清淨道論 四界分別——十三行相之作意與結Visuddhimagga · Defining of the Four Elements—Attention through Thirteen Modes and Conclusion
色香味食素與四界——八法合起來，才有「髮」的世俗之名；分開來，名字就沒了。名只到聚為止。中等之身的地界碎至細塵約一斗，被半斗之水所攝、火所護、風所支持——一斗塵靠三個伙伴，站成一個「人」。
「大種」一語雙關（大種／鬼神），論主索性讓四大扮起戲來：如幻師以土塊現黃金，如夜叉女以可意的色形之搖曳掩蓋可怖的樣態——諸界以膚色、支節之形、指與眉之搖曳，掩蓋自己堅硬粗糙的本相。物質是化裝師。
四界互為腳手架：地供住立、水供攝、火供遍熟、風供支持——而地界不知「我是地界」，不知「我為三大種之緣」。這座撐著你的腳手架裡，沒有一根桿子知道自己在撐。走路時四界輪流值班：押、住、置、舉、移——「我在走」裡找不到值班表以外的東西。
修成者深入空性、拔除有情想：夜叉猛獸也只是界之聚，故耐怖畏、心不高下。而「應當如何修習」一問至此答盡——九品定學，於這一句合卷。
Color, odor, taste, nutritive essence, and the four elements: only when these eight dhammas come together does the conventional name “head hair” appear; separate them and the name is gone. A name extends only as far as a group. The earth element in an average body, broken into fine dust, measures about one doṇa. It is held together by half as much water, maintained by fire, and supported by air—a doṇa of dust depending on three companions to stand as a “person.”
“Great element” carries a pun between element and spirit, and the commentator simply lets the four great elements perform: as a magician displays gold from a clod, and as a female yakkha conceals a frightening appearance with agreeable color and the play of form, the elements use skin color, the shape of limbs, and the movement of fingers and brows to conceal the hard and coarse actuality beneath. Matter is a master of disguise.
The four elements are one another’s scaffolding: earth supplies establishing, water cohesion, fire maturing, and air support. Yet the earth element does not know “I am the earth element,” and does not know “I condition the three great elements.” Within this scaffolding that supports you, not a single pole knows it is supporting. When you walk, the four elements take shifts—pressing, establishing, lowering, lifting, and carrying. In “I am walking,” nothing can be found beyond the roster of shifts.
One who completes the development penetrates emptiness and abolishes the perception of a being: yakkhas and beasts too are only groups of elements, so one endures fear and the mind does not rise or fall. And the question “How should it be developed?” is answered in full here—the nine-chapter training in concentration closes with this sentence.
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 語義・聚・細末三行相 〔CSCD §347–349〕
其中，作意語義的人¹〔應當這樣了知：〕由於擴布，所以是「地」。至、被增、令長，所以是「水」。熱，所以是「火」。動，所以是「風」。而不加分別地說，則由於持自相，由於苦之取與苦之置²，所以叫作「界」。應當這樣依別與通，依語義而作意。
「依聚」——凡是以「髮、毛」等等的方式而依二十行相所說示的地界，以及以「膽、痰」等等的方式而依十二行相所說示的水界，在那裡，由於——
色、香、味、食素³，以及四界； 由這八法之集合，才有「髮」的世俗之名； 只要把它們分離開來，就沒有「髮」的世俗之名。
——所以「髮」也不過只是八法之聚⁴而已。「毛」等等也是這樣。而這裡凡是業等起的身分，那就連同命根與性⁵一起而成為十法之聚。不過是依增盛⁶而稱為地界、水界罷了。應當這樣依聚而作意。
「依細末」——就是說，在這個身體之中，依中等之量而把握，那碎至極微之分、成為細塵的地界，大約有一斗之量⁷。它被那有它一半之量的水界所攝，被火界所護，被風界所支持，所以不散、不壞；不散不壞，就轉為男女之相等等種種的分別，並且顯示出細、粗、長、短、堅、硬等等之性。
而這裡成為汁液、成為攝之行相的水界，立於地上，被火所護，被風所支持，所以不流出、不滲漏；不流出、不滲漏，就顯示出潤澤之相。
而這裡消化所食所飲等等、成為暖之行相、以熱為相的火界，立於地上，被水所攝，被風所支持，遍熟這個身體，並且為它帶來容色之滿。而被它所遍熟，這個身體就不顯示腐壞之相。
而這裡遍行於支節、以動轉與支持為相的風界，立於地上，被水所攝，被火所護，支持著這個身體。而被它所支持，這個身體就不倒下，端正地站立。又被另一種風界所鼓動，就在行、住、坐、臥諸威儀之中顯示出表⁸，屈、伸，並且擺動手足。這樣，這個以男女等等之相而誑騙愚人、如同幻之色一般的界之機關，就這樣轉起著——應當這樣依細末而作意。
§2 相等與等起二行相 〔CSCD §350–351〕
「依相等」——就是這樣轉向四界：「地界是以什麼為相、以什麼為味、以什麼為現起的呢？」〔然後了知：〕地界以堅硬為相，以住立為味，以領受為現起。水界以流動為相，以增長為味，以攝為現起。火界以熱為相，以遍熟為味，以柔軟之施與為現起。風界以支持為相，以動轉為味。以引發為現起。應當這樣依相等而作意。
「依等起」——凡是為了廣說地界等等而說示的髮等等四十二身分，在它們之中，胃中物、糞、膿、尿這四個身分唯是時節等起。淚、汗、唾、鼻涕這四個是時節與心等起。消化所食等等的火唯是業等起。出入息唯是心等起。其餘的一切都是四等起。應當這樣依等起而作意。
§3 種種與一——四大種之名義五釋 〔CSCD §352〕
「依種種與一」——一切界依自相等等而有種種：地界的相、味、現起是一些，水界等等的又是另一些。而雖然這樣依相等等以及依業等起等等而成為種種，它們卻依色、大種、界、法、無常等等而有一。因為一切界都不超越變壞之相，所以是「色」；由於大之出現等等諸因，所以是「大種」。
所謂「由大之出現等等」——就是說，這些界由於大之出現，由於大種之相似，由於大之維持，由於大之變異，由於以大故、以有故，由這些因而被稱為「大種」。
其中，「由大之出現」——就是說，這些〔界〕無論在非執取的相續之中，還是在執取的相續之中，都是大大地出現的。它們在非執取的相續之中〔如何大大地出現〕——
二十萬又四那由他⁹—— 這大地的厚度算來就是這麼多。
——以這樣等等的方式，其大之出現已經在佛隨念的說示裡說過了。
而在執取的相續之中，也依魚、龜、天、阿修羅等等的身體而大大地出現。這也曾說過：「諸比丘！在大海之中，也有身量百由旬者。」等等。
「由大種之相似」——就是說，這些〔界〕正如幻師把並不是摩尼的水變作摩尼而顯示，把並不是黃金的土塊變作黃金而顯示；
又如他自己既不是夜叉、也不是夜叉女，卻顯示出夜叉之相與夜叉女之相；同樣地，這些〔界〕自己並不是青的，卻顯示出青的所造色，並不是黃的、赤的、白的，卻顯示出白的所造色——這樣，由於與幻師這樣的「大種」相似¹⁰，所以是「大種」。
又如夜叉等等的大種所執取的〔人〕，既不能得到它們在他裡面或外面的處所，而它們又並非不依於他而住；同樣地，這些〔界〕也是既不能被得到彼此在內或在外而住，而又並非不互相依止而住——這樣，由於是不可思議之處性，由於與夜叉等等的大種相似，所以也是「大種」。又如名為夜叉女的大種，以可意的色與形之搖曳掩蓋自己可怖的樣態而誑騙諸有情；同樣地，這些〔界〕也在男女之身體等等之上，以可意的膚色、以可意的自身支節之形、以可意的手足指與眉之搖曳，掩蓋自己以堅硬等等為別的自味之相，而誑騙愚人，不讓〔他們〕見到自己的自性——這樣，由於誑性，由於與夜叉女之大種相似，所以也是「大種」。
「由大之維持」——就是說，應當以大的諸緣來維持。因為這些〔界〕由於日日須要供給，是由大的食與衣等等而成、而轉起的，所以是「大種」；或者說，是須大維持的「種」，所以也是「大種」。
「由大之變異」——就是說，這些〔界〕無論是非執取的還是執取的，都有大的變異。其中，非執取者的變異之大，在劫之壞的時候明顯；執取者的則在界之擾亂的時候。就像這樣——
當世間被火燒炙之時，那火者的火焰 從地上騰起，一直馳往梵世。 當世間被激怒的水所壞滅之時， 十萬俱胝的輪圍¹¹就消融了。 當世間由於風界之激動而壞滅之時， 十萬俱胝的輪圍就飛散了。 身體變得僵硬，猶如被木口〔蛇〕¹²所咬； 由於地界之激動，它就成了如被木口所咬的一般。 身體變得腐爛，猶如被腐口〔蛇〕所咬； 由於水界之激動，它就成了如被腐口所咬的一般。 身體變得熾熱，猶如被火口〔蛇〕所咬； 由於火界之激動，它就成了如被火口所咬的一般。 身體變得斷裂，猶如被刀口〔蛇〕所咬； 由於風界之激動，它就成了如被刀口所咬的一般。
這樣，是有大變異的「種」，所以是「大種」。
「由於以大故、以有故」——就是說，這些〔界〕是「大」，因為要以大的努力才能把握；是「種」，因為是現有的——這樣，由於以大故、以有故，所以是「大種」。
這樣，一切這些界都由於大之出現等等諸因而是「大種」。
而由於持自相，由於苦之取與苦之置，一切〔界〕都不超越界之相，所以是「界」。由於持自相，並且由於隨自己的剎那而持，所以是「法」。以盡之義故是「無常」。以怖之義故是「苦」。以無實之義故是「無我」。
這樣，一切〔界〕都依色、大種、界、法、無常等等而有一——應當這樣依種種與一而作意。
§4 可分・同分・內外之別・攝四行相 〔CSCD §353–356〕
「依可分與不可分」——這些〔界〕是俱生的，在最末的純八法¹³等等的一一聚之中，依處所是不可分的；然而依相則是可分的。應當這樣依可分與不可分而作意。
「依同分與異分」——這些〔界〕雖然這樣不可分，前二者卻由於重性而是同分，後二者由於輕性也是這樣。而前二者對後二者、後二者對前二者，則是異分。應當這樣依同分與異分而作意。
「依內外之別」——內的諸界是識之事、表與諸根的所依，是有威儀的，是四等起的。外的諸界則與所說的相反。應當這樣依內外之別而作意。
「依攝」——業等起的地界，由於等起之無種種，與業等起的其餘諸界成為一攝。心等起等等的與心等起等等的，也是這樣。應當這樣依攝而作意。
§5 緣與不等趣二行相 〔CSCD §357–358〕
「依緣」——地界被水所攝、被火所護、被風所支持，成為三大種的住立而為緣。水界立於地上、被火所護、被風所支持，成為三大種的攝而為緣。火界立於地上、被水所攝、被風所支持，成為三大種的遍熟而為緣。風界立於地上、被水所攝、被火所遍熟，成為三大種的支持而為緣。應當這樣依緣而作意。
「依不等趣」——這裡，地界並不知道「我是地界」，也不知道「我成為三大種的住立而為緣」。其餘三者也不知道「我們的地界成為住立而為緣」。一切處都是這個方法。應當這樣依不等趣而作意。
§6 緣之分別 〔CSCD §359〕
「依緣之分別」——諸界有業、心、食、時節這四種緣。其中，業等起者唯以業為緣，不以心等等〔為緣〕。心等起等等者也唯以心等等為緣，不以其餘的。而業對業等起者是生緣，對其餘者則依方便而為親依止緣¹⁴。心對心等起者是生緣，對其餘者則是後生緣、有緣、不離緣。食對食等起者是生緣，對其餘者則是食緣、有緣、不離緣。時節對時節等起者是生緣，對其餘者則是有緣、不離緣。業等起的大種，既是業等起的諸大種之緣，也是心等起等等者之緣。心等起的、食等起的也是這樣。時節等起的大種，既是時節等起的諸大種之緣，也是業等起等等者之緣。
其中，業等起的地界，對業等起的其餘諸〔界〕，是依俱生、相互、依止、有、不離而為緣，並且是依住立而為緣，不是依生。對其餘三相續的諸大種，則是依依止、有、不離而為緣，不是依住立，也不是依生。而這裡的水界，對其餘三者是依俱生等等、並且依攝而為緣，不是依生；對其餘三相續者，則唯依依止緣、有緣、不離緣，不是依攝，也不是依生。這裡的火界，對其餘三者是依俱生等等、並且依遍熟而為緣，不是依生；對其餘三相續者，則唯依依止緣、有緣、不離緣，不是依遍熟，也不是依生。這裡的風界，對其餘三者是依俱生等等、並且依支持而為緣，不是依生；對其餘三相續者，則唯依依止緣、有緣、不離緣，不是依支持，也不是依生。於心等起、食等起、時節等起的地界等等，也是這個方法。
而在這些依俱生等等之緣而轉起的諸界之中——
緣一而三者以四種，緣三而一者〔亦然〕； 緣二界而二者，則以六種而轉起。
就是說，在地等等之中，緣於一一者而其餘三者三者〔轉起〕——這樣，緣一而三者以四種而轉起。同樣地，在地界等等之中，一一者緣於其餘三者三者——這樣，緣三而一者以四種而轉起。而緣前二者則後二者〔轉起〕，緣後二者則前二者，緣第一與第三者則第二與第四，緣第二與第四者則第一與第三，緣第一與第四者則第二與第三，緣第二與第三者則第一與第四——這樣，緣二界而二者以六種而轉起。
在它們之中，地界在前進、後退等等之時，是押的緣。就是它，隨順於水界，則是住立的〔緣〕。而隨順於地界的水界，是下置的〔緣〕。隨順於風界的火界，是舉的〔緣〕。隨順於火界的風界，是移前與移旁的緣。應當這樣依緣之分別而作意。
而這樣依語義等等而作意的人，也是由一一之門而使諸界明顯起來。他一再地轉向、作意它們，依前面所說的方法，近行定就生起了。而這個〔定〕由於是依辨定四界之智的威力而生起的，所以就稱為「四界分別」¹⁵。
§7 修四界分別之果與結偈 〔CSCD §360〕
而勤修這四界分別的比丘，深入空性，拔除有情想。由於已經拔除了有情想，他不作猛獸、夜叉、羅剎等等的分別，就成為耐怖畏者、耐不樂與樂者，不至於在可意與不可意之上有高與下。並且他成為大慧者，以不死為終，或者以善趣為所趣。
有如此大威力、為千勝瑜伽者所遊戲的 這四界分別，具慧者應當常常修習。
這就是四界分別的修習之說示。
§8 定之解釋之答竟——二種定之判 〔CSCD §361〕
而到此為止，為了顯示定的廣說與修習之法，以「什麼是定？以什麼義而為定？」等等的方式所作的問，在那裡，「應當如何修習？」這一句的一切種之義釋¹⁶就完畢了。
而此處所意趣的唯有二種：近行定與安止定。其中，在十種業處以及安止前分諸心之中的一境性，是近行定；在其餘諸業處之中的心一境性，是安止定。由於那些業處已被修習，所以這二種都已被修習了。因此說：「『應當如何修習』這一句的一切種之義釋就完畢了。」
註
¹ 十三行相：本單元逐一釋語義、聚、細末、相等、等起、種種與一、可分與不可分、同分與異分、內外之別、攝、緣、不等趣、緣之分別十三行相；其標目之句在前一單元之末。
² 界之三通義（salakkhaṇadhāraṇa・dukkhādāna・dukkhādhāna）：持自相、苦之取、苦之置。論以此三義通釋「界」之一名，別義則各隨其語源。
³ 食素（ojā）：色聚之中滋養之一分；與色、香、味合為四，更加四界而成八法。
⁴ 八法之聚（aṭṭhadhammakalāpa）：色法生起之最小之聚，即上偈所列之八法；髮等身分不過是此聚之世俗假名。
⁵ 性（bhāva）：男女之性。業等起之身分，於八法之上更加命根與性，成十法之聚。
⁶ 增盛（ussada）：一聚之中某一界偏多而顯，即依其偏多者而立地界、水界之名。
⁷ 一斗之量（doṇamatta）：斗為古之量名，本編依其語意譯出而不換算為今制。
⁸ 表（viññatti）：身之動作所顯之表示。
⁹ 那由他（nahuta）：數之名。此偈出於六隨念之品之佛隨念，本篇唯迴指而不重釋。
¹⁰ 大種之相似（mahābhūtasāmañña）：bhūta 一語兼有「大種」與「鬼神」二義；論即取其鬼神之義，以幻師、夜叉、夜叉女三喻配之，故三喻皆稱「大種」。
¹¹ 輪圍（cakkavāḷa）：一世界之界域。劫壞之時所壞者，其數多至十萬俱胝。
¹² 木口・腐口・火口・刀口：四種毒蛇之名，其所咬者各現僵硬、腐爛、熾熱、斷裂之相，論以之配四界之激動。
¹³ 純八法（suddhaṭṭhaka）：唯有八法而更無所加之色聚，即上文所說之八法之聚。
¹⁴ 生緣・親依止緣・後生緣・有緣・不離緣・食緣・俱生緣・相互緣・依止緣：諸緣之名與其義在〈緣起〉之品既立，本篇唯取其數者而配四界。
¹⁵ 四界分別（catudhātuvavatthāna）：論於此自釋本業處之立名——以辨定四界之智之威力而生此定，故以之為名。
¹⁶ 一切種之義釋（sabbappakārato atthavaṇṇanā）：論所自標——「應當如何修習」一句之釋，至此一切方面皆已說盡。
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 Three Modes: Meaning, Group, and Particles 〔CSCD §347–349〕
Here, one who attends to the meaning¹ should understand as follows: because it is spread out, it is “earth.” It reaches, is increased, and causes growth, so it is “water.” It heats, so it is “fire.” It moves, so it is “air.” Without making such distinctions, however, they are called “elements” because they bear their own characteristics, because they take up suffering, and because they deposit suffering.² They should be attended to in this way according to the particular and the general, by meaning.
“By group”: whatever earth element is shown by way of the twenty aspects beginning with “head hairs, body hairs,” and whatever water element is shown by way of the twelve aspects beginning with “bile, phlegm,” there—
Color, odor, taste, nutritive essence,³ and the four elements: from the assemblage of these eight dhammas comes the conventional name “head hair”; once they are separated, there is no conventional name “head hair.”
—thus “head hair” is nothing more than a group of eight dhammas.⁴ “Body hair” and the rest are the same. Here, whatever bodily part is produced by kamma forms a group of ten dhammas together with the life faculty and sex.⁵ It is called the earth element or the water element merely according to predominance.⁶ It should be attended to in this way by group.
“By particles”: in this body, when apprehended according to an average measure, the earth element, broken down to the division of ultimate particles and become fine dust, is about a doṇa in measure.⁷ It is held together by the water element, which measures half as much, maintained by the fire element, and supported by the air element; hence it does not scatter or break apart. Not scattering or breaking apart, it turns into the various distinctions of female and male form and so on, and displays the qualities of fine, coarse, long, short, firm, hard, and so forth.
Here the water element, which has become fluid and has the mode of cohesion, rests upon earth, is maintained by fire, and is supported by air; hence it does not flow away or leak out. Not flowing away or leaking out, it displays the state of being moist.
Here the fire element, which digests what is eaten and drunk and so on, which has become the mode of warmth, and whose characteristic is heat, rests upon earth, is held together by water, and is supported by air. It matures this body throughout and brings it fullness of complexion. Matured by it, the body does not display the characteristic of decay.
Here the air element, which courses throughout the limbs and whose characteristics are motion and support, rests upon earth, is held together by water, and is maintained by fire; it supports this body. Supported by it, the body does not fall but stands upright. Impelled by another kind of air element, it displays intimation⁸ in the postures of walking, standing, sitting, and lying down, bends and stretches, and moves the hands and feet. Thus this mechanism of elements, which deceives fools with the forms of female and male and so forth, and which is like a magical apparition, keeps turning in this way. It should be attended to in this way by particles.
§2 Two Modes: Characteristics and Origination 〔CSCD §350–351〕
“By characteristics and so forth”: one turns toward the four elements in this way: “What is the earth element’s characteristic, function, and manifestation?” Then one understands: the earth element has hardness as its characteristic, establishing as its function, and receiving as its manifestation. The water element has flowing as its characteristic, augmenting as its function, and cohesion as its manifestation. The fire element has heat as its characteristic, maturing as its function, and the bestowal of softness as its manifestation. The air element has support as its characteristic and motion as its function. It has propelling as its manifestation. They should be attended to in this way by characteristics and so forth.
“By origination”: among the forty-two bodily parts shown in the detailed exposition of the earth element and so on, the four parts—stomach contents, excrement, pus, and urine—are produced only by temperature. Tears, sweat, saliva, and snot are produced by temperature and consciousness. The fire that digests what is eaten and so on is produced only by kamma. The in-breath and out-breath are produced only by consciousness. All the rest have the four modes of origination. They should be attended to in this way by origination.
§3 Diversity and Unity—Five Explanations of the Name “Great Elements” 〔CSCD §352〕
“By diversity and unity”: all the elements are diverse according to their own characteristics and so forth—the earth element has one characteristic, function, and manifestation, while the water element and the others have different ones. Yet although they are diverse according to characteristics and so forth, and according to being produced by kamma and so forth, they are one according to materiality, great elements, elements, dhammas, impermanence, and so on. Because none of the elements goes beyond the characteristic of being deformed, it is “materiality”; because of such reasons as great manifestation, it is a “great element.”
As to “because of great manifestation and so on”: these elements are called “great elements” because of great manifestation, because of resemblance to great beings, because of great maintenance, because of great alteration, and because they are great and existent.
Here, “because of great manifestation” means that these elements manifest greatly both in unappropriated continuity and in appropriated continuity. How do they manifest greatly in unappropriated continuity?
Two hundred thousand and four nahutas⁹— this is reckoned as the thickness of the great earth.
Their great manifestation has already been stated in the exposition of recollection of the Buddha by this and similar means.
In appropriated continuity too they manifest greatly in the bodies of fish, turtles, devas, asuras, and so on. For this has been said: “Bhikkhus, in the great ocean there are also individual forms a hundred leagues long,” and so forth.
“Because of resemblance to great beings”: just as a magician makes water that is not a jewel appear as a jewel and makes a clod that is not gold appear as gold;
and just as he himself, being neither a yakkha nor a female yakkha, displays the form of a yakkha and the form of a female yakkha, so too these elements, though not themselves blue, display blue derived materiality, and though not themselves yellow, red, or white, display white derived materiality. Thus, because of their resemblance to such “great beings” as magicians,¹⁰ they are “great elements.”
Again, when a person is seized by great beings such as yakkhas, the place where they stand can be found neither inside nor outside that person, yet they do not stand without depending on that person. So too, these elements cannot be found standing either inside or outside one another, yet they do not stand without depending on one another. Thus, because their location is inconceivable and because they resemble such great beings as yakkhas, they are also “great elements.” Again, great beings called female yakkhas conceal their frightening appearance with agreeable colors and the play of agreeable shapes, and deceive beings. So too, in female and male bodies and so forth, these elements use agreeable skin color, the agreeable shape of their own limbs, and the agreeable movement of hands, feet, fingers, and brows to conceal their own intrinsic characteristics, distinguished as hardness and so forth; they deceive fools and prevent them from seeing their own nature. Thus, because of their deceptive character and because of their resemblance to great beings in the form of female yakkhas, they are also “great elements.”
“Because of great maintenance” means that they must be maintained by great conditions. Since these elements, requiring daily provision, are constituted and kept going by large quantities of food, clothing, and so on, they are “great elements”; alternatively, they are “elements” requiring great maintenance, and so are also “great elements.”
“Because of great alteration” means that these elements undergo great alteration, whether unappropriated or appropriated. Of these, the great alteration of the unappropriated is evident at the destruction of an aeon, and that of the appropriated when the elements are disturbed. It is as follows:
When the world is scorched by fire, that fire’s flames rise from the earth and race as far as the Brahmā world. When the world is destroyed by enraged water, a hundred thousand koṭis of world-spheres¹¹ dissolve. When the world is destroyed through the agitation of the air element, a hundred thousand koṭis of world-spheres scatter. The body becomes rigid, as though bitten by a wood-mouthed snake;¹² through disturbance of the earth element, it becomes as though bitten by one with a wooden mouth. The body putrefies, as though bitten by a putrid-mouthed snake; through disturbance of the water element, it becomes as though bitten by one with a putrid mouth. The body burns, as though bitten by a fire-mouthed snake; through disturbance of the fire element, it becomes as though bitten by one with a fiery mouth. The body is severed, as though bitten by a knife-mouthed snake; through disturbance of the air element, it becomes as though bitten by one with a blade-like mouth.
Thus, because they are elements subject to great alteration, they are “great elements.”
“Because they are great and existent” means that these elements are “great” because they can be apprehended only with great effort, and they are “elements” because they exist. Thus, because they are great and existent, they are “great elements.”
In this way, all these elements are “great elements” for such reasons as great manifestation.
And because they bear their own characteristics, because they take up suffering, and because they deposit suffering, none of them goes beyond the characteristic of an element, so they are “elements.” Because they bear their own characteristics and bear them in conformity with their own moments, they are “dhammas.” Because they have the meaning of exhaustion, they are “impermanent.” Because they have the meaning of fear, they are “suffering.” Because they have the meaning of being without essence, they are “not-self.”
Thus, all the elements are one according to materiality, great elements, elements, dhammas, impermanence, and so on. They should be attended to in this way by diversity and unity.
§4 Four Modes: Separability, Similarity, Internal and External Distinction, and Inclusion 〔CSCD §353–356〕
“By separability and inseparability”: these elements are conascent and, in each group beginning with the ultimate pure octad,¹³ are inseparable by location; nevertheless, they are separable by characteristic. They should be attended to in this way by separability and inseparability.
“By similarity and dissimilarity”: although these elements are inseparable in this way, the first two are similar because they are heavy, and the latter two are likewise similar because they are light. The first two are dissimilar to the latter two, and the latter two to the first two. They should be attended to in this way by similarity and dissimilarity.
“By internal and external distinction”: the internal elements are the bases of consciousness, intimation, and the faculties; they have postures and the four modes of origination. The external elements are the opposite of what has been stated. They should be attended to in this way by internal and external distinction.
“By inclusion”: the kamma-produced earth element is included as one with the other kamma-produced elements because there is no diversity in their origination. The same applies to what is consciousness-produced with what is consciousness-produced, and so on. They should be attended to in this way by inclusion.
§5 Two Modes: Condition and Nonconcurrence 〔CSCD §357–358〕
“By condition”: the earth element, held together by water, maintained by fire, and supported by air, conditions the three great elements by establishing them. The water element, resting on earth, maintained by fire, and supported by air, conditions the three great elements by holding them together. The fire element, resting on earth, held together by water, and supported by air, conditions the three great elements by maturing them. The air element, resting on earth, held together by water, and matured by fire, conditions the three great elements by supporting them. They should be attended to in this way by condition.
“By nonconcurrence”: here the earth element does not know, “I am the earth element,” nor does it know, “I condition the three great elements by establishing them.” The other three do not know, “Our earth element conditions us by establishing us.” This method applies throughout. They should be attended to in this way by nonconcurrence.
§6 Analysis of Conditions 〔CSCD §359〕
“By analysis of conditions”: the elements have these four conditions—kamma, consciousness, nutriment, and temperature. Here, what is produced by kamma has only kamma as its condition, not consciousness and so on. What is produced by consciousness and so on likewise has only consciousness and so on as its condition, not the others. For what is produced by kamma, kamma is a producing condition; for the rest, in a qualified sense, it is a decisive-support condition.¹⁴ For what is produced by consciousness, consciousness is a producing condition; for the rest, it is a postnascence condition, a presence condition, and a non-disappearance condition. For what is produced by nutriment, nutriment is a producing condition; for the rest, it is a nutriment condition, a presence condition, and a non-disappearance condition. For what is produced by temperature, temperature is a producing condition; for the rest, it is a presence condition and a non-disappearance condition. Great elements produced by kamma condition both the great elements produced by kamma and those produced by consciousness and so forth. The same applies to those produced by consciousness and by nutriment. Great elements produced by temperature condition both the great elements produced by temperature and those produced by kamma and so forth.
Here, the kamma-produced earth element conditions the other kamma-produced elements through conascence, mutuality, support, presence, and non-disappearance, and it conditions them by establishing, not by producing. It conditions the great elements in the other three continuities through support, presence, and non-disappearance, not by establishing and not by producing. Here the water element conditions the other three through conascence and so on, and by cohesion, not by producing; it conditions those in the other three continuities only through the support condition, presence condition, and non-disappearance condition, not by cohesion and not by producing. Here the fire element conditions the other three through conascence and so on, and by maturing, not by producing; it conditions those in the other three continuities only through the support condition, presence condition, and non-disappearance condition, not by maturing and not by producing. Here the air element conditions the other three through conascence and so on, and by supporting, not by producing; it conditions those in the other three continuities only through the support condition, presence condition, and non-disappearance condition, not by supporting and not by producing. The same method applies to the consciousness-produced, nutriment-produced, and temperature-produced earth elements and so on.
Among these elements that occur through such conditions as conascence—
When one is the condition, three occur in four ways; when three are the condition, one likewise; when two elements are the condition, two occur in six ways.
That is, among earth and the rest, when each single element is the condition, each set of the other three occurs. Thus, three conditioned by one occur in four ways. Likewise, among the earth element and the rest, when each single element is conditioned by the other three, one conditioned by three occurs in four ways. When the first two are the condition, the latter two occur; when the latter two are the condition, the first two occur; when the first and third are the condition, the second and fourth occur; when the second and fourth are the condition, the first and third occur; when the first and fourth are the condition, the second and third occur; and when the second and third are the condition, the first and fourth occur. Thus, two elements conditioned by two occur in six ways.
Among them, when advancing, retreating, and so forth, the earth element is the condition for pressing. The same element, conforming to the water element, is the condition for establishing. The water element, conforming to the earth element, is the condition for lowering. The fire element, conforming to the air element, is the condition for lifting. The air element, conforming to the fire element, is the condition for carrying forward and carrying aside. They should be attended to in this way by analysis of conditions.
One who attends in this way according to meaning and so forth also makes the elements become evident through each separate doorway. As one repeatedly turns toward them and attends to them in the way already stated, access concentration arises. Because this concentration arises through the power of knowledge that defines the four elements, it is designated “defining of the four elements.”¹⁵
§7 Fruit of Developing the Defining of the Four Elements and Concluding Verse 〔CSCD §360〕
A bhikkhu devoted to this defining of the four elements penetrates emptiness and abolishes the perception of a being. Having abolished the perception of a being, he does not make distinctions concerning wild beasts, yakkhas, rakkhasas, and so forth. He becomes one who endures fear and dread, who endures discontent and delight, and who does not rise and fall over what is agreeable and disagreeable. He becomes one of great wisdom, with the Deathless as his end, or destined for a good rebirth.
This defining of the four elements, of such great power, the sport of a thousand supreme yogins, should always be cultivated by the wise.
This is the exposition of the development of the defining of the four elements.
§8 The Answer in the Exposition of Concentration Is Complete—The Determination of Two Kinds of Concentration 〔CSCD §361〕
At this point, in order to show concentration in detail and its method of development, the series of questions was set out by way of “What is concentration? In what sense is it concentration?” and so forth. Of these, the explanation in every aspect¹⁶ of the phrase “How should it be developed?” is now complete.
Here only two kinds are intended: access concentration and absorption concentration. Of these, one-pointedness in ten meditation subjects and in the mental states preceding absorption is access concentration; one-pointedness in the remaining meditation subjects is absorption concentration. Since those meditation subjects have been developed, both kinds have thereby been developed. Hence it was said: “The explanation in every aspect of the phrase ‘How should it be developed?’ is complete.”
Notes
¹ The thirteen modes: this unit explains in sequence meaning, group, particles, characteristics, origination, diversity and unity, separability and inseparability, similarity and dissimilarity, internal and external distinction, inclusion, condition, nonconcurrence, and analysis of conditions. The sentence listing them stands at the end of the preceding unit.
² The three general meanings of “element” (salakkhaṇadhāraṇa, dukkhādāna, dukkhādhāna): bearing its own characteristic, taking up suffering, and depositing suffering. The treatise uses these three meanings as a general explanation of the single designation “element”; the particular meanings follow the individual etymologies.
³ Nutritive essence (ojā): the nutritive constituent in a material group. Together with color, odor, and taste it makes four; adding the four elements makes eight dhammas.
⁴ Group of eight dhammas (aṭṭhadhammakalāpa): the smallest group in which material dhammas arise, namely, the eight dhammas listed in the verse above. Head hairs and the other bodily parts are merely conventional names for this group.
⁵ Sex (bhāva): female or male sex. In bodily parts produced by kamma, the life faculty and sex are added to the eight dhammas, making a group of ten dhammas.
⁶ Predominance (ussada): when one element is especially abundant and evident within a group, the name “earth element” or “water element” is established according to the predominant one.
⁷ A doṇa in measure (doṇamatta): doṇa is the name of an ancient measure. This edition translates according to its meaning without converting it into modern units.
⁸ Intimation (viññatti): the indication manifested through bodily action.
⁹ Nahuta: the name of a number. This verse comes from recollection of the Buddha in the chapter on the six recollections; this passage merely refers back to it without explaining it again.
¹⁰ Resemblance to great beings (mahābhūtasāmañña): the word bhūta bears both the sense “great element” and the sense “spirit.” The treatise draws on the latter sense in the three similes of the magician, the yakkha, and the female yakkha, and therefore calls all three “great beings.”
¹¹ World-sphere (cakkavāḷa): the compass of one world. At the destruction of an aeon, a hundred thousand koṭis of these are destroyed.
¹² Wood-mouthed, putrid-mouthed, fire-mouthed, and knife-mouthed: names of four kinds of poisonous snakes. Their bites respectively produce rigidity, putrefaction, burning, and severance; the treatise pairs these with disturbances of the four elements.
¹³ Pure octad (suddhaṭṭhaka): a material group consisting only of eight dhammas with nothing further added, namely, the group of eight dhammas described above.
¹⁴ Producing condition, decisive-support condition, postnascence condition, presence condition, non-disappearance condition, nutriment condition, conascence condition, mutuality condition, and support condition: the names and meanings of these conditions have already been established in the chapter on dependent origination. This passage applies only their enumerated forms to the four elements.
¹⁵ Defining of the four elements (catudhātuvavatthāna): the treatise explains the name of this meditation subject here. This concentration arises through the power of knowledge that defines the four elements; therefore it is named accordingly.
¹⁶ Explanation in every aspect (sabbappakārato atthavaṇṇanā): the treatise’s own declaration that the phrase “How should it be developed?” has now been explained in every respect.
十三面轉著看四界：拆到八法之聚、看穿「界之機關」——修成者深入空性、拔除有情想，定門於此收卷
大局 — 精察與收卷
逐分把握（前一單元）之後，十三行相把四界轉著面看：語義、聚、細末、相等、等起、種種與一、可分不可分、同分異分、內外之別、攝、緣、不等趣、緣之分別（§1–§6）——這是全書對「物質」最精細的一輪分析，深度直追第 14 品色蘊。§7 收其果（深入空性、拔除有情想），§8 則是全書定學的收卷：「應當如何修習」一問之義釋至此完畢，近行安止二定皆已修訖——定門正式關閉，慧地開於第 14 品。〔所見〕
§01 語義・聚・細末三行相 → 白話 §1
語義：擴布故地、至被增令長故水、熱故火、動故風；通而言之，持自相、苦之取與苦之置故名「界」。聚：「色香味食素與四界，由這八法之集合，才有『髮』的世俗之名；把它們分離開來，就沒有『髮』的世俗之名」——髮不過八法之聚（業等起者加命根與性成十法），依增盛而稱地稱水。細末：中等之身的地界碎至細塵約一斗之量，被半斗之水所攝、火所護、風所支持故不散不壞——遂轉為男女之相等種種分別；水立於地被火護風持故不流不漏；火立於地被水攝風持而遍熟此身、帶來容色之滿；風立於地被水攝火護而支持此身、令之不倒端立——「這個以男女等之相誑騙愚人、如幻之色一般的界之機關，就這樣轉起著」（白話 §1）。〔讀法〕聚之偈是本單元的地基：名字只到聚為止，分下去名字就沒了。細末一節則是四界的相互扶持圖——一斗塵靠三個伙伴才站成一個「人」；「界之機關」（如幻之色）一語替 §3 的幻師之喻先埋了引線。
§02 相等與等起二行相 → 白話 §2
相等：地——堅硬為相、住立為味、領受為現起；水——流動、增長、攝；火——熱、遍熟、柔軟之施與；風——支持、動轉、引發。等起：四十二分中，胃中物糞膿尿四分唯時節等起；淚汗唾鼻涕四分時節與心等起；消化之火唯業等起；出入息唯心等起；餘皆四等起（白話 §2）。〔讀法〕等起表把身分按「誰造的」歸檔：哭出來的淚是心與時節合造、消化之火全是業——同一具身，四個工廠的產品。此表與 15-02 界之算門、14 品色蘊之等起分互為經緯。
§03 種種與一——四大種之名義五釋 → 白話 §3
種種：相味現起各異；一：依色（不越變壞之相）、大種、界、法、無常苦無我。「大種」（mahābhūta）五釋：大之出現（非執取之相續——大地厚二十萬四那由他；執取之相續——海中有身量百由旬者）；大種之相似——如幻師（非摩尼現摩尼、非黃金現黃金：界自非青而現青之所造色）、如夜叉之大種（不得其在內在外之處所、而非不依彼而住）、如夜叉女之大種（以可意的色形之搖曳掩蓋可怖的樣態——諸界以可意的膚色、支節之形、指與眉之搖曳，掩蓋自己堅硬等等的自味之相而誑騙愚人）；大之維持（日日須大的食與衣供給）；大之變異（劫壞之時火騰梵世、水消風散十萬俱胝輪圍；界之擾亂之時如被木口腐口火口刀口四蛇所咬——僵硬、腐爛、熾熱、斷裂）；以大故以有故（大努力方能把握、而是現有）。末通釋界法無常苦無我（白話 §3）。〔讀法〕五釋中「相似」一釋最富文學性：bhūta 一語雙關（大種／鬼神），論主索性讓四大扮起幻師與夜叉女——物質是化裝師：以膚色與眉眼的搖曳，掩蓋一斗塵的本相。四蛇之喻則把「生病」重新定義為界之內訌。
§04 可分・同分・內外之別・攝四行相 → 白話 §4
可分不可分：俱生於一聚，依處所不可分、依相可分。同分異分：前二重（地水）、後二輕（火風），互為異分。內外之別：內界是識之事、表與諸根之所依、有威儀、四等起；外界反之。攝：業等起與業等起一攝，心、食、時節同式（白話 §4）。〔讀法〕四個短行相各給一把快刀：最要者「依處所不可分、依相可分」——四界不是四堆材料，是同一點上的四種性質；分它們的從來不是鑷子，是慧。
§05 緣與不等趣二行相 → 白話 §5
緣：地為三大種之住立而為緣（被水攝火護風持）、水為攝、火為遍熟、風為支持——四界互為腳手架。不等趣：地界不知「我是地界」、不知「我為三大種之住立而為緣」；餘三亦不知彼為己緣——一切處同（白話 §5）。〔讀法〕「緣」與「不等趣」故意背靠背：前一行相剛講完四界如何精密互撐，後一行相立刻補刀——這座腳手架裡沒有任何一根桿子知道自己在撐。與 11-03 骨架段同一句法，層級卻更深：連「界」也互不相知。
§06 緣之分別 → 白話 §6
四緣（業心食時節）逐一分派：各對其所等起者為生緣、對餘者依方便為親依止緣／後生緣／有緣／不離緣等；業等起之地界對同聚餘界依俱生相互依止有不離＋住立為緣而不依生，對餘三相續唯依止有不離……逐界同式。轉起之數：緣一而三者四種、緣三而一者四種、緣二而二者六種——十四種轉起。威儀之中：地為押之緣、隨水則住立、水隨地則下置、火隨風則舉、風隨火則移前移旁。依此諸門諸界明顯、近行定生；此定依辨定四界之智之威力而生，故名四界分別（白話 §6）。〔讀法〕最後一個行相是阿毘達磨級的精算（其緣名之全在第 17 品）；而威儀一段把它拉回地面：你走的每一步，是四界在輪流值班——押、住、置、舉、移，抬腳放腳之間四大各司其職。命名之由收在智上：這個定是「智的威力」生的——定學之末，已是慧學之貌。
§07 修四界分別之果與結偈 → 白話 §7
其果：深入空性、拔除有情想——不作猛獸夜叉羅剎之分別、耐怖畏、耐不樂與樂、於可意不可意不至於有高下；成大慧者，以不死為終、或以善趣為所趣。結偈：有如此大威力、為千勝瑜伽者所遊戲的四界分別，具慧者應當常常修習（白話 §7）。〔讀法〕果之列與眾業處不同科：別的業處說得定得通，此處說耐怖畏、心不高下——因為拔了有情想，夜叉猛獸也只是界之聚。「大慧者」三字點明歸屬：這是定門裡的慧業處。
§08 定之解釋之答竟——二種定之判 → 白話 §8
收卷：「什麼是定、以何義為定……應當如何修習」之問，其「應當如何修習」一句的一切種之義釋至此完畢。所意趣者唯二：近行定（十種業處與安止前分諸心之一境性）與安止定（餘諸業處之心一境性）——業處既修，二定皆已被修（白話 §8）。〔讀法〕十種唯至近行的業處（八隨念＋食厭想＋四界分別）與三十種能安止的業處在此對帳完畢——第 3 品立問、第 3 至 11 品作答，九品的定學於這一句合卷。餘下的功德之問，在下一單元作答而收品。〔所見〕
給一般讀者
十三行相不必全記，帶三樣走：聚之偈（八法合而有「髮」之名，分開名字就沒了——名只到聚為止）；夜叉女之喻（物質是化裝師：以膚色與眉眼的搖曳，掩蓋一斗塵的本相）；腳手架之句（四界精密互撐，而沒有一根桿子知道自己在撐）。走路時可試威儀一段的觀法：抬腳是火與風值班、放腳是水與地值班——「我在走」這句話裡，其實找不到值班表以外的東西。定學至此合卷；修定的利益與全書第一分之收，在下一單元。
想讀本單元全文：白話 §1–§8 即十三行相逐相全文（語義・聚・細末・相等・等起・種種與一・可分不可分・同分異分・內外・攝・緣・不等趣・緣之分別）、大種五釋與四蛇之偈、威儀之配、修果與結偈、二種定之判與定釋之答竟的全段逐段全譯。
Turning the Four Elements through Thirteen Facets: Disassembled to the Group of Eight Dhammas, the “Mechanism of Elements” Seen Through—One Who Develops It Penetrates Emptiness and Abolishes the Perception of a Being, and the Concentration Door Closes Here
The Big Picture — Minute Examination and Closure
After part-by-part apprehension in the preceding unit, the thirteen modes turn the four elements from face to face: meaning, group, particles, characteristics, origination, diversity and unity, separability and inseparability, similarity and dissimilarity, internal and external distinction, inclusion, condition, nonconcurrence, and analysis of conditions (§1–§6). This is the book’s most exacting analysis of “materiality,” approaching in depth the analysis of the materiality aggregate in Chapter 14. Section 7 gathers its fruit—penetration of emptiness and abolition of the perception of a being—while §8 is the closure of the entire training in concentration: the explanation of the question “How should it be developed?” is complete; both access and absorption have been developed. The concentration door formally closes, and the ground of wisdom opens in Chapter 14. 〔What Is Seen〕
§01 Three Modes: Meaning, Group, and Particles → Vernacular §1
Meaning: because it is spread out, it is earth; because it reaches, is increased, and causes growth, it is water; because it heats, it is fire; because it moves, it is air. Generally, they are called “elements” because they bear their own characteristics, take up suffering, and deposit suffering. Group: “Color, odor, taste, nutritive essence, and the four elements: from the assemblage of these eight dhammas comes the conventional name ‘head hair’; once they are separated, there is no conventional name ‘head hair.’” A head hair is only a group of eight dhammas; one produced by kamma adds the life faculty and sex, making a group of ten. Earth and water are named according to predominance. Particles: in an average body, the earth element broken into fine dust measures about one doṇa. It is held together by half as much water, maintained by fire, and supported by air, and therefore does not scatter or break apart; thus it turns into the distinctions of female and male form. Water rests on earth and is maintained by fire and supported by air, so it neither flows away nor leaks; fire rests on earth and is held by water and supported by air, so it matures the body and brings fullness of complexion; air rests on earth and is held by water and maintained by fire, so it supports the body and keeps it upright. Thus “this mechanism of elements, which deceives fools with the forms of female and male and so forth, and which is like a magical apparition, keeps turning in this way” (Vernacular §1). 〔Reading〕 The group verse is the foundation of this unit: a name extends only as far as the group; once the group is divided, the name vanishes. The particles passage is the diagram of mutual support among the four elements—a doṇa of dust depends on three companions before it stands as a “person.” The phrase “mechanism of elements,” like a magical apparition, plants in advance the thread leading to the magician simile in §3.
§02 Two Modes: Characteristics and Origination → Vernacular §2
Characteristics and so forth: earth—hardness as characteristic, establishing as function, receiving as manifestation; water—flowing, augmenting, cohesion; fire—heat, maturing, bestowal of softness; air—support, motion, propelling. Origination: among the forty-two parts, stomach contents, excrement, pus, and urine are produced only by temperature; tears, sweat, saliva, and snot by temperature and consciousness; the fire of digestion only by kamma; the in-breath and out-breath only by consciousness; all the rest by the four modes of origination (Vernacular §2). 〔Reading〕 The origination table files the bodily parts according to “who made them”: tears shed in crying are jointly made by consciousness and temperature, while the digestive fire is entirely the work of kamma—one body, the products of four factories. This table forms warp and woof with the numerical analysis of elements in 15-02 and the analysis of origination in the materiality aggregate of Chapter 14.
§03 Diversity and Unity—Five Explanations of the Name “Great Elements” → Vernacular §3
Diversity: their characteristics, functions, and manifestations differ. Unity: they are one according to materiality, great elements, elements, dhammas, and impermanence, suffering, and not-self. “Great element” (mahābhūta) has five explanations: great manifestation—in unappropriated continuity, the great earth is two hundred thousand and four nahutas thick; in appropriated continuity, the ocean contains individual forms a hundred leagues long; resemblance to great beings—like a magician who displays a jewel from what is not a jewel and gold from what is not gold, the elements, not themselves blue, display blue derived materiality; like a yakkha as a great being, whose place can be found neither inside nor outside the seized person although it does not stand independently of that person; and like a female yakkha as a great being, who conceals her frightening appearance with agreeable color and the play of form, the elements conceal their intrinsic characteristics of hardness and so on with agreeable skin color, the shape of limbs, and the movement of fingers and brows, thereby deceiving fools; great maintenance, because large quantities of food and clothing must be supplied daily; great alteration, because at the destruction of an aeon fire rises to the Brahmā world and water dissolves and air scatters a hundred thousand koṭis of world-spheres, while disturbance of the elements makes the body rigid, putrid, burning, or severed as though bitten by the four snakes with wooden, putrid, fiery, or blade-like mouths; and great and existent, because great effort is required to apprehend them and they are present. The passage ends with the general explanations of element, dhamma, impermanence, suffering, and not-self (Vernacular §3). 〔Reading〕 Of the five, “resemblance” is the most literary: bhūta is a pun, meaning both element and spirit, and the commentator simply lets the four great elements dress as magicians and female yakkhas—matter is a master of disguise, hiding the reality of a doṇa of dust beneath skin color and the play of the brows. The four-snake simile in turn redefines “illness” as an internal mutiny of the elements.
§04 Four Modes: Separability, Similarity, Internal and External Distinction, and Inclusion → Vernacular §4
Separability and inseparability: conascent within a single group, the elements are inseparable by location but separable by characteristic. Similarity and dissimilarity: the first two, earth and water, are heavy; the latter two, fire and air, are light, and the two pairs are mutually dissimilar. Internal and external distinction: internal elements are the bases of consciousness, intimation, and the faculties, have postures, and have four modes of origination; external elements are the opposite. Inclusion: what is kamma-produced is included with what is kamma-produced, and the same pattern applies to consciousness, nutriment, and temperature (Vernacular §4). 〔Reading〕 These four short modes each supply a quick blade. The crucial one is “inseparable by location but separable by characteristic”: the four elements are not four piles of material but four properties at the same point. What separates them is never a pair of tweezers, but wisdom.
§05 Two Modes: Condition and Nonconcurrence → Vernacular §5
Condition: earth conditions the three great elements by establishing them, while being held by water, maintained by fire, and supported by air; water conditions them by cohesion; fire by maturing; and air by supporting. The four elements are one another’s scaffolding. Nonconcurrence: the earth element does not know “I am the earth element,” nor “I condition the three great elements by establishing them”; the other three do not know that it conditions them. The same applies throughout (Vernacular §5). 〔Reading〕 “Condition” and “nonconcurrence” are deliberately placed back to back. The first has just described how precisely the four elements support one another; the next immediately delivers the cut: not a single pole in this scaffolding knows that it is supporting anything. The syntax echoes the skeleton passage in 11-03, but goes deeper: even “elements” do not know one another.
§06 Analysis of Conditions → Vernacular §6
The four conditions—kamma, consciousness, nutriment, and temperature—are assigned in turn. Each is a producing condition for what it produces, and in a qualified sense a decisive-support condition, postnascence condition, presence condition, non-disappearance condition, and so on for the rest. The kamma-produced earth element conditions the other elements in the same group through conascence, mutuality, support, presence, and non-disappearance, together with establishing, but not through producing; it conditions the other three continuities only through support, presence, and non-disappearance. The same pattern is worked through element by element. As to the arithmetic of occurrence: three conditioned by one occur in four ways, one conditioned by three in four ways, and two conditioned by two in six ways—fourteen modes of occurrence. In the postures, earth conditions pressing; conforming to water, it establishes; water conforming to earth lowers; fire conforming to air lifts; and air conforming to fire carries forward and aside. As the elements become evident through these doors, access concentration arises. This concentration arises through the power of knowledge that defines the four elements and therefore is called defining of the four elements (Vernacular §6). 〔Reading〕 The last mode is an Abhidhamma-level calculation whose full terminology belongs in Chapter 17. The passage on posture brings it back to the ground: with every step, the four elements take shifts—pressing, establishing, lowering, lifting, and carrying. Between lifting and placing the foot, each great element has its role. The reason for the name closes on knowledge: this concentration is born of “the power of knowledge.” At the end of the training in concentration it already bears the appearance of the training in wisdom.
§07 Fruit of Developing the Defining of the Four Elements and Concluding Verse → Vernacular §7
Its fruit is to penetrate emptiness and abolish the perception of a being. One does not make distinctions concerning wild beasts, yakkhas, or rakkhasas; one endures fear and dread, endures discontent and delight, and does not rise and fall over the agreeable and disagreeable. One becomes a person of great wisdom, with the Deathless as one’s end or destined for a good rebirth. The concluding verse says that this defining of the four elements, of such great power and the sport of a thousand supreme yogins, should always be cultivated by the wise (Vernacular §7). 〔Reading〕 This list of fruits belongs to a different register from that of most meditation subjects. Elsewhere the result is concentration and mastery; here it is endurance of fear and a mind without rise and fall, because once the perception of a being is removed, yakkhas and beasts too are only groups of elements. “One of great wisdom” identifies its allegiance: this is a meditation subject of wisdom inside the door of concentration.
§08 The Answer in the Exposition of Concentration Is Complete—The Determination of Two Kinds of Concentration → Vernacular §8
The volume closes: among the questions beginning “What is concentration? In what sense is it concentration?” the explanation in every aspect of the phrase “How should it be developed?” is complete. Only two kinds are intended: access concentration, the one-pointedness in ten meditation subjects and in the mental states preceding absorption, and absorption concentration, the one-pointedness in the remaining meditation subjects. Since the meditation subjects have been developed, both kinds have been developed (Vernacular §8). 〔Reading〕 The accounts are now complete for the ten meditation subjects that reach only access—the eight recollections, perception of repulsiveness in food, and defining of the four elements—and the thirty meditation subjects capable of absorption. Chapter 3 set out the question; Chapters 3 through 11 answered it. The nine-chapter training in concentration closes with this sentence. The remaining question, on the benefits of concentration, is answered in the next unit, which closes the chapter. 〔What Is Seen〕
For the General Reader
You need not memorize all thirteen modes. Carry away three things: the verse on the group—eight dhammas combine and the name “head hair” appears; divide them and the name disappears, for a name extends only as far as a group; the female-yakkha simile—matter is a master of disguise, concealing the reality of a doṇa of dust beneath skin color and the play of the brows; and the sentence on scaffolding—the four elements support one another with precision, while not a single pole knows that it supports. When walking, you can try the contemplation from the posture passage: fire and air take the shift in lifting the foot, water and earth in placing it. Within “I am walking,” nothing can be found beyond the roster of shifts. The training in concentration closes here; the benefits of developing concentration and the conclusion of Part One come in the next unit.
To read this unit in full: Vernacular §§1–8 gives the complete, mode-by-mode rendering of the thirteen modes—meaning, group, particles, characteristics, origination, diversity and unity, separability and inseparability, similarity and dissimilarity, internal and external, inclusion, condition, nonconcurrence, and analysis of conditions—together with the five explanations of “great elements,” the verses on the four snakes, the allocation of roles in posture, the fruits and concluding verse, the determination of the two kinds of concentration, and the completion of the answer in the exposition of concentration.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名之承 本單元之切段內無自有 ### 科題（本欄實測：### 行零個）——其讀者面之科題承上位科 Catudhātuvavatthānabhāvanā，該行落於本科之首單元。切界之錨為譯底 [§347] 段之行首（非 ### 行），其於譯底檔恰一見而落行首。本目誌其實，切分之判不由本目下。
段號域 譯底欄之段號自〔CSCD §347〕至〔CSCD §361〕，實落段號 15 個，號序連續無缺。本篇於譯底欄之幅為 14,770 位元組。
十三行相之框而其標目在前單元之末 本篇之骨為十三行相之逐一作意，而其標目句不在本篇之內——其句（Apica kho pana vacanatthato, kalāpato, cuṇṇato⋯paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā.）為無段號之一段，落於〔CSCD §346〕之後而依切界之錨歸前單元之末。本篇即以其第一行相 Tattha vacanatthato manasikarontena 逐字承之。框與單元之界不同度，本欄誌其實而不代裁其切界——此與四修法之框跨三單元同族。
十三行相之答逐一在本篇之內 本欄逐一反查譯底欄：語義答於〔CSCD §347〕・聚〔CSCD §348〕・細末〔CSCD §349〕・相等〔CSCD §350〕・等起〔CSCD §351〕・種種與一〔CSCD §352〕・可分與不可分〔CSCD §353〕・同分與異分〔CSCD §354〕・內外之別〔CSCD §355〕・攝〔CSCD §356〕・緣〔CSCD §357〕・不等趣〔CSCD §358〕・緣之分別〔CSCD §359〕——一行相一段，十三行相十三段，無一溢出、無一併段。各段以「行相名之從格＋ti」起而以「evaṃ ＋行相名之從格＋manasikātabbā」收——本欄實測：manasikātabbā 全篇 13 見，逐段一收，一段不漏。
末二段不在十三行相之內 〔CSCD §360〕為修此業處之果與其結偈，〔CSCD §361〕為定之解釋全品之答竟——論自陳「云何修習」一句之釋已竟，並判二種定（近行與安止）之所屬。〔CSCD §361〕之收非唯收本科，乃收全品之問，本欄誌其實不代裁。
前後接點 前承同科之次單元：本篇首句作 Tattha vacanatthato manasikarontena patthaṭattā pathavī——論自標其為十三行相之第一，逐字承前單元末之標目句。後接修定之利益之單元：本篇收句 Tena vuttaṃ ''kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā''ti.，次單元即以 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti 承之——二單元逐字相承而各收全品問目之一句。
movement 品夾《總覽》繫本單元於 §D〈四界分別——十三行相之作意與結〉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。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 pathavīdhātu／āpodhātu／tejodhātu／vāyodhātu（地界／水界／火界／風界）・dhātu（界）・bhūtarūpa（大種色）・upādārūpa（所造色）・lakkhaṇa／rasa／paccupaṭṭhāna（相／味／現起）・kammasamuṭṭhāna（業等起）・cittasamuṭṭhāna（心等起）・catusamuṭṭhāna（四等起）・suddhaṭṭhaka（純八法）・sammuti（世俗之名）・ussada（增盛）・aniccā／dukkhā／anattā（無常／苦／無我）・dhātukkhobha（界之擾亂）・nissaya（所依）・nissayapaccaya（依止緣）・suññatā（空性）・sattasaññā（有情想）・ñāṇa（智）・paññā（慧）・upacārasamādhi（近行定）・appanāsamādhi（安止定）・cittekaggatā（心一境性）・kammaṭṭhāna（業處）・bhikkhu（比丘）・viññatti（表）・iriyāpatha（威儀）・samiñjana／pasāraṇa（屈／伸）・abhikkama／paṭikkama（前進／後退）・uddharaṇa／atiharaṇa／vītiharaṇa（舉／移前／移旁）・kesā・lomā 等身分之名（前品既立）。以下唯列本篇新出者。
語義・聚・細末三行相〔CSCD §347〕–〔CSCD §349〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vacanattha | 語義 | 十三行相之第一 | 〔CSCD §347〕 |
| patthaṭattā pathavī | 由擴布故為地 | 地界之語源 | 〔CSCD §347〕 |
| appoti・āpiyati・appāyati | 至・被增・令長 | 水界之語源三釋 | 〔CSCD §347〕 |
| tejati・vāyati | 熱・動 | 火界與風界之語源 | 〔CSCD §347〕 |
| salakkhaṇadhāraṇa | 持自相 | 「界」之通義其一 | 〔CSCD §347〕・〔CSCD §352〕 |
| dukkhādāna・dukkhādhāna | 苦之取・苦之置 | 「界」之通義其二其三 | 〔CSCD §347〕・〔CSCD §352〕 |
| visesasāmañña | 別與通 | 論自標其語義之釋分二層 | 〔CSCD §347〕 |
| kalāpa | 聚 | 十三行相之第二 | 〔CSCD §348〕 |
| vaṇṇo gandho raso ojā | 色・香・味・食素 | 八法之前四 | 〔CSCD §348〕 |
| aṭṭhadhammakalāpa | 八法之聚 | 髮等之實；論明「髮」唯此聚之假名 | 〔CSCD §348〕 |
| dasadhammakalāpa | 十法之聚 | 業等起之分更加命根與性 | 〔CSCD §348〕 |
| bhāva | 性〔男女之性〕 | 十法聚之一 | 〔CSCD §348〕 |
| cuṇṇa | 細末 | 十三行相之第三 | 〔CSCD §349〕 |
| paramāṇubhedasañcuṇṇa | 碎至極微之分 | 地界之細末之量 | 〔CSCD §349〕 |
| sukhumarajabhūta | 成細塵者 | 同上 | 〔CSCD §349〕 |
| doṇamatta | 一斗之量 | 一身之地界之量；斗為量名，本欄意譯而不代換算 | 〔CSCD §349〕 |
| aṇuthūladīgharassathirakathina | 細・粗・長・短・堅・硬 | 地界所現之諸相 | 〔CSCD §349〕 |
| pīṇitapīṇitabhāva | 潤澤之相 | 水界所現之相 | 〔CSCD §349〕 |
| māyārūpa・dhātuyanta | 幻之色・界之機關 | 論自結——四界之轉如幻如機關 | 〔CSCD §349〕 |
| bālajanavañcana | 誑愚人者 | 同上 | 〔CSCD §349〕 |
相等・等起・種種與一三行相〔CSCD §350〕–〔CSCD §352〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kakkhaḷattalakkhaṇa・patiṭṭhānarasa・sampaṭicchanapaccupaṭṭhāna | 以堅硬為相・以住立為味・以領受為現起 | 地界之三 | 〔CSCD §350〕 |
| paggharaṇalakkhaṇa・brūhanarasa・saṅgahapaccupaṭṭhāna | 以流動為相・以增長為味・以攝為現起 | 水界之三 | 〔CSCD §350〕 |
| paripācanarasa・maddavānuppadānapaccupaṭṭhāna | 以遍熟為味・以柔軟之施與為現起 | 火界之二（其相同前段之 uṇhattalakkhaṇā） | 〔CSCD §350〕 |
| samudīraṇarasa・abhinīhārapaccupaṭṭhāna | 以動轉為味・以引發為現起 | 風界之二 | 〔CSCD §350〕 |
| utusamuṭṭhāna | 時節等起 | 四等起之一；本篇明四分唯由此起 | 〔CSCD §351〕 |
| utucittasamuṭṭhāna | 時節與心等起 | 淚汗唾涕四分之所由 | 〔CSCD §351〕 |
| mahantapātubhāva | 大之出現 | 大種五義之第一 | 〔CSCD §352〕 |
| mahābhūtasāmañña | 大種之相似 | 大種五義之第二；更分幻師・夜叉・夜叉女三喻 | 〔CSCD §352〕 |
| mahāparihāra | 大之維持 | 大種五義之第三；日日須以大資具養之 | 〔CSCD §352〕 |
| mahāvikāra | 大之變異 | 大種五義之第四 | 〔CSCD §352〕 |
| mahattā bhūtattā | 以大故以有故 | 大種五義之第五 | 〔CSCD §352〕 |
| vasundharā | 大地 | 所引偈之語；地之厚之量 | 〔CSCD §352〕 |
| māyākāra | 幻師 | 大種之第一喻 | 〔CSCD §352〕 |
| yakkha・yakkhī・yakkhinī | 夜叉・夜叉女・夜叉之女 | 大種之第二第三喻之主 | 〔CSCD §352〕 |
| acinteyyaṭṭhānatā | 不可思議之處性 | 夜叉喻之所配——四界互不在內外而相依 | 〔CSCD §352〕 |
| vañcakatta | 誑性 | 夜叉女喻之所配 | 〔CSCD §352〕 |
| sarasalakkhaṇa | 自味之相 | 大種所隱者 | 〔CSCD §352〕 |
| kappavuṭṭhāna | 劫之壞 | 非執取者之大變異之時 | 〔CSCD §352〕 |
| khayaṭṭha・bhayaṭṭha・asārakaṭṭha | 以盡義・以怖義・以無實義 | 無常苦無我之三義 | 〔CSCD §352〕 |
可分至緣之分別七行相〔CSCD §353〕–〔CSCD §359〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vinibbhogāvinibbhoga | 可分與不可分 | 十三行相之第七；依處不可分而依相可分 | 〔CSCD §353〕 |
| sabhāgavisabhāga | 同分與異分 | 第八；前二重故同分、後二輕故同分 | 〔CSCD §354〕 |
| garukatta・lahukatta | 重性・輕性 | 同分之判之由 | 〔CSCD §354〕 |
| ajjhattikabāhiravisesa | 內外之別 | 第九；內界為識依表根之所依而有威儀 | 〔CSCD §355〕 |
| sairiyāpatha | 有威儀者 | 內界之相 | 〔CSCD §355〕 |
| saṅgaha | 攝 | 第十；同等起者相攝 | 〔CSCD §356〕 |
| ekasaṅgaha | 一攝 | 同上 | 〔CSCD §356〕 |
| paccaya | 緣 | 第十一；四界互為住立・攝・遍熟・支持之緣 | 〔CSCD §357〕 |
| asamannāhāra | 不等趣 | 第十二；諸界不自知其為緣 | 〔CSCD §358〕 |
| paccayavibhāga | 緣之分別 | 第十三；本篇最長之一段 | 〔CSCD §359〕 |
| janakapaccaya | 生緣 | 緣之分別之第一 | 〔CSCD §359〕 |
| upanissayapaccaya | 親依止緣 | 業對餘者之緣 | 〔CSCD §359〕 |
| pacchājātapaccaya | 後生緣 | 心對餘者之緣 | 〔CSCD §359〕 |
| atthipaccaya・avigatapaccaya | 有緣・不離緣 | 諸等起共有之緣；依先例勝從既立之讀，本欄原提「不離去緣」，誌之 | 〔CSCD §359〕 |
| āhārapaccaya | 食緣 | 食等起者之緣 | 〔CSCD §359〕 |
| sahajātapaccaya・aññamaññapaccaya | 俱生緣・相互緣 | 同等起四界互為之緣 | 〔CSCD §359〕 |
| tisantatimahābhūta | 三相續之大種 | 他三等起之大種 | 〔CSCD §359〕 |
| patiṭṭhāvasena・ābandhanavasena・paripācanavasena・vitthambhanavasena | 依住立・依攝・依遍熟・依支持 | 四界各別之緣之力用 | 〔CSCD §359〕 |
| uppīḷana・patiṭṭhāpana・avakkhepana | 押・住立・下置 | 行時四界之三役 | 〔CSCD §359〕 |
修果與二收〔CSCD §360〕–〔CSCD §361〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suññataṃ avagāhati | 深入空性 | 修此業處之第一果 | 〔CSCD §360〕 |
| sattasaññaṃ samugghāteti | 拔除有情想 | 第二果 | 〔CSCD §360〕 |
| vāḷamiga・yakkha・rakkhasa | 猛獸・夜叉・羅剎 | 所不作之分別 | 〔CSCD §360〕 |
| bhayabheravasaha | 耐怖畏 | 第三果；規範詞表既定之讀 | 〔CSCD §360〕 |
| aratiratisaha | 耐不樂與樂 | 第四果；規範詞表既定之讀（其誌明「不樂」非「怒」、「樂」非「喜」） | 〔CSCD §360〕 |
| ugghātanigghāta | 高與下 | 於可意不可意所不至者 | 〔CSCD §360〕 |
| yogivarasahassa | 千勝瑜伽者 | 結偈之語 | 〔CSCD §360〕 |
| medhāvī | 具慧者 | 結偈之所勸；依先例勝從既立之讀，本欄原提「有慧者」，誌之 | 〔CSCD §360〕 |
| pañhākamma | 問之作 | 全品之問目之總名 | 〔CSCD §361〕 |
| sabbappakārato atthavaṇṇanā | 一切種之義釋 | 「云何修習」一句之釋已竟 | 〔CSCD §361〕 |
| appanāpubbabhāgacitta | 安止前分之心 | 近行定所攝之心之一 | 〔CSCD §361〕 |
須併觀之四處 ①bhayabheravasaha（耐怖畏）與 aratiratisaha（耐不樂與樂）二讀為規範詞表所既定，本欄逐字從之而不另擬。②kalāpa（聚）於本篇之位為八法十法之聚，其在觀智諸品之位為「聚之思惟」——一形二位，本欄依本篇之位立讀而誌其相左，以俟來哲。③vinibbhoga 之語族於本篇皆作雙 b，而前單元〔CSCD §345〕之同語作單 b（avinibhuttaṃ）——一語二形，誌之以俟來哲。④緣之諸名（生緣・親依止緣・後生緣・有緣・不離去緣・食緣・俱生緣・相互緣）於緣起之品既立者本目不重立，其未立者本欄依既立之字素合成——逐名以俟來哲。
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／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 15 個與版頁記 16 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 14 處為偶數，逐引皆有其收，無不對稱者。
本欄自出之字面之三處 ①〔CSCD §348〕之偈3 行而非偶數行（Vaṇṇo⋯gandho raso ojā, catasso cāpi dhātuyo; ／ Aṭṭhadhammasamodhānā, hoti kesāti sammuti; ／ Tesaṃyeva vinibbhogā, natthi kesāti sammuti.），而本篇他偈皆二行一組——一偈三行於本品五單元中唯此一處。②〔CSCD §352〕之引偈之末作 saṅkhātāyaṃ vasundharāti. –，其行末之破折號與段首之 Tesaṃ anupādinnasantāne – 相應而中隔二行——引之開合之標於此不齊。③〔CSCD §359〕之偈作 dve chaddhā sampavattanti 而其散釋作 dve chadhā sampavattanti（chaddhā／chadhā 一字之差）——同一語於一段之內二形並見。三處皆誌其字面，不改、不代齊。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §352〕 | Duve satasahassāni, cattāri nahutāni ca;⋯Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. | 大地之厚之量——大種「大之出現」之證 | 無（自標 buddhānussatiniddese vuttāva，繫其篇而不繫其書） |
| 〔CSCD §352〕 | Vuttañhetaṃ ''santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā''tiādi. | 大海有身量百由旬者——執取相續中大種之大 | 無（Vuttañhetaṃ 而不繫圓括注） |
| 〔CSCD §352〕 | Bhūmito⋯vuṭṭhitā yāva, brahmalokā vidhāvati; ⋯ Vāyodhātuppakopena, hoti satthamukheva so. | 七偈——劫壞之三與界擾亂之四 | 無（隨文而不繫） |
| 〔CSCD §359〕 | Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca; ／ Dve dhātuyo paṭicca, dve chaddhā sampavattanti. | 一緣三・三緣一・二緣二之數 | 無（隨文而不繫） |
| 〔CSCD §361〕 | Tena vuttaṃ ''kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā''ti. | 引本篇自身之語——同段之首句即其所引 | 無（自引，無出處可繫） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——此於本品五單元中與四十二分之單元同（二篇皆零括注），而本篇有引號而彼篇無之。引式之標 Vuttañhetaṃ 1 見・Tena vuttaṃ 1 見；Yathāha・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。Tena vuttaṃ 之引為本篇自身之語（〔CSCD §361〕之首句作 Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ⋯''kathaṃ⋯bhāvetabbo''ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti，其末句即所引），此自引式於本品五單元中唯此一處。本目誌其實而不代考定。
論主自陳之三處 ①〔CSCD §352〕Mahantapātubhāvādīhīti etā hi dhātuyo⋯imehi kāraṇehi mahābhūtānīti vuccanti——論自標其下逐一釋五義。②〔CSCD §352〕Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni——論自結五義之釋。③〔CSCD §359〕Svāyaṃ catunnaṃ dhātūnaṃ vavatthāpakassa ñāṇassānubhāvena uppajjanato catudhātuvavatthānantveva saṅkhaṃ gacchati——論自釋本業處之立名。三處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之列 viya（詞界）全篇實測 零命中、連聲之比況形 零命中、sadisa 諸形 1 見、Yathā／yathā 之比況領語 4 見、evameva 3 見、upamā 零命中。本篇之喻盡在〔CSCD §352〕之大種第二義之下，逐處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §352〕 | yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti | 幻師以水為珠、以土塊為金——喻大種現非其自性之所造色 |
| 〔CSCD §352〕 | Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti | 幻師自非夜叉而現夜叉相——同上之第二配 |
| 〔CSCD §352〕 | Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti, neva nesaṃ tassa anto na bahi ṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti | 夜叉等所執之處不可得內外而不離其所依——喻四界互不在內外而相依 |
| 〔CSCD §352〕 | Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti | 夜叉女以可意之色形誑人——喻大種以可意之膚色支節隱其堅硬等相 |
「大種」一名之四喻同出於一義 四喻皆繫於 mahābhūtasāmaññato（以與大種相似故）一義之下，而其中三喻取 bhūta 一語之鬼神之義（夜叉・夜叉女）——論以一語之二義（大種／鬼神）成其喻。此語義雙關之喻格於本品五單元中唯此一處，本欄誌其實而不代評其巧。
乙・修辭之可核觀察 ①Tattha 之提示語全篇實測 6 見。②問句 零命中——本篇無自設之問，此於本品五單元中為獨例（他四篇各有 1 至 10 問）。③十三行相之收句 manasikātabbā 13 見，逐段一收，一段不漏。④Esa nayo sabbatthāti 式之例推 1 見（〔CSCD §358〕）、eseva nayo 1 見（〔CSCD §359〕）。⑤…pe… 省略式 零命中。⑥偈頌 11 首 23 行——〔CSCD §348〕之聚偈 1 首 3 行・〔CSCD §352〕之大地偈 1 首 2 行與變異七偈 14 行・〔CSCD §359〕之緣數偈 1 首 2 行・〔CSCD §360〕之結偈 1 首 2 行。本篇為本品五單元中偈最多之篇（次者為無色之雜論之 6 首 16 行）。⑦本篇無事例（人事之記）。
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 §347〕 Tattha vacanatthato manasikarontena | 四十二分之單元之末 | 十三行相之標目句在彼單元之末（無段號之一段）；本篇逐字承其第一行相 |
〔CSCD §348〕 yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā | 四界分別之首單元〔CSCD §307〕・四十二分之單元 | 二十與十二之數在彼二處；本篇以一語迴指而不重列其名 |
〔CSCD §352〕 Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva | 六隨念之品 | 論自標其所指之解釋（buddhānussatiniddese）；大地之厚之偈在彼品，本篇不重釋 |
〔CSCD §352〕 Upādinnasantānepi⋯macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni | 蘊之品 | 執取與非執取之別在彼品；本篇借其分而說大種之大 |
〔CSCD §352〕 Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā. Khayaṭṭhena aniccā. Bhayaṭṭhena dukkhā. Asārakaṭṭhena anattā. | 智見清淨之品・行道智見清淨之品 | 三相之義在彼諸品；本篇唯以三語立其名而不開其觀 |
〔CSCD §359〕 dhātūnaṃ hi kammaṃ, cittaṃ, āhāro, utūti cattāro paccayā | 緣起之品 | 二十四緣之名與其義在彼品；本篇取其八而配四界 |
〔CSCD §361〕 ''ko samādhi, kenaṭṭhena samādhī''tiādinā nayena pañhākammaṃ kataṃ | 業處之品 | 論自標其所承之問目；定之八問在彼品之首，本篇收其第七問而次單元收其第八問 |
〔CSCD §362〕 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti | 修定之利益之單元 | 次單元逐字承同一問目之次句——論自標之續 |
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 of this unit is the local CSCD working column, which is not published. Every Pāli string in this layer is copied verbatim from that column and can be checked there by the single locus form 〔CSCD §NN〕. Since this chapter has no in-house facing-page Pāli, page loci are not recorded.
Inherited heading. This unit’s cut contains no heading of its own at the ### level (measured in this column: zero such lines). Its reader-facing heading inherits the superordinate section Catudhātuvavatthānabhāvanā, whose line occurs at the beginning of the first unit of this division. The cut is anchored at the opening of paragraph [§347] in the base-text column, not at a ### line. This records the fact and does not determine the unit division.
Paragraph range. The base-text column runs from 〔CSCD §347〕 through 〔CSCD §361〕. Fifteen paragraph numbers actually occur and are continuous without a gap. The span of this unit in the base-text column is 14,770 bytes.
The frame of thirteen modes, with its list at the end of the preceding unit. The structure of this unit is the successive attention through thirteen modes, but the sentence listing them is not within this unit. That unnumbered sentence—Apica kho pana vacanatthato, kalāpato, cuṇṇato through paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā.—falls after 〔CSCD §346〕 and, by the cut anchor, belongs to the end of the preceding unit. This unit takes it up verbatim with its first mode, Tattha vacanatthato manasikarontena. The frame and the unit boundary operate at different levels; this column records the fact without redetermining the cut. This is of the same kind as the frame of four methods crossing three units.
Each of the thirteen answers lies within this unit. A line-by-line check of the base-text column gives: meaning at 〔CSCD §347〕; group at 〔CSCD §348〕; particles at 〔CSCD §349〕; characteristics and so forth at 〔CSCD §350〕; origination at 〔CSCD §351〕; diversity and unity at 〔CSCD §352〕; separability and inseparability at 〔CSCD §353〕; similarity and dissimilarity at 〔CSCD §354〕; internal and external distinction at 〔CSCD §355〕; inclusion at 〔CSCD §356〕; condition at 〔CSCD §357〕; nonconcurrence at 〔CSCD §358〕; and analysis of conditions at 〔CSCD §359〕. One mode occupies one paragraph: thirteen modes in thirteen paragraphs, with none overflowing or merged. Each begins with the ablative form of its mode name plus ti and closes with evaṃ, the ablative of the mode name, and manasikātabbā. Measured in this column, manasikātabbā occurs thirteen times, once at the close of each paragraph without omission.
The final two paragraphs are not among the thirteen modes. Paragraph 〔CSCD §360〕 gives the fruit of developing this meditation subject and its concluding verse. Paragraph 〔CSCD §361〕 completes the answer for the entire chapter’s exposition of concentration: the treatise declares the explanation of the phrase “How should it be developed?” finished and determines the domains of two kinds of concentration, access and absorption. The close at 〔CSCD §361〕 closes not only this division but one question governing the whole chapter. This column records that fact without adjudicating it.
Junctions. The opening, Tattha vacanatthato manasikarontena patthaṭattā pathavī, follows the preceding unit in the same division: the treatise itself marks this as the first of the thirteen modes, taking up the list at the end of that unit. The close, Tena vuttaṃ ''kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā''ti., is followed in the next unit by Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti. The two units follow one another verbatim and each completes one phrase in the chapter’s governing questions.
Movement. The chapter overview assigns this unit to §D, “Defining of the Four Elements—Attention through Thirteen Modes and Conclusion.” The corresponding chapter section is recorded verbatim in that table and is neither copied nor excerpted here. The paragraph-number and chapter-section systems have no known conversion, so none is inferred.
II. Terms and Renderings
This heading records only usage and location in this unit. The normative glossary governs established technical readings; this apparatus does not redetermine what it has not established. Previously established terms that occur here include pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (earth element, water element, fire element, air element); dhātu (element); bhūtarūpa (great-element materiality); upādārūpa (derived materiality); lakkhaṇa, rasa, paccupaṭṭhāna (characteristic, function, manifestation); kammasamuṭṭhāna, cittasamuṭṭhāna, catusamuṭṭhāna (kamma-produced, consciousness-produced, produced by four modes); suddhaṭṭhaka (pure octad); sammuti (conventional name); ussada (predominance); aniccā, dukkhā, anattā (impermanent, suffering, not-self); dhātukkhobha (disturbance of the elements); nissaya, nissayapaccaya (support, support condition); suññatā (emptiness); sattasaññā (perception of a being); ñāṇa (knowledge); paññā (wisdom); upacārasamādhi (access concentration); appanāsamādhi (absorption concentration); cittekaggatā (one-pointedness); kammaṭṭhāna (meditation subject); bhikkhu (bhikkhu); viññatti (intimation); iriyāpatha (posture); samiñjana, pasāraṇa (bending, stretching); abhikkama, paṭikkama (advancing, retreating); uddharaṇa, atiharaṇa, vītiharaṇa (lifting, carrying forward, carrying aside); and the names of bodily parts beginning with kesā, lomā, established in an earlier chapter. Only new occurrences in this unit are listed below.
Meaning, group, and particles 〔CSCD §347〕–〔CSCD §349〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vacanattha | meaning | first of the thirteen modes | 〔CSCD §347〕 |
| patthaṭattā pathavī | because it is spread out, it is earth | etymology of the earth element | 〔CSCD §347〕 |
| appoti, āpiyati, appāyati | reaches, is increased, causes growth | three etymologies of the water element | 〔CSCD §347〕 |
| tejati, vāyati | heats, moves | etymologies of the fire and air elements | 〔CSCD §347〕 |
| salakkhaṇadhāraṇa | bearing its own characteristic | first general meaning of “element” | 〔CSCD §347〕; 〔CSCD §352〕 |
| dukkhādāna, dukkhādhāna | taking up suffering, depositing suffering | second and third general meanings of “element” | 〔CSCD §347〕; 〔CSCD §352〕 |
| visesasāmañña | particular and general | the treatise explicitly divides the explanation of meaning into two levels | 〔CSCD §347〕 |
| kalāpa | group | second of the thirteen modes | 〔CSCD §348〕 |
| vaṇṇo gandho raso ojā | color, odor, taste, nutritive essence | first four of the eight dhammas | 〔CSCD §348〕 |
| aṭṭhadhammakalāpa | group of eight dhammas | the actuality of a head hair and the rest; the treatise states that “head hair” is merely the conventional name for this group | 〔CSCD §348〕 |
| dasadhammakalāpa | group of ten dhammas | a kamma-produced part adds the life faculty and sex | 〔CSCD §348〕 |
| bhāva | sex, female or male | one member of the group of ten | 〔CSCD §348〕 |
| cuṇṇa | particles | third of the thirteen modes | 〔CSCD §349〕 |
| paramāṇubhedasañcuṇṇa | broken down to the division of ultimate particles | measure of the earth element by particles | 〔CSCD §349〕 |
| sukhumarajabhūta | become fine dust | same as above | 〔CSCD §349〕 |
| doṇamatta | a doṇa in measure | measure of the earth element in one body; doṇa is the name of a measure, rendered by sense here without conversion | 〔CSCD §349〕 |
| aṇuthūladīgharassathirakathina | fine, coarse, long, short, firm, hard | qualities displayed by the earth element | 〔CSCD §349〕 |
| pīṇitapīṇitabhāva | state of being moist | quality displayed by the water element | 〔CSCD §349〕 |
| māyārūpa, dhātuyanta | magical apparition, mechanism of elements | the treatise’s own conclusion: the four elements turn like an illusion and a mechanism | 〔CSCD §349〕 |
| bālajanavañcana | deceiving fools | same as above | 〔CSCD §349〕 |
Characteristics and so forth, origination, and diversity and unity 〔CSCD §350〕–〔CSCD §352〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kakkhaḷattalakkhaṇa, patiṭṭhānarasa, sampaṭicchanapaccupaṭṭhāna | hardness as characteristic, establishing as function, receiving as manifestation | the three of the earth element | 〔CSCD §350〕 |
| paggharaṇalakkhaṇa, brūhanarasa, saṅgahapaccupaṭṭhāna | flowing as characteristic, augmenting as function, cohesion as manifestation | the three of the water element | 〔CSCD §350〕 |
| paripācanarasa, maddavānuppadānapaccupaṭṭhāna | maturing as function, bestowal of softness as manifestation | two of the fire element; its characteristic is uṇhattalakkhaṇā in the preceding passage | 〔CSCD §350〕 |
| samudīraṇarasa, abhinīhārapaccupaṭṭhāna | motion as function, propelling as manifestation | two of the air element | 〔CSCD §350〕 |
| utusamuṭṭhāna | produced by temperature | one of the four modes of origination; four parts in this unit arise only thus | 〔CSCD §351〕 |
| utucittasamuṭṭhāna | produced by temperature and consciousness | source of tears, sweat, saliva, and snot | 〔CSCD §351〕 |
| mahantapātubhāva | great manifestation | first of five meanings of “great element” | 〔CSCD §352〕 |
| mahābhūtasāmañña | resemblance to great beings | second of five meanings; subdivided into the magician, yakkha, and female-yakkha similes | 〔CSCD §352〕 |
| mahāparihāra | great maintenance | third of five meanings; maintained daily with large requisites | 〔CSCD §352〕 |
| mahāvikāra | great alteration | fourth of five meanings | 〔CSCD §352〕 |
| mahattā bhūtattā | because great and because existent | fifth of five meanings | 〔CSCD §352〕 |
| vasundharā | great earth | word in the cited verse; the measure of the earth’s thickness | 〔CSCD §352〕 |
| māyākāra | magician | first simile for the great elements | 〔CSCD §352〕 |
| yakkha, yakkhī, yakkhinī | yakkha, female yakkha, daughter of a yakkha | protagonists of the second and third similes | 〔CSCD §352〕 |
| acinteyyaṭṭhānatā | state of having an inconceivable location | what corresponds to the yakkha simile: the four elements are neither inside nor outside one another, yet are mutually dependent | 〔CSCD §352〕 |
| vañcakatta | deceptive character | what corresponds to the female-yakkha simile | 〔CSCD §352〕 |
| sarasalakkhaṇa | intrinsic characteristic | what the great elements conceal | 〔CSCD §352〕 |
| kappavuṭṭhāna | destruction of an aeon | time of the great alteration of the unappropriated | 〔CSCD §352〕 |
| khayaṭṭha, bhayaṭṭha, asārakaṭṭha | meaning of exhaustion, meaning of fear, meaning of being without essence | three meanings of impermanence, suffering, and not-self | 〔CSCD §352〕 |
Seven modes from separability through analysis of conditions 〔CSCD §353〕–〔CSCD §359〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vinibbhogāvinibbhoga | separability and inseparability | seventh of the thirteen modes; inseparable by location and separable by characteristic | 〔CSCD §353〕 |
| sabhāgavisabhāga | similarity and dissimilarity | eighth; first two are similar because heavy, latter two because light | 〔CSCD §354〕 |
| garukatta, lahukatta | heaviness, lightness | grounds for similarity | 〔CSCD §354〕 |
| ajjhattikabāhiravisesa | internal and external distinction | ninth; internal elements are bases for consciousness, intimation, and faculties, and have postures | 〔CSCD §355〕 |
| sairiyāpatha | having postures | quality of internal elements | 〔CSCD §355〕 |
| saṅgaha | inclusion | tenth; those with the same origination are included together | 〔CSCD §356〕 |
| ekasaṅgaha | one inclusion | same as above | 〔CSCD §356〕 |
| paccaya | condition | eleventh; four elements mutually condition one another by establishing, cohesion, maturing, and supporting | 〔CSCD §357〕 |
| asamannāhāra | nonconcurrence | twelfth; the elements do not themselves know they are conditions | 〔CSCD §358〕 |
| paccayavibhāga | analysis of conditions | thirteenth and one of the longest paragraphs in this unit | 〔CSCD §359〕 |
| janakapaccaya | producing condition | first in the analysis of conditions | 〔CSCD §359〕 |
| upanissayapaccaya | decisive-support condition | condition of kamma for what it does not itself produce | 〔CSCD §359〕 |
| pacchājātapaccaya | postnascence condition | condition of consciousness for the rest | 〔CSCD §359〕 |
| atthipaccaya, avigatapaccaya | presence condition, non-disappearance condition | conditions common to the modes of origination; the established precedent governs, while this apparatus records the earlier proposal “non-departure condition” | 〔CSCD §359〕 |
| āhārapaccaya | nutriment condition | condition of nutriment for what it does not itself produce | 〔CSCD §359〕 |
| sahajātapaccaya, aññamaññapaccaya | conascence condition, mutuality condition | conditions of the four elements with the same origination for one another | 〔CSCD §359〕 |
| tisantatimahābhūta | great elements in the other three continuities | great elements produced by the other three modes | 〔CSCD §359〕 |
| patiṭṭhāvasena, ābandhanavasena, paripācanavasena, vitthambhanavasena | by establishing, cohesion, maturing, supporting | distinct conditional functions of the four elements | 〔CSCD §359〕 |
| uppīḷana, patiṭṭhāpana, avakkhepana | pressing, establishing, lowering | three roles of the four elements in walking | 〔CSCD §359〕 |
Fruit of development and the two closes 〔CSCD §360〕–〔CSCD §361〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suññataṃ avagāhati | penetrates emptiness | first fruit of developing this meditation subject | 〔CSCD §360〕 |
| sattasaññaṃ samugghāteti | abolishes the perception of a being | second fruit | 〔CSCD §360〕 |
| vāḷamiga, yakkha, rakkhasa | wild beast, yakkha, rakkhasa | distinctions that are no longer made | 〔CSCD §360〕 |
| bhayabheravasaha | enduring fear and dread | third fruit; established reading in the normative glossary | 〔CSCD §360〕 |
| aratiratisaha | enduring discontent and delight | fourth fruit; established reading in the normative glossary, which specifies “discontent,” not anger, and “delight,” not joy | 〔CSCD §360〕 |
| ugghātanigghāta | rise and fall | what does not occur over agreeable and disagreeable objects | 〔CSCD §360〕 |
| yogivarasahassa | a thousand supreme yogins | expression in the concluding verse | 〔CSCD §360〕 |
| medhāvī | the wise | person urged in the concluding verse; the established precedent governs, while this apparatus records the earlier proposal “one possessed of wisdom” | 〔CSCD §360〕 |
| pañhākamma | series of questions | collective name for the questions of the chapter | 〔CSCD §361〕 |
| sabbappakārato atthavaṇṇanā | explanation in every aspect | the explanation of “How should it be developed?” is complete | 〔CSCD §361〕 |
| appanāpubbabhāgacitta | mental state preceding absorption | one of the domains whose one-pointedness is included under access concentration | 〔CSCD §361〕 |
Four points to be read together. First, bhayabheravasaha as “enduring fear and dread” and aratiratisaha as “enduring discontent and delight” are established by the normative glossary; this apparatus follows them verbatim and makes no new proposal. Second, kalāpa in this unit is the group of eight or ten dhammas, whereas in the chapters on insight it occurs in “comprehension by groups.” One form has two locations; this apparatus follows the present location and records the difference for later readers. Third, this unit spells the forms of the vinibbhoga family with double b, while the same term at 〔CSCD §345〕 in the preceding unit has single b in avinibhuttaṃ. One term has two forms, recorded for later readers. Fourth, the names of conditions—producing, decisive-support, postnascence, presence, non-disappearance, nutriment, conascence, and mutuality—already established in the chapter on dependent origination are not redetermined here. Where a name had not been established, this apparatus composes it from established constituents, term by term, for later readers.
III. Variant Readings
Material surface. This unit has no in-house facing-page Pāli, so there is no collation segment to record; the only searchable surface is the base-text column itself. The record does not adjudicate.
Measured survey. A verbatim scan of the entire base-text column found zero instances of parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.); zero instances of the variant-reading marker pāṭho; and zero instances of the attribution markers Porāṇā or porāṇā, Keci or keci, and eke. Square brackets occur in only two forms: fifteen [§NN] paragraph numbers and sixteen edition-page notes, all of the latter inside note material. An absence found is recorded as an absence: the base-text column itself records no variant reading.
Quotation symmetry. The paired marker '' occurs fourteen times, an even number; every opening has a close and none is unmatched.
Three surface forms produced by this column. First, the verse at 〔CSCD §348〕 has three lines, not an even number—Vaṇṇo through gandho raso ojā, catasso cāpi dhātuyo;, then Aṭṭhadhammasamodhānā, hoti kesāti sammuti;, then Tesaṃyeva vinibbhogā, natthi kesāti sammuti.—while every other verse in this unit is grouped in two lines. This is the sole three-line verse among the five units of this chapter. Second, the quoted verse at 〔CSCD §352〕 ends saṅkhātāyaṃ vasundharāti. –, with a closing dash corresponding to Tesaṃ anupādinnasantāne – at the opening but separated from it by two lines. The markers opening and closing the quotation are not aligned here. Third, the verse at 〔CSCD §359〕 reads dve chaddhā sampavattanti, while the prose explanation reads dve chadhā sampavattanti, a one-letter difference between chaddhā and chadhā within the same paragraph. All three are records of the surface and are neither changed nor regularized.
Boundary of this record. All of the above are facts of the base-text column. No comparison was made against scans of the PTS edition. The zero counts apply only to this one surface and imply nothing about other editions.
IV. The Commentator’s Citations
Places where the commentator cites are keyed individually to paragraph-number loci. Sources are recorded only where the text itself identifies them; none is supplied by conjecture.
| Location | Citation form, verbatim | Purport of citation | Source named in the text |
|---|---|---|---|
| 〔CSCD §352〕 | Duve satasahassāni, cattāri nahutāni ca; through Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. | thickness of the great earth, evidence for the “great manifestation” of the great elements | none; the text says buddhānussatiniddese vuttāva, locating an exposition but not naming a work |
| 〔CSCD §352〕 | Vuttañhetaṃ ''santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā''tiādi. | individual forms a hundred leagues long in the great ocean, showing the greatness of the great elements in appropriated continuity | none; Vuttañhetaṃ without a parenthetical source |
| 〔CSCD §352〕 | Bhūmito through vuṭṭhitā yāva, brahmalokā vidhāvati; through Vāyodhātuppakopena, hoti satthamukheva so. | seven verses on the three destructions of an aeon and the four disturbances of the elements | none; embedded in the text without attribution |
| 〔CSCD §359〕 | Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca; / Dve dhātuyo paṭicca, dve chaddhā sampavattanti. | numbers for three conditioned by one, one conditioned by three, and two conditioned by two | none; embedded in the text without attribution |
| 〔CSCD §361〕 | Tena vuttaṃ ''kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā''ti. | the passage cites its own wording; the opening sentence of the same paragraph is what is cited | none; self-citation without a source |
Measured numbers of citation forms and sources. No parenthetical source occurs in this unit. Among the five units of this chapter, it shares this feature with the unit on the forty-two parts; this unit has quotation marks whereas that one does not. The citation marker Vuttañhetaṃ occurs once, and Tena vuttaṃ occurs once. Yathāha, Vuttampi cetaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira do not occur. The citation introduced by Tena vuttaṃ is to wording in this very passage. Paragraph 〔CSCD §361〕 opens Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ and continues through ''kathaṃ and bhāvetabbo''ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti; its final sentence cites that wording. This self-citation is unique among the five units of this chapter. The apparatus records the fact without identifying a source.
Three declarations by the commentator. First, at 〔CSCD §352〕, Mahantapātubhāvādīhīti etā hi dhātuyo through imehi kāraṇehi mahābhūtānīti vuccanti: the commentator marks the five meanings explained in what follows. Second, at 〔CSCD §352〕, Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni: the commentator concludes the explanation of those five meanings. Third, at 〔CSCD §359〕, Svāyaṃ catunnaṃ dhātūnaṃ vavatthāpakassa ñāṇassānubhāvena uppajjanato catudhātuvavatthānantveva saṅkhaṃ gacchati: the commentator explains the name of this meditation subject. All three are the commentator’s own declarations, recorded verbatim in place without evaluation.
V. Similes and Rhetoric
This heading records only where the similes occur and what they are paired with; it offers no literary evaluation.
A. Inventory of similes. Within word boundaries, viya has zero occurrences in the unit, as do sandhi forms of comparison; forms of sadisa occur once; Yathā or yathā as a comparative lead occurs four times; evameva occurs three times; and upamā does not occur. All the similes in this unit occur under the second explanation of the great elements at 〔CSCD §352〕, as follows:
| Location | Simile, verbatim | What it illustrates |
|---|---|---|
| 〔CSCD §352〕 | yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti | a magician makes water appear as a jewel and a clod as gold; the great elements display derived materiality that is not their own nature |
| 〔CSCD §352〕 | Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti | the magician is not a yakkha but displays yakkha form; a second pairing with the same point |
| 〔CSCD §352〕 | Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti, neva nesaṃ tassa anto na bahi ṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti | the place occupied by yakkhas and other great beings can be found neither inside nor outside the person they seize, yet they do not stand apart from that support; the four elements likewise depend on one another without being inside or outside one another |
| 〔CSCD §352〕 | Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti | a female yakkha deceives people by concealing a frightening appearance with agreeable color and form; the great elements conceal hardness and their other characteristics beneath agreeable skin and limbs |
The four similes for the name “great element” belong to one explanation. All four stand under mahābhūtasāmaññato, “because of resemblance to great beings.” Three of them draw on a spirit sense of the word bhūta, namely, the yakkha and female yakkha. This pun between two senses—element and spirit—is unique among the five units of this chapter. The apparatus records the fact without judging its artistry.
B. Measurable rhetorical observations. First, the deictic Tattha occurs six times. Second, there are no questions. This unit sets no question of its own, uniquely among the five units of this chapter; the other four contain from one to ten questions each. Third, manasikātabbā, the closing term for each of the thirteen modes, occurs thirteen times, once per paragraph without omission. Fourth, the analogical extension Esa nayo sabbatthāti occurs once, at 〔CSCD §358〕, and eseva nayo occurs once, at 〔CSCD §359〕. Fifth, the ellipsis form …pe… does not occur. Sixth, there are eleven verses in twenty-three lines: at 〔CSCD §348〕, one three-line verse on the group; at 〔CSCD §352〕, one two-line verse on the great earth and seven verses on alteration in fourteen lines; at 〔CSCD §359〕, one two-line verse on the numbers of conditions; and at 〔CSCD §360〕, one two-line concluding verse. This unit has more verse than any of the five in the chapter, the next being the miscellaneous discussion on the immaterial attainments with six verses in sixteen lines. Seventh, the unit contains no case narrative involving a person.
All these counts apply only to this unit.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number locus. It is based only on a name or phrase verifiable in this unit. The paragraph numbers and chapter sections have no known conversion, so no chapter-section locus is attached or inferred. The apparatus does not adjudicate.
| Passage in this unit | Refers to | Verifiable basis |
|---|---|---|
〔CSCD §347〕 Tattha vacanatthato manasikarontena | end of the preceding unit on the forty-two parts | the sentence listing the thirteen modes is at the end of that unit, in an unnumbered paragraph; this unit takes up its first mode verbatim |
〔CSCD §348〕 yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā | first unit on defining of the four elements at 〔CSCD §307〕 and the unit on the forty-two parts | the numbers twenty and twelve occur in those two places; this unit refers back in a single phrase without relisting the names |
〔CSCD §352〕 Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva | chapter on the six recollections | the treatise itself names the exposition referred to in buddhānussatiniddese; the verse on the thickness of the great earth occurs there and is not re-explained here |
〔CSCD §352〕 Upādinnasantānepi through macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni | chapter on the aggregates | the distinction between appropriated and unappropriated occurs there; this unit uses that division when speaking of the greatness of the great elements |
〔CSCD §352〕 Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā. Khayaṭṭhena aniccā. Bhayaṭṭhena dukkhā. Asārakaṭṭhena anattā. | chapters on Purification by Knowledge and Vision and Purification by Knowledge and Vision of the Way | the meanings of the three characteristics occur there; this unit names them in three phrases without opening their contemplation |
〔CSCD §359〕 dhātūnaṃ hi kammaṃ, cittaṃ, āhāro, utūti cattāro paccayā | chapter on dependent origination | names and meanings of the twenty-four conditions occur there; this unit takes eight of them and applies them to the four elements |
〔CSCD §361〕 ''ko samādhi, kenaṭṭhena samādhī''tiādinā nayena pañhākammaṃ kataṃ | chapter on meditation subjects | the treatise itself identifies the questions it takes up; the eight questions on concentration occur at the beginning of that chapter, and this unit closes the seventh while the next unit closes the eighth |
〔CSCD §362〕 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti | next unit on the benefits of developing concentration | the next unit takes up verbatim the next phrase in the same series of questions, a continuation explicitly marked by the treatise |
VII. Transmission
This edition does not establish claims about authorship, textual transmission, or the lineage of commentaries in the apparatus.