清淨道論 應供等之成就Visuddhimagga · Accomplishment of Worthiness of Offerings and So Forth
修慧四利益之第四：修了四道之慧的人，成為含天之世間的應供、應請、應施、應合掌者、無上福田——僧隨念那五德的來處，就是修慧。
論主不說榮耀，說一張名單：初道之慧——鈍觀者極七返（七善趣有中輪轉而作苦之邊際）、中觀者家家（二家三家）、利觀者一種子（唯一次人有）；二道——一來；三道——不還五種：中般、生般、無行般、有行般、上流至色究竟；四道——信解脫、慧解脫、俱分解脫、三明、六神通、得無礙解之大漏盡者。諸名之讀皆依論之自釋，不依字面。
「道之剎那名為解那糾結；果之剎那成了糾結已解、含天之世間的最上應施者」——全書綱領偈的末句與本品的利益在此扣合：解糾結的人，就是世間該供養的人。有利益的修慧已闡明，三門俱竟；第二十三品已竟。
The fourth of the four benefits of cultivating wisdom: one who has cultivated the wisdom of the four paths becomes worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit for the world together with its deities—the source of those five qualities in the Recollection of the Saṅgha is the cultivation of wisdom.
The author does not speak of honor but gives a list: wisdom of the first path—the sluggish-insight person is seven-times-at-most (cycling through seven fortunate becomings before making an end of suffering), the medium-insight person is clan-to-clan (two or three families), and the keen-insight person is single-seed (only one human becoming); the second path—once-return; the third path—five kinds of non-returner: one who attains final nibbāna in the interval, after landing, without exertion, with exertion, and an upstream-goer bound for Akaniṭṭha; the fourth path—faith-liberated, wisdom-liberated, liberated both ways, possessing the three true knowledges, possessing the six direct knowledges, and a great one whose taints are destroyed who has attained the distinctions of discriminative knowledge. Every name is read according to the treatise’s own explanation, not its literal wording.
“At the moment of the path they are called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts in the world together with its deities”—the final line of the treatise’s programmatic stanza and this chapter’s benefit meet here: the person who disentangles the tangle is the person whom the world should support. Cultivation of wisdom together with its benefits has been elucidated, and all three gateways are complete; the twenty-third chapter is complete.
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 應供等之成就——總說 〔CSCD §885〕
應供性等之成就之論
「應供性等之成就」——不只是入滅盡定的堪能性而已，應當知道這應供性等之成就，也是這出世間的修習慧的利益。因為無差別地，由於這〔慧〕四種都已修習，已修慧的人就成為含天之世間的應供、應請、應施、應合掌者，是世間無上福田¹。
§2 初二三道之果人 〔CSCD §886–888〕
而此中就其差別來說：先是修習了第一道之慧而以鈍觀而來的鈍根者，名為極七返者²，他在七善趣有之中輪轉之後而作苦之邊際。以中觀而來的中根者，名為家家者³，他奔走輪轉於二家或三家之後而作苦之邊際。以利觀而來的利根者，名為一種子者⁴，他唯生起一次人有之後而作苦之邊際。
修習了第二道之慧的，名為一來者，他唯一次來此世之後而作苦之邊際。
修習了第三道之慧的，名為不還者。他依根之差別而有五種：中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流至色究竟者⁵。他是於此〔世〕捨而究竟的。其中，「中般涅槃者」，是在任何一種淨居有之中受生之後，還沒有到壽之中分就般涅槃。「生般涅槃者」，是過了壽之中分才般涅槃。「無行般涅槃者」，是以無行、無加行而生起上道。「有行般涅槃者」，是以有行、有加行而生起上道。「上流至色究竟者」，是從他所生之處而上，一直升到色究竟有為止，就在那裡般涅槃。
§3 第四道之果人與品之結 〔CSCD §889–890〕
修習了第四道之慧的，有的是信解脫者，有的是慧解脫者，有的是俱分解脫者，有的是三明者，有的是六神通者，有的是得無礙解之差別的大漏盡者。就這一點而說了：「在道之剎那，他名為解那糾結⁶；在果之剎那，他成了糾結已解、含天之世間的最上應施者。」
因為聖慧之修習有這樣多的利益， 所以明智的人應當於其上生起喜樂。
而到此為止——
住於戒之有慧者，修習其心與慧； 熱誠而審慎之比丘，彼能解此糾結。
——由這一偈而以戒、定、慧三門所說示的《清淨道論》之中，有利益的修習慧就已經被闡明了。
於為令善人歡喜而造的《清淨道論》中
慧之修習之章裡
名為修慧之利益之解釋的
第二十三品〔已竟〕。
註
¹ 應供、應請、應施、應合掌、世間無上福田：僧伽之德之後五名，其立與其逐一之釋在本書六隨念之品之僧隨念；本篇以之為修慧者所成。
² 極七返者（sattakkhattuparama）：入流者之第一種；論自釋其為在七善趣有之中輪轉之後而作苦之邊際。
³ 家家者（kolaṃkola）：入流者之第二種；其讀依論之自釋（奔走輪轉於二家或三家）而立，非依其名之字面而析。
⁴ 一種子者（ekabījī）：入流者之第三種；其讀亦依論之自釋（唯生起一次人有）而立。
⁵ 中般涅槃者等五名：不還者依根之差別而分之五種；論於五名皆自釋其義，而其名之字面與所釋未必相即，本編五讀皆依論之自釋而立。
⁶ 糾結（jaṭā）：全書綱領偈之樞語，即如網而交織之渴愛；其釋在本書戒之品之首。
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 Accomplishment of Worthiness of Offerings and So Forth—General Statement 〔CSCD §885〕
Discourse on the Accomplishment of Worthiness of Offerings and So Forth
“Accomplishment of worthiness of offerings and so forth”—not only the capability of entering cessation attainment, but also this accomplishment of worthiness of offerings and so forth should be understood as a benefit of cultivating supramundane wisdom. For without distinction, because all four kinds of this [wisdom] have been cultivated, one who has cultivated wisdom becomes worthy of offerings, worthy of hospitality, worthy of gifts, and worthy of reverential salutation for the world together with its deities, the unsurpassed field of merit for the world.¹
§2 Fruition Attainers of the First, Second, and Third Paths 〔CSCD §886–888〕
Here is the distinction among them. First, one who has cultivated the wisdom of the first path, has dull faculties, and comes through sluggish insight is called a seven-times-at-most person;² after cycling through seven fortunate becomings, they make an end of suffering. One with medium faculties who comes through medium insight is called a clan-to-clan person;³ after running and cycling through two or three families, they make an end of suffering. One with keen faculties who comes through keen insight is called a single-seed person;⁴ after producing just one human becoming, they make an end of suffering.
One who has cultivated the wisdom of the second path is called a once-returner; after coming to this world only once, they make an end of suffering.
One who has cultivated the wisdom of the third path is called a non-returner. According to differences in faculties, there are five kinds: one who attains final nibbāna in the interval, one who attains final nibbāna after landing, one who attains final nibbāna without exertion, one who attains final nibbāna with exertion, and an upstream-goer bound for Akaniṭṭha.⁵ Such a person reaches completion after leaving this [world]. Here, “one who attains final nibbāna in the interval” is one who, after being born in any kind of Pure Abode becoming, attains final nibbāna before reaching the midpoint of the life span. “One who attains final nibbāna after landing” attains final nibbāna after passing the midpoint of the life span. “One who attains final nibbāna without exertion” produces the higher path without exertion or effort. “One who attains final nibbāna with exertion” produces the higher path with exertion and effort. “An upstream-goer bound for Akaniṭṭha” ascends from the place where they are born as far as Akaniṭṭha becoming and attains final nibbāna there.
§3 Fruition Attainers of the Fourth Path and the Close of the Chapter 〔CSCD §889–890〕
Among those who have cultivated the wisdom of the fourth path, some are faith-liberated, some wisdom-liberated, some liberated both ways, some possess the three true knowledges, some possess the six direct knowledges, and some are great ones whose taints are destroyed who have attained the distinctions of discriminative knowledge. With reference to this it was said: “At the moment of the path, they are called one who disentangles that tangle;⁶ at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts in the world together with its deities.”
Because the cultivation of noble wisdom has so many benefits, A discerning person should arouse delight in it.
And by this point—
A wise person, established in virtue, developing mind and wisdom; An ardent and prudent bhikkhu—such a one can disentangle this tangle.
—in the Visuddhimagga, taught through the three gateways of virtue, concentration, and wisdom by means of this stanza, the cultivation of wisdom together with its benefits has been elucidated.
In the Visuddhimagga, composed to bring joy to good people,
In the division on the cultivation of wisdom,
The exposition named the Benefits of Cultivating Wisdom,
The twenty-third chapter [is complete].
Notes
¹ Worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world: the last five qualities of the Saṅgha, established and explained one by one in the Recollection of the Saṅgha in this treatise’s Recollections chapter; this unit presents them as what a cultivator of wisdom accomplishes.
² Seven-times-at-most person (sattakkhattuparama): the first kind of stream-enterer; the treatise explains this person as one who makes an end of suffering after cycling through seven fortunate becomings.
³ Clan-to-clan person (kolaṃkola): the second kind of stream-enterer; the reading is established according to the treatise’s own explanation (running and cycling through two or three families), not through a literal analysis of the name.
⁴ Single-seed person (ekabījī): the third kind of stream-enterer; this reading too is established according to the treatise’s own explanation (producing only one human becoming).
⁵ One who attains final nibbāna in the interval and the other four: the five kinds of non-returners distinguished according to their faculties; the treatise itself explains all five names, and the literal meaning of a name does not necessarily coincide with its explanation. All five readings in this edition follow the treatise’s own explanations.
⁶ Tangle (jaṭā): the pivotal term of the treatise’s programmatic stanza, namely craving interwoven like a net; it is explained at the beginning of this treatise’s Virtue chapter.
修了四道之慧的人成為含天之世間的應供、應請、應施、應合掌者、無上福田——其差別：極七返・家家・一種子、一來、五種不還、四果之信解脫慧解脫俱分解脫三明六通無礙解；道剎那解糾結、果剎那成最上應施者
大局 — 第四利益與品之結
修慧四利益之第四：應供性等之成就——僧隨念五德（應供、應請、應施、應合掌、無上福田）之所由（§1）；依四道之慧分說果人（§2–§3）：初道三種（極七返、家家、一種子）、二道一來、三道五種不還、四道六種阿羅漢——引「道之剎那名為解那糾結、果之剎那成糾結已解之最上應施者」而接回綱領偈；結頌與品之結（§3）。本單元最短，卻是全品把「利益」落實到「人」的地方：慧的利益，最後是一張聖者的名單。〔所見〕
§01 應供等之成就——總說 → 白話 §1
無差別地說：由於此慧四種（四道之慧）都已修習，已修慧者成為含天之世間的應供、應請、應施、應合掌者、世間無上福田（白話 §1）。〔讀法〕這五名是僧隨念（第 7 品）所釋的僧之後五德——論主在此說它們的來處：修了慧。「應供」一語於本書有佛之德號、僧之德名、修慧者之性三位，各依其處。
§02 初二三道之果人 → 白話 §2
初道之慧：鈍觀而來之鈍根者——極七返者（七善趣有中輪轉而作苦之邊際）；中觀中根——家家者（奔走輪轉於二家或三家）；利觀利根——一種子者（唯生起一次人有）。二道——一來者（唯一次來此世）。三道——不還者依根之差別五種：中般涅槃者（於淨居有受生、未到壽之中分即般涅槃）、生般涅槃者（過壽之中分）、無行般涅槃者（無行無加行生起上道）、有行般涅槃者（有行有加行）、上流至色究竟者（自所生處上升至色究竟有而般涅槃）——於此世捨而究竟（白話 §2）。〔讀法〕入流者三種的差別只在觀的利鈍；不還者五種的差別在根與行。論主給每一名都配了自釋，本編諸讀皆依其自釋而非名之字面（家家者、一種子者、五不還之名皆然）。
§03 第四道之果人與品之結 → 白話 §3
四道之慧：信解脫者、慧解脫者、俱分解脫者、三明者、六神通者、得無礙解之差別的大漏盡者——就此而說「道之剎那名為解那糾結；果之剎那成了糾結已解、含天之世間的最上應施者」。頌：聖慧之修習有這樣多的利益，明智者當於其上生起喜樂。結：由「住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結」一偈而以戒定慧三門所說示的《清淨道論》中，有利益的修慧已被闡明。品末奧書：慧之修習之章裡，名為修慧之利益之解釋的第二十三品已竟（白話 §3）。〔讀法〕「道之剎那解糾結、果之剎那成最上應施者」——這一句把全書綱領偈的最後一句（「彼能解此糾結」）與本品的利益（應供）扣在一起：解糾結的人，就是世間該供養的人。慧門至此闡明，三門俱竟——下一單元是全書之結。〔所見〕
給一般讀者
修慧的第四個好處是：你成了世間該供養的人。論主沒有把這說成榮耀，他把它說成一張名單——入流三種（看觀之利鈍）、一來、不還五種、阿羅漢六種——每一種都是「作苦之邊際」的不同路程。記住那一句：道的那一剎那解開糾結，果的那一剎那成為最上應施者。全書的綱領偈到此收尾，下一單元是論主的結語與奧書。
想讀本單元全文：白話 §1–§3 即應供等五德之所由・初二三道之果人（入流三種・一來・不還五種）・第四道六種果人與道果二剎那之語・結頌與品之結與奧書的全段逐段全譯。
Those who have cultivated the wisdom of the four paths become worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit for the world together with its deities—the distinctions are seven-times-at-most, clan-to-clan, single-seed; once-returner; five kinds of non-returner; and, at the fourth fruition, faith-liberated, wisdom-liberated, liberated both ways, three true knowledges, six direct knowledges, and discriminative knowledge: at the path moment one disentangles the tangle, and at the fruition moment one becomes the foremost recipient of gifts
The Big Picture — the Fourth Benefit and the Close of the Chapter
The fourth of the four benefits of cultivating wisdom is the accomplishment of worthiness of offerings and so forth—the source of the five qualities in the Recollection of the Saṅgha (worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit) (§1). Fruition attainers are then distinguished according to the wisdom of the four paths (§§2–3): three at the first path (seven-times-at-most, clan-to-clan, single-seed); a once-returner at the second; five kinds of non-returner at the third; and six kinds of arahant at the fourth. The citation “At the moment of the path they are called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts” reconnects with the programmatic stanza; the closing stanza and chapter colophon follow (§3). This is the shortest unit, yet it is where the chapter makes “benefit” concrete as “persons”: in the end, the benefits of wisdom form a list of noble ones. 〔What Is Seen〕
§01 Accomplishment of Worthiness of Offerings and So Forth—General Statement → Vernacular §1
Without distinction: because all four kinds of this wisdom—the wisdom of the four paths—have been cultivated, one who has cultivated wisdom becomes worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation for the world together with its deities, and the unsurpassed field of merit for the world (Vernacular §1). 〔How to Read〕 These five names are the last five qualities of the Saṅgha explained in the Recollection of the Saṅgha (chapter 7). Here the author states their source: cultivating wisdom. In this treatise the same Chinese expression “worthy of offerings” has three contexts—as a quality of the Buddha, a quality of the Saṅgha, and a quality of the cultivator of wisdom—each according to its place.
§02 Fruition Attainers of the First, Second, and Third Paths → Vernacular §2
Wisdom of the first path: one with dull faculties coming through sluggish insight is a seven-times-at-most person (cycling through seven fortunate becomings and making an end of suffering); one with medium insight and medium faculties is a clan-to-clan person (running and cycling through two or three families); one with keen insight and keen faculties is a single-seed person (producing only one human becoming). The second path—a once-returner (coming to this world only once). The third path—a non-returner, of five kinds according to differences in faculties: one who attains final nibbāna in the interval (born in Pure Abode becoming and attaining final nibbāna before the midpoint of the life span), one who attains final nibbāna after landing (after the midpoint), one who attains final nibbāna without exertion (producing the higher path without exertion or effort), one who attains final nibbāna with exertion (with exertion and effort), and an upstream-goer bound for Akaniṭṭha (ascending from the place of birth to Akaniṭṭha becoming and attaining final nibbāna there)—reaching completion after leaving this world (Vernacular §2). 〔How to Read〕 The distinction among the three kinds of stream-enterer lies only in the sharpness of insight; the distinction among the five kinds of non-returner lies in faculties and exertion. The author pairs every name with an explanation of his own. This edition’s readings therefore follow those explanations, not the literal wording of the names (so too with clan-to-clan, single-seed, and all five names for non-returners).
§03 Fruition Attainers of the Fourth Path and the Close of the Chapter → Vernacular §3
Wisdom of the fourth path: faith-liberated, wisdom-liberated, liberated both ways, possessing the three true knowledges, possessing the six direct knowledges, and a great one whose taints are destroyed who has attained the distinctions of discriminative knowledge—with reference to these it is said, “At the moment of the path they are called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts in the world together with its deities.” The stanza: because cultivation of noble wisdom has so many benefits, a discerning person should arouse delight in it. The close: in the Visuddhimagga, taught through the three gateways of virtue, concentration, and wisdom by the stanza “A wise person, established in virtue, developing mind and wisdom; an ardent and prudent bhikkhu—such a one can disentangle this tangle,” cultivation of wisdom together with its benefits has been elucidated. The chapter’s final colophon: in the division on cultivating wisdom, the exposition named the Benefits of Cultivating Wisdom, the twenty-third chapter, is complete (Vernacular §3). 〔How to Read〕 “At the moment of the path one disentangles the tangle; at the moment of fruition one becomes the foremost recipient of gifts”—this sentence fastens the last line of the treatise’s programmatic stanza (“such a one can disentangle this tangle”) to this chapter’s benefit (worthiness of offerings): the person who disentangles the tangle is the person whom the world should support. The wisdom gateway has now been elucidated, and all three gateways are complete—the next unit is the conclusion of the entire treatise. 〔What Is Seen〕
For the General Reader
The fourth benefit of cultivating wisdom is that one becomes a person the world should support. The author does not present this as an honor; he presents it as a list—three kinds of stream-enterer (according to the keenness of insight), a once-returner, five kinds of non-returner, and six kinds of arahant—each a different journey toward “making an end of suffering.” Remember the sentence: at the path moment the tangle is disentangled; at the fruition moment one becomes the foremost recipient of gifts. The treatise’s programmatic stanza comes to its close here. The next unit contains the author’s conclusion and the final colophon.
To read this unit in full: Vernacular §§1–3 gives, paragraph by paragraph and in full, the source of the five qualities beginning with worthiness of offerings; fruition attainers of the first, second, and third paths (three kinds of stream-enterer, a once-returner, and five kinds of non-returner); the six kinds of fourth-path fruition attainer and the statement on the two moments of path and fruition; and the closing stanza, chapter conclusion, and colophon.
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 ### Āhuneyyabhāvādisiddhikathā。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 §885〕至〔CSCD §890〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 2,821 位元組——本品四單元中最小者。
四道之框 本篇之骨為四道之次第，本欄逐一反查譯底欄：〔CSCD §885〕為總說（四種慧之修習無別而其人皆為天人世間之應供等）；〔CSCD §886〕為初道之果人（三種入流者，依觀之鈍中利與根之鈍中利而分）；〔CSCD §887〕為第二道之果人（一來者，唯一句而無分）；〔CSCD §888〕為第三道之果人（不還者，五種）；〔CSCD §889〕為第四道之果人（六名並舉）；〔CSCD §890〕為品之結——四道四段，其後一總一結，六段六號逐一相配。
本品之奧書在本單元 本篇末四行為品末奧書（皆縮排二空格）：Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Paññābhāvanānisaṃsaniddeso nāma／Tevīsatimo paricchedo.——本品之奧書於此止。次單元〈結語〉在此奧書之後——其為全書之收而非本品之科，論以奧書隔之。誌其實不代裁。
綱領偈之重舉 〔CSCD §890〕以 Ettāvatā ca – 領起而逐字重舉全書之綱領偈四行（Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;／Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –），並以 Imissā⋯gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti. 自結——論以綱領偈收本品。此偈於次單元復以同式重舉（其形繫引號而本篇不繫），二處之對見次單元之目三。
前後接點 前承滅盡定之單元：本篇首句 Āhuneyyabhāvādisiddhīti⋯na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo.——逐字承前二篇所標之第四利益，且為本品 na kevalañca 之式之末一見（本欄反查本品四單元，此式 3 見）。後接結語之單元：次單元首句作 Ettāvatā⋯ca – 而逐字重舉綱領偈——其式與本篇〔CSCD §890〕之首句同，二處相接而其文相重，誌之。
movement 品夾《總覽》繫本單元於 §C〈應供等之成就〉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 paññābhāvanā（慧之修習）・ānisaṃsa（利益）・lokuttara（出世間）・āhuneyya（應供）・pāhuneyya（應請）・dakkhiṇeyya（應施）・añjalikaraṇīya（應合掌）・magga・phala（道・果）・vipassanā（觀）・indriya（根）・sotāpanna（入流者）・sakadāgāmī（一來者）・anāgāmī（不還者）・khīṇāsava（漏盡者）・akaniṭṭha（色究竟）・paññā（慧）・jaṭā（糾結）・sapañña（有慧者）・ātāpī（有熱誠者）・nipaka（審慎者）・bhikkhu（比丘）・sīla・samādhi・paññā（戒・定・慧）・sādhujanapāmojjattha（為善人之喜悅）・paricchedo（品）。以下唯列本篇新出者。
總說之五名〔CSCD §885〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sadevaka loka | 含天之世間 | 五名之所對——為含天之世間之應供等 | 〔CSCD §885〕 |
| anuttaraṃ puññakkhettaṃ lokassa | 世間無上福田 | 五名之第五；從既立之讀（六隨念之品之詞條，既立），本欄原提「世間無上之福田」，誌之 | 〔CSCD §885〕 |
| avisesena | 無差別地 | 論之判——四種慧之修習皆無差別而成此五名 | 〔CSCD §885〕 |
| bhāvitapañña | 已修慧者 | 其人之總名 | 〔CSCD §885〕 |
初二三道之果人〔CSCD §886〕–〔CSCD §888〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| mandā・majjhimā・tikkhā | 鈍・中・利 | 三種入流者之分之第一準——觀之三品；譯底之形作 mandāya vipassanāya・Majjhimāya vipassanāya・Tikkhāya vipassanāya（分寫而不成複合語），本欄立其形容詞之三形 | 〔CSCD §886〕 |
| mudindriya・majjhimindriya・tikkhindriya | 鈍根者・中根者・利根者 | 第二準；與觀之三品逐一相配 | 〔CSCD §886〕 |
| sattakkhattuparama | 極七返者 | 三種入流者之第一；論自釋 sattasugatibhave saṃsaritvā dukkhassantaṃ karoti；「極七返」從智見清淨之品之白話，本欄綴「者」以名其人 | 〔CSCD §886〕 |
| sattasugatibhava | 七善趣有 | 極七返者所輪轉之處 | 〔CSCD §886〕 |
| kolaṃkola | 家家者 | 第二；論自釋 dve vā tīṇi vā kulāni⋯sandhāvitvā saṃsaritvā（kulāni 與其後之語為版頁記所隔）；本欄之讀——⚠︎ 其名依論之自釋而立（往來二三家），以俟來哲 | 〔CSCD §886〕 |
| ekabījī | 一種子者 | 第三；論自釋 ekaññeva mānusakaṃ bhavaṃ nibbattetvā；本欄之讀——⚠︎ 以俟來哲 | 〔CSCD §886〕 |
| dukkhassanta | 苦之邊際 | 三者所至；三處逐字同式（dukkhassantaṃ karoti） | 〔CSCD §886〕・〔CSCD §887〕 |
| sakideva imaṃ lokaṃ āgantvā | 唯一來此世 | 一來者之釋——論唯一句，不更分品 | 〔CSCD §887〕 |
| indriyavemattatā | 根之差別 | 不還者五分之準 | 〔CSCD §888〕 |
| antarāparinibbāyī | 中般涅槃者 | 五不還之第一；論自釋 āyuvemajjhaṃ appatvāva parinibbāyati（未至壽之中分而般涅槃）；本欄之讀——⚠︎ 五名皆以俟來哲 | 〔CSCD §888〕 |
| upahaccaparinibbāyī | 生般涅槃者 | 第二；論自釋 āyuvemajjhaṃ atikkamitvā parinibbāyati（過壽之中分而般涅槃）；本欄之讀——⚠︎ 其名之字面與論之自釋不相即，以俟來哲 | 〔CSCD §888〕 |
| asaṅkhāraparinibbāyī | 無行般涅槃者 | 第三；論自釋 asaṅkhārena appayogena uparimaggaṃ nibbatteti；本欄之讀 | 〔CSCD §888〕 |
| sasaṅkhāraparinibbāyī | 有行般涅槃者 | 第四；論自釋 sasaṅkhārena sappayogena uparimaggaṃ nibbatteti；本欄之讀 | 〔CSCD §888〕 |
| uddhaṃsoto akaniṭṭhagāmī | 上流至色究竟者 | 第五；論自釋 tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati；本欄之讀 | 〔CSCD §888〕 |
| suddhāvāsabhava | 淨居有 | 中般涅槃者所生之處；本欄之讀 | 〔CSCD §888〕 |
| āyuvemajjha | 壽之中分 | 前二不還之分之準 | 〔CSCD §888〕 |
| vihāyaniṭṭha | 於此〔世〕捨而究竟 | 論之一句——Idha vihāyaniṭṭho hoti.；本欄之讀，論不自釋其義 | 〔CSCD §888〕 |
第四道之果人與品之結〔CSCD §889〕–〔CSCD §890〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saddhāvimutta | 信解脫者 | 六名之第一 | 〔CSCD §889〕 |
| paññāvimutta | 慧解脫者 | 第二 | 〔CSCD §889〕 |
| ubhatobhāgavimutta | 俱分解脫者 | 第三 | 〔CSCD §889〕 |
| tevijja | 三明者 | 第四；本欄之讀 | 〔CSCD §889〕 |
| chaḷabhiñña | 六神通者 | 第五；「神通」從既立之 abhiññā | 〔CSCD §889〕 |
| paṭisambhidappabhedappatta | 得無礙解之差別者 | 第六名之前分（koci paṭisambhidappabhedappatto mahākhīṇāsavo 一句一名）；本欄之讀 | 〔CSCD §889〕 |
| mahākhīṇāsava | 大漏盡者 | 第六名之後分（同上一句）；本欄之讀 | 〔CSCD §889〕 |
| vijaṭeti | 解其糾結 | 綱領偈之動詞；「糾結」從既立之 jaṭā | 〔CSCD §889〕・〔CSCD §890〕 |
| maggakkhaṇa・phalakkhaṇa | 道之剎那・果之剎那 | 所引之語之二時——道時解其結，果時已解結而為最上應施 | 〔CSCD §889〕 |
| aggadakkhiṇeyya | 最上應施者 | 所引之語之判；從既立之讀（戒之品之詞條，既立），本欄原提「最上之應施者」，誌之 | 〔CSCD §889〕 |
| sānisaṃsā paññābhāvanā | 有利益之慧之修習 | 論之自結——本品所明者 | 〔CSCD §890〕 |
| paridīpita | 已明 | 同上之動詞；依先例勝從既列之讀（定之解釋之品之詞條），本欄原提「已顯示」，誌之 | 〔CSCD §890〕 |
| Paññābhāvanādhikāra | 慧之修習之章 | 奧書之語；本欄之讀（本品奧書獨有此一行，他篇之奧書無之） | 〔CSCD §890〕 |
須併觀之三處 ①**⚠︎ 五不還之名：論於五名皆自釋其義，而其字面與所釋不必相即（尤以 upahaccaparinibbāyī 為著——其字面之義論不釋，唯釋其時）。本欄五讀皆依論之自釋而立，不依字面之析，⚠︎ 以俟來哲。②⚠︎ kolaṃkola 與 ekabījī：二名論皆自釋其義而不釋其名之所以，本欄讀為「家家者」「一種子者」——其讀之準為論之自釋（往來二三家・唯生一人有），非字面之直析，⚠︎ 以俟來哲。③sattakkhattuparama 之讀：「極七返」從智見清淨之品之白話逐字（該篇作「極七返而作苦之邊際」），本欄綴「者」以名其人——誌其為既有之讀之延**，非新提之讀。
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・Keci／keci・Apare āhu・Porāṇā／porāṇā・傳云之標 kira 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 4 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記——本篇之異說・傳云・異讀之標俱全零。
引號之數〔本欄自捕〕 全篇 '' 實測 2 處，成 1 對——''maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma⋯aggadakkhiṇeyyo hotī''ti。逐引皆有其收，無不對稱者；本篇為本品四單元中引號最薄者。
綱領偈二形之對〔本欄自捕〕 〔CSCD §890〕之綱領偈不繫引號（Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;），而次單元〔CSCD §891〕之同偈繫引號（''Sīle patiṭṭhāya naro sapañño⋯jaṭa''nti）——同一偈於相鄰二段而其引號之面二異，且其末語亦異（本篇作 jaṭanti，次單元作 jaṭa''nti）。照錄不改不代齊。
奧書之四行〔本欄實測〕 本篇末四行皆縮排二空格，其第二行 Paññābhāvanādhikāre（於慧之修習之章）為本品之奧書所獨有（頭陀支之品之奧書唯二行，無此一行）。誌其實不代裁。
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 §889〕 | Yaṃ sandhāya vuttaṃ ''maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma⋯Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī''ti. | 道時解糾結、果時為含天世間之最上應施——第四道之果人之判 | 無（Yaṃ sandhāya vuttaṃ 而不繫圓括注） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——唯一之引不繫其書。引式之標唯 Yaṃ sandhāya vuttaṃ（就此而說）1 見；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。本篇引薄而不繫書，與利益之總說之單元（8 處出處）正相反。
論主自陳之一處 〔CSCD §890〕Imissā⋯gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.——論自標本品所顯者為「有利益之慧之修習」。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・譬喻全無 viya（詞界）・連聲之比況形・sadisa 諸形・Yathā／yathā 之比況領語・upamā／-ūpama 全篇俱零命中——本篇為本品四單元中唯一無一譬喻者。其文為果人之枚舉，非修法之敘。誌其實不代補。
乙・修辭之可核觀察 ①四道之領起式——Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā・Dutiyamaggapaññaṃ bhāvetvā・Tatiyamaggapaññaṃ bhāvetvā・Catutthamaggapaññaṃ bhāvetvā，四段同式而唯易其道之序數（本欄實測 4 見，bhāvetvā 之式逐段皆同）。②三處之收句同式——dukkhassantaṃ karoti 3 見（極七返者・家家者・一種子者），一來者作 sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti（第四見，合四）。③Tattha 之提示語 1 見（五不還之逐一釋之領起）。④問號・Kasmā? 俱零命中——本篇無一問，與滅盡定之單元（13 問號）正相反。⑤…pe… 省略式 零命中。⑥偈頌 2 首 4 行（〔CSCD §889〕之末二行與〔CSCD §890〕之綱領偈二行，皆縮排四空格）。⑦本篇無事例（人事之記）——其人皆為果位之設，無一實有其名。
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 §885〕 Āhuneyyabhāvādisiddhīti | 滅盡定之單元 | 逐字承前二篇所標之第四利益——論自標之續 |
〔CSCD §885〕 āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa | 六隨念之品之僧隨念 | 五名之立在彼篇（僧之九德之後四與其末）；本篇以之為修慧者之所成 |
〔CSCD §886〕 sattakkhattuparamo nāma hoti | 智見清淨之品 | 入流者之「極七返」在彼品之白話逐字可核 |
〔CSCD §888〕 yattha katthaci suddhāvāsabhave upapajjitvā | 處界之品・根諦之品 | 淨居之名與色究竟等五天在彼二品之界之列 |
〔CSCD §889〕 koci ubhatobhāgavimutto hoti | 智見清淨之品 | 俱分解脫者・慧解脫者・信解脫者三名之立在彼品 |
〔CSCD §889〕 koci chaḷabhiñño | 神通之品 | 六神通之立在彼品 |
〔CSCD §889〕 taṃ jaṭaṃ vijaṭeti nāma | 戒之品之首 | 「糾結」為全書綱領偈之樞語，其釋在彼品之首 |
〔CSCD §890〕 Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | 戒之品之首・全書 | 全書之綱領偈；本篇以之收本品，次單元復以之開全書之結 |
〔CSCD §891〕 Ettāvatā⋯ca – | 結語之單元 | 次單元以同式之首句承之，而其偈繫引號（見目三）——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 ### Āhuneyyabhāvādisiddhikathā. 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 §885〕 through 〔CSCD §890〕, with six paragraph numbers actually present and no gap in the sequence. This unit’s span in the source column is 2,821 bytes—the smallest of the chapter’s four units.
Framework of the four paths The sequence of the four paths forms the skeleton of this unit. Each location was checked in the source column: 〔CSCD §885〕 is the general statement (without distinction, persons who cultivate all four kinds of wisdom become worthy of offerings and so forth for the world of humans and deities); 〔CSCD §886〕 presents fruition attainers of the first path (three kinds of stream-enterers, divided according to sluggish, medium, or keen insight and dull, medium, or keen faculties); 〔CSCD §887〕 presents the second path fruition attainer (a once-returner, in a single sentence without subdivisions); 〔CSCD §888〕 presents the third path fruition attainers (non-returners, five kinds); 〔CSCD §889〕 presents fourth path fruition attainers (six names listed together); and 〔CSCD §890〕 closes the chapter—four paths in four paragraphs, with a general statement before and a close after, six paragraphs matching six numbers one by one.
This unit contains the chapter’s colophon The final four lines are the chapter colophon (all indented two spaces): Iti sādhujanapāmojjatthāya kate visuddhimagge / Paññābhāvanādhikāre / Paññābhāvanānisaṃsaniddeso nāma / Tevīsatimo paricchedo.—the chapter colophon ends here. The following Conclusion unit comes after this colophon—it is the close of the entire treatise rather than a section of this chapter, and the treatise separates it by the colophon. The fact is recorded without adjudication.
Repetition of the programmatic stanza At 〔CSCD §890〕, Ettāvatā ca – introduces a verbatim repetition of the four-line programmatic stanza of the entire treatise (Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; / Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –), followed by the author’s conclusion, Imissā ... gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.—the author closes the chapter with the programmatic stanza. The next unit repeats the same stanza in the same pattern (there it is enclosed in quotation marks; here it is not); the comparison between the two occurs in section III of the next unit.
Junctions before and after The preceding unit is cessation attainment: this unit begins Āhuneyyabhāvādisiddhīti ... na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo.—it continues verbatim with the fourth benefit identified in the two preceding units, and is the final occurrence of the chapter’s na kevalañca pattern (a check of the four units finds three occurrences). The next unit is the Conclusion: its first sentence begins Ettāvatā ... ca – and repeats the programmatic stanza verbatim—the form matches the first sentence of this unit’s 〔CSCD §890〕, with adjacent repetition recorded as a fact.
Movement The chapter-level Overview links this unit to movement §C, “Accomplishment of Worthiness of Offerings and So Forth.” 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 paññābhāvanā (cultivation of wisdom), ānisaṃsa (benefit), lokuttara (supramundane), āhuneyya (worthy of offerings), pāhuneyya (worthy of hospitality), dakkhiṇeyya (worthy of gifts), añjalikaraṇīya (worthy of reverential salutation), magga・phala (path・fruition), vipassanā (insight), indriya (faculty), sotāpanna (stream-enterer), sakadāgāmī (once-returner), anāgāmī (non-returner), khīṇāsava (one whose taints are destroyed), akaniṭṭha (Akaniṭṭha), paññā (wisdom), jaṭā (tangle), sapañña (wise person), ātāpī (ardent), nipaka (prudent), bhikkhu (bhikkhu), sīla・samādhi・paññā (virtue・concentration・wisdom), sādhujanapāmojjattha (to bring joy to good people), and paricchedo (chapter). Only terms newly occurring in this unit are listed below.
The five names in the general statement〔CSCD §885〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sadevaka loka | world together with its deities | Those for whom one bears the five names—worthy of offerings and so forth for the world together with its deities | 〔CSCD §885〕 |
| anuttaraṃ puññakkhettaṃ lokassa | unsurpassed field of merit for the world | Fifth of the five names; follows the already-established reading (entries for the Recollections chapter); this column’s original proposal, “the world’s unsurpassed field of merit,” is recorded | 〔CSCD §885〕 |
| avisesena | without distinction | The author’s determination—all four kinds of cultivation of wisdom produce these five names without distinction | 〔CSCD §885〕 |
| bhāvitapañña | one who has cultivated wisdom | General designation for the person | 〔CSCD §885〕 |
Fruition attainers of the first, second, and third paths〔CSCD §886〕–〔CSCD §888〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| mandā・majjhimā・tikkhā | sluggish・medium・keen | First criterion dividing the three kinds of stream-enterer—the three grades of insight; the source forms are written separately, mandāya vipassanāya, Majjhimāya vipassanāya, and Tikkhāya vipassanāya, rather than as compounds; this column lists the three adjective forms | 〔CSCD §886〕 |
| mudindriya・majjhimindriya・tikkhindriya | dull faculties・medium faculties・keen faculties | Second criterion, paired one by one with the three grades of insight | 〔CSCD §886〕 |
| sattakkhattuparama | seven-times-at-most person | First of the three kinds of stream-enterer; the author explains sattasugatibhave saṃsaritvā dukkhassantaṃ karoti; “seven-times-at-most” follows the Vernacular of the Purification by Knowledge and Vision chapter, with “person” appended here to name the person | 〔CSCD §886〕 |
| sattasugatibhava | seven fortunate becomings | Where the seven-times-at-most person cycles | 〔CSCD §886〕 |
| kolaṃkola | clan-to-clan person | Second; the author explains dve vā tīṇi vā kulāni ... sandhāvitvā saṃsaritvā (an edition-page notice separates kulāni from what follows); reading as given in this column—⚠︎ the name is established according to the author’s explanation (moving through two or three families), for future readers | 〔CSCD §886〕 |
| ekabījī | single-seed person | Third; the author explains ekaññeva mānusakaṃ bhavaṃ nibbattetvā; reading as given in this column—⚠︎ for future readers | 〔CSCD §886〕 |
| dukkhassanta | end of suffering | Destination of all three; the same formula (dukkhassantaṃ karoti) occurs verbatim three times | 〔CSCD §886〕・〔CSCD §887〕 |
| sakideva imaṃ lokaṃ āgantvā | coming to this world only once | Explanation of the once-returner—a single sentence without further subdivision | 〔CSCD §887〕 |
| indriyavemattatā | differences in faculties | Criterion dividing the five kinds of non-returner | 〔CSCD §888〕 |
| antarāparinibbāyī | one who attains final nibbāna in the interval | First of five non-returners; the author explains āyuvemajjhaṃ appatvāva parinibbāyati (attaining final nibbāna before reaching the midpoint of the life span); reading as given in this column—⚠︎ all five names are for future readers | 〔CSCD §888〕 |
| upahaccaparinibbāyī | one who attains final nibbāna after landing | Second; the author explains āyuvemajjhaṃ atikkamitvā parinibbāyati (attaining final nibbāna after passing the midpoint of the life span); reading as given in this column—⚠︎ the literal name does not coincide directly with the author’s explanation, for future readers | 〔CSCD §888〕 |
| asaṅkhāraparinibbāyī | one who attains final nibbāna without exertion | Third; the author explains asaṅkhārena appayogena uparimaggaṃ nibbatteti; reading as given in this column | 〔CSCD §888〕 |
| sasaṅkhāraparinibbāyī | one who attains final nibbāna with exertion | Fourth; the author explains sasaṅkhārena sappayogena uparimaggaṃ nibbatteti; reading as given in this column | 〔CSCD §888〕 |
| uddhaṃsoto akaniṭṭhagāmī | upstream-goer bound for Akaniṭṭha | Fifth; the author explains tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati; reading as given in this column | 〔CSCD §888〕 |
| suddhāvāsabhava | Pure Abode becoming | Place of birth for one who attains final nibbāna in the interval; reading as given in this column | 〔CSCD §888〕 |
| āyuvemajjha | midpoint of the life span | Criterion distinguishing the first two non-returners | 〔CSCD §888〕 |
| vihāyaniṭṭha | reaches completion after leaving this [world] | Single statement by the author—Idha vihāyaniṭṭho hoti.; reading as given in this column, as the author does not explain it | 〔CSCD §888〕 |
Fruition attainers of the fourth path and the chapter’s close〔CSCD §889〕–〔CSCD §890〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saddhāvimutta | faith-liberated | First of the six names | 〔CSCD §889〕 |
| paññāvimutta | wisdom-liberated | Second | 〔CSCD §889〕 |
| ubhatobhāgavimutta | liberated both ways | Third | 〔CSCD §889〕 |
| tevijja | one who possesses the three true knowledges | Fourth; reading as given in this column | 〔CSCD §889〕 |
| chaḷabhiñña | one who possesses the six direct knowledges | Fifth; “direct knowledges” follows already-established abhiññā | 〔CSCD §889〕 |
| paṭisambhidappabhedappatta | one who has attained the distinctions of discriminative knowledge | First member of the sixth name (koci paṭisambhidappabhedappatto mahākhīṇāsavo is a single category); reading as given in this column | 〔CSCD §889〕 |
| mahākhīṇāsava | great one whose taints are destroyed | Second member of the sixth name (same phrase); reading as given in this column | 〔CSCD §889〕 |
| vijaṭeti | disentangles the tangle | Verb of the programmatic stanza; “tangle” follows already-established jaṭā | 〔CSCD §889〕・〔CSCD §890〕 |
| maggakkhaṇa・phalakkhaṇa | moment of the path・moment of fruition | Two times in the cited statement—at the path the tangle is disentangled; at fruition, having disentangled it, one becomes the foremost recipient of gifts | 〔CSCD §889〕 |
| aggadakkhiṇeyya | foremost recipient of gifts | Judgment in the cited statement; follows the already-established reading (entries for the Virtue chapter); this column’s original proposal, “foremost one worthy of gifts,” is recorded | 〔CSCD §889〕 |
| sānisaṃsā paññābhāvanā | cultivation of wisdom together with its benefits | The author’s conclusion—what this chapter elucidates | 〔CSCD §890〕 |
| paridīpita | elucidated | Verb in the same sentence; follows the already-listed reading on the principle that precedent prevails (entries for the chapter explaining concentration); this column’s original proposal, “made manifest,” is recorded | 〔CSCD §890〕 |
| Paññābhāvanādhikāra | division on the cultivation of wisdom | Words of the colophon; reading as given in this column (this line occurs only in this chapter’s colophon and not in other chapter colophons) | 〔CSCD §890〕 |
Three places to be read together ① ⚠︎ the five names for non-returners: the author explains all five, but their literal wording does not necessarily coincide with the explanation (especially upahaccaparinibbāyī, whose literal meaning the author does not explain, explaining only the time). All five readings in this column are established according to the author’s explanation rather than literal decomposition, ⚠︎ for future readers. ② ⚠︎ kolaṃkola and ekabījī: the author explains the meaning of both but not why they bear those names. This column reads them “clan-to-clan person” and “single-seed person”—the criterion is the author’s explanation (moving through two or three families; producing only one human becoming), not direct literal analysis, ⚠︎ for future readers. ③ The reading of sattakkhattuparama: “seven-times-at-most” follows verbatim the Vernacular of the Purification by Knowledge and Vision chapter (which says “seven-times-at-most and makes an end of suffering”); “person” is appended here to name the individual—an extension of an existing reading, not a newly proposed reading.
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, Keci/keci, Apare āhu, Porāṇā/porāṇā, or the hearsay marker kira. Square-bracketed notes occur in only two forms (six [§NN] paragraph numbers and four 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—all markers of dissent, hearsay, and variant readings are absent from this unit.
Quotation-mark count [captured in this column] The entire unit contains two occurrences of '', forming one pair—''maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma ... aggadakkhiṇeyyo hotī''ti. The citation has its close and is not asymmetrical; this unit has the fewest quotation marks among the chapter’s four units.
Two forms of the programmatic stanza [captured in this column] The programmatic stanza at 〔CSCD §890〕 is not enclosed in quotation marks (Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;), while the same stanza at 〔CSCD §891〕 in the next unit is enclosed in quotation marks (''Sīle patiṭṭhāya naro sapañño ... jaṭa''nti)—the same stanza has two different quotation surfaces in two adjacent paragraphs, and the final form also differs (this unit has jaṭanti, the next jaṭa''nti). They are reproduced without alteration or harmonization.
The four lines of the colophon [measured in this column] The final four lines are all indented two spaces. The second, Paññābhāvanādhikāre (in the division on the cultivation of wisdom), is unique to this chapter’s colophon (the colophon of the Ascetic Practices chapter has only two lines and lacks this one). The fact is recorded without adjudication.
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 §889〕 | Yaṃ sandhāya vuttaṃ ''maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma⋯Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī''ti. | At the path, disentangling the tangle; at fruition, becoming the foremost recipient of gifts in the world together with its deities—the determination concerning fourth-path fruition attainers | None (Yaṃ sandhāya vuttaṃ without a parenthetical citation) |
Count of citation forms and sources [measured in this column] The unit has zero parenthetical source citations—its only citation is not linked to a work. The sole citation marker is Yaṃ sandhāya vuttaṃ (“with reference to this it was said”), once; Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all have zero occurrences. The unit has few citations and names no work, the opposite of the general-benefits unit (eight source citations).
One authorial statement At 〔CSCD §890〕, Imissā ... gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.—the author identifies what this chapter elucidates as “the cultivation of wisdom together with its benefits.” This section records its locus 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. No similes viya as a word, sandhied comparative forms, forms of sadisa, the comparative introducer Yathā/yathā, and upamā/-ūpama all have zero occurrences throughout the unit—this is the only one of the chapter’s four units without a single simile. Its subject is the enumeration of fruition attainers, not a description of practice. The fact is recorded without supplementation.
B. Verifiable rhetorical observations ① Introductory formula of the four paths—Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā, Dutiyamaggapaññaṃ bhāvetvā, Tatiyamaggapaññaṃ bhāvetvā, and Catutthamaggapaññaṃ bhāvetvā: the four paragraphs share the same form, changing only the ordinal number of the path (four occurrences measured, each with the same bhāvetvā construction). ② The same closing formula in three places—dukkhassantaṃ karoti occurs three times (for the seven-times-at-most, clan-to-clan, and single-seed persons), while the once-returner has sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti (a fourth occurrence, four total). ③ The deictic Tattha occurs once (introducing the individual explanations of the five non-returners). ④ Question marks and Kasmā? both have zero occurrences—the unit asks no questions, the opposite of the cessation-attainment unit (thirteen question marks). ⑤ The abbreviation …pe… has zero occurrences. ⑥ There are two stanzas in four lines (the final two lines of 〔CSCD §889〕 and the two-line programmatic stanza of 〔CSCD §890〕, all indented four spaces). ⑦ The unit has no exemplum (an account of a person or event): all persons are posited as fruition levels, with no named individual.
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 §885〕 Āhuneyyabhāvādisiddhīti | Cessation-attainment unit | Continues verbatim with the fourth benefit identified in the two preceding units—a continuation marked by the author |
〔CSCD §885〕 āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa | Recollection of the Saṅgha in the Recollections chapter | The five names are established there (the last four of the Saṅgha’s nine qualities and their final summary); this unit presents them as what a cultivator of wisdom accomplishes |
〔CSCD §886〕 sattakkhattuparamo nāma hoti | Purification by Knowledge and Vision chapter | “Seven-times-at-most” for a stream-enterer can be verified verbatim in that chapter’s Vernacular |
〔CSCD §888〕 yattha katthaci suddhāvāsabhave upapajjitvā | Elements chapter・Faculties and Truths chapter | The Pure Abodes and the five heavens beginning with Akaniṭṭha are listed among the relevant realms in those two chapters |
〔CSCD §889〕 koci ubhatobhāgavimutto hoti | Purification by Knowledge and Vision chapter | The three names liberated both ways, wisdom-liberated, and faith-liberated are established there |
〔CSCD §889〕 koci chaḷabhiñño | Direct Knowledges chapter | The six direct knowledges are established there |
〔CSCD §889〕 taṃ jaṭaṃ vijaṭeti nāma | Opening of the Virtue chapter | “Tangle” is the pivotal term of the treatise’s programmatic stanza and is explained at the opening of that chapter |
〔CSCD §890〕 Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | Opening of the Virtue chapter・the whole treatise | The programmatic stanza of the entire treatise; this unit uses it to close the chapter, and the next unit repeats it to open the conclusion of the whole treatise |
〔CSCD §891〕 Ettāvatā⋯ca – | Conclusion unit | The next unit continues with the same opening formula, but encloses its stanza in quotation marks (see section III)—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.