清淨道論 十種安止善巧Visuddhimagga · Tenfold Absorption-Skill
這樣行道仍得不到安止的人，論主開十條。前三條打底：令事清淨（連衛生都是修定的一部分——燈盞燈芯油不淨則焰不明）、令諸根平等（信配慧、精進配定，念在任何時候都不嫌多）、相善巧（未作者善於作、已作者善於修、已得者善於護）。
中間四條看時機下手：心退縮時策勵——濕柴救不了小火，改修擇法、精進、喜；心掉舉時抑制——乾柴滅不了大火，改修輕安、定、捨；心無味時令喜——觀生老病死、惡趣、三世輪迴之苦八悚懼事，再隨念三寶；心平正時等捨——什麼都不做，如御者對平正而行的馬。每一覺支各有其「食」與生起之法，論主一條一條開列。末三條收尾：遠離不定的人、親近得定的人、於定傾心。
心太緊就鬆，太鬆就提，剛好就別動——這是整個修定的微調旋鈕。結頌一句：捨棄正精進的人，要證得哪怕一點殊勝，也是不可能的事。
For a practitioner who still does not reach absorption, the author gives ten skills. The first three establish the foundation: make the basis clean—even hygiene belongs to concentration, since a flame is dim when its bowl, wick, and oil are dirty; balance the faculties—pair faith with wisdom and energy with concentration, while mindfulness can never be too strong; and master the sign—skill in making what has not been made, developing what has been made, and guarding what has been gained.
The middle four intervene according to timing. When the mind is sluggish, exert it: wet wood cannot revive a small fire, so develop investigation, energy, and rapture. When the mind is restless, restrain it: dry wood cannot extinguish a great fire, so develop tranquility, concentration, and equanimity. When the mind is devoid of savor, gladden it: contemplate the eight grounds for urgency—birth, aging, sickness, death, bad destinations, and suffering rooted in the round across the three times—then recollect the Three Jewels. When the mind proceeds evenly, regard it with equanimity and do nothing, like a charioteer with horses moving evenly. Each awakening factor has its own “nutriment” and conditions for arising, which the author lists in full. The last three complete the list: avoid unconcentrated people, cultivate the company of concentrated people, and resolve upon concentration.
When the mind is too tight, loosen it; too loose, raise it; just right, leave it alone. This is the fine-adjustment dial for the entire development of concentration. The closing verse makes the point final: a practitioner who abandons right effort cannot attain even the slightest distinction.
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。
§9 十種安止善巧（上）——標與前三 〔CSCD §60–63〕
至於這樣行道也仍然得不到〔安止〕的人，就應當成就十種安止善巧。這裡的方法是：安止善巧應當以十種行相而求——令事清淨，令諸根平等，相善巧，於心應當策勵之時策勵其心，於心應當抑制之時抑制其心，於心應當令喜悅之時令其心喜悅，於心應當等捨之時等捨其心，遠離不定之人，親近得定之人，於定傾心。
其中，「令事清淨」，是令內外諸事成為清淨。當他的髮、爪、毛長了，或身體積了汗垢，那時內事就不清淨、不潔淨。當他的衣破舊、骯髒、有臭味，或坐臥處污穢，那時外事就不清淨、不潔淨。內外之事不清淨時，所生起的心與心所中，智也不清淨——就像依於不清淨的燈盞、燈芯與油而生起的燈焰之光〔不明亮〕一樣。以不清淨的智思惟諸行，諸行也不明顯；修習業處¹，業處也不得增長、廣大、圓滿。反之，內外之事清淨時，所生起的心與心所中，智也清淨、潔淨——就像依於清淨的燈盞、燈芯與油而生起的燈焰之光〔明亮〕一樣。以清淨的智思惟諸行，諸行也明顯；修習業處，業處也得增長、廣大、圓滿。
「令諸根平等」，是令信等諸根²成為平等。若他的信根強而其餘的弱，那麼精進根就不能作策勵的作用，念根不能作現起的作用，定根不能作不散亂的作用，慧根不能作見的作用；所以應當以觀察諸法自性，或以不再作那使它變強的作意，來削弱它。跋迦梨長老（Vakkalitthera）的事例就是這裡的例證。若精進根強，那麼信根就不能作勝解的作用，其餘諸根也不能作各自的作用；所以應當以修習輕安等來削弱它。這裡也應當舉輸那長老（Soṇatthera）的事例。其餘諸根也是這樣：一根強時，應知其餘諸根就無力作自己的作用。而在這裡，尤其稱讚信與慧、定與精進的平等。信強而慧弱的人，成為愚信（muddhappasanna），於非〔應信之〕事上生淨信；慧強而信弱的人，偏向詭詐一邊，就像藥物所生的病那樣難以醫治；兩者平等，才只於〔應信之〕事上生淨信。定強而精進弱的人，由於定偏於懈怠一邊，懈怠就壓倒他；精進強而定弱的人，由於精進偏於掉舉一邊，掉舉就壓倒他。定若與精進相結合，就不會落入懈怠；精進若與定相結合，就不會落入掉舉。所以應當使這兩者平等，因為安止正是由兩者的平等而有。話雖如此，對修定的人，信強一些也是可以的：這樣信受、確信，他就能達到安止。而在定與慧之中，對修定的人，心一境性強一些是可以的：這樣他才達到安止；對修觀的人，慧強一些是可以的：這樣他才達到通達諸相。但由兩者的平等，安止也一樣會有。至於念，則在一切處都以強為宜。因為念護持心，使它不因偏於掉舉一邊的信、精進與慧而落入掉舉，也不因偏於懈怠一邊的定而落入懈怠。所以念在一切處都是所需要的，如鹽之於一切菜餚，如總理一切事務的大臣之於一切王事。所以說：「而念，世尊說它是一切處所需要的。什麼緣故呢？因為心以念為依歸，念以守護為現起；沒有念，心的策勵與抑制就不可能。」
「相善巧」，是對地遍等心一境性之相：未作者善巧於作，已作者善巧於修，由修而得者善巧於護——這裡所指的就是它。
§10 十種安止善巧（下）——策・抑・令喜・等捨與其餘 〔CSCD §64–66〕
怎樣於心應當策勵之時策勵其心呢？當他的心因精進過於鬆緩等而退縮時，那時他不修輕安覺支³等三者，而修擇法覺支等〔三者〕。世尊也這樣說過：
「諸比丘，譬如有人想要把小火燒旺，他在那裡放進濕的草，放進濕的牛糞，放進濕的柴，又給以帶水之風，還撒上塵土——諸比丘，那個人能把小火燒旺嗎？」「不能，尊者。」「同樣地，諸比丘，當心退縮之時，那時不是修輕安覺支的時候，不是修定……乃至（廣說如前）……不是修捨覺支的時候。為什麼呢？諸比丘，退縮的心，是難以用這些法使它振起的。而諸比丘，當心退縮之時，那時正是修擇法覺支的時候，是修精進覺支的時候，是修喜覺支的時候。為什麼呢？諸比丘，退縮的心，是容易用這些法使它振起的。諸比丘，譬如有人想要把小火燒旺，他在那裡放進乾的草，放進乾的牛糞，放進乾的柴，又以口風吹它，也不撒上塵土——諸比丘，那個人能把小火燒旺嗎？」「能，尊者。」（saṃ. ni. 5.234）
這裡，擇法覺支等的修習，應知是依各自的食而說的。這是已經說過的：
「諸比丘，有善與不善之法，有有罪與無罪之法，有劣與勝之法，有黑白相對之法。於其中多作如理作意，這就是使未生的擇法覺支生起、已生的擇法覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
同樣地：「諸比丘，有發勤界、出離界、勇猛界。於其中多作如理作意，這就是使未生的精進覺支生起、已生的精進覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
同樣地：「諸比丘，有喜覺支處之法。於其中多作如理作意，這就是使未生的喜覺支生起、已生的喜覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
其中，依通達自相與共相而轉起的作意，就是於善等法中的如理作意；依生起發勤界等而轉起的作意，就是於發勤界等中的如理作意。其中，「發勤界」是說最初的精進；「出離界」，因為已從懈怠出離，所以比它更有力；「勇猛界」，因為步步向前踏進，所以比它又更有力。而「喜覺支處之法」，這正是喜的名稱；能生起它的作意，也就叫作如理作意。
此外，有七法導致擇法覺支的生起：多所請問，令事清淨，令諸根平等，遠離劣慧之人，親近有慧之人，觀察甚深智之所行，於此傾心。
有十一法導致精進覺支的生起：觀察惡趣等的怖畏；見到世間與出世間的殊勝證得皆繫於精進的功德；這樣觀察所行之路：「佛、辟支佛、大聲聞所走過的路，我也應當走；而懈怠的人是走不了的」；以令施者得大果而恭敬所受的食；這樣觀察導師的偉大：「我的導師稱讚精進的發起；祂的教誡不可違越，並且於我們有大恩；祂唯有以行道被供養，才算真正被供養，別的方式則不然」；這樣觀察遺產的偉大：「名為正法的大遺產，我應當取得；而懈怠的人是取不到的」；以作意光明想、變換威儀、習近露地等而除去惛沉睡眠；遠離懈怠之人；親近已發精進之人；觀察四正勤；於此傾心。
有十一法導致喜覺支的生起：佛隨念，法……僧……戒……捨……天隨念，寂止隨念，遠離粗劣之人，親近柔和之人，觀察能生淨信的經典，於此傾心。這樣，以這些行相生起這些法的人，就叫作修習擇法覺支等。這樣，於心應當策勵之時策勵其心。
怎樣於心應當抑制之時抑制其心呢？當他的心因精進過於奮發等而掉舉時，那時他不修擇法覺支等三者，而修輕安覺支等〔三者〕。世尊也這樣說過：
「諸比丘，譬如有人想要把大火聚熄滅，他在那裡放進乾的草……乃至（廣說如前）……也不撒上塵土——諸比丘，那個人能把大火聚熄滅嗎？」「不能，尊者。」「同樣地，諸比丘，當心掉舉之時，那時不是修擇法覺支的時候，不是修精進……乃至（廣說如前）……不是修喜覺支的時候。為什麼呢？諸比丘，掉舉的心，是難以用這些法使它止息的。而諸比丘，當心掉舉之時，那時正是修輕安覺支的時候，是修定覺支的時候，是修捨覺支的時候。為什麼呢？諸比丘，掉舉的心，是容易用這些法使它止息的。諸比丘，譬如有人想要把大火聚熄滅，他在那裡放進濕的草……乃至（廣說如前）……又撒上塵土——諸比丘，那個人能把大火聚熄滅嗎？」「能，尊者。」（saṃ. ni. 5.234）
這裡也一樣，輕安覺支等的修習，應知是依各自的食而說的。世尊也這樣說過：
「諸比丘，有身輕安、心輕安。於其中多作如理作意，這就是使未生的輕安覺支生起、已生的輕安覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
同樣地：「諸比丘，有止之相、不散亂之相。於其中多作如理作意，這就是使未生的定覺支生起、已生的定覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
同樣地：「諸比丘，有捨覺支處之法。於其中多作如理作意，這就是使未生的捨覺支生起、已生的捨覺支增長、廣大、修習圓滿的食。」（saṃ. ni. 5.232）
其中，觀察輕安等先前生起時的行相，依生起它們而轉起的作意，就是這三句中的如理作意。而「止之相」，這是「止」的稱謂；依不散亂之義，「不散亂之相」也正是它的稱謂。
此外，有七法導致輕安覺支的生起：受用勝妙之食，受用安適的時節，受用安適的威儀，中庸的用功，遠離身粗躁之人，親近身輕安之人，於此傾心。
有十一法導致定覺支的生起：事之清淨，相善巧，令諸根平等，於時抑制其心，於時策勵其心，以信與悚懼⁴令無味之心喜悅，於正轉起者等捨而觀，遠離不定之人，親近得定之人，觀察禪與解脫，於此傾心。
有五法導致捨覺支的生起：對有情的中捨，對諸行的中捨，遠離愛執有情與諸行之人，親近於有情與諸行保持中捨之人，於此傾心。這樣，以這些行相生起這些法的人，就叫作修習輕安覺支等。這樣，於心應當抑制之時抑制其心。
怎樣於心應當令喜悅之時令其心喜悅呢？當他的心因慧的用功微弱，或因未證得寂止之樂而無味時，那時他就以觀察八悚懼事而令它悚懼。八悚懼事是：生、老、病、死四者，惡趣之苦為第五，過去以輪迴為根本之苦，未來以輪迴為根本之苦，現在以覓食為根本之苦。並且以隨念佛、法、僧的諸德而令他生起淨信。這樣，於心應當令喜悅之時令其心喜悅。
怎樣於心應當等捨之時等捨其心呢？當他這樣行道，心不退縮、不掉舉、不無味，於所緣上平正地轉起，已入於止之道時，那時他對於策勵、抑制、令喜悅就不再費力，正如御者對於平正而行的馬匹一樣。這樣，於心應當等捨之時等捨其心。
「遠離不定之人」，是指遠遠地捨離那些從未走上出離之道、忙於種種事務、心散亂的人。
「親近得定之人」，是指時時前往那些已行出離之道、已得定的人〔之處〕。
「於定傾心」，意思是傾心於定：以定為重，心向於定、傾於定、趣於定。
應當這樣成就這十種安止善巧。
這樣成就這安止善巧的人，
於所得的相上，安止便得轉起。
這樣行道的人，若安止仍不轉起，
智者也不應捨棄努力，仍當精勤。
因為捨棄正精進的人，
要證得哪怕一點殊勝，也是不可能的事。
所以智者觀察心轉起的行相，
一再地令精進趨於平等。
心哪怕只是稍稍趨於退縮，也應當策勵它；
過於奮發，則加以制止，令它平正地轉起。
於花粉、於蓮葉、於絲、於船、於筒，
如蜜蜂等的行止，已被善加說明。
從退縮與掉舉的狀態中，完全地解脫出來，
就這樣使心趣向於相。
註
¹ 業處（kammaṭṭhāna）：所修之所緣與其修法之總名；其受取之法與四十業處之開列在〈取業處〉一品，本品唯就地遍開演。
² 信等諸根：信・精進・念・定・慧五者；本段所論之平等，即此五者之互不偏勝。
³ 七覺支：念・擇法・精進・喜・輕安・定・捨七者；其總論不在本品，本品唯就策勵與抑制二時取其六支之修。
⁴ 悚懼（saṃvega）：緣生老病死等事而起之心之震動；下文列其八事。
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.
§9 Tenfold Absorption-Skill (I)—The List and the First Three 〔CSCD §60–63〕
A practitioner who, even after practicing in this way, still does not reach absorption should become accomplished in tenfold absorption-skill. The method is this: absorption-skill should be sought in ten modes—making the basis clean, balancing the faculties, skill in the sign, exerting the mind when it should be exerted, restraining the mind when it should be restrained, gladdening the mind when it should be gladdened, regarding the mind with equanimity when it should be so regarded, avoiding unconcentrated people, cultivating the company of concentrated people, and resolving upon concentration.
Here, “making the basis clean” means making both internal and external things clean. When the practitioner’s head-hair, nails, and body-hair have grown long, or the body is covered with sweat and grime, internal things are unclean and impure. When the robes are worn out, dirty, and foul-smelling, or the lodging is filthy, external things are unclean and impure. When internal and external things are unclean, the knowledge among the arisen mind and mental factors is also unclean—like the light of a lamp flame produced in dependence on an unclean lamp bowl, wick, and oil. When formations are contemplated with unclean knowledge, they too are unclear; when the meditation subject¹ is developed, it does not grow, expand, or reach fulfillment. Conversely, when internal and external things are clean, the knowledge among the arisen mind and mental factors is clean and purified—like the light of a lamp flame produced in dependence on a clean lamp bowl, wick, and oil. When formations are contemplated with clean knowledge, they become clear; when the meditation subject is developed, it grows, expands, and reaches fulfillment.
“Balancing the faculties” means balancing the faculties² beginning with faith. If the faculty of faith is strong and the others weak, the faculty of energy cannot perform its function of exertion, the faculty of mindfulness cannot perform its function of manifestation, the faculty of concentration cannot perform its function of nondistraction, and the faculty of wisdom cannot perform its function of seeing. Faith should therefore be weakened by examining the intrinsic nature of phenomena, or by no longer attending in the manner that made it strong. The case of the Elder Vakkali (Vakkalitthera) exemplifies this point. If the faculty of energy is strong, the faculty of faith cannot perform its function of resolution, and the other faculties cannot perform their respective functions. Energy should therefore be weakened by developing tranquility and the like. The case of the Elder Soṇa (Soṇatthera) should be cited here. The same applies to the remaining faculties: when one is strong, the others should be understood as unable to perform their own functions. Here, equality between faith and wisdom and between concentration and energy is especially commended. A practitioner strong in faith but weak in wisdom becomes credulously devoted (muddhappasanna) and places confidence where it is not due. A practitioner strong in wisdom but weak in faith inclines toward craftiness and is as difficult to cure as a disease caused by medicine. Only when the two are balanced does confidence arise where it is due. When concentration is strong and energy weak, because concentration inclines toward indolence, indolence overcomes the practitioner. When energy is strong and concentration weak, because energy inclines toward restlessness, restlessness overcomes the practitioner. Concentration joined with energy does not fall into indolence; energy joined with concentration does not fall into restlessness. The two should therefore be balanced, for absorption occurs through their balance. Even so, for a practitioner developing concentration it is acceptable for faith to be somewhat stronger: trusting and becoming convinced in this way, the practitioner can reach absorption. Between concentration and wisdom, for a practitioner developing concentration it is acceptable for one-pointedness to be somewhat stronger: only thus does the practitioner reach absorption. For a practitioner developing insight, it is acceptable for wisdom to be somewhat stronger: only thus does the practitioner penetrate the characteristics. Yet absorption will also occur through balance between the two. As for mindfulness, it is desirable that it be strong everywhere. Mindfulness protects the mind so that it does not fall into restlessness through faith, energy, or wisdom—which incline toward restlessness—or into indolence through concentration—which inclines toward indolence. Mindfulness is therefore needed everywhere, like salt in every dish and like a minister who manages all affairs in every royal task. Thus it is said: “And mindfulness was declared by the Blessed One to be needed everywhere. Why? Because the mind has mindfulness as its refuge and mindfulness manifests as guarding; without mindfulness, exerting and restraining the mind are impossible.”
“Skill in the sign” means skill with respect to the sign of one-pointedness of mind in the earth kasiṇa and the rest: skill in making it when it has not been made, skill in developing it when it has been made, and skill in guarding it when it has been obtained. This is what is intended here.
§10 Tenfold Absorption-Skill (II)—Exerting, Restraining, Gladdening, Equanimity, and the Rest 〔CSCD §64–66〕
How does the practitioner exert the mind when it should be exerted? When the mind becomes sluggish because energy is too lax and so forth, the practitioner does not then develop the three factors of awakening beginning with tranquility³, but instead develops the factors beginning with investigation of phenomena. The Blessed One likewise said:
“Bhikkhus, suppose a person wished to make a small fire blaze and put wet grass, wet cow dung, and wet wood on it, exposed it to a wind laden with water, and scattered dust over it. Bhikkhus, could that person make the small fire blaze?” “No, venerable sir.” “So too, bhikkhus, when the mind is sluggish, that is not the time to develop the tranquility awakening factor, not the time to develop concentration … up to … not the time to develop the equanimity awakening factor. Why? Bhikkhus, a sluggish mind is difficult to rouse with these things. But, bhikkhus, when the mind is sluggish, that is the time to develop the investigation-of-phenomena awakening factor, the time to develop the energy awakening factor, and the time to develop the rapture awakening factor. Why? Bhikkhus, a sluggish mind is easy to rouse with these things. Bhikkhus, suppose a person wished to make a small fire blaze and put dry grass, dry cow dung, and dry wood on it, blew on it with the mouth, and did not scatter dust over it. Bhikkhus, could that person make the small fire blaze?” “Yes, venerable sir.” (saṃ. ni. 5.234)
Here, development of the investigation-of-phenomena awakening factor and the others should be understood in terms of their respective nutriments. It has been said:
“Bhikkhus, there are wholesome and unwholesome phenomena, blameworthy and blameless phenomena, inferior and superior phenomena, and dark and bright counterparts. Frequently giving wise attention to them is the nutriment for the arising of the unarisen investigation-of-phenomena awakening factor and for the growth, expansion, development, and fulfillment of the arisen investigation-of-phenomena awakening factor.” (saṃ. ni. 5.232)
Likewise: “Bhikkhus, there is the element of initiation, the element of launching forth, and the element of advancing. Frequently giving wise attention to them is the nutriment for the arising of the unarisen energy awakening factor and for the growth, expansion, development, and fulfillment of the arisen energy awakening factor.” (saṃ. ni. 5.232)
Likewise: “Bhikkhus, there are phenomena that are a basis for the rapture awakening factor. Frequently giving wise attention to them is the nutriment for the arising of the unarisen rapture awakening factor and for the growth, expansion, development, and fulfillment of the arisen rapture awakening factor.” (saṃ. ni. 5.232)
Here, the attention that occurs through penetration of individual and general characteristics is wise attention to wholesome and other phenomena. The attention that occurs by bringing forth the element of initiation and the rest is wise attention to those elements. “Element of initiation” means initial energy. The “element of launching forth” is stronger because it has emerged from indolence. The “element of advancing” is stronger still because it proceeds onward step by step. “Phenomena that are a basis for the rapture awakening factor” is simply a designation for rapture; attention capable of bringing it forth is accordingly called wise attention.
Moreover, seven things lead to the arising of the investigation-of-phenomena awakening factor: asking many questions, making the basis clean, balancing the faculties, avoiding people of inferior wisdom, cultivating the company of wise people, examining the range of profound knowledge, and resolving upon it.
Eleven things lead to the arising of the energy awakening factor: examining the danger of the bad destinations and the rest; seeing that the excellent attainments, mundane and supramundane, depend on the advantages of energy; examining the path traveled in this way—“I too must travel the path traveled by the Buddhas, paccekabuddhas, and great disciples, but an indolent person cannot travel it”; honoring the food received so that the donor may gain great fruit; examining the greatness of the Teacher in this way—“My Teacher praises the arousing of energy; his instruction cannot be transgressed, and he has bestowed great aid upon us; he is truly honored only by practice, not in any other way”; examining the greatness of the inheritance in this way—“I should obtain the great inheritance called the true Dhamma, but an indolent person cannot obtain it”; dispelling sloth and torpor by attending to the perception of light, changing posture, and frequenting the open air; avoiding indolent people; cultivating the company of people who have aroused energy; examining the four right strivings; and resolving upon it.
Eleven things lead to the arising of the rapture awakening factor: recollection of the Buddha, recollection of the Dhamma … the Saṅgha … virtue … generosity … deities; recollection of peace; avoiding coarse people; cultivating the company of gentle people; examining discourses that inspire confidence; and resolving upon it. A practitioner who brings forth these things in these ways is said to develop the investigation-of-phenomena awakening factor and the others. This is how the mind is exerted when it should be exerted.
How does the practitioner restrain the mind when it should be restrained? When the mind becomes restless because energy is too forceful and so forth, the practitioner does not then develop the three factors beginning with investigation of phenomena, but instead develops the factors beginning with tranquility. The Blessed One likewise said:
“Bhikkhus, suppose a person wished to extinguish a great mass of fire and put dry grass on it … up to … and did not scatter dust over it. Bhikkhus, could that person extinguish the great mass of fire?” “No, venerable sir.” “So too, bhikkhus, when the mind is restless, that is not the time to develop the investigation-of-phenomena awakening factor, not the time to develop energy … up to … not the time to develop the rapture awakening factor. Why? Bhikkhus, a restless mind is difficult to still with these things. But, bhikkhus, when the mind is restless, that is the time to develop the tranquility awakening factor, the time to develop the concentration awakening factor, and the time to develop the equanimity awakening factor. Why? Bhikkhus, a restless mind is easy to still with these things. Bhikkhus, suppose a person wished to extinguish a great mass of fire and put wet grass on it … up to … and scattered dust over it. Bhikkhus, could that person extinguish the great mass of fire?” “Yes, venerable sir.” (saṃ. ni. 5.234)
Here too, development of the tranquility awakening factor and the others should be understood in terms of their respective nutriments. The Blessed One likewise said:
“Bhikkhus, there is bodily tranquility and mental tranquility. Frequently giving wise attention to them is the nutriment for the arising of the unarisen tranquility awakening factor and for the growth, expansion, development, and fulfillment of the arisen tranquility awakening factor.” (saṃ. ni. 5.232)
Likewise: “Bhikkhus, there is the sign of serenity and the sign of nondistraction. Frequently giving wise attention to them is the nutriment for the arising of the unarisen concentration awakening factor and for the growth, expansion, development, and fulfillment of the arisen concentration awakening factor.” (saṃ. ni. 5.232)
Likewise: “Bhikkhus, there are phenomena that are a basis for the equanimity awakening factor. Frequently giving wise attention to them is the nutriment for the arising of the unarisen equanimity awakening factor and for the growth, expansion, development, and fulfillment of the arisen equanimity awakening factor.” (saṃ. ni. 5.232)
Here, attention that occurs by examining the mode in which tranquility and the others arose previously is wise attention in these three statements. “Sign of serenity” is a designation for serenity itself; in the sense of nondistraction, “sign of nondistraction” is likewise a designation for it.
Moreover, seven things lead to the arising of the tranquility awakening factor: consuming excellent food, using a comfortable climate, using a comfortable posture, applying oneself moderately, avoiding physically agitated people, cultivating the company of physically tranquil people, and resolving upon it.
Eleven things lead to the arising of the concentration awakening factor: cleanliness of the basis, skill in the sign, balancing the faculties, restraining the mind at the proper time, exerting the mind at the proper time, gladdening a mind devoid of savor through faith and urgency⁴, regarding with equanimity a mind proceeding evenly, avoiding unconcentrated people, cultivating the company of concentrated people, examining absorption and liberation, and resolving upon it.
Five things lead to the arising of the equanimity awakening factor: maintaining neutrality toward beings, maintaining neutrality toward formations, avoiding people attached to beings and formations, cultivating the company of people who remain neutral toward beings and formations, and resolving upon it. A practitioner who brings forth these things in these ways is said to develop the tranquility awakening factor and the others. This is how the mind is restrained when it should be restrained.
How does the practitioner gladden the mind when it should be gladdened? When the mind is devoid of savor because wisdom is applied too weakly, or because the practitioner has not attained the pleasure of peace, he arouses urgency by examining the eight grounds for urgency. The eight are birth, aging, sickness, and death; suffering in the bad destinations as the fifth; suffering rooted in the round in the past; suffering rooted in the round in the future; and suffering rooted in the search for food in the present. He then inspires confidence by recollecting the qualities of the Buddha, Dhamma, and Saṅgha. This is how the mind is gladdened when it should be gladdened.
How does the practitioner regard the mind with equanimity when it should be so regarded? When, practicing in this way, the mind is neither sluggish, restless, nor devoid of savor, but proceeds evenly on the object and has entered the path of serenity, the practitioner no longer labors at exerting, restraining, or gladdening it—just as a charioteer does not labor over horses moving evenly. This is how the mind is regarded with equanimity when it should be so regarded.
“Avoiding unconcentrated people” means staying far away from people who have never entered the path of renunciation, who are occupied with many affairs, and whose minds are distracted.
“Cultivating the company of concentrated people” means going from time to time to people who have traveled the path of renunciation and obtained concentration.
“Resolving upon concentration” means inclining toward concentration: giving concentration weight, with the mind tending, inclining, and leaning toward concentration.
The practitioner should become accomplished in tenfold absorption-skill in this way.
For a practitioner accomplished in this skill in absorption,
absorption proceeds upon the sign that has been gained.
If absorption still does not proceed for a practitioner following this course,
the wise should not abandon effort but should continue striving.
For a practitioner who abandons right effort
cannot possibly attain even the slightest distinction.
Therefore the wise examine the mode in which the mind proceeds
and repeatedly bring energy into balance.
If the mind inclines even slightly toward sluggishness, it should be exerted;
if it is overexerted, it should be restrained and made to proceed evenly.
In pollen, on a lotus leaf, on a thread, in a boat, and in a tube,
the conduct of bees and the rest has been well explained.
Completely liberated from sluggishness and restlessness,
let the mind incline toward the sign in this way.
Notes
¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.
² The faculties beginning with faith: faith, energy, mindfulness, concentration, and wisdom. Their balance discussed here is the condition in which none of the five predominates over the others.
³ The seven awakening factors: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity. Their general treatment does not occur in this chapter; the present chapter takes up the development of six factors only in relation to the two occasions for exertion and restraint.
⁴ Urgency (saṃvega): a stirring of the mind that arises in relation to birth, aging, sickness, death, and similar themes. The eight grounds are listed below.
心太緊就鬆、太鬆就提、剛好就別動｜全品最像操作手冊的一段
大局 — 七隨順之後仍不得安止的人，論主給了十條
白話 §9–§10 是全品最像「操作手冊」的一段：十種安止善巧——令事清淨、令諸根平等、相善巧、於時策勵、於時抑制、於時令喜、於時等捨、遠離不定之人、親近得定之人、於定傾心。前三條打底，中間四條看時機下手（各附覺支之修法、其「食」與生起之法），末三條收尾；結頌收成一句：捨棄正精進的人，要證得哪怕一點殊勝也不可能。
§01 十種安止善巧 → 白話 §9–§10
這樣行道仍得不到安止的人，論主開出十條「安止善巧」（白話 §9–§10）——這是全品最像「操作手冊」的一段。
前三條是打底。令事清淨：內事（髮爪身垢）外事（衣、住處）不淨，智就不淨，如燈盞燈芯油不淨則焰不明——連衛生都是修定的一部分。令諸根平等：這條最值得單獨拎出來——信要配慧（免得盲信或乾慧）、精進要配定（免得躁動或昏沉），而念在任何時候都不嫌多。這條是整個修定的微調旋鈕：心太緊就鬆（抑），太鬆就提（策），剛好就別動（捨）。〔讀法〕白話 §9 給了兩端的案例：跋迦梨長老信強慧弱，輸那長老精進過猛；信強慧弱成「愚信」，慧強信弱偏向詭詐「如藥物所生的病難醫」；定強精進弱落懈怠，精進強定弱落掉舉。削弱過強之根也有法：或觀察諸法自性、或不再作那使它變強的作意（跋迦梨對治之方）；精進過強則修輕安等（輸那之方）。論主也留了餘地：修定的人，信強一些、心一境性強一些是可以的；修觀的人則慧強一些可以——這樣才達通達諸相；而定慧平等，安止也一樣會有；而念「如鹽之於一切菜餚，如總理一切事務的大臣」——一切處需要，因為策勵與抑制都得靠它看時機。相善巧：未作者善於作、已作者善於修、已得者善於護——作、修、護三階各有其巧。
中間四條是看時機下手（白話 §10）。心退縮時策勵：不修輕安、定、捨三覺支（濕柴救不了小火），改修擇法、精進、喜三覺支（乾柴＋風）——每一覺支還各有「食」：於善不善、有罪無罪、劣勝、黑白相對之法多作如理作意是擇法之食；於發勤、出離、勇猛三界多作如理作意是精進之食（三界一重比一重有力——初起之精進、已離懈怠而出、步步向前踏進）；於喜覺支處之法多作如理作意是喜之食。生起之法也逐支開列：生擇法七法——多所請問、令事清淨、令諸根平等、遠離劣慧之人、親近有慧之人、觀察甚深智之所行、於此傾心；生精進十一法——觀惡趣等怖畏、見世出世殊勝證得繫於精進之德、念「佛與辟支佛大聲聞所行之路我亦當行」、以令施者得大果而敬所受之食、觀導師之偉大（祂稱讚精進之發起，其教誡不可違越，唯有以行道供養才算真正供養）、觀「正法大遺產唯精進能取」、以光明想與變換威儀習近露地除惛沉睡眠、遠離懈怠之人、親近已發精進之人、觀察四正勤、於此傾心；生喜十一法——佛法僧戒捨天六隨念、寂止隨念、遠離粗劣之人、親近柔和之人、觀察能生淨信的經典、於此傾心。心掉舉時抑制：反過來，不修擇法精進喜（乾柴滅不了大火），改修輕安、定、捨（濕柴＋塵土）——身心輕安是輕安之食，止相與不散亂之相是定之食，捨覺支處之法是捨之食；生輕安七法——受用勝妙之食、安適的時節、安適的威儀、中庸的用功、遠離身粗躁之人、親近身輕安之人、於此傾心；生定十一法——事之清淨、相善巧、諸根平等、於時抑制、於時策勵、以信與悚懼令無味之心喜悅、於正轉起者等捨而觀、遠離不定之人、親近得定之人、觀察禪與解脫、於此傾心；生捨五法——對有情的中捨、對諸行的中捨、遠離愛執有情與諸行之人、親近於彼保持中捨之人、於此傾心。心無味時令喜：觀八悚懼事令心悚動——生、老、病、死四者，惡趣之苦第五，過去以輪迴為根本之苦、未來以輪迴為根本之苦、現在以覓食為根本之苦，再隨念三寶令心生信。心平正時等捨：什麼都不做——「如御者對平正而行的馬」。最後三條收尾：遠離不定的人、親近得定的人、於定傾心。
結頌把整段收成一個形狀：安止善巧成就者，相上安止自轉起；仍不成，智者也不棄精進——因為「捨棄正精進的人，要證得哪怕一點殊勝，也是不可能的事」。
給一般讀者
若只帶走一件事：令諸根平等那個旋鈕（白話 §9）——信配慧、精進配定，念在任何時候都不嫌多；心太緊就鬆、太鬆就提、剛好就別動。白話 §10 那四條「看時機下手」是它的展開：退縮時添乾柴，掉舉時澆濕柴，無味時以悚懼與三寶令心喜，平正時像御者對平正而行的馬——什麼都不做。用力要平等的口訣，論主在 04-05 用五個譬喻說盡。
想讀本單元全文：白話 §9–§10 即十種安止善巧全段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
When the Mind Is Too Tight, Loosen It; Too Loose, Raise It; Just Right, Leave It Alone | The Chapter’s Most Operational Passage
The Big Picture — For Practitioners Who Still Do Not Reach Absorption after the Seven Suitabilities, the Author Gives Ten Skills
Vernacular §9–§10 is the most “operational manual”–like passage in the chapter: tenfold absorption-skill—making the basis clean, balancing the faculties, skill in the sign, exerting at the right time, restraining at the right time, gladdening at the right time, regarding with equanimity at the right time, avoiding unconcentrated people, cultivating the company of concentrated people, and resolving upon concentration. The first three establish the foundation; the middle four intervene according to timing, each with its method of developing awakening factors, their “nutriments,” and the conditions that bring them forth; the final three conclude the sequence. The closing verse reduces it to one statement: a practitioner who abandons right effort cannot attain even the slightest distinction.
§01 Tenfold Absorption-Skill → Vernacular §9–§10
For a practitioner who follows this course yet still does not reach absorption, the author sets out ten “skills in absorption” (Vernacular §9–§10). This is the most “operational manual”–like passage in the whole chapter.
The first three establish the foundation. Making the basis clean: when internal things—hair, nails, bodily grime—and external things—robes and lodging—are unclean, knowledge is unclean, just as a flame is dim when its bowl, wick, and oil are unclean. Even hygiene belongs to the development of concentration. Balancing the faculties deserves special attention. Faith must be paired with wisdom, avoiding blind belief and arid cleverness; energy must be paired with concentration, avoiding agitation and torpor; and mindfulness can never be too strong. This is the fine-adjustment dial for the whole practice of concentration: when the mind is too tight, loosen it through restraint; too loose, raise it through exertion; just right, leave it alone through equanimity. 〔Reading〕 Vernacular §9 gives examples at both extremes: the Elder Vakkali had faith stronger than wisdom; the Elder Soṇa had energy too forceful. Faith strong and wisdom weak becomes “credulous devotion,” while wisdom strong and faith weak inclines toward craftiness and is “as hard to cure as a disease caused by medicine.” Concentration strong and energy weak falls into indolence; energy strong and concentration weak falls into restlessness. There are also methods for weakening an excessive faculty: examine the intrinsic nature of phenomena or cease the attention that makes the faculty strong—the treatment in Vakkali’s case; when energy is excessive, develop tranquility and the rest—the treatment in Soṇa’s case. The author also allows nuance: for a practitioner of concentration, faith and one-pointedness may be somewhat stronger; for a practitioner of insight, wisdom may be somewhat stronger, enabling penetration of the characteristics. Balance between concentration and wisdom still produces absorption. Mindfulness, “like salt in every dish and a minister managing every royal affair,” is needed everywhere because it sees when to exert and when to restrain. Skill in the sign means skill at three stages: making what has not been made, developing what has been made, and guarding what has been gained.
The middle four are interventions governed by timing (Vernacular §10). When the mind is sluggish, exert it: do not develop tranquility, concentration, and equanimity—the wet wood that cannot revive a small fire—but develop investigation of phenomena, energy, and rapture—dry wood and wind. Each awakening factor has its “nutriment.” Frequent wise attention to wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright counterparts is the nutriment of investigation. Frequent wise attention to the elements of initiation, launching forth, and advancing is the nutriment of energy, each element stronger than the last—initial energy, emergence from indolence, and advance step by step. Wise attention to the basis for rapture is the nutriment of rapture. The author then lists conditions for arising: seven for investigation—asking many questions, making the basis clean, balancing the faculties, avoiding people of inferior wisdom, cultivating wise people, examining the range of profound knowledge, and resolving upon it; eleven for energy—examining danger in the bad destinations, seeing that excellent mundane and supramundane attainments depend on energy, recalling “I too must travel the path of Buddhas, paccekabuddhas, and great disciples,” honoring food so the donor receives great fruit, contemplating the Teacher’s greatness—he praises energy, his instruction cannot be transgressed, and only practice truly honors him—contemplating that only energy obtains the great inheritance of true Dhamma, dispelling sloth with perception of light, changed posture, and open air, avoiding indolent people, cultivating energetic people, examining the four right strivings, and resolving upon it; eleven for rapture—the six recollections of Buddha, Dhamma, Saṅgha, virtue, generosity, and deities, recollection of peace, avoiding coarse people, cultivating gentle people, examining confidence-inspiring discourses, and resolving upon it. When the mind is restless, restrain it: reverse the prescription. Do not develop investigation, energy, and rapture—the dry wood that cannot extinguish a great fire—but develop tranquility, concentration, and equanimity—wet wood and dust. Bodily and mental tranquility are the nutriment of tranquility; the sign of serenity and nondistraction are the nutriment of concentration; phenomena that are a basis for equanimity are the nutriment of equanimity. Seven conditions bring forth tranquility—excellent food, comfortable climate, comfortable posture, moderate application, avoiding physically agitated people, cultivating physically tranquil people, and resolving upon it. Eleven bring forth concentration—cleanliness of the basis, skill in the sign, balanced faculties, restraining and exerting at the right times, gladdening a savorless mind with faith and urgency, regarding a mind proceeding evenly with equanimity, avoiding unconcentrated people, cultivating concentrated people, examining absorption and liberation, and resolving upon it. Five bring forth equanimity—neutrality toward beings, neutrality toward formations, avoiding those attached to beings and formations, cultivating those neutral toward them, and resolving upon it. When the mind is devoid of savor, gladden it: stir it with the eight grounds for urgency—birth, aging, sickness, death, suffering in bad destinations, suffering rooted in the round in the past and future, and suffering rooted in the present search for food—then recollect the Three Jewels to inspire confidence. When the mind proceeds evenly, regard it with equanimity and do nothing, “like a charioteer with horses moving evenly.” The final three complete the list: avoid unconcentrated people, cultivate the company of concentrated people, and resolve upon concentration.
The closing verse gives the whole passage a single shape. For a practitioner accomplished in skill in absorption, absorption proceeds on the sign; if it still does not, the wise do not abandon effort, because “a practitioner who abandons right effort cannot possibly attain even the slightest distinction.”
For the General Reader
If you retain only one thing, let it be the dial of balancing the faculties (Vernacular §9): pair faith with wisdom and energy with concentration; mindfulness can never be too strong. When the mind is too tight, loosen it; when too loose, raise it; when just right, leave it alone. The four interventions in Vernacular §10 unfold that dial: add dry wood when the mind is sluggish, wet the fuel when it is restless, gladden a savorless mind with urgency and the Three Jewels, and do nothing when the mind proceeds evenly—like a charioteer with horses moving evenly. In 04-05, the author captures the whole formula for balanced effort in five similes.
To read this unit in full: Vernacular §9–§10 is the complete passage-by-passage translation of tenfold absorption-skill (tr. mine, from the public-domain Pāli original; see this unit’s apparatus for the base-text particulars).
考據Apparatus
一、科判定位
本單元之定位 本單元承本品譯底之第 4 段（全品十一段之第 4），譯底欄小節作 Dasavidhaappanākosallaṃ；段號自〔CSCD §60〕至〔CSCD §66〕，實落段號 7 個；白話 2 節（§9–§10）——「十種安止善巧（上）——標與前三」、「十種安止善巧（下）——策・抑・令喜・等捨與其餘」。前承第 3 單元〔七隨順〕，後接第 5 單元〔趣向於相——五喻〕。本單元所承之校文 § 為 §E（其題與章§逐字見本品《總覽》）。本段之事實唯自切界與本篇《總覽》之對齊表字面取，餘皆下列品級之段所載。
（品級段——本品之科判定位，十一單元同載，一字不改）
譯底 本品之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本品原典欄之譯底，
定位二式並用：〔Vism IV.x〕式唯限本品《總覽》movement 表既載者，〔CSCD §NN〕式對
譯底欄逐字可核。二系不明對映，本欄不推估、不換算。本品無自家對頁之巴利，故頁域一概不記。
品名 第四品〈地遍〉，巴利作 Pathavīkasiṇaniddesa。譯底欄之品題行作
4. Pathavīkasiṇaniddeso〔CSCD §51〕。品末之自標作
Iti sādhujanapāmojjatthāya kate visuddhimagge／Samādhibhāvanādhikāre／Pathavīkasiṇaniddeso nāma／Catuttho paricchedo.（四行）〔CSCD §90〕——論自繫本品為《清淨道論》定修習一部之第四品。
章§域 本品《總覽》movement 表所載之章§，首列作〔Vism IV.21–31〕，末列作 〔Vism IV.139 起〕，止點未載；本欄不代補、不外推。
段號域 譯底欄之段號自〔CSCD §51〕至〔CSCD §90〕，實落段號 39 個。其中一號號無而
文在：〔CSCD §66〕末之偈頌一段，譯底欄於其處未落段號，下一號逕作 [§68]。本欄不補號、
不引未落之號；該偈頌之文一律繫〔CSCD §66〕引之。不默示號序連續。
小節 譯底欄自帶 ### 小節 18 個（含品題行一），末小節作 Pañcakajjhānakathā。
本品之分節地圖與其對譯底欄之跨度，見本品《總覽》。
前品接點 本品首段以 yaṃ vuttaṃ 標其所承，逐句取前已說之句而開演之：
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā〔CSCD §51〕、
Khuddakapalibodhupacchedaṃ katvā〔CSCD §54〕、
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo〔CSCD §55〕。三句皆論自標為前已說者，
其所在之品譯底欄未標，本欄不代考定；依本書品序，取業處之品在本品之前。
後品接點 〔CSCD §55〕自標
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti——就一切業處之
詳論，自地遍始。本品唯開演地遍一遍；〔CSCD §63〕作 pathavīkasiṇādikassa，以「地遍等」
該其餘之遍，其開演不在本品。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。
本編詞表已定之詞引其定讀，不逐品重解——本品所涉之既立詞為 upacāra-samādhi（近行定）·
appanā-samādhi（安止定）·ārammaṇa（所緣）·guṇa（德）·Porāṇā（古師，見〔CSCD §76〕
之 Tenāhu porāṇā）·paricchedo（品，見〔CSCD §90〕之品末）。以下唯列本品新出者，
及本編既有校讀與規範詞表須併觀之處。
定與心路
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dasavidha appanākosalla | 十種安止善巧 | dasāhākārehi appanākosallaṃ icchitabbaṃ：事清淨・諸根平等・相善巧・策・抑・令喜・等捨・遠離不定人・親近得定人・於定傾心 | 〔CSCD §60〕 |
| vatthuvisadakiriyā | 令事清淨 | 內外二事：身髮爪毛與衣住 | 〔CSCD §61〕 |
| indriyasamattapaṭipādana | 令諸根平等 | 信與慧、定與精進相稱；Sati pana sabbattha balavatī vaṭṭati | 〔CSCD §62〕 |
| nimittakosalla | 相善巧 | 未作者作之、已作者修之、所得者護之，三善巧 | 〔CSCD §63〕 |
| aṭṭha saṃvegavatthūni | 八悚懼事 | 生老病死四、惡趣苦五，及過去・未來輪迴根本之苦與現在覓食根本之苦 | 〔CSCD §66〕 |
本編既有校讀與規範詞表須併觀之四處 ①sappāya 規範詞表定「相宜」，既有校讀作
「七隨順」；②ekaggatā 規範詞表定「心一境性」，既有校讀於禪支表作「一境性」；
③upekkhāsatipārisuddhi 既有校讀作「念清淨」，本目依論自釋作「捨念清淨」；
④cetaso ekodibhāva 既有校讀作「內淨一心」，本目依論自釋分作「內淨」與「心之一趣」。
四處皆依論自釋取讀。又，既有校讀之三相次第作「遍作相→取相→似相」，而
parikammanimitta（遍作相）一名於本品譯底欄零命中——譯底欄唯出 uggahanimitta 與
paṭibhāganimitta 二相之名，parikamma 一詞則唯作遍作之心與遍作之時二用〔CSCD §55〕·
〔CSCD §69〕。誌之不判。
三、異讀
材料之面 本品無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）
零命中；異誦之標識詞 pāṭho 零命中；方括注唯 [§NN] 段號與版頁記二式，
無一為異讀之記。全篇之圓括注 48 處，逐一檢之，皆為所引之出處標記，無一載異讀。
查無即記無：譯底欄自身無異讀之記。
一處存疑 段號 [§67] 缺（詳目一）——此為段號之記，非異讀，誌之不改，亦不補。
掃描面之界 本欄之查唯及譯底欄一面；他本之對勘不在本欄之面，本欄不代考定， 亦不以本欄之零命中推斷他本。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §62〕 | Tenāha – ''sati ca pana sabbatthikā vuttā bhagavatā. | 念於一切處所須 | 未標出處 |
| 〔CSCD §64〕 | Vuttañhetaṃ bhagavatā –／''Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa | 欲燃小火之喻——心退時當策 | (saṃ. ni. 5.234) |
| 〔CSCD §64〕 | Vuttañhetaṃ –／''Atthi, bhikkhave, kusalākusalā dhammā | 擇法覺支之食；Tathā 二引續之，為精進・喜二覺支之食 | (saṃ. ni. 5.232) 三見 |
| 〔CSCD §65〕 | Vuttañhetaṃ bhagavatā –／''Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa | 欲滅大火聚之喻——心掉時當抑 | (saṃ. ni. 5.234) |
| 〔CSCD §65〕 | Vuttañhetaṃ bhagavatā –／''Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. | 輕安覺支之食；Tathā 二引續之，為定・捨二覺支之食 | (saṃ. ni. 5.232) 三見 |
引式之數〔本欄實測〕 Vuttañhetaṃ 7 處・Vuttampi cetaṃ 2 處・Yathāha 5 處・
Tenāha 2 處（其一作 Tenāha bhagavā）・Tenevāha 1 處・Tenāhu porāṇā 1 處・
Vibhaṅge pana 5 處・Vibhaṅgepi vuttaṃ 2 處・peṭake vuttaṃ 1 處・Tatrāyaṃ pāḷi 1 處・
aṭṭhakathāsu 2 處。本文自標之圓括注出處 48 處。此數唯就本品之域，不及全書。
所引之類〔本欄實測〕 48 處括注析為 62 個出處分項，就其標識分：vibha. 12・
saṃ. ni. 11・dī. ni. 11・dha. sa. 8・a. ni. 7・ma. ni. 6・paṭi. ma. 4・
mahāni. 2・paṭṭhā. 1（一括注載二出處以上者，逐項計入）。此外：未繫括注而以「諸義注」
「《藏釋》」「《二集義注》」「古師」自標其所從來者 5 處〔CSCD §52〕·〔CSCD §69〕·
〔CSCD §70〕·〔CSCD §71〕·〔CSCD §76〕；標書名而未繫號者 2 處〔CSCD §80〕；
引而全未標出處者 2 處〔CSCD §55〕·〔CSCD §62〕。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
甲・譬喻
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §61〕 | aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya | 事不淨則智不淨：如盞芯油不淨則燈光不淨 |
| 〔CSCD §62〕 | loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu | 念於一切處所須：如鹽之於眾味、如總理大臣之於王事 |
| 〔CSCD §64〕 | puriso parittaṃ aggiṃ ujjāletukāmo | 世尊之喻：心退時當以擇法・精進・喜三覺支策之 |
| 〔CSCD §65〕 | puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo | 世尊之喻：心掉時當以輕安・定・捨三覺支抑之 |
| 〔CSCD §66〕 | sārathi viya samappavattesu assesu | 心已平行則不作策抑：如御者於並馳之馬 |
| 〔CSCD §66〕 | Reṇumhi uppaladale, sutte nāvāya nāḷiyā | 結頌所標之五喻目：花粉・蓮葉・線・船・油筒 |
乙・事例 本品所舉之人事，逐處繫段號，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §62〕 | Vakkalittheravatthu・soṇattheravatthu 二事 | 前者信強慧弱，後者精進強定弱 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①四禪之生起段用同一句式：tattha dosaṃ disvā（見前禪之過）→
santato manasikatvā（作意後禪為寂）→ nikantiṃ pariyādāya（盡前禪之愛）→
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 而繼以意門轉向之起。本欄實測：tattha dosaṃ disvā
5 見・nikantiṃ pariyādāya 5 見・oḷārikattā aṅgadubbalā 5 見（第五見皆在五分法之段）・
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 4 見（其末之意門轉向，〔CSCD §69〕作連聲形，
餘三處作 manodvārāvajjanaṃ uppajjati，故此長式 3 見）；作意之動詞二形——
santato manasikatvā 2 見・santato manasikaritvā 3 見。
②四禪之收句一律作 tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ，
本欄實測 4 見。③後三禪之末皆以 Sesaṃ paṭhamajjhāne vuttanayameva 收，本欄實測 3 見；
五分法之段則作 Sesaṃ vuttappakārameva，2 見。④省略式 …pe… 全篇 18 見，皆在所引之
經文內。⑤viya 為本品譬喻之主要標識，全篇 63 見；Seyyathāpi 6 見，皆為所引經之喻起句。
⑥「地、地」之作意句全篇 7 見，貫遍作與四禪之生起——''pathavī pathavī''ti 形 5 見，
pathavī pathavīti 形 2 見。⑦本品之偈頌以縮排出之，
計 34 行。以上諸數唯就本品之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之品唯就本品文中可核之名相立，並依本書品序記其品題——本品之段號 與 Vism 章§二系不明對映，故所指之品不繫章§，亦不推估換算。不代考定。
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §63〕 pathavīkasiṇādikassa | 餘遍之品 | 以「地遍等」該其餘之遍，其開演不在本品 |
| 〔CSCD §64〕・〔CSCD §65〕之七覺支 | 覺支之開演不在本品 | 本品唯就策抑二時取其六支之修，未立覺支之總論 |
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
Location of this unit This unit takes the fourth segment of the chapter’s working base—the fourth of eleven segments in the chapter. The source column gives the subsection title Dasavidhaappanākosallaṃ; its paragraph numbers run from 〔CSCD §60〕 through 〔CSCD §66〕, with seven actual numbered paragraphs. The vernacular has two sections (§9–§10): “Tenfold Absorption-Skill (I)—The List and the First Three” and “Tenfold Absorption-Skill (II)—Exerting, Restraining, Gladdening, Equanimity, and the Rest.” Unit 3, 〔The Seven Suitabilities〕, precedes it; Unit 5, 〔Facing the Sign—Five Similes〕, follows. This unit takes construal section §E (its title and chapter section appear verbatim in this chapter’s Overview). The facts in this paragraph derive only from the literal cut boundaries and the alignment table in the chapter Overview; all other statements belong to the chapter-level paragraphs below.
(Chapter-level paragraphs—identically reproduced in all eleven units of this chapter)
Working base The working base for this chapter is CSCD (internal and never published). Every Pāli quotation in this layer is taken verbatim from the source column’s working base,
using two locator systems: the form 〔Vism IV.x〕 is restricted to items already listed in this chapter’s Overview movement table, while 〔CSCD §NN〕 checks
directly against the working-base column. Where the relation between the two systems is unknown, this column neither estimates nor converts it. This chapter has no internally collated Pāli pagination, so page ranges are not recorded.
Chapter title Chapter 4, “Earth Kasiṇa,” is Pathavīkasiṇaniddesa in Pāli. The title line in the working-base column reads
4. Pathavīkasiṇaniddeso 〔CSCD §51〕. The chapter’s closing self-designation reads
Iti sādhujanapāmojjatthāya kate visuddhimagge / Samādhibhāvanādhikāre / Pathavīkasiṇaniddeso nāma / Catuttho paricchedo. (four lines) 〔CSCD §90〕—the treatise itself places this as the fourth chapter in the concentration-development division of the Visuddhimagga.
Chapter-section range The first chapter section recorded in this chapter’s Overview movement table is 〔Vism IV.21–31〕; the last begins at 〔Vism IV.139 onward〕, with no endpoint recorded. This column does not supply or extrapolate an endpoint.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §51〕 to 〔CSCD §90〕, with thirty-nine actual numbers. One number is absent although
its text is present: the verse paragraph at the end of 〔CSCD §66〕 carries no paragraph number in the working-base column, and the next number is [§68]. This column neither supplies a number
nor cites an unattested one; that verse is always attached to 〔CSCD §66〕. No continuous sequence of numbers is implied.
Subsections The working-base column contains eighteen ### subsection headings, including the chapter title line; the final subsection is Pañcakajjhānakathā.
For the chapter’s subdivision map and its spans in the working-base column, see the chapter Overview.
Connection to the preceding chapter The chapter’s opening passage marks what it takes up with yaṃ vuttaṃ, then develops, phrase by phrase, the statements already made:
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā 〔CSCD §51〕,
Khuddakapalibodhupacchedaṃ katvā 〔CSCD §54〕,
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo 〔CSCD §55〕. The treatise itself marks all three as previously stated;
their location is not identified in this chapter’s working-base column, and this apparatus does not independently determine it. In the order of this treatise, the chapter on taking a meditation subject precedes the present chapter.
Connection to the following chapters At 〔CSCD §55〕 the treatise itself says,
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti—the detailed treatment of all meditation subjects
begins with the earth kasiṇa. This chapter develops only the earth kasiṇa. At 〔CSCD §63〕, pathavīkasiṇādikassa embraces “the earth kasiṇa and the rest”
of the kasiṇas, but their development does not occur in this chapter.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter; the normative glossary governs their established readings, and this heading does not decide terms that the glossary leaves unsettled.
Terms already settled in this edition’s glossary are cited as settled rather than re-explained chapter by chapter. The settled terms occurring here are upacāra-samādhi (access concentration),
appanā-samādhi (absorption concentration), ārammaṇa (object), guṇa (quality), and Porāṇā (the ancient teachers; see Tenāhu porāṇā at 〔CSCD §76〕
), together with paricchedo (chapter; see the chapter’s closing self-designation at 〔CSCD §90〕). What follows lists only terms new to this chapter
and places where this edition’s earlier construal and the normative glossary must be read together.
Concentration and the Cognitive Process
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dasavidha appanākosalla | tenfold absorption-skill | dasāhākārehi appanākosallaṃ icchitabbaṃ: making the basis clean, balancing the faculties, skill in the sign, exerting, restraining, gladdening, equanimity, avoiding unconcentrated people, cultivating concentrated people, and resolving upon concentration | 〔CSCD §60〕 |
| vatthuvisadakiriyā | making the basis clean | two sets of things, internal and external: body, head-hair, nails, and body-hair; and robes and dwelling | 〔CSCD §61〕 |
| indriyasamattapaṭipādana | balancing the faculties | balancing faith with wisdom and concentration with energy; Sati pana sabbattha balavatī vaṭṭati | 〔CSCD §62〕 |
| nimittakosalla | skill in the sign | three skills: making what has not been made, developing what has been made, and guarding what has been obtained | 〔CSCD §63〕 |
| aṭṭha saṃvegavatthūni | eight grounds for urgency | birth, aging, sickness, and death; suffering in bad destinations as the fifth; suffering rooted in the round in the past and future; and suffering rooted in the present search for food | 〔CSCD §66〕 |
Four places where this edition’s earlier construal and the normative glossary must be read together (1) The normative glossary renders sappāya as “suitable,” while the earlier construal reads it as
“seven suitabilities.” (2) The normative glossary renders ekaggatā as “one-pointedness,” while the earlier construal’s table of absorption factors reads “singleness.”
(3) The earlier construal renders upekkhāsatipārisuddhi as “purification of mindfulness,” while this heading, following the treatise’s own explanation, reads “purity of mindfulness due to equanimity.”
(4) The earlier construal renders cetaso ekodibhāva as “inner purity and unified mind,” while this heading, following the treatise’s own explanation, distinguishes “inner purity” from “the mind’s unification.”
All four are read through the treatise’s own explanation. Further, the earlier construal orders three signs as “preliminary sign → learning sign → counterpart sign,” yet
the term parikammanimitta (“preliminary sign”) has zero occurrences in this chapter’s working-base column. The working-base column names only uggahanimitta and
paṭibhāganimitta; the word parikamma occurs solely for the preliminary-work mind and the time of preliminary work at 〔CSCD §55〕 and
〔CSCD §69〕. This is recorded without decision.
III. Variant Readings
Material available This chapter has no internally collated Pāli pagination and therefore no collation passages to record; the only searchable surface is the working-base column itself. The facts are recorded without decision.
Measured complete survey A verbatim survey of the entire working-base column found parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.)
in zero occurrences; the variant-reading marker pāṭho in zero occurrences; and only the two square-bracket forms used for [§NN] paragraph numbers and edition page notations,
none of which marks a variant reading. The forty-eight parenthetical annotations in the chapter were each inspected and all are source references; none records a variant.
When none are found, none are recorded: the working-base column itself records no variant readings.
One point left open The paragraph number [§67] is absent (see Heading One). This is a paragraph-number record, not a variant reading; it is recorded without alteration and not supplied.
Limit of the surveyed surface This survey extends only to the working-base column. Comparison with other editions is outside its surface; this heading neither decides such comparison nor infers anything about other editions from the zero occurrences here.
IV. The Commentator’s Citations
Each citation by the author is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself and is not independently determined. Parentheses in the “Source Identified by the Text” column are reproduced verbatim.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §62〕 | Tenāha – ''sati ca pana sabbatthikā vuttā bhagavatā. | mindfulness is needed everywhere | no source identified |
| 〔CSCD §64〕 | Vuttañhetaṃ bhagavatā – / ''Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa | the simile of making a small fire blaze—exert the mind when it is sluggish | (saṃ. ni. 5.234) |
| 〔CSCD §64〕 | Vuttañhetaṃ – / ''Atthi, bhikkhave, kusalākusalā dhammā | nutriment for the investigation-of-phenomena awakening factor; two citations introduced with Tathā continue with nutriment for energy and rapture | (saṃ. ni. 5.232) three occurrences |
| 〔CSCD §65〕 | Vuttañhetaṃ bhagavatā – / ''Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa | the simile of extinguishing a great mass of fire—restrain the mind when it is restless | (saṃ. ni. 5.234) |
| 〔CSCD §65〕 | Vuttañhetaṃ bhagavatā – / ''Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. | nutriment for the tranquility awakening factor; two citations introduced with Tathā continue with nutriment for concentration and equanimity | (saṃ. ni. 5.232) three occurrences |
Number of citation formulas 〔measured in this heading〕 Vuttañhetaṃ occurs 7 times; Vuttampi cetaṃ, 2; Yathāha, 5;
Tenāha, 2 (one is Tenāha bhagavā); Tenevāha, 1; Tenāhu porāṇā, 1;
Vibhaṅge pana, 5; Vibhaṅgepi vuttaṃ, 2; peṭake vuttaṃ, 1; Tatrāyaṃ pāḷi, 1;
and aṭṭhakathāsu, 2. The text itself marks forty-eight parenthetical source references. These counts apply only to this chapter, not to the whole work.
Kinds of cited sources 〔measured in this heading〕 The forty-eight parenthetical annotations divide into sixty-two source items. By the labels actually given, they comprise vibha. 12,
saṃ. ni. 11, dī. ni. 11, dha. sa. 8, a. ni. 7, ma. ni. 6, and paṭi. ma. 4,
with mahāni. 2 and paṭṭhā. 1 (when one parenthesis contains two or more sources, each is counted separately). In addition, there are sources identified as “the commentaries,”
“the Peṭaka,” “the commentary on the Duka,” or “the ancient teachers” at five places without a parenthetical reference 〔CSCD §52〕 and 〔CSCD §69〕,
〔CSCD §70〕, 〔CSCD §71〕, and 〔CSCD §76〕; two places give a title without a reference number 〔CSCD §80〕;
and two citations give no source at all 〔CSCD §55〕 and 〔CSCD §62〕.
V. Similes and Rhetoric
This heading records only where the chapter’s similes occur and which meanings they illustrate; it offers no literary evaluation.
A. Simile
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §61〕 | aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya | when the basis is unclean, knowledge is unclean: as an unclean bowl, wick, and oil yield unclean lamplight |
| 〔CSCD §62〕 | loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu | mindfulness is needed everywhere: like salt in all foods and a minister managing all royal affairs |
| 〔CSCD §64〕 | puriso parittaṃ aggiṃ ujjāletukāmo | the Blessed One’s simile: when the mind is sluggish, exert it with investigation, energy, and rapture |
| 〔CSCD §65〕 | puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo | the Blessed One’s simile: when the mind is restless, restrain it with tranquility, concentration, and equanimity |
| 〔CSCD §66〕 | sārathi viya samappavattesu assesu | when the mind proceeds evenly, do not exert or restrain it: like a charioteer with horses running abreast |
| 〔CSCD §66〕 | Reṇumhi uppaladale, sutte nāvāya nāḷiyā | the five simile topics named in the closing verse: pollen, lotus leaf, thread, boat, and oil tube |
B. Account Every person and event mentioned in this chapter is attached to a paragraph-number anchor. Only the point illustrated is recorded; this apparatus does not independently determine the person or place.
| Location | Account | Meaning Illustrated |
|---|---|---|
| 〔CSCD §62〕 | the two cases Vakkalittheravatthu and soṇattheravatthu | in the former, faith is stronger than wisdom; in the latter, energy is stronger than concentration |
〔The personal and place names in the table above are reproduced in Pāli verbatim from the working-base column; this heading does not establish Chinese readings for them.〕
C. Verifiable rhetorical observations (1) The passages on the arising of the four absorptions employ the same sequence: tattha dosaṃ disvā (seeing the defect in the preceding absorption) →
santato manasikatvā (attending to the following absorption as peaceful) → nikantiṃ pariyādāya (exhausting attachment to the preceding absorption) →
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā, followed by the arising of mind-door adverting. Measured here, tattha dosaṃ disvā
occurs 5 times; nikantiṃ pariyādāya, 5; and oḷārikattā aṅgadubbalā, 5 (the fifth instance in each case occurs in the passage on the fivefold system), while
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā occurs 4 times (for the final mind-door adverting, 〔CSCD §69〕 uses a sandhi form,
while the other three places use manodvārāvajjanaṃ uppajjati, so the longer form occurs 3 times). The verb for attending has two forms:
santato manasikatvā, 2 occurrences, and santato manasikaritvā, 3.
(2) The closing sentence for each of the four absorptions always contains tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ,
measured here at 4 occurrences. (3) The last three absorptions all close with Sesaṃ paṭhamajjhāne vuttanayameva, measured here at 3 occurrences;
the passage on the fivefold system instead uses Sesaṃ vuttappakārameva, 2 occurrences. (4) The abbreviation …pe… occurs 18 times throughout the chapter, all within quoted
canonical passages. (5) viya is the chapter’s principal simile marker and occurs 63 times; Seyyathāpi occurs 6 times, each opening a simile in a quoted discourse.
(6) The attention formula “earth, earth” occurs 7 times across preliminary work and the arising of the four absorptions—5 in the form ''pathavī pathavī''ti
and 2 in the form pathavī pathavīti. (7) Verses in this chapter are indented and
number thirty-four lines. All counts apply only to this chapter, not to the whole work.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number anchor. The chapter indicated is established only from terms verifiable in the present chapter and is named according to this treatise’s chapter order—the working-base paragraph numbers and the Vism chapter-section system have no established correspondence, so the chapter indicated is not assigned a chapter section and no conversion is estimated. No independent determination is made.
| Location in This Chapter | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §63〕 pathavīkasiṇādikassa | the chapters on the remaining kasiṇas | “the earth kasiṇa and the rest” embraces the other kasiṇas, whose development is not in this chapter |
| the seven awakening factors at 〔CSCD §64〕 and 〔CSCD §65〕 | the development of the awakening factors is not in this chapter | this chapter treats development of six factors only on the two occasions for exertion and restraint and does not establish a general treatment of the awakening factors |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.