清淨道論 四界分別——總說・經據與簡廣二法Visuddhimagga · Defining of the Four Elements—Overview, Scriptural Sources, and Brief and Detailed Methods
屠牛者宰了牛、剖分了、在四衢道一分一分擺開坐著——從那一刻起，「牛」之想消失，「肉」之想轉起。他不想「我在賣牛」，只想「我在賣肉」。名字沒有被辯倒，是失去了指涉物。
四界分別做的就是這件事：把「我」「人」這個總稱，依界剖開——堅是地、攝是水、熟是火、持是風。密聚一經分析，「有情」之想自己消失，心唯依界而安住。分解此身的刀不是刀，是隨間隙而行的智之手。
方法有利鈍之分而無高下之判：利慧者四句話略略把握即得；不利者有整套階梯，取身至念的全套功課來用——唯一差別，那裡把心安在「可厭」，這裡安在「唯界」。同一具身，兩種業處。
此定唯至近行（所緣是自性法），卻已一腳踏在慧門上：見清淨的名色分別，正是它的下游。
A cattle butcher slaughters a cow, cuts it open, and lays it out portion by portion at a crossroads. From that moment, perception of “cow” disappears and perception of “meat” arises. He does not think, “I am selling a cow,” but only, “I am selling meat.” The name was not defeated by argument; it lost what it referred to.
Defining of the four elements does the same thing. It cuts apart the collective terms “I” and “person” according to elements: hard is earth, cohesion is water, digestion is fire, support is air. Once the compact is analyzed, the perception of a “being” disappears by itself and the mind settles on elements alone. The blade that divides this body is not a blade, but the hand of knowledge moving along the intervals.
Methods differ according to faculties, but are not ranked. Four sentences suffice for one of keen wisdom. One less keen has an entire staircase and uses the full discipline of mindfulness of the body, with one difference: there the mind settles on “repulsive,” here on “elements alone.” One body, two meditation subjects.
This concentration reaches access alone because its object is intrinsic-nature dhammas, yet it already has one foot in the wisdom division: distinguishing name-and-form in purification of view is its downstream course.
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 四界分別之名義・二經之出與屠牛之喻 〔CSCD §306〕
修四界分別之論
如今，在食厭想之後所提示的「一差別」——四界分別¹之修習的解釋就到了。其中，「差別」就是依觀察自性而作決定；四界之差別，就是四界分別。界作意、界業處、四界分別——就義而言是一個。而這〔業處〕以二種方式傳來：略說地與廣說地。略說地是在《大念處經》中傳來，廣說地則是在《大象跡喻經》、《教誡羅睺羅大經》與《界分別經》²之中。因為那〔經〕說——
「諸比丘，猶如熟練的屠牛者或者屠牛者的弟子，宰了牛以後在四衢道上把牠一分一分地分開而坐著；諸比丘，同樣地，比丘就這如所住、如所置的身，依界而省察：『在這身中有地界、水界、火界、風界。』」——
這樣，〔四界分別〕依利慧的界業處者而在《大念處經》中略說地傳來。
它的意思是：猶如熟練的屠牛者，或者以飯食為工資而受雇於他的弟子，宰了牛，剖開牠，在通往四方的諸大道之中央、名為四衢道的地方把牠分作諸分而坐著；同樣地，比丘由於以四威儀中的任何一種行相而住，所以是「如所住」；正因為如所住，所以是「如所置」——他就這身，依界這樣省察：「在這身中有地界……乃至（廣說如前）……風界。」
這是說什麼呢？猶如那屠牛者在養牛的時候、在把牛牽往屠場的時候、在牽來繫縛於彼處的時候、在宰殺的時候、在看見已宰已死的牛的時候，只要他還沒有把牠剖開而一分一分地分解，「牛」之想就不會消失；而在分解了以後坐下來的時候，「牛」之想就消失，「肉」之想轉起了。他不會這樣想：「我在賣牛，這些人在買牛。」他所想的正是：「我在賣肉，這些人也在買肉。」同樣地，這位比丘在從前愚凡夫的時候——無論是在家還是出家——只要他還沒有就這如所住、如所置的身作密聚之分析³而依界省察，「有情」或「人」或「個體」之想就不會消失；而在依界省察了以後，「有情」之想就消失，心唯依界而安住了。所以世尊說：「諸比丘，猶如熟練的屠牛者……乃至（廣說如前）……而坐著；諸比丘，同樣地，比丘……乃至（廣說如前）……風界。」
§2 廣門之經據與其難句之釋 〔CSCD §307〕
而在《大象跡喻經》中則說——「賢友啊，什麼是內的地界呢？凡是內的、各自的、堅的、成粗的、所執取⁴的，也就是：髮、毛……乃至（廣說如前）……胃中物、糞，或者其他任何內的、各自的、堅的、成粗的、所執取的——賢友啊，這就叫作內的地界。」
「賢友啊，什麼是內的水界呢？凡是內的、各自的、水的、成水的、所執取的，也就是：膽……乃至（廣說如前）……尿，或者其他任何內的、各自的、水的、成水的、所執取的——賢友啊，這就叫作內的水界。」
「賢友啊，什麼是內的火界呢？凡是內的、各自的、火的、成火的、所執取的，也就是：由之而發熱者，由之而衰老者，由之而燒灼者，由之而使所食、所飲、所嚼、所嘗得以正確地遍熟者，或者其他任何內的、各自的、火的、成火的、所執取的——賢友啊，這就叫作內的火界。」
「賢友啊，什麼是內的風界呢？凡是內的、各自的、風的、成風的、所執取的，也就是：上行風、下行風、腹中風、腸中風、隨支節風，入息與出息，或者其他任何內的、各自的、風的、成風的、所執取的——賢友啊，這就叫作內的風界。」——
這樣，〔四界分別〕依不甚利慧的界業處者而廣說地傳來。而如同這裡一樣，在《教誡羅睺羅大經》與《界分別經》之中也是這樣。
其中，未明句之釋如下。「內」與「各自」——這兩個語先都是「己有」的異名。所謂「己有」，其義就是生於自身而為自己的相續所攝的。這就好比世間中以女人為題的談論被稱為「論女」一般：由於在自身之中轉起，所以說為「內」；由於一一緣於自身而轉起，所以也說為「各自」。「堅」就是硬。「成粗」就是粗糙。其中，前一個是相之語，後一個是行相之語；因為地界以堅為相，而它是粗糙的行相，所以說為「成粗」。「所執取」就是牢牢地取；其義是以「我、我所」這樣牢牢地取、把持、執著。「也就是」是一個不變詞，它的意思是「那是什麼呢」。其次，為了指示那個，就說了「髮、毛」等等。而這裡應當知道：加入了腦，地界是以二十行相被說示的⁵。以「或者其他任何」一語，其餘三部分之中的地界也被攝取了。
由於以流散之性而到達這處那處，所以是「水」。由於行於業等起等等種種的水之中，所以是「成水」。那是什麼呢？就是水界之中以攝為相的。
由於燃燒之義而為「火」；依既說之法，行於諸火之中，所以是「成火」。那是什麼呢？就是以熱為相的。「由之而」——是說由於那行於火界之中者受了擾亂，這身體就發熱，成為一日一發的熱等等而生起熱氣。「由之而衰老」——是說由於它，這身體衰老，達到諸根缺損、力之消盡與皺紋白髮等等之性。「由之而燒灼」——是說由於它受了擾亂，這身體被燒；那個人就喊著「我在燒！我在燒！」而希求百度洗煉的酥、牛頭栴檀等等的塗敷，以及多羅扇的風。「由之而使所食、所飲、所嚼、所嘗得以正確地遍熟」——是說由於它，那所食的飯等等、所飲的漿等等、所嚼的粉製嚼食等等、所嘗的熟芒果、蜜、糖蜜等等得以正確地成熟；其義就是分離而成為味等等。而這裡，前三者是火界等起，最後一者則唯是業等起。
由於吹動之義而為「風」；依既說之法，行於諸風之中，所以是「成風」。那是什麼呢？就是以支持為相的。「上行風」，是令噯與噦等等轉起的向上升起之風。「下行風」，是排出糞尿等等的向下降落之風。「腹中風」，是腸外之風。「腸中風」，是腸內之風。「隨支節風」，是隨著脈之網而遍行於全身各個支節、令屈伸等等生起之風。「入息」，是進入內部的鼻風；「出息」，是向外出去的鼻風⁶。而這裡，前五者是四等起⁷，入息與出息則唯是心等起。一切處以「或者其他任何」這一語，其餘部分之中的水界等等也都被攝取了。
這樣，地界以二十行相、水界以十二行相、火界以四行相、風界以六行相——四界就以四十二行相被廣說了。這先是此中聖典之釋。
§3 修習之法——利慧者之簡略把握 〔CSCD §308〕
而在修習之法上，對利慧的比丘來說，「髮是地界，毛是地界」這樣廣說的界之把握，顯得繁廣。「凡以堅硬為相的，這是地界；凡以攝為相的，這是水界；凡以遍熟為相的，這是火界；凡以支持為相的，這是風界」——他這樣作意的時候，業處就明顯起來。而不甚利慧的人這樣作意，卻闇昧不明；依前面的方法廣說地作意，業處才明顯起來。
怎麼說呢？猶如兩位比丘一同誦習多有略說之處的聖典時，利慧的比丘把略說之處展開一次或者兩次，此後就唯依兩端而誦下去。這時不甚利慧的那位就這樣說：「這算什麼誦習呢？連讓嘴脣好好動一遍都不肯。這樣誦下去，聖典何時才能純熟呢？」他就把每一處出現的略說之處都展開來誦。那另一位就對他這樣說：「這算什麼誦習呢？根本走不到終了。這樣誦下去，聖典何時才誦得完呢？」同樣地，對利慧的人來說，依髮等等而廣說的界之把握顯得繁廣；他依「凡以堅硬為相的，這是地界」等等的方法略說地作意，業處才明顯起來。而對另一位來說，那樣作意卻闇昧不明；依髮等等廣說地作意，業處才明顯起來。
所以，想要修習這業處的人——先說利慧者——應當到僻靜處獨處退隱，轉向自己全部的色身，〔思惟〕「這身之中凡是堅之性或者粗之性的，這是地界；凡是攝之性或者流之性的，這是水界；凡是遍熟之性或者熱之性的，這是火界；凡是支持之性或者動之性的，這是風界」，這樣略略地把握諸界之後，應當一再地以「地界、水界」這樣，作為唯界、非有情、無命而轉向、作意、省察。他這樣精勤，不久就有為顯示界之差別之慧所攝持的、由於以自性法為所緣而不到達安止的、唯是近行的定生起。
或者，法將⁸為了指示四大種的非有情之性，說了「緣於骨、緣於筋、緣於肉、緣於皮而被圍繞的虛空，就稱為色」這樣的四個部分。他就在那些之中，以隨著各處間隙而行的智之手一再地剖分，依前面的方法把握諸界——「這些之中凡是堅之性或者粗之性的，這是地界」；然後一再地以「地界、水界」這樣，作為唯界、非有情、無命而轉向、作意、省察。他這樣精勤，不久就有為顯示界之差別之慧所攝持的、由於以自性法為所緣而不到達安止的、唯是近行的定生起。這就是略說而來的四界分別之中修習之法。
§4 廣門之四法與有具之略 〔CSCD §309〕
而廣說而來的〔四界分別〕，應當這樣了知。因為，想要修習這業處的不甚利慧的瑜伽者，應當在師之處以四十二行相廣學諸界，住在所說種類的座臥處，作完一切義務，到僻靜處獨處退隱，然後依由有具之略、由有具之分別、由自相之略、由自相之分別這四種行相而修習業處。
其中，怎樣是由有具之略而修習呢？這裡，比丘於二十個身分之中，把堅之行相分別為地界；於十二個身分之中，把成汁的、名為水的、能攝之行相分別為水界；於四個身分之中，把能遍熟的火分別為火界；於六個身分之中，把支持之行相分別為風界。他這樣一分別，諸界就明顯起來。他一再地轉向、作意它們，依既說之法，近行定就生起。
§5 有具之分別——與身至念之異 〔CSCD §310〕
而若有人這樣修習業處仍然不成就，他就應當由有具之分別而修習。怎樣呢？那位比丘應當取用身至念業處之解釋中所說的七種取相善巧與十種作意善巧⁹。先於三十二行相之中，那一切都不減少，從皮五法¹⁰等等的順逆語誦開始，彼處所說的一切方法都應當作。唯有這一點差別：在那裡，即使依色、形、方位、位置、界限而作意了髮等等，也還是應當依厭逆而安置其心；在這裡則依界。所以，依色等等而各以五種方式作意髮等等以後，最後應當這樣轉起作意。
註
¹ 四界分別（catudhātuvavatthāna）：本論業處之名，即以地、水、火、風四界分別此身而破有情之想。其語之後分 vavatthāna 於通用之位讀作「差別」（以觀察自性而作決定），而本業處之名則從既定之「分別」；一語二讀，各依其位。
² 《大念處經》《大象跡喻經》《教誡羅睺羅大經》《界分別經》：四界分別之經據；第一經略說，其餘三經廣說。本篇所引之廣說文出自《大象跡喻經》，論自陳其釋可通於其餘二經而不重出。
³ 密聚之分析（ghanavinibbhoga）：破析「一團」之想而見其為諸法之聚；不作此分析，「有情」之想即不消失。
⁴ 所執取（upādinna）：為業所執取者；論於此更就「我、我所」之牢執而釋之。
⁵ 加入了腦，地界是以二十行相被說示：身至念之三十二身分之列中，腦攝於髓之中而不別出；本篇則別出腦，故地界之分由十九成二十。
⁶ 入息與出息（assāsa・passāsa）：本篇自釋「入息為進入內部的鼻風，出息為向外出去的鼻風」。本書第 8 品〈隨念業處〉之入出息念一篇依律之義釋而作相反之配（assāsa 為外出之風），並自陳經之義釋反其配。二處之配相反，各依其篇之自釋而讀。
⁷ 四等起（catusamuṭṭhāna）：業、心、時節、食四者所等起；諸色法依其生起之因而有此分。
⁸ 法將（dhammasenāpati）：本論所用之尊稱；本篇唯繫其稱而不出其名。
⁹ 七種取相善巧與十種作意善巧（sattadhā uggahakosalla・dasadhā manasikārakosalla）：身至念修習之前行；其逐一開演在本書第 8 品〈隨念業處〉之身至念一篇。
¹⁰ 皮五法（tacapañcaka）：三十二身分之第一組——髮、毛、爪、齒、皮；三十二分依五五、五五之次第而分為六組。
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 Meaning of the Name, Two Scriptural Presentations, and the Simile of the Butcher 〔CSCD §306〕
Discussion of the Development of the Defining of the Four Elements
Now, after perception of repulsiveness in food, the explanation has reached the “one defining” that was announced: development of the defining of the four elements.¹ Here “defining” is a determination made by observing intrinsic nature. “Defining of the four elements” is the defining of four elements. Attention to the elements, the meditation subject of the elements, and defining of the four elements are one in meaning. This [meditation subject] has come down in two ways: in brief and in detail. The brief presentation comes down in the Mahāsatipaṭṭhāna Sutta; the detailed presentation in the Mahāhatthipadopama Sutta, the Mahārāhulovāda Sutta, and the Dhātuvibhaṅga Sutta.² For it is said:
“Bhikkhus, just as a skilled cattle butcher or the butcher’s apprentice, having slaughtered a cow, might sit at a crossroads after dividing it into portions; so too, bhikkhus, a bhikkhu reviews this body, however it is positioned or disposed, according to the elements: ‘In this body there are the earth element, water element, fire element, and air element.’”
Thus, [defining of the four elements] comes down in brief in the Mahāsatipaṭṭhāna Sutta for one of keen wisdom who uses the meditation subject of the elements.
Its meaning is this. A skilled cattle butcher, or his apprentice hired for a wage of food, slaughters a cow, cuts it open, divides it into portions, and sits at the place in the middle of the great roads leading in four directions called a crossroads. In the same way, because a bhikkhu dwells in any one of the four postures, the body is “however positioned”; precisely because it is so positioned, it is “however disposed.” He reviews this body according to the elements: “In this body there is the earth element … and so on as before … the air element.”
What does this mean? So long as that cattle butcher has not cut open the cow and divided it portion by portion—whether while raising it, leading it to the slaughter place, bringing it there and tying it, slaughtering it, or seeing it slaughtered and dead—the perception “cow” does not disappear. But when he sits down after dividing it, the perception “cow” disappears and the perception “meat” occurs. He does not think, “I am selling a cow and these people are buying a cow.” What he thinks is precisely, “I am selling meat, and these people too are buying meat.” In the same way, so long as this bhikkhu, formerly an ordinary foolish person—whether a householder or one gone forth—has not analyzed the compact³ in this body, however positioned and disposed, and reviewed it according to the elements, his perception of a “being,” a “person,” or an “individual” does not disappear. Once he reviews it according to the elements, the perception “being” disappears and his mind settles upon elements alone. Therefore the Blessed One said: “Bhikkhus, just as a skilled cattle butcher … and so on as before … might sit; so too, bhikkhus, a bhikkhu … and so on as before … the air element.”
§2 Scriptural Source for the Detailed Method and Explanation of Its Difficult Phrases 〔CSCD §307〕
In the Mahāhatthipadopama Sutta, however, it is said: “Friend, what is the internal earth element? Whatever is internal, individually one’s own, hard, become rough, and appropriated, namely: head hairs, body hairs … and so on as before … stomach contents and excrement, or whatever else is internal, individually one’s own, hard, become rough, and appropriated—friend, this is called the internal earth element.”
“Friend, what is the internal water element? Whatever is internal, individually one’s own, watery, become water, and appropriated, namely: bile … and so on as before … urine, or whatever else is internal, individually one’s own, watery, become water, and appropriated—friend, this is called the internal water element.”
“Friend, what is the internal fire element? Whatever is internal, individually one’s own, fiery, become fire, and appropriated, namely: that by which one is heated, by which one ages, by which one is burned, and by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else is internal, individually one’s own, fiery, become fire, and appropriated—friend, this is called the internal fire element.”
“Friend, what is the internal air element? Whatever is internal, individually one’s own, airy, become air, and appropriated, namely: up-going winds, down-going winds, winds in the belly, winds in the bowels, winds coursing through the limbs, in-breath and out-breath, or whatever else is internal, individually one’s own, airy, become air, and appropriated—friend, this is called the internal air element.”
Thus, [defining of the four elements] comes down in detail for one not of very keen wisdom who uses the meditation subject of the elements. As here, so too in the Mahārāhulovāda Sutta and the Dhātuvibhaṅga Sutta.
Here is the explanation of phrases that are not evident. “Internal” and “individually one’s own” are first of all both synonyms for “one’s own.” “One’s own” means born in oneself and included within one’s own continuity. Just as in the world a discussion whose subject is women is called a “discussion of women,” because it occurs within oneself it is called “internal”; because it occurs with reference to oneself individually, it is also called “individually one’s own.” “Hard” means firm. “Become rough” means coarse. Here the first is a word for the characteristic, the second a word for the mode; for the earth element has hardness as characteristic and its mode is rough, so it is called “become rough.” “Appropriated” means firmly taken; the meaning is firmly taking, grasping, and clinging as “I” and “mine.” “Namely” is an indeclinable meaning “What is that?” Then, to point it out, “head hairs, body hairs,” and so forth are stated. Here it should be understood that, with the brain included, the earth element is taught under twenty modes.⁵ By the phrase “or whatever else,” the earth element in the remaining three portions is also included.
Because it reaches this place and that through its nature of flowing and dispersing, it is “water.” Because it occurs among the various waters originated by kamma and so forth, it is “become water.” What is that? It is that within the water element whose characteristic is cohesion.
Because of the meaning of burning, it is “fire.” According to the method already stated, because it occurs among fires, it is “become fire.” What is that? It is that whose characteristic is heat. “That by which” means that when what occurs in the fire element is disturbed, this body grows hot, develops the heat of a quotidian fever, and so on. “That by which one ages” means that because of it this body ages and reaches the condition of impaired faculties, exhausted strength, wrinkles, gray hair, and so forth. “That by which one is burned” means that when it is disturbed this body burns, and that person cries, “I am burning! I am burning!” and seeks applications of ghee refined a hundred times, red sandalwood, and the like, together with the breeze of a palm-leaf fan. “That by which what is eaten, drunk, chewed, and tasted is properly digested” means that through it, eaten rice and the like, drunk gruel and the like, chewed confections of meal and the like, and tasted ripe mangoes, honey, molasses, and the like are properly digested; the meaning is that they are separated and become flavor and the rest. Here the first three are originated by the fire element, while the last is originated solely by kamma.
Because of the meaning of blowing, it is “air.” According to the method already stated, because it occurs among winds, it is “become air.” What is that? It is that whose characteristic is supporting. “Up-going winds” are winds rising upward that produce belching, hiccups, and the like. “Down-going winds” are winds descending downward that expel feces, urine, and the like. “Winds in the belly” are winds outside the intestines. “Winds in the bowels” are winds inside the intestines. “Winds coursing through the limbs” travel throughout every limb of the body along the network of vessels and produce bending, stretching, and the like. “In-breath” is nasal wind entering inward; “out-breath” is nasal wind going outward.⁶ Here the first five have four origins,⁷ while in-breath and out-breath are originated solely by mind. In every case, the phrase “or whatever else” includes the water element and the others found in the remaining portions.
Thus the earth element is stated under twenty modes, the water element under twelve, the fire element under four, and the air element under six: the four elements are stated in detail under forty-two modes. This, first of all, is the explanation of the canonical passage here.
§3 Method of Development—the Brief Apprehension for One of Keen Wisdom 〔CSCD §308〕
As to the method of development, for a bhikkhu of keen wisdom the expanded apprehension of elements as “Head hairs are the earth element, body hairs are the earth element” appears prolix. When he attends in this way—“Whatever has hardness as characteristic is the earth element; whatever has cohesion as characteristic is the water element; whatever has digestion as characteristic is the fire element; whatever has supporting as characteristic is the air element”—the meditation subject becomes manifest. But when a person not of very keen wisdom attends in this way, it is obscure and unclear to him. Only when he attends in detail according to the preceding method does the meditation subject become manifest.
How so? Suppose two bhikkhus recite together a canonical passage containing many abbreviated passages. The bhikkhu of keen wisdom expands an abbreviated passage once or twice, and afterward recites onward using only the two endpoints. The one not of very keen wisdom then says, “What sort of recitation is this? You will not even let your lips move properly once. Reciting this way, when will the canonical passage ever become familiar?” He recites by expanding every abbreviated passage whenever it appears. The other then says to him, “What sort of recitation is this? You never reach the end. Reciting this way, when will the canonical passage ever be finished?” In the same way, for one of keen wisdom, the detailed apprehension of the elements by way of head hairs and the rest appears prolix; the meditation subject becomes manifest when he attends to it briefly by the method, “Whatever has hardness as characteristic is the earth element,” and so on. For the other, attending in that way is obscure and unclear; only when he attends in detail by way of head hairs and the rest does the meditation subject become manifest.
Therefore one who wishes to develop this meditation subject—first, one of keen wisdom—should go to a secluded place and dwell alone in retreat. Turning toward his entire material body, [he contemplates:] “Whatever in this body has the nature of hardness or roughness is the earth element; whatever has the nature of cohesion or flowing is the water element; whatever has the nature of digestion or heat is the fire element; whatever has the nature of supporting or motion is the air element.” Having thus apprehended the elements briefly, he should repeatedly turn toward, attend to, and review them as “earth element, water element,” taking them as elements alone, not a being, and lifeless. As he strives in this way, before long concentration arises that is embraced by wisdom illuminating the differentiation of elements and, because it takes intrinsic-nature dhammas as its object, does not reach absorption but is access only.
Alternatively, to reveal the non-being nature of the four great elements, the General of the Dhamma⁸ stated four portions in this way: “The space enclosed in dependence on bones, sinews, flesh, and skin is designated simply as form.” Within these, with the hand of knowledge following each interval, he cuts them apart again and again and apprehends the elements according to the preceding method: “Among these, whatever has the nature of hardness or roughness is the earth element.” Then he repeatedly turns toward, attends to, and reviews them as “earth element, water element,” taking them as elements alone, not a being, and lifeless. As he strives in this way, before long concentration arises that is embraced by wisdom illuminating the differentiation of elements and, because it takes intrinsic-nature dhammas as its object, does not reach absorption but is access only. This is the method of development in defining of the four elements as it has come down in brief.
§4 Four Methods of the Detailed Presentation and the Brief Method with Constituents 〔CSCD §309〕
Defining of the four elements as it has come down in detail should be understood as follows. A meditator not of very keen wisdom who wishes to develop this meditation subject should learn the elements from a teacher in detail under forty-two modes, live in a lodging of the kind already stated, complete all duties, go to a secluded place, and dwell alone in retreat. He should then develop the meditation subject in four modes: in brief with constituents, by analysis with constituents, in brief by individual characteristics, and by analysis of individual characteristics.
Here, how does he develop it in brief with constituents? The bhikkhu defines the mode of hardness in the twenty bodily parts as the earth element; the juicy mode, called water and able to cohere, in the twelve bodily parts as the water element; the fire that can digest in the four bodily parts as the fire element; and the mode of supporting in the six bodily parts as the air element. As soon as he defines them in this way, the elements become manifest. He repeatedly turns toward and attends to them, and access concentration arises according to the method already stated.
§5 Analysis with Constituents—How It Differs from Mindfulness of the Body 〔CSCD §310〕
If someone develops the meditation subject in this way but still does not succeed, he should develop it by analysis with constituents. How? That bhikkhu should use the seven kinds of skill in apprehending and ten kinds of skill in attention⁹ stated in the explanation of the meditation subject of mindfulness of the body. First, among the thirty-two modes, all without omission, he should carry out every method stated there, beginning with forward and reverse recitation of the skin pentad¹⁰ and the rest. There is only this difference: there, even after attending to head hairs and the rest according to color, shape, direction, location, and delimitation, the mind is to be settled upon repulsiveness; here it is settled according to elements. Thus, after attending to head hairs and the rest in five ways each, by color and so forth, attention should finally occur as follows.
Notes
¹ Defining of the four elements (catudhātuvavatthāna): the name of a meditation subject in this treatise, which dismantles the perception of a being by defining this body according to the four elements of earth, water, fire, and air. The latter member, vavatthāna, is read as “differentiation” in the general sense of making a determination by observing intrinsic nature, while the fixed name of this meditation subject uses “defining”; one term has two readings according to its context.
² The Mahāsatipaṭṭhāna Sutta, Mahāhatthipadopama Sutta, Mahārāhulovāda Sutta, and Dhātuvibhaṅga Sutta: the four scriptural sources for defining of the four elements. The first gives the brief method; the other three the detailed method. The detailed passage quoted in this division comes from the Mahāhatthipadopama Sutta; the treatise itself states that its explanation applies to the other two without repeating them.
³ Analysis of the compact (ghanavinibbhoga): breaking apart the perception of “one mass” to see it as a collection of dhammas. Without this analysis, the perception of a “being” does not disappear.
⁴ Appropriated (upādinna): appropriated by kamma; here the treatise further explains it in terms of firmly clinging as “I” and “mine.”
⁵ With the brain included, the earth element is stated under twenty modes: in the list of thirty-two bodily parts for mindfulness of the body, the brain is included under marrow rather than separately stated. This division states the brain separately, increasing the earth-element division from nineteen to twenty.
⁶ In-breath and out-breath (assāsa・passāsa): this division itself explains the in-breath as nasal wind entering inward and the out-breath as nasal wind going outward. The division on mindfulness of breathing in Chapter 8, “Recollection Meditation Subjects,” assigns them in the opposite way according to the Vinaya explanation—assāsa as the outward wind—and itself states that the discourse explanation reverses that assignment. The assignments in the two places are opposite; each is read according to its own division’s explanation.
⁷ Four origins (catusamuṭṭhāna): kamma, mind, temperature, and nutriment. Material phenomena are distinguished according to these causes of their origination.
⁸ General of the Dhamma (dhammasenāpati): an honorific used by this treatise; this division gives only the title, not the person’s name.
⁹ Seven kinds of skill in apprehending and ten kinds of skill in attention (sattadhā uggahakosalla・dasadhā manasikārakosalla): preliminaries to the development of mindfulness of the body. They are set out individually in the division on mindfulness of the body in Chapter 8, “Recollection Meditation Subjects.”
¹⁰ Skin pentad (tacapañcaka): the first group among the thirty-two bodily parts—head hairs, body hairs, nails, teeth, and skin. The thirty-two parts are arranged in six groups in the sequence five, five, five, five, five, and five-plus-two.
屠牛者分完了牛，「牛」之想消失、「肉」之想轉起——把身依界剖開，「有情」之想同樣消失
大局 — 一差別之修（上）
四十業處的最後一個：四界分別——以地、水、火、風四界分別此身。本單元立其總說：名義與二種傳來（略說《大念處經》、廣說《大象跡喻》等三經，§1）、屠牛之喻的義解（§1）、廣門經文與難句逐語之釋（四界四十二行相，§2）、修習之法的利鈍分流（利慧者簡略把握 §3；不利者四法之首二——有具之略與有具之分別 §4–§5）。四修法之框自此跨入下一單元（四十二分逐分把握即「有具之分別」的全展開）。此業處已近慧門：所破的正是「有情」「人」之想。〔所見〕
§01 四界分別之名義・二經之出與屠牛之喻 → 白話 §1
「差別」＝依觀察自性而作決定；界作意、界業處、四界分別，就義是一。二傳：略說《大念處經》、廣說《大象跡喻經》《教誡羅睺羅大經》《界分別經》。屠牛之喻：熟練屠牛者宰牛剖分、於四衢道一分一分分開而坐——比丘就這如所住如所置之身依界省察「此身中有地界、水界、火界、風界」。義解直指要害：屠牛者未分解時「牛」之想不消失，分解坐下後「牛」之想消失、「肉」之想轉起——他不想「我在賣牛」，只想「我在賣肉」；比丘未作密聚之分析時「有情」「人」「個體」之想不消失，依界省察後「有情」之想消失、心唯依界而安住（白話 §1）。〔讀法〕這是全書最鋒利的譬喻之一：想的消失不靠否認，靠分解——名字沒被駁斥，是失去了指涉物。「賣肉不賣牛」五個字，把「無我」的操作面講完了。
§02 廣門之經據與其難句之釋 → 白話 §2
《大象跡喻經》四段經文全引：內地界（堅、成粗、所執取——髮毛乃至糞）、內水界（水、成水——膽乃至尿）、內火界（由之發熱、衰老、燒灼、遍熟所食所飲）、內風界（上行、下行、腹中、腸中、隨支節、入出息）。難句逐語：內與各自皆「己有」之異名；堅是相之語、成粗是行相之語；所執取＝以我我所牢牢地取；地界加腦成二十行相、水十二、火四、風六——四界四十二行相。火之四用（發熱、衰老、燒灼、遍熟）中前三火界等起、遍熟唯業等起；風之六中前五四等起、入出息唯心等起（白話 §2）。〔讀法〕四十二這個數在此立起（下一單元逐分把握的清單即此）；「所執取」的釋語值得停一停——界之教說針對的不是身體，是對身體的「我、我所」之執；四界是中性的，執才是病灶。
§03 修習之法——利慧者之簡略把握 → 白話 §3
利鈍分流之喻：二比丘同誦多略說之聖典——利慧者展開一二次後唯依兩端誦下去，鈍者逐處展開；彼此互譏「這算什麼誦習」。同理：利慧者依「凡堅硬為相是地界、攝為相是水界、遍熟為相是火界、支持為相是風界」略略把握，一再作為唯界、非有情、無命而轉向作意省察——不久得為顯示界之差別之慧所攝持、以自性法為所緣故不到達安止、唯是近行的定。或依法將所說四部分（緣骨緣筋緣肉緣皮所圍繞之虛空稱為色），以隨間隙而行的智之手一再剖分而把握（白話 §3）。〔讀法〕二比丘之喻寬厚地承認：方法無高下，對機才是準——利者嫌廣法繁、鈍者嫌略法闇，互譏皆非。「智之手」一語極美：分解此身的刀不是刀，是慧。
§04 廣門之四法與有具之略 → 白話 §4
不利慧者於師處以四十二行相廣學諸界，依四種行相修：由有具之略、由有具之分別、由自相之略、由自相之分別。首法（有具之略）：於二十身分分別堅之行相為地界、十二身分之攝為水界、四身分之遍熟為火界、六身分之支持為風界——一分別，諸界明顯；一再轉向作意，近行定生起（白話 §4）。〔讀法〕「有具」（帶著身分之名）與「自相」（唯取界相）、「略」與「分別」交叉成四法——一張由粗到細的樓梯；本節走第一階。
§05 有具之分別——與身至念之異 → 白話 §5
首法不成者轉第二法（有具之分別）：取用身至念之七種取相善巧與十種作意善巧，三十二行相一切不減，從皮五法之順逆語誦開始，彼處所說一切方法都作——唯一差別：身至念依厭逆而安置其心，此處依界。故依色、形、方位、位置、界限五種方式作意髮等之後，最後依界轉起作意（白話 §5）。〔讀法〕這一節把 ch08 身至念與本業處的關係講到一句話：同一套三十二分的功課，換一個安心的落點——那裡落在「可厭」，這裡落在「唯界」。同一具身，可以練出兩種業處；四十二分的逐分把握，即由此展開（下一單元）。〔所見〕
給一般讀者
先把屠牛之喻拿穩：屠牛者分解了牛，從此「我在賣肉」——名字沒被辯倒，是東西沒了。四界分別做的就是這件事：把「我」「人」這個總稱，分解成地（堅）、水（攝）、火（熱）、風（動）四種性質——心唯依界而安住，「有情」之想自己消失。利慧者四句話就夠（堅是地、攝是水、熟是火、持是風）；不利者有整套階梯（下一單元逐分開演）。此業處與食厭想同屬「只到近行」——但它已一腳踏在慧門上：第 18 品見清淨的名色分別，正是它的下游。
想讀本單元全文：白話 §1–§5 即名義與二經之出、屠牛之喻與其義解、廣門經文與難句逐語之釋（四十二行相之立）、利鈍分流之喻與簡略把握、四法之目與首二法的全段逐段全譯。
Once a cattle butcher has divided the cow, perception of “cow” disappears and perception of “meat” arises—when the body is cut apart according to elements, perception of a “being” disappears in the same way
The Big Picture — Development of the One Defining, Part One
The last of the forty meditation subjects is defining of the four elements—defining this body by the earth, water, fire, and air elements. This unit establishes its overview: the meaning of the name and its two transmissions (in brief in the Mahāsatipaṭṭhāna Sutta, in detail in the Mahāhatthipadopama and two other discourses, vernacular §1); the explanation of the butcher simile (vernacular §1); the detailed scriptural passage and its difficult phrases, giving forty-two modes of the four elements (vernacular §2); and the division according to faculties in the method of development—the brief apprehension for one of keen wisdom (vernacular §3) and the first two of four methods for one less keen, in brief with constituents and by analysis with constituents (vernacular §§4–5). The framework of four methods crosses into the next unit, where apprehension of each of the forty-two parts unfolds “analysis with constituents” in full. This meditation subject already approaches the wisdom division: what it dismantles is precisely the perception of a “being” or “person.” 〔Observation〕
§01 Meaning of the Name, Two Scriptural Presentations, and the Simile of the Butcher → Vernacular §1
“Defining” means determining by observing intrinsic nature. Attention to the elements, the meditation subject of the elements, and defining of the four elements are one in meaning. Two transmissions: in brief in the Mahāsatipaṭṭhāna Sutta; in detail in the Mahāhatthipadopama Sutta, Mahārāhulovāda Sutta, and Dhātuvibhaṅga Sutta. The butcher simile: a skilled cattle butcher slaughters and cuts apart a cow, divides it portion by portion at a crossroads, and sits; a bhikkhu reviews this body, however positioned and disposed, according to the elements—“In this body are the earth, water, fire, and air elements.” The explanation points straight at the crucial matter: before the butcher divides it, perception of “cow” does not disappear; after he divides it and sits, perception of “cow” disappears and perception of “meat” arises. He does not think, “I am selling a cow,” but only, “I am selling meat.” Before a bhikkhu analyzes the compact, perceptions of “being,” “person,” and “individual” do not disappear; after reviewing according to elements, the perception of “being” disappears and the mind settles on elements alone (vernacular §1). 〔Reading〕 This is one of the sharpest similes in the whole work. A perception disappears not by denial, but by analysis. The name is not refuted; it loses what it referred to. “Selling meat, not a cow” completes the practical account of not-self.
§02 Scriptural Source for the Detailed Method and Explanation of Its Difficult Phrases → Vernacular §2
Four passages from the Mahāhatthipadopama Sutta are quoted in full: the internal earth element—hard, become rough, appropriated, from head hairs through excrement; the internal water element—watery, become water, from bile through urine; the internal fire element—that by which one is heated, ages, burns, and digests what is eaten and drunk; and the internal air element—up-going, down-going, in the belly, in the bowels, coursing through the limbs, and in- and out-breath. The difficult phrases are explained one by one. “Internal” and “individually one’s own” are synonyms for “one’s own”; “hard” is a word for the characteristic and “become rough” for the mode; “appropriated” means firmly taking as “I” and “mine.” With the brain added, the earth element has twenty modes, water twelve, fire four, and air six—forty-two modes of the four elements. Of the fire element’s four operations—heating, aging, burning, and digesting—the first three are originated by fire and digestion solely by kamma. Of the six winds, the first five have four origins; in-breath and out-breath are originated solely by mind (vernacular §2). 〔Reading〕 The number forty-two is established here; the next unit’s list of part-by-part apprehensions is this very list. Pause over the explanation of “appropriated”: the teaching on elements is aimed not at the body, but at clinging to the body as “I” and “mine.” The four elements are neutral; appropriation is the lesion.
§03 Method of Development—the Brief Apprehension for One of Keen Wisdom → Vernacular §3
The simile for the division by faculties concerns two bhikkhus reciting a canonical passage with many abbreviations. One of keen wisdom expands a passage once or twice and thereafter recites from the two endpoints; the slower one expands every abbreviation. Each reproaches the other: “What kind of recitation is this?” In the same way, one of keen wisdom apprehends briefly—“Whatever is hard is earth; whatever coheres is water; whatever digests is fire; whatever supports is air”—then repeatedly turns toward, attends to, and reviews them as elements alone, not a being, and lifeless. Before long there arises concentration that is embraced by wisdom illuminating the differentiation of elements and, because it has intrinsic-nature dhammas as object, does not reach absorption but is access only. Or, following the General of the Dhamma’s four portions—the space enclosed by bones, sinews, flesh, and skin is called form—he repeatedly cuts apart with the hand of knowledge that moves along the intervals and apprehends them (vernacular §3). 〔Reading〕 The two-bhikkhu simile generously admits that the method has no hierarchy; suitability to the person is the criterion. The keen find the detailed method prolix; the less keen find the brief method obscure. Neither reproach is sound. “Hand of knowledge” is a beautiful phrase: the blade that divides this body is not a knife, but wisdom.
§04 Four Methods of the Detailed Presentation and the Brief Method with Constituents → Vernacular §4
One not of very keen wisdom learns the elements from a teacher under forty-two modes and develops by four modes: in brief with constituents, by analysis with constituents, in brief by individual characteristics, and by analysis of individual characteristics. The first method, in brief with constituents, defines the hard mode in twenty bodily parts as earth, cohesion in twelve as water, digestion in four as fire, and support in six as air. Once defined, the elements become manifest; through repeated turning and attention, access concentration arises (vernacular §4). 〔Reading〕 “With constituents” (retaining the names of the bodily parts) and “by individual characteristics” (taking only the element’s characteristic), crossed with “in brief” and “by analysis,” yield four methods—a staircase from coarse to subtle. This section climbs the first step.
§05 Analysis with Constituents—How It Differs from Mindfulness of the Body → Vernacular §5
If the first method does not succeed, one turns to the second, analysis with constituents. One uses the seven kinds of skill in apprehending and ten kinds of skill in attention from mindfulness of the body, omitting none of the thirty-two modes, beginning with forward and reverse recitation of the skin pentad and carrying out every method stated there. There is only one difference: mindfulness of the body settles the mind upon repulsiveness; here it is settled upon elements. Thus, after attending to head hairs and the rest by color, shape, direction, location, and delimitation, attention finally turns according to elements (vernacular §5). 〔Reading〕 This section states the relation between Chapter 8’s mindfulness of the body and this meditation subject in one sentence: the same course in thirty-two parts, but a different place for the mind to settle—there on “repulsive,” here on “elements alone.” One body can train two meditation subjects. The part-by-part apprehension of forty-two parts unfolds from here in the next unit. 〔Observation〕
For the General Reader
First hold firmly to the butcher simile. Once the butcher divides the cow, “I am selling meat”: the name has not lost an argument; its object has disappeared. Defining of the four elements does this with the collective terms “I” and “person,” analyzing them into four qualities—earth as hardness, water as cohesion, fire as heat, and air as motion. Once the compact is analyzed, perception of a “being” disappears by itself, and the mind settles on elements alone. Four sentences suffice for one of keen wisdom; one less keen receives an entire staircase, unfolded part by part in the next unit. Like perception of repulsiveness in food, this meditation subject reaches access only—but it already has one foot in the wisdom division. The distinguishing of name-and-form in purification of view, Chapter 18, is its downstream course.
To read this unit in full: vernacular §§1–5 gives the meaning of the name and two scriptural presentations; the butcher simile and its explanation; the detailed scriptural passage and phrase-by-phrase explanation establishing forty-two modes; the simile dividing the keen and less keen and the brief apprehension; and the list of four methods and first two methods, all translated paragraph by paragraph.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即科題 ### Catudhātuvavatthānabhāvanā。科題之幅逾本篇之幅——該科於譯底欄凡 45,156 字元而本篇唯其首分；其餘二分即後二單元（其切段內無自有 ### 科題，讀者面之科題承此一行）。本目誌其實，切分之判不由本目下。
段號域 譯底欄之段號自〔CSCD §306〕至〔CSCD §310〕，實落段號 5 個，號序連續無缺。本篇於譯底欄之幅為 12,379 位元組。
四界分別一科之三分 本科於譯底欄之幅為本品之七成有五，逾一單元之度，故依其內構分為三：本篇＝總說・二經之出・大象跡喻經之廣說與其難句之釋・簡略之修習法・有具略之修習法；次單元＝四十二分之逐分把握；第三單元＝十三行相之作意與其結。三分之界皆落於 [§NN] 段之行首而非 ### 之行——論主之科與單元之界於此不同度，本欄誌其實而不代裁。
四法之框 本篇之骨為論主自設之四修法，其目立於〔CSCD §309〕：sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ。其答之所在，本欄逐一反查譯底欄：第一法答於〔CSCD §309〕之末；第二法開於〔CSCD §310〕而其正文歷次單元之全（四十二分之逐分把握）；第三第四法皆在次單元之末（〔CSCD §345〕・〔CSCD §346〕）。一框而跨三單元，本篇唯立其目而其答不盡在本篇之內——此與前波處界根諦二品之「一框跨六單元」同族。誌其實不代裁其切界。
利慧與不甚利慧之二門 本篇於〔CSCD §306〕即立二門：略者為利慧者說（大念處經），廣者為不甚利慧者說（大象跡喻經・教誡羅睺羅大經・界分別經）；〔CSCD §308〕更以二比丘誦經之喻明其別。二門為本科之綱，後二單元之逐分與逐相皆隸於廣門之下。
前後接點 前承食厭想之單元：本篇首句作 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto——論自標其為「食厭想之後」，其式與前篇之首句逐字相同（唯易其所承之名）。後接同科之次單元：本篇收句 Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo.，次單元即以 Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. 承之——收句之 evaṃ manasikāro pavattetabbo 即指次單元之逐分文，二單元於此為一氣。
movement 品夾《總覽》繫本單元於 §B〈四界分別——總說・經據與簡廣二法〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 pathavīdhātu／āpodhātu／tejodhātu／vāyodhātu（地界／水界／火界／風界）・dhātu（界）・lakkhaṇa（相）・kammaṭṭhāna（業處）・bhāvanā（修習）・upacārasamādhi（近行定）・appanā（安止）・paññā（慧）・bhikkhu（比丘）・ācariya（師）・senāsana（座臥處）・bālaputhujjana（愚凡夫）・ghanavinibbhoga（密聚之分析）・nijjīva（無命）・dhammasenāpati（法將）・kāyagatāsati（身至念）・uggahakosalla（取相善巧）・manasikārakosalla（作意善巧）・tacapañcaka（皮五法）・upādiṇṇa（執取）・assāsa／passāsa（本篇之源〔CSCD §306〕作「入息／出息」——Assāsoti antopavisananāsikavāto. Passāsoti bahinikkhamananāsikavāto.；論主於入出息念之品自記律義注與經義注二系相反，本編之全書綁定從律義注系，作「出息／入息」，本篇之列則從本篇之源之字面）・peyyāla（略説）・kesā・lomā 等三十二身分之名（皆前品既立）。以下唯列本篇新出者。
本科之名與其出〔CSCD §306〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| catudhātuvavatthāna | 四界分別 | 本科之名；既立之讀作「四界分別」（規範詞表 §VII 所定，業處之品之詞條既從之而已立），本編切界案之漢題亦作「四界分別」，二者相合。本欄依之行文 | 〔CSCD §306〕 |
| vavatthāna | 差別 | 論自釋作 sabhāvūpalakkhaṇavasena sanniṭṭhānaṃ（以觀察自性而決定） | 〔CSCD §306〕 |
| sabhāvūpalakkhaṇa | 自性之觀察 | 差別之釋之前分 | 〔CSCD §306〕 |
| sanniṭṭhāna | 決定 | 差別之釋之後分 | 〔CSCD §306〕 |
| dhātumanasikāra・dhātukammaṭṭhāna | 界作意・界業處 | 論自陳三名同義（與四界分別） | 〔CSCD §306〕 |
| saṅkhepato・vitthārato | 略・廣 | 二經二門之判；本科之綱。依先例勝從既立之讀，本欄原提「由略・由廣」，誌之 | 〔CSCD §306〕 |
| Mahāsatipaṭṭhāna | 《大念處經》 | 略門之所出 | 〔CSCD §306〕 |
| Mahāhatthipadūpama | 《大象跡喻經》 | 廣門之所出其一；譯底之形作 Mahāhatthipadūpame（ū），而既立之列作 Mahāhatthipadopama（o）——一名二形，誌之 | 〔CSCD §306〕・〔CSCD §307〕 |
| Rāhulovāda | 《教誡羅睺羅大經》 | 廣門之所出其二；譯底之形作 rāhulovāde（無 Mahā- 之冠），而既立之列作 Mahā-Rāhulovāda——一名二形，誌之 | 〔CSCD §306〕・〔CSCD §307〕 |
| Dhātuvibhaṅga | 《界分別經》 | 廣門之所出其三 | 〔CSCD §306〕・〔CSCD §307〕 |
屠牛之喻與其配〔CSCD §306〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| goghātaka | 屠牛者 | 略門之喻之人 | 〔CSCD §306〕 |
| goghātakantevāsī | 屠牛者之弟子 | 同上之副 | 〔CSCD §306〕 |
| catumahāpatha | 四衢道 | 喻中分肉之處 | 〔CSCD §306〕 |
| bilaso vibhajati | 分分而分 | 喻之樞動詞；未分則牛想不隱，已分則肉想生 | 〔CSCD §306〕 |
| gāvīsaññā・maṃsasaññā | 牛想・肉想 | 喻之二想；配有情想與界想 | 〔CSCD §306〕 |
| yathāṭhita・yathāpaṇihita | 如所住・如所置 | 經句之二語；論釋為四威儀之任一 | 〔CSCD §306〕 |
| sattasaññā | 有情想 | 界作意之所破 | 〔CSCD §306〕 |
大象跡喻經之難句之釋〔CSCD §307〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anuttānapadavaṇṇanā | 未明句之釋 | 論自標其下之逐句釋 | 〔CSCD §307〕 |
| ajjhattaṃ・paccattaṃ | 內・各自 | 二語同指己身 | 〔CSCD §307〕 |
| niyaka | 己有 | 二語之所詮；論釋作「生於己而屬己相續者」 | 〔CSCD §307〕 |
| sasantānapariyāpanna | 己相續所攝 | 同上 | 〔CSCD §307〕 |
| kakkhaḷa | 堅 | 地界之相之語 | 〔CSCD §307〕 |
| kharigata | 成粗 | 地界之行相之語；論分二語為相之語與行相之語 | 〔CSCD §307〕 |
| lakkhaṇavacana・ākāravacana | 相之語・行相之語 | 論自立之判 | 〔CSCD §307〕 |
| ābandhanalakkhaṇa | 以攝為相 | 水界之相 | 〔CSCD §307〕 |
| uṇhattalakkhaṇa | 以熱為相 | 火界之相 | 〔CSCD §307〕 |
| vitthambhanalakkhaṇa | 以支持為相 | 風界之相 | 〔CSCD §307〕 |
| santappati・jīrīyati・pariḍayhati・pariṇāmaṃ gacchati | 熱・老・燒・遍熟 | 火界之四分 | 〔CSCD §307〕 |
| uddhaṅgamā vātā・adhogamā vātā | 上行風・下行風 | 風界六分之一二 | 〔CSCD §307〕 |
| kucchisayā vātā・koṭṭhāsayā vātā | 腹中風・腸中風 | 風界六分之三四 | 〔CSCD §307〕 |
| aṅgamaṅgānusārino vātā | 隨支節風 | 風界六分之五 | 〔CSCD §307〕 |
| uggārahikkā | 噯與噦 | 上行風之所作 | 〔CSCD §307〕 |
| dhamanijāla | 脈之網 | 隨支節風之所行 | 〔CSCD §307〕 |
| tejodhātusamuṭṭhāna・kammasamuṭṭhāna・cittasamuṭṭhāna・catusamuṭṭhāna | 火界等起・業等起・心等起・四等起 | 諸分之所由生 | 〔CSCD §307〕 |
| dvācattālīsa ākārā | 四十二行相 | 四界之廣分之總數（地二十・水十二・火四・風六） | 〔CSCD §307〕 |
| pāḷivaṇṇanā | 聖典之釋 | 論自標本段之性——釋經文而非說修法 | 〔CSCD §307〕 |
二門之修法〔CSCD §308〕–〔CSCD §310〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bhāvanānaya | 修習之法 | 論自標其下為修法而非釋經 | 〔CSCD §308〕 |
| tikkhapañña・nātitikkhapañña | 利慧者・不甚利慧者 | 二門之人；本篇之綱 | 〔CSCD §308〕 |
| dhātupariggaha | 界之把握 | 修法之名 | 〔CSCD §308〕 |
| papañca | 繁廣 | 利慧者於廣法所感者 | 〔CSCD §308〕 |
| andhakāra・avibhūta | 闇・不明 | 不甚利慧者於略法所感者 | 〔CSCD §308〕 |
| thaddhalakkhaṇa・paripācanalakkhaṇa | 以堅硬為相・以遍熟為相 | 略法之四相之二（餘二同前段） | 〔CSCD §308〕 |
| ubhatokoṭi | 二端 | 誦經之喻之語；利慧者唯誦首尾而略其中 | 〔CSCD §308〕 |
| dhātumatta・nissatta・nijjīva | 唯界・非有情・無命 | 界作意之三語；論以三語並列 | 〔CSCD §308〕 |
| dhātuppabhedāvabhāsanapaññā | 顯示界之差別之慧 | 近行定之所依 | 〔CSCD §308〕 |
| sabhāvadhammārammaṇatā | 以自性法為所緣性 | 本業處不至安止之由 | 〔CSCD §308〕 |
| ñāṇahattha | 智之手 | 四分之法之樞喻；以智為手而剖之 | 〔CSCD §308〕 |
| sasambhārasaṅkhepa | 有具之略 | 四修法之第一 | 〔CSCD §309〕 |
| sasambhāravibhatti | 有具之分別 | 四修法之第二 | 〔CSCD §309〕・〔CSCD §310〕 |
| salakkhaṇasaṅkhepa・salakkhaṇavibhatti | 自相之略・自相之分別 | 四修法之第三第四 | 〔CSCD §309〕 |
| vavatthapeti | 差別之〔確定之〕 | 四修法之共動詞 | 〔CSCD §309〕 |
| yūsagata | 成汁者 | 水界之十二分之共相 | 〔CSCD §309〕 |
| anulomapaṭiloma | 順逆 | 誦習之二向 | 〔CSCD §310〕 |
| vaṇṇasaṇṭhānadisokāsapariccheda | 色・形・方位・位置・界限 | 身至念所立之五門；論自標本業處易其末而立界 | 〔CSCD §310〕 |
須併觀之四處 ①本科之名為本篇最重之一事：既立之讀作「四界分別」（規範詞表 §VII 所定，業處之品之詞條既從之而已立），本編切界案之漢題亦作「四界分別」，二讀相合；本欄依之行文。其面不止本篇——次二單元之漢題、品夾《總覽》之三節題、三單元原典欄之題行皆作「四界分別」。②四經之漢名逐一取自既立之五經列（《大念處經》《大象跡喻經》《教誡羅睺羅大經》《界分別經》），本目不另立；唯其巴利之形於譯底與既立之列有二處不齊，已於上表逐一誌之。③vavatthāna（差別）與 vibhatti（分別）二形於本篇並出而義近，本欄依其形立二讀以免相掩——誌之以俟來哲。④三十二身分之名於前品既立，本篇之四十二行相即其三十二加火四風六，本目不重立其名而唯記其數之成。
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・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 5 個與版頁記 11 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 26 處為偶數，逐引皆有其收，無不對稱者。
…pe… 之五見 本篇之省略式 5 見（〔CSCD §306〕3 見・〔CSCD §307〕2 見），皆在所引之經文之內——atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātūti・kesā lomā…pe… udariyaṃ karīsaṃ・seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa 等。此為本品五單元中 …pe… 之全（他四單元俱零命中）。誌其字面不改、不代補其所省。
本欄自出之一處字面之誌 〔CSCD §307〕之四引之收語不齊：第一引作 ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū''ti ca（vuccati 與 āvuso 之間有逗），而後三引作 ayaṃ vuccatāvuso, ajjhattikā āpodhātū''ti ca（vuccatāvuso 連寫）——同一定型句於一段之內二式並見。誌其字面不改、不代齊。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §306〕 | ''Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso⋯atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū''ti | 屠牛之喻與四界之觀——略門之經據 | (dī. ni. 2.378) |
| 〔CSCD §306〕 | Tenāha bhagavā ''seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa, evameva kho, bhikkhave, bhikkhu…pe… vāyodhātū''ti. | 同上之重舉——論以其收其釋 | 無（重舉而不重繫） |
| 〔CSCD §307〕 | ''katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ⋯ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū''ti ca 等四引 | 內之四界各以其行相廣說——廣門之經據 | (ma. ni. 1.300 ādayo) |
| 〔CSCD §308〕 | ''aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī''ti | 依骨筋肉皮而圍虛空即名為色——法將所說之四分 | (ma. ni. 1.306) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 3 處——長部 1 處・中部 2 處。引式之標唯 Tenāha bhagavā 1 見（〔CSCD §306〕）；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。〔CSCD §307〕之四引為一括注所統（(ma. ni. 1.300 ādayo) 繫於第一引之首而四引共之）——此式於本品五單元中唯此一處。又〔CSCD §308〕之引以 dhammasenāpatinā（由法將）繫其人而不繫其名，本目逐字錄其位而不代考定其人。
論主自陳之三處 ①〔CSCD §306〕Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato ekaṃ——論自陳三名同義。②〔CSCD §307〕ayaṃ tāvettha pāḷivaṇṇanā——論自封其釋經之段而別開修法之段。③〔CSCD §307〕Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi——論自陳其釋可通於他二經而不重出。三處皆論主自陳，本目逐字錄其位而不代評。
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・譬喻之列 viya（詞界）全篇實測 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、Yathā／yathā 之比況領語 5 見、evameva 4 見、seyyathāpi 2 見。本篇無一 viya 之喻——其喻皆以 yathā⋯evameva 之長式成之，此於本品五單元中與四十二分之單元同其格而異於他三篇。逐處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §306〕 | Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso⋯vibhajitvā nisinno assa | 屠牛者分肉而坐——經所出之喻，喻分身為界 |
| 〔CSCD §306〕 | yathā cheko goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā⋯evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ | 論之逐字配合——喻之第一配 |
| 〔CSCD §306〕 | Yathā goghātakassa gāviṃ posentassapi āghātanaṃ āharantassapi⋯yāva naṃ padāletvā bilaso na vibhajati⋯evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle | 未分則牛想不隱、已分則肉想生——喻之第二配，本篇之樞 |
| 〔CSCD §308〕 | Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā⋯Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti | 二比丘誦多略之經——喻利慧與不甚利慧二人之所宜異 |
屠牛之喻之二配 本篇之屠牛喻一喻而二配：第一配（yathā cheko goghātako⋯evameva bhikkhu）配四威儀與界之觀；第二配（Yathā goghātakassa⋯evameva imassāpi bhikkhuno）配牛想之隱與有情想之隱。二配之間論更設 Kiṃ vuttaṃ hoti? 之自問，以引其第二配。此「一喻二配而中設自問」之格於本品五單元中唯此一處。誌其實不代評。
乙・修辭之可核觀察 ①Tattha 之提示語全篇實測 3 見。②問句 11 見——Ko panettha kimāharatīti? 式之自問於本篇作 Kiṃ vuttaṃ hoti?（1 見）・Kathaṃ?（1 見）・Kiṃ taṃ?（3 見，配水火風三界之相）・Tattha kathaṃ sasambhārasaṅkhepato bhāveti?（1 見）等，餘在所引經文之內。③Kiṃ taṃ? 之三見逐次同式（水・火・風三界之相各一），而地界之相不用此問——誌其實不代齊。④Esa nayo 式之例推 零命中。⑤偈頌 零處。⑥所引之經論塊皆隨文而不另起縮排。⑦本篇無事例（人事之記）。
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 §306〕 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti | 食厭想之單元 | 論自標其所承之業處；「一差別」於業處之品之列已被提示 |
〔CSCD §307〕 Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā | 隨念業處之品 | 三十二身分於彼品之列不含腦於地界之數；本篇明其加腦而成二十，二處之數相貫而其分異 |
〔CSCD §308〕 ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā⋯cattāro koṭṭhāsā vuttā | 蘊之品 | 大種與所造色之義在彼品；本篇借法將之四分為把握之門 |
〔CSCD §310〕 yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ | 隨念業處之品 | 論自標其所指之解釋（kāyagatāsatikammaṭṭhānaniddese）；七種取相善巧與十種作意善巧在彼品，本篇命其全數不減而唯易其末 |
〔CSCD §310〕 tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena | 隨念業處之品 | 論自標二業處之唯一差處——彼以厭逆立心，此以界立心 |
〔CSCD §311〕 Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. | 四十二分之單元 | 次單元逐字承本篇之收句 evaṃ manasikāro pavattetabbo——二單元於此為一氣 |
| 〔CSCD §345〕・〔CSCD §346〕 | 四十二分之單元 | 本篇〔CSCD §309〕所立四修法之第三第四，其答在彼單元之末——一框跨二單元 |
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 not for publication. Every Pāli expression in this layer is taken verbatim from this unit’s base-text column. The sole locating form, 〔CSCD §NN〕, can be checked byte for byte against that column. This chapter has no in-house Pāli collated against the pages, so no page range is recorded.
Division title The base-text column contains one ### line, the section heading ### Catudhātuvavatthānabhāvanā. The heading’s span exceeds this division’s span: the section extends for 45,156 characters in the base-text column, while this division is only its first part. The remaining two parts are the next two units; their cut passages have no ### headings of their own, so their reader-facing section heading is inherited from this line. This section records the fact; it does not decide the division boundary.
Paragraph-number range The paragraph numbers in the base-text column run from 〔CSCD §306〕 through 〔CSCD §310〕. Five numbers occur, consecutive without a gap. This division spans 12,379 bytes in the base-text column.
Three divisions of the single section on the defining of the four elements This section accounts for seventy-five percent of the chapter’s base-text column, exceeding the measure of one unit, and is therefore divided according to its internal structure into three. This division comprises the overview; the two scriptural presentations; the detailed presentation from the Mahāhatthipadopama Sutta and explanation of its difficult phrases; the brief method of development; and the brief method with constituents. The next unit gives the part-by-part apprehension of the forty-two parts. The third unit gives attention in thirteen modes and its conclusion. Both boundaries fall at the beginning of [§NN] paragraph lines rather than at ### lines. The Commentator’s section and the unit boundary are on different scales here. This column records the fact and does not decide it on the reader’s behalf.
Framework of the four methods The division’s spine is the Commentator’s four methods of development, listed at 〔CSCD §309〕: sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ. Their answers were checked individually in the base-text column. The first method is answered at the end of 〔CSCD §309〕. The second opens at 〔CSCD §310〕 and its main text occupies the whole of the next unit, the part-by-part apprehension of forty-two parts. The third and fourth are both at the end of that next unit, at 〔CSCD §345〕 and 〔CSCD §346〕. A single framework crosses three units: this division establishes the list, but its answers are not exhausted within this division. It belongs to the same family as the “single framework crossing six units” in the preceding wave’s chapters on bases, elements, faculties, and truths. The fact is recorded without deciding the boundary.
Two doors for keen and less keen wisdom At 〔CSCD §306〕, this division establishes two doors: the brief method is taught for one of keen wisdom in the Mahāsatipaṭṭhāna Sutta; the detailed method for one not of very keen wisdom in the Mahāhatthipadopama, Mahārāhulovāda, and Dhātuvibhaṅga discourses. At 〔CSCD §308〕 it further explains the distinction with the simile of two bhikkhus reciting a discourse. The two doors are the organizing frame of this section; the part-by-part and mode-by-mode presentations in the next two units both belong under the detailed door.
Connection before and after The preceding unit concerns perception of repulsiveness in food. This division’s first sentence reads Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto. The treatise itself identifies this as “after perception of repulsiveness in food,” and its form is verbatim the same as the preceding division’s opening sentence except for the name it follows. The following unit is the next part of the same section. This division closes with Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo., and the next begins Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. The closing expression evaṃ manasikāro pavattetabbo points to the next unit’s part-by-part text; the two units form one continuous movement here.
Movement The chapter Overview assigns this unit to §B, “Defining of the Four Elements—Overview, Scriptural Sources, and Brief and Detailed Methods.” The chapter-and-section locus assigned there appears verbatim in that table. This section neither repeats nor extracts it: the correspondence between the paragraph-number and chapter-section systems is unknown and is neither estimated nor converted.
II. Terms and Renderings
This section records only this division’s usages and locations. Fixed readings of terms follow the normative glossary; this section does not decide terms not fixed there. Terms already established in preceding chapters are not explained again. Terms already established that occur here are pathavīdhātu / āpodhātu / tejodhātu / vāyodhātu (earth element / water element / fire element / air element)・dhātu (element)・lakkhaṇa (characteristic)・kammaṭṭhāna (meditation subject)・bhāvanā (development)・upacārasamādhi (access concentration)・appanā (absorption)・paññā (wisdom)・bhikkhu (bhikkhu)・ācariya (teacher)・senāsana (lodging)・bālaputhujjana (ordinary foolish person)・ghanavinibbhoga (analysis of the compact)・nijjīva (lifeless)・dhammasenāpati (General of the Dhamma)・kāyagatāsati (mindfulness of the body)・uggahakosalla (skill in apprehending)・manasikārakosalla (skill in attention)・tacapañcaka (skin pentad)・upādiṇṇa (appropriated)・assāsa / passāsa (this unit’s base text at 〔CSCD §306〕 gives “in-breath / out-breath”—Assāsoti antopavisananāsikavāto. Passāsoti bahinikkhamananāsikavāto.; in the chapter on mindfulness of breathing the treatise itself records that the Vinaya commentary and the sutta commentaries run in opposite order, and this edition’s book-wide binding follows the Vinaya commentary, “out-breath / in-breath,” while the list here follows the letter of this unit’s own base text)・peyyāla (abbreviation)・kesā, lomā, and the other names of the thirty-two bodily parts, all established in the preceding chapter. Only terms new in this division are listed below.
Name and sources of this section 〔CSCD §306〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| catudhātuvavatthāna | defining of the four elements | name of this section; the established reading is “defining of the four elements” (fixed in §VII of the normative glossary and already followed and decided in the chapter on meditation subjects), and this edition’s unit-boundary title likewise reads “defining of the four elements”; the two agree. This apparatus follows it | 〔CSCD §306〕 |
| vavatthāna | defining | the treatise itself explains it as sabhāvūpalakkhaṇavasena sanniṭṭhānaṃ, determination through observing intrinsic nature | 〔CSCD §306〕 |
| sabhāvūpalakkhaṇa | observing intrinsic nature | first part of the explanation of defining | 〔CSCD §306〕 |
| sanniṭṭhāna | determination | second part of the explanation of defining | 〔CSCD §306〕 |
| dhātumanasikāra・dhātukammaṭṭhāna | attention to elements・meditation subject of elements | the treatise itself states that the three names have one meaning, together with defining of the four elements | 〔CSCD §306〕 |
| saṅkhepato・vitthārato | in brief・in detail | judgment distinguishing the two discourses and two doors; the frame of this section. The established reading governs by precedent; this column’s original proposal, “by brief・by detailed,” is recorded | 〔CSCD §306〕 |
| Mahāsatipaṭṭhāna | Mahāsatipaṭṭhāna Sutta | source of the brief door | 〔CSCD §306〕 |
| Mahāhatthipadūpama | Mahāhatthipadopama Sutta | first source of the detailed door; the base-text form is Mahāhatthipadūpame (with ū), while the previously decided list reads Mahāhatthipadopama (with o): one name in two forms, recorded here | 〔CSCD §306〕・〔CSCD §307〕 |
| Rāhulovāda | Mahārāhulovāda Sutta | second source of the detailed door; the base-text form is rāhulovāde without the prefix Mahā-, while the previously decided list reads Mahā-Rāhulovāda: one name in two forms, recorded here | 〔CSCD §306〕・〔CSCD §307〕 |
| Dhātuvibhaṅga | Dhātuvibhaṅga Sutta | third source of the detailed door | 〔CSCD §306〕・〔CSCD §307〕 |
The butcher simile and its correspondences 〔CSCD §306〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| goghātaka | cattle butcher | person in the simile of the brief door | 〔CSCD §306〕 |
| goghātakantevāsī | cattle butcher’s apprentice | his assistant in the same simile | 〔CSCD §306〕 |
| catumahāpatha | crossroads | place where the meat is divided in the simile | 〔CSCD §306〕 |
| bilaso vibhajati | divides portion by portion | pivotal action of the simile: before division the perception “cow” does not disappear; after division the perception “meat” arises | 〔CSCD §306〕 |
| gāvīsaññā・maṃsasaññā | perception of cow・perception of meat | two perceptions in the simile, corresponding to perception of a being and perception of elements | 〔CSCD §306〕 |
| yathāṭhita・yathāpaṇihita | however positioned・however disposed | two terms in the discourse; the treatise explains them as any of the four postures | 〔CSCD §306〕 |
| sattasaññā | perception of a being | what attention to elements dismantles | 〔CSCD §306〕 |
Explanation of difficult phrases in the Mahāhatthipadopama Sutta 〔CSCD §307〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anuttānapadavaṇṇanā | explanation of phrases that are not evident | the treatise’s own label for the phrase-by-phrase explanation that follows | 〔CSCD §307〕 |
| ajjhattaṃ・paccattaṃ | internal・individually one’s own | both refer to one’s own body | 〔CSCD §307〕 |
| niyaka | one’s own | what both terms explain; the treatise defines it as “born in oneself and belonging to one’s own continuity” | 〔CSCD §307〕 |
| sasantānapariyāpanna | included in one’s own continuity | same as above | 〔CSCD §307〕 |
| kakkhaḷa | hard | word for the characteristic of the earth element | 〔CSCD §307〕 |
| kharigata | become rough | word for the mode of the earth element; the treatise distinguishes these as a word for the characteristic and a word for the mode | 〔CSCD §307〕 |
| lakkhaṇavacana・ākāravacana | word for characteristic・word for mode | distinction made by the treatise itself | 〔CSCD §307〕 |
| ābandhanalakkhaṇa | cohesion as characteristic | characteristic of the water element | 〔CSCD §307〕 |
| uṇhattalakkhaṇa | heat as characteristic | characteristic of the fire element | 〔CSCD §307〕 |
| vitthambhanalakkhaṇa | supporting as characteristic | characteristic of the air element | 〔CSCD §307〕 |
| santappati・jīrīyati・pariḍayhati・pariṇāmaṃ gacchati | heat・age・burn・digest | four divisions of the fire element | 〔CSCD §307〕 |
| uddhaṅgamā vātā・adhogamā vātā | up-going winds・down-going winds | first and second of the air element’s six divisions | 〔CSCD §307〕 |
| kucchisayā vātā・koṭṭhāsayā vātā | winds in the belly・winds in the bowels | third and fourth of the air element’s six divisions | 〔CSCD §307〕 |
| aṅgamaṅgānusārino vātā | winds coursing through the limbs | fifth of the air element’s six divisions | 〔CSCD §307〕 |
| uggārahikkā | belching and hiccups | what up-going winds produce | 〔CSCD §307〕 |
| dhamanijāla | network of vessels | course of the winds through the limbs | 〔CSCD §307〕 |
| tejodhātusamuṭṭhāna・kammasamuṭṭhāna・cittasamuṭṭhāna・catusamuṭṭhāna | fire-originated・kamma-originated・mind-originated・four-origin | causes from which the divisions arise | 〔CSCD §307〕 |
| dvācattālīsa ākārā | forty-two modes | total detailed division of the four elements: earth twenty, water twelve, fire four, air six | 〔CSCD §307〕 |
| pāḷivaṇṇanā | explanation of the canonical passage | the treatise’s own label for this paragraph’s nature: explanation of scripture, not statement of a method of development | 〔CSCD §307〕 |
Methods of development through the two doors 〔CSCD §308〕–〔CSCD §310〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bhāvanānaya | method of development | the treatise’s own label for what follows as method rather than scriptural explanation | 〔CSCD §308〕 |
| tikkhapañña・nātitikkhapañña | one of keen wisdom・one not of very keen wisdom | persons of the two doors; organizing frame of the division | 〔CSCD §308〕 |
| dhātupariggaha | apprehension of elements | name of the method | 〔CSCD §308〕 |
| papañca | prolix | how the detailed method appears to one of keen wisdom | 〔CSCD §308〕 |
| andhakāra・avibhūta | obscure・unclear | how the brief method appears to one not of very keen wisdom | 〔CSCD §308〕 |
| thaddhalakkhaṇa・paripācanalakkhaṇa | hardness as characteristic・digestion as characteristic | two of the brief method’s four characteristics; the other two are the same as in the preceding paragraph | 〔CSCD §308〕 |
| ubhatokoṭi | two endpoints | expression in the recitation simile; one of keen wisdom recites only the beginning and end, abbreviating the middle | 〔CSCD §308〕 |
| dhātumatta・nissatta・nijjīva | elements alone・not a being・lifeless | three expressions for attention to elements, placed in sequence by the treatise | 〔CSCD §308〕 |
| dhātuppabhedāvabhāsanapaññā | wisdom illuminating the differentiation of elements | what embraces access concentration | 〔CSCD §308〕 |
| sabhāvadhammārammaṇatā | taking intrinsic-nature dhammas as object | reason the meditation subject does not reach absorption | 〔CSCD §308〕 |
| ñāṇahattha | hand of knowledge | pivotal simile in the method of four portions; knowledge as the hand that cuts them apart | 〔CSCD §308〕 |
| sasambhārasaṅkhepa | in brief with constituents | first of the four methods of development | 〔CSCD §309〕 |
| sasambhāravibhatti | analysis with constituents | second of the four methods | 〔CSCD §309〕・〔CSCD §310〕 |
| salakkhaṇasaṅkhepa・salakkhaṇavibhatti | in brief by individual characteristics・analysis of individual characteristics | third and fourth of the four methods | 〔CSCD §309〕 |
| vavatthapeti | defines | verb shared by the four methods | 〔CSCD §309〕 |
| yūsagata | become juice | common mode of the water element’s twelve parts | 〔CSCD §309〕 |
| anulomapaṭiloma | forward and reverse | two directions of recitation | 〔CSCD §310〕 |
| vaṇṇasaṇṭhānadisokāsapariccheda | color・shape・direction・location・delimitation | five doors established for mindfulness of the body; the treatise itself says that this meditation subject changes the final place of settling to elements | 〔CSCD §310〕 |
Four Places to Be Considered Together (1) The name of this section is one of this division’s weightiest matters. The established reading is “defining of the four elements” (fixed in §VII of the normative glossary and followed and decided in the chapter on meditation subjects), and the Chinese unit-boundary title also reads “defining of the four elements”; the two readings agree. This apparatus follows it. Its scope is not confined to this division: the Chinese titles of the following two units, the three section titles in the chapter Overview, and the title lines in the three units’ base-text columns all read “defining of the four elements.” (2) The four Chinese discourse names are taken individually from the previously decided list—the Mahāsatipaṭṭhāna Sutta, Mahāhatthipadopama Sutta, Mahārāhulovāda Sutta, and Dhātuvibhaṅga Sutta. This section establishes none anew; only two discrepancies between the Pāli forms in the base text and the previously decided list are recorded above. (3) vavatthāna (defining) and vibhatti (analysis) are two distinct forms of close meaning that both occur in this division; this apparatus gives them two renderings according to their forms so they do not conceal one another, left to the wise who come after. (4) The names of the thirty-two bodily parts were established in the preceding chapter. The forty-two modes in this division are precisely those thirty-two plus four modes of fire and six of air. This section does not re-establish their names, but records only the construction of the number.
III. Variant Readings
Scope of materials This division has no in-house Pāli collated against the pages, so no collation can be recorded. The only checkable face is the base-text column itself. Variants are recorded, not decided.
Full-scan results A byte-level scan of the entire base-text column found zero occurrences of parenthetical variant notation ((sī.), (syā.), (kaṃ.), (pī.), and the like), zero occurrences of the variant-recitation marker pāṭho, and zero occurrences of the alternative-view markers Porāṇā / porāṇā, Keci / keci, and eke. Square brackets occur only in two forms: five [§NN] paragraph numbers and eleven edition-page notations, all within notes. No finding is recorded as no finding: the base-text column itself records no variant reading.
Symmetry of quotation delimiters The whole division contains 26 occurrences of '', an even number. Every quotation has its closure; there is no asymmetry.
Five occurrences of …pe… The abbreviation form occurs 5 times in this division—3 at 〔CSCD §306〕 and 2 at 〔CSCD §307〕—all inside quoted discourse text: atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātūti, kesā lomā…pe… udariyaṃ karīsaṃ, seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa, and so forth. These are all occurrences of …pe… in the chapter’s five units; the other four units have zero. The literal form is recorded without alteration and without supplying what is abbreviated.
One literal feature surfaced by this column The closing formula of the four citations at 〔CSCD §307〕 is not uniform. The first reads ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū''ti ca, with a comma between vuccati and āvuso; the latter three read ayaṃ vuccatāvuso, ajjhattikā āpodhātū''ti ca, joining vuccatāvuso. A single fixed formula appears in two forms within one paragraph. The literal forms are recorded without alteration and without imposing uniformity.
Scope of this column All the above is the literal state of the base-text column. This column has not been collated against the scanned PTS pages. Its zero counts apply only to the face of the base-text column and imply nothing about other editions.
IV. The Commentator’s Citations
Each citation by the Commentator is tied to a paragraph-number anchor. A source is recorded only when the text itself identifies it; this apparatus does not determine one on the text’s behalf.
| Location | Citation form, verbatim | Point cited | Source identified by the text |
|---|---|---|---|
| 〔CSCD §306〕 | ''Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso … atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū''ti | the butcher simile and contemplation of the four elements, scriptural source for the brief door | (dī. ni. 2.378) |
| 〔CSCD §306〕 | Tenāha bhagavā ''seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa, evameva kho, bhikkhave, bhikkhu…pe… vāyodhātū''ti. | repetition of the same, used by the treatise to close its explanation | None (repeated without repeating the source) |
| 〔CSCD §307〕 | ''katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ … ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū''ti ca and the other three citations | the internal four elements stated in detail according to their modes, scriptural source for the detailed door | (ma. ni. 1.300 ādayo) |
| 〔CSCD §308〕 | ''aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī''ti | the space enclosed in dependence on bone, sinew, flesh, and skin is called form—the General of the Dhamma’s four portions | (ma. ni. 1.306) |
Counts of citation forms and sources, measured in this column This division contains three parenthetical source annotations: one from the Dīgha Nikāya and two from the Majjhima Nikāya. The only citation marker is Tenāha bhagavā, occurring once at 〔CSCD §306〕. Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenetaṃ vuccati, Apare āhu, and kira have zero occurrences. The four citations at 〔CSCD §307〕 are governed by one parenthetical annotation, (ma. ni. 1.300 ādayo), attached to the beginning of the first and shared by all four. This form occurs only here among the chapter’s five units. The citation at 〔CSCD §308〕 identifies its speaker by dhammasenāpatinā, “by the General of the Dhamma,” without naming him. This apparatus records his position verbatim without determining his identity.
Three statements by the Commentator himself (1) At 〔CSCD §306〕, Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato ekaṃ: the treatise itself states that the three names have one meaning. (2) At 〔CSCD §307〕, ayaṃ tāvettha pāḷivaṇṇanā: the treatise itself closes the scriptural explanation and opens a separate section on development. (3) At 〔CSCD §307〕, Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi: the treatise itself states that the explanation applies to the other two discourses without repeating them. All three are the Commentator’s own statements; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only where this division’s similes occur and what they are paired with; it offers no literary evaluation.
A. List of similes Measured across the whole division, viya as a word has zero occurrences, comparison forms in sandhi have zero occurrences, forms of sadisa have zero occurrences, Yathā or yathā as a comparison lead occurs 5 times, evameva 4 times, and seyyathāpi 2 times. This division has no simile using viya: all its similes use the long yathā … evameva form. In this chapter it shares that form with the unit on the forty-two parts and differs from the other three divisions. The individual instances follow:
| Location | Simile, verbatim | What it illustrates |
|---|---|---|
| 〔CSCD §306〕 | Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso … vibhajitvā nisinno assa | the cattle butcher sits after dividing the meat—the discourse’s simile for dividing the body into elements |
| 〔CSCD §306〕 | yathā cheko goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā … evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ | the treatise’s exact correspondence, the simile’s first application |
| 〔CSCD §306〕 | Yathā goghātakassa gāviṃ posentassapi āghātanaṃ āharantassapi … yāva naṃ padāletvā bilaso na vibhajati … evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle | before division perception of cow does not disappear; after division perception of meat arises—the second application and the division’s pivot |
| 〔CSCD §308〕 | Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā … Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti | two bhikkhus reciting a discourse with many abbreviations: what suits the keen and the less keen differs |
Two applications of the butcher simile The butcher simile has one simile and two applications. Its first application (yathā cheko goghātako … evameva bhikkhu) pairs the four postures with reviewing the elements. Its second (Yathā goghātakassa … evameva imassāpi bhikkhuno) pairs disappearance of the perception of a cow with disappearance of the perception of a being. Between the two applications, the treatise further poses the self-question Kiṃ vuttaṃ hoti?, introducing the second. This structure, “one simile with two applications and a self-question between them,” occurs only here among the five units of the chapter. The fact is recorded without evaluation.
B. Verifiable rhetorical observations (1) The prompt Tattha occurs 3 times across the division. (2) There are 11 questions. A self-question in the form Ko panettha kimāharatīti? appears here as Kiṃ vuttaṃ hoti? once, Kathaṃ? once, Kiṃ taṃ? three times, corresponding to the characteristics of the water, fire, and air elements, and Tattha kathaṃ sasambhārasaṅkhepato bhāveti? once, among others; the remaining questions occur inside quoted discourse text. (3) The three occurrences of Kiṃ taṃ? have the same form each time, one for the characteristic of water, fire, and air, while the characteristic of earth uses no such question. The fact is recorded without imposing uniformity. (4) The extrapolating formula Esa nayo has zero occurrences. (5) There is no verse. (6) All quoted discourse blocks remain inline rather than separately indented. (7) The division contains no case narrative involving a named person.
All these counts apply only to this division, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each destination is established only from a term verifiable in the division. Because this division’s paragraph-number and chapter-section systems have no known correspondence, these references carry no chapter-section locus and make no estimated conversion. Nothing is determined on the text’s behalf.
| This division | Destination | Verifiable reason |
|---|---|---|
〔CSCD §306〕 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti | unit on perception of repulsiveness in food | the treatise itself identifies the meditation subject it follows; the “one defining” was announced in the list in the chapter on meditation subjects |
〔CSCD §307〕 Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā | chapter on recollection meditation subjects | the list of thirty-two bodily parts in that chapter does not count the brain separately among the earth-element parts; this division adds the brain to make twenty, so the counts correspond though the divisions differ |
〔CSCD §308〕 ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā … cattāro koṭṭhāsā vuttā | chapter on the aggregates | the meaning of great-element and derived materiality occurs there; this division uses the General of the Dhamma’s four portions as a doorway to apprehension |
〔CSCD §310〕 yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ | chapter on recollection meditation subjects | the treatise itself identifies the explanation to which it points, kāyagatāsatikammaṭṭhānaniddese; the seven kinds of skill in apprehending and ten kinds of skill in attention occur there, and this division commands that none be omitted, changing only the final place of settling |
〔CSCD §310〕 tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena | chapter on recollection meditation subjects | the treatise itself identifies the only difference between the two meditation subjects: there the mind is settled on repulsiveness; here on elements |
〔CSCD §311〕 Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. | unit on the forty-two parts | the next unit directly follows this division’s closing evaṃ manasikāro pavattetabbo: the two units form one continuous movement here |
| 〔CSCD §345〕・〔CSCD §346〕 | unit on the forty-two parts | the third and fourth of the four methods established by this division at 〔CSCD §309〕 are answered at the end of that unit: one framework crosses two units |
VII. Transmission
Questions concerning authorship, transmission, and the lineage of commentaries are not treated in this apparatus.