清淨道論 四十行相隨觀・根利之九因Visuddhimagga · Contemplation in Forty Modes and the Nine Causes for Sharpening the Faculties
三張標籤貼一次會滑掉。要讓「無常苦無我」在五蘊上黏住，論主借來四十行相：以無常、以苦、以病、以癰、以箭、以災、以疾、以他、以壞、以厄、以禍、以怖畏、以難、以動、以壞滅、以不堅、以無護、以無避處、以無歸、以虛、以空無、以空、以無我、以過患、以變易法、以無實、以災根、以殺者、以無有、以有漏、以有為、以魔食、以生法、以老法、以病法、以死法、以愁法、以悲法、以惱法、以雜染法。四十個角度各有「以其……故」的理由，像把一顆石頭轉四十次看。
四十歸三類：十個是無常的說法，五個是無我的說法，二十五個是苦的說法；各乘五蘊，五十加二十五加一百二十五——二百之分。二百是工作量，不是教理：它告訴你「堅固」要付多少功夫。最鋒利的不是「無常」二字，是「殺者」——如以朋友面貌而來的怨敵，殺害信賴它的人；是「魔食」——死魔與煩惱魔的食物；是「災根」。這些字在替後面的怖畏、過患、厭離先鋪路。
還不上路，檢查九件事：是不是只盯著諸行之盡而不盯著生；有沒有以恭敬、以常恆、以隨順而作；有沒有借定之相與覺支之力；肯不肯於身於命無所顧惜、勝之而出離；有沒有半途停下。再看環境——住處、行處、言談、人、食、時節、威儀七事隨順不隨順。卡在名上就回到色，卡在色上就換到名。
Three labels can slide off when applied once. To make “impermanent, suffering, not-self” adhere to the five aggregates, the commentator borrows forty modes: as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, a plague, a disaster, fear, a menace, unstable, dissolving, unenduring, without protection, without shelter, without refuge, void, hollow, empty, not-self, danger, subject to change, without essence, the root of calamity, a killer, non-being, tainted, conditioned, Māra’s bait, subject to birth, aging, illness, death, sorrow, lamentation, despair, and defilement. Each of the forty angles has its own “because it is ...” rationale, like turning one stone forty times to view it.
The forty fall into three groups: ten ways of saying impermanent, five ways of saying not-self, and twenty-five ways of saying suffering. Multiply each by the five aggregates: fifty plus twenty-five plus one hundred and twenty-five—a two-hundredfold division. Two hundred is a workload, not a doctrine; it tells you what firmness costs. The sharpest terms are not simply “impermanent,” but “killer,” like an enemy wearing a friend’s face who kills one who trusts it; “Māra’s bait,” food for Māra as death and Māra as defilement; and “root of calamity.” These words prepare the way for the later chapters on fear, danger, and disenchantment.
If insight still does not get underway, check nine things: are you attending only to the exhaustion of formations rather than their arising; are you practicing with respect, constantly, and suitably; are you drawing upon the sign of concentration and the awakening factors; are you willing to relinquish concern for body and life and overcome them through renunciation; have you stopped midway? Then examine the environment—the suitability of lodging, resort, speech, person, food, climate, and posture. If stuck on name, return to form; if stuck on form, turn to name.
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 四十行相之綱——引無礙解道，隨順忍與正性決定 〔CSCD §697〕
四十行相隨觀之說
為了令他那同一個「於五蘊之無常、苦、無我的思惟」堅固，就依世尊所說的「以哪四十種行相而得隨順忍¹？以哪四十種行相而入正性決定²？」這句話的分別之中所說的——
「把五蘊〔觀〕為以無常、以苦、以病、以癰、以箭、以災、以疾、以他、以壞、以厄、以禍、以怖畏、以難、以動、以壞滅、以不堅、以無護、以無避處、以無歸、以虛、以空無、以空、以無我、以過患、以變易法、以無實、以災根、以殺者、以無有、以有漏、以有為、以魔食、以生法、以老法、以病法、以死法、以愁法、以悲法、以惱法、以雜染法」——
以這四十種行相，
又依「觀五蘊為無常的人得隨順忍。觀『五蘊之滅是常、是涅槃』的人入正性決定」等等的方式，
在分別隨順智³的時候，以差別而說了無常等等的思惟。他也就依那個而思惟這五蘊。
§2 四十行相之逐一釋與二百之分 〔CSCD §698〕
怎樣呢？他把一一蘊這樣〔觀〕：以其非究竟、以其有初有終，故「以無常」。以其為生滅所逼迫、以其為苦之事，故「以苦」。以其須賴緣而維持、以其為病之根，故「以病」。以其與苦性之刺相應、以其流出煩惱之不淨、以其由生老壞而腫脹、成熟、潰破，故「以癰」。以其能生逼惱、以其於內刺痛、以其難以拔出，故「以箭」。以其應受呵責、以其招致不增長、以其為災之事，故「以災」。以其能生不自主之性、以其為疾患之近因，故「以疾」。以其不受支配、以其不可安排，故「以他」。以其為病、老、死所壞散，故「以壞」。以其招致眾多之災厄，故「以厄」。以其招致不為人知而廣大之無利益、以其為一切禍害之事，故「以禍」。以其為一切怖畏之源、以其為名為「苦之寂止」的最上安穩之對敵，故「以怖畏」。以其為眾多無利益所隨逐、以其為過失所侵、以其如難之不堪忍受，故「以難」。以其為病、老、死以及利與不利等等世間法所動搖，故「以動」。以其有由外加之力與由自身之力而趣於壞滅之性，故「以壞滅」。以其於一切位皆墮落、以其無堅固之性，故「以不堅」。以其不能守護、以其不可得安穩，故「以無護」。以其不堪依附、以其對已依附者亦不作避處之用，故「以無避處」。以其於依止者無除怖畏之實，故「以無歸」。以其空無所計度之常、淨、樂、我之性，故「以虛」。正由其虛，故「以空無」；或以其少故——因為世間也把少的叫作「空無」。以其離於主、住者、作者、受者、支配者，故「以空」。以其自身有無主等等之性，故「以無我」。以其轉起即是苦、以其為苦之過患，故「以過患」；或者：「趣向、轉起於卑劣」，所以名為「過患」（ādīnavo）——這是可憐之人的稱謂，而諸蘊也正是可憐的，所以以其相似於可憐之人，故「以過患」。以其有依老與依死二種而變異之性，故「以變易法」。以其羸弱、以其如邊材之易折，故「以無實」。以其為災之因，故「以災根」。以其如以友之面貌而來的怨敵那樣殺害信賴者，故「以殺者」。以其之有已離去、以其自無有而生，故「以無有」。以其為諸漏之近因，故「以有漏」。以其為因與緣所造作，故「以有為」。以其為死魔與煩惱魔之食，故「以魔食」。以其有生、老、病、死之性，故「以生法、以老法、以病法、以死法」。以其為愁、悲、惱之因，故「以愁法、以悲法、以惱法」。以其為渴愛、見、惡行諸雜染之境，故「以雜染法」——他就這樣依所說的、以差別而說的無常等等的思惟而思惟。
因為這裡，「以無常、以壞、以動、以壞滅、以不堅、以變易法、以無實、以無有、以有為、以死法」這十個，在一一蘊上各作十個，就有五十個無常隨觀。「以他、以虛、以空無、以空、以無我」這五個，在一一蘊上各作五個，就有二十五個無我隨觀。其餘的「以苦、以病」等等，在一一蘊上各作二十五個，就有一百二十五個苦隨觀。
這樣，當他以這二百之分的無常等等的思惟而思惟五蘊時，那名為「理趣觀」的無常、苦、無我之思惟就堅固了。這先是這裡隨聖典之理趣而著手思惟的方法。
§3 令諸根銳利之九因與七不隨順七隨順 〔CSCD §699〕
根利之因九法之說
而凡是這樣在理趣觀上努力、理趣觀卻仍不成就的人，他就應當依這樣所說的九種行相——「諸根由九種行相而成銳利：只看見一再生起的諸行之盡；並且在那裡以恭敬而作成就之，以常恆而作成就之，以隨順而作成就之；又以取定⁴之相，以覺支⁵之隨轉，令於身於命無所顧惜，又於彼〔身與命〕勝之而出離，並且中途不中止」——使諸根銳利，並依〈地遍〉的解說中所說的方式，避開七不隨順而親近七隨順⁶，時而思惟色，時而思惟無色。而思惟色的人，應當看見色的生起。
註
¹ 隨順忍：觀五蘊為無常等等而得之忍可；本篇所引以之為四十行相之一果。
² 正性決定：觀「五蘊之滅是常、是涅槃」而得之入；本篇所引以之為四十行相之另一果。
³ 隨順智：本篇之四十行相本出於分別彼智之處，論自標其所屬而借用之；其開演在〈隨順智・至出起觀〉一單元。
⁴ 定（samādhi）：心與心所於一所緣平等而正確安置之善心一境性。本論分為近行定（諸蓋已伏而尚未入安止之一級）與安止定（心全然入於所緣而不動）二級；此處通指其相之把取。
⁵ 覺支：趣於覺之支分，凡七；其於安止善巧中之策勵與抑止，開演在〈地遍〉一品，其全列在〈菩提分法〉一單元。
⁶ 七不隨順與七隨順：住處、行處、言談、人、食、時節、威儀七事之不相宜者與相宜者；其逐一開演在〈地遍〉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 The Framework of the Forty Modes—Citing the Paṭisambhidāmagga, Conformity Acceptance, and Entry into the Fixed Course of Rightness 〔CSCD §697〕
Discourse on Contemplation in Forty Modes
In order to make firm that same comprehension of the five aggregates as impermanent, suffering, and not-self, [he proceeds] according to what was stated in the analysis of the Blessed One’s words, “Through which forty modes does one gain conformity acceptance?¹ Through which forty modes does one enter the fixed course of rightness?”²—
“[One contemplates] the five aggregates as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as a plague, as a disaster, as fear, as a menace, as unstable, as dissolving, as unenduring, as without protection, as without shelter, as without refuge, as void, as hollow, as empty, as not-self, as danger, as subject to change, as without essence, as the root of calamity, as a killer, as non-being, as tainted, as conditioned, as Māra’s bait, as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, as subject to lamentation, as subject to despair, and as subject to defilement”—
through these forty modes,
and also according to such a method as, “One who sees the five aggregates as impermanent gains conformity acceptance. One who sees that ‘the cessation of the five aggregates is permanent, is Nibbāna,’ enters the fixed course of rightness.”
When knowledge in conformity³ was being analyzed, comprehension as impermanent and so forth was stated with these distinctions. He therefore comprehends the five aggregates accordingly.
§2 Individual Explanation of the Forty Modes and Their Two-Hundredfold Division 〔CSCD §698〕
How? He [contemplates] each aggregate as follows. Because it is not ultimate and has a beginning and an end, it is “impermanent.” Because it is oppressed by rise and fall and is the basis of suffering, it is “suffering.” Because it must be maintained by conditions and is the root of disease, it is “a disease.” Because it is joined to the barb of painfulness, oozes the impurity of defilements, and swells, ripens, and bursts through birth, aging, and dissolution, it is “a boil.” Because it produces oppression, pierces within, and is difficult to extract, it is “a dart.” Because it merits censure, brings no growth, and is the basis of calamity, it is “a calamity.” Because it produces a lack of autonomy and is a proximate cause of affliction, it is “an affliction.” Because it is not under one’s control and cannot be arranged, it is “alien.” Because it is broken apart by illness, aging, and death, it is “disintegrating.” Because it brings many plagues, it is “a plague.” Because it brings vast and unrecognized harm and is the basis of every disaster, it is “a disaster.” Because it is the source of every fear and the adversary of the supreme security called “the stilling of suffering,” it is “fear.” Because it is pursued by many harms, assailed by faults, and intolerable like a menace, it is “a menace.” Because it is shaken by illness, aging, and death and by worldly conditions such as gain and loss, it is “unstable.” Because it is disposed to dissolution through both external assault and its own nature, it is “dissolving.” Because it falls away in every state and has no firmness, it is “unenduring.” Because it cannot protect and no security can be obtained from it, it is “without protection.” Because it is unfit to be relied upon and does not serve as a shelter even for those who rely upon it, it is “without shelter.” Because it has no substance of removing fear for those dependent upon it, it is “without refuge.” Because it is devoid of the states of permanence, purity, pleasure, and self that are imagined of it, it is “void.” Precisely because it is void, it is “hollow”; or because it is slight, for in the world what is slight is also called “hollow.” Because it is devoid of an owner, indweller, agent, experiencer, and director, it is “empty.” Because it itself has the nature of having no owner and so forth, it is “not-self.” Because its occurrence is itself suffering and it is the danger in suffering, it is “danger”; alternatively, “it approaches and proceeds toward what is wretched,” and thus is called “danger” (ādīnavo)—this is a designation for a pitiable person, and the aggregates are themselves pitiable, so because they resemble a pitiable person they are “danger.” Because their nature changes in two ways, through aging and through death, they are “subject to change.” Because they are weak and easily broken like sapwood, they are “without essence.” Because they are a cause of calamity, they are “the root of calamity.” Because they kill one who trusts them, like an enemy who comes wearing the face of a friend, they are “a killer.” Because their being has departed and they arise from non-being, they are “non-being.” Because they are a proximate cause for the taints, they are “tainted.” Because causes and conditions construct them, they are “conditioned.” Because they are bait for Māra as death and Māra as the defilements, they are “Māra’s bait.” Because their nature is to undergo birth, aging, illness, and death, they are “subject to birth, subject to aging, subject to illness, and subject to death.” Because they are causes of sorrow, lamentation, and despair, they are “subject to sorrow, subject to lamentation, and subject to despair.” Because they are the domain of the defilements of craving, view, and misconduct, they are “subject to defilement.” In this way he comprehends according to the stated comprehension as impermanent and so forth, given with its distinctions.
For here the ten—“as impermanent, as disintegrating, as unstable, as dissolving, as unenduring, as subject to change, as without essence, as non-being, as conditioned, and as subject to death”—become fifty contemplations of impermanence, ten for each aggregate. The five—“as alien, as void, as hollow, as empty, and as not-self”—become twenty-five contemplations of not-self, five for each aggregate. The remaining twenty-five beginning “as suffering, as a disease” become one hundred and twenty-five contemplations of suffering, twenty-five for each aggregate.
Thus, when he comprehends the five aggregates with this two-hundredfold division of comprehension as impermanent and so forth, comprehension as impermanent, suffering, and not-self called “methodical insight” becomes firm. This, first, is the method here for beginning comprehension in conformity with the canonical method.
§3 Nine Causes for Sharpening the Faculties and the Seven Unsuitable and Seven Suitable Things 〔CSCD §699〕
Discourse on the Nine Causes for Sharpening the Faculties
But if, while applying himself to methodical insight in this way, his methodical insight is still not accomplished, he should sharpen his faculties through the nine modes stated as follows: “The faculties become sharp through nine modes: he sees only the exhaustion of formations as they arise again and again; he accomplishes this with respect, accomplishes it constantly, accomplishes it suitably; he does so by grasping the sign of concentration,⁴ by keeping the awakening factors⁵ in operation, by having no concern for body and life, by overcoming them through renunciation, and by not stopping midway.” He should also, according to the method explained in the Earth Kasiṇa chapter, avoid the seven unsuitable things and cultivate the seven suitable things,⁶ comprehending form at one time and the immaterial at another. One comprehending form should see the arising of form.
Notes
¹ Conformity acceptance: the acceptance obtained by contemplating the five aggregates as impermanent and so forth; the passage cited here presents it as one result of the forty modes.
² Entry into the fixed course of rightness: the entry obtained by contemplating “the cessation of the five aggregates is permanent, is Nibbāna”; the passage cited here presents it as another result of the forty modes.
³ Knowledge in conformity: the forty modes in this section originally occur where that knowledge is analyzed; the treatise marks their provenance and borrows them here. They are developed in the unit “Knowledge in Conformity and Insight Leading to Emergence.”
⁴ Concentration (samādhi): wholesome one-pointedness of mind, in which mind and mental factors are evenly and rightly placed upon one object. This treatise distinguishes access concentration, where the hindrances have been suppressed but absorption has not yet been entered, from absorption concentration, where the mind enters its object fully and without movement. Here the term refers generally to grasping its sign.
⁵ Awakening factors: the seven factors tending toward awakening. Their arousing and restraining in skill in absorption are developed in the Earth Kasiṇa chapter; the complete list appears in the unit “Phenomena Pertaining to Awakening.”
⁶ Seven unsuitable and seven suitable things: the unsuitable and suitable forms of seven things—lodging, resort, speech, person, food, climate, and posture. Each is developed in the Earth Kasiṇa chapter.
三張標籤不夠用時，論主給你四十張——它們其實只是那三張的四十種說法；貼滿五蘊，得二百之分；還不成，就把「根」磨利，並避開七種不隨順
大局 — 把「無常苦無我」從三個字變成四十種看法，再變成二百次功夫
上一單元教聚思惟：一切行按十一處貼三相。本單元說：若要那思惟堅固，就依世尊所說「以哪四十種行相得隨順忍、入正性決定」的四十行相來觀五蘊（§1）；論主把四十行相逐一釋義，然後算給你看：十個是無常隨觀、五個是無我隨觀、二十五個是苦隨觀，各乘五蘊得五十・二十五・一百二十五——二百之分（§2）。若這樣理趣觀仍不成，就依九種行相令諸根銳利、避七不隨順親七隨順、時而思惟色時而思惟無色（§3）。〔所見〕四十行相不是四十個新道理，是同一件事的四十個角度——像把一顆石頭轉四十次看。論主要的是「堅固」：三相貼一次會滑掉，貼二百次就黏住了。這一單元的功夫感很重：觀不是想通，是磨。
§01 四十行相之綱——引無礙解道，隨順忍與正性決定 → 白話 §1
為令於五蘊之無常苦無我思惟堅固，依世尊「以哪四十行相得隨順忍、以哪四十行相入正性決定」之分別所說：觀五蘊以無常・以苦・以病・以癰・以箭・以災・以疾・以他・以壞・以厄・以禍・以怖畏・以難・以動・以壞滅・以不堅・以無護・以無避處・以無歸・以虛・以空無・以空・以無我・以過患・以變易法・以無實・以災根・以殺者・以無有・以有漏・以有為・以魔食・以生法・以老法・以病法・以死法・以愁法・以悲法・以惱法・以雜染法——四十行相；又依「觀五蘊無常者得隨順忍、觀五蘊之滅是常是涅槃者入正性決定」等，於分別隨順智時以差別說無常等之思惟——他即依此思惟五蘊（白話 §1）。〔讀法〕四十行相是從「隨順智」那一段借來的（論主自標其所屬）；此處先借來用，是因為它是三相最完整的展開。兩個果要看清：得隨順忍、入正性決定——四十行相是通向道的最後一段路上的東西，論主現在就把它拿到觀道的開頭來練，可見它的分量。〔所見〕列出來的四十個字有些看起來像近義詞（災・厄・禍・難），論主在下一節會逐一給出各自的「以其……故」的理由；讀者不必先分辨，先讓它們一個個過眼。
§02 四十行相之逐一釋與二百之分 → 白話 §2
一一蘊：非究竟有初有終故無常；生滅所逼為苦之事故苦；賴緣維持為病之根故病；與苦刺相應流出煩惱不淨由生老壞而腫脹成熟潰破故癰；生逼惱於內刺痛難拔故箭；應受呵責招致不增長為災之事故災；生不自主為疾患近因故疾；不受支配不可安排故他；為病老死所壞散故壞；招致眾多災厄故厄；招致不為人知而廣大之無利益為一切禍害之事故禍；為一切怖畏之源為最上安穩之對敵故怖畏；為眾多無利益所隨逐為過失所侵如難之不堪忍故難；為病老死與世間法所動故動；有由外由己趣壞滅之性故壞滅；一切位皆墮落無堅固故不堅；不能守護不得安穩故無護；不堪依附對已依附者不作避處故無避處；於依止者無除怖畏之實故無歸；空無所計常淨樂我故虛；由虛故空無（或以少故——世間亦稱少為空無）；離主住者作者受者支配者故空；自身有無主等性故無我；轉起即苦為苦之過患故過患（或「趣向轉起於卑劣」為可憐人之稱謂，蘊似之）；依老死二種變異故變易法；羸弱如邊材易折故無實；為災之因故災根；如以友面貌而來之怨敵殺害信賴者故殺者；其有已離自無有而生故無有；為諸漏近因故有漏；為因緣所造故有為；為死魔煩惱魔之食故魔食；有生老病死之性故生法老法病法死法；為愁悲惱之因故愁法悲法惱法；為渴愛見惡行雜染之境故雜染法。其中無常・壞・動・壞滅・不堅・變易法・無實・無有・有為・死法十者各乘五蘊為五十無常隨觀；他・虛・空無・空・無我五者為二十五無我隨觀；餘苦・病等二十五者為一百二十五苦隨觀——以此二百之分思惟五蘊，理趣觀之三相思惟即堅固（白話 §2）。〔讀法〕這一節長，但骨架只有三句：四十個角度各有理由；四十個角度歸三類（十・五・二十五）；三類乘五蘊得二百。「二百」是一個工作量，不是一個教理——它告訴你「堅固」要付多少功夫。〔所見〕幾個釋義特別動人：「以殺者」——如以朋友面貌而來的怨敵，殺害信賴它的人；「以災根」——蘊是一切災的根；「以魔食」——死魔與煩惱魔的食物。四十行相裡最鋒利的不是「無常」，是這些讓你對五蘊起「厭」的字眼——它們在替後面的品（怖畏・過患・厭離）先鋪路。
§03 令諸根銳利之九因與七不隨順七隨順 → 白話 §3
理趣觀努力而不成者，依九行相令諸根銳利：只看見一再生起之諸行之盡；於彼以恭敬・以常恆・以隨順而作成就；以取定之相；以覺支之隨轉；於身於命無所顧惜；於彼勝之而出離；中途不中止——並依地遍解說避七不隨順親七隨順，時而思惟色時而思惟無色；思惟色者當見色之生起（白話 §3）。〔讀法〕九因是「觀不上路時的檢查表」：只盯著滅（不要盯著生）、三種態度（恭敬・持續・順著方法）、兩個借力（定之相・覺支之隨轉）、兩個放下（不顧身命・勝之而出離）、一個不放（不中途停）。七不隨順七隨順是第四品地遍講過的環境衛生：住處、行處、言談、人、食、時節、威儀。〔所見〕「只看見一再生起的諸行之盡」——九因之首就是全單元四十行相的濃縮：不看生，看盡。而末句「時而色、時而無色」是一個很體貼的操作建議：卡在名上就回到色，卡在色上就換到名——與 18-01「不棄軛」同一精神。
給一般讀者
三相不夠黏，就用四十行相——它們只是無常苦無我的四十種說法，但每一種都是一把不同角度的刀：病・癰・箭・殺者・魔食・災根……讀一遍，看看哪一個字最讓你對這副身心起「厭」；那就是你的入口。二百之分是工作量，不是考題。觀不上路時檢查九件事：是不是只盯著滅、有沒有恭敬持續順著方法、有沒有借定與覺支的力、肯不肯不顧身命、有沒有半途停下——還有，環境對不對。
想讀本單元全文：白話 §1–§3 即四十行相之綱、四十行相之逐一釋與二百之分、根利之九因與七不隨順七隨順的全段逐段全譯。
When three labels are not enough, the commentator gives you forty. They are really only forty ways of expressing those same three. Apply them throughout the five aggregates and obtain a two-hundredfold division; if insight still does not succeed, sharpen the “faculties” and avoid the seven unsuitable things
The Big Picture — Turning “Impermanent, Suffering, Not-Self” from Three Words into Forty Ways of Seeing, Then into Two Hundred Acts of Practice
The preceding unit taught comprehension by groups: apply the three characteristics to all formations in eleven instances. This unit says that to make that comprehension firm, contemplate the five aggregates through the forty modes stated by the Blessed One in the question, “Through which forty modes does one gain conformity acceptance and enter the fixed course of rightness?” (§1). The commentator explains each of the forty modes, then calculates them for you: ten are contemplations of impermanence, five contemplations of not-self, and twenty-five contemplations of suffering. Multiplied by the five aggregates, they yield fifty, twenty-five, and one hundred and twenty-five—a two-hundredfold division (§2). If methodical insight still fails, sharpen the faculties through nine modes, avoid the seven unsuitable things, cultivate the seven suitable things, and alternate between comprehending form and the immaterial (§3). 〔What is seen〕 The forty modes are not forty new doctrines but forty angles on the same thing—like turning one stone forty times to view it. The commentator wants “firmness”: the three characteristics may slide off when applied once; applied two hundred times, they adhere. The practice quality of this unit is emphatic: insight is not merely figuring something out; it is honing.
§01 The Framework of the Forty Modes—Citing the Paṭisambhidāmagga, Conformity Acceptance, and Entry into the Fixed Course of Rightness → Vernacular §1
To make firm comprehension of the five aggregates as impermanent, suffering, and not-self, the text follows the analysis of the Blessed One’s question, “Through which forty modes does one gain conformity acceptance, and through which does one enter the fixed course of rightness?” Contemplate the five aggregates as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, a plague, a disaster, fear, a menace, unstable, dissolving, unenduring, without protection, without shelter, without refuge, void, hollow, empty, not-self, danger, subject to change, without essence, the root of calamity, a killer, non-being, tainted, conditioned, Māra’s bait, subject to birth, aging, illness, death, sorrow, lamentation, despair, and defilement—forty modes. And according to the formula “One contemplating the five aggregates as impermanent gains conformity acceptance; one contemplating that the cessation of the five aggregates is permanent, is Nibbāna, enters the fixed course of rightness,” comprehension as impermanent and so forth was stated with distinctions when knowledge in conformity was analyzed. He therefore comprehends the five aggregates accordingly (Vernacular §1). 〔How to read〕 The forty modes are borrowed from the section on “knowledge in conformity”—the treatise itself marks where they belong—and are borrowed here because they are the fullest expansion of the three characteristics. Keep the two results clear: gaining conformity acceptance and entering the fixed course of rightness. The forty modes belong to the final stretch toward the path, yet the commentator brings them to the beginning of the insight course for practice now; that shows their weight. 〔What is seen〕 Some of the forty expressions may initially look synonymous—calamity, plague, disaster, menace. The next section gives each its own “because it is ...” rationale. The reader need not distinguish them in advance; first let each one pass before the eye.
§02 Individual Explanation of the Forty Modes and Their Two-Hundredfold Division → Vernacular §2
Each aggregate is impermanent because not ultimate and having beginning and end; suffering because oppressed by rise and fall and the basis of suffering; a disease because dependent upon conditions and the root of disease; a boil because joined to the barb of pain, oozing the impurity of defilements, and swelling, ripening, and bursting through birth, aging, and dissolution; a dart because producing oppression, piercing within, and hard to extract; a calamity because censurable, bringing no growth, and a basis of calamity; an affliction because producing a lack of autonomy and being the proximate cause of illness; alien because uncontrolled and unarrangeable; disintegrating because broken by illness, aging, and death; a plague because bringing many plagues; a disaster because bringing vast, unrecognized harms and being the basis of every disaster; fear because the source of every fear and adversary of supreme security; a menace because pursued by many harms, assailed by faults, and intolerable like a menace; unstable because shaken by illness, aging, death, and worldly conditions; dissolving because disposed to dissolution both from without and from itself; unenduring because falling away in every state and lacking firmness; without protection because unable to protect and incapable of providing security; without shelter because unfit to rely upon and unable to shelter even one who relies upon it; without refuge because it has no substance of removing fear for dependents; void because devoid of imagined permanence, purity, pleasure, and self; hollow because void—or because slight, since the world too calls what is slight “hollow”; empty because devoid of owner, indweller, agent, experiencer, and director; not-self because its own nature is ownerless and so forth; danger because its occurrence is suffering and it is the danger of suffering—or because it “approaches and proceeds toward the wretched,” a designation for a pitiable person whom the aggregates resemble; subject to change because changing in the two ways of aging and death; without essence because weak and readily broken like sapwood; root of calamity because the cause of calamity; a killer because, like an enemy wearing a friend’s face, it kills one who trusts it; non-being because its being has departed and it arises from non-being; tainted because the proximate cause of the taints; conditioned because constructed by causes and conditions; Māra’s bait because food for Māra as death and Māra as defilement; subject to birth, aging, illness, and death because it has that nature; subject to sorrow, lamentation, and despair because it causes them; subject to defilement because it is the domain of the defilements of craving, view, and misconduct. Of these, the ten impermanent, disintegrating, unstable, dissolving, unenduring, subject to change, without essence, non-being, conditioned, and subject to death, multiplied by the five aggregates, yield fifty contemplations of impermanence. The five alien, void, hollow, empty, and not-self yield twenty-five contemplations of not-self. The other twenty-five, beginning with suffering and disease, yield one hundred and twenty-five contemplations of suffering. By comprehending the five aggregates through this two-hundredfold division, comprehension through the three characteristics called methodical insight becomes firm (Vernacular §2). 〔How to read〕 The section is long, but its skeleton has only three statements: each of forty angles has a reason; the forty divide into three groups—ten, five, and twenty-five; the three groups multiplied by five aggregates yield two hundred. “Two hundred” is a workload, not a doctrine; it tells you the amount of work firmness costs. 〔What is seen〕 Several explanations cut especially sharply: “a killer,” like an enemy wearing a friend’s face who kills the one who trusts it; “the root of calamity,” the aggregates as the root of every calamity; and “Māra’s bait,” food for Māra as death and Māra as defilement. The sharpest expressions among the forty are not merely “impermanent” but those that cause disenchantment with the aggregates. They prepare the way for the later chapters on fear, danger, and disenchantment.
§03 Nine Causes for Sharpening the Faculties and the Seven Unsuitable and Seven Suitable Things → Vernacular §3
One who applies himself to methodical insight without succeeding sharpens the faculties through nine modes: he sees only the exhaustion of formations as they arise again and again; accomplishes this with respect, constantly, and suitably; grasps the sign of concentration; keeps the awakening factors in operation; has no concern for body or life; overcomes them through renunciation; and does not stop midway. According to the Earth Kasiṇa explanation, he also avoids the seven unsuitable things, cultivates the seven suitable things, and alternates between comprehending form and the immaterial; when comprehending form, he should see the arising of form (Vernacular §3). 〔How to read〕 The nine causes are a checklist for when insight will not get underway: attend only to exhaustion rather than arising; maintain three attitudes—respect, continuity, and suitability; draw on two supports—the sign of concentration and the operation of the awakening factors; make two relinquishments—show no concern for body and life, and overcome them through renunciation; and uphold one non-relinquishment—do not stop midway. The seven unsuitable and seven suitable things are the environmental hygiene taught in Chapter Four’s Earth Kasiṇa: lodging, resort, speech, person, food, climate, and posture. 〔What is seen〕 “He sees only the exhaustion of formations as they arise again and again”: the first of the nine causes condenses the forty modes of the whole unit—do not attend to arising; attend to exhaustion. And the final instruction, “at one time form, at another the immaterial,” is a considerate practical suggestion: if stuck on name, return to form; if stuck on form, turn to name—the same spirit as 18-01’s “not letting go of the yoke.”
For the General Reader
If the three characteristics do not adhere, use the forty modes. They are simply forty ways of expressing impermanence, suffering, and not-self, but each is a blade cutting from a different angle: disease, boil, dart, killer, Māra’s bait, root of calamity. Read them once and notice which word most strongly arouses disenchantment toward this body and mind; that is your entrance. The two-hundredfold division is a workload, not an examination question. When insight will not get underway, check nine things: are you attending only to exhaustion; are you practicing respectfully, continuously, and suitably; are you drawing on concentration and the awakening factors; are you willing to relinquish concern for body and life; have you stopped midway? And check the environment too.
To read this unit in full: Vernacular §§1–3 gives the complete, sequential translation of the framework of the forty modes, their individual explanation and two-hundredfold division, and the nine causes for sharpening the faculties together with the seven unsuitable and seven suitable things.
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 道非道智見清淨 Maggāmaggañāṇadassanavisuddhi（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：### Cattārīsākāraanupassanākathā（四十行相隨觀之說）與 ### Indriyatikkhakāraṇanavakakathā（根利之因九法之說）。後者為段內之題，本單元不再切——〔CSCD §697〕與〔CSCD §698〕落前題之下，〔CSCD §699〕落後題之下。
段號域 譯底欄之段號自〔CSCD §697〕至〔CSCD §699〕，實落段號 3 個，無缺、無重、無降序階。本篇於譯底欄之幅為 5,450 位元組——為本品七單元之最短（次短者為生滅智之單元之 7,824）。
篇之骨——三層 ①〔CSCD §697〕引無礙解道之四十行相之文；②〔CSCD §698〕逐一釋四十行相之義，並以五蘊配之而得二百之分；③〔CSCD §699〕出「理趣觀不成」者之對治——九因令諸根利、七不隨順七隨順之取捨，末命當觀色之生起。
四十行相之三層 〔CSCD §697〕之引分三節：先出所問（katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī），次出四十名之全列，末出配對之式（Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī）。論自標其為 Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ（分別隨順智時以差別而說無常等思惟）——本篇之四十行相，其本在隨順智之分別而非本品自立，論誌其借用而不代改其屬。
二百之分之算 〔CSCD §698〕末以三類分四十行相：無常隨觀十（aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammato）、無我隨觀五（Parato, rittato, tucchato, suññato, anattato）、苦隨觀二十五（餘者）。一一蘊各配之而得五十、二十五、一百二十五，合二百。十、五、二十五三數之和為四十，五蘊之倍為二百——其算於譯底欄逐字可核。
九因之引不繫號 〔CSCD §699〕之九因以引號出之（其首作 ''navahākārehi indriyāni tikkhāni bhavanti，其末作 antarā ca abyosānenā''ti）而不繫出處括注——與同篇〔CSCD §697〕之二引皆繫號者不同式。誌其實而不判。
篇末之收 本篇收於 Rūpaṃ sammasantena rūpassa nibbatti passitabbā.（思惟色者當見色之生起）——其句即次篇之題之所由（次篇題作 Rūpanibbattipassanākārakathā）。
前後接點 前承思惟智之單元：本篇首句 So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya——tasseva（其同一者）一語即回指前篇之思惟。後接見色之生起與無色之生起之行相之單元：本篇末句命當見色之生起，次篇即以 Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. 起——次篇之首以 Seyyathidaṃ 直承本篇末句而無新起之語，二篇之接為一句之續。
movement 品夾《總覽》繫本單元於 §C〈道非道智見清淨（第 20 品）— 認出「不是道」的那十樣〉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。
四十行相之綱〔CSCD §697〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cattārīsākāraanupassanā | 四十行相隨觀 | 本篇之題與其所引之綱 | 〔CSCD §697〕 |
| anulomikaṃ khantiṃ paṭilabhati | 得隨順忍 | 觀五蘊為無常等之果 | 〔CSCD §697〕 |
| sammattaniyāmaṃ okkamati | 入正性決定 | 觀五蘊之滅為常之果 | 〔CSCD §697〕 |
| anulomañāṇa | 隨順智 | 四十行相之所屬——論自標其為分別彼智時所說 | 〔CSCD §697〕 |
四十行相之逐一〔CSCD §697〕–〔CSCD §698〕 （巴利之形逐字取譯底欄之從格；其釋逐一為論主自出）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| aniccato | 以無常 | 其釋：anaccantikatāya, ādiantavantatāya ca | 〔CSCD §698〕 |
| dukkhato | 以苦 | 其釋：Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca | 〔CSCD §698〕 |
| rogato | 以病 | 其釋：Paccayayāpanīyatāya, rogamūlatāya ca | 〔CSCD §698〕 |
| gaṇḍato | 以癰 | 其釋：Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya 等三 | 〔CSCD §698〕 |
| sallato | 以箭 | 其釋：Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca | 〔CSCD §698〕 |
| aghato | 以災 | 其釋：Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca | 〔CSCD §698〕 |
| ābādhato | 以疾 | 其釋：Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca | 〔CSCD §698〕 |
| parato | 以他 | 其釋：Avasatāya, avidheyyatāya ca；入無我隨觀五之列 | 〔CSCD §698〕 |
| palokato | 以壞 | 其釋：Byādhijarāmaraṇehi palujjanatāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| ītito | 以厄 | 其釋：Anekabyasanāvahanatāya | 〔CSCD §698〕 |
| upaddavato | 以禍 | 其釋：Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato 等二 | 〔CSCD §698〕 |
| bhayato | 以怖畏 | 其釋：Sabbabhayānaṃ ākaratāya 等二 | 〔CSCD §698〕 |
| upasaggato | 以難 | 其釋：Anekehi anatthehi anubaddhatāya 等三 | 〔CSCD §698〕 |
| calato | 以動 | 其釋：Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| pabhaṅguto | 以壞滅 | 其釋：Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| addhuvato | 以不堅 | 其釋：Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| atāṇato | 以無護 | 其釋：Atāyanatāya ceva, alabbhaneyyakhematāya ca | 〔CSCD §698〕 |
| aleṇato | 以無避處 | 其釋：Allīyituṃ anarahatāya 等二 | 〔CSCD §698〕 |
| asaraṇato | 以無歸 | 其釋：Nissitānaṃ bhayasārakattābhāvena | 〔CSCD §698〕 |
| rittato | 以虛 | 其釋：Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya；入無我隨觀五之列 | 〔CSCD §698〕 |
| tucchato | 以空無 | 其釋：Rittatāyeva tucchato appakattā vā；入無我隨觀五之列 | 〔CSCD §698〕 |
| suññato | 以空 | 其釋：Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya；入無我隨觀五之列 | 〔CSCD §698〕 |
| anattato | 以無我 | 其釋：Sayañca assāmikabhāvāditāya；入無我隨觀五之列 | 〔CSCD §698〕 |
| ādīnavato | 以過患 | 其釋二重：Pavattidukkhatāya, dukkhassa ca ādīnavatāya，復以 kapaṇamanussassetaṃ adhivacanaṃ 別釋——四十行相之中唯此一目論出二釋 | 〔CSCD §698〕 |
| vipariṇāmadhammato | 以變易法 | 其釋：Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| asārakato | 以無實 | 其釋：Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca；入無常隨觀十之列 | 〔CSCD §698〕 |
| aghamūlato | 以災根 | 其釋：Aghahetutāya | 〔CSCD §698〕 |
| vadhakato | 以殺者 | 其釋：Mittamukhasapatto viya vissāsaghātitāya | 〔CSCD §698〕 |
| vibhavato | 以無有 | 其釋：Vigatabhavatāya, vibhavasambhūtatāya ca；入無常隨觀十之列 | 〔CSCD §698〕 |
| sāsavato | 以有漏 | 其釋：Āsavapadaṭṭhānatāya | 〔CSCD §698〕 |
| saṅkhatato | 以有為 | 其釋：Hetupaccayehi abhisaṅkhatatāya；入無常隨觀十之列 | 〔CSCD §698〕 |
| mārāmisato | 以魔食 | 其釋：Maccumārakilesamārānaṃ āmisabhūtatāya | 〔CSCD §698〕 |
| jātidhammato | 以生法 | 四生老病死法之一；四者論以一句合釋 | 〔CSCD §698〕 |
| jarādhammato | 以老法 | 同上 | 〔CSCD §698〕 |
| byādhidhammato | 以病法 | 同上 | 〔CSCD §698〕 |
| maraṇadhammato | 以死法 | 同上；入無常隨觀十之列 | 〔CSCD §698〕 |
| sokadhammato | 以愁法 | 三者論以一句合釋：Soka-parideva-upāyāsahetutāya | 〔CSCD §698〕 |
| paridevadhammato | 以悲法 | 同上 | 〔CSCD §698〕 |
| upāyāsadhammato | 以惱法 | 同上 | 〔CSCD §698〕 |
| saṃkilesikadhammato | 以雜染法 | 其釋：Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya | 〔CSCD §698〕 |
三隨觀與二百之分〔CSCD §698〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| aniccānupassanā | 無常隨觀 | 十行相配五蘊，得五十 | 〔CSCD §698〕 |
| anattānupassanā | 無我隨觀 | 五行相配五蘊，得二十五 | 〔CSCD §698〕 |
| dukkhānupassanā | 苦隨觀 | 二十五行相配五蘊，得一百二十五 | 〔CSCD §698〕 |
| dvisatabheda | 二百之分 | 三隨觀之總：iminā dvisatabhedena aniccādisammasanena | 〔CSCD §698〕 |
| pāḷinayānusāra | 隨聖典之理趣 | 論自標本段之法 | 〔CSCD §698〕 |
根利之九因與隨順不隨順〔CSCD §699〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| indriyāni tikkhāni | 諸根銳利 | 九因之果 | 〔CSCD §699〕 |
| sakkaccakiriyā | 恭敬而作 | 九因之二 | 〔CSCD §699〕 |
| sātaccakiriyā | 常恆而作 | 九因之三 | 〔CSCD §699〕 |
| sappāyakiriyā | 隨順而作 | 九因之四 | 〔CSCD §699〕 |
| samādhissa nimittaggāha | 取定之相 | 九因之五 | 〔CSCD §699〕 |
| bojjhaṅgānaṃ anupavattanatā | 覺支之隨轉 | 九因之六 | 〔CSCD §699〕 |
| kāye ca jīvite ca anapekkhatā | 於身於命無顧 | 九因之七 | 〔CSCD §699〕 |
| abhibhuyya nekkhamma | 勝彼而出離 | 九因之八 | 〔CSCD §699〕 |
| antarā abyosāna | 中途不中止 | 九因之九 | 〔CSCD §699〕 |
| satta asappāyāni・satta sappāyāni | 七不隨順・七隨順 | 論自標其在地遍之解說 | 〔CSCD §699〕 |
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 5 個，後者皆在註記之內）。圓括注 2 處，逐一為出處標記，無非出處之括注。引號標記 '' 實測 8 處。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 同一組行相之名，於〔CSCD §697〕之綱與〔CSCD §698〕之釋二形：綱作 jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato（四名各書），而釋作 jāti-jarā-byādhi-maraṇadhammato（以連字號合書）；綱作 sokadhammato, paridevadhammato, upāyāsadhammato（三名各書），而釋作 soka-paridevaupāyāsadhammato（合書而其內之連字號唯一）。綱與釋之書式不齊，且第二組之合書其連字號之數與名之數不相應——本目誌其字面之實而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §697〕之題作 Cattārīsākāraanupassanākathā（ā 與 a 二母音相鄰而不合），而同段之文作 cattārīsāya ākārehi（分書）。誌其字面之實而不判。
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 §697〕 | yaṃ taṃ bhagavatā ''katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī''ti etassa vibhaṅge –／''Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato | 四十行相之全列 | (paṭi. ma. 3.37) |
| 〔CSCD §697〕 | ''Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī''tiādinā | 四十行相與二果之配 | (paṭi. ma. 3.38) |
| 〔CSCD §699〕 | ''navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati | 令諸根銳利之九因 | 不繫 |
引式之數〔本欄實測〕 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenāhu・Porāṇā・kira 俱零命中——本篇無一處用常式之引語。三引之標識逐一不同：第一引以 yaṃ taṃ bhagavatā 起而以 etassa vibhaṅge –（於彼之分別中）承，第二引以 nayena（依此理趣）收，第三引以 evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena 收。三引皆嵌於論主之長句之內而非別起一段——為本篇引式之特徵。本文自標之圓括注出處 2 處・1 種（無礙解道二處，其號相鄰）。此數唯就本篇之域，不及全書。
引而不繫號者一處 〔CSCD §699〕之九因之引全不繫號——同篇他二引皆繫號而此獨無。誌之不判。
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、sadisa 諸形 零命中（ekasadisa 之族本篇不出）、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 §698〕 | pheggu viya sukhabhañjanīyatāya ca asārakato | 如邊材之易折——以無實 |
| 〔CSCD §698〕 | Mittamukhasapatto viya vissāsaghātitāya vadhakato | 如以友之面貌而來之怨敵——以殺者 |
| 〔CSCD §698〕 | upasaggo viya anadhivāsanārahatāya ca upasaggato | 如障難之不堪忍受——以難 |
三喻之位 三喻皆在〔CSCD §698〕之四十行相之逐一釋之內，而〔CSCD §697〕之引文與〔CSCD §699〕之九因全無喻。喻唯在釋而不在綱——本篇之喻之分布，與其「綱—釋—行法」三段之分工全合。
乙・修辭之可核觀察 ①? 全篇 1 見，即論主自問之 Kathaṃ?（〔CSCD §698〕），其後即接 So hi ekekaṃ khandhaṃ 之釋——所引之經文之問（katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī）以 ''ti 收而不繫 ?。②〔CSCD §698〕之四十釋，其式逐一為「以抽象名詞之從格數個（多以 tāya 收）＋ 該行相之名」，全段為一句而不斷——為本品七單元中最長之單句。③ekekasmiṃ khandhe 之配語實測 3 見（三隨觀各一）。④縮排之偈行：四空格之行 零（本篇全篇無偈），二空格之行 1 行（所引之四十行相之列）。⑤…pe… 省略式 零命中——本篇之引文全出而無省，與思惟智之單元（38 見）恰成兩極。
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 §697〕 So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya | 思惟智之單元〔CSCD §695〕 | 前篇以十一處立三相之思惟，本篇為令其堅固而開四十行相 |
〔CSCD §697〕 Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ | 隨順智之單元 | 論自標四十行相之本在隨順智之分別 |
〔CSCD §698〕 Sabbabhayānaṃ ākaratāya | 怖畏現起智之單元 | 彼篇以怖畏為一智之名，本篇唯以之為四十行相之一目 |
〔CSCD §698〕 Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato | 過患隨觀智之單元 | 彼篇以過患為一智之名，本篇唯以之為四十行相之一目 |
〔CSCD §699〕 pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena | 地遍之諸單元 | 論自標七不隨順與七隨順之詳在地遍之解說 |
〔CSCD §699〕 Rūpaṃ sammasantena rūpassa nibbatti passitabbā. | 見色之生起與無色之生起之行相之單元〔CSCD §700〕 | 次篇之題與其首句即承本句而開 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Knowledge and Vision of What Is and Is Not the Path, Maggāmaggañāṇadassanavisuddhi (the chapter-title line occurs in the first unit of the chapter and is not repeated here).
Section titles The base-text column carries 2 ### lines: ### Cattārīsākāraanupassanākathā (Discourse on Contemplation in Forty Modes) and ### Indriyatikkhakāraṇanavakakathā (Discourse on the Nine Causes for Sharpening the Faculties). The latter is an intra-paragraph title, and this unit is not divided again—〔CSCD §697〕 and 〔CSCD §698〕 fall under the former title, while 〔CSCD §699〕 falls under the latter.
Paragraph-number range The base-text column runs from 〔CSCD §697〕 through 〔CSCD §699〕, containing 3 paragraph numbers, with no gaps, duplicates, or descending step in the sequence. This section spans 5,450 bytes in the base-text column—the shortest of the chapter’s seven units (the next shortest is the unit on knowledge of rise and fall at 7,824 bytes).
Skeleton of the section—three levels (1) 〔CSCD §697〕 cites the Paṭisambhidāmagga passage on the forty modes; (2) 〔CSCD §698〕 explains the meaning of each mode and combines them with the five aggregates to yield a two-hundredfold division; and (3) 〔CSCD §699〕 gives the remedy for one whose “methodical insight is not accomplished”—the nine causes that sharpen the faculties and the selection between the seven unsuitable and seven suitable things, closing with the instruction to see the arising of form.
Three levels within the forty modes The citation in 〔CSCD §697〕 has three parts: first the question (katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī); next the complete list of forty names; and finally the pairing formula (Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī). The treatise explicitly describes this as Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ (when knowledge in conformity was analyzed, comprehension as impermanent and so forth was stated with distinctions). The forty modes in this section therefore originate in the analysis of knowledge in conformity and were not independently established in this chapter; the treatise records their borrowing without changing their affiliation.
Calculation of the two-hundredfold division At the end of 〔CSCD §698〕 the forty modes are divided into three groups: ten contemplations of impermanence (aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammato), five contemplations of not-self (Parato, rittato, tucchato, suññato, anattato), and twenty-five contemplations of suffering (the remainder). Applied to each aggregate they yield fifty, twenty-five, and one hundred and twenty-five, totaling two hundred. Ten, five, and twenty-five sum to forty; multiplication across the five aggregates gives two hundred—the calculation is verifiable verbatim in the base-text column.
The citation of the nine causes has no reference number The nine causes in 〔CSCD §699〕 are enclosed in quotation markers (beginning ''navahākārehi indriyāni tikkhāni bhavanti and ending antarā ca abyosānenā''ti) but carry no parenthetical source reference, unlike the two citations in 〔CSCD §697〕, both of which have references. The fact is recorded without judgment.
Close of the section This section closes with Rūpaṃ sammasantena rūpassa nibbatti passitabbā. (one comprehending form should see the arising of form). This very sentence supplies the basis for the next section’s title, Rūpanibbattipassanākārakathā.
Connection before and after It follows the unit on knowledge of comprehension. The opening sentence reads So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya—the word tasseva (“that same”) refers directly back to the preceding section’s comprehension. It is followed by the unit on the mode of seeing the arising of form and of the immaterial. The final sentence here instructs one to see the arising of form; the next section begins Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati.—the next section’s opening Seyyathidaṃ continues this section’s final sentence directly, without a new opening formula. The junction between the two sections continues a single sentence.
Movement The chapter Overview assigns this unit to §C, “Purification by Knowledge and Vision of What Is and Is Not the Path (Chapter 20)—Recognizing Those Ten Things That Are ‘Not the Path.’” The chapter-section wording to which it refers appears verbatim in that table and is neither repeated nor excerpted here; because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the normative glossary, and this section does not decide terms that the glossary leaves unsettled. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms newly appearing in this section are listed below.
Framework of the Forty Modes 〔CSCD §697〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cattārīsākāraanupassanā | contemplation in forty modes | The section’s title and the framework of its citation | 〔CSCD §697〕 |
| anulomikaṃ khantiṃ paṭilabhati | gains conformity acceptance | Result of contemplating the five aggregates as impermanent and so forth | 〔CSCD §697〕 |
| sammattaniyāmaṃ okkamati | enters the fixed course of rightness | Result of contemplating the cessation of the five aggregates as permanent | 〔CSCD §697〕 |
| anulomañāṇa | knowledge in conformity | The affiliation of the forty modes—the treatise explicitly says they were stated when this knowledge was analyzed | 〔CSCD §697〕 |
The Forty Modes Individually 〔CSCD §697〕–〔CSCD §698〕 (The Pāli forms in the first column are copied verbatim from the ablatives in the base-text column; each explanation is supplied by the treatise itself.)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aniccato | as impermanent | Explained as anaccantikatāya, ādiantavantatāya ca | 〔CSCD §698〕 |
| dukkhato | as suffering | Explained as Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca | 〔CSCD §698〕 |
| rogato | as a disease | Explained as Paccayayāpanīyatāya, rogamūlatāya ca | 〔CSCD §698〕 |
| gaṇḍato | as a boil | Three explanations including Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya | 〔CSCD §698〕 |
| sallato | as a dart | Explained as Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca | 〔CSCD §698〕 |
| aghato | as a calamity | Explained as Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca | 〔CSCD §698〕 |
| ābādhato | as an affliction | Explained as Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca | 〔CSCD §698〕 |
| parato | as alien | Explained as Avasatāya, avidheyyatāya ca; included among the five contemplations of not-self | 〔CSCD §698〕 |
| palokato | as disintegrating | Explained as Byādhijarāmaraṇehi palujjanatāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| ītito | as a plague | Explained as Anekabyasanāvahanatāya | 〔CSCD §698〕 |
| upaddavato | as a disaster | Two explanations including Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato | 〔CSCD §698〕 |
| bhayato | as fear | Two explanations including Sabbabhayānaṃ ākaratāya | 〔CSCD §698〕 |
| upasaggato | as a menace | Three explanations including Anekehi anatthehi anubaddhatāya | 〔CSCD §698〕 |
| calato | as unstable | Explained as Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| pabhaṅguto | as dissolving | Explained as Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| addhuvato | as unenduring | Explained as Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| atāṇato | as without protection | Explained as Atāyanatāya ceva, alabbhaneyyakhematāya ca | 〔CSCD §698〕 |
| aleṇato | as without shelter | Two explanations including Allīyituṃ anarahatāya | 〔CSCD §698〕 |
| asaraṇato | as without refuge | Explained as Nissitānaṃ bhayasārakattābhāvena | 〔CSCD §698〕 |
| rittato | as void | Explained as Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya; included among the five contemplations of not-self | 〔CSCD §698〕 |
| tucchato | as hollow | Explained as Rittatāyeva tucchato appakattā vā; included among the five contemplations of not-self | 〔CSCD §698〕 |
| suññato | as empty | Explained as Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya; included among the five contemplations of not-self | 〔CSCD §698〕 |
| anattato | as not-self | Explained as Sayañca assāmikabhāvāditāya; included among the five contemplations of not-self | 〔CSCD §698〕 |
| ādīnavato | as danger | Has two explanations: Pavattidukkhatāya, dukkhassa ca ādīnavatāya, followed by a separate explanation through kapaṇamanussassetaṃ adhivacanaṃ—the only one of the forty modes for which the treatise gives two explanations | 〔CSCD §698〕 |
| vipariṇāmadhammato | as subject to change | Explained as Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| asārakato | as without essence | Explained as Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| aghamūlato | as the root of calamity | Explained as Aghahetutāya | 〔CSCD §698〕 |
| vadhakato | as a killer | Explained as Mittamukhasapatto viya vissāsaghātitāya | 〔CSCD §698〕 |
| vibhavato | as non-being | Explained as Vigatabhavatāya, vibhavasambhūtatāya ca; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| sāsavato | as tainted | Explained as Āsavapadaṭṭhānatāya | 〔CSCD §698〕 |
| saṅkhatato | as conditioned | Explained as Hetupaccayehi abhisaṅkhatatāya; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| mārāmisato | as Māra’s bait | Explained as Maccumārakilesamārānaṃ āmisabhūtatāya | 〔CSCD §698〕 |
| jātidhammato | as subject to birth | One of the four modes subject to birth, aging, illness, and death; the treatise explains all four in a single sentence | 〔CSCD §698〕 |
| jarādhammato | as subject to aging | As above | 〔CSCD §698〕 |
| byādhidhammato | as subject to illness | As above | 〔CSCD §698〕 |
| maraṇadhammato | as subject to death | As above; included among the ten contemplations of impermanence | 〔CSCD §698〕 |
| sokadhammato | as subject to sorrow | One sentence explains all three: Soka-parideva-upāyāsahetutāya | 〔CSCD §698〕 |
| paridevadhammato | as subject to lamentation | As above | 〔CSCD §698〕 |
| upāyāsadhammato | as subject to despair | As above | 〔CSCD §698〕 |
| saṃkilesikadhammato | as subject to defilement | Explained as Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya | 〔CSCD §698〕 |
The Three Contemplations and the Two-Hundredfold Division 〔CSCD §698〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aniccānupassanā | contemplation of impermanence | Ten modes applied to five aggregates, yielding fifty | 〔CSCD §698〕 |
| anattānupassanā | contemplation of not-self | Five modes applied to five aggregates, yielding twenty-five | 〔CSCD §698〕 |
| dukkhānupassanā | contemplation of suffering | Twenty-five modes applied to five aggregates, yielding one hundred and twenty-five | 〔CSCD §698〕 |
| dvisatabheda | two-hundredfold division | Total of the three contemplations: iminā dvisatabhedena aniccādisammasanena | 〔CSCD §698〕 |
| pāḷinayānusāra | in conformity with the canonical method | The treatise’s own designation for the method of this passage | 〔CSCD §698〕 |
The Nine Causes for Sharpening the Faculties and Suitability/Unsuitability 〔CSCD §699〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| indriyāni tikkhāni | the faculties become sharp | Result of the nine causes | 〔CSCD §699〕 |
| sakkaccakiriyā | acting with respect | Second of the nine causes | 〔CSCD §699〕 |
| sātaccakiriyā | acting constantly | Third of the nine causes | 〔CSCD §699〕 |
| sappāyakiriyā | acting suitably | Fourth of the nine causes | 〔CSCD §699〕 |
| samādhissa nimittaggāha | grasping the sign of concentration | Fifth of the nine causes | 〔CSCD §699〕 |
| bojjhaṅgānaṃ anupavattanatā | keeping the awakening factors in operation | Sixth of the nine causes | 〔CSCD §699〕 |
| kāye ca jīvite ca anapekkhatā | having no concern for body and life | Seventh of the nine causes | 〔CSCD §699〕 |
| abhibhuyya nekkhamma | overcoming through renunciation | Eighth of the nine causes | 〔CSCD §699〕 |
| antarā abyosāna | not stopping midway | Ninth of the nine causes | 〔CSCD §699〕 |
| satta asappāyāni・satta sappāyāni | seven unsuitable things・seven suitable things | Explicitly located by the treatise in the Earth Kasiṇa explanation | 〔CSCD §699〕 |
III. Variant Readings
Scope of the material This section has no edition-owned facing Pāli, so no collation can be recorded; the only searchable surface is the base-text column itself. Facts are recorded without judgment.
Measured general scan A literal scan of the entire base-text column finds zero occurrences of variant-reading parentheticals such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-attribution marker Porāṇā or porāṇā. Square-bracket notes have only two forms: 3 paragraph numbers [§NN] and 5 edition-page notes, the latter all inside comments. There are 2 parenthetical notes, each a source reference, with no non-source parenthetical note. The quotation marker '' occurs 8 times. Nothing found is recorded as nothing found: the base-text column itself carries no variant reading.
One literal inconsistency within this column The names of the same set of modes occur in two forms in the framework at 〔CSCD §697〕 and the explanation at 〔CSCD §698〕. The framework reads jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato (four names written separately), while the explanation reads jāti-jarā-byādhi-maraṇadhammato (joined by hyphens); the framework reads sokadhammato, paridevadhammato, upāyāsadhammato (three names separately), while the explanation reads soka-paridevaupāyāsadhammato (joined, with only one internal hyphen). The framework and explanation differ in orthography, and the number of hyphens in the second joined form does not correspond to the number of names. This apparatus records the literal fact without judging it a manuscript variant, a feature of the cleaned file, or the commentator’s wording.
A second literal feature within this column The title in 〔CSCD §697〕 reads Cattārīsākāraanupassanākathā (adjacent vowels ā and a remain uncombined), while the text of the same paragraph reads cattārīsāya ākārehi (as two words). The literal fact is recorded without judgment.
Boundary of this record Everything listed above is a literal fact of the base-text column; it has not been collated against the PTS scanned pages. Zero occurrences here concern this one surface only and do not warrant an inference about other editions.
IV. The Commentator’s Citations
Each place where the treatise cites another text is linked to a paragraph-number anchor. Only sources explicitly marked by the text itself are recorded, without deciding their identity. Parentheticals in the “Source Explicitly Marked by the Text” column are copied verbatim; their titles are not translated here.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Explicitly Marked by the Text |
|---|---|---|---|
| 〔CSCD §697〕 | yaṃ taṃ bhagavatā ''katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī''ti etassa vibhaṅge –／''Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato | Complete list of the forty modes | (paṭi. ma. 3.37) |
| 〔CSCD §697〕 | ''Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī''tiādinā | Pairing of the forty modes with the two results | (paṭi. ma. 3.38) |
| 〔CSCD §699〕 | ''navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati | The nine causes for sharpening the faculties | No reference attached |
Count of citation formulas [measured in this column] Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tenāha, Tenāhu, Porāṇā, and kira all have zero occurrences—not one of the usual citation formulas appears in this section. Each of its three citations is marked differently: the first begins yaṃ taṃ bhagavatā and continues with etassa vibhaṅge – (“in its analysis”); the second closes with nayena (“according to this method”); and the third closes with evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena. All three citations are embedded within long sentences of the treatise rather than opening separate paragraphs, a distinctive citation pattern of this section. The text explicitly marks 2 parenthetical sources of 1 kind (two adjacent references to the Paṭisambhidāmagga). These figures apply only within this section, not to the whole work.
One citation without a reference number The citation of the nine causes in 〔CSCD §699〕 has no reference number at all—the other two citations in this section both have references, while this one alone does not. The fact is recorded without judgment.
V. Similes and Rhetoric
This section records only where similes occur and the meanings with which they are paired; it offers no literary evaluation.
A. Similes Measured terms of comparison in this section: the word-boundary form viya occurs 3 times; forms of sadisa have zero occurrences (the ekasadisa family does not occur in this section); forms of upamā have zero occurrences; and paired similes beginning with Yathā hi have zero occurrences.
| Location | Simile | Meaning Paired with It |
|---|---|---|
| 〔CSCD §698〕 | pheggu viya sukhabhañjanīyatāya ca asārakato | Easily broken like sapwood—as without essence |
| 〔CSCD §698〕 | Mittamukhasapatto viya vissāsaghātitāya vadhakato | Like an enemy who comes wearing the face of a friend—as a killer |
| 〔CSCD §698〕 | upasaggo viya anadhivāsanārahatāya ca upasaggato | Intolerable like a menace—as a menace |
Location of the three similes All three similes occur within the individual explanations of the forty modes in 〔CSCD §698〕, while the citation in 〔CSCD §697〕 and the nine causes in 〔CSCD §699〕 contain no simile at all. Simile occurs only in the explanation, not in the framework; its distribution accords exactly with the section’s threefold division into “framework—explanation—practice.”
B. Verifiable rhetorical observations (1) ? occurs once in the section: the treatise’s own question Kathaṃ? at 〔CSCD §698〕, immediately followed by the explanation beginning So hi ekekaṃ khandhaṃ—the question in the cited canonical passage (katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī) closes with ''ti and carries no ?. (2) The forty explanations in 〔CSCD §698〕 each have the pattern “one or more abstract nouns in the ablative (many ending in tāya) + the name of the mode,” and the entire passage is one uninterrupted sentence—the longest single sentence among this chapter’s seven units. (3) The applicative phrase ekekasmiṃ khandhe occurs 3 times, once for each of the three contemplations. (4) Indented verse lines: zero lines have four-space indentation—the section has no verse at all—while 1 line has two-space indentation, the cited list of forty modes. (5) The abbreviation …pe… has zero occurrences—the citations in this section are given in full without omission, the opposite pole from the unit on knowledge of comprehension, where it occurs 38 times.
All these figures were measured only within this section and do not apply to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only through terms verifiable in this section; because the paragraph-number and chapter-section systems have no known mapping, no target is linked to a chapter section and none is inferred or converted. No source identification is decided here.
| Place in This Section | Target | Verifiable Basis |
|---|---|---|
〔CSCD §697〕 So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya | Unit on knowledge of comprehension 〔CSCD §695〕 | The preceding section establishes comprehension through the three characteristics in eleven instances; this one opens the forty modes to make it firm |
〔CSCD §697〕 Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ | Unit on knowledge in conformity | The treatise explicitly locates the forty modes in the analysis of knowledge in conformity |
〔CSCD §698〕 Sabbabhayānaṃ ākaratāya | Unit on knowledge of the appearance of fear | That section takes fear as the name of a knowledge; here it is only one of the forty modes |
〔CSCD §698〕 Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato | Unit on knowledge in contemplation of danger | That section takes danger as the name of a knowledge; here it is only one of the forty modes |
〔CSCD §699〕 pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena | Units on the Earth Kasiṇa | The treatise explicitly locates the detailed account of the seven unsuitable and seven suitable things in the Earth Kasiṇa explanation |
〔CSCD §699〕 Rūpaṃ sammasantena rūpassa nibbatti passitabbā. | Unit on the modes of seeing the arising of form and the immaterial 〔CSCD §700〕 | The next section’s title and first sentence continue this statement directly |
VII. Transmission
This edition does not advance a position in the apparatus on questions of authorship, textual transmission, or the lineage of the commentaries.