清淨道論 菩提分法Visuddhimagga · Requisites of Awakening
四道之智說完，論主要顯它的威力，先立四事：菩提分之圓滿、出起與力之相應、何法為何所斷、現觀時的遍知等作用——這是本品接下來四個單元的目錄。第一事：菩提分之圓滿。
三十七法住在名為菩提的聖道之一分——住於資助之位——所以叫菩提分：四念處是念在身受心法上對治淨樂常我四顛倒；四正勤是精進對「善不善、已生未生」的四格；四神足是成就的四隻腳——欲、心、精進、簡擇；五根五力是同一組信精進念定慧的兩面，壓得過對方叫根、不被對方壓叫力；七覺支是覺悟之有情的支分；八道支以出離為義。
心在末段：前分世間觀正轉的時候，這些是散在種種心裡一樣樣得的——這一坐是身念處，那一坐是第一正勤，離邪語時是正語；而在道生起的那一剎那，於一心中全部同時得；果剎那除了四正勤，三十三法在——果不起斷與修之勤作。而拆開來數，三十七只有十四個法不雜：欲、心、喜、輕安、捨、思惟、語、業、命各當一分；信當二分（根、力）；定當四分；慧當五分；念當八分；精進當九分。一個念在不同崗位上叫念處、念根、念力、念覺支、正念。多，是作用的多；體，只有一個。三十七道品不是三十七件事。
After explaining knowledge of the four paths, the author turns to its power and first lists four matters: completeness of the requisites of awakening, the correspondence of emergence with the powers, which phenomena are abandoned by what, and the functions beginning with full understanding at the time of direct realization. These are the table of contents for the next four units of this chapter. The first matter is completeness of the requisites of awakening.
The thirty-seven phenomena stand in a portion of the noble path called awakening—in the position of assistance—and so are called requisites of awakening. The four establishments of mindfulness apply mindfulness to body, feeling, mind, and phenomena to counter the four distortions of beauty, pleasure, permanence, and self. The four right efforts place energy in four cells: wholesome or unwholesome, arisen or unarisen. The four bases of power are four feet for success—desire, mind, energy, and investigation. The five faculties and five powers are two sides of the same faith, energy, mindfulness, concentration, and wisdom: when they overpower the opposition, they are faculties; when the opposition cannot overpower them, they are powers. The seven awakening factors are factors of the being who awakens; the eight path factors have leading out as their meaning.
The heart lies in the final section. While mundane insight is occurring in the prior part, these phenomena are obtained one by one in different minds—this sitting is contemplation of the body as an establishment of mindfulness, another moment the first right effort, and abstaining from wrong speech is right speech. At the moment the path arises, all are obtained together in one mind. At fruition, the thirty-three apart from the four right efforts remain, since fruition does not undertake the work of abandoning and developing. When reduced without overlap, the thirty-seven are only fourteen phenomena: desire, mind, rapture, tranquillity, equanimity, intention, speech, action, and livelihood each count once; faith twice as faculty and power; concentration four times; wisdom five; mindfulness eight; energy nine. The same mindfulness is called establishment of mindfulness, mindfulness faculty, power of mindfulness, mindfulness awakening factor, and right mindfulness according to its post. The plurality belongs to functions; in substance, there is only one. The thirty-seven aids to the path are not thirty-seven tasks.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 四事之總標二偈與三十七法之名義 〔CSCD §817–818〕
菩提分法之說
如今，為了了知這同一個四智的智見清淨之威力——
菩提分之圓滿性、出起與力之相應，／何法為何所斷，以及它們的斷；／以及在現觀¹之時所說的遍知等諸作用——／這一切都應當如其自性而知。
其中，「菩提分之圓滿性」，就是諸菩提分²的圓滿之性。四念處、四正勤、四神足、五根、五力、七覺支、八支聖道——這三十七法，由於它們住在那以覺悟之義而得名為「菩提」的聖道之一分，所以名為「菩提分」。所謂「住在一分」，就是住於資助之位。
§2 四念處與四正勤之名義與其數 〔CSCD §819–820〕
於這樣那樣的所緣中投入、躍入而現起，所以是「現起」³。念⁴就是現起，所以是「念處」。而它於身、受、心、法之中，依取不淨、苦、無常、無我之行相而轉起，又依成就斷淨、樂、常、我之想的作用而轉起，所以有四種分別。所以說為「四念處」。
以它而策勵，所以是「勤」。善妙的勤，就是正勤。或者：以它而正確地策勵，所以是正勤。或者：它由於離了煩惱的醜陋而是善妙的，又由於能成辦利益與安樂而招來最勝之性、而為勤之性的原因，所以是勤——這樣就是正勤。這是精進的增語。而這〔精進〕成就於已生與未生的不善之斷與不生的作用，以及於未生與已生的善之生起與住立的作用，所以有四種；因此說為「四正勤」。
§3 四神足之名義與其世出世之辨 〔CSCD §821〕
以前面所說的「成就」之義而為「神」。對於與它相應的〔神〕以先行之義，對於作為果的〔神〕以前分之因之義，而為神之足，所以是「神足」。它依欲等而有四種，所以說為「四神足」。如說——「四神足：欲神足、心神足、精進神足、簡擇⁵神足。」這些唯是出世間的。而依「比丘啊，若以欲為增上而得定、得心一境性，這就叫作欲定」等等的說法，世間的〔神足〕則是依欲等增上而得的諸法。
§4 五根五力與七覺支八道支之名義 〔CSCD §822–823〕
由於勝過不信、懈怠、放逸、散亂、迷昧，所以以稱為「勝過」的增上之義而為「根」。又由於不為不信等所勝，所以以不動之義而為「力」。這二者都依信等而有五種，所以說為「五根、五力」。
而念等七法，以覺悟之有情的支分之性，所以是「七覺支」。又正見等八法以出離之義而為「八道支」。所以說「七覺支、八支聖道」。
§5 得之時位——前分之異心得與道剎那之一心得・十四不雜 〔CSCD §824–826〕
這樣，這三十七菩提分法，在前分世間觀正轉起之時：於以十四種把握身者，有身觀念處；於以九種把握受者，有受觀念處；於以十六種把握心者，有心觀念處；於以五種把握法者，有法觀念處。見到在此自體之中先前未生的、而於他人已生的不善，〔想〕「這是由於如此行道者才生起的；我不那樣行道，這樣它就不會於我生起」，而為它的不生而精勤之時，是第一正勤。見到自己已至現行的不善，而為它的斷而精勤之時，是第二〔正勤〕。為了生起在此自體之中先前未生的禪或觀而精勤者，是第三〔正勤〕。令已生的〔禪或觀〕不退失而這樣一再生起者，是第四正勤。以欲為軛而生起善之時，是欲神足。離於邪語之時，是正語——這樣，〔諸菩提分法〕是於種種心中而得的。但在這四智生起之時，它們是於一心中而得的。在果剎那，除了四正勤之外，其餘的三十三〔法〕得。
而在這樣於一心中所得的〔諸法〕之中，唯一個以涅槃為所緣的念，依於身等成就斷淨想等的作用，而說為「四念處」。又唯一個精進，依成就未生者之不生等的作用，而說為「四正勤」。而在其餘的〔諸法〕中則沒有減與增。
又，在它們之中——
九法唯一分，一法為二分，其次〔一法〕為四分、〔一法〕為五分；／〔一法〕為八分、〔一法〕為九分——這樣它們成為六重。
「九法唯一分」——欲、心、喜、輕安、捨、思惟、語、業、命，這九法依欲神足等而唯是一分，不入其他部類。「一法為二分」——信依根與力而住於二分。「其次為四分、五分」——其義是：另一法住於四分，另一法住於五分。其中，定一法依根、力、覺支、道支而住於四分。慧則依那四者與神足之部類而為五分。「為八分與為九分」——其義是：另一法住於八分，一法住於九分。念依四念處、根、力、覺支、道支而住於八分。精進依四正勤、神足、根、力、覺支、道支而為九分。這樣——
這些菩提分唯十四而不雜；／依部類為七種，依分別為三十七。／依各自成辦其作用、依以自體而說，／它們一切都在聖道生起之時而生起。
於此，先應當這樣了知菩提分之圓滿性。
註
¹ 現觀（abhisamaya）：以道智於一剎那中通達四諦；其四作用之開演在本品〈遍知等之作用〉一單元。
² 菩提分（bodhipakkhiya）：住於聖道之一分而為其資助之三十七法；論於此逐一釋其名義與其數之所由。
³ 現起（paṭṭhāna）：本篇論自立其義——於所緣投入躍入而現起；同一語於〈慧地〉一品作論書之名而讀為《發趣》，二處不同科。
⁴ 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。
⁵ 簡擇（vīmaṃsā）：四增上之第四，即審察簡別之慧。
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 Two Summary Verses on Four Matters and the Meaning of the Thirty-Seven Phenomena 〔CSCD §817–818〕
Discussion of the Requisites of Awakening
Now, in order to understand the power of this very purification by knowledge and vision consisting in the four knowledges—
The completeness of the requisites of awakening, the correspondence of emergence with the powers; / what phenomena are to be abandoned by what, and their abandonment; / and the functions beginning with full understanding spoken of at the time of direct realization¹— / all these should be known according to their individual nature.
Here, “the completeness of the requisites of awakening” means the state of completeness of the requisites of awakening.² The four establishments of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path—these thirty-seven phenomena are called “requisites of awakening” because they stand in a portion of the noble path called “awakening” in the sense of awakening. “Standing in a portion” means standing in the position of assistance.
§2 The Meaning and Number of the Four Establishments of Mindfulness and Four Right Efforts 〔CSCD §819–820〕
Because it occurs by plunging and leaping into this or that object, it is “establishment.”³ Mindfulness⁴ itself is establishment, and therefore it is an “establishment of mindfulness.” It occurs with respect to body, feeling, mind, and phenomena by apprehending the modes of unattractiveness, suffering, impermanence, and not-self, and also by accomplishing the function of abandoning perceptions of beauty, pleasure, permanence, and self. It is therefore divided fourfold. Thus the “four establishments of mindfulness” are spoken of.
One exerts by means of it, and so it is “effort.” Excellent effort is right effort. Or, one exerts rightly by means of it, and so it is right effort. Or it is excellent because it is free from the ugliness of defilements, and it is effort because it brings forth excellence by accomplishing welfare and happiness and because it is the cause of the state of exertion; thus it is right effort. This is a designation for energy. This energy accomplishes the functions of abandoning arisen unwholesome phenomena and preventing unarisen ones from arising, and of bringing unarisen wholesome phenomena into being and maintaining arisen ones. It is therefore fourfold, and thus the “four right efforts” are spoken of.
§3 The Meaning of the Four Bases of Power and Their Mundane and Supramundane Distinction 〔CSCD §821〕
It is “power” in the previously stated sense of success. It is the foot of power because it precedes the power associated with it and because it is the prior-part cause of the power that is its result; hence it is a “basis of power.” It is fourfold according to desire and the rest, and thus the “four bases of power” are spoken of. As it is said: “Four bases of power: the basis of power consisting in desire, the basis of power consisting in mind, the basis of power consisting in energy, and the basis of power consisting in investigation.⁵” These are supramundane only. Mundane bases of power, however, are the phenomena obtained through the predominance of desire and the rest, according to such statements as, “Bhikkhu, if by making desire predominant he obtains concentration and obtains unification of mind, this is called concentration due to desire.”
§4 The Meaning of the Five Faculties, Five Powers, Seven Awakening Factors, and Eight Path Factors 〔CSCD §822–823〕
Because they overcome lack of faith, idleness, negligence, distraction, and delusion, they are “faculties” in the sense of predominance called overcoming. Because they are not overcome by lack of faith and the rest, they are “powers” in the sense of unshakability. Both are fivefold according to faith and the rest, and thus the “five faculties and five powers” are spoken of.
The seven phenomena beginning with mindfulness are the “seven awakening factors” because they are factors of the being who awakens. The eight phenomena beginning with right view are the “eight path factors” in the sense of leading out. Thus “the seven awakening factors and the noble eightfold path” are spoken of.
§5 When They Are Obtained—Obtained in Different Minds in the Prior Part and in One Mind at the Path Moment; Fourteen Undivided Phenomena 〔CSCD §824–826〕
Thus, while mundane insight is occurring in the prior part, these thirty-seven requisites of awakening are obtained as follows. In one who apprehends the body in fourteen ways there is the establishment of mindfulness consisting in contemplation of the body; in one who apprehends feeling in nine ways, the establishment consisting in contemplation of feeling; in one who apprehends mind in sixteen ways, the establishment consisting in contemplation of mind; and in one who apprehends phenomena in five ways, the establishment consisting in contemplation of phenomena. When one sees an unwholesome phenomenon that had not previously arisen in this individual existence but has arisen in another person and exerts to prevent its arising, thinking, “It arose in one who practiced in such a way; I shall not practice in that way, and so it will not arise in me,” this is the first right effort. When one sees an unwholesome phenomenon that has come into occurrence in oneself and exerts to abandon it, this is the second. When one exerts to arouse a jhāna or insight that had not previously arisen in this individual existence, this is the third. When one repeatedly arouses what has arisen so that it does not decline, this is the fourth right effort. When one places desire in the yoke and arouses the wholesome, this is the basis of power consisting in desire. When one abstains from wrong speech, this is right speech. In this way, the requisites of awakening are obtained in different minds. But when these four knowledges arise, they are obtained in a single mind. At the fruition moment, the remaining thirty-three phenomena are obtained, apart from the four right efforts.
Among the phenomena obtained in this way in a single mind, the one mindfulness having nibbāna as its object is called the “four establishments of mindfulness” because it accomplishes, with respect to body and the rest, the function of abandoning perceptions of beauty and the rest. Likewise, the one energy is called the “four right efforts” because it accomplishes the functions beginning with preventing the unarisen from arising. Among the remaining phenomena, there is no decrease or increase.
Moreover, among them—
Nine phenomena are single; one is twofold, then one fourfold and one fivefold; / one is eightfold and one ninefold—thus they form six groups.
“Nine phenomena are single”: desire, mind, rapture, tranquillity, equanimity, intention, speech, action, and livelihood—these nine are single as the basis of power consisting in desire and so forth and do not enter any other class. “One is twofold”: faith stands in two classes, as a faculty and as a power. “Then one fourfold and one fivefold” means that another phenomenon stands in four classes and another in five. The one concentration stands in four classes, as faculty, power, awakening factor, and path factor. Wisdom stands in five, as those four and the class of the bases of power. “One is eightfold and one ninefold” means that another one stands in eight classes and one in nine. Mindfulness stands in eight, as the four establishments of mindfulness, faculty, power, awakening factor, and path factor. Energy stands in nine, as the four right efforts, basis of power, faculty, power, awakening factor, and path factor. Thus—
These requisites of awakening are only fourteen distinct phenomena; / by class they are sevenfold, by division thirty-seven. / Because each performs its own function and because they are spoken of according to their individual nature, / they all arise when the noble path arises.
Here the completeness of the requisites of awakening should first be understood in this way.
Notes
¹ Direct realization (abhisamaya): penetration of the four truths by path knowledge in a single moment; its four functions are explained in this chapter’s unit “The Functions Beginning with Full Understanding.”
² Requisites of awakening (bodhipakkhiya): the thirty-seven phenomena that stand in a portion of the noble path and assist it; the treatise here explains the meaning of each name and the basis for each number.
³ Establishment (paṭṭhāna): the treatise itself establishes its meaning here—occurring by plunging and leaping into an object. The same word is the name of the treatise Paṭṭhāna in the chapter “The Soil of Wisdom”; the two usages belong to different categories.
⁴ Mindfulness (sati): the mental factor that remembers its object and does not lose it; throughout the treatise it operates together with knowledge, energy, and concentration. It belongs to a different category from the generic awareness often meant by the currently common expression “mindfulness,” and should be read according to the definition established in this treatise.
⁵ Investigation (vīmaṃsā): the fourth of the four predominances, namely the wisdom that examines and discriminates.
三十七菩提分在前分是散在種種心裡一樣樣得的，在道剎那卻於一心中全部同時得——而拆開來數只有十四法：一個念當八分、一個精進當九分；道的「威力」第一項就是這個圓滿
大局 — 智見清淨的威力之一：菩提分之圓滿
四道之智說完，論主要顯它的「威力」，先立一偈總標四事：菩提分之圓滿性・出起與力之相應・何法為何所斷與其斷・現觀時之遍知等作用（§1）。本單元說第一事。先釋「菩提分」之名：三十七法住於名為菩提的聖道之一分——住於資助之位（§1）；再逐類釋名與數：四念處（念於身受心法依取不淨苦無常無我之相、依斷淨樂常我想之作用而四）、四正勤（精進於未生已生之不善之不生與斷、未生已生之善之生與住而四）（§2）；四神足（欲心精進簡擇；出世間為主，世間依欲等增上得定）（§3）；五根五力（勝過不信懈怠放逸散亂迷昧為根、不為所勝為力）、七覺支、八道支（§4）。末段是心：前分世間觀時諸菩提分「於種種心中而得」（十四種身念處……第一正勤……欲神足……正語），道剎那則「於一心中而得」；果剎那除四正勤外三十三法得；且拆開數只有十四法不雜——九法各一分、信二分、定四分、慧五分、念八分、精進九分（§5）。〔所見〕本單元回答了一個修行者常有的疑惑：三十七道品那麼多，我怎麼修得完？論主的答案是：它們不是三十七件事，是十四個法在不同崗位上的名字——一個念在念處叫念處、在根叫念根、在力叫念力、在覺支叫念覺支、在道支叫正念；而在道生起的那一剎那，這十四法一次到齊。前面二十一品散著修的，在道剎那合成一心。
§01 四事之總標二偈與三十七法之名義 → 白話 §1
為知四智之智見清淨之威力：菩提分之圓滿性・出起與力之相應・何法為何所斷及其斷・現觀時所說遍知等諸作用——皆當如其自性而知。菩提分之圓滿性＝諸菩提分之圓滿之性：四念處・四正勤・四神足・五根・五力・七覺支・八支聖道三十七法住於以覺悟之義名菩提之聖道之一分故名菩提分；住於一分＝住於資助之位（白話 §1）。〔讀法〕先記四事的次序——它們就是本品接下來四個單元（22-03〜22-06）的目錄。「菩提分」的釋名很樸實：它們不是菩提本身，是住在菩提旁邊幫忙的（資助之位）。〔所見〕「以覺悟之義而得名為菩提的聖道」——菩提在這裡就是聖道；三十七法是道的眷屬。這一定義避免了把「菩提分」當成三十七個獨立的修法目標。
§02 四念處與四正勤之名義與其數 → 白話 §2
於所緣投入躍入而現起故現起；念即現起故念處；於身受心法依取不淨苦無常無我之行相、依成就斷淨樂常我之想之作用而四——四念處。以之策勵故勤；善妙之勤或正確策勵或離煩惱醜陋能辦利樂招最勝為勤之因——正勤，精進之增語；成就已生未生不善之斷與不生、未生已生善之生起與住立故四——四正勤（白話 §2）。〔讀法〕四念處的「四」不是四個對象那麼簡單：每一處配一顛倒——身對淨想、受對樂想、心對常想、法對我想；念處是四顛倒的四把對治。四正勤是精進對「善／不善×已生／未生」的四格。〔所見〕「念就是現起」——本品的「現起」（paṭṭhāna）與十七品的《發趣》同一字而不同科；L2 注已辨。這裡念被定義為「於所緣投入躍入而現起」——不是旁觀，是躍進去。
§03 四神足之名義與其世出世之辨 → 白話 §3
以成就之義為神；對相應之神以先行之義、對果之神以前分之因之義為神之足；依欲等四——欲神足・心神足・精進神足・簡擇神足，唯出世間；世間者依「以欲為增上得定得心一境性名欲定」等說，為依欲等增上所得諸法（白話 §3）。〔讀法〕神足＝「成就的腳」——四種讓成就站起來的東西：欲（想要）、心、精進、簡擇（慧）。論主說聖典所列的四神足是出世間的，世間的神足是「以欲等為增上而得的定」。〔所見〕「欲」在這裡是善欲——這與 20-07 十隨染之末的「欣求」形成對照：同樣是想要，一個是對境界的貪愛，一個是趣向成就的力量；差別在所向。
§04 五根五力與七覺支八道支之名義 → 白話 §4
勝過不信懈怠放逸散亂迷昧——以勝過之增上義為根；不為不信等所勝——以不動之義為力；皆依信等五。念等七法以覺悟之有情之支分之性為七覺支；正見等八法以出離之義為八道支（白話 §4）。〔讀法〕根與力是同五法（信精進念定慧）的兩面：壓得過對方叫根，不被對方壓叫力。覺支八道支的釋名各一句。〔所見〕「以出離之義而為八道支」——道支的定義是「出離」：這與 22-06 的 niyyāna（導出義）同一根；本弧從第十八品拆人到這裡，道就是「導出去」的那條。
§05 得之時位——前分之異心得與道剎那之一心得・十四不雜 → 白話 §5
前分世間觀正轉時：以十四種把握身者有身觀念處、九種把握受者有受觀念處、十六種把握心者有心觀念處、五種把握法者有法觀念處；見他人已生之不善想「我不那樣行道則不生」而為不生精勤＝第一正勤、見己已現行不善為斷精勤＝第二、為生未生之禪或觀精勤＝第三、令已生者不退一再生起＝第四；以欲為軛生善時是欲神足；離邪語時是正語——於種種心中得；四智生起時於一心中得；果剎那除四正勤外三十三法得。一心中所得者：唯一以涅槃為所緣之念依身等成就斷淨想等作用說為四念處；唯一精進依成未生不生等作用說為四正勤；餘無減增。偈：九法唯一分（欲心喜輕安捨思惟語業命）、一法二分（信：根力）、一法四分（定：根力覺支道支）、一法五分（慧：加神足）、一法八分（念：四念處根力覺支道支）、一法九分（精進：四正勤神足根力覺支道支）——六重；菩提分唯十四不雜、依部類七種、依分別三十七、各成辦其作用、以自體說、皆於聖道生起時生起（白話 §5）。〔讀法〕這一節分兩層：時間層——前分是「這時候是念處、那時候是正勤」一樣樣散著得，道剎那一心全得；數量層——三十七拆到底是十四個法：九個一分（欲・心・喜・輕安・捨・思惟・語・業・命）、信二、定四、慧五、念八、精進九。〔所見〕「唯一個以涅槃為所緣的念……說為四念處」——在道剎那只有一個念，但它一次完成四念處的作用（斷四顛倒想）；四正勤同理。這是全單元最精彩的一句：多，是作用的多；體，只有一個。「果剎那除了四正勤之外」——果剎那不起斷與修之勤作，故四正勤不得，三十三法在。這個減法很細膩：連菩提分在果位都少了四。
給一般讀者
三十七道品不是三十七件事，是十四個法在不同崗位上的名字：一個念在念處叫念處、在五根叫念根、在五力叫念力、在覺支叫念覺支、在八道叫正念——一個念當八分，一個精進當九分。前面二十一品裡它們是散著修的：這一坐是念處、那一坐是正勤；到道生起的那一剎那，十四法於一心中全部到齊——「唯一個以涅槃為所緣的念」一次完成四念處的作用。這叫菩提分之圓滿，是道的威力第一項。多，是作用的多；體，只有一個。
想讀本單元全文：白話 §1–§5 即四事總標與菩提分之名義、四念處四正勤、四神足、五根五力七覺支八道支、前分異心得與道剎那一心得及十四不雜的全段逐段全譯。
In the Prior Part, the Thirty-Seven Requisites of Awakening Are Obtained One by One in Different Minds, but at the Path Moment They Are All Obtained Together in a Single Mind—and When Counted without Overlap, There Are Only Fourteen Phenomena: One Mindfulness Counts in Eight Places and One Energy in Nine; the First Aspect of the Path’s “Power” Is This Completeness
The Big Picture — The First Power of Purification by Knowledge and Vision: Completeness of the Requisites of Awakening
After explaining knowledge of the four paths, the author begins to show its “power” by setting out four matters in a summary verse: completeness of the requisites of awakening; the correspondence of emergence with the powers; which phenomena are abandoned by what, together with their abandonment; and the functions beginning with full understanding at the time of direct realization (§1). This unit explains the first. It first defines “requisites of awakening”: the thirty-seven phenomena stand in a portion of the noble path called awakening—in the position of assisting it (§1). Next it explains the names and numbers of each class: the four establishments of mindfulness (mindfulness takes body, feeling, mind, and phenomena in the modes of unattractiveness, suffering, impermanence, and not-self, and performs the function of abandoning perceptions of beauty, pleasure, permanence, and self) and the four right efforts (energy has four functions concerning wholesome and unwholesome phenomena, arisen and unarisen: non-arising, abandonment, arising, and maintenance) (§2); the four bases of power (desire, mind, energy, and investigation; primarily supramundane, while the mundane are concentrations attained with desire and the rest as predominance) (§3); the five faculties and five powers (they overcome lack of faith, idleness, negligence, distraction, and delusion as faculties and are not overcome by them as powers), the seven awakening factors, and the eight path factors (§4). The final section is the heart: during mundane insight in the prior part, the requisites of awakening “are obtained in different minds” (apprehending the body in fourteen ways … the first right effort … the basis of power consisting in desire … right speech), while at the path moment they “are obtained in a single mind”; at the fruition moment, the thirty-three apart from the four right efforts are obtained. When counted without overlap, they are only fourteen phenomena: nine each occupy one place, faith two, concentration four, wisdom five, mindfulness eight, and energy nine (§5). 〔What Is Seen〕 This unit answers a question practitioners often have: there are so many among the thirty-seven aids to the path—how can I cultivate them all? The author’s answer is: they are not thirty-seven tasks but the names of fourteen phenomena in different posts. The same mindfulness is called an establishment of mindfulness in one post, the mindfulness faculty in another, the power of mindfulness in another, the mindfulness awakening factor in another, and right mindfulness in another. At the moment the path arises, all fourteen arrive at once. What was cultivated in scattered form through the preceding twenty-one chapters is gathered into a single mind at the path moment.
§01 The Two Summary Verses on Four Matters and the Meaning of the Thirty-Seven Phenomena → Vernacular §1
To know the power of purification by knowledge and vision consisting in the four knowledges, one should know according to individual nature the completeness of the requisites of awakening, the correspondence of emergence with the powers, which phenomena are abandoned by what and their abandonment, and the functions beginning with full understanding spoken of at the time of direct realization. Completeness of the requisites of awakening means their complete state: the four establishments of mindfulness, four right efforts, four bases of power, five faculties, five powers, seven awakening factors, and the noble eightfold path are thirty-seven phenomena. They are called requisites of awakening because they stand in a portion of the noble path called awakening in the sense of awakening; to stand in a portion is to stand in a position of assistance (Vernacular §1). 〔Reading〕 First remember the sequence of the four matters: they are the table of contents for the next four units of this chapter, 22-03 through 22-06. The explanation of the name “requisites of awakening” is plain: they are not awakening itself; they stand beside awakening to help it—the position of assistance. 〔What Is Seen〕 “The noble path called awakening in the sense of awakening”: awakening here is the noble path, and the thirty-seven phenomena are its retinue. This definition prevents “requisites of awakening” from being treated as thirty-seven independent goals of cultivation.
§02 The Meaning and Number of the Four Establishments of Mindfulness and Four Right Efforts → Vernacular §2
It is establishment because it occurs by plunging and leaping into an object; mindfulness itself is establishment, and therefore it is an establishment of mindfulness. It is fourfold because, with respect to body, feeling, mind, and phenomena, it apprehends the modes of unattractiveness, suffering, impermanence, and not-self and performs the function of abandoning perceptions of beauty, pleasure, permanence, and self—hence the four establishments of mindfulness. It is effort because one exerts by means of it: excellent effort, right exertion, or effort that is free from the ugliness of defilements, accomplishes welfare and happiness, and brings forth excellence. It is a designation for energy. Because it performs the functions of abandoning arisen unwholesome phenomena and preventing unarisen ones from arising, and of arousing unarisen wholesome phenomena and maintaining arisen ones, it is fourfold—hence the four right efforts (Vernacular §2). 〔Reading〕 The “four” establishments of mindfulness are not merely four objects: each establishment answers one distortion—body answers perception of beauty, feeling perception of pleasure, mind perception of permanence, and phenomena perception of self. The four establishments of mindfulness are four antidotes to the four distortions. The four right efforts place energy in the four cells of a grid: wholesome or unwholesome × arisen or unarisen. 〔What Is Seen〕 “Mindfulness itself is establishment”: the “establishment” (paṭṭhāna) in this chapter is the same word as the title Paṭṭhāna in Chapter 17, but they belong to different categories, as the L2 note distinguishes. Here mindfulness is defined as “occurring by plunging and leaping into an object”: it is not standing aside and watching; it leaps in.
§03 The Meaning of the Four Bases of Power and Their Mundane and Supramundane Distinction → Vernacular §3
It is power in the sense of success; it is the basis of power because it precedes the associated power and serves as the prior-part cause of the resultant power. It is fourfold according to desire and the rest: the bases of power consisting in desire, mind, energy, and investigation. These are only supramundane; the mundane are phenomena obtained through the predominance of desire and the rest, as in the statement that concentration and unification of mind attained with desire predominant are called concentration due to desire (Vernacular §3). 〔Reading〕 A basis of power is “a foot for success”: four things that let success stand—desire (wanting), mind, energy, and investigation (wisdom). The author says that the four bases of power listed in scripture are supramundane, while a mundane basis of power is “concentration attained with desire and the rest as predominance.” 〔What Is Seen〕 “Desire” here is wholesome desire. It contrasts with the yearning at the end of the ten corruptions of insight in 20-07: both are wanting, but one is craving for a state and the other a force directed toward success; what differs is their direction.
§04 The Meaning of the Five Faculties, Five Powers, Seven Awakening Factors, and Eight Path Factors → Vernacular §4
They are faculties because, in the predominant sense of overcoming, they overcome lack of faith, idleness, negligence, distraction, and delusion; they are powers because, in the sense of unshakability, they are not overcome by lack of faith and the rest. Both are fivefold according to faith and the rest. The seven phenomena beginning with mindfulness are the seven awakening factors because they are factors of the being who awakens; the eight beginning with right view are the eight path factors in the sense of leading out (Vernacular §4). 〔Reading〕 Faculties and powers are two sides of the same five phenomena—faith, energy, mindfulness, concentration, and wisdom: when they overpower the opposition, they are faculties; when the opposition cannot overpower them, they are powers. The names of the awakening factors and eight path factors are each explained in one sentence. 〔What Is Seen〕 “Eight path factors in the sense of leading out”: the path factors are defined by “leading out.” This is from the same root as niyyāna, “leading out,” in 22-06. From the dismantling of the person in Chapter 18 to this point, the path is the road that “leads out.”
§05 When They Are Obtained—Obtained in Different Minds in the Prior Part and in One Mind at the Path Moment; Fourteen Distinct Phenomena → Vernacular §5
While mundane insight is occurring in the prior part, one apprehending the body in fourteen ways has contemplation of the body as an establishment of mindfulness; one apprehending feeling in nine ways, contemplation of feeling; mind in sixteen ways, contemplation of mind; and phenomena in five ways, contemplation of phenomena. Seeing an unwholesome phenomenon arisen in another and thinking, “If I do not practice as that person did, it will not arise in me,” one exerts for its non-arising: the first right effort. Seeing an unwholesome phenomenon already occurring in oneself, one exerts to abandon it: the second. Exerting to arouse a previously unarisen jhāna or insight: the third. Repeatedly arousing what has arisen so it does not decline: the fourth. Arousing the wholesome with desire placed in the yoke: the basis of power consisting in desire. Abstaining from wrong speech: right speech. Thus they are obtained in different minds. When the four knowledges arise, they are obtained in one mind. At fruition, the thirty-three apart from the four right efforts are obtained. Of what is obtained in one mind, the one mindfulness taking nibbāna as its object is called four establishments of mindfulness because it performs the functions of abandoning perceptions of beauty and the rest in relation to body and the rest; the one energy is called four right efforts because it performs the functions beginning with preventing the unarisen from arising; there is no decrease or increase among the rest. Verse: nine phenomena are each in one place—desire, mind, rapture, tranquillity, equanimity, intention, speech, action, livelihood; faith in two (faculty and power); concentration in four (faculty, power, awakening factor, path factor); wisdom in five (those four plus basis of power); mindfulness in eight (four establishments, faculty, power, awakening factor, path factor); energy in nine (four right efforts, basis of power, faculty, power, awakening factor, path factor)—six groups. The requisites of awakening are only fourteen distinct phenomena, sevenfold by class and thirty-seven by division; each performs its own function and, stated according to its nature, all arise when the noble path arises (Vernacular §5). 〔Reading〕 This section has two levels. The temporal level: in the prior part, “at this time an establishment of mindfulness, at another time a right effort,” they are obtained in scattered form one by one; at the path moment they are all obtained in one mind. The numerical level: reduced to their basis, the thirty-seven are fourteen phenomena—nine in one place each (desire, mind, rapture, tranquillity, equanimity, intention, speech, action, livelihood), faith in two, concentration in four, wisdom in five, mindfulness in eight, and energy in nine. 〔What Is Seen〕 “The one mindfulness having nibbāna as its object … is called the four establishments of mindfulness”: there is only one mindfulness at the path moment, but it performs the functions of all four establishments at once by abandoning the four distorted perceptions. The same applies to the four right efforts. This is the most striking sentence in the whole unit: the plurality belongs to functions; in substance, there is only one. “At the fruition moment, apart from the four right efforts”: at fruition the work of abandoning and developing is not undertaken, so the four right efforts are not obtained and thirty-three phenomena are present. The subtraction is delicate: even the requisites of awakening are four fewer at fruition.
For the General Reader
The thirty-seven aids to the path are not thirty-seven tasks, but the names of fourteen phenomena serving in different posts. One mindfulness is called an establishment of mindfulness in that class, the mindfulness faculty among the five faculties, the power of mindfulness among the five powers, the mindfulness awakening factor among the awakening factors, and right mindfulness in the eightfold path: one mindfulness counts in eight places, one energy in nine. Through the preceding twenty-one chapters they are cultivated in scattered form—one sitting is an establishment of mindfulness, another a right effort. At the moment the path arises, all fourteen arrive together in one mind: “the one mindfulness having nibbāna as object” performs the functions of all four establishments of mindfulness at once. This is completeness of the requisites of awakening, the first aspect of the path’s power. The plurality belongs to functions; in substance, there is only one.
To read this unit in full: Vernacular §§1–5 give the complete paragraph-by-paragraph translation of the summary of four matters and the meaning of the requisites of awakening; the four establishments of mindfulness and four right efforts; the four bases of power; the five faculties, five powers, seven awakening factors, and eight path factors; and their being obtained in different minds in the prior part and in one mind at the path moment, together with the fourteen distinct phenomena.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Bodhipakkhiyakathā。
段號域 譯底欄之段號自〔CSCD §817〕至〔CSCD §826〕，實落段號 10 個，無缺無重。本篇於譯底欄之幅為 5,759 位元組。
篇之骨——三層 ①〔CSCD §817〕出四事之總標二偈：菩提分之圓滿・出起與力之相應・所斷法之斷・遍知等之作用；②〔CSCD §818〕至〔CSCD §823〕逐一釋三十七法之名義與其數之所以（念處四・正勤四・神足四・根五力五・覺支七・道支八）；③〔CSCD §824〕至〔CSCD §826〕明其得之時位——前分之異心得與道剎那之一心得，並以二偈收「十四不雜」與「六重之分」。
論主自標之四事總標 〔CSCD §817〕之二偈：Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo;／Ye yena pahātabbā, dhammā tesaṃ pahānañca.／Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;／Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.——此二偈為第 22 品後四單元之總綱：其第一句開本篇，第二句開出起與力之相應之單元，第三四句開所斷法之斷之單元，其後二句開遍知等之作用與遍知等之分別二單元。四事之序即四單元之序，逐一相配無一遺。
篇末之收 本篇收於一縮排之句 Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo.（於此，如是先應知菩提分之圓滿）——與本品他篇之「某某竟」之收式不同族，其式為「應知」而非「竟」；本品後四單元皆用此式（見目六）。
前後接點 前承第二三四道智・阿羅漢之單元：本篇首句 Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ（今為知此四智之智見清淨之威力）之「此四智」，即彼篇末所結者。後接出起與力之相應之單元：次篇首句 Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca 即本篇總標偈之第二事之回提——總標偈之語逐一為後四篇之首句，四篇皆然。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 sati（念）・vīriya（精進）・samādhi（定）・paññā（慧）・saddhā（信）・pīti（喜）・passaddhi（輕安）・upekkhā（捨）・ariyamagga（聖道）・jhāna（禪）等。以下唯列本篇新出者。
三十七法之名義〔CSCD §818〕–〔CSCD §823〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bodhipakkhiya | 菩提分 | 論自釋其名：bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā；pakkhe bhavattā 復釋為 upakārabhāve ṭhitattā（住於資助之位） | 〔CSCD §818〕 |
| sattatiṃsa dhammā | 三十七法 | 本篇所釋之總數；其目為四念處・四正勤・四神足・五根・五力・七覺支・八聖道支 | 〔CSCD §818〕 |
| paṭṭhāna | 現起 | 論釋念處之後分：okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ；Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ | 〔CSCD §819〕 |
| padhāna | 勤 | 論釋正勤之語：Padahanti etenāti padhānaṃ，並出二釋（Sobhanaṃ padhānaṃ・Sammā vā padahanti etenāti） | 〔CSCD §820〕 |
| iddhipāda | 神足 | 論釋：iddhiyā pādoti iddhipādo，並辨其為果之先行與因二義 | 〔CSCD §821〕 |
| indriya | 根 | 論釋：abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ（以勝之增上義） | 〔CSCD §822〕 |
| bala | 力 | 論釋：akampiyaṭṭhena balaṃ（以不動義）；根與力所對治者同為 Assaddhiyakosajjapamādavikkhepasammohānaṃ 五法 | 〔CSCD §822〕 |
| bojjhaṅga | 覺支 | 論釋：Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā | 〔CSCD §823〕 |
| maggaṅga | 道支 | 論釋：Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā（以導出義） | 〔CSCD §823〕 |
四念處與四正勤之數之由〔CSCD §819〕–〔CSCD §820〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| asubha-dukkha-anicca-anattākāragahaṇa | 取不淨・苦・無常・無我之行相 | 念處四分之第一由（四行相配身受心法） | 〔CSCD §819〕 |
| subha-sukha-nicca-atta-saññāpahānakiccasādhana | 成就斷淨樂常我想之作用 | 念處四分之第二由 | 〔CSCD §819〕 |
| uppannānuppannānaṃ akusalānaṃ pahānānuppattikicca | 於已生未生之不善成斷與不生之作用 | 正勤四分之第一二 | 〔CSCD §820〕 |
| anuppannuppannānañca kusalānaṃ uppattiṭṭhitikicca | 於未生已生之善成生與住之作用 | 正勤四分之第三四 | 〔CSCD §820〕 |
得之時位與其數〔CSCD §824〕–〔CSCD §826〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cuddasavidhena kāyaṃ pariggaṇhato | 以十四種把握身 | 前分之身觀念處之數 | 〔CSCD §824〕 |
| navavidhena vedanaṃ | 以九種〔把握〕受 | 前分之受觀念處之數 | 〔CSCD §824〕 |
| soḷasavidhena cittaṃ | 以十六種〔把握〕心 | 前分之心觀念處之數 | 〔CSCD §824〕 |
| pañcavidhena dhamme | 以五種〔把握〕法 | 前分之法觀念處之數 | 〔CSCD §824〕 |
| nānācittesu labbhanti | 於異心而得 | 前分之得之相 | 〔CSCD §824〕 |
| ekacitte labbhanti | 於一心而得 | 道剎那之得之相 | 〔CSCD §824〕・〔CSCD §825〕 |
| tettiṃsa | 三十三 | 果剎那所得之數：除四正勤 | 〔CSCD §824〕 |
| hāpanavaḍḍhana | 減與增 | 論自標於餘法無此 | 〔CSCD §825〕 |
| cuddaseva asambhinnā | 十四不雜 | 三十七法之實體之數（偈之語） | 〔CSCD §826〕 |
| koṭṭhāsato sattavidhā | 依部類為七種 | 三十七法之聚之數（偈之語） | 〔CSCD §826〕 |
十四不雜之六重之分〔本欄實測〕 〔CSCD §826〕之偈 Nava ekavidhā eko, dvedhātha catu pañcadhā;／Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te. 立六重，論逐一釋之：九法唯一分（chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvo）・信二分（根・力）・定四分（根・力・覺支・道支）・慧五分（上四＋神足之部）・念八分（四念處＋根力覺支道支）・精進九分（四正勤＋神足＋根力覺支道支）。九＋一＋一＋一＋一＋一＝十四，而其分之和 9＋2＋4＋5＋8＋9＝37——二數之相扣為本篇之算之骨，其字面逐一可核。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 porāṇā 零命中。方括注唯二式（段號 10 個與版頁記 6 個，後者皆在註記之內）。圓括注 2 處，逐一為出處標記，無非出處之括注。引號 '' 實測 8 處為偶數，逐一成對。
本篇自出之一處字面之異 〔CSCD §826〕之釋文中，諸部類之名以逗點分書於複合語之內：saddhā indriya, balavasena・samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena・Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena・Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena——一複合語之內以逗點斷其目，而其末目方帶 vasena。此式於本篇 4 見而於本編他篇罕見。本欄誌其字面之實而不判其為清檔之效、排印之式或源之形。
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。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §821〕 | Yathāha – ''cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo''ti | 四神足之目——證其四分之由 | (vibha. 457) |
| 〔CSCD §821〕 | ''chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī''tiādivacanato | 世間神足亦以欲等增上而得——論以之辨「四神足是出世」與「世間亦有之」二面 | (vibha. 432) |
引之用〔本欄實測〕 本篇之引二處而俱在〔CSCD §821〕一段（四神足），餘九段全無引——一段二引而九段零引，為本品分布最偏之篇。二引皆出同一論典之二處，其一證目，其一辨界。論主自標之判：Ime lokuttarāva.（此〔四神足〕唯出世）而後以第二引明世間亦有以欲等增上所得之法——論不斥其一而以「二面」並存，本目逐字錄其位而不代裁。Vuttaṃ hetaṃ・Vuttampi cetaṃ・porāṇā・kira 俱零命中；Tena vuttaṃ 1 見（〔CSCD §823〕回提偈語之處）。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之全零 本篇之比況語實測：viya 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、upamā 諸形 零命中、Seyyathāpi／Yathā hi 俱零命中。本篇無一譬喻——其由可核：全幅為名義之釋與數之算，無敘事之段。零命中亦為實測，如實記之而不代增。
乙・修辭之可核觀察 ①語源之釋為本篇之主式：bujjhanaṭṭhena・upaṭṭhānato・Padahanti etenāti・ijjhanaṭṭhena・abhibhavanato・akampiyaṭṭhena・Niyyānikaṭṭhena 七處以「以某義故名某」之式立名，七處之式全同。②「故名四某某」之收句 3 見（Tasmā cattāro satipaṭṭhānāti vuccanti・tasmā cattāro sammappadhānāti vuccanti・tasmā cattāro iddhipādāti vuccanti）與「故名五根五力」1 見（tasmā pañcindriyāni pañca balānīti vuccanti）——四收句之式全同而唯換其數與名（首句之 Tasmā 為句首之大寫，餘三作 tasmā）。③偈頌實測：縮排之行 10 行（總標二偈四行・六重之偈二行・十四不雜之偈四行）。④? 全篇 零命中——本篇無一問。⑤Apica（又）1 見，為第三層之轉語。⑥Evaṃ（如是）3 見，皆為段之收或轉。
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 §817〕 之總標二偈 | 出起與力之相應之單元〔CSCD §827〕・所斷法之斷之單元〔CSCD §829〕・遍知等之作用之單元・遍知等之分別・品末之單元〔CSCD §844〕 | 四事之語逐一為後四篇之首句：Vuṭṭhānabalasamāyogoti・Ye yena pahātabbā dhammā・Kiccāni pariññādīni・Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni——四篇皆以總標之語起 |
〔CSCD §818〕 sattatiṃsa dhammā | 隨順智・至出起觀之單元〔CSCD §804〕 | 彼篇立隨順智上順三十七菩提分法而唯舉其數，本篇乃開其目與名義 |
〔CSCD §824〕 Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti | 遍知等之分別・品末之單元〔CSCD §853〕 | 彼篇立出世修習為四智之作用，本篇之「果剎那三十三」即其位之數 |
〔CSCD §826〕 Sabbeva ariyamaggassa, sambhave sambhavanti te | 出起與力之相應之單元〔CSCD §828〕 | 彼篇立聖道剎那止觀雙運，本篇偈之末句即其時之總 |
〔CSCD §819〕 Kāyavedanācittadhammesu | 遍知等之分別・品末之單元〔CSCD §849〕 | 彼篇列十八大觀而以 Yathābhūtañāṇadassanena 等收，其行相與本篇之四念處之四行相同族——誌其語而不判其義同 |
〔CSCD §822〕 Assaddhiyakosajjapamādavikkhepasammohānaṃ | 所斷法之斷之單元〔CSCD §829〕 | 彼篇立煩惱十而以 thinaṃ uddhaccaṃ 等為目，本篇之五對治與彼篇之所斷部分相對，誌其實而不判其相攝 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division title The source column contains one ### division, the title of this unit: ### Bodhipakkhiyakathā.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §817〕 through 〔CSCD §826〕, with 10 numbers actually present and none missing or repeated. The source-column span is 5,759 bytes.
The unit’s three-level spine ① 〔CSCD §817〕 gives two summary verses on four matters: completeness of the requisites of awakening, the correspondence of emergence with the powers, the abandonment of what is to be abandoned, and the functions beginning with full understanding. ② 〔CSCD §818〕 through 〔CSCD §823〕 explain in turn the meanings of the thirty-seven phenomena and the grounds for their numbers: four establishments of mindfulness, four right efforts, four bases of power, five faculties, five powers, seven awakening factors, and eight path factors. ③ 〔CSCD §824〕 through 〔CSCD §826〕 explain when they are obtained—obtained in different minds in the prior part and in one mind at the path moment—and conclude in two verses with “fourteen distinct phenomena” and their “sixfold grouping.”
The author’s expressly marked summary of four matters The two verses at 〔CSCD §817〕 read: Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo; / Ye yena pahātabbā, dhammā tesaṃ pahānañca. / Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; / Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. These two verses are the general outline for the final four units of Chapter 22: the first phrase opens the present unit, the second opens the unit on the correspondence of emergence with the powers, the third opens the unit on the abandonment of what is to be abandoned, and the final two lines open the units on the functions beginning with full understanding and the divisions of full understanding and the rest. The sequence of the four matters matches the sequence of the four units, without omission.
The close The unit closes with the indented sentence Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo. (here, the completeness of the requisites of awakening should first be understood in this way). This belongs to a different family from the “X is finished” closes elsewhere in the chapter: it says “should be understood,” not “is finished.” All four of the chapter’s final units use this pattern (see Heading VI).
Forward and backward joins This unit follows the unit on knowledge of the second, third, and fourth paths and the arahant. Its opening, Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ (“now, in order to know the power of this purification by knowledge and vision consisting in the four knowledges”), takes “the four knowledges” from that preceding unit’s conclusion. The following unit treats the correspondence of emergence with the powers. Its opening, Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca, takes up the second matter in this unit’s summary verse—the wording of the summary verse becomes the opening of each of the final four units.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or in the preceding units of this chapter are not re-explained. Terms involved here include sati (mindfulness), vīriya (energy), samādhi (concentration), paññā (wisdom), saddhā (faith), pīti (rapture), passaddhi (tranquillity), upekkhā (equanimity), ariyamagga (noble path), and jhāna (jhāna). Only forms new in this unit are listed below.
Meanings of the thirty-seven phenomena 〔CSCD §818〕–〔CSCD §823〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bodhipakkhiya | requisite of awakening | the treatise explains the name with bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā; it further explains pakkhe bhavattā as upakārabhāve ṭhitattā (standing in the position of assistance) | 〔CSCD §818〕 |
| sattatiṃsa dhammā | thirty-seven phenomena | the total number explained in this unit: four establishments of mindfulness, four right efforts, four bases of power, five faculties, five powers, seven awakening factors, and eight factors of the noble path | 〔CSCD §818〕 |
| paṭṭhāna | establishment | the treatise explains the latter member of “establishment of mindfulness”: okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ; Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ | 〔CSCD §819〕 |
| padhāna | effort | the treatise explains “right effort” with Padahanti etenāti padhānaṃ and gives two further explanations, Sobhanaṃ padhānaṃ and Sammā vā padahanti etenāti | 〔CSCD §820〕 |
| iddhipāda | basis of power | explained as iddhiyā pādoti iddhipādo, with a distinction between its meaning as precursor to the associated result and as a cause of the resultant power | 〔CSCD §821〕 |
| indriya | faculty | explained as abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ (in the predominant sense of overcoming) | 〔CSCD §822〕 |
| bala | power | explained as akampiyaṭṭhena balaṃ (in the sense of unshakability); faculties and powers oppose the same five phenomena, Assaddhiyakosajjapamādavikkhepasammohānaṃ | 〔CSCD §822〕 |
| bojjhaṅga | awakening factor | explained as Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā | 〔CSCD §823〕 |
| maggaṅga | path factor | explained as Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā (in the sense of leading out) | 〔CSCD §823〕 |
Grounds for the numbers of the four establishments of mindfulness and four right efforts 〔CSCD §819〕–〔CSCD §820〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| asubha-dukkha-anicca-anattākāragahaṇa | apprehending the modes of unattractiveness, suffering, impermanence, and not-self | first ground for the fourfold division of the establishments of mindfulness (the four modes correspond to body, feeling, mind, and phenomena) | 〔CSCD §819〕 |
| subha-sukha-nicca-atta-saññāpahānakiccasādhana | accomplishing the function of abandoning perceptions of beauty, pleasure, permanence, and self | second ground for the fourfold division of the establishments of mindfulness | 〔CSCD §819〕 |
| uppannānuppannānaṃ akusalānaṃ pahānānuppattikicca | accomplishing the functions of abandonment and non-arising regarding arisen and unarisen unwholesome phenomena | first and second divisions of right effort | 〔CSCD §820〕 |
| anuppannuppannānañca kusalānaṃ uppattiṭṭhitikicca | accomplishing the functions of arising and maintenance regarding unarisen and arisen wholesome phenomena | third and fourth divisions of right effort | 〔CSCD §820〕 |
When they are obtained and their number 〔CSCD §824〕–〔CSCD §826〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cuddasavidhena kāyaṃ pariggaṇhato | apprehending the body in fourteen ways | number belonging to contemplation of the body as an establishment of mindfulness in the prior part | 〔CSCD §824〕 |
| navavidhena vedanaṃ | apprehending feeling in nine ways | number belonging to contemplation of feeling in the prior part | 〔CSCD §824〕 |
| soḷasavidhena cittaṃ | apprehending mind in sixteen ways | number belonging to contemplation of mind in the prior part | 〔CSCD §824〕 |
| pañcavidhena dhamme | apprehending phenomena in five ways | number belonging to contemplation of phenomena in the prior part | 〔CSCD §824〕 |
| nānācittesu labbhanti | obtained in different minds | manner of obtaining them in the prior part | 〔CSCD §824〕 |
| ekacitte labbhanti | obtained in a single mind | manner of obtaining them at the path moment | 〔CSCD §824〕・〔CSCD §825〕 |
| tettiṃsa | thirty-three | number obtained at the fruition moment: the four right efforts are excluded | 〔CSCD §824〕 |
| hāpanavaḍḍhana | decrease and increase | the treatise expressly says these do not apply among the remaining phenomena | 〔CSCD §825〕 |
| cuddaseva asambhinnā | only fourteen distinct phenomena | number of the distinct phenomena underlying the thirty-seven (wording of the verse) | 〔CSCD §826〕 |
| koṭṭhāsato sattavidhā | sevenfold by class | number of classes among the thirty-seven phenomena (wording of the verse) | 〔CSCD §826〕 |
Sixfold grouping of the fourteen distinct phenomena [measured in this column] The verse at 〔CSCD §826〕, Nava ekavidhā eko, dvedhātha catu pañcadhā; / Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te., establishes six groups, which the treatise explains one by one: nine phenomena each in one place (chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvo); faith in two (faculty and power); concentration in four (faculty, power, awakening factor, and path factor); wisdom in five (those four plus the class of bases of power); mindfulness in eight (four establishments of mindfulness plus faculty, power, awakening factor, and path factor); and energy in nine (four right efforts plus basis of power, faculty, power, awakening factor, and path factor). Nine plus one plus one plus one plus one plus one equals fourteen, while the sum of their divisions—9 + 2 + 4 + 5 + 8 + 9—equals 37. The interlock of these two totals is the arithmetic spine of the unit, and each term is literally verifiable.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the variant-opinion marker porāṇā. Square brackets appear in only two forms: ten paragraph numbers and six edition-page notes, the latter all inside comments. There are 2 parenthetical expressions, both source references, and no nonsource parentheses. The quotation marks '' occur 8 times, an even count pairing throughout.
One literal peculiarity internal to the unit In the explanation at 〔CSCD §826〕, names of classes are separated by commas inside compounds: saddhā indriya, balavasena, samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena, Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena, and Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena. Thus items within one compound are divided by commas, while only the final item carries vasena. This pattern occurs 4 times in the unit and is rare elsewhere in this edition. This heading records the literal fact without judging it an effect of the cleaned file, a typographical convention, or a feature of the source.
Boundary of this heading All the foregoing are literal facts of the source column; they have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined. Parenthetical annotations in the “source marked by the text” column are copied verbatim rather than translated.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §821〕 | Yathāha – ''cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo''ti | the list of the four bases of power—evidence for their fourfold division | (vibha. 457) |
| 〔CSCD §821〕 | ''chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī''tiādivacanato | mundane bases of power also are obtained with desire and the rest as predominance—the treatise uses this to distinguish the two aspects “the four bases of power are supramundane” and “mundane ones also exist” | (vibha. 432) |
Use of citations [measured in this column] The unit has two citations, both in the single paragraph 〔CSCD §821〕 on the four bases of power, while the other nine paragraphs have none. Two citations in one paragraph and zero in nine is the most uneven distribution in this chapter. Both citations come from two places in the same treatise: one establishes the list and one distinguishes the boundary. The author’s expressly marked determination reads Ime lokuttarāva. (“these are supramundane only”), after which the second citation shows that there also are mundane phenomena obtained with desire and the rest as predominance. The treatise does not reject one side but preserves both aspects together; this heading records their positions verbatim without adjudicating. Vuttaṃ hetaṃ, Vuttampi cetaṃ, porāṇā, and kira have zero matches; Tena vuttaṃ occurs once, where 〔CSCD §823〕 refers back to the verse. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Complete absence of similes Direct measurement found zero matches for viya, zero matches for euphonic comparative forms, zero forms of sadisa, zero forms of upamā, and zero matches for either Seyyathāpi or Yathā hi. The unit contains no simile. The reason is verifiable: its whole span consists of explanations of names and numerical calculations, with no narrative passage. The zero counts are measurements and are recorded as such without adding anything.
B. Verifiable rhetorical observations ① Etymological explanation is the unit’s dominant pattern: bujjhanaṭṭhena, upaṭṭhānato, Padahanti etenāti, ijjhanaṭṭhena, abhibhavanato, akampiyaṭṭhena, and Niyyānikaṭṭhena establish seven names by the pattern “called X because of the meaning Y”; all seven use the same pattern. ② Closing sentences in the form “therefore they are called the four X” occur 3 times (Tasmā cattāro satipaṭṭhānāti vuccanti, tasmā cattāro sammappadhānāti vuccanti, and tasmā cattāro iddhipādāti vuccanti), while “therefore they are called the five faculties and five powers” occurs once (tasmā pañcindriyāni pañca balānīti vuccanti). All four closes use the same pattern, changing only the number and name; the initial Tasmā in the first is capitalized at the beginning of the sentence, while the other three have lowercase tasmā. ③ Direct measurement finds 10 indented verse lines: four lines in the two summary verses, two in the verse on the sixfold grouping, and four in the verse on the fourteen distinct phenomena. ④ ? has zero matches in the unit; the unit asks no question. ⑤ Apica (“moreover”) occurs once as the transition into the third level. ⑥ Evaṃ (“thus”) occurs 3 times, each closing or turning a passage.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
| The two summary verses at 〔CSCD §817〕 | Unit on the correspondence of emergence with the powers, 〔CSCD §827〕; unit on the abandonment of what is to be abandoned, 〔CSCD §829〕; unit on the functions beginning with full understanding; and unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §844〕 | The wording of the four matters becomes the opening of each of the following four units: Vuṭṭhānabalasamāyogoti, Ye yena pahātabbā dhammā, Kiccāni pariññādīni, and Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni; all four units open with the summary’s wording |
〔CSCD §818〕 sattatiṃsa dhammā | Unit on conformity knowledge and insight leading to emergence, 〔CSCD §804〕 | That unit says conformity knowledge accords with the thirty-seven requisites of awakening but gives only their number; the present unit unfolds their items and meanings |
〔CSCD §824〕 Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti | Unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §853〕 | That unit establishes supramundane development as the function of the four knowledges; this unit’s “thirty-three at the fruition moment” is the number at that position |
〔CSCD §826〕 Sabbeva ariyamaggassa, sambhave sambhavanti te | Unit on the correspondence of emergence with the powers, 〔CSCD §828〕 | That unit establishes tranquillity and insight yoked together at the moment of the noble path; the final line of this unit’s verse summarizes that time |
〔CSCD §819〕 Kāyavedanācittadhammesu | Unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §849〕 | That unit lists the eighteen great insights and concludes with Yathābhūtañāṇadassanena and the rest; their modes belong to the same family as the four modes of the four establishments of mindfulness here—the wording is recorded without judging their meanings identical |
〔CSCD §822〕 Assaddhiyakosajjapamādavikkhepasammohānaṃ | Unit on the abandonment of what is to be abandoned, 〔CSCD §829〕 | That unit establishes ten defilements, including thinaṃ uddhaccaṃ; the five oppositions here correspond in part to what is abandoned there, a fact recorded without judging how they are included in one another |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.