清淨道論 利益之總說——斷諸煩惱與果等至Visuddhimagga · General Statement of Benefits—Destruction of the Defilements and Fruition Attainment
「修習慧有什麼利益」——第 14 品開卷之問在此作答，與第 11 品末「修定之利益」同式。利益數百，略為四：斷諸煩惱、嘗聖果之味、堪入滅盡定、成應供。
斷煩惱分兩級：自名色之分別起的世間慧已在摧破（有身見等），道剎那的出世間慧才斷結；三喻皆「一下子」——雷電之於山、風火之於林、日之於闇。
聖果是實有之法，不只是「結斷了」這個事實——論主引三處聖典證之，果等至由此立足。八問：何為（聖果於滅中之安止）、誰入（聖者各入自果；證二果者不能再入初果，人已變了）、為何入（現法樂住——如王受王位之樂）、云何入（觀生滅→種姓→安止於滅，與證道同路，只差一個「傾向」，故入定不會升果——「入流者入定出來成一來者」之說以歸謬破：那阿羅漢入定出來就成佛了）、云何住（時之限定）、云何出（一作意相即出）、果在何之後（道後、果後、種姓後、從滅盡定出之後）。
頌以「如蜜之不死」說果之味。
“What are the benefits of cultivating wisdom?”—the question at the opening of chapter 14 is answered here, in the same form as “Benefits of Cultivating Concentration” at the end of chapter 11. The benefits number in the hundreds; in brief there are four: destroying defilements, tasting the flavor of noble fruition, being capable of entering cessation attainment, and becoming worthy of offerings.
The destruction of defilements has two levels: mundane wisdom beginning with the defining of mentality-and-materiality is already destroying identity view and so forth; only supramundane wisdom at the path moment abandons the fetters. All three similes are “in a single stroke”—the thunderbolt upon a mountain, wind-driven fire upon a forest, and the sun upon darkness.
Noble fruition is a real phenomenon, not merely the fact that “the fetters have been abandoned”—the author proves this with three canonical passages, and fruition attainment stands upon that. Eight questions: What is it? (the absorption of noble fruition in cessation); who enters? (noble ones each enter their own fruition; one who has attained the second fruition cannot enter the first again, because the person has changed); why enter? (for a pleasant abiding here and now, as a king enjoys the pleasure of kingship); how enter? (contemplating arising and passing away → change-of-lineage → absorption in cessation, the same route as path attainment but with a different “inclination,” so entering an attainment does not advance one’s fruition—the claim that “a stream-enterer emerges from an attainment as a once-returner” is refuted by reductio: then an arahant would emerge from an attainment as a Buddha); how remain? (by delimiting the time); how emerge? (attention to a sign brings emergence); and after what does fruition occur? (after the path, fruition, change-of-lineage, or emerging from cessation attainment).
The stanza describes the flavor of fruition as “the deathless like honey.”
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 慧修之利益之總說——四利益之目 〔CSCD §854〕
二十三、修慧之利益釋
利益之開示
而前面所說的「修習慧有什麼利益¹」——關於這個，我們在這裡要說。這所謂修習慧，是有數百種利益的；縱使以長久的時間，也不容易把它的利益廣說出來。而略說起來，應當知道它的利益就是這樣：種種煩惱之摧破、聖果之味之領受、入滅盡定²之堪能性、應供性³等之成就。
§2 種種煩惱之摧破與三頌 〔CSCD §855〕
種種煩惱之摧破之論
其中，凡是從名色之分別⁴開始，依有身見等等而說的種種煩惱之摧破，這是世間的修習慧之利益。凡是在聖道剎那，依諸結等等而說的種種煩惱之摧破，應當知道這是出世間的修習慧之利益。
如以猛勢而墮的雷電之於山， 如風勢所起的火之於林； 如有威而熾燃之輪的日之於闇—— 那長夜隨逐而來、作一切無利的 煩惱之網，所修的慧便將它摧破； 因此於此應當知道這現見的利益。
§3 聖果之味之領受——果為實有之二證 〔CSCD §856–857〕
果等至之論
「聖果之味之領受」——不只是煩惱之摧破而已，聖果之味之領受也是修習慧的利益。所謂「聖果」，說的就是入流果等等的沙門果。對它的味之領受有二種行相：在道之心路⁵中的轉起，以及依果等至⁶而有的轉起。其中，它在道之心路中的轉起，前面已經顯示過了。
再者，凡是說「所謂果，就唯是諸結之斷而已，並沒有別的什麼法」的那些人，為了使他們隨順，應當把這部經也舉示出來——「什麼是加行止息之慧為果之智？在入流道剎那，正見以見之義而出於邪見，也出於隨其轉的諸煩惱與諸蘊，並且出於外之一切相。由於那〔加行〕之止息而生起了正見，這就是道之果。」——應當這樣廣說。
還有「四道是不繫的，四沙門果也〔是不繫的〕，這些法是無量所緣」，以及「大法以無間緣而為無量法之緣」等等，於此也都是能成立的。
§4 果等至之八問・其定義與能入之人 〔CSCD §858–860〕
而為了顯示果等至的轉起，這裡有他的這樣一番問之作：什麼是果等至？誰入它？誰不入它？為什麼入？它的入是怎樣的？怎樣住？怎樣出？果之後無間的是什麼？什麼之後無間有果？
其中，「什麼是果等至」——就是聖果於滅之中的安止。
「誰入它，誰不入它」——一切凡夫都不入。為什麼呢？因為未曾證得。而聖者則一切都入。為什麼呢？因為已經證得。不過上位的人不入下位的〔果〕，因為既已至於人之別之性，那〔下位之果〕已經止息了；下位的人也不入上位的，因為未曾證得。他們各各所入的唯是自己的果——這就是此中的決定。
而有些人說：「入流者與一來者也不入。唯上二者入。」他們的理由是這個：這兩種人於定⁷是圓滿行者。可是那並不成其為理由——因為連凡夫也能入自己所得的世間定。何況此中何須思其為理與非理？聖典之中不是已經說了嗎——「什麼是依觀而生起的十種姓法？為得入流道而超越生起、轉起……乃至（廣說如前）……惱、外之行相，所以是種姓。為入流果之等至，一來道……乃至（廣說如前）……為阿羅漢果之等至……為空住之等至……為無相住之等至而超越生起……乃至（廣說如前）……外之行相，所以是種姓。」所以應當於此得決定：一切聖者都入自己各各的果。
§5 何故入與云何入 〔CSCD §861–863〕
「為什麼入」——為了現法樂住⁸。正如國王領受王位之樂、諸天領受天之樂那樣，諸聖者心想「我們要領受聖的出世間樂」，作了時之限定之後，就在所欲的剎那入於果等至。
「它的入是怎樣的，怎樣住，怎樣出」——先說它的入有二種行相：不作意涅槃以外的所緣，以及作意涅槃。如所說的：「賢友，入無相心解脫有二緣：不作意一切相，與作意無相界。」
而此中入之次第是這樣的：希求果等至的聖弟子，到僻靜處獨處退隱⁹，應當依生滅等等而觀諸行。當他次第之觀轉起時，在以行為所緣的種姓智之後無間，心便依果等至而安止於滅。而此中由於傾向果等至之性，即使是有學¹⁰，所生起的也唯是果而不是道。
而有些人說「入流者發起了『我要入果等至』的觀，卻成了一來者；一來者又成了不還者」——對他們應當說：「若是這樣，不還者將成阿羅漢，阿羅漢將成獨覺，獨覺又將成佛了。所以這是完全不成的，而且依聖典本身也已被遮止了。」——這樣的說法也是不可取的。應當取的唯是這個：即使是有學，所生起的也唯是果而不是道。而他的果——如果他所證得的道是屬於初禪的，生起的就唯是屬於初禪的；如果是屬於第二禪等等之中的任何一禪，生起的也就唯是屬於第二禪等等之中的那一禪。它的入就是這樣。
§6 云何住・云何出・果之前後與四頌 〔CSCD §864–866〕
而依「賢友，住於無相心解脫有三緣：不作意一切相，作意無相界，以及先前的預作¹¹」這句話，它的住有三種行相。其中，「先前的預作」，就是入定之前的時之限定。因為既已限定「我要在某某時候出定」，那麼直到那個時候還沒有到來為止，就有住。它的住就是這樣。
而依「賢友，出無相心解脫有二緣：作意一切相，與不作意無相界」這句話，它的出有二種行相。其中，「一切相」，就是色相、受相、想相、行相、識相。雖然他並不是把這一切一時都作意，而這樣說乃是依一切之總攝而說的。所以，凡是成為有分¹²之所緣的，當他作意它時，就有果等至之出——它的出應當這樣知道。
「果之後無間的是什麼，什麼之後無間有果」——先說果之後無間的，或是果，或是有分。而果則有在道之後無間的，有在果之後無間的，有在種姓之後無間的，有在非想非非想處之後無間的。其中，在道之心路裡的是道之後無間；前前之果之後無間有後後之果。在諸果等至之中，前前的是種姓之後無間。而此中的「種姓」，應當知道就是隨順。這在《發趣》中也說了：「阿羅漢的隨順以無間緣而為果等至之緣。諸有學的隨順以無間緣而為果等至之緣。」凡是由那果而從滅〔盡定〕出定的，那就是非想非非想處之後無間。其中，除了在道之心路裡所生起的果之外，其餘一切都名為依果等至而轉起。像這樣，或依在道之心路裡、或依在果等至之中的生起——
熱惱已止息、以不死為所緣而美好、 已吐世之財而寂靜的最上沙門果， 為有食素而清淨的樂所浸潤—— 以那極可意的、如蜜一般的不死者。 那於彼聖者為最上之味的樂， 智者既修習了慧便領受此果〔之樂〕； 所以聖果的這味之領受， 在這裡就說是修觀的利益。
註
¹ 修習慧有什麼利益：此問之立在本書蘊之品之慧之總論，本品即其答；論自標其所答者為前此所立之問。
² 滅盡定（nirodhasamāpatti）：依次第滅而諸心心所法不轉起之等至；其全說在本品之滅盡定之單元。
³ 應供性（āhuneyyabhāva）：堪受供獻之性。「應供」一語於本書六隨念之品為佛之德號（arahaṃ）與僧伽之德之名（āhuneyya），本品之位則為修慧者所成之性——一語數位，各依其處。
⁴ 名色之分別（nāmarūpapariccheda）：以名與色二分而確定其自性；其立在本書見清淨之品，論自標世間慧之利益自此而始。
⁵ 道之心路（maggavīthi）：種姓、道、果三心相續之一路；其示在本書智見清淨之品。
⁶ 果等至（phalasamāpatti）：聖者入於自己所證之果而以涅槃為所緣之等至；本篇以八問明之。
⁷ 定（samādhi）：心與心所於一所緣平等安住而不散亂。依其位有近行定（諸蓋已伏而尚未入安止）與安止定（心全然入於所緣而不動）二級；此處所說之「世間定」即凡夫亦能得者。
⁸ 現法樂住（diṭṭhadhammasukhavihāra）：於此生此身之中，入定而住於安樂；其立在本書定之利益之單元，為修定五利益之第一，本篇以之為入果等至之由。
⁹ 獨處退隱（paṭisallīna）：屏息眾緣而獨自靜處之態；本書第 7、8 品之隨念諸篇於同一語位皆作「獨處退隱」，規範詞表亦同。戒之品之「宴默之樂」（paṭisallānārāma）乃複合之位，一形二位，誌之。
¹⁰ 有學（sekkha）：已入聖道而尚有所應學者，即入流、一來、不還三果之人；與「漏盡者」（阿羅漢）相對。
¹¹ 預作（abhisaṅkhāra）：住之三行相之第三；論自釋其為「入定之前的時之限定」。
¹² 有分（bhavaṅga）：一有之中相續不斷而任持其有的心；心路斷絕時即墮入其中。
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 General Statement of the Benefits of Cultivating Wisdom—the Four Benefits 〔CSCD §854〕
Twenty-three: Exposition of the Benefits of Cultivating Wisdom
Disclosure of the Benefits
As to the question stated earlier, “What are the benefits of cultivating wisdom?¹”—we shall speak about that here. What is called the cultivation of wisdom has benefits numbering in the hundreds; even over a long period, it would not be easy to expound those benefits at length. In brief, however, its benefits should be understood as follows: the destruction of various defilements, the experience of the flavor of noble fruition, the capability of entering cessation attainment,² and the accomplishment of worthiness of offerings³ and so forth.
§2 Destruction of Various Defilements and Three Stanzas 〔CSCD §855〕
Discourse on the Destruction of Various Defilements
Here, the destruction of various defilements spoken of in terms of identity view and so forth, beginning with the defining of mentality-and-materiality,⁴ is a benefit of mundane cultivation of wisdom. The destruction of various defilements spoken of in terms of the fetters and so forth at the moment of the noble path should be understood as a benefit of supramundane cultivation of wisdom.
As a thunderbolt falling with fierce force upon a mountain, As fire raised by the force of wind upon a forest; As the sun, its disk blazing with might, upon the dark— The net of defilements that has followed through the long night, Working every kind of harm, cultivated wisdom destroys; Therefore one should understand here this directly visible benefit.
§3 Experiencing the Flavor of Noble Fruition—the Two Proofs That Fruition Is Real 〔CSCD §856–857〕
Discourse on Fruition Attainment
“Experiencing the flavor of noble fruition”—not only the destruction of defilements, but also experiencing the flavor of noble fruition is a benefit of cultivating wisdom. What is called “noble fruition” refers to the fruits of recluseship, beginning with stream-entry fruition. The experience of its flavor occurs in two modes: its occurrence in the path cognitive process⁵ and its occurrence through fruition attainment.⁶ Of these, its occurrence in the path cognitive process has already been shown.
Furthermore, for the sake of bringing into accord those who say, “What is called fruition is merely the abandonment of the fetters; there is no other phenomenon,” this canonical passage too should be cited: “What is the wisdom of the stilling of exertion that is knowledge of fruition? At the moment of the stream-entry path, right view emerges from wrong view in the sense of seeing; it also emerges from the defilements and aggregates that follow along with it, and from all external signs. Right view arises because that [exertion] has been stilled: this is the fruition of the path.” This should be stated in full.
Moreover, statements such as, “The four paths are not included, and the four fruits of recluseship [are not included]; these phenomena have the measureless as object,” and “An exalted phenomenon is a condition for a measureless phenomenon by proximity condition,” also establish the point here.
§4 The Eight Questions on Fruition Attainment—Its Definition and Those Able to Enter It 〔CSCD §858–860〕
To show the occurrence of fruition attainment, the following questioning is set out here: What is fruition attainment? Who enters it? Who does not enter it? Why do they enter it? How does one enter it? How does one remain in it? How does one emerge from it? What immediately follows fruition? Immediately after what does fruition occur?
Here, “What is fruition attainment?”—it is the absorption of noble fruition in cessation.
“Who enters it, and who does not enter it?”—no ordinary person enters it. Why? Because it has not been attained. All noble ones, however, enter it. Why? Because it has been attained. Yet one at a higher level does not enter a lower [fruition], because, once the state of being a different person has been reached, that [lower fruition] has ceased; nor does one at a lower level enter a higher fruition, because it has not been attained. Each enters only their own fruition—this is the conclusion here.
Some say, “Stream-enterers and once-returners do not enter it either. Only the upper two enter it.” Their reason is that these two kinds of persons are complete practitioners in concentration.⁷ But that does not constitute a reason, for even ordinary persons can enter the mundane concentration they themselves have attained. Moreover, why is there any need here to consider whether this is reasonable or unreasonable? Has it not been stated in the canonical text: “What are the ten change-of-lineage phenomena that arise through insight? For the sake of gaining the stream-entry path, one transcends arising, occurrence ... up to (expanded as above) ... affliction, and external signs, and therefore it is change-of-lineage. For the attainment of stream-entry fruition, the path of once-returning ... up to (expanded as above) ... for the attainment of arahant fruition ... for the attainment of emptiness abiding ... for the attainment of signless abiding, one transcends arising ... up to (expanded as above) ... external signs, and therefore it is change-of-lineage.” Thus one should reach this conclusion here: all noble ones enter their respective fruitions.
§5 Why They Enter and How They Enter 〔CSCD §861–863〕
“Why do they enter it?”—for a pleasant abiding here and now.⁸ Just as kings experience the pleasure of kingship and deities experience divine pleasure, noble ones think, “We shall experience noble supramundane pleasure”; after delimiting the time, they enter fruition attainment at whatever moment they wish.
“How does one enter it, remain in it, and emerge from it?”—first, entry into it occurs in two modes: not attending to any object apart from nibbāna, and attending to nibbāna. As it is said: “Friend, there are two conditions for entering signless liberation of mind: non-attention to all signs and attention to the signless element.”
The sequence of entry here is as follows. A noble disciple who wishes to attain fruition attainment should go to a secluded place, remain alone in retreat,⁹ and contemplate formations in terms of arising and passing away and so forth. As insight proceeds in sequence, immediately after change-of-lineage knowledge with formations as its object, the mind becomes absorbed in cessation through fruition attainment. Here, because of its inclination toward fruition attainment, even for a trainee¹⁰ only fruition, and not the path, arises.
Some say, “A stream-enterer initiates insight with the thought, ‘I shall enter fruition attainment,’ but becomes a once-returner; a once-returner then becomes a non-returner.” They should be told: “If that were so, a non-returner would become an arahant, an arahant would become a Paccekabuddha, and a Paccekabuddha would then become a Buddha. Thus this is entirely untenable and, moreover, it is rejected by the canonical text itself.” This assertion is therefore not to be accepted. What alone should be accepted is this: even for a trainee, only fruition, and not the path, arises. As for that fruition, if the path they attained belonged to the first jhāna, only a fruition belonging to the first jhāna arises; if it belonged to any among the second jhāna and so forth, only a fruition belonging to that jhāna among the second and so forth arises. This is how one enters it.
§6 How One Remains, How One Emerges, What Precedes and Follows Fruition, and Four Stanzas 〔CSCD §864–866〕
According to the statement, “Friend, there are three conditions for remaining in signless liberation of mind: non-attention to all signs, attention to the signless element, and prior preparation,”¹¹ remaining in it occurs in three modes. Here, “prior preparation” is the delimitation of time before entering the attainment. Having delimited, “I shall emerge at such-and-such a time,” one remains until that time arrives. This is how one remains in it.
According to the statement, “Friend, there are two conditions for emerging from signless liberation of mind: attention to all signs and non-attention to the signless element,” emergence from it occurs in two modes. Here, “all signs” are the sign of materiality, the sign of feeling, the sign of perception, the sign of formations, and the sign of consciousness. Although one does not attend to all of these at once, the statement is made by way of comprehending them all. Thus, when one attends to whatever becomes the object of the life-continuum,¹² there is emergence from fruition attainment—its emergence should be understood in this way.
“What immediately follows fruition, and immediately after what does fruition occur?”—first, what immediately follows fruition is either fruition or the life-continuum. Fruition may immediately follow the path, fruition, change-of-lineage, or the base of neither-perception-nor-non-perception. In the path cognitive process, it immediately follows the path; after each preceding fruition comes each succeeding fruition. In fruition attainments, the first fruition immediately follows change-of-lineage. Here, “change-of-lineage” should be understood as conformity. This is also stated in the Paṭṭhāna: “The conformity of an arahant is a condition for fruition attainment by proximity condition. The conformity of trainees is a condition for fruition attainment by proximity condition.” For one who emerges from cessation [attainment] by means of that fruition, it immediately follows the base of neither-perception-nor-non-perception. Here, apart from fruition arisen in the path cognitive process, all the rest is called occurrence through fruition attainment. In this way, whether arising in the path cognitive process or in fruition attainment—
With fever stilled, beautiful with the deathless as object, Having vomited out the world’s substance, peaceful—the supreme fruit of recluseship, Suffused with nourishing and purified pleasure— With that utterly agreeable deathless, like honey. The pleasure that is the supreme flavor for that noble one, The wise, having cultivated wisdom, experience this fruition [pleasure]; Therefore this experience of the flavor of noble fruition Is here said to be a benefit of cultivating insight.
Notes
¹ What are the benefits of cultivating wisdom?: This question is posed in the general discussion of wisdom in this treatise’s Aggregates chapter, and this chapter is its answer; the treatise itself marks what it is answering as the question established earlier.
² Cessation attainment (nirodhasamāpatti): an attainment in which mental phenomena—mind and mental factors—do not occur, through their successive cessation; its full account is in this chapter’s unit on cessation attainment.
³ Worthiness of offerings (āhuneyyabhāva): the quality of being fit to receive offerings. In this treatise’s Recollections chapter, “worthy of offerings” names both a quality of the Buddha (arahaṃ) and a quality of the Saṅgha (āhuneyya); here it is a quality accomplished by one who cultivates wisdom—the same wording has several applications, each according to its context.
⁴ Defining mentality-and-materiality (nāmarūpapariccheda): determining their respective natures by distinguishing mentality and materiality; it is established in this treatise’s Purification of View chapter, and the treatise marks this as the starting point of the benefit of mundane wisdom.
⁵ Path cognitive process (maggavīthi): the single succession of the three mind-moments change-of-lineage, path, and fruition; it is presented in this treatise’s Purification by Knowledge and Vision chapter.
⁶ Fruition attainment (phalasamāpatti): the attainment in which a noble one enters the fruition they have attained, with nibbāna as object; this unit explains it through eight questions.
⁷ Concentration (samādhi): the equal and undistracted settling of mind and mental factors on a single object. According to its level, it has two grades: access concentration (the hindrances have been suppressed but absorption has not yet been entered) and absorption concentration (the mind has fully entered and is unmoving upon the object). The “mundane concentration” spoken of here is one that ordinary persons can also attain.
⁸ Pleasant abiding here and now (diṭṭhadhammasukhavihāra): dwelling in the pleasure of attainment in this very life and body; it is established in this treatise’s unit on the benefits of concentration as the first of the five benefits of cultivating concentration, and here it is the reason for entering fruition attainment.
⁹ Remaining alone in retreat (paṭisallīna): the state of being quiet and alone, withdrawn from the many involvements. Units in chapters 7 and 8 of this treatise render the same construction as “go to a secluded place and remain alone in retreat,” as does the normative glossary. “Delight in seclusion” (paṭisallānārāma) in the chapter on virtue occurs in a compound—one form in two contexts, noted here.
¹⁰ Trainee (sekkha): one who has entered the noble path but still has training to undertake, namely persons at the three fruitions of stream-entry, once-return, and non-return; contrasted with one whose influxes are destroyed (an arahant).
¹¹ Prior preparation (abhisaṅkhāra): the third of the three modes of remaining; the treatise itself explains it as “the delimitation of time before entering the attainment.”
¹² Life-continuum (bhavaṅga): the mind that continues uninterruptedly through an existence and sustains it; when a cognitive process ends, the mind falls back into it.
「修習慧有什麼利益」在此作答：四利益——斷煩惱、嘗聖果之味、堪入滅盡定、成應供——前二在本單元：世間出世間之斷，與果等至八問（何為・誰入・何故・云何入住出・前後無間）
大局 — 全書末品之首
第 14 品開卷之慧論六問，第六問「修習慧有什麼利益」至此作答（第 11 品末以同式答了定之利益）。論主說利益有數百、略為四：種種煩惱之摧破、聖果之味之領受、入滅盡定之堪能性、應供性等之成就（§1）。本單元說前二：斷煩惱之世間出世間二分與一頌（§2）；聖果之味——果為實有之二證（§3）、果等至八問之前四問（§4–§5）、後四問與四頌（§6）。後二利益在 23-02（滅盡定）與 23-03（應供）。本品與 11-05〈修定之利益〉為姊妹單元，措辭同式。〔所見〕
§01 慧修之利益之總說——四利益之目 → 白話 §1
「修習慧有什麼利益」——利益數百，長時亦不易廣說；略為四：種種煩惱之摧破、聖果之味之領受、入滅盡定之堪能性、應供性等之成就（白話 §1）。〔讀法〕四利益是本品的目錄：本單元二、次單元一、末前單元一。與修定之五利益（現法樂住、觀、神通、有之殊勝、滅）對讀，慧之利益全在「斷」與「果」上。
§02 種種煩惱之摧破與三頌 → 白話 §2
自名色之分別起依有身見等所說之煩惱之摧破——世間的修慧之利益；聖道剎那依諸結等所說之摧破——出世間的。頌：如雷電之於山、風火之於林、日之於闇——長夜隨逐作一切無利的煩惱之網，所修之慧摧破之；於此當知這現見的利益（白話 §2）。〔讀法〕一個「摧破」分兩級：見清淨起步的世間慧已在破（有身見等），道剎那的出世間慧才斷結。三喻（雷電、火、日）都是「一下子」——慧的斷是摧破式的。
§03 聖果之味之領受——果為實有之二證 → 白話 §3
聖果即入流果等沙門果；其味之領受二行相：道之心路中之轉起（前已顯示）、依果等至之轉起。對說「果唯是諸結之斷而已、並無別法」者，舉經：「什麼是加行止息之慧為果之智？入流道剎那正見出於邪見、出於隨轉之煩惱與蘊、出於外之一切相；由那加行之止息而生起正見，這就是道之果」；又「四道不繫、四沙門果亦不繫，此諸法是無量所緣」「大法以無間緣為無量法之緣」——於此皆能成立（白話 §3）。〔讀法〕這裡有一場小辯論：有人說「果」只是「結斷了」這個事實，不是一個法；論主引三處聖典證明果是實有之法——它有所緣（無量）、是無間緣之果。果等至之論由此立足：若果不是法，就無可「入」。
§04 果等至之八問・其定義與能入之人 → 白話 §4
八問：何為果等至、誰入誰不入、為何入、入云何、住云何、出云何、果之後無間為何、何之後無間有果。何為——聖果於滅中之安止。誰入——凡夫皆不入（未證得），聖者皆入（已證得）；上位者不入下位之果（已至人之別、下果已止息），下位者不入上位（未證得）；各入自果——決定。有人說入流者一來者亦不入、唯上二入（理由：二人於定是圓滿行者）——不成理：凡夫亦能入自所得之世間定；聖典已說「為入流果之等至……為阿羅漢果之等至……為空住無相住之等至而超越生起……故是種姓」——故一切聖者入各自之果（白話 §4）。〔讀法〕八問的結構與滅盡定十一問同式。「各入自果」一句有一個細節：證了二果的人不能再入初果——因為那個果已經「止息」了，人已經變了。
§05 何故入與云何入 → 白話 §5
為何入——為現法樂住：如王領受王位之樂、天領受天樂，聖者「我們要領受聖的出世間樂」，作時之限定、於所欲剎那入。入云何——二行相：不作意涅槃以外之所緣、作意涅槃（「入無相心解脫有二緣：不作意一切相、作意無相界」）。次第：聖弟子獨處退隱、依生滅等觀諸行；次第之觀轉起時，以行為所緣之種姓智之後無間心依果等至安止於滅；由傾向果等至之性，有學所生起者亦唯果非道。有人說「入流者發起『我要入果等至』之觀卻成一來者、一來者成不還者」——若是，不還者將成阿羅漢、阿羅漢成獨覺、獨覺成佛——全不成，聖典已遮；唯取：有學所生起者唯果非道。其果屬初禪則生初禪之果，屬二禪等則生彼禪之果（白話 §5）。〔讀法〕入果等至的心路與證道的心路幾乎相同（觀生滅→種姓→安止），差別只在一個「傾向」：傾向果等至，出來的就是果不是道——所以不會「入個定就升一果」。那個被斥的說法（入流者入定出來變一來者）論主用歸謬破之：照這樣，阿羅漢入定出來就成佛了。
§06 云何住・云何出・果之前後與四頌 → 白話 §6
住三行相：不作意一切相、作意無相界、先前的預作（入定前時之限定——未到所限之時即住）。出二行相：作意一切相（色受想行識相，依總攝說）、不作意無相界——成為有分所緣者一作意即出。果之後無間——或果或有分；果在何之後——道之後（道之心路）、果之後（前前果後後果）、種姓之後（果等至中前前者；種姓即隨順——《發趣》「阿羅漢／諸有學的隨順以無間緣為果等至之緣」）、非想非非想處之後（由果而從滅盡定出者）；除道之心路中所生之果外皆名依果等至轉起。四頌：熱惱已止息、以不死為所緣而美好、已吐世之財而寂靜的最上沙門果，為有食素而清淨之樂所浸潤——以那極可意如蜜之不死者；於彼聖者為最上之味的樂，智者既修慧便領受此果；故聖果之味之領受即修觀之利益（白話 §6）。〔讀法〕「果在何之後」那張表有四個入口，最後一個是「從滅盡定出來」——接下一單元。頌以「如蜜之不死」說果之味：這是全品唯一一次用味覺說涅槃。
給一般讀者
全書最後一品回答最後一個問題：修慧有什麼好處？四個：斷煩惱、嘗聖果之味、能入滅盡定、成為應供者。本單元說前兩個。斷煩惱是摧破式的（雷電、火、日）；聖果是一個實有的法、可以「入」——入法與證道幾乎相同，只差一個「傾向」，所以入定不會升果。記住那句「各入自果」：證了二果的人不能再入初果，因為人已經變了。
想讀本單元全文：白話 §1–§6 即四利益之目・煩惱摧破之世間出世間與三頌・聖果實有之二證・果等至八問前四問（定義・能入者・異說之斥）・何故入云何入與異說之歸謬・住出與果之前後與四頌的全段逐段全譯。
“What are the benefits of cultivating wisdom?” is answered here: four benefits—destroying defilements, tasting the flavor of noble fruition, being capable of entering cessation attainment, and becoming worthy of offerings—the first two in this unit: mundane and supramundane destruction, and the eight questions on fruition attainment (what it is, who enters, why, how one enters/remains/emerges, and what immediately precedes and follows it)
The Big Picture — the Opening of the Final Chapter
The sixth of the six questions in the opening discussion of wisdom in chapter 14, “What are the benefits of cultivating wisdom?”, is answered here (the end of chapter 11 answers the benefits of concentration in the same form). The author says that there are hundreds of benefits and gives four in brief: the destruction of various defilements, the experience of the flavor of noble fruition, the capability of entering cessation attainment, and the accomplishment of worthiness of offerings and so forth (§1). This unit presents the first two: the mundane and supramundane division of the destruction of defilements, together with one verse passage (§2); the flavor of noble fruition—the two proofs that fruition is real (§3), the first four of the eight questions on fruition attainment (§4–§5), and the last four questions together with four stanzas (§6). The latter two benefits appear in 23-02 (cessation attainment) and 23-03 (worthiness of offerings). This chapter and 11-05, “Benefits of Cultivating Concentration,” are sister units with matching phrasing. 〔What Is Seen〕
§01 General Statement of the Benefits of Cultivating Wisdom—the Four Benefits → Vernacular §1
“What are the benefits of cultivating wisdom?”—there are hundreds of benefits, and even over a long time they are not easy to expound at length; in brief there are four: the destruction of various defilements, the experience of the flavor of noble fruition, the capability of entering cessation attainment, and the accomplishment of worthiness of offerings and so forth (Vernacular §1). 〔How to Read〕 The four benefits are the table of contents for this chapter: two in this unit, one in the next, and one in the penultimate unit. Read beside the five benefits of cultivating concentration (pleasant abiding here and now, insight, direct knowledges, excellence of existence, and cessation), the benefits of wisdom are entirely about “destruction” and “fruition.”
§02 Destruction of Various Defilements and Three Stanzas → Vernacular §2
The destruction of defilements spoken of in terms of identity view and so forth, beginning with the defining of mentality-and-materiality, is a benefit of mundane cultivation of wisdom; the destruction spoken of in terms of the fetters and so forth at the moment of the noble path is supramundane. The verse passage: as a thunderbolt upon a mountain, wind-driven fire upon a forest, and the sun upon darkness—the net of defilements that follows through the long night and works every harm is destroyed by cultivated wisdom; one should understand this directly visible benefit here (Vernacular §2). 〔How to Read〕 One “destruction” is divided into two levels: mundane wisdom, beginning with Purification of View, is already destroying identity view and so forth; only supramundane wisdom at the path moment abandons the fetters. The three similes—thunderbolt, fire, and sun—are all “in a single stroke”: wisdom’s abandonment takes the form of destruction.
§03 Experiencing the Flavor of Noble Fruition—the Two Proofs That Fruition Is Real → Vernacular §3
Noble fruition means the fruits of recluseship beginning with stream-entry fruition; the experience of its flavor has two modes: occurrence in the path cognitive process (already shown) and occurrence through fruition attainment. Against those who say, “Fruition is merely the abandonment of the fetters and is not a separate phenomenon,” the author cites the canonical passage: “What is the wisdom of the stilling of exertion that is knowledge of fruition? At the stream-entry path moment right view emerges from wrong view, from the accompanying defilements and aggregates, and from all external signs; right view arises because that exertion has been stilled, and this is the fruition of the path.” He also cites, “The four paths are not included, and the four fruits of recluseship are likewise not included; these phenomena have the measureless as object,” and “An exalted phenomenon is a condition for a measureless phenomenon by proximity condition”—all establish the point here (Vernacular §3). 〔How to Read〕 A small debate occurs here: some say “fruition” is only the fact that “the fetters have been abandoned,” not a phenomenon in its own right; the author adduces three canonical passages to prove that fruition is a real phenomenon—it has an object (the measureless) and is the result of a proximity condition. The account of fruition attainment stands upon this: if fruition were not a phenomenon, there would be nothing to “enter.”
§04 The Eight Questions on Fruition Attainment—Its Definition and Those Able to Enter It → Vernacular §4
The eight questions are: What is fruition attainment? Who enters it and who does not? Why enter? How does one enter, remain, and emerge? What immediately follows fruition, and immediately after what does fruition occur? What is it?—the absorption of noble fruition in cessation. Who enters?—no ordinary person enters (it has not been attained), while all noble ones enter (it has been attained); one at a higher level does not enter a lower fruition (the person is now different and the lower fruition has ceased), nor does one at a lower level enter a higher fruition (it has not been attained); each enters their own fruition—this is the conclusion. Some say that stream-enterers and once-returners do not enter either, and only the upper two enter (because these two are complete practitioners in concentration). This does not hold: ordinary persons can also enter mundane concentration they have attained; and the canonical text already states, “for the attainment of stream-entry fruition ... for the attainment of arahant fruition ... for the attainment of emptiness abiding and signless abiding, one transcends arising ... and therefore it is change-of-lineage”—so all noble ones enter their respective fruitions (Vernacular §4). 〔How to Read〕 The structure of these eight questions matches the eleven questions on cessation attainment. “Each enters their own fruition” has a fine point: one who has attained the second fruition cannot enter the first again, because that fruition has “ceased” and the person has changed.
§05 Why They Enter and How They Enter → Vernacular §5
Why enter?—for a pleasant abiding here and now: as a king experiences the pleasure of kingship and deities experience divine pleasure, noble ones think, “We shall experience noble supramundane pleasure,” delimit the time, and enter at the desired moment. How does one enter?—in two modes: not attending to an object apart from nibbāna and attending to nibbāna (“There are two conditions for entering signless liberation of mind: non-attention to all signs and attention to the signless element”). The sequence is this: a noble disciple remains alone in retreat and contemplates formations in terms of arising and passing away and so forth; as sequential insight proceeds, immediately after change-of-lineage knowledge with formations as object, the mind becomes absorbed in cessation through fruition attainment; because it inclines toward fruition attainment, even for a trainee only fruition, not the path, arises. Some say, “A stream-enterer initiates insight with ‘I shall enter fruition attainment’ but becomes a once-returner, and a once-returner becomes a non-returner.” If so, a non-returner would become an arahant, an arahant a Paccekabuddha, and a Paccekabuddha a Buddha—wholly untenable and rejected by the canonical text. Only this is to be accepted: for a trainee, only fruition and not the path arises. If the fruition belongs to the first jhāna, the fruition of the first jhāna arises; if to the second and so forth, the corresponding fruition arises (Vernacular §5). 〔How to Read〕 The cognitive process of entering fruition attainment is nearly the same as the cognitive process of attaining the path (contemplation of arising and passing away → change-of-lineage → absorption); the difference is a single “inclination”: inclined toward fruition attainment, what emerges is fruition rather than the path—so one does not “enter an attainment and advance a fruition.” The rejected claim (a stream-enterer enters the attainment and emerges a once-returner) is refuted by reductio: on that reasoning, an arahant would emerge from an attainment as a Buddha.
§06 How One Remains, How One Emerges, What Precedes and Follows Fruition, and Four Stanzas → Vernacular §6
Remaining has three modes: non-attention to all signs, attention to the signless element, and prior preparation (the delimitation of time before entry—one remains until the delimited time arrives). Emergence has two modes: attention to all signs (the signs of materiality, feeling, perception, formations, and consciousness, stated collectively) and non-attention to the signless element—attending to what becomes the object of the life-continuum brings emergence. What immediately follows fruition?—either fruition or the life-continuum. After what does fruition occur?—after the path (in the path cognitive process), after fruition (each later fruition after the preceding), after change-of-lineage (the first in fruition attainment; change-of-lineage here means conformity—the Paṭṭhāna: “the conformity of an arahant/trainees is a condition for fruition attainment by proximity condition”), and after the base of neither-perception-nor-non-perception (for one who emerges from cessation attainment by means of fruition); except for fruition arisen in the path cognitive process, all are called occurrence through fruition attainment. The four stanzas: with fever stilled, beautiful with the deathless as object, having vomited out the world’s substance, peaceful—the supreme fruit of recluseship is suffused with nourishing and purified pleasure, with the utterly agreeable deathless like honey; the wise, having cultivated wisdom, experience this fruition, the pleasure that is the supreme flavor for the noble one; therefore experience of the flavor of noble fruition is a benefit of cultivating insight (Vernacular §6). 〔How to Read〕 The table of “after what does fruition occur?” has four entry points; the last is “emerging from cessation attainment”—which leads into the next unit. The verse describes the flavor of fruition as “the deathless like honey”: this is the chapter’s only use of taste to describe nibbāna.
For the General Reader
The final chapter of the treatise answers its final question: what good comes from cultivating wisdom? Four things: destroying defilements, tasting the flavor of noble fruition, becoming able to enter cessation attainment, and becoming worthy of offerings. This unit presents the first two. The destruction of defilements is a smashing-through (thunderbolt, fire, sun); noble fruition is a real phenomenon that one can “enter.” Entering it is almost the same as attaining the path, with only a difference of “inclination,” so entering an attainment does not advance one’s fruition. Remember “each enters their own fruition”: someone who has attained the second fruition cannot enter the first again, because the person has changed.
To read this unit in full: Vernacular §§1–6 provides, paragraph by paragraph and in full, the four benefits; the mundane and supramundane destruction of defilements and three stanzas; the two proofs that noble fruition is real; the first four of the eight questions on fruition attainment (definition, those able to enter, and rejection of a dissenting view); why and how one enters, together with a reductio of the dissenting view; how one remains and emerges, what precedes and follows fruition, and four stanzas.
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 ### 行 4 個：其一為品題行 ### 23. Paññābhāvanānisaṃsaniddeso（品之標，不入篇名），其餘三為本篇之科題 ### Ānisaṃsapakāsanā・### Nānākilesaviddhaṃsanakathā・### Phalasamāpattikathā。科題與本篇之全幅同度——本篇即此三科之全。三科之幅逐一為 478／707／7,172 位元組——第三科獨重，佔本篇之八成半。
段號域 譯底欄之段號自〔CSCD §854〕至〔CSCD §866〕，實落段號 13 個，號序連續無缺。本篇於譯底欄之幅為 8,400 位元組。
本品段號之一缺之正面記載 本品全四單元之段號域為〔CSCD §854〕至〔CSCD §895〕，其間〔CSCD §893〕與〔CSCD §894〕二號不落（本欄實測，逐單元反查譯底欄：本篇 §854–§866 十三號・滅盡定之單元 §867–§884 十八號・應供等之單元 §885–§890 六號・結語之單元 §891・§892・§895 三號，合 40 號）。二缺之號在結語之單元之域，其結頌十一偈皆在〔CSCD §892〕之下——「號無而文在」，譯底字面，照錄不補、不代誌其因（詳見該單元之目三）。本篇之域之內無一缺號。
四利益之框 本篇之骨為論主自標之四利益，其目立於〔CSCD §854〕之一列：Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo. 其答之所在，本欄逐一反查譯底欄：第一利益答於〔CSCD §855〕（本篇）・第二利益答於〔CSCD §856〕至〔CSCD §866〕（本篇）・第三利益答於〔CSCD §867〕至〔CSCD §884〕（滅盡定之單元）・第四利益答於〔CSCD §885〕至〔CSCD §890〕（應供等之單元）——四利益之框跨本品前三單元，一利益一科，無一溢出。三後之單元各以 na kevalañca⋯之式承前而開次（na kevalañca kilesaviddhaṃsanaññeva・na kevalañca ariyaphalarasānubhavanaṃyeva・na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva，本欄反查本品四單元 3 見）——論自標之續鏈。
八問之框 第二利益之下，論別立八問，其目立於〔CSCD §858〕：kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti? 其答之所在，本欄逐一反查：〔CSCD §859〕答第一・〔CSCD §860〕答第二（含能入與不能入）・〔CSCD §861〕答第三・〔CSCD §862〕至〔CSCD §863〕答第四・〔CSCD §864〕答第五・〔CSCD §865〕答第六・〔CSCD §866〕答第七與第八——一問一段（第四問二段），八問八答俱在本篇之內，無一溢出。
前後接點 前承智見清淨之品：本篇首句作 Yaṃ⋯pana vuttaṃ ''paññābhāvanāya ko ānisaṃso''ti, tattha vadāma.（Yaṃ 與其後之語為版頁記所隔）——論自標其所答者為前此所立之問，該問之立不在本單元之域，本目不代引。後接滅盡定之單元：次單元首句 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva⋯——逐字承本篇所標之第三利益。
movement 品夾《總覽》繫本單元於 §A〈利益之總說——斷諸煩惱與果等至〉一節；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。前此諸品已立之讀不重解——本篇所涉之既立詞為 paññā（慧）・bhāvanā（修習）・ānisaṃsa（利益）・kilesa（煩惱）・nāmarūpa（名色）・sakkāyadiṭṭhi（有身見）・saṃyojana（結）・ariyamagga（聖道）・lokiya・lokuttara（世間・出世間）・phalasamāpatti（果等至）・sotāpatti（入流）・sāmaññaphala（沙門果）・nibbāna（涅槃）・nirodha（滅）・appanā（安止）・puthujjana（凡夫）・ariya（聖者）・sekkha（有學）・sotāpanna（入流者）・sakadāgāmī（一來者）・anāgāmī（不還者）・arahatta（阿羅漢果）・gotrabhu（種姓）・anuloma（隨順）・bhavaṅga（有分）・jhāna（禪）・nevasaññānāsaññāyatana（非想非非想處）・samādhi（定）・vipassanā（觀）・saṅkhāra（行）・udayabbaya（生滅）・ārammaṇa（所緣）・animitta（無相）・dhātu（界）・cetovimutti（心解脫）・diṭṭhadhammasukhavihāra（現法樂住）・mahaggata（大）・sandiṭṭhika（現見）・paṇḍita（智者）・nirodhasamāpatti（滅盡定）。以下唯列本篇新出者。
四利益之目與煩惱之摧破〔CSCD §854〕–〔CSCD §855〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anekasatānisaṃsa | 有數百利益 | 論自標慧之修習之利益不可以久而盡說 | 〔CSCD §854〕 |
| nānākilesaviddhaṃsana | 種種煩惱之摧破 | 四利益之第一 | 〔CSCD §854〕・〔CSCD §855〕 |
| ariyaphalarasānubhavana | 聖果之味之領受 | 第二 | 〔CSCD §854〕・〔CSCD §856〕 |
| nirodhasamāpattisamāpajjanasamatthatā | 入滅盡定之堪能性 | 第三 | 〔CSCD §854〕 |
| āhuneyyabhāvādisiddhi | 應供性等之成就 | 第四；「應供」從既立之 āhuneyya——⚠︎ 其與 arahaṃ 之「應供」同形之案在六隨念之品既誌，本篇之位為此，誌之以俟來哲 | 〔CSCD §854〕 |
| nāmarūpapariccheda | 名色之分別 | 世間慧之利益之起點——自此以下諸煩惱次第摧破 | 〔CSCD §855〕 |
| asani・siluccaya | 雷電・山 | 三頌之第一喻——如雷電之墮於山 | 〔CSCD §855〕 |
| vāyuvega・pāvaka | 風之勢・火 | 第二喻——如風勢所起之林火 | 〔CSCD §855〕 |
| ravi・satejujjalamaṇḍala | 日・有威而熾燃之輪 | 第三喻——如日之於闇 | 〔CSCD §855〕 |
| kilesajāla | 煩惱之網 | 三喻之所摧者 | 〔CSCD §855〕 |
| sabbānatthavidhāyaka | 作一切無利者 | 煩惱之網之判語 | 〔CSCD §855〕 |
果之實有之二證〔CSCD §856〕–〔CSCD §857〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| maggavīthi | 道之心路 | 果之轉起之二處之第一；論自標其已說於前（Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.） | 〔CSCD §856〕 |
| saṃyojanappahānamatta | 唯結之斷 | 對論者之說——謂果唯是結之斷而無別法 | 〔CSCD §857〕 |
| anunayattha | 為令隨順之故 | 論引經之意——為令彼等隨順 | 〔CSCD §857〕 |
| payogapaṭippassaddhipaññā | 加行止息之慧 | 所引《無礙解道》之語——果智之名 | 〔CSCD §857〕 |
| sammādiṭṭhi・micchādiṭṭhi | 正見・邪見 | 所引之語之對——入流道之剎那，正見出於邪見 | 〔CSCD §857〕 |
| tadanuvattakakilesa | 隨其轉之諸煩惱 | 所出之第二；依先例勝從既列之讀（智見清淨之品之詞條），本欄原提「隨彼轉之煩惱」，誌之 | 〔CSCD §857〕 |
| bahiddhā sabbanimitta | 外之一切相 | 所出之第三 | 〔CSCD §857〕 |
| apariyāpanna | 不繫 | 所引《法集》之語——四道不繫 | 〔CSCD §857〕 |
| appamāṇārammaṇa | 無量所緣 | 同上之判 | 〔CSCD §857〕 |
| anantarapaccaya | 無間緣 | 所引《發趣》之語；從既立之 anantara＝無間 | 〔CSCD §857〕 |
八問之答〔CSCD §858〕–〔CSCD §866〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pañhākamma | 問之作 | 論自標其設問之式；本欄之讀（滅盡定之單元復用此語） | 〔CSCD §858〕 |
| puggalantarabhāvupagamana | 至人之別之性 | 上位者不入下位果之由——以其已成別人 | 〔CSCD §860〕 |
| sanniṭṭhāna | 決定 | 論自結之語——idamettha sanniṭṭhānaṃ | 〔CSCD §860〕 |
| paripūrakārī | 圓滿行者 | Keci 之說之理由——上二果者於定為圓滿行者 | 〔CSCD §860〕 |
| kāraṇākāraṇacintā | 思其為理與非理 | 論之破之語——何須思其理與非理 | 〔CSCD §860〕 |
| gotrabhudhamma | 種姓法 | 所引《無礙解道》之十種姓法 | 〔CSCD §860〕 |
| suññatavihāra・animittavihāra | 空住・無相住 | 十種姓法所為之二住 | 〔CSCD §860〕 |
| niṭṭhamettha gantabbaṃ | 於此當得決定 | 論自結之語 | 〔CSCD §860〕 |
| rajjasukha・dibbasukha | 王位之樂・天之樂 | 何故入之喻——如王受王位之樂、天受天之樂 | 〔CSCD §861〕 |
| ariya lokuttarasukha | 聖之出世間樂 | 聖者所受者 | 〔CSCD §861〕 |
| ⚠︎ addhānapariccheda | 時之限定 | 入前所作——限其時而入；⚠︎ 既列之 addhāna-pariccheda＝由限期（隨念業處之品，其形為從格之釋而其列自帶 ⚠︎），本篇之位為名詞之作，依位各讀，誌之以俟來哲 | 〔CSCD §861〕 |
| icchiticchitakkhaṇa | 所欲之剎那 | 入之自在 | 〔CSCD §861〕 |
| amanasikāra・manasikāra | 不作意・作意 | 入之二行相——不作意涅槃以外之所緣、作意涅槃 | 〔CSCD §862〕 |
| samāpajjanakkama | 入之次第 | 論自標其為次第之說 | 〔CSCD §863〕 |
| ⚠︎ rahogata・paṭisallīna | 僻靜處・獨處退隱 | 入前之處與其態；paṭisallīna＝獨處退隱——第 7、8 品之白話於 rahogatena paṭisallīnena 同一語位十八處皆作「到僻靜處獨處退隱」，規範詞表之 paṭisallīna 之條同；本欄原提「獨處者・宴默者」（依戒之品既立之 paṭisallānārāma＝宴默之樂）誌之——⚠︎ 一形二位：「宴默」唯存於 paṭisallānārāma 之複合位，單出之位作「獨處退隱」，誌之以俟來哲 | 〔CSCD §863〕 |
| saṅkhārārammaṇagotrabhuñāṇa | 以行為所緣之種姓智 | 果等至之前之智 | 〔CSCD §863〕 |
| phalasamāpattininnatā | 傾向果等至性 | 有學亦唯生果而不生道之由 | 〔CSCD §863〕 |
| paccekabuddha | 獨覺 | 論之破之語之所至——若彼說成則獨覺當成佛；本欄之讀 | 〔CSCD §863〕 |
| paṭhamajjhānika | 初禪者〔之道〕 | 果之禪支從其道 | 〔CSCD §863〕 |
| abhisaṅkhāra | 預作 | 住之三行相之第三；論自釋 samāpattito pubbe kālaparicchedo（入前之時之限定）；本欄之讀 | 〔CSCD §864〕 |
| sabbasaṅgāhikavasena | 依一切攝之故 | 出之釋——非一時作意一切相，乃依總攝而說 | 〔CSCD §865〕 |
| paṭippassaddhadaratha | 熱惱已止息者 | 四頌之第一語 | 〔CSCD §866〕 |
| amatārammaṇa | 以不死為所緣者 | 同頌之語 | 〔CSCD §866〕 |
| vantalokāmisa | 已吐世之財者 | 同頌之語 | 〔CSCD §866〕 |
| ojavanta | 有食素者 | 二頌之語——沙門果之樂之相 | 〔CSCD §866〕 |
| sātātisāta | 極可意者 | 二頌之語 | 〔CSCD §866〕 |
須併觀之三處 ①**⚠︎ āhuneyya：本篇之第四利益之名作 āhuneyyabhāvādisiddhī，本欄從既立之「應供」；其與 arahaṃ（應供）同形之案在六隨念之品之詞條既以 ⚠︎ 誌之而未分讀——本篇之位（人之堪受供養）與彼位（佛之德號）不同，誌之以俟來哲。②phalasamāpatti 之讀：本欄從既定之「果等至」（梵住之品之末單元既立）；而六隨念之品之「果定」一讀係 phalasamādhi 之位**，二詞二位不相掩，本欄誌之。③pañhākamma（問之作）與 abhisaṅkhāra（預作）二語，論於前者不釋而於後者自釋——本欄二讀皆以俟來哲。
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 eke・Apare āhu・Porāṇā／porāṇā・傳云之標 kira 俱零命中。方括注唯二式（[§NN] 段號 13 個與版頁記 10 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
異說之標之非異讀之用〔本欄實測〕 Keci 1 見（〔CSCD §860〕Keci pana ''sotāpannasakadāgāminopi na samāpajjanti. Uparimā dveyeva samāpajjantī''ti⋯vadanti.）——其為「有人主張」之異說之標，論引之而後以三段破之（無理・不待思・聖典自有其說），末以 Tasmā⋯niṭṭhamettha gantabbaṃ 自結。此為義理之異說而非傳本之異讀，本欄誌其位而不入異讀之數（承既立之判：keci／Porāṇā 非異讀之標）。另 Ye pana vadanti⋯te vattabbā 1 見（〔CSCD §863〕）與 ye⋯vadanti 1 見（〔CSCD §857〕）——二者亦為無名之對論者，非異讀；vadanti 全篇 3 見，逐一皆在此三處。
引號之數〔本欄自捕〕 全篇 '' 實測 30 處，成 15 對——本欄逐處反查：''paññābhāvanāya ko ānisaṃso''・''saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī''・''kathaṃ payogapaṭippassaddhipaññā⋯maggassetaṃ phala''・''Cattāro maggā apariyāpannā⋯appamāṇārammaṇā''・''Mahaggato dhammo⋯paccayo''・''sotāpannasakadāgāminopi⋯samāpajjantī''・''katame dasa gotrabhudhammā⋯gotrabhū''・''ariyaṃ lokuttarasukhaṃ anubhavissāmā''・''dve kho, āvuso, paccayā⋯manasikāro''・''sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti⋯anāgāmī''・''evaṃ sati anāgāmī arahā bhavissati⋯paṭikkhitta''・''Tayo⋯pubbe ca abhisaṅkhāro''・''Asukasmiṃ nāma kāle vuṭṭhahissāmī''・''Dve kho, āvuso, paccayā⋯amanasikāro''・''arahato anulomaṃ⋯paccayo''。逐引皆有其收，無不對稱者。
引之內之引一處〔本欄自捕〕 〔CSCD §863〕之對論者之語之內有單引號一對：''sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti.——雙引之內套單引，本篇唯此一處（本欄反查本品四單元亦唯此一見）。誌其實不改。
本欄自出之字面之記（二處） ①**…pe… 之省略式 3 見（皆在〔CSCD §860〕之《無礙解道》之長引之內），其所略者為十種姓法之中間諸目——論引其首與其末而以 …pe… 略其中。②〔CSCD §864〕之引首之 ''Tayo 與其後之語為版頁記所隔**（''Tayo 之後即版頁記，其後方接 kho, āvuso），而〔CSCD §865〕之同式之引（''Dve kho, āvuso）無此隔——誌其字面之偶然，不改。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §857〕 | ''kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ?⋯maggassetaṃ phala''nti | 加行止息之慧為果智——證果為實有之第一 | (paṭi. ma. 1.63) |
| 〔CSCD §857〕 | ''Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā'' | 四道不繫、四沙門果為無量所緣 | (dha. sa. 1422) |
| 〔CSCD §857〕 | ''Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo''ti | 大法為無量法之無間緣 | (paṭṭhā. 2.12.62) |
| 〔CSCD §860〕 | ''katame dasa gotrabhudhammā vipassanāvasena uppajjanti?⋯gotrabhū''ti | 十種姓法——證「一切聖者皆入自果」之聖典 | (paṭi. ma. 1.60) |
| 〔CSCD §862〕 | Yathāha – ''dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā⋯manasikāro''ti | 入無相心解脫之二緣 | (ma. ni. 1.458) |
| 〔CSCD §864〕 | ''Tayo⋯kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā⋯pubbe ca abhisaṅkhāro''ti | 住無相心解脫之三緣 | (ma. ni. 1.458) |
| 〔CSCD §865〕 | ''Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya⋯amanasikāro''ti | 出無相心解脫之二緣 | (ma. ni. 1.458) |
| 〔CSCD §866〕 | Vuttañhetaṃ paṭṭhāne – ''arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo.⋯paccayo''ti | 隨順為果等至之無間緣 | (paṭṭhā. 1.1.417) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 8 處，其書四（paṭi. ma. 2・dha. sa. 1・paṭṭhā. 2・ma. ni. 3）——本品四單元中出處最密之篇（其密在八問之答，逐問皆以聖典為證）。引式之標唯 Yathāha 1 見與 Vuttañhetaṃ 1 見（後者並自標其書名 paṭṭhāne）；Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。餘六引皆逕嵌於論之敘述而不別立領語。
同一書三引而其號同之一處〔本欄實測〕 (ma. ni. 1.458) 3 見（〔CSCD §862〕・〔CSCD §864〕・〔CSCD §865〕），三處之號逐字相同而所引之文各異（入之二緣・住之三緣・出之二緣）——本欄誌其實而不代考定其為同一經之三段與否。
論主自陳之三處 ①〔CSCD §856〕Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.（其於道之心路之轉起已示訖——論自標已說於前）②〔CSCD §860〕idamettha sanniṭṭhānaṃ（此中之決定如此）③〔CSCD §860〕Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.（故當於此得決定）。三處皆論主自陳，本目逐字錄其位而不代評。
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・譬喻盡在其頌 viya（詞界）全篇實測 2 見、連聲之比況形 2 見（asanīva＝asani＋iva・araññamiva＝araññaṃ＋iva）、sadisa 諸形・upamā／-ūpama 俱零命中、yathā 之比況領語（詞界）1 見（〔CSCD §861〕之 Yathā hi rājā⋯evaṃ ariyā，散文之唯一喻）。五喻之中四在二處之頌：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §855〕 | Bhīmavegānupatitā, asanīva siluccaye; | 如雷電之猛勢墮於山——喻慧摧煩惱 |
| 〔CSCD §855〕 | Vāyuvegasamuṭṭhito, araññamiva pāvako. | 如風勢所起之火之於林——同上之第二喻 |
| 〔CSCD §855〕 | Andhakāraṃ viya ravi, satejujjalamaṇḍalo; | 如有威而熾燃之日輪之於闇——同上之第三喻 |
| 〔CSCD §861〕 | Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā⋯ | 如王受王位之樂、天受天之樂——喻聖者入果等至之由（本篇散文之唯一喻） |
| 〔CSCD §866〕 | Yena sātātisātena, amatena madhuṃ viya. | 如蜜——喻沙門果之樂之味 |
三喻同式之一格 〔CSCD §855〕之三喻皆以「所摧之物在前、能摧之物在後」之倒序立之（asanīva siluccaye・araññamiva pāvako・Andhakāraṃ viya ravi），而其所喻之句（Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā）遲至第三頌方出——三喻連舉而後出其所喻，此式於本品四單元中唯此一見。誌其實不代評。
乙・修辭之可核觀察 ①八問之領起式——Tattha kā phalasamāpattīti・Ke taṃ samāpajjanti, ke na samāpajjantīti・Kasmā samāpajjantīti・Kathañcassā samāpajjanaṃ hoti⋯之式，逐問以其問語重舉而後答，本欄實測八問八重舉。②Kasmā?（何故）之短問 3 見（〔CSCD §860〕二、〔CSCD §861〕一之領起），問號全篇 5 見。③Tattha 之提示語 6 見。④…pe… 省略式 3 見（皆在〔CSCD §860〕之長引之內）。⑤偈頌 7 首 14 行（〔CSCD §855〕之三頌 6 行、〔CSCD §866〕之四頌 8 行，皆縮排四空格）。⑥本篇無事例（人事之記）——其人皆為法位之設（凡夫・四果之聖者・獨覺），無一實有其名。⑦二番之破（〔CSCD §857〕之「唯結之斷」說與〔CSCD §863〕之「入果而轉成上果」說）與一番之異說之破（〔CSCD §860〕之 Keci）——本篇為本品四單元中破他說最密者。
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 §854〕 ''paññābhāvanāya ko ānisaṃso''ti | 蘊之品之慧之總論 | 論自標其所答者為前此所立之問；「修習慧有何利益」一問之立在彼篇之問目之中 |
〔CSCD §855〕 nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena | 見清淨之品 | 名色之分別與有身見之斷在彼品；論自標世間慧之利益自彼始 |
〔CSCD §855〕 ariyamaggakkhaṇe saṃyojanādīnaṃ vasena | 智見清淨之品 | 四道之剎那與諸結之斷在彼品 |
〔CSCD §856〕 Tatrāssa maggavīthiyaṃ pavatti dassitāyeva. | 智見清淨之品 | 論自標道之心路已示於彼品（種姓・道・果三心之次第） |
〔CSCD §860〕 gotrabhudhammā vipassanāvasena uppajjanti | 行道智見清淨之品・智見清淨之品 | 種姓智之立在彼二品之交界 |
〔CSCD §861〕 diṭṭhadhammasukhavihāratthaṃ | 定之利益之單元 | 「現法樂住」為修定五利益之第一，其立在彼篇；本篇以之為入果等至之由 |
〔CSCD §863〕 udayabbayādivasena saṅkhārā vipassitabbā | 道非道智見清淨之品 | 生滅隨觀智之立在彼品 |
〔CSCD §866〕 nevasaññānāsaññāyatanānantaraṃ | 無色之品・本品滅盡定之單元 | 非想非非想處之立在前者，出滅盡定之果心在後者 |
〔CSCD §867〕 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva | 滅盡定之單元 | 次單元逐字承本篇所標之第三利益——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 This unit’s base text is CSCD (internal and not published). Every Pāli passage in this layer is copied verbatim from this unit’s source column. The single locus form is 〔CSCD §NN〕, verifiable word for word against the source column. Because this chapter has no Pāli independently collated to corresponding pages, page ranges are never recorded.
Title The source column contains four ### lines: one is the chapter-title line, ### 23. Paññābhāvanānisaṃsaniddeso (the chapter label, not part of the unit title); the other three are this unit’s section titles, ### Ānisaṃsapakāsanā, ### Nānākilesaviddhaṃsanakathā, and ### Phalasamāpattikathā. The section titles and the full span of this unit are coextensive—this unit comprises all three sections. Their respective spans are 478, 707, and 7,172 bytes—the third section alone accounts for eighty-five percent of the unit.
Paragraph-number range The source column runs from 〔CSCD §854〕 through 〔CSCD §866〕, with thirteen paragraph numbers actually present and no gap in the sequence. This unit’s span in the source column is 8,400 bytes.
Positive record of one gap in this chapter’s numbering Across all four units, the chapter’s paragraph-number range runs from 〔CSCD §854〕 through 〔CSCD §895〕, within which 〔CSCD §893〕 and 〔CSCD §894〕 do not occur (measured here by checking each unit’s source column: thirteen numbers, §854–§866, in this unit; eighteen, §867–§884, in the cessation-attainment unit; six, §885–§890, in the worthiness-of-offerings unit; and three, §891, §892, and §895, in the concluding unit, for forty numbers total). The two missing numbers fall within the span of the concluding unit, whose eleven concluding stanzas all stand under 〔CSCD §892〕—“numbers absent while the text is present,” the literal state of the base text. It is reproduced without supplying the numbers or proposing a reason for their absence (see section III of that unit). There is no missing number within this unit’s range.
Framework of the four benefits The skeleton of this unit is the four benefits identified by the author in a single list at 〔CSCD §854〕: Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo. Their locations were checked one by one in the source column: the first benefit is answered at 〔CSCD §855〕 (this unit); the second at 〔CSCD §856〕–〔CSCD §866〕 (this unit); the third at 〔CSCD §867〕–〔CSCD §884〕 (the cessation-attainment unit); and the fourth at 〔CSCD §885〕–〔CSCD §890〕 (the worthiness-of-offerings unit)—the framework of four benefits spans the chapter’s first three units, one section per benefit, without any overflow. Each of the latter three units continues what precedes and opens the next benefit with a na kevalañca construction (na kevalañca kilesaviddhaṃsanaññeva, na kevalañca ariyaphalarasānubhavanaṃyeva, and na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva; three occurrences across the four units by a check of this chapter)—a continuation chain marked by the author himself.
Framework of the eight questions Under the second benefit the author separately sets out eight questions, listed at 〔CSCD §858〕: kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti? Their answers were checked one by one: 〔CSCD §859〕 answers the first; 〔CSCD §860〕 the second (including who enters and who does not); 〔CSCD §861〕 the third; 〔CSCD §862〕–〔CSCD §863〕 the fourth; 〔CSCD §864〕 the fifth; 〔CSCD §865〕 the sixth; and 〔CSCD §866〕 the seventh and eighth—one paragraph per question (two for the fourth question), with all eight questions and eight answers contained within this unit and no overflow.
Junctions before and after The preceding chapter is Purification by Knowledge and Vision: this unit begins Yaṃ ... pana vuttaṃ ''paññābhāvanāya ko ānisaṃso''ti, tattha vadāma. (a page notation intervenes between Yaṃ and what follows)—the author himself marks what he answers as a question posed earlier; that question is established outside this unit’s span and is not supplied here. The following unit is cessation attainment: its first sentence, Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva ... continues verbatim with the third benefit identified in this unit.
Movement The chapter-level Overview links this unit to movement §A, “General Statement of Benefits—Destruction of the Defilements and Fruition Attainment.” The chapter sections linked to it appear verbatim in that table and are neither repeated nor excerpted here—the paragraph-number and chapter-section systems have no known mapping, and none is estimated or converted.
II. Terms and Renderings
This section records only usages within this unit and their loci; normative terms are governed by the glossary, and this section does not decide forms absent from it. Readings already established in earlier chapters are not explained again. Established terms occurring here are paññā (wisdom), bhāvanā (cultivation), ānisaṃsa (benefit), kilesa (defilement), nāmarūpa (mentality-and-materiality), sakkāyadiṭṭhi (identity view), saṃyojana (fetter), ariyamagga (noble path), lokiya・lokuttara (mundane・supramundane), phalasamāpatti (fruition attainment), sotāpatti (stream-entry), sāmaññaphala (fruit of recluseship), nibbāna (nibbāna), nirodha (cessation), appanā (absorption), puthujjana (ordinary person), ariya (noble one), sekkha (trainee), sotāpanna (stream-enterer), sakadāgāmī (once-returner), anāgāmī (non-returner), arahatta (arahant fruition), gotrabhu (change-of-lineage), anuloma (conformity), bhavaṅga (life-continuum), jhāna (jhāna), nevasaññānāsaññāyatana (base of neither-perception-nor-non-perception), samādhi (concentration), vipassanā (insight), saṅkhāra (formations), udayabbaya (arising and passing away), ārammaṇa (object), animitta (signless), dhātu (element), cetovimutti (liberation of mind), diṭṭhadhammasukhavihāra (pleasant abiding here and now), mahaggata (exalted), sandiṭṭhika (directly visible), paṇḍita (wise), and nirodhasamāpatti (cessation attainment). Only terms newly occurring in this unit are listed below.
The four benefits and the destruction of defilements〔CSCD §854〕–〔CSCD §855〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anekasatānisaṃsa | benefits numbering in the hundreds | The author states that the benefits of cultivating wisdom cannot be exhausted even by a lengthy account | 〔CSCD §854〕 |
| nānākilesaviddhaṃsana | destruction of various defilements | First of the four benefits | 〔CSCD §854〕・〔CSCD §855〕 |
| ariyaphalarasānubhavana | experience of the flavor of noble fruition | Second | 〔CSCD §854〕・〔CSCD §856〕 |
| nirodhasamāpattisamāpajjanasamatthatā | capability of entering cessation attainment | Third | 〔CSCD §854〕 |
| āhuneyyabhāvādisiddhi | accomplishment of worthiness of offerings and so forth | Fourth; “worthy of offerings” follows the already-established āhuneyya—⚠︎ its identical Chinese form with “Worthy One” for arahaṃ was already noted in the Recollections chapter; the context here is the present one, recorded for future readers | 〔CSCD §854〕 |
| nāmarūpapariccheda | defining mentality-and-materiality | Starting point of the benefit of mundane wisdom—from this point onward, the defilements are progressively destroyed | 〔CSCD §855〕 |
| asani・siluccaya | thunderbolt・mountain | First simile of the three stanzas—a thunderbolt falling upon a mountain | 〔CSCD §855〕 |
| vāyuvega・pāvaka | force of wind・fire | Second simile—forest fire raised by the force of wind | 〔CSCD §855〕 |
| ravi・satejujjalamaṇḍala | sun・disk blazing with might | Third simile—the sun upon darkness | 〔CSCD §855〕 |
| kilesajāla | net of defilements | What is destroyed by the three similes | 〔CSCD §855〕 |
| sabbānatthavidhāyaka | working every kind of harm | Description of the net of defilements | 〔CSCD §855〕 |
The two proofs that fruition is real〔CSCD §856〕–〔CSCD §857〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| maggavīthi | path cognitive process | First of the two places in which fruition occurs; the author marks its prior explanation (Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.) | 〔CSCD §856〕 |
| saṃyojanappahānamatta | merely the abandonment of the fetters | An opponent’s claim—that fruition is only the abandonment of the fetters and no separate phenomenon | 〔CSCD §857〕 |
| anunayattha | for the sake of bringing into accord | The author’s reason for citing scripture—to bring those persons into accord | 〔CSCD §857〕 |
| payogapaṭippassaddhipaññā | wisdom of the stilling of exertion | Term in the quoted Paṭisambhidāmagga—a name for knowledge of fruition | 〔CSCD §857〕 |
| sammādiṭṭhi・micchādiṭṭhi | right view・wrong view | Pair in the cited passage—at the moment of the stream-entry path, right view emerges from wrong view | 〔CSCD §857〕 |
| tadanuvattakakilesa | defilements that follow along with it | Second thing emerged from; the already-listed reading is followed on the principle that precedent prevails (entries for the Purification by Knowledge and Vision chapter); this column’s original proposal, “defilements following that,” is recorded | 〔CSCD §857〕 |
| bahiddhā sabbanimitta | all external signs | Third thing emerged from | 〔CSCD §857〕 |
| apariyāpanna | not included | Term in the cited Dhammasaṅgaṇī—the four paths are not included | 〔CSCD §857〕 |
| appamāṇārammaṇa | having the measureless as object | Predicate in the same citation | 〔CSCD §857〕 |
| anantarapaccaya | proximity condition | Term in the cited Paṭṭhāna; follows the already-established anantara as “immediately following” | 〔CSCD §857〕 |
Answers to the eight questions〔CSCD §858〕–〔CSCD §866〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pañhākamma | questioning | The author’s label for the procedure of posing questions; reading as given in this column (the same term recurs in the cessation-attainment unit) | 〔CSCD §858〕 |
| puggalantarabhāvupagamana | reaching the state of being a different person | Why one at a higher level does not enter a lower fruition—one has become a different person | 〔CSCD §860〕 |
| sanniṭṭhāna | conclusion | The author’s closing term—idamettha sanniṭṭhānaṃ | 〔CSCD §860〕 |
| paripūrakārī | complete practitioner | Reason given by the Keci view—the two upper fruition attainers are complete practitioners in concentration | 〔CSCD §860〕 |
| kāraṇākāraṇacintā | considering whether it is reasonable or unreasonable | Wording in the refutation—why consider whether it is reasonable or unreasonable? | 〔CSCD §860〕 |
| gotrabhudhamma | change-of-lineage phenomenon | The ten change-of-lineage phenomena in the cited Paṭisambhidāmagga | 〔CSCD §860〕 |
| suññatavihāra・animittavihāra | emptiness abiding・signless abiding | Two kinds of abiding for which the ten change-of-lineage phenomena occur | 〔CSCD §860〕 |
| niṭṭhamettha gantabbaṃ | one should reach the conclusion here | The author’s own conclusion | 〔CSCD §860〕 |
| rajjasukha・dibbasukha | pleasure of kingship・divine pleasure | Simile for why one enters—kings experience the pleasure of kingship and deities divine pleasure | 〔CSCD §861〕 |
| ariya lokuttarasukha | noble supramundane pleasure | What noble ones experience | 〔CSCD §861〕 |
| ⚠︎ addhānapariccheda | delimitation of time | Made before entry—one enters after delimiting the time; ⚠︎ the already-listed addhāna-pariccheda is “by way of the limit of duration” (in the Recollections chapter, where its form explains an ablative and that registry row itself bears ⚠︎); here it is the act denoted by the noun, each read according to its context and recorded for future readers | 〔CSCD §861〕 |
| icchiticchitakkhaṇa | whatever moment one wishes | Mastery in entry | 〔CSCD §861〕 |
| amanasikāra・manasikāra | non-attention・attention | Two modes of entry—not attending to an object apart from nibbāna and attending to nibbāna | 〔CSCD §862〕 |
| samāpajjanakkama | sequence of entry | The author’s label for the sequential account | 〔CSCD §863〕 |
| ⚠︎ rahogata・paṭisallīna | secluded place・remain alone in retreat | The place and state preceding entry; paṭisallīna = remain alone in retreat—in the same construction rahogatena paṭisallīnena, the vernacular of chapters 7 and 8 renders all eighteen occurrences “go to a secluded place and remain alone in retreat,” as does the normative glossary; this column’s original proposal, “being alone・devoted to seclusion” (following the established “delight in seclusion” for paṭisallānārāma in the Virtue chapter), is recorded—⚠︎ one form in two contexts: “seclusion” is retained only in the compound paṭisallānārāma, while the standalone form is “remain alone in retreat,” recorded for future readers | 〔CSCD §863〕 |
| saṅkhārārammaṇagotrabhuñāṇa | change-of-lineage knowledge with formations as object | Knowledge preceding fruition attainment | 〔CSCD §863〕 |
| phalasamāpattininnatā | inclination toward fruition attainment | Why, even for a trainee, only fruition and not the path arises | 〔CSCD §863〕 |
| paccekabuddha | Paccekabuddha | Endpoint in the refutation—if that assertion held, a Paccekabuddha would become a Buddha; reading as given in this column | 〔CSCD §863〕 |
| paṭhamajjhānika | belonging to the first jhāna [path] | The fruition’s jhāna factors follow its path | 〔CSCD §863〕 |
| abhisaṅkhāra | prior preparation | Third mode of remaining; the author explains it as samāpattito pubbe kālaparicchedo (delimitation of time before entry); reading as given in this column | 〔CSCD §864〕 |
| sabbasaṅgāhikavasena | by way of comprehending them all | Explanation of emergence—not attending to all signs at once, but stated as comprehending them collectively | 〔CSCD §865〕 |
| paṭippassaddhadaratha | one whose fever has been stilled | First phrase of the four stanzas | 〔CSCD §866〕 |
| amatārammaṇa | having the deathless as object | Phrase in the same stanza | 〔CSCD §866〕 |
| vantalokāmisa | one who has vomited out the world’s substance | Phrase in the same stanza | 〔CSCD §866〕 |
| ojavanta | nourishing | Term in the second stanza—a quality of the pleasure of the fruit of recluseship | 〔CSCD §866〕 |
| sātātisāta | utterly agreeable | Term in the second stanza | 〔CSCD §866〕 |
Three places to be read together ① ⚠︎ āhuneyya: the fourth benefit in this unit is named āhuneyyabhāvādisiddhī; this column follows the already-established “worthy of offerings.” Its identical Chinese form with arahaṃ (“Worthy One”) was already marked ⚠︎ in the entries for the Recollections chapter without splitting the Chinese reading—the context here (a person’s fitness to receive offerings) differs from that one (an epithet of the Buddha), recorded for future readers. ② The reading of phalasamāpatti: this column follows the established “fruition attainment” (already established in the last unit of the Divine Abidings chapter); “fruition concentration” in the Recollections chapter is the context of phalasamādhi, and the two terms and contexts do not overlap, noted here. ③ pañhākamma (“questioning”) and abhisaṅkhāra (“prior preparation”): the treatise does not explain the former but explains the latter itself—both readings in this column are for future readers.
III. Variant Readings
Material available This unit has no Pāli independently collated to corresponding pages, so there is no critical apparatus to record; the only searchable face is the source column itself. Facts are recorded without adjudication.
Measured survey A literal survey of the entire source column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of variant opinions eke, Apare āhu, Porāṇā/porāṇā, or the hearsay marker kira. Square-bracketed notes occur in only two forms (thirteen [§NN] paragraph numbers and ten edition-page notices, all within notes). An absence found is recorded as an absence: the source column itself contains no notation of a variant reading.
Use of markers of doctrinal opinion, not textual variants [measured in this column] Keci occurs once (〔CSCD §860〕Keci pana ''sotāpannasakadāgāminopi na samāpajjanti. Uparimā dveyeva samāpajjantī''ti ... vadanti.)—it marks “some maintain”, a doctrinal opinion the author cites and then refutes in three steps (it is unreasonable; no deliberation is needed; the canonical text states otherwise), concluding with Tasmā ... niṭṭhamettha gantabbaṃ. This is a doctrinal opinion, not a textual variant; its location is recorded but it is not counted as a variant reading (following the established determination that keci/Porāṇā does not itself mark a variant reading). Ye pana vadanti ... te vattabbā occurs once (〔CSCD §863〕), and ye ... vadanti occurs once (〔CSCD §857〕)—these too are anonymous opponents, not variant readings. vadanti occurs three times in the unit, each in one of these three places.
Quotation-mark count [captured in this column] The entire unit contains thirty occurrences of '', forming fifteen pairs. Each was checked individually in this column: ''paññābhāvanāya ko ānisaṃso''・''saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī''・''kathaṃ payogapaṭippassaddhipaññā⋯maggassetaṃ phala''・''Cattāro maggā apariyāpannā⋯appamāṇārammaṇā''・''Mahaggato dhammo⋯paccayo''・''sotāpannasakadāgāminopi⋯samāpajjantī''・''katame dasa gotrabhudhammā⋯gotrabhū''・''ariyaṃ lokuttarasukhaṃ anubhavissāmā''・''dve kho, āvuso, paccayā⋯manasikāro''・''sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti⋯anāgāmī''・''evaṃ sati anāgāmī arahā bhavissati⋯paṭikkhitta''・''Tayo⋯pubbe ca abhisaṅkhāro''・''Asukasmiṃ nāma kāle vuṭṭhahissāmī''・''Dve kho, āvuso, paccayā⋯amanasikāro''・''arahato anulomaṃ⋯paccayo''. Every quotation has a closing mark; none is asymmetrical.
One quotation within a quotation [captured in this column] At 〔CSCD §863〕 the opponent’s statement contains a pair of single quotation marks: ''sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti.—a single quotation nested within a double quotation, the sole occurrence in this unit (a check of all four units in this chapter likewise finds only this one). Its form is recorded without alteration.
Two notes on the source column’s own wording ① The abbreviation …pe… occurs three times (all within the long Paṭisambhidāmagga citation at 〔CSCD §860〕); it abbreviates the intermediate items among the ten change-of-lineage phenomena—the treatise cites the first and last, abbreviating what comes between with …pe…. ② In the opening quotation at 〔CSCD §864〕, an edition-page notice separates ''Tayo from the words that follow (''Tayo is immediately followed by a page notice, after which comes kho, āvuso), while the parallel citation at 〔CSCD §865〕 (''Dve kho, āvuso) has no such interruption—the accidental literal form is recorded without alteration.
Boundary of this column All items above are literal facts of the source column; no comparison with scans of the PTS edition has been made. The zero counts here concern only one face, the source column, and no inference about other editions is drawn from them.
IV. The Commentator’s Citations
Every place cited by the author is linked to a paragraph-number anchor; only a source identified by the text itself is recorded, without independent attribution.
| Location | Citation Form [verbatim] | Gist of Citation | Source Named by the Text |
|---|---|---|---|
| 〔CSCD §857〕 | ''kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ?⋯maggassetaṃ phala''nti | Wisdom of the stilling of exertion as knowledge of fruition—the first proof that fruition is real | (paṭi. ma. 1.63) |
| 〔CSCD §857〕 | ''Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā'' | The four paths are not included, and the four fruits of recluseship have the measureless as object | (dha. sa. 1422) |
| 〔CSCD §857〕 | ''Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo''ti | An exalted phenomenon is a proximity condition for a measureless phenomenon | (paṭṭhā. 2.12.62) |
| 〔CSCD §860〕 | ''katame dasa gotrabhudhammā vipassanāvasena uppajjanti?⋯gotrabhū''ti | The ten change-of-lineage phenomena—canonical evidence that “all noble ones enter their own fruition” | (paṭi. ma. 1.60) |
| 〔CSCD §862〕 | Yathāha – ''dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā⋯manasikāro''ti | Two conditions for entering signless liberation of mind | (ma. ni. 1.458) |
| 〔CSCD §864〕 | ''Tayo⋯kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā⋯pubbe ca abhisaṅkhāro''ti | Three conditions for remaining in signless liberation of mind | (ma. ni. 1.458) |
| 〔CSCD §865〕 | ''Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya⋯amanasikāro''ti | Two conditions for emerging from signless liberation of mind | (ma. ni. 1.458) |
| 〔CSCD §866〕 | Vuttañhetaṃ paṭṭhāne – ''arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo.⋯paccayo''ti | Conformity as a proximity condition for fruition attainment | (paṭṭhā. 1.1.417) |
Count of citation forms and sources [measured in this column] This unit has eight parenthetical source citations, naming four works (paṭi. ma. 2・dha. sa. 1・paṭṭhā. 2・ma. ni. 3)—the most citation-dense of this chapter’s four units (the density occurs in the answers to the eight questions, with canonical evidence at each question). The only citation markers are one occurrence of Yathāha and one of Vuttañhetaṃ (the latter also naming paṭṭhāne); Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all have zero occurrences. The other six citations are embedded directly in the author’s exposition without separate introductory language.
Three citations from the same work with the same number [measured in this column] (ma. ni. 1.458) occurs three times (〔CSCD §862〕, 〔CSCD §864〕, and 〔CSCD §865〕); the number is identical in all three places, while each citation has different wording (two conditions for entry, three for remaining, and two for emergence). The fact is recorded here without independently determining whether they are three passages from the same discourse.
Three authorial statements ① 〔CSCD §856〕 Tatrāssa maggavīthiyaṃ pavatti dassitāyeva. (its occurrence in the path cognitive process has already been shown—the author marks a prior account) ② 〔CSCD §860〕 idamettha sanniṭṭhānaṃ (this is the conclusion here) ③ 〔CSCD §860〕 Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ. (therefore one should reach the conclusion here). All three are the author’s own statements; this section records their loci verbatim without evaluation.
V. Similes and Rhetoric
This section records only where this unit’s similes occur and what they correspond to, without literary evaluation.
A. The similes are concentrated in the stanzas viya occurs twice as a word; sandhied comparative forms occur twice (asanīva = asani + iva; araññamiva = araññaṃ + iva); forms of sadisa and upamā/-ūpama all have zero occurrences; the comparative introducer yathā occurs once as a word (〔CSCD §861〕Yathā hi rājā ... evaṃ ariyā, the only prose simile). Four of the five similes occur in the two verse passages:
| Location | Simile [verbatim] | Comparison |
|---|---|---|
| 〔CSCD §855〕 | Bhīmavegānupatitā, asanīva siluccaye; | A thunderbolt falling with fierce force upon a mountain—simile for wisdom destroying defilements |
| 〔CSCD §855〕 | Vāyuvegasamuṭṭhito, araññamiva pāvako. | Fire raised by the force of wind upon a forest—the second simile |
| 〔CSCD §855〕 | Andhakāraṃ viya ravi, satejujjalamaṇḍalo; | The disk of the sun blazing with might upon darkness—the third simile |
| 〔CSCD §861〕 | Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā⋯ | Kings experiencing the pleasure of kingship and deities divine pleasure—a simile for why noble ones enter fruition attainment (the unit’s only prose simile) |
| 〔CSCD §866〕 | Yena sātātisātena, amatena madhuṃ viya. | Like honey—a simile for the flavor of the pleasure of the fruit of recluseship |
A single shared pattern in the three similes All three similes at 〔CSCD §855〕 put what is destroyed first and what destroys it second, in inverted order (asanīva siluccaye, araññamiva pāvako, Andhakāraṃ viya ravi), while the line expressing what they illustrate (Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā) is delayed until the third stanza—the three similes are stated in succession before their referent is disclosed, a form occurring only here among this chapter’s four units. The fact is recorded without evaluation.
B. Verifiable rhetorical observations ① Introductory formula for the eight questions—in formulations such as Tattha kā phalasamāpattīti, Ke taṃ samāpajjanti, ke na samāpajjantīti, Kasmā samāpajjantīti, and Kathañcassā samāpajjanaṃ hoti ..., each question is repeated before its answer; eight questions and eight repetitions were measured in this column. ② The short question Kasmā? (“Why?”) occurs three times (twice at 〔CSCD §860〕 and once as the introduction at 〔CSCD §861〕); the unit contains five question marks in all. ③ The deictic Tattha occurs six times. ④ The abbreviation …pe… occurs three times (all within the long citation at 〔CSCD §860〕). ⑤ There are seven stanzas in fourteen lines (three stanzas in six lines at 〔CSCD §855〕 and four stanzas in eight lines at 〔CSCD §866〕, all indented four spaces). ⑥ This unit has no exemplum (an account of a person or event): all persons are posited doctrinal categories (ordinary persons, noble ones at the four fruitions, and Paccekabuddhas), with no named individual. ⑦ Two refutations (the claim of “mere abandonment of the fetters” at 〔CSCD §857〕 and the claim that entering fruition turns one into a higher fruition-attainer at 〔CSCD §863〕) and one refutation of a dissenting view (the Keci view at 〔CSCD §860〕)—this unit is the most densely engaged in refuting other positions among the chapter’s four units.
All counts above were measured only within this unit, not throughout the treatise.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor; it is established only from names and categories verifiable in this unit—because the paragraph-number and chapter-section systems have no known mapping, no chapter-section is attached to the reference and no conversion is estimated. No independent attribution is made.
| Place in This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §854〕 ''paññābhāvanāya ko ānisaṃso''ti | General discussion of wisdom in the Aggregates chapter | The author himself marks what is being answered as a question posed earlier; the question “What are the benefits of cultivating wisdom?” is among the questions established there |
〔CSCD §855〕 nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena | Purification of View chapter | The defining of mentality-and-materiality and the abandonment of identity view occur there; the author marks the benefit of mundane wisdom as beginning there |
〔CSCD §855〕 ariyamaggakkhaṇe saṃyojanādīnaṃ vasena | Purification by Knowledge and Vision chapter | The four path moments and abandonment of the fetters occur there |
〔CSCD §856〕 Tatrāssa maggavīthiyaṃ pavatti dassitāyeva. | Purification by Knowledge and Vision chapter | The author marks the path cognitive process as already presented there (the succession of change-of-lineage, path, and fruition) |
〔CSCD §860〕 gotrabhudhammā vipassanāvasena uppajjanti | Purification by Knowledge and Vision of What Is and Is Not the Path chapter・Purification by Knowledge and Vision chapter | Change-of-lineage knowledge is established at the boundary of these two chapters |
〔CSCD §861〕 diṭṭhadhammasukhavihāratthaṃ | Unit on the benefits of concentration | “Pleasant abiding here and now” is established there as the first of five benefits of cultivating concentration; this unit makes it the reason for entering fruition attainment |
〔CSCD §863〕 udayabbayādivasena saṅkhārā vipassitabbā | Purification by Knowledge and Vision of What Is and Is Not the Path chapter | Knowledge of contemplation of arising and passing away is established there |
〔CSCD §866〕 nevasaññānāsaññāyatanānantaraṃ | Immaterial States chapter・this chapter’s cessation-attainment unit | The base of neither-perception-nor-non-perception is established in the former; the fruition mind that emerges from cessation attainment occurs in the latter |
〔CSCD §867〕 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva | Cessation-attainment unit | The next unit continues verbatim with the third benefit identified here—a continuation marked by the author himself |
VII. Transmission
Questions concerning the author, textual transmission, and the lineage of commentaries are not addressed in this edition’s apparatus.