清淨道論 宿住隨念智——總說與修法Visuddhimagga · Knowledge of the Recollection of Past Lives—General Account and Cultivation
誰能回憶多遠：外道四十劫（慧弱，離名色之限定）、常弟子百劫千劫、八十大弟子十萬劫、二上首弟子一阿僧祇與十萬劫、獨覺二阿僧祇與十萬劫、諸佛無分限。怎麼回憶：外道如盲人不捨杖，一蘊一蘊往回摸；上首弟子與獨覺唯依死與結生而跳；諸佛如獅子之躍、如善射之矢，所欲之處即明了。兩組六喻：見之明——螢、燈、炬、藥星、月、秋日；行之自在——杖端、杖橋、步橋、車橋、大步道、大車道。
修法是全書最具體的回憶術：自神通之基礎第四禪出定，從剛才那一坐往回倒——敷座、入住處、乞食、洗鉢、晨朝、中夜、初夜；一天、一月、一年、十年，直到此生第一剎那「結生」。越過它就是前世死時的名色——那處如闇冥、慧弱者難見；指令只有不棄軛，再入再出。伐樹之喻：斧壞再鑄，已砍的不必再砍，唯轉向結生那一點。倒帶到結生為止仍是遍作定智；越過結生、以死剎那名色為所緣而起的第四禪安止心所俱之智，才名宿住隨念智。
末段是下篇的目錄：劫之四阿僧祇——壞、壞住、成、成住；三壞——火至光音、水至遍淨、風至廣果；三佛剎——生剎、威令剎、境剎，壞滅者是一威令剎。
How far can one remember? Adherents of other schools reach forty aeons because their understanding is weak through lacking delimitation of mentality-materiality; ordinary disciples a hundred or a thousand; the eighty great disciples a hundred thousand; the two chief disciples one incalculable period and a hundred thousand; Paccekabuddhas two incalculable periods and a hundred thousand; Buddhas have no limit. How do they remember? Those of other schools are like blind people who never let go of a staff, feeling back one aggregate at a time. Chief disciples and Paccekabuddhas leap by death and rebirth-linking; Buddhas travel by a lion’s leap and a skilled archer’s arrow, with the desired point immediately clear. Two sets of six similes: for clarity of vision—firefly, lamp, torch, healing star, moon, autumn sun; for freedom of movement—staff-tip, staff bridge, footbridge, cart bridge, broad path, great carriage road.
The cultivation is the book’s most concrete recollection technique. Emerging from the fourth jhāna that is the basis for direct knowledge, one works backward from the last sitting—spreading the seat, entering the lodging, going for alms, washing the bowl, dawn, middle watch, first watch—then a day, month, year, and decade, until the first moment of this life, rebirth-linking. Beyond it lies the mentality-materiality at the preceding death. That point is like darkness and difficult for weak understanding; the instruction is simply not to abandon the yoke, but to enter and emerge again. In the tree simile the axe is recast whenever it fails, and what has already been cut need not be cut again: one adverts only to rebirth-linking. Up to rebirth-linking the knowledge is still knowledge of preliminary concentration. Only the knowledge conascent with fourth-jhāna absorption that passes beyond rebirth-linking and takes the mentality-materiality at death as object is knowledge of the recollection of past lives.
The final section is the next unit’s outline: the four incalculable periods of an aeon—dissolution, remaining dissolved, evolution, remaining evolved; three kinds of dissolution—fire to Streaming Radiance, water to Refulgent Glory, wind to Great Fruit; and three Buddha-fields—the field of birth, field of authority, and field of range. What dissolves is one field of authority.
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 宿住隨念之語義 〔CSCD §402〕
宿住隨念智之論
於宿住隨念智之論中，「為了宿住隨念智」——就是於宿住隨念之中的那個智，為了它。「宿住」——就是過去諸生中曾住的諸蘊。「曾住」——就是曾居住、曾領受，於自己之相續中生起而滅去了的；或者是「曾住之諸法」。「曾住」——就是以行境之住而曾住的，即以自己之識所識知、所限定的；或者在斷跡之隨念等等之中，也有為他人之識所識知的——那些唯諸佛能得。「宿住隨念」——就是以哪一個念¹而隨念宿住，那個就是宿住隨念。「智」——就是與那個念相應的智。這樣，「為了這宿住隨念智」，就是說為了這智之證得、之獲得。
§2 六種能隨念者與其分限・二重之喻 〔CSCD §402〕
「種種的」——就是多種的，或者以多種行相而轉起的、被稱說的，這是它的意思。「宿住」——就是自無間過去之有起，於處處曾住的相續。「隨念」——就是依蘊之次第，或者依死與結生，一再隨行而憶念。因為隨念這宿住的有六種人——外道、常弟子、大弟子²、上首弟子、獨覺、諸佛。
其中，外道唯隨念四十劫，不過於此。為什麼呢？因為慧弱。因為他們離於名色之限定³，所以慧是弱的。常弟子則隨念百劫，也隨念千劫，因為慧強。八十大弟子隨念十萬劫。二上首弟子隨念一阿僧祇⁴與十萬〔劫〕。獨覺隨念二阿僧祇與十萬〔劫〕。因為他們的志願就只有這麼多。而諸佛則沒有所謂的分限。
外道也唯憶念蘊之次第，不能捨了次第而依死與結生憶念。因為他們如同盲人，沒有入於所欲之處〔的能力〕。就像盲人不捨棄杖而行一樣，他們也就是不捨棄諸蘊之次第而憶念。常弟子既依蘊之次第而隨念，也依死與結生而轉移。八十大弟子也是這樣。而二上首弟子則沒有蘊之次第的事：他們見一個自體之死，就見〔其〕結生；又見另一個之死，〔就見其〕結生——這樣唯依死與結生而轉移前行。獨覺也是這樣。
而諸佛則既沒有蘊之次第的事，也沒有依死與結生而轉移的事。因為對諸佛來說，於無數俱胝劫之中，或下或上，凡所欲的什麼什麼處，那處就是明了的。所以，即使是無數俱胝劫，諸佛也如略之聖典文一般略之，凡所欲的什麼什麼處，就在那裡那裡入而以獅子之躍而行。而這樣行的時候，諸佛之智就如同善習射毛之技、猶如薩羅槃伽那樣的射師所放之矢，於中間不滯著於樹與蔓等等而唯落於的，不滯著，不落空；同樣地，於中間諸生也不滯著，不落空，不滯著、不落空而唯取所欲所欲之處。
而在這些隨念宿住的有情之中，外道的宿住之見現起時如螢之光，常弟子的如燈之光，大弟子的如炬之光，上首弟子的如藥星之光，獨覺的如月之光，諸佛的則現起如千光所莊嚴的秋日之輪。
而外道的宿住之隨念，如同盲人循杖端而行；常弟子的如行於杖橋，大弟子的如行於步橋，上首弟子的如行於車橋，獨覺的如行於大步道，諸佛的如行於大車道。
而在這一節之中，所意許的是聲聞的宿住之隨念。所以說了：「『隨念』——就是依蘊之次第，或者依死與結生，一再隨行而憶念。」
§3 修法——自最後之坐逆次而推 〔CSCD §403〕
所以，想要這樣隨念的初學比丘，應當於食後乞食而還，到僻靜處獨處退隱⁵，次第入四禪，從神通之基礎第四禪出定之後，轉向於最後之坐。然後〔轉向於〕敷座、入於住處、收鉢與衣、食之時、自村還來之時、於村中行乞之時、入村乞食之時、出寺之時、禮塔之庭與菩提樹之庭之時、洗鉢之時、取鉢之時、自取鉢乃至洗面之間所作之事、晨朝所作之事、中夜所作之事、初夜所作之事——這樣依逆之次第而轉向於整個晝夜所作之事。而這麼多，對平常之心也是明了的；對遍作定之心則是極明了的。
倘若這裡有什麼不明了的，就應當再入基礎禪，出定之後而轉向。就這麼一點，便如點燈一般明了了。就這樣依逆之次第，於第二日、第三日、第四日、第五日，乃至十日、半月、一月，直到一年，都應當轉向於所作之事。以這同樣的方便，十年、二十年，直到於此有之中自己的結生——這樣轉向的人，應當轉向於前有死之剎那所轉起的名色。因為賢明的比丘能夠在第一次就開了結生⁶而以死之剎那的名色為所緣。
然而，由於前有的名色已無餘滅去而生起了別的，所以那處是蔽塞的，如闇冥一般，為慧弱者所難見。即使如此，也不應當作「我不能開了結生而以死之剎那所轉起的名色為所緣」這樣的棄軛，而應當一再入於那同一個基礎禪，並且一再出定而轉向於那處。
§4 伐樹之喻與宿住隨念智之生起 〔CSCD §403〕
因為這樣作的人，就像有力的人為了重閣之頂輪而砍大樹，只砍斷枝葉斧之刃就壞了，雖不能砍那大樹，卻不作棄軛，而往鍛工之舍令〔人〕造利斧，再回來砍；壞了又再同樣地令造而砍。他這樣砍的時候，由於已砍斷的不必再砍，而未砍斷的則砍去，所以不久就把大樹放倒了。同樣地，從基礎禪出定之後，不轉向於前面已轉向過的，而唯轉向於結生，不久就開了結生而以死之剎那所轉起的名色為所緣。這個義也可以用破薪者、剃髮者等等來明示。
其中，自最後之坐起，乃至以結生為所緣而轉起的智，不名為宿住智；那是名為遍作定智⁷。也有些人說那是過去分智⁸；就其為色界〔法〕而言，那是不合的。而當那位比丘超過結生，以死之剎那所轉起的名色為所緣，意門轉向⁹生起之後，它滅去了，就以那同一個〔名色〕為所緣，四個或五個速行就速行。其餘的如前面所說的方法：前面的是名為遍作¹⁰等等的欲界〔心〕，最後的是色界的、屬第四禪的安止心。那時，凡是與那個心一同生起的智，這就名為宿住隨念智。以與那智相應的念，他隨念種種的宿住。就是說：一生、二生……乃至（廣說如前）……這樣有行相、有指示地隨念種種的宿住。
§5 一生等之釋與壞成二劫之目 〔CSCD §404〕
其中，「一生」——就是以結生為根本、以死為終、一有所攝的蘊之相續。「二生」等等之中，方法也是這樣。而在「多壞劫」等等之中，應當了知：漸減的劫是壞劫，增長的是成劫¹¹。其中，由「壞」而「壞住」也被取了，因為它以彼為根本；由「成」而「成住」也〔被取了〕。這樣一來，那所說的「諸比丘，劫之阿僧祇有這四種。哪四種呢？壞、壞住、成、成住」，就都被攝取了。
其中，壞有三種——水壞、火壞、風壞。壞之界限有三——光音、遍淨、廣果¹²。
當劫以火而壞時，光音以下為火所燒。當以水而壞時，遍淨以下為水所溶。當以風而壞時，廣果以下為風所毀。而就廣而言，常常是一個佛剎壞滅。
佛剎有三種——生剎、威令剎與境剎。其中，生剎以一萬輪圍為邊際，它於如來取結生等等之時震動。威令剎以十萬俱胝輪圍為邊際，於彼處《寶經》、《蘊護》、《幢頂護》、《阿吒那智護》、《孔雀護》這些護〔經〕的威力得行。境剎則是無邊無量的，所謂「或者凡其所欲」——凡如來所欲的什麼什麼，祂就了知那個那個。這樣，在這三種佛剎之中，壞滅的是一個威令剎；而當它壞滅時，生剎也就壞滅了。壞滅時是一同壞滅的，安立時也是一同安立的。應當這樣了知它的壞滅與安立。
註
¹ 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。
² 常弟子・大弟子・上首弟子（pakatisāvaka・mahāsāvaka・aggasāvaka）：聲聞之三級——上首弟子二人，大弟子八十人，其餘為常弟子；本篇以其隨念之分限與二重之喻辨其優劣。
³ 名色之限定（nāmarūpapariccheda）：以名與色二分而限定有情之見；其立在本書第 18 品〈見清淨〉。
⁴ 阿僧祇（asaṅkhyeyya）：不可算數之時量；本篇以之計上首弟子與獨覺所能隨念之限。
⁵ 獨處退隱（paṭisallīna）：離於眾鬧而獨坐；本書第 7、8 品之隨念諸篇於同一語位皆作「獨處退隱」。第 1 品〈戒〉之資具一篇之「宴默之樂」（paṭisallānārāma）乃複合之位，一形二位。
⁶ 開結生（paṭisandhiṃ ugghāṭeti）：越過此生結生之關，而取前有死之剎那所轉起的名色為所緣。
⁷ 遍作定智（parikammasamādhiñāṇa）：自最後之坐至結生之間所轉起之智，尚未名為宿住隨念智。
⁸ 過去分智（atītaṃsañāṇa）：或有人以此名當前一智；論主以其為色界法而不許此名。
⁹ 意門轉向（manodvārāvajjana）：心路之首，轉心向於意門所現之所緣；其立在本書第 14 品〈蘊〉之識蘊一篇。
¹⁰ 遍作（parikamma）：入安止之前、心路中相續四心之第一，其後為近行、隨順、種姓；其開演在本書第 4 品〈地遍〉。
¹¹ 壞劫・成劫（saṃvaṭṭakappa・vivaṭṭakappa）：漸減之劫為壞劫，增長之劫為成劫；併其壞住與成住而為劫之四阿僧祇。
¹² 光音・遍淨・廣果（ābhassara・subhakiṇha・vehapphala）：色界之三天；本篇以之為火、水、風三壞所至之界限。
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 Meaning of the Recollection of Past Lives 〔CSCD §402〕
Discussion of Knowledge of the Recollection of Past Lives
In the discussion of knowledge of the recollection of past lives, “for knowledge of the recollection of past lives” means for the knowledge within the recollection of past lives. “Past lives” are the aggregates lived in during former births. “Lived” means inhabited and experienced, arisen and ceased within one’s own continuity; alternatively, “things formerly lived.” They were “lived” by the abiding of one’s range: known and delimited by one’s own consciousness. Or, in the recollection of those whose track has been cut off and so on, they may have been known by another’s consciousness—only Buddhas can attain those. “Recollection of past lives” is the mindfulness¹ by which past lives are recollected. “Knowledge” is the knowledge associated with that mindfulness. Thus “for this knowledge of the recollection of past lives” means for the realization and acquisition of this knowledge.
§2 Six Kinds of Recollector, Their Limits, and Two Sets of Similes 〔CSCD §402〕
“Various” means many kinds, or occurring and described in many aspects. “Past lives” means the continuity lived in here and there beginning with the immediately preceding existence. “He recollects” means that he repeatedly follows and remembers according to the sequence of the aggregates or according to death and rebirth-linking. Six kinds of person recollect past lives: adherents of other schools, ordinary disciples, great disciples,² chief disciples, Paccekabuddhas, and Buddhas.
Of these, adherents of other schools recollect only forty aeons and no more. Why? Because their understanding is weak. Their understanding is weak because they are without the delimitation of mentality-materiality.³ An ordinary disciple recollects a hundred aeons and also a thousand, because understanding is strong. The eighty great disciples recollect a hundred thousand aeons. The two chief disciples recollect one incalculable period⁴ and a hundred thousand aeons. A Paccekabuddha recollects two incalculable periods and a hundred thousand aeons, for the extent of their aspirations is just that much. For Buddhas there is no such limit.
Adherents of other schools remember only by the sequence of the aggregates; they cannot abandon that sequence and remember by death and rebirth-linking. Like blind people, they cannot enter a place at will. As a blind person walks without letting go of a staff, so they remember without letting go of the sequence of the aggregates. Ordinary disciples recollect by the sequence of the aggregates and also pass onward by death and rebirth-linking. The eighty great disciples do likewise. For the two chief disciples there is no proceeding by the sequence of the aggregates: seeing the death of one individuality, they see its rebirth-linking; then seeing another’s death, they see its rebirth-linking. Thus they advance only by death and rebirth-linking. Paccekabuddhas do likewise.
For Buddhas there is neither proceeding by the sequence of the aggregates nor passing onward by death and rebirth-linking. Through innumerable millions of aeons, whatever place above or below they wish to see is clear to them. Even when the span is innumerable millions of aeons, they abbreviate it as one abbreviates a canonical passage, enter wherever they wish, and travel by the lion’s leap. As they do so, their knowledge is like an arrow shot by an archer trained to split a hair, such as Sarabhaṅga: it is not caught on trees or creepers in between but lands precisely on the target, neither impeded nor missing. In the same way, it is not caught among the intervening births and does not miss, but takes precisely whatever place is wished for.
Among these beings who recollect past lives, when the vision of past lives arises, that of an adherent of another school is like the light of a firefly; an ordinary disciple’s, the light of a lamp; a great disciple’s, torchlight; a chief disciple’s, the light of the healing star; a Paccekabuddha’s, moonlight; and a Buddha’s, the disc of the autumn sun adorned with a thousand rays.
The recollection of past lives by an adherent of another school is like a blind person following the tip of a staff; an ordinary disciple’s is like crossing a staff bridge; a great disciple’s, a footbridge; a chief disciple’s, a cart bridge; a Paccekabuddha’s, a broad footpath; and a Buddha’s, a great carriage road.
What is intended in this section is a disciple’s recollection of past lives. Hence the statement: “‘He recollects’ means that he repeatedly follows and remembers according to the sequence of the aggregates or according to death and rebirth-linking.”
§3 Method of Cultivation—Working Backward from the Last Sitting 〔CSCD §403〕
Therefore a beginner bhikkhu wishing to recollect in this way should return from alms after the meal, withdraw alone in a secluded place,⁵ enter the four jhānas in sequence, emerge from the fourth jhāna that is the basis for direct knowledge, and advert to the last sitting. He should then advert to spreading out the seat, entering the lodging, putting away bowl and robe, the time of eating, returning from the village, walking for alms in the village, entering the village for alms, leaving the monastery, paying homage at the shrine court and the Bodhi-tree court, washing the bowl, taking up the bowl, what was done between taking up the bowl and washing his face, what was done at dawn, during the middle watch, and during the first watch. In this way he adverts, in reverse sequence, to everything done over the whole day and night. This much is clear even to the ordinary mind and exceedingly clear to the mind in preliminary concentration.
If anything is unclear, he should re-enter the foundational jhāna, emerge, and advert to it. That alone makes it clear, as though a lamp had been lit. In the same way, in reverse sequence, he should advert to what was done on the second, third, fourth, and fifth day, through ten days, half a month, a month, and up to a year. By this same method he adverts over ten years, twenty years, as far as his own rebirth-linking in this existence. Having done so, he should advert to the mentality-materiality occurring at the moment of death in the preceding existence. A discerning bhikkhu can break through rebirth-linking⁶ on the first attempt and take as object the mentality-materiality occurring at the moment of death.
Yet because the mentality-materiality of the previous existence ceased without remainder and another arose, that point is obstructed, like darkness, and difficult for one of weak understanding to see. Even so, he should not abandon the yoke with the thought, “I cannot break through rebirth-linking and take as object the mentality-materiality occurring at the moment of death.” He should repeatedly enter that same foundational jhāna and repeatedly emerge and advert to that point.
§4 The Tree-Felling Simile and Arising of Knowledge of the Recollection of Past Lives 〔CSCD §403〕
One who practices in this way is like a strong man felling a great tree to make the pinnacle of a multi-storied mansion. After he has cut only the branches and foliage, the edge of his axe is damaged. Though he cannot yet fell the tree, he does not abandon the yoke: he goes to a smithy, has a sharp axe made, returns, and chops again; whenever it is damaged, he again has it made and resumes chopping. As he chops, what has already been severed need not be cut again, while what remains is cut away, and before long he brings down the great tree. Likewise, after emerging from the foundational jhāna, he does not advert again to what he has already adverted to but only to rebirth-linking. Before long he breaks through rebirth-linking and takes as object the mentality-materiality occurring at the moment of death. The same meaning can be illustrated by a wood-splitter, a barber, and so on.
Here, the knowledge occurring from the last sitting up to the point at which rebirth-linking is taken as object is not called knowledge of past lives; it is called knowledge of preliminary concentration.⁷ Some call it knowledge concerning the past,⁸ but that is inappropriate because it belongs to the form sphere. When the bhikkhu passes beyond rebirth-linking and takes the mentality-materiality occurring at the moment of death as object, mind-door adverting⁹ arises and ceases; then four or five impulsions run with that same mentality-materiality as their object. The rest is as stated above: the earlier impulsions are sense-sphere states called preliminary work¹⁰ and so forth, and the last is a form-sphere absorption state belonging to the fourth jhāna. The knowledge arising together with that state is then called knowledge of the recollection of past lives. With the mindfulness associated with that knowledge, he recollects various past lives: one birth, two births ... and so on as before ... thus recollecting various past lives in their aspects and particulars.
§5 Explanation of One Birth and So Forth, and the Headings of Dissolution and Evolution Aeons 〔CSCD §404〕
Here, “one birth” is the continuity of aggregates comprised within one existence, rooted in rebirth-linking and ending in death. The method is the same for “two births” and so forth. In “many aeons of dissolution” and so on, a contracting aeon should be understood as an aeon of dissolution, and an expanding one as an aeon of evolution.¹¹ “Dissolution” also includes the period of remaining dissolved because it is rooted in dissolution; “evolution” likewise includes the period of remaining evolved. Thus all four in the statement, “Bhikkhus, there are these four incalculable periods of an aeon. Which four? Dissolution, remaining dissolved, evolution, and remaining evolved,” are included.
There are three kinds of dissolution: by water, by fire, and by wind. There are three limits of dissolution: the Streaming-Radiance realm, the Refulgent-Glory realm, and the Great-Fruit realm.¹²
When an aeon dissolves by fire, all below Streaming Radiance is burned. When it dissolves by water, all below Refulgent Glory is dissolved. When it dissolves by wind, all below Great Fruit is destroyed. Broadly speaking, it is always one Buddha-field that dissolves.
There are three kinds of Buddha-field: the field of birth, the field of authority, and the field of range. The field of birth is bounded by ten thousand world-systems and trembles when a Tathāgata takes rebirth-linking and at other such times. The field of authority is bounded by a hundred thousand million world-systems; within it the protective power of the Jewel Discourse, the Aggregates Protection, the Banner-Pinnacle Protection, the Āṭānāṭiya Protection, and the Peacock Protection operates. The field of range is boundless and immeasurable: “whatever he wishes” means that a Tathāgata knows whatever he wishes to know. Of these three Buddha-fields, one field of authority dissolves, and when it dissolves the field of birth dissolves as well. They dissolve together and are established together. Their dissolution and establishment should be understood in this way.
Notes
¹ Mindfulness (sati): the mental factor that retains its object without forgetting it; in the treatise it continually operates together with knowledge, energy, and concentration. It belongs to a different category from the broad awareness commonly called “mindfulness” today and should be read according to this treatise’s definition.
² Ordinary disciples, great disciples, and chief disciples (pakatisāvaka・mahāsāvaka・aggasāvaka): three grades of disciple—two chief disciples, eighty great disciples, and all others ordinary disciples. The unit distinguishes their powers by the limits of their recollection and two sets of similes.
³ Delimitation of mentality-materiality (nāmarūpapariccheda): the view that delimits a being into mentality and materiality; established in Chapter 18, “Purification of View.”
⁴ Incalculable period (asaṅkhyeyya): an uncountable measure of time, used here for the recollection limit of chief disciples and Paccekabuddhas.
⁵ Withdrawn in seclusion (paṭisallīna): sitting alone away from commotion. Units on recollection in Chapters 7 and 8 use the same rendering in the same syntactic position. “Delight in seclusion” (paṭisallānārāma) in the requisites unit of Chapter 1 is a compound in a different position: one form, two functions.
⁶ Break through rebirth-linking (paṭisandhiṃ ugghāṭeti): crossing the threshold of rebirth-linking in this life and taking as object the mentality-materiality occurring at the moment of death in the preceding existence.
⁷ Knowledge of preliminary concentration (parikammasamādhiñāṇa): the knowledge occurring from the last sitting up to rebirth-linking; it is not yet called knowledge of the recollection of past lives.
⁸ Knowledge concerning the past (atītaṃsañāṇa): a name some give the preceding knowledge; the commentator rejects it because that knowledge is a form-sphere state.
⁹ Mind-door adverting (manodvārāvajjana): the beginning of a cognitive process, turning the mind toward the object appearing at the mind door; established in the consciousness-aggregate discussion in Chapter 14, “The Aggregates.”
¹⁰ Preliminary work (parikamma): the first of four successive states before absorption, followed by access, conformity, and change-of-lineage; developed in Chapter 4, “The Earth Kasiṇa.”
¹¹ Aeon of dissolution and aeon of evolution (saṃvaṭṭakappa・vivaṭṭakappa): a contracting aeon is dissolution and an expanding aeon evolution; with the periods of remaining dissolved and remaining evolved, they make the four incalculable periods of an aeon.
¹² Streaming Radiance, Refulgent Glory, and Great Fruit (ābhassara・subhakiṇha・vehapphala): three heavens of the form sphere; here they are the respective limits reached by dissolution through fire, water, and wind.
六種能隨念者各有分限與二重之喻（螢光至秋日、杖端至大車道）；修法自最後之坐逆推至結生——斧壞再鑄、伐樹不棄軛，直到開了結生、以前有死剎那之名色為所緣
大局 — 第三神通之上篇
宿住隨念智分上下二單元：本單元為語義與修法——語義（§1）、六種能隨念者之分限與二重之喻（§2）、修法之逆推（§3）、伐樹之喻與智之生起（§4）、經句「一生、二生、多壞劫」之釋與壞成二劫之目（§5）；下單元承「壞劫」一語而展開劫之壞成之全敘。本單元的重心在兩處：六種人的分限表（外道四十劫至諸佛無限），與「逆推至結生」那一段最具操作性的修法。〔所見〕
§01 宿住隨念之語義 → 白話 §1
「宿住」過去諸生中曾住之諸蘊；「曾住」曾居住曾領受、於自相續生滅者，或以行境之住而曾住——為自識所識知所限定者，或斷跡之隨念等為他識所識知者——那些唯諸佛能得；「宿住隨念」以哪一念隨念宿住即是；「智」與念相應之智（白話 §1）。〔讀法〕「曾住」給了兩層：自己親歷的，與他人所識而唯佛能得的（斷跡之隨念）。宿住隨念智的主體是「念」，智是與念相應者。
§02 六種能隨念者與其分限・二重之喻 → 白話 §2
「隨念」依蘊之次第或依死與結生一再隨行而憶念。六種人：外道唯四十劫（慧弱——離名色之限定）；常弟子百劫千劫；八十大弟子十萬劫；二上首弟子一阿僧祇與十萬劫；獨覺二阿僧祇與十萬劫（志願唯此）；諸佛無分限。行法：外道唯依蘊之次第不能依死與結生——如盲人不捨杖；常弟子與大弟子二者皆能；二上首弟子無蘊之次第之事，見一自體之死即見結生，唯依死與結生前行；獨覺同；諸佛二者皆無——無數俱胝劫上下所欲之處皆明了，如略聖典文般略之、以獅子之躍而行，智如善射者之矢不滯樹蔓唯落於的。二重之喻：宿住之見現起——外道如螢光、常弟子如燈、大弟子如炬、上首弟子如藥星、獨覺如月、諸佛如千光秋日；隨念之行——外道如盲人循杖端、常弟子如杖橋、大弟子如步橋、上首弟子如車橋、獨覺如大步道、諸佛如大車道。此節所意許者是聲聞之隨念（白話 §2）。〔讀法〕分限表是一張能力階梯，但論主給的理由只有一個：慧之強弱（外道弱在「離名色之限定」——見清淨之事）。兩組六喻並讀：光之大小說見之明暗，路之寬窄說行之自在。「盲人不捨杖」——只能一蘊一蘊往回摸，不能跳。
§03 修法——自最後之坐逆次而推 → 白話 §3
初學比丘食後還、僻靜處獨處退隱、次第入四禪、自神通之基礎第四禪出定、轉向最後之坐；然後敷座、入住處、收鉢衣、食時、自村還、村中行乞、入村、出寺、禮塔庭菩提樹庭、洗鉢、取鉢、自取鉢至洗面間所作、晨朝、中夜、初夜——依逆次轉向整個晝夜所作；於平常心亦明了、於遍作定之心極明了。不明了處再入基礎禪出定轉向——如點燈般明了。如是逆推第二日、三日……十日、半月、一月、一年；十年二十年直到此有之結生——轉向者當轉向前有死剎那所轉起之名色；賢明比丘第一次即能開結生而以死剎那之名色為所緣。然前有名色已無餘滅而生起別的，那處蔽塞如闇冥、慧弱者難見；即使如此不應作「我不能」之棄軛，當一再入基礎禪、一再出定轉向那處（白話 §3）。〔讀法〕這是全書最具體的「回憶術」：從剛才那一坐開始往回倒，一件一件、一天一天、一年一年。關鍵的關卡叫「結生」——此生的第一剎那；越過它，就是前世死時的名色。論主不諱言那裡「如闇冥」，但他的指令只有一句：不棄軛，再入再出。
§04 伐樹之喻與宿住隨念智之生起 → 白話 §4
如有力者為重閣頂輪砍大樹，砍斷枝葉斧刃即壞，不棄軛而往鍛工舍令造利斧再砍、壞了再造——已砍斷者不必再砍、未斷者砍去，不久放倒大樹；同樣自基礎禪出定不轉向已轉向過的、唯轉向結生，不久開結生而以死剎那之名色為所緣（破薪者剃髮者亦可喻）。自最後之坐至以結生為所緣之智不名宿住智、名遍作定智（有人說過去分智——其為色界法故不合）。超過結生、以死剎那之名色為所緣，意門轉向生滅後四五速行：前者遍作等欲界心、最後色界第四禪安止心；與之俱生之智名宿住隨念智；以相應之念隨念種種宿住——一生二生乃至有行相有指示（白話 §4）。〔讀法〕伐樹之喻說的是「已砍的不必再砍」：每次入定出定只轉向結生那一點，不從頭倒帶。智之名也有界線：倒帶到結生為止的都還只是遍作定智，越過結生那一剎那所俱生的智才是宿住隨念智。
§05 一生等之釋與壞成二劫之目 → 白話 §5
「一生」以結生為根本以死為終一有所攝之蘊相續；二生等同法。「多壞劫」等：漸減之劫為壞劫、增長為成劫；由壞取壞住、由成取成住——「劫之阿僧祇四種：壞、壞住、成、成住」皆攝。壞三種——水壞、火壞、風壞；壞之界限三——光音、遍淨、廣果：火壞光音以下燒、水壞遍淨以下溶、風壞廣果以下毀；廣而言常是一佛剎壞。佛剎三：生剎（一萬輪圍，如來取結生等時震動）、威令剎（十萬俱胝輪圍，《寶經》《蘊護》《幢頂護》《阿吒那智護》《孔雀護》諸護經之威力得行）、境剎（無邊無量，凡如來所欲即知）；壞滅者是一威令剎，壞時生前亦壞——一同壞一同安立（白話 §5）。〔讀法〕這段是下單元的提綱：四阿僧祇、三壞、三界限、三佛剎。「壞滅的是一個威令剎」——十萬俱胝輪圍一同壞、一同立。下單元把火水風三壞逐一展開。
給一般讀者
宿住隨念智的上篇教你兩件事：誰能回憶多遠（一張六級的表，理由只有慧之強弱），和怎麼回憶（從剛才那一坐往回倒，一天一年，到此生第一剎那「結生」那一關——那裡如闇冥，指令只有不棄軛、再入再出；伐樹之喻說已砍的不必再砍）。記住那兩組六喻：螢燈炬星月日，杖端杖橋步橋車橋步道車道。末段的劫之四阿僧祇與三壞三界限是下篇的目錄。
想讀本單元全文：白話 §1–§5 即宿住隨念之語義・六種能隨念者之分限與二重之喻・逆推之修法・伐樹之喻與智之生起・一生等之釋與壞成二劫三壞三佛剎之目的全段逐段全譯。
Six kinds of recollector each have a limit and two sets of similes—from firefly to autumn sun and from staff-tip to great carriage road. Cultivation works backward from the last sitting to rebirth-linking: recast the damaged axe and do not abandon the tree until rebirth-linking is broken through and the mentality-materiality at the preceding death is taken as object
The Big Picture — the First Half of the Third Direct Knowledge
Knowledge of the recollection of past lives is divided between two units. This unit gives its meaning and cultivation: meaning (§1); the limits of six kinds of recollector and two sets of similes (§2); backward-working cultivation (§3); the tree-felling simile and arising of the knowledge (§4); and the explanation of the canonical phrases “one birth, two births, many aeons of dissolution,” with headings for dissolution and evolution (§5). The next unit takes up the expression “aeon of dissolution” and unfolds the full account of the world’s dissolution and evolution. This unit centers on two points: the table of six limits, from forty aeons for adherents of other schools to no limit for Buddhas, and the highly operational cultivation of working backward to rebirth-linking. [What is seen]
§01 Meaning of the Recollection of Past Lives → Vernacular §1
“Past lives” are the aggregates lived in during former births. “Lived” means inhabited and experienced, arisen and ceased within one’s own continuity, or lived by the abiding of one’s range—known and delimited by one’s own consciousness. It can also mean lives known by another’s consciousness, as in recollection of those whose track has been cut off, which only Buddhas attain. “Recollection of past lives” is the mindfulness by which past lives are recollected; “knowledge” is the knowledge associated with that mindfulness (Vernacular §1). [How to read] “Lived” has two levels: what one personally experienced and what was known by another and is available only to a Buddha, as in recollecting one whose track has been cut off. The operative factor in recollection of past lives is mindfulness; knowledge is associated with it.
§02 Six Kinds of Recollector, Their Limits, and Two Sets of Similes → Vernacular §2
“He recollects” means remembering repeatedly by the sequence of the aggregates or by death and rebirth-linking. There are six kinds of recollector: adherents of other schools recollect only forty aeons because their understanding is weak through lacking delimitation of mentality-materiality; ordinary disciples, a hundred or a thousand aeons; the eighty great disciples, a hundred thousand; the two chief disciples, one incalculable period and a hundred thousand; Paccekabuddhas, two incalculable periods and a hundred thousand, because their aspiration extends just so far; Buddhas, without limit. Adherents of other schools proceed only by the sequence of the aggregates, unable to use death and rebirth-linking, like blind people who never release their staff. Ordinary and great disciples can use both. Chief disciples have no need for aggregate sequence but move from each death directly to rebirth-linking; Paccekabuddhas do likewise. Buddhas use neither: whatever point above or below through innumerable millions of aeons they wish for is clear. They abbreviate the interval like an abbreviated canonical passage, travel by the lion’s leap, and their knowledge is like a skilled archer’s arrow, caught on no intervening tree or creeper and falling precisely on the target. In the first set of similes, the arising vision of past lives is a firefly for an adherent of another school, lamp for an ordinary disciple, torch for a great disciple, healing star for a chief disciple, moon for a Paccekabuddha, and thousand-rayed autumn sun for a Buddha. In the second, the path of recollection is respectively a blind person following a staff-tip, a staff bridge, a footbridge, a cart bridge, a broad footpath, and a great carriage road. The section intends the recollection of a disciple (Vernacular §2). [How to read] The limits form a ladder of capacity, but the commentator gives one explanation: strength of understanding. Those of other schools are weak because they lack delimitation of mentality-materiality, the work of Purification of View. Read the two sets of six similes together: increasing light describes clarity of vision; widening roads describe freedom of movement. “A blind person who does not let go of the staff” must feel backward one aggregate at a time and cannot leap.
§03 Method of Cultivation—Working Backward from the Last Sitting → Vernacular §3
A beginner returns from alms after the meal, withdraws alone, enters the four jhānas in sequence, emerges from the foundational fourth jhāna, and adverts to the last sitting. Then he works backward through spreading the seat, entering the lodging, putting away bowl and robe, eating, returning from the village, going for alms, entering the village, leaving the monastery, paying homage at the shrine and Bodhi-tree courts, washing and taking up the bowl, everything between taking it and washing his face, dawn, the middle watch, and the first watch. The whole day and night is clear to the ordinary mind and exceedingly clear in preliminary concentration. If a point is unclear, he re-enters and emerges from the foundational jhāna and adverts again, making it clear like lighting a lamp. He works backward through the second and third day, ten days, half a month, a month, a year, ten or twenty years, as far as rebirth-linking in this existence, then adverts to the mentality-materiality at the moment of death in the preceding existence. A discerning bhikkhu can break through rebirth-linking on the first attempt. Since the previous mentality-materiality ceased without remainder and another arose, this point is obstructed like darkness and difficult for weak understanding. Even so, he does not abandon the yoke with “I cannot,” but repeatedly enters, emerges, and adverts (Vernacular §3). [How to read] This is the book’s most concrete recollection technique: begin with the sitting just completed and reverse through one act, one day, and one year at a time. The decisive threshold is rebirth-linking, the first moment of this life. Beyond it lies the mentality-materiality at death in the previous life. The commentator admits that point is “like darkness,” yet gives only one instruction: do not abandon the yoke; enter and emerge again.
§04 The Tree-Felling Simile and Arising of Knowledge of the Recollection of Past Lives → Vernacular §4
A strong man felling a great tree for the pinnacle of a mansion damages his axe after cutting the branches. He does not abandon the yoke but has the axe sharpened by a smith, returns, and chops; whenever it is damaged, he repeats the process. What is severed need not be cut again, so by cutting what remains he soon fells the tree. Likewise, after emerging from the foundational jhāna, one does not advert again to what was already covered but only to rebirth-linking, and soon breaks through it to take the mentality-materiality at death as object; a wood-splitter or barber can illustrate the same point. Knowledge from the last sitting until rebirth-linking is taken as object is not knowledge of past lives but knowledge of preliminary concentration. Some call it knowledge concerning the past, which is inappropriate because it is a form-sphere state. Once the bhikkhu passes beyond rebirth-linking and takes the mentality-materiality at death as object, mind-door adverting arises and ceases and four or five impulsions run: the earlier are sense-sphere states of preliminary work and so forth, the last a form-sphere fourth-jhāna absorption state. The knowledge conascent with it is knowledge of the recollection of past lives, and with the associated mindfulness he recollects one birth, two births, and so on in their aspects and particulars (Vernacular §4). [How to read] The tree-felling simile says that “what has been cut need not be cut again”: at each emergence, advert only to the point of rebirth-linking rather than replaying the entire sequence. The name of the knowledge also has a boundary. Everything in the rewind up to rebirth-linking is still knowledge of preliminary concentration; only the knowledge conascent with fourth-jhāna absorption when it passes beyond rebirth-linking is knowledge of the recollection of past lives.
§05 Explanation of One Birth and So Forth, and the Headings of Dissolution and Evolution Aeons → Vernacular §5
“One birth” is one continuity of aggregates rooted in rebirth-linking and ending in death; the method is the same for two births and so forth. In “many aeons of dissolution,” a contracting aeon is dissolution and an expanding one evolution; dissolution includes remaining dissolved and evolution includes remaining evolved, thus including all four incalculable periods of an aeon. Dissolution has three kinds—water, fire, and wind—and three limits—Streaming Radiance, Refulgent Glory, and Great Fruit. Fire burns below Streaming Radiance; water dissolves below Refulgent Glory; wind destroys below Great Fruit. Broadly, one Buddha-field always dissolves. There are three fields: the field of birth, ten thousand world-systems, which trembles when a Tathāgata takes rebirth-linking; the field of authority, a hundred thousand million world-systems, within which the Jewel Discourse, Aggregates Protection, Banner-Pinnacle Protection, Āṭānāṭiya Protection, and Peacock Protection operate; and the boundless field of range, in which a Tathāgata knows whatever he wishes. One field of authority dissolves, and its field of birth dissolves with it; they dissolve and are established together (Vernacular §5). [How to read] This passage is the outline of the next unit: four incalculable periods, three kinds of dissolution, three limits, and three Buddha-fields. “One field of authority dissolves” means that a hundred thousand million world-systems dissolve and arise together. The next unit unfolds dissolution by fire, water, and wind in turn.
For the General Reader
The first half of the recollection-of-past-lives discussion teaches two things: who can remember how far—a six-level table explained by strength of understanding—and how to remember—working backward from the last sitting, one day and year at a time, to the threshold of rebirth-linking, the first moment of this life. That point is like darkness; the instruction is to refuse to abandon the yoke and re-enter and emerge again. The tree simile adds that what is cut need not be cut again. Remember the two sets of six: firefly, lamp, torch, star, moon, sun; staff-tip, staff bridge, footbridge, cart bridge, broad path, great road. The final four incalculable periods and three kinds and limits of dissolution form the next unit’s table of contents.
To read this unit in full: Vernacular §§1–5 give the complete paragraph-by-paragraph rendering of the meaning of recollection of past lives; the limits and double similes of the six recollectors; the backward-working cultivation; the tree-felling simile and arising of the knowledge; and the explanation of one birth, dissolution and evolution, the three kinds of dissolution, and the three Buddha-fields.
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 本單元之切段之首即 ### Pubbenivāsānussatiñāṇakathā 一行（本欄實測本單元之 ### 行一個）。此一科於譯底獨重 24,297 字元——逾本品之四成，遠過一單元之幅，故依其內構二分，本單元為其第一分；第二分（13-04）之切段內無自有 ### 科題而承此行。
段號域 譯底欄之段號自〔CSCD §402〕至〔CSCD §404〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 10,101 位元組。
科之構 本篇之骨三分：①〔CSCD §402〕Pubbenivāsoti・Pubbenivāsānussatīti・Ñāṇanti 三語之逐語釋，並六種能隨念者之分限與其二重之喻；②〔CSCD §403〕修法——自最後之坐逆次而推至結生乃至前生死時之名色，並伐樹之喻與智之生起之心路；③〔CSCD §404〕經句 ekampi jātiṃ・anekepi saṃvaṭṭakappe 之釋，至壞成二劫之目而止——其三災之廣說在次單元。
六種能隨念者之三重之列 本欄逐項反查：六人（外道・常弟子・大弟子・上首弟子・獨覺・諸佛）於本篇凡三重列出——①分限之列（四十劫・百千劫・十萬劫・一阿僧祇十萬劫・二阿僧祇十萬劫・無限）；②光之喻之列（螢・燈・炬・藥星・月・秋日）；③行之喻之列（循杖・杖橋・步橋・車橋・大步道・大車道）。三重之列各六目，六目之序三重全同，無一目錯位——此為本篇最整齊之科判發現，本欄逐目實測。
一框跨二單元之實測 〔CSCD §404〕立壞成二劫之目與三種壞（水・火・風）、三壞之界限（光音・遍淨・廣果）並佛剎之三分，其末作 Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ.——其「當如是知」之所指即次單元之全文（次單元逐一廣其火壞・成劫・水壞・風壞）。一框而跨二單元，本欄誌於本篇目一與次單元目一，切分之判不由本目下。
前後接點 前承同品之第二單元：本篇首句作 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya.——其起式與前篇之起式逐字同構。後接同科之次單元：本篇末立三災之目而次單元即以 Yasmiṃ hi samaye kappo agginā nassati 逐字承之——論自標之續。
movement 品夾《總覽》繫本單元於 §C〈Pubbenivāsānussatiñāṇakathā 宿住隨念智——總說與修法〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
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。既立之詞於本目不重立——其在本篇者為 cutipaṭisandhi（死與結生）・paṭisallīna（獨處退隱）・cetiyaṅgaṇa／bodhiyaṅgaṇa（塔之庭／菩提樹之庭）・dhuranikkhepa（棄軛）・paṭhamayāma／majjhimayāma（初夜／中夜）・paccekabuddha（獨覺）・khandha（蘊）・nāmarūpa（名色）・paṭisandhi（結生）・cuti（死）・abhinīhāra（志願）・vivaṭṭakappa（成劫）・asaṅkhyeyya（阿僧祇）・pādakajjhāna（基礎禪）・manodvārāvajjana（意門轉向）・javana（速行）・appanācitta（安止心）・rūpāvacara（色界）・paritta（小）。以下唯列本篇新出者。
宿住之語義與六種能隨念者 〔CSCD §402〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pubbenivāsānussatiñāṇa | 宿住隨念智 | 本科之名；論主逐語釋 Pubbenivāsoti・Pubbenivāsānussatīti・Ñāṇanti 三分 | 〔CSCD §402〕 |
| nivutthakkhandha | 曾住之蘊 | pubbenivāsa 之第一釋——過去生所住之蘊 | 〔CSCD §402〕 |
| ajjhāvuttha・anubhūta | 曾住・曾受 | nivuttha 之二釋語 | 〔CSCD §402〕 |
| gocaranivāsa | 行境之住 | nivuttha 之第二釋所依；他識所知者唯諸佛得之 | 〔CSCD §402〕 |
| chinnavaṭumakānussaraṇa | 斷跡之隨念 | 本欄不代考定其事 | 〔CSCD §402〕 |
| khandhapaṭipāṭi | 蘊之次第 | 隨念之第一法；外道唯此一法 | 〔CSCD §402〕 |
| titthiya | 外道 | 六種能隨念者之第一；唯四十劫，以慧弱故 | 〔CSCD §402〕 |
| pakatisāvaka・aggasāvaka | 常弟子・上首弟子 | mahāsāvaka（大弟子）剔——原形既列（頭陀支之品之詞條〔CSCD §23〕）；既列之讀與本欄之讀逐字相同 | 〔CSCD §402〕 |
| asītimahāsāvakā | 八十大弟子 | 大弟子之數 | 〔CSCD §402〕 |
| icchitapadesokkamana | 入於所欲之處 | 外道所無之能；如盲人不能離杖而入所欲之處 | 〔CSCD §402〕 |
| peyyālapāḷi | 略之聖典文 | 諸佛略無數俱胝劫如略聖典文之比 | 〔CSCD §402〕 |
| sīhokkanta | 獅子之躍 | 本欄之讀 | 〔CSCD §402〕 |
| katavālavedhaparicaya | 善習射毛之技 | 諸佛之智之比——如善射者之矢不著於中間 | 〔CSCD §402〕 |
| Sarabhaṅga | 薩羅槃伽 | 射師之名 | 〔CSCD §402〕 |
| khajjupanakapabhā | 螢之光 | 六種人之光之喻之一——外道 | 〔CSCD §402〕 |
| dīpappabhā・ukkāpabhā | 燈之光・炬之光 | 六種人之光之喻之二三——常弟子・大弟子 | 〔CSCD §402〕 |
| osadhitārakappabhā・candappabhā | 藥星之光・月之光 | 六種人之光之喻之四五——上首弟子・獨覺 | 〔CSCD §402〕 |
| rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍala | 千光所莊嚴之秋日之輪 | 六種人之光之喻之六——諸佛 | 〔CSCD §402〕 |
| yaṭṭhikoṭigamana | 循杖端而行 | 六種人之行之喻之一——外道如盲人循杖 | 〔CSCD §402〕 |
| daṇḍakasetugamana・jaṅghasetugamana・sakaṭasetugamana | 杖橋之行・步橋之行・車橋之行 | 六種人之行之喻之二三四 | 〔CSCD §402〕 |
| mahājaṅghamaggagamana・mahāsakaṭamaggagamana | 大步道之行・大車道之行 | 六種人之行之喻之五六 | 〔CSCD §402〕 |
修法與智之生起 〔CSCD §403〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| piṇḍapātapaṭikkanta | 乞食而還 | 修法之時——食後 | 〔CSCD §403〕 |
| āsanapaññāpana | 敷座 | 逆推之第二事 | 〔CSCD §403〕 |
| senāsanappavesana | 入於住處 | 逆推之第三事 | 〔CSCD §403〕 |
| pattacīvarapaṭisāmana | 收鉢與衣 | 逆推之第四事 | 〔CSCD §403〕 |
| paccūsakāla | 晨朝 | majjhimayāma・paṭhamayāma 剔——原形俱既列，既列之讀作「初夜・中夜・後夜」（道非道智見清淨之品之詞條）；既列之讀同 | 〔CSCD §403〕 |
| paṭilomakkama | 逆之次第 | 本科之修法之骨——自最後之坐逆次而推 | 〔CSCD §403〕 |
| paṭisandhiṃ ugghāṭeti | 開結生 | 逆推之關——過結生而取前生死時之名色 | 〔CSCD §403〕 |
| āhundarika | 蔽塞 | 本欄之讀 | 〔CSCD §403〕 |
| kūṭāgārakaṇṇikā | 重閣之頂輪 | 伐樹之喻之所為 | 〔CSCD §403〕 |
| pharasudhārā | 斧之刃 | 伐樹之喻之器；刃鈍則更磨 | 〔CSCD §403〕 |
| kammārasālā | 鍛工之舍 | 伐樹之喻之所往 | 〔CSCD §403〕 |
| kaṭṭhaphālaka・kesohāraka | 破薪者・剃髮者 | 論主自標其喻可以他事類明 | 〔CSCD §403〕 |
| parikammasamādhiñāṇa | 遍作定智 | 自最後之坐至結生之間所轉之智之名——尚非宿住智 | 〔CSCD §403〕 |
| atītaṃsañāṇa | 過去分智 | 或說作過去分智；論主以其為色界法而不許 | 〔CSCD §403〕 |
一生等之釋與壞成二劫之目 〔CSCD §404〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saṃvaṭṭakappa | 壞劫 | 經句 anekepi saṃvaṭṭakappe 之釋——漸減之劫 | 〔CSCD §404〕 |
| saṃvaṭṭaṭṭhāyī・vivaṭṭaṭṭhāyī | 壞住・成住 | 壞與成二語所攝之二；四阿僧祇由此而全 | 〔CSCD §404〕 |
| kappassa asaṅkhyeyyāni | 劫之阿僧祇 | 所引經文之語；四者合為一大劫 | 〔CSCD §404〕 |
| āposaṃvaṭṭa・tejosaṃvaṭṭa・vāyosaṃvaṭṭa | 水壞・火壞・風壞 | 三種壞 | 〔CSCD §404〕 |
| saṃvaṭṭasīmā | 壞之界限 | 三壞所至之界；其名即三天 | 〔CSCD §404〕 |
| ābhassara・subhakiṇha・vehapphala | 光音・遍淨・廣果 | 三壞之界限之天 | 〔CSCD §404〕 |
| buddhakhetta | 佛剎 | 壞之廣度所繫；論主分為三 | 〔CSCD §404〕 |
| jātikhetta・āṇākhetta・visayakhetta | 生剎・威令剎・境剎 | 佛剎之三；所壞者為威令剎 | 〔CSCD §404〕 |
| Ratanasutta・Khandhaparitta・Dhajaggaparitta | 《寶經》・《蘊護》・《幢頂護》 | 本欄之讀 | 〔CSCD §404〕 |
| Āṭānāṭiyaparitta・Moraparitta | 《阿吒那智護》・《孔雀護》 | 本欄之讀 | 〔CSCD §404〕 |
須併觀之三處 ①六種人之三重之列為三族——本欄以六列收其光之喻與行之喻（各三列），其分限之數不另立列而歸目一。②vivaṭṭakappa（成劫）於本編之名相之列既立而本篇之 saṃvaṭṭakappa（壞劫）為新出——二語同段對舉而一既立一新出，本欄從既列之讀而立其對，誌其實。③atītaṃsañāṇa（過去分智）為本篇所出之異說之名（Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati.）——論主出其名而即斥之，本欄立其列而誌其位（見目三）。
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.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・Keci／keci 俱零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 8 個）。查無即記無。
eke 之一見——論中之異說 〔CSCD §403〕作 Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati.——「有些人說（自最後之坐至結生所轉之智）亦名過去分智；就其為色界法而言不合」。論主出異說而即斥之，非傳本之異讀；本欄判其為論中之異說而不入異讀之數，誌之以俟來哲。
本欄自出之字面之二處 ①〔CSCD §404〕之出處括注作 (a. ni. 4.156 thokaṃ visadisaṃ)——其括注之內於出處之外更綴一判語（「稍有不同」），本品六單元中唯此一見。此為譯底之字面（其判出於譯底之編者抑出於論主，本欄不代考定），照錄不改。②〔CSCD §404〕之護經之列作 khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ——一括注之內以分號連二出處，本篇唯此一見；同列之他四護經各繫一出處。誌其字面。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 9 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(dī. ni. 1.244) | 2 | 宿住隨念之經句（篇首之標一・修法末之經文之收一） | 〔CSCD §402〕・〔CSCD §403〕 |
(a. ni. 4.156 thokaṃ visadisaṃ) | 1 | 劫之四阿僧祇之經文（其括注附判語，見目三） | 〔CSCD §404〕 |
(khu. pā. 6.1 ādayo) | 1 | 《寶經》 | 〔CSCD §404〕 |
(cūḷava. 251; a. ni. 4.67) | 1 | 《蘊護》（一括注二出處） | 〔CSCD §404〕 |
(saṃ. ni. 1.249) | 1 | 《幢頂護》 | 〔CSCD §404〕 |
(dī. ni. 3.275 ādayo) | 1 | 《阿吒那智護》 | 〔CSCD §404〕 |
(jā. 1.2.17-18) | 1 | 《孔雀護》 | 〔CSCD §404〕 |
(a. ni. 3.81) | 1 | yāvatā vā pana ākaṅkheyyā（境剎之限） | 〔CSCD §404〕 |
引式之標之實測 Tena vuttaṃ 1 見（〔CSCD §402〕之末：Tena vuttaṃ ''anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī''ti.）——論主自引本篇之前文（其語逐字見同段之首之逐語釋），為本篇唯一之引式之標，且其所引者為本篇自身。Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。引號 '' 實測 3 對。
五護經之列 〔CSCD §404〕之威令剎一目下列五護經（《寶經》・《蘊護》・《幢頂護》・《阿吒那智護》・《孔雀護》）逐一繫其出處——本篇之出處九處之中五處在此一列，為本品六單元中「一列繫五出處」之唯一者。本欄誌其實而不代考定其漢傳定名（五名之讀誌之以俟來哲）。
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・譬喻之密 viya 9 見、sadisa 諸形 8 見、Yathā／yathā 3 見、seyyathāpi 1 見、evameva 1 見、iva・upamā 俱零命中。本篇為本品六單元中譬喻最密之篇（viya 與 sadisa 合 17 見）。其構三族：
- 六種人之光之喻六（
khajjupanakapabhāsadisaṃ・dīpappabhāsadisaṃ・ukkāpabhāsadisaṃ・osadhitārakappabhāsadisaṃ・candappabhāsadisaṃ・rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ）——六喻皆以sadisa立，其序自微至盛。 - 六種人之行之喻六（
andhānaṃ yaṭṭhikoṭigamanaṃ viya・daṇḍakasetugamanaṃ viya・jaṅghasetugamanaṃ viya・sakaṭasetugamanaṃ viya・mahājaṅghamaggagamanaṃ viya・mahāsakaṭamaggagamanaṃ viya）——六喻皆以viya立，其序自狹至廣。二族十二喻，一族一式，無一喻越其式。 - 修法之二喻——①
Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti（外道不捨蘊之次第如盲不捨杖）；②伐樹之喻（seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto⋯evamevaṃ pādakajjhānā vuṭṭhāya⋯）——本篇唯一之「seyyathāpi⋯evamevaṃ」長式，其後論主自標Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo（此義亦可以破薪剃髮等明之），自標其喻可以他事類推而不自出。 - 另有射師之喻一（
katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro⋯），配諸佛之智不著於中間之生。
取材之四類 光與火 6（螢・燈・炬・星・月・日）・行路與橋 6・工事與器 2（伐樹・射）・人身之疾 1（盲）——十五喻之中十二為成族之列，其三為單出。誌其實不代評。
乙・修辭之可核觀察 ①問句 1 見（Kasmā, dubbalapaññattā.——其問無問號而以逗承其答，本欄誌其字面）。②…pe… 省略式 1 見（經文之收）。③Esa nayo 式之例推 1 見（〔CSCD §404〕之 Esa nayo dvepi jātiyotiādīsupi）。④偈頌 零處。⑤本篇無事例（人事之記）——與其譬喻之密成對。⑥修法之逆推之目 15 目（自最後之坐至初夜之所作），本欄逐目反查，其序逐目而逆，無一目順。
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 §402〕 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti | 本品之第二單元〔CSCD §401〕 | 其起式與彼篇逐字同構——論自標之續 |
〔CSCD §402〕 Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti | 見清淨之品 | 名色之限定即彼品之事；本篇以其有無判外道與弟子之慧之強弱 |
〔CSCD §402〕 Nivutthāti gocaranivāsena nivutthā | 蘊之品 | 蘊與其行境之義在彼品 |
〔CSCD §403〕 paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya | 地遍之品 | 四禪之次第與第四禪之修在彼品 |
〔CSCD §403〕 cattāri pañca vā javanāni javanti | 神變之品之第三單元〔CSCD §385〕 | 神通心路之式在彼篇；本篇之心路與彼逐字同構 |
〔CSCD §404〕 parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti | 行道智見清淨之品 | vivaṭṭakappa（成劫）之讀既立於彼品之詞條 |
〔CSCD §404〕 Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ | 本品之第四單元 | 其「當如是知」之所指即次單元之全文——一框跨二單元 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified by 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Section heading The extract begins with the single line ### Pubbenivāsānussatiñāṇakathā (the unit contains exactly one ### line). This single section occupies 24,297 characters in the base text, more than forty percent of the chapter and far beyond one unit’s span. It is therefore divided according to internal structure: the present unit is the first part, while the extract for the second part, 13-04, contains no ### heading of its own and inherits this line.
Paragraph-number range The source column runs from 〔CSCD §402〕 through 〔CSCD §404〕, with three numbered paragraphs in an uninterrupted sequence. Its extent is 10,101 bytes.
Structure of the unit The unit has three major parts: (1) at 〔CSCD §402〕, word-by-word explanations of Pubbenivāsoti, Pubbenivāsānussatīti, and Ñāṇanti, together with the limits of six kinds of recollector and two sets of similes; (2) at 〔CSCD §403〕, cultivation by working backward from the last sitting to rebirth-linking and the mentality-materiality at death in the previous life, followed by the tree-felling simile and the cognitive process in which the knowledge arises; and (3) at 〔CSCD §404〕, explanations of ekampi jātiṃ and anekepi saṃvaṭṭakappe, ending at the headings for dissolution and evolution aeons. The detailed account of the three disasters is in the next unit.
Three parallel lists of six recollectors A term-by-term check finds that the six persons—adherents of other schools, ordinary disciples, great disciples, chief disciples, Paccekabuddhas, and Buddhas—are listed three times: (1) their limits—forty aeons, hundreds and thousands, a hundred thousand, one incalculable period plus a hundred thousand, two incalculable periods plus a hundred thousand, and no limit; (2) the light similes—firefly, lamp, torch, healing star, moon, and autumn sun; and (3) the travel similes—following a staff, staff bridge, footbridge, cart bridge, broad footpath, and great carriage road. All three lists contain six items in precisely the same order, with none displaced. This is the unit’s most regular structural finding and was checked item by item.
One frame spanning two units At 〔CSCD §404〕 the text states the headings for the two aeons of dissolution and evolution, the three dissolutions by water, fire, and wind, their three limits—Streaming Radiance, Refulgent Glory, and Great Fruit—and the threefold Buddha-field. It ends, Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ. What “should be understood in this way” is the whole next unit, which explains in sequence dissolution by fire, the evolution of the world, dissolution by water, and dissolution by wind. One frame thus spans two units. Both apparatuses record the fact; this item does not decide the segmentation.
Connections before and after The opening Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. has the same construction as the opening of the previous unit. At the end the present unit announces the three disasters; the next begins by taking them up verbatim with Yasmiṃ hi samaye kappo agginā nassati, expressly continuing the explanation.
Movement The chapter overview assigns this unit to §C, “Pubbenivāsānussatiñāṇakathā—Knowledge of the Recollection of Past Lives: General Account and Cultivation.” The paragraph range appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are cutipaṭisandhi (death and rebirth-linking), paṭisallīna (withdrawn in seclusion), cetiyaṅgaṇa / bodhiyaṅgaṇa (shrine court / Bodhi-tree court), dhuranikkhepa (abandoning the yoke), paṭhamayāma / majjhimayāma (first watch / middle watch), paccekabuddha (Paccekabuddha), khandha (aggregate), nāmarūpa (mentality-materiality), paṭisandhi (rebirth-linking), cuti (death), abhinīhāra (aspiration), vivaṭṭakappa (aeon of evolution), asaṅkhyeyya (incalculable period), pādakajjhāna (foundational jhāna), manodvārāvajjana (mind-door adverting), javana (impulsion), appanācitta (absorption state), rūpāvacara (form sphere), and paritta (limited). Only new terms appear below.
Meaning of past lives and the six kinds of recollector 〔CSCD §402〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pubbenivāsānussatiñāṇa | knowledge of the recollection of past lives | Name of the section; the commentator explains the three parts Pubbenivāsoti, Pubbenivāsānussatīti, and Ñāṇanti | 〔CSCD §402〕 |
| nivutthakkhandha | aggregates formerly lived | First explanation of pubbenivāsa: aggregates lived in during former births | 〔CSCD §402〕 |
| ajjhāvuttha・anubhūta | inhabited; experienced | Two explanations of nivuttha | 〔CSCD §402〕 |
| gocaranivāsa | abiding of one’s range | Basis of the second explanation of nivuttha; what was known by another consciousness is available only to Buddhas | 〔CSCD §402〕 |
| chinnavaṭumakānussaraṇa | recollection of one whose track is cut off | This apparatus makes no further identification | 〔CSCD §402〕 |
| khandhapaṭipāṭi | sequence of the aggregates | First method of recollection and the only method available to adherents of other schools | 〔CSCD §402〕 |
| titthiya | adherent of another school | First of the six kinds of recollector; limited to forty aeons because understanding is weak | 〔CSCD §402〕 |
| pakatisāvaka・aggasāvaka | ordinary disciple; chief disciple | After excluding mahāsāvaka (great disciple), already listed in the entries for the chapter on ascetic practices at 〔CSCD §23〕; its established reading is identical | 〔CSCD §402〕 |
| asītimahāsāvakā | eighty great disciples | Number of the great disciples | 〔CSCD §402〕 |
| icchitapadesokkamana | entering a place at will | Capacity unavailable to adherents of other schools, as a blind person cannot leave the staff and enter a desired place | 〔CSCD §402〕 |
| peyyālapāḷi | abbreviated canonical passage | Comparison for the way Buddhas abbreviate innumerable millions of aeons like an abbreviated canonical passage | 〔CSCD §402〕 |
| sīhokkanta | lion’s leap | Reading as given in this column | 〔CSCD §402〕 |
| katavālavedhaparicaya | trained in splitting a hair with an arrow | Comparison for a Buddha’s knowledge, like an expert archer’s arrow that catches on nothing in between | 〔CSCD §402〕 |
| Sarabhaṅga | Sarabhaṅga | Name of an archer | 〔CSCD §402〕 |
| khajjupanakapabhā | light of a firefly | One of the light similes for the six persons: adherent of another school | 〔CSCD §402〕 |
| dīpappabhā・ukkāpabhā | lamplight; torchlight | Second and third light similes: ordinary disciple and great disciple | 〔CSCD §402〕 |
| osadhitārakappabhā・candappabhā | light of the healing star; moonlight | Fourth and fifth light similes: chief disciple and Paccekabuddha | 〔CSCD §402〕 |
| rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍala | disc of the autumn sun adorned with a thousand rays | Sixth light simile: Buddhas | 〔CSCD §402〕 |
| yaṭṭhikoṭigamana | traveling by following the tip of a staff | First travel simile: an adherent of another school like a blind person following a staff | 〔CSCD §402〕 |
| daṇḍakasetugamana・jaṅghasetugamana・sakaṭasetugamana | travel on a staff bridge, footbridge, and cart bridge | Second, third, and fourth travel similes | 〔CSCD §402〕 |
| mahājaṅghamaggagamana・mahāsakaṭamaggagamana | travel on a broad footpath and great carriage road | Fifth and sixth travel similes | 〔CSCD §402〕 |
Cultivation and arising of the knowledge 〔CSCD §403〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| piṇḍapātapaṭikkanta | returned from alms | Time of cultivation: after the meal | 〔CSCD §403〕 |
| āsanapaññāpana | spreading out the seat | Second event in the backward sequence | 〔CSCD §403〕 |
| senāsanappavesana | entering the lodging | Third event in the backward sequence | 〔CSCD §403〕 |
| pattacīvarapaṭisāmana | putting away bowl and robe | Fourth event in the backward sequence | 〔CSCD §403〕 |
| paccūsakāla | dawn | After excluding majjhimayāma and paṭhamayāma, already listed as “middle watch” and “first watch” in the entries for Purification by Knowledge and Vision of What Is Path and Not-Path; those readings are followed | 〔CSCD §403〕 |
| paṭilomakkama | reverse sequence | Framework of the cultivation: working backward from the last sitting | 〔CSCD §403〕 |
| paṭisandhiṃ ugghāṭeti | break through rebirth-linking | The threshold of the backward sequence: passing rebirth-linking and taking the mentality-materiality at death in the previous life | 〔CSCD §403〕 |
| āhundarika | obstructed | Reading as given in this column | 〔CSCD §403〕 |
| kūṭāgārakaṇṇikā | pinnacle of a multi-storied mansion | Purpose for which the tree in the simile is felled | 〔CSCD §403〕 |
| pharasudhārā | edge of an axe | Tool in the tree-felling simile; when the edge is damaged it is sharpened again | 〔CSCD §403〕 |
| kammārasālā | smithy | Place visited in the tree-felling simile | 〔CSCD §403〕 |
| kaṭṭhaphālaka・kesohāraka | wood-splitter; barber | The commentator says that other tasks can illustrate the same meaning | 〔CSCD §403〕 |
| parikammasamādhiñāṇa | knowledge of preliminary concentration | Name of the knowledge occurring from the last sitting to rebirth-linking; not yet knowledge of past lives | 〔CSCD §403〕 |
| atītaṃsañāṇa | knowledge concerning the past | Alternative name rejected by the commentator because the knowledge is a form-sphere state | 〔CSCD §403〕 |
Explanation of one birth and the headings of dissolution and evolution 〔CSCD §404〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saṃvaṭṭakappa | aeon of dissolution | Explanation of anekepi saṃvaṭṭakappe: the aeon that contracts | 〔CSCD §404〕 |
| saṃvaṭṭaṭṭhāyī・vivaṭṭaṭṭhāyī | remaining dissolved; remaining evolved | Two periods included by “dissolution” and “evolution,” completing the four incalculable periods | 〔CSCD §404〕 |
| kappassa asaṅkhyeyyāni | incalculable periods of an aeon | Phrase from the cited discourse; the four together make one great aeon | 〔CSCD §404〕 |
| āposaṃvaṭṭa・tejosaṃvaṭṭa・vāyosaṃvaṭṭa | dissolution by water, fire, and wind | The three kinds of dissolution | 〔CSCD §404〕 |
| saṃvaṭṭasīmā | limit of dissolution | The limit reached by the three dissolutions, named after three heavens | 〔CSCD §404〕 |
| ābhassara・subhakiṇha・vehapphala | Streaming Radiance, Refulgent Glory, and Great Fruit | Heavens marking the three limits of dissolution | 〔CSCD §404〕 |
| buddhakhetta | Buddha-field | Extent of dissolution; divided by the commentator into three | 〔CSCD §404〕 |
| jātikhetta・āṇākhetta・visayakhetta | field of birth, field of authority, field of range | Three Buddha-fields; the field of authority is what dissolves | 〔CSCD §404〕 |
| Ratanasutta・Khandhaparitta・Dhajaggaparitta | Jewel Discourse, Aggregates Protection, Banner-Pinnacle Protection | Readings as given in this column | 〔CSCD §404〕 |
| Āṭānāṭiyaparitta・Moraparitta | Āṭānāṭiya Protection; Peacock Protection | Readings as given in this column | 〔CSCD §404〕 |
Three points to read together (1) The three lists of six persons form three families. Six rows above cover the two families of light and travel similes, while the numerical limits are recorded under Item I rather than given separate rows. (2) vivaṭṭakappa, aeon of evolution, is already established in the edition’s terminology, while saṃvaṭṭakappa, aeon of dissolution, is new here. The two occur in contrast in one paragraph; the apparatus follows the established rendering and forms its counterpart accordingly. (3) atītaṃsañāṇa, knowledge concerning the past, is the name of an alternative view introduced here: Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati. The commentator states the name and immediately rejects it; the row records that function (see Item III).
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero pāṭho; and zero Porāṇā / porāṇā, Keci, or keci. Square brackets have only two uses: three [§NN] paragraph numbers and eight edition-page markers. Absence is recorded as absence.
One occurrence of eke—an alternative view within the treatise At 〔CSCD §403〕 the text says Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati.—“Some say that the knowledge occurring from the last sitting to rebirth-linking is also called knowledge concerning the past; this does not fit when its form-sphere status is considered.” The commentator states and immediately rejects the alternative. It is not a manuscript variant and is therefore identified as an alternative view within the treatise, not counted as a variant reading, and recorded for later readers.
Two literal features of the source column (1) The source reference at 〔CSCD §404〕 reads (a. ni. 4.156 thokaṃ visadisaṃ): inside the parentheses, a judgment, “slightly different,” follows the source reference. It is the only such occurrence in the six units of this chapter. This is the literal base-text form; whether the judgment comes from an editor of that text or from the commentator is not decided, and it is recorded without alteration. (2) The protective-discourse list at 〔CSCD §404〕 reads khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ: two sources are joined by a semicolon inside one parenthesis, the unit’s only such instance, whereas each of the other four protections has one source. The literal fact is recorded.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references The unit has nine parenthetical source references:
| Source as written in the base text | Count | Substance cited | Location |
|---|---|---|---|
(dī. ni. 1.244) | 2 | Canonical phrases on recollection of past lives, once at the opening lemma and once at the close of the cultivation | 〔CSCD §402〕・〔CSCD §403〕 |
(a. ni. 4.156 thokaṃ visadisaṃ) | 1 | Canonical statement of the four incalculable periods of an aeon; the parenthesis includes a judgment, as noted in Item III | 〔CSCD §404〕 |
(khu. pā. 6.1 ādayo) | 1 | Jewel Discourse | 〔CSCD §404〕 |
(cūḷava. 251; a. ni. 4.67) | 1 | Aggregates Protection; one parenthesis, two sources | 〔CSCD §404〕 |
(saṃ. ni. 1.249) | 1 | Banner-Pinnacle Protection | 〔CSCD §404〕 |
(dī. ni. 3.275 ādayo) | 1 | Āṭānāṭiya Protection | 〔CSCD §404〕 |
(jā. 1.2.17-18) | 1 | Peacock Protection | 〔CSCD §404〕 |
(a. ni. 3.81) | 1 | yāvatā vā pana ākaṅkheyyā, the extent of the field of range | 〔CSCD §404〕 |
Measured citation formulas Tena vuttaṃ occurs once, at the end of 〔CSCD §402〕: Tena vuttaṃ ''anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī''ti. The commentator cites his own earlier words, which appear verbatim in the opening explanation of the same paragraph. This is the unit’s only citation formula, and it cites the unit itself. Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira have zero occurrences. Paired quotation marks '' occur three times.
List of five protective discourses Under the field of authority at 〔CSCD §404〕, five protective discourses—the Jewel Discourse, Aggregates Protection, Banner-Pinnacle Protection, Āṭānāṭiya Protection, and Peacock Protection—are each supplied with a source. Five of the unit’s nine source references occur in this one list, the only list in the chapter carrying five references. This apparatus records the fact without determining standardized transmitted Chinese titles; all five English titles are recorded for later scholars.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
A. Density of simile viya occurs nine times, forms of sadisa eight, Yathā / yathā three, seyyathāpi once, and evameva once; iva and upamā have zero occurrences. This is the most densely simile-laden unit of the chapter, with seventeen occurrences of viya and sadisa together. Its similes form three families:
- Six light similes for the six persons (
khajjupanakapabhāsadisaṃ,dīpappabhāsadisaṃ,ukkāpabhāsadisaṃ,osadhitārakappabhāsadisaṃ,candappabhāsadisaṃ,rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ). All six usesadisaand proceed from dimmest to brightest. - Six travel similes for the six persons (
andhānaṃ yaṭṭhikoṭigamanaṃ viya,daṇḍakasetugamanaṃ viya,jaṅghasetugamanaṃ viya,sakaṭasetugamanaṃ viya,mahājaṅghamaggagamanaṃ viya,mahāsakaṭamaggagamanaṃ viya). All six useviyaand proceed from narrowest to broadest. Across these twelve similes, each family uses one construction and none crosses into the other’s construction. - Two cultivation similes: first,
Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti, comparing adherence to aggregate sequence with a blind person who does not release a staff; second, the tree-felling simile,seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto...evamevaṃ pādakajjhānā vuṭṭhāya..., the unit’s only extendedseyyathāpi...evamevaṃconstruction. The commentator then statesKaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo, that the same meaning may be illustrated by wood-splitting, haircutting, and similar tasks, expressly pointing to analogies he does not develop. - There is also one archer simile,
katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro..., corresponding to the Buddha’s knowledge not being caught among intervening births.
Four classes of imagery Light and fire, six examples—firefly, lamp, torch, star, moon, and sun; roads and bridges, six; work and tools, two—tree-felling and archery; and human disability, one—blindness. Of fifteen similes, twelve belong to ordered families and three stand alone. The facts are recorded without evaluation.
B. Verifiable rhetorical observations (1) There is one question, Kasmā, dubbalapaññattā.—the question has no question mark and is joined to its answer by a comma; its literal form is recorded. (2) The ellipsis …pe… occurs once, at the close of the canonical passage. (3) The analogical formula Esa nayo occurs once, in Esa nayo dvepi jātiyotiādīsupi at 〔CSCD §404〕. (4) There are no verses. (5) The unit contains no personal anecdote, in contrast to its density of simile. (6) The backward cultivation contains fifteen events from the last sitting through the first watch; a term-by-term check finds that every item moves backward and none moves forward.
All these counts are measured only within this unit, not across the whole book.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor and is established only from terms verifiable in this unit. Because the relation between paragraph numbers and chapter-section numbers is unknown, these references do not attach chapter-section locators or infer conversions. No identification beyond the evidence is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §402〕 Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti | Second unit of this chapter, 〔CSCD §401〕 | Its opening construction is verbally parallel to that unit’s and expressly marks the continuation |
〔CSCD §402〕 Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti | Chapter on Purification of View | Delimitation of mentality-materiality is the work of that chapter; this unit uses its presence or absence to distinguish the strength of understanding in outsiders and disciples |
〔CSCD §402〕 Nivutthāti gocaranivāsena nivutthā | Chapter on the Aggregates | The meanings of the aggregates and their range occur there |
〔CSCD §403〕 paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya | Chapter on the earth kasiṇa | The sequence of the four jhānas and cultivation of the fourth occur there |
〔CSCD §403〕 cattāri pañca vā javanāni javanti | Third unit of the chapter on supernormal power, 〔CSCD §385〕 | The cognitive-process pattern for direct knowledge occurs there; this unit’s process has the same verbal structure |
〔CSCD §404〕 parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti | Chapter on Purification by Knowledge and Vision of What Is Path and Not-Path | The rendering of vivaṭṭakappa, aeon of evolution, was established in that chapter’s entries |
〔CSCD §404〕 Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ | Fourth unit of this chapter | What “should be understood in this way” is the whole next unit: one frame spans two units |
VII. Transmission
This edition does not advance claims in the apparatus about authorship, transmission, or the lineage of the commentarial sources.