清淨道論 見清淨Visuddhimagga · Purification of View
戒與定備了，慧才動手。第一刀不是看見什麼殊勝的東西，而是把此身此心分成兩堆：會朝所緣傾過去的，叫名；會變壞的，叫色。此外沒有第三堆——這就是「見清淨」：名色的如實見。它是七清淨後五者之首，戒清淨與心清淨是它的根。
入手有四扇門，殊途同歸。剛出禪的人從禪支入：尋伺喜樂就是「名」的樣本，順著「名靠什麼站著」問下去，摸到心色，再摸到大種。餘者從四界入：把身體的每一分拆到色聚的層次，數出四十四、十六、八，然後用「變壞」一相收成一堆；把八十一心與七個遍一切心心所用「傾向」一相收成另一堆。或依十八界——世人所謂「眼」那顆肉球不取，只取其中能受色的一點淨色，其餘五十三色是它的所依與鄰居。或依五蘊、或依最略的一句：凡所有色是四大種與所造，意處與法處之一分是名。數字是刻度，不必背；要看的是「總攝為一」那個動作。
名比色細，很多人色看清了、名還是一團霧。論主的教不是更用力看名，而是回頭把色看得更淨：如不淨之鏡磨了相自現，如胡麻粉一再灑熱水揉搓油自出，如淨水果之核一再研磨泥沉水清。修行最常見的失敗不是走錯路，是走一半把軛卸了——不棄軛，一再思惟色、作意色、把握色、確定色。
Only when virtue and concentration are ready does wisdom begin its work. The first cut is not seeing something extraordinary, but dividing this body and mind into two heaps: what inclines toward an object is called name; what undergoes alteration is called form. There is no third heap. This is “purification of view”: seeing name-and-form as they really are. It is the first of the latter five among the seven purifications, rooted in purification of virtue and purification of mind.
There are four doors of entry, different paths converging on one point. Someone just emerging from jhāna enters through the jhāna factors: applied thought, sustained thought, rapture, and pleasure are samples of “name”; following the question “What does name stand on?” leads to heart-materiality, then to the great primaries. Others enter through the four elements: divide every part of the body down to material groups, count forty-four, sixteen, and eight, then gather them into one heap under the single characteristic of “undergoing alteration”; gather the eighty-one consciousnesses and seven universal mental factors into another under “inclining.” Or proceed through the eighteen elements: do not take as “eye” the fleshy globe of ordinary speech, but only the point of sensitivity within it that can receive visible form; the other fifty-three material phenomena are its supports and neighbors. Or proceed through the five aggregates, or by the briefest statement: whatever form there is is the four great primaries and derived materiality, while the mind base and part of the phenomena base are name. The numbers are graduations, not facts to memorize. What matters is the act of “gathering into one.”
Name is subtler than form, and many people see form clearly while name remains a mass of fog. The Commentator’s instruction is not to look harder at name, but to go back and see form more cleanly: as polishing an unclean mirror makes the image appear of itself, as repeatedly sprinkling sesame meal with hot water and kneading it makes oil emerge, and as repeatedly rubbing a kataka seed makes sediment sink and water clear. The most common failure in practice is not taking the wrong road, but unyoking halfway—do not lay down the yoke; repeatedly examine, attend to, apprehend, and determine form.
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 見清淨之立——二根本清淨已成，名色之如實見即此清淨 〔CSCD §662〕
十八、見清淨釋
名色之把握之說
如今，前面曾這樣說過：「在這些作為〔慧〕地的諸法之中，依學習與遍問而作了智的熟習之後，就應當成就『戒清淨與心清淨』這二種根本的清淨。」其中，所謂戒清淨，就是極清淨的別解脫律儀等四種戒；那已經在戒的解說之中廣說了。所謂心清淨，就是連同近行¹的八等至；那些也已經在以「心」為首而說的定的解說之中，以一切行相廣說了。所以，那二者就應當依那裡所廣說的方法而知道。
而所說的「見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨——這五種清淨則是身²」這句話，其中，名色的如實見，就叫作見清淨。
§2 止乘者之把握——出禪而取禪支與相應法，尋名之所依而得心色 〔CSCD §663〕
先說想要成就它的止乘者³：他除去非想非非想處，從其餘的色界、無色界諸禪之隨一出定之後，就應當依相、味等而把握尋等諸禪支以及與它們相應的諸法。把握了之後，就應當這樣確定：這一切都是面向所緣而傾向的，所以依傾向之義而名為「名」。
此後，就如同有人在屋內見了蛇而追隨它，就見到它的窟宅；同樣地，這位瑜伽者也在審察那「名」的時候，尋求著「這名是依於什麼而轉起的呢」，就見到它的所依——心色⁴。此後，他就把握色——作為心色之所依的〔四大種〕，以及依於大種的其餘所造色。他這樣確定這一切：由於變壞，所以是「色」。此後，他就簡略地確定名色：以傾向為相的是名，以變壞為相的是色。
§3 四界差別之門——三十二行相至四十二行相，六十色與八十一心 〔CSCD §664〕
而純觀乘者⁵、或者就是這位止乘者，則依四界分別之中所說的那些界之把握之諸門的隨一之門，或簡略地、或詳細地把握四界。
然後，當諸界依如實之味與相而顯現時，先在業等起〔之分〕上：於髮，依「四界、色、香、味、食素、命、身淨」這樣的身十法而有十色；即於彼處，由於有性〔根〕，依性十法而有十；即於彼處，食等起的食素第八⁶、時節等起的、心等起的——又有二十四。這樣，在四等起的二十四分之中，各有四十四色。而汗、淚、唾、涕這四者是時節等起與心等起的，依二個食素第八而各有十六色。胃中物、糞、膿、尿這四者是時節等起的，唯依時節等起的食素第八而各有八色顯現。先這樣，這就是於三十二行相的方法。
而當這三十二行相顯現了，另外的十行相也顯現。其中，先在消化所食等的、業生的火界之分上，食素第八與命——有九色；同樣，在心生的入出息之分上，食素第八與聲——也有九；在其餘的八個四等起〔之分〕上，命九法與三個食素第八——有三十三色顯現。
當他這樣詳細地依四十二行相而使這些大種與所造色顯現了之後，又依所依與門而有眼十法等五個以及心所依十法——另有六十色顯現。他把那一切都以變壞之相總攝為一，而見「這是色」。
於他這樣把握了色之後，依門而諸無色法顯現。就是說：二組五識、三個意界、六十八個意識界——這八十一世間心；以及一般地與那些心俱生的觸、受、想、思、命、心住、作意——這七個七個心所。而諸出世間心則既不入純觀者的把握，也不入止乘者的把握，因為尚未證得。他把那一切無色法都以傾向之相總攝為一，而見「這是名」。這樣，一者就依四界分別之門而詳細地確定名色。
§4 十八界與十二處二門——取眼淨色而不取肉團 〔CSCD §665–666〕
另一者依十八界。怎麼說呢？這裡，比丘轉向諸界——「於此自體之中有眼界……乃至（廣說如前）……意識界」——然後，世間所認取為「眼」的那個以白黑輪而斑駁、長而廣、以腱之絲繫於眼窩之中的肉團，他不取它，而確定如蘊的解說之中於所造色所說種類的眼淨色為「眼界」。
而作為它的所依的四界、作為圍繞者的色、香、味、食素四色、作為隨護者的命根——這九個俱生色；即住於彼處的、依身十法與性十法的二十個業生色；依食等起等三個食素第八的二十四個非執取色⁷——這樣，其餘就有五十三色；他確定那些不是「眼界」。於耳界等也是同樣的方法。而在身界，其餘的則有四十三色。然而有些人說：把時節等起與心等起的連同聲而各作九，就是四十五。
這樣，這五淨色以及它們的境——色、聲、香、味、觸五者——這十色就是十界。其餘諸色就唯是法界。而依於眼、緣於色而轉起的心，就叫作眼識界——這樣，二組五識就是五個識界。三個意界心是一個意界，六十八個意識界心是意識界——這樣，一切八十一世間心就是七個識界。與它們相應的觸等就是法界。這樣，此中十界半是色，七界半是名——一者就這樣依十八界而確定名色。
另一者依十二處。怎麼說呢？他依眼界之中所說的方法，除去那五十三色，而確定唯眼淨色為「眼處」。並依那裡所說的方法，確定耳、鼻、舌、身諸界為「耳、鼻、舌、身處」，確定作為它們的境的五法為「色、聲、香、味、觸處」，確定七個世間識界為「意處」，確定與它們相應的觸等以及其餘的色為「法處」。這樣，此中十處半是色，一處半是名——一者就這樣依十二處而確定名色。
§5 五蘊與略說二門——十七完成色與十色之判 〔CSCD §667–668〕
另一者比那更簡略地依諸蘊而確定。怎麼說呢？這裡，比丘〔見〕在此身之中四等起的四界、依於它們的色、香、味、食素、眼淨色等五淨色、所依色、性、命根、二等起的聲——這十七色是堪思惟的、完成的色色⁸。而身表、語表、空界、色的輕快性、柔軟性、適業性、積集、相續、老、無常——這十色則不是堪思惟的，唯是行相之變異與界限而已，不是完成色，不是色色。不過，由於唯是諸色之行相之變異與界限，所以也稱之為「色」。這樣，這一切二十七色就是色蘊；與八十一世間心俱起的受是受蘊，與它們相應的想是想蘊，諸行是行蘊，識是識蘊。這樣，色蘊是色，四無色蘊是名——一者就這樣依五蘊而確定名色。
另一者依「凡所有色，一切色即是四大種與四大種所造色」這樣，唯簡略地把握此自體之中的色；同樣把握「意處以及法處之一分是名」；然後這樣簡略地確定名色：「這樣，這是名，這是色，這就叫作名色。」
§6 色淨而無色不現時之教——不棄軛，鏡、胡麻、淨水果三喻 〔CSCD §669〕
然而，如果他依這樣那樣的門把握了色而正把握無色時，由於無色微細而不現起，那麼他就不應當棄軛⁹，而應當一再地思惟色、作意色、把握色、確定色。因為他的色越是善洗淨、無結、極清淨，以它為所緣的諸無色法就越是自然顯現。
就如同有眼的人在不淨的鏡中看自己的面相而相不顯現，他不因為「相不顯現」就丟棄鏡子，反而一再地磨拭它；當鏡淨了，相就自然顯現。又如同求油的人把胡麻粉倒入槽中、灑上水，僅壓榨一兩次而油不出時，他不丟棄胡麻粉，反而一再地灑上熱水、揉搓而壓榨；他這樣做，清澄的胡麻油就出來了。又或者如同想要澄清水的人取了淨水果的核¹⁰、把手伸入瓶中，僅研磨一兩次而水不澄清時，他不丟棄那核，反而一再地研磨；他這樣做，泥滓就沉下去，水就清而澄淨。同樣地，那位比丘也不應當棄軛，而應當一再地思惟色、作意色、把握色、確定色。
因為他的色越是善洗淨、無結、極清淨，彼之對治所斷的諸煩惱就越是沉下去，心就如同泥上之水一般澄淨；以它為所緣的諸無色法也就自然顯現。這個義理也應當以甘蔗、賊、牛、酪、魚等其餘諸喻來闡明。
註
¹ 近行〔近行定〕（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定，與心全然入於所緣而不動之安止定（appanā-samādhi）為對；本篇以「連同近行的八等至」為心清淨之量。
² 身（sarīra）：後五清淨之總名，與戒清淨、心清淨二根本清淨為對；同一語於〈蘊〉一品作「體」（慧之地、根、體之體），二處不同科。
³ 止乘者（samathayānika）：先修止而後轉入觀之行者；本篇以出禪而取禪支為其入手之門。
⁴ 心色（hadayarūpa）：意界與意識界所依止之色，本篇以之為名之所依。
⁵ 純觀乘者（suddhavipassanāyānika）：不以禪定為乘而直入觀之行者；本篇以四界分別為其入手之門。
⁶ 食素第八（ojaṭṭhamaka）：以食素為第八之色聚，即四大種與色、香、味、食素八色；食等起、時節等起、心等起之色皆以此為最小之聚。
⁷ 非執取色（anupādinnarūpa）：非業所生之色，本篇指食等起等三等起所生之二十四色。
⁸ 色色（rūparūpa）：以變壞為相而自體完成之色，與唯是行相之變異與界限之十色為對。
⁹ 棄軛（dhuranikkhepa）：如牛之卸軛而中止其行，喻行者於業處半途而廢；本篇之教即「不作棄軛」。
¹⁰ 淨水果之核（katakaṭṭhi）：投入濁水而能令泥滓沉澱之果核，古來以之澄水。
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 Establishing Purification of View—With the Two Root Purifications Accomplished, Seeing Name-and-Form as They Really Are Is This Purification 〔CSCD §662〕
Eighteen: Exposition of the Purification of View
The Account of Apprehending Name-and-Form
It was said earlier: “Among these phenomena that serve as the soil of wisdom, after gaining familiarity with knowledge through learning and inquiry, the two purifications that constitute the root—‘purification of virtue and purification of mind’—should be accomplished.” Here, purification of virtue is the fourfold virtue beginning with the fully purified restraint of the Pātimokkha; this has already been explained in detail in the exposition of virtue. Purification of mind is the eight attainments together with access¹; these too have already been explained in every aspect in the exposition of concentration stated under the heading of “mind.” Thus those two should be understood according to the method explained there.
As for the statement, “Purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision—these five purifications are the body²,” seeing name-and-form as they really are is called purification of view.
§2 Apprehension by One Whose Vehicle Is Serenity—Emerging from Jhāna, Taking Up Its Factors and Associated Phenomena, and Finding Heart-Materiality by Seeking Name’s Support 〔CSCD §663〕
First, one whose vehicle is serenity³ and who wishes to accomplish it should emerge from any one of the fine-material or immaterial jhānas other than the base of neither-perception-nor-non-perception. He should then apprehend, by way of characteristic, function, and so forth, the jhāna factors beginning with applied thought and the phenomena associated with them. Having apprehended them, he should determine: all of these incline toward their object; thus, in the sense of inclining, they are called “name.”
After that, just as someone who sees a snake inside a house and follows it comes to see its lair, so too, when this practitioner examines that “name” and seeks to know, “Dependent on what does this name occur?” he sees its support—heart-materiality⁴. He then apprehends materiality: the great primaries supporting heart-materiality and the remaining derived materiality dependent on the primaries. He determines all of it thus: because it undergoes alteration, it is “form.” He then determines name-and-form in brief: what has inclining as its characteristic is name; what has undergoing alteration as its characteristic is form.
§3 The Door of Defining the Four Elements—From Thirty-Two to Forty-Two Aspects, Sixty Material Phenomena, and Eighty-One Consciousnesses 〔CSCD §664〕
One whose vehicle is bare insight⁵—or this same person whose vehicle is serenity—apprehends the four elements either briefly or in detail by any one of the doors for apprehending the elements described in the defining of the four elements.
Then, when the elements have become manifest according to their actual function and characteristic, first, in the portion originating from kamma and so forth: in the head-hair there are ten material phenomena in the body decad—four elements, color, odor, flavor, nutritive essence, life, and body-sensitivity. Right there, because the sex faculty is present, there are ten in the sex decad. Right there are another twenty-four: the nutritive-essence octad⁶ originating from nutriment, that originating from temperature, and that originating from mind. Thus in each of the twenty-four portions that have four origins, there are forty-four material phenomena. Each of the four—sweat, tears, spittle, and mucus—has two origins, temperature and mind, and so contains sixteen material phenomena in two nutritive-essence octads. Each of the four—stomach contents, feces, pus, and urine—originates from temperature and manifests only eight material phenomena in the nutritive-essence octad originating from temperature. This, first, is the method for the thirty-two aspects.
When those thirty-two aspects have become manifest, another ten aspects also become manifest. Of these, first, in the portion consisting of the kamma-born fire element that digests what is eaten and so forth, there are nine material phenomena: the nutritive-essence octad and life. Likewise, in the portion consisting of mind-born in-breath and out-breath, there are also nine: the nutritive-essence octad and sound. In each of the remaining eight portions that have four origins, thirty-three material phenomena become manifest: the life nonad and three nutritive-essence octads.
After he has thus made these great primaries and derived materiality manifest in detail through the forty-two aspects, another sixty material phenomena become manifest by way of support and door: the five beginning with the eye decad and the heart-basis decad. He gathers all of that into one under the characteristic of undergoing alteration and sees, “This is form.”
When he has thus apprehended form, immaterial phenomena become manifest by way of the doors: the two sets of fivefold consciousness, the three mind elements, and the sixty-eight mind-consciousness elements—these eighty-one mundane consciousnesses—together with the seven mental factors that generally arise with each of them: contact, feeling, perception, volition, life, stability of mind, and attention. Supramundane consciousnesses do not enter into the apprehension either of one whose vehicle is bare insight or of one whose vehicle is serenity, since they have not yet been attained. He gathers all those immaterial phenomena into one under the characteristic of inclining and sees, “This is name.” In this way, one person determines name-and-form in detail through the door of defining the four elements.
§4 The Two Doors of the Eighteen Elements and Twelve Bases—Taking Eye-Sensitivity, Not the Lump of Flesh 〔CSCD §665–666〕
Another proceeds by way of the eighteen elements. How? Here a bhikkhu turns his attention to the elements—“In this individual existence there is the eye element ... and so on as before ... the mind-consciousness element.” But he does not take as the eye the lump of flesh that the world designates “eye,” mottled by white and black circles, long and broad, and fastened by sinew threads inside the eye socket. Rather, he determines as the “eye element” the eye-sensitivity of the kind stated among derived materiality in the exposition of the aggregates.
The remaining fifty-three material phenomena he determines as “not the eye element”: the four elements that support it; the four surrounding phenomena—color, odor, flavor, and nutritive essence; the life faculty that safeguards it—these nine conascent material phenomena; the twenty kamma-born material phenomena of the body decad and sex decad situated there; and the twenty-four unappropriated material phenomena⁷ in the three nutritive-essence octads originating from nutriment and so forth. The method is the same for the ear element and the others. In the case of the body element, however, there are forty-three remaining material phenomena. Some, though, say forty-five, counting those originating from temperature and mind as nine each together with sound.
Thus the five sensitivities and their five objects—visible form, sound, odor, flavor, and tangibility—are ten material phenomena and ten elements. The remaining materiality belongs only to the phenomena element. Consciousness that occurs dependent on the eye and with reference to visible form is called the eye-consciousness element; in this way the two sets of fivefold consciousness are five consciousness elements. The three mind-element consciousnesses make one mind element, and the sixty-eight mind-consciousness-element consciousnesses make the mind-consciousness element; thus all eighty-one mundane consciousnesses are seven consciousness elements. Contact and the other factors associated with them belong to the phenomena element. In this way, ten and a half elements here are form and seven and a half are name; one person thus determines name-and-form by way of the eighteen elements.
Another proceeds by way of the twelve bases. How? According to the method stated for the eye element, he excludes those fifty-three material phenomena and determines only eye-sensitivity as the “eye base.” According to the method stated there, he determines the ear, nose, tongue, and body elements as the “ear, nose, tongue, and body bases”; their five objects as the “visible-form, sound, odor, flavor, and tangible bases”; the seven mundane consciousness elements as the “mind base”; and contact and the other factors associated with them, together with the remaining materiality, as the “phenomena base.” Thus ten and a half bases here are form and one and a half are name; one person thus determines name-and-form by way of the twelve bases.
§5 The Two Doors of the Five Aggregates and the Brief Method—The Judgment Concerning Seventeen Produced Forms and Ten Forms 〔CSCD §667–668〕
Another determines them more briefly still by way of the aggregates. How? Here a bhikkhu sees within this body the four elements of fourfold origin; color, odor, flavor, and nutritive essence dependent on them; the five sensitivities beginning with eye-sensitivity; basis-materiality, sex, the life faculty, and sound of twofold origin. These seventeen material phenomena are fit for comprehension, are produced materiality, and are materiality-as-materiality⁸. But bodily intimation, verbal intimation, the space element, material lightness, malleability, wieldiness, accumulation, continuity, aging, and impermanence—these ten material phenomena are not fit for comprehension. They are merely alterations and delimitations in the mode of materiality; they are not produced materiality and not materiality-as-materiality. Still, because they are merely alterations and delimitations in the mode of material phenomena, they are also called “materiality.” All twenty-seven material phenomena in this way are the materiality aggregate. Feeling arising with the eighty-one mundane consciousnesses is the feeling aggregate; perception associated with them is the perception aggregate; formations are the formations aggregate; and consciousness is the consciousness aggregate. Thus the materiality aggregate is form and the four immaterial aggregates are name; one person thus determines name-and-form by way of the five aggregates.
Another, following the statement, “Whatever form there is, all form is the four great primaries and form derived from the four great primaries,” apprehends only briefly the form in this individual existence. Likewise he apprehends that “the mind base and a portion of the phenomena base are name.” He then determines name-and-form in brief: “This is name; this is form; this is called name-and-form.”
§6 Instruction for When Form Is Clear but the Immaterial Does Not Appear—Do Not Lay Down the Yoke: Three Similes of the Mirror, Sesame, and the Kataka Seed 〔CSCD §669〕
If, however, after apprehending form through one door or another, the immaterial does not appear to him while he is apprehending it because of its subtlety, he should not lay down the yoke⁹. He should examine form again and again, attend to form, apprehend form, and determine form. For the more thoroughly washed, disentangled, and completely purified his form becomes, the more naturally the immaterial phenomena that take it as their object become manifest.
Suppose a sighted person looks at the image of his face in an unclean mirror, and the image does not appear. He does not throw the mirror away because “the image does not appear,” but polishes it again and again; when the mirror is clean, the image naturally appears. Or suppose someone seeking oil pours sesame meal into a trough, sprinkles it with water, and no oil comes out after pressing it only once or twice. He does not throw away the sesame meal, but sprinkles it again and again with hot water, kneads it, and presses it; when he does so, clear sesame oil comes out. Or suppose someone wishing to clarify water takes a kataka seed¹⁰, puts a hand down into the jar, and the water does not clear after rubbing it only once or twice. He does not throw away the seed, but rubs it again and again; when he does so, the sediment sinks and the water becomes clear and limpid. In the same way, that bhikkhu should not lay down the yoke, but should examine form again and again, attend to form, apprehend form, and determine form.
For the more thoroughly washed, disentangled, and completely purified his form becomes, the more the defilements opposed by it sink down, and the mind becomes clear like water above sediment; the immaterial phenomena taking it as their object naturally become manifest. This meaning should also be illustrated by the remaining similes of sugarcane, a thief, an ox, curd, a fish, and so forth.
Notes
¹ Access [access concentration] (upacāra-samādhi): the level of concentration at which the hindrances have been suppressed but absorption has not yet been entered. It contrasts with absorption concentration (appanā-samādhi), in which the mind enters its object fully and remains unwavering. This chapter takes “the eight attainments together with access” as the measure of purification of mind.
² Body (sarīra): the collective designation for the latter five purifications, contrasted with the two root purifications, purification of virtue and purification of mind. The same word is rendered “body” in the chapter on the aggregates in the phrase “soil, root, and body of wisdom”; the two occurrences belong to different structural divisions.
³ One whose vehicle is serenity (samathayānika): a practitioner who first develops serenity and then turns to insight; this unit takes emerging from jhāna and apprehending its factors as the point of entry.
⁴ Heart-materiality (hadayarūpa): the materiality on which the mind element and mind-consciousness element depend; this unit takes it as the support of name.
⁵ One whose vehicle is bare insight (suddhavipassanāyānika): a practitioner who enters insight directly without taking jhāna as a vehicle; this unit takes the defining of the four elements as the point of entry.
⁶ Nutritive-essence octad (ojaṭṭhamaka): a material group in which nutritive essence is the eighth, consisting of the four great primaries and color, odor, flavor, and nutritive essence. Materiality originating from nutriment, temperature, or mind has this as its minimal group.
⁷ Unappropriated materiality (anupādinnarūpa): materiality not produced by kamma; here it denotes the twenty-four material phenomena produced by the other three origins, beginning with nutriment.
⁸ Materiality-as-materiality (rūparūpa): materiality produced in its own nature and characterized by undergoing alteration, contrasted with the ten forms that are only alterations and delimitations in its mode.
⁹ Laying down the yoke (dhuranikkhepa): like an ox being unyoked and stopping midway, a simile for abandoning one’s meditation subject before completing the work. This unit’s instruction is precisely “not laying down the yoke.”
¹⁰ Kataka seed (katakaṭṭhi): the kernel of a fruit placed in turbid water to make the sediment settle; it has traditionally been used to clarify water.
觀道的第一步不是「看見什麼」，而是「把看見的東西分成兩堆」——一堆會傾向所緣，一堆會變壞；此外，沒有第三堆
大局 — 戒與定備矣，慧的第一個動作：把「我」拆成名與色
第一品講戒，第三品以下講定；第十四品把「我」拆成五蘊，第十七品把五蘊放回緣起之流——那些是「學習與遍問」，是把地形圖讀熟。從本品開始，是真正動手的觀道：把前面看懂的，逐級修證到底，直到結縛斷盡。七清淨之中，前二（戒清淨・心清淨）是「根本」，論主稱之為「二根本清淨」；後五（見清淨・度疑清淨・道非道智見清淨・行道智見清淨・智見清淨）合稱為「身」——身在根本上長出來（白話 §1）。本單元開的是後五之首：見清淨＝名色的如實見。全篇的結構極簡：先給定義（§1），再給四條入手的門——止乘者從禪支入（§2）、餘者從四界（§3）、十八界與十二處（§4）、五蘊與略說（§5）——最後給一條「無色不現時怎麼辦」的教（§6）。四門殊途，落點只有一句：這是名，這是色，此外沒有第三樣。〔所見〕這一弧是全書「減法破執」那把尺的終局：見清淨拆掉「人」，度疑清淨拆掉「第一因」，道非道清淨拆掉最隱微的贗品，行道清淨一路鬆到行捨，智見清淨由道智斷結——減法的終點不是虛無，是止息。本單元是這把尺落下的第一刀。
§01 見清淨之立——二根本清淨已成，名色之如實見即此清淨 → 白話 §1
論主先回接前文：慧地諸法既已學習遍問，就當成就戒清淨（極清淨的別解脫律儀等四種戒——戒之解說已廣）與心清淨（連同近行的八等至——定之解說已廣）二根本清淨；而後五清淨為「身」，其首即見清淨——名色的如實見（白話 §1）。〔讀法〕注意論主把「見清淨」定義得多麼樸素：不是見到光、見到空、見到什麼殊勝境界，只是如實見名色——把此身此心看清楚是兩堆東西。「清淨」在這裡不是形容詞而是動詞的結果：把「有一個人在這裡」的見給洗乾淨了。〔所見〕「二根本清淨」與「身」之分值得記住：戒定是根，後五是幹；沒有根的幹立不住——這是全書把戒與定講了十三品之後，才開始講觀的理由。
§02 止乘者之把握——出禪而取禪支與相應法，尋名之所依而得心色 → 白話 §2
先說止乘者：除去非想非非想處，從其餘色無色界諸禪之一出定，依相、味等把握尋等禪支及其相應諸法；把握之後確定「這一切皆面向所緣而傾向，故名為名」。次如見蛇者追蛇而見其窟，瑜伽行者省察名而尋「此名依何而轉」，見其所依——心色；由此把握色（心色所依之四大種與所造色），確定「由於變壞故是色」；最後略攝：以傾向為相是名，以變壞為相是色（白話 §2）。〔讀法〕止乘者的門是最順手的：他剛從禪出來，禪支還熱著，尋、伺、喜、樂、一境性——這些「向所緣傾過去」的東西就是名的樣本；然後順著「名靠什麼站著」問下去，摸到心色，再摸到大種與所造色。「傾向」與「變壞」二相是全單元的鑰匙：往後四門怎麼分，都是拿這兩把尺去分。〔所見〕「見蛇而追隨，見其窟宅」——追的是蛇不是窟，窟是追出來的；同樣，行者本來只看見名，色是「名的所依」這一問追出來的。次第在這裡不是教條，是心的自然順序。
§03 四界差別之門——三十二行相至四十二行相，六十色與八十一心 → 白話 §3
純觀乘者或止乘者亦可依四界分別之隨一門略或廣把握四界；諸界依實味實相顯現時，於業等起之分——髮之身十法十色、性十法十色、食等起・時節等起・心等起各食素第八之二十四色，四等起二十四分各四十四色；汗淚唾涕四者二等起各十六色；胃中物糞膿尿四者唯時節等起各八色——此三十二行相之法；次消化火之分九色、入出息之分九色、餘八四等起之分三十三色——共四十二行相；次依所依與門另有眼十法等五與心所依十法六十色，皆以變壞之相總攝為一而見「這是色」；於是依門諸無色法顯現：二組五識・三意界・六十八意識界共八十一世間心，及各各俱生之觸受想思命心住作意七心所；出世間心未證故不入把握——皆以傾向之相總攝為一而見「這是名」（白話 §3）。〔讀法〕這一節數字最密，讀者最容易在四十四、十六、八、九、三十三之間迷路。先看它在做什麼：把身體的每一分（髮、汗、胃中物、火、息……）都拆到「色聚」的層次，數出來，然後用一個相（變壞）把它們全收成一堆；再把八十一心與七個遍一切心心所用一個相（傾向）收成另一堆。數字是解剖刀的刻度，不是要背的；要看的是「總攝為一」那個動作——幾百個色，一句話收成「這是色」。〔所見〕「諸出世間心不入把握，因為尚未證得」——一筆很誠實的界限：觀道只觀你手上有的東西，不觀你聽說過的東西。這也是為什麼名色分別要在道之前，而不能倒過來。
§04 十八界與十二處二門——取眼淨色而不取肉團 → 白話 §4
依十八界者：轉向「此自體中有眼界……乃至意識界」，然世人所謂「眼」的那個白黑斑駁、腱絲繫於眼窩的肉團他不取，唯取蘊之解說中所說之眼淨色為眼界；其所依四界、圍繞之色香味食素、隨護之命根九俱生色，加身十法性十法二十業生色，加三食素第八二十四非執取色——餘五十三色確定為非眼界；耳鼻舌同法，身界則餘四十三（有人依聲作九而說四十五）。五淨色與其五境為十界，餘色為法界；眼識界等二組五識為五識界，三意界為意界，六十八意識界為意識界——八十一世間心為七識界，相應觸等為法界：十界半是色，七界半是名。依十二處者同理：眼淨色為眼處……七世間識界為意處，餘為法處：十處半是色，一處半是名（白話 §4）。〔讀法〕「不取肉團，唯取眼淨色」是這一節的心。世間說「我的眼睛」指的是那顆會轉會眨的肉球；論主說：那不是眼界，眼界是其中能受色的那一點淨色，其餘五十三色是它的所依、圍繞、隨護、鄰居。「眼」被拆到只剩一個功能——這正是「唯見名色，不見人」在一個器官上的示範。〔所見〕「有人說四十五」——論主錄他師之數而不判，這是校勘家的老實；讀者不必在四十三與四十五之間站隊，數目之爭不影響「十界半色・七界半名」的判。
§05 五蘊與略說二門——十七完成色與十色之判 → 白話 §5
依五蘊者：四等起之四界、色香味食素、五淨色、所依色、性、命根、二等起之聲——十七色堪思惟、是完成色、是色色；身表語表空界輕快性柔軟性適業性積集相續老無常——十色不堪思惟，唯是行相之變異與界限，非完成色，然亦稱「色」；二十七色為色蘊，與八十一世間心俱起之受想行識為四無色蘊：色蘊是色，四無色蘊是名。依略說者：「凡所有色皆四大種與所造」為色，「意處與法處之一分」為名——「這是名，這是色，這就叫名色」（白話 §5）。〔讀法〕十七與十的分判要看清：老、無常、積集、相續這些也叫「色」，但它們是色的變化方式而不是色本身——像影子之於物；觀道要「思惟」的是十七完成色，十個變異相是它們身上的紋路。四門到此收成一句最短的：這是名，這是色。〔所見〕四門的粗細不同（四界最細，略說最粗），但論主無高下之判：能把「我」拆成兩堆就夠——這是給不同根性的四把梯子，不是四級考試。
§06 色淨而無色不現時之教——不棄軛，鏡、胡麻、淨水果三喻 → 白話 §6
若依諸門把握了色而無色微細不現，不應棄軛，當一再思惟色、作意色、把握色、確定色——色越善洗淨、無結、極清淨，以之為所緣的無色法越自然顯現：如不淨之鏡磨之而面相自現、如胡麻粉一再灑熱水揉搓而油自出、如淨水果之核一再研磨而泥沉水清；色淨則所對治之煩惱沉下，心如泥上之水澄淨，無色自現。此義亦可以甘蔗、賊、牛、酪、魚等喻明之（白話 §6）。〔讀法〕這是全單元最溫柔也最實用的一段。名比色細，很多人把色看清了、名還是一團霧；論主的教不是「更用力看名」，而是回頭把色看得更淨——鏡淨了相自現，你不必去追那個相。〔所見〕三喻皆是「不丟工具、反覆同一動作」——磨鏡、揉粉、研核；觀道裡沒有換一個更高明的方法這回事，只有把同一個方法做到清淨。「棄軛」是牛半路卸軛：修行最常見的失敗不是走錯路，是走一半把軛卸了。
給一般讀者
帶走兩把尺與一個叮嚀。兩把尺：會傾向所緣的是名，會變壞的是色——你今天任何一個念頭、任何一處身體感受，都逃不出這兩堆；試著在一個呼吸裡把「我在呼吸」分成「胸腹在變」與「心在傾向那變化」，見清淨的功夫就從這裡起。一個叮嚀：名看不清時，不要硬看名，回頭把色看得更淨——鏡淨了相自現。
想讀本單元全文：白話 §1–§6 即見清淨之立、止乘者之門、四界差別之門、十八界十二處二門、五蘊與略說二門、無色不現時之教的全段逐段全譯。
The first step on the path of insight is not “seeing something,” but “dividing what is seen into two heaps”—one inclines toward an object, the other undergoes alteration; there is no third heap
The Big Picture — With Virtue and Concentration Ready, Wisdom Makes Its First Move: Taking “Me” Apart into Name and Form
Chapter 1 explains virtue, and Chapter 3 onward explains concentration; Chapter 14 takes “me” apart into the five aggregates, and Chapter 17 places the five aggregates back into the flow of dependent origination. Those are “learning and inquiry,” mastering the map of the terrain. From this chapter begins the actual work of the path of insight: putting into practice, level by level and all the way through, what has already been understood, until every bond is severed. Of the seven purifications, the first two—purification of virtue and purification of mind—are the “root”; the Commentator calls them the “two root purifications.” The latter five—purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision—are collectively the “body”: the body grows from the root (Vernacular §1). This unit opens the first of those latter five: purification of view = seeing name-and-form as they really are. Its structure is spare: first comes the definition (§1), followed by four points of entry—one whose vehicle is serenity enters through the factors of jhāna (§2), others through the four elements (§3), the eighteen elements and twelve bases (§4), or the five aggregates and the brief method (§5)—and finally an instruction on what to do “when the immaterial does not appear” (§6). The four doors take different routes but arrive at one sentence: This is name; this is form; there is nothing third. 〔What is seen〕This arc is the culmination of the book’s measuring rod of “breaking clinging by subtraction”: purification of view dismantles the “person”; purification by overcoming doubt dismantles the “first cause”; purification of what is and is not the path dismantles the subtlest counterfeit; purification of the way releases its hold all the way to equanimity toward formations; and purification by knowledge and vision severs the bonds through path knowledge. Subtraction ends not in nothingness, but in cessation. This unit is the first cut made by that blade.
§01 Establishing Purification of View—With the Two Root Purifications Accomplished, Seeing Name-and-Form as They Really Are Is This Purification → Vernacular §1
The Commentator first reconnects with what precedes: once the phenomena that are the soil of wisdom have been learned and inquired into, the two root purifications should be accomplished—purification of virtue (the fully purified fourfold virtue beginning with restraint of the Pātimokkha, already treated in detail in the exposition of virtue) and purification of mind (the eight attainments together with access, already treated in detail in the exposition of concentration). The latter five purifications are the “body,” and the first of them is purification of view—seeing name-and-form as they really are (Vernacular §1). 〔How to read〕Notice how plain the Commentator’s definition of “purification of view” is. It is not seeing light, seeing emptiness, or seeing some extraordinary realm. It is simply seeing name-and-form as they really are—seeing this body and mind clearly as two heaps of things. Here “purification” names the result of an action: the view that “there is a person here” has been washed clean. 〔What is seen〕The distinction between the “two root purifications” and the “body” is worth remembering: virtue and concentration are the roots, and the latter five are the trunk; a trunk without roots cannot stand. This is why the book spends thirteen chapters on virtue and concentration before it begins to explain insight.
§02 Apprehension by One Whose Vehicle Is Serenity—Emerging from Jhāna, Taking Up Its Factors and Associated Phenomena, and Finding Heart-Materiality by Seeking Name’s Support → Vernacular §2
First comes one whose vehicle is serenity. Emerging from any fine-material or immaterial jhāna other than the base of neither-perception-nor-non-perception, this practitioner apprehends applied thought and the other jhāna factors, together with their associated phenomena, by way of characteristic, function, and so forth; having apprehended them, the practitioner determines, “All these incline toward their object, and so, because they incline, they are called name.” Next, just as someone who sees a snake follows it and finds its lair, the practitioner examines name and asks, “Dependent on what does this name occur?” and sees its support—heart-materiality. From there the practitioner apprehends form—the four great primaries on which heart-materiality depends and the derived materiality—and determines, “Because it undergoes alteration, it is form.” Finally comes the brief gathering: what has inclining as its characteristic is name; what has undergoing alteration as its characteristic is form (Vernacular §2). 〔How to read〕This is the most natural door for someone whose vehicle is serenity. Just after emerging from jhāna, the factors are still warm: applied thought, sustained thought, rapture, pleasure, and one-pointedness. These things that “lean toward an object” are samples of name. Then the practitioner follows the question “What does name stand on?” down to heart-materiality, and from there to the great primaries and derived materiality. The two characteristics, “inclining” and “undergoing alteration,” are the keys to the entire unit: however the later doors divide things, these are the two measures by which the division is made. 〔What is seen〕“Seeing a snake, following it, and finding its lair”: one follows the snake, not the lair; the lair is found by following. In the same way, the practitioner initially sees only name, and form is found by pursuing the question of “name’s support.” Here sequence is not dogma, but the mind’s natural order.
§03 The Door of Defining the Four Elements—From Thirty-Two to Forty-Two Aspects, Sixty Material Phenomena, and Eighty-One Consciousnesses → Vernacular §3
One whose vehicle is bare insight—or one whose vehicle is serenity—may apprehend the four elements briefly or in detail through any door in the defining of the four elements. When the elements become manifest according to their actual function and characteristic, the kamma-originated portion is analyzed: ten material phenomena in the body decad of the head-hair, ten in the sex decad, and twenty-four in the nutritive-essence octads originated by nutriment, temperature, and mind—for forty-four in each of the twenty-four parts with four origins; sweat, tears, spittle, and mucus have two origins and sixteen material phenomena each; stomach contents, feces, pus, and urine have only temperature as origin and eight each. This is the method for the thirty-two aspects. Next come nine material phenomena in the digestive fire, nine in in-breath and out-breath, and thirty-three in each of the remaining eight portions with four origins—yielding forty-two aspects. Then, by way of support and door, another sixty material phenomena appear: the five beginning with the eye decad and the heart-basis decad. They are all gathered into one under the characteristic of undergoing alteration and seen as “This is form.” Immaterial phenomena then appear through the doors: the two sets of fivefold consciousness, three mind elements, and sixty-eight mind-consciousness elements—eighty-one mundane consciousnesses—and the seven mental factors that arise with each: contact, feeling, perception, volition, life, stability of mind, and attention. Supramundane consciousness is not apprehended because it has not yet been attained. All these are gathered into one under the characteristic of inclining and seen as “This is name” (Vernacular §3). 〔How to read〕This section has the densest numbers, and readers can easily become lost among forty-four, sixteen, eight, nine, and thirty-three. First see what the passage is doing: it dissects each part of the body—hair, sweat, stomach contents, fire, breath, and so forth—down to the level of material groups, counts them, and then gathers all of them into one heap under a single characteristic, undergoing alteration. It then gathers the eighty-one consciousnesses and seven universals into another heap under a single characteristic, inclining. The numbers are graduations on the dissecting knife, not facts to memorize. What matters is the act of “gathering into one”—hundreds of material phenomena become, in one sentence, “This is form.” 〔What is seen〕“Supramundane consciousness is not included because it has not yet been attained” marks an honest boundary: the path of insight observes what is actually in your hands, not what you have heard about. That is why defining name-and-form must precede the path and cannot be reversed.
§04 The Two Doors of the Eighteen Elements and Twelve Bases—Taking Eye-Sensitivity, Not the Lump of Flesh → Vernacular §4
One proceeding by way of the eighteen elements turns toward “the eye element in this individual existence ... through the mind-consciousness element.” But the practitioner does not take as the eye the mottled lump of flesh called “eye” in ordinary speech, fastened in the socket by sinew threads; only the eye-sensitivity described under derived materiality in the exposition of the aggregates is taken as the eye element. The four supporting elements, the surrounding color, odor, flavor, and nutritive essence, the safeguarding life faculty—nine conascent material phenomena—together with twenty kamma-born material phenomena in the body and sex decads and twenty-four unappropriated material phenomena in three nutritive-essence octads, make fifty-three remaining phenomena determined not to be the eye element. The same applies to the ear, nose, and tongue; the body element has forty-three remaining phenomena (some count sound with those originating from temperature and mind and say forty-five). The five sensitivities and their five objects are ten elements, the remaining materiality belongs to the phenomena element; the two sets of fivefold consciousness are five consciousness elements, the three mind elements one mind element, and the sixty-eight mind-consciousness elements one mind-consciousness element—thus eighty-one mundane consciousnesses make seven consciousness elements, while their associated contact and so forth belong to the phenomena element: ten and a half elements are form, seven and a half are name. By the twelve bases the method is the same: eye-sensitivity is the eye base ... the seven mundane consciousness elements are the mind base, and the remainder is the phenomena base; ten and a half bases are form and one and a half are name (Vernacular §4). 〔How to read〕“Do not take the lump of flesh; take only eye-sensitivity” is the heart of this section. In ordinary speech, “my eye” means the fleshy globe that turns and blinks. The Commentator says that is not the eye element: the eye element is the point of sensitivity within it that can receive visible form; the remaining fifty-three material phenomena are its supports, surroundings, safeguards, and neighbors. The “eye” is dismantled until only a function remains. This is a demonstration, in a single organ, of “seeing only name-and-form, not a person.” 〔What is seen〕“Some say forty-five”: the Commentator records another teacher’s count without deciding it. This is the honesty of a textual scholar. Readers need not take sides between forty-three and forty-five; the dispute over the count does not affect the judgment that “ten and a half elements are form, seven and a half are name.”
§05 The Two Doors of the Five Aggregates and the Brief Method—The Judgment Concerning Seventeen Produced Forms and Ten Forms → Vernacular §5
One proceeding by the five aggregates takes the four elements of fourfold origin; color, odor, flavor, and nutritive essence; the five sensitivities; basis-materiality, sex, the life faculty; and sound of twofold origin—seventeen material phenomena fit for comprehension, produced, and materiality-as-materiality. Bodily and verbal intimation, the space element, lightness, malleability, wieldiness, accumulation, continuity, aging, and impermanence—ten material phenomena—are not fit for comprehension; they are only alterations and delimitations in the mode of materiality, not produced materiality, though they are still called “materiality.” The twenty-seven are the materiality aggregate, while feeling, perception, formations, and consciousness arising with the eighty-one mundane consciousnesses are the four immaterial aggregates: the materiality aggregate is form, the four immaterial aggregates are name. In the brief method, “Whatever form there is is the four great primaries and derived materiality” is form, while “the mind base and a portion of the phenomena base” are name—“This is name; this is form; this is called name-and-form” (Vernacular §5). 〔How to read〕The distinction between the seventeen and the ten must be seen clearly. Aging, impermanence, accumulation, and continuity are also called “materiality,” but they are ways in which materiality changes, not materiality itself—like a shadow in relation to an object. What the path of insight “comprehends” are the seventeen produced forms; the ten alterations are the markings upon them. At this point the four doors contract into the shortest sentence: This is name; this is form. 〔What is seen〕The four doors differ in fineness—the four elements are the finest, the brief method the coarsest—but the Commentator gives them no ranking. It is enough to split “me” into two heaps. These are four ladders for different dispositions, not a four-level examination.
§06 Instruction for When Form Is Clear but the Immaterial Does Not Appear—Do Not Lay Down the Yoke: Three Similes of the Mirror, Sesame, and the Kataka Seed → Vernacular §6
If form has been apprehended through one of these doors but the subtle immaterial does not appear, the practitioner should not lay down the yoke, but should repeatedly examine, attend to, apprehend, and determine form. The more thoroughly washed, disentangled, and completely purified form becomes, the more naturally the immaterial phenomena taking it as object appear: as an unclean mirror is polished and the facial image appears of itself; as sesame meal is repeatedly sprinkled with hot water, kneaded, and pressed until oil emerges of itself; as a kataka seed is repeatedly rubbed until sediment sinks and the water clears. When form is purified, the opposing defilements settle, the mind becomes clear like water above mud, and the immaterial naturally appears. The meaning may also be illustrated through the similes of sugarcane, the thief, the ox, curd, the fish, and so forth (Vernacular §6). 〔How to read〕This is the gentlest and most practical passage in the entire unit. Name is subtler than form; many people see form clearly while name remains a mass of fog. The Commentator’s instruction is not “look harder at name,” but go back and see form more cleanly. When the mirror is clean, the image appears of itself; there is no need to chase it. 〔What is seen〕All three similes involve “not discarding the tool, but repeating the same action”—polishing the mirror, kneading the meal, rubbing the seed. On the path of insight there is no need to swap in a more sophisticated method; there is only carrying the same method through to purity. “Laying down the yoke” is an ox being unyoked halfway: the most common failure in practice is not taking the wrong road, but unyoking halfway along the right one.
For the General Reader
Take away two measures and one reminder. The two measures: what inclines toward an object is name; what undergoes alteration is form. Any thought today, any bodily sensation, belongs to one of these two heaps. In a single breath, try dividing “I am breathing” into “the chest and abdomen are changing” and “the mind inclines toward that change”; the work of purification of view begins there. The reminder: when name cannot be seen clearly, do not force your gaze upon name; go back and see form more cleanly. Once the mirror is clean, the image appears of itself.
To read this unit in full: Vernacular §§1–6 gives the complete, paragraph-by-paragraph translation of the establishment of purification of view, the door for one whose vehicle is serenity, the door of defining the four elements, the two doors of the eighteen elements and twelve bases, the two doors of the five aggregates and the brief method, and the instruction for when the immaterial does not appear.
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。
品名 見清淨 Diṭṭhivisuddhi；譯底欄之品題行逐字作 ### 18. Diṭṭhivisuddhiniddeso。
篇名 譯底欄自帶 ### 行 2 個：其一為品題行（見上），其二為本篇之題 ### Nāmarūpapariggahakathā。本單元為本品之首單元，故品題行落於本檔而不落於他單元——本品三單元之中唯此一單元載之。
段號域 譯底欄之段號自〔CSCD §662〕至〔CSCD §669〕，實落段號 8 個，無缺、無重、無降序階。本篇於譯底欄之幅為 10,093 位元組——為本品三單元之最長（次為以譬喻辨明名色之單元之 7,888、無色法之現起相之單元之 4,558）。
本品段號之正面記載 本品全域〔CSCD §662〕至〔CSCD §677〕共 16 號，逐一連續，無缺、無重、無降序階（本欄對本品三單元之譯底欄逐字實測）。此記於本品唯此一處，後二單元不重出。
篇之骨——三層 ①〔CSCD §662〕承前而立本清淨之定義：戒清淨與心清淨二者「已於前二處廣說」，本品所立者為 nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma（名色之如實見名為見清淨）；②〔CSCD §663〕至〔CSCD §668〕逐一開六門之把握——止乘者之門（〔CSCD §663〕）、四界分別之門（〔CSCD §664〕）、十八界之門（〔CSCD §665〕）、十二處之門（〔CSCD §666〕）、五蘊之門（〔CSCD §667〕）、略說之門（〔CSCD §668〕）；③〔CSCD §669〕答「色已把握而無色不現」之難，立「不棄軛而反覆磨鍊色」之教，並以三喻明之。
六門之次第自標 六門之開，論主逐一以 Aparo（另一者）起：〔CSCD §665〕Aparo aṭṭhārasadhātuvasena、〔CSCD §666〕Aparo dvādasāyatanavasena、〔CSCD §667〕Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti、〔CSCD §668〕Aparo。四門之首字同式，而〔CSCD §664〕之門以 Suddhavipassanāyāniko pana ayameva vā samathayāniko 起、〔CSCD §663〕之門以 Taṃ sampādetukāmena samathayānikena tāva 起——二門為行者之類，四門為法之格。本目誌其式而不代判其為一系或二系。
論主自標之三處不廣說 ①〔CSCD §662〕tañca sīlaniddese vitthāritameva（戒已於戒之解說廣說）；②〔CSCD §662〕tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva（八等至已於以心為首所說之定之解說遍相廣說）；③〔CSCD §665〕khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ（如蘊之解說於所造色中所說之眼淨色）。三處皆論主自陳其詳在他品，本目逐字錄其位而不代考定其品之號。
一處論主自錄他說而不判 〔CSCD §665〕於身界之餘色數，論先出 43（avasesāni tecattālīsa rūpāni honti），復錄他說 Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti（然有些人以時節生與心生者連聲各為九而作四十五）——論陳二數而不判其孰是。
篇末之收 本篇收於一開許句 Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo.（此義亦當以甘蔗等其餘諸喻明之）——論唯列其喻之名而不廣說，其五喻之名逐字並於一複合詞之內：ucchucoragoṇadadhimacchādīhi upamāhi。
前後接點 前承第 17 品：本篇首句以引語 ''imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā''ti vuttā 回提前品所立之「慧地」與二根本清淨，其引式為「昔所說」而非「經所說」。後接無色法之現起相之單元：本篇末以 tadārammaṇā arūpadhammā sayameva pākaṭā honti（以彼為所緣之無色法自然顯現）收，次篇即以 Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti 起——二篇之接即「色已淨」與「無色以三相現起」之相續。
movement 品夾《總覽》繫本單元於 §A〈見清淨（第 18 品）— 唯見名色，不見人〉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。以下唯列本篇新出者。
七清淨之名與本品之立〔CSCD §662〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| diṭṭhivisuddhi | 見清淨 | 本品之名：nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma | 〔CSCD §662〕 |
| sīlavisuddhi | 戒清淨 | 二根本清淨之一：suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ | 〔CSCD §662〕 |
| cittavisuddhi | 心清淨 | 二根本清淨之二：saupacārā aṭṭha samāpattiyo（含近行之八等至） | 〔CSCD §662〕 |
| kaṅkhāvitaraṇavisuddhi | 度疑清淨 | 五清淨之第二，本篇唯列其名 | 〔CSCD §662〕 |
| maggāmaggañāṇadassanavisuddhi | 道非道智見清淨 | 五清淨之第三，本篇唯列其名 | 〔CSCD §662〕 |
| paṭipadāñāṇadassanavisuddhi | 行道智見清淨 | 五清淨之第四，本篇唯列其名 | 〔CSCD §662〕 |
| ñāṇadassanavisuddhi | 智見清淨 | 五清淨之第五，本篇唯列其名 | 〔CSCD §662〕 |
| mūlabhūtā visuddhiyo | 根本之諸清淨 | 前二清淨之總名 | 〔CSCD §662〕 |
| sarīra | 身 | 後五清淨之總名：imā pana pañca visuddhiyo sarīra''nti——與根本之諸清淨為對 | 〔CSCD §662〕 |
| yāthāvadassana | 如實見 | 本品之所立；本篇末復出作 nāmarūpānaṃ yāthāvadassanaṃ | 〔CSCD §662〕 |
名色之把握與其相〔CSCD §663〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| samathayānika | 止乘者 | 修觀之二類行者之一 | 〔CSCD §663〕 |
| suddhavipassanāyānika | 純觀乘者 | 二類行者之二 | 〔CSCD §664〕 |
| namanaṭṭhena nāma | 以傾向之義為名 | 名之語義：ārammaṇābhimukhaṃ namanato namanaṭṭhena nāma | 〔CSCD §663〕 |
| ruppanato rūpa | 以變壞故為色 | 色之語義；本篇末復立 ruppanalakkhaṇaṃ rūpa | 〔CSCD §663〕 |
| namanalakkhaṇa | 以傾向為相 | 名之相 | 〔CSCD §663〕 |
| ruppanalakkhaṇa | 以變壞為相 | 色之相 | 〔CSCD §663〕・〔CSCD §664〕 |
| hadayarūpa | 心色 | 名之所依：tassa nissayaṃ hadayarūpaṃ passati | 〔CSCD §663〕 |
| upādāyarūpa | 所造色 | 依大種而立之色 | 〔CSCD §663〕・〔CSCD §668〕 |
| āsaya | 窟宅 | 蛇喻之所指 | 〔CSCD §663〕 |
四界分別之門與色之數〔CSCD §664〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| catudhātuvavatthāna | 四界分別 | 純觀乘者所入之門 | 〔CSCD §664〕 |
| dhātupariggahamukha | 界之把握之門 | 四界分別所開之諸門 | 〔CSCD §664〕 |
| yāthāvasaralakkhaṇa | 如實之味與相 | 諸界顯現之相 | 〔CSCD §664〕 |
| kāyadasaka | 身十法 | 業生色聚之一，其數十 | 〔CSCD §664〕 |
| bhāvadasaka | 性十法 | 業生色聚之二，其數十 | 〔CSCD §664〕 |
| ojaṭṭhamaka | 食素第八 | 食生・時節生・心生之色聚，其數八 | 〔CSCD §664〕 |
| dvattiṃsākāra | 三十二行相 | 身分之三十二；本篇以之為色之把握之始 | 〔CSCD §664〕 |
| dvācattālīsākāra | 四十二行相 | 三十二行相之外更顯十行相而成之數 | 〔CSCD §664〕 |
| catusamuṭṭhāna | 四等起 | 業・心・食・時節四者 | 〔CSCD §664〕 |
| jīvitanavaka | 命九法 | 業生火界分與心生入出息分之色聚，其數九 | 〔CSCD §664〕 |
| vatthudvāravasena | 依所依與門 | 六十色之立之格 | 〔CSCD §664〕 |
| ekāsīti lokiyacittāni | 八十一世間心 | 名之所攝之心；本篇復以之為十二處與十八界之格 | 〔CSCD §664〕・〔CSCD §665〕・〔CSCD §667〕 |
| satta cetasikā | 七心所 | 與諸心俱生者：phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāro | 〔CSCD §664〕 |
| lokuttaracitta | 出世間心 | 論自標其 na samathayānikassa pariggahaṃ gacchanti anadhigatattāti（不入止乘者之把握，以未證故） | 〔CSCD §664〕 |
十八界・十二處・五蘊三門〔CSCD §665〕–〔CSCD §667〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cakkhupasāda | 眼淨色 | 論所取者；與世間所謂之肉團為對 | 〔CSCD §665〕 |
| maṃsapiṇḍa | 肉團 | 世間所謂之眼；論自標其 taṃ aggahetvā（不取之） | 〔CSCD §665〕 |
| anupālaka | 隨護者 | 命根之用 | 〔CSCD §665〕 |
| anupādinnarūpa | 非執取色 | 食等三等起所生之二十四色 | 〔CSCD §665〕 |
| dhammadhātu | 法界 | 餘色所歸之界 | 〔CSCD §665〕 |
| aḍḍhekādasa dhātuyo | 十界半 | 色所攝之界數 | 〔CSCD §665〕・〔CSCD §666〕 |
| aḍḍhaṭṭhamā dhātuyo | 七界半 | 名所攝之界數 | 〔CSCD §665〕 |
| diyaḍḍhaāyatanāni | 一處半 | 名所攝之處數 | 〔CSCD §666〕 |
| sammasanupaga | 堪思惟者 | 十七色之判 | 〔CSCD §667〕 |
| nipphannarūpa | 完成色 | 與 na nipphannarūpāni 為對 | 〔CSCD §667〕 |
| rūparūpa | 色色 | 十七色之名；十色論自標其 na rūparūpāni | 〔CSCD §667〕 |
| ākāravikāraantaraparicchedamattaka | 唯行相之變異與界限 | 十色之所以不名色色之由 | 〔CSCD §667〕 |
| saṅkhaṃ gatāni | 稱之為 | 十色仍得色名之由 | 〔CSCD §667〕 |
無色不現時之教〔CSCD §669〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dhuranikkhepa | 棄軛 | 論之所遮：dhuranikkhepaṃ akatvā（不作棄軛） | 〔CSCD §669〕 |
| suvikkhālita | 善洗淨 | 色之把握之成就之相 | 〔CSCD §669〕 |
| nijjaṭa | 無結 | 同上之第二相 | 〔CSCD §669〕 |
| suparisuddha | 極清淨 | 同上之第三相 | 〔CSCD §669〕 |
| tappaccanīkakilesā | 彼之對治所斷之諸煩惱 | 色淨則其自沉 | 〔CSCD §669〕 |
| katakaṭṭhi | 淨水果之核 | 第三喻之物 | 〔CSCD §669〕 |
| kalalakaddama | 泥滓 | 第三喻之所沉者 | 〔CSCD §669〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 8 個與版頁記 10 個，後者皆在註記之內）。圓括注 1 處，為出處標記，無非出處之括注。引號標記 '' 實測 34 處，另有單引號 ' 2 處——其為引中之引（〔CSCD §662〕之 'sīlavisuddhi ceva cittavisuddhi cā'ti），非不成對之殘。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處異說並存 〔CSCD §665〕之身界餘色數，論先出 tecattālīsa（四十三）而後錄他說 pañcacattālīsā（四十五），以 Keci pana 起而以 vadanti 收之式出之。此為論主自錄他師之數而不判，非傳本之異讀——本目誌其位與其式而不判其族。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §668〕 | ''yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa''nti | 色之略說門之所本——四大種與四大種所造色 | (ma. ni. 1.347; a. ni. 11.17) |
引式之數〔本欄實測〕 Vuttañhetaṃ・Vuttampi cetaṃ・Yathāha・Tenāha・Tenāhu・Porāṇā・kira 俱零命中。本文自標之圓括注出處 1 處・1 種（中部與增支部二部之並繫）。全篇之經證唯此一引——為本品三單元中引最少者（以譬喻辨明名色之單元有經引與古德偈四處）。此數唯就本篇之域，不及全書。
論主自引前品之語二處（非經引） ①〔CSCD §662〕之首引 ''imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā''ti vuttā；②〔CSCD §662〕之次引 ''diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra''nti。二引皆以 vuttaṃ（所說）收而不繫出處括注——與經引之繫號者異式。誌其實而不判其所指之品。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 1 見、Yathā hi 起之對句式喻 1 見、Yathā ca／Yathā vā pana 起之續喻 2 見、upamā 諸形 1 見（篇末之開許句）、sadisa 諸形 零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §663〕 | yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati | 如人於屋內見蛇而追之則見其窟——行者尋名之所依而得心色 |
| 〔CSCD §669〕 | Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati | 如有眼者於不淨之鏡照面而相不現，不棄鏡而反覆磨之 |
| 〔CSCD §669〕 | Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā | 如求油者以胡麻粉入槽灑水而反覆搗壓 |
| 〔CSCD §669〕 | Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā | 如欲澄水者取淨水果之核而反覆研之 |
| 〔CSCD §669〕 | kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti | 如泥上之水——心之澄淨 |
| 〔CSCD §669〕 | ucchucoragoṇadadhimacchādīhi upamāhi | 甘蔗等餘喻之名；論唯列其名而不廣說 |
三喻一義之式 〔CSCD §669〕之鏡・胡麻・淨水果三喻同配一義（不棄軛而反覆磨鍊色），且三喻之收句逐字相同——na ādāsaṃ chaḍḍeti／na tilapiṭṭhaṃ chaḍḍeti／na katakaṭṭhiṃ chaḍḍeti 三式並列，末以 evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ 一句總收。三喻一收，為本篇修辭之骨。
乙・修辭之可核觀察 ①Kathaṃ? 之引釋式實測 3 見（〔CSCD §665〕〔CSCD §666〕〔CSCD §667〕之三門各一），? 全篇 3 見——問號盡為此式所用，無他問。②四動名詞之連舉式 sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ 2 見（〔CSCD §669〕之首尾各一），其首尾相扣為本篇末段之框。③vavatthapeti 之屈折諸形為本篇之主動詞，四門之收句逐字同構：Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti・evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti・evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti・evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti——四式唯其門之名一詞之異。④Seyyathidaṃ – 之開列式 1 見（〔CSCD §664〕之無色法之列）。⑤…pe… 省略式 1 見（〔CSCD §665〕之十八界之列）。⑥縮排之偈行 零——本篇全篇無偈，為本品三單元中唯一無偈者。
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 §662〕 dve mūlabhūtā visuddhiyo sampādetabbā | 戒之諸單元・業處與地遍之諸單元 | 論自標戒清淨已於戒之解說廣說、心清淨已於定之解說遍相廣說 |
〔CSCD §663〕 vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā | 地遍之諸單元 | 止乘者所出之禪支即彼諸篇所立者 |
〔CSCD §664〕 catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ | 四界分別之篇 | 論自標本門之詳在彼 |
〔CSCD §665〕 khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ | 蘊之諸單元 | 論自標眼淨色之相在彼之所造色段 |
〔CSCD §667〕 imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni | 色蘊之單元 | 彼篇立二十八色之全，本篇取其十七為堪思惟者 |
〔CSCD §668〕 manāyatanañceva dhammāyatanekadesañca nāmanti | 十二處之立 | 本篇之略說門即以處之格收名色 |
〔CSCD §669〕 tadārammaṇā arūpadhammā sayameva pākaṭā honti | 無色法之現起相之單元〔CSCD §670〕 | 次篇即以「三相現起」廣其所謂之「自然顯現」 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s source column. Loci use one form only, 〔CSCD §NN〕, and can be checked verbatim against that column. This chapter has no independently paginated Pāli witness, so page ranges are not recorded.
Chapter title Purification of View, Diṭṭhivisuddhi; the chapter-title line in the source column reads verbatim ### 18. Diṭṭhivisuddhiniddeso.
Unit title The source column contains two ### lines: the first is the chapter-title line above, and the second is this unit’s title, ### Nāmarūpapariggahakathā. Because this is the first unit of the chapter, the chapter-title line occurs in this file and in no other unit—of the chapter’s three units, this alone contains it.
Paragraph-number range The source column runs from 〔CSCD §662〕 through 〔CSCD §669〕, with exactly eight paragraph numbers, none missing, repeated, or descending. This unit occupies 10,093 bytes in the source column—the longest of the chapter’s three units (followed by the unit distinguishing name-and-form through similes at 7,888 bytes and the unit on how immaterial phenomena become manifest at 4,558 bytes).
Positive record for the chapter’s paragraph numbers The chapter’s full range, 〔CSCD §662〕 through 〔CSCD §677〕, contains sixteen consecutive numbers, with none missing, repeated, or descending (measured verbatim across the source columns of all three units). This is recorded only here in the chapter and is not repeated in the next two units.
The unit’s three-layer spine (1) 〔CSCD §662〕 connects with what precedes and defines this purification: purification of virtue and purification of mind have “already been explained in detail in the preceding two places,” while what this chapter establishes is nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma (seeing name-and-form as they really are is called purification of view). (2) 〔CSCD §663〕–〔CSCD §668〕 open six doors of apprehension one by one: the door for one whose vehicle is serenity (〔CSCD §663〕), the defining of the four elements (〔CSCD §664〕), the eighteen elements (〔CSCD §665〕), the twelve bases (〔CSCD §666〕), the five aggregates (〔CSCD §667〕), and the brief method (〔CSCD §668〕). (3) 〔CSCD §669〕 answers the difficulty that “form has been apprehended but the immaterial does not appear,” establishes the instruction to “keep working on form repeatedly without laying down the yoke,” and explains it by three similes.
The sequence of six doors marks itself The Commentator opens four of the six doors with Aparo (another): 〔CSCD §665〕 Aparo aṭṭhārasadhātuvasena, 〔CSCD §666〕 Aparo dvādasāyatanavasena, 〔CSCD §667〕 Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti, and 〔CSCD §668〕 Aparo. The first word has the same form in these four doors, while the door at 〔CSCD §664〕 begins Suddhavipassanāyāniko pana ayameva vā samathayāniko, and that at 〔CSCD §663〕 begins Taṃ sampādetukāmena samathayānikena tāva—two doors are framed by types of practitioner and four by analytical schemes. This section records the form without deciding whether they constitute one series or two.
Three places where the Commentator explicitly does not explain in detail (1) 〔CSCD §662〕 tañca sīlaniddese vitthāritameva (virtue was already explained in detail in the exposition of virtue); (2) 〔CSCD §662〕 tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva (the eight attainments were explained in every aspect in the exposition of concentration stated under the heading of mind); (3) 〔CSCD §665〕 khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ (the eye-sensitivity of the kind stated among derived materiality in the exposition of the aggregates). In all three places the Commentator states that the detailed account is in another chapter; this section records each location verbatim without assigning a chapter number on his behalf.
One place where the Commentator records another account without deciding it At 〔CSCD §665〕, for the remaining material phenomena in the body element, the treatise first gives forty-three (avasesāni tecattālīsa rūpāni honti) and then records another account: Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti (some, however, count those originating from temperature and mind as nine each together with sound and say forty-five). The treatise states both numbers without deciding which is correct.
The unit’s close The unit ends with the permissive statement Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo. (this meaning should likewise be illustrated by the remaining similes beginning with sugarcane). The treatise only names the similes and does not explain them in detail; all five names occur verbatim within the single compound ucchucoragoṇadadhimacchādīhi upamāhi.
Connections before and after The unit follows Chapter 17. Its opening sentence uses the quotation ''imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā''ti vuttā to recall the “soil of wisdom” and two root purifications established earlier; its quotation formula means “it was formerly said,” not “scripture says.” It is followed by the unit on how immaterial phenomena become manifest. This unit closes with tadārammaṇā arūpadhammā sayameva pākaṭā honti (the immaterial phenomena taking that as object naturally become manifest), and the next begins Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti—the connection between the two is the sequence from “form thoroughly purified” to “the immaterial becoming manifest in three ways.”
Movement The chapter-level Overview binds this unit to §A, “Purification of View (Chapter 18)—Seeing Only Name-and-Form, Not a Person.” The chapter-section attached to it is given verbatim in that table and is neither repeated nor excerpted here: paragraph numbers and chapter sections are two systems whose mapping is unknown, and none is inferred or converted.
II. Terms and Renderings
This section records only usage and placement within this unit. Normative readings of terms follow the normative glossary, and this apparatus does not decide terms not fixed there. Readings established in earlier chapters are not re-explained. Only terms first appearing in this unit are listed below.
Names of the seven purifications and the establishment of this chapter 〔CSCD §662〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| diṭṭhivisuddhi | purification of view | Name of this chapter: nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma | 〔CSCD §662〕 |
| sīlavisuddhi | purification of virtue | One of the two root purifications: suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ | 〔CSCD §662〕 |
| cittavisuddhi | purification of mind | The second of the two root purifications: saupacārā aṭṭha samāpattiyo (the eight attainments together with access) | 〔CSCD §662〕 |
| kaṅkhāvitaraṇavisuddhi | purification by overcoming doubt | Second of the five purifications; only its name is listed here | 〔CSCD §662〕 |
| maggāmaggañāṇadassanavisuddhi | purification by knowledge and vision of what is and is not the path | Third of the five purifications; only its name is listed here | 〔CSCD §662〕 |
| paṭipadāñāṇadassanavisuddhi | purification by knowledge and vision of the way | Fourth of the five purifications; only its name is listed here | 〔CSCD §662〕 |
| ñāṇadassanavisuddhi | purification by knowledge and vision | Fifth of the five purifications; only its name is listed here | 〔CSCD §662〕 |
| mūlabhūtā visuddhiyo | root purifications | Collective designation for the first two purifications | 〔CSCD §662〕 |
| sarīra | body | Collective designation for the latter five purifications: imā pana pañca visuddhiyo sarīra''nti—contrasted with the root purifications | 〔CSCD §662〕 |
| yāthāvadassana | seeing as it really is | What this chapter establishes; at the unit’s end it appears again as nāmarūpānaṃ yāthāvadassanaṃ | 〔CSCD §662〕 |
Apprehending name-and-form and their characteristics 〔CSCD §663〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| samathayānika | one whose vehicle is serenity | One of two types of insight practitioner | 〔CSCD §663〕 |
| suddhavipassanāyānika | one whose vehicle is bare insight | The second of the two types | 〔CSCD §664〕 |
| namanaṭṭhena nāma | name in the sense of inclining | Etymological sense of name: ārammaṇābhimukhaṃ namanato namanaṭṭhena nāma | 〔CSCD §663〕 |
| ruppanato rūpa | form because it undergoes alteration | Etymological sense of form; at the unit’s end restated as ruppanalakkhaṇaṃ rūpa | 〔CSCD §663〕 |
| namanalakkhaṇa | having inclining as its characteristic | Characteristic of name | 〔CSCD §663〕 |
| ruppanalakkhaṇa | having undergoing alteration as its characteristic | Characteristic of form | 〔CSCD §663〕・〔CSCD §664〕 |
| hadayarūpa | heart-materiality | Name’s support: tassa nissayaṃ hadayarūpaṃ passati | 〔CSCD §663〕 |
| upādāyarūpa | derived materiality | Materiality established in dependence on the great primaries | 〔CSCD §663〕・〔CSCD §668〕 |
| āsaya | lair | Referent in the snake simile | 〔CSCD §663〕 |
The door of defining the four elements and the counts of materiality 〔CSCD §664〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| catudhātuvavatthāna | defining of the four elements | Door used by one whose vehicle is bare insight | 〔CSCD §664〕 |
| dhātupariggahamukha | door for apprehending the elements | The doors opened by the defining of the four elements | 〔CSCD §664〕 |
| yāthāvasaralakkhaṇa | actual function and characteristic | The manner in which the elements become manifest | 〔CSCD §664〕 |
| kāyadasaka | body decad | One kamma-born material group, containing ten | 〔CSCD §664〕 |
| bhāvadasaka | sex decad | The second kamma-born material group, containing ten | 〔CSCD §664〕 |
| ojaṭṭhamaka | nutritive-essence octad | Material group originated by nutriment, temperature, or mind, containing eight | 〔CSCD §664〕 |
| dvattiṃsākāra | thirty-two aspects | The thirty-two bodily parts; the unit uses them as the beginning of apprehending form | 〔CSCD §664〕 |
| dvācattālīsākāra | forty-two aspects | The count formed when ten further aspects become manifest in addition to the thirty-two | 〔CSCD §664〕 |
| catusamuṭṭhāna | four origins | Kamma, mind, nutriment, and temperature | 〔CSCD §664〕 |
| jīvitanavaka | life nonad | Material group in the kamma-born fire-element portion and mind-born in-and-out-breath portion, containing nine | 〔CSCD §664〕 |
| vatthudvāravasena | by way of support and door | Scheme for establishing the sixty material phenomena | 〔CSCD §664〕 |
| ekāsīti lokiyacittāni | eighty-one mundane consciousnesses | Consciousnesses included under name; also used in the schemes of the twelve bases and eighteen elements | 〔CSCD §664〕・〔CSCD §665〕・〔CSCD §667〕 |
| satta cetasikā | seven mental factors | Those arising with the consciousnesses: phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāro | 〔CSCD §664〕 |
| lokuttaracitta | supramundane consciousness | The treatise itself states na samathayānikassa pariggahaṃ gacchanti anadhigatattāti (they do not enter the apprehension of one whose vehicle is serenity because they have not been attained) | 〔CSCD §664〕 |
The three doors of the eighteen elements, twelve bases, and five aggregates 〔CSCD §665〕–〔CSCD §667〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cakkhupasāda | eye-sensitivity | What the treatise takes, contrasted with the lump of flesh meant in ordinary speech | 〔CSCD §665〕 |
| maṃsapiṇḍa | lump of flesh | What the world calls the eye; the treatise explicitly says taṃ aggahetvā (not taking that) | 〔CSCD §665〕 |
| anupālaka | safeguard | Function of the life faculty | 〔CSCD §665〕 |
| anupādinnarūpa | unappropriated materiality | The twenty-four material phenomena arising from the three origins beginning with nutriment | 〔CSCD §665〕 |
| dhammadhātu | phenomena element | Element to which the remaining materiality belongs | 〔CSCD §665〕 |
| aḍḍhekādasa dhātuyo | ten and a half elements | Number of elements included under form | 〔CSCD §665〕・〔CSCD §666〕 |
| aḍḍhaṭṭhamā dhātuyo | seven and a half elements | Number of elements included under name | 〔CSCD §665〕 |
| diyaḍḍhaāyatanāni | one and a half bases | Number of bases included under name | 〔CSCD §666〕 |
| sammasanupaga | fit for comprehension | Judgment applied to the seventeen material phenomena | 〔CSCD §667〕 |
| nipphannarūpa | produced materiality | Contrasted with na nipphannarūpāni | 〔CSCD §667〕 |
| rūparūpa | materiality-as-materiality | Name for the seventeen; the treatise says of the ten na rūparūpāni | 〔CSCD §667〕 |
| ākāravikāraantaraparicchedamattaka | merely alterations and delimitations in mode | Why the ten are not called materiality-as-materiality | 〔CSCD §667〕 |
| saṅkhaṃ gatāni | are called | Why the ten still receive the name materiality | 〔CSCD §667〕 |
Instruction for when the immaterial does not appear 〔CSCD §669〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dhuranikkhepa | laying down the yoke | What the treatise prohibits: dhuranikkhepaṃ akatvā (without laying down the yoke) | 〔CSCD §669〕 |
| suvikkhālita | thoroughly washed | First mark of successful apprehension of form | 〔CSCD §669〕 |
| nijjaṭa | disentangled | Second mark | 〔CSCD §669〕 |
| suparisuddha | completely purified | Third mark | 〔CSCD §669〕 |
| tappaccanīkakilesā | defilements opposed by it | They sink of themselves as form is purified | 〔CSCD §669〕 |
| katakaṭṭhi | kataka seed | Object in the third simile | 〔CSCD §669〕 |
| kalalakaddama | sediment | What sinks in the third simile | 〔CSCD §669〕 |
III. Variant Readings
Evidentiary surface This unit has no independently paginated Pāli witness, so there is no collation passage to record. The only searchable surface is the source column itself. Facts are recorded without adjudication.
Full-scan measurements A verbatim scan of the entire source column found: variant-note forms such as (sī.), (syā.), (kaṃ.), and (pī.), zero occurrences; the variant-reading marker pāṭho, zero occurrences; and the attribution markers Porāṇā／porāṇā, zero occurrences. Square brackets have only two functions (eight [§NN] paragraph numbers and ten edition-page markers, the latter all inside annotations). There is one parenthetical note, a source reference, and no non-source parenthesis. The quote marker '' occurs 34 times, and the single quote ' occurs twice—both are a quotation within a quotation ('sīlavisuddhi ceva cittavisuddhi cā'ti at 〔CSCD §662〕), not an unmatched remnant. Absence is recorded as absence: the source column itself contains no recorded variant.
One coexistence of differing accounts within the column At 〔CSCD §665〕, for the remaining material phenomena in the body element, the treatise first gives tecattālīsa (forty-three) and then records another account, pañcacattālīsā (forty-five), in a formula beginning Keci pana and ending vadanti. This is the Commentator recording another teacher’s count without deciding it, not a variant among textual witnesses; this section records the location and formula without adjudicating its lineage.
Boundary of this section Every item above is a literal fact of the source column; no comparison with PTS scans has been made. Zero counts here apply to this single surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself states it, without identifying it on the text’s behalf. Parentheses in the “source identified by the text” column are copied verbatim, and their titles are not supplied.
| Location | Citation formula [verbatim] | Point cited | Source identified by the text |
|---|---|---|---|
| 〔CSCD §668〕 | ''yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa''nti | Basis for the brief door of form—the four great primaries and form derived from them | (ma. ni. 1.347; a. ni. 11.17) |
Number of citation formulas [measured in this column] Vuttañhetaṃ, Vuttampi cetaṃ, Yathāha, Tenāha, Tenāhu, Porāṇā, and kira all have zero occurrences. There is one occurrence and one kind of source reference in parentheses supplied by the text (jointly pointing to the Majjhima and Aṅguttara Nikāyas). This is the only scriptural citation in the unit—the fewest among the chapter’s three units (the unit distinguishing name-and-form through similes has four places containing a scriptural citation or verses of the elders). This count applies only to this unit, not the whole work.
Two places where the Commentator cites words from an earlier chapter (not scripture) (1) The opening citation at 〔CSCD §662〕, ''imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā''ti vuttā; (2) the following citation at 〔CSCD §662〕, ''diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra''nti. Both close with vuttaṃ (said) and have no parenthetical source reference, unlike the scripture citation with its reference. The fact is recorded without deciding which chapter is intended.
V. Similes and Rhetoric
This section records only where the unit’s similes occur and what they illustrate; it offers no literary judgment.
A. Similes Measured in this unit, comparison language comprises: word-boundary viya, one occurrence; a paired simile beginning Yathā hi, one; continuations beginning Yathā ca／Yathā vā pana, two; forms of upamā, one (the permissive statement at the end); and forms of sadisa, zero.
| Location | Simile | Meaning illustrated |
|---|---|---|
| 〔CSCD §663〕 | yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati | As a person who sees a snake inside a house follows it and finds its lair—the practitioner seeks name’s support and finds heart-materiality |
| 〔CSCD §669〕 | Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati | As a sighted person looking at a face in an unclean mirror sees no image, and repeatedly polishes rather than discarding the mirror |
| 〔CSCD §669〕 | Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā | As someone seeking oil puts sesame meal in a trough, sprinkles it with water, and presses repeatedly |
| 〔CSCD §669〕 | Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā | As someone wishing to clarify water takes a kataka seed and rubs it repeatedly |
| 〔CSCD §669〕 | kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti | Like water above sediment—the mind’s clarity |
| 〔CSCD §669〕 | ucchucoragoṇadadhimacchādīhi upamāhi | Names of the remaining similes beginning with sugarcane; the treatise only names them and does not explain them in detail |
Three similes, one meaning The mirror, sesame, and kataka similes at 〔CSCD §669〕 all illustrate one meaning (working on form repeatedly without laying down the yoke), and their closing clauses are verbatim parallel: na ādāsaṃ chaḍḍeti, na tilapiṭṭhaṃ chaḍḍeti, and na katakaṭṭhiṃ chaḍḍeti. They are gathered at the end by one sentence, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Three similes and one close form the rhetorical spine of the unit.
B. Verifiable rhetorical observations (1) The explanatory prompt Kathaṃ? occurs three times, once in each of the three doors at 〔CSCD §665〕, 〔CSCD §666〕, and 〔CSCD §667〕; ? occurs three times in the entire unit—every question mark belongs to this formula, with no other question. (2) The fourfold gerundive series sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ occurs twice, at the beginning and end of 〔CSCD §669〕; their correspondence frames the unit’s final paragraph. (3) Forms of vavatthapeti are the unit’s principal verb. The closing sentences of four doors are verbatim parallel: Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti, evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti, evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti, and evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti—only the single term naming the door differs. (4) The listing formula Seyyathidaṃ – occurs once, in the list of immaterial phenomena at 〔CSCD §664〕. (5) The elision form …pe… occurs once, in the list of the eighteen elements at 〔CSCD §665〕. (6) There are zero indented verse lines—the unit contains no verse at all, uniquely among the chapter’s three units.
All these counts apply only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Its target is established only from terms verifiable within this unit; because the mapping between this unit’s paragraph numbers and chapter sections is unknown, no target is bound to a chapter section and no conversion is inferred. No identification is made on the text’s behalf.
| Place in this unit | Target | Verifiable basis |
|---|---|---|
〔CSCD §662〕 dve mūlabhūtā visuddhiyo sampādetabbā | Units on virtue; units on meditation subjects and the earth kasiṇa | The treatise itself says purification of virtue was explained in detail in the exposition of virtue and purification of mind in every aspect in the exposition of concentration |
〔CSCD §663〕 vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā | Units on the earth kasiṇa | The jhāna factors from which one whose vehicle is serenity emerges are those established there |
〔CSCD §664〕 catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ | Unit on the defining of the four elements | The treatise itself says the detailed account of this door is there |
〔CSCD §665〕 khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ | Units on the aggregates | The treatise itself places the characteristic of eye-sensitivity in the section on derived materiality there |
〔CSCD §667〕 imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni | Unit on the materiality aggregate | That unit establishes the full set of twenty-eight material phenomena; this unit takes seventeen of them as fit for comprehension |
〔CSCD §668〕 manāyatanañceva dhammāyatanekadesañca nāmanti | Establishment of the twelve bases | The brief door here gathers name-and-form by means of the scheme of bases |
〔CSCD §669〕 tadārammaṇā arūpadhammā sayameva pākaṭā honti | Unit on how immaterial phenomena become manifest 〔CSCD §670〕 | The next unit expands “naturally become manifest” as “become manifest in three ways” |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.