清淨道論 神通總論——十四行相之調心Visuddhimagga · General Discussion of the Direct Knowledges—Training the Mind in Fourteen Modes
第二卷開卷。神通在全書中的位置，論主一句話定了：為了令定「既得其利益、也更加堅固」，而堅固之定才能安樂地成就慧——神通是定與慧之間的一段加固，不是目的。
入門三關：先於八遍各起八等至（六十四個門全走通）；再以十四種行相調心——遍與禪的順、逆、順逆、隔一之越、支與所緣之移與確定；不調則不能——六重之難，每重「百人千人中只有一個」：遍作、相起、安止、調心、變化、速察。諸佛辟支佛上首弟子例外，唯由得阿羅漢即成。
經句的八支之心：得等持、遍淨、潔白、無穢、離隨煩惱、柔軟、堪任、安住、得不動——為信精進念定慧光明六法所攝持故不動。二喻收之：金匠先鍊金令柔軟堪任而後作莊嚴具、陶師先揉泥而後作器。神通之心只是一顆調到柔軟堪任的心。
The second part opens here. The Commentator fixes the place of direct knowledge in the whole work in one sentence: it is for making concentration “both obtain its benefit and become more firmly established,” so that firmly established concentration can comfortably accomplish wisdom—direct knowledge is a reinforcement between concentration and wisdom, not the goal.
Three thresholds of entry: first produce the eight attainments on each of the eight kasiṇas (pass through all sixty-four doors); next train the mind through fourteen modes—the forward, reverse, and forward-and-reverse orders of kasiṇas and jhānas, skipping at intervals, and shifting and determining factors and objects; without this training it cannot be done—the six degrees of difficulty each admit “only one among a hundred or a thousand”: making the kasiṇa, bringing forth the sign, absorption, training the mind, transformation, and quick discernment. Buddhas, paccekabuddhas, and chief disciples are exceptions: they accomplish it merely by attaining arahantship.
The eight-factored mind of the scriptural passage is concentrated, purified, bright, unblemished, free from defilement, malleable, wieldy, steady, and attained to imperturbability—unmoved because supported by the six phenomena of faith, energy, mindfulness, concentration, wisdom, and light. Two similes conclude the matter: a goldsmith refines gold until it is malleable and wieldy before making an ornament; a potter kneads clay before making a vessel. The mind of direct knowledge is simply a mind trained until it is malleable and wieldy.
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 神通之緣起與十四行相之目 〔CSCD §365〕
十二、神變釋
神通之論
現在，先前說「這定之修習以神通為利益」，那是就那些世間神通¹而說的；為了成就那些神通，已於地遍²等等之中得第四禪的瑜伽者應當作瑜伽。因為這樣一來，他的那定之修習便既成為已得其利益的，也更加堅固；而具足了已得利益、更加堅固的定之修習的人，就能安樂地成就慧之修習。所以我們先開始神通之論。
世尊為了對已得第四禪之定的諸善男子顯示定之修習的利益，也為了越上越上地開示越勝越妙的法，便以「他的心這樣得等持、遍淨、潔白、無穢、離隨煩惱、成為柔軟、堪任、安住、得不動，他就把心引向神變、傾向神變；他領受種種的神變：一身而成多身」等等的方法，說了神變、天耳界智、他心智、宿住隨念智、有情死生智³這五種世間神通。
這裡，想要作「一身而成多身」等等之神變的變化⁴的初學瑜伽者，應當在以白遍為終的八遍之中各各生起八等至⁵，然後——
由遍之順、由遍之逆、由遍之順逆，由禪之順、由禪之逆、由禪之順逆，由禪之越、由遍之越、由禪與遍之越，由支之移、由所緣之移、由支與所緣之移，由支之確定、由所緣之確定——
應當以這十四種行相調伏心。
§2 十四行相之逐一 〔CSCD §366〕
那麼，這裡什麼是遍之順……乃至（廣說如前）……什麼是所緣之確定呢？這裡，比丘於地遍入禪，然後於水遍——這樣依次第於八遍之中，入定百度、入定千度，這就叫作遍之順。
而從白遍起，同樣地依逆之次第而入定，就叫作遍之逆。
從地遍起乃至白遍，又從白遍起乃至地遍——這樣依順與逆而一再入定，就叫作遍之順逆。
而從初禪起依次第乃至非想非非想處，這樣一再入定，就叫作禪之順。
從非想非非想處起乃至初禪，這樣一再入定，就叫作禪之逆。
從初禪起乃至非想非非想處，又從非想非非想處起乃至初禪——這樣依順與逆而一再入定，就叫作禪之順逆。
而於地遍入初禪之後，就在那裡入第三禪，然後除去那遍而入空無邊處，然後入無所有處——這樣不越過遍而唯以隔一之方式越過禪，就叫作禪之越。以水遍等等為始的配合也應當照這樣去作。
於地遍入初禪之後，又於火遍入那同一禪，然後於青遍，然後於赤遍——依這個方法不越過禪而唯以隔一之方式越過遍，就叫作遍之越。
於地遍入初禪之後，然後於火遍入第三禪，除去青遍而入空無邊處，從赤遍入無所有處——依這個方法既越過禪也越過遍，就叫作禪與遍之越。
而於地遍入初禪之後，就在那裡也入其餘諸禪，就叫作支之移。
於地遍入初禪之後，於水遍入那同一禪……乃至（廣說如前）……於白遍入那同一禪——這樣於一切遍之中唯入同一個禪，就叫作所緣之移。
於地遍入初禪，於水遍入第二禪，於火遍入第三禪，於風遍入第四禪，除去青遍而入空無邊處，從黃遍入識無邊處，從赤遍入無所有處，從白遍入非想非非想處——這樣依隔一之方式而移轉諸支與諸所緣，就叫作支與所緣之移。
而確定初禪為五支，第二禪為三支，第三禪為二支，第四禪也是這樣，空無邊處……乃至（廣說如前）……非想非非想處——這樣唯確定禪支，就叫作支之確定。
同樣地，確定「這是地遍」，「這是水遍」……乃至（廣說如前）……「這是白遍」——這樣唯確定所緣，就叫作所緣之確定。也有些人想要有「支與所緣之確定」；然而由於它不曾在諸義注⁶之中傳來，所以那確定不是修習之門。
§3 六重之難與二長老之事 〔CSCD §367〕
而不以這十四種行相調伏心，先前未曾修習過修習的初學瑜伽者能成就神變之變化——這是不可能有的事。因為對初學者來說，連遍之遍作也是重擔——百人或千人之中只有一個能作。對已作遍之遍作的人來說，令相生起是重擔——百人或千人之中只有一個能作。相已生起時，增大它而得安止⁷是重擔——百人或千人之中只有一個能作。對已得安止的人來說，以十四種行相調伏心是重擔——百人或千人之中只有一個能作。即使對已以十四種行相調伏了心的人來說，所謂神變之變化也是重擔——百人或千人之中只有一個能作。即使對已得變化的人來說，所謂速察性也是重擔——百人或千人之中只有一個是速察者。就像在帖蘭巴他羅，於為大盧哈那瞿多長老看病而來的三萬名有神通者之中、受具足戒滿八年的護長老⁸那樣。他的威力，已經在地遍之解釋中說過了。而〔大〕長老見了他那威力，便說：「諸位，如果沒有護，我們全都要受責備了——『他們不能保護龍王』。所以，凡是自己所執持而遊行的武器，應當洗淨其垢而後執持遊行。」他們住於長老的教誡，那三萬名比丘也都成為速察者。
而縱使有速察性，作他人的依處也是重擔——百人或千人之中只有一個〔能作〕；就像在山供之會上魔降下炭雨之時，於空中化作大地而救護炭雨的那位長老那樣。
而對於有強力宿世瑜伽的諸佛、辟支佛、上首弟子等等，即使沒有這已說之類的修習次第，也唯由得阿羅漢而成就這神變之變化以及無礙解等等種種的德。所以，正如想要作莊嚴具之作的金匠，先以火吹鍊等等把金弄得柔軟、堪任，然後才作；又如想要作器之作的陶師，先把泥善加揉練而弄軟，然後才作——同樣地，初學者也應當以這十四種行相調伏心，並且依以欲為首、以心為首、以精進為首、以簡擇為首而入定，以及依轉向等自在⁹，把〔心〕弄得柔軟、堪任，然後為神變而作瑜伽。而具宿因者，即使只是在諸遍之中於第四禪已習熟自在，也可以作。而世尊為了指出這裡應當如何作瑜伽之法，便說了「他的心這樣得等持」等等。
§4 經句逐釋——八支具足之心 〔CSCD §368〕
這裡，隨聖典之法的決擇之論如下。其中，「他」：就是那位已得第四禪的瑜伽者。「這樣」：這是指出第四禪之次第——所說的就是：以這得初禪等等之次第而得了第四禪。「得等持」：以這第四禪之定而得等持。「心」：色界心。而在「遍淨」等等之中：由於是捨念清淨¹⁰之性，所以「遍淨」。正因為遍淨，所以「潔白」——所說的就是光淨。由於樂等等之緣已被除滅，貪等之穢已被除去，所以「無穢」。正因為無穢，所以「離隨煩惱」——因為心正是由穢而受雜染的。由於善加修習，所以「成為柔軟」——所說的就是已得自在；因為隨〔己〕自在而轉的心才叫作柔軟。而正因為柔軟，所以「堪任」——所說的就是堪作、適作；因為柔軟的心才是堪任的，就像善加調鍊的金一樣，而那兩者也正是由於善加修習〔才有的〕。如說：「諸比丘，我不見有別的任何一法，如此修習、如此多修便成為柔軟而堪任的，猶如這心一般，諸比丘。」
由於安住於這些遍淨之性等等之中，所以「安住」。正因為安住，所以「得不動」——所說的就是不動、不動搖。或者，由於柔軟堪任之性而安住於自己的自在之中，所以「安住」；由於為信等等所攝持，所以「得不動」。因為為信所攝持的心，不為不信所動；為精進所攝持的，不為懈怠所動；為念¹¹所攝持的，不為放逸所動；為定所攝持的，不為掉舉所動；為慧所攝持的，不為無明所動；至於光明的，不為煩惱之闇所動。為這六法所攝持的，就是得不動。這樣具足八支的心，為了以神通作證應以神通作證之諸法，便堪於引發。
另一種方法：以第四禪之定而「得等持」。由於諸蓋已遠離，所以「遍淨」。由於已超越尋等等，所以「潔白」。由於沒有那些作為得禪之緣的欲之所行，所以「無穢」。由於貪婪等等心之隨煩惱已離去，所以「離隨煩惱」——而這兩者都應當隨《無穢經》與《衣經》¹²而了知。由於已得自在，所以「成為柔軟」。由於已至神足¹³之性，所以「堪任」。由於修習圓滿而至勝妙之性，所以「安住、得不動」——意思是：如其得不動那樣地安住。這樣具足八支的心，也是為了以神通作證應以神通作證之諸法而堪於引發，成為〔其〕基礎與近因。
註
¹ 世間神通（lokikābhiññā）：依第四禪而起之五種神通，本品與次品所論者即此；同一語之單出形於本書取業處之品作「通達」解——自近行至安止之慧，二位不同科。
² 遍（kasiṇa）：以地、水等等為所緣而遍滿一切處之修定法門；十遍之名與其修法在本書地遍與餘遍二品。
³ 天耳界智、他心智、宿住隨念智、有情死生智：五世間神通中之後四種；其逐一之修法與解釋在本書神通之品。
⁴ 神變之變化（iddhivikubbana）：以神變而變現種種形類；「變化」（vikubbanā）一語於本書梵住之品為三遍滿之總名，於本品則為十神變之第二名，一語二位。
⁵ 等至（samāpatti）：入定而成就之定，此處指四禪與四無色之八種；四無色之名與其修法在本書無色之品。
⁶ 義注（aṭṭhakathā）：聖典之注釋書之通稱；論主以其所不載者為非修習之門。
⁷ 安止（appanā-samādhi，安止定）：心全然入於所緣而不動之定，別於其前之近行定（upacāra-samādhi，諸蓋已伏而尚未入安止之一級定）。
⁸ 護長老：本篇所舉之事——帖蘭巴他羅之三萬有神通者之集，已見於本書地遍之解釋，論主自標其事在彼而不重出；彼處載其名之全形作「佛護長老」。
⁹ 轉向等自在：轉向、入定、住定、出定、觀察五自在；其名與其相之開演在本書地遍之品。
¹⁰ 捨念清淨（upekkhāsatipārisuddhi）：第四禪之支，由捨而念得遍淨；其釋在本書地遍之品。
¹¹ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
¹² 《無穢經》與《衣經》：論主所指以明「無穢」與「離隨煩惱」二語之二經。
¹³ 神足（iddhipāda）：欲、精進、心、簡擇四者為神變之足；其四足之釋在本品〈神變之四地・四足・八句・十六根〉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 Occasion for the Direct Knowledges and the List of Fourteen Modes 〔CSCD §365〕
Twelve: Explanation of Supernormal Power
Discussion of the Direct Knowledges
Now, when it was said above that “the development of this concentration has direct knowledge as a benefit,” that was said with reference to the mundane direct knowledges¹. To accomplish them, a practitioner who has attained the fourth jhāna in the earth kasiṇa² and the rest should undertake the practice. In this way their development of concentration both obtains its benefit and becomes more firmly established; and a person whose development of concentration has obtained its benefit and become more firmly established can comfortably accomplish the development of wisdom. Therefore we shall first begin the discussion of the direct knowledges.
In order to show the benefit of the development of concentration to sons of good family who have attained concentration of the fourth jhāna, and in order to teach successively higher and ever more excellent phenomena, the Blessed One taught the five mundane direct knowledges—supernormal power, knowledge of the divine-ear element, knowledge encompassing the minds of others, knowledge of recollection of past lives, and knowledge of the death and rebirth of sentient beings³—by such a method as this: “When his mind is thus concentrated, purified, bright, unblemished, free from defilement, become malleable, wieldy, steady, and attained to imperturbability, he directs and inclines the mind toward supernormal power. He experiences the various kinds of supernormal power: having been one, he becomes many,” and so forth.
Here a beginning practitioner who wishes to perform the transformation⁴ of supernormal power beginning with “having been one, he becomes many” should produce the eight attainments⁵ in each of the eight kasiṇas ending with the white kasiṇa, and then—
by the forward order of the kasiṇas, by their reverse order, and by their forward and reverse order; by the forward order of the jhānas, by their reverse order, and by their forward and reverse order; by skipping jhānas, by skipping kasiṇas, and by skipping both jhānas and kasiṇas; by shifting factors, by shifting objects, and by shifting both factors and objects; by determining factors, and by determining objects—
they should train the mind in these fourteen modes.
§2 Each of the Fourteen Modes 〔CSCD §366〕
What, then, is the forward order of the kasiṇas here … up to (expanded as before) … what is determining objects? Here a bhikkhu enters jhāna on the earth kasiṇa, then on the water kasiṇa, and so on in sequence through the eight kasiṇas, entering a hundred times and a thousand times. This is called the forward order of the kasiṇas.
Starting from the white kasiṇa and entering in the same way in reverse sequence is called the reverse order of the kasiṇas.
Starting from the earth kasiṇa and proceeding to the white kasiṇa, and then starting from the white kasiṇa and proceeding to the earth kasiṇa—repeatedly entering in forward and reverse order in this way—is called the forward and reverse order of the kasiṇas.
Starting from the first jhāna and proceeding in sequence to the base of neither perception nor non-perception, repeatedly entering in this way, is called the forward order of the jhānas.
Starting from the base of neither perception nor non-perception and proceeding to the first jhāna, repeatedly entering in this way, is called the reverse order of the jhānas.
Starting from the first jhāna and proceeding to the base of neither perception nor non-perception, and then starting from the base of neither perception nor non-perception and proceeding to the first jhāna—repeatedly entering in forward and reverse order in this way—is called the forward and reverse order of the jhānas.
After entering the first jhāna on the earth kasiṇa, one enters the third jhāna on that same kasiṇa, then removes the kasiṇa and enters the base of infinite space, and then enters the base of nothingness. Skipping jhānas at intervals in this way without skipping the kasiṇa is called skipping jhānas. The combinations beginning with the water kasiṇa and the rest should also be carried out in the same way.
After entering the first jhāna on the earth kasiṇa, one enters that same jhāna on the fire kasiṇa, then on the blue kasiṇa, then on the red kasiṇa. Skipping kasiṇas at intervals in this way without skipping the jhāna is called skipping kasiṇas.
After entering the first jhāna on the earth kasiṇa, one then enters the third jhāna on the fire kasiṇa, removes the blue kasiṇa and enters the base of infinite space, and enters the base of nothingness from the red kasiṇa. Skipping both jhānas and kasiṇas in this way is called skipping jhānas and kasiṇas.
After entering the first jhāna on the earth kasiṇa, one enters the remaining jhānas there as well. This is called shifting factors.
After entering the first jhāna on the earth kasiṇa, one enters that same jhāna on the water kasiṇa … up to (expanded as before) … and enters that same jhāna on the white kasiṇa. Entering only the same jhāna on all the kasiṇas in this way is called shifting objects.
One enters the first jhāna on the earth kasiṇa, the second jhāna on the water kasiṇa, the third jhāna on the fire kasiṇa, the fourth jhāna on the air kasiṇa, the base of infinite space after removing the blue kasiṇa, the base of infinite consciousness from the yellow kasiṇa, the base of nothingness from the red kasiṇa, and the base of neither perception nor non-perception from the white kasiṇa. Shifting factors and objects at intervals in this way is called shifting factors and objects.
One determines the first jhāna as having five factors, the second as having three, the third as having two, and the fourth likewise; then the base of infinite space … up to (expanded as before) … the base of neither perception nor non-perception. Determining only the jhāna factors in this way is called determining factors.
Likewise, one determines, “This is the earth kasiṇa,” “This is the water kasiṇa” … up to (expanded as before) … “This is the white kasiṇa.” Determining only the object in this way is called determining objects. Some wish to include “determining factors and objects”; but because that determination has not been handed down in the commentaries⁶, it is not an avenue of development.
§3 Six Degrees of Difficulty and the Accounts of Two Elders 〔CSCD §367〕
It is impossible for a beginning practitioner who has not previously developed development to accomplish a transformation by supernormal power without training the mind in these fourteen modes. For a beginner, even making the kasiṇa is a burden—only one among a hundred or a thousand can do it. For one who has made the kasiṇa, bringing forth the sign is a burden—only one among a hundred or a thousand can do it. When the sign has arisen, enlarging it and attaining absorption⁷ is a burden—only one among a hundred or a thousand can do it. For one who has attained absorption, training the mind in the fourteen modes is a burden—only one among a hundred or a thousand can do it. Even for one who has trained the mind in the fourteen modes, what is called transformation by supernormal power is a burden—only one among a hundred or a thousand can do it. Even for one who has attained transformation, what is called quick discernment is a burden—only one among a hundred or a thousand is quick to discern. Such was the Elder Rakkhita⁸, eight years fully ordained, among the thirty thousand possessors of supernormal power who had assembled at Therambatthala to attend the Elder Mahā-Rohanagutta in his illness. His power has already been related in the Explanation of the Earth Kasiṇa. When the [great] elder saw that power, he said, “Friends, had Rakkhita not been there, we would all have been reproached: ‘They were unable to protect the nāga king.’ Therefore, one should cleanse the dirt from whatever weapon one carries before carrying it about.” They abided by the elder’s instruction, and all thirty thousand bhikkhus became quick to discern.
Even with quick discernment, serving as a support for another is a burden—only one among a hundred or a thousand [can do it]. Such was the elder who, when Māra rained down embers at the Mountain Festival, created earth in the air and gave protection from the rain of embers.
But Buddhas, paccekabuddhas, chief disciples, and others with powerful practice in former lives accomplish transformation by supernormal power and such various qualities as the discriminations merely by attaining arahantship, even without a sequence of development of the kind described. Therefore, just as a goldsmith who wishes to fashion an ornament first makes the gold malleable and wieldy by blowing it in the fire and so forth, and then fashions it; and just as a potter who wishes to fashion a vessel first kneads the clay thoroughly and makes it soft, and then fashions it—so too a beginner should train the mind in these fourteen modes, enter attainment with desire, mind, energy, and investigation respectively in the leading position, and gain mastery in adverting and the rest⁹, thus making [the mind] malleable and wieldy; only then should they undertake the practice for supernormal power. One furnished with prior causes can perform it even by becoming practiced and mastered only in the fourth jhāna on the kasiṇas. To indicate how the practice should be undertaken here, the Blessed One said, “When his mind is thus concentrated,” and so forth.
§4 Word-by-Word Explanation of the Scriptural Passage—The Mind Possessing Eight Factors 〔CSCD §368〕
Here is the discussion of discernment according to the method of the canonical text. In it, “his” means the practitioner who has attained the fourth jhāna. “Thus” indicates the sequence of the fourth jhāna—that is, the fourth jhāna attained by the sequence beginning with attaining the first jhāna. “Concentrated” means concentrated by the concentration of that fourth jhāna. “Mind” means a fine-material-sphere mind. As to “purified” and the rest: because it has the nature of purity of mindfulness through equanimity¹⁰, it is “purified.” Precisely because it is purified, it is “bright”—that is, luminous. Because the conditions beginning with pleasure have been destroyed and the stains beginning with greed have been removed, it is “unblemished.” Precisely because it is unblemished, it is “free from defilement,” for the mind is defiled precisely by stains. Because it has been well developed, it has “become malleable”—that is, it has gained mastery; for a mind that turns according to one’s mastery is called malleable. Precisely because it is malleable, it is “wieldy”—that is, serviceable and fit to be worked; for a malleable mind is wieldy, like well-refined gold, and both qualities are due precisely to its having been well developed. As it is said: “Bhikkhus, I do not see any other single phenomenon that, when thus developed and much cultivated, becomes malleable and wieldy as does this mind, bhikkhus.”
Because it is established in these qualities beginning with purification, it is “steady.” Precisely because it is steady, it has “attained to imperturbability”—that is, it is unmoved and unshaken. Alternatively, because it is malleable and wieldy it is established in its own mastery, and so it is “steady”; because it is supported by faith and the rest it has “attained to imperturbability.” For a mind supported by faith is not moved by lack of faith; one supported by energy is not moved by indolence; one supported by mindfulness¹¹ is not moved by negligence; one supported by concentration is not moved by restlessness; one supported by wisdom is not moved by ignorance; and a luminous mind is not moved by the darkness of defilements. What is supported by these six phenomena has attained to imperturbability. A mind thus possessing eight factors is fit to be directed toward those phenomena to be realized by direct knowledge.
Another method: it is “concentrated” by the concentration of the fourth jhāna. It is “purified” because the hindrances are remote. It is “bright” because it has transcended applied thought and the rest. It is “unblemished” because it lacks the resort of desire that serves as a condition for attaining jhāna. It is “free from defilement” because such defilements of mind as covetousness have departed; these two should be understood according to the Anaṅgaṇa Sutta and the Vattha Sutta¹². It has “become malleable” because it has gained mastery. It is “wieldy” because it has reached the nature of a basis of power¹³. It is “steady and attained to imperturbability” because the development has become complete and reached excellence—the meaning is that it is steady in such a way that it has attained to imperturbability. A mind thus possessing eight factors is likewise fit to be directed toward those phenomena to be realized by direct knowledge, and becomes their basis and proximate cause.
Notes
¹ Mundane direct knowledges (lokikābhiññā): the five kinds of direct knowledge that arise in dependence on the fourth jhāna, which are the subject of this and the following chapter. The same term in its uncompounded form is interpreted in the chapter on taking a meditation subject as “penetration”—the wisdom extending from access to absorption; the two usages belong to different classifications.
² Kasiṇa (kasiṇa): a method of developing concentration that takes earth, water, and the rest as its objects and extends them everywhere; the ten kasiṇas and their development are treated in this work’s chapters on the earth kasiṇa and the remaining kasiṇas.
³ Knowledge of the divine-ear element, knowledge encompassing the minds of others, knowledge of recollection of past lives, and knowledge of the death and rebirth of sentient beings: the latter four of the five mundane direct knowledges; their individual methods of development and explanations occur in this work’s chapters on supernormal power and direct knowledge.
⁴ Transformation by supernormal power (iddhivikubbana): the transformation into various forms by means of supernormal power. The term “transformation” (vikubbanā) is the collective name for the three kinds of pervasion in this work’s chapter on the divine abodes, but is the name of the second of the ten kinds of supernormal power in the present chapter; one term has two usages.
⁵ Attainment (samāpatti): a meditative attainment accomplished by entering concentration; here it refers to the eight attainments consisting of the four jhānas and the four immaterial states. The names and development of the four immaterial states occur in this work’s chapter on immaterial states.
⁶ Commentary (aṭṭhakathā): a general designation for commentaries on the canonical text; the Commentator treats what is not recorded in them as not being an avenue of development.
⁷ Absorption (appanā-samādhi, absorption concentration): concentration in which the mind enters its object fully and remains unmoved, distinguished from the preceding access concentration (upacāra-samādhi), in which the hindrances have been suppressed but the mind has not yet entered absorption.
⁸ Elder Rakkhita: the account cited here—the gathering at Therambatthala of thirty thousand possessors of supernormal power—already occurs in this work’s Explanation of the Earth Kasiṇa, and the Commentator marks that location without repeating the account. There his name is given in full as “the Elder Buddharakkhita.”
⁹ Mastery in adverting and the rest: the five masteries of adverting, entering, sustaining, emerging, and reviewing; their names and characteristics are developed in this work’s chapter on the earth kasiṇa.
¹⁰ Purity of mindfulness through equanimity (upekkhāsatipārisuddhi): a factor of the fourth jhāna, in which mindfulness is purified by equanimity; it is explained in this work’s chapter on the earth kasiṇa.
¹¹ Mindfulness (sati): the mental factor that retains the object and does not forget it; throughout the treatise it proceeds together with knowledge, energy, and concentration. It belongs to a different category from the diffuse awareness commonly designated today by the word “mindfulness” and should be read according to the treatise’s own definition.
¹² The Anaṅgaṇa Sutta and the Vattha Sutta: the two discourses to which the Commentator points in explaining “unblemished” and “free from defilement.”
¹³ Basis of power (iddhipāda): desire, energy, mind, and investigation as the four bases of supernormal power; the four bases are explained in this chapter’s unit “The Four Grounds, Four Bases, Eight Terms, and Sixteen Roots of Supernormal Power.”
定既得其利益，再令其堅固：先以十四種行相把心調到「柔軟、堪任」——八支具足之心，方堪引發神通
大局 — 第二卷之首・定部之餘緒
第二卷自此開卷。第 11 品已以「五種利益」收了定分，其中第三利是神通；本品與次品（第 13 品）即是那一條利益的展開。論主開卷先自表立場：神通是為了「令定之修習既得其利益、也更加堅固」，而堅固之定才能「安樂地成就慧之修習」——神通在全書中是定與慧之間的一段加固，不是目的（§1）。世尊以「得等持、遍淨……得不動」的八支之心為門，說了五種世間神通：神變、天耳界智、他心智、宿住隨念智、有情死生智（§1）。而欲作神變之變化的初學者，須先於八遍各起八等至，以十四種行相調心（§1–§2）；不調則不能——論主以「百千之中唯一」連說六重之難（§3）；最後逐句釋那八支具足之心（§4）。〔所見〕
§01 神通之緣起與十四行相之目 → 白話 §1
三層：為何——定之修習以神通為利益係就世間神通說，得第四禪者當作此瑜伽，定因之堅固而慧易成；經證——世尊對得第四禪者顯示定之利益、越上開示勝妙法，以「心得等持、遍淨、潔白、無穢、離隨煩惱、柔軟、堪任、安住、得不動」而引心向神變、領受種種神變之法，說五種世間神通；前行——欲作一身多身等變化之初學者，於以白遍為終之八遍各生八等至，然後以十四行相調心：遍之順逆順逆、禪之順逆順逆、禪之越、遍之越、禪與遍之越、支之移、所緣之移、支與所緣之移、支之確定、所緣之確定（白話 §1）。〔讀法〕「八遍各八等至」是入場券：地水火風青黃赤白八遍，每一遍都修到非想非非想處——即六十四個等至全得自在，十四行相才能開始。論主沒有說「想有神通就去練神通」，他說的是先把六十四個門全走通。
§02 十四行相之逐一 → 白話 §2
逐一定義：遍之順（地至白，入定百千度）、遍之逆（白至地）、遍之順逆；禪之順（初禪至非想非非想處）、禪之逆、禪之順逆；禪之越（不越遍而隔一越禪：初禪→第三禪→空無邊處→無所有處）、遍之越（不越禪而隔一越遍：地→火→青→赤）、禪與遍之越（二者俱隔一越）；支之移（於一遍入餘諸禪）、所緣之移（於一切遍唯入同一禪）、支與所緣之移（隔一移支移所緣：地初禪、水二禪、火三禪、風四禪、青空無邊、黃識無邊、赤無所有、白非想非非想）；支之確定（初禪五支、二禪三支、三禪二支、四禪亦二……）、所緣之確定（「這是地遍」……「這是白遍」）。有人想立第十五「支與所緣之確定」——諸義注不傳，故非修習之門（白話 §2）。〔讀法〕十四行相是一套心的體操：順、逆、跳、換、認——把六十四個等至在心裡練到隨手可取。末尾那一句最可見論主的態度：再合理的增補，義注不傳就不立。
§03 六重之難與二長老之事 → 白話 §3
不調十四行相而成神變，不可能。六重之難，每重「百人千人中只有一個能作」：遍之遍作——相之生起——增大相而得安止——十四行相之調心——神變之變化——速察性。速察之例：帖蘭巴他羅為大盧哈那瞿多長老看病而集的三萬有神通者中，唯受具八年的護長老（其威力已見地遍之解釋；彼處之全名作佛護）——大長老語眾：「若無護，我們全要受責『不能保護龍王』；自己所執而遊行的武器，當洗淨其垢而後執持」；眾住於教誡，三萬皆成速察者。第七重：縱有速察，作他人的依處亦百千之一——如山供之會上魔降炭雨，有長老於空中化大地而救護。例外：有強力宿世瑜伽的諸佛、辟支佛、上首弟子，不經此次第，唯由得阿羅漢即成神變與無礙解等德。結以二喻：金匠先以火吹鍊令金柔軟堪任而後作莊嚴具、陶師先揉練泥令軟而後作器——初學者亦當以十四行相調心，依欲、心、精進、簡擇為首而入定、依轉向等自在，令心柔軟堪任，然後為神變作瑜伽；具宿因者於諸遍第四禪習熟自在即可作。世尊為指此瑜伽之法，故說「他的心這樣得等持」等（白話 §3）。〔讀法〕六重之難的句式一字不改地重複六次，讀來像一道道篩子——論主在勸退，也在定位：神通不是定的自然產物，是定之上再加六層工夫的稀有果。護長老之事的教訓（武器先洗淨）說的正是「調心」二字。「作他人的依處」是第七重——論只說它是重擔：百人千人之中只有一個能作。金匠陶師二喻接回經句的「柔軟、堪任」——調心即鍊金揉泥。
§04 經句逐釋——八支具足之心 → 白話 §4
逐句：「他」得第四禪者；「這樣」依初禪等次第；「得等持」以第四禪定；「心」色界心；「遍淨」捨念清淨故；「潔白」光淨；「無穢」樂等之緣除、貪等穢去；「離隨煩惱」無穢故；「柔軟」善修得自在故（隨己自在而轉者名柔軟）；「堪任」柔軟故堪作適作——如善調之金（「我不見有別的一法如此修習而柔軟堪任，猶如這心」）；「安住」住於遍淨等；「得不動」為信、精進、念、定、慧、光明六法所攝持故——不為不信、懈怠、放逸、掉舉、無明、闇所動。另一方法：得等持（第四禪定）、遍淨（離蓋）、潔白（超尋等）、無穢（無欲之所行）、離隨煩惱（離貪婪等，依《無穢經》《衣經》）、柔軟（得自在）、堪任（至神足之性）、安住得不動（修習圓滿至勝妙）。如是八支之心為作證神通之基礎與近因（白話 §4）。〔讀法〕八支不是八種心，是一個心的八個面；而「得不動」一支拆成六個「所攝持」——這六法在次篇十六根中再現為其後六根。兩種釋法並列，論主照例不判：第一種從禪支說，第二種從離障說。
給一般讀者
這一單元是神通二品的大門，門上寫著三句話：神通是為了讓定更穩、好修慧（不是目的）；入門要先把八遍六十四個等至全修到自在、再用十四種行相把心練熟（不是想有就有）；六重篩子每重只漏過百千之一（稀有）。論主沒有一句神秘語，全是工夫與次第。記住那個比喻：善調之金。神通之心只是一顆調到柔軟堪任的心。
想讀本單元全文：白話 §1–§4 即神通之緣起與五世間神通之經證・十四行相之目與逐一定義・六重之難與護長老・山供之會二事・八支具足之心二種逐句釋的全段逐段全譯。
Once concentration has obtained its benefit, make it firmer: first train the mind until it is “malleable and wieldy” through fourteen modes—only a mind possessing eight factors is fit to produce direct knowledge
The Big Picture — The Opening of the Second Part and the Continuation of the Concentration Division
The second part opens here. Chapter 11 closed the concentration division with the “five benefits,” of which the third is direct knowledge; this chapter and the next (Chapter 13) unfold that benefit. At the opening the Commentator states his position: direct knowledge is for “making the development of concentration both obtain its benefit and become more firmly established,” and only firmly established concentration can “comfortably accomplish the development of wisdom”—within the whole work, direct knowledge is a reinforcement between concentration and wisdom, not the goal (§1). Through the doorway of the mind “concentrated, purified … attained to imperturbability,” possessing eight factors, the Blessed One taught the five mundane direct knowledges: supernormal power, knowledge of the divine-ear element, knowledge encompassing the minds of others, knowledge of recollection of past lives, and knowledge of the death and rebirth of sentient beings (§1). A beginner wishing to perform transformation by supernormal power must first produce eight attainments in each of the eight kasiṇas and train the mind through the fourteen modes (§§1–2); without that training it cannot be done—the Commentator repeats six degrees of difficulty, each with “only one among a hundred or a thousand” (§3); finally he explains the mind possessing eight factors word by word (§4). 〔Observation〕
§01 The Occasion for the Direct Knowledges and the List of Fourteen Modes → Vernacular §1
Three levels: why—the benefit of direct knowledge from developing concentration is said with reference to mundane direct knowledge; one who has attained the fourth jhāna should undertake this practice, through which concentration grows firm and wisdom is more easily accomplished; scriptural evidence—to show the benefit of concentration to one who has attained the fourth jhāna and successively teach more excellent phenomena, the Blessed One taught the five mundane direct knowledges through the formula “the mind concentrated, purified, bright, unblemished, free from defilement, malleable, wieldy, steady, and attained to imperturbability,” then directing the mind toward and experiencing the varieties of supernormal power; preparation—a beginner who wishes to perform such transformations as becoming many after being one produces the eight attainments in each of the eight kasiṇas ending with white, then trains the mind through fourteen modes: the forward, reverse, and forward-and-reverse orders of kasiṇas; the forward, reverse, and forward-and-reverse orders of jhānas; skipping jhānas, kasiṇas, and both; shifting factors, objects, and both; and determining factors and objects (vernacular §1). 〔Reading〕 “Eight attainments in each of eight kasiṇas” is the admission ticket: each of earth, water, fire, air, blue, yellow, red, and white must be developed through the base of neither perception nor non-perception—all sixty-four attainments mastered before the fourteen modes can even begin. The Commentator does not say, “If you want direct knowledge, practice direct knowledge.” He says: first pass through all sixty-four doors.
§02 Each of the Fourteen Modes → Vernacular §2
The definitions in order: forward kasiṇas (earth to white, entering a hundred or a thousand times), reverse kasiṇas (white to earth), and forward-and-reverse kasiṇas; forward jhānas (first jhāna to the base of neither perception nor non-perception), reverse jhānas, and forward-and-reverse jhānas; skipping jhānas (without changing kasiṇas, skip every other jhāna: first jhāna → third jhāna → base of infinite space → base of nothingness), skipping kasiṇas (without changing jhānas, skip every other kasiṇa: earth → fire → blue → red), and skipping both; shifting factors (enter the remaining jhānas on one kasiṇa), shifting objects (enter only the same jhāna on all the kasiṇas), and shifting factors and objects (shift both at intervals: earth and first jhāna, water and second, fire and third, air and fourth, blue and infinite space, yellow and infinite consciousness, red and nothingness, white and neither perception nor non-perception); determining factors (first jhāna with five factors, second with three, third with two, fourth likewise …); and determining objects (“this is the earth kasiṇa” … “this is the white kasiṇa”). Some wish to establish a fifteenth mode, “determining factors and objects,” but it is not handed down in the commentaries and is therefore not an avenue of development (vernacular §2). 〔Reading〕 The fourteen modes are a course of mental gymnastics: forward, reverse, skip, shift, recognize—training all sixty-four attainments until they are immediately available. The last sentence displays the Commentator’s attitude most clearly: however reasonable an addition may seem, if it has not been handed down in the commentaries he does not establish it.
§03 Six Degrees of Difficulty and the Accounts of Two Elders → Vernacular §3
Accomplishing supernormal power without the training in fourteen modes is impossible. The six degrees of difficulty, each with “only one among a hundred or a thousand can do it,” are: making the kasiṇa—bringing forth the sign—enlarging the sign and attaining absorption—training in the fourteen modes—transformation by supernormal power—quick discernment. The example of quick discernment is the Elder Rakkhita, eight years fully ordained, among the thirty thousand possessors of supernormal power assembled at Therambatthala to attend the Elder Mahā-Rohanagutta (his power appears in the Explanation of the Earth Kasiṇa, where his full name is Buddharakkhita). The great elder told the assembly: “Had Rakkhita not been there, we would all have been reproached, ‘They could not protect the nāga king.’ A weapon one carries should first have its dirt washed away.” The assembly abided by this instruction, and all thirty thousand became quick to discern. A seventh degree: even with quick discernment, serving as a support for another is achieved by only one among a hundred or a thousand—as when Māra rained embers at the Mountain Festival and an elder created earth in midair to provide protection. The exception is Buddhas, paccekabuddhas, and chief disciples with powerful practice in former lives, who accomplish supernormal power and the discriminations merely upon attaining arahantship, without passing through this sequence. Two similes conclude it: the goldsmith first makes gold malleable and wieldy in the fire before making an ornament; the potter first kneads clay soft before making a vessel. So a beginner trains the mind through the fourteen modes, enters attainment with desire, mind, energy, and investigation in the leading position, and gains mastery in adverting and the rest, making the mind malleable and wieldy before practicing for supernormal power; one furnished with prior causes need only master the fourth jhāna on the kasiṇas. To show this practice, the Blessed One said, “When his mind is thus concentrated,” and so forth (vernacular §3). 〔Reading〕 The formula of the six difficulties repeats without alteration, like one sieve after another—the Commentator is discouraging casual pursuit and fixing its place: direct knowledge is not a natural product of concentration but a rare fruit requiring six further levels of work. The lesson of Elder Rakkhita’s story—the weapon must first be cleaned—means precisely “training the mind.” “Serving as a support for another” is a seventh degree: the treatise says only that it is a burden, achieved by one among a hundred or a thousand. The goldsmith and potter return to the scriptural terms “malleable, wieldy”: training the mind is refining gold and kneading clay.
§04 Word-by-Word Explanation of the Scriptural Passage—The Mind Possessing Eight Factors → Vernacular §4
Word by word: “his” means one who has attained the fourth jhāna; “thus,” by the sequence beginning with the first; “concentrated,” by fourth-jhāna concentration; “mind,” a fine-material-sphere mind; “purified,” because of purity of mindfulness through equanimity; “bright,” luminous; “unblemished,” because the conditions beginning with pleasure and stains beginning with greed have been removed; “free from defilement,” because it is unblemished; “malleable,” because it has been well developed and mastered (a mind that turns according to one’s mastery is malleable); “wieldy,” because what is malleable is fit to be worked—like well-refined gold (“I see no other phenomenon that, when thus developed, becomes malleable and wieldy as does this mind”); “steady,” because established in purification and the rest; “attained to imperturbability,” because supported by faith, energy, mindfulness, concentration, wisdom, and light—therefore not moved by lack of faith, indolence, negligence, restlessness, ignorance, or darkness. Another method: concentrated (by the fourth jhāna), purified (remote from the hindrances), bright (beyond applied thought and the rest), unblemished (without the resort of desire), free from defilement (free of covetousness and the rest, according to the Anaṅgaṇa Sutta and the Vattha Sutta), malleable (mastered), wieldy (having reached the nature of a basis of power), steady and imperturbable (development complete and excellent). Such a mind possessing eight factors is the basis and proximate cause for the realization of direct knowledge (vernacular §4). 〔Reading〕 The eight factors are not eight minds but eight aspects of one mind; “attained to imperturbability” then opens into six forms of “support”—the same six phenomena reappear among the latter six of the sixteen roots in the next unit. The Commentator sets two explanations side by side without choosing between them, as usual: the first speaks through the factors of jhāna, the second through the removal of obstacles.
For the General Reader
This unit is the great gate into the two chapters on direct knowledge, and three sentences are written on it: direct knowledge is for making concentration steadier and wisdom easier to develop (it is not the goal); entry requires mastering all sixty-four attainments on the eight kasiṇas and then training the mind through fourteen modes (it does not come merely from wanting it); each of the six sieves admits only one among a hundred or a thousand (it is rare). The Commentator uses no language of mystery, only work and sequence. Remember the simile: well-refined gold. The mind of direct knowledge is simply a mind trained until it is malleable and wieldy.
To read this unit in full: vernacular §1–§4 is the complete paragraph-by-paragraph rendering of the occasion for direct knowledge and the scriptural evidence for the five mundane direct knowledges, the list and individual definitions of the fourteen modes, the six degrees of difficulty and the two accounts of Elder Rakkhita and the Mountain Festival, and the two word-by-word explanations of the mind possessing eight factors.
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。
卷首三行與品題 本單元之起為譯底檔之首（位元組 0，非 ### 錨）——CSCD 以本品為第二卷之首，故檔首三行作 Namo tassa bhagavato arahato sammāsambuddhassa・Visuddhimaggo・### (Dutiyo bhāgo)，皆在品題行 ### 12. Iddhividhaniddeso 之前。其後方為本科之題 ### Abhiññākathā。本欄實測本單元之 ### 行三個（卷分之題・品題・科題），為本品唯一有品題行之單元。此為譯底之字面，本欄誌其實而不代移。
段號域 譯底欄之段號自〔CSCD §365〕至〔CSCD §368〕，實落段號 4 個，號序連續無缺。本篇於譯底欄之幅為 10,447 位元組。
本品之段號全域 本欄反查全品六單元之譯底欄：〔CSCD §365〕至〔CSCD §399〕，三十五號連續無缺、無重、無降序——故本品無「缺號之誌」可入目三，如實記其無。
科之構 本科（Abhiññākathā）為全品之總論，其骨三分：①神通之緣起與五世間神通之經文標舉（〔CSCD §365〕前半）；②調心十四行相之目與其逐一之釋（〔CSCD §365〕後半至〔CSCD §366〕）；③六重之難與二事、並以二匠為喻之結（〔CSCD §367〕）；④經句 so evaṃ samāhite citte 之逐句釋（〔CSCD §368〕）。十四行相之目立於〔CSCD §365〕之末而其逐一之釋在〔CSCD §366〕——一目一釋，十四無一缺（本欄逐一反查，見目五）。
前後接點 前承之品：本篇首句作 Idāni⋯yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā——論自標其承，所承者即定之修習之利益一科（其文在定之解釋之品）。後接同品之次單元：本篇末之經句釋盡於 pādakaṃ padaṭṭhānabhūtanti，次單元即以 Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha 逐字承其所釋之經句而別開十神變之論——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈(Dutiyo bhāgo) · Abhiññākathā 神通總論——十四行相之調心〉一節；其所繫之段號域逐字見該表，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。既立之詞於本目不重立——其在本篇者為 abhiññā（一形二位：既立之 cha abhiññā＝六神通，而業處之品別立單出位之 abhiññā＝通達；本篇之位為六神通之五，從前者）・iddhi（神變）・catutthajjhāna（第四禪）・pathavīkasiṇa 等十遍之名・kasiṇa（遍）・samāpatti（等至）・nimitta（相）・appanā（安止）・parikamma（遍作）・upekkhāsatipārisuddhi（捨念清淨）・kulaputta（善男子）・iddhipāda（神足）・chanda・vīriya・citta・vīmaṃsā（欲・精進・心・簡擇）・āvajjanādivasībhāva（轉向等自在）・Mahārohaṇagutta-tthera（大盧哈那瞿多長老）・Therambatthala（帖蘭巴他羅）。以下唯列本篇新出者。
十四行相與調心之語 〔CSCD §365〕——論主所立之調心十四門與其緣起之語。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lokikābhiññā | 世間神通 | 本品所論之五神通之總名；論以其為定之修習之利益 | 〔CSCD §365〕 |
| iddhivikubbana | 神變之變化 | 初學者所欲成之事；十四行相之調心即為之而設 | 〔CSCD §365〕 |
| kasiṇānuloma・kasiṇapaṭiloma・kasiṇānulomapaṭiloma | 遍之順・遍之逆・遍之順逆 | 十四行相之一至三——於八遍順入・逆入・順逆入 | 〔CSCD §365〕 |
| jhānānuloma・jhānapaṭiloma・jhānānulomapaṭiloma | 禪之順・禪之逆・禪之順逆 | 十四行相之四至六——於八等至順入・逆入・順逆入 | 〔CSCD §365〕 |
| jhānukkantika・kasiṇukkantika・jhānakasiṇukkantika | 禪之越・遍之越・禪與遍之越 | 十四行相之七至九——隔一而越禪・越遍・禪遍俱越 | 〔CSCD §365〕 |
| aṅgasaṅkantika・ārammaṇasaṅkantika・aṅgārammaṇasaṅkantika | 支之移・所緣之移・支與所緣之移 | 十四行相之十至十二——移支・移所緣・支與所緣俱移 | 〔CSCD §365〕 |
| aṅgavavatthāpana・ārammaṇavavatthāpana | 支之確定・所緣之確定 | 十四行相之十三與十四——唯確定禪支・唯確定所緣 | 〔CSCD §365〕 |
| cuddasa ākārā | 十四行相 | 十四行相之總名；Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ 一句之數 | 〔CSCD §365〕 |
| cittaṃ paridameti | 調伏心 | 十四行相之所為——令心柔軟堪任 | 〔CSCD §365〕 |
六重之難與二長老之事 〔CSCD §367〕——神通難成之六階與其二事、並二匠之喻。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nimittuppādana | 相之令起 | 六重之難之第二階（遍之遍作之後） | 〔CSCD §367〕 |
| khippanisantibhāva | 速察性 | 本欄之讀 | 〔CSCD §367〕 |
| Rakkhitatthera | 護長老 | 依譯底 rakkhitatthero | 〔CSCD §367〕 |
| giribhaṇḍavāhanapūjā | 山供之會 | 本欄不代考定其事 | 〔CSCD §367〕 |
| aṅgāravassa | 炭雨 | 魔於山供之會所降之災；長老化地於空而護之 | 〔CSCD §367〕 |
| parittāraka | 救護者 | 本欄之讀 | 〔CSCD §367〕 |
| piḷandhanavikati・bhājanavikati | 莊嚴具之作・器之作 | 二匠之喻之所作——金匠之莊嚴具・陶師之器 | 〔CSCD §367〕 |
| suvaṇṇakāra・kumbhakāra | 金匠・陶師 | 二匠之喻之主；本篇之骨喻，共承一 evameva | 〔CSCD §367〕 |
| aggidhamana | 以火吹鍊 | 金匠柔金之法；喻十四行相之柔心 | 〔CSCD §367〕 |
| chandasīsa・cittasīsa・vīriyasīsa・vīmaṃsāsīsa | 以欲為首・以心為首・以精進為首・以簡擇為首 | 入定之四首；與五自在並為柔心之二法 | 〔CSCD §367〕 |
| pubbahetusampanna | 具宿因者 | 具宿因者不待十四行相，於四禪習熟即可 | 〔CSCD §367〕 |
經句逐釋之語 〔CSCD §368〕——經句之逐語釋（八支具足之心）。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pāḷinayānusārena | 隨聖典之法 | 論主自標其釋之法——隨聖典之句而釋 | 〔CSCD §368〕 |
| pabhassara | 光淨 | pariyodāte 之釋語 | 〔CSCD §368〕 |
| vihatarāgādiaṅgaṇa | 已除貪等之穢 | anaṅgaṇe 之釋——穢即貪等 | 〔CSCD §368〕 |
| kammakkhama・kammayogga | 堪作・適作 | kammaniye 之二釋語 | 〔CSCD §368〕 |
| niriñjana | 不動搖 | āneñjappatte 之釋語（與 acale 並出） | 〔CSCD §368〕 |
| abhinīhārakkhama | 堪引發 | 八支具足之心之果——堪引發於神通 | 〔CSCD §368〕 |
| abhiññāsacchikaraṇīyā dhammā | 應以神通作證之諸法 | 所引發之處；本篇末句之語 | 〔CSCD §368〕 |
| icchāvacara | 欲之所行 | 本欄之讀 | 〔CSCD §368〕 |
| Anaṅgaṇasutta・Vatthasutta | 《無穢經》・《衣經》 | 依譯底 anaṅgaṇasuttavatthasuttānusārena | 〔CSCD §368〕 |
| iddhipādabhāvūpagama | 至神足之性 | 第二釋（Aparo nayo）中 kammaniye 之由 | 〔CSCD §368〕 |
須併觀之三處 ①十四行相之名為一族——本欄以四列收之（順逆之六・越之三・移之三・確定之二），其逐一之釋在〔CSCD §366〕，一名一段，本欄不逐段重列。②abhiññā 於本篇之位：其單出之形（abhiññāsacchikaraṇīyānaṃ dhammānaṃ）指五世間神通之所證，與業處之品所立「通達」之位（彼處論自釋為「自近行至安止之慧」）異——一形二位，本欄依本篇之自釋讀作神通，誌之以俟來哲。③Mahārohaṇagutta-tthera 與 Therambatthala 二名既立於地遍之品之詞條，本篇之事（三萬神通者之集）即彼列所繫之同一事——本欄唯記其在本篇之位而不重立。
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.)）零命中；異誦之標識詞 pāṭho 零命中；Porāṇā／porāṇā 零命中；Keci／keci 零命中。方括注唯二式（[§NN] 段號 4 個與版頁記 12 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之字面之二處 ①〔CSCD §366〕之末作 Aṅgārammaṇavavatthāpanampi eke icchanti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.——eke（有些人）一見，其位為論主所舉而即斥之異說（謂十四之外更有「支與所緣之確定」一門），非傳本之異讀；本欄逐處反查而判其為異說之標，不入異讀之數，誌之以俟來哲。②本篇之十四行相之名，其目之列（〔CSCD §365〕）與其逐一之釋（〔CSCD §366〕）於三名之形不齊：目作 aṅgasaṅkantito・ārammaṇasaṅkantito・aṅgārammaṇasaṅkantito（-saṅkanti-），而釋作 aṅgasaṅkantikaṃ・ārammaṇasaṅkantikaṃ・aṅgārammaṇasaṅkantikaṃ（-saṅkantika-）——一語二形，同篇之內；又目之 jhānukkantikato 等三名與釋之 jhānukkantikaṃ 等相齊而不與前三同其律。誌其字面，不改、不代齊。
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
圓括注出處之實測 本篇之圓括注出處 4 處，逐一繫其所在之段：
| 出處（譯底逐字） | 所引之文 | 定位 |
|---|---|---|
(dī. ni. 1.238) | 五世間神通之經文定型（so evaṃ samāhite citte⋯ekopi hutvā bahudhā hotī） | 〔CSCD §365〕 |
(visuddhi. 1.78 ādayo) | 論主自引本書——地遍之解釋中所載羅祇多長老之威力事 | 〔CSCD §367〕 |
(a. ni. 1.22) | nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi⋯yathayidaṃ, bhikkhave, citta（心之柔軟堪任） | 〔CSCD §368〕 |
(ma. ni. 1.57 ādayo) | 《無穢經》與《衣經》——anaṅgaṇe・vigatūpakkilese 二語之依 | 〔CSCD §368〕 |
引式之標之實測 Yathāha 1 見（〔CSCD §368〕領 (a. ni. 1.22) 之引）；Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu 俱零命中；kira 零命中；āha 1 見（〔CSCD §367〕大盧哈那瞿多長老之語，為事中之人語而非引經）。引號 '' 實測 4 對（經文之引二・長老之語一・經句之標一）。
論主自引本書之一處誌此 (visuddhi. 1.78 ādayo) 為本篇唯一之自引，其語作 Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva.——論指其事已見於本書地遍之解釋而不重出。本欄誌其實而不代考定其對應之段。
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・譬喻之實測 Yathā／yathā 之比況領語全篇 4 見、evameva 1 見、viya 2 見、iva 零命中、sadisa 諸形 零命中、upamā 零命中、seyyathāpi 零命中。本篇之喻凡三：①〔CSCD §367〕之二匠之喻（yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva⋯）——金匠鍊金・陶師調泥，二喻共承一 evameva 而配十四行相之調心，為本篇之骨喻；②〔CSCD §367〕之 rakkhitatthero viya（護長老之比）與 aṅgāravassaparittārako thero viya（救炭雨之長老之比）——二 viya 皆為事例之比而非物象之喻；③〔CSCD §368〕之 sudantamiva suvaṇṇaṃ（如善調之金）——一短喻，與二匠之喻同取金之象。取材唯二類：工匠之事與長老之事，無一取於自然物象——此與本品後諸單元（多取自然與器物）異其格，誌其實不代評。
乙・修辭之可核觀察 ①…pe… 省略式 4 見（皆在〔CSCD §366〕之十四行相之列——第一・第十一・第十三・第十四行相之段各一；〔CSCD §365〕零見），皆用於論主自標之重複而不再出。②問句 零命中（Kathaṃ? 亦零）——本篇無一設問，其十四行相之開以 Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti 一句總問而不加問號，譯底之字面如是。③satesu sahassesu vā ekova sakkoti 之定型句 5 見（〔CSCD §367〕），為六重之難之階，逐階一見而其第六作 ekova khippanisantī hoti——第六易其收語，本欄誌其實。④偈頌 零處。⑤Aparo nayo（別法）1 見（〔CSCD §368〕），論主於同一經句立第二釋——一句二釋並存而不判其一，本欄誌之。
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 §365〕 Idāni⋯yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā | 定之解釋之品（修定之利益一科） | 論自標其承——彼科以「神通為利益」為五利益之一 |
〔CSCD §365〕 pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā | 地遍之品與餘遍之品 | 十遍與四禪之成在彼二品；本篇取其果而不重說其修 |
〔CSCD §366〕 ākāsānañcāyatanaṃ⋯nevasaññānāsaññāyatanaṃ | 無色之品 | 四無色之名與其修在彼品；本篇唯以其為順逆越移之項 |
〔CSCD §367〕 Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva | 地遍之品 | 論主自引本書之明文——羅祇多長老之事已見彼處 |
〔CSCD §367〕 āvajjanādivasībhāvavasena | 地遍之品（五自在一科） | 轉向・入定・住定・出定・觀察五自在既立於彼品 |
〔CSCD §368〕 upekkhāsatipārisuddhibhāvena parisuddhe | 地遍之品（第四禪之支） | 捨念清淨為第四禪之支，其釋在彼品 |
〔CSCD §369〕 Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha | 十種神變之單元 | 次單元逐字承本篇所釋之經句而別開其論——論自標之續 |
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
Base text The base text for this unit is CSCD (internal use, not mounted on the site). Every Pāli form in this layer is taken verbatim from this unit’s source-column base. It uses one location form: 〔CSCD §NN〕, verifiable word for word against the base-text column. This chapter has no in-house Pāli collated to pages, so page domains are not recorded.
The three opening lines and the chapter title This unit begins at the start of the base-text file (byte 0, not a ### anchor). CSCD makes this chapter the beginning of Part Two, so the file’s first three lines are Namo tassa bhagavato arahato sammāsambuddhassa・Visuddhimaggo・### (Dutiyo bhāgo), all preceding the chapter-title line ### 12. Iddhividhaniddeso. The heading of the present discussion, ### Abhiññākathā, follows it. A direct measurement in this column finds three ### lines in this unit (the part title, chapter title, and discussion title); it is the only unit in this chapter containing the chapter-title line. This apparatus records the base text as found and does not move it.
Paragraph-number domain The source-column paragraph numbers run from 〔CSCD §365〕 through 〔CSCD §368〕, with 4 paragraph numbers actually present, continuous and without a gap. The span of this unit in the base-text column is 10,447 bytes.
Whole paragraph-number domain of the chapter A reverse check of the source columns for all six units finds 〔CSCD §365〕 through 〔CSCD §399〕, thirty-five numbers continuous, without omission, duplication, or descending order. Thus this chapter has no “note of a missing number” for Heading III; its absence is recorded as found.
Structure of the discussion This discussion (Abhiññākathā) is the general account for the entire chapter, with four parts: ① the occasion for direct knowledge and the scriptural announcement of the five mundane direct knowledges (first half of 〔CSCD §365〕); ② the list of fourteen modes of training the mind and their individual explanation (second half of 〔CSCD §365〕 through 〔CSCD §366〕); ③ the six degrees of difficulty and two accounts, concluded with the simile of two craftsmen (〔CSCD §367〕); ④ the word-by-word explanation of the scriptural phrase so evaṃ samāhite citte (〔CSCD §368〕). The list of fourteen modes stands at the end of 〔CSCD §365〕, and their individual explanations occur in 〔CSCD §366〕—one list item and one explanation, none of the fourteen missing (checked individually here; see Heading V).
Preceding and following joints The preceding chapter: this unit’s first sentence says Idāni⋯yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā—the treatise itself marks what it continues, namely the discussion of the benefits of developing concentration (in the chapter explaining concentration). The following unit in this chapter: the present unit’s explanation of the scriptural passage ends at pādakaṃ padaṭṭhānabhūtanti; the next unit immediately continues the very passage being explained with Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha and opens a separate discussion of the ten kinds of supernormal power—a continuation marked by the treatise itself.
Movement The chapter Overview assigns this unit to movement §A, “(Dutiyo bhāgo) · Abhiññākathā General Discussion of the Direct Knowledges—Training the Mind in Fourteen Modes.” The paragraph-number domain assigned to it appears verbatim in that table; this heading neither reproduces nor excerpts it. The correspondence between paragraph numbers and chapter movements is unknown and is neither estimated nor converted.
II. Terms and Renderings
This heading records only usage and location in this unit. Normative readings of terms are governed by the glossary; this heading does not determine what the glossary leaves unsettled. Established terms are not established again here. Those occurring in this unit are abhiññā (one form in two usages: the established cha abhiññā means the six direct knowledges, while the separately established uncompounded abhiññā in the chapter on meditation subjects means penetration; the present usage concerns five of the six direct knowledges and follows the former)・iddhi (supernormal power)・catutthajjhāna (fourth jhāna)・the names of the ten kasiṇas beginning with pathavīkasiṇa・kasiṇa (kasiṇa)・samāpatti (attainment)・nimitta (sign)・appanā (absorption)・parikamma (preliminary work)・upekkhāsatipārisuddhi (purity of mindfulness through equanimity)・kulaputta (son of good family)・iddhipāda (basis of power)・chanda・vīriya・citta・vīmaṃsā (desire・energy・mind・investigation)・āvajjanādivasībhāva (mastery in adverting and the rest)・Mahārohaṇagutta-tthera (the Elder Mahā-Rohanagutta)・Therambatthala (Therambatthala). Only forms new in this unit are listed below.
The fourteen modes and the terminology of mental training 〔CSCD §365〕—the fourteen doors established by the Commentator for training the mind, and the terms describing their occasion.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lokikābhiññā | mundane direct knowledges | collective designation for the five direct knowledges discussed in this chapter; the treatise identifies them as a benefit of developing concentration | 〔CSCD §365〕 |
| iddhivikubbana | transformation by supernormal power | what the beginner wishes to accomplish; the training in fourteen modes is undertaken for it | 〔CSCD §365〕 |
| kasiṇānuloma・kasiṇapaṭiloma・kasiṇānulomapaṭiloma | forward order・reverse order・forward and reverse order of the kasiṇas | first through third of the fourteen modes—entering the eight kasiṇas forward, in reverse, and forward and reverse | 〔CSCD §365〕 |
| jhānānuloma・jhānapaṭiloma・jhānānulomapaṭiloma | forward order・reverse order・forward and reverse order of the jhānas | fourth through sixth of the fourteen modes—entering the eight attainments forward, in reverse, and forward and reverse | 〔CSCD §365〕 |
| jhānukkantika・kasiṇukkantika・jhānakasiṇukkantika | skipping jhānas・skipping kasiṇas・skipping both jhānas and kasiṇas | seventh through ninth of the fourteen modes—skipping every other jhāna, every other kasiṇa, or both | 〔CSCD §365〕 |
| aṅgasaṅkantika・ārammaṇasaṅkantika・aṅgārammaṇasaṅkantika | shifting factors・shifting objects・shifting factors and objects | tenth through twelfth of the fourteen modes—shifting factors, objects, or both | 〔CSCD §365〕 |
| aṅgavavatthāpana・ārammaṇavavatthāpana | determining factors・determining objects | thirteenth and fourteenth of the fourteen modes—determining only jhāna factors or only objects | 〔CSCD §365〕 |
| cuddasa ākārā | fourteen modes | collective designation for the fourteen modes; the number in Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ | 〔CSCD §365〕 |
| cittaṃ paridameti | trains the mind | the purpose of the fourteen modes—to make the mind malleable and wieldy | 〔CSCD §365〕 |
Six degrees of difficulty and the accounts of two elders 〔CSCD §367〕—the six stages in the difficulty of accomplishing supernormal power, the two accounts, and the simile of two craftsmen.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nimittuppādana | bringing forth the sign | second of the six degrees of difficulty (after the preliminary work on the kasiṇa) | 〔CSCD §367〕 |
| khippanisantibhāva | quick discernment | Reading as given in this column | 〔CSCD §367〕 |
| Rakkhitatthera | Elder Rakkhita | reading following the base text rakkhitatthero | 〔CSCD §367〕 |
| giribhaṇḍavāhanapūjā | Mountain Festival | this apparatus does not independently determine the event | 〔CSCD §367〕 |
| aṅgāravassa | rain of embers | the disaster sent down by Māra at the Mountain Festival; the elder created earth in the air and protected others from it | 〔CSCD §367〕 |
| parittāraka | protector | Reading as given in this column | 〔CSCD §367〕 |
| piḷandhanavikati・bhājanavikati | making an ornament・making a vessel | the products in the simile of the two craftsmen—the goldsmith’s ornament and the potter’s vessel | 〔CSCD §367〕 |
| suvaṇṇakāra・kumbhakāra | goldsmith・potter | the two craftsmen of the principal simile, both governed by a single evameva | 〔CSCD §367〕 |
| aggidhamana | blowing in the fire | the goldsmith’s way of softening gold, likening the fourteen modes to making the mind soft | 〔CSCD §367〕 |
| chandasīsa・cittasīsa・vīriyasīsa・vīmaṃsāsīsa | with desire・mind・energy・investigation in the leading position | the four leading positions in entering attainment; together with the five masteries, the two methods of making the mind soft | 〔CSCD §367〕 |
| pubbahetusampanna | furnished with prior causes | one furnished with prior causes need not pass through the fourteen modes; practice and mastery in the fourth jhāna suffice | 〔CSCD §367〕 |
Terms in the word-by-word explanation of the scriptural passage 〔CSCD §368〕—the word-by-word explanation of the scriptural passage (the mind possessing eight factors).
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pāḷinayānusārena | according to the method of the canonical text | the Commentator identifies the method of his explanation—explaining the scriptural phrase by phrase | 〔CSCD §368〕 |
| pabhassara | luminous | explanation of pariyodāte | 〔CSCD §368〕 |
| vihatarāgādiaṅgaṇa | with stains beginning with greed removed | explanation of anaṅgaṇe—the stains are greed and the rest | 〔CSCD §368〕 |
| kammakkhama・kammayogga | serviceable・fit to be worked | two explanations of kammaniye | 〔CSCD §368〕 |
| niriñjana | unshaken | explanation of āneñjappatte (appearing together with acale) | 〔CSCD §368〕 |
| abhinīhārakkhama | fit to be directed | result of the mind possessing eight factors—fit to be directed toward direct knowledge | 〔CSCD §368〕 |
| abhiññāsacchikaraṇīyā dhammā | phenomena to be realized by direct knowledge | that toward which the mind is directed; phrase in the unit’s last sentence | 〔CSCD §368〕 |
| icchāvacara | resort of desire | Reading as given in this column | 〔CSCD §368〕 |
| Anaṅgaṇasutta・Vatthasutta | Anaṅgaṇa Sutta・Vattha Sutta | reading following the base text anaṅgaṇasuttavatthasuttānusārena | 〔CSCD §368〕 |
| iddhipādabhāvūpagama | reaching the nature of a basis of power | reason for kammaniye in the second explanation (Aparo nayo) | 〔CSCD §368〕 |
Three points to be read together ① The names of the fourteen modes form one family—this apparatus collects them in four rows (the six forward-and-reverse modes, three kinds of skipping, three kinds of shifting, and two kinds of determining). Their individual explanations occur in 〔CSCD §366〕, one paragraph for each name, and are not relisted paragraph by paragraph here. ② The place of abhiññā in this unit: its uncompounded form (abhiññāsacchikaraṇīyānaṃ dhammānaṃ) refers to what is realized by the five mundane direct knowledges and differs from the reading “penetration” established in the meditation-subject chapter (where the treatise itself explains it as “wisdom extending from access to absorption”)—one form in two usages; this apparatus reads it as direct knowledge according to this unit’s own explanation and records the point for later scholars. ③ The names Mahārohaṇagutta-tthera and Therambatthala were established in the entries for the chapter on the earth kasiṇa; the event here (the gathering of thirty thousand possessors of supernormal power) is the same event tied to those rows. This apparatus records their position here without establishing them again.
III. Variant Readings
Material available This unit has no in-house Pāli collated to pages and therefore no collation passage to record. The only available face is the base-text column itself. It is recorded without adjudication.
Measured survey A verbatim survey of the entire base-text column found zero occurrences of the parenthetical variant forms (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant marker pāṭho; zero occurrences of Porāṇā／porāṇā; and zero occurrences of Keci／keci. Square-bracket notes occur in only two forms (4 [§NN] paragraph numbers and 12 page notations, the latter all within annotations). Where nothing was found, none is recorded: the base-text column itself records no variant reading.
Two textual features arising within this column ① At the end of 〔CSCD §366〕 stands Aṅgārammaṇavavatthāpanampi eke icchanti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.—one occurrence of eke (“some”), where the Commentator presents and immediately rejects another opinion (that a further door, “determining factors and objects,” exists beyond the fourteen). It is not a textual variant; a direct check here classifies it as a marker of a different opinion and does not count it among variants, recording it for later scholars. ② The list of names of the fourteen modes (〔CSCD §365〕) and their individual explanations (〔CSCD §366〕) differ in form for three names: the list has aṅgasaṅkantito・ārammaṇasaṅkantito・aṅgārammaṇasaṅkantito (-saṅkanti-), while the explanations have aṅgasaṅkantikaṃ・ārammaṇasaṅkantikaṃ・aṅgārammaṇasaṅkantikaṃ (-saṅkantika-)—one expression in two forms within the same unit. The list’s jhānukkantikato and the other two such names, however, correspond to jhānukkantikaṃ and the rest in the explanations rather than following the same pattern as the preceding three. The wording is recorded as found, neither altered nor made uniform.
Boundary of this apparatus Everything listed above is a fact about the face of the base-text column; it has not been collated against PTS scan pages. Zero occurrences here apply only to this single face of the base and do not support an inference about other editions.
IV. The Commentator’s Citations
Measured parenthetical source references This unit has 4 parenthetical source references, each tied to the paragraph in which it occurs:
| Source (verbatim from base text) | Cited Passage | Location |
|---|---|---|
(dī. ni. 1.238) | fixed scriptural formula for the five mundane direct knowledges (so evaṃ samāhite citte … ekopi hutvā bahudhā hotī) | 〔CSCD §365〕 |
(visuddhi. 1.78 ādayo) | the Commentator cites this work itself—the power of the Elder Rakkhita as related in the Explanation of the Earth Kasiṇa | 〔CSCD §367〕 |
(a. ni. 1.22) | nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi … yathayidaṃ, bhikkhave, citta (the mind’s malleability and wieldiness) | 〔CSCD §368〕 |
(ma. ni. 1.57 ādayo) | the Anaṅgaṇa Sutta and the Vattha Sutta—the basis for anaṅgaṇe and vigatūpakkilese | 〔CSCD §368〕 |
Measured citation markers Yathāha occurs once (at 〔CSCD §368〕, introducing the citation from (a. ni. 1.22)); Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu all occur zero times; kira occurs zero times; āha occurs once (the words of the Elder Mahā-Rohanagutta in the account at 〔CSCD §367〕, speech by a person within the account rather than a scriptural citation). The quotation marker '' occurs in 4 pairs (two scriptural quotations, one utterance by the elder, and one announcement of the scriptural phrase).
One citation of this work itself (visuddhi. 1.78 ādayo) is the only self-citation in this unit, worded Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva.—the treatise points to an account already given in this work’s Explanation of the Earth Kasiṇa and does not repeat it. This apparatus records the fact without independently determining the corresponding passage.
V. Similes and Rhetoric
This heading records only the location of similes and what they are applied to; it offers no literary evaluation.
A. Measured similes The comparison leaders Yathā／yathā occur 4 times in the unit; evameva once; viya twice; iva zero times; forms of sadisa zero times; upamā zero times; and seyyathāpi zero times. The unit contains three groups of comparison: ① the simile of the two craftsmen at 〔CSCD §367〕 (yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva …)—the goldsmith refining gold and the potter kneading clay, both governed by one evameva and applied to the training of the mind in fourteen modes, the principal simile of the unit; ② rakkhitatthero viya (the comparison with Elder Rakkhita) and aṅgāravassaparittārako thero viya (the comparison with the elder who protected against the rain of embers) at 〔CSCD §367〕—both occurrences of viya compare examples from accounts, not images of objects; ③ sudantamiva suvaṇṇaṃ (“like well-refined gold”) at 〔CSCD §368〕—a short simile using the same image of gold as the two craftsmen. The material comes from only two classes: the work of craftsmen and accounts of elders; none is drawn from natural imagery. This differs in manner from the later units of the chapter, many of which draw on natural things and implements; the fact is recorded without evaluation.
B. Verifiable rhetorical observations ① The …pe… abbreviation occurs 4 times (all in the list of fourteen modes at 〔CSCD §366〕—once each in the paragraphs for the first, eleventh, thirteenth, and fourteenth modes; zero times in 〔CSCD §365〕), always for repetition explicitly marked by the Commentator and not restated. ② A question mark occurs zero times (Kathaṃ? also zero). The fourteen modes open with the single general question Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti without a question mark—the face of the base text is so. ③ The fixed phrase satesu sahassesu vā ekova sakkoti occurs 5 times at 〔CSCD §367〕, marking the stages of the six degrees of difficulty, once at each stage except the sixth, which reads ekova khippanisantī hoti. This apparatus records the altered conclusion in the sixth. ④ Verse occurs zero times. ⑤ Aparo nayo (“another method”) occurs once at 〔CSCD §368〕, where the Commentator gives a second explanation of the same scriptural passage—two explanations of one sentence coexist without choosing one; this is recorded.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor. References are established only on names and terms verifiable in this unit. The correspondence between this unit’s paragraph numbers and chapter movements is unknown, so references are not tied to movement numbers and no conversion is estimated. No independent determination is made.
| Passage in This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §365〕 Idāni⋯yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā | chapter explaining concentration (discussion of the benefits of developing concentration) | the treatise marks what it continues—the previous discussion names direct knowledge as one of five benefits |
〔CSCD §365〕 pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā | chapters on the earth kasiṇa and remaining kasiṇas | the ten kasiṇas and the four jhānas are accomplished there; this unit takes the result without repeating the development |
〔CSCD §366〕 ākāsānañcāyatanaṃ … nevasaññānāsaññāyatanaṃ | chapter on immaterial states | the names and development of the four immaterial states occur there; this unit uses them only as members of forward, reverse, skipping, and shifting series |
〔CSCD §367〕 Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva | chapter on the earth kasiṇa | the Commentator’s explicit self-citation—the account of Elder Rakkhita has already occurred there |
〔CSCD §367〕 āvajjanādivasībhāvavasena | chapter on the earth kasiṇa (discussion of the five masteries) | the five masteries—adverting, entering, sustaining, emerging, and reviewing—are established there |
〔CSCD §368〕 upekkhāsatipārisuddhibhāvena parisuddhe | chapter on the earth kasiṇa (factor of the fourth jhāna) | purity of mindfulness through equanimity is a factor of the fourth jhāna and is explained there |
〔CSCD §369〕 Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha | unit on the ten kinds of supernormal power | the next unit continues verbatim the scriptural passage explained here and opens a separate discussion—a continuation marked by the treatise itself |
VII. Transmission
This edition advances no position in its apparatus on questions of authorship, textual transmission, or the lineage of commentaries.