Chapter VIII   Paccayasaṅgahavibhāgo（緣之概要）

8.4 概念之分析（Paññattibheda）

8.4.1 簡說

Tattha rūpadhammā rūpakkhandho va; cittacetasikasaṅkhātā cattāro arūpino khandhā nibbānañ cā ti pañcavidham pi arūpan ti ca nāman ti ca pavuccati.

Tato avasesā paññatti pana paññāpiyattā paññatti, paññāpanato paññattī ti ca duvidhā hoti.

Therein, the material phenomena are just the aggregates of matter. Consciousness and mental factors, which comprise the four immaterial aggregates, and Nibbāna are the five kinds of the immaterial. They are also called ‘name’ (nāma).

What remains are concepts, which are twofold: concept as that which is made known, and concept as that which makes known.

其中，色法即是色蘊。由心與心所組成的四無色蘊及涅槃是五種無色。它們也被稱為「名」。

剩餘的是兩種概念：所知概念與令知概念。

NOTES

Tattha, tatra: (adv) there; thither; in that case; now; in that, therein

Rūpa: (n) form, figure, shape; image, representation; the body; beauty; natural state; characteristic 色

Dhamma: (m/n) nature, condition, quality, property, characteristic; function, practice, duty; object, thing, idea, phenomenon; doctrine; law; virtue, piety; justice; the law or Truth of Buddha; the Buddhist scriptures; religion 法

Khandha: (m) aggregate, accumulation, multitude, quantity; bulk; the shoulder; the trunk of a tree 蘊

Eva, va, yeva: (adv) just, quite, even, only

Citta: (n) the mind, the heart; thought, idea; will, intention 心

Cetasika: (adj) mental   (n) properties or adjuncts of the mind, mental state, mental factor 心所

Saṅkhāta, saṅkhyāta: (pp. saṅkhāti) reckoned, numbered; considered, called, named; weighed, estimated, learned

Cattāro, caturo: (m. num) four   (n) cattāri     (f) catasso

Arūpī: (adj) formless, incorporeal, immaterial

Nibbāna: (n) extinction; destruction, annihilation; Nirvāṇa; Arhatship 涅槃

Pañcavidha: (m. adj) fivefold, of five kinds

Arūpa: (n. adj) formless, incorporeal, belonging to Arūpabrahmaloka 無色

Nāma: (n) a name, a noun   gen. nāmassa   ins. nāmena: by name    (adv) by name, namely; indeed 名；名為；著實

Pavuccati: (pass.) to be spoken of, to be called or termed   pres. 3^rd pl. pavuccare   pp. pavutta

Tato: (adv) hence, subsequently, thereafter; from that place or time; further

Avasesa: (adj) remaining

Paññatti, paṇṇatti: (f) making known, manifestation, declaring, concept 概念

Pana: (adv) now, further; but, on the other hand, on the contrary, however

Paññāpiyatta: (n) being made known 所知

Paññāpana: (n) disclosure, discovering, making known 令知，能知

Duvidha: (m, adj) twofold

Hoti, bhavati: to be, exist, become; take place, befall; behave  opt. bhave ger. hutvā     pp. bhūta

8.4.2 所知概念（Paññāpiyattā paññatti）

Kathaṃ? Taṃ taṃ bhūtapariṇāmākāram upādāya tathā tathā paññattā bhūmipabbatādikā, sasambhārasannivesākāram upādāya

geharathasakaṭādikā, khandhapañcakam upādāya purisapuggalādikā, candāvattanādikam upādāya disākālādikā, asamphuṭṭhākāram upādāya kūpaguhādikā, taṃ taṃ bhūtanimittaṃ bhāvanāvisesañ ca upādāya

kasiṇanimittādikā cā ti evam ādippabhedā pana paramatthato avijjamānā pi atthacchāyākārena cittuppādānam ālambanabhūtā taṃ taṃ upādāya upanidhāya kāraṇaṃ katvā tathā tathā parikappiyamānā saṅkhāyati, samaññāyati, voharīyati, paññāpīyatī ti paññattī ti pavuccati. Ayaṃ paññatti paññāpiyattā paññatti nāma.

How? There are such terms as ‘land,’ ‘mountain,’ and the like, so designated on account of the mode of transition of the respective elements; such terms as ‘house,’ ‘chariot,’ ‘cart,’ and the like, so named on account of the mode of formation of materials; such terms as ‘person,’ ‘individual,’ and the like, so named on account of the five aggregates; such terms as ‘direction,’ ‘time,’ and the like, named according to the revolution of the moon and so forth; such terms as ‘well,’ ‘cave,’ and the like, so named on account of the mode of non-impact and so forth; such terms as kasiṇa signs and the like, so named on account of respective elements and distinguished mental development.

All such different things, though they do not exist in an ultimate sense, become objects of consciousness in the form of shadows of (ultimate) things.

They are called concepts because they are thought of, reckoned, understood, expressed, and made known on account of, in consideration of, with respect to, this or that mode. This kind of concept is so called because it is made known.

如何？「地」、「山嶽」等詞是依元素的變化而命名。「屋子」、「馬車」、「貨車」等詞是依材料的組成而命名。「人」、「個人」等詞是依五蘊而命名。「方向」、「時間」等詞是依月亮等的運行而命名。「井」、「山洞」等詞是依沒碰觸的行相而命名。「遍相」等詞是依各個元素的相與不同的修習而命名。

雖然這一切不同的事物在究竟上是不存在的，但能依作為（究竟）法的影像而成為心（生起）的所緣。

它們被稱為概念是因為它們被（有情）依這或那方面而想像、計算、明瞭、表達與識知。這種概念因所知而得其名。*

*［他解］

這段的巴利原文比較難懂，這裡再附其他三種譯文作為參考。（以下一、二沿用葉均居士的版本，三則依據法雨道場編纂的《攝阿毘達摩義論》巴漢英譯註。）

(一) 日文譯為：「像這樣的東西，雖然在第一義是不存在的，但是作為（第一）義的影的行相，成為心起的所緣。由於那（行相）各自互相比較，各自分別（計度），被命名、被稱說、被施設，故名施設。這個施設名為被施設的施設。」

(二) Bhikkhu J. Kashyap 所寫的 Abhidhamma Philosophy 對這段文是這樣寫：「然而我們在實用上認識它們作為表示某些意義的對象。它們被認為彼物，被說為彼物，被知為彼物，被慣用為彼物，被假想為彼物。這便是施設，因為它是被假設的。」

(三) 法雨：「如是等的區別，（它們）依究竟義是不存在的，但是依（某些事物的）實在的影像的行相而成為（我們的）心生起的所緣，執取、比較這個或那個而作了行相。由於計度分別（那實在影像）這樣或那樣，被命名、被理解、被言說、被假設而被說為『施設』，這種概念名為『所知概念』。」

NOTES

Kathaṃ: (adv) how

Taṃ, tad: (pron. n) it; him     taṃ taṃ: such and such (repeated to convey the idea of multiplicity or variety)

Bhūta: (pp. bhavati) been, become, being; gone, past, former; real, true, right   (m/n) a living being; a spirit; vegetation, as trees, shrubs, grass; an element

Pariṇāma: (m) change, alteration; issue, event; digestion

Ākāra: (m) appearance, mien, countenance; form; sign, token; way, manner, means; cause, reason; object, purpose; a constituent part of the body

Upādāya: (ger. upādiyati) clinging; beginning with; out of; with reference to

Tathā: (adv) so, thus; also 如是

Paññatta: (pp. paññāpeti) pointed out, made known, ordered, designed, appointed, ordained   (n) wisdom, sense, etc.

Paññāpeti: (caus. pajānāti) to make known, declare, point out, appoint, assign, recognize, define

Bhūmi: (f) the earth; place; stage; state; the ground; story of a house 地

Pabbata: (m) a mountain

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera” (= ādika); -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Sambhāra: (m) preparation; materials; necessaries; constituent part

Sasambhāra: (adj) with the ingredients or constituents

Sannivesa: (m) construction, preparation, encampment, settlement

Geha: (m/n) a house

Ratha: (m) a car, chariot, two-wheeled carriage

Sakaṭa: (n) a cart, wagon

Pañcaka: (adj) consisting of five, five in number   (n) a pentad, five

Purisa: (m) a man, a male, a person; individual

Puggala: (m) an individual or person; a creature, being, man 個人

Canda: (m) the moon

Āvaṭṭanā: (f) turning, revolution

Disā: (f) point of the compass, region, quarter, direction, bearing

Kāla: (m) time; right time, due season; meal time; death

Samphuṭṭha: (pp. samphusati) touched

Asamphuṭṭha: (pp. adj) intangible, not touched, non-impact

Kūpa: (m) a pit; a well; the mast of a ship

Guhā: (f) a cave; the heart

Nimitta: (n) a sign, mark, omen, token, portent, prognostication; cause, reason

Bhāvanā: (f) developing, attaining, being devoted to; meditation 修習

Visesa: (m) distinction, characteristic, discrimination, specification; sort, kind; peculiar merit or advantage, excellence, superiority

Kasiṇa: (adj.) entire, whole 遍   (n) one of the aids to kammaṭṭhāna, the practice by means of which mystic meditation (bhāvanā, jhāna) may be attained

Evaṃ: (adv) thus 如是

Pabheda: (m) breaking or splitting up; difference, distinction; sort, kind

Paramattha: (m) best or highest sense; the truth, reality; completeness, perfection 究竟法     abl. paramatthato

Avijjamāna: (adj) not existing, non-existing

Attha, aṭṭha, aṭṭa: (m) desire, want, need; occasion; cause, reason, purpose; object, thing, substance; advantage, good, welfare; property, wealth; meaning, sense, significance 事物；法；義；利 etc.

Chāyā: (f) shadow, shade, reflected image; pretext, fiction

Citta: (n) the mind, the heart; thought, idea; will, intention 心

Uppāda: (m) springing up, producing, appearance; birth; an omen 生

Cittuppāda: (m) genesis of consciousness; (here =) citta, consciousness

Ālambana, -ṇa : (n) support; an object of sense 所緣，（感官）目標

Upanidhā: (f) comparison

Upanidhāya: (indecl.) [ger. of upa+nidahati of dhā] comparing in comparison, [+acc.] "compared with"

Kāraṇa: (n) a deed, action, performance; motive, cause, reason, means; matter, thing, event, case; substance; destruction

Karoti: to act, do, cause, cause to become, render, make, perform         opt. kayirā, kayirātha, kubbetha, kare, kareyya     ger. katvā

Parikappiyati: to be thought of   ppr. parikappiyamāna 計度分別

Saṅkhāyati: to be reckoned, to be called or termed

Samaññāyati: to be understood

Voharīyati: to be expressed

Paññāpīyati: to be made known

Ayaṃ: (pron. nom. m/f) this   gen./dat. (m) imassa

8.4.3 令知概念（Paññāpanato paññatti）

Paññāpanato paññatti pana nāma-nāmakammādināmena paridīpitā. Sā vijjamānapaññatti, avijjamānapaññatti, vijjamānena avijjamānapaññatti, avijjamānena vijjamānapaññatti, vijjamānena vijjamānapaññatti, avijjamānena avijjamānapaññatti cā ti chabbidhā hoti.

Tattha yadā pana paramatthato vijjamānaṃ rūpavedanādiṃ etāya paññāpenti tadā' yaṃ vijjamānapaññatti. Yadā pana paramatthato avijjamānaṃ bhūmipabbatādiṃ etāya paññāpenti, tadā' yaṃ avijjamānapaññattī ti pavuccati. Ubhinnaṃ pana vomissakavasena sesā yathākkamaṃ chaḷabhiñño, itthisaddo, cakkhuviññāṇaṃ, rājaputto ti ca veditabbā.

Then, as it makes known, it is called concept. It is described as ‘name’, ‘nomenclature’, etc.

It is sixfold: 1. a (direct) concept of the real, 2. a (direct) concept of the unreal, 3. a concept of the unreal by means of the real, 4. a concept of the real by means of the unreal, 5. a concept of the real by means of the real, 6. a concept of the unreal by means of the unreal.

As, for instance, when it makes (they make) known what really exists in the ultimate sense by a term, such as ‘matter,’ ‘feeling,’ and so forth, it is called a (direct) concept of the real.

When it makes known what does not really exist in the ultimate sense by a term, such as ‘land,’ ‘mountain,’ and so forth, it is called a (direct) concept of the unreal.

The rest should be respectively understood by combining both as, for instance, ‘possessor of sixfold supernormal knowledge,’ ‘woman’s voice,’ ‘eye-consciousness,’ and ‘king’s son.’

由於其令知而名為概念。它形容名字、命名等。

它有六種：一、真實的（直接）概念；二、不真實的（直接）概念；三、通過真實的不真實概念；四、通過不真實的真實概念；五、通過真實的真實概念；六、通過不真實的不真實概念。

例如：當以「色」、「受」等詞宣稱在究竟上存在之法時，它被稱為「真實的（直接）概念」。

當以「地」、「山嶽」等詞宣稱在究竟上不存在之法時，它被稱為「不真實的（直接）概念」。

當知其餘（四項）的是結合兩種；以下是它們各自的例子：「擁有六神通的人」、「女人的聲音」、「眼識」、與「國王的兒子」。［注］

［注］

其餘（四種）以（前）二者混合，應依照次第被了知，（例如：）

六神通的人（是結合真實的不真實概念）：六神通的人，六神通是真實的，擁有神通的人是不真實的，所以為「結合真實的不真實的概念」。

女人的聲音（是結合不真實的真實概念）：女人的聲音，女人是不真實的，聲音是真實的，所以為「結合不真實的真實的概念」。

眼識（是結合真實的真實概念）：眼識，眼與識都是真實的，「結合真實的真實的概念」。

國王的兒子（是結合不真實的不真實概念）：國王的兒子，國王與兒子都是不真實的，「結合不真實的不真實的概念」。

NOTES

Nāmakamma: (n) naming, nomenclature 命名

Paridīpeti: to illustrate, explain, describe     pp. paridīpita

Sā: (pron. f) that; this; she

Vijjamāna: (ppr. vijjati) existing, real   ant. avijjamāna: not existing, unreal

Vijjati: (pass. vindati) to be, exist, be found, be obtained, be known

Chabbidhā: (adv) six-fold, in six ways

Yadā: (adv) when, whenever     yadā… tadā: when… then

Vedanā: (f) feeling, sensation; pain, suffering 受

Esā: (pron. f) this, that    ins. etāya

Tadā: (adv) then, at that time

Ubho: (pron. adj) both     gen. pl. ubhinnaṃ

Vomissaka: (adj) miscellaneous, mixed

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

Sesa: (adj) remaining       (m) remainder 其餘

Yathākkamaṃ: (adv) in due order, successively 依序

Abhiññā: (f) higher knowledge, transcendent or supernatural knowledge or faculty, super-intellect consciousness 神通；證智

Chaḷabhiñña: (m) possessor of sixfold supernormal knowledge 具六神通的人

Itthi, itthī: (f) a woman, female

Sadda: (m) sound, noise; voice; a word 聲

Cakkhu: (m/n) the eye; insight; supernatural insight or knowledge 眼

Viññāṇa: (n) consciousness; thought, mind; intelligence, knowledge 識

Rājaputta: (m) a king’s son, prince     (f) rājaputtī: a princess

Vidati: to know, ascertain   p.f.p. veditabba: to be known or understood

8.4.4 總結

Vacīghosānusārena sotaviññāṇavīthiyā

Pavattānantaruppannā manodvārassa gocarā

Atthā yassānusārena viññāyanti tato paraṃ

Sāyaṃ paññatti viññeyyā lokasaṅketanimmitā ti.

By following the sound of speech through the process of ear-consciousness and then by means of the concept conceived by (the process in the) mind-door that subsequently arises, meanings are understood. These concepts should be understood as fashioned by worldly convention.

以耳識心路過程跟隨語音，再通過隨後生起的意門（心路過程）所領受的概念而得知其意義。當知這些概念受到世俗法所設。

NOTES

Vacī: (f) speech, words 語

Ghosa: (m) shout, sound, utterance; noise; rumor; voice

Anusāra: (m) following, conformity   ins. anusārena: according to

Sota: (n) the ear, organ of hearing 耳

Vīthi: (f) a road, street, bazaar; a row, line

Pavatta: (pp. pavattati) fixed, settled; starting, setting out; kept going, going on; being, existing

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up   pp. pavatta 轉起

Anantara: (adj) having or leaving nothing in between, i. e. immediately following, incessant, next, adjoining

Uppanna: (pp. uppajjati) arisen, born, produced; acquired; happened

Uppajjati: to arise, originate, be produced, be born, appear 生起

Manodvāra: (n) the mind-door 意門

Gocara: (m) pasture, abode, sphere, resort; an object of sense as form, sound, etc. 所在；所緣，（感官）目標

Yo, yad: (pron) who, what, which; he who, whoever   pl. ye   acc. yaṃ   gen./dat. sing. yassa   gen./dat. pl. yesaṃ

Viññāyati: (pass. vijānāti) to be understood or known

Tato paraṃ: (adv) afterwards

Vijānāti: to discern, distinguish; be wise; perceive; learn, understand, know exactly, find out, ascertain     pfp. viññeyya: that should be known or understood; intelligible, cognizable   pp. viññāta   ger. viññāya, vijāniya

Loka: (m) the world, the universe; mankind; a being or creature　世間

Saṅketa: (m) intimation, agreement, engagement, appointment

Nimitta: (n) a sign, mark, token, symbol; omen; cause, reason, means of 相 (adj) caused by, referring to

Iti Abhidhammatthasaṅgahe Paccayasaṅgahavibhāgo nāma aṭṭhamo paricchedo.

Thus ends the eighth chapter in the Compendium of Abhidhamma entitled the Compendium of Conditionality.

《阿毗達摩概要》裡名為「緣之概要」的第八章至此完畢。