清淨道論 無色法之現起相・眾經之會通Visuddhimagga · How Immaterial Phenomena Become Manifest and the Collation of Many Discourses
名不是找出來的，是色看淨之後自己現出來的。現的入口有三：有人被「觸」叫醒——心撞到堅硬那一下；有人被「受」叫醒——那個嘗味的感覺；有人被「識」叫醒——那個知道。無論從哪個入口進去，受想行識四蘊一整把現，不是一根一根撿。所以只有色之把握極淨的人才配著手無色；懂了一兩個色法就急著換題目的，像地遍品那頭山牛，會從業處退失。
把握既成，行者把十八界、十二處、五蘊——三地一切法——如以劍開匣、如剖雙生多羅樹之根，一刀判為名與色兩堆，中間不留一線可以藏「我」的縫。於是得到決定：唯名色之外，別無有情、人、天、梵。
論主不自己下結論，引三段經替他說：正如依於支分之聚而有「車」之名，於諸蘊存在時就有「有情」之世俗名；正如木蔓土草圍起來的空間叫屋，骨腱肉皮圍起來的空間叫色；唯苦生起，唯苦住立而滅去，離苦別無所生所滅。引經是為了把心安立於無迷之地——見清淨不是理論結論，是心可以站上去不再搖的一塊地。
Name is not hunted down; it appears of itself after form has been seen cleanly. There are three entrances. Some are awakened by “contact”—the instant mind strikes hardness. Some by “feeling”—the sensation that tastes it. Some by “consciousness”—the knowing. Whichever entrance one uses, the four aggregates of feeling, perception, formations, and consciousness appear together, not as strands picked up one by one. Thus only someone whose apprehension of form has been thoroughly purified should undertake the immaterial; one who understands one or two material phenomena and then rushes to change subjects is like the mountain cow in the earth-kasiṇa chapter and will fall away from the meditation subject.
Once apprehension is accomplished, the practitioner divides the eighteen elements, twelve bases, and five aggregates—all phenomena of the three planes—into two heaps of name and form, like opening a casket with a sword or splitting the root of twin palmyra palms: one cut, with no hairline gap between them in which an “I” can hide. The decision follows: apart from name-and-form there is no being, person, deity, or Brahmā.
The Commentator does not state the conclusion on his own, but calls three passages to speak for him: just as the name “chariot” depends on an assemblage of parts, the conventional name “being” exists when the aggregates are present; just as space enclosed by timber, creepers, clay, and grass is called a house, space enclosed by bones, sinews, flesh, and skin is called form; only suffering arises, only suffering stands and passes away, and apart from suffering nothing arises or ceases. The discourses are cited to establish the mind on the ground of non-delusion—purification of view is not a theoretical conclusion, but ground on which the mind can stand without shaking.
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 無色以三相現起——依觸、依受、依識 〔CSCD §670〕
無色法之現起相之說
而於他這樣色之把握極淨的人，諸無色法以三種相現起：或依觸、或依受、或依識。怎麼說呢？
先說於一者：當他依「地界以堅為相」等等的方法把握諸界時，最初之觸擊¹是觸；與它相應的受是受蘊，想是想蘊，連同觸的思是行蘊，心是識蘊——這樣現起。同樣，於「髮中地界以堅為相……乃至（廣說如前）……入出息中地界以堅為相」，最初之觸擊是觸，與它相應的受是受蘊……乃至（廣說如前）……心是識蘊——這樣現起。這樣，諸無色法依觸而現起。
於一者，在「地界以堅為相」時，領受彼所緣之味的受是受蘊，與它相應的想是想蘊，與它相應的觸與思是行蘊，與它相應的心是識蘊——這樣現起。同樣，於「髮中地界以堅為相……乃至（廣說如前）……入出息中地界以堅為相」，領受彼所緣之味的受是受蘊……乃至（廣說如前）……與它相應的心是識蘊——這樣現起。這樣，諸無色法依受而現起。
於另一者，在「地界以堅為相」時，了別所緣的識是識蘊，與它相應的受是受蘊，想是想蘊，觸與思是行蘊——這樣現起。同樣，於「髮中地界以堅為相……乃至（廣說如前）……入出息中地界以堅為相」，了別所緣的識是識蘊，與它相應的受是受蘊，想是想蘊，觸與思是行蘊——這樣現起。這樣，諸無色法依識而現起。
就依這個方法，於「業等起的髮中地界以堅為相」等等的方法，在四十二個界之分²之中依各各四界，以及在其餘的眼界等色之把握之諸門之中，都應當隨一切理趣之別而作配合。
§2 唯色之把握極淨者乃修無色——山牛之誡與名色之二判 〔CSCD §671〕
而由於唯有這樣色之把握極淨的人，他的諸無色法才以三種相顯現，所以應當唯以極淨的色之把握而從事於無色之把握，不以其餘者。因為如果他在一個或二個色法現起時就捨了色而著手無色之把握，他就會從業處退失，如同地遍的修習之中所說種類的山牛³一般。而色之把握極淨的人從事於無色之把握時，他的業處就達到增長、成長、廣大。
他這樣確定：依觸等而現起的四無色蘊是名，作為它們的所緣的四大種以及四大種所造色是色。這樣，他把十八界、十二處、五蘊——一切三地之諸法——如同以劍開匣一般、如同剖開雙生多羅樹之根一般，分為名與色二者而確定。他得到決定：唯名色之外，別無有情、人、天、梵。
§3 眾經之會通——車偈、屋喻、苦偈 〔CSCD §672〕
眾經之會通
他這樣依如實之味而確定了名色之後，為了更善地斷除「有情、人」這世間之通稱，為了超越有情之迷，為了把心安立於無迷之地⁴，就依眾經而會通「這唯是名色，並無有情，並無人」這個義理而確定之。因為這樣說過：
正如依於支分之聚而有「車」之名，
同樣，於諸蘊存在時，就有「有情」之世俗名。
又這樣說過：「賢友啊，正如緣於木、緣於蔓、緣於土、緣於草而圍起來的空間就稱之為屋；同樣地，賢友啊，緣於骨、緣於腱、緣於肉、緣於皮而圍起來的空間就稱之為色。」
又這樣說過：
唯苦生起，唯苦住立而滅去；
離苦別無所生，離苦別無所滅。
註
¹ 最初之觸擊（paṭhamābhinipāta）：心與所緣最初相觸之相，本篇以之為觸之相。
² 界之分（dhātukoṭṭhāsa）：身分之分位，本篇作四十二分，即三十二行相之外更立十行相之數；其開演在〈四界分別〉一篇。
³ 山牛（pabbateyyā gāvī）：喻不善於處所而躁進者，其事之詳說在〈地遍〉一品；此處以之誡「色未淨而遽修無色」之退失。
⁴ 無迷之地（asammohabhūmi）：不迷於「有情、人」之名而如實見名色之地；本篇以安心於此為會通眾經之目的。
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 Immaterial Becomes Manifest in Three Ways—Through Contact, Feeling, or Consciousness 〔CSCD §670〕
The Account of How Immaterial Phenomena Become Manifest
For one whose apprehension of form has been purified in this way, immaterial phenomena become manifest in three ways: through contact, through feeling, or through consciousness. How?
First, for one person, when the elements are apprehended according to the method beginning “The earth element has hardness as its characteristic,” the initial impact¹ is contact; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; volition together with contact is the formations aggregate; and mind is the consciousness aggregate—this is how they become manifest. Likewise, in the series “In head-hair the earth element has hardness as its characteristic ... and so on as before ... in in-breath and out-breath the earth element has hardness as its characteristic,” the initial impact is contact; the feeling associated with it is the feeling aggregate ... and so on as before ... and mind is the consciousness aggregate—this is how they become manifest. Thus immaterial phenomena become manifest through contact.
For another person, when “the earth element has hardness as its characteristic,” the feeling that experiences the flavor of that object is the feeling aggregate; the perception associated with it is the perception aggregate; the contact and volition associated with it are the formations aggregate; and the mind associated with it is the consciousness aggregate—this is how they become manifest. Likewise, in the series “In head-hair the earth element has hardness as its characteristic ... and so on as before ... in in-breath and out-breath the earth element has hardness as its characteristic,” the feeling that experiences the flavor of that object is the feeling aggregate ... and so on as before ... and the mind associated with it is the consciousness aggregate—this is how they become manifest. Thus immaterial phenomena become manifest through feeling.
For another person, when “the earth element has hardness as its characteristic,” the consciousness that cognizes the object is the consciousness aggregate; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; and contact and volition are the formations aggregate—this is how they become manifest. Likewise, in the series “In head-hair the earth element has hardness as its characteristic ... and so on as before ... in in-breath and out-breath the earth element has hardness as its characteristic,” the consciousness that cognizes the object is the consciousness aggregate; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; and contact and volition are the formations aggregate—this is how they become manifest. Thus immaterial phenomena become manifest through consciousness.
By this same method, the exposition should be applied, following every distinction of method, to each of the four elements in the forty-two portions of the elements², according to the method beginning “In kamma-originated head-hair, the earth element has hardness as its characteristic,” and likewise to the remaining doors for apprehending form, beginning with the eye element.
§2 Only One Whose Apprehension of Form Is Thoroughly Purified Should Develop the Immaterial—The Mountain-Cow Warning and the Twofold Judgment of Name-and-Form 〔CSCD §671〕
Because immaterial phenomena become manifest in three ways only to one whose apprehension of form has been purified in this way, one should engage in apprehending the immaterial only when apprehension of form has been thoroughly purified, not otherwise. For if one abandons form and begins apprehending the immaterial when only one or two material phenomena have become manifest, one falls away from the meditation subject like the mountain cow³ described in the development of the earth kasiṇa. But when one whose apprehension of form has been thoroughly purified engages in apprehending the immaterial, the meditation subject reaches increase, growth, and fullness.
One determines thus: the four immaterial aggregates that have become manifest through contact and so forth are name; the four great primaries that are their objects and the form derived from the four great primaries are form. In this way, one divides and determines the eighteen elements, twelve bases, and five aggregates—all phenomena of the three planes—as name and form, like opening a casket with a sword or splitting the root of twin palmyra palms. One reaches the decision that apart from name-and-form there is no being, person, deity, or Brahmā.
§3 Collating the Many Discourses—The Chariot Stanza, House Simile, and Suffering Stanza 〔CSCD §672〕
Collation of Many Discourses
Having thus determined name-and-form according to its actual function, in order to abandon more fully the worldly conventions “being” and “person,” to transcend delusion about a being, and to establish the mind on the ground of non-delusion⁴, one determines the meaning “This is only name-and-form; there is no being and no person” by collating it with many discourses. For it has been said:
Just as the name “chariot” arises dependent on an assemblage of parts,
So, when the aggregates are present, there is the conventional name “being.”
It has also been said: “Friend, just as the space enclosed dependent on timber, dependent on creepers, dependent on clay, and dependent on grass comes to be called a house, so too, friend, the space enclosed dependent on bones, dependent on sinews, dependent on flesh, and dependent on skin comes to be called form.”
It has also been said:
Only suffering arises; only suffering stands and passes away;
Nothing apart from suffering arises; nothing other than suffering ceases.
Notes
¹ Initial impact (paṭhamābhinipāta): the characteristic of mind first striking an object; this unit takes it as the characteristic of contact.
² Portion of the elements (dhātukoṭṭhāsa): a division among the bodily parts; here there are forty-two portions, the count formed by adding ten aspects to the thirty-two. Its detailed exposition is in the unit on defining the four elements.
³ Mountain cow (pabbateyyā gāvī): a simile for one who advances rashly without skill in the terrain; its full account occurs in the chapter on the earth kasiṇa. Here it warns of falling away through “turning prematurely to the immaterial before form has been purified.”
⁴ Ground of non-delusion (asammohabhūmi): the ground on which one sees name-and-form as they really are without being deluded by the names “being” and “person”; this unit presents establishing the mind here as the purpose of collating the discourses.
名不是「看」出來的，是在色看淨之後「現」出來的——而它一現，就把「有情、人」這個名字從舞台上請下去
大局 — 色淨之後名如何現，以及論主為什麼要引經來替自己說話
上一單元把色拆到底、又叮嚀「無色不現時回頭磨色」；本單元接著說：色之把握極淨的人，名會以三種相自己現出來——依觸、依受、依識（§1）。然後兩句誡：只有色極淨者才配著手無色，急著跳過去的人像地遍品那頭山牛會退失；把握既成，行者把三地一切法「如以劍開匣、如剖雙生多羅之根」判為名色二堆，得到決定：唯名色，別無有情、人、天、梵（§2）。最後論主不自己下結論，而引三段經——車偈、屋喻、苦偈——來會通「唯是名色，並無有情、並無人」（§3）。〔所見〕本單元是全弧「拆人」那一步的收筆：18-01 教你分兩堆，本單元教你在兩堆分清之後說出那句話——沒有第三樣叫「我」。論主引經而不自說，是校勘家的老實，也是把「見清淨」釘在佛語上的鉚釘。
§01 無色以三相現起——依觸、依受、依識 → 白話 §1
色之把握極淨者，諸無色法以三相現起：依觸——把握「地界以堅為相」等時，最初之觸擊是觸，相應之受是受蘊、想是想蘊、連同觸之思是行蘊、心是識蘊，於髮中地界乃至入出息中地界皆然；依受——領受所緣之味的受是受蘊，相應之想、觸與思、心各為想行識蘊；依識——了別所緣的識是識蘊，相應之受想觸思各為其蘊。此法於業等起之髮中地界等四十二界分之各四界，及眼界等色之把握諸門，皆隨理趣配合（白話 §1）。〔讀法〕三相是三個「入口」而不是三種名：有人是被「觸」叫醒的（心撞到堅硬那一下），有人是被「受」叫醒的（那個嘗味的感覺），有人是被「識」叫醒的（那個知道）。無論從哪個入口進去，四無色蘊一起現——名是一整把現的，不是一根一根撿的。〔所見〕注意每一段的公式都以同一個色法起頭——「地界以堅為相」；名的現起緊扣著色的清淨。這一節不是在教一個新技巧，是在展示 18-01 末段那句「色淨則無色自現」實際長什麼樣。
§02 唯色之把握極淨者乃修無色——山牛之誡與名色之二判 → 白話 §2
唯色之把握極淨者諸無色法乃以三相顯現，故當唯以極淨之色之把握從事無色之把握；若一二色法現起便捨色著手無色，即從業處退失，如地遍修習中所說之山牛；色淨者從事無色，業處則增長成長廣大。彼確定：依觸等現起之四無色蘊是名，其所緣之四大種與所造色是色；於是把十八界、十二處、五蘊——一切三地諸法——如以劍開匣、如剖雙生多羅樹之根，判為名色二者，得決定：唯名色之外，別無有情、人、天、梵（白話 §2）。〔讀法〕山牛之誡的重量在「一個或二個色法現起時」——不是完全不懂色，是懂了一點就急著換題目。觀道的退失多半長這樣。〔所見〕「劍開匣」與「剖雙生多羅之根」二喻同說一事：一刀兩開，乾淨俐落，中間不留一線可以藏「我」的縫。「有情、人、天、梵」四個詞一起列——連天與梵也不例外，這是全書一貫的徹底。
§03 眾經之會通——車偈、屋喻、苦偈 → 白話 §3
依如實之味確定名色已，為更善斷除「有情、人」之世間通稱、為超越有情之迷、為安心於無迷之地，依眾經會通「唯是名色，並無有情、並無人」：如依支分之聚有「車」名，於諸蘊存在時有「有情」之世俗名；如緣木蔓土草所圍之空間名屋，緣骨腱肉皮所圍之空間名色；唯苦生起、唯苦住立而滅去，離苦別無所生、別無所滅（白話 §3）。〔讀法〕三段經三個角度：車偈說「有情」是聚上安的名；屋喻說「色」也是圍起來的空間安的名（連身體都只是骨腱肉皮圍起來的一塊空）；苦偈把兩者的生滅收成一句——生的是苦，滅的是苦，此外無物。〔所見〕本單元的落點是那個「唯」字：唯名色、唯苦。論主說引經是「為了把心安立於無迷之地」——見清淨不是一個理論結論，是心可以站上去不再搖的地。「拆完零件，沒有一個車躲在後面」——這是全弧減法之尺的第一次合龍。
給一般讀者
記住兩件事。第一，名是「現」的不是「找」的：色看得越淨，觸、受、識這三個入口之一自然把四無色蘊一起送到你面前；急著找名的人，先回去磨色。第二，車偈值得背：「正如依於支分之聚而有『車』之名，同樣，於諸蘊存在時，就有『有情』之世俗名。」——下次說「我」的時候，知道自己在說一個聚上安的名，就是本單元要給你的那塊無迷之地。
想讀本單元全文：白話 §1–§3 即無色以三相現起、山牛之誡與名色二判、眾經會通三段的全段逐段全譯。
Name is not “seen”; it “appears” after form has been seen cleanly—and once it appears, it escorts the names “being” and “person” off the stage
The Big Picture — How Name Appears After Form Is Purified, and Why the Commentator Calls on the Discourses to Speak for Him
The preceding unit dismantles form all the way down and then warns, “When the immaterial does not appear, go back and polish form.” This unit continues: for one whose apprehension of form has been thoroughly purified, name appears of itself in three ways—through contact, feeling, or consciousness (§1). Then come two admonitions. Only one for whom form has been thoroughly purified should undertake the immaterial; someone in a hurry to skip ahead will fall away like the mountain cow in the earth-kasiṇa chapter. Once apprehension is accomplished, the practitioner divides all phenomena of the three planes “like opening a casket with a sword, like splitting the root of twin palmyra palms” into two heaps, name and form, and reaches the decision: There is only name-and-form; there is no being, person, deity, or Brahmā (§2). Finally, the Commentator does not state the conclusion on his own, but cites three passages—the chariot stanza, the house simile, and the suffering stanza—to collate the meaning “There is only name-and-form; there is no being and no person” (§3). 〔What is seen〕This unit puts the finishing stroke on the arc’s dismantling of the person. Unit 18-01 teaches you to divide things into two heaps; this one teaches you, once those heaps are clearly distinguished, to say the sentence: there is no third thing called “I.” The Commentator’s recourse to scripture instead of speaking on his own is the honesty of a textual scholar, and the rivet that fastens “purification of view” to the Buddha’s word.
§01 The Immaterial Becomes Manifest in Three Ways—Through Contact, Feeling, or Consciousness → Vernacular §1
For one whose apprehension of form has been thoroughly purified, immaterial phenomena become manifest in three ways. Through contact: when apprehending “the earth element has hardness as its characteristic” and so forth, the initial impact is contact, the associated feeling is the feeling aggregate, perception the perception aggregate, volition together with contact the formations aggregate, and mind the consciousness aggregate; the same applies from the earth element in head-hair through that in in-breath and out-breath. Through feeling: the feeling experiencing the flavor of the object is the feeling aggregate, and the associated perception, contact and volition, and mind are respectively the perception, formations, and consciousness aggregates. Through consciousness: the consciousness cognizing the object is the consciousness aggregate, while its associated feeling, perception, contact, and volition belong to their respective aggregates. This method is to be applied, according to every distinction, to each of the four elements in the forty-two portions beginning with the earth element in kamma-originated head-hair, and to the doors for apprehending form beginning with the eye element (Vernacular §1). 〔How to read〕The three ways are three “entrances,” not three kinds of name. Some are awakened by “contact”—the instant mind strikes hardness. Some by “feeling”—the sensation that tastes it. Some by “consciousness”—the knowing. Whichever entrance one uses, the four immaterial aggregates appear together: name appears as a whole handful, not as strands picked up one by one. 〔What is seen〕Notice that every passage begins with the same material phenomenon—“the earth element has hardness as its characteristic.” The manifestation of name is bound tightly to the purification of form. This section does not teach a new technique; it displays what the closing statement of 18-01, “when form is purified, the immaterial appears of itself,” actually looks like.
§02 Only One Whose Apprehension of Form Is Thoroughly Purified Should Develop the Immaterial—The Mountain-Cow Warning and the Twofold Judgment of Name-and-Form → Vernacular §2
Immaterial phenomena become manifest in three ways only to one whose apprehension of form has been thoroughly purified; therefore one should engage in apprehending the immaterial only with thoroughly purified apprehension of form. If one abandons form and takes up the immaterial as soon as one or two material phenomena appear, one falls away from the meditation subject like the mountain cow described in the development of the earth kasiṇa. When one whose apprehension of form is purified undertakes the immaterial, the meditation subject increases, grows, and reaches fullness. One determines that the four immaterial aggregates appearing through contact and so forth are name, and that the four great primaries which are their objects and derived materiality are form. Thus the eighteen elements, twelve bases, and five aggregates—all phenomena of the three planes—are divided into name and form like opening a casket with a sword or splitting the root of twin palmyra palms, yielding the decision that apart from name-and-form there is no being, person, deity, or Brahmā (Vernacular §2). 〔How to read〕The weight of the mountain-cow warning lies in “when one or two material phenomena have become manifest.” This is not complete ignorance of form, but impatience after understanding a little. That is what falling away on the path of insight usually looks like. 〔What is seen〕The similes of “opening a casket with a sword” and “splitting the root of twin palmyra palms” say the same thing: one cut, two clean halves, with no hairline gap between them in which an “I” can hide. The four terms “being, person, deity, Brahmā” are listed together—even deities and Brahmās are no exception. This is the book’s characteristic thoroughness.
§03 Collating the Many Discourses—The Chariot Stanza, House Simile, and Suffering Stanza → Vernacular §3
Having determined name-and-form according to its actual function, in order to abandon the worldly conventions “being” and “person” more fully, transcend delusion about a being, and establish the mind on the ground of non-delusion, one collates through many discourses the meaning “There is only name-and-form; there is no being and no person”: as the name “chariot” depends on an assemblage of parts, the conventional name “being” exists when the aggregates are present; as space enclosed by timber, creepers, clay, and grass is called a house, space enclosed by bones, sinews, flesh, and skin is called form; only suffering arises, only suffering stands and passes away, and apart from suffering nothing arises and nothing ceases (Vernacular §3). 〔How to read〕The three passages approach from three angles. The chariot stanza says “being” is a name placed upon an assemblage. The house simile says “form” too is a name placed upon enclosed space—even the body is merely a space enclosed by bones, sinews, flesh, and skin. The suffering stanza gathers the arising and cessation of both into one statement: what arises is suffering, what ceases is suffering; there is nothing else. 〔What is seen〕The destination of this unit is the word “only”: only name-and-form, only suffering. The Commentator says the discourses are cited “in order to establish the mind on the ground of non-delusion.” Purification of view is not a theoretical conclusion, but ground on which the mind can stand without shaking. “Once the parts are dismantled, there is no chariot hiding behind them”: this is the first closure of the arc’s measuring rod of subtraction.
For the General Reader
Remember two things. First, name “appears”; it is not “hunted down.” The more cleanly form is seen, the more naturally one of the three entrances—contact, feeling, or consciousness—brings all four immaterial aggregates before you at once. If you are in a hurry to find name, first go back and polish form. Second, the chariot stanza is worth memorizing: “Just as the name ‘chariot’ arises dependent on an assemblage of parts, so, when the aggregates are present, there is the conventional name ‘being.’” The next time you say “I,” knowing that you are uttering a name placed upon an assemblage is the piece of ground of non-delusion this unit means to give you.
To read this unit in full: Vernacular §§1–3 gives the complete, paragraph-by-paragraph translation of the immaterial becoming manifest in three ways, the mountain-cow warning and twofold judgment of name-and-form, and the three passages collated from the discourses.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
品名 見清淨 Diṭṭhivisuddhi（品題行落於本品之首單元，本檔不重錄）。
篇名 譯底欄自帶 ### 行 2 個：### Arūpadhammānaṃ upaṭṭhānākārakathā（無色法之現起相）與 ### Sambahulasuttantasaṃsandanā（眾經之會通）。後者為段內之題，本單元不再切——〔CSCD §670〕與〔CSCD §671〕落前題之下，〔CSCD §672〕落後題之下。
段號域 譯底欄之段號自〔CSCD §670〕至〔CSCD §672〕，實落段號 3 個，無缺、無重、無降序階。本篇於譯底欄之幅為 4,558 位元組——為本品三單元之最短（見清淨之單元 10,093、以譬喻辨明名色之單元 7,888）。
篇之骨——三層 ①〔CSCD §670〕立無色法現起之三相：phassavasena vā vedanāvasena vā viññāṇavasena vā（依觸、依受、依識），三相各以同一之例（pathavīdhātu kakkhaḷalakkhaṇā）逐一演之，三段之句式逐字同構而唯其首之蘊異；②〔CSCD §671〕立修法之次第——唯色之把握極淨者方得修無色，並以名色二分收三地諸法；③〔CSCD §672〕以眾經會通「唯名色而無眾生」之義，引經三處。
三相之演式 〔CSCD §670〕之三段，各分二節：先以四界之總（''pathavīdhātu kakkhaḷalakkhaṇā''tiādinā nayena dhātuyo pariggaṇhantassa），次以身分之逐一（''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti）。六節之收句皆為 upaṭṭhāti，而三段之總收句作 Evaṃ arūpadhammā phassavasena upaṭṭhahanti・Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti・Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti——三收句之語序不齊（第一與第三為「相＋依」之序，第二為「依＋相」之序）。誌其字面之實而不代改。
論主自標之推廣 〔CSCD §670〕末以 Eteneva upāyena 起，命以四十二界分之四界與眼界等餘色把握之門sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā（隨一切理趣之別而作配合）——論自標其例唯示其門，餘由行者推之。
篇末之收 本篇收於三引之末，其第三引為偈 ''Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī''ti.——本篇以經偈收而無論主自結之句，為本品三單元中唯一如此者。
前後接點 前承見清淨之單元：彼篇末句 Tadārammaṇā arūpadhammā sayameva pākaṭā honti（以彼為所緣之無色法自然顯現），本篇首即以 Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti 承之而廣其「顯現」為三相。後接以譬喻辨明名色之單元：本篇末以三經之引收，次篇即以 Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. 起——次篇之首句即本篇三引之總結，二篇之接為「引經」與「結經」之相續。
movement 品夾《總覽》繫本單元於 §A〈見清淨（第 18 品）— 唯見名色，不見人〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
無色現起之三相〔CSCD §670〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upaṭṭhānākāra | 現起之相 | 本篇之題與其所立之三 | 〔CSCD §670〕 |
| phassavasena | 依觸 | 三相之一 | 〔CSCD §670〕 |
| vedanāvasena | 依受 | 三相之二 | 〔CSCD §670〕 |
| viññāṇavasena | 依識 | 三相之三 | 〔CSCD §670〕 |
| paṭhamābhinipāta | 最初之觸擊 | 觸之相：paṭhamābhinipāto phasso | 〔CSCD §670〕 |
| tadārammaṇarasānubhavanaka | 領受彼所緣之味者 | 受之相 | 〔CSCD §670〕 |
| ārammaṇapaṭivijānana | 了別所緣 | 識之相 | 〔CSCD §670〕 |
| kakkhaḷalakkhaṇa | 以堅為相 | 地界之相；三段之例皆取之 | 〔CSCD §670〕 |
| dhātukoṭṭhāsa | 界之分 | 四十二界分之名 | 〔CSCD §670〕 |
| nayabheda | 理趣之別 | 論命行者所隨之全 | 〔CSCD §670〕 |
修無色之次第與名色之二分〔CSCD §671〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suvisuddharūpapariggaha | 色之把握極淨者 | 修無色之前提；本段二見 | 〔CSCD §671〕 |
| kammaṭṭhānato parihāyati | 自業處退失 | 不淨而修無色之過 | 〔CSCD §671〕 |
| vuddhi・virūḷhi・vepulla | 增長・成長・廣大 | 業處成就之三 | 〔CSCD §671〕 |
| tebhūmaka dhammā | 三地之諸法 | 名色所收之全 | 〔CSCD §671〕 |
| niṭṭhaṃ gacchati | 得決定 | 論之結：名色之外無有情等 | 〔CSCD §671〕 |
| satto vā puggalo vā devo vā brahmā vā | 有情、人、天、梵 | 論所遮之四名 | 〔CSCD §671〕 |
眾經之會通〔CSCD §672〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sambahulasuttantasaṃsandanā | 眾經之會通 | 本段之題與其法 | 〔CSCD §672〕 |
| lokasamaññā | 世間之通稱 | 「有情、人」之名之所屬；論標其 pahānatthāya（為斷之故） | 〔CSCD §672〕 |
| sattasammoha | 有情之迷 | 論標其 samatikkamatthāya（為越之故） | 〔CSCD §672〕 |
| asammohabhūmi | 無迷之地 | 論標其 cittaṃ ṭhapanatthāya（為安心之故） | 〔CSCD §672〕 |
| saṃsandetvā | 會通已 | 本段之法：以眾經合校一義 | 〔CSCD §672〕 |
| sammuti | 世俗之名 | 車偈之要：hoti sattoti sammutī | 〔CSCD §672〕 |
| aṅgasambhāra | 支分之聚 | 車偈之喻體 | 〔CSCD §672〕 |
| saṅkhaṃ gacchati | 稱之為 | 屋喻與色喻之收語，本段二見 | 〔CSCD §672〕 |
| nāmarūpamattaṃ | 唯名色 | 論之所立：nāmarūpamattamevidaṃ, na satto, na puggalo atthī | 〔CSCD §672〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 4 個，後者皆在註記之內）。圓括注 4 處，逐一為出處標記，無非出處之括注。引號標記 '' 實測 24 處，逐一成對。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊 〔CSCD §670〕之三段總收句，其語序不一：第一段作 Evaṃ arūpadhammā phassavasena upaṭṭhahanti（主語在先），第二段作 Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti（副詞在先），第三段復作 Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti（副詞在先）。三句之義同而序有二式——本目誌其字面之異而不判其為傳本之別、清檔之記或論主之筆。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §670〕 | ''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti | 身分逐一之地界之相——其括注所繫者為本論自身之前品，非經 | (visuddhi. 1.307) |
| 〔CSCD §672〕 | Vuttañhetaṃ –／''Yathāpi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammutī''ti. | 車偈——依支分之聚而有「車」之名，依諸蘊而有「有情」之世俗名 | (saṃ. ni. 1.171) |
| 〔CSCD §672〕 | Aparampi vuttaṃ,／''seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati | 屋喻——依木、蔓、土、草而圍之空稱為屋，依骨、腱、肉、皮而圍之空稱為色 | (ma. ni. 1.306) |
| 〔CSCD §672〕 | Aparampi vuttaṃ –／''Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī''ti. | 苦偈——唯苦生、住、滅，離苦無別生滅者 | (saṃ. ni. 1.171) |
論主自引本論之一處〔本欄實測〕 〔CSCD §670〕之括注 (visuddhi. 1.307) 為本篇四括注中唯一非經藏之出處，其所繫者為本論自身之前品。同一引句於本段三見（三相各一）而唯第一見繫號，第二、第三見皆不繫。同一引三見而一繫二不繫——誌其字面之實而不判。
引式之數〔本欄實測〕 Vuttañhetaṃ 1 處；Aparampi vuttaṃ 2 處（一作 Aparampi vuttaṃ, 以逗號收，一作 Aparampi vuttaṃ – 以破折收——二式不齊，誌之）；Yathāha・Tenāha・Tenāhu・Vuttampi cetaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 4 處・3 種（相應部 2、中部 1、本論 1）。同一出處二見（saṃ. ni. 1.171 繫車偈與苦偈）。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 3 見、seyyathāpi 1 見（在所引之經文之內）、sadisa 諸形 零命中、upamā 諸形 零命中、Yathā hi 起之對句式喻 零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §671〕 | pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya | 如地遍之修習所說之山牛——色未淨而遽修無色者之退失 |
| 〔CSCD §671〕 | khaggena samuggaṃ vivaramāno viya | 如以劍開匣——名色二分之判 |
| 〔CSCD §671〕 | yamakatālakandaṃ phālayamāno viya | 如剖雙生多羅樹之根——同上之第二喻 |
| 〔CSCD §672〕 | ''Yathāpi aṅgasambhārā, hoti saddo ratho iti | 車偈之喻（所引之經偈） |
| 〔CSCD §672〕 | ''seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati | 屋喻（所引之經文） |
譬喻之來源二分 本篇五喻之中，三喻為論主自出（山牛、劍匣、剖多羅樹根）而二喻為所引之經（車、屋）。論主自出之三喻皆繫於〔CSCD §671〕一段，所引之二喻皆繫於〔CSCD §672〕一段——喻之分布與段之分工全合。其中山牛一喻論自標其出處在地遍之修習（pathavīkasiṇabhāvanāya vuttappakārā），為本篇唯一回指他品之喻。
乙・修辭之可核觀察 ①Kathaṃ? 之引釋式實測 1 見（〔CSCD §670〕之三相之開），? 全篇 1 見——問號唯此一處。②…pe… 省略式 5 見，逐一在身分之列（自 kese 至 assāsapassāse）之內。③〔CSCD §670〕之三段以 Ekassa tāva・Ekassa・Aparassa 起——三起語不齊（第一段有 tāva，第二段無，第三段易 Ekassa 為 Aparassa）。④縮排之偈行 4 行（二偈各二行），皆為所引之經偈，論主自作之偈零。⑤upaṭṭhāti 為六節之收語，實測 6 見；upaṭṭhahanti 為三段之總收語與篇首之總標，實測 4 見——十處合為本篇前段之骨。
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 §670〕 ''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti | 四界分別之篇 | 括注自標其出處在本論之前品；身分之四十二分即彼所立 |
〔CSCD §671〕 pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya | 地遍之諸單元 | 論自標山牛之喻在地遍之修習 |
〔CSCD §671〕 Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme | 見清淨之單元〔CSCD §665〕–〔CSCD §667〕 | 前篇以界、處、蘊三門逐一開名色之分，本篇以一句總收其三 |
〔CSCD §671〕 So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti | 見清淨之單元〔CSCD §667〕 | 前篇立「四無色蘊為名」之判，本篇承之 |
〔CSCD §672〕 ''nāmarūpamattamevidaṃ, na satto, na puggalo atthī''ti | 以譬喻辨明名色之單元〔CSCD §673〕 | 次篇以車、屋、拳、琴、軍、城、樹七喻廣其「唯名色」之義 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s source column. Loci use one form only, 〔CSCD §NN〕, and can be checked verbatim against that column. This chapter has no independently paginated Pāli witness, so page ranges are not recorded.
Chapter title Purification of View, Diṭṭhivisuddhi (the chapter-title line occurs in the chapter’s first unit and is not repeated here).
Unit title The source column contains two ### lines: ### Arūpadhammānaṃ upaṭṭhānākārakathā (how immaterial phenomena become manifest) and ### Sambahulasuttantasaṃsandanā (collation of many discourses). The latter is a title within a paragraph, and this unit is not divided again: 〔CSCD §670〕 and 〔CSCD §671〕 fall under the first title, while 〔CSCD §672〕 falls under the second.
Paragraph-number range The source column runs from 〔CSCD §670〕 through 〔CSCD §672〕, with exactly three paragraph numbers, none missing, repeated, or descending. This unit occupies 4,558 bytes in the source column—the shortest of the chapter’s three units (the unit on purification of view has 10,093 bytes, and the unit distinguishing name-and-form through similes 7,888).
The unit’s three-layer spine (1) 〔CSCD §670〕 establishes three ways in which immaterial phenomena become manifest: phassavasena vā vedanāvasena vā viññāṇavasena vā (through contact, through feeling, or through consciousness). Each is developed through the same example (pathavīdhātu kakkhaḷalakkhaṇā), and the sentences in the three passages are verbatim parallel apart from the aggregate named first. (2) 〔CSCD §671〕 establishes the sequence of development: only one whose apprehension of form has been thoroughly purified may develop the immaterial, and all phenomena of the three planes are gathered into the twofold division of name-and-form. (3) 〔CSCD §672〕 collates through many discourses the meaning “There is only name-and-form and no being,” with three citations.
The development of the three ways Each of the three passages at 〔CSCD §670〕 has two parts: first the elements in general (''pathavīdhātu kakkhaḷalakkhaṇā''tiādinā nayena dhātuyo pariggaṇhantassa), then each bodily part (''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti). All six parts close with upaṭṭhāti, while the three summary sentences are Evaṃ arūpadhammā phassavasena upaṭṭhahanti, Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti, and Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti—the order is uneven across the three summaries (the first has “phenomena + through,” the second and third “through + phenomena”). The literal fact is recorded without correction.
Extension explicitly marked by the Commentator At the end of 〔CSCD §670〕, the treatise begins Eteneva upāyena and instructs that the four elements in the forty-two portions and the remaining doors for apprehending form, beginning with the eye element, are to be applied sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā (following every distinction of method). The Commentator explicitly presents only the door as an example and leaves the rest to be extended by the practitioner.
The unit’s close The unit ends with the third citation, the stanza ''Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī''ti. The unit closes with a scriptural stanza and has no concluding sentence in the Commentator’s voice, uniquely among the chapter’s three units.
Connections before and after This unit follows the unit on purification of view. Its final sentence is Tadārammaṇā arūpadhammā sayameva pākaṭā honti (the immaterial phenomena taking that as object naturally become manifest), and the present unit begins Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti, developing that “manifestation” into three ways. It is followed by the unit distinguishing name-and-form through similes. This unit ends with three scriptural citations, and the next begins Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo.—the next unit’s first sentence is the summary of this unit’s three citations; their connection is the sequence “citation” and “conclusion from the citations.”
Movement The chapter-level Overview binds this unit to §A, “Purification of View (Chapter 18)—Seeing Only Name-and-Form, Not a Person.” The chapter-section attached to it is given verbatim in that table and is neither repeated nor excerpted here: paragraph numbers and chapter sections are two systems whose mapping is unknown, and none is inferred or converted.
II. Terms and Renderings
This section records only usage and placement within this unit. Normative readings of terms follow the normative glossary, and this apparatus does not decide terms not fixed there. Readings established in earlier chapters or the preceding unit of this chapter are not re-explained. Only terms first appearing here are listed below.
Three ways in which the immaterial becomes manifest 〔CSCD §670〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upaṭṭhānākāra | way of becoming manifest | Title of the unit and the three ways it establishes | 〔CSCD §670〕 |
| phassavasena | through contact | First of the three ways | 〔CSCD §670〕 |
| vedanāvasena | through feeling | Second of the three ways | 〔CSCD §670〕 |
| viññāṇavasena | through consciousness | Third of the three ways | 〔CSCD §670〕 |
| paṭhamābhinipāta | initial impact | Characteristic of contact: paṭhamābhinipāto phasso | 〔CSCD §670〕 |
| tadārammaṇarasānubhavanaka | experiencing the flavor of that object | Characteristic of feeling | 〔CSCD §670〕 |
| ārammaṇapaṭivijānana | cognizing the object | Characteristic of consciousness | 〔CSCD §670〕 |
| kakkhaḷalakkhaṇa | having hardness as its characteristic | Characteristic of the earth element; used as the example in all three passages | 〔CSCD §670〕 |
| dhātukoṭṭhāsa | portion of the elements | Name for the forty-two portions of the elements | 〔CSCD §670〕 |
| nayabheda | distinction of method | The full range that the Commentator instructs the practitioner to follow | 〔CSCD §670〕 |
Sequence for developing the immaterial and the twofold division of name-and-form 〔CSCD §671〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suvisuddharūpapariggaha | one whose apprehension of form is thoroughly purified | Prerequisite for developing the immaterial; occurs twice in this paragraph | 〔CSCD §671〕 |
| kammaṭṭhānato parihāyati | falls away from the meditation subject | Fault in developing the immaterial before purification | 〔CSCD §671〕 |
| vuddhi・virūḷhi・vepulla | increase・growth・fullness | Three attainments of the meditation subject | 〔CSCD §671〕 |
| tebhūmaka dhammā | phenomena of the three planes | Entire range included under name-and-form | 〔CSCD §671〕 |
| niṭṭhaṃ gacchati | reaches the decision | The treatise’s conclusion that outside name-and-form there is no being and so forth | 〔CSCD §671〕 |
| satto vā puggalo vā devo vā brahmā vā | being, person, deity, or Brahmā | Four designations excluded by the treatise | 〔CSCD §671〕 |
Collation of many discourses 〔CSCD §672〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sambahulasuttantasaṃsandanā | collation of many discourses | Title of the section and its method | 〔CSCD §672〕 |
| lokasamaññā | worldly convention | Class to which the names “being” and “person” belong; the treatise states pahānatthāya (for the sake of abandoning it) | 〔CSCD §672〕 |
| sattasammoha | delusion about a being | The treatise states samatikkamatthāya (for the sake of transcending it) | 〔CSCD §672〕 |
| asammohabhūmi | ground of non-delusion | The treatise states cittaṃ ṭhapanatthāya (for the sake of establishing the mind) | 〔CSCD §672〕 |
| saṃsandetvā | having collated | The section’s method: collating many discourses for a single meaning | 〔CSCD §672〕 |
| sammuti | conventional name | Point of the chariot stanza: hoti sattoti sammutī | 〔CSCD §672〕 |
| aṅgasambhāra | assemblage of parts | Vehicle of the chariot stanza’s simile | 〔CSCD §672〕 |
| saṅkhaṃ gacchati | comes to be called | Closing phrase of the house and form similes, occurring twice in the paragraph | 〔CSCD §672〕 |
| nāmarūpamattaṃ | only name-and-form | What the treatise establishes: nāmarūpamattamevidaṃ, na satto, na puggalo atthī | 〔CSCD §672〕 |
III. Variant Readings
Evidentiary surface This unit has no independently paginated Pāli witness, so there is no collation passage to record. The only searchable surface is the source column itself. Facts are recorded without adjudication.
Full-scan measurements A verbatim scan of the entire source column found: variant-note forms such as (sī.), (syā.), (kaṃ.), and (pī.), zero occurrences; the variant-reading marker pāṭho, zero occurrences; and the attribution markers Porāṇā／porāṇā, zero occurrences. Square brackets have only two functions (three [§NN] paragraph numbers and four edition-page markers, the latter all inside annotations). There are four parenthetical notes, each a source reference, and no non-source parenthesis. The quote marker '' occurs 24 times, each occurrence paired. Absence is recorded as absence: the source column itself contains no recorded variant.
One literal unevenness within the column The three summary sentences at 〔CSCD §670〕 differ in word order: the first is Evaṃ arūpadhammā phassavasena upaṭṭhahanti (subject first), the second Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti (adverb first), and the third likewise Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti (adverb first). The three have the same meaning but two orders; this section records the literal difference without deciding whether it is a distinction of textual transmission, a feature of the clean file, or the Commentator’s own wording.
Boundary of this section Every item above is a literal fact of the source column; no comparison with PTS scans has been made. Zero counts here apply to this single surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself states it, without identifying it on the text’s behalf. Parentheses in the “source identified by the text” column are copied verbatim, and their titles are not supplied.
| Location | Citation formula [verbatim] | Point cited | Source identified by the text |
|---|---|---|---|
| 〔CSCD §670〕 | ''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti | Characteristic of the earth element in each bodily part—the parenthetical note points to an earlier chapter of the present treatise itself, not a discourse | (visuddhi. 1.307) |
| 〔CSCD §672〕 | Vuttañhetaṃ –／''Yathāpi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammutī''ti. | Chariot stanza—the name “chariot” depends on an assemblage of parts, and the conventional name “being” on the aggregates | (saṃ. ni. 1.171) |
| 〔CSCD §672〕 | Aparampi vuttaṃ,／''seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati | House simile—space enclosed by timber, creepers, clay, and grass is called a house; space enclosed by bones, sinews, flesh, and skin is called form | (ma. ni. 1.306) |
| 〔CSCD §672〕 | Aparampi vuttaṃ –／''Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī''ti. | Suffering stanza—only suffering arises, stands, and ceases; apart from suffering there is no other thing that arises or ceases | (saṃ. ni. 1.171) |
One place where the Commentator cites the present treatise itself [measured in this column] The parenthesis (visuddhi. 1.307) at 〔CSCD §670〕 is the only one of the unit’s four parentheses whose source is not a Nikāya; it points to an earlier chapter of the present treatise. The same quotation occurs three times in the paragraph, once for each way, but only the first carries the reference; the second and third carry none. One of three identical citations is referenced and two are not—the literal fact is recorded without adjudication.
Number of citation formulas [measured in this column] Vuttañhetaṃ occurs once; Aparampi vuttaṃ occurs twice (once as Aparampi vuttaṃ, ending in a comma and once as Aparampi vuttaṃ – ending in a dash—the two forms are uneven, as recorded). Yathāha, Tenāha, Tenāhu, Vuttampi cetaṃ, Porāṇā, and kira all have zero occurrences. The text itself identifies four source references of three kinds in parentheses (Saṃyutta Nikāya twice, Majjhima Nikāya once, this treatise once). The same source occurs twice (saṃ. ni. 1.171 with the chariot and suffering stanzas). These counts apply only to this unit, not the whole work.
V. Similes and Rhetoric
This section records only where the unit’s similes occur and what they illustrate; it offers no literary judgment.
A. Similes Measured in this unit, comparison language comprises: word-boundary viya, three occurrences; seyyathāpi, one (inside cited scripture); forms of sadisa, zero; forms of upamā, zero; and paired similes beginning Yathā hi, zero.
| Location | Simile | Meaning illustrated |
|---|---|---|
| 〔CSCD §671〕 | pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya | Like the mountain cow described in the development of the earth kasiṇa—falling away when one turns to the immaterial before form is purified |
| 〔CSCD §671〕 | khaggena samuggaṃ vivaramāno viya | Like opening a casket with a sword—the twofold division of name-and-form |
| 〔CSCD §671〕 | yamakatālakandaṃ phālayamāno viya | Like splitting the root of twin palmyra palms—the second simile for the same |
| 〔CSCD §672〕 | ''Yathāpi aṅgasambhārā, hoti saddo ratho iti | Simile of the chariot stanza (cited scripture) |
| 〔CSCD §672〕 | ''seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati | House simile (cited scripture) |
Two sources of similes Of the unit’s five similes, three are supplied by the Commentator (mountain cow, sword and casket, splitting the palmyra root), while two belong to cited scripture (chariot and house). All three supplied by the Commentator occur in 〔CSCD §671〕, and both cited similes in 〔CSCD §672〕—the distribution of similes matches the division of work between the paragraphs exactly. Of them, the mountain-cow simile is explicitly located by the treatise in the development of the earth kasiṇa (pathavīkasiṇabhāvanāya vuttappakārā), making it the unit’s only simile that refers back to another chapter.
B. Verifiable rhetorical observations (1) The explanatory prompt Kathaṃ? occurs once, at the opening of the three ways in 〔CSCD §670〕; ? occurs once in the entire unit—this is the only question mark. (2) The elision form …pe… occurs five times, each within the list of bodily parts from kese through assāsapassāse. (3) The three passages of 〔CSCD §670〕 begin Ekassa tāva, Ekassa, and Aparassa—the three openings are uneven (the first has tāva, the second does not, and the third changes Ekassa to Aparassa). (4) There are four indented verse lines, two stanzas of two lines each, all cited scripture; there are zero stanzas composed by the Commentator. (5) upaṭṭhāti closes the six parts and occurs six times; upaṭṭhahanti is used in the three summary sentences and the unit’s opening summary and occurs four times—the ten together form the spine of the unit’s first paragraph.
All these counts apply only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Its target is established only from terms verifiable within this unit; because the mapping between this unit’s paragraph numbers and chapter sections is unknown, no target is bound to a chapter section and no conversion is inferred. No identification is made on the text’s behalf.
| Place in this unit | Target | Verifiable basis |
|---|---|---|
〔CSCD §670〕 ''kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā''ti | Unit on defining the four elements | The parenthesis itself locates the source in an earlier chapter of this treatise; the forty-two bodily portions are established there |
〔CSCD §671〕 pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya | Units on the earth kasiṇa | The treatise itself locates the mountain-cow simile in the development of the earth kasiṇa |
〔CSCD §671〕 Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme | Unit on purification of view 〔CSCD §665〕–〔CSCD §667〕 | The preceding unit opens the division of name-and-form separately through the three doors of elements, bases, and aggregates; this one gathers all three in a single sentence |
〔CSCD §671〕 So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti | Unit on purification of view 〔CSCD §667〕 | The preceding unit establishes the judgment “the four immaterial aggregates are name”; this unit carries it forward |
〔CSCD §672〕 ''nāmarūpamattamevidaṃ, na satto, na puggalo atthī''ti | Unit distinguishing name-and-form through similes 〔CSCD §673〕 | The next unit expands the meaning “only name-and-form” through the seven similes of chariot, house, fist, lute, army, city, and tree |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.