清淨道論 定之八問與分類Visuddhimagga · The Eight Questions and Classification of Concentration
戒立好了，接下來問心：要怎麼訓練成能定？論主就「定」設八問——何謂定、以何義名定、相味現起近因、幾種、雜染、淨化、如何修習、修習之利益。本單元答前六問；第七問開出定段十一品；第八問留待後說。
何謂定——善心一境性。專注不等於定，「善」字是門檻。以何義名定——調順：心與心所於一所緣平等而正確地不散亂而住。相是不散亂，味是摧破散亂，現起是不動，近因是樂——「有樂者心得定」。這一句接上第一品末那條鏈：無悔、欣悅、喜、輕安、樂、定。持戒之所以是定的地基，正因它把心送到「樂」這個門口。
幾種——一種至五種攤成一張表：近行與安止、世間出世間、有喜無喜、樂俱捨俱；下中上、有尋有伺無尋唯伺無尋無伺、喜俱樂俱捨俱、小大無量；苦行道遲通達等四、小與小所緣等四、四禪支、退住勝進抉擇四分、欲界等四、四增上；五分法五禪。不必背，記兩把刻度就好：近行是門口，安止是入門；退分住分勝進分抉擇分——得定不是終點，是一個會退會進的活狀態。雜染與淨化，就是這四分裡的退與進。
Once virtue is established, the next question is directed to the mind: how is it trained to become concentrated? The author sets eight questions about concentration—what it is, in what sense it is concentration, its characteristic, function, manifestation, and proximate cause, its kinds, defilement, purification, how it should be developed, and the benefit of developing it. This unit answers the first six. The seventh opens the eleven chapters of the concentration division; the eighth is left for later.
What is concentration? Wholesome one-pointedness of mind. Focus is not the same as concentration; “wholesome” is the threshold. In what sense is it concentration? Coordinating: mind and mental factors remain evenly and rightly upon one object without distraction. Its characteristic is non-distraction, its function eliminating distraction, its manifestation unwavering, and its proximate cause pleasure—“The mind of one who has pleasure becomes concentrated.” This line connects with the chain at the end of Chapter 1: non-remorse, gladness, rapture, tranquility, pleasure, concentration. Virtue is the foundation of concentration precisely because it brings the mind to the threshold called “pleasure.”
The kinds—from onefold through fivefold—spread into a single table: access and absorption, mundane and supramundane, with and without rapture, with pleasure and with equanimity; inferior, middling, and superior; with applied and sustained thought, without applied thought but with sustained thought only, and without either; with rapture, with pleasure, and with equanimity; limited, exalted, and measureless; painful practice with slow penetration and the other three; limited with a limited object and the other three; the factors of the four absorptions; conducive to decline, maintenance, distinction, and penetration; the sensual sphere and the other three; the four dominances; and the five absorptions of the fivefold system. You need not memorize it. Retain two scales: access is the threshold and absorption is entering through the door; and concentration conducive to decline, maintenance, distinction, and penetration means that attaining concentration is not the finish line but a living condition that can recede or advance. Defilement and purification are the decline and advance within those four.
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 定之八問 〔CSCD §38〕
三、取業處釋
如今，既已這樣住立於由受持頭陀支所成就的少欲等德所淨治的這戒，那麼，依「住於戒之有慧者，修習其心與慧」這句話，就應當修習那以「心」為首而標舉的定。而這定，因為說得太簡略，就連要了解它也不容易，何況修習；所以，為了顯示它的詳說與修習之法，就有了這一番問答。
何謂定？以何義名為定？它的相、味、現起、近因是什麼？定有幾種？它的雜染是什麼？淨化是什麼？應當如何修習？修習定有什麼利益？
§2 何謂定——自性與相味現起近因 〔CSCD §38〕
這是它們的解答。「何謂定」——定是多種多樣的。若要著手解釋它的一切種類，這解答既不能成就所意許的義理，反而更會導向散亂；所以我們唯就此處所意許者而說：善心一境性，就是定。
「以何義名為定」——以「調順」（samādhāna）之義而名為定。這所謂「調順」是什麼呢？就是說：於一所緣，心與心所平等而正確地安置、安住。所以，由於哪一法的力量，心與心所於一所緣平等而正確地不散亂、不散逸而住立，就應當知道這就是「調順」。
「它的相、味、現起、近因是什麼」——這裡：定以不散亂為相，以摧破散亂為味，以不動為現起。而依「有樂者心得定」這句話，樂就是它的近因。
§3 有幾種——一種與其總標 〔CSCD §39〕
「定有幾種」——先就不散亂之相說，是一種。依近行與安止¹，是二種；同樣，依世間與出世間、依有喜與無喜、依樂俱與捨俱，也各是二種。依下、中、上，是三種；同樣，依有尋有伺等、依喜俱等、依小與大與無量，也各是三種。依苦行道遲通達等，是四種；同樣，依小與小所緣等、依四禪支、依退分等、依欲界等、依增上，也各是四種。依五分法²中的五禪支，是五種。
§4 二法之四對 〔CSCD §39〕
定之一法與二法之釋
其中，一種的分類，其義已顯。在二種的分類中：依六隨念之處³、死隨念、寂止隨念、食厭想、四界分別而得的心一境性，以及在諸安止定之前分的一境性——這就是近行定。而依「初禪的遍作⁴是初禪的無間緣之緣」等等的說法，遍作之後無間而起的一境性——這就是安止定。這樣，依近行與安止而為二種。
第二對中：三地的善心一境性，是世間定；與聖道相應的一境性，是出世間定。這樣，依世間與出世間而為二種。
第三對中：在四分法中的兩個禪、在五分法中的三個禪之中的一境性，是有喜定；在其餘兩個禪之中的一境性，是無喜定。而近行定則或是有喜的、或是無喜的。這樣，依有喜與無喜而為二種。
第四對中：在四分法中的三個禪、在五分法中的四個禪之中的一境性，是樂俱定；在其餘的〔一禪〕之中，是捨俱定。而近行定則或是樂俱的、或是捨俱的。這樣，依樂俱與捨俱而為二種。
§5 三法之四組 〔CSCD §39〕
定之三法之釋
三法之中，第一組：才得到的是下，未極善修習的是中，已善修習而得自在的是上。這樣，依下、中、上而為三種。
第二組：初禪之定連同近行定，是有尋有伺。五分法中第二禪之定，是無尋唯伺——因為凡是唯見尋的過患而不見伺的過患、只希望捨斷尋而超越初禪的人，他所得的就是無尋唯伺之定；正是就他而說了這個。而在四分法中自第二禪起的三個禪、在五分法中自第三禪起的三個禪之中的一境性，是無尋無伺定。這樣，依有尋有伺等而為三種。
第三組：在四分法中最初的兩個禪、在五分法中〔最初的〕三個禪之中的一境性，是喜俱定。即在那些之中，第三與第四禪之中的一境性，是樂俱定。在最後的〔一禪〕之中，是捨俱的。而近行定則或是喜樂俱的、或是捨俱的。這樣，依喜俱等而為三種。
第四組：近行地中的一境性，是小定。色界與無色界善心中的一境性，是大定。與聖道相應的一境性，是無量定。這樣，依小與大與無量而為三種。
§6 四法之第一組——行道與通達 〔CSCD §39〕
定之四法之釋
四法之中，第一組：有苦行道而遲通達之定，有苦行道而速通達之定，有樂行道而遲通達之定，有樂行道而速通達之定。
其中，自最初作意起，直到各各禪的近行生起為止，這期間所轉起的定之修習，叫作「行道」；而自近行起，直到安止為止，這期間所轉起的慧，叫作「通達」⁵。而這行道，對某些人是苦的——意思是說：由於諸蓋等相違之法的現行與執取，它艱難而不易習行。對某些人，因為沒有那些，所以是樂的。通達也是這樣：對某些人是遲的，即遲鈍而不速轉；對某些人是速的，即不遲鈍而速轉。
其中，我們在後面將要解說的宜與不宜、斷障等前行之事、以及安止善巧——在這些之中，凡習行不宜者，他的行道就是苦的，通達也是遲的；習行相宜者，行道是樂的，通達是速的。而凡是前分習行不宜而後分習行相宜，或前分習行相宜而後分習行不宜的人，就應當知道他的是雜性。同樣，不成辦斷障等前行之事而從事修習的人，行道是苦的；反過來則是樂的。而不成辦安止善巧的人，通達是遲的；成辦的人是速的。
再者，也應當依渴愛與無明、依止與觀的曾習與否，來了知它們的差別：為渴愛所勝的人，行道是苦的；不為所勝的人，是樂的。為無明所勝的人，通達是遲的；不為所勝的人，是速的。凡於止不曾修習的人，行道是苦的；曾修習的人，是樂的。而凡於觀不曾修習的人，通達是遲的；曾修習的人，是速的。也應當依煩惱與根來了知它們的差別：煩惱利而根鈍的人，行道是苦的，通達也是遲的；而〔煩惱利而〕根利的人，通達則是速的。煩惱鈍而根鈍的人，行道是樂的，通達是遲的；而〔煩惱鈍而〕根利的人，通達則是速的。
這樣，在這些行道與通達之中，凡是以苦的行道、遲的通達而得定的人，他的那個定就叫作「苦行道遲通達」。其餘三者也是同樣的方法。這樣，依苦行道遲通達等而為四種。
§7 四法之餘五組與五分 〔CSCD §39〕
第二組：有小而小所緣之定，有小而無量所緣之定，有無量而小所緣之定，有無量而無量所緣之定。其中，凡定未熟而不能成為上禪之緣的，這是小；而凡於不增大的所緣上轉起的，這是小所緣。凡已熟而善修習、能成為上禪之緣的，這是無量；而凡於增大的所緣上轉起的，這是無量所緣。至於依所說之相的相雜，就應當知道相雜之法。這樣，依小與小所緣等而為四種。
第三組：諸蓋已鎮伏者，依尋、伺、喜、樂、定而成五支的，是初禪；由彼而尋伺已寂止、成三支的，是第二〔禪〕；由彼而喜已離、成二支的，是第三〔禪〕；由彼而樂已斷、依與捨受俱的定而成二支的，是第四〔禪〕。這樣，作為這四禪之支的定就有四個。這樣，依四禪支而為四種。
第四組：有退分之定，有住分之定，有勝進分之定，有抉擇分之定。其中，應當知道：依相違〔之法〕的現行而為退分性，依隨順於彼之法的念⁶的安住而為住分性，依上勝之證得而為勝進分性，依與厭離俱的想與作意的現行而為抉擇分性。如所說的：「得初禪者，與欲俱的想與作意現行，這是退分之慧。隨順於彼之法的念安住，這是住分之慧。與無尋俱的想與作意現行，這是勝進分之慧。與厭離俱的想與作意現行，這是與離貪相應的抉擇分之慧。」而與那慧相應的定也有四個。這樣，依退分等而為四種。
第五組：欲界定、色界定、無色界定、不繫定——這樣是四種定。其中，一切近行的一境性都是欲界定；同樣，色界等善心的一境性就是其餘三種。這樣，依欲界等而為四種。
第六組：「比丘啊，若以欲為增上而得定、得心一境性，這就叫作欲定……乃至（廣說如前）……比丘啊，若以精進〔為增上〕……乃至（廣說如前）……比丘啊，若以心〔為增上〕……乃至（廣說如前）……比丘啊，若以簡擇⁷為增上而得定、得心一境性，這就叫作簡擇定。」這樣，依增上而為四種。
在五分法中：四分法之分中所說的第二禪，把它由唯超越尋而為第二、由超越尋與伺而為第三——這樣分為二之後，應當知道有五個禪。而作為它們之支的定也有五個。這樣，依五禪支而應當知道其為五種。
§8 何為染何為淨 〔CSCD §40〕
「它的雜染是什麼？淨化是什麼」——這裡的解答，已在《分別論》中說了。那裡說：「『雜染』就是退分之法；『淨化』就是勝進分之法。」其中，依「得初禪者，與欲俱的想與作意現行，這是退分之慧」這樣的方法，應當了知退分之法；依「與無尋俱的想與作意現行，這是勝進分之慧」這樣的方法，應當了知勝進分之法。
註
¹ 近行定（upacāra-samādhi）與安止定（appanā-samādhi）：近行定為諸蓋已伏而尚未入安止之一級定；安止定則心全然入於所緣而不動。本篇依此二級判定之二種，其修法之開演在〈地遍〉一品。
² 四分法與五分法（catukka-naya・pañcaka-naya）：禪之二種數法；四分法之第二禪析為五分法之第二與第三，其第三第四則為第四第五。
³ 六隨念之處：佛、法、僧、戒、捨、天六隨念，其開演在〈六隨念〉一品；死隨念與寂止隨念之開演在〈隨念業處〉一品。
⁴ 遍作（parikamma）：入安止之前、心路中相續四心之第一，其後為近行、隨順、種姓；其開演在〈地遍〉一品。
⁵ 通達（abhiññā）：本篇論自立其界——自近行至安止之慧。同一語於他處作「神通」解（六神通），二位不同科。
⁶ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁷ 簡擇（vīmaṃsā）：四增上之第四，即審察簡別之慧。
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 Eight Questions on Concentration 〔CSCD §38〕
III. The Exposition on Taking a Meditation Subject
Now that a person has thus become established in this virtue, purified by such qualities as fewness of wishes brought to fulfillment through the observance of the ascetic practices, then, in accordance with the words “Having become established in virtue, a person with wisdom develops mind and wisdom,” the concentration indicated under the heading of “mind” should be developed. Because this concentration has been taught in such extreme brevity, it is not easy even to understand, much less to develop. Therefore, in order to show it in detail and explain the method of its development, this set of questions is presented.
What is concentration? In what sense is it concentration? What are its characteristic, function, manifestation, and proximate cause? How many kinds of concentration are there? What is its defilement? What is its purification? How should it be developed? What is the benefit of developing concentration?
§2 What Is Concentration?—Its Nature, Characteristic, Function, Manifestation, and Proximate Cause 〔CSCD §38〕
Here are the answers. “What is concentration?”—concentration is of many kinds and many varieties. If an answer were begun with the aim of explaining all its varieties, it would neither accomplish the intended meaning nor do anything but lead to further distraction. We shall therefore speak only with reference to what is intended here: wholesome one-pointedness of mind is concentration.
“In what sense is it concentration?”—it is concentration in the sense of “coordinating” (samādhāna). What is this “coordinating”? It means placing and setting mind and mental factors evenly and rightly upon a single object. Thus, when through the power of a certain state mind and mental factors remain upon a single object evenly and rightly, without distraction or dispersion, this should be understood as “coordinating.”
“What are its characteristic, function, manifestation, and proximate cause?”—here, concentration has non-distraction as its characteristic, eliminating distraction as its function, and unwavering as its manifestation. According to the words “The mind of one who has pleasure becomes concentrated,” pleasure is its proximate cause.
§3 How Many Kinds?—One Kind and the General Enumeration 〔CSCD §39〕
“How many kinds of concentration are there?”—first, in terms of its characteristic of non-distraction, it is one kind. By way of access and absorption,¹ it is twofold; likewise, it is twofold by way of mundane and supramundane, accompanied by rapture and without rapture, and accompanied by pleasure and accompanied by equanimity. By way of inferior, middling, and superior, it is threefold; likewise, it is threefold by way of accompanied by applied and sustained thought and so forth, accompanied by rapture and so forth, and limited, exalted, and measureless. By way of painful practice with slow penetration and so forth, it is fourfold; likewise, it is fourfold by way of limited with a limited object and so forth, the four absorption factors, factors of decline and so forth, the sensual sphere and so forth, and dominance. By way of the five absorption factors in the fivefold system,² it is fivefold.
§4 Four Pairs of Twofold Classification 〔CSCD §39〕
The Explanation of Concentration as Onefold and Twofold
Of these, the classification as one kind is evident in meaning. In the twofold classification, the one-pointedness obtained through the six bases of recollection,³ mindfulness of death, recollection of peace, perception of repulsiveness in food, and defining of the four elements, together with the one-pointedness that precedes the various absorption concentrations, is access concentration. According to such statements as “The preliminary work for the first absorption is a condition for the first absorption by way of proximity condition,” the one-pointedness that arises immediately after preliminary work⁴ is absorption concentration. Thus it is twofold by way of access and absorption.
In the second pair, wholesome one-pointedness of mind in the three planes is mundane concentration; one-pointedness associated with a noble path is supramundane concentration. Thus it is twofold by way of mundane and supramundane.
In the third pair, one-pointedness in two absorptions in the fourfold system and three absorptions in the fivefold system is concentration accompanied by rapture; one-pointedness in the remaining two absorptions is concentration without rapture. Access concentration may be accompanied by rapture or may be without rapture. Thus it is twofold by way of accompanied by rapture and without rapture.
In the fourth pair, one-pointedness in three absorptions in the fourfold system and four absorptions in the fivefold system is concentration accompanied by pleasure; in the remaining [one absorption], it is concentration accompanied by equanimity. Access concentration may be accompanied by pleasure or may be accompanied by equanimity. Thus it is twofold by way of accompanied by pleasure and accompanied by equanimity.
§5 Four Groups of Threefold Classification 〔CSCD §39〕
The Explanation of Concentration as Threefold
Among the threefold classifications, the first group is as follows: what has only just been obtained is inferior; what has not been fully developed is middling; what has been well developed and brought to mastery is superior. Thus it is threefold by way of inferior, middling, and superior.
The second group: the concentration of the first absorption together with access concentration is accompanied by applied and sustained thought. The concentration of the second absorption in the fivefold system is without applied thought and has sustained thought only. A person who sees danger in applied thought alone, sees none in sustained thought, and wishes only to abandon applied thought passes beyond the first absorption and obtains concentration without applied thought but with sustained thought only; this statement was made with reference to that person. One-pointedness in the three absorptions beginning with the second in the fourfold system and the three beginning with the third in the fivefold system is concentration without applied or sustained thought. Thus it is threefold by way of accompanied by applied and sustained thought and so forth.
The third group: one-pointedness in the first two absorptions in the fourfold system and the [first] three in the fivefold system is concentration accompanied by rapture. In those same systems, one-pointedness in the third and fourth absorptions is concentration accompanied by pleasure. In the final [absorption], it is accompanied by equanimity. Access concentration may be accompanied by rapture and pleasure or may be accompanied by equanimity. Thus it is threefold by way of accompanied by rapture and so forth.
The fourth group: one-pointedness on the plane of access is limited concentration. One-pointedness in wholesome consciousness of the fine-material and immaterial spheres is exalted concentration. One-pointedness associated with a noble path is measureless concentration. Thus it is threefold by way of limited, exalted, and measureless.
§6 The First Group of Fourfold Classification—Practice and Penetration 〔CSCD §39〕
The Explanation of Concentration as Fourfold
Among the fourfold classifications, the first group is as follows: there is concentration with painful practice and slow penetration, concentration with painful practice and quick penetration, concentration with pleasant practice and slow penetration, and concentration with pleasant practice and quick penetration.
Here, the development of concentration that occurs from the first act of attention until access to the particular absorption arises is called “practice”; the wisdom that occurs from access until absorption is called “penetration.”⁵ For some, this practice is painful: because opposing states such as the hindrances repeatedly arise and take hold, it is difficult and unpleasant to cultivate. For others it is pleasant, because those states are absent. Penetration, too, is slow for some—sluggish and not proceeding quickly—and quick for others—not sluggish and proceeding swiftly.
Among the suitable and unsuitable things, preliminary tasks such as cutting off impediments, and skills in absorption that we shall explain later, one who cultivates what is unsuitable has painful practice and slow penetration; one who cultivates what is suitable has pleasant practice and quick penetration. One who cultivates what is unsuitable in the earlier part but what is suitable in the later part, or suitable in the earlier part but unsuitable in the later part, should be understood as having a mixed case. Likewise, one who undertakes development without completing such preliminary tasks as cutting off impediments has painful practice; the converse has pleasant practice. One who does not complete the skills in absorption has slow penetration; one who completes them has quick penetration.
Moreover, their distinctions should be understood in terms of craving and ignorance, and in terms of prior cultivation of tranquility and insight. One overcome by craving has painful practice; one not overcome by it has pleasant practice. One overcome by ignorance has slow penetration; one not overcome by it has quick penetration. One who has not previously cultivated tranquility has painful practice; one who has cultivated it has pleasant practice. One who has not previously cultivated insight has slow penetration; one who has cultivated it has quick penetration. Their distinctions should also be understood in terms of defilements and faculties. A person with sharp defilements and dull faculties has painful practice and slow penetration; one with [sharp defilements and] sharp faculties has quick penetration. A person with mild defilements and dull faculties has pleasant practice and slow penetration; one with [mild defilements and] sharp faculties has quick penetration.
Thus, among these modes of practice and penetration, the concentration of a person who reaches concentration through painful practice and slow penetration is called “concentration with painful practice and slow penetration.” The remaining three should be understood in the same way. Thus it is fourfold by way of painful practice with slow penetration and so forth.
§7 The Remaining Five Groups of Fourfold Classification and the Fivefold System 〔CSCD §39〕
The second group: there is limited concentration with a limited object, limited concentration with a measureless object, measureless concentration with a limited object, and measureless concentration with a measureless object. Concentration that is not yet mastered and cannot become a condition for a higher absorption is limited; concentration occurring with an object that has not been enlarged has a limited object. Concentration that is mastered and well developed and can become a condition for a higher absorption is measureless; concentration occurring with an enlarged object has a measureless object. Mixed cases should be understood by combining the characteristics just stated. Thus it is fourfold by way of limited with a limited object and so forth.
The third group: when the hindrances have been suppressed, the first absorption has five factors—applied thought, sustained thought, rapture, pleasure, and concentration. The second [absorption], in which applied and sustained thought have become still, has three factors. The third [absorption], in which rapture has faded, has two factors. The fourth [absorption], in which pleasure has been abandoned, has two factors by way of concentration accompanied by equanimous feeling. Thus there are four concentrations that constitute factors of these four absorptions. Thus it is fourfold by way of the factors of the four absorptions.
The fourth group: there is concentration conducive to decline, concentration conducive to maintenance, concentration conducive to distinction, and concentration conducive to penetration. Here, it should be understood that recurrence of an opposing state makes it conducive to decline; the establishment of mindfulness in conformity with that concentration makes it conducive to maintenance; attainment of a higher distinction makes it conducive to distinction; and recurrence of perceptions and attention accompanied by disenchantment makes it conducive to penetration. As it is said: “In one who has obtained the first absorption, perceptions and attention accompanied by sensual desire recur: this is wisdom conducive to decline. Mindfulness in conformity with that concentration becomes established: this is wisdom conducive to maintenance. Perceptions and attention accompanied by the absence of applied thought recur: this is wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment recur: this is wisdom conducive to penetration and associated with dispassion.” The concentrations associated with these kinds of wisdom are likewise four. Thus it is fourfold by way of conducive to decline and so forth.
The fifth group: concentration of the sensual sphere, concentration of the fine-material sphere, concentration of the immaterial sphere, and unclassified concentration—these are four kinds. Here, all one-pointedness of access is concentration of the sensual sphere; likewise, wholesome one-pointedness of the fine-material sphere and the rest constitutes the remaining three. Thus it is fourfold by way of the sensual sphere and so forth.
The sixth group: “Bhikkhu, if by making desire dominant he obtains concentration, obtains one-pointedness of mind, this is called concentration through desire . . . and so on as stated at length above . . . Bhikkhu, if by making energy [dominant] . . . and so on as stated at length above . . . if by making mind [dominant] . . . and so on as stated at length above . . . Bhikkhu, if by making investigation⁷ dominant he obtains concentration, obtains one-pointedness of mind, this is called concentration through investigation.” Thus it is fourfold by way of dominance.
In the fivefold system, the second absorption stated in the fourfold division is divided into two: a second through the surmounting of applied thought alone and a third through the surmounting of both applied and sustained thought. In this way, five absorptions should be understood. The concentrations that constitute their factors are likewise five. Thus it should be understood as fivefold by way of the factors of the five absorptions.
§8 What Is Defilement and What Is Purification? 〔CSCD §40〕
“What is its defilement? What is its purification?”—the answer here has already been stated in the Vibhaṅga. It says there: “Defilement is a state conducive to decline. Purification is a state conducive to distinction.” The state conducive to decline should be understood according to the method of the statement, “In one who has obtained the first absorption, perceptions and attention accompanied by sensual desire recur: this is wisdom conducive to decline.” The state conducive to distinction should be understood according to the method of the statement, “Perceptions and attention accompanied by the absence of applied thought recur: this is wisdom conducive to distinction.”
Notes
¹ Access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi): access concentration is the level at which the hindrances have been suppressed but absorption has not yet been entered; in absorption concentration, the mind is fully stabilized upon its object. This passage classifies concentration into these two levels; their method of cultivation is explained in the chapter on the earth kasiṇa.
² The fourfold and fivefold systems (catukka-naya・pañcaka-naya): two ways of numbering the absorptions. The second absorption of the fourfold system is divided into the second and third of the fivefold system; its third and fourth accordingly become the fourth and fifth.
³ The six bases of recollection: recollection of the Buddha, the Dhamma, the Saṅgha, virtue, generosity, and deities, explained in the chapter on the six recollections; mindfulness of death and recollection of peace are explained in the chapter on meditation subjects of recollection.
⁴ Preliminary work (parikamma): the first in the sequence of four minds preceding absorption; it is followed by access, conformity, and change-of-lineage. The sequence is explained in the chapter on the earth kasiṇa.
⁵ Penetration (abhiññā): the treatise establishes its scope here as the wisdom from access to absorption. The same word elsewhere means “supernormal knowledge,” as in the six supernormal knowledges; the two usages belong to different classifications.
⁶ Mindfulness (sati): the mental factor that remembers its object and does not lose it; in the treatise it consistently operates together with wisdom, energy, and concentration. It belongs to a different classification from the diffuse awareness commonly meant today by the word “mindfulness” and should be read according to the sense established in this treatise.
⁷ Investigation (vīmaṃsā): the fourth of the four dominances, the wisdom that examines and discriminates.
這一品站在門檻上：戒立好了，心要怎麼訓練成能定？
大局 — 這一品為什麼是全書最該先讀的「目錄」
戒立好了（第 1–2 品），接下來是定。但定段很大——從第 3 品到第 13 品，十一品，是全書最龐大的中段。一個讀者翻開來，很容易在四十種修法、各種禪相、各層禪那裡迷路。第三品就是為了不讓你迷路而寫的。 它不教你修哪一種，它教你怎麼挑：全部修法攤在一張表上（四十業處，見 03-05），再給你一套挑法（看你是哪種人，見 03-04）。讀通這一品，後面第 4 到 11 品就從一堵牆變成一份你看得懂的菜單。而這一品還藏著《清淨道論》最有「實證精神」的一刻：它不相信一種方法能治所有人。 覺音論師把修行者分成六種性情，為每一種開不同的藥——這是整本書最像一位老臨床醫師的地方：不同的病，用不同的藥，而不是一帖通治。 這一念，本身就是一種破執：它先替你拆掉「一定有某個最高、人人適用的法門」那個妄想。〔所見〕本單元是這張地圖的第一頁：論主就「定」自設八問（白話 §1），本單元答前六問——何謂定、以何義名定、相味現起近因、有幾種、雜染與淨化（白話 §2–§8）；第七問「應當如何修習」開出本品其餘四單元乃至定段十一品；第八問「修習定有什麼利益」之答不在本品，論主留待後說。〔所見〕
§01 定之八問 → 白話 §1
第三品是個轉折點。前兩品講「修行之前怎麼活」，從這一品起，才正式問：心，要怎麼訓練成能定？ 論主先接上前品：既已住立於由受持頭陀支所成就的少欲等德所淨治的戒，依「住於戒之有慧者，修習其心與慧」一句，就應當修習那以「心」為首而標舉的定（白話 §1）——而定說得太簡略，連了解都不易，何況修習，於是有這一番問答。八問：何謂定？以何義名為定？相、味、現起、近因？幾種？雜染？淨化？如何修習？修習之利益？〔讀法〕這八個問題就是本品乃至整個定段的目錄：前六問本單元自答；第七問「應當如何修習」的答案，是從 03-02 的十障一直到第 13 品；第八問則留在後面。讀者不妨把這八問抄在扉頁——後面每一品開頭，論主都在回答其中一問。
§02 何謂定——自性與相味現起近因 → 白話 §2
「何謂定」——定是多種多樣的，若著手釋其一切種類，反導向散亂，故唯就此處所意許者說：善心一境性，就是定（白話 §2）。「以何義名為定」——以「調順」之義：於一所緣，心與心所平等而正確地安置、安住；由於哪一法的力量，心與心所於一所緣平等而正確地不散亂、不散逸而住立，那就是「調順」。四問定義：定以不散亂為相，以摧破散亂為味，以不動為現起；依「有樂者心得定」一句，樂就是它的近因。〔讀法〕要帶走的一點是這條因果接榫：樂是定的近因。這就接上了第一品末那條「不悔→欣悅→…→樂→定」的鏈（01-03 白話 §2）——持戒之所以是定的地基，正因它一路把心送到「樂」這個能起定的門口。另一個該停的字是「善」：善心一境性——一境性本身不是定的全部，惡心也能專注（獵人瞄準時的心也是一境的）；論主特意冠一個「善」字，把定和單純的專注分開。〔所見〕
§03 有幾種——一種與其總標 → 白話 §3
「定有幾種」（白話 §3）：就不散亂之相說，一種；二種——近行與安止、世間與出世間、有喜與無喜、樂俱與捨俱；三種——下中上、有尋有伺等、喜俱等、小大無量；四種——苦行道遲通達等、小與小所緣等、四禪支、退分等、欲界等、增上；五種——五分法之五禪支。〔讀法〕這是一張總目，本單元 §4–§7 逐一展開。讀者若只記一組，記「近行與安止」——那是定段十一品反覆使用的基本刻度：近行是門口，安止是入門。
§04 二法之四對 → 白話 §4
第一對：依六隨念之處、死隨念、寂止隨念、食厭想、四界分別而得的心一境性，以及諸安止定前分的一境性——近行定；依「初禪的遍作是初禪的無間緣之緣」等說，遍作之後無間而起的一境性——安止定（白話 §4）。第二對：三地善心一境性是世間定，與聖道相應的一境性是出世間定。第三對：四分法之前二禪、五分法之前三禪的一境性是有喜定，其餘二禪是無喜定；近行定或有喜或無喜。第四對：四分法之前三禪、五分法之前四禪是樂俱定，其餘一禪是捨俱定；近行定或樂俱或捨俱。〔讀法〕第一對已經預告了 03-05 十門中「引近行與引安止」一門：哪些業處只到近行（八隨念・食厭想・四界分別），哪些能入安止——名單在這裡先露了頭。
§05 三法之四組 → 白話 §5
第一組：才得到的是下，未極善修習的是中，已善修習而得自在的是上（白話 §5）。第二組：初禪之定連同近行定是有尋有伺；五分法第二禪之定是無尋唯伺——為唯見尋之過患而不見伺之過患、只求捨斷尋而超越初禪者說；四分法自第二禪起三禪、五分法自第三禪起三禪是無尋無伺。第三組：四分法之前二禪、五分法之前三禪是喜俱定；第三第四禪是樂俱定；最後一禪是捨俱；近行定或喜樂俱或捨俱。第四組：近行地之一境性是小定，色界無色界善心之一境性是大定，與聖道相應之一境性是無量定。〔讀法〕「下中上」一組給了讀者一把自量的尺：得到了不等於熟，熟了不等於自在。定段裡「五自在」（04-08）就是這把尺的刻度。
§06 四法之第一組——行道與通達 → 白話 §6
四種：苦行道遲通達・苦行道速通達・樂行道遲通達・樂行道速通達（白話 §6）。行道＝自最初作意起至各禪之近行生起為止所轉起的定之修習；通達＝自近行起至安止為止所轉起的慧。行道苦者，由於諸蓋等相違之法的現行與執取，艱難而不易習行；無此則樂。通達遲者，遲鈍而不速轉；速者反之。其差別之由：宜與不宜・斷障等前行・安止善巧（習不宜者行道苦、通達遲；前分不宜後分宜或反之者為雜性；不辦前行者行道苦；不辦安止善巧者通達遲）；渴愛與無明（為渴愛所勝者行道苦、為無明所勝者通達遲）；止與觀之曾習與否（不曾修止者行道苦、不曾修觀者通達遲）；煩惱與根（煩惱利根鈍者行道苦通達遲；煩惱利根利者通達速；煩惱鈍根鈍者行道樂通達遲；煩惱鈍根利者通達速）。〔讀法〕這一組是全單元最貼近修行者實況的一段：它承認人與人的路不一樣快、不一樣苦，並且把原因分得很細——是環境（宜不宜）、是準備（斷障・善巧）、是習氣（渴愛・無明）、還是根性。而它把「宜與不宜、斷障、安止善巧」三件事點名為「後面將要解說」——那正是 03-02（十障）與第 4 品（七隨順・十種安止善巧）的預告。
§07 四法之餘五組與五分 → 白話 §7
第二組：小而小所緣・小而無量所緣・無量而小所緣・無量而無量所緣——定未熟不能為上禪之緣者是小，於不增大之所緣上轉起者是小所緣；已熟善修習能為上禪之緣者是無量，於增大之所緣上轉起者是無量所緣（白話 §7）。第三組：依四禪支——諸蓋已鎮伏者依尋伺喜樂定成五支之初禪、尋伺已寂止成三支之第二禪、喜已離成二支之第三禪、樂已斷依與捨受俱之定成二支之第四禪。第四組：退分・住分・勝進分・抉擇分——依相違之法現行為退分性，依隨順於彼之法的念安住為住分性，依上勝之證得為勝進分性，依與厭離俱之想與作意現行為抉擇分性；如所說「得初禪者，與欲俱的想與作意現行，是退分之慧；隨順於彼之法的念安住，是住分之慧；與無尋俱的想與作意現行，是勝進分之慧；與厭離俱的想與作意現行，是與離貪相應的抉擇分之慧」。第五組：欲界定（一切近行之一境性）・色界定・無色界定・不繫定。第六組：依增上——欲定・精進定・心定・簡擇定。五分法：四分法之第二禪析為唯超越尋之第二與超越尋伺之第三，故五禪五定。〔讀法〕「退分・住分・勝進分・抉擇分」四分是給正在修的人看的：同一個初禪，心若與欲俱就在退，若念安住就在守，若向無尋就在進，若與厭離俱就在轉向觀。得定不是終點，是一個會退會進的活狀態——這一組替後面「雜染與淨化」二問備好了答案。
§08 何為染何為淨 → 白話 §8
「雜染是什麼？淨化是什麼」（白話 §8）——論主逕引《分別論》：「雜染」就是退分之法，「淨化」就是勝進分之法；依「得初禪者，與欲俱的想與作意現行，是退分之慧」了知退分之法，依「與無尋俱的想與作意現行，是勝進分之慧」了知勝進分之法。〔讀法〕兩問合起來只有一句：定的染淨，不在別處，就在上一節那四分裡的第一與第三。定退了，叫染；定進了，叫淨。沒有神祕的污染物，只有心朝哪個方向去。
給一般讀者
本單元是定段的名詞課。若只帶走三件事：其一，定＝善心一境性——專注不等於定，「善」字是門檻；其二，樂是定的近因——修定之前先問自己有沒有一顆不悔、能欣悅的心（那是第 1 品的功課）；其三，近行與安止兩個詞——後面十一品都拿它們當刻度。至於一種到五種的全部分類，不必背，知道有這張表、需要時回來查即可。真正的起步——先斷牽掛、找對老師、挑對業處——從下一單元開始。
想讀本單元全文：白話 §1–§8 即八問之設與前六問之答的全段逐段全譯。
This Chapter Stands at a Threshold: Once Virtue Is Established, How Is the Mind Trained to Become Concentrated?
The Big Picture — Why This Chapter Is the Most Important “Table of Contents” to Read First
Once virtue is established (Chapters 1–2), concentration comes next. But the concentration division is vast—eleven chapters, from Chapter 3 through Chapter 13, the largest middle section of the whole work. A reader who opens it can easily become lost among forty methods of cultivation, different meditation signs, and successive absorptions. Chapter 3 was written to keep you from becoming lost. It does not teach which method you should cultivate; it teaches you how to choose: it spreads every method on a single table (the forty meditation subjects; see 03-05), then gives you a method for choosing among them (according to the kind of person you are; see 03-04). Once this chapter is understood, Chapters 4–11 change from a wall into a menu you can read. This chapter also contains the most “empirical” moment in the Visuddhimagga: it does not believe that a single method can treat everyone. Buddhaghosa divides practitioners into six temperaments and prescribes a different medicine for each. Here the whole work most resembles an experienced clinician: different illnesses require different medicines, not a single cure-all. That thought is itself a way of breaking attachment: it first dismantles the fantasy that there must be some supreme method suitable for everyone. 〔What Is Seen〕 This unit is the first page of that map. The author sets eight questions about concentration (Vernacular §1), and this unit answers the first six—what concentration is, in what sense it is concentration, its characteristic, function, manifestation, and proximate cause, how many kinds there are, and its defilement and purification (Vernacular §§2–8). The seventh question, “How should it be developed?” opens the remaining four units of this chapter and the eleven-chapter concentration division. The answer to the eighth, “What is the benefit of developing concentration?” does not appear in this chapter; the author leaves it for later. 〔What Is Seen〕
§01 The Eight Questions on Concentration → Vernacular §1
Chapter 3 is a turning point. The first two chapters ask “How should you live before practice?” Only here does the work formally ask: How is the mind trained to become concentrated? The author first connects with the preceding chapter: once a person is established in virtue purified by such qualities as fewness of wishes brought to fulfillment through observing the ascetic practices, then, according to the line “Having become established in virtue, a person with wisdom develops mind and wisdom,” the concentration indicated under the heading of “mind” should be developed (Vernacular §1). Yet concentration has been stated so briefly that it is difficult even to understand, much less to develop, and so this set of questions follows. The eight are: What is concentration? In what sense is it concentration? What are its characteristic, function, manifestation, and proximate cause? How many kinds are there? What is its defilement? Its purification? How should it be developed? What is the benefit of developing it? 〔Reading〕 These eight questions are the table of contents for this chapter and the entire concentration division. This unit answers the first six. The answer to the seventh, “How should it be developed?” extends from the ten impediments in 03-02 through Chapter 13; the eighth is left for later. A reader might copy these eight questions onto the flyleaf: at the beginning of every subsequent chapter, the author is answering one of them.
§02 What Is Concentration?—Its Nature, Characteristic, Function, Manifestation, and Proximate Cause → Vernacular §2
“What is concentration?”—concentration is of many kinds and many varieties; if the answer tried to explain them all, it would only lead to distraction. Therefore, with reference solely to what is intended here: wholesome one-pointedness of mind is concentration (Vernacular §2). “In what sense is it concentration?”—in the sense of “coordinating”: mind and mental factors are placed and set evenly and rightly upon a single object; when through the power of a certain state mind and mental factors remain evenly and rightly upon one object without distraction or dispersion, that is “coordinating.” Its four defining aspects are these: concentration has non-distraction as its characteristic, eliminating distraction as its function, and unwavering as its manifestation; according to the line “The mind of one who has pleasure becomes concentrated,” pleasure is its proximate cause. 〔Reading〕 The point to carry away is this causal joint: pleasure is the proximate cause of concentration. This connects directly with the chain at the end of Chapter 1, “non-remorse → gladness → … → pleasure → concentration” (01-03 Vernacular §2). Virtue is the foundation of concentration precisely because it delivers the mind to the threshold called “pleasure,” from which concentration can arise. Another word worth pausing over is “wholesome”: wholesome one-pointedness of mind. One-pointedness by itself is not the whole of concentration; an unwholesome mind can also focus (the mind of a hunter taking aim is one-pointed too). By deliberately placing “wholesome” in front, the author distinguishes concentration from mere focus. 〔What Is Seen〕
§03 How Many Kinds?—One Kind and the General Enumeration → Vernacular §3
“How many kinds of concentration are there?” (Vernacular §3): one, by way of its characteristic of non-distraction; two—access and absorption, mundane and supramundane, with rapture and without rapture, with pleasure and with equanimity; three—inferior, middling, and superior; with applied and sustained thought and so forth; with rapture and so forth; limited, exalted, and measureless; four—painful practice with slow penetration and so forth, limited with a limited object and so forth, the four absorption factors, conducive to decline and so forth, the sensual sphere and so forth, and dominance; five—the five absorption factors of the fivefold system. 〔Reading〕 This is a general table, unfolded one by one in §§4–7. If the reader remembers only one pair, remember “access and absorption.” It is the basic scale repeatedly used through the eleven chapters on concentration: access is the threshold; absorption is entering through the door.
§04 Four Pairs of Twofold Classification → Vernacular §4
First pair: one-pointedness obtained through the six bases of recollection, mindfulness of death, recollection of peace, perception of repulsiveness in food, and defining of the four elements, together with the one-pointedness preceding the various absorption concentrations, is access concentration; according to statements such as “The preliminary work for the first absorption is a condition for the first absorption by way of proximity condition,” the one-pointedness arising immediately after preliminary work is absorption concentration (Vernacular §4). Second pair: wholesome one-pointedness in the three planes is mundane concentration, while one-pointedness associated with a noble path is supramundane concentration. Third pair: one-pointedness in the first two absorptions of the fourfold system and the first three of the fivefold system is concentration accompanied by rapture, while that of the remaining two absorptions is without rapture; access may be accompanied by rapture or be without it. Fourth pair: the first three absorptions of the fourfold system and the first four of the fivefold system are accompanied by pleasure, while the remaining absorption is accompanied by equanimity; access may be accompanied by pleasure or by equanimity. 〔Reading〕 The first pair already anticipates one of the ten perspectives in 03-05, “leading to access and leading to absorption”: which meditation subjects reach access only (the eight recollections, perception of repulsiveness in food, and defining of the four elements) and which can enter absorption—the list first shows itself here.
§05 Four Groups of Threefold Classification → Vernacular §5
First group: what has only just been obtained is inferior, what has not been fully developed is middling, and what has been well developed and brought to mastery is superior (Vernacular §5). Second group: first-absorption concentration together with access is accompanied by applied and sustained thought; second-absorption concentration in the fivefold system is without applied thought and has sustained thought only—this is said of a person who sees the danger in applied thought but not in sustained thought and seeks only to abandon applied thought in passing beyond the first absorption; the three absorptions from the second onward in the fourfold system and the three from the third onward in the fivefold system are without applied or sustained thought. Third group: the first two absorptions in the fourfold system and the first three in the fivefold are accompanied by rapture; the third and fourth are accompanied by pleasure; the final absorption is accompanied by equanimity; access may be accompanied by rapture and pleasure or by equanimity. Fourth group: one-pointedness on the plane of access is limited concentration, one-pointedness in wholesome consciousness of the fine-material and immaterial spheres is exalted concentration, and one-pointedness associated with a noble path is measureless concentration. 〔Reading〕 The group “inferior, middling, superior” gives the reader a scale for self-measurement: obtaining something is not the same as mastering it, and mastering it is not the same as complete command. The “five masteries” later in the concentration division (04-08) are the graduations on this scale.
§06 The First Group of Fourfold Classification—Practice and Penetration → Vernacular §6
The four are painful practice with slow penetration, painful practice with quick penetration, pleasant practice with slow penetration, and pleasant practice with quick penetration (Vernacular §6). Practice means the development of concentration occurring from the first act of attention until access to a given absorption arises; penetration means the wisdom occurring from access until absorption. Practice is painful when opposing states such as the hindrances repeatedly arise and take hold, making cultivation difficult and unpleasant; in their absence it is pleasant. Penetration is slow when it is sluggish and does not proceed swiftly, and quick in the contrary case. Its differences arise from suitability and unsuitability, cutting off impediments and other preliminary work, and skill in absorption (one who cultivates what is unsuitable has painful practice and slow penetration; when what is unsuitable is cultivated in the earlier part and what is suitable in the later part, or the reverse, the case is mixed; failure to complete the preliminaries makes practice painful; failure to complete skill in absorption makes penetration slow); craving and ignorance (one overcome by craving has painful practice, and one overcome by ignorance has slow penetration); prior cultivation of tranquility and insight (one who has not cultivated tranquility has painful practice, and one who has not cultivated insight has slow penetration); and defilements and faculties (sharp defilements with dull faculties make practice painful and penetration slow; sharp defilements with sharp faculties make penetration quick; mild defilements with dull faculties make practice pleasant and penetration slow; mild defilements with sharp faculties make penetration quick). 〔Reading〕 This is the passage in the unit closest to practitioners’ actual circumstances. It acknowledges that people’s paths are not equally quick or equally painful, and distinguishes the reasons with precision—is the cause the environment (suitable or unsuitable), preparation (cutting off impediments and skill), habitual tendencies (craving and ignorance), or the faculties? It also explicitly says that “suitable and unsuitable conditions, cutting off impediments, and skill in absorption” will be explained later. That is a preview of 03-02 (the ten impediments) and Chapter 4 (the seven suitable conditions and tenfold absorption-skill).
§07 The Remaining Five Groups of Fourfold Classification and the Fivefold System → Vernacular §7
Second group: limited with a limited object, limited with a measureless object, measureless with a limited object, and measureless with a measureless object. Concentration that is not mastered and cannot become a condition for a higher absorption is limited, while concentration occurring with an unenlarged object has a limited object; concentration that is mastered and well developed and can become a condition for a higher absorption is measureless, while concentration occurring with an enlarged object has a measureless object (Vernacular §7). Third group, by way of four absorption factors: when the hindrances have been suppressed, the first absorption has five factors—applied thought, sustained thought, rapture, pleasure, and concentration; the second has three factors after applied and sustained thought have become still; the third has two after rapture has faded; the fourth has two by way of concentration accompanied by equanimous feeling after pleasure has been abandoned. Fourth group: conducive to decline, maintenance, distinction, and penetration—recurrence of an opposing state makes concentration conducive to decline, establishment of mindfulness in conformity with it makes it conducive to maintenance, attainment of a higher distinction makes it conducive to distinction, and recurrence of perceptions and attention accompanied by disenchantment makes it conducive to penetration; as stated, “In one who has obtained the first absorption, perceptions and attention accompanied by sensual desire recur: this is wisdom conducive to decline; mindfulness in conformity with it becomes established: this is wisdom conducive to maintenance; perceptions and attention accompanied by the absence of applied thought recur: this is wisdom conducive to distinction; perceptions and attention accompanied by disenchantment recur: this is wisdom conducive to penetration and associated with dispassion.” Fifth group: concentration of the sensual sphere (all one-pointedness of access), the fine-material sphere, the immaterial sphere, and unclassified concentration. Sixth group, by dominance: concentration through desire, energy, mind, and investigation. In the fivefold system, the second absorption of the fourfold system is divided into a second through surmounting applied thought alone and a third through surmounting both applied and sustained thought, making five absorptions and five concentrations. 〔Reading〕 The fourfold division “conducive to decline, maintenance, distinction, and penetration” is written for someone already cultivating: the same first absorption declines if the mind comes with sensual desire, is maintained if mindfulness becomes established, advances if it moves toward the absence of applied thought, and turns toward insight if accompanied by disenchantment. Attaining concentration is not the finish line; it is a living condition that can decline or advance. This group prepares the answer to the later two questions, “What is defilement and what is purification?”
§08 What Is Defilement and What Is Purification? → Vernacular §8
“What is defilement? What is purification?” (Vernacular §8)—the author directly quotes the Vibhaṅga: “Defilement is a state conducive to decline; purification is a state conducive to distinction.” The state conducive to decline is understood through the statement “In one who has obtained the first absorption, perceptions and attention accompanied by sensual desire recur: this is wisdom conducive to decline”; the state conducive to distinction through “Perceptions and attention accompanied by the absence of applied thought recur: this is wisdom conducive to distinction.” 〔Reading〕 The two questions come down to one sentence: concentration’s defilement and purification are found nowhere else than in the first and third members of the preceding fourfold division. When concentration declines, that is called defilement; when it advances, that is called purification. There is no mysterious contaminant—only the direction in which the mind is moving.
For the General Reader
This unit is the vocabulary lesson for the concentration division. If you retain only three things: first, concentration is wholesome one-pointedness of mind—focus is not the same as concentration; “wholesome” is the threshold. Second, pleasure is the proximate cause of concentration—before cultivating concentration, ask whether your mind is free of remorse and capable of gladness (that is the work of Chapter 1). Third, remember the words access and absorption; the next eleven chapters use them as their scale. You need not memorize the whole classification from onefold to fivefold. Know that the table exists and return when you need it. The actual beginning—cutting off entanglements, finding the right teacher, and choosing the right meditation subject—starts in the next unit.
To read this unit in full: Vernacular §§1–8 give the complete paragraph-by-paragraph rendering of the eight questions and the answers to the first six.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 4 個：首行為品題 ### 3. Kammaṭṭhānaggahaṇaniddeso（品題行不入讀者面題名），其下三題 ### Samādhiekakadukavaṇṇanā・### Samādhitikavaṇṇanā・### Samādhicatukkavaṇṇanā 皆在本篇之內。讀者面題名依「取首」之通則唯取 Samādhiekakadukavaṇṇanā；三題之全列於品夾《總覽》之譯底域，本目誌其實，不代裁。
段號域 譯底欄之段號自〔CSCD §38〕至〔CSCD §40〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 10,750 位元組——本品五單元中次短之篇。
篇內之三段之分 〔CSCD §38〕八問與前三答（設問一表，次答「何謂定」「以何義名定」「相味現起近因」三問）・〔CSCD §39〕「有幾種」一問之全答（一種至五種，逐組開演）・〔CSCD §40〕「何為染」「何為淨」二問之答（唯引所引之書而不別立說）。三段之幅實測 1,598／8,588／523 位元組（品題行與其後之空行合 41 位元組不入三數）。三小節題皆落在〔CSCD §39〕之內——即「有幾種」一問之答分，其幅獨占本篇之八成。
前後接點 本篇為本品之首，其首句 Idāni 段自標承前品之次第—— evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena（既以受持頭陀支所成之少欲等德淨其戒而住於此戒），其所承之品名本篇不標，本目不代考定。後接十障之單元〔CSCD §41〕，其首句 Kathaṃ bhāvetabboti ettha pana 逐字承本篇八問之第七問。
篇之體例 本篇為問目一表、逐問而答之體：Ko samādhi? Kenaṭṭhena samādhi? 以下八問一氣列出，Tatridaṃ vissajjanaṃ（此中為其答）一句轉入答分。八問之答不於本篇盡——第七問 Kathaṃ bhāvetabbo? 之答自次單元起貫全品，第八問 Samādhibhāvanāya ko ānisaṃsoti? 之答本篇乃至本品皆無，論未於此立說，本目誌其實而不代考定其所在。
movement 品夾《總覽》繫本單元於 §A〈定的四問定義 — 何謂定〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 samādhi（定）・ekaggatā（心一境性）・samādhāna（調順）・upacāra-samādhi（近行定）・appanā-samādhi（安止定）・lokiya／lokuttara（世間／出世間）・vitakka（尋）・vicāra（伺）・pīti（喜）・sukha（樂）・parikamma（遍作）・mahaggata（大）・appamāṇa（無量）・hānabhāgiya／ṭhitibhāgiya／visesabhāgiya／nibbedhabhāgiya（退分／住分／勝進分／抉擇分）・saṃkilesa／vodāna（雜染／淨化）・ānisaṃsa（利益）・dhutaṅga（頭陀支）・appicchatā（少欲）・cittasīsa（以心為首）・sapañña（有慧者）。以下唯列本篇新出者。
定之自性與四目〔CSCD §38〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kusalacittekaggatā | 善心一境性 | 論之正答：idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi——唯就此處所意許者而說 | 〔CSCD §38〕 |
| avikkhepa | 不散亂 | 相：avikkhepalakkhaṇo samādhi | 〔CSCD §38〕 |
| vikkhepaviddhaṃsana | 摧破散亂 | 味：vikkhepaviddhaṃsanaraso | 〔CSCD §38〕 |
| avikampana | 不動 | 現起：avikampanapaccupaṭṭhāno | 〔CSCD §38〕 |
| avippakiṇṇa | 不散逸 | 調順之逐字釋所出：avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti | 〔CSCD §38〕 |
分類之目〔CSCD §39〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sappītika／nippītika | 有喜／無喜 | 第三二法：四分法之前二禪與五分法之前三禪為有喜 | 〔CSCD §39〕 |
| sukhasahagata／upekkhāsahagata | 樂俱／捨俱 | 第四二法；近行定二者皆可 | 〔CSCD §39〕 |
| savitakkasavicāra | 有尋有伺 | 初禪之定與近行定 | 〔CSCD §39〕 |
| avitakkavicāramatta | 無尋唯伺 | 五分法之第二禪；論自釋其人——唯見尋之過而不見伺之過者 | 〔CSCD §39〕 |
| avitakkāvicāra | 無尋無伺 | 四分法第二禪以上 | 〔CSCD §39〕 |
| ⚠︎ paritta | 小 | 第四三法之首目：upacārabhūmiyaṃ ekaggatā paritto samādhi；與既立之 mahaggata（大）・appamāṇa（無量）同組 | 〔CSCD §39〕 |
| ⚠︎ paṭipadā／abhiññā | 行道／通達 | 論自立其界：自初作意至近行為 paṭipadā，自近行至安止之慧為 abhiññā——此 abhiññā 非六神通位之義 | 〔CSCD §39〕 |
| dukkhāpaṭipadā／sukhāpaṭipadā | 苦行道／樂行道 | 論以四事分之：宜與不宜・前行之備否・渴愛之伏否・止之曾習否 | 〔CSCD §39〕 |
| dandhābhiññā／khippābhiññā | 遲通達／速通達 | 同上；並繫於無明之伏否・觀之曾習否・根之利鈍 | 〔CSCD §39〕 |
| vomissakatā | 雜性 | 前分與後分宜否相反者，其行道與通達為雜 | 〔CSCD §39〕 |
| tibbakilesa／mandakilesa | 利煩惱／鈍煩惱 | 與根之利鈍四配，成行道與通達之別 | 〔CSCD §39〕 |
| mudindriya／tikkhindriya | 鈍根／利根 | 同上 | 〔CSCD §39〕 |
| parittārammaṇa／appamāṇārammaṇa | 小所緣／無量所緣 | 第二四法：所緣之增與不增 | 〔CSCD §39〕 |
| appaguṇa／paguṇa | 未熟／已熟 | 同上：能否為上禪之緣 | 〔CSCD §39〕 |
| kāmāvacara／rūpāvacara／arūpāvacara／apariyāpanna | 欲界／色界／無色界／不繫 | 第五四法；論判一切近行之一境性皆屬欲界 | 〔CSCD §39〕 |
| adhipati | 增上 | 第六四法之準目 | 〔CSCD §39〕 |
| ⚠︎ chanda・vīriya・citta・vīmaṃsā | 欲・精進・心・簡擇 | 四增上之四目：chandasamādhi〜vīmaṃsāsamādhī | 〔CSCD §39〕 |
| anantarapaccaya | 無間緣 | 所引之句：初禪之遍作為初禪之無間緣 | 〔CSCD §39〕 |
本編既有校讀須併觀之一處 既有校讀之 §A 作「善心一境性（kusala-citta-ekaggatā）——善心專注於一所緣而不散」，並列相＝不散亂・用＝摧破散亂・現＝不動・近因＝樂，與譯底欄之四目逐一相合，定讀逐字保入。唯既有校讀標其節為「定的四問」而譯底欄實列八問（本欄實測 ? 8 處，另有答分之內問 Kimidaṃ samādhānaṃ nāma? 1 處，合 9 處）；又既有校讀未及一種至五種之逐組開演。本目誌其實，不代裁。
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；方括注唯二式（[§NN] 段號 3 個與版頁記 12 個，後者皆在註記之內）。全篇之圓括注 5 處，逐一檢之，皆為所引之出處標記，無一載異讀。查無即記無：譯底欄自身無異讀之記。
本品段號無缺之正面記載 譯底欄之段號自〔CSCD §38〕至〔CSCD §50〕十三號連續，無一缺（品域之實測，五單元合計）；本篇所承之三號在其首。故本品無「缺號之誌」可入本目——如實記其無，不代補、不代誌其因。
本欄之界 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 §38〕 | ''sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti vacanato | 全書所本之一偈——「定」即其「心」字之所標 | 無 |
| 〔CSCD §38〕 | ''Sukhino cittaṃ samādhiyatī''ti vacanato | 樂為定之近因之所據 | 無 |
| 〔CSCD §39〕 | ''Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo''ti ādivacanato | 遍作之後之一境性即安止定之所據 | 無 |
| 〔CSCD §39〕 | Yathāha, ''paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. | 退分至抉擇分四慧之全文 | (vibha. 799) |
| 〔CSCD §39〕 | ''chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe… | 四增上之定之全文 | (vibha. 432; saṃ. ni. 3.825) |
| 〔CSCD §40〕 | Vuttañhi tattha ''saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo''ti | 染與淨之定義 | (vibha. 828) |
| 〔CSCD §40〕 | ''paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā''ti | 復引前段之文以配染 | (vibha. 799) |
| 〔CSCD §40〕 | ''Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā''ti | 復引前段之文以配淨 | (vibha. 799) |
論主自標「其答已在他處」之一處 〔CSCD §40〕之首句作 Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva（染與淨二問之答，已於所引之書中說），論遂唯引其文而不別立說——本篇八問之中，唯此二問以「他處已說」而收，誌其實不代考定。
引式之數〔本欄實測〕 Yathāha 1 處・Vuttañhi 1 處。Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā 諸式俱零命中；kira（傳說之詞）零命中。本文自標之圓括注出處 5 處，其標識唯二類：vibha. 4・saṃ. ni. 1（後者與 vibha. 同見於一括注）。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇之可核觀察，不作文學評價。
甲・譬喻之查與其結 viya（詞界）零命中、連聲之比況形（詞尾 -iva）零命中、sadisa 諸形零命中、Yathā 起首之語零命中。本篇無譬喻——查無即記無，本目不代增材料。本篇為本品五單元中唯一全無比況語之篇。
乙・修辭之可核觀察 ①本篇之骨為問目一表、逐問而答：八問以 Ko・Kenaṭṭhena・Kānassa・Katividho・Ko cassa・Kiṃ・Kathaṃ・Samādhibhāvanāya ko 八個疑問詞起首，Tatridaṃ vissajjanaṃ 一句轉入答分，答分復以各問之語逐字回提（Ko samādhīti・Kenaṭṭhena samādhīti・Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti，第四問之回提語間插版頁之記）——問與答之語逐字相對，中無旁涉。②分類之收束式極齊：evaṃ ＋ 準目 ＋ vasena ＋ 數之定式實測 15 見，逐一收其一組（二法 4・三法 4・四法 6・五分 1；一種之收句獨作 ekavidho 而無此式）；duvidho／tividho／catubbidho 三收束詞之數為 4／4／6，與所開之組數逐一相符。③論主自設之限實測 1 處：Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya（若欲盡釋其一切種，則答不成其所欲之義，且更成散亂）——以「答之過廣即成散亂」自限其答，此語與本篇所釋之 avikkhepa 一詞相映。④省略式 …pe… 全篇 3 見，皆在四增上之定之所引之段內。⑤本篇無偈頌——縮排之行零命中；所引之一偈（''sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti）以行內雙引號出之，不另起行。⑥Tattha（此中）起首之語 7 見，逐一為一組分類之起。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 §38〕 Kathaṃ bhāvetabbo? | 十障之單元〔CSCD §41〕 | 第七問之答自彼起；彼篇首句 Kathaṃ bhāvetabboti ettha pana 逐字回提本問 |
〔CSCD §39〕 Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma | 十障之單元〔CSCD §41〕 | 論自標後文將釋斷障等前行，其斷障之釋在彼；宜與不宜、安止善巧二事不在本品 |
〔CSCD §39〕 Upacāraappanāvasena duvidho | 四十業處之單元〔CSCD §47〕 | 彼以 upacārappanāvahato 一門判四十業處之所引，二處之分同一 |
〔CSCD §39〕 catujhānaṅgavasena catubbidho／pañcajhānaṅgavasena | 四十業處之單元〔CSCD §47〕 | 彼以 jhānappabhedato 一門配諸業處之禪階 |
〔CSCD §39〕 parittaparittārammaṇādivasena catubbidho | 四十業處之單元〔CSCD §47〕 | 彼以 ārammaṇato 一門判所緣之類，並就不淨之定復論小所緣與無量所緣 |
〔CSCD §39〕 Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti | 十障之單元〔CSCD §41〕 | 論於彼判出世間定之修法攝於慧之修法，故本品不別說 |
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
Working base This unit’s working base is CSCD (internal use only; never published). Every Pāli form in this layer is taken verbatim from the working base in this unit’s source column. One location form, 〔CSCD §NN〕, can be checked verbatim against the working-base column. Because this chapter has no internally collated Pāli pagination, no page range is recorded.
Section titles The working-base column carries four ### headings. The first is the chapter title, ### 3. Kammaṭṭhānaggahaṇaniddeso (the chapter-heading line is not used as the reader-facing unit title). The remaining three, ### Samādhiekakadukavaṇṇanā, ### Samādhitikavaṇṇanā, and ### Samādhicatukkavaṇṇanā, all fall within this unit. Under the general rule of “taking the first,” the reader-facing Pāli title uses only Samādhiekakadukavaṇṇanā; all three titles are listed in the working-base range of the chapter Overview. This heading records the fact without deciding beyond it.
Paragraph-number range The working-base column runs from 〔CSCD §38〕 through 〔CSCD §40〕, with three paragraph numbers actually present and no gap in their sequence. The unit occupies 10,750 bytes in the working-base column, making it the second shortest of the chapter’s five units.
Division of the three paragraphs within the unit 〔CSCD §38〕 contains the eight questions and the first three answers (a table of questions, followed by answers to “What is concentration?” “In what sense is it concentration?” and “What are its characteristic, function, manifestation, and proximate cause?”). 〔CSCD §39〕 contains the complete answer to “How many kinds?” (onefold through fivefold, with each group unfolded). 〔CSCD §40〕 contains the answers to “What is defilement?” and “What is purification?” (only quoting the cited work, without a separately established explanation). The three spans measure 1,598, 8,588, and 523 bytes respectively (the chapter-heading line and following blank line total 41 bytes and are excluded). All three subsection headings fall within 〔CSCD §39〕—that is, within the answer to “How many kinds?”—which alone occupies four-fifths of the unit.
Connections before and after This is the first unit in the chapter. Its opening Idāni paragraph marks its sequence after the preceding chapter with the phrase evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena (having become established in this virtue, purified by such qualities as fewness of wishes brought to fulfillment through observing the ascetic practices). The passage does not name the chapter it follows, and this heading does not identify it independently. The unit is followed by the unit on the ten impediments, 〔CSCD §41〕, whose opening Kathaṃ bhāvetabboti ettha pana repeats the seventh of this unit’s eight questions verbatim.
Form of the unit The unit has the form of one table of questions followed by question-by-question answers: Ko samādhi? Kenaṭṭhena samādhi? and the rest present eight questions in a single sequence, and Tatridaṃ vissajjanaṃ (“Here is the answer”) turns to the answers. The answers to the eight questions are not completed in this unit. The answer to the seventh, Kathaṃ bhāvetabbo?, begins in the next unit and continues through the chapter. The answer to the eighth, Samādhibhāvanāya ko ānisaṃsoti?, appears nowhere in this unit or this chapter. This heading records that fact without independently determining where it occurs.
Movement The chapter Overview assigns this unit to §A, “The Four Questions Defining Concentration—What Is Concentration?” The chapter-and-section wording attached to it appears verbatim in that table and is neither repeated nor excerpted here. The paragraph numbers and chapter-section loci have no established correspondence, and none is estimated or converted.
II. Terms and Renderings
This heading records only the usage and location of terms in this unit. The normative glossary governs settled terms; this heading does not decide those it leaves unsettled. Terms already established in preceding chapters are not re-explained. Those occurring here are samādhi (concentration), ekaggatā (one-pointedness of mind), samādhāna (coordinating), upacāra-samādhi (access concentration), appanā-samādhi (absorption concentration), lokiya／lokuttara (mundane／supramundane), vitakka (applied thought), vicāra (sustained thought), pīti (rapture), sukha (pleasure), parikamma (preliminary work), mahaggata (exalted), appamāṇa (measureless), hānabhāgiya／ṭhitibhāgiya／visesabhāgiya／nibbedhabhāgiya (conducive to decline／maintenance／distinction／penetration), saṃkilesa／vodāna (defilement／purification), ānisaṃsa (benefit), dhutaṅga (ascetic practice), appicchatā (fewness of wishes), cittasīsa (under the heading of mind), and sapañña (a person with wisdom). Only terms newly appearing in this unit are listed below.
The nature and four aspects of concentration 〔CSCD §38〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kusalacittekaggatā | wholesome one-pointedness of mind | the treatise’s direct answer: idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi—spoken solely with reference to what is intended here | 〔CSCD §38〕 |
| avikkhepa | non-distraction | characteristic: avikkhepalakkhaṇo samādhi | 〔CSCD §38〕 |
| vikkhepaviddhaṃsana | eliminating distraction | function: vikkhepaviddhaṃsanaraso | 〔CSCD §38〕 |
| avikampana | unwavering | manifestation: avikampanapaccupaṭṭhāno | 〔CSCD §38〕 |
| avippakiṇṇa | non-dispersion | occurs in the verbatim explanation of coordinating: avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti | 〔CSCD §38〕 |
Headings of the classifications 〔CSCD §39〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sappītika／nippītika | accompanied by rapture／without rapture | the third pair: the first two absorptions in the fourfold system and the first three in the fivefold system are accompanied by rapture | 〔CSCD §39〕 |
| sukhasahagata／upekkhāsahagata | accompanied by pleasure／accompanied by equanimity | the fourth pair; access concentration may be either | 〔CSCD §39〕 |
| savitakkasavicāra | accompanied by applied and sustained thought | first-absorption concentration and access concentration | 〔CSCD §39〕 |
| avitakkavicāramatta | without applied thought, with sustained thought only | the second absorption in the fivefold system; the treatise identifies the person intended—someone who sees danger in applied thought but not in sustained thought | 〔CSCD §39〕 |
| avitakkāvicāra | without applied or sustained thought | the second absorption and above in the fourfold system | 〔CSCD §39〕 |
| ⚠︎ paritta | limited | the first member of the fourth threefold group: upacārabhūmiyaṃ ekaggatā paritto samādhi; grouped with the already established mahaggata (exalted) and appamāṇa (measureless) | 〔CSCD §39〕 |
| ⚠︎ paṭipadā／abhiññā | practice／penetration | the treatise defines their scope: from first attention to access is paṭipadā, and the wisdom from access to absorption is abhiññā—this use of abhiññā is not the sense found in the six supernormal knowledges | 〔CSCD §39〕 |
| dukkhāpaṭipadā／sukhāpaṭipadā | painful practice／pleasant practice | the treatise distinguishes them through suitability or unsuitability, completion of preliminaries, whether craving is overcome, and prior cultivation of tranquility | 〔CSCD §39〕 |
| dandhābhiññā／khippābhiññā | slow penetration／quick penetration | distinguished through whether ignorance is overcome, prior cultivation of insight, and the sharpness or dullness of the faculties | 〔CSCD §39〕 |
| vomissakatā | mixed case | a case in which suitability in the former and latter parts is reversed, so practice and penetration are mixed | 〔CSCD §39〕 |
| tibbakilesa／mandakilesa | sharp defilements／mild defilements | combined with sharp and dull faculties to produce differences in practice and penetration | 〔CSCD §39〕 |
| mudindriya／tikkhindriya | dull faculties／sharp faculties | as above | 〔CSCD §39〕 |
| parittārammaṇa／appamāṇārammaṇa | limited object／measureless object | the second fourfold group: whether the object has been enlarged | 〔CSCD §39〕 |
| appaguṇa／paguṇa | not mastered／mastered | as above: whether concentration can become a condition for a higher absorption | 〔CSCD §39〕 |
| kāmāvacara／rūpāvacara／arūpāvacara／apariyāpanna | sensual sphere／fine-material sphere／immaterial sphere／unclassified | the fifth fourfold group; the treatise classifies all one-pointedness of access as belonging to the sensual sphere | 〔CSCD §39〕 |
| adhipati | dominance | the criterion of the sixth fourfold group | 〔CSCD §39〕 |
| ⚠︎ chanda・vīriya・citta・vīmaṃsā | desire・energy・mind・investigation | the four dominances: chandasamādhi through vīmaṃsāsamādhī | 〔CSCD §39〕 |
| anantarapaccaya | proximity condition | the cited statement: preliminary work for the first absorption is a proximity condition for the first absorption | 〔CSCD §39〕 |
One place to read together with this edition’s earlier construal The earlier construal’s §A reads “wholesome one-pointedness of mind (kusala-citta-ekaggatā)—the wholesome mind focuses on one object without distraction,” and lists characteristic = non-distraction, function = eliminating distraction, manifestation = unwavering, and proximate cause = pleasure. These correspond item by item to the working-base column and are preserved verbatim as settled readings. The earlier construal, however, labels its section “the four questions on concentration,” while the working-base column actually lists eight questions (a measured count of 8 question marks, plus the internal question Kimidaṃ samādhānaṃ nāma? in the answer, making 9 in all); the earlier construal also does not unfold every group from onefold through fivefold. This heading records the facts without deciding beyond them.
III. Variant Readings
Available material This unit has no internally collated Pāli pagination, so there is no apparatus passage to record. The sole searchable surface is the working-base column itself. The record describes without deciding.
Complete survey A verbatim scan of the whole working-base column found zero occurrences of parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.), and zero occurrences of the variant-reading marker pāṭho. Square brackets occur only in two forms: 3 paragraph numbers, [§NN], and 12 edition-page records, the latter all within comments. Five parenthetical annotations occur in the unit; each is a reference attached to a quotation, and none records a variant. Where none are found, none are recorded: the working-base column itself contains no variant-reading note.
Positive record that this chapter has no missing paragraph number Across the chapter, paragraph numbers in the working-base column run consecutively from 〔CSCD §38〕 through 〔CSCD §50〕, thirteen numbers with none missing (measured across the five units). This unit contains the first three. There is therefore no “missing-number record” to enter under this heading; the absence is recorded as observed, without supplying or explaining anything independently.
Scope of this column This column has not been collated against the scanned PTS pages. The zero counts recorded here apply only to the working-base column and imply nothing about another edition.
IV. The Commentator’s Citations
Every self-citation by the author is attached to a paragraph-number anchor. A source is recorded only when explicitly marked by the text, without independent identification. Material in the “Source as Marked by the Text” column is reproduced verbatim; its work titles are not independently translated.
| Location | Citation Form 〔verbatim〕 | Point of the Citation | Source as Marked by the Text |
|---|---|---|---|
| 〔CSCD §38〕 | ''sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti vacanato | one of the verses on which the work is founded—concentration is indicated by its word “mind” | none |
| 〔CSCD §38〕 | ''Sukhino cittaṃ samādhiyatī''ti vacanato | basis for pleasure as concentration’s proximate cause | none |
| 〔CSCD §39〕 | ''Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo''ti ādivacanato | basis for the one-pointedness immediately after preliminary work being absorption concentration | none |
| 〔CSCD §39〕 | Yathāha, ''paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. | the full passage on the four kinds of wisdom, from decline through penetration | (vibha. 799) |
| 〔CSCD §39〕 | ''chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe… | the full passage on concentration through the four dominances | (vibha. 432; saṃ. ni. 3.825) |
| 〔CSCD §40〕 | Vuttañhi tattha ''saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo''ti | definition of defilement and purification | (vibha. 828) |
| 〔CSCD §40〕 | ''paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā''ti | the preceding passage quoted again to correspond to defilement | (vibha. 799) |
| 〔CSCD §40〕 | ''Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā''ti | the preceding passage quoted again to correspond to purification | (vibha. 799) |
One place where the author explicitly says “its answer has already been given elsewhere” The opening sentence of 〔CSCD §40〕 reads Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva (the answers to the two questions about defilement and purification have already been stated in the cited work). The treatise therefore quotes that passage without establishing a separate explanation. Of this unit’s eight questions, only these two are concluded by saying that they have been stated elsewhere. The fact is recorded without independent identification.
Number of citation formulas, measured in this column Yathāha occurs once and Vuttañhi once. Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, and Porāṇā have zero occurrences; kira, the reportive term, also has zero occurrences. Five parenthetical source references are explicitly marked by the text, using only two kinds of labels: vibha. 4 times and saṃ. ni. once (the latter appears together with vibha. in one parenthesis). These counts apply only to this unit’s range, not the whole work.
V. Similes and Rhetoric
This heading records only observations that can be checked within the unit and makes no literary evaluation.
A. Survey and conclusion concerning similes The word-bounded form viya has zero occurrences, joined comparative forms ending in -iva have zero occurrences, forms of sadisa have zero occurrences, and sentence-initial Yathā has zero occurrences. This unit has no simile. Where none are found, none are added. It is the only one of the chapter’s five units with no comparative expression at all.
B. Verifiable observations on rhetoric (1) The unit’s frame is one table of questions followed by answers question by question: the eight questions begin with Ko, Kenaṭṭhena, Kānassa, Katividho, Ko cassa, Kiṃ, Kathaṃ, and Samādhibhāvanāya ko; Tatridaṃ vissajjanaṃ turns to the answers, which then repeat the wording of each question verbatim (Ko samādhīti, Kenaṭṭhena samādhīti, Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti; an edition-page comment is inserted within the wording that repeats the fourth question). The language of question and answer corresponds verbatim without digression. (2) The closing formula for the classifications is exceptionally regular: evaṃ + criterion + vasena + numerical formula occurs 15 times as measured, closing every group in turn (4 twofold, 4 threefold, 6 fourfold, and 1 fivefold; the onefold classification closes simply with ekavidho, without this formula). The closing terms duvidho, tividho, and catubbidho occur 4, 4, and 6 times, matching the number of groups exactly. (3) The author sets one measured limit upon his own explanation: Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya (an answer that tried to explain every variety would fail to accomplish the intended meaning and lead to further distraction). The warning that an answer too broad becomes distraction echoes the unit’s term avikkhepa. (4) The abbreviation …pe… occurs 3 times, all within the quoted passage on concentration through the four dominances. (5) The unit contains no verse block: there are zero indented verse lines. The one verse cited, ''sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti, appears in inline double quotation marks rather than on a separate line. (6) Sentence-initial Tattha (“here”) occurs 7 times, each introducing a group in the classification. All these counts were measured only within this unit’s range, not across the work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor and is established only from terms verifiable within this unit. Because this unit’s paragraph numbers have no established correspondence with the chapter-section system, the references are not assigned chapter-section loci and no conversion is estimated. No independent identification is made.
| This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §38〕 Kathaṃ bhāvetabbo? | the unit on the ten impediments, 〔CSCD §41〕 | the answer to the seventh question begins there; its opening Kathaṃ bhāvetabboti ettha pana repeats this question verbatim |
〔CSCD §39〕 Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma | the unit on the ten impediments, 〔CSCD §41〕 | the treatise explicitly says that preliminary tasks such as cutting off impediments will be explained later, and cutting off impediments is explained there; suitability and unsuitability and skill in absorption do not occur in this chapter |
〔CSCD §39〕 Upacāraappanāvasena duvidho | the unit on the forty meditation subjects, 〔CSCD §47〕 | that unit classifies what the forty subjects lead to under upacārappanāvahato, using the same distinction |
〔CSCD §39〕 catujhānaṅgavasena catubbidho／pañcajhānaṅgavasena | the unit on the forty meditation subjects, 〔CSCD §47〕 | that unit assigns levels of absorption to the subjects under jhānappabhedato |
〔CSCD §39〕 parittaparittārammaṇādivasena catubbidho | the unit on the forty meditation subjects, 〔CSCD §47〕 | that unit classifies kinds of object under ārammaṇato and further distinguishes limited and measureless objects for concentration on the foul |
〔CSCD §39〕 Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti | the unit on the ten impediments, 〔CSCD §41〕 | there the treatise assigns the method of developing supramundane concentration to the development of wisdom, and therefore does not explain it separately in this chapter |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.