清淨道論 授業處者Visuddhimagga · The Giver of the Meditation Subject
業處有二：一切處業處與應護業處。慈與念死是每個人都該隨身帶的兩樣——一樣讓你跟周圍的人和，一樣讓你不敢懈怠；沒有一種修行可以不帶它們上路。應護業處是四十之中順於你性行的那一個，要常常隨護。授與這兩種的人，叫授業處者。
善友之德：可愛、可敬、能誨、堪受語、能說深義、不勸於非處。唯佛是一切種圓滿的善友；佛後依次是大弟子、漏盡者、不還一來入流、得禪的凡夫、持三藏二藏一藏者，最下限是連同義注熟習一部誦集而有慚的人——依師意不依己意。找不到聖者不要緊，門開得很寬。而多聞的老師有聖者沒有的長處：他知道不只一條路。
往師之道：自持衣缽、行儀省儉；入寺不在別的僧房停留——門口聽人議論老師，最容易就此回頭。初見之儀細到油先塗頭再塗肩：把自己放低，把師的資具當師的資具。到了不開口，先侍奉十日半月，讓老師有時間看見你的性行；被問才說來意。病中的人聽不進法，就說實話、約好時間——求法的時機，也是法的一部分。修定是門手藝，手藝最好有人帶。
Meditation subjects are of two kinds: the universally needed meditation subject and the constantly maintained meditation subject. Loving-kindness and mindfulness of death are two things everyone should carry—one keeps you in harmony with the people around you, and the other keeps you from growing negligent; no practice can set out without them. The constantly maintained subject is whichever of the forty accords with your temperament, and it must be maintained continuously. A person who gives these two is called a giver of the meditation subject.
The good friend’s qualities are these: lovable, worthy of esteem, able to admonish, patient in receiving words, able to speak on profound matters, and unwilling to urge a person toward what is unfitting. Only the Buddha is the good friend complete in every respect. After the Buddha come, in sequence, the great disciples, destroyers of the influxes, non-returners, once-returners, stream-enterers, ordinary persons who have attained absorption, and bearers of three, two, or one Piṭaka. The minimum is a person proficient in one recitation together with its commentary who has moral shame—following teachers rather than personal opinion. It does not matter if no noble person can be found; the gate is wide. A learned teacher also has a strength the noble person lacks: knowing more than a single path.
On the way to the teacher, carry your own bowl and robes and travel austerely. On entering the monastery, do not stop in another dwelling—hearing people criticize the teacher at the gate is the easiest way to turn back. The etiquette of the first meeting is detailed down to anointing the head before the shoulders: lower yourself and treat the teacher’s requisites as belonging to the teacher. On arrival, do not speak; first serve for ten days or a fortnight, giving the teacher time to see your temperament, and state your purpose only when asked. A sick person cannot absorb the teaching, so speak honestly and arrange a time—the timing for seeking the Dhamma is itself part of the Dhamma. Concentration is a craft, and a craft is best learned with guidance.
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 業處之二種——一切處與應護 〔CSCD §42〕
「親近作為授業處者的善友」——這裡，業處¹（kammaṭṭhāna）有二種：一切處業處與應護業處。其中，一切處業處是說對比丘僧等等所修的慈²（mettā）與死隨念³（maraṇassati）。也有人說不淨想〔也是〕。
因為修業處的比丘首先應當限定範圍，對界內的比丘僧以「願他們安樂、無惱害」而修慈。其次對界內的諸天。其次對行處村中有力的人。其次由那裡的人們起，遍及一切有情。因為他以對比丘僧的慈，令共住者生起柔軟之心；於是他們與他共住安樂。以對界內諸天的慈，心已柔軟的諸天以如法的守護而善為安排他的守護。以對行處村中有力之人的慈，心相續已柔軟的有力者們以如法的守護而善護他的資具。以對那裡的人們的慈，他們心生淨信，他就不被輕蔑而遊行。以對一切有情的慈，他於一切處無礙而行。而以死隨念，他思惟「我必定要死」，捨離不當之求，悚懼展轉增長，成為不懈的行者。而以不淨想熏習了心的人，即使諸天的所緣也不能以貪而遍取他的心。
這樣，由於多所饒益，於一切處當求、當欲，並且是所欲的瑜伽勤修之業的處所，所以叫作「一切處業處」。
而在四十業處之中，凡順於某人性行的那一個，由於他應當常常隨護它，並且它是上上修習之業的近因，所以叫作「應護業處」。這樣，凡授與這二種業處的人，就叫作「授業處者」。〔句中所說的〕就是那授業處者。
§2 善友之七德與求師之階 〔CSCD §42〕
「善友」——
可愛、尊重者、可尊敬者，能誨而堪受語；
能說深義者，不勸於非處者。
——具足這樣等等之德、一向求利益、住於增進之分的，就是善友。
而由於有「阿難啊，正是依於我這善友，有生法的有情們從生解脫」等等的話，所以唯有正等覺者才是一切種圓滿的善友。所以，當祂在世時，就在那世尊座前所受取的業處才是善受取的。而在祂般涅槃之後，八十大弟子之中還住世的，就應當在他座前受取。若他們也不在，那麼凡是他想要受取哪一個業處，就依那一個而生起四禪與五禪，以禪為近因而增長觀，因此證得漏盡——就應當在這樣一位漏盡者⁴（khīṇāsava）座前受取。
那麼，漏盡者會自顯「我是漏盡者」嗎？這有什麼可說的呢——他是知道對方為實行者而後顯示的。豈不是有一位長老（assaguttatthero），知道一位已著手業處的比丘「此人是作業處者」，就在空中敷設皮片、在那上面結跏趺坐而為他說業處嗎？
所以，若能得到漏盡者，那就好；若得不到，就在不還者、一來者、入流者⁵（sotāpanna）、得禪的凡夫、持三藏者、持二藏者、持一藏者之中，依次在前前者的座前〔受取〕。若連持一藏者也沒有，那麼凡是連同義注⁶（aṭṭhakathā）而熟習一部誦集的，而且是有慚者，就應當在他座前受取。因為這樣的持聖典者、護傳承者、守傳統者的阿闍梨是依師意者，而不是依己意者。正因為這樣，古昔的長老們三次說：「有慚者將守護，有慚者將守護。」
而這裡，前面所說的漏盡者等等，唯說示自己所證得之道。至於多聞者，由於他親近了這位那位阿闍梨、淨治了學取與詢問，能從這裡那裡審察聖典與理由，配合相宜與不相宜，就像大象行於稠林時開出大道那樣指示道路而說業處。所以應當親近這樣一位授業處的善友，對他行敬事之行，而受取業處。
§3 往師之道與初見之儀 〔CSCD §42〕
而若在同一寺中就能得到這樣的人，那就好；若得不到，就應當到他所住的地方去。而去的時候，不應當洗足塗油、穿上鞋、持著傘、令人代持油筒與蜜糖等物、由近住弟子們圍繞而去；而應當圓滿行者的義務，自己拿自己的衣缽，在途中隨所進入的每一寺院都行敬事之行，以輕少的資具、極省儉的行儀而去。
進入那寺院的時候，應當在途中就令人作淨齒木、持著它而入；不應當想「我先休息片刻，作了洗足塗油等等之後再到阿闍梨那裡去」而進入別的僧房。為什麼呢？因為那裡若有與阿闍梨不和的比丘，他們問了他的來意，就會宣說阿闍梨的惡名，說「你若是到他那裡來的，你就完了」，令他生起追悔，以致他就從那裡折回。所以應當問明阿闍梨的住處，一直到那裡去。
若阿闍梨比較年少，就不應當受納他接取衣缽等等的服事。若比較年長，就應當前去禮拜阿闍梨而站立。當他說「賢友，放下衣缽吧」，就應當放下。當他說「喝水吧」，若想喝就可以喝。當他說「洗足吧」，還不應當就洗足；因為那水若是阿闍梨提來的，就不相稱。而當他說「賢友，洗吧，不是我提來的，是別人提來的」，就應當坐在阿闍梨看不見的、這樣一處屏蔽之地，或露地，或寺院的一邊，而後洗足。
若阿闍梨拿油筒來，就應當起立，以雙手恭敬地接受。因為若不接受，阿闍梨就會有異樣之感：「這位比丘從現在起就要破壞共受用了。」而接受之後，不應當一開始就塗足；因為那若是阿闍梨塗身的油，就不相稱。所以應當先塗頭，再塗肩等處。而當他說「賢友，這是通用之油，也塗足吧」，就應當少許塗於頭上，再塗足，然後說「尊者，我把這油筒放下了」，在阿闍梨接取的時候交給他。
§4 侍師之行與白其來意之時 〔CSCD §42〕
不應當從到達之日起就說「尊者，請為我說業處」。而從第二日起，若阿闍梨已有常侍者，就應當向他乞求而後作義務。若乞求了他也不讓，就唯在得到機會時作。作的時候，應當奉上小、中、大三支齒木。應當備辦冷、熱二種洗臉之水與沐浴之水。此後，阿闍梨三日所用的是哪一種，就應當常常奉上那一種。對於不作定則而隨用哪一種都可以的人，就應當隨所得到的奉上。
何須多說呢？凡是世尊在犍度中所制立的正行——「諸比丘，近住弟子應當對阿闍梨正行。這裡的正行是：及時起身，脫下鞋，偏袒一肩，應當奉上齒木，應當奉上洗臉之水，應當敷設座位。若有粥，就應當洗淨器皿而奉上粥」等等——這一切都應當作。
這樣以義務的具足而使尊長歡喜的人，傍晚禮拜之後，當他說「你去吧」而遣退時，就應當離去；當他問「你為什麼來」的時候，才應當說出來意。若他始終不問，只是受納義務，那麼過了十日或半月，就應當在某一日雖被遣退也不離去，請求機會而白其來意。或者非時而往，被問「你為何而來」時而白之。若他說「清早來吧」，就應當清早去。
但若在那個時候，他因膽病而腹中燒灼，或因火力弱而食不消化，或有其他任何疾病所逼，就應當如實地把那件事顯明出來，白明自己相宜的時間，而在那個時間前往。因為在不相宜的時間，業處即使被說了也不能作意。
以上就是「親近作為授業處者的善友」這一句的詳說。
註
¹ 業處（kammaṭṭhāna）：所修之所緣與其修法之總名；其四十之開列在本品〈四十業處〉一篇。
² 慈（mettā）：願有情安樂而無惱害之心；其修法之開演在〈梵住〉一品。
³ 死隨念（maraṇassati）：念死之必至而策勵的業處；其開演在〈隨念業處〉一品。
⁴ 漏盡者（khīṇāsava）：諸漏已盡者；本篇以「已達漏盡」（āsavakkhaya）一語顯其位。
⁵ 入流（sotāpanna）：舊譯「須陀洹」；本篇求師之次第自漏盡者而下，依次為不還（anāgāmi）、一來（sakadāgāmi）、入流。
⁶ 義注（aṭṭhakathā）：對聖典之古來注釋；本篇以「連同義注而熟習一部誦集」為求師之最下限。
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 Kinds of Meditation Subject—Universally Needed and Constantly Maintained 〔CSCD §42〕
“Having approached a good friend who is a giver of the meditation subject”—here, meditation subject¹ (kammaṭṭhāna) is of two kinds: the universally needed meditation subject and the constantly maintained meditation subject. Of these, the universally needed meditation subject consists in loving-kindness² (mettā) toward the Saṅgha of bhikkhus and so forth, and mindfulness of death³ (maraṇassati). Some also say the perception of foulness 〔is one〕.
For a bhikkhu who practices a meditation subject should first delimit the range and develop loving-kindness toward the Saṅgha of bhikkhus within the boundary with the thought, “May they be happy and free from affliction.” Next, toward the deities within the boundary; next, toward the influential people in the alms-resort village; and next, beginning with the people there, toward all sentient beings. Through loving-kindness toward the Saṅgha of bhikkhus, he causes those who live with him to develop tender minds, and they then live happily with him. Through loving-kindness toward the deities within the boundary, he is well guarded with lawful protection by deities whose minds have become tender. Through loving-kindness toward the influential people in the alms-resort village, his requisites are well guarded with lawful protection by influential people whose continuities of mind have become tender. Through loving-kindness toward the people there, their minds gain confidence and he moves about without being despised. Through loving-kindness toward all sentient beings, he moves everywhere unobstructed. Through mindfulness of death, reflecting, “I shall certainly die,” he abandons improper seeking, his sense of urgency grows ever stronger, and he becomes one whose conduct is unflagging. And in the case of a person whose mind has been familiarized with the perception of foulness, even divine objects do not overwhelm his mind by way of greed.
Thus, because it is so beneficial, because it should be sought and desired everywhere, and because it is the ground for the desired work of devoted cultivation, it is called the “universally needed meditation subject.”
Among the forty meditation subjects, however, whichever one accords with a person’s temperament is called that person’s “constantly maintained meditation subject,” because it should be constantly maintained and because it is the proximate cause for each successively higher work of development. Thus, whoever gives these two kinds of meditation subject is called a “giver of the meditation subject.” 〔The phrase in question refers to〕 that giver of the meditation subject.
§2 The Seven Qualities of a Good Friend and the Hierarchy for Seeking a Teacher 〔CSCD §42〕
“A good friend”—
Lovable, respected, and worthy of esteem; one who admonishes and patiently receives words; One who can speak on profound matters and does not urge a person toward what is unfitting.
—one endowed with such qualities and others like them, who seeks welfare exclusively and stands on the side of growth, is a good friend.
And because of such words as, “Ānanda, it is through reliance on me as a good friend that beings subject to birth are freed from birth,” only the Rightly and Fully Enlightened One is the good friend complete in every respect. Therefore, while he was alive, only a meditation subject received in the presence of that Blessed One was well received. After he attained parinibbāna, it should be received in the presence of whichever of the eighty great disciples was still living. If none of them was present, a person wishing to receive a particular meditation subject should receive it in the presence of a destroyer of the influxes⁴ (khīṇāsava) who, on the basis of that very subject, has produced the fourfold and fivefold absorptions, developed insight with absorption as its proximate cause, and thereby reached the destruction of the influxes.
But does a destroyer of the influxes reveal himself by saying, “I am a destroyer of the influxes”? What need be said? He reveals himself after knowing that the other person is a practitioner. Did not a certain elder (assaguttatthero), knowing of a bhikkhu who had undertaken a meditation subject, “This person is one who practices a meditation subject,” spread a piece of hide in the air, sit cross-legged upon it, and teach him the meditation subject?
Therefore, if a destroyer of the influxes is available, that is good. If not, it should be received from the first available among, in descending order, a non-returner, a once-returner, a stream-enterer⁵ (sotāpanna), an ordinary person who has attained absorption, one who bears the Three Piṭakas, one who bears two Piṭakas, and one who bears one Piṭaka. If even one who bears a single Piṭaka is unavailable, it should be received from a person who is proficient in one recitation together with its commentary⁶ (aṭṭhakathā) and who has moral shame. For such a teacher, a bearer of the canonical text, guardian of the lineage, and keeper of the tradition, follows the opinion of teachers rather than personal opinion. It was for this very reason that the elders of old said three times, “One with moral shame will guard it; one with moral shame will guard it.”
Here, the destroyer of the influxes and the others mentioned above teach only the path they themselves have attained. A learned person, however, having approached various teachers and purified both learning-grasp and inquiring, discerns canonical text and reason from one source and another, relates what is suitable and unsuitable, and teaches a meditation subject while showing the broad road like a great elephant making its way through dense forest. Therefore, one should approach such a good friend who is a giver of the meditation subject, perform the duties of respectful service toward him, and receive the meditation subject.
§3 The Way to the Teacher and the Etiquette of the First Meeting 〔CSCD §42〕
If such a person can be found in the same monastery, that is good. If not, one should go to where he lives. When going, one should not wash and oil the feet, put on sandals, carry an umbrella, have others carry an oil tube, honey, molasses, and the like, and travel surrounded by resident pupils. Instead, one should fulfill the duties of a traveler, carry one’s own bowl and robes, perform the duties of respectful service at every monastery entered along the way, and go with few requisites and in a manner of utmost austerity.
On entering that monastery, one should have a tooth-stick made allowable along the way and enter carrying it. One should not enter another dwelling thinking, “I shall rest for a moment, wash and oil my feet, and then go to the teacher.” Why? If there were bhikkhus there who were at odds with the teacher, they might ask the reason for one’s arrival, proclaim the teacher’s faults, and say, “You are ruined if you have come to study with him,” causing regret so that one might turn back from there. One should therefore ask where the teacher lives and go directly there.
If the teacher is younger, one should not accept services such as his taking one’s bowl and robes. If he is older, one should go, pay homage to the teacher, and stand. When told, “Friend, put down your bowl and robes,” one should put them down. When told, “Drink some water,” one may drink if one wishes. When told, “Wash your feet,” one should not wash them at once, for it would be unfitting if the water had been brought by the teacher. But when told, “Wash, friend. I did not bring it; others brought it,” one should sit and wash the feet in a screened place where the teacher cannot see, in the open, or at one side of the monastery.
If the teacher brings an oil tube, one should rise and receive it respectfully with both hands. If one did not accept it, the teacher might feel differently, thinking, “This bhikkhu is already beginning to break fellowship.” After receiving it, however, one should not begin by oiling the feet, for it would be unfitting if it were oil for anointing the teacher’s body. One should therefore first anoint the head and then the shoulders and so forth. But when he says, “Friend, this oil is for general use; anoint your feet as well,” one should apply a little to the head, anoint the feet, then say, “Venerable sir, I shall put down this oil tube,” and hand it to the teacher as he receives it.
§4 Serving the Teacher and the Time for Declaring One’s Purpose 〔CSCD §42〕
One should not say on the very day of arrival, “Venerable sir, teach me a meditation subject.” Beginning on the second day, if the teacher has a regular attendant, one should ask that person’s permission before performing the duties. If permission is refused, one should perform them only when an opportunity arises. When doing so, one should offer three tooth-sticks—small, medium, and large. One should prepare both cold and hot water for washing the face, as well as bathing water. Thereafter, whichever kind the teacher uses for three days, one should always offer that kind. If he follows no fixed rule and uses whatever is available, one should offer whatever has been obtained.
What need is there to say more? Every proper practice laid down by the Blessed One in the Khandhaka—“Bhikkhus, a resident pupil should conduct himself properly toward his teacher. This is the proper conduct: rising at the appropriate time, removing the sandals, arranging the upper robe over one shoulder, offering a tooth-stick, offering water for washing the face, and preparing a seat. If there is rice gruel, one should wash a vessel and offer the gruel,” and so forth—should all be carried out.
A person who pleases the teacher by such fulfillment of duties should pay homage in the evening and leave when dismissed with the words, “You may go.” Only when asked, “Why have you come?” should the purpose of the visit be stated. If the teacher never asks but continues to accept the service, then after ten days or a fortnight, on a certain day one should not leave even after being dismissed, but ask for an opportunity and declare the purpose of the visit. Or one may go at an unusual time and state it when asked, “Why have you come?” If the teacher says, “Come early in the morning,” one should go early in the morning.
But if at that time one’s abdomen burns because of a bile disorder, food is not digested because the digestive fire is weak, or one is afflicted by some other illness, one should disclose the matter as it truly is, state a suitable time for oneself, and approach at that time. For even when a meditation subject is taught at an unsuitable time, it cannot be attended to.
This is the detailed explanation of the phrase “having approached a good friend who is a giver of the meditation subject.”
Notes
¹ Meditation subject (kammaṭṭhāna): the general name for an object to be cultivated together with its method of cultivation; the forty are enumerated in this chapter’s unit “The Forty Meditation Subjects.”
² Loving-kindness (mettā): the mind that wishes sentient beings happiness and freedom from affliction; its method of development is unfolded in the chapter “The Divine Abidings.”
³ Mindfulness of death (maraṇassati): the meditation subject that recollects the certainty of death and thereby arouses effort; it is unfolded in the chapter “Meditation Subjects of Recollection.”
⁴ Destroyer of the influxes (khīṇāsava): one whose influxes have been destroyed; this unit indicates the attainment with the phrase “having reached the destruction of the influxes” (āsavakkhaya).
⁵ Stream-enterer (sotāpanna): formerly transliterated as “Srotāpanna” in Chinese; in this unit’s hierarchy for seeking a teacher, the order descends from a destroyer of the influxes through a non-returner (anāgāmi), a once-returner (sakadāgāmi), and a stream-enterer.
⁶ Commentary (aṭṭhakathā): the ancient commentary on the canonical text; this unit sets proficiency in one recitation together with its commentary as the minimum qualification for a teacher.
先找一位「善友」——修定是門手藝，手藝最好有人帶
大局 — 起步的第二件事
覺音認為修定不該獨自摸索，該從一位善友（kalyāṇamitta）受取業處。本單元釋略說六句中的「前往授業處的善友之處」一句（03-02 白話 §1）：先分業處為二（白話 §1），再立善友之德與求師之次第（白話 §2），末以兩節寫往師之道、初見之儀、侍師之行與白來意之時（白話 §3–§4）。這一段值得停下來的，不是那張「佛→漏盡者→…→持一藏者」的次第表，是它背後的判斷：業處的細處，書上寫不全。 起手的對象怎麼選、禪相浮現時怎麼認、卡住時怎麼調——這些是手把手的東西，所以論主花了相當篇幅講師生之儀（學人如何親近自付、老師如何先觀其性行再授法——後者見 03-04 白話 §6 與 03-05 白話 §7）。〔所見〕
§01 業處之二種——一切處與應護 → 白話 §1
業處有二：一切處業處與應護業處（白話 §1）。一切處業處＝對比丘僧等所修的慈與死隨念（也有人說不淨想）：先限定範圍，對界內比丘僧以「願他們安樂、無惱害」修慈，次對界內諸天，次對行處村中有力之人，次遍及一切有情——對僧之慈令共住者心柔而共住安樂，對諸天之慈得如法守護，對有力者之慈得資具之護，對村人之慈不被輕蔑而遊行，對一切有情之慈於一切處無礙而行；以死隨念思惟「我必定要死」，捨不當之求，悚懼展轉增長而成不懈的行者；以不淨想熏心，即使諸天的所緣也不能以貪遍取他的心——由於多所饒益，於一切處當求當欲，故名一切處業處。應護業處＝四十業處中順於某人性行的那一個，應當常常隨護、且是上上修習之近因。授與此二者，即「授業處者」。〔讀法〕這一分很實用：不論你主修什麼，慈與念死是每個人都該隨身帶的兩樣——一樣讓你跟周圍的人和；一樣讓你不敢懈怠。「一切處」三個字說的就是這個：沒有一種修行可以不帶慈與念死上路。
§02 善友之七德與求師之階 → 白話 §2
善友之德：可愛、尊重者、可尊敬者，能誨而堪受語，能說深義者，不勸於非處者——具足這樣等等之德、一向求利益、住於增進之分的，就是善友（白話 §2）。依「阿難啊，正是依於我這善友，有生法的有情們從生解脫」等語，唯正等覺者才是一切種圓滿的善友——佛在世時於佛座前所受取的業處才是善受取的；佛般涅槃後，八十大弟子住世者；若無，則於依所欲業處生起四禪五禪、以禪為近因增長觀而證漏盡的漏盡者座前受取。漏盡者會自顯嗎？——他是知對方為實行者而後顯示：如一位長老知某比丘已著手業處，於空中敷皮片結跏趺坐為他說業處。次第：漏盡者，不得則不還者・一來者・入流者・得禪的凡夫・持三藏者・持二藏者・持一藏者，依次在前前者座前受取；若連持一藏者也沒有，則於連同義注熟習一部誦集、且有慚者座前受取——因為這樣的持聖典者、護傳承者、守傳統者是依師意者而非依己意者，古昔長老三次說「有慚者將守護」。而漏盡者等唯說自己所證之道；多聞者則親近諸阿闍梨、淨治學取與詢問，能從此從彼審察聖典與理由、配合相宜與不相宜，如大象行稠林開出大道那樣指示道路。〔讀法〕這張次第表的底部比頂部更值得看：如果找不到聖者，一位有慚、守傳統、依師意不依己意的老師就夠了——而多聞的老師甚至有聖者沒有的長處：他知道不只一條路。〔所見〕
§03 往師之道與初見之儀 → 白話 §3
同一寺中若得則好，不得則往其所住之處去（白話 §3）。去時不應洗足塗油、穿鞋持傘、令人代持油筒蜜糖、由近住弟子圍繞而去；應圓滿行者之義務，自持衣缽，途中每一寺院都行敬事之行，以輕少的資具、極省儉的行儀而去。入寺時應於途中令人作淨齒木持之而入；不應想「先休息片刻」而進別的僧房——那裡若有與阿闍梨不和的比丘，會宣說阿闍梨惡名令他追悔折回；應問明住處一直到那裡去。若阿闍梨較年少，不應受其接取衣缽等服事；若較年長，禮拜而立；「放下衣缽吧」乃放；「喝水吧」欲飲則飲；「洗足吧」尚不應洗——若水是阿闍梨提來的就不相稱；「不是我提來的，是別人提來的」乃於阿闍梨看不見之屏處洗足。若阿闍梨拿油筒來，應起立以雙手恭敬接受——不受則阿闍梨會覺「這位比丘從現在起就要破壞共受用了」；接受後不應一開始就塗足——若是阿闍梨塗身之油就不相稱，應先塗頭再塗肩；「這是通用之油，也塗足吧」乃少許塗頭再塗足，然後「尊者，我把這油筒放下了」，於阿闍梨接取時交還。〔讀法〕這一節寫得極細——連油先塗哪裡都寫。細節背後只有一個原則：去求法的人，先把自己放低，把師的資具當師的資具。 「不應想先休息片刻」那一句尤其真——論主知道，一個人在門口停下來聽別人議論老師，最容易就此回頭。
§04 侍師之行與白其來意之時 → 白話 §4
不應從到達之日起就說「請為我說業處」（白話 §4）。第二日起，阿闍梨若已有常侍者，向他乞求而後作義務，不讓則唯在得機會時作；奉小中大三支齒木；備冷熱二種洗臉水與沐浴水；阿闍梨三日所用哪一種，就常奉那一種，不作定則者隨所得奉上。何須多說——世尊於犍度所制近住弟子對阿闍梨之正行（及時起身・脫鞋・偏袒一肩・奉齒木・奉洗臉水・敷座・若有粥則洗淨器皿而奉粥等），一切都應作。以義務具足使尊長歡喜者，傍晚禮拜後被遣退則去；被問「你為什麼來」時才說來意；若始終不問，過十日或半月，於某一日雖被遣退也不離去，請求機會而白其來意；或非時而往，被問時白之；「清早來吧」則清早去。但若那時他因膽病腹中燒灼、或火力弱食不消化、或他病所逼，就應如實顯明，白明自己相宜的時間而在那時前往——在不相宜的時間，業處即使被說了也不能作意。以上「親近作為授業處者的善友」一句之詳說。〔讀法〕十日、半月，先侍奉、不開口——這不是繁文縟節，是讓老師有時間看見你的性行（03-04 白話 §6：得他心智者觀心，餘者要問，而問之前得先看）。末尾那句是雙向的體貼：病中的人聽不進法，所以要說實話、約好時間。求法的時機，也是法的一部分。
給一般讀者
解碼一句：這一段對現代讀者的用處不在「你一定要剃度拜師」，而在一個態度——修定是門手藝，手藝最好有人帶。 哪怕你只是在家自修，找得到一位有經驗、走在前面的人問，會省下大量瞎撞的時間。找不到聖者也不要緊，論主的次第表底部給了很寬的門：一位有慚、守傳統、不憑己意的老師就夠。而「老師先觀性行、再授相應業處」這一句，正是下一單元那張診斷表的由來。
想讀本單元全文：白話 §1–§4 即業處二種、善友之德與求師之階、往師之道與侍師之行的全段逐段全譯。
First Find a “Good Friend”—Concentration Is a Craft, and a Craft Is Best Learned with Guidance
The Big Picture — The Second Requirement for Beginning
Buddhaghosa holds that concentration should not be explored alone: the meditation subject should be received from a good friend (kalyāṇamitta). This unit explains the statement “go to a good friend who gives a meditation subject” from the sixfold summary (03-02 Vernacular §1). It first divides meditation subjects into two kinds (Vernacular §1), then establishes the qualities of a good friend and the hierarchy for seeking a teacher (Vernacular §2), and finally uses two sections to describe the way to the teacher, the etiquette of the first meeting, service to the teacher, and the time for declaring the purpose of the visit (Vernacular §§3–4). What deserves a pause here is not the hierarchical chart “Buddha → destroyer of the influxes → … → bearer of one Piṭaka,” but the judgment behind it: the fine points of a meditation subject cannot all be written in a book. How to select the initial object, how to recognize a meditation sign when it appears, and how to adjust when practice stalls—these things must be taught hand to hand. This is why the author devotes considerable space to the etiquette between teacher and student: how the student approaches and entrusts himself, and how the teacher first observes the student’s temperament before giving the practice—for the latter, see 03-04 Vernacular §6 and 03-05 Vernacular §7. 〔What Is Seen〕
§01 The Two Kinds of Meditation Subject—Universally Needed and Constantly Maintained → Vernacular §1
Meditation subjects are of two kinds: the universally needed meditation subject and the constantly maintained meditation subject (Vernacular §1). The universally needed meditation subject is loving-kindness toward the Saṅgha of bhikkhus and so forth together with mindfulness of death—some also say the perception of foulness. First delimit the range and develop loving-kindness toward the Saṅgha of bhikkhus within the boundary with the thought, “May they be happy and free from affliction”; then toward the deities within the boundary; then toward the influential people in the alms-resort village; and then toward all sentient beings. Loving-kindness toward the Saṅgha makes one’s companions tender-minded and permits happy communal living; loving-kindness toward the deities brings lawful protection; loving-kindness toward influential people brings protection for one’s requisites; loving-kindness toward the villagers allows a person to move about without being despised; and loving-kindness toward all sentient beings allows unobstructed movement everywhere. Through mindfulness of death, the reflection “I shall certainly die” abandons improper seeking, steadily increases the sense of urgency, and produces unflagging conduct. When the mind is steeped in the perception of foulness, even divine objects cannot overwhelm it through greed. Because these practices are so beneficial and should be sought and desired everywhere, they are called universally needed meditation subjects. The constantly maintained meditation subject is whichever of the forty accords with a person’s temperament; it should be constantly maintained and serves as the proximate cause for each successively higher stage of development. A person who gives both is the “giver of the meditation subject.” 〔Reading〕 This division is highly practical: no matter what your main practice is, loving-kindness and mindfulness of death are two things everyone should carry—one keeps you in harmony with the people around you, and the other keeps you from growing negligent. That is what “universally needed” says: no practice can set out without loving-kindness and mindfulness of death.
§02 The Seven Qualities of a Good Friend and the Hierarchy for Seeking a Teacher → Vernacular §2
The qualities of a good friend are these: lovable, respected, worthy of esteem, able to admonish, patient in receiving words, able to speak on profound matters, and unwilling to urge a person toward what is unfitting. A person endowed with such qualities and others like them, who seeks welfare exclusively and stands on the side of growth, is a good friend (Vernacular §2). On the authority of such words as, “Ānanda, it is through reliance on me as a good friend that beings subject to birth are freed from birth,” only the Rightly and Fully Enlightened One is a good friend complete in every respect. While the Buddha was alive, only a meditation subject received in his presence was well received. After his parinibbāna, it should be received from whichever of the eighty great disciples was still living; if none was available, then from a destroyer of the influxes who had produced the fourfold and fivefold absorptions through the desired subject, developed insight with absorption as its proximate cause, and reached the destruction of the influxes. Does a destroyer of the influxes reveal himself? He does so after knowing that the other person is a practitioner: thus a certain elder knew that a bhikkhu had undertaken a meditation subject, spread a piece of hide in the air, sat cross-legged upon it, and taught him the subject. The hierarchy is: a destroyer of the influxes; failing that, a non-returner, a once-returner, a stream-enterer, an ordinary person who has attained absorption, a bearer of the Three Piṭakas, a bearer of two Piṭakas, or a bearer of one Piṭaka, taking the first available in this order. If even the last is unavailable, receive it from a person proficient in one recitation together with its commentary who also has moral shame. Such a bearer of the canonical text, guardian of the lineage, and keeper of the tradition follows the teachers’ opinion, not personal opinion; the elders of old therefore said three times, “One with moral shame will guard it.” Destroyers of the influxes and the other realized teachers teach only the path they themselves attained. A learned teacher, however, has approached many teachers and purified learning-grasp and inquiring, can examine canonical texts and reasons from various sources, and can relate the suitable to the unsuitable, showing the way as a great elephant opens a broad road through dense forest. 〔Reading〕 The bottom of this hierarchy is more revealing than its summit: if no noble person can be found, a teacher who has moral shame, preserves the tradition, and follows teachers rather than personal opinion is enough. A learned teacher may even possess a strength the noble person lacks: knowing more than a single path. 〔What Is Seen〕
§03 The Way to the Teacher and the Etiquette of the First Meeting → Vernacular §3
If the right person is found in the same monastery, that is good; if not, go to where he lives (Vernacular §3). Do not set out after washing and oiling the feet, wearing sandals and carrying an umbrella, making others carry an oil tube and honey, and surrounding yourself with resident pupils. Fulfill the duties of a traveler, carry your own bowl and robes, perform the duties of respectful service in each monastery entered along the way, and go with few requisites and in a manner of utmost austerity. On entering the monastery, have a tooth-stick made allowable along the way and carry it in. Do not enter another dwelling thinking, “I shall rest for a moment.” Bhikkhus there who are at odds with the teacher might speak of the teacher’s faults and cause regret, making the visitor turn back. Ask where the teacher lives and go straight there. If the teacher is younger, do not accept services such as his taking the bowl and robes; if older, pay homage and stand. Put the bowl and robes down only when he says, “Put them down”; drink only if desired when he says, “Drink water”; but do not wash the feet as soon as he says, “Wash your feet”—it would be unfitting if he had brought the water. Only when he says, “I did not bring it; others did,” wash them in a screened place beyond his sight. If the teacher brings an oil tube, rise and receive it respectfully with both hands. Refusal might make him think, “This bhikkhu is already beginning to break fellowship.” Do not begin by anointing the feet, since the oil may be for the teacher’s body; first anoint the head and then the shoulders. Only when told, “This oil is for general use; anoint your feet too,” apply a little to the head, anoint the feet, and return the tube as the teacher receives it. 〔Reading〕 This section is minutely detailed—down to where the oil is first applied. Only one principle lies behind the details: a person seeking the Dhamma first lowers himself and treats the teacher’s requisites as belonging to the teacher. The words “do not think of resting for a moment” are especially true to life: the author understands how easily someone who pauses at the gate to hear others criticize the teacher may turn back then and there.
§04 Serving the Teacher and the Time for Declaring One’s Purpose → Vernacular §4
Do not say “Teach me a meditation subject” on the day of arrival (Vernacular §4). Beginning on the second day, if the teacher already has a regular attendant, ask that person’s permission before performing the duties; if permission is refused, perform them only when an opportunity arises. Offer three tooth-sticks—small, medium, and large. Prepare both cold and hot water for washing the face, as well as bathing water. Whichever kind the teacher uses for three days, offer that kind thereafter; if he follows no fixed rule, offer whatever is available. What need is there to say more? Every proper practice for a resident pupil’s conduct toward a teacher laid down by the Blessed One in the Khandhaka—rising at the appropriate time, removing sandals, arranging the upper robe over one shoulder, offering a tooth-stick and water for washing the face, preparing a seat, and, when there is rice gruel, washing a vessel and offering it—should be carried out. A person who pleases the teacher through fulfillment of these duties leaves after paying homage in the evening when dismissed, and states the purpose of the visit only when asked, “Why have you come?” If the teacher does not ask but continues to accept the service, after ten days or a fortnight the visitor should, on a certain day, remain after being dismissed, request an opportunity, and declare the purpose. Or the visitor may go at an unusual time and explain when asked why. If told, “Come early in the morning,” go early. But if at that time the person suffers a burning abdomen from a bile disorder, poor digestion from weak digestive fire, or another illness, disclose it truthfully, state a suitable time, and approach then—a meditation subject taught at an unsuitable time cannot be attended to. This completes the detailed explanation of “having approached a good friend who is a giver of the meditation subject.” 〔Reading〕 Ten days or a fortnight of service before speaking: this is not empty ceremony but time for the teacher to see your temperament (03-04 Vernacular §6: a person with mind-reading knowledge observes the mind, while others must ask—and before asking, they first need to look). The last sentence shows care in both directions: a sick person cannot absorb the teaching, so speak honestly and arrange a time. The timing for seeking the Dhamma is itself part of the Dhamma.
For the General Reader
In one decoded sentence, this passage’s use for a modern reader is not “you must ordain and find a master,” but an attitude: concentration is a craft, and a craft is best learned with guidance. Even if you practice at home, finding an experienced person further along the road and asking questions can save an immense amount of blind stumbling. Do not worry if no noble person can be found. The bottom of the author’s hierarchy leaves the gate wide open: a teacher with moral shame who preserves the tradition and does not rely on personal opinion is enough. And the statement “the teacher first observes the temperament and then gives a corresponding meditation subject” is the source of the diagnostic chart in the next unit.
To read this unit in full: Vernacular §§1–4 provide the complete section-by-section translation of the two kinds of meditation subject, the qualities of a good friend and hierarchy for seeking a teacher, the way to the teacher, and service to the teacher.
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 ### Kammaṭṭhānadāyakavaṇṇanā。
段號域 譯底欄之段號唯〔CSCD §42〕一個，全篇一段；本篇於譯底欄之幅為 8,552 位元組——本品五單元中最短之篇。段號無缺可誌。
前後接點 前承十障之單元；本篇首句 kalyāṇamittaṃ upasaṅkamitvāti ettha pana 逐字取自彼篇略說之句〔CSCD §41〕，為其逐語釋。後接性行之單元〔CSCD §43〕，其首句 attano cariyānukūlanti ettha cariyāti 同式承彼句之次一語——二篇之首句同出一源而各釋其一語，本品科判之接由此可核。
篇之體例 本篇為一語之逐語釋：所釋之語三目——Kammaṭṭhānadāyakaṃ（先分業處為一切處與應護二種，次立「授此二種者」之名）・Kalyāṇamittanti（先引偈列其德，次排求師之階）・upasaṅkamitvāti（詣師之行儀與白其來意之時）；末以 Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro 逐字回收其題而止。
movement 品夾《總覽》繫本單元於 §C〈親近善友 · 受取業處〉；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。另誌：《總覽》之 §G 題亦作「受取業處」，而其本文在四十業處之單元；二 § 之題旨同名而所落之單元異，本目誌其實，不代裁其歸屬。
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 kammaṭṭhāna（業處）・mettā（慈）・maraṇassati（死隨念）・ācariya（阿闍梨）・saṃvega（悚懼）・gocara（行處）・puthujjana（凡夫）・sotāpanna（入流）・bhikkhu（比丘）・Porāṇā（古師）・sallekhatā（省儉）・paccaya（資具）。以下唯列本篇新出者。
業處之二種〔CSCD §42〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sabbatthakakammaṭṭhāna | 一切處業處 | 論自釋其名：sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti——於一切處當求當欲，且為所欲之瑜伽勤修業之處 | 〔CSCD §42〕 |
| pārihāriyakammaṭṭhāna | 應護業處 | 論自釋其名：niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā——當常隨護，且為上上修習業之近因 | 〔CSCD §42〕 |
| asubhasaññā | 不淨想 | 一切處業處之第三目，論標為他說：Asubhasaññātipi eke（亦有人以不淨想為之） | 〔CSCD §42〕 |
| sīmaṭṭhaka | 界內之 | 修慈之次第之首二階：sīmaṭṭhakabhikkhusaṅghe・sīmaṭṭhakadevatāsu | 〔CSCD §42〕 |
| issarajana | 有力之人 | 修慈之第三階：行處村中之有力者 | 〔CSCD §42〕 |
| appaṭihatacāra | 無礙而行 | 遍慈一切有情之果 | 〔CSCD §42〕 |
| anesanā | 不當之求 | 死隨念之果：anesanaṃ pahāya | 〔CSCD §42〕 |
| anolīnavuttika | 不懈之行者 | 同上；與 uparūpari vaḍḍhamānasaṃvego（悚懼轉增）並舉 | 〔CSCD §42〕 |
善友與求師之階〔CSCD §42〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammaṭṭhānadāyaka | 授業處者 | 論自立其名：imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma | 〔CSCD §42〕 |
| kalyāṇamitta | 善友 | 論之總判：ekantena hitesiṃ vuddhipakkhe ṭhitaṃ（一向求利、住於增進之分者） | 〔CSCD §42〕 |
| piya・garu・bhāvanīya | 可愛・尊重者・可尊敬者 | 所引之偈之前三德；後二依已立之讀 | 〔CSCD §42〕 |
| vattā・vacanakkhama | 能誨・堪受語 | 同偈之第四第五德 | 〔CSCD §42〕 |
| gambhīraṃ kathaṃ kattā | 能說深義者 | 同偈之第六德 | 〔CSCD §42〕 |
| no ca aṭṭhāne niyojaka | 不勸於非處者 | 同偈之第七德 | 〔CSCD §42〕 |
| khīṇāsava | 漏盡者 | 佛滅後求師之階之首；asītiyā mahāsāvakesu 之次 | 〔CSCD §42〕 |
| jhānalābhī | 得禪者 | 求師之階之中位 | 〔CSCD §42〕 |
| tipiṭakadhara・dvipiṭakadhara・ekapiṭakadhara | 持三藏者・持二藏者・持一藏者 | 求師之階之下三位 | 〔CSCD §42〕 |
| saṅgīti | 誦集 | 階之最下：yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā（一部誦集連同義注皆熟者） | 〔CSCD §42〕 |
| lajjī | 有慚者 | 階之最下之必具；古師三度重言 lajjī rakkhissati | 〔CSCD §42〕 |
| tantidhara・vaṃsānurakkhaka・paveṇīpālaka | 持聖典者・護傳承者・守傳統者 | 有慚之師之三稱 | 〔CSCD §42〕 |
| ācariyamatika／attanomatika | 依師意者／依己意者 | 論之判準：ācariyamatikova hoti, na attanomatiko | 〔CSCD §42〕 |
| porāṇakatthera | 古昔之長老 | lajjī rakkhissati 一語之說者 | 〔CSCD §42〕 |
| bahussuta | 多聞者 | 論以之對前列之證位者：證位者唯說己所得之道，多聞者則能遍取而說 | 〔CSCD §42〕 |
詣師之行儀〔CSCD §42〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| gamikavatta | 行者之義務 | 往師處者所當先滿 | 〔CSCD §42〕 |
| vattapaṭipatti | 敬事之行 | 到師處後之所行；受業處之先決 | 〔CSCD §42〕 |
| sallahukaparikkhāra | 輕少之資具 | 往師之相：不令人代持油筒蜜糖而行 | 〔CSCD §42〕 |
| paramasallekhavutti | 極省儉之行 | 同上之判語 | 〔CSCD §42〕 |
| dantakaṭṭha | 齒木 | 敬事之首事；入寺前於途中令淨而持 | 〔CSCD §42〕 |
| visabhāga | 異分者 | 他院之比丘與師不和者；其毀師之語能令來者生 vippaṭisāra（追悔） | 〔CSCD §42〕 |
| avaṇṇa | 惡名 | 同上：ācariyassa avaṇṇaṃ pakāsetvā | 〔CSCD §42〕 |
| sambhoga | 共受用 | 不受師之油筒則師疑其 sambhogaṃ kopetī（壞共受用） | 〔CSCD §42〕 |
| sabbapārihāriyatela | 通用之油 | 師語之一：許以塗足者 | 〔CSCD §42〕 |
| pakatiupaṭṭhāka | 常侍者 | 師已有常侍者，則須乞其許而後行敬事 | 〔CSCD §42〕 |
| sammāvatta | 正行 | 所引之聖典所制之弟子事師之法 | 〔CSCD §42〕 |
| pittābādha・aggimandatā | 膽病・火力弱 | 師之不宜之時；不宜之時所說之業處不能作意 | 〔CSCD §42〕 |
本編既有校讀須併觀之一處 既有校讀之 §C 作「親近善友（kalyāṇa-mitta），從一位授業處者（kammaṭṭhāna-dāyaka，『給業處的人』） 處受取業處」，並排其階「最上者為佛；佛不在世，則依次往下——已得漏盡之大弟子、得禪那或道果者、通三藏／二藏／一藏者，乃至一位戒淨、多聞、有修證經驗之長老」，與譯底欄之階逐一相合，定讀逐字保入。唯既有校讀未及業處之二種之分（一切處與應護）、未及漏盡者是否自顯之問答、亦未及詣師之行儀。本目誌其實，不代裁。
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；方括注唯二式（[§NN] 段號 1 個與版頁記 8 個，後者皆在註記之內）。全篇之圓括注 3 處，逐一檢之，皆為所引之出處標記，無一載異讀。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之特色 求師之階之八目以一長複合詞連寫出之—— anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu，實測 89 字元，為本品五單元中最長之單詞；八目之間無一空格、無一連字。同篇他處之並列多以逗點或 ca 分之，此處獨連寫。誌其實不代綴、不判其因。
本欄之界 上列為譯底欄之字面之實，其為清檔之疵或傳本之形，本欄不判；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 §42〕 | Piyo garu bhāvanīyo, vattā ca vacanakkhamo;／Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. | 善友之七德——本篇所本之偈 | (a. ni. 7.37) |
| 〔CSCD §42〕 | kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī''ti | 佛自為一切種圓滿之善友之所據 | (saṃ. ni. 1.129; 5.2) |
| 〔CSCD §42〕 | ''antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ | 弟子事師之正行——論自標其為犍度所制 | (mahāva. 78) |
論自標而不繫號之二處 ①Teneva porāṇakattherā ''lajjī rakkhissati lajjī rakkhissatī''ti tikkhattuṃ āhaṃsu.——自標其說者為古昔之長老而不繫其出。②Asubhasaññātipi eke.——自標為他說之一而不繫其出。二處皆誌其實，不代考定。
引式之數〔本欄實測〕 Vuttañhetaṃ・Vuttampi cetaṃ・Yathāha・Tena vuttaṃ 諸式俱零命中；kira（傳說之詞）零命中——本篇之事例以 Nanu 起而不冠傳說之詞。本文自標之圓括注出處 3 處，析為 4 個出處分項，就其標識分：saṃ. ni. 2（同一括注之內）・a. ni. 1・mahāva. 1。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 本篇之 viya（詞界）唯 1 見，連聲之比況形與 sadisa 諸形俱零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §42〕 | gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati | 如大象行於稠林而開大道——喻多聞之師遍取聖典與理、辨其宜與不宜而說業處 |
乙・事例 本篇所舉之人事，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §42〕 | 一長老知其比丘為「作業處者」，遂於空中敷皮片而結跏坐其上為之說業處（ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti） | 「漏盡者知其為堪作者則自顯其證」之證——論以此答自設之難 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①本篇之骨為逐語釋：三所釋之語各成一段，末句逐字回收其題。②遞降之式實測 2 見：iccetaṃ kusalaṃ, no ce labhati（一為求師之階，一為求處之階）——皆先舉其上，次退而求其次。③師語與弟子之應之條件句實測 3 見：''Pānīyaṃ pivā''ti vuttena・''Pāde dhovāhī''ti vuttena・''Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī''ti vuttena——逐一先舉師之語，次陳弟子之所應為，並以 na sāruppaṃ siyā（則不相稱）陳其所以。④偈 1 首 2 行（縮排之行實測 2），其括注落於偈之末行行內而不另起。⑤Kasmā?（何以故）自問 1 見，其答為異分之比丘毀師而令生追悔。⑥Kiṃ bahunā（何須多說）一句轉入所引之聖典而總收其行儀。⑦論主自設之難 1 處：Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti?（漏盡者豈自顯其為漏盡耶），其答以 Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti（知其為作者而顯之）並以一事例證之。⑧…pe… 省略式零命中。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 §42〕 kalyāṇamittaṃ upasaṅkamitvāti ettha pana | 十障之單元〔CSCD §41〕 | 所釋之語出於彼篇之略說 |
〔CSCD §42〕 bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke | 四十業處之單元〔CSCD §47〕 | 慈與死隨念二名逐字見於彼之四十業處表；不淨想之名彼作 dasa asubhā，形不逐字同，本目誌其實不代等同 |
〔CSCD §42〕 Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ | 性行之單元〔CSCD §43〕 | 性行之開合在彼；其與業處之相配在四十業處之單元〔CSCD §47〕 |
〔CSCD §42〕 uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā | 四十業處之單元〔CSCD §47〕 | 論於彼以 paccayato 一門判下下為上上之緣，與本篇之語同旨 |
〔CSCD §42〕 Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? | 四十業處之單元〔CSCD §50〕 | 論於彼判得他心智之師觀其心行而知性行，與本篇「師知其為作者」之判同軸 |
〔CSCD §42〕 tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ | 四十業處之單元〔CSCD §48〕 | 彼以 attānaṃ niyyātetvā（自付於師）續本篇之敬事而詳其法 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Working base This unit’s working base is CSCD (internal use only; never published). Every Pāli form in this layer is taken verbatim from the working base in this unit’s source column. One location form, 〔CSCD §NN〕, can be checked verbatim against the working-base column. Because this chapter has no internally collated Pāli pagination, no page range is recorded.
Section title The working-base column carries one ### subsection heading, namely this section’s title, ### Kammaṭṭhānadāyakavaṇṇanā.
Paragraph-number range The only paragraph number in the working-base column is 〔CSCD §42〕: the entire section is one paragraph. The section occupies 8,552 bytes in the working-base column, making it the shortest of this chapter’s five units. There is no gap in the paragraph numbers to record.
Connections before and after This unit follows the unit on the ten impediments. Its opening words, kalyāṇamittaṃ upasaṅkamitvāti ettha pana, are taken verbatim from the summary statement in that unit 〔CSCD §41〕 and explain it word by word. The following unit on temperament 〔CSCD §43〕 opens with attano cariyānukūlanti ettha cariyāti, taking up the next phrase in that same statement in the same manner—the opening statements of the two units come from one source, and each explains a different phrase from it. This establishes the classificatory connection within the chapter.
Form of the section This section is a word-by-word explanation of a single phrase. It explains three elements: Kammaṭṭhānadāyakaṃ (first distinguishing the universally needed and constantly maintained kinds of meditation subject, then naming the person who gives these two); Kalyāṇamittanti (first citing a verse that lists the good friend’s qualities, then setting out the hierarchy for seeking a teacher); and upasaṅkamitvāti (the etiquette of approaching a teacher and the time for declaring one’s purpose). The section ends by recovering the whole phrase verbatim: Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro.
Movement The chapter Overview assigns this unit to §C, “Approaching a Good Friend · Receiving a Meditation Subject.” The chapter-section wording assigned there appears verbatim in that table and is neither repeated nor excerpted here: the paragraph-number and chapter-section systems have no established correspondence, so none is estimated or converted. The Overview also has a §G titled “Receiving a Meditation Subject,” whose text falls in the unit on the forty meditation subjects. This heading records that the two sections share a topic label but fall in different units, without deciding their assignment beyond that fact.
II. Terms and Renderings
This heading records only usage and location within the present section. Established renderings are governed by the normative glossary; this heading does not establish a rendering where that glossary has none. Terms already established in preceding chapters are not explained again. Those occurring here are kammaṭṭhāna (meditation subject), mettā (loving-kindness), maraṇassati (mindfulness of death), ācariya (teacher), saṃvega (sense of urgency), gocara (alms resort), puthujjana (ordinary person), sotāpanna (stream-enterer), bhikkhu (bhikkhu), Porāṇā (teachers of old), sallekhatā (austerity), and paccaya (requisites). Only terms new to this section are listed below.
The two kinds of meditation subject 〔CSCD §42〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sabbatthakakammaṭṭhāna | universally needed meditation subject | The treatise explains the name itself: sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti—it should be sought and desired everywhere, and it is the ground for the desired work of devoted cultivation | 〔CSCD §42〕 |
| pārihāriyakammaṭṭhāna | constantly maintained meditation subject | The treatise explains the name itself: niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā—it should be constantly maintained and is the proximate cause for each successively higher work of development | 〔CSCD §42〕 |
| asubhasaññā | perception of foulness | The third item proposed for the universally needed meditation subject, explicitly marked as the view of others: Asubhasaññātipi eke (some also count the perception of foulness as such) | 〔CSCD §42〕 |
| sīmaṭṭhaka | within the boundary | The first two stages in the sequence of developing loving-kindness: sīmaṭṭhakabhikkhusaṅghe and sīmaṭṭhakadevatāsu | 〔CSCD §42〕 |
| issarajana | influential people | The third stage in the development of loving-kindness: the influential people in the alms-resort village | 〔CSCD §42〕 |
| appaṭihatacāra | moving unobstructed | The result of extending loving-kindness to all sentient beings | 〔CSCD §42〕 |
| anesanā | improper seeking | A result of mindfulness of death: anesanaṃ pahāya | 〔CSCD §42〕 |
| anolīnavuttika | a person of unflagging conduct | As above; paired with uparūpari vaḍḍhamānasaṃvego (a steadily increasing sense of urgency) | 〔CSCD §42〕 |
The good friend and the hierarchy for seeking a teacher 〔CSCD §42〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammaṭṭhānadāyaka | giver of the meditation subject | The treatise establishes the name itself: imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma | 〔CSCD §42〕 |
| kalyāṇamitta | good friend | The treatise’s general definition: ekantena hitesiṃ vuddhipakkhe ṭhitaṃ (a person who seeks welfare exclusively and stands on the side of growth) | 〔CSCD §42〕 |
| piya・garu・bhāvanīya | lovable · respected · worthy of esteem | The first three qualities in the quoted verse; the latter two follow already established renderings | 〔CSCD §42〕 |
| vattā・vacanakkhama | able to admonish · patient in receiving words | The fourth and fifth qualities in the same verse | 〔CSCD §42〕 |
| gambhīraṃ kathaṃ kattā | able to speak on profound matters | The sixth quality in the same verse | 〔CSCD §42〕 |
| no ca aṭṭhāne niyojaka | not urging toward what is unfitting | The seventh quality in the same verse | 〔CSCD §42〕 |
| khīṇāsava | destroyer of the influxes | The first level in the post-Buddha hierarchy for seeking a teacher, following asītiyā mahāsāvakesu | 〔CSCD §42〕 |
| jhānalābhī | one who has attained absorption | A middle level in the hierarchy for seeking a teacher | 〔CSCD §42〕 |
| tipiṭakadhara・dvipiṭakadhara・ekapiṭakadhara | bearer of the Three Piṭakas · bearer of two Piṭakas · bearer of one Piṭaka | The lowest three enumerated levels in the hierarchy | 〔CSCD §42〕 |
| saṅgīti | recitation | The lowest qualification: yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā (a person proficient in one recitation together with its commentary) | 〔CSCD §42〕 |
| lajjī | one with moral shame | Required at the lowest level of the hierarchy; the elders of old repeat lajjī rakkhissati three times | 〔CSCD §42〕 |
| tantidhara・vaṃsānurakkhaka・paveṇīpālaka | bearer of the canonical text · guardian of the lineage · keeper of the tradition | Three descriptions of the teacher who has moral shame | 〔CSCD §42〕 |
| ācariyamatika／attanomatika | following the teachers’ opinion / following personal opinion | The treatise’s criterion: ācariyamatikova hoti, na attanomatiko | 〔CSCD §42〕 |
| porāṇakatthera | elders of old | Speakers of the words lajjī rakkhissati | 〔CSCD §42〕 |
| bahussuta | learned person | Contrasted by the treatise with the realized persons previously listed: realized persons teach only the path they themselves attained, while a learned person can draw broadly on sources when teaching | 〔CSCD §42〕 |
Etiquette in approaching the teacher 〔CSCD §42〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| gamikavatta | duties of a traveler | What the person journeying to a teacher should first fulfill | 〔CSCD §42〕 |
| vattapaṭipatti | duties of respectful service | Performed after reaching the teacher; a prerequisite for receiving a meditation subject | 〔CSCD §42〕 |
| sallahukaparikkhāra | few requisites | A feature of the journey to the teacher: the visitor does not have others carry an oil tube and honey | 〔CSCD §42〕 |
| paramasallekhavutti | conduct of utmost austerity | A description of the same journey | 〔CSCD §42〕 |
| dantakaṭṭha | tooth-stick | The first service item; it is made allowable along the road and carried before entering the monastery | 〔CSCD §42〕 |
| visabhāga | at odds | Bhikkhus in another dwelling who are at odds with the teacher; their disparaging words about the teacher can cause vippaṭisāra (regret) in the visitor | 〔CSCD §42〕 |
| avaṇṇa | faults | As above: ācariyassa avaṇṇaṃ pakāsetvā | 〔CSCD §42〕 |
| sambhoga | fellowship | If the visitor does not accept the teacher’s oil tube, the teacher may suspect that he sambhogaṃ kopetī (is breaking fellowship) | 〔CSCD §42〕 |
| sabbapārihāriyatela | oil for general use | Part of a teacher’s statement granting permission to anoint the feet | 〔CSCD §42〕 |
| pakatiupaṭṭhāka | regular attendant | If the teacher already has a regular attendant, permission must be sought from that person before performing the duties of service | 〔CSCD §42〕 |
| sammāvatta | proper practice | The canonical rules quoted for a pupil’s service to a teacher | 〔CSCD §42〕 |
| pittābādha・aggimandatā | bile disorder · weak digestive fire | The teacher’s unsuitable time; a meditation subject taught at an unsuitable time cannot be attended to | 〔CSCD §42〕 |
One passage to be read together with this edition’s existing construed text Section C of the existing construed text says to “approach a good friend (kalyāṇa-mitta) and receive a meditation subject from a giver of the meditation subject (kammaṭṭhāna-dāyaka, ‘a person who gives a meditation subject’),” and lays out the hierarchy: “At the summit is the Buddha; when the Buddha is no longer in the world, proceed downward in sequence—a great disciple who has reached the destruction of the influxes, a person who has attained jhāna or a path and fruition, a person versed in the Three / two / one Piṭakas, down to an elder who is pure in virtue, learned, and experienced in realization.” This corresponds item by item to the hierarchy in the working-base column, so the established wording is preserved verbatim. The existing construed text does not, however, cover the twofold division into universally needed and constantly maintained meditation subjects, the question whether a destroyer of the influxes reveals himself, or the etiquette for approaching the teacher. This heading records the facts without deciding beyond them.
III. Variant Readings
Available materials This section has no internally collated Pāli pagination and therefore no collation passage to record; the only searchable surface is the working-base column itself. The facts are recorded without judgment.
Measured general scan A verbatim scan of the entire working-base column found zero occurrences of variant-parenthesis forms such as (sī.), (syā.), (kaṃ.), and (pī.), and zero occurrences of the variant-reading marker pāṭho. Square brackets occur in only two forms: one [§NN] paragraph number and eight edition-page annotations, all inside comments. The three parenthetical annotations in the section were checked individually; all are source references for citations, and none records a variant. When nothing is found, nothing is recorded: the working-base column itself contains no variant-reading record.
One literal feature found in this column The eight levels in the hierarchy for seeking a teacher are written continuously as one long compound: anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu. It measures 89 characters, making it the longest word in this chapter’s five units. There is neither a space nor a hyphen between the eight elements. Enumerations elsewhere in the section are mostly divided by commas or ca, but this instance alone is continuous. The feature is recorded without inserting divisions or judging the reason.
Scope of this column The points above are literal facts of the working-base column. This heading does not decide whether they arise from the clean file or reflect a transmitted reading. This column has not been collated against the scanned PTS pages. The zero findings apply only to the working-base column and support no inference about other witnesses.
IV. The Commentator’s Citations
Each of the author’s own citations is tied to a paragraph-number anchor. Only sources identified by the text itself are recorded, without independent attribution. Parentheses in the “Source Identified by the Text” column are copied verbatim and the titles are not translated.
| Location | Citation Form 〔Verbatim〕 | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §42〕 | Piyo garu bhāvanīyo, vattā ca vacanakkhamo; / Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. | The seven qualities of a good friend—the verse on which this section relies | (a. ni. 7.37) |
| 〔CSCD §42〕 | kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī''ti | Basis for the Buddha’s being the good friend complete in every respect | (saṃ. ni. 1.129; 5.2) |
| 〔CSCD §42〕 | ''antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ | Proper conduct in a pupil’s service to a teacher—identified by the treatise as laid down in the Khandhaka | (mahāva. 78) |
Two places identified by the treatise without a numbered source (1) Teneva porāṇakattherā ''lajjī rakkhissati lajjī rakkhissatī''ti tikkhattuṃ āhaṃsu. identifies the speakers as the elders of old but gives no source. (2) Asubhasaññātipi eke. identifies an opinion of others without giving a source. Both facts are recorded without independent attribution.
Count of citation forms 〔measured in this column〕 The forms Vuttañhetaṃ, Vuttampi cetaṃ, Yathāha, and Tena vuttaṃ all occur zero times; kira, a reportive word, also occurs zero times. The example in this section begins with Nanu and carries no reportive word. Three parenthetical source references are identified by the text; when divided into source components they yield four items: saṃ. ni. 2 (within a single parenthesis), a. ni. 1, and mahāva. 1. These counts apply only to this section, not to the entire work.
V. Similes and Rhetoric
This heading records only where the section’s similes occur and what they illustrate; it offers no literary evaluation.
A. Simile The bounded word viya occurs exactly once in this section. Sandhi forms of comparison and forms of sadisa all occur zero times.
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §42〕 | gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati | Like a great elephant opening a broad road while traveling through dense forest—illustrating how a learned teacher draws broadly on canonical text and reason, distinguishes the suitable from the unsuitable, and teaches a meditation subject |
B. Example The human episode in this section is recorded only for the point it demonstrates; the person and place are not independently identified.
| Location | Example | Meaning Demonstrated |
|---|---|---|
| 〔CSCD §42〕 | An elder knew that a bhikkhu was “a person who practices a meditation subject,” spread a piece of hide in the air, sat cross-legged upon it, and taught him the meditation subject (ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti) | Evidence that “a destroyer of the influxes reveals his attainment when he knows the other person to be a capable practitioner”—the treatise uses this to answer its own objection |
〔For names of people and places in the table above, this layer records only the Pāli copied verbatim from the working-base column; this heading establishes no English identification.〕
C. Verifiable rhetorical observations (1) The section’s skeleton is a word-by-word explanation: each of the three expressions explained forms a segment, and the final sentence recovers the title phrase verbatim. (2) The descending formula iccetaṃ kusalaṃ, no ce labhati occurs twice, once in the hierarchy for seeking a teacher and once in seeking the teacher’s location; each first states the best case and then falls back to the next. (3) Three measured conditional statements pair a teacher’s words with the pupil’s response: ''Pānīyaṃ pivā''ti vuttena, ''Pāde dhovāhī''ti vuttena, and ''Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī''ti vuttena. Each first gives the teacher’s words, then states the pupil’s proper response and explains it with na sāruppaṃ siyā (it would be unfitting). (4) There is one verse in two lines (two indented lines measured); its parenthetical citation remains within the final verse line rather than beginning a new line. (5) Kasmā? (why?) occurs once as a self-posed question, answered by the prospect that bhikkhus at odds with the teacher might disparage him and cause regret. (6) Kiṃ bahunā (what need is there to say more?) turns to the canonical quotation that gathers up the etiquette. (7) The author poses one objection: Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? (does a destroyer of the influxes reveal himself as such?). It is answered with Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti (he reveals himself after knowing that the other person is a practitioner), followed by an example. (8) The ellipsis form …pe… occurs zero times. These counts apply only to this section, not to the entire work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each cross-reference is established only through terms verifiable in the present section. Because this section’s paragraph-number and chapter-section systems have no established correspondence, the references carry no chapter-section number, and none is estimated or converted. No independent attribution is made.
| Passage in This Section | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §42〕 kalyāṇamittaṃ upasaṅkamitvāti ettha pana | Unit on the ten impediments 〔CSCD §41〕 | The phrase explained here comes from that unit’s summary |
〔CSCD §42〕 bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke | Unit on the forty meditation subjects 〔CSCD §47〕 | The names of loving-kindness and mindfulness of death appear verbatim in that unit’s table of the forty meditation subjects. Its name for foulness is dasa asubhā, which is not literally identical; the fact is recorded without asserting equivalence |
〔CSCD §42〕 Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ | Unit on temperament 〔CSCD §43〕 | Temperaments are analyzed there; their allocation to meditation subjects is given in the unit on the forty meditation subjects 〔CSCD §47〕 |
〔CSCD §42〕 uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā | Unit on the forty meditation subjects 〔CSCD §47〕 | Under the heading paccayato, that unit judges each lower attainment to condition the one above it, agreeing in purport with the present phrase |
〔CSCD §42〕 Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? | Unit on the forty meditation subjects 〔CSCD §50〕 | That unit says a teacher with mind-reading knowledge observes the pupil’s mental conduct and knows the temperament, aligning with this unit’s statement that “the teacher knows the other person to be a practitioner” |
〔CSCD §42〕 tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ | Unit on the forty meditation subjects 〔CSCD §48〕 | With attānaṃ niyyātetvā (having entrusted oneself to the teacher), that unit continues and elaborates the respectful service described here |
VII. Transmission
This edition takes no position in the apparatus on questions concerning authorship, textual transmission, or the lineage of commentaries.