清淨道論 滅盡定Visuddhimagga · Cessation Attainment
修慧四利益之第三：能入滅盡定——依次第滅而諸心心所法之不轉起。十一問立之。誰能入：不還與阿羅漢而得八等至者；入流一來欲貪未斷、止力不全——不是資格問題，是力量問題；純觀者無八等至亦不能。為何入：厭諸行之轉起，想在此生先成無心、嘗一下名為涅槃的滅。
怎麼入：止觀雙運——入初禪、出定、觀諸行無常苦無我；二禪、三禪……識無邊處、無所有處，一層一層入出觀；滅盡定之觀須不過鈍不過利（太利滑進果等至）。到無所有處辦四前行：不損他繫之物（替別人的鉢衣床屋擋七日之災——大龍長老不決意，火燒到身邊，出定見人合掌，「我暴露了」，飛走）、待僧、師之召（預設僧喚師喚即出）、命限之定（滅盡定裡沒有死，七日內壽盡者必先轉向）。入非想非非想處，兩個心之後無心——因為整條路是滅之用力，非想非非想處只是最後一個台階。二喻：不曾行過那路的人不整衣，下澗即回；行過者整衣越澗——前行就是整衣。
住依時限；出以果起；出者心傾涅槃。死者與入定者之別只三樣：壽、暖、根。滅盡定非有為非無為——它沒有自性，是「不轉起」，不是一個東西。
The third of the four benefits of cultivating wisdom is the ability to enter cessation attainment—the non-occurrence of mental phenomena, mind and mental factors, through successive cessation. It is established by eleven questions. Who can enter: non-returners and arahants who have attained the eight attainments. Stream-enterers and once-returners have not abandoned sensual lust and lack the full power of serenity—not a question of status, but of power; pure-insight practitioners also cannot enter, because they lack the eight attainments. Why enter: wearied by the occurrence of formations, they wish to become mindless here and now and taste the cessation called nibbāna.
How to enter: serenity and insight working in tandem—enter the first jhāna, emerge, and contemplate formations as impermanent, suffering, and not-self; the second jhāna, the third ... the base of infinite consciousness, the base of nothingness, entering, emerging, and contemplating level by level. Insight for cessation attainment must be neither overly sluggish nor overly keen (too keen and it slides into fruition attainment). At the base of nothingness, one performs four preliminary works: ensuring that property bound to others is not damaged (shielding others’ bowls, robes, beds, and dwellings from seven days of calamity—the Elder Mahānāga failed to resolve, sat surrounded by fire, emerged to see people with palms joined, thought, “I have been exposed,” and flew away); awaiting the Saṅgha; the Teacher’s summons (programming emergence upon a summons); and delimiting the life span (there is no death within cessation attainment, so anyone whose life will end within seven days must advert to it first). One enters the base of neither-perception-nor-non-perception and becomes mindless after two minds—because the whole route is an exertion toward cessation, while that base is merely the final step. The two similes: one unfamiliar with the road does not arrange the garments and turns back upon entering the ravine; one familiar with it arranges the garments and crosses—the preliminary work is arranging the garments.
Remaining depends on the time limit; emergence occurs when fruition arises; the mind after emergence inclines toward nibbāna. The difference between the dead and those in attainment is only three things: life, heat, and the faculties. Cessation attainment is neither conditioned nor unconditioned—it has no intrinsic nature; it is “non-occurrence,” not a thing.
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 滅盡定——十一問之目・其定義與能入之人 〔CSCD §867–868〕
滅盡定之論
「入滅盡定之堪能性」——不只是聖果之味之領受而已，應當知道這入滅盡定的堪能性，也是這修習慧的利益。
而此中，為了闡明滅盡定，有這樣一番問之作：什麼是滅盡定？誰入它？誰不入它？在哪裡入？為什麼入？它的入是怎樣的？怎樣住？怎樣出？出定者的心傾向什麼？已死者與入定者有什麼差別？滅盡定是有為的、是無為的，是世間的、是出世間的，是已成的、是未成的？
其中，「什麼是滅盡定」——就是依次第滅而諸心心所法之不轉起。「誰入它，誰不入它」——一切凡夫、入流者、一來者，以及純觀者¹的不還者與諸阿羅漢，都不入。而得八等至的不還者與諸漏盡者，則入。因為說了：「由於具足二力²，由於三行之止息，由於十六種智之行、九種定之行而得自在性的慧，就是滅盡定之智。」而這樣的具足，除了得八等至的不還者與漏盡者之外，別人是沒有的。所以唯是他們入，別人不入。
§2 二力・三行・十六智之行・九定之行・五自在之引 〔CSCD §869〕
「而此中什麼是二力……乃至（廣說如前）……什麼是自在性？」——這裡沒有什麼是我們所應當說的。這一切在那標目之解說中都已經說過了。如所說的——
「所謂『由於二力』，二力就是止力與觀力。什麼是止力？依出離而心之一境性、不散亂，就是止力。依無瞋……依光明想……依不散亂……乃至（廣說如前）……依隨觀捨遣之出息……依隨觀捨遣之入息而心之一境性、不散亂，就是止力。以什麼義為止力？以初禪而於諸蓋不動搖，所以是止力。以第二禪而於尋與伺……乃至（廣說如前）……以非想非非想處之等至而於無所有處想不動搖，所以是止力。於掉舉、於掉舉俱行之諸煩惱、於諸蘊不動搖、不轉動、不戰慄，所以是止力。這就是止力。」
「什麼是觀力？無常隨觀是觀力。苦隨觀……無我隨觀……厭離隨觀……離貪隨觀……滅隨觀……捨遣隨觀是觀力。於色的無常隨觀……乃至（廣說如前）……於色的捨遣隨觀是觀力。於受……於想……於諸行……於識……於眼……乃至（廣說如前）……於老死的無常隨觀。於老死的捨遣隨觀是觀力。以什麼義為觀力？以無常隨觀而於常想不動搖，所以是觀力。以苦隨觀而於樂想不動搖……以無我隨觀而於我想不動搖……以厭離隨觀而於歡喜不動搖……以離貪隨觀而於貪不動搖……以滅隨觀而於集不動搖……以捨遣隨觀而於取不動搖，所以是觀力。於無明、於無明俱行之諸煩惱、於諸蘊不動搖、不轉動、不戰慄，所以是觀力。這就是觀力。」
「所謂『由於三行之止息』——由於哪三行之止息呢？入第二禪者的尋與伺——語行止息了。入第四禪者的入出息——身行止息了。入想受滅³者的想與受——心行止息了。就是由於這三行之止息。」
「所謂『以十六種智之行』——以哪十六種智之行呢？無常隨觀是智之行。苦……無我……厭離……離貪……滅……捨遣……還滅隨觀是智之行。入流道是智之行。入流果之等至是智之行。一來道……乃至（廣說如前）……阿羅漢果之等至是智之行。就是以這十六種智之行。」
「所謂『以九種定之行』——以哪九種定之行呢？初禪是定之行。第二禪……乃至（廣說如前）……非想非非想處之等至是定之行。為得初禪而有尋、伺、喜、樂與心一境性……乃至（廣說如前）……為得非想非非想處之等至而有尋、伺、喜、樂與心一境性。就是以這九種定之行。」
「所謂『自在』，自在有五種⁴——轉向自在、入定自在、住定自在、出定自在、觀察自在。隨所欲之處、隨所欲之時、隨所欲之久而轉向初禪，在轉向上沒有遲鈍，所以是轉向自在。隨所欲之處、隨所欲之時、隨所欲之久而入初禪，在入定上沒有遲鈍，所以是入定自在……乃至（廣說如前）……住持而於住持……乃至（廣說如前）……出而於出……乃至（廣說如前）……觀察而於觀察沒有遲鈍，所以是觀察自在。第二……乃至（廣說如前）……隨所欲之處、隨所欲之時、隨所欲之久而轉向非想非非想處之等至……乃至（廣說如前）……觀察。在觀察上沒有遲鈍，所以是觀察自在。這就是那五種自在。」
§3 最上之說與不還者之力・何處入・何故入 〔CSCD §870–872〕
而此中「以十六種智之行」這一句，乃是最上之說。至於不還者，則是以十四種智之行而有的。若是這樣，一來者以十二種、入流者以十種，為什麼不能有呢？不能有——因為障定的五欲之貪未斷。他們的那〔貪〕未斷，所以止力不圓滿；那既不圓滿，就由於力之不具，而不能入那應以二力而入的滅盡定。而不還者的那〔貪〕已斷，所以他是力圓滿者。由於力圓滿，所以能入。因此世尊說：「出滅〔盡定〕者的非想非非想處善，以無間緣而為果等至之緣。」——因為《發趣》大論中的這句話，是就不還者的出滅〔盡定〕而說的。
「在哪裡入」——在五蘊有⁵中。為什麼呢？因為有次第等至。而在四蘊有中，初禪等等並不生起，所以在那裡不能入。而有些人說：「因為沒有所依⁶。」
「為什麼入」——他們厭於諸行轉起之差別，心想「我們要在現法之中成為無心，證得名為涅槃的滅而安樂住」，所以入。
§4 入之略與入之廣——四禪乃至無所有處 〔CSCD §873–874〕
「它的入是怎樣的」——依止與觀而策勵而上，已作了前行⁷的人，令非想非非想處滅——他的入就是這樣。因為凡是唯依止而策勵而上的，他到了非想非非想處之等至就停住了。而凡是唯依觀而策勵而上的，他到了果等至就停住了。而凡是依二者而策勵而上、作了前行而令非想非非想處滅的，他才入那〔滅盡定〕——這是此中的略說。
而這是其廣說——這裡，想要入滅〔盡定〕的比丘，食事已畢、手足已淨洗，在僻靜之處於善敷之座上結跏趺坐，端正其身，令念⁸現前而坐；他入了初禪出定之後，在那裡觀諸行為無常、為苦、為無我。
而這觀有三種——把握諸行之觀、果等至之觀、滅盡定之觀。其中，把握諸行之觀，或鈍或利，都能成為道的近因。果等至之觀，則唯有利的才可以，如同道之修習。而滅盡定之觀，則須不過鈍也不過利才可以。所以他要以不過鈍不過利之觀，去觀那些諸行。
然後入第二禪出定，在那裡也同樣地觀諸行。然後第三禪……乃至（廣說如前）……然後入識無邊處出定，在那裡也同樣地觀諸行。同樣地入無所有處出定之後，就作四種前行——不損他繫之物、待僧、師之召、命限之定。
§5 前行之一——不損他繫之物 〔CSCD §875〕
其中，「不損他繫之物」——凡是與這比丘不成一繫，而作為他繫之物放著的鉢與衣，或床與椅，或所住之屋，或別的任何資具之類，都應當這樣決意：使它不受損壞，不因火、水、風、賊、鼠等等而毀失。
而這是其決意之法：「這個和這個，在這七日之內，不要被火燒，不要被水漂，不要被風壞，不要被賊取，不要被鼠等等所噬。」這樣決意了，那七日之中它就沒有任何災難。
而不決意的人，就會如大龍長老那樣被火等等所毀。據說，長老為了作母親的優婆夷而入村乞食。優婆夷給了粥，讓他坐在坐堂裡。長老就入滅盡定而坐。當他坐著的時候，坐堂被火燒著了，其餘的比丘各自拿了自己所坐的座位逃走了。村人聚集起來，看見長老，就說：「懶沙門！」火燒盡了草、竹與木，圍著長老而立。人們用瓶取水來熄了火，除去灰，把地塗好，散上花，就合掌而立。長老依所限定的時間出定，看見了他們，心想「我暴露了」，就飛上空中，去了賓伽羅洲。這就叫作「不損他繫之物」。
至於成一繫之物，如所著與所覆之衣，或所坐之座，在那上面就沒有另外決意的事——它由等至之力而受保護，如同尊者珊祇婆那樣。這也是說過的：「尊者珊祇婆有定遍布神變⁹，尊者舍利弗有定遍布神變。」
§6 前行之二三四——僧之待・師之召・命限之定 〔CSCD §876–878〕
「待僧」——就是對僧的等待、盼望；意思是說：直到這位比丘來為止，僧不作僧事。而此中，等待並不是他的前行，對等待的轉向才是前行。所以應當這樣轉向：「若在我入滅〔盡定〕七日而坐的時候，僧要作出罪等等之中的任何一種羯磨，那麼直到有哪位比丘來喚我為止，我就要在那時出定。」這樣作了而入定的人，在那個時候一定會出定。
而凡是不這樣作的，僧集會而看不見他，問「某某比丘在哪裡」，回答說「入滅盡定了」，僧就派某位比丘去：「你去，以僧的話喚他來。」於是那位比丘站在聞之近界之內，只要一說「賢友，僧在等你」，他就出定了。因為僧的命令是這樣地重。所以應當轉向於它，使自己自然出定，這樣去入定。
「師之召」——這裡也一樣，唯有對師之召的轉向才是他的事。所以那也應當這樣轉向：「若在我入滅〔盡定〕七日而坐的時候，師因已生之事而制學處，或因那樣的事之生起而說法，那麼直到有誰來喚我為止，我就要在那時出定。」這樣作了而坐的人，在那個時候一定會出定。
而凡是不這樣作的，師在僧集會時看不見他，問「某某比丘在哪裡」，回答說「入滅盡定了」，就派某位比丘去：「你去，以我的話喚他來。」於是那位比丘站在聞之近界之內，只要一說「師召喚具壽」，他就出定了。因為師之召是這樣地重，所以應當轉向於它，使自己自然出定，這樣去入定。
「命限之定¹⁰」——就是命之期限的限定。這位比丘於命限之定應當十分善巧。他應當先轉向「我的壽行在七日之中會轉起、還是不會轉起」，然後才入定。因為若是對七日之內就要滅的壽行不加轉向就入定，那麼他的滅盡定並不能遮止死亡；由於滅盡定之內沒有死，他就會在中途從等至出來。所以這一項必須轉向了才入定。其餘的即使不轉向也可以，而這一項卻是說必須轉向的。
§7 非想非非想處之後之無心與二喻 〔CSCD §879〕
他這樣入了無所有處出定，作了這前行之後，就入非想非非想處。這樣經過一個或兩個心之次，他就成了無心者，觸於滅。那麼為什麼在他兩個心之上不再有諸心轉起呢？因為那是滅之用力¹¹。就是說：這比丘把止觀二法作成雙運而上八等至，這是次第滅的用力，不是非想非非想處之等至的用力——由於是滅之用力，所以在兩個心之上不再轉起。
而凡是比丘從無所有處出定，不作這前行就入非想非非想處的，他往後就不能成為無心者，卻要退回來，仍舊住在無所有處。此中應當說未曾行過那條路的人之喻——
據說有一個人不曾行過某一條路，途中遇到水澗，或是深的水泥，或是越過〔其上〕而放著的、被烈日所炙的熱石；他不整好所著與所覆之衣就下到澗裡，因為怕濕了資具，又回到岸上站住。踏上熱石，腳被燙了，也又回到這一邊站住。在那裡，正如那個人由於不曾整好所著與所覆之衣，只是剛下到澗裡、剛踏上熱石，就退回來而站在這一邊；同樣地，瑜伽者也由於不曾作前行，只是剛入非想非非想處，就退回來而住於無所有處。
而正如先前曾行過那條路的人，到了那個地方，把一件衣堅固地著上，另一件拿在手裡，越過水澗，或者只是把熱石剛踏一下就過去了；同樣地，作了前行的比丘，一入非想非非想處，往後就成為無心者，觸於滅而住。
§8 住・出・出後之心・死與入定之別・有為之問與二頌 〔CSCD §880–884〕
「怎樣住」——這樣入了之後，它的住是依時之限定，並且依中間沒有壽之盡、沒有僧之待、沒有師之召而有的。
「怎樣出」——不還者是以不還果之生起，阿羅漢是以阿羅漢果之生起——這樣，出有二種。
「出定者的心傾向什麼」——傾向涅槃。因為這也說了：「賢友毘舍佉，從想受滅等至出定的比丘，心是傾遠離、趣遠離、向遠離的。」
「已死者與入定者有什麼差別」——這個義理在經中也已經說了。如所說的：「賢友，凡是已死、已命終的人，他的身行已滅、已止息，語行……心行已滅、已止息，壽已盡，暖已息，諸根已壞。而凡是入想受滅的比丘，他的身行也已滅、已止息，語行……心行已滅、已止息，然而壽未盡，暖未息，諸根未壞。」
而「滅盡定是有為的嗎」等等之問，則不可說它是有為的，也不可說是無為的，不可說是世間的，也不可說是出世間的。為什麼呢？因為自性之無。而由於依入定者之力而名為「所入」，所以說「已成」是可以的，說「未成」則不可以。
這樣，這寂靜的等至為諸聖者所習， 於現法之中而至於「涅槃」之稱—— 智者們修習了聖慧而入於它。 因為這樣，所以這入定的堪能性， 也就說是諸聖道中之慧的利益。
註
¹ 純觀者（sukkhavipassaka）：不得禪而唯以觀為乘者；其名之立在本書智見清淨之品，本篇以之為不能入滅盡定之人。
² 止力・觀力（samathabala・vipassanābala）：依止而於諸蓋等不動搖之力，依觀而於常想等不動搖之力；滅盡定唯以此二力而入。
³ 想受滅（saññāvedayitanirodha）：滅盡定之異名，其義為想與受之止息；論於本篇二名並用而不自標其為一名。
⁴ 五種自在（pañca vasiyo）：轉向、入定、住定、出定、觀察五者之自在；其立與其釋在本書地遍之品，本篇唯引其目。
⁵ 五蘊有・四蘊有（pañcavokārabhava・catuvokārabhava）：五蘊具足之有，與唯有四無色蘊之有；論以初禪等於後者不生起為由，判滅盡定唯於前者可入。
⁶ 所依（vatthu）：色法之中為心心所所依止者。同一語於本書頭陀支之品之位讀作「事物」，一語二位，各依其處。
⁷ 前行（pubbakicca）：入滅盡定之前所當作之四事——不損他繫之物、待僧、師之召、命限之定。
⁸ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁹ 定遍布神變（samādhivipphārā iddhi）：以定之力遍布而成之神變；十神變之一，其目與其釋在本書神變之品。
¹⁰ 命限之定（addhānapariccheda）：入定之前限定其命之期限。同一語在本品前一單元之位為「時之限定」（限定出定之時），一語二位，各依其處。
¹¹ 用力（payoga）：為成其事而作之努力；論以「滅之用力」答「何故兩個心之上不更轉起」之問。
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 Cessation Attainment—the Eleven Questions, Its Definition, and Those Able to Enter 〔CSCD §867–868〕
Discourse on Cessation Attainment
“The capability of entering cessation attainment”—not only the experience of the flavor of noble fruition, but also this capability of entering cessation attainment should be understood as a benefit of cultivating wisdom.
Here, in order to clarify cessation attainment, the following questioning is set out: What is cessation attainment? Who enters it? Who does not enter it? Where is it entered? Why is it entered? How does one enter it? How does one remain in it? How does one emerge from it? Toward what does the mind of one who has emerged incline? What is the difference between one who has died and one who is in the attainment? Is cessation attainment conditioned or unconditioned, mundane or supramundane, accomplished or unaccomplished?
Here, “What is cessation attainment?”—it is the non-occurrence of mental phenomena, mind and mental factors, through successive cessation. “Who enters it and who does not enter it?”—all ordinary persons, stream-enterers, once-returners, and pure-insight practitioners¹ who are non-returners or arahants do not enter it. Non-returners and those whose taints are destroyed who have attained the eight attainments do enter it. For it is said: “The wisdom that has mastery through being endowed with two powers,² through the stilling of three formations, through sixteen courses of knowledge, and through nine courses of concentration is knowledge of cessation attainment.” Such endowment is found in none apart from non-returners and those whose taints are destroyed who have attained the eight attainments. Therefore only they enter; others do not.
§2 Citation on the Two Powers, Three Formations, Sixteen Courses of Knowledge, Nine Courses of Concentration, and Five Masteries 〔CSCD §869〕
“And here, what are the two powers ... up to (expanded as above) ... what is mastery?”—there is nothing here that we need state. All this has already been stated in the explanation of that synopsis. As it is said:
“In the phrase ‘through two powers,’ the two powers are the power of serenity and the power of insight. What is the power of serenity? One-pointedness of mind and non-distraction based on renunciation are the power of serenity. Based on non-ill-will ... based on the perception of light ... based on non-distraction ... up to (expanded as above) ... one-pointedness of mind and non-distraction with an out-breath contemplating relinquishment ... with an in-breath contemplating relinquishment are the power of serenity. In what sense are they the power of serenity? One is not shaken by the hindrances through the first jhāna, and so it is the power of serenity. One is not shaken by applied thought and sustained thought through the second jhāna ... up to (expanded as above) ... one is not shaken by the perception of the base of nothingness through the attainment of the base of neither-perception-nor-non-perception, and so it is the power of serenity. One is not shaken, moved, or agitated by restlessness, by the defilements associated with restlessness, or by the aggregates, and so it is the power of serenity. This is the power of serenity.”
“What is the power of insight? Contemplation of impermanence is the power of insight. Contemplation of suffering ... contemplation of not-self ... contemplation of disenchantment ... contemplation of fading away ... contemplation of cessation ... contemplation of relinquishment is the power of insight. Contemplation of the impermanence of materiality ... up to (expanded as above) ... contemplation of the relinquishment of materiality is the power of insight. With feeling ... perception ... formations ... consciousness ... the eye ... up to (expanded as above) ... contemplation of the impermanence of aging-and-death. Contemplation of the relinquishment of aging-and-death is the power of insight. In what sense is it the power of insight? One is not shaken by the perception of permanence through contemplation of impermanence, and so it is the power of insight. One is not shaken by the perception of pleasure through contemplation of suffering ... by the perception of self through contemplation of not-self ... by delight through contemplation of disenchantment ... by lust through contemplation of fading away ... by arising through contemplation of cessation ... by grasping through contemplation of relinquishment, and so it is the power of insight. One is not shaken, moved, or agitated by ignorance, by the defilements associated with ignorance, or by the aggregates, and so it is the power of insight. This is the power of insight.”
“In the phrase ‘through the stilling of three formations’—through the stilling of which three formations? For one who enters the second jhāna, applied thought and sustained thought—the verbal formation—are stilled. For one who enters the fourth jhāna, the in-breaths and out-breaths—the bodily formation—are stilled. For one who enters the cessation of perception and feeling,³ perception and feeling—the mental formation—are stilled. It is through the stilling of these three formations.”
“In the phrase ‘through sixteen courses of knowledge’—through which sixteen courses of knowledge? Contemplation of impermanence is a course of knowledge. Contemplation of suffering ... not-self ... disenchantment ... fading away ... cessation ... relinquishment ... and turning-away is a course of knowledge. The stream-entry path is a course of knowledge. The attainment of stream-entry fruition is a course of knowledge. The path of once-returning ... up to (expanded as above) ... the attainment of arahant fruition is a course of knowledge. It is through these sixteen courses of knowledge.”
“In the phrase ‘through nine courses of concentration’—through which nine courses of concentration? The first jhāna is a course of concentration. The second jhāna ... up to (expanded as above) ... the attainment of the base of neither-perception-nor-non-perception is a course of concentration. For the attainment of the first jhāna there are applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind ... up to (expanded as above) ... for the attainment of the base of neither-perception-nor-non-perception there are applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind. It is through these nine courses of concentration.”
“In the phrase ‘mastery,’ there are five masteries:⁴ mastery in adverting, mastery in entering, mastery in sustaining, mastery in emerging, and mastery in reviewing. Adverting to the first jhāna at any desired place, at any desired time, and for any desired duration, without sluggishness in adverting, is mastery in adverting. Entering the first jhāna at any desired place, at any desired time, and for any desired duration, without sluggishness in entering, is mastery in entering ... up to (expanded as above) ... sustaining and, in sustaining ... up to (expanded as above) ... emerging and, in emerging ... up to (expanded as above) ... reviewing and, in reviewing, without sluggishness is mastery in reviewing. The second ... up to (expanded as above) ... adverting to the attainment of the base of neither-perception-nor-non-perception at any desired place, at any desired time, and for any desired duration ... up to (expanded as above) ... reviewing. There is no sluggishness in reviewing, and so this is mastery in reviewing. These are the five masteries.”
§3 The Supreme Statement, the Non-returner’s Powers, Where It Is Entered, and Why 〔CSCD §870–872〕
Here the phrase “through sixteen courses of knowledge” is a statement in terms of the supreme case. For a non-returner, there are fourteen courses of knowledge. If so, why could a once-returner not have twelve, and a stream-enterer ten? They cannot, because their lust for the five cords of sensual pleasure, which obstructs concentration, has not been abandoned. Because that [lust] has not been abandoned, their power of serenity is incomplete; because it is incomplete, through deficiency of power they cannot enter cessation attainment, which must be entered through two powers. In a non-returner that [lust] has been abandoned, so they have complete power. Because their power is complete, they can enter. Therefore the Blessed One said: “For one emerging from cessation [attainment], the wholesome consciousness of the base of neither-perception-nor-non-perception is a condition for fruition attainment by proximity condition.” This statement in the great treatise, the Paṭṭhāna, was made with reference to a non-returner’s emergence from cessation [attainment].
“Where is it entered?”—in five-aggregate becoming.⁵ Why? Because the successive attainments exist there. In four-aggregate becoming, the first jhāna and the rest do not arise, so it cannot be entered there. Some say, “Because there is no basis.”⁶
“Why is it entered?”—wearied by the diversity in the occurrence of formations, they think, “We shall become mindless here and now, attain the cessation called nibbāna, and dwell in pleasure,” and so they enter.
§4 Entry in Brief and in Detail—the Four Jhānas through the Base of Nothingness 〔CSCD §873–874〕
“How does one enter it?”—one who has striven upward through serenity and insight and completed the preliminary work⁷ causes the base of neither-perception-nor-non-perception to cease. This is how one enters. One who strives upward through serenity alone stops upon reaching the attainment of the base of neither-perception-nor-non-perception. One who strives upward through insight alone stops upon reaching fruition attainment. Only one who strives upward through both, completes the preliminary work, and causes the base of neither-perception-nor-non-perception to cease enters that [cessation attainment]. This is the brief account here.
The detailed account is as follows. A bhikkhu wishing to enter cessation [attainment], having finished the business of the meal and washed the hands and feet clean, sits down cross-legged on a well-prepared seat in a secluded place, holding the body erect and establishing mindfulness⁸ before them. Having entered the first jhāna and emerged from it, they contemplate the formations there as impermanent, suffering, and not-self.
There are three kinds of this insight: insight that comprehends formations, insight for fruition attainment, and insight for cessation attainment. Of these, insight that comprehends formations, whether sluggish or keen, can serve as the proximate cause of the path. Insight for fruition attainment must be keen, like the development of the path. Insight for cessation attainment must be neither overly sluggish nor overly keen. Therefore one contemplates those formations with insight that is neither overly sluggish nor overly keen.
Then one enters the second jhāna, emerges, and likewise contemplates the formations there. Then the third jhāna ... up to (expanded as above) ... then one enters the base of infinite consciousness, emerges, and likewise contemplates the formations there. Likewise, after entering and emerging from the base of nothingness, one performs four kinds of preliminary work: ensuring that property bound to others is not damaged, awaiting the Saṅgha, the Teacher’s summons, and delimiting the life span.
§5 The First Preliminary Work—Ensuring That Property Bound to Others Is Not Damaged 〔CSCD §875〕
Here, “ensuring that property bound to others is not damaged”: any bowl and robe, bed or chair, dwelling, or other kind of requisite that is left as property not bound to this bhikkhu but bound to others should be resolved upon so that it suffers no damage and is not destroyed by fire, water, wind, thieves, rats, and so forth.
This is the procedure for the resolution: “Within these seven days, let this and this not be burned by fire, carried away by water, damaged by wind, taken by thieves, or gnawed by rats and so forth.” Once resolved upon in this way, it meets no calamity during those seven days.
For one who does not make the resolution, it may be destroyed by fire and so forth, as happened to the Elder Mahānāga. It is said that the elder went to the village for alms on behalf of a female lay devotee who was his mother. She gave him rice gruel and had him sit in the sitting hall. The elder entered cessation attainment and remained seated. While he sat, the sitting hall caught fire; the other bhikkhus each took the seat on which they had been sitting and fled. The villagers gathered, saw the elder, and said, “Lazy ascetic!” The fire consumed the grass, bamboo, and timber and stood encircling the elder. People brought water in pots, extinguished the fire, removed the ashes, replastered the ground, scattered flowers, and stood with palms joined. The elder emerged according to the time he had delimited, saw them, and thought, “I have been exposed.” He flew up into the air and went to Piyaṅgu Island. This is called “ensuring that property bound to others is not damaged.”
As for property bound together with oneself, such as the robes one is wearing and covering oneself with, or the seat on which one is sitting, no separate resolution is needed. It is protected through the power of the attainment itself, as in the case of the Venerable Sañjīva. This too has been said: “The Venerable Sañjīva had supernormal power through the pervasion of concentration;⁹ the Venerable Sāriputta had supernormal power through the pervasion of concentration.”
§6 The Second, Third, and Fourth Preliminary Works—Awaiting the Saṅgha, the Teacher’s Summons, and Delimiting the Life Span 〔CSCD §876–878〕
“Awaiting the Saṅgha” means waiting for and expecting the Saṅgha; that is, the Saṅgha does not perform an act of the Saṅgha until this bhikkhu arrives. Here, the waiting itself is not the preliminary work; adverting to the waiting is the preliminary work. Thus one should advert as follows: “If, while I sit in cessation [attainment] for seven days, the Saṅgha wishes to perform any act such as probation, then I shall emerge at the time a bhikkhu comes to summon me.” One who enters after doing this will certainly emerge at that time.
If one does not do this, the assembled Saṅgha, not seeing them, asks, “Where is such-and-such a bhikkhu?” When told, “They have entered cessation attainment,” the Saṅgha sends a bhikkhu: “Go, summon them in the name of the Saṅgha.” Then, as soon as that bhikkhu stands within hearing range and says, “Friend, the Saṅgha is waiting for you,” they emerge. For the Saṅgha’s command is so weighty. Thus one should advert to it so that one will emerge spontaneously, and enter the attainment in that way.
“The Teacher’s summons”: here too, only adverting to the Teacher’s summons is the required task. Therefore it too should be adverted to as follows: “If, while I sit in cessation [attainment] for seven days, the Teacher lays down a training rule on account of an arisen matter, or teaches Dhamma because such a matter has arisen, then I shall emerge at the time someone comes to summon me.” One who sits after doing this will certainly emerge at that time.
If one does not do this, the Teacher, not seeing them when the Saṅgha has assembled, asks, “Where is such-and-such a bhikkhu?” When told, “They have entered cessation attainment,” he sends a bhikkhu: “Go, summon them in my name.” Then, as soon as that bhikkhu stands within hearing range and says, “The Teacher summons the venerable one,” they emerge. For the Teacher’s summons is so weighty; one should advert to it so that one will emerge spontaneously, and enter the attainment in that way.
“Delimiting the life span”¹⁰ means determining the limit of one’s life. This bhikkhu should be thoroughly skilled in delimiting the life span. Before entering, one should advert: “Will my life formations continue during these seven days, or will they not?” For if one enters without adverting to life formations that will cease within seven days, cessation attainment cannot prevent death. Because death does not occur within cessation attainment, one will emerge from the attainment in the interim. Therefore this item must be adverted to before entry. Adverting to the others may be omitted, but this one is said to require adverting.
§7 Mindlessness after the Base of Neither-Perception-nor-Non-Perception and Two Similes 〔CSCD §879〕
Having thus entered and emerged from the base of nothingness and completed this preliminary work, one enters the base of neither-perception-nor-non-perception. After one or two mind successions in this way, one becomes mindless and touches cessation. Why do no more minds occur after the second mind? Because this is an exertion toward cessation.¹¹ That is, this bhikkhu makes serenity and insight work in tandem and ascends through the eight attainments. This is an exertion toward successive cessation, not an exertion toward the attainment of the base of neither-perception-nor-non-perception. Because it is an exertion toward cessation, no more minds occur after the second.
A bhikkhu who emerges from the base of nothingness and enters the base of neither-perception-nor-non-perception without performing this preliminary work cannot afterward become mindless; instead, they turn back and remain in the base of nothingness. Here the simile of a person who has not traveled that road should be told:
It is said that a person who has never traveled a certain road comes upon a water-filled ravine, deep watery mud, or a heated stone scorched by the fierce sun and laid across [it]. Without arranging the clothes worn below and above, they descend into the ravine; fearing that their requisites will become wet, they turn back and stand on the bank. Stepping on the heated stone, their feet are scorched, and they again turn back and stand on this side. Just as that person, because they had not arranged the lower and upper garments, merely begins to descend into the ravine or step onto the heated stone and then turns back and stands on this side, so too the yogin, because they have not performed the preliminary work, merely enters the base of neither-perception-nor-non-perception and then turns back and remains in the base of nothingness.
Just as a person who has traveled that road before, on reaching the place, puts one garment on securely, takes the other in the hand, and crosses the water-filled ravine, or simply takes a single step on the heated stone and passes over it, so too a bhikkhu who has performed the preliminary work, upon entering the base of neither-perception-nor-non-perception, afterward becomes mindless, touches cessation, and dwells.
§8 Remaining, Emerging, the Mind after Emergence, the Difference between Death and Attainment, the Question of the Conditioned, and Two Stanzas 〔CSCD §880–884〕
“How does one remain?”—after entering in this way, one remains according to the delimitation of time and provided that, meanwhile, there is no exhaustion of the life span, no awaiting by the Saṅgha, and no summons from the Teacher.
“How does one emerge?”—a non-returner emerges through the arising of non-return fruition, and an arahant through the arising of arahant fruition. Thus emergence is twofold.
“Toward what does the mind of one who has emerged incline?”—it inclines toward nibbāna. For this too is said: “Friend Visākha, the mind of a bhikkhu who has emerged from the attainment of the cessation of perception and feeling inclines to seclusion, slopes to seclusion, and tends to seclusion.”
“What is the difference between one who has died and one who is in the attainment?”—this meaning too has been stated in a discourse. As it is said: “Friend, for a person who has died, whose time has come, the bodily formation has ceased and been stilled; the verbal formation ... the mental formation has ceased and been stilled; the life span is exhausted, heat has subsided, and the faculties have broken up. For a bhikkhu who has entered the cessation of perception and feeling, the bodily formation has likewise ceased and been stilled; the verbal formation ... the mental formation has ceased and been stilled; yet the life span is not exhausted, heat has not subsided, and the faculties have not broken up.”
As for the question whether cessation attainment is conditioned and so forth, it cannot be said to be conditioned, nor can it be said to be unconditioned; it cannot be said to be mundane, nor can it be said to be supramundane. Why? Because it has no intrinsic nature. Since it is called an “attainment entered” through the power of the one entering, however, it can be said to be “accomplished,” but not “unaccomplished.”
Thus this peaceful attainment, practiced by noble ones, Comes to be called “nibbāna” here and now— The wise, having cultivated noble wisdom, enter it. Therefore this capability of entering the attainment Is also said to be a benefit of wisdom within the noble paths.
Notes
¹ Pure-insight practitioner (sukkhavipassaka): one who has not attained jhāna and takes insight alone as their vehicle; the term is established in this treatise’s Purification by Knowledge and Vision chapter, and this unit includes such a person among those unable to enter cessation attainment.
² Power of serenity and power of insight (samathabala・vipassanābala): the power through serenity not to be shaken by the hindrances and so forth, and the power through insight not to be shaken by perceptions of permanence and so forth; cessation attainment is entered only through these two powers.
³ Cessation of perception and feeling (saññāvedayitanirodha): another name for cessation attainment, meaning the stilling of perception and feeling; the treatise uses both names in this unit without itself identifying one as an alternative name.
⁴ Five masteries (pañca vasiyo): mastery in adverting, entering, sustaining, emerging, and reviewing; their establishment and explanation are in this treatise’s Earth Kasiṇa chapter, while this unit cites only their headings.
⁵ Five-aggregate becoming and four-aggregate becoming (pañcavokārabhava・catuvokārabhava): becoming complete with all five aggregates and becoming with only the four immaterial aggregates; because the treatise states that the first jhāna and so forth do not arise in the latter, it concludes that cessation attainment can be entered only in the former.
⁶ Basis (vatthu): that among material phenomena which serves as the basis for mind and mental factors. The same term in this treatise’s chapter on ascetic practices is read as “thing”—one term in two contexts, each according to its place.
⁷ Preliminary work (pubbakicca): the four things to be done before entering cessation attainment—ensuring that property bound to others is not damaged, awaiting the Saṅgha, the Teacher’s summons, and delimiting the life span.
⁸ Mindfulness (sati): the mental factor that remembers its object and does not lose it; throughout the treatise it proceeds together with knowledge, energy, and concentration. It belongs to a different category from the generalized awareness commonly indicated by the modern expression “mindfulness,” and should be read according to the definition established in this treatise.
⁹ Supernormal power through the pervasion of concentration (samādhivipphārā iddhi): supernormal power produced by the pervasive force of concentration; one of the ten kinds of supernormal power, whose list and explanation occur in this treatise’s Supernormal Powers chapter.
¹⁰ Delimiting the life span (addhānapariccheda): delimiting the limit of one’s life before entering the attainment. The same term in this chapter’s preceding unit means “delimitation of time” (delimiting the time of emergence)—one term in two contexts, each according to its place.
¹¹ Exertion (payoga): the effort made to accomplish a task; the treatise answers the question “Why do no more minds occur after the second?” with “exertion toward cessation.”
十一問答滅盡定：唯得八等至之不還與漏盡者能入；止觀雙運而上八等至、於無所有處作四前行、入非想非非想處二心之後成無心——如熟路者整衣越澗；住依時限、出以果起、心傾涅槃；死者與入定者之別在壽暖根
大局 — 第三利益
修慧四利益之第三：入滅盡定之堪能性。論主以十一問立之（§1）——何為、誰入誰不入、何處入、何故入、云何入、云何住、云何出、出者心傾何、死者與入定者何別、是有為無為世間出世間已成未成——逐一答之（§1–§8）。其中「云何入」最長（§4–§7）：略說（止觀雙運）、廣說（自初禪至無所有處逐禪觀行）、四前行（不損他繫之物、待僧、師之召、命限之定）、非想非非想處之後之無心與二喻。本單元與第 10 品無色（前行諸等至）、第 21 品行道智見清淨（觀）、第 22 品（純觀者・不還）皆相接。〔所見〕
§01 滅盡定——十一問之目・其定義與能入之人 → 白話 §1
十一問之目。何為——依次第滅而諸心心所法之不轉起。誰入——凡夫、入流者、一來者、純觀者之不還者與阿羅漢皆不入；得八等至之不還者與漏盡者入（「由具足二力、三行之止息、十六種智之行、九種定之行而得自在性的慧是滅盡定之智」——此具足唯彼等有）（白話 §1）。〔讀法〕能入的門檻是兩個條件的交集：聖位要到不還以上（欲貪已斷），定要到八等至全得。純觀者的阿羅漢也不能入——沒有八等至。
§02 二力・三行・十六智之行・九定之行・五自在之引 → 白話 §2
論主說「此處沒有什麼是我們所應說的」，全引標目之解說：止力（依出離乃至依隨觀捨遣之入出息而心一境性；以初禪於諸蓋不動搖乃至以非想非非想處於無所有處想不動搖；於掉舉與蘊不動搖）、觀力（無常苦無我厭離離貪滅捨遣七隨觀於色受想行識眼乃至老死；以無常隨觀於常想不動搖乃至以捨遣隨觀於取不動搖；於無明與蘊不動搖）；三行之止息（二禪語行、四禪身行、想受滅心行）；十六智之行（七隨觀＋還滅隨觀八、四道四果等至八）；九定之行（四禪四無色處與為得各禪之尋伺喜樂一境性）；五自在（轉向、入定、住定、出定、觀察——隨所欲之處時久而無遲鈍）（白話 §2）。〔讀法〕這一段全是引文——論主自己不加一字。二力是滅盡定的鑰匙：止力到非想非非想處、觀力到捨遣隨觀，兩把都要。
§03 最上之說與不還者之力・何處入・何故入 → 白話 §3
「十六種智之行」是最上之說；不還者以十四；一來者十二、入流者十為何不能——障定之五欲之貪未斷，止力不圓滿，力不具故不能入應以二力而入者；不還者貪已斷、力圓滿故能入——世尊「出滅盡定者的非想非非想處善以無間緣為果等至之緣」即就不還者說。何處入——五蘊有（有次第等至；四蘊有初禪等不起故不能；有人說「因為沒有所依」）。何故入——厭諸行轉起之差別，「我們要在現法中成為無心、證得名為涅槃的滅而安樂住」（白話 §3）。〔讀法〕為什麼入流一來不能入，論主的答案很具體：欲貪未斷則止力不全——不是資格問題，是力量問題。「何故入」那句話是全單元最動人的：厭於諸行之轉起，想在此生先嘗一下無心之滅。
§04 入之略與入之廣——四禪乃至無所有處 → 白話 §4
略：依止與觀策勵而上、作了前行者令非想非非想處滅——唯依止者至非想非非想處即停、唯依觀者至果等至即停、依二者而作前行者方入。廣：食事已畢、手足淨洗、僻靜處結跏趺坐、令念現前；入初禪出定觀諸行無常苦無我；觀三種——把握諸行之觀（鈍利皆可為道之近因）、果等至之觀（唯利）、滅盡定之觀（須不過鈍不過利）；入二禪出定同觀、三禪……識無邊處、無所有處出定後作四前行（白話 §4）。〔讀法〕「止觀雙運」在此有最具體的形狀：每入一禪就出來觀一次——入、出、觀，八層樓一層一層爬，到第七層（無所有處）停下來辦四件事。滅盡定之觀要「不過鈍不過利」——太利會滑進果等至。
§05 前行之一——不損他繫之物 → 白話 §5
與比丘不成一繫而作為他繫之物放著的鉢衣床椅屋與資具，決意使之不受火水風賊鼠所損：「這個和這個，在這七日之內不要被火燒、水漂、風壞、賊取、鼠噬」——七日中無災。不決意者如大龍長老：為母之優婆夷入村、坐堂中入滅盡定、坐堂失火、餘比丘各拿座位逃、村人見之「懶沙門！」、火燒盡草竹木圍長老而立、人們取水熄火除灰塗地散花合掌而立；長老依所限時出定見之「我暴露了」、飛上空中去賓伽羅洲。成一繫之物（所著所覆之衣、所坐之座）不須另決意——由等至之力受保護如珊祇婆（「尊者珊祇婆有定遍布神變」）（白話 §5）。〔讀法〕第一前行是對財物的慈——不是自己的東西，要先替它們擋七日的災；自己身上的，等至自會護。大龍長老那句「我暴露了」然後飛走——論主寫了一個有羞恥心的聖者。
§06 前行之二三四——僧之待・師之召・命限之定 → 白話 §6
待僧——等待非前行、對等待之轉向才是：「若我入滅七日中僧要作出罪等羯磨，有比丘來喚我時我即出定」；不如此者僧遣比丘於聞之近界說「賢友，僧在等你」即出——僧之命令如此重。師之召——同：「若師因事制學處或說法，有誰來喚我時我即出定」；不如此者師遣人說「師召喚具壽」即出。命限之定——於命之期限當十分善巧：先轉向「我的壽行七日中會轉起否」再入；七日內將滅之壽行不轉向而入則滅盡定不能遮死、滅盡定內無死故中途出——此項必轉向，餘可不轉向（白話 §6）。〔讀法〕三前行都是「預先把出定的條件寫進去」：僧喚、師喚、壽盡——前二者即使不預設也會被一句話喚出來（因為僧命師召之重），第三者必須預設，因為滅盡定裡沒有死、死會把人趕出來。
§07 非想非非想處之後之無心與二喻 → 白話 §7
自無所有處出、作前行已、入非想非非想處；經一二心之次成無心者觸於滅。為何二心之上不更轉起——因是滅之用力：止觀雙運而上八等至是次第滅之用力、非非想非非想處等至之用力。不作前行而入非想非非想處者不能成無心、退回無所有處。二喻：不曾行過那條路的人遇水澗或深泥或烈日所炙之熱石，不整衣就下澗、怕濕資具又回岸；踏熱石燙腳又回——不作前行者剛入非想非非想處即退回無所有處；曾行過者一衣堅著一衣手持越澗、熱石剛踏一下就過——作了前行者一入非想非非想處往後即成無心觸滅而住（白話 §7）。〔讀法〕「兩個心之後就沒有心了」——問為什麼不是三個四個，答「因為那是滅之用力，不是非想非非想處的用力」：整條路的方向是滅，非想非非想處只是最後一個台階。二喻的要點是「整衣」——四前行就是把衣整好。〔所見〕
§08 住・出・出後之心・死與入定之別・有為之問與二頌 → 白話 §8
住——依時之限定、中間無壽盡無僧待無師召。出——不還者以不還果之生起、阿羅漢以阿羅漢果之生起。出者心傾涅槃（「從想受滅等至出定的比丘，心是傾遠離趣遠離向遠離的」）。死者與入定者之別——死者身語心行已滅、壽盡暖息諸根壞；入想受滅者身語心行亦滅，然壽未盡暖未息諸根未壞。有為無為世間出世間——皆不可說，因自性之無；依入定者之力名「所入」故說「已成」可、「未成」不可。頌：這寂靜的等至為諸聖者所習、於現法至於「涅槃」之稱，智者修聖慧而入之；故入定之堪能性亦說是聖道中之慧的利益（白話 §8）。〔讀法〕死與入定的差別只有三樣：壽、暖、根——這是對「無心」最清楚的界定：心停了，命沒停。最後一問答得最乾脆：滅盡定不是有為也不是無為，因為它沒有自性——它是「不轉起」，不是一個東西。〔所見〕
給一般讀者
滅盡定是這本書裡最接近「此生先嘗涅槃」的一段：厭了諸行的轉起，想在此生先無心七日。誰能入（不還與阿羅漢而有八等至）、怎麼入（止觀雙運、一禪一禪入出觀、到無所有處辦四件事、入非想非非想處兩個心後無心）、怎麼出（果一起就出）、和死有什麼差別（壽暖根未斷）。四前行裡請記住大龍長老：不替別人的東西擋災，火燒到身邊，出定見人合掌，「我暴露了」，飛走。二喻請記住「整衣」——前行就是整衣。
想讀本單元全文：白話 §1–§8 即十一問之目與定義能入者・二力三行十六智九定五自在之引文・不還者之力與何處何故入・入之略廣與三種觀・四前行逐一（含大龍長老之事與二喻）・住出出後之心死與入定之別有為之問與二頌的全段逐段全譯。
Eleven questions and answers on cessation attainment: only non-returners and those whose taints are destroyed who have attained the eight attainments can enter; making serenity and insight work in tandem, they ascend through the eight attainments, perform four preliminary works at the base of nothingness, and after two minds in the base of neither-perception-nor-non-perception become mindless—like one familiar with a road who arranges one’s garments and crosses a ravine; remaining depends on a time limit, emergence occurs through the arising of fruition, and the mind inclines toward nibbāna; the difference between the dead and those in attainment lies in life, heat, and the faculties
The Big Picture — the Third Benefit
The third of the four benefits of cultivating wisdom is the capability of entering cessation attainment. The author establishes it through eleven questions (§1)—what it is, who enters and who does not, where, why, how one enters, how one remains, how one emerges, toward what the mind of one who has emerged inclines, the difference between one who has died and one in attainment, and whether it is conditioned or unconditioned, mundane or supramundane, accomplished or unaccomplished—and answers them one by one (§§1–8). “How does one enter?” is the longest (§§4–7): the brief account (serenity and insight working in tandem), the detailed account (successive insight after emerging from each attainment from the first jhāna through the base of nothingness), the four preliminary works (ensuring that property bound to others is not damaged, awaiting the Saṅgha, the Teacher’s summons, and delimiting the life span), and mindlessness after the base of neither-perception-nor-non-perception together with two similes. This unit connects with chapter 10 on the Immaterial States (the preceding attainments), chapter 21 on Purification by Knowledge and Vision of the Way (insight), and chapter 22 (pure-insight practitioners and non-returners). 〔What Is Seen〕
§01 Cessation Attainment—the Eleven Questions, Its Definition, and Those Able to Enter → Vernacular §1
The eleven questions. What is it?—the non-occurrence of mental phenomena, mind and mental factors, through successive cessation. Who enters?—ordinary persons, stream-enterers, once-returners, and pure-insight non-returners and arahants do not enter; non-returners and those whose taints are destroyed who have attained the eight attainments enter (“the wisdom that has mastery through being endowed with two powers, the stilling of three formations, sixteen courses of knowledge, and nine courses of concentration is knowledge of cessation attainment”—only they possess this endowment) (Vernacular §1). 〔How to Read〕 The threshold for entry is the intersection of two conditions: the noble level must be at least non-return (sensual lust has been abandoned), and all eight attainments must have been attained. Even a pure-insight arahant cannot enter—there are no eight attainments.
§02 Citation on the Two Powers, Three Formations, Sixteen Courses of Knowledge, Nine Courses of Concentration, and Five Masteries → Vernacular §2
The author says, “There is nothing here that we need state,” and cites the explanation of the synopsis in full: the power of serenity (one-pointedness based on renunciation through in-breath and out-breath contemplating relinquishment; not being shaken by the hindrances through the first jhāna up to not being shaken by the perception of the base of nothingness through the base of neither-perception-nor-non-perception; not being shaken by restlessness and the aggregates); the power of insight (the seven contemplations of impermanence, suffering, not-self, disenchantment, fading away, cessation, and relinquishment with respect to materiality, feeling, perception, formations, consciousness, the eye, through aging-and-death; not being shaken by permanence through impermanence up to not being shaken by grasping through relinquishment; not being shaken by ignorance and the aggregates); the stilling of three formations (verbal formation at the second jhāna, bodily formation at the fourth, mental formation at the cessation of perception and feeling); sixteen courses of knowledge (the seven contemplations plus turning-away, then the four paths and four fruition attainments); nine courses of concentration (the four jhānas, four immaterial bases, and the applied thought, sustained thought, rapture, pleasure, and one-pointedness used to gain each); and five masteries (adverting, entering, sustaining, emerging, and reviewing—at any desired place, time, and duration without sluggishness) (Vernacular §2). 〔How to Read〕 This entire passage is a citation—the author adds not a single word of his own. The two powers are the keys to cessation attainment: the power of serenity reaches the base of neither-perception-nor-non-perception and the power of insight reaches contemplation of relinquishment; both keys are required.
§03 The Supreme Statement, the Non-returner’s Powers, Where It Is Entered, and Why → Vernacular §3
“Sixteen courses of knowledge” is stated in terms of the supreme case; a non-returner has fourteen. Why can a once-returner not have twelve and a stream-enterer ten? Because lust for the five cords of sensual pleasure, which obstructs concentration, has not been abandoned; the power of serenity is incomplete, and deficient power cannot enter what must be entered through two powers. A non-returner has abandoned that lust and has complete power, so can enter—the Blessed One’s statement that “for one emerging from cessation attainment, the wholesome consciousness of the base of neither-perception-nor-non-perception is a proximity condition for fruition attainment” refers to a non-returner. Where?—in five-aggregate becoming (the successive attainments exist there; the first jhāna and so forth do not arise in four-aggregate becoming, and some say “because there is no basis”). Why?—wearied by the diversity in the occurrence of formations, they think, “We shall become mindless here and now, attain the cessation called nibbāna, and dwell in pleasure” (Vernacular §3). 〔How to Read〕 The author’s answer to why stream-enterers and once-returners cannot enter is concrete: if sensual lust is not abandoned, the power of serenity is incomplete—not a question of status, but of power. The answer to “Why enter?” is the unit’s most moving line: wearied by the occurrence of formations, they wish to taste the mindless cessation here and now.
§04 Entry in Brief and in Detail—the Four Jhānas through the Base of Nothingness → Vernacular §4
In brief: one who strives upward through serenity and insight and has completed the preliminary work causes the base of neither-perception-nor-non-perception to cease. One relying only on serenity stops at that base; one relying only on insight stops at fruition attainment; only one relying on both and completing the preliminary work enters. In detail: after the meal, hands and feet washed, one sits cross-legged in a secluded place and establishes mindfulness; after entering and emerging from the first jhāna, one contemplates formations as impermanent, suffering, and not-self. There are three kinds of insight: insight that comprehends formations (sluggish or keen, both can be a proximate cause of the path), insight for fruition attainment (only keen), and insight for cessation attainment (neither overly sluggish nor overly keen). One then enters and emerges from the second jhāna and contemplates likewise, then the third ... the base of infinite consciousness, and, after emerging from the base of nothingness, performs the four preliminary works (Vernacular §4). 〔How to Read〕 Here “serenity and insight working in tandem” takes its most concrete shape: after entering each jhāna, one emerges and performs insight—enter, emerge, contemplate, climbing the eight-story building level by level and stopping at the seventh (the base of nothingness) to perform four tasks. Insight for cessation attainment must be “neither overly sluggish nor overly keen”—too keen and it slides into fruition attainment.
§05 The First Preliminary Work—Ensuring That Property Bound to Others Is Not Damaged → Vernacular §5
Bowls, robes, beds, chairs, dwellings, and requisites left as property not bound together with the bhikkhu but bound to others are resolved upon so that fire, water, wind, thieves, or rats do not damage them: “Within these seven days, let this and this not be burned by fire, carried away by water, damaged by wind, taken by thieves, or gnawed by rats”—and no calamity occurs during the seven days. One who does not resolve may suffer as the Elder Mahānāga did: he entered the village on behalf of his mother, a female lay devotee, and entered cessation attainment in a sitting hall; the hall caught fire; the other bhikkhus carried off their seats; the villagers saw him and cried, “Lazy ascetic!”; the fire consumed grass, bamboo, and timber and stood around the elder; they extinguished it, removed the ashes, replastered the ground, scattered flowers, and stood with palms joined. Emerging at the delimited time, the elder saw them, thought, “I have been exposed,” and flew to Piyaṅgu Island. Property bound together with oneself (the garments worn and the seat on which one sits) needs no separate resolution; the attainment itself protects it, as with Sañjīva (“the Venerable Sañjīva had supernormal power through the pervasion of concentration”) (Vernacular §5). 〔How to Read〕 The first preliminary work is kindness toward property: what belongs to others must be shielded from seven days of calamity; what is on one’s own body, the attainment protects. The Elder Mahānāga’s “I have been exposed” before flying away portrays a noble one with a sense of shame.
§06 The Second, Third, and Fourth Preliminary Works—Awaiting the Saṅgha, the Teacher’s Summons, and Delimiting the Life Span → Vernacular §6
Awaiting the Saṅgha: the waiting is not the preliminary work; adverting to it is—“If during my seven days in cessation the Saṅgha has to perform an act such as probation, I shall emerge when a bhikkhu comes to summon me.” Without this, the Saṅgha sends a bhikkhu to stand within hearing range and say, “Friend, the Saṅgha is waiting for you,” and one emerges—the Saṅgha’s command is so weighty. The Teacher’s summons: the same—“If the Teacher lays down a training rule on account of a matter or teaches Dhamma because such a matter has arisen, I shall emerge when someone comes to summon me.” Without this, the Teacher sends someone to say, “The Teacher summons the venerable one,” and one emerges. Delimiting the life span: one must be thoroughly skilled in the limit of one’s life, first adverting, “Will my life formations continue for seven days?” If life formations due to cease within seven days are not adverted to, cessation attainment cannot prevent death; since there is no death within cessation attainment, one emerges midway. This item must be adverted to, though adverting to the others may be omitted (Vernacular §6). 〔How to Read〕 These three preliminary works all “write the conditions for emergence in advance”: a summons from the Saṅgha, a summons from the Teacher, or exhaustion of the life span. The first two can call one out with a sentence even if not programmed in advance (because the Saṅgha’s command and Teacher’s summons are weighty); the third must be programmed, because there is no dying within cessation attainment—death drives the person out.
§07 Mindlessness after the Base of Neither-Perception-nor-Non-Perception and Two Similes → Vernacular §7
Having emerged from the base of nothingness and completed the preliminary work, one enters the base of neither-perception-nor-non-perception; after one or two mind successions one becomes mindless and touches cessation. Why do no more minds occur after the second? Because this is an exertion toward cessation: making serenity and insight work in tandem and ascending through the eight attainments is an exertion toward successive cessation, not toward the attainment of the base of neither-perception-nor-non-perception. One who enters that base without the preliminary work cannot become mindless and falls back to the base of nothingness. Two similes: a person who has not traveled a road meets a ravine, deep mud, or a sun-heated stone; without arranging the garments, they descend, fear wetting the requisites, and return to the bank; they step on the stone, burn their feet, and return—just so, one without the preliminary work enters the base of neither-perception-nor-non-perception and immediately returns to the base of nothingness. One who has traveled the road secures one garment and carries the other across the ravine, or passes over the stone with one quick step—one who has performed the preliminary work enters the base and then becomes mindless, touches cessation, and dwells (Vernacular §7). 〔How to Read〕 “After two minds there is no mind”—why not three or four? “Because this is an exertion toward cessation, not an exertion toward the base of neither-perception-nor-non-perception”: the direction of the entire route is cessation, and that base is only the last step. The key to the two similes is “arranging the garments”—the four preliminary works are arranging one’s garments. 〔What Is Seen〕
§08 Remaining, Emerging, the Mind after Emergence, the Difference between Death and Attainment, the Question of the Conditioned, and Two Stanzas → Vernacular §8
Remaining—according to the time limit, provided there is no intervening exhaustion of life, awaiting by the Saṅgha, or summons from the Teacher. Emerging—a non-returner through the arising of non-return fruition, an arahant through the arising of arahant fruition. The mind after emergence inclines toward nibbāna (“the mind of a bhikkhu emerging from the attainment of the cessation of perception and feeling inclines to seclusion, slopes to seclusion, and tends to seclusion”). The difference between the dead and those in attainment—the bodily, verbal, and mental formations of both have ceased, but for the dead the life span is exhausted, heat has subsided, and the faculties have broken up, while for those in attainment they have not. Conditioned or unconditioned, mundane or supramundane—none may be said, because it has no intrinsic nature; because it is called an “attainment entered” through the entrant’s power, “accomplished” may be said but “unaccomplished” may not. The stanza: this peaceful attainment, practiced by noble ones and called “nibbāna” here and now, is entered by the wise who cultivate noble wisdom; hence the capability of entering is a benefit of wisdom within the noble paths (Vernacular §8). 〔How to Read〕 The difference between death and attainment is only three things: life, heat, and faculties. This is the clearest boundary around “mindlessness”: mind has stopped, but life has not. The final question receives the sharpest answer: cessation attainment is neither conditioned nor unconditioned because it has no intrinsic nature—it is “non-occurrence,” not a thing. 〔What Is Seen〕
For the General Reader
Cessation attainment is the passage in this treatise closest to “tasting nibbāna in this very life”: wearied by the occurrence of formations, one wishes to be mindless for seven days here and now. Who can enter (non-returners and arahants with the eight attainments), how to enter (serenity and insight in tandem, entering and emerging from each jhāna for insight, performing four tasks at the base of nothingness, then becoming mindless two minds after entering the base of neither-perception-nor-non-perception), how to emerge (when fruition arises), and how it differs from death (life, heat, and faculties are not cut off). Among the four preliminary works, remember the Elder Mahānāga: failing to shield another’s property, he sat surrounded by fire; emerging to see people with palms joined, he thought, “I have been exposed,” and flew away. From the two similes, remember “arranging the garments”—the preliminary work is arranging the garments.
To read this unit in full: Vernacular §§1–8 gives, paragraph by paragraph and in full, the eleven questions, definition, and those able to enter; the citation on the two powers, three formations, sixteen courses of knowledge, nine courses of concentration, and five masteries; the non-returner’s powers and where and why one enters; the brief and detailed account of entry and the three kinds of insight; each of the four preliminary works (including the Elder Mahānāga’s story and two similes); and remaining, emerging, the mind after emergence, the difference between death and attainment, the question of the conditioned, and two stanzas.
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，即本篇之科題 ### Nirodhasamāpattikathā。科題與本篇之全幅同度——本篇即該科之全。
段號域 譯底欄之段號自〔CSCD §867〕至〔CSCD §884〕，實落段號 18 個，號序連續無缺。本篇於譯底欄之幅為 16,782 位元組——本品四單元中最大者。
十一問之框 本篇之骨為論主自設之十一問，其目立於〔CSCD §867〕之一列：kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti? 其答之所在，本欄逐一反查譯底欄：〔CSCD §868〕答第一與第二（含 Ke taṃ samāpajjanti, ke na samāpajjantī）・〔CSCD §869〕至〔CSCD §870〕為第二答所引之聖典與其釋・〔CSCD §871〕答第三・〔CSCD §872〕答第四・〔CSCD §873〕至〔CSCD §879〕答第五（七段，本篇之最重之科）・〔CSCD §880〕答第六・〔CSCD §881〕答第七・〔CSCD §882〕答第八・〔CSCD §883〕答第九・〔CSCD §884〕答第十——十一問十一答俱在本篇之內，無一溢出。
第五問之下之四前行 〔CSCD §874〕論自標入前所當作之四事：catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti. 其答之所在，本欄逐一反查：第一答於〔CSCD §875〕・第二答於〔CSCD §876〕・第三答於〔CSCD §877〕・第四答於〔CSCD §878〕——一事一段，四事四段，無一溢出。
〔CSCD §869〕之長引為本品之最長一段 該段唯一事——引《無礙解道》之釋而不自釋，論並自陳其故：Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva.（此中無一言為我等所當說，此皆彼標之釋中所已說）。其幅 4,162 位元組，佔本篇之四分之一，內含二力・三行・十六智之行・九定之行・五自在之全目。誌其實不代裁。
前後接點 前承利益之總說之單元：本篇首句 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo.——逐字承前篇所標之第三利益。後接應供等之成就之單元：次單元首句作 Āhuneyyabhāvādisiddhīti⋯na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva——同式之續（本欄反查本品四單元，na kevalañca 之式 3 見）。
movement 品夾《總覽》繫本單元於 §B〈滅盡定〉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 nirodhasamāpatti（滅盡定）・paññābhāvanā（慧之修習）・ānisaṃsa（利益）・puthujjana（凡夫）・sotāpanna・sakadāgāmī・anāgāmī（入流者・一來者・不還者）・arahant（阿羅漢）・khīṇāsava（漏盡者）・sukkhavipassaka（純觀者）・samathabala・vipassanābala（止力・觀力）・kāyasaṅkhāra・vacīsaṅkhāra・cittasaṅkhāra（身行・語行・心行）・saññā・vedanā（想・受）・jhāna（禪）・vitakka・vicāra・pīti・sukha・cittekaggatā（尋・伺・喜・樂・心一境性）・nevasaññānāsaññāyatana・ākiñcaññāyatana・viññāṇañcāyatana（非想非非想處・無所有處・識無邊處）・samāpatti（等至）・āvajjana-・samāpajjana-・adhiṭṭhāna-・vuṭṭhāna-・paccavekkhaṇa-vasī（轉向・入定・住定・出定・觀察五自在）・anicca・dukkha・anatta（無常・苦・無我）・nibbidā（厭離）・virāga（離貪）・nirodha（滅）・paṭinissagga（捨遣）・vipassanā（觀）・saṅkhāra（行）・magga・phala（道・果）・phalasamāpatti（果等至）・nibbāna（涅槃）・pañca kāmaguṇā（五欲）・rāga（貪）・bhikkhu（比丘）・thera（長老）・saṅgha（僧伽）・satthā（師）・sikkhāpada（學處）・iddhi（神變）・paṇḍita（智者）・ariya（聖者）・upāsikā（優婆夷）・Sāriputta（舍利弗）。以下唯列本篇新出者。
十一問與能入之人〔CSCD §867〕–〔CSCD §870〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anupubbanirodha | 次第滅 | 滅盡定之定義之樞——yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti | 〔CSCD §868〕 |
| cittacetasikā dhammā | 心心所法 | 所滅者 | 〔CSCD §868〕 |
| appavatti | 不轉起 | 滅之義 | 〔CSCD §868〕 |
| aṭṭhasamāpattilābhī | 得八等至者 | 能入之人之限——唯得八等至之不還者與漏盡者 | 〔CSCD §868〕 |
| saññāvedayitanirodha | 想受滅 | 滅盡定之異名；本欄之讀（論於〔CSCD §869〕與〔CSCD §882〕二處用之） | 〔CSCD §869〕・〔CSCD §882〕 |
| vasībhāvatā | 自在性 | 所引之目之第五；其五自在之名從既立 | 〔CSCD §868〕・〔CSCD §869〕 |
| ñāṇacariyā・samādhicariyā | 智之行・定之行 | 所引之目之第三、第四（十六與九）；從定之利益之單元之形（soḷasa ñāṇacariyā＝十六智之行・nava samādhicariyā＝九定之行），本欄原提「智行・定行」誌之 | 〔CSCD §868〕・〔CSCD §869〕 |
| nekkhamma | 出離 | 止力之第一目 | 〔CSCD §869〕 |
| abyāpāda | 無瞋 | 止力之第二目 | 〔CSCD §869〕 |
| ālokasaññā | 光明想 | 止力之第三目 | 〔CSCD §869〕 |
| avikkhepa | 不散亂 | 止力之第四目，並為止力之總相（cittassa ekaggatā avikkhepo）；依先例勝從既立之讀（業處之品之定讀逐字保入），本欄原提「無散亂」，誌之 | 〔CSCD §869〕 |
| paṭinissaggānupassī assāsa・passāsa | 觀捨遣之出息・入息 | 止力之末二目 | 〔CSCD §869〕 |
| uddhacca | 掉舉 | 止力所不動者 | 〔CSCD §869〕 |
| vivaṭṭānupassanā | 還滅隨觀 | 十六智之行之第八；依先例勝從既列之讀（行道智見清淨之品之詞條），本欄原提「退轉隨觀」，誌之 | 〔CSCD §869〕 |
| yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ | 隨所欲之處・隨所欲之時・隨所欲之久 | 五自在之通式；從 04-08 白話〔CSCD §78〕之逐字，本欄原提「隨所欲處・隨所欲事・隨所欲時」誌之 | 〔CSCD §869〕 |
| dandhāyitatta | 遲鈍 | 自在之判——無遲鈍即是自在；從 04-08 白話 之逐字，本欄原提「遲緩」誌之 | 〔CSCD §869〕 |
| ukkaṭṭhaniddesa | 最上之說 | 論之釋——「十六智之行」乃就漏盡者而說，不還者唯十四 | 〔CSCD §870〕 |
| samādhipāribandhika | 障定者 | 五欲之貪之判語——下二果者未斷之，故止力不圓滿 | 〔CSCD §870〕 |
| balavekalla | 力之不具 | 下二果者不能入之由 | 〔CSCD §870〕 |
| paripuṇṇabala | 力圓滿者 | 不還者之判 | 〔CSCD §870〕 |
| mahāpakaraṇa | 大論 | 《發趣》之稱——Idañhi paṭṭhāne mahāpakaraṇe；本欄之讀 | 〔CSCD §870〕 |
何處入・何故入・云何入〔CSCD §871〕–〔CSCD §874〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pañcavokārabhava・catuvokārabhava | 五蘊有・四蘊有 | 入之處之判——唯五蘊有；本欄之讀 | 〔CSCD §871〕 |
| anupubbasamāpattisabbhāva | 次第等至之有 | 唯五蘊有可入之由 | 〔CSCD §871〕 |
| vatthu | 所依 | Keci 之說之由——四蘊有無所依；⚠︎ 一形二位：既立之 vatthu＝事物（頭陀支之品之受持四句之位），本篇之位為色之所依，依位各讀，誌之以俟來哲 | 〔CSCD §871〕 |
| pavattibheda | 轉起之差別 | 何故入之由——厭諸行轉起之差別 | 〔CSCD §872〕 |
| ukkaṇṭhati | 厭 | 同上之動詞 | 〔CSCD §872〕 |
| acittaka | 無心者 | 入者之相——於現法無心而住 | 〔CSCD §872〕・〔CSCD §879〕 |
| ussakkati | 策勵而上 | 入之法之樞語——以止觀二者策勵而上；本欄之讀 | 〔CSCD §873〕 |
| pubbakicca | 前行 | 入前所當作之四事 | 〔CSCD §873〕・〔CSCD §874〕 |
| katabhattakicca | 食事已畢者 | 入之威儀之第一 | 〔CSCD §874〕 |
| sudhotahatthapāda | 手足已淨洗者 | 第二 | 〔CSCD §874〕 |
| supaññatta āsana | 善敷之座 | 第三 | 〔CSCD §874〕 |
| saṅkhāraparigaṇhanakavipassanā | 把握諸行之觀 | 三觀之第一——或鈍或利，皆為道之近因 | 〔CSCD §874〕 |
| phalasamāpattivipassanā | 果等至之觀 | 第二——唯利者可 | 〔CSCD §874〕 |
| nirodhasamāpattivipassanā | 滅盡定之觀 | 第三——不過鈍亦不過利 | 〔CSCD §874〕 |
四前行〔CSCD §875〕–〔CSCD §878〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nānābaddhaavikopana | 不損他繫之物 | 第一前行；論自釋其為「與此比丘非一繫之物」 | 〔CSCD §875〕 |
| ekābaddha・nānābaddha | 一繫・他繫 | 二分之判——著身之衣與所坐之座為一繫，餘為他繫 | 〔CSCD §875〕 |
| parikkhārajāta | 資具之類 | 他繫之物之總名 | 〔CSCD §875〕 |
| adhiṭṭhānavidhāna | 決意之法 | 論逐字出其語——idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu⋯ | 〔CSCD §875〕 |
| Mahānāgatthera | 大龍長老 | 不決意而物壞之事例之人；本欄之讀 | 〔CSCD §875〕 |
| alasasamaṇa | 懶沙門 | 村人之語——事例之語 | 〔CSCD §875〕 |
| paribhaṇḍa | 塗地 | 村人所作之事——除灰而塗地 | 〔CSCD §875〕 |
| Piyaṅgudīpa | 賓伽羅洲 | 長老所往之地；地名之音譯 | 〔CSCD §875〕 |
| Sañjīva | 珊祇婆 | 第二事例之人（一繫之物由等至自護之例）；本欄之讀 | 〔CSCD §875〕 |
| ⚠︎ samādhivipphārā iddhi | 定遍布神變 | 所引之語——āyasmato sañjīvassa samādhivipphārā iddhi；「神變」從既立之 iddhi・「遍布」從蘊之品既立之 vipphāra＝遍布（避與梵住之品既立之 pharaṇa＝遍滿之撞）；十神變之名式一律「○○神變」而不繫「之」；本欄原提「定遍滿之神變」誌之——⚠︎ 以俟來哲 | 〔CSCD §875〕 |
| saṅghapaṭimānana | 待僧 | 第二前行；論自釋 saṅghassa paṭimānanaṃ udikkhanaṃ | 〔CSCD §876〕 |
| paṭimānanāvajjana | 待之轉向 | 論之簡別——前行非「待」自身而是「轉向於待」 | 〔CSCD §876〕 |
| savanūpacāra | 聞之近界 | 使者所立之處 | 〔CSCD §876〕・〔CSCD §877〕 |
| āṇā | 命令 | 論之判——Evaṃ garukā hi saṅghassa āṇā nāma.（僧伽之命如是為重） | 〔CSCD §876〕 |
| satthupakkosana | 師之召 | 第三前行 | 〔CSCD §877〕 |
| otiṇṇavatthu | 已生之事 | 師制學處之緣 | 〔CSCD §877〕 |
| atthuppatti | 事之生起 | 師說法之緣 | 〔CSCD §877〕 |
| ⚠︎ addhānapariccheda | 命限之定 | 第四前行；論自釋 jīvitaddhānassa paricchedo；⚠︎ 既列作「由限期」（隨念業處之品，其列自帶 ⚠︎），依位各讀，誌之以俟來哲 | 〔CSCD §878〕 |
| āyusaṅkhāra | 壽行 | 所當觀察者——七日之內壞與不壞 | 〔CSCD §878〕 |
| antonirodha | 滅盡定之內 | 論之判——滅盡定之內無死，故壽將盡者中途即出 | 〔CSCD §878〕 |
無心與二喻〔CSCD §879〕–〔CSCD §884〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cittavāra | 心之次 | 入非想非非想處後，過一二心次而成無心 | 〔CSCD §879〕 |
| nirodhaṃ phusati | 觸滅 | 入之成 | 〔CSCD §879〕・〔CSCD §879〕 |
| yuganaddha | 雙運 | 論之釋——止觀二法雙運而後上八等至，即滅之加行 | 〔CSCD §879〕 |
| payoga | 用力 | 同上；論以此答「何故二心之上不轉起」之問；依先例勝從既立之讀（地遍之品之詞條），本欄原提「加行」，誌之 | 〔CSCD §879〕 |
| udakakandara・udakacikkhalla | 水之澗・水之泥 | 喻之地形 | 〔CSCD §879〕 |
| caṇḍātapasantattapāsāṇa | 烈日所炙之熱石 | 喻之第二物 | 〔CSCD §879〕 |
| nivāsanapāvuraṇa | 下著與上覆之衣 | 喻之樞——未整其衣者，入澗即返；「下著與上覆」從既立之 nivāsanapārupana，本篇之形作 nivāsanapāvuraṇaṃ，二形同讀，誌其實 | 〔CSCD §879〕 |
| parikkhāratemanabhaya | 恐濕其資具 | 未整其衣者所以返之由 | 〔CSCD §879〕 |
| sāṭaka | 衣 | 已行者之法——一衣堅著、一衣持於手 | 〔CSCD §879〕 |
| kālapariccheda | 時之限定 | 住之三緣之第一 | 〔CSCD §880〕 |
| antarāāyukkhaya | 中間壽之盡 | 住之緣之第二所無者 | 〔CSCD §880〕 |
| nibbānaninna | 傾於涅槃者 | 出後之心之相 | 〔CSCD §882〕 |
| vivekaninna・vivekapoṇa・vivekapabbhāra | 傾遠離・趣遠離・向遠離 | 所引經之三語 | 〔CSCD §882〕 |
| mata・kālaṅkata | 已死・已命終 | 第九問之對照之一端 | 〔CSCD §883〕 |
| āyu・usmā・indriya | 壽・暖・根 | 死與入定之別之三事——已死者壽盡暖息根壞，入定者三皆不然 | 〔CSCD §883〕 |
| saṅkhata・asaṅkhata | 有為・無為 | 第十問之四對之第一；論之判——皆不可說 | 〔CSCD §884〕 |
| ⚠︎ nipphanna・anipphanna | 已成・未成 | 四對之第四；論之判——唯此一對可說「已成」；⚠︎ 一形二位——既立之 nipphanna・anipphanna＝完成色・非完成色（蘊之品之色之位），依位各讀，誌之以俟來哲 | 〔CSCD §884〕 |
| sabhāvato natthitā | 自性之無 | 不可說之由 | 〔CSCD §884〕 |
| ariyanisevita | 聖者所習者 | 二頌之語 | 〔CSCD §884〕 |
| diṭṭheva dhamme nibbāna | 於現法之涅槃 | 二頌之語——滅盡定之名 | 〔CSCD §884〕 |
須併觀之三處 ①**⚠︎ vatthu 一形二位（見上表）——頭陀支之品之「事物」與本篇之「所依」，依位各讀，誌之以俟來哲。②nivāsanapāvuraṇa（本篇）與既立之 nivāsanapārupana（不淨之雜論之單元）：同義而異其中間之音（本篇作 nivāsanapāvuraṇaṃ，彼篇作 nivāsanapārupana），本欄二形同讀而誌其實。③saññāvedayitanirodha（想受滅）與 nirodhasamāpatti（滅盡定）：論於本篇二名並用而不自標其為一（本欄實測：nirodhasamāpatti 之族在本篇 10 見、saññāvedayitanirodha 2 見）——本欄二名各依其形而讀，不代合為一名**，以俟來哲。
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 eke・Apare āhu・Porāṇā／porāṇā 俱零命中。方括注唯二式（[§NN] 段號 18 個與版頁記 15 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
二標識詞之非異讀之用〔本欄實測〕 ①Keci 1 見（〔CSCD §871〕Keci pana ''vatthussa abhāvā''ti vadanti.）——其為「有人主張」之異說之標，論引之而不破亦不從，逕以之收其段；本欄誌其位而不入異讀之數。②kira 2 見（〔CSCD §875〕Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi.・〔CSCD §879〕Eko⋯kira puriso ekaṃ maggaṃ agatapubbo）——一為事例之標、一為喻之標，皆非異讀之標。
引號之奇數〔本欄自捕之一處〕 全篇 '' 實測 51 處為奇數——本欄逐處反查：其差盡由〔CSCD §869〕之《無礙解道》長引所致。該引以 '' 逐段重開 6 次（''Dvīhi・''Katamaṃ vipassanābalaṃ?・''Tayo ca saṅkhārānaṃ・''Soḷasahi・''Navahi・''Vasīti）而唯末段以 vasiyo''ti 收，故成 6 開 1 收（7 處）；餘 44 處成 22 對，逐引皆有其收。無真不對稱者——誌之不改。
引之六段皆縮排二空格〔本欄實測〕 〔CSCD §869〕之長引六段，每段皆以二空格起（本欄實測 6 行），與本篇散文之頂格異——譯底以縮排標其為引，誌其實不改。
本欄自出之字面之記（二處） ①**…pe… 之省略式 14 見——本品四單元中最密者（次者為利益之總說之單元 3 見），十四見皆在〔CSCD §869〕之長引之內，其所略者為七隨觀・十六智之行・九定之行・五自在之中間諸目。②〔CSCD §879〕之 nirodhaṃ phusati 與 nirodhaṃ phusitvā viharati 二式皆屬已作前行之人**（其一在論之總述，其一在「已行其路」之喻之配）——同一動詞而二形，誌之不代齊。
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 §868〕 | ''Dvīhi balehi samannāgatattā⋯vasībhāvatā paññā nirodhasamāpattiyā ñāṇa''nti | 具二力等而成之慧為滅盡定之智——能入之人之限之證 | (paṭi. ma. mātikā 1.34) |
| 〔CSCD §869〕 | Yathāha –＋六段之長引（''Dvīhi⋯Imā pañca vasiyo''ti） | 二力・三行・十六智之行・九定之行・五自在之全釋 | (paṭi. ma. 1.83) |
| 〔CSCD §870〕 | Tenāha bhagavā – ''nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo''ti | 出滅盡定者之非想非非想處善為果等至之無間緣 | (paṭṭhā. 1.1.417) |
| 〔CSCD §875〕 | Vuttampi cetaṃ ''āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī''ti. | 珊祇婆與舍利弗之定遍布神變 | 無 |
| 〔CSCD §882〕 | Vuttaṃ hetaṃ ''saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra''nti | 出想受滅者之心傾遠離 | (ma. ni. 1.464) |
| 〔CSCD §883〕 | Yathāha – ''yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā⋯indriyāni aparibhinnānī''ti | 已死者與入定者之三事之別 | (ma. ni. 1.457) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 5 處，其書三（paṭi. ma. 2・paṭṭhā. 1・ma. ni. 2）。引式之標：Yathāha 2 見・Vuttampi cetaṃ 1 見・Vuttaṃ hetaṃ 1 見・Tenāha 1 見（並繫 bhagavā，本品四單元中唯此一處以世尊為說者而繫其名）；Vuttañhetaṃ・Tena vuttaṃ・Tenāhu・Tenetaṃ vuccati・Apare āhu 俱零命中。
一引而不繫其書之一處 Vuttampi cetaṃ ''āyasmato sañjīvassa⋯iddhī''ti.（〔CSCD §875〕）——論以引式之標領之而不繫圓括注，此為本篇六引之中唯一不繫書者。本欄誌其實而不代考定。
論主自陳之四處 ①〔CSCD §869〕Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva.（論自標其唯引不釋）②〔CSCD §873〕ayamettha saṅkhepo（此中之略如此）③〔CSCD §874〕Ayaṃ pana vitthāro –（此則其廣）④〔CSCD §878〕Idaṃ pana āvajjitabbamevāti vuttaṃ.（此則所說必當觀察者）。四處皆論主自陳，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・譬喻之數 viya（詞界）全篇實測 2 見、sadisa 諸形 1 見、-ūpama 之複合形 1 見、yathā／Yathā 之比況領語（詞界）5 見（其二為引式之標 Yathāha 之首，餘三為喻之領起）、upamā 之獨立形・連聲之比況形 俱零命中。四處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §874〕 | Phalasamāpattivipassanā⋯tikkhāva vaṭṭati maggabhāvanāsadisā. | 如道之修習——喻果等至之觀之利 |
| 〔CSCD §875〕 | Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. | 如大龍長老——人之比，其事隨後而述 |
| 〔CSCD §875〕 | Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya⋯ | 如尊者珊祇婆——人之比，其事不述而唯引其語 |
| 〔CSCD §879〕 | Maggaṃ agatapubbapurisūpamā cettha vattabbā –＋Eko⋯kira puriso ekaṃ maggaṃ agatapubbo⋯／Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso⋯ | 未行其道之人與已行其道之人二喻對舉——喻未作前行者與已作前行者；論以 upamā 之複合形自標其為喻 |
二喻對舉之一格 〔CSCD §879〕之喻，論先立未行者之喻（入澗即返、踐熱石即返）而後立已行者之喻（堅著一衣、手持一衣而渡），二喻之物同而其果反——本篇之最長之喻段（1,135 位元組），且為本品四單元中唯一之「同物二喻對舉」之格。誌其實不代評。
乙・修辭之可核觀察 ①十一問之領起式——Tattha kā nirodhasamāpattīti・Ke taṃ samāpajjanti⋯之式，逐問以其問語重舉而後答，本欄實測十一問十一重舉。②Kasmā?（何故）之短問 4 見，問號全篇 13 見——本品四單元中問最密者。③Tattha 之提示語 4 見。④…pe… 省略式 14 見（見目三）。⑤偈頌 2 首 5 行（〔CSCD §884〕之末，皆縮排四空格；其第一頌 3 行而第二頌 2 行——三行之頌於本品四單元中唯此一見，誌其實）。⑥本篇之事例二則（大龍長老之火事、珊祇婆之語），皆以 viya 先舉其人而後補其事或其語。⑦Evaṃ garukā hi saṅghassa āṇā nāma. 與 Evaṃ garukaṃ hi satthupakkosanaṃ——二前行各以「如是為重」之判收之，同式而異其性（陰性與中性），誌其實。
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 §867〕 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva | 利益之總說之單元 | 逐字承前篇所標之第三利益——論自標之續 |
〔CSCD §868〕 sukkhavipassakā ca anāgāmino | 智見清淨之品 | 「純觀者」之名之立在彼品；本篇以之為不能入之人 |
〔CSCD §869〕 Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. | 地遍之單元 | 初禪與五蓋之捨在彼篇 |
〔CSCD §869〕 nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatī | 無色之品 | 四無色之次第在彼品 |
〔CSCD §869〕 Aniccānupassanā⋯paṭinissaggānupassanā vipassanābalaṃ | 道非道智見清淨之品・行道智見清淨之品 | 七隨觀之立在彼二品 |
〔CSCD §869〕 pañca vasiyo – āvajjanavasī⋯paccavekkhaṇavasī | 地遍之單元 | 五自在之立在彼篇；本篇唯引其目 |
〔CSCD §870〕 samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā | 智見清淨之品 | 五下分結之斷在彼品；論以之判下二果者不能入 |
〔CSCD §874〕 paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati | 見清淨以下之觀之諸品 | 三相之觀在彼諸品；本篇以之為入之階 |
〔CSCD §875〕 samādhivipphārā iddhi | 神變之品・蘊之品 | 「神變」之定讀與十神變之分類在前者、「遍布」（vipphāra）之定讀在後者；本篇之「定遍布神變」二分皆從既立 |
〔CSCD §882〕 nibbānaninnaṃ | 智見清淨之品 | 出定之後心之所向；與彼品之果之省察相接 |
〔CSCD §885〕 Āhuneyyabhāvādisiddhīti | 應供等之成就之單元 | 次單元逐字承前篇所標之第四利益——論自標之續 |
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 (internal and not published). Every Pāli passage in this layer is copied verbatim from this unit’s source column. The single locus form is 〔CSCD §NN〕, verifiable word for word against the source column. Because this chapter has no Pāli independently collated to corresponding pages, page ranges are never recorded.
Title The source column contains one ### line, this unit’s section title ### Nirodhasamāpattikathā. The section title and the full span of this unit are coextensive—this unit comprises the whole section.
Paragraph-number range The source column runs from 〔CSCD §867〕 through 〔CSCD §884〕, with eighteen paragraph numbers actually present and no gap in the sequence. This unit’s span in the source column is 16,782 bytes—the largest of the chapter’s four units.
Framework of the eleven questions The skeleton of this unit is the eleven questions established by the author in a single list at 〔CSCD §867〕: kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti? Their answers were checked one by one in the source column: 〔CSCD §868〕 answers the first and second (including Ke taṃ samāpajjanti, ke na samāpajjantī); 〔CSCD §869〕–〔CSCD §870〕 contains the canonical citation and explanation used in the second answer; 〔CSCD §871〕 answers the third; 〔CSCD §872〕 the fourth; 〔CSCD §873〕–〔CSCD §879〕 the fifth (seven paragraphs, the unit’s largest section); 〔CSCD §880〕 the sixth; 〔CSCD §881〕 the seventh; 〔CSCD §882〕 the eighth; 〔CSCD §883〕 the ninth; and 〔CSCD §884〕 the tenth—all eleven questions and eleven answers are contained within this unit, without overflow.
The four preliminary works under the fifth question At 〔CSCD §874〕 the author identifies four tasks to be completed before entry: catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti. Their answers were checked one by one: the first at 〔CSCD §875〕, the second at 〔CSCD §876〕, the third at 〔CSCD §877〕, and the fourth at 〔CSCD §878〕—one task per paragraph, all four tasks in four paragraphs, without overflow.
The long citation at 〔CSCD §869〕 is this chapter’s longest paragraph That paragraph does one thing only: it cites the explanation from the Paṭisambhidāmagga without offering an explanation of its own, and the author states why: Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. (there is nothing here that we need state; all of this has already been stated in the explanation of that synopsis). Its span is 4,162 bytes, one-quarter of the unit, and it contains the full lists of the two powers, three formations, sixteen courses of knowledge, nine courses of concentration, and five masteries. The fact is recorded without adjudication.
Junctions before and after The preceding unit is the general statement of benefits: this unit’s first sentence, Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo., continues verbatim with the third benefit identified in the preceding unit. The following unit is the accomplishment of worthiness of offerings and so forth: its opening sentence, Āhuneyyabhāvādisiddhīti ... na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, is a continuation in the same form (a check of the chapter’s four units finds the na kevalañca construction three times).
Movement The chapter-level Overview links this unit to movement §B, “Cessation Attainment.” The chapter sections linked to it appear verbatim in that table and are neither repeated nor excerpted here—the paragraph-number and chapter-section systems have no known mapping, and none is estimated or converted.
II. Terms and Renderings
This section records only usages within this unit and their loci; normative terms are governed by the glossary, and this section does not decide forms absent from it. Readings already established in earlier chapters are not explained again. Established terms occurring here are nirodhasamāpatti (cessation attainment), paññābhāvanā (cultivation of wisdom), ānisaṃsa (benefit), puthujjana (ordinary person), sotāpanna・sakadāgāmī・anāgāmī (stream-enterer・once-returner・non-returner), arahant (arahant), khīṇāsava (one whose taints are destroyed), sukkhavipassaka (pure-insight practitioner), samathabala・vipassanābala (power of serenity・power of insight), kāyasaṅkhāra・vacīsaṅkhāra・cittasaṅkhāra (bodily formation・verbal formation・mental formation), saññā・vedanā (perception・feeling), jhāna (jhāna), vitakka・vicāra・pīti・sukha・cittekaggatā (applied thought・sustained thought・rapture・pleasure・one-pointedness of mind), nevasaññānāsaññāyatana・ākiñcaññāyatana・viññāṇañcāyatana (base of neither-perception-nor-non-perception・base of nothingness・base of infinite consciousness), samāpatti (attainment), āvajjana-・samāpajjana-・adhiṭṭhāna-・vuṭṭhāna-・paccavekkhaṇa-vasī (mastery in adverting・entering・sustaining・emerging・reviewing), anicca・dukkha・anatta (impermanent・suffering・not-self), nibbidā (disenchantment), virāga (fading away), nirodha (cessation), paṭinissagga (relinquishment), vipassanā (insight), saṅkhāra (formations), magga・phala (path・fruition), phalasamāpatti (fruition attainment), nibbāna (nibbāna), pañca kāmaguṇā (five cords of sensual pleasure), rāga (lust), bhikkhu (bhikkhu), thera (elder), saṅgha (Saṅgha), satthā (Teacher), sikkhāpada (training rule), iddhi (supernormal power), paṇḍita (wise), ariya (noble one), upāsikā (female lay devotee), and Sāriputta (Sāriputta). Only terms newly occurring in this unit are listed below.
The eleven questions and those able to enter〔CSCD §867〕–〔CSCD §870〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anupubbanirodha | successive cessation | Pivot of the definition of cessation attainment—yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti | 〔CSCD §868〕 |
| cittacetasikā dhammā | mental phenomena, mind and mental factors | What ceases | 〔CSCD §868〕 |
| appavatti | non-occurrence | Meaning of cessation | 〔CSCD §868〕 |
| aṭṭhasamāpattilābhī | one who has attained the eight attainments | Limit on those able to enter—only non-returners and those whose taints are destroyed who have attained the eight attainments | 〔CSCD §868〕 |
| saññāvedayitanirodha | cessation of perception and feeling | Another name for cessation attainment; reading as given in this column (the treatise uses it at 〔CSCD §869〕 and 〔CSCD §882〕) | 〔CSCD §869〕・〔CSCD §882〕 |
| vasībhāvatā | mastery | Fifth item of the cited synopsis; the names of the five masteries follow established precedent | 〔CSCD §868〕・〔CSCD §869〕 |
| ñāṇacariyā・samādhicariyā | course of knowledge・course of concentration | Third and fourth items of the cited synopsis (sixteen and nine); follows the form in the unit on the benefits of concentration (soḷasa ñāṇacariyā = sixteen courses of knowledge; nava samādhicariyā = nine courses of concentration); this column’s original proposal, “knowledge-course・concentration-course,” is recorded | 〔CSCD §868〕・〔CSCD §869〕 |
| nekkhamma | renunciation | First item under the power of serenity | 〔CSCD §869〕 |
| abyāpāda | non-ill-will | Second item under the power of serenity | 〔CSCD §869〕 |
| ālokasaññā | perception of light | Third item under the power of serenity | 〔CSCD §869〕 |
| avikkhepa | non-distraction | Fourth item under the power of serenity and its general character (cittassa ekaggatā avikkhepo); follows the already-established reading on the principle that precedent prevails (preserved verbatim from the Meditation Subjects chapter); this column’s original proposal, “undistractedness,” is recorded | 〔CSCD §869〕 |
| paṭinissaggānupassī assāsa・passāsa | out-breath・in-breath contemplating relinquishment | Final two items under the power of serenity | 〔CSCD §869〕 |
| uddhacca | restlessness | What the power of serenity is not shaken by | 〔CSCD §869〕 |
| vivaṭṭānupassanā | contemplation of turning-away | Eighth of the sixteen courses of knowledge; follows the already-listed reading on the principle that precedent prevails (entries for the Purification by Knowledge and Vision of the Way chapter); this column’s original proposal, “contemplation of reversion,” is recorded | 〔CSCD §869〕 |
| yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ | at any desired place・at any desired time・for any desired duration | Formula shared by the five masteries; follows the wording of 04-08 Vernacular 〔CSCD §78〕 verbatim; this column’s original proposal, “at any place desired・in any matter desired・at any time desired,” is recorded | 〔CSCD §869〕 |
| dandhāyitatta | sluggishness | Criterion of mastery—the absence of sluggishness is mastery; follows 04-08 Vernacular verbatim; this column’s original proposal, “slowness,” is recorded | 〔CSCD §869〕 |
| ukkaṭṭhaniddesa | statement in terms of the supreme case | The author’s explanation—“sixteen courses of knowledge” is stated with reference to one whose taints are destroyed; a non-returner has only fourteen | 〔CSCD §870〕 |
| samādhipāribandhika | obstructing concentration | Description of lust for the five cords of sensual pleasure—the two lower fruition attainers have not abandoned it, so their power of serenity is incomplete | 〔CSCD §870〕 |
| balavekalla | deficiency of power | Why the two lower fruition attainers cannot enter | 〔CSCD §870〕 |
| paripuṇṇabala | one with complete power | Description of a non-returner | 〔CSCD §870〕 |
| mahāpakaraṇa | great treatise | Name for the Paṭṭhāna—Idañhi paṭṭhāne mahāpakaraṇe; reading as given in this column | 〔CSCD §870〕 |
Where, why, and how it is entered〔CSCD §871〕–〔CSCD §874〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pañcavokārabhava・catuvokārabhava | five-aggregate becoming・four-aggregate becoming | Determination of the place of entry—only in five-aggregate becoming; reading as given in this column | 〔CSCD §871〕 |
| anupubbasamāpattisabbhāva | existence of the successive attainments | Why it can be entered only in five-aggregate becoming | 〔CSCD §871〕 |
| vatthu | basis | Reason given by the Keci view—there is no basis in four-aggregate becoming; ⚠︎ one form in two contexts: already-established vatthu = thing (in the four formulas for undertaking ascetic practices), while here it is a material basis; each is read according to context and recorded for future readers | 〔CSCD §871〕 |
| pavattibheda | diversity in the occurrence | Why one enters—weariness with diversity in the occurrence of formations | 〔CSCD §872〕 |
| ukkaṇṭhati | become wearied | Verb in the same phrase | 〔CSCD §872〕 |
| acittaka | mindless | Character of the entrant—remaining without mind here and now | 〔CSCD §872〕・〔CSCD §879〕 |
| ussakkati | strive upward | Key term for entry—striving upward through both serenity and insight; reading as given in this column | 〔CSCD §873〕 |
| pubbakicca | preliminary work | Four tasks to be completed before entry | 〔CSCD §873〕・〔CSCD §874〕 |
| katabhattakicca | one who has finished the business of the meal | First postural preparation for entry | 〔CSCD §874〕 |
| sudhotahatthapāda | one whose hands and feet are washed clean | Second | 〔CSCD §874〕 |
| supaññatta āsana | well-prepared seat | Third | 〔CSCD §874〕 |
| saṅkhāraparigaṇhanakavipassanā | insight that comprehends formations | First of three kinds of insight—whether sluggish or keen, it is a proximate cause of the path | 〔CSCD §874〕 |
| phalasamāpattivipassanā | insight for fruition attainment | Second—only the keen kind is suitable | 〔CSCD §874〕 |
| nirodhasamāpattivipassanā | insight for cessation attainment | Third—neither overly sluggish nor overly keen | 〔CSCD §874〕 |
The four preliminary works〔CSCD §875〕–〔CSCD §878〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nānābaddhaavikopana | ensuring that property bound to others is not damaged | First preliminary work; the treatise explains it as property “not bound together with this bhikkhu” | 〔CSCD §875〕 |
| ekābaddha・nānābaddha | bound together・bound to others | The twofold distinction—the garments worn on the body and the seat occupied are bound together; the rest is bound to others | 〔CSCD §875〕 |
| parikkhārajāta | kind of requisite | General designation for property bound to others | 〔CSCD §875〕 |
| adhiṭṭhānavidhāna | procedure for the resolution | The treatise gives its words verbatim—idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu ... | 〔CSCD §875〕 |
| Mahānāgatthera | Elder Mahānāga | Person in the exemplum of damage following a failure to resolve; reading as given in this column | 〔CSCD §875〕 |
| alasasamaṇa | lazy ascetic | Villagers’ words in the exemplum | 〔CSCD §875〕 |
| paribhaṇḍa | replaster the ground | Villagers’ act—removing the ashes and replastering the ground | 〔CSCD §875〕 |
| Piyaṅgudīpa | Piyaṅgu Island | Place to which the elder goes; transliterated place-name | 〔CSCD §875〕 |
| Sañjīva | Sañjīva | Person in the second exemplum (property bound together is protected by the attainment itself); reading as given in this column | 〔CSCD §875〕 |
| ⚠︎ samādhivipphārā iddhi | supernormal power through the pervasion of concentration | Phrase cited in āyasmato sañjīvassa samādhivipphārā iddhi; “supernormal power” follows established iddhi, and “pervasion” follows established vipphāra = pervasion in the Aggregates chapter (avoiding collision with established pharaṇa = pervading in the Divine Abidings chapter); names of the ten supernormal powers uniformly have the form “X supernormal power,” without “of” in Chinese; this column’s original proposal, “supernormal power through concentration-pervasion,” is recorded—⚠︎ for future readers | 〔CSCD §875〕 |
| saṅghapaṭimānana | awaiting the Saṅgha | Second preliminary work; the treatise explains it as saṅghassa paṭimānanaṃ udikkhanaṃ | 〔CSCD §876〕 |
| paṭimānanāvajjana | adverting to the waiting | The treatise’s distinction—the preliminary work is not the “waiting” itself but “adverting to the waiting” | 〔CSCD §876〕 |
| savanūpacāra | hearing range | Place where the messenger stands | 〔CSCD §876〕・〔CSCD §877〕 |
| āṇā | command | The author’s judgment—Evaṃ garukā hi saṅghassa āṇā nāma. (the Saṅgha’s command is so weighty) | 〔CSCD §876〕 |
| satthupakkosana | Teacher’s summons | Third preliminary work | 〔CSCD §877〕 |
| otiṇṇavatthu | arisen matter | Occasion for the Teacher to lay down a training rule | 〔CSCD §877〕 |
| atthuppatti | arising of a matter | Occasion for the Teacher to teach Dhamma | 〔CSCD §877〕 |
| ⚠︎ addhānapariccheda | delimiting the life span | Fourth preliminary work; the author explains it as jīvitaddhānassa paricchedo; ⚠︎ elsewhere already listed as “by way of the limit of duration” (in the Recollections chapter, whose registry row itself bears ⚠︎); each is read according to context and recorded for future readers | 〔CSCD §878〕 |
| āyusaṅkhāra | life formations | What must be examined—whether they will cease within seven days | 〔CSCD §878〕 |
| antonirodha | within cessation attainment | The author’s judgment—there is no death within cessation attainment, so one whose life will end emerges midway | 〔CSCD §878〕 |
Mindlessness and the two similes〔CSCD §879〕–〔CSCD §884〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cittavāra | mind succession | After entering the base of neither-perception-nor-non-perception, one becomes mindless after one or two mind successions | 〔CSCD §879〕 |
| nirodhaṃ phusati | touches cessation | Completion of entry | 〔CSCD §879〕・〔CSCD §879〕 |
| yuganaddha | working in tandem | The author’s explanation—after serenity and insight are made to work in tandem, one ascends through the eight attainments; this is the exertion toward cessation | 〔CSCD §879〕 |
| payoga | exertion | Same context; the author uses it to answer “Why do no more minds occur after the second?”; follows the already-established reading on the principle that precedent prevails (entries for the Earth Kasiṇa chapter); this column’s original proposal, “preparation,” is recorded | 〔CSCD §879〕 |
| udakakandara・udakacikkhalla | water-filled ravine・watery mud | Terrain of the simile | 〔CSCD §879〕 |
| caṇḍātapasantattapāsāṇa | heated stone scorched by the fierce sun | Second object in the simile | 〔CSCD §879〕 |
| nivāsanapāvuraṇa | lower and upper garments | Pivot of the simile—the person who has not arranged the garments turns back upon entering the ravine; “lower and upper garments” follows already-established nivāsanapārupana; this unit has the form nivāsanapāvuraṇaṃ, with the two forms read alike and their literal difference recorded | 〔CSCD §879〕 |
| parikkhāratemanabhaya | fear that the requisites will become wet | Why the person who has not arranged the garments turns back | 〔CSCD §879〕 |
| sāṭaka | garment | What the person familiar with the road does—one garment secured, one carried in the hand | 〔CSCD §879〕 |
| kālapariccheda | delimitation of time | First of the three conditions for remaining | 〔CSCD §880〕 |
| antarāāyukkhaya | intervening exhaustion of life | Second condition for remaining, whose absence is required | 〔CSCD §880〕 |
| nibbānaninna | inclined toward nibbāna | Character of the mind after emergence | 〔CSCD §882〕 |
| vivekaninna・vivekapoṇa・vivekapabbhāra | inclines to seclusion・slopes to seclusion・tends to seclusion | Three expressions in the cited discourse | 〔CSCD §882〕 |
| mata・kālaṅkata | died・one whose time has come | One side of the comparison in the ninth question | 〔CSCD §883〕 |
| āyu・usmā・indriya | life span・heat・faculty | Three differences between the dead and those in attainment—the dead person’s life is exhausted, heat subsided, and faculties broken up; none is so for one in attainment | 〔CSCD §883〕 |
| saṅkhata・asaṅkhata | conditioned・unconditioned | First of the four pairs in the tenth question; the author’s determination—neither can be said | 〔CSCD §884〕 |
| ⚠︎ nipphanna・anipphanna | accomplished・unaccomplished | Fourth pair; the author’s determination—only within this pair may “accomplished” be said; ⚠︎ one form in two contexts—established nipphanna・anipphanna = produced materiality・unproduced materiality (in the Aggregates chapter); each is read according to context and recorded for future readers | 〔CSCD §884〕 |
| sabhāvato natthitā | absence of intrinsic nature | Why the other descriptions cannot be made | 〔CSCD §884〕 |
| ariyanisevita | practiced by noble ones | Phrase in the two stanzas | 〔CSCD §884〕 |
| diṭṭheva dhamme nibbāna | nibbāna here and now | Phrase in the two stanzas—a name for cessation attainment | 〔CSCD §884〕 |
Three places to be read together ① ⚠︎ one form, two contexts for vatthu (see the table above)—“thing” in the Ascetic Practices chapter and “basis” in this unit, each read according to context and recorded for future readers. ② nivāsanapāvuraṇa (this unit) and already-established nivāsanapārupana (the Miscellaneous Discussion of Foulness unit): the same meaning with a difference in the middle sounds (this unit has nivāsanapāvuraṇaṃ, that unit nivāsanapārupana); this column reads both alike while recording the literal difference. ③ saññāvedayitanirodha (cessation of perception and feeling) and nirodhasamāpatti (cessation attainment): the treatise uses both names in this unit without itself identifying one as the other (measured here: the family of nirodhasamāpatti occurs ten times, saññāvedayitanirodha twice)—this column renders each according to its form and does not merge them into one name, for future readers.
III. Variant Readings
Material available This unit has no Pāli independently collated to corresponding pages, so there is no critical apparatus to record; the only searchable face is the source column itself. Facts are recorded without adjudication.
Measured survey A literal survey of the entire source column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of variant opinions eke, Apare āhu, or Porāṇā/porāṇā. Square-bracketed notes occur in only two forms (eighteen [§NN] paragraph numbers and fifteen edition-page notices, all within notes). An absence found is recorded as an absence: the source column itself contains no notation of a variant reading.
Two marker words used outside textual variants [measured in this column] ① Keci occurs once (〔CSCD §871〕Keci pana ''vatthussa abhāvā''ti vadanti.)—it marks “some maintain,” a doctrinal opinion cited without refutation or acceptance and used directly to close the paragraph; its location is recorded but it is not counted as a textual variant. ② kira occurs twice (〔CSCD §875〕Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. and 〔CSCD §879〕Eko ... kira puriso ekaṃ maggaṃ agatapubbo ...): one introduces an exemplum and the other a simile, neither a marker of a variant reading.
An odd quotation-mark count [one case captured in this column] The entire unit contains fifty-one occurrences of '', an odd number. Each was checked: the entire difference is caused by the long Paṭisambhidāmagga quotation at 〔CSCD §869〕. The citation reopens with '' in each of six paragraphs (''Dvīhi, ''Katamaṃ vipassanābalaṃ?, ''Tayo ca saṅkhārānaṃ, ''Soḷasahi, ''Navahi, and ''Vasīti) but closes only at the end with vasiyo''ti, thus giving six opens and one close (seven occurrences); the other forty-four occurrences form twenty-two pairs, and every citation has its close. There is no genuine asymmetry—the fact is recorded without alteration.
All six paragraphs of the citation are indented two spaces [measured in this column] The six paragraphs of the long citation at 〔CSCD §869〕 each begin with two spaces (six lines measured), unlike the flush-left prose of this unit—the base text marks them as a citation by indentation; the literal fact is recorded without alteration.
Two notes on the source column’s own wording ① The abbreviation …pe… occurs fourteen times—the densest occurrence among the chapter’s four units (next is the general-benefits unit, with three); all fourteen occur within the long citation at 〔CSCD §869〕 and abbreviate the intermediate items among the seven contemplations, sixteen courses of knowledge, nine courses of concentration, and five masteries. ② At 〔CSCD §879〕, nirodhaṃ phusati and nirodhaṃ phusitvā viharati both belong to the practitioner who has done the preliminary work (the first in the author’s general statement, the second in the application of the simile of the man who has travelled the road before)—the same verb in two forms, recorded without harmonization.
Boundary of this column All items above are literal facts of the source column; no comparison with scans of the PTS edition has been made. The zero counts here concern only one face, the source column, and no inference about other editions is drawn from them.
IV. The Commentator’s Citations
Every place cited by the author is linked to a paragraph-number anchor; only a source identified by the text itself is recorded, without independent attribution.
| Location | Citation Form [verbatim] | Gist of Citation | Source Named by the Text |
|---|---|---|---|
| 〔CSCD §868〕 | ''Dvīhi balehi samannāgatattā⋯vasībhāvatā paññā nirodhasamāpattiyā ñāṇa''nti | Wisdom formed through the two powers and the rest as knowledge of cessation attainment—evidence limiting those able to enter | (paṭi. ma. mātikā 1.34) |
| 〔CSCD §869〕 | Yathāha – plus the six-paragraph citation (''Dvīhi⋯Imā pañca vasiyo''ti) | Full explanation of the two powers, three formations, sixteen courses of knowledge, nine courses of concentration, and five masteries | (paṭi. ma. 1.83) |
| 〔CSCD §870〕 | Tenāha bhagavā – ''nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo''ti | For one emerging from cessation attainment, the wholesome consciousness of the base of neither-perception-nor-non-perception is a proximity condition for fruition attainment | (paṭṭhā. 1.1.417) |
| 〔CSCD §875〕 | Vuttampi cetaṃ ''āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī''ti. | Sañjīva’s and Sāriputta’s supernormal power through the pervasion of concentration | None |
| 〔CSCD §882〕 | Vuttaṃ hetaṃ ''saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra''nti | The mind of one emerging from the cessation of perception and feeling inclines to seclusion | (ma. ni. 1.464) |
| 〔CSCD §883〕 | Yathāha – ''yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā⋯indriyāni aparibhinnānī''ti | The three differences between one who has died and one in attainment | (ma. ni. 1.457) |
Count of citation forms and sources [measured in this column] This unit has five parenthetical source citations, naming three works (paṭi. ma. 2・paṭṭhā. 1・ma. ni. 2). Citation markers: Yathāha twice, Vuttampi cetaṃ once, Vuttaṃ hetaṃ once, and Tenāha once (linked with bhagavā, the only place among this chapter’s four units where the Blessed One is named as speaker); Vuttañhetaṃ, Tena vuttaṃ, Tenāhu, Tenetaṃ vuccati, and Apare āhu all have zero occurrences.
One citation without a named work Vuttampi cetaṃ ''āyasmato sañjīvassa ... iddhī''ti. (〔CSCD §875〕)—the author introduces it with a citation marker but gives no parenthetical reference, the only one of the unit’s six citations not linked to a work. The fact is recorded without independent attribution.
Four authorial statements ① 〔CSCD §869〕Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. (the author marks that he cites without explaining) ② 〔CSCD §873〕ayamettha saṅkhepo (this is the brief account here) ③ 〔CSCD §874〕Ayaṃ pana vitthāro – (this is the detailed account) ④ 〔CSCD §878〕Idaṃ pana āvajjitabbamevāti vuttaṃ. (this is said to be what must be adverted to). All four are the author’s own statements; this section records their loci verbatim without evaluation.
V. Similes and Rhetoric
This section records only where this unit’s similes occur and what they correspond to, without literary evaluation.
A. Number of similes viya occurs twice as a word, forms of sadisa once, a compound in -ūpama once, and yathā/Yathā five times as a comparative introducer (two begin the citation marker Yathāha; the other three introduce similes); independent upamā and sandhied comparative forms both have zero occurrences. The four places are:
| Location | Simile [verbatim] | Comparison |
|---|---|---|
| 〔CSCD §874〕 | Phalasamāpattivipassanā⋯tikkhāva vaṭṭati maggabhāvanāsadisā. | Like development of the path—a comparison for the keenness of insight for fruition attainment |
| 〔CSCD §875〕 | Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. | Like the Elder Mahānāga—a comparison to a person, whose story follows |
| 〔CSCD §875〕 | Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya⋯ | Like the Venerable Sañjīva—a comparison to a person whose story is not told, only a statement about him cited |
| 〔CSCD §879〕 | Maggaṃ agatapubbapurisūpamā cettha vattabbā – plus Eko⋯kira puriso ekaṃ maggaṃ agatapubbo⋯ / Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso⋯ | Paired similes of a person unfamiliar with a road and a person familiar with it—for one who has not and one who has performed the preliminary work; the author marks it as a simile with the compound form of upamā |
A single pattern of two paired similes At 〔CSCD §879〕 the author first sets out the simile of one unfamiliar with the road (turning back upon entering a ravine and upon stepping on the heated stone), then the simile of one familiar with it (securing one garment and carrying the other while crossing). The objects are the same and the outcomes opposed—the unit’s longest simile passage (1,135 bytes), and the only “same objects, two opposed similes” pattern among this chapter’s four units. The fact is recorded without evaluation.
B. Verifiable rhetorical observations ① Introductory formula for the eleven questions—in formulations such as Tattha kā nirodhasamāpattīti and Ke taṃ samāpajjanti ..., each question is repeated before its answer; eleven questions and eleven repetitions were measured in this column. ② The short question Kasmā? (“Why?”) occurs four times, and the unit contains thirteen question marks—the densest questioning among the chapter’s four units. ③ The deictic Tattha occurs four times. ④ The abbreviation …pe… occurs fourteen times (see section III). ⑤ There are two stanzas in five lines (at the end of 〔CSCD §884〕, all indented four spaces; the first stanza has three lines and the second two—the sole three-line stanza among this chapter’s four units, recorded as a fact). ⑥ The unit has two exempla (the fire involving the Elder Mahānāga and the statement concerning Sañjīva), both introduced by first naming the person with viya and then supplying the story or statement. ⑦ Evaṃ garukā hi saṅghassa āṇā nāma. and Evaṃ garukaṃ hi satthupakkosanaṃ—the two preliminary works each close with a judgment “it is so weighty,” the same construction in different genders (feminine and neuter), recorded as a fact.
All counts above were measured only within this unit, not throughout the treatise.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor; it is established only from names and categories verifiable in this unit—because the paragraph-number and chapter-section systems have no known mapping, no chapter-section is attached to the reference and no conversion is estimated. No independent attribution is made.
| Place in This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §867〕 Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva | General-benefits unit | Continues verbatim with the third benefit identified in the preceding unit—a continuation marked by the author |
〔CSCD §868〕 sukkhavipassakā ca anāgāmino | Purification by Knowledge and Vision chapter | The term “pure-insight practitioner” is established there; this unit counts such a person among those unable to enter |
〔CSCD §869〕 Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. | Earth Kasiṇa unit | The first jhāna’s abandonment of the five hindrances occurs there |
〔CSCD §869〕 nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatī | Immaterial States chapter | The succession of the four immaterial states occurs there |
〔CSCD §869〕 Aniccānupassanā⋯paṭinissaggānupassanā vipassanābalaṃ | Purification by Knowledge and Vision of What Is and Is Not the Path chapter・Purification by Knowledge and Vision of the Way chapter | The seven contemplations are established in those two chapters |
〔CSCD §869〕 pañca vasiyo – āvajjanavasī⋯paccavekkhaṇavasī | Earth Kasiṇa unit | The five masteries are established there; this unit cites only their headings |
〔CSCD §870〕 samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā | Purification by Knowledge and Vision chapter | The five lower fetters are abandoned there; the author uses this to determine that the two lower fruition attainers cannot enter |
〔CSCD §874〕 paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati | Chapters on insight beginning with Purification of View | Contemplation in terms of the three characteristics occurs there; this unit uses it as a stage of entry |
〔CSCD §875〕 samādhivipphārā iddhi | Supernormal Powers chapter・Aggregates chapter | The established reading of “supernormal power” and classification of ten supernormal powers occur in the former, and the established reading “pervasion” for vipphāra in the latter; both parts of this unit’s “supernormal power through the pervasion of concentration” follow established rulings |
〔CSCD §882〕 nibbānaninnaṃ | Purification by Knowledge and Vision chapter | Direction of the mind after emergence; connected with reviewing fruition in that chapter |
〔CSCD §885〕 Āhuneyyabhāvādisiddhīti | Unit on the accomplishment of worthiness of offerings and so forth | The next unit continues verbatim with the fourth benefit identified previously—a continuation marked by the author |
VII. Transmission
Questions concerning the author, textual transmission, and the lineage of commentaries are not addressed in this edition’s apparatus.