unit establishes the counts thirteen, twelve, and four, totaling twenty-nine volitions; this unit reuses them verbatim |
〔CSCD §648〕 Pubbe ca viññāṇapaccayameva kammaṃ ''saṅkhārā''ti vuttaṃ. Idāni asaññābhavanibbattakampi. | Unit detailing name-and-form with consciousness as condition, 〔CSCD §639〕 | That unit establishes formations producing consciousness as a condition for the materiality of non-percipient beings; this unit uses it to distinguish formations from becoming |
〔CSCD §649〕 saddhiṃ antogadhehi cha bhavā | Unit detailing consciousness with formations as condition, 〔CSCD §636〕 | That unit establishes the matrix of three kinds of becoming, four modes of birth, five destinations, seven stations of consciousness, and nine abodes of beings; this unit’s calculations of becoming are continuous with it |
〔CSCD §650〕 catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti | Unit detailing clinging with craving as condition, 〔CSCD §645〕 | That unit establishes craving as a condition for clinging in one, seven, or eight ways; this unit uses the same form to establish the number of ways clinging conditions becoming |
〔CSCD §650〕 Kammābhinibbattā khandhā upapattibhavo | Unit detailing birth and the following links with becoming as condition, 〔CSCD §651〕 | That unit determines kammabhavova adhippeto. So hi jātiyā paccayo, na upapattibhavo—the determinations of the two units join verbatim |
VII. Transmission
This edition does not advance claims in the apparatus concerning authorship, textual transmission, or the history of the commentarial tradition.