清淨道論 以譬喻辨明名色Visuddhimagga · Clarifying Name-and-Form Through Similes
「有情、人」唯是言說——像車、像屋、像拳、像琴、像軍、像城、像樹：零件聚在一起，以一種行相安住，於是安一個名；一一審察其支分，第一義中並沒有一個「車」躲在後面。五取蘊在時說「有情」，也是這樣。這樣看，叫如實見。
但拆完不能掉進「什麼都沒有」。執有情不壞是常，執有情壞滅是斷；一個叫退縮，一個叫過奔，都是被見纏住。有眼者不選邊，只是如實見所有，然後為厭離、離貪、滅盡而行道——是一條路，不是一個立場。
那沒有人，誰在動、怎麼站？木偶空、無命、無動作，木與繩合起來就會行會住；兩束蘆互相靠著站，抽一束另一束倒。鼓與聲互緣而不相雜：鼓空於聲，聲空於鼓。最生動的一幕是盲者背跛者：想吃的名沒有手腳，會動的色不會想，「吃飯」是兩個無力者合作，不是一個人在吃。減法不是減到空無，是減到「緣」。
於是見清淨有了它最後的定義：勝過了有情想、住立於無迷之地的、對名色的如實見；它另有二名——名色差別、行之界定。第十八品到此。
“Being” and “person” are mere designations—like chariot, house, fist, lute, army, city, and tree. Parts collect, stand in a particular configuration, and receive a name; examine each part in turn, and in the ultimate sense there is no “chariot” hiding behind them. Saying “being” when the five aggregates of clinging are present works in the same way. Seeing this way is called seeing as it really is.
But after dismantling, one must not fall into “nothing exists.” Grasping that a being is indestructible is eternalism; grasping that it is destroyed is annihilationism. One is called holding back and the other overshooting; both are bound by view. Those with eyes do not choose a side. They simply see what has come to be as what has come to be, then practice for disenchantment, dispassion, and cessation—a path, not a position.
If there is no person, who moves and how do things stand? A puppet is empty, lifeless, and inactive, yet wood and strings joined together make it walk and stand. Two bundles of reeds stand leaning upon each other; pull one away and the other falls. Drum and sound condition each other without mixing: the drum is empty of sound and sound empty of the drum. The most vivid scene is the blind person carrying the lame: name, which wishes to eat, has no limbs, while form, which can move, cannot wish. “Eating” is the cooperation of two powerless things, not a person eating. Subtraction does not reduce things to nothingness; it reduces them to “conditions.”
Thus purification of view receives its final definition: seeing name-and-form as they really are, having overcome the perception of a being and standing on the ground of non-delusion. It has two further names—determination of name-and-form and delimitation of formations. Here Chapter 18 ends.
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 七喻明唯有言說——車、屋、拳、琴、軍、城、樹 〔CSCD §673〕
以譬喻辨明名色
如是以數百經所顯示的唯是名色，而不是有情、不是人。所以，正如當軸、輪、箱、轅等支分之聚以一種行相而安住時，「車」唯是言說¹而已；就第一義²而言，一一審察其支分時，並沒有名為「車」的東西。又正如當木等造屋之材以一種行相圍起空間而住立時，「屋」唯是言說而已；就第一義而言，並沒有名為「屋」的東西。又正如當指與拇指等以一種行相而住立時，「拳」唯是言說而已。於槽、絃等，「琴」。於象、馬等，「軍」。於垣、屋、門樓等，「城」。又正如當幹、枝、葉等以一種行相而住立時，「樹」唯是言說而已；就第一義而言，一一審察其分時，並沒有名為「樹」的東西。
同樣地，於五取蘊存在時，「有情、人」唯是言說而已；就第一義而言，一一審察其法時，並沒有作為「我在」或「我」這種執取之事的、名為「有情」的東西。而就第一義而言，唯有名色而已。這樣見的人，他的見就叫作如實見。
§2 執有情者必墮常斷二邊——二見之經與三類人 〔CSCD §674〕
而凡是捨了這如實見而執取「有情存在」的人，他就必須承認它的壞滅或不壞滅。承認不壞滅，就墮於常³；承認壞滅，就墮於斷。為什麼呢？因為如同隨乳而有之酪一般，隨之而有的另一者並不存在。他執取「有情是常的」，就叫作退縮；執取「〔有情〕斷滅」，就叫作過奔。所以世尊說：
「比丘們啊，為二種見所纏的天與人，一類退縮，一類過奔，而有眼者見。
「比丘們啊，怎樣是一類退縮呢？比丘們啊，天與人是樂有、喜有、欣有的。當為他們宣說有之滅的法時，他們的心不躍入、不淨信、不安住、不勝解。比丘們啊，這樣就是一類退縮。
「比丘們啊，怎樣是一類過奔呢？而有一類人正是為有所苦惱、所羞恥、所厭嫌，就欣求無有：『諸君啊，據說這個我在身壞之後斷滅、消失，死後不再有——這是寂靜的，這是勝妙的，這是如實的。』比丘們啊，這樣就是一類過奔。
「比丘們啊，怎樣是有眼者見呢？比丘們啊，這裡，比丘如實見所有；如實見了所有之後，就為了對所有的厭離、離貪、滅盡而行道。比丘們啊，這樣就是有眼者見。」
§3 木偶與蘆束二喻——空、無命、無動作而互依 〔CSCD §675〕
所以，正如木偶是空的、無命的、無動作的，然而依木與繩之和合而也行、也住，看起來就像有動作、有作為一般；同樣地，就應當這樣見：這名色也是空的、無命的、無動作的，然而依互相和合而也行、也住，看起來就像有動作、有作為一般。所以古德說：
此中真實唯有名與色，
此中無有情，亦無有人；
此空，如所造作之機關，
唯是苦之聚，如草木一般。
而且這不唯以木偶之喻，也應當以蘆束等其餘諸喻來辨明：正如二束蘆互相依靠而立，一束是另一束的支柱，當一束倒下時，另一束也倒下；同樣地，在五蘊有⁴之中，名色互相依靠而轉起，一者是另一者的支柱；依死而一者倒下時，另一者也倒下。所以古德說：
名與色是雙生的，二者互相依止；
一者壞時，二者依緣而俱壞。
§4 鼓與聲之喻——名色不相雜而相緣 〔CSCD §676〕
又正如依於被杖所擊的鼓而聲轉起時，鼓是一，聲是一，鼓與聲不相雜，鼓空於聲，聲空於鼓；同樣地，依於所謂所依、門、所緣的色而名轉起時，色是一，名是一，名與色不相雜，名空於色，色空於名；不過，如同緣於鼓而有聲一般，緣於色而名轉起。所以古德說：
以觸為第五者⁵不從眼生，
不從色生，也不從二者之中間生；
諸有為法緣於因而生，
正如鼓被擊而有聲。
以觸為第五者不從耳生，
不從聲生，也不從二者之中間生……乃至（廣說如前）……
以觸為第五者不從鼻生，
不從香生，也不從二者之中間生……乃至（廣說如前）……
以觸為第五者不從舌生，
不從味生，也不從二者之中間生……乃至（廣說如前）……
以觸為第五者不從身生，
不從觸生，也不從二者之中間生……乃至（廣說如前）……
諸有為法不從所依色生，
也不從諸法處出；
諸有為法緣於因而生，
正如鼓被擊而有聲。
§5 名色互無自力——盲跛之喻、船之三偈、見清淨之定義與二異名 〔CSCD §677〕
而且此中，名是無力的，不能以自力轉起：不食、不飲、不語、不作威儀⁶。色也是無力的，不能以自力轉起。因為它沒有想食，也沒有想飲，沒有想語，沒有想作威儀。而是依於名而色轉起，依於色而名轉起；當名有想食、想飲、想語、想作威儀時，色就食、飲、語、作威儀。
而為了辨明這個義理，就舉這個譬喻：正如生盲者與跛者想要往他方而行，生盲者對跛者這樣說：「喂，我能以足作足所應作的事，可是我沒有能看見平地與險地的眼睛。」跛者也對生盲者這樣說：「喂，我能以眼作眼所應作的事，可是我沒有能前進與後退的足。」那生盲者歡喜滿足，就把跛者背上了肩。跛者坐在生盲者的肩上，這樣說：「放左邊，取右邊；放右邊，取左邊。」
其中，生盲者是無力羸弱的，不以自力自能而行；跛者也是無力羸弱的，不以自力自能而行；然而他們互相依靠而行，並非不轉起。同樣地，名也是無力的，不以自力而生起，不在這樣那樣的作為之中轉起；色也是無力的，不以自力而生起，不在這樣那樣的作為之中轉起；然而它們互相依靠而生起或轉起，並非不有。所以說：
它們不以自力而生，
也不以自力而住；
諸有為法隨他法而轉，
自力羸弱而生。
它們緣於他而生，
從他所緣而等起；
由諸所緣緣，
由諸他法，這些得以生起。
正如人們依於船而渡海，
同樣，依於色而名身轉起。
又正如船依於人們而行於海，
同樣，依於名而色身轉起。
人們與船二者互依而行於海，
同樣，名與色二者也互相依止。
這樣，就應當知道：對於以種種理趣而確定名色的人，勝過了有情想而住立於無迷之地的、對名色的如實見，就是見清淨。「名色差別」與「行之界定」⁷也都是這同一者的異名。
於為令善人歡喜而造的《清淨道論》中
慧之修習之章裡
名為見清淨之解釋的
第十八品〔已竟〕。
註
¹ 唯言說（vohāramatta）：唯有世間所立之稱謂而無其實體；本篇以七喻明之。
² 第一義（paramattha）：一一審察而不可再破之實法，與唯言說為對。
³ 常與斷（sassata・uccheda）：執有情不壞滅則墮常，執其壞滅則墮斷；本篇以此二邊為捨如實見者之必墮，經中復以「退縮」與「過奔」名之。
⁴ 五蘊有（pañcavokārabhava）：色心俱全之有，即欲有與色有〔除無想天〕；蘆束之喻唯就此有而立。
⁵ 以觸為第五者（phassapañcamā）：觸、受、想、思、心五法之總名，以觸為其第五而立；偈以之為名法之代稱。
⁶ 作威儀（iriyāpathaṃ kappeti）：行、住、坐、臥四威儀之施設；與食、飲、語合為本篇所舉之四用。
⁷ 名色差別・行之界定（nāmarūpavavatthāna・saṅkhāraparicchedo）：本品之智之二異名，論主自標其與見清淨同體。
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 Seven Similes Show That There Is Only Designation—Chariot, House, Fist, Lute, Army, City, and Tree 〔CSCD §673〕
Clarifying Name-and-Form Through Similes
Thus what hundreds of discourses reveal is only name-and-form, not a being and not a person. Just as, when an assemblage of parts such as axle, wheels, frame, and shaft is arranged in a particular configuration, “chariot” is merely a designation¹; when each part is examined one by one in the ultimate sense², there is no thing called a “chariot.” Just as, when building materials such as timber are arranged in a particular configuration enclosing a space, “house” is merely a designation; in the ultimate sense, there is no thing called a “house.” Just as, when fingers, thumb, and so forth are arranged in a particular configuration, “fist” is merely a designation. With the trough, strings, and so forth: “lute.” With elephants, horses, and so forth: “army.” With walls, houses, gateways, and so forth: “city.” And just as, when trunk, branches, leaves, and so forth are arranged in a particular configuration, “tree” is merely a designation; when its parts are examined one by one in the ultimate sense, there is no thing called a “tree.”
In the same way, when the five aggregates of clinging are present, “being” and “person” are merely designations; when the phenomena are examined one by one in the ultimate sense, there is no thing called a “being” that could serve as the basis for the grasping “I am” or “I.” In the ultimate sense, there is only name-and-form. The seeing of one who sees in this way is called seeing as it really is.
§2 One Who Grasps a Being Must Fall into the Two Extremes of Eternalism and Annihilationism—The Discourse on Two Views and Three Kinds of People 〔CSCD §674〕
Whoever abandons this seeing as it really is and grasps that “a being exists” must admit either that it is destroyed or that it is not destroyed. Admitting that it is not destroyed, one falls into eternalism³; admitting that it is destroyed, one falls into annihilationism. Why? Because there is no other thing that follows it, as curd follows milk. Grasping that “the being is eternal” is called holding back; grasping that “it is annihilated” is called overshooting. Therefore the Blessed One said:
“Bhikkhus, devas and humans are beset by two kinds of view: some hold back, some overshoot, while those with eyes see.”
“Bhikkhus, how do some hold back? Bhikkhus, devas and humans delight in becoming, take pleasure in becoming, and rejoice in becoming. When the Dhamma for the cessation of becoming is taught to them, their minds do not enter it, gain confidence in it, settle upon it, or resolve upon it. Bhikkhus, this is how some hold back.”
“Bhikkhus, how do some overshoot? Some are troubled, ashamed, and disgusted by existence itself and delight in nonexistence: ‘Sirs, it is said that after the breakup of the body this self is annihilated and disappears, and does not exist after death. This is peaceful, this is sublime, this is true.’ Bhikkhus, this is how some overshoot.”
“Bhikkhus, how do those with eyes see? Here, bhikkhus, a bhikkhu sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he practices for disenchantment with, dispassion toward, and cessation of what has come to be. Bhikkhus, this is how those with eyes see.”
§3 Two Similes of the Puppet and Bundles of Reeds—Empty, Lifeless, Inactive, Yet Mutually Dependent 〔CSCD §675〕
Thus, just as a wooden puppet is empty, lifeless, and inactive, yet through the conjunction of wood and strings it walks and stands and appears to possess activity and agency, so this name-and-form too should be seen as empty, lifeless, and inactive, yet through mutual conjunction it walks and stands and appears to possess activity and agency. Therefore the Ancients said:
Here in truth are name and form alone;
Here there is no being and no person.
This is empty, like a fabricated mechanism,
Merely a heap of suffering, like grass and wood.
Moreover, this should be clarified not only through the simile of the puppet but also through the remaining similes beginning with bundles of reeds. Just as two bundles of reeds stand leaning against each other, each supporting the other, and when one falls the other also falls, so too, in five-aggregate becoming⁴, name-and-form occur leaning upon each other, each supporting the other; when one falls at death, the other also falls. Therefore the Ancients said:
Name and form are twins, each depending on the other;
When one breaks, both break together through conditions.
§4 The Simile of Drum and Sound—Name-and-Form Do Not Mix, Yet Condition Each Other 〔CSCD §676〕
Again, just as when sound occurs dependent on a drum struck by a stick, the drum is one thing and the sound another, drum and sound do not mix, the drum is empty of sound, and sound is empty of the drum; so too, when name occurs dependent on the form called support, door, and object, form is one thing and name another, name and form do not mix, name is empty of form, and form is empty of name. Yet just as sound occurs conditioned by the drum, name occurs conditioned by form. Therefore the Ancients said:
Those with contact as the fifth⁵ are born neither from the eye,
Nor from visible form, nor from between the two;
Conditioned phenomena arise dependent on causes,
Just as sound arises when a drum is struck.
Those with contact as the fifth are born neither from the ear,
Nor from sound, nor from between the two ... and so on as before ...
Those with contact as the fifth are born neither from the nose,
Nor from odor, nor from between the two ... and so on as before ...
Those with contact as the fifth are born neither from the tongue,
Nor from flavor, nor from between the two ... and so on as before ...
Those with contact as the fifth are born neither from the body,
Nor from tangibility, nor from between the two ... and so on as before ...
Conditioned phenomena are born neither from basis-materiality,
Nor do they issue from the phenomena base;
Conditioned phenomena arise dependent on causes,
Just as sound arises when a drum is struck.
§5 Name-and-Form Each Lack Power of Their Own—The Blind-and-Lame Simile, Three Boat Stanzas, the Definition of Purification of View, and Its Two Alternative Names 〔CSCD §677〕
Moreover, here name is powerless and cannot occur by its own power: it does not eat, drink, speak, or assume a posture⁶. Form too is powerless and cannot occur by its own power. For it has no wish to eat, no wish to drink, no wish to speak, and no wish to assume a posture. Rather, form occurs dependent on name, and name occurs dependent on form. When name has the wish to eat, drink, speak, or assume a posture, form eats, drinks, speaks, or assumes a posture.
To clarify this meaning, the following simile is given. Suppose a person blind from birth and a lame person wished to travel elsewhere. The person blind from birth said to the lame person, “Look, I can use my feet to do what feet should do, but I have no eyes with which to see even and uneven ground.” The lame person likewise said to the person blind from birth, “Look, I can use my eyes to do what eyes should do, but I have no feet with which to move forward or backward.” Delighted and satisfied, the person blind from birth took the lame person onto his shoulders. Seated there, the lame person instructed him: “Leave the left; take the right. Leave the right; take the left.”
Here, the person blind from birth is powerless and weak and cannot travel by his own power and ability. The lame person too is powerless and weak and cannot travel by his own power and ability. Yet because they depend on each other, they travel; it is not that movement does not occur. Likewise, name is powerless: it does not arise by its own power or occur in this or that activity. Form too is powerless: it does not arise by its own power or occur in this or that activity. Yet because they depend on each other, they arise and occur; it is not that they do not exist. Therefore it is said:
They are not born by their own power,
Nor do they stand by their own power;
Conditioned phenomena occur in dependence on other phenomena,
Born weak in their own power.
They are born conditioned by another,
Originating from another as object;
By conditions consisting in objects,
By other phenomena, these are brought to birth.
Just as people cross the ocean dependent on a boat,
So the name-body occurs dependent on form.
And just as a boat travels the ocean dependent on people,
So the form-body occurs dependent on name.
People and boat both travel the ocean depending on each other;
So too name and form depend upon each other.
It should thus be understood: for one who determines name-and-form by various methods, seeing name-and-form as they really are—which has overcome the perception of a being and stands on the ground of non-delusion—is purification of view. “Determination of name-and-form” and “delimitation of formations”⁷ are also alternative names for this same thing.
In the Visuddhimagga, composed to gladden good people,
In the section on the development of wisdom,
The exposition called Purification of View,
The eighteenth chapter, is concluded.
Notes
¹ Mere designation (vohāramatta): only a name established by worldly usage, without a corresponding entity; this unit illustrates it with seven similes.
² Ultimate sense (paramattha): a real phenomenon that cannot be broken down further when examined one by one; contrasted with mere designation.
³ Eternalism and annihilationism (sassata・uccheda): grasping that a being is not destroyed falls into eternalism, and grasping that it is destroyed falls into annihilationism. This unit presents the two extremes as what one must fall into upon abandoning seeing as it really is; the cited discourse calls them “holding back” and “overshooting.”
⁴ Five-aggregate becoming (pañcavokārabhava): a mode of becoming in which both form and mind are complete—that is, sense becoming and fine-material becoming [excluding the non-percipient realm]. The simile of the bundles of reeds applies only to this mode of becoming.
⁵ Those with contact as the fifth (phassapañcamā): the collective designation for the five phenomena contact, feeling, perception, volition, and mind, established with contact as the fifth; the stanza uses it as a designation for mental phenomena.
⁶ Assuming a posture (iriyāpathaṃ kappeti): adopting the four postures of walking, standing, sitting, and lying down; together with eating, drinking, and speaking, it makes the four functions listed in this unit.
⁷ Determination of name-and-form and delimitation of formations (nāmarūpavavatthāna・saṅkhāraparicchedo): two alternative names for the knowledge of this chapter, explicitly marked by the Commentator as identical with purification of view.
車、屋、木偶、蘆束、鼓與聲、盲者與跛者——論主用一連串譬喻把「唯名色，無有情」講到誰都能看見；然後告訴你，這個「看見」有三個名字
大局 — 見清淨的收筆：從「唯是言說」到「互依而轉」，再到二邊之外
前二單元把名色分了兩堆、又引經證「唯名色無有情」；本單元是第十八品的收筆，論主改用譬喻連說五段：先七喻明「有情、人」唯是言說（§1），次說執有情者必墮常斷二邊——退縮與過奔——而有眼者見（§2），再以木偶、蘆束明名色空、無命、無動作而互依（§3），以鼓與聲明名色不相雜而相緣（§4），末以盲跛之喻與船之三偈明名色各無自力、互依而轉，並給見清淨下最後的定義：勝過有情想而住立於無迷之地的、對名色的如實見——它另有二名：名色差別、行之界定（§5）。〔所見〕這一單元是全弧「拆人」那步的譬喻集，也是全書譬喻最密的一篇之一。要看的是譬喻的次第：先拆（車、屋——聚上安名），再防（常斷二邊——拆了不要掉進「什麼都沒有」），再立（木偶、蘆束、鼓、盲跛——沒有「人」，但有「互依而轉的兩堆」）。減法不是減到空無，是減到「緣」。
§01 七喻明唯有言說——車、屋、拳、琴、軍、城、樹 → 白話 §1
數百經所顯示：唯是名色，非有情非人。如軸輪箱轅之聚以一行相安住時「車」唯是言說，第一義中一一審察支分並無名為車者；木等圍空而「屋」；指與拇指而「拳」；槽絃而「琴」；象馬而「軍」；垣屋門樓而「城」；幹枝葉而「樹」——皆唯言說。同樣，五取蘊存在時「有情、人」唯是言說，一一審察諸法並無作為「我在」「我」之執取事的有情；第一義中唯有名色——這樣見者，其見即如實見（白話 §1）。〔讀法〕七喻一口氣列，其實是同一個手勢重複七次：聚在一起、以一種行相安住、於是安一個名。車與樹是頭尾，中間五個越來越大（拳→琴→軍→城），暗示「聚」可以小到一隻手、大到一座城，名字的邏輯不變。〔所見〕「唯是言說」不是說名字不能用——論主自己一路用「行者」「比丘」——是說不要把名字當成藏在零件後面的實體。這一句是見清淨的全部：如實見＝把言說看成言說。
§02 執有情者必墮常斷二邊——二見之經與三類人 → 白話 §2
捨如實見而執「有情存在」者，必須承認其壞滅或不壞滅：承認不壞滅墮常，承認壞滅墮斷——因為如隨乳之酪，隨之而有的另一者不存在。執有情常者名退縮，執其斷滅者名過奔。故世尊說：為二見所纏的天與人，一類退縮（樂有喜有欣有，聞有之滅之法而心不躍入、不淨信、不安住、不勝解），一類過奔（為有所苦惱羞恥厭嫌而欣求無有：「此我身壞後斷滅消失，這是寂靜勝妙如實」），而有眼者見（如實見所有，為對所有之厭離、離貪、滅盡而行道）（白話 §2）。〔讀法〕這一節是「拆人」的安全閥。剛學會「無有情」的人最容易滑向斷見——「反正沒有我，死了就完了」；論主說那叫「過奔」，跟執常的「退縮」一樣是被見所纏。有眼者的答案不是選邊，是「如實見所有、為厭離離貪滅盡而行道」——是一條路，不是一個立場。〔所見〕「隨乳之酪」一句極簡：酪之後沒有另一個「酪的主人」隨之而有；同樣蘊之後沒有另一個「有情」隨之而有——所以「它壞不壞」這問題根本立不起來。二邊之破，破在問題本身。
§03 木偶與蘆束二喻——空、無命、無動作而互依 → 白話 §3
如木偶空、無命、無動作，然依木與繩之和合而行而住、看似有動作有作為；名色亦空、無命、無動作，然依互相和合而行而住、看似有動作有作為。古德說：此中真實唯名與色，無有情無人；此空如所造作之機關，唯是苦之聚如草木。又如二束蘆互依而立，一束為另一束之支柱，一倒俱倒；五蘊有中名色互依而轉，依死而一倒俱倒。古德說：名與色雙生互相依止，一壞則二依緣俱壞（白話 §3）。〔讀法〕木偶之喻答「沒有人，那誰在動？」——木與繩的和合在動，看起來像有人。蘆束之喻答「沒有人，那名色怎麼站？」——互相靠著站，抽掉一束另一束也倒。兩喻合看：空，但不是散的；互依，但沒有主人。〔所見〕「唯是苦之聚，如草木一般」——把有情比作草木，不是貶低，是把「苦」從「我的苦」還原成「一堆會苦的東西」。這一步鬆開的是「受苦者」，苦本身還在，要到後面的品才處理。
§04 鼓與聲之喻——名色不相雜而相緣 → 白話 §4
如杖擊鼓而聲起，鼓一聲一、不相雜、鼓空於聲、聲空於鼓，然緣鼓而有聲；依所依、門、所緣之色而名起時，色一名一、不相雜、名空於色、色空於名，然緣色而名轉起。古德說：以觸為第五者不從眼生、不從色生、不從二者中間生，諸有為法緣因而生如鼓擊而有聲——耳聲、鼻香、舌味、身觸皆然；諸有為法不從所依色生、不從法處出，緣因而生如鼓擊而聲（白話 §4）。〔讀法〕前一節說互依，這一節補一句「互依但不相雜」：鼓不是聲、聲不是鼓，名不是色、色不是名——互依不是混成一團。「以觸為第五者」是名法的代稱（觸受想思心）；偈說它「不從眼生、不從色生、不從二者中間生」，堵住三個常見的誤解：不是眼裡冒出來的、不是色裡冒出來的、也不是眼與色之間有個什麼東西冒出來的——是緣起的，就這麼簡單。〔所見〕「鼓空於聲，聲空於鼓」——空在這裡是「不含」：鼓裡沒有藏著聲。同樣色裡沒有藏著名，名裡也沒有藏著色。這是把「唯名色」再往裡拆一層：連名色之間也沒有一個「合體」可執。
§05 名色互無自力——盲跛之喻、船之三偈、見清淨之定義與二異名 → 白話 §5
名無力不能自轉：不食不飲不語不作威儀；色亦無力：無想食想飲想語想作威儀；依名而色轉、依色而名轉——名想食飲語威儀時色便食飲語作威儀。喻如生盲者與跛者欲往他方：盲者有足無眼、跛者有眼無足，盲者背跛者、跛者指路「放左取右、放右取左」，二者各無力而互依得行；名色亦然，各不以自力生起轉起，然互依而生起轉起，並非不有。故說：不以自力生、不以自力住，諸有為法隨他法轉、自力羸弱而生；緣他而生、從他所緣等起、由所緣緣由他法得生；如人依船渡海、依色而名身轉；如船依人行海、依名而色身轉；人船互依行海、名色互相依止。故知：以種種理趣確定名色者，勝過有情想而住立於無迷之地的、對名色的如實見，就是見清淨；「名色差別」與「行之界定」是其異名。品末（白話 §5）。〔讀法〕盲跛之喻是全單元最生動的一幕：名有「想」沒有手腳，色有手腳沒有「想」——吃飯這件事需要一個想吃的名和一雙會動的色，兩者都不是「吃飯的人」。船之三偈是同一喻的海上版。〔所見〕注意見清淨的定義比 18-01 那句「名色之如實見」多了兩個限定：「勝過了有情想」與「住立於無迷之地」——不只是知道名色，是有情想被超過了、心站到不迷之地上了。二異名「名色差別」「行之界定」是同一個智從不同角度取的名——本編既有校讀曾以他名稱此智，譯底之二名如此，從譯底。
給一般讀者
四個譬喻夠你用一輩子：車——名字是聚上安的；木偶——沒有人，但木與繩在動；蘆束——互相靠著站，抽一束另一束倒；盲者與跛者——想吃的（名）沒有手，會動的（色）不會想，「吃飯」是兩個無力者合作，不是一個人在吃。還有一道安全閥：「無有情」不是「什麼都沒有」——滑向那邊叫過奔，跟執常一樣是被見纏住；有眼者的路是如實見、厭離、離貪、滅盡。
想讀本單元全文：白話 §1–§5 即七喻、二見之經、木偶蘆束、鼓與聲、盲跛與船之三偈及見清淨之定義與二異名的全段逐段全譯。
Chariot, house, puppet, bundles of reeds, drum and sound, blind and lame—the Commentator uses a chain of similes to make “only name-and-form, no being” visible to anyone, and then tells you that this “seeing” has three names
The Big Picture — The Final Stroke of Purification of View: From “Mere Designation,” Through “Mutual Dependence,” Beyond the Two Extremes
The preceding two units separate name and form into two heaps and cite scripture to establish “only name-and-form, no being.” This unit puts the final stroke on Chapter 18 as the Commentator shifts to simile for five successive movements. First, seven similes show that “being” and “person” are mere designations (§1). Next, grasping a being is shown necessarily to fall into the two extremes of eternalism and annihilationism—holding back and overshooting—while those with eyes see (§2). The puppet and bundles of reeds then show that name-and-form are empty, lifeless, and inactive yet mutually dependent (§3); drum and sound show that name-and-form do not mix yet condition one another (§4). Finally, the blind-and-lame simile and three boat stanzas show that name and form each lack independent power and occur through mutual dependence, and the final definition of purification of view is given: seeing name-and-form as they really are, having overcome the perception of a being and standing on the ground of non-delusion. It has two further names: determination of name-and-form and delimitation of formations (§5). 〔What is seen〕This unit is the collection of similes for the arc’s “dismantling of the person,” and one of the most densely figurative units in the whole book. What matters is the sequence of similes: first dismantle (chariot, house—the name is placed on a collection), then safeguard (the two extremes—after dismantling, do not fall into “nothing exists”), then establish (puppet, reeds, drum, blind and lame—there is no “person,” but there are “two heaps occurring in mutual dependence”). Subtraction does not reduce things to nothingness; it reduces them to “conditions.”
§01 Seven Similes Show That There Is Only Designation—Chariot, House, Fist, Lute, Army, City, and Tree → Vernacular §1
Hundreds of discourses reveal only name-and-form, not a being or person. When axle, wheels, frame, and shaft are assembled in one configuration, “chariot” is merely a designation; examined part by part in the ultimate sense, there is no thing called a chariot. Timber and the rest enclosing a space yield “house”; fingers and thumb, “fist”; trough and strings, “lute”; elephants and horses, “army”; walls, houses, and gateways, “city”; trunk, branches, and leaves, “tree”—all are mere designation. Likewise, when the five aggregates of clinging are present, “being” and “person” are mere designations; examined phenomenon by phenomenon, no being exists as the basis for grasping “I am” or “I.” In the ultimate sense there is only name-and-form. One who sees this way sees as it really is (Vernacular §1). 〔How to read〕Seven similes are listed in a single breath, but they repeat one gesture seven times: things collect, stand in one configuration, and receive a name. Chariot and tree frame the list; the middle five grow progressively larger (fist → lute → army → city), suggesting that a “collection” can be as small as a hand or as large as a city while the logic of naming remains the same. 〔What is seen〕“Mere designation” does not mean that names cannot be used—the Commentator himself continues to use “practitioner” and “bhikkhu.” It means do not take the name to be an entity hidden behind the parts. This sentence contains the whole of purification of view: seeing as it really is means seeing designation as designation.
§02 One Who Grasps a Being Must Fall into the Two Extremes of Eternalism and Annihilationism—The Discourse on Two Views and Three Kinds of People → Vernacular §2
One who abandons seeing as it really is and grasps that “a being exists” must admit either that it is destroyed or that it is not destroyed. Admitting indestructibility falls into eternalism; admitting destruction into annihilationism—because, as curd follows milk, there is no other thing that follows it. Grasping that a being is eternal is called holding back; grasping its annihilation is called overshooting. Thus the Blessed One says: of devas and humans beset by two views, some hold back (delighting, taking pleasure, and rejoicing in becoming, their minds neither entering, gaining confidence in, settling upon, nor resolving upon the Dhamma of becoming’s cessation); some overshoot (troubled, ashamed, and disgusted by existence, they delight in nonexistence: “After the body’s breakup this self is annihilated and disappears; this is peaceful, sublime, and true”); and those with eyes see (they see what has come to be as what has come to be and practice for disenchantment, dispassion, and cessation) (Vernacular §2). 〔How to read〕This section is the safety valve on “dismantling the person.” Someone who has just learned “there is no being” can slide most easily into annihilationism—“There is no self anyway, and death ends everything.” The Commentator calls that “overshooting,” just as bound by view as the eternalist’s “holding back.” The answer of those with eyes is not choosing a side, but “seeing what has come to be as what has come to be and practicing for disenchantment, dispassion, and cessation.” It is a path, not a position. 〔What is seen〕“Curd follows milk” is extremely concise: after curd there is no additional “owner of the curd” following it; likewise, after the aggregates there is no additional “being.” Thus the question “Is it destroyed or not?” cannot even get started. The two extremes are broken by breaking the question itself.
§03 Two Similes of the Puppet and Bundles of Reeds—Empty, Lifeless, Inactive, Yet Mutually Dependent → Vernacular §3
A wooden puppet is empty, lifeless, and inactive, yet the conjunction of wood and strings lets it walk and stand and makes it appear active and agentive. Name-and-form too are empty, lifeless, and inactive, yet through mutual conjunction they walk and stand and appear active and agentive. The Ancients say: in truth here are only name and form, with no being and no person; this is empty like a fabricated mechanism, merely a heap of suffering like grass and wood. Again, two bundles of reeds stand leaning upon each other, each supporting the other, and when one falls both fall; in five-aggregate becoming, name-and-form occur depending on one another, and when one falls at death both fall. The Ancients say: name and form are twins depending on each other; when one breaks, both break together through conditions (Vernacular §3). 〔How to read〕The puppet answers, “If there is no person, who moves?” The conjunction of wood and strings moves and looks like a person. The bundles of reeds answer, “If there is no person, how do name-and-form stand?” They stand leaning upon each other, and pulling one bundle away makes the other fall. Read together, the two similes say: empty, but not scattered; mutually dependent, but without an owner. 〔What is seen〕“Merely a heap of suffering, like grass and wood”: comparing a being to grass and wood is not contempt, but restores “suffering” from “my suffering” to “a heap of things that suffer.” This step releases the “sufferer”; suffering itself remains and is addressed only in later chapters.
§04 The Simile of Drum and Sound—Name-and-Form Do Not Mix, Yet Condition Each Other → Vernacular §4
When a stick strikes a drum and sound arises, drum is one thing and sound another; they do not mix, the drum is empty of sound and sound empty of the drum, yet sound is conditioned by the drum. So, when name arises dependent on form called support, door, and object, form is one thing and name another; they do not mix, name is empty of form and form empty of name, yet name occurs conditioned by form. The Ancients say: those with contact as the fifth arise neither from the eye, nor from visible form, nor from between the two; conditioned phenomena arise dependent on causes as sound arises when a drum is struck. The same applies to ear and sound, nose and odor, tongue and flavor, body and tangibility; conditioned phenomena arise neither from basis-materiality nor from the phenomena base, but dependent on causes as sound from the struck drum (Vernacular §4). 〔How to read〕The preceding section says mutual dependence; this one adds, “mutually dependent, but not mixed.” Drum is not sound, sound not drum, name not form, form not name—mutual dependence is not fusion into one mass. “Those with contact as the fifth” designates mental phenomena—contact, feeling, perception, volition, and mind. The stanza says they arise “neither from the eye, nor from visible form, nor from between the two,” closing three common misunderstandings: they do not emerge from inside the eye, from inside visible form, or from some thing between eye and form. They arise dependently; it is that simple. 〔What is seen〕“The drum is empty of sound, sound empty of the drum”: here emptiness means “does not contain.” Sound is not hidden inside the drum. Likewise, name is not hidden inside form, nor form inside name. “Only name-and-form” is divided another layer inward: even between name and form there is no fused entity to grasp.
§05 Name-and-Form Each Lack Power of Their Own—The Blind-and-Lame Simile, Three Boat Stanzas, the Definition of Purification of View, and Its Two Alternative Names → Vernacular §5
Name is powerless and cannot occur on its own: it does not eat, drink, speak, or assume a posture. Form too is powerless: it has no wish to eat, drink, speak, or assume a posture. Form occurs dependent on name and name dependent on form; when name wishes to eat, drink, speak, or assume a posture, form does those things. The simile is a person blind from birth and a lame person wishing to travel: the blind person has feet but no eyes, the lame person eyes but no feet; the blind carries the lame, who gives directions—“Leave the left, take the right; leave the right, take the left.” Each is powerless, but through mutual dependence they travel. Name-and-form likewise do not arise or occur through their own power, yet arise and occur through mutual dependence; it is not that they do not exist. Thus it is said: they are born and stand not by their own power; conditioned phenomena occur dependent on others, born weak in their own power. They are conditioned by others, originating from another as object; by object-conditions and other phenomena they arise. As people cross the ocean depending on a boat, the name-body occurs depending on form; as a boat travels depending on people, the form-body occurs depending on name; people and boat cross through mutual dependence, and name-and-form likewise depend upon one another. Thus for one determining name-and-form through various methods, seeing name-and-form as they really are, having overcome the perception of a being and standing on the ground of non-delusion, is purification of view. “Determination of name-and-form” and “delimitation of formations” are its alternative names. The chapter then closes (Vernacular §5). 〔How to read〕The blind-and-lame simile is the unit’s most vivid scene. Name has a “wish” but no limbs; form has limbs but no “wish.” Eating requires a name that wants to eat and a form that can move; neither is “the person eating.” The three boat stanzas are the same simile at sea. 〔What is seen〕Notice that the final definition of purification of view adds two qualifications to the statement in 18-01, “seeing name-and-form as they really are”: “having overcome the perception of a being” and “standing on the ground of non-delusion.” It is not merely knowing name-and-form: the perception of a being has been surpassed, and the mind stands upon ground free of delusion. The two alternative names, “determination of name-and-form” and “delimitation of formations,” name the same knowledge from different angles. An earlier reading in this edition once called this knowledge by another name; the base text has these two, and this rendering follows the base text.
For the General Reader
Four similes can serve you for life: chariot—a name is placed upon a collection; puppet—there is no person, but wood and strings move; bundles of reeds—they stand leaning on each other, and pulling one away makes the other fall; blind and lame—name, which wishes to eat, has no hands, while form, which can move, cannot wish: “eating” is the cooperation of two powerless things, not a person eating. Add one safety valve: “no being” does not mean “nothing exists.” Sliding that way is overshooting, just as bound by view as eternalism. The path of one with eyes is seeing as it really is, disenchantment, dispassion, and cessation.
To read this unit in full: Vernacular §§1–5 gives the complete, paragraph-by-paragraph translation of the seven similes, the discourse on two views, the puppet and bundles of reeds, drum and sound, the blind and lame with the three boat stanzas, and the definition and two alternative names of purification of view.
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。
品名 見清淨 Diṭṭhivisuddhi（品題行落於本品之首單元，本檔不重錄）。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Upamāhi nāmarūpavibhāvanā（以譬喻辨明名色）。
段號域 譯底欄之段號自〔CSCD §673〕至〔CSCD §677〕，實落段號 5 個，無缺、無重、無降序階。本篇於譯底欄之幅為 7,888 位元組——居本品三單元之中（見清淨之單元 10,093 為長，無色法之現起相之單元 4,558 為短）。
篇之骨——四層 ①〔CSCD §673〕以七喻明「唯言說而無實體」：車、屋、拳、琴、軍、城、樹；②〔CSCD §674〕辨執有情者必墮常斷二邊，引經證之；③〔CSCD §675〕至〔CSCD §676〕以木偶、蘆束、鼓聲三喻明名色之無我而相依，各繫古德之偈；④〔CSCD §677〕以名色互無自力立其相依，以盲跛之喻收，並以船之三偈作結，末立本品之定義與二異名。
七喻之次第與其收句 〔CSCD §673〕之七喻，前三與末一皆足其式而中三唯出其名：車（akkhacakkapañjaraīsādīsu aṅgasambhāresu）、屋（kaṭṭhādīsu gehasambhāresu）、拳（aṅguliaṅguṭṭhādīsu）三者各以 Yathā／Yathā ca 起而以 vohāramattaṃ hoti 收；琴（Doṇitantiādīsu vīṇāti.）、軍（Hatthiassādīsu senāti.）、城（Pākāragehagopurādīsu nagaranti.）三者唯一句而無動詞；末之樹（Khandhasākhāpalāsādīsu）復足其式。七喻之詳略為「詳三・略三・詳一」之序——本目誌其式而不代補其省。
本篇之收與二異名 本篇末句立本品之定義：Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ.，並繼之以 Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.——論主自標本智之二異名。其定義之語逐字回提本品首單元〔CSCD §662〕之 nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma，二處遙相為首尾。
品末之四行 本篇末有品末定式四行（Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Diṭṭhivisuddhiniddeso nāma／Aṭṭhārasamo paricchedo.），為本品之收。本品之品末四行落於本單元而不落於他單元——本品三單元之中唯此一單元載之。
前後接點 前承無色法之現起相之單元：彼篇末以三經之引收，本篇首句 Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo.（如是以數百經明唯名色而無有情無人）即其總結——「數百」一語為本篇對前篇三引之概括，論不列其數之實。後接第 19 品：本品收於品末四行，次品即以 Etasseva pana nāmarūpassa paccayapariggahaṇena 起——次品之首句以「此同一名色」回指本品之所成，二品之接為「名色已見」與「名色之緣當求」之相續。
movement 品夾《總覽》繫本單元於 §A〈見清淨（第 18 品）— 唯見名色，不見人〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。《總覽》§A 所舉之車喻，其逐字所本即本篇〔CSCD §673〕之首喻。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
言說與第一義〔CSCD §673〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vohāramatta | 唯言說 | 七喻之收語；本段五見 | 〔CSCD §673〕 |
| paramattha | 第一義 | 與言說為對：paramatthato ekekasmiṃ aṅge upaparikkhiyamāne | 〔CSCD §673〕 |
| upaparikkhiyamāna | 一一審察時 | 破言說之法 | 〔CSCD §673〕 |
| pañca upādānakkhandhā | 五取蘊 | 「有情、人」之名之所依 | 〔CSCD §673〕 |
| asmīti vā ahanti vā | 「我在」或「我」 | 執取之二式 | 〔CSCD §673〕 |
| gāhassa vatthubhūta | 為執之事者 | 論所遮之「有情」之定義 | 〔CSCD §673〕 |
| yathābhūtadassana | 如實見 | 本篇之所立；本段二見 | 〔CSCD §673〕 |
常斷二邊〔CSCD §674〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sassata | 常 | 執不滅者所墮 | 〔CSCD §674〕 |
| uccheda | 斷 | 執滅者所墮 | 〔CSCD §674〕 |
| olīyati | 退縮 | 執常者之相；所引之經以之為第一類 | 〔CSCD §674〕 |
| atidhāvati | 過奔 | 執斷者之相；所引之經以之為第二類 | 〔CSCD §674〕 |
| cakkhumanto | 有眼者 | 所引之經之第三類 | 〔CSCD §674〕 |
| khīranvayassa dadhino | 隨乳而有之酪 | 論之破執之喻體 | 〔CSCD §674〕 |
| bhavārāmā・bhavaratā・bhavasamuditā | 樂有・喜有・欣有 | 所引之經中第一類之三相 | 〔CSCD §674〕 |
| vibhavaṃ abhinandanti | 欣求無有 | 所引之經中第二類之相 | 〔CSCD §674〕 |
| bhūtaṃ bhūtato passati | 如實見所有 | 所引之經中第三類之相 | 〔CSCD §674〕 |
三喻與其偈〔CSCD §675〕–〔CSCD §676〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dāruyanta | 木偶 | 第一喻之體 | 〔CSCD §675〕 |
| suñña・nijjīva・nirīhaka | 空・無命・無動作 | 木偶與名色之三共相；本段各二見 | 〔CSCD §675〕 |
| saīhaka・sabyāpāra | 有動作・有作為 | 上三之反，論標其唯「似」（viya khāyati） | 〔CSCD §675〕 |
| aññamaññasamāyoga | 互相和合 | 名色之所以能行住 | 〔CSCD §675〕 |
| naḷakalāpī | 蘆束 | 第二喻之體 | 〔CSCD §675〕 |
| upatthambha | 支柱 | 蘆束互持之義 | 〔CSCD §675〕 |
| pañcavokārabhava | 五蘊有 | 蘆束喻所限之界 | 〔CSCD §675〕 |
| bheri | 鼓 | 第三喻之體 | 〔CSCD §676〕 |
| asammissa | 不相雜 | 鼓與聲、名與色之關係 | 〔CSCD §676〕 |
| vatthudvārārammaṇa | 所依・門・所緣 | 名所依之色之三名 | 〔CSCD §676〕 |
| phassapañcamā | 以觸為第五者 | 古德偈中名法之名 | 〔CSCD §676〕 |
| ubhinnamantarā | 二者之中間 | 偈之所遮之第三處 | 〔CSCD §676〕 |
名色互無自力〔CSCD §677〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nitteja | 無力 | 名與色之共相；本段四見 | 〔CSCD §677〕 |
| sakena tejena | 以自力 | 論所遮者；本段四見 | 〔CSCD §677〕 |
| iriyāpathaṃ kappeti | 作威儀 | 四用之第四（餘三為食、飲、語） | 〔CSCD §677〕 |
| jaccandha | 生盲 | 末喻之人之一 | 〔CSCD §677〕 |
| pīṭhasappī | 跛者 | 末喻之人之二 | 〔CSCD §677〕 |
| aṃsakūṭa | 肩 | 末喻之所乘之處 | 〔CSCD §677〕 |
| paradhammavasānuvattino | 隨他法而轉者 | 偈中諸行之相 | 〔CSCD §677〕 |
| attadubbala | 自力羸弱 | 同上之第二相 | 〔CSCD §677〕 |
| nāmakāya・rūpakāya | 名身・色身 | 船喻二偈之主 | 〔CSCD §677〕 |
| sattasaññā | 有情想 | 本品所越者：sattasaññaṃ abhibhavitvā | 〔CSCD §677〕 |
| nāmarūpavavatthāna | 名色差別 | 本品之智之第一異名 | 〔CSCD §677〕 |
| saṅkhāraparicchedo | 行之界定 | 本品之智之第二異名 | 〔CSCD §677〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中。異說之標識詞 porāṇā 實測 3 見——其為引古德之偈之標識（Tenāhu porāṇā –），非異讀之記，故不入異讀之列而別記於引據之目。方括注唯二式（[§NN] 段號 5 個與版頁記 9 個，後者皆在註記之內）。圓括注 1 處，為出處標記，無非出處之括注。引號標記 '' 實測 38 處，逐一成對。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不齊 〔CSCD §673〕之七喻，前三喻與末一喻皆足「Yathā／Yathā ca … vohāramattaṃ hoti」之式，而中三喻（琴、軍、城）唯出其名而無動詞（Doṇitantiādīsu vīṇāti.・Hatthiassādīsu senāti.・Pākāragehagopurādīsu nagaranti.）。七喻之式有詳略二等——本目誌其字面之實而不判其為傳本之省、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §675〕之古德偈末句作 Dukkhassa puñjo tiṇakaṭṭhasādiso''ti.，而其偈不繫出處括注；〔CSCD §676〕與〔CSCD §677〕之偈同不繫。本篇之偈五組之中，唯所引之經（〔CSCD §674〕）繫號。誌其實而不判。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §674〕 | Tenāha bhagavā –／''Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti. | 二見所纏之天人——一類退縮、一類過奔、有眼者見 | (itivu. 49) |
| 〔CSCD §675〕 | Tenāhu porāṇā –／''Nāmañca rūpañca idhatthi saccato, Na hettha satto manujo ca vijjati; | 古德偈之一——此中真實唯名與色，無有情無人 | 不繫 |
| 〔CSCD §675〕 | Tenāhu porāṇā –／''Yamakaṃ nāmarūpañca, ubho aññoññanissitā; | 古德偈之二——名色雙生而互依，一壞則二俱壞 | 不繫 |
| 〔CSCD §676〕 | Tenāhu porāṇā –／''Na cakkhuto jāyare phassapañcamā, Na rūpato no ca ubhinnamantarā; | 古德偈之三——觸等五非自眼生、非自色生、非自二中間生，唯緣而生 | 不繫 |
| 〔CSCD §677〕 | Tenetaṃ vuccati –／''Na sakena balena jāyare, Nopi sakena balena tiṭṭhare; | 船喻等五偈——諸行不以自力生住，隨他緣而起 | 不繫 |
引據之三類與其標識〔本欄實測〕 本篇之引分三類，其標識逐一不同：①經之引以 Tenāha bhagavā –（世尊如是說）起，1 處，繫括注；②古德之引以 Tenāhu porāṇā – 起，3 處，皆不繫括注；③無主之引以 Tenetaṃ vuccati –（故說此）起，1 處，亦不繫。三標識之別即三來源之別——本目誌其式而不代考定其第三類之主。
引式之數〔本欄實測〕 Tenāha 1 處・Tenāhu 3 處・kira 1 處（在〔CSCD §674〕所引之經文之內，非論主之語）；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ 俱零命中。本文自標之圓括注出處 1 處・1 種（如是語）。本篇之經證唯一而古德之偈三——古德偈多於經引，為本品三單元中之獨例（見清淨之單元與無色法之現起相之單元皆無古德偈）。此數唯就本篇之域，不及全書。
論主自出之譬喻與其開許 〔CSCD §675〕之首以 Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ（不唯以木偶之喻，亦當以蘆束等餘喻辨明之）起——與見清淨之單元篇末之開許句同式，皆為「舉一而許餘」之筆。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 4 見、upamā 之屈折諸形 4 見（Upamāhi・upamāya・upamāhi・upamaṃ）、yathā 之比況諸形 11 見（含 Yathāpi 3 見；另 yathābhūtadassanaṃ 2 見為複合詞之一分，非比況）、sadisa 諸形 1 見（古德偈之 tiṇakaṭṭhasādiso）。本篇為本品三單元中譬喻最密者——七千餘位元組而喻逾十二。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §673〕 | akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti | 車——軸、輪、箱、轅等聚而以一相住，唯名為車 |
| 〔CSCD §673〕 | kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti | 屋——木等聚而圍空，唯名為屋 |
| 〔CSCD §673〕 | aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti | 拳——指與拇指等以一相住，唯名為拳 |
| 〔CSCD §673〕 | Doṇitantiādīsu vīṇāti. | 琴——槽、絃等，唯名為琴 |
| 〔CSCD §673〕 | Hatthiassādīsu senāti. | 軍——象、馬等，唯名為軍 |
| 〔CSCD §673〕 | Pākāragehagopurādīsu nagaranti. | 城——垣、屋、門樓等，唯名為城 |
| 〔CSCD §673〕 | Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti | 樹——幹、枝、葉等以一相住，唯名為樹 |
| 〔CSCD §674〕 | Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato | 如隨乳而有之酪——執有情者無第三途可立 |
| 〔CSCD §675〕 | yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi | 木偶——空、無命、無動作，而以木與繩之和合似有行住 |
| 〔CSCD §675〕 | yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti | 二蘆束——互依而立，一倒則二俱倒 |
| 〔CSCD §676〕 | Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo | 鼓與聲——鼓非聲、聲非鼓，而依鼓有聲 |
| 〔CSCD §677〕 | yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu | 生盲與跛者——一有足無眼、一有眼無足，相負而行 |
| 〔CSCD §677〕 | ''Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave; | 船與人——人依船渡海，船依人而行，二者互依 |
喻與偈之配 本篇之喻，自〔CSCD §675〕起皆繫一偈：木偶喻繫古德偈之一、蘆束喻繫古德偈之二、鼓聲喻繫古德偈之三、盲跛喻繫船之五偈。「喻—偈」之配四見而無一例外——為本篇章法之骨。而〔CSCD §673〕之七喻與〔CSCD §674〕之酪喻皆不繫偈，其別即散文段與偈頌段之分。
乙・修辭之可核觀察 ①Kasmā? 自問 1 見（〔CSCD §674〕），? 全篇 4 見——其三在所引之經文之內（Kathañca, bhikkhave, olīyanti eke? 之族），論主自問唯一處。②縮排之偈行實測：四空格之行 36 行（五組偈：古德三組 22 行、無主之引一組 14 行），二空格之行 8 行（所引之經文 4 行、品末定式 4 行）。36 行之偈為本品三單元中之最多——見清淨之單元零偈、無色法之現起相之單元 4 行。③vohāramattaṃ hoti 之收語實測 4 見（七喻之中足此式者四）。④…pe… 省略式 4 見，逐一在古德偈之三（〔CSCD §676〕）之內——四見即耳、鼻、舌、身四根之省。⑤nāma natthi（無名為某者）之破執式 4 見（車、屋、樹三喻之破與有情之破）。⑥Tenāhu porāṇā – 之引式 3 見，其形逐字全同。
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 §673〕 Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. | 無色法之現起相之單元〔CSCD §672〕 | 前篇引車偈、屋喻、苦偈三經，本篇首句總結之而以「數百經」概之 |
〔CSCD §673〕 Evamevaṃ pañcasu upādānakkhandhesu sati ''satto, puggalo''ti vohāramattaṃ hoti | 蘊之諸單元 | 五取蘊之立在彼，本篇以之為「有情」之名之所依 |
〔CSCD §675〕 evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati | 緣起之諸單元 | 五蘊有之名與識緣名色之義在彼，本篇以蘆束喻其互依 |
〔CSCD §676〕 vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne | 見清淨之單元〔CSCD §664〕–〔CSCD §666〕 | 前篇以所依與門立六十色、以十二處立名色之分，本篇以此三名總收之 |
〔CSCD §677〕 Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ | 見清淨之單元〔CSCD §662〕 | 本品首單元立 nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma，本句逐字回提之而收全品 |
〔CSCD §677〕 Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ. | 度疑清淨之品 | 次品之末同以「此之異名」之式列其智之三異名——二品之收式同構 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s source column. Loci use one form only, 〔CSCD §NN〕, and can be checked verbatim against that column. This chapter has no independently paginated Pāli witness, so page ranges are not recorded.
Chapter title Purification of View, Diṭṭhivisuddhi (the chapter-title line occurs in the chapter’s first unit and is not repeated here).
Unit title The source column contains one ### subsection, this unit’s title: ### Upamāhi nāmarūpavibhāvanā (clarifying name-and-form through similes).
Paragraph-number range The source column runs from 〔CSCD §673〕 through 〔CSCD §677〕, with exactly five paragraph numbers, none missing, repeated, or descending. This unit occupies 7,888 bytes in the source column—the middle of the chapter’s three units (the unit on purification of view is longest at 10,093; the unit on how immaterial phenomena become manifest is shortest at 4,558).
The unit’s four-layer spine (1) 〔CSCD §673〕 uses seven similes—chariot, house, fist, lute, army, city, and tree—to show “mere designation without an entity.” (2) 〔CSCD §674〕 distinguishes the two extremes of eternalism and annihilationism into which one grasping a being must fall, citing a discourse as evidence. (3) 〔CSCD §675〕–〔CSCD §676〕 use three similes—the puppet, bundles of reeds, and drum with sound—to show that name-and-form are not-self yet interdependent, each accompanied by verses of the Ancients. (4) 〔CSCD §677〕 establishes their interdependence through name and form’s mutual powerlessness, gathers it in the blind-and-lame simile, closes with three boat stanzas, and finally states the chapter’s definition and two alternative names.
Sequence and closing phrases of the seven similes Of the seven similes at 〔CSCD §673〕, the first three and the last have full formulas, while the middle three supply only their names. The chariot (akkhacakkapañjaraīsādīsu aṅgasambhāresu), house (kaṭṭhādīsu gehasambhāresu), and fist (aṅguliaṅguṭṭhādīsu) each begin Yathā／Yathā ca and close vohāramattaṃ hoti; the lute (Doṇitantiādīsu vīṇāti.), army (Hatthiassādīsu senāti.), and city (Pākāragehagopurādīsu nagaranti.) each consist of one sentence with no verb; the final tree (Khandhasākhāpalāsādīsu) again has the complete formula. The seven similes follow the sequence “three in detail, three in brief, one in detail”; this section records the form without supplying the ellipsis.
The unit’s close and two alternative names The unit’s final sentence establishes the chapter’s definition: Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ. It continues with Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.—the Commentator explicitly marks two alternative names for this knowledge. The definition repeats verbatim the first unit’s nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma at 〔CSCD §662〕, making the two passages the opening and close of the chapter.
Four chapter-closing lines The end of the unit contains the standard four chapter-closing lines (Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Diṭṭhivisuddhiniddeso nāma／Aṭṭhārasamo paricchedo.). The four lines closing the chapter occur in this unit and no other—of the chapter’s three units, only this one contains them.
Connections before and after This follows the unit on how immaterial phenomena become manifest, which closes with three scriptural citations. The present unit’s first sentence, Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. (thus hundreds of discourses reveal only name-and-form, no being and no person), summarizes them—“hundreds” generalizes from the preceding unit’s three citations; the treatise does not enumerate that number. Chapter 19 follows. This chapter closes with four standard lines, and the next begins Etasseva pana nāmarūpassa paccayapariggahaṇena—the next chapter’s first phrase points back with “this very name-and-form” to the accomplishment here; the chapters connect as “name-and-form has been seen” and “the conditions of name-and-form are now to be sought.”
Movement The chapter-level Overview binds this unit to §A, “Purification of View (Chapter 18)—Seeing Only Name-and-Form, Not a Person.” The chapter-section attached to it is given verbatim in that table and is neither repeated nor excerpted here: paragraph numbers and chapter sections are two systems whose mapping is unknown, and none is inferred or converted. The chariot simile named in §A of the Overview has its verbatim basis in the first simile of this unit at 〔CSCD §673〕.
II. Terms and Renderings
This section records only usage and placement within this unit. Normative readings of terms follow the normative glossary, and this apparatus does not decide terms not fixed there. Readings established in earlier chapters or preceding units of this chapter are not re-explained. Only terms first appearing here are listed below.
Designation and ultimate sense 〔CSCD §673〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vohāramatta | mere designation | Closing phrase of the seven similes; five occurrences in this paragraph | 〔CSCD §673〕 |
| paramattha | ultimate sense | Contrasted with designation: paramatthato ekekasmiṃ aṅge upaparikkhiyamāne | 〔CSCD §673〕 |
| upaparikkhiyamāna | when examined one by one | Method for dismantling a designation | 〔CSCD §673〕 |
| pañca upādānakkhandhā | five aggregates of clinging | Basis for the names “being” and “person” | 〔CSCD §673〕 |
| asmīti vā ahanti vā | “I am” or “I” | Two forms of grasping | 〔CSCD §673〕 |
| gāhassa vatthubhūta | serving as the basis for grasping | Definition of the “being” excluded by the treatise | 〔CSCD §673〕 |
| yathābhūtadassana | seeing as it really is | What this unit establishes; two occurrences in the paragraph | 〔CSCD §673〕 |
Two extremes of eternalism and annihilationism 〔CSCD §674〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sassata | eternalism | Where one who grasps non-destruction falls | 〔CSCD §674〕 |
| uccheda | annihilationism | Where one who grasps destruction falls | 〔CSCD §674〕 |
| olīyati | holding back | Mark of one grasping eternalism; the cited discourse’s first class | 〔CSCD §674〕 |
| atidhāvati | overshooting | Mark of one grasping annihilationism; the cited discourse’s second class | 〔CSCD §674〕 |
| cakkhumanto | those with eyes | Third class in the cited discourse | 〔CSCD §674〕 |
| khīranvayassa dadhino | curd that follows milk | Vehicle of the Commentator’s simile for breaking grasping | 〔CSCD §674〕 |
| bhavārāmā・bhavaratā・bhavasamuditā | delighting in becoming・taking pleasure in becoming・rejoicing in becoming | Three characteristics of the first class in the cited discourse | 〔CSCD §674〕 |
| vibhavaṃ abhinandanti | delight in nonexistence | Characteristic of the second class in the cited discourse | 〔CSCD §674〕 |
| bhūtaṃ bhūtato passati | sees what has come to be as what has come to be | Characteristic of the third class in the cited discourse | 〔CSCD §674〕 |
Three similes and their stanzas 〔CSCD §675〕–〔CSCD §676〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dāruyanta | wooden puppet | Vehicle of the first simile | 〔CSCD §675〕 |
| suñña・nijjīva・nirīhaka | empty・lifeless・inactive | Three characteristics shared by puppet and name-and-form; each occurs twice in the paragraph | 〔CSCD §675〕 |
| saīhaka・sabyāpāra | active・agentive | Opposites of the preceding three, which the treatise marks as mere appearance (viya khāyati) | 〔CSCD §675〕 |
| aññamaññasamāyoga | mutual conjunction | Why name-and-form can walk and stand | 〔CSCD §675〕 |
| naḷakalāpī | bundle of reeds | Vehicle of the second simile | 〔CSCD §675〕 |
| upatthambha | support | Sense in which the bundles hold each other up | 〔CSCD §675〕 |
| pañcavokārabhava | five-aggregate becoming | Sphere to which the reed-bundle simile is limited | 〔CSCD §675〕 |
| bheri | drum | Vehicle of the third simile | 〔CSCD §676〕 |
| asammissa | unmixed | Relationship between drum and sound, and between name and form | 〔CSCD §676〕 |
| vatthudvārārammaṇa | support・door・object | Three names for the form on which name depends | 〔CSCD §676〕 |
| phassapañcamā | those with contact as the fifth | Name for mental phenomena in the stanza of the Ancients | 〔CSCD §676〕 |
| ubhinnamantarā | between the two | Third location excluded by the stanza | 〔CSCD §676〕 |
Mutual powerlessness of name-and-form 〔CSCD §677〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nitteja | powerless | Characteristic common to name and form; four occurrences in the paragraph | 〔CSCD §677〕 |
| sakena tejena | by its own power | What the treatise excludes; four occurrences in the paragraph | 〔CSCD §677〕 |
| iriyāpathaṃ kappeti | assumes a posture | Fourth of the four functions (the others are eating, drinking, and speaking) | 〔CSCD §677〕 |
| jaccandha | person blind from birth | One person in the final simile | 〔CSCD §677〕 |
| pīṭhasappī | lame person | The second person in the final simile | 〔CSCD §677〕 |
| aṃsakūṭa | shoulder | Place where one rides in the final simile | 〔CSCD §677〕 |
| paradhammavasānuvattino | occurring in dependence on other phenomena | Characteristic of formations in the stanza | 〔CSCD §677〕 |
| attadubbala | weak in their own power | Second characteristic in the same stanza | 〔CSCD §677〕 |
| nāmakāya・rūpakāya | name-body・form-body | Subjects of the two boat stanzas | 〔CSCD §677〕 |
| sattasaññā | perception of a being | What this chapter surpasses: sattasaññaṃ abhibhavitvā | 〔CSCD §677〕 |
| nāmarūpavavatthāna | determination of name-and-form | First alternative name for the knowledge of this chapter | 〔CSCD §677〕 |
| saṅkhāraparicchedo | delimitation of formations | Second alternative name for the knowledge of this chapter | 〔CSCD §677〕 |
III. Variant Readings
Evidentiary surface This unit has no independently paginated Pāli witness, so there is no collation passage to record. The only searchable surface is the source column itself. Facts are recorded without adjudication.
Full-scan measurements A verbatim scan of the entire source column found: variant-note forms such as (sī.), (syā.), (kaṃ.), and (pī.), zero occurrences; and the variant-reading marker pāṭho, zero occurrences. The attribution marker porāṇā occurs three times, each marking a verse of the Ancients (Tenāhu porāṇā –), not a variant reading, and is therefore recorded under citations rather than variants. Square brackets have only two functions (five [§NN] paragraph numbers and nine edition-page markers, the latter all inside annotations). There is one parenthetical note, a source reference, and no non-source parenthesis. The quote marker '' occurs 38 times, each occurrence paired. Absence is recorded as absence: the source column itself contains no recorded variant.
One literal unevenness within the column Of the seven similes at 〔CSCD §673〕, the first three and the last complete the formula “Yathā／Yathā ca ... vohāramattaṃ hoti,” while the middle three—lute, army, and city—supply only their names with no verb (Doṇitantiādīsu vīṇāti., Hatthiassādīsu senāti., Pākāragehagopurādīsu nagaranti.). The formulas of the seven similes have two levels of detail; this section records the literal fact without deciding whether it reflects an ellipsis in transmission, a feature of the clean file, or the Commentator’s wording.
A second feature within the column The final line of the Ancients’ stanza at 〔CSCD §675〕 reads Dukkhassa puñjo tiṇakaṭṭhasādiso''ti., and the stanza has no parenthetical source reference; the stanzas at 〔CSCD §676〕 and 〔CSCD §677〕 likewise have none. Of the unit’s five groups of stanzas, only the cited discourse at 〔CSCD §674〕 carries a reference. The fact is recorded without adjudication.
Boundary of this section Every item above is a literal fact of the source column; no comparison with PTS scans has been made. Zero counts here apply to this single surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself states it, without identifying it on the text’s behalf. Parentheses in the “source identified by the text” column are copied verbatim, and their titles are not supplied.
| Location | Citation formula [verbatim] | Point cited | Source identified by the text |
|---|---|---|---|
| 〔CSCD §674〕 | Tenāha bhagavā –／''Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti. | Devas and humans beset by two views—some hold back, some overshoot, and those with eyes see | (itivu. 49) |
| 〔CSCD §675〕 | Tenāhu porāṇā –／''Nāmañca rūpañca idhatthi saccato, Na hettha satto manujo ca vijjati; | First stanza of the Ancients—here in truth are only name and form, with no being and no person | No reference |
| 〔CSCD §675〕 | Tenāhu porāṇā –／''Yamakaṃ nāmarūpañca, ubho aññoññanissitā; | Second stanza of the Ancients—name and form are twins depending on each other; when one breaks, both break | No reference |
| 〔CSCD §676〕 | Tenāhu porāṇā –／''Na cakkhuto jāyare phassapañcamā, Na rūpato no ca ubhinnamantarā; | Third stanza of the Ancients—the five beginning with contact arise neither from the eye, form, nor between them, but only through conditions | No reference |
| 〔CSCD §677〕 | Tenetaṃ vuccati –／''Na sakena balena jāyare, Nopi sakena balena tiṭṭhare; | Five stanzas including the boat simile—formations neither arise nor stand through their own power, but arise in dependence on other conditions | No reference |
Three kinds of citation and their markers [measured in this column] The unit’s citations fall into three classes, each with its own marker: (1) scripture begins Tenāha bhagavā – (thus the Blessed One said), occurs once, and carries a parenthesis; (2) the Ancients begin Tenāhu porāṇā –, occur three times, and carry no parenthesis; (3) an unattributed citation begins Tenetaṃ vuccati – (therefore this is said), occurs once, and likewise carries none. The distinction among the three markers is the distinction among three sources; this section records the formula without identifying the author of the third class.
Number of citation formulas [measured in this column] Tenāha occurs once, Tenāhu three times, and kira once (inside the cited discourse at 〔CSCD §674〕, not in the Commentator’s voice). Yathāha, Vuttañhetaṃ, and Vuttampi cetaṃ all have zero occurrences. There is one source reference of one kind in parentheses supplied by the text (Itivuttaka). The unit has one scriptural citation but three sets of verses of the Ancients—the only such case among the chapter’s three units (the unit on purification of view and the unit on how immaterial phenomena become manifest have no verses of the Ancients). These counts apply only to this unit, not the whole work.
A simile supplied by the Commentator and permission to extend it The beginning of 〔CSCD §675〕 reads Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ (this should be clarified not only through the puppet simile, but also through the remaining similes beginning with bundles of reeds). It has the same form as the permissive statement at the end of the unit on purification of view: both “give one and permit others.”
V. Similes and Rhetoric
This section records only where the unit’s similes occur and what they illustrate; it offers no literary judgment.
A. Similes Measured in this unit, comparison language comprises: word-boundary viya, four occurrences; inflected forms of upamā, four (Upamāhi, upamāya, upamāhi, upamaṃ); comparative forms of yathā, eleven (including three Yathāpi; two further instances of yathābhūtadassanaṃ are parts of a compound, not comparisons); and forms of sadisa, one (tiṇakaṭṭhasādiso in a stanza of the Ancients). This unit has the densest similes in the chapter—more than twelve in a little over seven thousand bytes.
| Location | Simile | Meaning illustrated |
|---|---|---|
| 〔CSCD §673〕 | akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti | Chariot—axle, wheels, frame, shaft, and so forth collect and stand in one configuration, receiving only the name chariot |
| 〔CSCD §673〕 | kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti | House—timber and other materials collect and enclose a space, receiving only the name house |
| 〔CSCD §673〕 | aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti | Fist—fingers, thumb, and so forth stand in one configuration, receiving only the name fist |
| 〔CSCD §673〕 | Doṇitantiādīsu vīṇāti. | Lute—trough, strings, and so forth receive only the name lute |
| 〔CSCD §673〕 | Hatthiassādīsu senāti. | Army—elephants, horses, and so forth receive only the name army |
| 〔CSCD §673〕 | Pākāragehagopurādīsu nagaranti. | City—walls, houses, gateways, and so forth receive only the name city |
| 〔CSCD §673〕 | Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti | Tree—trunk, branches, leaves, and so forth stand in one configuration, receiving only the name tree |
| 〔CSCD §674〕 | Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato | Like curd following milk—one who grasps a being has no third course available |
| 〔CSCD §675〕 | yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi | Puppet—empty, lifeless, and inactive, yet through the conjunction of wood and strings it appears to walk and stand |
| 〔CSCD §675〕 | yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti | Two bundles of reeds—standing in mutual dependence, both fall when one does |
| 〔CSCD §676〕 | Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo | Drum and sound—the drum is not sound and sound is not the drum, yet sound occurs dependent on the drum |
| 〔CSCD §677〕 | yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu | Person blind from birth and lame person—one has feet but no eyes, the other eyes but no feet, and they travel by carrying each other |
| 〔CSCD §677〕 | ''Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave; | Boat and people—people cross the ocean dependent on a boat, the boat travels dependent on people, and the two depend on each other |
Pairing of simile and stanza From 〔CSCD §675〕 onward, every simile is accompanied by a stanza: the puppet with the first stanza of the Ancients, bundles of reeds with the second, drum and sound with the third, and blind and lame with the five stanzas including the boat simile. The “simile—stanza” pairing occurs four times without exception, forming the unit’s compositional spine. The seven similes at 〔CSCD §673〕 and the curd simile at 〔CSCD §674〕 have no accompanying stanza; that distinction separates the prose paragraphs from the verse paragraphs.
B. Verifiable rhetorical observations (1) The self-posed question Kasmā? occurs once, at 〔CSCD §674〕; ? occurs four times in the entire unit, three of them inside the cited discourse (the group beginning Kathañca, bhikkhave, olīyanti eke?), making this the only question in the Commentator’s own voice. (2) Measured indented verse lines comprise 36 four-space lines (five groups: twenty-two lines in the three groups of the Ancients and fourteen in one unattributed group) and eight two-space lines (four in the cited discourse and four standard chapter-closing lines). These thirty-six verse lines are the most among Chapter 18’s three units—the unit on purification of view has none and the unit on how immaterial phenomena become manifest has four lines. (3) The closing formula vohāramattaṃ hoti occurs four times (the four of the seven similes with the full formula). (4) The elision …pe… occurs four times, each in the third stanza of the Ancients at 〔CSCD §676〕—the four occurrences are the ellipses for ear, nose, tongue, and body. (5) The grasp-breaking formula nāma natthi (there is no one called such-and-such) occurs four times (the conclusions for chariot, house, and tree, and that for a being). (6) The citation formula Tenāhu porāṇā – occurs three times, verbatim identical in form.
All these counts apply only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Its target is established only from terms verifiable within this unit; because the mapping between this unit’s paragraph numbers and chapter sections is unknown, no target is bound to a chapter section and no conversion is inferred. No identification is made on the text’s behalf.
| Place in this unit | Target | Verifiable basis |
|---|---|---|
〔CSCD §673〕 Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. | Unit on how immaterial phenomena become manifest 〔CSCD §672〕 | The preceding unit cites the chariot stanza, house simile, and suffering stanza; the first sentence here summarizes them under “hundreds of discourses” |
〔CSCD §673〕 Evamevaṃ pañcasu upādānakkhandhesu sati ''satto, puggalo''ti vohāramattaṃ hoti | Units on the aggregates | The five aggregates of clinging are established there; this unit takes them as the basis for the name “being” |
〔CSCD §675〕 evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati | Units on dependent origination | The name “five-aggregate becoming” and the meaning of consciousness conditioning name-and-form are established there; this unit illustrates their mutual dependence with bundles of reeds |
〔CSCD §676〕 vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne | Unit on purification of view 〔CSCD §664〕–〔CSCD §666〕 | The preceding unit establishes sixty material phenomena by way of support and door and the name-and-form division by the twelve bases; this unit gathers them under these three names |
〔CSCD §677〕 Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ | Unit on purification of view 〔CSCD §662〕 | The chapter’s first unit establishes nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma; this sentence repeats it verbatim and closes the whole chapter |
〔CSCD §677〕 Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ. | Chapter on purification by overcoming doubt | The next chapter likewise closes by listing three alternative names for its knowledge with a formula meaning “alternative names for this same thing”—the two chapters’ closing formulas are parallel |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.