清淨道論 第二三四道智・阿羅漢Visuddhimagga · Knowledge of the Second, Third, and Fourth Paths and the Arahant
上三道沒有新的路。入流的聖弟子省察已，或者就在那個座位上，或者在他時，為薄欲貪與瞋恚而勤修：合根、力、覺支，以智研磨、轉動那同一個色受想行識的行之聚為無常、苦、無我，入於觀之路；行捨之末，一轉向，隨順、種姓、然後一來道生。一來者只來這世間一次。再一遍：為無餘斷欲貪瞋恚而修，不還道生；不還者化生於彼處般涅槃，不再還來。再一遍：為無餘斷色貪、無色貪、慢、掉舉、無明而修，阿羅漢道生。「依如前所說的方法」出現了六次——差別只在斷得多深，路一字不差。前面二十一品那條路，走一遍得入流，走四遍得阿羅漢。觀道的每一段都有一個可以核對的「斷了什麼」，不是「境界更高了」。
第八聖者有七個名字：大漏盡者、持最後身者、已捨重擔者、已達己利者、有結已盡者、正知解脫者、天與人世間的最上應供者。「已捨重擔」是全弧一路鬆手的最後一個動詞——從鵝王不樂於坑、棄婦、方向烏，到這裡。減法的終點有了人的形狀：不是一個空掉的人，是一個把擔子放下、事情辦完的人。
The three higher paths have no new road. Having reviewed, the noble disciple who is a stream-enterer undertakes the practice, whether on that very seat or at another time, to attenuate sensual desire and ill will: he brings together the faculties, powers, and awakening factors; with knowledge kneads and turns the same mass of formations—form, feeling, perception, formations, and consciousness—as impermanent, suffering, and not-self; and enters the course of insight. At the end of equanimity about formations, with a single adverting, come conformity, change-of-lineage, and then the path of once-returning. The once-returner comes to this world only once. Again: practicing to abandon sensual desire and ill will without remainder, the path of non-returning arises; the non-returner is spontaneously reborn, attains final nibbāna there, and does not return. Again: practicing to abandon without remainder desire for form, desire for the formless, conceit, restlessness, and ignorance, the path of arahantship arises. “In the manner already stated” occurs six times. Only the depth of abandonment differs; the road does not differ by a word. Travel the road of the preceding twenty-one chapters once and one attains stream-entry; travel it four times and one attains arahantship. Each portion of the course of insight has a verifiable answer to “what was abandoned?”—not merely “the state became higher.”
The eighth noble person has seven names: one whose influxes are greatly destroyed, bearer of the final body, one who has laid down the burden, one who has attained his own true good, one whose fetters of becoming are exhausted, one liberated through right knowledge, and the foremost person worthy of offerings in the world with its devas and human beings. “One who has laid down the burden” is the last verb in the whole arc’s road of continual letting go—from the goose king who takes no pleasure in the pit, through the divorced wife and the direction-crow, to this point. The endpoint of subtraction takes human shape: not a person emptied out, but one who has set down the burden and finished the work.
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 第二道智——薄欲貪瞋恚而得一來道 〔CSCD §813〕
如是省察已，那位入流的聖弟子，或者就在那個座位上，或者在他時，為了薄欲貪與瞋恚、為得第二地而勤修。他合根、力、覺支¹，以智研磨、轉動那同一個以色、受、想、行、識為別的行之聚為無常、苦、無我，而入於觀之路。他這樣行道，就依如前所說的方法，在行捨之末，以一轉向而隨順與種姓智生起之後，種姓無間，一來道就生起了。與它相應的智，就是一來道之智。
第二智竟。
§2 第三道智——一來者之位與無餘斷欲貪瞋恚 〔CSCD §814〕
這智之後無間的諸果心，也應當依如前所說的方法而知道。到這裡，這人就成了所謂一來者、第四聖者²，只來這世間一次就能作苦之邊際。此後的省察也如前所說。
如是省察已，那位一來的聖弟子，或者就在那個座位上，或者在他時，為了無餘斷欲貪與瞋恚、為得第三地而勤修。他合根、力、覺支，以智研磨、轉動那同一個行之聚為無常、苦、無我，而入於觀之路。他這樣行道，就依如前所說的方法，在行捨之末，以一轉向而隨順與種姓智生起之後，種姓無間，不還道就生起了；與它相應的智，就是不還道之智。
第三智竟。
§3 第四道智——不還者之位與無餘斷五上分 〔CSCD §815〕
這智之後無間的諸果心，也應當依如前所說的方法而知道。到這裡，這人就成了所謂不還者、第六聖者，化生而於彼處般涅槃，不再還來，依結生而言不再來這世間。此後的省察也如前所說。
如是省察已，那位不還的聖弟子，或者就在那個座位上，或者在他時，為了無餘斷色貪、無色貪、慢、掉舉、無明³，為得第四地而勤修。他合根、力、覺支，以智研磨、轉動那同一個行之聚為無常、苦、無我，而入於觀之路。他這樣行道，就依如前所說的方法，在行捨之末，以一轉向而隨順與種姓智生起之後，種姓無間，阿羅漢道就生起了；與它相應的智，就是阿羅漢道之智。
第四智竟。
§4 阿羅漢之位與四智之總收 〔CSCD §816〕
這智之後無間的諸果心，也應當依如前所說的方法而知道。到這裡，這人就成了所謂阿羅漢、第八聖者，大漏盡者、持最後身者、已捨重擔者、已達己利者、有結已盡者、正知解脫者、天與人之世間的最上應供者。
如是，前面所說的「入流道、一來道、不還道、阿羅漢道——於這四道之中的智叫作智見清淨」這句話，就是就依這次第所應得的這四智而說的。
註
¹ 根、力、覺支：三十七菩提分法所攝之三聚；其目與其名義之開演在本品之菩提分法一篇。
² 第四聖者、第六聖者、第八聖者：四雙八輩之中，偶數之位為四果之人，其奇數之位為四向之人；論唯出偶數之名而不出奇數之名。
³ 色貪、無色貪、慢、掉舉、無明：即五上分結；十結之目之開演在本品之所斷法之斷一篇。
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 Knowledge of the Second Path—Attaining the Path of Once-Returning by Attenuating Sensual Desire and Ill Will 〔CSCD §813〕
Having reviewed in this way, that noble disciple who is a stream-enterer, whether seated on that very seat or at another time, undertakes the practice to attenuate sensual desire and ill will and to attain the second plane. He brings together the faculties, powers, and awakening factors,¹ and with knowledge kneads and turns over that same mass of formations, distinguished as form, feeling, perception, formations, and consciousness, as impermanent, suffering, and not-self, thus entering the course of insight. As he practices in this way, in the manner already stated, conformity knowledge and change-of-lineage knowledge arise with a single adverting at the end of equanimity about formations; immediately after change-of-lineage, the path of once-returning arises. The knowledge associated with it is knowledge of the path of once-returning.
The second knowledge is finished.
§2 Knowledge of the Third Path—The Once-Returner’s Position and the Complete Abandonment of Sensual Desire and Ill Will 〔CSCD §814〕
The fruition consciousnesses immediately following this knowledge should also be understood in the manner already stated. At this point this person becomes what is called a once-returner, the fourth noble person, capable of making an end of suffering after coming to this world only once. Subsequent reviewing is likewise as already stated.
Having reviewed in this way, that noble disciple who is a once-returner, whether seated on that very seat or at another time, undertakes the practice to abandon sensual desire and ill will without remainder and to attain the third plane. He brings together the faculties, powers, and awakening factors, and with knowledge kneads and turns over that same mass of formations as impermanent, suffering, and not-self, thus entering the course of insight. As he practices in this way, in the manner already stated, conformity knowledge and change-of-lineage knowledge arise with a single adverting at the end of equanimity about formations; immediately after change-of-lineage, the path of non-returning arises. The knowledge associated with it is knowledge of the path of non-returning.
The third knowledge is finished.
§3 Knowledge of the Fourth Path—The Non-Returner’s Position and the Complete Abandonment of the Five Higher Fetters 〔CSCD §815〕
The fruition consciousnesses immediately following this knowledge should also be understood in the manner already stated. At this point this person becomes what is called a non-returner, the sixth noble person, one who is spontaneously reborn, attains final nibbāna there, is by nature not bound to return, and in terms of rebirth-linking does not come to this world again. Subsequent reviewing is likewise as already stated.
Having reviewed in this way, that noble disciple who is a non-returner, whether seated on that very seat or at another time, undertakes the practice to abandon without remainder desire for form, desire for the formless, conceit, restlessness, and ignorance,³ and to attain the fourth plane. He brings together the faculties, powers, and awakening factors, and with knowledge kneads and turns over that same mass of formations as impermanent, suffering, and not-self, thus entering the course of insight. As he practices in this way, in the manner already stated, conformity knowledge and change-of-lineage knowledge arise with a single adverting at the end of equanimity about formations; immediately after change-of-lineage, the path of arahantship arises. The knowledge associated with it is knowledge of the path of arahantship.
The fourth knowledge is finished.
§4 The Arahant’s Position and the Summary of the Four Knowledges 〔CSCD §816〕
The fruition consciousnesses immediately following this knowledge should also be understood in the manner already stated. At this point this person becomes what is called an arahant, the eighth noble person: one whose influxes are greatly destroyed, bearer of the final body, one who has laid down the burden, one who has attained his own true good, one whose fetters of becoming are exhausted, one liberated through right knowledge, and the foremost person worthy of offerings in the world with its devas and human beings.
Thus, the earlier statement, “The path of stream-entry, the path of once-returning, the path of non-returning, and the path of arahantship—the knowledge in these four paths is called purification by knowledge and vision,” was said with reference to these four knowledges, which are to be attained in this sequence.
Notes
¹ Faculties, powers, and awakening factors: three groups included among the thirty-seven requisites of awakening; their items and the exposition of their meanings appear in this chapter’s unit on the requisites of awakening.
² Fourth, sixth, and eighth noble persons: among the four pairs and eight persons, the even positions are those in the four fruitions, while the odd positions are those on the four paths; the treatise names only the even positions, not the odd ones.
³ Desire for form, desire for the formless, conceit, restlessness, and ignorance: the five higher fetters; the ten fetters are enumerated and explained in this chapter’s unit on the abandonment of what is to be abandoned.
上三道沒有新的路——「或者就在那個座位上，或者在他時」，再把同一個行之聚以智研磨、轉動為無常苦無我，行捨之末隨順・種姓・道，一次比一次斷得更深；到第八聖者，重擔已捨，己利已達
大局 — 同一條路走四遍：從入流到阿羅漢
初道之後，論主用幾乎相同的段落寫三次：入流的聖弟子省察已，為薄欲貪瞋恚・得第二地而勤修，合根力覺支，以智研磨轉動同一行之聚為無常苦無我入觀之路，行捨之末一轉向隨順種姓之後一來道生（§1）；一來者（第四聖者，一來此世作苦之邊際）為無餘斷欲貪瞋恚・得第三地而修，不還道生（§2）；不還者（第六聖者，化生而於彼處般涅槃不再還來）為無餘斷色貪無色貪慢掉舉無明・得第四地而修，阿羅漢道生（§3）；阿羅漢——第八聖者、大漏盡者、持最後身者、已捨重擔者、已達己利者、有結已盡者、正知解脫者、天人世間最上應供者；四道之智即智見清淨（§4）。〔所見〕本單元短，卻是全弧結構上最重要的一句話的證明：沒有第二條路——上三道用的方法與初道一字不差（「依如前所說的方法」出現了六次），差別只在所斷之結的深淺。前面二十一品那條路，走一遍得入流，走四遍得阿羅漢。
§01 第二道智——薄欲貪瞋恚而得一來道 → 白話 §1
省察已，入流聖弟子或即座或他時，為薄欲貪與瞋恚・得第二地而勤修：合根力覺支，以智研磨轉動同一以色受想行識為別之行之聚為無常苦無我入觀之路；如前法於行捨之末一轉向隨順種姓生後，種姓無間一來道生——一來道之智。〔第二智竟〕（白話 §1）。〔讀法〕「或者就在那個座位上，或者在他時」——上一道與下一道之間可以是同一坐，也可以是多年；論主不設時程。「薄」——第二道不是斷欲貪瞋恚，是使之薄；斷要到第三道。〔所見〕「以智研磨、轉動那同一個行之聚」——研磨（sammasati）與轉動——同一塊石頭再磨一遍；觀道的進階不是換題目，是把同一題做得更深。
§02 第三道智——一來者之位與無餘斷欲貪瞋恚 → 白話 §2
果心如前；至此成一來者・第四聖者，唯來此世一次作苦之邊際；省察如前。一來聖弟子為無餘斷欲貪瞋恚・得第三地而修，同法，不還道生——不還道之智。〔第三智竟〕（白話 §2）。〔讀法〕「第四聖者」——四雙八輩以偶數位為果人：入流第二、一來第四、不還第六、阿羅漢第八；奇數位是道人（向）。〔所見〕一來者「只來這世間一次」與不還者「不再還來」——名字就是定義；論主的敘述在這裡最省，因為路已經在前面說盡了。
§03 第四道智——不還者之位與無餘斷五上分 → 白話 §3
果心如前；至此成不還者・第六聖者，化生於彼處般涅槃不再還來，依結生不再來此世；省察如前。不還聖弟子為無餘斷色貪・無色貪・慢・掉舉・無明・得第四地而修，同法，阿羅漢道生——阿羅漢道之智。〔第四智竟〕（白話 §3）。〔讀法〕五上分結在這裡點名：色貪・無色貪・慢・掉舉・無明——十結之目在本品「所斷法之斷」一單元詳開。〔所見〕注意每一道「為……而勤修」的目標都寫得極具體：第二地薄欲貪瞋恚、第三地無餘斷欲貪瞋恚、第四地無餘斷五上分——觀道的每一段都有一個可以核對的「斷了什麼」，不是「境界更高了」。這正是十結作為觀道進度表的用處。
§04 阿羅漢之位與四智之總收 → 白話 §4
果心如前；至此成阿羅漢・第八聖者：大漏盡者・持最後身者・已捨重擔者・已達己利者・有結已盡者・正知解脫者・天與人世間之最上應供者。前說「四道之智名智見清淨」即依此次第所得之四智而說（白話 §4）。〔讀法〕阿羅漢的七個名號逐一是一種「完成」：漏已盡、身是最後一個、擔子放下了、自己的事辦完了、結盡了、知道自己解脫了、值得供養。〔所見〕「已捨重擔」——全弧「一路鬆手」那條路的最後一個動詞：從 21-05 的鵝王不樂於坑、21-07 的棄婦與方向烏、到這裡的「已捨重擔」，同一個「捨」字走完了。減法的終點在這裡有了人的形狀：不是一個空掉的人，是一個把擔子放下、事情辦完的人。
對位 — 與漢傳修證次第〔本編校讀之讀，僅列差異，不入細節〕
本編既有校讀就此僅標差異：南傳此弧是一條特定的觀智階梯（名色→緣→生滅→……→行捨→隨順→四道四果），以斷十結・證阿羅漢為終；漢傳大乘多用菩薩階位之框架（如唯識五位、天台六即），以菩薩道至佛果為終，所斷亦開為煩惱障・所知障二障——階梯不同、終點不同、所斷分判不同。〔此段為校讀之保文歸戶，非本單元譯底所出；漢傳階位之判釋以俟來哲。〕
給一般讀者
只要記一句：沒有第二條路。入流之後，一來、不還、阿羅漢用的方法與初道一字不差——再把同一個行之聚以智研磨、轉動為無常苦無我，行捨之末，隨順、種姓、道——差別只在斷得多深：第二道使欲貪瞋恚薄、第三道斷盡它們、第四道斷色貪無色貪慢掉舉無明。「或者就在那個座位上，或者在他時」——論主不設時程。終點的人有七個名字，其中一個是「已捨重擔者」：不是一個空掉的人，是一個把擔子放下、事情辦完的人。
想讀本單元全文：白話 §1–§4 即第二道智、第三道智與一來者之位、第四道智與不還者之位、阿羅漢之位與四智總收的全段逐段全譯。
The Three Higher Paths Have No New Road—“Whether on That Very Seat or at Another Time,” the Same Mass of Formations Is Again Kneaded and Turned with Knowledge as Impermanent, Suffering, and Not-Self; at the End of Equanimity about Formations Come Conformity, Change-of-Lineage, and the Path, with Abandonment Deeper Each Time; by the Eighth Noble Person, the Burden Has Been Laid Down and One’s Own Good Attained
The Big Picture — Traveling the Same Road Four Times: From Stream-Entry to Arahantship
After the first path, the author writes three nearly identical passages. Having reviewed, the noble disciple who is a stream-enterer undertakes the practice to attenuate sensual desire and ill will and attain the second plane; brings together the faculties, powers, and awakening factors; with knowledge kneads and turns the same mass of formations as impermanent, suffering, and not-self and enters the course of insight; and, after conformity and change-of-lineage with a single adverting at the end of equanimity about formations, the path of once-returning arises (§1). The once-returner—the fourth noble person, who returns to this world once and makes an end of suffering—practices to abandon sensual desire and ill will without remainder and attain the third plane, after which the path of non-returning arises (§2). The non-returner—the sixth noble person, who is spontaneously reborn and attains final nibbāna there without returning—practices to abandon without remainder desire for form, desire for the formless, conceit, restlessness, and ignorance and attain the fourth plane, after which the path of arahantship arises (§3). The arahant is the eighth noble person: one whose influxes are greatly destroyed, bearer of the final body, one who has laid down the burden, one who has attained his own true good, one whose fetters of becoming are exhausted, one liberated through right knowledge, and the foremost person worthy of offerings in the world of devas and human beings; the knowledge in the four paths is purification by knowledge and vision (§4). 〔What Is Seen〕 This unit is short, yet proves the most important sentence in the structure of the whole arc: there is no second road. The three higher paths use exactly the same method as the first path (“in the manner already stated” occurs six times); only the depth of the fetters abandoned differs. Travel the road of the preceding twenty-one chapters once and one attains stream-entry; travel it four times and one attains arahantship.
§01 Knowledge of the Second Path—Attaining the Path of Once-Returning by Attenuating Sensual Desire and Ill Will → Vernacular §1
Having reviewed, the noble disciple who is a stream-enterer undertakes the practice, either on that very seat or at another time, to attenuate sensual desire and ill will and attain the second plane: he brings together the faculties, powers, and awakening factors; with knowledge kneads and turns the same mass of formations, distinguished as form, feeling, perception, formations, and consciousness, as impermanent, suffering, and not-self; and enters the course of insight. In the manner already stated, after conformity and change-of-lineage have arisen with one adverting at the end of equanimity about formations, the path of once-returning arises immediately after change-of-lineage—this is knowledge of the path of once-returning. 〔The second knowledge is finished.〕 (Vernacular §1). 〔Reading〕 “Whether on that very seat or at another time”: the interval between one path and the next may be a single sitting or many years; the author imposes no schedule. “Attenuate”: the second path does not abandon sensual desire and ill will; it makes them attenuated. Their abandonment comes with the third path. 〔What Is Seen〕 “With knowledge kneads and turns that same mass of formations”: kneading (sammasati) and turning—the same stone is ground once more. Progress on the course of insight does not replace the subject; it works the same subject more deeply.
§02 Knowledge of the Third Path—The Once-Returner’s Position and the Complete Abandonment of Sensual Desire and Ill Will → Vernacular §2
Fruition consciousnesses are as before. At this point one becomes a once-returner, the fourth noble person, who comes to this world only once and makes an end of suffering; reviewing is as before. The noble disciple who is a once-returner practices to abandon sensual desire and ill will without remainder and attain the third plane; by the same method the path of non-returning arises—this is knowledge of the path of non-returning. 〔The third knowledge is finished.〕 (Vernacular §2). 〔Reading〕 “Fourth noble person”: among the four pairs and eight persons, the even positions are those in fruition—stream-enterer second, once-returner fourth, non-returner sixth, arahant eighth—while the odd positions are those on the paths. 〔What Is Seen〕 The once-returner “comes to this world only once,” while the non-returner “does not return”: the name is the definition. The author’s account is most compressed here because the road has already been fully stated.
§03 Knowledge of the Fourth Path—The Non-Returner’s Position and the Complete Abandonment of the Five Higher Fetters → Vernacular §3
Fruition consciousnesses are as before. At this point one becomes a non-returner, the sixth noble person, who is spontaneously reborn, attains final nibbāna there, and does not return; in terms of rebirth-linking, one does not come to this world again. Reviewing is as before. The noble disciple who is a non-returner practices to abandon without remainder desire for form, desire for the formless, conceit, restlessness, and ignorance and attain the fourth plane; by the same method the path of arahantship arises—this is knowledge of the path of arahantship. 〔The fourth knowledge is finished.〕 (Vernacular §3). 〔Reading〕 The five higher fetters are named here: desire for form, desire for the formless, conceit, restlessness, and ignorance. The ten fetters are set out in detail in this chapter’s unit “The Abandonment of What Is to Be Abandoned.” 〔What Is Seen〕 Notice how concretely the aim “undertakes the practice to …” is stated for each path: attenuating sensual desire and ill will at the second plane, abandoning them without remainder at the third, and abandoning the five higher fetters without remainder at the fourth. Each portion of the course of insight has a verifiable answer to “what was abandoned?”, not merely “the state became higher.” This is precisely the use of the ten fetters as a progress chart for the course of insight.
§04 The Arahant’s Position and the Summary of the Four Knowledges → Vernacular §4
Fruition consciousnesses are as before. At this point one becomes an arahant, the eighth noble person: one whose influxes are greatly destroyed, bearer of the final body, one who has laid down the burden, one who has attained his own true good, one whose fetters of becoming are exhausted, one liberated through right knowledge, and the foremost person worthy of offerings in the world of devas and human beings. The earlier statement that “the knowledge in the four paths is called purification by knowledge and vision” refers to the four knowledges attained in this sequence (Vernacular §4). 〔Reading〕 Each of the arahant’s seven designations expresses a kind of “completion”: the influxes are destroyed; the body is the last; the burden is laid down; one’s own task has been accomplished; the fetters are exhausted; one knows one is liberated; and one is worthy of offerings. 〔What Is Seen〕 “One who has laid down the burden”: the final verb in the entire arc’s road of continual letting go. From the goose king who takes no pleasure in the pit in 21-05, through the divorced wife and the direction-crow in 21-07, to “the burden laid down” here, the same letting-go reaches completion. The endpoint of subtraction here takes human shape: not a person emptied out, but one who has set down the burden and finished the work.
Correspondence—with the Chinese Buddhist Sequence of Cultivation and Realization 〔This Edition’s Critical Reading; Differences Only, without Detail〕
This edition’s existing critical reading notes only the differences here. In the Theravāda system, this arc is a particular ladder of insight knowledges (name-and-form → conditions → rise and fall → … → equanimity about formations → conformity → the four paths and four fruitions), culminating in abandoning the ten fetters and realizing arahantship. Chinese Mahāyāna generally employs frameworks of bodhisattva stages (such as the five stages in Yogācāra and the six identities in Tiantai), culminating in the bodhisattva path and buddhahood, while what is abandoned is also divided into the two obstructions of affliction and cognition. The ladders differ, their endpoints differ, and their classifications of what is abandoned differ. 〔This paragraph preserves and assigns the existing critical reading; it does not derive from this unit’s base text. Interpretation of Chinese Buddhist stages awaits those yet to come.〕
For the General Reader
Remember one sentence: there is no second road. After stream-entry, the once-returner, non-returner, and arahant use exactly the same method as at the first path: once again, with knowledge they knead and turn the same mass of formations as impermanent, suffering, and not-self; at the end of equanimity about formations come conformity, change-of-lineage, and the path. Only the depth of abandonment differs: the second path attenuates sensual desire and ill will, the third abandons them completely, and the fourth abandons desire for form, desire for the formless, conceit, restlessness, and ignorance. “Whether on that very seat or at another time”: the author imposes no schedule. The person at the endpoint has seven names, one of which is “one who has laid down the burden”: not a person emptied out, but one who has set down the burden and finished the work.
To read this unit in full: Vernacular §§1–4 give the complete paragraph-by-paragraph translation of knowledge of the second path; knowledge of the third path and the once-returner’s position; knowledge of the fourth path and the non-returner’s position; and the arahant’s position and the summary of the four knowledges.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 4 個：### Dutiyamaggañāṇakathā・### Tatiyamaggañāṇakathā・### Catutthamaggañāṇakathā・### Arahantapuggalakathā——本單元承四科，為全 arc 二十六篇中承科最多者（讀者面題名取首科之題）。
段號域 譯底欄之段號自〔CSCD §813〕至〔CSCD §816〕，實落段號 4 個，無缺無重，四科與四段逐一相配。本篇於譯底欄之幅為 3,282 位元組——為本品七單元中最短之篇。
篇之骨——四層而其式一 ①〔CSCD §813〕第二道智：入流者為薄欲貪瞋恚而修，得一來道；②〔CSCD §814〕第三道智：一來者為無餘斷欲貪瞋恚而修，得不還道；其前分先出一來者之位；③〔CSCD §815〕第四道智：不還者為無餘斷色貪無色貪慢掉舉無明而修，得阿羅漢道；其前分先出不還者之位；④〔CSCD §816〕阿羅漢之位，並以回提本品首段之語收四智。
四段之式全同〔本欄實測〕 三道之段各以同一長句式行文，其式為六節：Evaṃ paccavekkhitvā（如是省察已）→ tasmiññeva vā āsane nisinno, aparena vā samayena（即於此座或於他時）→ 所斷之法＋ppahānāya＋第幾 bhūmiyā pattiyā yogaṃ karoti（為斷某法、得第某地而勤修）→ so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati（合根力覺支，以智研磨轉動而入觀之路）→ Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ（如是行者，於行捨之末，一轉向而隨順種姓智生已，種姓無間）→ 某道 uppajjati。三段之六節逐字全同，其異者四處：所斷之法・地之序數・道之名，及首段之第四節作 tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ（較後二段多一「色受想行識之別」之複合語）——為本編所建諸單元中結構最齊者。
論主自標之收 〔CSCD §816〕以 Iti yaṃ taṃ vuttaṃ 開，逐字重錄本品首段之定義句（''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti），而以 taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ 收——回提初道智之單元之立句而以四智結之，本品之定義由是圓。
篇末之收 三科各收於一縮排之句：Dutiyañāṇaṃ niṭṭhitaṃ.・Tatiyañāṇaṃ niṭṭhitaṃ.・Catutthañāṇaṃ niṭṭhitaṃ.；第四科（阿羅漢）無收句而以上述之總收收之。
前後接點 前承初道智・入流者之單元：本篇首句 Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako 之「如是省察已」，即彼篇末所立之五省察。後接菩提分法之單元：次篇首句 Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ（今為知此四智之智見清淨之威力）——「此四智」一語即本篇末所結者。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；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——本篇所涉者為 magga（道）・phala（果）・ñāṇa（智）・gotrabhu（種姓）・anuloma（隨順）・saṅkhārupekkhā（行捨）・paccavekkhaṇa（省察）・sotāpanna（入流者）等。以下唯列本篇新出者。
三道所斷與四聖者之位〔CSCD §813〕–〔CSCD §816〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kāmarāgabyāpādānaṃ tanubhāva | 欲貪瞋恚之薄 | 第二地之所為（薄而非斷） | 〔CSCD §813〕 |
| kāmarāgabyāpādānaṃ anavasesappahāna | 欲貪瞋恚之無餘斷 | 第三地之所為 | 〔CSCD §814〕 |
| rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahāna | 色貪無色貪慢掉舉無明之無餘斷 | 第四地之所為（五法一複合語） | 〔CSCD §815〕 |
| sakadāgāmī | 一來者 | 第四聖者：sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho | 〔CSCD §814〕 |
| anāgāmī | 不還者 | 第六聖者：opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā | 〔CSCD §815〕 |
| arahā | 阿羅漢 | 第八聖者，論以七語狀之（見下） | 〔CSCD §816〕 |
| indriyabalabojjhaṅgāni samodhāneti | 合根力覺支 | 三道之修之共式 | 〔CSCD §813〕–〔CSCD §815〕 |
| parimaddati, parivatteti | 研磨・轉動 | 以智治諸行之二動詞，三段各一見 | 〔CSCD §813〕–〔CSCD §815〕 |
| vipassanāvīthiṃ ogāhati | 入觀之路 | 三段之共句 | 〔CSCD §813〕–〔CSCD §815〕 |
| gotrabhuanantaraṃ | 種姓無間 | 三道生起之位，三段各一見 | 〔CSCD §813〕–〔CSCD §815〕 |
阿羅漢之七語〔CSCD §816〕 論以七語狀阿羅漢，本目逐字錄之：mahākhīṇāsavo（大漏盡者）・antimadehadhārī（持最後身者）・ohitabhāro（已捨重擔者）・anuppattasadattho（已達己利者）・parikkhīṇabhavasaṃyojano（有結已盡者）・sammādaññā vimutto（正知解脫者）・sadevakassa lokassa aggadakkhiṇeyyo（天人世間之最上應供者）。七語一句並下，論不逐一釋其義——本目誌其位而不代釋。
聖者之序數〔本欄實測〕 本篇明出三聖者之序數：一來者為 catuttho ariyapuggalo（第四）、不還者為 chaṭṭho（第六）、阿羅漢為 aṭṭhamo（第八）；初道智・入流者之單元則出入流者為 dutiyo（第二）。四數皆偶，其間之奇數（第一・三・五・七）即四向之人——論不自出其奇數之名，本目誌其字面之實而不代補。
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 零命中。方括注唯二式（段號 4 個與版頁記 4 個，後者皆在註記之內）。圓括注零命中——為第 21・22 二品十五篇中唯一無出處括注之篇（其由見目四）。引號 '' 實測 2 處為偶數，成一對，即〔CSCD §816〕之回提句。
科題與收句之不齊（本篇之校記） 三科之題皆帶 magga 一語（Dutiyamaggañāṇakathā・Tatiyamaggañāṇakathā・Catutthamaggañāṇakathā），而三收句皆省之（Dutiyañāṇaṃ niṭṭhitaṃ.・Tatiyañāṇaṃ niṭṭhitaṃ.・Catutthañāṇaṃ niṭṭhitaṃ.）——題與收之名不逐字相配，三處皆然。與本品他篇之「題收相配」（初道智之單元之題 Paṭhamamaggañāṇakathā 與其收 Paṭhamamaggañāṇaṃ niṭṭhitaṃ. 逐字相配）成對照。本欄唯誌其字面之實與其位，不代改、不代補、不判其為傳本之別、清檔之效或論主之省文。
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 §816〕 | Iti yaṃ taṃ vuttaṃ ''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti | 論主回提己說：本品首段所立之定義句，逐字重錄而以四智結之 | 〔本編之內，非引經；不繫出處〕 |
引之實測〔本欄之判為字面之判〕 本篇無一處引經、律、論或古師之語——Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Yaṃ sandhāya vuttaṃ・porāṇā・kira 俱零命中，出處括注亦零。其唯一之引為論主回提本品首段之己說（上表），故本目立之而明其非引據之引。本篇為第 21・22 二品十五篇中唯一無外引之篇——其由可核：三段之文全為前篇之式之重複，其所據已在初道智之單元之引。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之全零 本篇之比況語實測：viya 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、upamā 諸形 零命中、Seyyathāpi／Yathā hi 俱零命中。本篇為本品七單元中唯一全無譬喻之篇——其由可核：全幅為三道之定式與四聖者之位之列舉，無敘事亦無破執之段。零命中亦為實測，如實記之而不代增。
乙・修辭之可核觀察 ①三段之逐字平行為本篇之唯一結構（見目一）——本編所建諸單元中，句式重複之度以本篇為最：三段各約六百位元組而其異者唯四處（見目一）。②vuttanayeneva（如前說之理趣）6 見、vuttanayameva 2 見——論以「如前說」八見省其重，為本篇省文之骨。③? 全篇 零命中——本篇無一問，與本品他篇（初道智之單元 1 見・所斷法之斷之單元 6 見）異。④veditabb- 之屈折形 3 見，皆作 veditabbāni／veditabbo，繫於「果心如前說」之句。⑤縮排之行 13 行，即三收句與段落之續。⑥aparena vā samayena（或於他時）3 見，tasmiññeva vā āsane nisinno（即於此座）3 見——二語成對，三段各一對。
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 §813〕 Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako | 初道智・入流者之單元〔CSCD §812〕 | 彼篇立五省察，本篇三段皆以「如是省察已」起——一語承三段 |
〔CSCD §816〕 ''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti | 初道智・入流者之單元〔CSCD §806〕 | 本篇逐字重錄彼篇之定義句——二處相校，一字不異 |
〔CSCD §813〕 saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu | 行捨智之單元〔CSCD §782〕・隨順智・至出起觀之單元〔CSCD §804〕 | 二篇立行捨與隨順種姓之心路，本篇三段皆以 vuttanayeneva（如前說）省之 |
〔CSCD §815〕 rūpārūparāgamānauddhaccaavijjānaṃ | 所斷法之斷之單元〔CSCD §829〕 | 彼篇立十結而以 rūparāgo arūparāgo māno uddhaccaṃ avijjā 為五上分結——本篇之一複合語即彼篇之五目 |
〔CSCD §814〕 Tato paraṃ paccavekkhaṇaṃ vuttanayameva | 初道智・入流者之單元〔CSCD §812〕 | 彼篇立十九省察而自標阿羅漢無「餘殘煩惱之省察」，本篇二處以「如前說」承之 |
〔CSCD §816〕 aṭṭhamo ariyapuggalo | 行捨智之單元〔CSCD §771〕 | 彼篇立七聖者（隨信行等）而本篇立八聖者之序數——二系之數不同（七者依人之根，八者依向與果之位），誌其實而不判其相攝 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division titles The source column contains 4 ### divisions: ### Dutiyamaggañāṇakathā, ### Tatiyamaggañāṇakathā, ### Catutthamaggañāṇakathā, and ### Arahantapuggalakathā. Thus this unit contains more divisions than any of the twenty-six units in the whole arc; its reader-facing title takes the title of the first division.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §813〕 through 〔CSCD §816〕, with 4 numbers actually present and none missing or repeated; the four divisions correspond one-for-one to the four numbered paragraphs. The source-column span is 3,282 bytes—the shortest of this chapter’s seven units.
The unit’s four levels in a single pattern ① 〔CSCD §813〕, knowledge of the second path: a stream-enterer practices to attenuate sensual desire and ill will and attains the path of once-returning. ② 〔CSCD §814〕, knowledge of the third path: a once-returner practices to abandon sensual desire and ill will without remainder and attains the path of non-returning; the opening portion first states the once-returner’s position. ③ 〔CSCD §815〕, knowledge of the fourth path: a non-returner practices to abandon without remainder desire for form, desire for the formless, conceit, restlessness, and ignorance and attains the path of arahantship; the opening portion first states the non-returner’s position. ④ 〔CSCD §816〕 states the arahant’s position and concludes the four knowledges by returning to the words at the chapter’s opening.
The four passages have the same pattern [measured in this column] Each of the three path passages uses the same long-sentence pattern, comprising six segments: Evaṃ paccavekkhitvā (having reviewed in this way) → tasmiññeva vā āsane nisinno, aparena vā samayena (seated on that very seat or at another time) → the phenomenon to be abandoned + ppahānāya + the ordinal plane + bhūmiyā pattiyā yogaṃ karoti (undertakes the practice to abandon a phenomenon and attain a particular plane) → so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati (brings together the faculties, powers, and awakening factors; kneads and turns formations with knowledge; and enters the course of insight) → Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ (as one practices in this way, at the end of equanimity about formations, conformity and change-of-lineage knowledges arise with a single adverting, immediately after change-of-lineage) → the relevant path uppajjati (arises). All six segments are verbatim the same in the three passages; four things differ: the phenomenon to be abandoned, the plane’s ordinal number, the path’s name, and the fourth segment of the first passage, which reads tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ and thus contains the additional compound “distinguished as form, feeling, perception, formations, and consciousness.” This is the most structurally regular of all the units created in this edition.
The author’s expressly marked conclusion 〔CSCD §816〕 opens with Iti yaṃ taṃ vuttaṃ, reproduces verbatim the definition from the chapter’s opening (''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti), and closes with taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ. Thus it returns to the proposition established in the unit on knowledge of the first path and concludes with the four knowledges, completing the chapter’s definition.
Division closes Three divisions each close with an indented sentence: Dutiyañāṇaṃ niṭṭhitaṃ., Tatiyañāṇaṃ niṭṭhitaṃ., and Catutthañāṇaṃ niṭṭhitaṃ. The fourth division, on the arahant, has no closing sentence and instead closes with the general conclusion described above.
Forward and backward joins This unit follows the unit on first-path knowledge and the stream-enterer. Its opening, Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako (“having reviewed thus, that noble disciple who is a stream-enterer”), takes up the five reviews established at that preceding unit’s end. The following unit treats the requisites of awakening. It begins Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ (“now, in order to know the power of this very purification by knowledge and vision consisting in the four knowledges”)—“these four knowledges” are precisely what this unit concludes at its end.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or in the preceding unit of this chapter are not re-explained. Terms involved here include magga (path), phala (fruition), ñāṇa (knowledge), gotrabhu (change-of-lineage), anuloma (conformity), saṅkhārupekkhā (equanimity about formations), paccavekkhaṇa (reviewing), and sotāpanna (stream-enterer). Only forms new in this unit are listed below.
What the three paths abandon and the positions of the four noble persons 〔CSCD §813〕–〔CSCD §816〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kāmarāgabyāpādānaṃ tanubhāva | attenuation of sensual desire and ill will | purpose of the second plane (attenuation, not abandonment) | 〔CSCD §813〕 |
| kāmarāgabyāpādānaṃ anavasesappahāna | abandonment of sensual desire and ill will without remainder | purpose of the third plane | 〔CSCD §814〕 |
| rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahāna | abandonment without remainder of desire for form, desire for the formless, conceit, restlessness, and ignorance | purpose of the fourth plane (five phenomena in a single compound) | 〔CSCD §815〕 |
| sakadāgāmī | once-returner | fourth noble person: sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho | 〔CSCD §814〕 |
| anāgāmī | non-returner | sixth noble person: opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā | 〔CSCD §815〕 |
| arahā | arahant | eighth noble person, described by the treatise in seven expressions (see below) | 〔CSCD §816〕 |
| indriyabalabojjhaṅgāni samodhāneti | brings together the faculties, powers, and awakening factors | shared pattern of cultivation in the three paths | 〔CSCD §813〕–〔CSCD §815〕 |
| parimaddati, parivatteti | kneads and turns | two verbs for working formations with knowledge, each occurring once in all three passages | 〔CSCD §813〕–〔CSCD §815〕 |
| vipassanāvīthiṃ ogāhati | enters the course of insight | common sentence in all three passages | 〔CSCD §813〕–〔CSCD §815〕 |
| gotrabhuanantaraṃ | immediately after change-of-lineage | position at which each of the three paths arises, once in every passage | 〔CSCD §813〕–〔CSCD §815〕 |
The arahant’s seven expressions 〔CSCD §816〕 The treatise describes the arahant with seven expressions, recorded here verbatim: mahākhīṇāsavo (one whose influxes are greatly destroyed), antimadehadhārī (bearer of the final body), ohitabhāro (one who has laid down the burden), anuppattasadattho (one who has attained his own true good), parikkhīṇabhavasaṃyojano (one whose fetters of becoming are exhausted), sammādaññā vimutto (one liberated through right knowledge), and sadevakassa lokassa aggadakkhiṇeyyo (the foremost person worthy of offerings in the world with its devas and human beings). All seven expressions occur together in one sentence, and the treatise does not explain their meanings one by one; this heading records their location without supplying an interpretation.
The noble persons’ ordinal numbers [measured in this column] This unit expressly gives the ordinal numbers of three noble persons: the once-returner is catuttho ariyapuggalo (fourth), the non-returner chaṭṭho (sixth), and the arahant aṭṭhamo (eighth); the unit on first-path knowledge and the stream-enterer calls the stream-enterer dutiyo (second). All four numbers are even; the intervening odd numbers—first, third, fifth, and seventh—are the persons on the four paths. The treatise does not itself supply the names associated with the odd numbers; this heading records the literal facts without filling them in.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the variant-opinion marker porāṇā. Square brackets appear in only two forms: four paragraph numbers and four edition-page notes, the latter all inside comments. There are zero parentheses—this is the only unit among the fifteen units of Chapters 21 and 22 with no source parentheses (see Heading IV for the reason). The quotation marks '' occur twice, an even count forming one pair, in the retrospective statement at 〔CSCD §816〕.
Mismatch between division titles and closing sentences (the unit’s textual note) All three division titles contain the word magga (Dutiyamaggañāṇakathā, Tatiyamaggañāṇakathā, and Catutthamaggañāṇakathā), while all three closing sentences omit it (Dutiyañāṇaṃ niṭṭhitaṃ., Tatiyañāṇaṃ niṭṭhitaṃ., and Catutthañāṇaṃ niṭṭhitaṃ.). Thus the titles and closes do not match verbatim in any of the three cases. This contrasts with another unit in the chapter, where the title and close match: the first-path unit’s Paṭhamamaggañāṇakathā and Paṭhamamaggañāṇaṃ niṭṭhitaṃ. correspond verbatim. This heading records only the wording and location; it does not emend, supplement, or judge the mismatch to be a transmissional variant, an effect of the cleaned file, or an authorial abbreviation.
Boundary of this heading All the foregoing are literal facts of the source column; they have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §816〕 | Iti yaṃ taṃ vuttaṃ ''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti | The author refers back to his own statement: the definition established in the chapter’s opening paragraph is reproduced verbatim and concluded through the four knowledges | 〔within this edition, not a scriptural citation; no source attached〕 |
Citation measurement [this heading makes only a literal determination] This unit contains no citation from a discourse, Vinaya, Abhidhamma, or ancient teacher. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Yaṃ sandhāya vuttaṃ, porāṇā, and kira all have zero matches, and there are no parenthetical source references. Its sole citation-like passage is the author’s reference back to his own statement at the chapter’s opening (the table above), which is included here while expressly distinguished from an evidentiary citation. This is the only unit among the fifteen units of Chapters 21 and 22 with no external citation. The reason is verifiable: all three path passages repeat the pattern of the preceding unit, where their supporting citation had already appeared. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Complete absence of similes Direct measurement found zero matches for viya, zero matches for euphonic comparative forms, zero forms of sadisa, zero forms of upamā, and zero matches for either Seyyathāpi or Yathā hi. This is the only one of the chapter’s seven units with no simile at all. The reason is verifiable: its entire span consists of the fixed pattern for the three paths and an enumeration of the four noble persons, without a narrative or a refutation. The zero counts are measurements and are recorded as such without adding anything.
B. Verifiable rhetorical observations ① The verbatim parallelism of the three passages is the unit’s sole structure (see Heading I). Among the units created in this edition, this one has the highest degree of repeated syntax: each passage is approximately six hundred bytes, and only four things differ (see Heading I). ② vuttanayeneva occurs 6 times, while vuttanayameva occurs 2 times; the treatise compresses repetition through eight occurrences of “in the manner already stated,” the spine of the unit’s abbreviated presentation. ③ ? has zero matches in the entire unit: the unit asks no question, unlike other units in this chapter (one occurrence in the first-path unit and six in the unit on the abandonment of what is to be abandoned). ④ Inflected forms of veditabb- occur 3 times, all as veditabbāni or veditabbo and attached to the sentence stating that fruition consciousnesses are as already described. ⑤ There are 13 indented lines, consisting of the three closing sentences and paragraph continuations. ⑥ aparena vā samayena (or at another time) occurs 3 times, and tasmiññeva vā āsane nisinno (seated on that very seat) 3 times; the two expressions form a pair, one pair in each of the three passages.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
〔CSCD §813〕 Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako | Unit on first-path knowledge and the stream-enterer, 〔CSCD §812〕 | That unit establishes the five reviews, and all three path passages here begin “having reviewed in this way”—one expression connects all three passages |
〔CSCD §816〕 ''sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā''ti | Unit on first-path knowledge and the stream-enterer, 〔CSCD §806〕 | This unit reproduces that unit’s defining sentence verbatim; comparison finds no difference in a single word |
〔CSCD §813〕 saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu | Unit on knowledge of equanimity about formations, 〔CSCD §782〕; unit on conformity knowledge and insight leading to emergence, 〔CSCD §804〕 | Those two units establish the cognitive process of equanimity about formations, conformity, and change-of-lineage; all three passages here compress it with vuttanayeneva (“in the manner already stated”) |
〔CSCD §815〕 rūpārūparāgamānauddhaccaavijjānaṃ | Unit on the abandonment of what is to be abandoned, 〔CSCD §829〕 | That unit establishes the ten fetters and names rūparāgo arūparāgo māno uddhaccaṃ avijjā as the five higher fetters—this unit’s one compound contains precisely those five items |
〔CSCD §814〕 Tato paraṃ paccavekkhaṇaṃ vuttanayameva | Unit on first-path knowledge and the stream-enterer, 〔CSCD §812〕 | That unit establishes the nineteen reviews and expressly states that the arahant has no “review of remaining defilements”; this unit takes it up twice with “as already stated” |
〔CSCD §816〕 aṭṭhamo ariyapuggalo | Unit on knowledge of equanimity about formations, 〔CSCD §771〕 | That unit establishes seven kinds of noble person—the faith-follower and the rest—while this unit gives the eighth noble person’s ordinal position. The two numerical systems differ (the seven are according to a person’s faculty; the eight according to path and fruition positions); the fact is recorded without judging how they are included in one another |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.