清淨道論 色遍四種——青黃赤白Visuddhimagga · The Four Color Kasiṇas—Blue, Yellow, Red, and White
四色遍共用一條格律：於華、於衣、於色之界——花、布、顏料，三處取相。青遍把作法立全（花瓣滿篋不見蕊莖、衣縛成束、顏料作輪異色鑲邊），黃赤白三科只說一句「即此法」。文字一節比一節短，方法一絲未減——這就是「只說差別」的教學法。
要點一個：色要純、界要明。蕊之莖、葉之間隙都是遍過的來源；似相脫離曼荼羅、如寶珠之扇現起於空中——那是心把顏色從物上剝下來的一刻。
質多笈多長老於山寺見蘇枋華所作的座供，一見之下，與座位一樣大小的相即生起——相之量隨所依，宿世加行者觸目皆是門。白遍另有一筆：錫之輪、銀之輪、月之輪上，相也一定生起——白最近於光，這一筆悄悄預告了光明遍。
One pattern governs all four color kasiṇas: acquire the sign in a flower, cloth, or color element—flower, fabric, or pigment. The blue kasiṇa establishes the complete method: fill a container with petals while hiding stamens and stalks, tie cloth into a bundle, or make a disk of pigment edged with a different color. The yellow, red, and white sections need only say, “The same method applies.” Each section grows shorter, but the method loses nothing. This is the teaching technique of “stating only the distinctions.”
The one point is that color must be pure and its boundary distinct. Stamen stalks and gaps between leaves become sources of faults; the counterpart sign breaks free of the maṇḍala and appears in space like a jeweled fan. That is the moment when the mind separates color from the thing that bears it.
On Mount Cittalapabbata, the Elder Cittagutta saw a seat offering made with pattaṅga flowers, and on first seeing it, a sign the same size as the seat arose. The measure of the sign follows its support; for one with practice from a former life, whatever meets the eye can become a door. The white kasiṇa adds one more detail: the sign will certainly arise on a disk of tin, silver, or the moon. White is nearest to light, and this quietly anticipates the light kasiṇa.
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 青遍——華與衣與色界・作遍之法 〔CSCD §94〕
青遍之論
其次是青遍。由於有「取青遍的人，於青上取相：於華，或於衣，或於色之界¹」這樣的說法，所以先就已作加行的有福之人而言：他一見到那樣的華叢，或供養之處所敷的華，或青衣與青寶之中的任何一種，相就生起了。至於另一種人，就取青蓮、山耳華等等的華，使蕊與莖都顯不出來，這樣把篋或籠之層唯以花瓣注滿到齊緣而敷設；或者以青色的衣縛成一束而充滿其中；或者在它的口緣上像鼓面那樣繃縛起來。或者以銅青、葉青、眼藥青之中的任何一種色界之材，依地遍所說的方式，作成可攜的或就在壁上的遍之曼荼羅²，再以異分之色³限定其周邊。此後，依地遍所說的方式，轉起「青、青」的作意。在這裡也一樣，遍過會顯現在取相⁴上——蕊之莖、葉之間隙等等會現起。似相則脫離遍的曼荼羅，如寶珠之扇一般現起於空中。其餘的應當依上面所說的方式了知。以上是青遍。
§2 黃遍——質多笈多長老之座供 〔CSCD §95〕
黃遍之論
於黃遍也是即此法。因為有這樣的說法：「取黃遍的人，於黃上取相：於華，或於衣，或於色之界。」所以在這裡也一樣：對於已作加行的有福之人，他一見到那樣的華叢，或華之敷，或黃衣與黃色界之中的任何一種，相就生起了，如質多笈多長老那樣。據說那位具壽在支帝羅山⁵看見以蘇枋華⁶所作的座之供，才一見到，與那座位一樣大小的相就生起了。至於另一種人，就以迦尼迦羅華等等，或黃衣，或〔黃〕色界，依青遍所說的方式造作遍，轉起「黃、黃」的作意。其餘的即如是。以上是黃遍。
§3 赤遍——般豆時婆等諸赤華 〔CSCD §96〕
赤遍之論
於赤遍也是即此法。因為有這樣的說法：「取赤遍的人，於赤上取相：於華，或於衣，或於色之界。」所以在這裡也一樣：對於已作加行的有福之人，他一見到那樣的般豆時婆華等等的華叢，或華之敷，或赤衣、赤寶與赤色界之中的任何一種，相就生起了。至於另一種人，就以闍耶須摩那華、般豆時婆華、赤俱蘭吒華等等的華，或赤衣，或〔赤〕色界，依青遍所說的方式造作遍，轉起「赤、赤」的作意。其餘的即如是。以上是赤遍。
§4 白遍——華與錫銀月三輪 〔CSCD §97〕
白遍之論
於白遍：由於有「取白遍的人，於白上取相：於華，或於衣，或於色之界」這樣的說法，所以先就已作加行的有福之人而言：他一見到那樣的華叢，或婆師迦須摩那華等等所敷的華，或白蓮與紅蓮⁷之聚，或白衣與白色界之中的任何一種，相就生起了；在錫之輪、銀之輪、月之輪上，相也一定會生起。至於另一種人，就以上面所說那些種種的白華，或白衣，或〔白〕色界，依青遍所說的方式造作遍，轉起「白、白」的作意。其餘的即如是。以上是白遍。
註
¹ 色之界（vaṇṇadhātu）：以顏料、礦物等成色之物。四色遍取相之三處為華、衣與色之界，四科逐科皆出此三。
² 遍之曼荼羅（kasiṇamaṇḍala）：所作之遍之圓輪；其二式為可攜者與就地固定於壁上者，其量與界之法皆依本論〈地遍〉之品。
³ 異分之色（visabhāgavaṇṇa）：與遍之色不同分之色；以之限定遍輪之周邊，令其界分明。
⁴ 取相・似相（uggahanimitta・paṭibhāganimitta）：修遍所起之二相——取相猶帶所依之瑕疵，似相則清淨而離瑕。本品前一單元三大種遍已出此二名；二相之別，本論〈地遍〉之品詳辨之。
⁵ 支帝羅山（Cittalapabbata）：本論事例屢出之山寺，在銅鍱洲；質多笈多長老之事二見，此為其一。
⁶ 蘇枋華・迦尼迦羅華・般豆時婆華・闍耶須摩那華・赤俱蘭吒華・婆師迦須摩那華（pattaṅga・kaṇikāra・bandhujīvaka・jayasumana・rattakoraṇḍaka・vassikasumana）：四色遍取相所用之諸華，本編之漢名皆依其巴利之形而作，不比配漢地之種。
⁷ 白蓮・紅蓮（kumuda・paduma）：二種蓮華；論於白遍舉其聚為得相之處。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Blue Kasiṇa—Flowers, Cloth, the Color Element, and the Method of Preparation 〔CSCD §94〕
Discussion of the Blue Kasiṇa
Next comes the blue kasiṇa. Because it is said, “One who acquires the blue kasiṇa acquires a sign in blue: in a flower, in a cloth, or in the color element,¹” first consider a meritorious person who has performed the preliminary practice. As soon as he sees a cluster of such flowers, flowers spread at a place of offering, or any blue cloth or blue jewel, the sign arises. The other kind of person takes flowers such as blue lotuses or girikaṇṇikā, making the stamens and stalks invisible, and fills the layer of a casket or basket level to the rim with petals alone. Or he ties blue cloth into a bundle and fills the container with it; or he stretches it across the rim like the head of a drum. Or, using any material of the color element—copper blue, leaf blue, or collyrium blue—he makes a portable or wall-mounted kasiṇa maṇḍala² according to the method stated for the earth kasiṇa, and bounds its edge with a contrasting color.³ Then, according to the method stated for the earth kasiṇa, he sets in motion the attention “blue, blue.” Here too, a fault in the kasiṇa becomes visible in the learning sign⁴: the stalks of stamens, gaps between leaves, and so forth appear. The counterpart sign breaks free from the kasiṇa maṇḍala and appears in space like a jeweled fan. The rest should be understood according to the method described above. This is the blue kasiṇa.
§2 The Yellow Kasiṇa—The Seat Offering Seen by the Elder Cittagutta 〔CSCD §95〕
Discussion of the Yellow Kasiṇa
The same method applies to the yellow kasiṇa. For it is said: “One who acquires the yellow kasiṇa acquires a sign in yellow: in a flower, in a cloth, or in the color element.” Here too, for a meritorious person who has performed the preliminary practice, the sign arises as soon as he sees a cluster of such flowers, a spreading of flowers, or any yellow cloth or yellow color element, as it did for the Elder Cittagutta. It is said that on Mount Cittalapabbata⁵ the venerable one saw a seat offering made with pattaṅga flowers.⁶ As soon as he saw it, a sign the same size as the seat arose. The other kind of person prepares a kasiṇa with such things as kaṇikāra flowers, yellow cloth, or [yellow] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “yellow, yellow.” The rest is just so. This is the yellow kasiṇa.
§3 The Red Kasiṇa—Bandhujīvaka and Other Red Flowers 〔CSCD §96〕
Discussion of the Red Kasiṇa
The same method applies to the red kasiṇa. For it is said: “One who acquires the red kasiṇa acquires a sign in red: in a flower, in a cloth, or in the color element.” Here too, for a meritorious person who has performed the preliminary practice, the sign arises as soon as he sees a cluster of flowers such as bandhujīvaka, a spreading of flowers, or any red cloth, red jewel, or red color element. The other kind of person prepares a kasiṇa with flowers such as jayasumana, bandhujīvaka, and rattakoraṇḍaka, or with red cloth or [red] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “red, red.” The rest is just so. This is the red kasiṇa.
§4 The White Kasiṇa—Flowers and the Three Disks of Tin, Silver, and the Moon 〔CSCD §97〕
Discussion of the White Kasiṇa
Regarding the white kasiṇa, because it is said, “One who acquires the white kasiṇa acquires a sign in white: in a flower, in a cloth, or in the color element,” first consider a meritorious person who has performed the preliminary practice. As soon as he sees a cluster of such flowers, flowers such as vassikasumana spread out, a mass of white and red lotuses,⁷ or any white cloth or white color element, the sign arises; and the sign will certainly arise in a disk of tin, a disk of silver, or the disk of the moon. The other kind of person prepares a kasiṇa with the various white flowers described above, white cloth, or [white] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “white, white.” The rest is just so. This is the white kasiṇa.
Notes
¹ Color element (vaṇṇadhātu): a substance that produces color, such as a pigment or mineral. The three places for acquiring a sign in each of the four color kasiṇas are a flower, a cloth, and the color element; all three appear in each of the four sections.
² Kasiṇa maṇḍala (kasiṇamaṇḍala): the prepared circular disk of the kasiṇa. It has two forms, portable or fixed in place on a wall; its measure and method of setting the boundary follow the chapter on the earth kasiṇa.
³ Contrasting color (visabhāgavaṇṇa): a color unlike that of the kasiṇa. It is used to bound the edge of the kasiṇa disk so its boundary is distinct.
⁴ Learning sign and counterpart sign (uggahanimitta · paṭibhāganimitta): the two signs that arise in kasiṇa practice. The learning sign still carries the imperfections of its support, while the counterpart sign is purified and free from them. Both terms appeared in the preceding unit on the three great-element kasiṇas; their distinction is explained in detail in the chapter on the earth kasiṇa.
⁵ Mount Cittalapabbata (Cittalapabbata): a mountain monastery on Tambapaṇṇi Island that appears repeatedly in this treatise’s accounts. The Elder Cittagutta appears twice in this chapter; this is one of those accounts.
⁶ Pattaṅga, kaṇikāra, bandhujīvaka, jayasumana, rattakoraṇḍaka, and vassikasumana flowers: the flowers used to acquire signs for the four color kasiṇas. This edition follows their Pāli forms and does not equate them with species native to China.
⁷ White lotus and red lotus (kumuda · paduma): two kinds of lotus. The treatise gives their mass as a place where the sign for the white kasiṇa may arise.
四色同一格律：華、衣、色界三處取相，青遍立式而黃赤白「即此法」——一節比一節短的教學法
大局 — 同法異所緣（中）
三大種遍之後，本單元走四色遍：青、黃、赤、白。四科共用一條引文格式——「取某遍的人，於某上取相：於華，或於衣，或於色之界」——三處取相（花、布、顏料）貫穿四色。青遍作為四色之首把作法立全（花瓣滿篋、衣束、色界之材作曼荼羅），其後三科遞減：黃遍「於黃遍也是即此法」、赤白同式，各只補其專屬之物與事例。本單元是全書「說差別」體例最徹底的示範：文字一節比一節短，方法一絲未減。〔所見〕
§01 青遍——華與衣與色界・作遍之法 → 白話 §1
有福者一見青華叢、供養處所敷之華、青衣青寶，相即生起。餘者作遍三式：取青蓮、山耳華等，使蕊與莖都顯不出來，以花瓣把篋或籠之層注滿到齊緣；或以青衣縛束充滿其中、或於口緣繃如鼓面；或以銅青、葉青、眼藥青任一色界之材，依地遍之式作可攜的或壁上的遍之曼荼羅，以異分之色限定周邊。而後依地遍之式轉起「青、青」的作意。遍過顯於取相——蕊之莖、葉之間隙現起；似相脫離曼荼羅，如寶珠之扇現起於空中（白話 §1）。〔讀法〕「使蕊與莖都顯不出來」與「異分之色限定周邊」同一用心：所緣要純一色、界分明——凡令色不純的（蕊、莖、間隙）都是遍過的來源，似相之「脫離曼荼羅」正是心把顏色從物上剝下來的那一刻。
§02 黃遍——質多笈多長老之座供 → 白話 §2
「於黃遍也是即此法」：有福者一見黃華叢、華之敷、黃衣黃色界，相即生起——如質多笈多長老於支帝羅山見蘇枋華所作的座之供，一見之下，與座位一樣大小的相即生起。餘者以迦尼迦羅華等、黃衣、黃色界，依青遍之式造作，轉起「黃、黃」的作意（白話 §2）。〔讀法〕長老之例點出「相之量隨所依」——見多大的座，起多大的相；相之增大另有其法（地遍品之通則），起點卻由所緣給定。
§03 赤遍——般豆時婆等諸赤華 → 白話 §3
同式：有福者一見般豆時婆華等華叢、華之敷、赤衣赤寶赤色界，相即生起；餘者以闍耶須摩那華、般豆時婆華、赤俱蘭吒華等、赤衣、赤色界，依青遍之式造作，轉起「赤、赤」的作意（白話 §3）。〔讀法〕本節無事例、無新法——正是「即此法」三字的字面落實；諸華之名本編依巴利之形作漢名、不比配漢地之種（考據有記），讀者不必求其對號。
§04 白遍——華與錫銀月三輪 → 白話 §4
同式而多一項：有福者一見白華叢、婆師迦須摩那華等所敷之華、白蓮紅蓮之聚、白衣白色界，相即生起；於錫之輪、銀之輪、月之輪上，相也一定會生起。餘者以諸白華、白衣、白色界依青遍之式造作，轉起「白、白」的作意（白話 §4）。〔讀法〕錫、銀、月三輪是白遍獨有的一筆：白之為色最近於光，故其取相之處自然溢出華衣色界三處之外——這一筆悄悄預告了下一單元的光明遍。〔所見〕
給一般讀者
四色遍可以當一頁讀：三處取相（華、衣、顏料）、一套作法（青遍立式）、四聲作意（青青、黃黃、赤赤、白白）。要點只有一個：色要純、界要明——蕊莖間隙都是雜質，異色鑲邊為的是界分明。白遍多記一筆：錫輪銀輪月輪上相也會生起。四色遍加上前單元三大種遍，九遍已得其七；光明與限定虛空收尾、並總說十遍各自能成什麼，在下一單元。
想讀本單元全文：白話 §1–§4 即青遍三式作法與遍過似相、黃遍與長老之例、赤遍諸華、白遍三輪的全段逐段全譯。
One Pattern Governs Four Colors: Acquire the Sign in a Flower, Cloth, or Color Element; the Blue Kasiṇa Establishes the Form and Yellow, Red, and White Follow “This Same Method”—A Teaching Technique in Which Each Section Grows Shorter
The Big Picture — The Same Method, Different Objects (II)
After the three great-element kasiṇas, this unit takes up the four color kasiṇas: blue, yellow, red, and white. All four sections share one citation formula: “One who acquires the [color] kasiṇa acquires a sign in [that color]: in a flower, in a cloth, or in the color element.” These three places for acquiring the sign—flower, cloth, and pigment—run through all four colors. As the first of the group, the blue kasiṇa establishes the full method: fill a container with petals, bundle cloth, or use color-element material to make a maṇḍala. The following three sections then diminish in length. The yellow section says, “The same method applies to the yellow kasiṇa,” and red and white follow the same pattern, each adding only its distinctive objects and account. This unit is the treatise’s most thorough demonstration of the method of “stating only the distinctions”: each section is shorter than the one before, yet nothing in the method is diminished. 〔What Is Seen〕
§01 The Blue Kasiṇa—Flowers, Cloth, the Color Element, and the Method of Preparation → Vernacular §1
For a meritorious person, the sign arises as soon as he sees a cluster of blue flowers, flowers spread at a place of offering, or blue cloth or a blue jewel. Others prepare a kasiṇa in three ways: use blue lotuses, girikaṇṇikā, or similar flowers, concealing stamens and stalks and filling a casket or basket level to the rim with petals; fill it with blue cloth tied into a bundle, or stretch the cloth across its rim like a drumhead; or use any of the color-element materials copper blue, leaf blue, or collyrium blue to make a portable or wall-mounted kasiṇa maṇḍala according to the earth-kasiṇa method, bounding the edge with a contrasting color. He then sets in motion the attention “blue, blue” according to the earth-kasiṇa method. Faults in the kasiṇa appear in the learning sign as the stalks of stamens or gaps between leaves; the counterpart sign breaks free of the maṇḍala and appears in space like a jeweled fan (Vernacular §1). 〔Reading〕 “Make the stamens and stalks invisible” and “bound the edge with a contrasting color” serve one purpose: the object must be a single pure color with a distinct boundary. Anything that makes the color impure—stamens, stalks, or gaps—becomes a source of faults. The counterpart sign’s “breaking free of the maṇḍala” is the moment when the mind separates color from the thing that bears it.
§02 The Yellow Kasiṇa—The Seat Offering Seen by the Elder Cittagutta → Vernacular §2
“The same method applies to the yellow kasiṇa.” For a meritorious person, the sign arises as soon as he sees a cluster or spreading of yellow flowers, yellow cloth, or yellow color element—as it did for the Elder Cittagutta on Mount Cittalapabbata. He saw a seat offering made with pattaṅga flowers, and on first seeing it, a sign the same size as the seat arose. Others use such things as kaṇikāra flowers, yellow cloth, or yellow color element, prepare the kasiṇa according to the blue-kasiṇa method, and set in motion the attention “yellow, yellow” (Vernacular §2). 〔Reading〕 The elder’s account makes the point that “the measure of the sign follows its support”: a seat of a certain size gives rise to a sign of that size. The sign’s enlargement has its own method, established in the chapter on the earth kasiṇa, but the object determines the starting measure.
§03 The Red Kasiṇa—Bandhujīvaka and Other Red Flowers → Vernacular §3
The same pattern applies. For a meritorious person, the sign arises as soon as he sees a cluster of bandhujīvaka or similar flowers, a spreading of flowers, or red cloth, a red jewel, or red color element. Others prepare one with flowers such as jayasumana, bandhujīvaka, and rattakoraṇḍaka, red cloth, or red color element, following the blue-kasiṇa method and setting in motion the attention “red, red” (Vernacular §3). 〔Reading〕 This section has no account and establishes no new method; that is precisely the literal fulfillment of the words “this same method.” This edition follows the Pāli forms of the flower names and does not equate them with Chinese species (as recorded in the apparatus), so readers need not seek one-to-one botanical matches.
§04 The White Kasiṇa—Flowers and the Three Disks of Tin, Silver, and the Moon → Vernacular §4
The same method applies, but with one addition. For a meritorious person, the sign arises as soon as he sees a cluster of white flowers, a spreading of flowers such as vassikasumana, a mass of white and red lotuses, or white cloth or white color element. The sign will certainly arise on a tin disk, a silver disk, or the disk of the moon as well. Others use white flowers, white cloth, or white color element and prepare the kasiṇa according to the blue-kasiṇa method, setting in motion the attention “white, white” (Vernacular §4). 〔Reading〕 The three disks of tin, silver, and moon are distinctive to the white kasiṇa. White, as a color, is nearest to light; its places for acquiring the sign therefore naturally extend beyond flowers, cloth, and the color element. This detail quietly anticipates the light kasiṇa in the next unit. 〔What Is Seen〕
For the General Reader
The four color kasiṇas can be read as a single page: three places for acquiring the sign—flower, cloth, and pigment—one method established by the blue kasiṇa, and four recitation formulas: “blue, blue,” “yellow, yellow,” “red, red,” and “white, white.” The single point is this: the color must be pure and the boundary distinct. Stamens, stalks, and gaps are impurities; an edging in a different color makes the boundary clear. The white kasiṇa adds one detail: a sign will also arise on the disks of tin, silver, and the moon. Together with the three great-element kasiṇas of the preceding unit, seven of the nine remaining kasiṇas are now complete. Light and limited space conclude the set, and the next unit then states what each of all ten kasiṇas can accomplish.
To read this unit in full: Vernacular §1–§4 is the complete passage-by-passage translation of the blue kasiṇa’s three methods and its faults and counterpart sign, the yellow kasiṇa and the elder’s account, the flowers of the red kasiṇa, and the three disks of the white kasiṇa.
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 4 個，四行皆為本篇所轄之科題：### Nīlakasiṇakathā・### Pītakasiṇakathā・### Lohitakasiṇakathā・### Odātakasiṇakathā。一單元轄四科而不涉品題行——本篇為「色遍四種」相鄰四小科之合（四科皆在千字以下）；本品之品題行在前單元。
段號域 譯底欄之段號自〔CSCD §94〕至〔CSCD §97〕，實落段號 4 個，號序連續無缺，一科一號。本篇於譯底欄之幅為 3,434 位元組，為本品三單元之最小者。
四科之幅 青遍獨詳而後三科俱略：青遍 1,310 位元組・黃遍 777・赤遍 646・白遍 701（本欄實測）——後三科之幅相若，非逐科遞減。青遍具足其法而後三科各以 eseva nayo／Sesaṃ tādisamevāti 收之——與前單元「水遍詳、火遍略、風遍更略」同一體裁。
四科同式之三節 四科同一體裁而各具三節：①得相之緣（宿修者於自然之華或衣或色界得相）②作遍之法（青遍具其詳，後三科皆作 nīlakasiṇe vuttanayeneva kasiṇaṃ katvā）③誦語與其餘。唯青遍出取相之遍過與似相之相，後三科俱不出——Sesaṃ tādisamevāti 一句該之。
前後接點 前承本品首單元：本篇首句作 Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti——論自標其為「其次」（Tadanantaraṃ），逐字承前單元之收句 Sesaṃ vuttanayeneva veditabbanti. Vāyokasiṇaṃ.。後接本品末單元：本篇收句 Sesaṃ tādisamevāti. Odātakasiṇaṃ.，末單元即以 Ālokakasiṇe⋯pana ālokakasiṇaṃ uggaṇhanto 承之——其標為 pana（然）而不作 Tadanantaraṃ，本目誌其字面之異。
movement 品夾《總覽》繫本單元於 §B〈色遍四種——青黃赤白〉一節；其所繫之 loci 逐字見該表，本目不重錄、不截取——本品《總覽》之 movement 表為科判導出，不出 Vism 章§。
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 kasiṇa（遍）・nīlakasiṇa／pītakasiṇa／lohitakasiṇa／odātakasiṇa（青遍／黃遍／赤遍／白遍）・pathavīkasiṇa（地遍）・kasiṇamaṇḍala（遍之曼荼羅）・kasiṇadosa（遍過）・uggahanimitta（取相）・paṭibhāganimitta（似相）・nimitta（相）・manasikāra（作意）・Cittalapabbata（支帝羅山）。以下唯列本篇新出者。
青遍之法〔CSCD §94〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vaṇṇadhātu | 色之界 | 四科共出之取相三處之第三（華・衣・色之界）；本篇 4 見，四科各一 | 〔CSCD §94〕 |
| mālāgaccha | 華叢 | 宿修者得相之處之一；四科皆出 | 〔CSCD §94〕 |
| pupphasanthara | 華之敷 | 同上；於供養之處所敷之華 | 〔CSCD §94〕 |
| pūjāṭhāna | 供養之處 | 華敷之所在 | 〔CSCD §94〕 |
| nīluppala・girikaṇṇikā | 青蓮・山耳華 | 作青遍所取之二華 | 〔CSCD §94〕 |
| kesara・vaṇṭa | 蕊・莖 | 所當隱者；yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati | 〔CSCD §94〕 |
| caṅgoṭaka・karaṇḍapaṭala | 篋・籠之層 | 盛華之二器 | 〔CSCD §94〕 |
| bhaṇḍikā | 束 | 以青衣裹而成束之法 | 〔CSCD §94〕 |
| mukhavaṭṭi | 口之緣 | 縛於器口之處 | 〔CSCD §94〕 |
| bheritala | 鼓面 | 縛法之喻依 | 〔CSCD §94〕 |
| kaṃsanīla・palāsanīla・añjananīla | 銅青・葉青・眼藥青 | 以色界作遍之三材 | 〔CSCD §94〕 |
| saṃhārima | 可攜者 | 遍之二式之一；與 bhittiyaṃyeva（唯於壁上）相對 | 〔CSCD §94〕 |
| visabhāgavaṇṇa | 異分之色 | 遍界之法；以異色限其周 | 〔CSCD §94〕 |
| paricchindati | 限定 | 同上之動詞 | 〔CSCD §94〕 |
| kesaradaṇḍaka・pattantarikā | 蕊之莖・葉之間隙 | 青遍取相之遍過二相 | 〔CSCD §94〕 |
| maṇitālavaṇṭasadisa | 如寶珠之扇 | 青遍似相之喻；與前單元水遍似相之喻同依而異其式（彼作 ṭhapitamaṇitālavaṇṭaṃ viya） | 〔CSCD §94〕 |
| kasiṇamaṇḍalato muñcitvā | 脫遍之曼荼羅 | 似相現起之相；離其所依而住於空 | 〔CSCD §94〕 |
黃赤白三遍〔CSCD §95〕–〔CSCD §97〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| eseva nayo | 即此法 | 黃遍赤遍二科之開語；本篇 2 見 | 〔CSCD §95〕・〔CSCD §96〕 |
| Sesaṃ tādisamevāti | 餘者即如是 | 三科之收語；本篇 3 見（黃・赤・白）——白遍不用 eseva nayo 之開而唯用此收 | 〔CSCD §95〕–〔CSCD §97〕 |
| pattaṅgapuppha | 蘇枋華 | 黃遍事例之華；質多笈多長老所見之座供 | 〔CSCD §95〕 |
| āsanapūjā | 座之供 | 同上；āsanappamāṇaṃ nimittaṃ（相之量如其座）與之連文 | 〔CSCD §95〕 |
| kaṇikārapuppha | 迦尼迦羅華 | 作黃遍之材之一 | 〔CSCD §95〕 |
| bandhujīvaka | 般豆時婆華 | 赤遍得相之華；亦入作赤遍之材 | 〔CSCD §96〕 |
| jayasumana・rattakoraṇḍaka | 闍耶須摩那華・赤俱蘭吒華 | 作赤遍之二華 | 〔CSCD §96〕 |
| vassikasumana | 婆師迦須摩那華 | 白遍得相之華 | 〔CSCD §97〕 |
| kumuda・paduma | 白蓮・紅蓮 | 白遍得相之華聚；kumudapadumarāsiṃ | 〔CSCD §97〕 |
| tipumaṇḍala・rajatamaṇḍala・candamaṇḍala | 錫之輪・銀之輪・月之輪 | 白遍得相之三非華之處；uppajjatiyeva（亦定起）以強之 | 〔CSCD §97〕 |
| nīlavatthamaṇi | 青衣與青寶 | 青遍得相之物 | 〔CSCD §94〕 |
| pītavatthadhātu | 黃衣與黃色界 | 黃遍得相之物 | 〔CSCD §95〕 |
| lohitakavatthamaṇidhātu | 赤衣・赤寶與赤色界 | 赤遍得相之物 | 〔CSCD §96〕 |
| odātavatthadhātu | 白衣與白色界 | 白遍得相之物 | 〔CSCD §97〕 |
須併觀之三處 ①四色遍之漢名逐名由既立之讀承之——nīlakasiṇaṃ・pītakasiṇaṃ・lohitakasiṇaṃ・odātakasiṇaṃ 四名已於業處之品〔CSCD §47〕之十遍列既立作青遍・黃遍・赤遍・白遍，本目不重立，唯錄其於本篇之廣說之位。②lohitaka 一形於既有諸品之詞條已誌其一形三位（十不淨之血塗・十遍之赤遍・身分之血）；本篇之位為十遍之赤遍，從既立之「赤遍」，不另立。③Cittaguttatthera（質多笈多長老）之名於前單元火遍之事例既出，本篇黃遍之事例復出——本品二見，同一人，其漢名於前單元之目二既提，本目不重列。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci・eke・Apare āhu 俱零命中。方括注唯二式（[§NN] 段號 4 個與版頁記 3 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 8 處為偶數，開 4 收 4，成對——四對即四科之誦語（''nīlaṃ nīla''・''pītakaṃ pītaka''・''lohitakaṃ lohitaka''・''odātaṃ odāta''），一科一誦，四科不漏。
本欄自出之一處字面之不齊——四引俱不繫引號 四科皆引同一義注之定型文（其青遍之面逐字作 nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti，餘三科唯易其色名），而四處俱不以 '' 開合（本篇之 8 個引號盡歸四誦語，見上）；其標識復不齊——青遍與白遍作 vacanato，黃遍與赤遍作 Vuttañhetaṃ。同一文之四引而標識二式、引號俱缺；前單元風遍之同族之引則既繫 Vuttañhetaṃ aṭṭhakathāsu 又以 '' 開合。誌其字面不改、不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §94〕 | nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato | 青遍取相之三處之所據 | 無（vacanato 而不繫書名，亦不繫括注） |
| 〔CSCD §95〕 | Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | 黃遍取相之三處之所據 | 無（Vuttañhetaṃ 而不繫書名） |
| 〔CSCD §96〕 | Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | 赤遍取相之三處之所據 | 無（同上） |
| 〔CSCD §97〕 | odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato | 白遍取相之三處之所據 | 無（同青遍） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——經論簡稱之括注於本篇一處不出。引式之標 Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu 俱零命中；Vuttañhetaṃ 2 見、vacanato 2 見。四引所引者為同一定型文之四色之變，而四處皆不標其書——前單元之同族之引猶標 aṭṭhakathāsu，本篇則並此亦省。本目誌其實而不代考定其出處。
論主自陳之一處 〔CSCD §95〕Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi.——事例以傳云之標（kira，於此作連聲之 kirāyasmato）領之，其獨立形本篇零命中；此為本篇唯一之傳云之標，其位即質多笈多長老之事。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 本篇之比況形實測：viya 1 見、連聲之比況形 1 見、sadisa 諸形 1 見、iva 之詞界 零命中、seyyathāpi 零命中；yathā 1 見而為作法之句（yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ）非比況之領。合之比況三處，逐一如下。
| 位置 | 所喻 | 喻依〔逐字〕 |
|---|---|---|
| 〔CSCD §94〕 | 縛華於器口之法 | bheritalamiva bandhitabbaṃ（如鼓面而縛） |
| 〔CSCD §94〕 | 青遍之似相 | maṇitālavaṇṭasadisaṃ upaṭṭhāti（如寶珠之扇而現） |
| 〔CSCD §95〕 | 得相之人 | cittaguttattherassa viya（如質多笈多長老） |
譬喻之偏在 三處盡在青黃二科（青二・黃一），赤遍白遍二科無一喻——與二科之幅最小、其文盡作 Sesaṃ tādisamevāti 之收相應。本篇為本品三單元中比況最疏者（前單元十處、末單元五處，本篇三處）。
乙・修辭之可核觀察 ①本篇之骨為四科同式之三節（緣・法・誦），其收語四科皆作各繫其名之單詞句（Nīlakasiṇaṃ.・Pītakasiṇaṃ.・Lohitakasiṇaṃ.・Odātakasiṇaṃ. 各 1 見）——一科一收，四科不漏，與前單元三科同律。②省略之語 vuttanayena／vuttanayeneva 全篇實測 6 見（pathavīkasiṇe vuttanayena 2 見・nīlakasiṇe vuttanayeneva 3 見・Sesaṃ vuttanayeneva 1 見）——首二明指地遍之品、次三明指本篇之首科，末一不繫其所指之名（唯作 Sesaṃ vuttanayeneva veditabbanti），本目誌其實而不代考定。③Sesaṃ tādisamevāti 3 見、eseva nayo 2 見——此五處省語即本篇之短之由。④問句 零命中，Kasmā? 式之短問、ti ce 式之難俱不出。⑤…pe… 省略式 零命中。⑥偈頌 零處（本篇無縮排之偈行）。⑦事例（人事之比況）1 處，繫質多笈多長老之名。
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 Vism 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 §94〕 Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto | 本品首單元〔CSCD §93〕 | 論自標其為「其次」（Tadanantaraṃ）；前單元之收句作 Sesaṃ vuttanayeneva veditabbanti. Vāyokasiṇaṃ. |
〔CSCD §94〕 pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā | 地遍之品 | 論自標其所依之品；可攜與壁上二式之遍之作法在彼品，本篇引之不重釋 |
〔CSCD §94〕 Tato pathavīkasiṇe vuttanayena ''nīlaṃ nīla''nti manasikāro pavattetabbo | 地遍之品之誦語諸節 | 誦語之法（manasikāro pavattetabbo）亦承地遍之品，本篇唯易其語 |
〔CSCD §95〕 Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā | 本篇首科〔CSCD §94〕 | 篇內自指；黃赤白三科之作法皆以青遍為其法，本篇之內迴指 3 見 |
〔CSCD §94〕 Idhāpi uggahanimitte kasiṇadoso paññāyati | 本品首單元〔CSCD §91〕 | 遍過現於取相之律於水遍既立（kasiṇadoso paññāyati），本篇以 Idhāpi（於此亦）承之 |
〔CSCD §97〕 Sesaṃ tādisamevāti. Odātakasiṇaṃ. | 本品末單元〔CSCD §98〕 | 末單元首句作 Ālokakasiṇe⋯pana ālokakasiṇaṃ uggaṇhanto——其標作 pana 而不作 Tadanantaraṃ，本目誌其字面之異而不代裁 |
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
Working base The working base for this unit is CSCD (internal and never published). Every Pāli form in this layer is taken verbatim from the source column’s working base. One locator form is used: 〔CSCD §NN〕, which can be checked verbatim against the working-base column. This chapter has no internally page-collated Pāli, so no page range is recorded.
Section titles The working-base column contains four ### lines, all four of them section titles governed by this unit: ### Nīlakasiṇakathā, ### Pītakasiṇakathā, ### Lohitakasiṇakathā, and ### Odātakasiṇakathā. One unit governs four sections and does not include the chapter-title line: this unit combines four adjacent short sections on the “four color kasiṇas,” each under one thousand words. The chapter-title line appears in the preceding unit.
Paragraph-number range The working-base paragraph numbers run from 〔CSCD §94〕 through 〔CSCD §97〕, with four actual numbers. The sequence is continuous, with none missing, one number for each section. This unit occupies 3,434 bytes in the working-base column, the smallest of the chapter’s three units.
The extent of the four sections The blue-kasiṇa section alone is detailed and the other three are all abbreviated: blue kasiṇa, 1,310 bytes; yellow, 777; red, 646; and white, 701 (measured in this column)—the latter three are of comparable extent and do not decrease step by step. The blue-kasiṇa section states the method in full, after which the other three close with eseva nayo or Sesaṃ tādisamevāti. This is the same mode of treatment seen in the preceding unit, where the water kasiṇa is detailed, the fire kasiṇa abbreviated, and the air kasiṇa briefer still.
The three-part form shared by all four sections The four sections share a single form, each with three parts: (1) the condition for obtaining the sign—one with prior practice obtains it from natural flowers, cloth, or the color element; (2) the method of preparing the kasiṇa—the blue kasiṇa states it in full, while the other three say nīlakasiṇe vuttanayeneva kasiṇaṃ katvā; and (3) the recitation formula and the rest. Only the blue kasiṇa gives the fault appearing in the learning sign and the appearance of the counterpart sign; neither appears in the other three sections. The single sentence Sesaṃ tādisamevāti encompasses them.
Connections before and after This unit follows the first unit of the chapter. Its opening sentence reads Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti, the treatise itself marking it as “next” (Tadanantaraṃ) after the preceding unit’s close, Sesaṃ vuttanayeneva veditabbanti. Vāyokasiṇaṃ. The final unit of this chapter follows. The present unit closes Sesaṃ tādisamevāti. Odātakasiṇaṃ., and the last begins Ālokakasiṇe…pana ālokakasiṇaṃ uggaṇhanto. Its marker is pana (but), not Tadanantaraṃ. This heading records the literal difference.
Movement The chapter Overview attaches this unit to movement §B, “The Four Color Kasiṇas—Blue, Yellow, Red, and White.” The loci attached to it appear verbatim in that table; this heading neither repeats nor excerpts them. The movement table in the chapter Overview is derived from the classification headings and supplies no Vism chapter section.
II. Terms and Renderings
This heading records only the use and location of terms in this unit. The normative glossary governs established readings, and this heading does not decide what the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Those occurring here are kasiṇa (kasiṇa), nīlakasiṇa/pītakasiṇa/lohitakasiṇa/odātakasiṇa (blue/yellow/red/white kasiṇa), pathavīkasiṇa (earth kasiṇa), kasiṇamaṇḍala (kasiṇa maṇḍala), kasiṇadosa (fault in a kasiṇa), uggahanimitta (learning sign), paṭibhāganimitta (counterpart sign), nimitta (sign), manasikāra (attention), and Cittalapabbata (Mount Cittalapabbata). Only terms new in this unit are listed below.
Method of the Blue Kasiṇa 〔CSCD §94〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vaṇṇadhātu | color element | the third of the three places for acquiring the sign shared by all four sections—flower, cloth, and color element; 4 occurrences in this unit, one in each section | 〔CSCD §94〕 |
| mālāgaccha | cluster of flowers | one place where a practitioner with prior practice obtains the sign; occurs in all four sections | 〔CSCD §94〕 |
| pupphasanthara | spreading of flowers | likewise; flowers spread at a place of offering | 〔CSCD §94〕 |
| pūjāṭhāna | place of offering | the place where flowers are spread | 〔CSCD §94〕 |
| nīluppala·girikaṇṇikā | blue lotus · girikaṇṇikā flower | the two flowers used to prepare a blue kasiṇa | 〔CSCD §94〕 |
| kesara·vaṇṭa | stamen · stalk | what is to be concealed; yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati | 〔CSCD §94〕 |
| caṅgoṭaka·karaṇḍapaṭala | casket · layer of a basket | the two containers for flowers | 〔CSCD §94〕 |
| bhaṇḍikā | bundle | the form made by wrapping blue cloth | 〔CSCD §94〕 |
| mukhavaṭṭi | rim of the opening | the place where the cloth is fastened to the container | 〔CSCD §94〕 |
| bheritala | drumhead | the basis of the simile for fastening the cloth | 〔CSCD §94〕 |
| kaṃsanīla·palāsanīla·añjananīla | copper blue · leaf blue · collyrium blue | the three color-element materials used to make a kasiṇa | 〔CSCD §94〕 |
| saṃhārima | portable | one of the two forms of the kasiṇa, contrasted with bhittiyaṃyeva (fixed on the wall) | 〔CSCD §94〕 |
| visabhāgavaṇṇa | contrasting color | the method for defining the kasiṇa’s boundary; a different color bounds its circumference | 〔CSCD §94〕 |
| paricchindati | bounds | the corresponding verb | 〔CSCD §94〕 |
| kesaradaṇḍaka·pattantarikā | stalk of a stamen · gap between leaves | the two forms of fault in the learning sign of the blue kasiṇa | 〔CSCD §94〕 |
| maṇitālavaṇṭasadisa | like a jeweled fan | the simile for the blue-kasiṇa counterpart sign; the same basis as the water-kasiṇa simile in the preceding unit, but in a different form (there, ṭhapitamaṇitālavaṇṭaṃ viya) | 〔CSCD §94〕 |
| kasiṇamaṇḍalato muñcitvā | breaking free of the kasiṇa maṇḍala | the counterpart sign’s mode of appearance: it leaves its support and remains in space | 〔CSCD §94〕 |
Yellow, Red, and White Kasiṇas 〔CSCD §95〕–〔CSCD §97〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| eseva nayo | this same method | the opening phrase of the yellow- and red-kasiṇa sections; 2 occurrences in this unit | 〔CSCD §95〕 · 〔CSCD §96〕 |
| Sesaṃ tādisamevāti | the rest is just so | the closing phrase of three sections; 3 occurrences in this unit (yellow, red, and white). The white-kasiṇa section does not open with eseva nayo and uses only this close | 〔CSCD §95〕–〔CSCD §97〕 |
| pattaṅgapuppha | pattaṅga flower | the flower in the yellow-kasiṇa account; the Elder Cittagutta’s seat offering | 〔CSCD §95〕 |
| āsanapūjā | seat offering | likewise; it occurs with āsanappamāṇaṃ nimittaṃ (a sign the size of the seat) | 〔CSCD §95〕 |
| kaṇikārapuppha | kaṇikāra flower | one material for preparing the yellow kasiṇa | 〔CSCD §95〕 |
| bandhujīvaka | bandhujīvaka flower | a flower in which the red-kasiṇa sign arises and a material for preparing the red kasiṇa | 〔CSCD §96〕 |
| jayasumana·rattakoraṇḍaka | jayasumana flower · red koraṇḍaka flower | two flowers used to prepare the red kasiṇa | 〔CSCD §96〕 |
| vassikasumana | vassikasumana flower | a flower in which the white-kasiṇa sign arises | 〔CSCD §97〕 |
| kumuda·paduma | white lotus · red lotus | the mass of flowers in which the white-kasiṇa sign arises; kumudapadumarāsiṃ | 〔CSCD §97〕 |
| tipumaṇḍala·rajatamaṇḍala·candamaṇḍala | tin disk · silver disk · moon disk | three non-floral places where the white-kasiṇa sign arises; strengthened by uppajjatiyeva (will certainly arise) | 〔CSCD §97〕 |
| nīlavatthamaṇi | blue cloth and blue jewel | objects in which the blue-kasiṇa sign arises | 〔CSCD §94〕 |
| pītavatthadhātu | yellow cloth and yellow color element | objects in which the yellow-kasiṇa sign arises | 〔CSCD §95〕 |
| lohitakavatthamaṇidhātu | red cloth, red jewel, and red color element | objects in which the red-kasiṇa sign arises | 〔CSCD §96〕 |
| odātavatthadhātu | white cloth and white color element | objects in which the white-kasiṇa sign arises | 〔CSCD §97〕 |
Three places to be read together (1) Each of the four kasiṇa names inherits an established reading: nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, and odātakasiṇaṃ were already settled as blue, yellow, red, and white kasiṇa in the list of ten kasiṇas at 〔CSCD §47〕 in the chapter on meditation subjects. This heading does not establish them again, but records where their detailed exposition occurs here. (2) The single form lohitaka has already been recorded in earlier chapters’ entries in three distinct functions: the blood-smeared among the ten foulnesses, the red kasiṇa among the ten kasiṇas, and blood as a part of the body. Its function here is the red kasiṇa among the ten and follows the already settled reading “red kasiṇa” without establishing another. (3) The name Cittaguttatthera (Elder Cittagutta) already appeared in the fire-kasiṇa account of the preceding unit and reappears in the yellow-kasiṇa account here. There are two occurrences in this chapter, both referring to the same person. His name was already entered under Heading II in the preceding unit and is not listed again.
III. Variant Readings
Material available This unit has no internally page-collated Pāli and therefore no collation passage to record. The only searchable surface is the working-base column itself. The facts are recorded without decision.
Measured complete survey A verbatim survey of the entire working-base column found parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.) in zero occurrences; the variant-recitation marker pāṭho in zero occurrences; and the alternative-opinion markers Porāṇā/porāṇā, Keci/keci, eke, and Apare āhu all in zero occurrences. Square brackets have only two forms: four [ §NN ] paragraph numbers and three edition-page notations, the latter all in annotations. When none are found, none are recorded: the working-base column itself records no variant reading.
Quotation-mark symmetry The 8 measured occurrences of '' in this unit are even, with four opening and four closing marks. The four pairs are the four sections’ recitation formulas (''nīlaṃ nīla'', ''pītakaṃ pītaka'', ''lohitakaṃ lohitaka'', and ''odātaṃ odāta''), one recitation for each section, none omitted.
One literal inconsistency arising in this column—none of the four citations has quotation marks All four sections cite a single commentarial formula. The blue-kasiṇa form reads verbatim nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti, while the other three change only the name of the color. None of the four places opens or closes with ''; all eight quotation marks in the unit belong to the four recitation formulas just noted. Their citation markers are also inconsistent: the blue and white kasiṇas use vacanato, while yellow and red use Vuttañhetaṃ. The same formula is cited four times, using two kinds of markers and no quotation marks. The related citation in the preceding unit’s air-kasiṇa section both has Vuttañhetaṃ aṭṭhakathāsu and is enclosed by ''. The literal forms are recorded without alteration or regularization.
Scope of this column Everything above is a literal fact of the working-base column. This column has not been collated against the scanned PTS pages. The zero counts apply only to the working-base column and support no inference about other editions.
IV. The Commentator’s Citations
Each citation by the author is attached to a paragraph-number anchor. A source is recorded only where identified by the text itself and is not independently determined.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §94〕 | nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato | the source for the three places of acquiring the blue kasiṇa | none (vacanato, but no work or parenthetical reference is given) |
| 〔CSCD §95〕 | Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | the source for the three places of acquiring the yellow kasiṇa | none (Vuttañhetaṃ, but no work is named) |
| 〔CSCD §96〕 | Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | the source for the three places of acquiring the red kasiṇa | none (same as above) |
| 〔CSCD §97〕 | odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato | the source for the three places of acquiring the white kasiṇa | none (as with the blue kasiṇa) |
Number of citation formulas and sources 〔measured in this column〕 Parenthetical source references occur zero times in this unit: no abbreviated parenthetical form for a discourse or treatise occurs here. The citation markers Yathāha, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, and Apare āhu all occur zero times; Vuttañhetaṃ occurs twice, and vacanato twice. The four citations are color variations on a single formula, and none names its work. The related citation in the preceding unit still gives aṭṭhakathāsu, while this unit omits even that. This heading records the fact and does not independently determine the source.
One statement by the author At 〔CSCD §95〕, Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi.—the account is introduced by the reportative marker kira, here in sandhi as kirāyasmato. Its independent form occurs zero times in this unit. This is the unit’s sole reportative marker and is located in the account of the Elder Cittagutta. This heading records its position verbatim and offers no judgment.
V. Similes and Rhetoric
This heading records only where the similes in this unit occur and what they illustrate; it offers no literary evaluation.
A. Similes By measurement, the comparison forms in this unit are: viya, 1 occurrence; comparison in sandhi, 1; forms of sadisa, 1; independent iva, zero; and seyyathāpi, zero. yathā occurs once, but in the instruction yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ, not as the marker of a simile. Together these make three comparisons, listed individually below.
| Location | Meaning Illustrated | Simile 〔verbatim〕 |
|---|---|---|
| 〔CSCD §94〕 | fastening flowers at the mouth of the container | bheritalamiva bandhitabbaṃ (fastened like a drumhead) |
| 〔CSCD §94〕 | the counterpart sign of the blue kasiṇa | maṇitālavaṇṭasadisaṃ upaṭṭhāti (appears like a jeweled fan) |
| 〔CSCD §95〕 | the person who obtains the sign | cittaguttattherassa viya (like the Elder Cittagutta) |
Distribution of similes All three occur in the blue- and yellow-kasiṇa sections (two in blue, one in yellow), while the red- and white-kasiṇa sections contain no simile. This accords with their being the two shortest sections and closing entirely with Sesaṃ tādisamevāti. This unit has the sparsest comparisons among the chapter’s three units: ten in the preceding unit, five in the final unit, and three here.
B. Verifiable rhetorical observations (1) The unit has a three-part form shared by four sections (condition, method, recitation). Each section closes with a one-word sentence carrying its name (Nīlakasiṇaṃ., Pītakasiṇaṃ., Lohitakasiṇaṃ., and Odātakasiṇaṃ., one occurrence each): one close per section, none omitted, following the same rule as the preceding unit’s three sections. (2) The forms vuttanayena and vuttanayeneva occur 6 times by measurement (pathavīkasiṇe vuttanayena, 2; nīlakasiṇe vuttanayeneva, 3; and Sesaṃ vuttanayeneva, 1). The first two explicitly point to the chapter on the earth kasiṇa; the next three explicitly point to this unit’s first section. The final instance does not name what it points to, reading only Sesaṃ vuttanayeneva veditabbanti; this heading records the fact and does not independently determine the referent. (3) Sesaṃ tādisamevāti occurs 3 times, and eseva nayo, twice. These five abbreviated formulas account for the unit’s brevity. (4) Questions occur zero times: neither a short question in the form Kasmā? nor an objection in the form ti ce occurs here. (5) The ellipsis form …pe… occurs zero times. (6) Verses occur zero times; the unit has no indented verse line. (7) An account comparing a person occurs at 1 place, tied to the name of the Elder Cittagutta.
All figures above were measured only within this unit, not across the whole work.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number anchor. The indicated passage is established only from names and terms verifiable in this unit. The relation between this unit’s paragraph numbers and the Vism chapter-section system is unknown, so these references carry no chapter section and no conversion is estimated. No independent determination is made.
| Location in This Unit | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §94〕 Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto | the first unit of this chapter, 〔CSCD §93〕 | the treatise itself marks it as “next” (Tadanantaraṃ); the preceding unit closes Sesaṃ vuttanayeneva veditabbanti. Vāyokasiṇaṃ. |
〔CSCD §94〕 pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā | the chapter on the earth kasiṇa | the treatise itself identifies the chapter on which it relies; the portable and wall-mounted methods of preparing the kasiṇa occur there, while this unit invokes them without repeating the explanation |
〔CSCD §94〕 Tato pathavīkasiṇe vuttanayena ''nīlaṃ nīla''nti manasikāro pavattetabbo | the passages on the recitation formula in the chapter on the earth kasiṇa | the method of setting attention in motion (manasikāro pavattetabbo) also follows that chapter; the present unit changes only the recited word |
〔CSCD §95〕 Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā | the first section of this unit, 〔CSCD §94〕 | an internal reference within the unit: the yellow, red, and white sections all use the blue-kasiṇa method, for 3 occurrences of this internal reference |
〔CSCD §94〕 Idhāpi uggahanimitte kasiṇadoso paññāyati | the water kasiṇa in the first unit of this chapter, 〔CSCD §91〕 | the rule that a fault in the kasiṇa appears in the learning sign was established for the water kasiṇa (kasiṇadoso paññāyati); this unit continues it with Idhāpi (here too) |
〔CSCD §97〕 Sesaṃ tādisamevāti. Odātakasiṇaṃ. | the final unit of this chapter, 〔CSCD §98〕 | the final unit begins Ālokakasiṇe…pana ālokakasiṇaṃ uggaṇhanto; its marker is pana, not Tadanantaraṃ. This heading records the literal difference without deciding it |
VII. Transmission
This edition advances no position in the apparatus on questions concerning authorship, textual transmission, or the lineage of commentaries.