清淨道論 進場——擇處・十八過・五支・小障Visuddhimagga · Entering the Practice—Choosing a Dwelling, the Eighteen Faults, Five Factors, and Minor Impediments
全書第一次手把手教你入定，第一個動作不是坐下，是選地方。功課要在阿闍梨座下問到通——通到「一轉向就現起」；然後才問住哪裡：同寺最好，不然一伽烏多到一由旬之內；再不然，先把業處問透了才走遠。路可以遠，功課上的結不能留。
十八種不相宜的住處，粗看瑣碎，其實只問一件事：這個地方會不會把你的時間與心神吃掉。大寺義務多、新寺要營建、臨路夜夜有客、名剎人潮不絕、近城所緣雜遝、寺裡有不和的比丘、邊地不信三寶……但條件轉了，同一處也可以住。唯有第十八條是大過：得不到善友——阿闍梨、與阿闍梨相等的人、親教師、與親教師相等的人。前十七條磨你的環境，這一條斷你的路。
反面就簡單：五支具足——不遠不近、晝不喧夜靜、少蚊虻風日蟲、四資具易得、有可問的多聞上座。連小障都要清：剃髮剪爪、補衣染衣、燒治缽垢、整理床椅。定不是意志力的產物，是條件的產物——所以環境學排在初禪之前。
The treatise’s first step-by-step instruction on entering concentration begins not with sitting down but with choosing a place. The meditation subject must be questioned through under the teacher—through to the point where it “appears as soon as the mind adverts to it.” Only then does the question of where to live arise: in the same monastery if possible; otherwise within one gāvuta to one yojana; if even that is impossible, first question the meditation subject thoroughly and only then travel farther. The road may be long; knots in the practice cannot remain.
At first glance the eighteen kinds of unsuitable dwelling look like miscellany, but they all ask one question: will this place consume your time and attention? A large monastery brings many duties, a new one construction, a roadside one guests at every hour, a famous sanctuary an unending crowd, a place near a city a jumble of objects, a monastery with discordant bhikkhus contention, and a border region disbelief in the Three Jewels. Yet when the conditions change, the same place may become suitable. Only the eighteenth is called a grave fault: the lack of a good friend—a teacher, a person equal to the teacher, a preceptor, or a person equal to the preceptor. The first seventeen wear away at the environment; this one cuts off the path.
The converse is simple: the five factors—neither too far nor too near, uncrowded by day and quiet at night, few gadflies, mosquitoes, wind, sun, and creeping creatures, easy access to the four requisites, and learned elders available for questions. Even the minor impediments must be cleared away: cut hair and nails, patch and dye robes, fire grime from the bowl, and put beds and chairs in order. Concentration is not the product of willpower; it is the product of conditions. That is why the engineering of the environment comes before the first absorption.
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 擇處——與師同住之遠近 〔CSCD §51〕
現在，前面所說的「應當捨離不適於修定的住處，住在適宜的住處」——這裡：若有人與阿闍梨同住一寺而覺安適，他就應當住在那裡，並在那裡淨治業處（kammaṭṭhāna）¹。若在那裡不安適，另有一寺在一伽烏多（gāvuta）²、半由旬、乃至一由旬之處而合宜的，就應當住在那裡。這樣一來，業處在某一處若生疑惑或忘失，他便能一早在寺中作完義務，於途中乞食，用完食事之後就直接前往阿闍梨的住處，當天就在阿闍梨座下淨治業處，第二天禮拜阿闍梨後出發，途中乞食，不至疲勞就能回到自己的住處。至於在一由旬之內也得不到安適之處的人，他就應當把業處上一切結節之處都斷除，令業處極清淨、一轉向即現起（āvajjanapaṭibaddha），然後即使走得很遠，也要捨離不適於修定的住處，住在適宜的住處。
§2 不相宜之住處——十八過 〔CSCD §52〕
其中，「不相宜」是說具有十八種過失之一者。十八過是：太大、太新、太舊、臨路、有石池、有葉菜、有花、有果、為人所嚮往、鄰近城市、鄰近木材、鄰近田地、有不和之人、鄰近碼頭、鄰近邊地、鄰近國界、不合宜、得不到善友。凡具有這十八過之一過者，就叫作不相宜；不應當住在那裡。
為什麼呢？先說大寺：那裡聚集許多志趣不同的人，他們彼此相違，不作義務。菩提樹院等處無人打掃，飲水與用水也無人備辦。這時，他心想「我要到行乞的村落去乞食」，取衣缽出門，若見義務未作、水瓶已空，他就得作那義務、備辦飲水；不作，就犯破義務的惡作罪（dukkaṭa）；作了，時間又過去，太晚進村，乞食已畢，什麼也得不到。即使入於燕坐，也被沙彌與年少比丘的高聲與僧事所擾亂。但若那裡一切義務都有人作，其餘的紛擾也沒有，這樣的大寺也是可以住的。
新寺中新建之事多，不作的人會被譏嫌。但若那裡的比丘們說：「尊者只管安樂地行沙門法，新建的事我們來作」——這樣的地方是可以住的。
舊寺中要修葺的事多；乃至連自己的坐臥處都不修葺，也要被譏嫌；而去修葺，業處就退失。
臨於大路的寺，日夜都有客人聚來。非時而來的人，要把自己的坐臥處讓給他們，自己則住在樹下或石上；第二天也是這樣，業處就沒有機會。但若沒有這樣的客眾之逼，就可以住在那裡。
「石池」是指石造的水池；為取水，大眾聚到那裡。住在城裡、出入王家的長老們的弟子也為染衣而來；他們問器皿、木柴、槽盆等，就得一一指示「在某處、某處」，這樣就終日忙碌不停。
凡是有種種葉菜之處，他在那裡取業處而坐於日住之時，采菜的婦女們就在近旁一邊歌唱一邊采葉，以異性之聲相擾，作業處之障。
凡是有種種花叢盛開之處，那裡也有同樣的災患。
凡是有芒果、蒲桃、波羅蜜等種種果實之處，求果的人就來乞求；不給就生氣，或強行取走。傍晚在寺中經行時見到他們，說一句「優婆塞們，你們怎麼這樣做呢」，他們就隨意辱罵，甚至設法使他住不下去。
至於為人所嚮往、被公認為石窟〔精舍〕之處，如南山（Dakkhiṇagiri）、象腹（Hatthikucchi）、支提山（Cetiyagiri）、支帝羅山（Cittalapabbata）那樣的寺——住在那裡的人，眾人推崇說「這位是阿羅漢」，想要禮拜而從四面湧來，他就不得安適。但若那裡對他是合宜的，就應當白天到別處去，夜裡才回來住。
鄰近城市之處，異性的所緣落入眼界；汲水的婢女們提著水瓶擦身而過，也不讓路；有權勢的人還在寺中圍起帷幕而坐。
鄰近木材之處，凡有薪柴與可作建材的樹木，采薪的婦女就像前面所說采菜、采花的婦女一樣，令人不安適。寺中有樹，人們就想「砍了這些樹來造屋」而來砍伐。若傍晚從精進堂出來、在寺中經行時見到他們，說一句「優婆塞們，你們怎麼這樣做呢」，他們就隨意辱罵，甚至設法使他住不下去。
凡是鄰近田地、四面被田圍繞之處，人們就在寺中作打穀場而打穀，睡在門廊上，還作出許多別的不安適之事。又，凡有僧團大財產之處，園役們攔阻在家人的牛，斷絕他們輪用的水，人們就拿著稻穗來給僧團看，說：「你們看看你們園役做的事！」為了這樣那樣的緣故，就得走到國王與大臣的門前去。這一類也攝在「鄰近田地」之中。
「有不和之人」，是說那裡住著彼此不和而結怨的比丘；他們爭吵，被勸阻說「尊者們，別這樣」，就會說：「自從這位糞掃衣者來了以後，我們就完了。」
凡是鄰近水路碼頭或陸路商埠之處，乘船而來、隨商隊而來的人絡繹不絕，逼著要「給地方、給水喝、給鹽」，令人不安適。
鄰近邊地之處，人們對佛等沒有淨信。
鄰近國界之處有王難。那個地方，這一位國王說「它不服從我」而攻打，另一位也說「它不服從我」〔而攻打〕。那裡的比丘有時行走在這位國王的領地，有時行走在那位的；於是人們把他當作「這是探子」，使他遭受災禍。
「不合宜」，是由於異性之色等所緣的匯聚，或由於為非人所據，而成為不合宜。這裡有一則事：據說有一位長老住在阿蘭若。有一個女夜叉站在他葉庵的門口唱歌。他出來站在門邊，她就走到經行道的一端去唱。長老走到經行道那一端，她就站在百人深的斷崖上唱。長老回身，她便疾速趕來抓住他說：「尊者，像你這樣的，我吃掉的不只一個兩個了。」
「得不到善友」，是說在那裡得不到阿闍梨、或與阿闍梨相等的人、或親教師（upajjhāya）、或與親教師相等的人作善友。那裡「得不到善友」確實是大過。凡具有這十八過之一過者，就應知是不相宜的。諸義注中也這樣說：
大住處、新住處、舊住處與臨路者；
石池、葉菜與花，果實以及為人所求者。
城市、木材、田地，不和之人與碼頭；
邊地、國界、不合宜，以及得不到善友之處。
智者了知這十八處，
便應遠遠避開，如避有難之路。
§3 相宜之住處——五支具足 〔CSCD §53〕
凡是具足「離行乞的村落不太遠也不太近」等五支者，這就叫作相宜。世尊也這樣說過：「諸比丘，坐臥處怎樣是五支具足呢？諸比丘，這裡，坐臥處不太遠、不太近，往來方便；白天不喧雜，夜裡少聲、少喧鬧；少虻、蚊、風、日曬與爬蟲之觸。住在那樣的坐臥處，衣服、飲食、坐臥處與病緣藥資具不費力就能得到。又，那樣的坐臥處中住著多聞、通達阿含、持法、持律、持論母的上座比丘們；他時時前往請問、詢問：『尊者，這是什麼？這是什麼意思？』而那些具壽們就為他開示未開示的，闡明未闡明的，並於種種可疑之法除去疑惑。諸比丘，這樣，坐臥處就是五支具足。」
以上就是「應當捨離不適於修定的住處，住在適宜的住處」這一句的詳說。
§4 小障之斷 〔CSCD §54〕
「斷除小障之後」——這樣住在適當的住處的人，凡是他還有的那些小障³，也都應當斷除。就是說：長了的髮、爪、毛應當剪除；破舊的衣應當加固或縫補；髒了的應當染。缽上若有垢，就應當燒治那缽。床、椅等應當清理。以上就是「斷除小障之後」這一句的詳說。
註
¹ 業處（kammaṭṭhāna）：所修之所緣與其修法之總名；其受取之法與四十業處之開列在〈取業處〉一品，本品唯就地遍開演。
² 伽烏多（gāvuta）：里程之名，音寫存之；本論以伽烏多、半由旬、一由旬為由近而遠之序。
³ 小障（khuddaka-palibodha）：別於前所說之十障，指髮爪衣缽等細事之礙；十障之開演在〈取業處〉一品。
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 Choosing a Dwelling—How Near to Live to the Teacher 〔CSCD §51〕
Now, as to what was said earlier, “Having abandoned a dwelling unsuitable for developing concentration, the practitioner should live in a suitable dwelling”: here, if a practitioner finds it comfortable to live in the same monastery as the teacher, he should live there and clarify the meditation subject (kammaṭṭhāna)¹ there. If it is uncomfortable there but another monastery is suitable at a distance of one gāvuta², half a yojana, or up to one yojana, he should live there. Then, if doubt or forgetfulness concerning the meditation subject arises at any point, he can complete his duties at the monastery early in the morning, go for alms on the way, and, after finishing the meal, proceed directly to the teacher’s dwelling. That very day he can clarify the meditation subject at the teacher’s feet; on the next day, after paying homage to the teacher, he can set out, go for alms on the way, and return to his own dwelling without fatigue. As for a practitioner who cannot find a comfortable place even within one yojana, he should resolve every knotty point in the meditation subject, make it utterly clear and ready to appear as soon as the mind adverts to it (āvajjanapaṭibaddha), and then, even if he must travel far, abandon a dwelling unsuitable for developing concentration and live in a suitable dwelling.
§2 An Unsuitable Dwelling—The Eighteen Faults 〔CSCD §52〕
Here, “unsuitable” means possessing any one of eighteen faults. The eighteen faults are: being too large, too new, too dilapidated, beside a road, having a stone pool, having edible leaves, having flowers, having fruit, being sought after, being near a city, being near timber, being near fields, having discordant people, being near a port, being near a border region, being near a national frontier, being unsuitable, and lacking good friends. Any dwelling that possesses even one of these eighteen faults is called unsuitable; the practitioner should not live there.
Why? First, in a large monastery many people with different aims gather together. They conflict with each other and do not perform their duties. No one sweeps the Bodhi-tree terrace and the like, or prepares drinking water and water for use. Then the practitioner thinks, “I shall go to the alms village,” takes robe and bowl, and sets out. If he sees that the duties have not been done and the water jars are empty, he must perform those duties and prepare the drinking water. If he does not, he commits an offense of wrongdoing (dukkaṭa) for neglecting a duty; if he does, the time passes, he enters the village too late, the alms round is over, and he receives nothing. Even when he enters seclusion, he is disturbed by the loud voices of novices and young bhikkhus and by affairs of the Saṅgha. But if all duties there are performed and the other disturbances are absent, such a large monastery is suitable for living.
In a new monastery there is much new construction, and a practitioner who does not take part is reproached. But if the bhikkhus there say, “Let the venerable practice the ascetic’s work at ease; we shall do the construction,” such a place is suitable for living.
In an old monastery there is much to repair. Even if a practitioner fails to repair only his own lodging, he will be reproached; if he undertakes the repairs, his meditation subject falls away.
At a monastery beside a main road, visitors gather day and night. For those who arrive at an improper time, the practitioner must give up his own lodging and live under a tree or on a rock; the same happens the next day, so the meditation subject gets no opportunity. But if there is no such pressure from visiting groups, he may live there.
A “stone pool” is a pool built of stone; crowds gather there for water. Disciples of elders who live in the city and frequent the royal household also come to dye robes. When they ask about vessels, firewood, troughs, and so forth, the practitioner must point each out—“It is in such-and-such a place”—and thus remains busy without respite throughout the day.
Wherever many kinds of edible leaves grow, when the practitioner has taken up the meditation subject and sits in his daytime dwelling, women gathering greens sing as they pick leaves nearby. Disturbed by the voice of the opposite sex, he encounters an impediment to the meditation subject.
Wherever many kinds of flowers bloom in profusion, the same danger is present.
Wherever there are various fruits, such as mangoes, rose apples, and jackfruit, people seeking fruit come and ask for it. If it is not given, they become angry or take it by force. When the practitioner sees them while walking in the monastery at dusk and says only, “Lay followers, why are you doing this?” they abuse him as they please and even devise means to drive him away.
As for a place that is sought after and renowned as a cave monastery, such as Dakkhiṇagiri, Hatthikucchi, Cetiyagiri, or Cittalapabbata: when a practitioner lives there, people extol him, saying, “This is an arahant,” and stream in from every direction wishing to pay homage, so he finds no comfort. But if the place is suitable for him, he should go elsewhere by day and return to live there only at night.
At a place near a city, objects of the opposite sex enter the range of sight. Servant women carrying water jars brush past without giving way, and powerful people even sit inside the monastery enclosed by curtains.
At a place near timber, wherever there is firewood or trees fit for building, women gathering wood create the same discomfort as the women gathering greens and flowers described above. If there are trees in the monastery, people think, “Let us cut these down to build houses,” and come to fell them. When the practitioner leaves the hall of striving at dusk and sees them while walking in the monastery, if he says only, “Lay followers, why are you doing this?” they abuse him as they please and even devise means to drive him away.
Wherever a place lies near fields and is surrounded by them on every side, people make a threshing floor in the monastery and thresh grain there, sleep on the porches, and do many other unsuitable things. Again, wherever the Saṅgha has extensive property, estate workers stop householders’ cattle and cut off the water allotted to them in rotation. People then bring rice ears to show the Saṅgha and say, “Look at what your estate workers have done!” For one reason or another, the practitioner must then go to the doors of the king and his ministers. Places of this kind are also included under “near fields.”
“Having discordant people” means that bhikkhus who are at odds and hostile toward each other live there. They quarrel, and when admonished, “Venerables, do not act this way,” they say, “We have been ruined ever since this rag-robed ascetic arrived.”
Wherever a place is near a waterway landing or an overland trading post, people arriving by boat or with caravans come in an unbroken stream and press demands: “Give us a place; give us water to drink; give us salt.” The place is uncomfortable.
Near a border region, people have no confidence in the Buddha and the other two Jewels.
Near a national frontier there is danger from kings. Of such a place, one king says, “It does not submit to me,” and attacks it; the other likewise says, “It does not submit to me,” and attacks. The bhikkhu there sometimes travels through the territory of one king and sometimes through the other’s. People then take him for a spy and bring calamity upon him.
“Unsuitable” means that a place becomes unsuitable because objects such as forms of the opposite sex gather there, or because nonhuman beings have occupied it. Here is an account. It is said that an elder lived in the wilderness. A female yakkha stood at the door of his leaf hut and sang. He came out and stood at the door, and she went to one end of the walking path and sang. The elder went to that end of the path, and she stood on a precipice a hundred men deep and sang. When the elder turned back, she rushed up, seized him, and said, “Venerable, I have eaten more than just one or two like you.”
“Lacking good friends” means that there is no teacher, no person equal to the teacher, no preceptor (upajjhāya), and no person equal to the preceptor available there as a good friend. Indeed, lacking good friends there is a grave fault. Any place possessing even one of these eighteen faults should be understood as unsuitable. The commentaries likewise say:
A large dwelling, a new dwelling, an old dwelling, and one beside a road;
a stone pool, greens, and flowers; fruit and a place sought after;
a city, timber, fields, discordant people, and a port;
a border region, a national frontier, an unsuitable place, and a place lacking good friends.
Having understood these eighteen places, a wise person
should keep far away from them, as from a road fraught with danger.
§3 A Suitable Dwelling—Possessing Five Factors 〔CSCD §53〕
Any dwelling possessing the five factors beginning with “neither too far nor too near the alms village” is called suitable. The Blessed One also said: “Bhikkhus, how is a lodging possessed of five factors? Here, bhikkhus, a lodging is neither too far nor too near and is convenient for coming and going; by day it is not crowded, and by night it has little sound and little noise; there is little contact with gadflies, mosquitoes, wind, sun, and creeping creatures. For a practitioner living in such a lodging, robes, almsfood, lodging, and medicinal requisites for the sick are obtained without difficulty. And in such a lodging there live elder bhikkhus who are learned, versed in the Āgamas, bearers of the Dhamma, bearers of the Discipline, and bearers of the matrices. From time to time he approaches and questions them: ‘Venerable sir, what is this? What does this mean?’ Those venerable ones disclose what has not been disclosed, clarify what has not been clarified, and dispel doubt concerning the many things that give rise to doubt. Bhikkhus, in this way a lodging possesses five factors.”
This is the detailed explanation of the statement, “Having abandoned a dwelling unsuitable for developing concentration, the practitioner should live in a suitable dwelling.”
§4 Removing the Minor Impediments 〔CSCD §54〕
“After removing the minor impediments”: for a practitioner living thus in a suitable dwelling, whatever minor impediments³ remain should all be removed. That is, long head-hair, nails, and body-hair should be cut; a worn robe should be strengthened or patched; a soiled robe should be dyed. If there is grime on the bowl, the bowl should be fired. The bed, chair, and so forth should be cleaned. This is the detailed explanation of the statement, “After removing the minor impediments.”
Notes
¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.
² Gāvuta: a measure of distance, retained in transliteration. This treatise orders gāvuta, half a yojana, and one yojana from near to far.
³ Minor impediment (khuddaka-palibodha): distinct from the ten impediments discussed earlier, this means hindrances arising from minor matters such as hair, nails, robes, and the bowl. The ten impediments are explained in the chapter “Taking a Meditation Subject.”
一塊泥盤，怎麼通到第四禪｜這一品是「範本章」：讀懂它，四十業處就都讀得動——而範本從「選地方」開始
大局 — 為什麼覺音尊者用一塊泥盤教你整個定段
第三品給了地圖（四十業處、六性行配藥），第四品開始示範：它牽著你，把一個業處——地遍——從頭走到底。〔讀法〕為什麼挑地遍？因為它最素、最不依賴特殊根器，最適合當範本：你在這一品學會的那套步驟，第 5–11 品的其他業處幾乎照搬，只換所緣。
那套步驟，剝到底其實只有三步：盯住一個所緣 → 心裡長出一個淨化過的「相」 → 守著那個相，心沉入定。〔04-02 白話 §6–§7〕泥盤只是腳手架——真正發生的事，全在心裡。
而這一品藏著一個全書最該記住的形狀：禪那的上昇，是「減法」。 你不是靠「加上更多東西」爬得更高，而是每上一層，捨掉一支：二禪捨尋伺、三禪捨喜、四禪捨樂。〔04-09〜04-11 白話 §20–§25〕這把「上昇＝減法」的尺，正是本義疏一以貫之那把尺，在「定」這一側最清楚的一次現身。
本品的行文骨架也值得先看一眼：前段（本單元，白話 §1–§4）是進場的環境學，中段（04-02〜04-05，白話 §5–§11）是造器、取相、養相的工法，04-06〜04-07（白話 §12–§16）把「入定的那一刻」剖到剎那級並逐句解經文，04-08（白話 §17–§19）教你守住、養大、練熟，04-09〜04-11（白話 §20–§25）才逐層上行。論主把一條完整的修定之路，鋪成了一條可以照著走的工序。
本品行品內單元制，十一單元：進場〔本單元〕・修法——安立其器・取相似相・近行安止 04-02・七隨順 04-03・十種安止善巧 04-04・趣向於相 04-05・初禪 04-06・初禪之德相 04-07・得後之工 04-08・二禪 04-09・三禪 04-10・四禪與五分法 04-11。本單元是全品的門檻：住處之遠近、十八種不相宜、五支相宜、小障之斷。
§01 進場的環境學——擇處、十八過、五支與小障 → 白話 §1–§4
修定的第一個動作，不是坐下，是選地方。白話 §1 說得很實際：業處要在阿闍梨座下學、在阿闍梨座下「淨治」——把功課上每一個打結的地方問到通、通到「一轉向就現起」。所以住處的第一標準是離師遠近：同寺最好；不行，就在一伽烏多到一由旬之內；連這也不行，就先把業處徹底問清楚了再走遠——路可以遠，功課上的結不能留。
接著白話 §2 開出十八種不相宜的住處。這張清單粗看瑣碎，細讀就會發現它只問一件事：這個地方會不會把你的時間與心神吃掉？ 大寺義務多、人多口雜；新寺要你參與營建；舊寺要你修葺；臨路的寺夜夜有客；有石池就有取水的人潮；有菜、有花、有果，就有採摘與乞討的人；名氣大的寺有禮拜的人潮；近城則所緣雜遝；近柴近田，糾紛跟著財產走；寺裡有不和的比丘，爭吵會燒到你頭上；碼頭商埠人流不絕；邊地的人不信三寶；國界之間有王難，還可能被當成探子；「不合宜」一條，論主放了那則女夜叉在經行道盡頭唱歌的故事——有些地方的干擾，不是你忍耐就能解決的。但清單也留著轉圜：大寺若一切義務有人作、紛擾不及於你，新寺若比丘們說「營建我們來作」，臨路之寺若無客眾之逼，名剎若於己合宜、白天避開夜裡回住——條件轉了，同一處也可以住。而第十八條「得不到善友」，論主特別點明是大過——善友指四種人：阿闍梨、與阿闍梨相等的人、親教師（upajjhāya）、與親教師相等的人。前十七條磨你的環境，這一條斷你的路。
反面就簡單了：白話 §3 引世尊的話，五支具足——不遠不近、晝不喧夜靜、少蚊虻風日蟲、四資具易得、有可以請問的多聞上座。最後（白話 §4）連「小障」都要清：剃髮剪爪、補衣染衣、燒治缽垢、整理床椅。這一段合起來讀，教的是一個修行觀：定不是意志力的產物，是條件的產物——論主把環境學放在初禪之前，正是要你先把「會扯後腿的東西」清出去。
給一般讀者
若只帶走一件事：先清場，再坐下（白話 §1–§4）。離師不遠、住處不吃掉你的心神、五支具足、小障清完——這四段合起來，是論主給「定」定的第一條工程學前提。你不必住寺，但同一個問題照樣可以問自己：這個地方、這段日子，會不會把我的時間與心神吃掉？答得誠實，才輪到 04-02 的造盤與取相。
想讀本單元全文：白話 §1–§4 即進場四段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）；他家譯本可對讀葉均譯本第四品、Ñāṇamoli 英譯第四章。
How Does a Disk of Clay Lead to the Fourth Absorption? | This Chapter Is a “Template Chapter”: Understand It and All Forty Meditation Subjects Become Readable—and the Template Begins with “Choosing a Place”
The Big Picture — Why Venerable Buddhaghosa Uses a Disk of Clay to Teach the Entire Concentration Division
Chapter 3 supplied the map—the forty meditation subjects and medicines matched to six temperaments. Chapter 4 begins the demonstration: it takes a single meditation subject, the earth kasiṇa, and leads you through it from beginning to end. 〔Reading〕 Why choose the earth kasiṇa? Because it is the plainest and least dependent on special aptitude, making it the best template. The sequence learned in this chapter is almost entirely reused for the other meditation subjects in Chapters 5–11; only the object changes.
Stripped to its foundation, that sequence has only three steps: hold to a single object → allow a purified “sign” to arise in the mind → remain with that sign as the mind settles into concentration. 〔04-02 Vernacular §6–§7〕 The clay disk is scaffolding; everything that actually happens takes place in the mind.
This chapter also contains the shape most worth remembering in the whole treatise: the ascent through absorption is subtraction. Higher attainment does not come by “adding more things.” At each level a factor is relinquished: applied thought and sustained thought at the second absorption, rapture at the third, and pleasure at the fourth. 〔04-09–04-11 Vernacular §20–§25〕 This measure, “ascent equals subtraction,” is the single measure running throughout this exposition, and here it appears most clearly on the side of concentration.
It is also worth seeing the chapter’s architecture in advance. The opening movement—the present unit, Vernacular §1–§4—is the environmental engineering of entry. The middle movement—04-02–04-05, Vernacular §5–§11—is the craft of making the device, acquiring the sign, and cultivating the sign. Units 04-06–04-07—Vernacular §12–§16—dissect the instant of entering concentration down to the level of mind-moments and explain the canonical wording phrase by phrase. Unit 04-08—Vernacular §17–§19—teaches you to preserve, enlarge, and master the attainment. Only in 04-09–04-11—Vernacular §20–§25—does the path ascend level by level. The author lays out a complete path of concentration as a sequence that can be followed in practice.
This chapter is divided internally into eleven units: Entering the Practice 〔this unit〕; The Method of Development—Preparing the Device, Acquiring the Learning and Counterpart Signs, Access and Absorption, 04-02; The Seven Suitabilities, 04-03; Tenfold Skill in Absorption, 04-04; Facing the Sign, 04-05; First Absorption, 04-06; The Excellent Qualities of the First Absorption, 04-07; The Work after Attainment, 04-08; Second Absorption, 04-09; Third Absorption, 04-10; and Fourth Absorption and the Fivefold System, 04-11. The present unit is the threshold of the whole chapter: distance from the dwelling to the teacher, the eighteen unsuitable conditions, the five suitable factors, and the removal of minor impediments.
§01 The Environmental Engineering of Entry—Choosing a Dwelling, the Eighteen Faults, Five Factors, and Minor Impediments → Vernacular §1–§4
The first act in developing concentration is not sitting down; it is choosing a place. Vernacular §1 is intensely practical: the meditation subject must be learned at the teacher’s feet and “clarified” there—every knot in the practice must be questioned through, until it “appears as soon as the mind adverts to it.” Thus the first criterion for a dwelling is distance from the teacher: the same monastery is best; if that is impossible, somewhere within one gāvuta to one yojana; if even that is impossible, first understand the meditation subject completely and only then travel far. The road may be long; knots in the practice cannot remain.
Vernacular §2 then lists eighteen kinds of unsuitable dwelling. The list looks miscellaneous at first, but on closer reading it asks only one question: will this place consume your time and attention? A large monastery brings many duties and clashing voices; a new monastery expects participation in construction; an old one needs repair; a roadside monastery receives guests at every hour; a stone pool draws crowds fetching water; greens, flowers, and fruit bring gatherers and petitioners; a famous monastery brings streams of worshipers; proximity to a city creates a jumble of objects; proximity to timber and fields brings disputes over property; discordant bhikkhus make their quarrels spread to you; ports and trading posts have an unending flow of people; border peoples lack confidence in the Three Jewels; national frontiers bring danger from kings and the risk of being taken for a spy. Under “unsuitable,” the author gives the story of a female yakkha singing at the far end of a walking path: some disturbances cannot be solved by endurance. Yet the list leaves room for changed conditions. If all duties in a large monastery are done and its disturbances do not reach you, if the bhikkhus at a new monastery say, “We will do the construction,” if a roadside monastery brings no pressure from guests, or if a famous sanctuary suits you and you avoid it by day and return at night, the same place can become suitable. The eighteenth condition, “lacking a good friend,” is singled out as a grave fault. Good friends here comprise four kinds: a teacher, a person equal to the teacher, a preceptor (upajjhāya), and a person equal to the preceptor. The first seventeen wear away at your environment; this one cuts off your path.
The converse is simple. In Vernacular §3 the Blessed One describes the five factors: neither too far nor too near, uncrowded by day and quiet at night, few gadflies, mosquitoes, wind, sun, and creeping creatures, easy access to the four requisites, and learned elders available for questions. Finally, Vernacular §4 clears even the “minor impediments”: cut hair and nails, patch and dye robes, fire grime from the bowl, and put beds and chairs in order. Read together, the passage teaches a view of practice: concentration is not the product of willpower; it is the product of conditions. The author places environmental engineering before the first absorption because the things that pull backward must be removed first.
For the General Reader
If you retain only one thing, let it be this: clear the field before sitting down (Vernacular §1–§4). Remain close enough to the teacher, choose a dwelling that does not consume your attention, secure the five factors, and clear away the minor impediments. Together these four passages form the author’s first engineering prerequisite for “concentration.” You need not live in a monastery, but you can still ask the same question: will this place and this stretch of life consume my time and attention? Only after answering honestly is it time for 04-02 and the making of the disk and acquisition of the sign.
To read this unit in full: Vernacular §1–§4 is the complete passage-by-passage translation of the four entry sections (tr. mine, from the public-domain Pāli original; see this unit’s apparatus for the base-text particulars). Other translations that may be read alongside it include Ye Jun’s translation, Chapter 4, and Ñāṇamoli’s English translation, Chapter 4.
考據Apparatus
一、科判定位
本單元之定位 本單元承本品譯底之第 1 段（全品十一段之第 1），譯底欄小節作 Ananurūpavihāro · Anurūpavihāro · Khuddakapalibodhā；段號自〔CSCD §51〕至〔CSCD §54〕，實落段號 4 個；白話 4 節（§1–§4）——「擇處——與師同住之遠近」、「不相宜之住處——十八過」、「相宜之住處——五支具足」、「小障之斷」。後接第 2 單元〔修法——安立其器・取相似相・近行安止〕。本單元無既有校文 §（其節為本編所補）。本段之事實唯自切界與本篇《總覽》之對齊表字面取，餘皆下列品級之段所載。
（品級段——本品之科判定位，十一單元同載，一字不改）
譯底 本品之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本品原典欄之譯底，
定位二式並用：〔Vism IV.x〕式唯限本品《總覽》movement 表既載者，〔CSCD §NN〕式對
譯底欄逐字可核。二系不明對映，本欄不推估、不換算。本品無自家對頁之巴利，故頁域一概不記。
品名 第四品〈地遍〉，巴利作 Pathavīkasiṇaniddesa。譯底欄之品題行作
4. Pathavīkasiṇaniddeso〔CSCD §51〕。品末之自標作
Iti sādhujanapāmojjatthāya kate visuddhimagge／Samādhibhāvanādhikāre／Pathavīkasiṇaniddeso nāma／Catuttho paricchedo.（四行）〔CSCD §90〕——論自繫本品為《清淨道論》定修習一部之第四品。
章§域 本品《總覽》movement 表所載之章§，首列作〔Vism IV.21–31〕，末列作 〔Vism IV.139 起〕，止點未載；本欄不代補、不外推。
段號域 譯底欄之段號自〔CSCD §51〕至〔CSCD §90〕，實落段號 39 個。其中一號號無而
文在：〔CSCD §66〕末之偈頌一段，譯底欄於其處未落段號，下一號逕作 [§68]。本欄不補號、
不引未落之號；該偈頌之文一律繫〔CSCD §66〕引之。不默示號序連續。
小節 譯底欄自帶 ### 小節 18 個（含品題行一），末小節作 Pañcakajjhānakathā。
本品之分節地圖與其對譯底欄之跨度，見本品《總覽》。
前品接點 本品首段以 yaṃ vuttaṃ 標其所承，逐句取前已說之句而開演之：
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā〔CSCD §51〕、
Khuddakapalibodhupacchedaṃ katvā〔CSCD §54〕、
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo〔CSCD §55〕。三句皆論自標為前已說者，
其所在之品譯底欄未標，本欄不代考定；依本書品序，取業處之品在本品之前。
後品接點 〔CSCD §55〕自標
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti——就一切業處之
詳論，自地遍始。本品唯開演地遍一遍；〔CSCD §63〕作 pathavīkasiṇādikassa，以「地遍等」
該其餘之遍，其開演不在本品。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。
本編詞表已定之詞引其定讀，不逐品重解——本品所涉之既立詞為 upacāra-samādhi（近行定）·
appanā-samādhi（安止定）·ārammaṇa（所緣）·guṇa（德）·Porāṇā（古師，見〔CSCD §76〕
之 Tenāhu porāṇā）·paricchedo（品，見〔CSCD §90〕之品末）。以下唯列本品新出者，
及本編既有校讀與規範詞表須併觀之處。
本編既有校讀與規範詞表須併觀之四處 ①sappāya 規範詞表定「相宜」，既有校讀作
「七隨順」；②ekaggatā 規範詞表定「心一境性」，既有校讀於禪支表作「一境性」；
③upekkhāsatipārisuddhi 既有校讀作「念清淨」，本目依論自釋作「捨念清淨」；
④cetaso ekodibhāva 既有校讀作「內淨一心」，本目依論自釋分作「內淨」與「心之一趣」。
四處皆依論自釋取讀。又，既有校讀之三相次第作「遍作相→取相→似相」，而
parikammanimitta（遍作相）一名於本品譯底欄零命中——譯底欄唯出 uggahanimitta 與
paṭibhāganimitta 二相之名，parikamma 一詞則唯作遍作之心與遍作之時二用〔CSCD §55〕·
〔CSCD §69〕。誌之不判。
三、異讀
材料之面 本品無自家對頁之巴利，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 [§NN] 段號與版頁記二式，
無一為異讀之記。全篇之圓括注 48 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。
掃描面之界 本欄之查唯及譯底欄一面；他本之對勘不在本欄之面，本欄不代考定， 亦不以本欄之零命中推斷他本。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §52〕 | Vuttampi cetaṃ aṭṭhakathāsu – | 十八過之攝頌六句 | 自標為諸義注，未標篇名 |
| 〔CSCD §53〕 | Vuttañhetaṃ bhagavatā – ''kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? | 五支具足之住處 | (a. ni. 10.11) |
引式之數〔本欄實測〕 Vuttañhetaṃ 7 處・Vuttampi cetaṃ 2 處・Yathāha 5 處・
Tenāha 2 處（其一作 Tenāha bhagavā）・Tenevāha 1 處・Tenāhu porāṇā 1 處・
Vibhaṅge pana 5 處・Vibhaṅgepi vuttaṃ 2 處・peṭake vuttaṃ 1 處・Tatrāyaṃ pāḷi 1 處・
aṭṭhakathāsu 2 處。本文自標之圓括注出處 48 處。此數唯就本品之域，不及全書。
所引之類〔本欄實測〕 48 處括注析為 62 個出處分項，就其標識分：vibha. 12・
saṃ. ni. 11・dī. ni. 11・dha. sa. 8・a. ni. 7・ma. ni. 6・paṭi. ma. 4・
mahāni. 2・paṭṭhā. 1（一括注載二出處以上者，逐項計入）。此外：未繫括注而以「諸義注」
「《藏釋》」「《二集義注》」「古師」自標其所從來者 5 處〔CSCD §52〕·〔CSCD §69〕·
〔CSCD §70〕·〔CSCD §71〕·〔CSCD §76〕；標書名而未繫號者 2 處〔CSCD §80〕；
引而全未標出處者 2 處〔CSCD §55〕·〔CSCD §62〕。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
甲・譬喻
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §52〕 | maggaṃ sappaṭibhayaṃ yathā | 攝頌之收句：智者遠避十八過如避險道 |
乙・事例 本品所舉之人事，逐處繫段號，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §52〕 | 一長老住林，夜叉女（yakkhinī）歌而終自陳其食人 | 不相宜之住處：非人所攝 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①四禪之生起段用同一句式：tattha dosaṃ disvā（見前禪之過）→
santato manasikatvā（作意後禪為寂）→ nikantiṃ pariyādāya（盡前禪之愛）→
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 而繼以意門轉向之起。本欄實測：tattha dosaṃ disvā
5 見・nikantiṃ pariyādāya 5 見・oḷārikattā aṅgadubbalā 5 見（第五見皆在五分法之段）・
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 4 見（其末之意門轉向，〔CSCD §69〕作連聲形，
餘三處作 manodvārāvajjanaṃ uppajjati，故此長式 3 見）；作意之動詞二形——
santato manasikatvā 2 見・santato manasikaritvā 3 見。
②四禪之收句一律作 tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ，
本欄實測 4 見。③後三禪之末皆以 Sesaṃ paṭhamajjhāne vuttanayameva 收，本欄實測 3 見；
五分法之段則作 Sesaṃ vuttappakārameva，2 見。④省略式 …pe… 全篇 18 見，皆在所引之
經文內。⑤viya 為本品譬喻之主要標識，全篇 63 見；Seyyathāpi 6 見，皆為所引經之喻起句。
⑥「地、地」之作意句全篇 7 見，貫遍作與四禪之生起——''pathavī pathavī''ti 形 5 見，
pathavī pathavīti 形 2 見。⑦本品之偈頌以縮排出之，
計 34 行。以上諸數唯就本品之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之品唯就本品文中可核之名相立，並依本書品序記其品題——本品之段號 與 Vism 章§二系不明對映，故所指之品不繫章§，亦不推估換算。不代考定。
（多戶列——本列之段號跨數單元，所指之各單元同載，一字不改）
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §51〕・〔CSCD §54〕・〔CSCD §55〕之三處 yaṃ vuttaṃ 式 | 取業處之品 | 三句皆論自標為前已說者，本品逐句開演之 |
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
Location of this unit This unit takes the first segment of the chapter’s working base—the first of eleven segments in the chapter. The source column gives the subsection titles Ananurūpavihāro, Anurūpavihāro, and Khuddakapalibodhā; its paragraph numbers run from 〔CSCD §51〕 through 〔CSCD §54〕, with four actual numbered paragraphs. The vernacular has four sections (§1–§4): “Choosing a Dwelling—How Near to Live to the Teacher,” “An Unsuitable Dwelling—The Eighteen Faults,” “A Suitable Dwelling—Possessing Five Factors,” and “Removing the Minor Impediments.” Unit 2 follows: 〔The Method of Development—Preparing the Device, Acquiring the Learning and Counterpart Signs, Access and Absorption〕. This unit has no pre-existing construal section (its sections were supplied by this edition). The facts in this paragraph derive only from the literal cut boundaries and the alignment table in the chapter Overview; all other statements belong to the chapter-level paragraphs below.
(Chapter-level paragraphs—identically reproduced in all eleven units of this chapter)
Working base The working base for this chapter is CSCD (internal and never published). Every Pāli quotation in this layer is taken verbatim from the source column’s working base,
using two locator systems: the form 〔Vism IV.x〕 is restricted to items already listed in this chapter’s Overview movement table, while 〔CSCD §NN〕 checks
directly against the working-base column. Where the relation between the two systems is unknown, this column neither estimates nor converts it. This chapter has no internally collated Pāli pagination, so page ranges are not recorded.
Chapter title Chapter 4, “Earth Kasiṇa,” is Pathavīkasiṇaniddesa in Pāli. The title line in the working-base column reads
4. Pathavīkasiṇaniddeso 〔CSCD §51〕. The chapter’s closing self-designation reads
Iti sādhujanapāmojjatthāya kate visuddhimagge / Samādhibhāvanādhikāre / Pathavīkasiṇaniddeso nāma / Catuttho paricchedo. (four lines) 〔CSCD §90〕—the treatise itself places this as the fourth chapter in the concentration-development division of the Visuddhimagga.
Chapter-section range The first chapter section recorded in this chapter’s Overview movement table is 〔Vism IV.21–31〕; the last begins at 〔Vism IV.139 onward〕, with no endpoint recorded. This column does not supply or extrapolate an endpoint.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §51〕 to 〔CSCD §90〕, with thirty-nine actual numbers. One number is absent although
its text is present: the verse paragraph at the end of 〔CSCD §66〕 carries no paragraph number in the working-base column, and the next number is [§68]. This column neither supplies a number
nor cites an unattested one; that verse is always attached to 〔CSCD §66〕. No continuous sequence of numbers is implied.
Subsections The working-base column contains eighteen ### subsection headings, including the chapter title line; the final subsection is Pañcakajjhānakathā.
For the chapter’s subdivision map and its spans in the working-base column, see the chapter Overview.
Connection to the preceding chapter The chapter’s opening passage marks what it takes up with yaṃ vuttaṃ, then develops, phrase by phrase, the statements already made:
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā 〔CSCD §51〕,
Khuddakapalibodhupacchedaṃ katvā 〔CSCD §54〕,
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo 〔CSCD §55〕. The treatise itself marks all three as previously stated;
their location is not identified in this chapter’s working-base column, and this apparatus does not independently determine it. In the order of this treatise, the chapter on taking a meditation subject precedes the present chapter.
Connection to the following chapters At 〔CSCD §55〕 the treatise itself says,
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti—the detailed treatment of all meditation subjects
begins with the earth kasiṇa. This chapter develops only the earth kasiṇa. At 〔CSCD §63〕, pathavīkasiṇādikassa embraces “the earth kasiṇa and the rest”
of the kasiṇas, but their development does not occur in this chapter.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter; the normative glossary governs their established readings, and this heading does not decide terms that the glossary leaves unsettled.
Terms already settled in this edition’s glossary are cited as settled rather than re-explained chapter by chapter. The settled terms occurring here are upacāra-samādhi (access concentration),
appanā-samādhi (absorption concentration), ārammaṇa (object), guṇa (quality), and Porāṇā (the ancient teachers; see Tenāhu porāṇā at 〔CSCD §76〕
), together with paricchedo (chapter; see the chapter’s closing self-designation at 〔CSCD §90〕). What follows lists only terms new to this chapter
and places where this edition’s earlier construal and the normative glossary must be read together.
Four places where this edition’s earlier construal and the normative glossary must be read together (1) The normative glossary renders sappāya as “suitable,” while the earlier construal reads it as
“seven suitabilities.” (2) The normative glossary renders ekaggatā as “one-pointedness,” while the earlier construal’s table of absorption factors reads “singleness.”
(3) The earlier construal renders upekkhāsatipārisuddhi as “purification of mindfulness,” while this heading, following the treatise’s own explanation, reads “purity of mindfulness due to equanimity.”
(4) The earlier construal renders cetaso ekodibhāva as “inner purity and unified mind,” while this heading, following the treatise’s own explanation, distinguishes “inner purity” from “the mind’s unification.”
All four are read through the treatise’s own explanation. Further, the earlier construal orders three signs as “preliminary sign → learning sign → counterpart sign,” yet
the term parikammanimitta (“preliminary sign”) has zero occurrences in this chapter’s working-base column. The working-base column names only uggahanimitta and
paṭibhāganimitta; the word parikamma occurs solely for the preliminary-work mind and the time of preliminary work at 〔CSCD §55〕 and
〔CSCD §69〕. This is recorded without decision.
III. Variant Readings
Material available This chapter has no internally collated Pāli pagination and therefore no collation passages to record; the only searchable surface is the working-base column itself. The facts are recorded without decision.
Measured complete survey A verbatim survey of the entire working-base column found parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.)
in zero occurrences; the variant-reading marker pāṭho in zero occurrences; and only the two square-bracket forms used for [§NN] paragraph numbers and edition page notations,
none of which marks a variant reading. The forty-eight parenthetical annotations in the chapter were each inspected and all are source references; none records a variant.
When none are found, none are recorded: the working-base column itself records no variant readings.
Limit of the surveyed surface This survey extends only to the working-base column. Comparison with other editions is outside its surface; this heading neither decides such comparison nor infers anything about other editions from the zero occurrences here.
IV. The Commentator’s Citations
Each citation by the author is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself and is not independently determined. Parentheses in the “Source Identified by the Text” column are reproduced verbatim.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §52〕 | Vuttampi cetaṃ aṭṭhakathāsu – | the six-line summary verse of the eighteen faults | identified as belonging to the commentaries, with no title given |
| 〔CSCD §53〕 | Vuttañhetaṃ bhagavatā – ''kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? | the dwelling possessed of five factors | (a. ni. 10.11) |
Number of citation formulas 〔measured in this heading〕 Vuttañhetaṃ occurs 7 times; Vuttampi cetaṃ, 2; Yathāha, 5;
Tenāha, 2 (one is Tenāha bhagavā); Tenevāha, 1; Tenāhu porāṇā, 1;
Vibhaṅge pana, 5; Vibhaṅgepi vuttaṃ, 2; peṭake vuttaṃ, 1; Tatrāyaṃ pāḷi, 1;
and aṭṭhakathāsu, 2. The text itself marks forty-eight parenthetical source references. These counts apply only to this chapter, not to the whole work.
Kinds of cited sources 〔measured in this heading〕 The forty-eight parenthetical annotations divide into sixty-two source items. By the labels actually given, they comprise vibha. 12,
saṃ. ni. 11, dī. ni. 11, dha. sa. 8, a. ni. 7, ma. ni. 6, and paṭi. ma. 4,
with mahāni. 2 and paṭṭhā. 1 (when one parenthesis contains two or more sources, each is counted separately). In addition, there are sources identified as “the commentaries,”
“the Peṭaka,” “the commentary on the Duka,” or “the ancient teachers” at five places without a parenthetical reference 〔CSCD §52〕 and 〔CSCD §69〕,
〔CSCD §70〕, 〔CSCD §71〕, and 〔CSCD §76〕; two places give a title without a reference number 〔CSCD §80〕;
and two citations give no source at all 〔CSCD §55〕 and 〔CSCD §62〕.
V. Similes and Rhetoric
This heading records only where the chapter’s similes occur and which meanings they illustrate; it offers no literary evaluation.
A. Simile
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §52〕 | maggaṃ sappaṭibhayaṃ yathā | the closing line of the summary verse: the wise avoid the eighteen faults as they avoid a dangerous road |
B. Account Every person and event mentioned in this chapter is attached to a paragraph-number anchor. Only the point illustrated is recorded; this apparatus does not independently determine the person or place.
| Location | Account | Meaning Illustrated |
|---|---|---|
| 〔CSCD §52〕 | an elder lives in a forest; a female yakkha (yakkhinī) sings and finally declares that she eats people | an unsuitable dwelling: included under nonhuman beings |
〔The personal and place names in the table above are reproduced in Pāli verbatim from the working-base column; this heading does not establish Chinese readings for them.〕
C. Verifiable rhetorical observations (1) The passages on the arising of the four absorptions employ the same sequence: tattha dosaṃ disvā (seeing the defect in the preceding absorption) →
santato manasikatvā (attending to the following absorption as peaceful) → nikantiṃ pariyādāya (exhausting attachment to the preceding absorption) →
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā, followed by the arising of mind-door adverting. Measured here, tattha dosaṃ disvā
occurs 5 times; nikantiṃ pariyādāya, 5; and oḷārikattā aṅgadubbalā, 5 (the fifth instance in each case occurs in the passage on the fivefold system), while
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā occurs 4 times (for the final mind-door adverting, 〔CSCD §69〕 uses a sandhi form,
while the other three places use manodvārāvajjanaṃ uppajjati, so the longer form occurs 3 times). The verb for attending has two forms:
santato manasikatvā, 2 occurrences, and santato manasikaritvā, 3.
(2) The closing sentence for each of the four absorptions always contains tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ,
measured here at 4 occurrences. (3) The last three absorptions all close with Sesaṃ paṭhamajjhāne vuttanayameva, measured here at 3 occurrences;
the passage on the fivefold system instead uses Sesaṃ vuttappakārameva, 2 occurrences. (4) The abbreviation …pe… occurs 18 times throughout the chapter, all within quoted
canonical passages. (5) viya is the chapter’s principal simile marker and occurs 63 times; Seyyathāpi occurs 6 times, each opening a simile in a quoted discourse.
(6) The attention formula “earth, earth” occurs 7 times across preliminary work and the arising of the four absorptions—5 in the form ''pathavī pathavī''ti
and 2 in the form pathavī pathavīti. (7) Verses in this chapter are indented and
number thirty-four lines. All counts apply only to this chapter, not to the whole work.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number anchor. The chapter indicated is established only from terms verifiable in the present chapter and is named according to this treatise’s chapter order—the working-base paragraph numbers and the Vism chapter-section system have no established correspondence, so the chapter indicated is not assigned a chapter section and no conversion is estimated. No independent determination is made.
(Multi-unit row—the paragraph numbers in this row span several units, so the same row is reproduced identically in each unit concerned)
| Location in This Chapter | Points To | Verifiable Basis |
|---|---|---|
the three yaṃ vuttaṃ formulas at 〔CSCD §51〕, 〔CSCD §54〕, and 〔CSCD §55〕 | the chapter on taking a meditation subject | the treatise itself marks all three phrases as previously stated and develops them phrase by phrase in this chapter |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.