清淨道論 天耳界智Visuddhimagga · Knowledge of the Divine Ear Element
神變之品既訖，本品續說餘四世間神通；論主開卷聲明：前品已釋之句不重釋，唯釋其所別。天耳界智是其中最短的一個。
「天」是與天相似：諸天的淨耳不為膽痰血所障、離隨煩惱而能領遠處所緣——比丘由精進修習所生的智耳界亦如是；又依天住而得、依天住而住。「聽二種聲」天與人（有分之總攝），「遠與近」遠至他輪圍、近至身內之蟲（無分之總攝）。
修法：入基礎禪、出定，以遍作定之心自麁至細轉向——林中獅子吼、寺中犍稚鼓螺、誦讀聲、談話聲、鳥風足聲、沸水聲、曬乾的多羅葉聲、小蟻與蟻之聲；再作意十方聲之相。所作意的不是聲，是聲之相。
生起：意門轉向、遍作近行隨順種姓、第四禪安止——與安止心俱生之智即天耳界。增大自一指之量起，二指四指八指、一張手、一肘、內室、僧園、村、地方，乃至輪圍。得力者不必再入定即聽，喧鬧中亦能分別「這是螺聲、這是鼓聲」。
After the chapter on supernormal power, this chapter continues with the other four mundane direct knowledges. The commentator opens by saying that phrases explained in the preceding chapter will not be repeated and only what is distinctive will be explained. Knowledge of the divine ear element is the shortest of the four.
“Divine” means resembling the divine: the deities’ sensitive ear is unobstructed by bile, phlegm, and blood, free from imperfections, and capable of apprehending distant objects, and the bhikkhu’s knowledge-ear element born of energetic cultivation is likewise so. It is also obtained by reliance on and itself relies on divine abiding. “Both kinds of sound” means divine and human (limited inclusion); “far and near” extends from another world-system to creatures inside one’s own body (unlimited inclusion).
Cultivation: enter and emerge from the foundational jhāna, then with a mind in preliminary concentration advert from coarse to subtle—the lion’s roar in the forest, the monastery gong, drum and conch, recitation, conversation, birds, wind, footsteps, boiling water, dried palmyra leaves, tiny ants and ants—and then attend to the sound sign in all ten directions. What is attended to is not sound itself but the sound sign.
Arising: mind-door adverting, preliminary work, access, conformity, change-of-lineage, and fourth-jhāna absorption—the knowledge conascent with that absorption state is the divine ear element. Expansion begins with one finger’s breadth, then two, four, and eight fingers, a span, a cubit, an inner room, monastery park, village, district, and as far as the world-system. Once strengthened, it hears without re-entering absorption and can distinguish amid a tumult, “This is a conch; this is a drum.”
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 天耳界之語義與經句之釋 〔CSCD §400〕
十三、神通釋
天耳界之論
現在，到了天耳界之解釋的次第。其中，於此〔天耳界〕以及其後三種神通¹之中，「他於如是得定之心……」等等〔諸句〕的意義，應當依前面所說的方法而了知；於一切處我們唯釋其所別而已。此中，「以天之耳界」——這裡，由於與天〔之耳〕相似，所以是「天」。因為諸天有由善行之業所生、不為膽與痰與血等等所障、由於離於隨煩惱而能領受遠處之所緣的天之淨耳界；而這位比丘的、由精進修習之力所生的智耳界，也正是那樣的，所以由於與天相似而為「天」。再者，由於是依天住而得的，並且由於自身也依於天住，所以是「天」。以聞之義與無命之義，故為「耳界」；又由於作耳界之事，猶如耳界，所以也是「耳界」。「以彼天之耳界」〔即此〕。
「清淨的」——就是遍淨的、無隨煩惱的。「超於人的」——就是超過人之近，以聞聲而超過人的肉耳界、越過而住立的。「聽二種聲」——就是聽二種聲。哪二種呢？就是天的與人的；也就是說，諸天與諸人之聲。由此應當了知有分之總攝²。「凡是遠與近的」——就是說：凡是遠處乃至他輪圍中的諸聲，以及凡是近處乃至依於自身的蟲之聲，他都聽得到。由此應當了知無分之總攝。
§2 修法——自麁至細之聲相 〔CSCD §400〕
那麼，這〔天耳界〕應當如何令其生起呢？那位比丘應當入神通之基礎禪³而後出定，以遍作定⁴之心，最先轉向於平常耳之路上、遠處的麁聲——林中獅子等等之聲。〔然後轉向於〕寺中的犍稚之聲、鼓之聲、螺之聲，沙彌與少年比丘們盡力誦讀時的誦聲，作平常談話的人們「怎麼樣，尊者？怎麼樣，賢友？」等等之聲，鳥之聲，風之聲，足之聲，沸水作聲之聲，日中曬乾的多羅葉之聲，小蟻與蟻等等之聲——這樣，自一切麁者起，依次序而轉向於細聲。然後，他應當作意東方諸聲的聲之相⁵。應當作意西方、北方、南方、下方、上方的，以及東隅、西隅、北隅、南隅的諸聲的聲之相。應當作意麁的與細的諸聲的聲之相。對他來說，那些聲對於平常之心也是明了的，而對於遍作定之心則是極其明了的。
§3 智之生起・增大與成就之相 〔CSCD §400〕
當他這樣作意聲之相時，「現在天耳界要生起了」——這樣，以那些聲中的某一個為所緣，意門轉向⁶就生起了。它滅去之後，四個或五個速行就速行；其中前三個或四個，是名為遍作、近行、隨順、種姓⁷的欲界〔心〕，第四個或第五個則是色界的、屬第四禪的安止⁸心。其中，凡是與那安止心一同生起的智，就應當了知這就是天耳界。此後，他就落入那〔天耳之〕流中了。想要令它得力的人，應當以「我在這範圍之內聽聲」而劃定一指之量，再增大它。此後，應當依二指、四指、八指、一張手、一肘、內室、門廊、樓、僧房、僧園、行乞之村、地方等等而一再劃定，乃至輪圍⁹，或比它更遠，而增大它。
這樣得了神通的人，即使是在為基礎禪之所緣所觸之空之內的諸聲，也不必再入基礎禪，就以神通智而聽得到。而這樣聽的時候，即使乃至梵界都為螺、鼓、小鼓等等之聲而成一片喧鬧，只要有想要一一分別的意欲，他也就能分別「這是螺之聲，這是鼓之聲」。
天耳界之論竟。
註
¹ 神通（abhiññā）：本論所出之神通有五——神變在本書第 12 品〈神變〉，天耳界智、他心智、宿住隨念智、有情死生智四者在本品。
² 有分之總攝・無分之總攝（padesapariyādāna・nippadesapariyādāna）：前者就聲之類別（天與人）而攝其分，後者就聲之遠近而無所遺地總攝。
³ 神通之基礎禪（abhiññāpādakajjhāna）：作為諸神通所依之禪；本篇自明其為色界之第四禪。
⁴ 遍作定（parikammasamādhi）：入安止之前、於預備之作意上所立之定；其開演在本書第 4 品〈地遍〉。
⁵ 聲之相（saddanimitta）：所作意者非聲之自身，而是聲之相。
⁶ 意門轉向（manodvārāvajjana）：心路之首，轉心向於意門所現之所緣；其立在本書第 14 品〈蘊〉之識蘊一篇。
⁷ 遍作・近行・隨順・種姓（parikamma・upacāra・anuloma・gotrabhu）：入安止之前、心路中相續四心之名；其立在本書第 3 品〈取業處〉與第 14 品〈蘊〉。
⁸ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。
⁹ 輪圍（cakkavāḷa）：一世界之周界；其山之量在本書第 7 品〈六隨念〉之偈。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Meaning of the Divine Ear Element and Explanation of the Canonical Phrases 〔CSCD §400〕
Thirteen: Exposition of Direct Knowledge
Discussion of the Divine Ear Element
Now the sequence has reached the explanation of the divine ear element. Here, both for this direct knowledge and for the three that follow it,¹ the meaning of such phrases as “with his mind thus concentrated ...” should be understood according to the method already stated; throughout, we shall explain only what is distinctive. In “with the divine ear element,” “divine” first means resembling that of the deities. Deities possess a sensitive divine ear element born of the kamma of wholesome conduct, unobstructed by bile, phlegm, blood, and the like, and capable of apprehending a distant object because it is free from imperfections. The knowledge-ear element of this bhikkhu, born through the power of energetic cultivation, is just like that; it is therefore “divine” because it resembles the divine. It is also divine because it is obtained by reliance on divine abiding and itself relies on divine abiding. It is an “ear element” in the senses of hearing and of being lifeless; and because it performs the function of an ear element, like an ear element, it too is an “ear element.” Thus: “with that divine ear element.”
“Purified” means fully purified and free from imperfections. “Surpassing the human” means that it surpasses the human range: in hearing sounds it passes beyond the human fleshly ear element and stands beyond it. “He hears both kinds of sound” means that he hears two kinds. Which two? Divine and human—that is, the sounds of deities and humans. From this, the limited inclusion² should be understood. “Whether far or near” means that he hears whatever sounds are far away, even in another world-system, and whatever sounds are near, even those of creatures dependent on his own body. From this, the unlimited inclusion should be understood.
§2 Method of Cultivation—the Sound Sign from Coarse to Subtle 〔CSCD §400〕
How, then, is this divine ear element to be brought about? The bhikkhu should enter the jhāna that is the basis for direct knowledge³ and emerge from it. With a mind in preliminary concentration,⁴ he should first advert to a distant coarse sound within range of the ordinary ear—the sound of lions and the like in the forest. He then adverts to the sound of the gong in the monastery, the sound of a drum, the sound of a conch; the sound of recitation as novices and young bhikkhus recite with full effort; the sound of people conversing ordinarily, saying, “What is it, venerable sir? What is it, friend?”; the sound of birds, wind, footsteps, boiling water hissing, palmyra leaves drying in the sun, and tiny ants and ants. Beginning with every coarse sound in this way, he adverts in due order to subtle sounds. He should then attend to the sound sign⁵ of sounds in the east. He should attend to the sound sign of sounds in the west, north, south, below, above, and in the southeast, southwest, northwest, and northeast. He should attend to the sound sign of both coarse and subtle sounds. To him those sounds are clear even to the ordinary mind, but exceedingly clear to the mind in preliminary concentration.
§3 Arising, Expansion, and Mark of Accomplishment of the Knowledge 〔CSCD §400〕
As he attends to the sound sign in this way, thinking, “Now the divine ear element will arise,” mind-door adverting⁶ arises with one of those sounds as its object. After it ceases, four or five impulsions run. The first three or four are sense-sphere states called preliminary work, access, conformity, and change-of-lineage;⁷ the fourth or fifth is an absorption state⁸ of the form sphere belonging to the fourth jhāna. Whatever knowledge arises together with that absorption state should be understood as the divine ear element. After this, he has entered its current. One who wishes to strengthen it should delimit a space one finger wide with the thought, “I shall hear sounds within this range,” and expand it. Thereafter he should repeatedly delimit and expand it by two fingers, four fingers, eight fingers, a span, a cubit, an inner room, a portico, a mansion, a dwelling, a monastery park, the alms village, the district, and so on, as far as the world-system,⁹ or still farther.
One who has obtained direct knowledge in this way can hear with direct knowledge even the sounds in the space touched by the object of the foundational jhāna, without entering the foundational jhāna again. When hearing in this manner, even if the whole region up to the Brahmā world becomes one tumult of conches, drums, small drums, and so forth, if he wishes to distinguish each sound individually he can determine, “This is the sound of a conch; this is the sound of a drum.”
Thus ends the discussion of the divine ear element.
Notes
¹ Direct knowledge (abhiññā): this treatise presents five direct knowledges. Supernormal power is treated in Chapter 12, “Supernormal Power”; knowledge of the divine ear element, knowledge that penetrates minds, knowledge of the recollection of past lives, and knowledge of the death and rebirth of beings are treated in this chapter.
² Limited inclusion and unlimited inclusion (padesapariyādāna・nippadesapariyādāna): the former includes a portion by class of sound—divine and human—while the latter includes without omission according to whether sounds are far or near.
³ Jhāna that is the basis for direct knowledge (abhiññāpādakajjhāna): the jhāna on which direct knowledges depend; this passage itself identifies it as the fourth jhāna of the form sphere.
⁴ Preliminary concentration (parikammasamādhi): concentration established on the preparatory act of attention before absorption; it is developed in Chapter 4, “The Earth Kasiṇa.”
⁵ Sound sign (saddanimitta): what is attended to is not the sound itself but the sign of the sound.
⁶ Mind-door adverting (manodvārāvajjana): the beginning of a cognitive process, turning the mind toward the object appearing at the mind door; it is established in the discussion of the consciousness aggregate in Chapter 14, “The Aggregates.”
⁷ Preliminary work, access, conformity, and change-of-lineage (parikamma・upacāra・anuloma・gotrabhu): the names of the four successive states in the cognitive process before absorption; they are established in Chapter 3, “Taking a Meditation Subject,” and Chapter 14, “The Aggregates.”
⁸ Access concentration (upacāra-samādhi): a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered. In absorption concentration (appanā-samādhi), the mind is fully immersed in its object and does not move.
⁹ World-system (cakkavāḷa): the boundary of a single world; the measure of its encircling mountain is given in a verse in Chapter 7, “Six Recollections.”
「天」是與天相似——天的淨耳不為膽痰血所障；比丘由精進修習所生的智耳界亦然。修法自麁至細、自一指之量起增大，乃至輪圍
大局 — 餘四神通之首
神變之品既訖，本品續說餘四世間神通：天耳界智（本單元）、他心智、宿住隨念智、有情死生智，末附雜論。論主開卷聲明：「他於如是得定之心……」等句之義依前品而知，「於一切處我們唯釋其所別」——所以本品每一神通都只有三段：語義（經句逐釋）、修法、智之生起。天耳界智是其中最短的一個，也最能看清這三段的骨架。本單元承品題科。〔所見〕
§01 天耳界之語義與經句之釋 → 白話 §1
「天」——與天相似：諸天有善業所生、不為膽痰血所障、離隨煩惱而能領遠處所緣的天之淨耳界；比丘由精進修習之力所生的智耳界亦如是。又依天住（禪）而得、自身亦依天住，故「天」。「耳界」——以聞之義與無命之義，又作耳界之事猶如耳界。「清淨」遍淨無隨煩惱；「超於人」超過人之近、以聞聲超過人之肉耳界而住；「聽二種聲」天與人——有分之總攝；「遠與近」遠至他輪圍之聲、近至依於自身的蟲之聲——無分之總攝（白話 §1）。〔讀法〕「天」字的釋法全品一貫（天眼亦同）：不是神力，是「像天那樣不受障礙」。有分／無分之總攝一對是論主的分類術語：前者分類而攝（天、人），後者依遠近無遺而攝。
§02 修法——自麁至細之聲相 → 白話 §2
入神通之基礎禪、出定，以遍作定之心最先轉向平常耳路上遠處的麁聲——林中獅子等聲；寺中犍稚、鼓、螺之聲，沙彌少年盡力誦讀之聲，平常談話聲，鳥聲、風聲、足聲、沸水聲、日中曬乾的多羅葉聲、小蟻與蟻之聲——自麁至細依次轉向；然後作意東西南北下上與四隅諸聲的聲之相，作意麁細諸聲的聲之相。那些聲於平常之心亦明了，於遍作定之心則極明了（白話 §2）。〔讀法〕這張聲音清單從獅子吼到螞蟻爬——論主要的是「次第」：先聽得見的，再聽不見的。所作意的不是聲，是「聲之相」。
§03 智之生起・增大與成就之相 → 白話 §3
作意聲相時，「現在天耳界要生起了」——以某一聲為所緣意門轉向生起，滅後四五速行：前三四為遍作、近行、隨順、種姓之欲界心，第四五為色界第四禪之安止心；與安止心俱生之智即天耳界；此後落入其流。欲令得力：「我在這範圍內聽聲」劃定一指之量而增大，依二指四指八指、一張手、一肘、內室、門廊、樓、僧房、僧園、行乞之村、地方乃至輪圍或更遠而一再劃定增大。得神通者於基礎禪所緣所觸之空內諸聲不必再入基礎禪即以神通智聽得；乃至梵界為螺鼓喧鬧，只要有意欲一一分別，亦能分別「這是螺聲這是鼓聲」（白話 §3）。〔讀法〕「一指之量」起步——天耳不是一開就聽遍三千，是從一指寬的範圍開始練的。心路與安止全同：意門轉向、遍作近行隨順種姓、第四禪安止——神通智只是第四禪安止心所俱生之智。
給一般讀者
天耳界智在這本書裡只有三件事：「天」是像天那樣不受障礙；修法是從獅子吼聽到螞蟻爬、從一指寬聽到一個世界；生起是一個第四禪的心路。沒有一句神秘話。讀完這一單元，後面三種神通的骨架就都看懂了。
想讀本單元全文：白話 §1–§3 即天耳界之語義與經句逐釋・自麁至細之修法・智之生起與增大及成就之相的全段逐段全譯。
“Divine” means resembling the divine—the deities’ sensitive ear is unobstructed by bile, phlegm, and blood, and the bhikkhu’s knowledge-ear element, born of energetic cultivation, is likewise so. The cultivation proceeds from coarse to subtle and expands from one finger’s breadth as far as the world-system
The Big Picture — the First of the Other Four Direct Knowledges
With the chapter on supernormal power complete, this chapter continues with the other four mundane direct knowledges: knowledge of the divine ear element (this unit), knowledge that penetrates minds, knowledge of the recollection of past lives, and knowledge of the death and rebirth of beings, followed by miscellaneous discussion. At the opening the commentator declares that the meaning of phrases such as “with his mind thus concentrated ...” is known from the preceding chapter and that “throughout, we shall explain only what is distinctive.” Every direct knowledge in this chapter therefore has only three parts: meaning (a phrase-by-phrase explanation of the canonical statement), method of cultivation, and arising of the knowledge. The divine ear element is the shortest of them and makes this threefold framework especially clear. This unit also carries the chapter title. [What is seen]
§01 The Meaning of the Divine Ear Element and Explanation of the Canonical Phrases → Vernacular §1
“Divine” means resembling the divine. Deities possess a sensitive divine ear born of wholesome kamma, unobstructed by bile, phlegm, and blood, free from imperfections, and capable of apprehending distant objects; the bhikkhu’s knowledge-ear element, born through the power of energetic cultivation, is the same in this respect. It is also obtained by reliance on divine abiding and itself relies on divine abiding, hence “divine.” It is an “ear element” in the senses of hearing and lifelessness, and because it performs the function of an ear element, like an ear element. “Purified” means fully purified and free from imperfections. “Surpassing the human” means surpassing the human range and standing beyond the human fleshly ear by hearing sounds. “He hears both kinds of sound”—divine and human—is limited inclusion; “far and near”—from sounds in another world-system to sounds of creatures dependent on one’s own body—is unlimited inclusion (Vernacular §1). [How to read] The explanation of “divine” is consistent throughout this chapter and occurs again with the divine eye: it is not a power but resemblance to the unobstructed faculties of deities. Limited and unlimited inclusion are the commentator’s paired classificatory terms: the former includes by class (divine and human), while the latter includes without remainder by distance.
§02 Method of Cultivation—the Sound Sign from Coarse to Subtle → Vernacular §2
After entering and emerging from the jhāna that is the basis for direct knowledge, he uses a mind in preliminary concentration to advert first to a distant coarse sound within ordinary hearing—the roar of lions in the forest—and then to the monastery gong, drum, conch, the forceful recitation of novices and young bhikkhus, ordinary conversation, birds, wind, footsteps, boiling water, palmyra leaves drying in the sun, and tiny ants and ants. He adverts in sequence from coarse to subtle, then attends to the sound sign of sounds in the east, west, north, south, below, above, and the four intermediate directions, and to the signs of coarse and subtle sounds. The sounds are clear to the ordinary mind and exceedingly clear to the mind in preliminary concentration (Vernacular §2). [How to read] This list runs from a lion’s roar to the movement of ants. The point is the sequence: first what can be heard, then what ordinarily cannot. What he attends to is not sound itself but the “sound sign.”
§03 Arising, Expansion, and Mark of Accomplishment of the Knowledge → Vernacular §3
As he attends to the sound sign, thinking, “Now the divine ear element will arise,” mind-door adverting arises with a particular sound as object; after it ceases, four or five impulsions run. The first three or four are sense-sphere states of preliminary work, access, conformity, and change-of-lineage, and the fourth or fifth is form-sphere fourth-jhāna absorption. The knowledge arising together with that absorption state is the divine ear element, after which he enters its current. To strengthen it, he delimits a range one finger wide with “I shall hear sounds within this range” and expands it through two, four, and eight fingers, a span, a cubit, an inner room, portico, mansion, dwelling, monastery park, alms village, district, the world-system, or farther. One who has obtained direct knowledge can hear sounds in the space touched by the foundational jhāna’s object without re-entering that jhāna. Even if the Brahmā world is filled with the tumult of conches and drums, an intention to distinguish them one by one lets him determine, “This is a conch; this is a drum” (Vernacular §3). [How to read] The practice begins with “one finger’s breadth”: the divine ear does not open all at once upon three thousand worlds, but is trained from a narrow range. The cognitive process is the familiar absorption sequence—mind-door adverting, preliminary work, access, conformity, change-of-lineage, and fourth-jhāna absorption. The direct knowledge is simply the knowledge conascent with that fourth-jhāna absorption state.
For the General Reader
In this book the divine ear element has only three points: “divine” means unobstructed like the divine; its cultivation runs from hearing a lion’s roar to the movement of ants and from one finger’s breadth to a world-system; and its arising is a fourth-jhāna cognitive process. There is no mysterious phrase here. Once this unit is understood, the framework of the next three direct knowledges is already visible.
To read this unit in full: Vernacular §§1–3 give the complete paragraph-by-paragraph rendering of the meaning of the divine ear element and its canonical phrases, the cultivation from coarse to subtle, and the knowledge’s arising, expansion, and mark of accomplishment.
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。
品題與科題 本單元之切段之首為 ### 13. Abhiññāniddeso 一行，其次為 ### Dibbasotadhātukathā（本欄實測本單元之 ### 行二個）——為本品唯一有品題行之單元。
段號域 譯底欄之段號唯一個：〔CSCD §400〕。本篇於譯底欄之幅為 3,968 位元組——為本品六單元中之最小者。
本品之段號全域與 §413 之不落 本欄反查全品六單元之譯底欄：段號自〔CSCD §400〕至〔CSCD §420〕，實落 20 號而 §413 一號不落（400–412 十三號連續，414–420 七號連續，中間 413 之號於全品零命中）。其文非無：本品第六單元之首段（科題行 ### Pakiṇṇakakathā 之後、[§414] 之前，859 位元組）有文而無號——即「號無而文在」。此為譯底之字面，照錄不補，本欄於此正面記其實（第六單元之目一復誌之）。
科之構 本科為天耳界智一法門，其文為一段而其骨三分：①dibbasotadhātuyā 一語之逐語釋與經句諸語（Visuddhāyāti・Atikkantamānusikāyāti・Ubho sadde suṇātīti）之釋；②修法（Kathaṃ panāyaṃ uppādetabbāti? 一問所領，自麁聲至細聲、十方之轉向、一指至輪圍之增大）；③智之生起之心路與其成就之相。一法門一單元，其小不嫌小——本篇之幅雖為本品之最小，其三分之骨與他篇之大者同其全。
論主自標之通例 本篇之首作 Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. Sabbattha pana visesamattameva vaṇṇayissāma.——論主自標：本品四科之經文之共分（so evaṃ samāhite citte 以下）皆依前品之釋而知，本品唯釋其別。此一句管本品之全，本欄誌其實。
前後接點 前承之品：本篇首句作 Idāni⋯dibbasotadhātuyā niddesakkamo anuppatto——論自標其次第之至，其所承者即神變之品（該品末為品末奧書而不自標次品之名）。後接同品之次單元：本篇末以 Dibbasotadhātukathā niṭṭhitā. 一行收（科末之收語，本品每科皆有），次單元即以 Cetopariyañāṇakathāya⋯cetopariyañāṇāyāti ettha 起——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈Dibbasotadhātukathā 天耳界智〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
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（神通）・dibba-vihāra（天住）・pādakajjhāna／abhiññāpādaka jhāna（基礎禪／神通之基礎禪）・parikammasamādhi（遍作定）・manodvārāvajjana（意門轉向）・javana（速行）・gotrabhu（種姓）・appanācitta（安止心）・kāmāvacara／rūpāvacara（欲界／色界）・catutthajjhāna（第四禪）・upakkilesa（隨煩惱）・pitta／semha／ruhira（膽／痰／血）・ratana（肘）・pamukha（門廊）・pariveṇa（僧房）・saṅghārāma（僧園）・cakkavāḷa（輪圍）・sāmaṇera（沙彌）。以下唯列本篇新出者。
天耳界之語義與經句之釋 〔CSCD §400〕前分。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dibbasotadhātu | 天耳界 | 本科之名；論主逐語釋其四義（似天・由天住得・依天住・作耳界之事） | 〔CSCD §400〕 |
| dibbapasādasotadhātu | 天之淨耳界 | 諸天之耳；業所生而不為膽痰血所障 | 〔CSCD §400〕 |
| ñāṇasotadhātu | 智耳界 | 比丘之耳；由精進修習之力而生，與天之耳相似故名天 | 〔CSCD §400〕 |
| apalibuddha | 無所障 | 天耳不為膽痰血等所障之語 | 〔CSCD §400〕 |
| savanaṭṭha・nijjīvaṭṭha | 聞之義・無命之義 | sotadhātu 之二義 | 〔CSCD §400〕 |
| atikkantamānusikā | 超於人 | 經句之語；超人之近而聞 | 〔CSCD §400〕 |
| manussūpacāra | 人之近 | 人耳所及之域 | 〔CSCD §400〕 |
| maṃsasotadhātu | 肉耳界 | 所超者——人之肉耳 | 〔CSCD §400〕 |
| padesapariyādāna・nippadesapariyādāna | 有分之總攝・無分之總攝 | 經句二段之攝——「天與人二聲」為有分之攝、「遠近諸聲」為無分之攝 | 〔CSCD §400〕 |
| paracakkavāḷa | 他輪圍 | 遠聲之極 | 〔CSCD §400〕 |
| sadehasannissitapāṇakasadda | 依自身之蟲聲 | 近聲之極 | 〔CSCD §400〕 |
| ghaṇḍisadda・bherisadda・saṅkhasadda | 犍稚聲・鼓聲・螺聲 | 修法所次第轉向之聲——寺中之麁聲 | 〔CSCD §400〕 |
| sajjhāyanasadda | 誦聲 | 沙彌少年比丘盡力誦讀之聲 | 〔CSCD §400〕 |
| pakkuthitaudakassa cicciṭāyanasadda | 沸水之作聲 | 漸細之聲之一 | 〔CSCD §400〕 |
| kunthakipillika | 小蟻與蟻 | 最細之聲之所出 | 〔CSCD §400〕 |
| saddanimitta | 聲之相 | 所作意者非聲之自身而為聲之相 | 〔CSCD §400〕 |
| anudisā | 隅 | 十方之轉向所含——四隅 | 〔CSCD §400〕 |
| ekaṅgulamatta | 一指量 | 增大之始 | 〔CSCD §400〕 |
| dvaṅgula・caturaṅgula・aṭṭhaṅgula | 二指・四指・八指 | 增大之階 | 〔CSCD §400〕 |
| antogabbha | 內室 | pamukha 剔——原形既列，既列之讀作「門廊」，本欄原提「前廊」，從先例 | 〔CSCD §400〕 |
| gocaragāma・janapada | 行乞之村・地方 | 增大之階之末段；終至輪圍乃至過之 | 〔CSCD §400〕 |
| saṅkhabheripaṇavādisadda | 螺鼓小鼓等之聲 | 成就之驗——雖至梵界一片喧亦能各別確定 | 〔CSCD §400〕 |
| ekakolāhala | 一時之喧 | 諸聲雜至而成一喧 | 〔CSCD §400〕 |
須併觀之三處 ①dibba 之四義：本篇釋 dibbā 為四（似天・由天住得・依天住・作耳界之事而似耳界），其第一義以天之淨耳與比丘之智耳相比而立——本欄以 dibbapasādasotadhātu 與 ñāṇasotadhātu 二列收其比。此四義之式與本品第五單元（天眼）之六義同源而數異——四對六，二篇之自釋不齊，本欄逐篇誌其實，不代齊（第五單元之目二復誌之）。②vidatthi 本欄取「張手」而不取「磔手」——從既列之註中所載之讀（*vidatthicaturaṅgulappamāṇa*＝一張手四指之量，不淨業處之品之詞條）；原提誌之以俟來哲。③⚠︎ atikkantamānusikā（陰性形，繫耳界）於本篇立列，而第五單元之 atikkantamānusaka（陽性形，繫眼）本欄依先出之律不重列而誌其形之異——一語二形，誌之以俟來哲。
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.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 1 個與版頁記 4 個）。查無即記無：譯底欄自身無異讀之記。
本欄自出之字面之一處 本篇之增大之列作 Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ——十三目連書為一複合語而中間無連字號亦無空格，其中 aṭṭhaṅgula＋vidatthi 與 ratana＋antogabbha 二處為 a＋v／a＋a 之接而不作連聲之變。本篇之最長複合語（106 字元），亦為本品六單元中最長者之一。誌其字面，不改不代切。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 1 處：(dī. ni. 1.240 ādayo)（〔CSCD §400〕，繫於 so evaṃ samāhite cittetiādīnaṃ 之後）——本篇唯一之出處，且其所繫非引文而為「經文之通例之指」。誌其實。
引式之標之實測 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中——本篇為本品六單元中唯一引式之標全零之篇。引號 '' 實測 2 對，其一為修法中所舉之人語（''kiṃ bhante, kimāvuso''tiādisaddo）、其一為成就之驗（''etthantare saddaṃ suṇāmī''ti）。
本篇之材料之來 本篇之經句不以引號整出而以逐語釋之式散出——論主逐語標其詞而釋之（Tatra dibbāya sotadhātuyāti ettha・Visuddhāyāti・Atikkantamānusikāyāti・Ubho sadde suṇātīti・Ye dūre santike cāti）。本篇之引據之實在此逐語之標而不在括注，本欄誌其實而不代考定其經之全文。
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。
譬喻之查與其結 本欄於譯底欄逐字普查七項：Yathā／yathā（比況領語）・viya・iva・upamā・seyyathāpi・evameva——六項俱零命中；唯 sadisa 諸形 2 見（tādisāyevāti dibbasadisattā dibbā・dibbasadisattā dibbā），其二皆為「與天之耳相似」之判而非物象之喻。故本篇之物象之喻＝零——於本品六單元中為無譬喻之篇。如實記其無，非空目虛設。
修辭之可核觀察 ①問句 2 見（?）：Kathaṃ panāyaṃ uppādetabbāti?（修法之問，論主自設）與 Katame dve?（經句之釋中之標目之問）。②…pe… 省略式 零命中——本篇 …pe… 全零。③偈頌 零處。④本篇無事例（人事之記）。⑤聲之列之階：本篇之修法所轉向之聲，自麁至細凡 12 目（獅子・犍稚・鼓・螺・誦聲・語聲・鳥聲・風聲・足聲・沸水聲・多羅葉乾聲・蟻聲），其序逐目而降，無一目逆——本欄逐目反查，誌其實。⑥科末之收語 Dibbasotadhātukathā niṭṭhitā. 1 見——本品每科皆有此收，本篇為其第一。
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 §400〕 Idāni⋯dibbasotadhātuyā niddesakkamo anuppatto | 神變之品 | 論自標其次第之至——彼品為五神通之第一，本品出其餘四 |
〔CSCD §400〕 so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo | 神變之品之首單元〔CSCD §368〕 | 論自標本品四科之共分依彼篇之釋而知——此一句管本品之全 |
〔CSCD §400〕 abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena | 神變之品之首單元與地遍之品 | 神通之基礎禪與遍作定之義在彼二處 |
〔CSCD §400〕 cattāri pañca vā javanāni javanti | 神變之品之第三單元〔CSCD §385〕 | 神通心路之式在彼篇；本篇之心路與彼逐字同構 |
〔CSCD §400〕 yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ | 地遍之品（相之增大） | 相之增大之法在彼品；本篇取其式而移於聲 |
〔CSCD §401〕 Cetopariyañāṇakathāya⋯cetopariyañāṇāyāti ettha | 本品之第二單元 | 次單元之首句——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 uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified there by the single locator form 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Chapter and section headings The extract begins with the line ### 13. Abhiññāniddeso, followed by ### Dibbasotadhātukathā (the present unit contains exactly two ### lines). It is the only unit in this chapter that contains the chapter-title line.
Paragraph-number range The source column contains exactly one numbered paragraph: 〔CSCD §400〕. Its extent is 3,968 bytes, the smallest of the six units in this chapter.
Full numbered range of the chapter and the absence of §413 A reverse check of the source columns of all six units finds paragraph numbers from 〔CSCD §400〕 through 〔CSCD §420〕: twenty numbers actually occur, while §413 alone does not (400–412 are thirteen consecutive numbers and 414–420 seven; the number 413 has zero occurrences in the chapter). The text itself is not absent: the opening paragraph of Unit 6, after ### Pakiṇṇakakathā and before [§414], contains 859 bytes without a number—“number absent, text present.” This is the literal state of the base text; it is recorded without supplementation, and Unit 6, Item I, records it again.
Structure of the section This section is a single method, knowledge of the divine ear element. Its one paragraph has three structural parts: (1) a word-by-word explanation of dibbasotadhātuyā and of the canonical phrases Visuddhāyāti, Atikkantamānusikāyāti, and Ubho sadde suṇātīti; (2) the cultivation introduced by the question Kathaṃ panāyaṃ uppādetabbāti?, proceeding from coarse to subtle sounds, adverting in ten directions, and expansion from one finger to the world-system; and (3) the cognitive process in which the knowledge arises and the mark of its accomplishment. One method forms one unit; smallness is no objection. Though the shortest in the chapter, it has the same complete three-part framework as the larger units.
The commentator’s general declaration The opening states: Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. Sabbattha pana visesamattameva vaṇṇayissāma. The commentator thus declares that the common portion of the canonical passages in the chapter’s four sections, beginning with so evaṃ samāhite citte, is to be understood according to the preceding chapter and that this chapter explains only what is distinctive. This sentence governs the whole chapter; the apparatus records that fact.
Connections before and after At the beginning, Idāni ... dibbasotadhātuyā niddesakkamo anuppatto expressly marks the arrival of the next topic; what precedes is the chapter on supernormal power, whose colophon does not name the next chapter. The present unit ends with the single line Dibbasotadhātukathā niṭṭhitā.—the close of a discussion, a form found at the close of each discussion in this chapter. The next unit begins Cetopariyañāṇakathāya ... cetopariyañāṇāyāti ettha, expressly marking the continuation.
Movement The chapter overview assigns this unit to §A, “Dibbasotadhātukathā—Knowledge of the Divine Ear Element.” The paragraph range attached to it appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are abhiññā (direct knowledge), dibba-vihāra (divine abiding), pādakajjhāna / abhiññāpādaka jhāna (foundational jhāna / jhāna that is the basis for direct knowledge), parikammasamādhi (preliminary concentration), manodvārāvajjana (mind-door adverting), javana (impulsion), gotrabhu (change-of-lineage), appanācitta (absorption state), kāmāvacara / rūpāvacara (sense sphere / form sphere), catutthajjhāna (fourth jhāna), upakkilesa (imperfection), pitta / semha / ruhira (bile / phlegm / blood), ratana (cubit), pamukha (portico), pariveṇa (dwelling), saṅghārāma (monastery park), cakkavāḷa (world-system), and sāmaṇera (novice). Only forms new to this unit appear below.
Meaning of the divine ear element and explanation of the canonical phrases First portion of 〔CSCD §400〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dibbasotadhātu | divine ear element | Name of the section; the commentator explains four meanings word by word: resembling the divine, obtained through divine abiding, dependent on divine abiding, and performing the function of an ear element | 〔CSCD §400〕 |
| dibbapasādasotadhātu | sensitive divine ear element | The deities’ ear, born of kamma and unobstructed by bile, phlegm, and blood | 〔CSCD §400〕 |
| ñāṇasotadhātu | knowledge-ear element | The bhikkhu’s ear, born through energetic cultivation and called divine because it resembles the deities’ ear | 〔CSCD §400〕 |
| apalibuddha | unobstructed | Describes the divine ear as unobstructed by bile, phlegm, blood, and the like | 〔CSCD §400〕 |
| savanaṭṭha・nijjīvaṭṭha | meaning of hearing; meaning of lifelessness | The two senses of sotadhātu | 〔CSCD §400〕 |
| atikkantamānusikā | surpassing the human | Canonical phrase: hearing beyond the human range | 〔CSCD §400〕 |
| manussūpacāra | human range | The range reached by the human ear | 〔CSCD §400〕 |
| maṃsasotadhātu | fleshly ear element | What is surpassed—the human physical ear | 〔CSCD §400〕 |
| padesapariyādāna・nippadesapariyādāna | limited inclusion; unlimited inclusion | The two inclusions in the canonical statement: “both divine and human sounds” is limited inclusion, and “sounds far and near” is unlimited inclusion | 〔CSCD §400〕 |
| paracakkavāḷa | another world-system | The farthest extreme of distant sound | 〔CSCD §400〕 |
| sadehasannissitapāṇakasadda | sounds of creatures dependent on one’s own body | The nearest extreme of sound | 〔CSCD §400〕 |
| ghaṇḍisadda・bherisadda・saṅkhasadda | sound of a gong, drum, and conch | Sounds adverted to in sequence during cultivation—the coarse sounds in a monastery | 〔CSCD §400〕 |
| sajjhāyanasadda | sound of recitation | Sound made by novices and young bhikkhus reciting with full effort | 〔CSCD §400〕 |
| pakkuthitaudakassa cicciṭāyanasadda | hissing sound of boiling water | One of the progressively subtler sounds | 〔CSCD §400〕 |
| kunthakipillika | tiny ants and ants | The source of the subtlest sound | 〔CSCD §400〕 |
| saddanimitta | sound sign | What is attended to is not the sound itself but its sign | 〔CSCD §400〕 |
| anudisā | intermediate direction | The four intermediate directions included in adverting to the ten directions | 〔CSCD §400〕 |
| ekaṅgulamatta | one finger’s breadth | Starting point of expansion | 〔CSCD §400〕 |
| dvaṅgula・caturaṅgula・aṭṭhaṅgula | two, four, and eight fingers | Stages of expansion | 〔CSCD §400〕 |
| antogabbha | inner room | After excluding pamukha: that form is already listed with the established rendering “portico”; an earlier proposal here said “front porch,” but precedent governs | 〔CSCD §400〕 |
| gocaragāma・janapada | alms village; district | Later stages of expansion, ultimately reaching and passing beyond the world-system | 〔CSCD §400〕 |
| saṅkhabheripaṇavādisadda | sounds of conches, drums, small drums, and so on | Test of accomplishment: even when there is a single tumult up to the Brahmā world, each can be individually determined | 〔CSCD §400〕 |
| ekakolāhala | single tumult | Many sounds arriving together as one tumult | 〔CSCD §400〕 |
Three points to read together (1) The four meanings of dibba: this unit explains dibbā in four senses—resembling the divine, obtained through divine abiding, dependent on divine abiding, and resembling an ear element by doing its work. The first is established by comparing the deities’ sensitive ear with the bhikkhu’s knowledge-ear; the entries for dibbapasādasotadhātu and ñāṇasotadhātu preserve that comparison. This fourfold pattern shares a source with, but differs in number from, the six meanings in Unit 5 on the divine eye: four against six; the two units’ own explanations are unequal. Each is recorded as it stands and is not made uniform; Unit 5, Item II, records the point again. (2) This apparatus renders vidatthi as “span,” not the rejected alternative, following the reading stated in an existing note (*vidatthicaturaṅgulappamāṇa* = the measure of one span and four fingers, in the entries for the chapter on the foul meditation subject); the earlier proposal remains a matter for later readers. (3) ⚠︎ atikkantamānusikā, feminine and agreeing with the ear element, is listed here, while Unit 5 has atikkantamānusaka, masculine and agreeing with the eye. Following the rule of not duplicating a later form, this apparatus records the difference in form: one expression in two forms, left for later readers.
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan of the whole source column finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero occurrences of pāṭho; and zero occurrences of Porāṇā / porāṇā, Keci / keci, or eke. Square brackets have only two uses: one [§NN] paragraph number and four edition-page markers. Absence is recorded as absence: the source column itself records no variant readings.
One literal feature of the source column The expansion list reads Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ. Thirteen items are written continuously as one compound without hyphens or spaces; at aṭṭhaṅgula + vidatthi and ratana + antogabbha, the contacts a + v and a + a show no sandhi change. It is the longest compound in this unit (106 characters) and one of the longest in the six units of the chapter. Its literal form is recorded without alteration or segmentation.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references The unit has one parenthetical source reference: (dī. ni. 1.240 ādayo) at 〔CSCD §400〕, attached after so evaṃ samāhite cittetiādīnaṃ. It is the unit’s only source reference, and it points not to a quotation but to a general class of canonical phrases. That fact is recorded.
Measured citation formulas Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira all have zero occurrences. This is the only one of the chapter’s six units in which every such formula is absent. The paired quotation marks '' occur twice: once for the human speech cited in the cultivation instructions (''kiṃ bhante, kimāvuso''tiādisaddo), and once for the test of accomplishment (''etthantare saddaṃ suṇāmī''ti).
Source of the unit’s material The canonical phrases are not quoted in full but dispersed through a word-by-word explanation: the commentator marks and explains Tatra dibbāya sotadhātuyāti ettha, Visuddhāyāti, Atikkantamānusikāyāti, Ubho sadde suṇātīti, and Ye dūre santike cāti. The real basis of citation here lies in those verbal lemmata, not in parenthetical references; the apparatus records this without attempting to establish the full canonical passage.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
Scan and conclusion for similes A verbatim scan checks seven expressions: Yathā / yathā as comparative introducers, viya, iva, upamā, seyyathāpi, and evameva. The first six categories have zero occurrences; only forms of sadisa occur twice, in tādisāyevāti dibbasadisattā dibbā and dibbasadisattā dibbā. Both are statements that the ear “resembles the divine,” not object similes. The number of object similes in this unit is therefore zero; it is one of the chapter’s units without a simile. Recording the absence is a positive result, not an empty placeholder.
Verifiable rhetorical observations (1) There are two question marks: Kathaṃ panāyaṃ uppādetabbāti?, the commentator’s own question introducing cultivation, and Katame dve?, a rubric question in the explanation of the canonical phrase. (2) The ellipsis form …pe… has zero occurrences. (3) There are no verses. (4) The unit contains no personal anecdote. (5) Scale of the sound list: the cultivation adverts to twelve items from coarse to subtle—lion, gong, drum, conch, recitation, speech, birds, wind, footsteps, boiling water, dried palmyra leaves, and ants. Every item moves downward in subtlety and none reverses the sequence; each was checked against the source column. (6) The closing formula Dibbasotadhātukathā niṭṭhitā. occurs once; every discussion in the chapter has such a close, and this is the first.
All these counts are measured only within this unit, not across the whole book.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor and is established only from terms verifiable in this unit. Because the relation between paragraph numbers and chapter-section numbers is unknown, these references do not attach chapter-section locators or infer conversions. No identification beyond the evidence is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §400〕 Idāni ... dibbasotadhātuyā niddesakkamo anuppatto | Chapter on supernormal power | The commentator expressly marks the arrival of the next item: that chapter gives the first of the five direct knowledges, and this chapter gives the other four |
〔CSCD §400〕 so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo | First unit of the chapter on supernormal power, 〔CSCD §368〕 | The commentator expressly says that the common portion of the four discussions in this chapter is to be understood from the earlier explanation; this sentence governs the entire chapter |
〔CSCD §400〕 abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena | First unit of the chapter on supernormal power and the chapter on the earth kasiṇa | The meanings of the foundational jhāna and preliminary concentration occur in those two places |
〔CSCD §400〕 cattāri pañca vā javanāni javanti | Third unit of the chapter on supernormal power, 〔CSCD §385〕 | The cognitive-process pattern for direct knowledge occurs there; this unit’s process has the same verbal structure |
〔CSCD §400〕 yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ | Chapter on the earth kasiṇa, expansion of the sign | The method of expanding the sign occurs there; this unit transfers its form to sound |
〔CSCD §401〕 Cetopariyañāṇakathāya ... cetopariyañāṇāyāti ettha | Second unit of this chapter | The opening sentence of the next unit expressly marks the continuation |
VII. Transmission
This edition does not advance claims in the apparatus about authorship, transmission, or the lineage of the commentarial sources.