清淨道論 結語——全書之收Visuddhimagga · Conclusion—the Close of the Entire Treatise
開卷的偈在結尾重念一遍：「住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結。」開卷的五序頌原樣抄一遍——我要如實解釋此偈、有人得出家而不知清淨之道、有人努力而不能證、為令他們欣悅我要宣說依大寺住者之法的清淨道、請諦聽——然後一句：「那清淨道，就這樣已經說了。」全書是一個諾言的兌現。
結頌九偈四件事：所本——五部義注之集成，「大抵有決定」，不求獨創；所受——應僧伽波羅之請；所願——正法久住、一切有情安樂、依善者速成其願；所量——五十八誦分。
奧書列作者一長串德：信覺精進、戒行、自宗他宗之深奧、三藏義注之無礙智、文法家、大詩人、上座之系之燈、大寺住者之莊嚴——名字只一個：諸師取名為「佛音」。末頌的時限是全書最大的一句：願此論久住於世間，乃至「佛」這個名字還在世間轉起為止。
《清淨道論》之書竟。
The opening stanza is recited again at the end: “A wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle.” The five introductory stanzas are copied exactly—I shall explain this stanza as it truly is; some have gone forth but do not know the path to purity; some strive but cannot attain it; to bring them gladness I shall expound the Path of Purity following the method of those who dwell at the Great Monastery; listen attentively—and then one sentence: “that Path of Purity has now been expounded in this way.” The entire treatise is a promise fulfilled.
The nine concluding stanzas give four things: basis—the commentaries on the five Nikāyas, gathered into an account that is “on the whole conclusive,” not seeking originality; request—Saṅghapāla’s; aspiration—the true Dhamma’s long endurance, all beings’ happiness, and the swift success of those who depend on the good; length—fifty-eight recitation sections.
The colophon lists a long series of the author’s qualities: faith, understanding, energy, virtue and conduct, the depths of his own and other systems, unobstructed knowledge of the Tipiṭaka and its commentaries, grammarian, great poet, lamp of the elder lineage, ornament of those who dwell at the Great Monastery—and gives only one name, “Buddhaghosa,” bestowed by his teachers. The final stanza sets the treatise’s widest horizon: may this work long remain in the world, as long as the name “Buddha” continues in the world.
The book of the Visuddhimagga is complete.
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 序偈之重舉與五序頌 〔CSCD §891〕
結分之論
而到此為止——
住於戒之有慧者，修習其心與慧； 熱誠而審慎之比丘，彼能解此糾結¹。
——安立了這一偈之後，我們所曾說的那些話——
如今，對大仙²所說的這一偈， 我要如實解釋它以戒等分別的義理。
〔有些人〕在勝者之教中得到了極難得的出家， 卻不知那攝戒等在內的、安穩而正直的清淨之道；
這裡有些瑜伽者不如實了知，雖然想要清淨， 雖然也在努力，卻不能證得清淨。
為了使他們生起欣悅，我要宣說這決擇極清淨、 依於大寺住者³之說示之法的——
——清淨道；當我宣說時， 一切想要清淨的善士們啊，請恭敬地諦聽。
——那〔清淨道〕，就這樣已經說了。
§2 全書之結頌九偈 〔CSCD §892〕
而其中——
那些戒等分別之義的決擇， 凡是在五部⁴的義注之理中所說的—— 把那一切都集起來，大抵是有決定的， 因為它是離於一切雜亂之過而被顯示的； 所以想要清淨的、有淨慧的瑜伽者們， 於這《清淨道論》上唯應當恭敬。 分別說者中之最勝、上座部者、有名稱者、 大寺住者——生於其族而明智的、 尊者僧伽波羅⁵，淨而省儉之行者、 具律行者、於行道相應者， 心為忍、柔和、慈等等諸德所莊嚴者—— 我接受了他的勸請而作了此〔論〕； 我以欲正法久住之心所得的福之聚， 以它的威力，願一切有情都得安樂。 而這《清淨道論》在此沒有障難， 已以五十八誦分⁶的聖典之文而竟。 正如這樣，也願世間一切依善的人 都無障難，速速地成就其意願。
§3 作者之奧書與末二頌 〔CSCD §895〕
為極清淨的信、覺、精進所莊嚴，具足戒、行、正直、柔和等等諸德之聚，堪能深入自宗與他宗之深奧，具足慧之明敏，於分為三藏教並其義注的師之教有無礙智之威力，為大文法家，具足由〔語之〕成就所生的悅耳而美妙高遠之語之莊嚴，說當說當捨⁷，為論者之最勝，為大詩人，於六神通、無礙解等等種種德所莊嚴的上人法有無礙之覺的、為上座之系之燈的大寺住諸長老之系的莊嚴，有廣大清淨之覺，為諸師所取名為「佛音」，而又應以某一未釋之稱⁸相稱的長老——由他所造的，名為《清淨道論》。
願它久住於世間，為求度世的諸善男子 顯示以戒等而清淨之理， 乃至那心淨而如是者、世間之最上者、大仙的 「佛」這個名字還在世間轉起為止。
於為令善人歡喜而造的《清淨道論》之論說〔已竟〕，
而依聖典之文計之，它是五十八誦分。
《清淨道論》之書竟。
註
¹ 住於戒之有慧者⋯⋯彼能解此糾結：全書之綱領偈，全書廿三品之科皆繫此偈；其立與其逐句之釋在本書戒之品之首。
² 大仙（mahesi）：世尊之稱；本篇二見，一指其說此偈，一指其名之久住。
³ 大寺住者（Mahāvihāravāsī）：本論所依之師承；本篇二見，一在序頌，一在結頌。
⁴ 五部（pañca nikāyā）：本論所本之義注之所屬；論唯出其數而不列其名。
⁵ 尊者僧伽波羅（Bhadantasaṅghapāla）：本論之勸請者，本篇唯一之受請之人名。
⁶ 五十八誦分（aṭṭhapaññāsabhāṇavāra）：論自陳全書之量；本篇二見，一在結頌，一在全書之末行。
⁷ 說當說當捨（yuttamuttavādī）：作者諸德之一；論不釋其義，本編依其複合之字面而讀。
⁸ 未釋之稱：譯底作 mudantakhedakavattabbena，論不自釋其義，其複合之析亦不唯一；本編逐字存其形而闕其漢讀，以俟來哲。
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 Repetition of the Opening Stanza and the Five Introductory Stanzas 〔CSCD §891〕
Discourse of the Concluding Section
And by this point—
A wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle.¹
—having set out this stanza, those words we spoke were:
Now, concerning this verse spoken by the Great Sage,² I shall explain as it truly is the meaning differentiated as virtue and the rest.
Some have gained the exceedingly rare going forth in the Victor’s Dispensation, yet do not know the secure and direct path to purity that comprises virtue and the rest.
Here, though wishing for purity, some meditators do not know it as it truly is; though they strive, they do not attain purity.
To bring gladness to them, I shall expound the Path of Purity, whose analysis is thoroughly purified and which rests upon the method of teaching of those who dwell at the Great Monastery.³
As I expound it, all good people who desire purity, listen attentively and with care.
—that [Path of Purity] has now been expounded in this way.
§2 Nine Concluding Stanzas for the Entire Treatise 〔CSCD §892〕
And here—
Whatever determinations of meanings distinguished as virtue and the rest Are stated according to the commentarial method of the five Nikāyas,⁴ Having gathered all of them, this is on the whole conclusive, For it is presented free from every fault of confusion; Therefore meditators who desire purity and possess purified wisdom Should devote themselves only to this Visuddhimagga. Foremost among the Vibhajjavādins, of the Theravāda, renowned, One born in the lineage of those who dwell at the Great Monastery, discerning— The Venerable Saṅghapāla,⁵ pure and austere in conduct, Endowed with disciplinary conduct and aligned with the way of practice, Whose mind is adorned with qualities such as patience, gentleness, and loving-kindness— At his request I composed this [treatise]. Through the power of the accumulation of merit I acquired With the wish that the true Dhamma long endure, may all beings attain happiness. And this Visuddhimagga, here without obstruction, Has been completed in canonical wording in fifty-eight recitation sections.⁶ Just so, may all in the world who depend upon what is good Be without obstruction and swiftly accomplish their aspirations.
§3 The Authorial Colophon and the Final Two Stanzas 〔CSCD §895〕
Adorned with utterly purified faith, understanding, and energy; endowed with the aggregate of qualities beginning with virtue, conduct, uprightness, and gentleness; capable of penetrating the depths of his own and other systems; endowed with acuity of wisdom; possessing the power of unobstructed knowledge regarding the Teacher’s Dispensation divided into the Tipiṭaka together with its commentaries; a great grammarian; endowed with the ornament of pleasing, beautiful, and elevated speech born of excellence [in language]; one who speaks what should be spoken and relinquished;⁷ foremost among disputants; a great poet; one whose understanding is unobstructed with respect to the superior human qualities adorned by the six direct knowledges, discriminative knowledges, and so forth; an ornament to the lineage of the elders dwelling at the Great Monastery, those lamps of the elder lineage; possessed of vast and purified understanding; the elder whom the teachers gave the name “Buddhaghosa,” and who should also be addressed by a certain unexplained appellation⁸—composed the work named the Visuddhimagga.
May it long remain in the world, showing to good sons who seek to cross beyond the world The method of purification through virtue and the rest, As long as the name “Buddha” of that one whose mind was purified, The Such One, the world’s foremost, the Great Sage, continues in the world.
The exposition of the Visuddhimagga, composed to bring joy to good people, [is complete],
And when counted by canonical wording it consists of fifty-eight recitation sections.
The book of the Visuddhimagga is complete.
Notes
¹ A wise person established in virtue ... can disentangle this tangle: the programmatic stanza of the entire treatise, to which the structure of all twenty-three chapters is linked; it is established and explained line by line at the beginning of this treatise’s Virtue chapter.
² Great Sage (mahesi): an epithet of the Blessed One; it occurs twice in this unit, once for the speaker of this stanza and once for the endurance of his name.
³ Those who dwell at the Great Monastery (Mahāvihāravāsī): the lineage on which this treatise relies; the term occurs twice in this unit, in the introductory and concluding stanzas.
⁴ Five Nikāyas (pañca nikāyā): the collections to which the commentaries on which this treatise is based belong; the treatise gives only the number and does not list their names.
⁵ Venerable Saṅghapāla (Bhadantasaṅghapāla): the person at whose request this treatise was composed and the only person named as requester in this unit.
⁶ Fifty-eight recitation sections (aṭṭhapaññāsabhāṇavāra): the length the treatise claims for the whole work; it occurs twice in this unit, once in the concluding stanzas and once in the final lines of the treatise.
⁷ One who speaks what should be spoken and relinquished (yuttamuttavādī): one of the author’s qualities; the treatise does not explain its meaning, and this edition reads it according to the surface of the compound.
⁸ Unexplained appellation: the base text reads mudantakhedakavattabbena. The treatise does not explain its meaning, and analysis of the compound is not unique; this edition preserves its form verbatim but leaves its English reading unstated, for future readers.
開卷之偈在此重舉，五序頌之諾至此兌現；結頌九偈告其所本（五部義注）、其勸請者（僧伽波羅）、其量（五十八誦分）與其願；奧書記作者之德與「佛音」之名——願此論久住，乃至「佛」之名在世間轉起為止
大局 — 全書之結
第 1 品開卷：世尊之偈「住於戒之有慧者……彼能解此糾結」，論主隨即立五序頌，許諾「我要如實解釋它以戒等分別的義理……宣說清淨道，請諦聽」。廿三品之後，本單元重舉那一偈與五序頌（§1），說「那清淨道，就這樣已經說了」；然後是九偈之結頌（§2）——所本、所受、所願、所量；最後是奧書（§3）——作者之德之長列、「佛音」之名、願此論久住之頌、五十八誦分、書竟。這是全書的合龍處：首尾一偈，中間廿三品。〔所見〕
§01 序偈之重舉與五序頌 → 白話 §1
「而到此為止——住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結」——安立此偈後我們所曾說的：對大仙所說此偈我要如實解釋其以戒等分別的義理；有些人於勝者之教得極難得之出家，卻不知那攝戒等在內、安穩正直的清淨之道；有些瑜伽者不如實知，雖欲清淨、雖努力而不能證得；為使他們生起欣悅，我要宣說這決擇極清淨、依大寺住者之說示之法的清淨道；當我宣說時，一切想要清淨的善士們請恭敬諦聽——那清淨道就這樣已經說了（白話 §1）。〔讀法〕五序頌逐字是第 1 品開卷之文（本編從 01-01 既立之譯）。論主在結尾把自己的承諾原樣抄一遍，然後只加一句「就這樣已經說了」——全書是一個諾言的兌現。
§02 全書之結頌九偈 → 白話 §2
戒等分別之義的決擇，凡在五部之義注之理中所說者，集起而大抵有決定，離一切雜亂之過而顯示——欲清淨之有淨慧者於此論唯應恭敬。分別說者中之最勝、上座部者、有名稱者、大寺住者——生於其族而明智的尊者僧伽波羅，淨而省儉、具律行、於行道相應、心為忍柔和慈等德所莊嚴——我受其勸請而作此論。以欲正法久住之心所得之福聚，願一切有情得安樂。此論於此無障難、已以五十八誦分之聖典文而竟；願世間一切依善者亦無障難、速成其願（白話 §2）。〔讀法〕九偈四件事：所本（五部義注——論主自陳此書是義注之集）、所受（僧伽波羅之請）、所願（正法久住、有情安樂、依善者速成）、所量（五十八誦分）。「大抵有決定」四字是論主對自己一書的評語：集眾注而求定說，不求獨創。
§03 作者之奧書與末二頌 → 白話 §3
為極清淨的信、覺、精進所莊嚴，具戒行正直柔和等德，堪入自宗他宗之深奧，具慧之明敏，於三藏教並其義注有無礙智，大文法家，具悅耳美妙高遠之語之莊嚴，說當說當捨，論者之最勝，大詩人，於六神通無礙解等上人法有無礙覺，上座之系之燈、大寺住諸長老之系之莊嚴，有廣大清淨之覺，諸師取名為「佛音」，又應以某一未釋之稱相稱的長老——由他所造，名為《清淨道論》。頌：願它久住於世間，為求度世的善男子顯示以戒等而清淨之理，乃至那心淨之世間最上者、大仙的「佛」這個名字還在世間轉起為止。論說已竟；依聖典文計為五十八誦分。《清淨道論》之書竟（白話 §3）。〔讀法〕奧書把作者的德列了一長串，但名字只有一個：「佛音」——諸師所取。末頌的時限是全書最大的一句：願此論住世，與「佛」這個名字同久。本編於奧書中一複合之稱闕其漢讀而存其形，以俟來哲。〔所見〕
給一般讀者
全書到此合龍。開卷的偈在結尾重念一遍，開卷的五個承諾在結尾原樣抄一遍，然後一句「就這樣已經說了」。結頌說這本書是五部義注的集成（不求獨創，求「大抵有決定」）、是應僧伽波羅之請而作、有五十八誦分、願正法久住有情安樂。奧書列了作者一長串德，名字只一個：佛音；願望只一句：此論住世，與「佛」之名同久。《清淨道論》之書竟——本詮釋本廿三品，至此亦齊。
想讀本單元全文：白話 §1–§3 即序偈之重舉與五序頌・結頌九偈・作者奧書與末頌與書竟之語的全段逐段全譯。
The opening stanza is repeated here, and the promise of the five introductory stanzas is fulfilled; the nine concluding stanzas state the work’s basis (commentaries on the five Nikāyas), requester (Saṅghapāla), length (fifty-eight recitation sections), and aspiration; the colophon records the author’s qualities and the name “Buddhaghosa”—may this treatise long remain, as long as the name “Buddha” continues in the world
The Big Picture — the Conclusion of the Entire Treatise
At the opening of chapter 1 comes the Blessed One’s stanza, “A wise person established in virtue ... can disentangle this tangle.” The author immediately follows it with five introductory stanzas promising, “I shall explain as it truly is the meaning differentiated as virtue and the rest ... I shall expound the Path of Purity; listen attentively.” After twenty-three chapters, this unit repeats that stanza and the five introductory stanzas (§1), saying, “that Path of Purity has now been expounded in this way.” Then come nine concluding stanzas (§2)—the basis, request received, aspiration, and length of the work. Last is the colophon (§3)—a long list of the author’s qualities, the name “Buddhaghosa,” a stanza wishing that the treatise endure, fifty-eight recitation sections, and the completion of the book. This is where the whole treatise locks shut: one stanza at the beginning and end, with twenty-three chapters between. 〔What Is Seen〕
§01 Repetition of the Opening Stanza and the Five Introductory Stanzas → Vernacular §1
“And by this point—a wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle”—after setting out this stanza, we had said: concerning this stanza spoken by the Great Sage, I shall explain as it truly is its meaning differentiated as virtue and the rest; some have obtained the exceedingly rare going forth in the Victor’s Dispensation yet do not know the secure and direct path to purity that comprises virtue and the rest; some meditators here do not know it as it truly is, and though wishing for purity and striving, they do not attain it; to bring gladness to them, I shall expound this Path of Purity, whose analysis is thoroughly purified and which rests upon the method of teaching of those who dwell at the Great Monastery; as I expound it, may all good people who desire purity listen attentively and with care—that Path of Purity has now been expounded in this way (Vernacular §1). 〔How to Read〕 The five introductory stanzas are verbatim the words at the opening of chapter 1 (following this edition’s established 01-01 rendering). At the end the author copies his promise exactly and adds only, “it has now been expounded in this way”—the entire treatise is a promise fulfilled.
§02 Nine Concluding Stanzas for the Entire Treatise → Vernacular §2
Whatever determinations of meanings distinguished as virtue and the rest are stated according to the commentarial method of the five Nikāyas have all been gathered; the result is on the whole conclusive and presented free from every fault of confusion—those who desire purity and possess purified wisdom should devote themselves to this treatise. The Venerable Saṅghapāla—foremost among the Vibhajjavādins, of the Theravāda, renowned, born in the lineage of those who dwell at the Great Monastery and discerning, pure and austere, endowed with disciplinary conduct and aligned with the way of practice, his mind adorned with patience, gentleness, loving-kindness, and other qualities—requested its composition. Through the accumulation of merit acquired with the wish that the true Dhamma long endure, may all beings be happy. This treatise has been completed without obstruction in fifty-eight recitation sections of canonical wording; may all who depend on what is good likewise be without obstruction and swiftly accomplish their aspirations (Vernacular §2). 〔How to Read〕 The nine stanzas give four things: the basis (the commentaries on the five Nikāyas—the author identifies this book as their gathering), the request (Saṅghapāla’s), the aspiration (the true Dhamma enduring, beings happy, those relying on the good swiftly succeeding), and the length (fifty-eight recitation sections). “On the whole conclusive” is the author’s judgment of his own book: gathering the commentaries in pursuit of a settled account, not originality.
§03 The Authorial Colophon and the Final Two Stanzas → Vernacular §3
Adorned with utterly purified faith, understanding, and energy; possessing virtue, conduct, uprightness, gentleness, and the rest; capable of penetrating the depths of his own and other systems; acute in wisdom; unobstructed in knowledge of the Tipiṭaka teaching together with its commentaries; a great grammarian; adorned with pleasing, beautiful, elevated speech; one who speaks what should be spoken and relinquished; foremost among disputants; a great poet; unobstructed in understanding the superior human qualities of the six direct knowledges, discriminative knowledge, and so forth; a lamp of the elder lineage and ornament of the elders dwelling at the Great Monastery; possessed of vast and purified understanding; named “Buddhaghosa” by the teachers, and also to be addressed by a certain unexplained appellation—the elder composed the work named the Visuddhimagga. The stanza: may it long remain in the world, showing good sons who seek to cross beyond the world the method of purification through virtue and the rest, as long as the name “Buddha” of the one with purified mind, the world’s foremost, the Great Sage, continues in the world. The exposition is complete; by canonical wording, fifty-eight recitation sections; the book of the Visuddhimagga is complete (Vernacular §3). 〔How to Read〕 The colophon gives a long list of the author’s qualities but only one name: “Buddhaghosa”—given by his teachers. The final stanza’s time limit is the largest sentence in the whole treatise: may this work remain as long as the name “Buddha.” This edition leaves one compound appellation in the colophon untranslated while preserving its form, for future readers. 〔What Is Seen〕
For the General Reader
The entire treatise locks shut here. The opening stanza is recited again at the end; the five promises made at the opening are copied exactly, followed by one sentence: “it has now been expounded in this way.” The concluding stanzas say that this book gathers the commentaries on the five Nikāyas (seeking not originality but an account that is “on the whole conclusive”), was composed at Saṅghapāla’s request, spans fifty-eight recitation sections, and aspires to the true Dhamma’s long endurance and all beings’ happiness. The colophon lists a long series of the author’s qualities but gives only one name: Buddhaghosa. Its one wish: may this treatise endure as long as the name “Buddha.” The book of the Visuddhimagga is complete—and all twenty-three chapters of this interpretive edition are now present.
To read this unit in full: Vernacular §§1–3 gives, paragraph by paragraph and in full, the repetition of the opening stanza and five introductory stanzas; the nine concluding stanzas; and the authorial colophon, final stanzas, and statement that the book is complete.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### Nigamanakathā。科題與本篇之全幅同度——本篇即該科之全，亦即全書之末科。
段號域與其二缺 譯底欄之段號為〔CSCD §891〕・〔CSCD §892〕・〔CSCD §895〕三號——〔CSCD §893〕與〔CSCD §894〕二號不落。本欄逐字反查譯底欄：〔CSCD §892〕之下為結頌九偈十八行，其後不更起新號，逕至〔CSCD §895〕之作者奧書段。「號無而文在」——二號之所當繫者，於本譯底無其標而其文相續。照錄不補、不代誌其因。本篇於譯底欄之幅為 3,186 位元組。
本篇在本品奧書之後 前單元之末四行為本品之奧書（Iti sādhujanapāmojjatthāya kate visuddhimagge⋯Tevīsatimo paricchedo.），本篇之科題與其文皆在該奧書之後——本篇非第二十三品之科，而為全書之收。誌其實不代裁其歸屬（本品《總覽》繫之於 §D，切界案照案）。
三段之骨 本欄逐一反查譯底欄：〔CSCD §891〕以 Ettāvatā⋯ca – 領起，逐字重舉全書之綱領偈，繼以 Imaṃ gāthaṃ nikkhipitvā yadavocumha –（既立此偈而我等所曾說者）而引五序頌（即本書之首所立之願文），末以 Svāyaṃ bhāsito hoti.（此即已說訖）收；〔CSCD §892〕以 Tattha ca – 領起而出結頌九偈（前三偈明本書之所本與其淨，後六偈明勸請之人、迴向與其誦分之數）；〔CSCD §895〕為作者之奧書（一長句之複合語連綴其德，末出其名 buddhaghosoti garūhi gahitanāmadheyyena therena），繼以末二頌（願此書久住於世），末以三行之全書之結收之。
全書之末三行 Iti sādhujanapāmojjatthāya katā visuddhimaggakathā,／Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti.／Visuddhimaggapakaraṇaṃ niṭṭhitaṃ.（皆縮排二空格）——其第一行之 katā 為陰性（繫於 visuddhimaggakathā），而諸品奧書之同式作 kate（繫於 visuddhimagge）——同式而異其性，誌其字面。譯底欄於此止。
前後接點 前承應供等之成就之單元：本篇首句 Ettāvatā⋯ca – 與前篇〔CSCD §890〕之首句 Ettāvatā ca – 同式，且二處所舉之偈逐字相同（唯引號之有無異，見目三）——論以同一偈之二舉相接。後無接點：本篇為全書之末，譯底欄於此止，本目不代引他品。
movement 品夾《總覽》繫本單元於 §D〈結語——全書之收〉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 sīla・samādhi・paññā（戒・定・慧）・sapañña（有慧者）・ātāpī（有熱誠者）・nipaka（審慎者）・bhikkhu（比丘）・jaṭā（糾結）・visuddhi（清淨）・pabbajjā（出家）・yogī（行者）・paññā（慧）・aṭṭhakathā（義注）・mettā（慈）・puñña（福）・sādhujanapāmojjattha（為善人之喜悅）・kulaputta（善男子）・thera（長老）・abhiññā（神通）・paṭisambhidā（無礙解）・saddhā（信）・vīriya（精進）。以下唯列本篇新出者。
序偈之重舉與五序頌〔CSCD §891〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| yadavocumha | 我等所曾說者 | 論自標其重舉本書之首之願文；第一人稱複數之自稱，本篇一見 | 〔CSCD §891〕 |
| mahesi | 大仙 | 序頌之世尊之稱；本篇二見（序頌與末頌） | 〔CSCD §891〕・〔CSCD §895〕 |
| sudullabha | 極難得者 | 序頌之語——出家於勝者之教為極難得 | 〔CSCD §891〕 |
| jinasāsana | 勝者之教 | 同上；本欄之讀 | 〔CSCD §891〕 |
| sīlādisaṅgaha | 以戒等所攝者 | 清淨之道之相 | 〔CSCD §891〕 |
| khema | 安穩 | 同上之第二相；本位之讀從戒之品首單元之白話五序頌逐字（「攝戒等在內的、安穩而正直的清淨之道」）——⚠︎ 一形二位：涅槃異名之位作「安隱」（既定之涅槃十七名之列與規範詞表），序頌之位作「安穩」，誌之以俟來哲 | 〔CSCD §891〕 |
| uju magga visuddhiyā | 清淨之直道 | 同上之第三相——本書之名之所本 | 〔CSCD §891〕 |
| suddhikāma・visuddhikāma | 欲淨者・欲清淨者 | 序頌之所為之人；二形本篇各一見 | 〔CSCD §891〕・〔CSCD §892〕 |
| pāmojjakaraṇa | 令生喜悅者 | 本書之作之所為 | 〔CSCD §891〕 |
| suvisuddhavinicchaya | 極清淨之決擇 | 本書之相；「決擇」從既立之 vinicchaya | 〔CSCD §891〕 |
| Mahāvihāravāsī | 大寺住者 | 本書所依之師承；本篇二見（序頌與結頌） | 〔CSCD §891〕・〔CSCD §892〕 |
| desanānayanissita | 依其說示之理者 | 同上之判語 | 〔CSCD §891〕 |
| nisāmayatha | 諦聽 | 序頌之勸——Visuddhikāmā sabbepi, nisāmayatha sādhavo | 〔CSCD §891〕 |
| sādhavo | 善士們 | 同上之呼格 | 〔CSCD §891〕 |
結頌九偈〔CSCD §892〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| aṭṭhakathānaya | 義注之理 | 第一偈——五部之義注之理中所說之決擇 | 〔CSCD §892〕 |
| pañca nikāyā | 五部 | 同上；本欄之讀 | 〔CSCD §892〕 |
| samāharitvā | 集之 | 第二偈之動詞——集其一切而說 | 〔CSCD §892〕 |
| yebhuyyena | 大抵 | 同上之限定語 | 〔CSCD §892〕 |
| sanicchaya | 有決定者 | 同上之判 | 〔CSCD §892〕 |
| sabbasaṅkaradosa | 一切雜亂之過 | 第二偈——本書離此諸過 | 〔CSCD §892〕 |
| suddhapañña | 淨慧者 | 第三偈之所勸之人 | 〔CSCD §892〕 |
| ādara | 恭敬 | 第三偈之所勸之行 | 〔CSCD §892〕 |
| Vibhajjavādiseṭṭha | 分別說者之最勝 | 第四偈——勸請者之師承之第一稱 | 〔CSCD §892〕 |
| theriya | 上座部者 | 同上之第二稱；本欄之讀 | 〔CSCD §892〕 |
| yasassī | 有名稱者 | 同上之第三稱 | 〔CSCD §892〕 |
| vaṃsaja | 其族所生者 | 同上——生於大寺住者之族 | 〔CSCD §892〕 |
| vibhāvī | 明智者 | 同上之第五稱；依先例勝從既列之讀（無色之品之詞條），本欄原提「明辨者」，誌之 | 〔CSCD §892〕 |
| Bhadantasaṅghapāla | 尊者僧伽波羅 | 本篇唯一之人名（勸請者）；本欄之讀 | 〔CSCD §892〕 |
| sucisallekhavuttī | 淨而省儉之行者 | 其德之第一；「省儉」從既立之 sallekhatā | 〔CSCD §892〕 |
| vinayācārayutta | 具律行者 | 其德之第二 | 〔CSCD §892〕 |
| khanti・soracca | 忍・柔和 | 其德之第三、第四（與慈並舉）；本欄之讀 | 〔CSCD §892〕 |
| ajjhesana | 勸請 | 本書之作之緣——受其勸請而作 | 〔CSCD §892〕 |
| saddhammaṭṭhitikāma | 欲正法久住者 | 作者之自稱 | 〔CSCD §892〕 |
| puññasañcaya | 福之聚 | 所迴向者 | 〔CSCD §892〕 |
| teja | 威力 | 迴向之力 | 〔CSCD §892〕 |
| pāṇino | 諸有情 | 迴向之所及 | 〔CSCD §892〕 |
| antarāya | 障難 | 第八偈——本書無障難而竟 | 〔CSCD §892〕 |
| aṭṭhapaññāsabhāṇavāra | 五十八誦分 | 本書之量；本欄之讀（bhāṇavāra 規範詞表無條目）；本篇二見（結頌與全書末行） | 〔CSCD §892〕・〔CSCD §895〕 |
| pāḷi | 聖典〔之文〕 | 計其誦分之準 | 〔CSCD §892〕・〔CSCD §895〕 |
| kalyāṇanissita | 依善者 | 末偈之所願之人 | 〔CSCD §892〕 |
| manoratha | 意願 | 末偈之所願成者 | 〔CSCD §892〕 |
作者之奧書與末二頌〔CSCD §895〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| parama visuddha saddhā buddhi vīriya paṭimaṇḍita | 為極清淨之信・覺・精進所莊嚴者 | 奧書之第一德；譯底之形作分寫（Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena）——見目三 | 〔CSCD §895〕 |
| sīlācārajjava・maddava | 戒・行・正直・柔和 | 第二德之四目 | 〔CSCD §895〕 |
| sakasamaya・samayantara | 自宗・他宗 | 第三德——能入自他二宗之深奧 | 〔CSCD §895〕 |
| gahana | 深奧 | 同上；本欄之讀 | 〔CSCD §895〕 |
| paññāveyyattiya | 慧之明敏 | 第四德 | 〔CSCD §895〕 |
| tipiṭakapariyattibheda | 三藏教之差別 | 第五德之所通 | 〔CSCD §895〕 |
| sāṭṭhakatha | 有義注者 | 同上——並其義注 | 〔CSCD §895〕 |
| satthusāsana | 師之教 | 同上之總名 | 〔CSCD §895〕 |
| appaṭihatañāṇappabhāva | 無礙智之威力 | 第六德 | 〔CSCD §895〕 |
| mahāveyyākaraṇa | 大文法家 | 第七德；本欄之讀 | 〔CSCD §895〕 |
| madhurodāravacanalāvaṇṇayutta | 具美妙高遠之語之莊嚴者 | 第八德 | 〔CSCD §895〕 |
| yuttamuttavādī | 說當說當捨者 | 第九德；本欄之讀（論不釋其義） | 〔CSCD §895〕 |
| vādīvara | 論者之最勝 | 第十德 | 〔CSCD §895〕 |
| mahākavi | 大詩人 | 第十一德；本欄之讀 | 〔CSCD §895〕 |
| uttarimanussadhamma | 上人法 | 第十二德之所及——於六神通無礙解等所莊嚴之上人法有無礙之覺 | 〔CSCD §895〕 |
| theravaṃsappadīpa | 上座之系之燈 | 諸長老之稱 | 〔CSCD §895〕 |
| vaṃsālaṅkārabhūta | 為其系之莊嚴者 | 作者之稱 | 〔CSCD §895〕 |
| vipulavisuddhabuddhi | 廣大清淨之覺者 | 同上 | 〔CSCD §895〕 |
| Buddhaghosa | 佛音 | 作者之名——buddhaghosoti garūhi gahitanāmadheyyena therena（為諸師所取名為佛音之長老）；本欄之讀 | 〔CSCD §895〕 |
| mudantakhedakavattabba | 〔未釋之稱〕 | 論不釋其義，本欄不代讀——逐字錄其形 mudantakhedakavattabbena 而闕其漢讀，⚠︎ 以俟來哲 | 〔CSCD §895〕 |
| lokanittharaṇesī | 求度世者 | 末頌之所為之人 | 〔CSCD §895〕 |
| lokajeṭṭha | 世間之最上者 | 末頌之世尊之稱 | 〔CSCD §895〕 |
| suddhacitta・tādī | 心淨者・如是者 | 同上之二稱 | 〔CSCD §895〕 |
| visuddhimaggapakaraṇa | 清淨道論之書 | 全書末行之語——Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. | 〔CSCD §895〕 |
須併觀之三處 ①**⚠︎ mudantakhedakavattabba：本欄不代讀——譯底之形逐字可核而論不自釋，其複合之析亦不唯一；闕其漢讀而誌其形，以俟來哲（承既立之律：不代補闕）。②mahesi（大仙）二見：一在序頌指世尊之說偈，一在末頌指世尊之名之久住——一名二位而所指同一，本欄同讀。③aṭṭhapaññāsabhāṇavāra（五十八誦分）二見：一在結頌（Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā，其形帶連字號）一在全書末行（aṭṭhapaññāsabhāṇavārā，其形不帶）——同語二形**，本欄同讀而誌其實。
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 eke・Keci／keci・Apare āhu・Porāṇā／porāṇā・傳云之標 kira 俱零命中；圓括注之出處亦零命中（見目四）。方括注唯二式（[§NN] 段號 3 個與版頁記 5 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
段號二缺〔本欄自捕之第一處〕 〔CSCD §893〕與〔CSCD §894〕於本譯底不落（見目一）——〔CSCD §892〕之下九偈相續，其後逕接〔CSCD §895〕。本品四單元之中唯本單元有缺號（他九單元之段號逐一連續無缺，本欄逐單元反查）。照錄不補、不代誌其因。此為本篇之最明之字面之疑。
引號之奇數〔本欄自捕之第二處〕 全篇 '' 實測 8 處——本欄逐處反查：綱領偈成一對（''Sīle patiṭṭhāya naro sapañño⋯jaṭa''nti）共 2 處；餘 6 處在五序頌——五頌各以 '' 重開而唯末頌以 sādhavo''ti 收，故成 5 開 1 收。其差盡由逐頌重開所致，逐引皆有其收，無真不對稱者。誌之不改。
同偈二面之對〔本欄自捕之第三處〕 全書之綱領偈於前單元〔CSCD §890〕不繫引號而於本篇〔CSCD §891〕繫引號，且其末語二異（前作 jaṭanti，本篇作 jaṭa''nti）——同一偈於相鄰二段而其面二異。誌之不代齊。
奧書之分寫〔本欄自捕之第四處〕 〔CSCD §895〕之首之複合語，譯底作分寫之形：Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena（六詞分列）與 chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite（其中一處分寫）——而其後諸德之複合語皆作一詞。同一段之內分寫與連寫二式並見，本欄誌其實而不代齊、不代合。此與常坐支之單元之收句之二空格同族（皆為譯底之複合語分寫之面）。
全書末行之性之異〔本欄自捕之第五處〕 Iti sādhujanapāmojjatthāya katā visuddhimaggakathā——其 katā 為陰性，而諸品奧書之同式作 kate（Iti sādhujanapāmojjatthāya kate visuddhimagge，本欄反查頭陀支之品與本品 2 見：二品之奧書）。同式而異其性，誌之不改。
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
本篇之引式與出處俱零〔本欄實測〕 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中；圓括注之出處零命中——本篇為本品四單元中唯一無一引據者。
論主自引其自作之二處 本篇雖無經論之引，然有論主自引其書之首之二處，本欄逐字錄之：①〔CSCD §891〕Imaṃ gāthaṃ nikkhipitvā yadavocumha –＋五序頌——論自標其為本書之首所曾說者（第一人稱複數 yadavocumha）；②〔CSCD §891〕之綱領偈與前單元〔CSCD §890〕之綱領偈——同偈二舉。二處皆論主自引其自作，非引他，本目誌其位而不入引據之數。
論主自陳之三處 ①〔CSCD §891〕Svāyaṃ bhāsito hoti.（此即已說訖）②〔CSCD §892〕Visuddhimaggo eso ca, antarāyaṃ vinā idha;／Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā.（此清淨道無障難而竟，其聖典之文為五十八誦分）③〔CSCD §895〕Visuddhimaggapakaraṇaṃ niṭṭhitaṃ.（清淨道論之書竟）。三處皆論主自陳其書之竟，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・譬喻全無而其頌最密 viya（詞界）・連聲之比況形・sadisa 諸形・upamā／-ūpama 全篇俱零命中；yathā 之比況領語（詞界）1 見（〔CSCD §892〕末偈之 Yathā tatheva lokassa——其為「如是亦然」之願語而非譬喻，本欄不入喻之數）。本篇無一譬喻，而其偈行為本品四單元之最（34 行，佔本篇之過半）。誌其實不代補。
乙・修辭之可核觀察 ①偈頌 17 首 34 行（〔CSCD §891〕之綱領偈 1 首 2 行＋五序頌 5 首 10 行、〔CSCD §892〕之結頌 9 首 18 行、〔CSCD §895〕之末頌 2 首 4 行，皆縮排四空格）——本品四單元中偈行最多者。②散文之三段：〔CSCD §891〕之領起與收（Ettāvatā⋯ca –・Imaṃ gāthaṃ nikkhipitvā yadavocumha –・Svāyaṃ bhāsito hoti.）・〔CSCD §892〕之領起（Tattha ca –）・〔CSCD §895〕之奧書一長句——散文唯此五處，餘皆偈。③Tattha 之提示語 1 見。④問號・Kasmā?・…pe… 俱零命中。⑤第一人稱複數之自稱 1 見（yadavocumha）——本品四單元中唯此一見（他篇之自稱皆作 vadāma／ārabhissāma 之族或不出）。⑥本篇無事例（人事之記）；其人名唯二——勸請者尊者僧伽波羅與作者佛音長老，二者皆非事例而為書之緣起之人。
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 §891〕 ''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | 戒之品之首・全書 | 全書之綱領偈；其立與其釋在彼品之首，全書廿三品之科皆繫此偈 |
〔CSCD §891〕 Imaṃ gāthaṃ nikkhipitvā yadavocumha –＋五序頌 | 戒之品之首 | 論自標其重舉本書之首所曾說之願文——五序頌之首出在彼品 |
〔CSCD §891〕 Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. | 戒之品之首 | 「清淨之直道」為本書之名之所本，其釋在彼品 |
〔CSCD §892〕 Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye. | 全書 | 論自標本書之所本為五部之義注之理；本書之引義注之處遍於廿三品 |
〔CSCD §892〕 Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino. | 本品應供等之單元・全書 | 大寺住者之師承之標二見（序頌與結頌），與本書諸品所引之義注相接 |
〔CSCD §892〕 Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā. | 全書 | 論自陳全書之量為五十八誦分；全書末行復出其數 |
〔CSCD §895〕 chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme | 神通之品・本品應供等之單元 | 六神通之立在前者、無礙解之名在後者之六名之列 |
〔CSCD §895〕 Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā. | 戒之品・全書 | 「戒等之清淨之理」即本書之全；末頌以之願其久住 |
〔CSCD §890〕 Ettāvatā ca – | 應供等之成就之單元 | 前單元以同式之首句與同一偈相接——同偈二舉，其面二異（見目三） |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
〔誌其界〕本單元之〔CSCD §895〕載作者之奧書一段（其德之複合語與其名 buddhaghosoti garūhi gahitanāmadheyyena therena），其文為譯底欄之字面，本欄逐字錄其位於目二而不由之立傳本之說——作者之身世、其書之傳承與諸本之異同，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli passage in this layer is copied verbatim from this unit’s source column. The single locus form is 〔CSCD §NN〕, verifiable word for word against the source column. Because this chapter has no Pāli independently collated to corresponding pages, page ranges are never recorded.
Title The source column contains one ### line, this unit’s section title ### Nigamanakathā. The section title and the full span of this unit are coextensive—this unit comprises the entire section and the final section of the whole treatise.
Paragraph-number range and its two gaps The paragraph numbers in the source column are the three numbers 〔CSCD §891〕, 〔CSCD §892〕, and 〔CSCD §895〕—〔CSCD §893〕 and 〔CSCD §894〕 do not occur. A word-for-word check of the source column shows nine concluding stanzas in eighteen lines under 〔CSCD §892〕; no new number begins afterward, and the text proceeds directly to the authorial colophon at 〔CSCD §895〕. “Numbers absent while the text is present”—the text continues in this base without the markers that would belong to those two numbers. They are reproduced without supplementation or an independently supplied explanation. This unit’s span in the source column is 3,186 bytes.
This unit follows the chapter colophon The final four lines of the preceding unit are the colophon of this chapter (Iti sādhujanapāmojjatthāya kate visuddhimagge ... Tevīsatimo paricchedo.), and this unit’s section title and text both come after that colophon—this unit is not a section of the twenty-third chapter but the close of the entire treatise. The fact is recorded without adjudicating its assignment (the chapter-level Overview links it to §D in accordance with the approved boundary plan).
Skeleton of the three paragraphs Each was checked in the source column. At 〔CSCD §891〕, Ettāvatā ... ca – introduces a verbatim repetition of the programmatic stanza of the entire treatise, followed by Imaṃ gāthaṃ nikkhipitvā yadavocumha – (“having set out this stanza, what we had said”), which introduces the five introductory stanzas (the statement of intent established at the beginning of the work), and closes with Svāyaṃ bhāsito hoti. (“it has now been expounded”). At 〔CSCD §892〕, Tattha ca – introduces nine concluding stanzas (the first three state the basis of the work and its purity; the latter six state the requester, dedication, and number of recitation sections). At 〔CSCD §895〕 comes the authorial colophon (one long sentence in compounds listing qualities and ending with the name buddhaghosoti garūhi gahitanāmadheyyena therena), followed by the final two stanzas (wishing the long endurance of the book in the world), and then three final lines closing the entire treatise.
Final three lines of the whole treatise Iti sādhujanapāmojjatthāya katā visuddhimaggakathā, / Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti. / Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. (all indented two spaces)—the first line’s katā is feminine (agreeing with visuddhimaggakathā), whereas the same formula in chapter colophons has kate (agreeing with visuddhimagge)—the same formula with different gender, recorded literally. The source column ends here.
Junctions before and after The preceding unit is the accomplishment of worthiness of offerings and so forth: this unit’s first sentence, Ettāvatā ... ca –, has the same form as Ettāvatā ca – at 〔CSCD §890〕 in the preceding unit, and the stanza repeated in the two places is verbatim the same (differing only in quotation marks; see section III)—the author links them through two repetitions of the same stanza. There is no following junction: this unit is the end of the entire treatise, and the source column ends here; no other chapter is supplied here.
Movement The chapter-level Overview links this unit to movement §D, “Conclusion—the Close of the Entire Treatise.” The chapter sections linked to it appear verbatim in that table and are neither repeated nor excerpted here—the paragraph-number and chapter-section systems have no known mapping, and none is estimated or converted.
II. Terms and Renderings
This section records only usages within this unit and their loci; normative terms are governed by the glossary, and this section does not decide forms absent from it. Readings already established in earlier chapters are not explained again. Established terms occurring here are sīla・samādhi・paññā (virtue・concentration・wisdom), sapañña (wise person), ātāpī (ardent), nipaka (prudent), bhikkhu (bhikkhu), jaṭā (tangle), visuddhi (purity), pabbajjā (going forth), yogī (meditator), paññā (wisdom), aṭṭhakathā (commentary), mettā (loving-kindness), puñña (merit), sādhujanapāmojjattha (to bring joy to good people), kulaputta (son of good family), thera (elder), abhiññā (direct knowledge), paṭisambhidā (discriminative knowledge), saddhā (faith), and vīriya (energy). Only terms newly occurring in this unit are listed below.
Repetition of the opening stanza and the five introductory stanzas〔CSCD §891〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| yadavocumha | what we had said | The author’s marker that he repeats the statement of intent from the beginning of the work; a first-person plural self-reference, occurring once in the unit | 〔CSCD §891〕 |
| mahesi | Great Sage | An epithet of the Blessed One in the introductory stanzas; occurs twice (introductory and final stanzas) | 〔CSCD §891〕・〔CSCD §895〕 |
| sudullabha | exceedingly rare | Words of the introductory stanza—going forth in the Victor’s Dispensation is exceedingly rare | 〔CSCD §891〕 |
| jinasāsana | Victor’s Dispensation | Same passage; reading as given in this column | 〔CSCD §891〕 |
| sīlādisaṅgaha | comprising virtue and the rest | Character of the path to purity | 〔CSCD §891〕 |
| khema | secure | Second characteristic; the reading here follows verbatim the five introductory stanzas of the Vernacular in the opening unit of the Virtue chapter (“the secure and direct path to purity that comprises virtue and the rest”)—⚠︎ one form in two contexts: as one of the names for nibbāna it is “security” (the established list of seventeen names for nibbāna and the normative glossary); here it is “secure,” recorded for future readers | 〔CSCD §891〕 |
| uju magga visuddhiyā | direct path to purity | Third characteristic—the basis of the title of the work | 〔CSCD §891〕 |
| suddhikāma・visuddhikāma | desiring purity・those who desire purity | Persons for whom the introductory stanzas are spoken; the two forms each occur once | 〔CSCD §891〕・〔CSCD §892〕 |
| pāmojjakaraṇa | bringing gladness | Purpose for which the work is composed | 〔CSCD §891〕 |
| suvisuddhavinicchaya | analysis thoroughly purified | Character of the work; “analysis” follows already-established vinicchaya | 〔CSCD §891〕 |
| Mahāvihāravāsī | those who dwell at the Great Monastery | Lineage on which the work relies; occurs twice (introductory and concluding stanzas) | 〔CSCD §891〕・〔CSCD §892〕 |
| desanānayanissita | resting upon their method of teaching | Predicate in the same passage | 〔CSCD §891〕 |
| nisāmayatha | listen attentively | Invitation in the introductory stanza—Visuddhikāmā sabbepi, nisāmayatha sādhavo | 〔CSCD §891〕 |
| sādhavo | good people | Vocative in the same passage | 〔CSCD §891〕 |
Nine concluding stanzas〔CSCD §892〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aṭṭhakathānaya | commentarial method | First stanza—the determinations stated in the commentarial method of the five Nikāyas | 〔CSCD §892〕 |
| pañca nikāyā | five Nikāyas | Same passage; reading as given in this column | 〔CSCD §892〕 |
| samāharitvā | having gathered | Verb in the second stanza—gathering all of them before speaking | 〔CSCD §892〕 |
| yebhuyyena | on the whole | Qualifier in the same stanza | 〔CSCD §892〕 |
| sanicchaya | conclusive | Predicate in the same stanza | 〔CSCD §892〕 |
| sabbasaṅkaradosa | every fault of confusion | Second stanza—the faults from which the work is free | 〔CSCD §892〕 |
| suddhapañña | one who possesses purified wisdom | Person addressed in the third stanza | 〔CSCD §892〕 |
| ādara | devotion | Conduct recommended in the third stanza | 〔CSCD §892〕 |
| Vibhajjavādiseṭṭha | foremost among the Vibhajjavādins | Fourth stanza—the first designation of the requester’s lineage | 〔CSCD §892〕 |
| theriya | of the Theravāda | Second designation; reading as given in this column | 〔CSCD §892〕 |
| yasassī | renowned | Third designation | 〔CSCD §892〕 |
| vaṃsaja | born in their lineage | Same passage—born in the lineage of those who dwell at the Great Monastery | 〔CSCD §892〕 |
| vibhāvī | discerning | Fifth designation; follows the already-listed reading on the principle that precedent prevails (entries for the Immaterial States chapter); this column’s original proposal, “discriminating,” is recorded | 〔CSCD §892〕 |
| Bhadantasaṅghapāla | Venerable Saṅghapāla | The unit’s only named person (the requester); reading as given in this column | 〔CSCD §892〕 |
| sucisallekhavuttī | pure and austere in conduct | First of his qualities; “austere” follows already-established sallekhatā | 〔CSCD §892〕 |
| vinayācārayutta | endowed with disciplinary conduct | Second quality | 〔CSCD §892〕 |
| khanti・soracca | patience・gentleness | Third and fourth qualities (listed with loving-kindness); reading as given in this column | 〔CSCD §892〕 |
| ajjhesana | request | Occasion for composing the work—composed at his request | 〔CSCD §892〕 |
| saddhammaṭṭhitikāma | one who wishes the true Dhamma to endure | Author’s self-description | 〔CSCD §892〕 |
| puññasañcaya | accumulation of merit | What is dedicated | 〔CSCD §892〕 |
| teja | power | Power of the dedication | 〔CSCD §892〕 |
| pāṇino | all beings | Those reached by the dedication | 〔CSCD §892〕 |
| antarāya | obstruction | Eighth stanza—the work is completed without obstruction | 〔CSCD §892〕 |
| aṭṭhapaññāsabhāṇavāra | fifty-eight recitation sections | Length of the work; reading as given in this column (bhāṇavāra has no entry in the normative glossary); occurs twice in the unit (concluding stanza and final line of the whole treatise) | 〔CSCD §892〕・〔CSCD §895〕 |
| pāḷi | canonical wording | Standard by which its recitation sections are counted | 〔CSCD §892〕・〔CSCD §895〕 |
| kalyāṇanissita | one who depends upon what is good | Person included in the wish of the final stanza | 〔CSCD §892〕 |
| manoratha | aspiration | What the final stanza wishes to be fulfilled | 〔CSCD §892〕 |
The authorial colophon and final two stanzas〔CSCD §895〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| parama visuddha saddhā buddhi vīriya paṭimaṇḍita | adorned with utterly purified faith, understanding, and energy | First quality in the colophon; the source writes it as separate words (Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena)—see section III | 〔CSCD §895〕 |
| sīlācārajjava・maddava | virtue・conduct・uprightness・gentleness | Four parts of the second quality | 〔CSCD §895〕 |
| sakasamaya・samayantara | own system・other systems | Third quality—capable of entering the depths of both | 〔CSCD §895〕 |
| gahana | depth | Same passage; reading as given in this column | 〔CSCD §895〕 |
| paññāveyyattiya | acuity of wisdom | Fourth quality | 〔CSCD §895〕 |
| tipiṭakapariyattibheda | division of the Tipiṭaka teaching | What the fifth quality penetrates | 〔CSCD §895〕 |
| sāṭṭhakatha | together with its commentaries | Same passage | 〔CSCD §895〕 |
| satthusāsana | Teacher’s Dispensation | General designation for the same | 〔CSCD §895〕 |
| appaṭihatañāṇappabhāva | power of unobstructed knowledge | Sixth quality | 〔CSCD §895〕 |
| mahāveyyākaraṇa | great grammarian | Seventh quality; reading as given in this column | 〔CSCD §895〕 |
| madhurodāravacanalāvaṇṇayutta | endowed with the ornament of pleasing, beautiful, and elevated speech | Eighth quality | 〔CSCD §895〕 |
| yuttamuttavādī | one who speaks what should be spoken and relinquished | Ninth quality; reading as given in this column (the treatise does not explain it) | 〔CSCD §895〕 |
| vādīvara | foremost among disputants | Tenth quality | 〔CSCD §895〕 |
| mahākavi | great poet | Eleventh quality; reading as given in this column | 〔CSCD §895〕 |
| uttarimanussadhamma | superior human qualities | Sphere of the twelfth quality—unobstructed understanding of superior human qualities adorned by the six direct knowledges, discriminative knowledges, and so forth | 〔CSCD §895〕 |
| theravaṃsappadīpa | lamp of the elder lineage | Designation of the elders | 〔CSCD §895〕 |
| vaṃsālaṅkārabhūta | one who is an ornament to that lineage | Designation of the author | 〔CSCD §895〕 |
| vipulavisuddhabuddhi | one possessed of vast and purified understanding | Same passage | 〔CSCD §895〕 |
| Buddhaghosa | Buddhaghosa | Author’s name—buddhaghosoti garūhi gahitanāmadheyyena therena (the elder whose teachers gave him the name Buddhaghosa); reading as given in this column | 〔CSCD §895〕 |
| mudantakhedakavattabba | [unexplained appellation] | The treatise does not explain its meaning, and this column does not supply a reading—its form mudantakhedakavattabbena is copied verbatim while its English rendering is left blank, ⚠︎ for future readers | 〔CSCD §895〕 |
| lokanittharaṇesī | one who seeks to cross beyond the world | Person for whom the final stanza is spoken | 〔CSCD §895〕 |
| lokajeṭṭha | world’s foremost | Epithet of the Blessed One in the final stanza | 〔CSCD §895〕 |
| suddhacitta・tādī | one whose mind was purified・the Such One | Two designations in the same passage | 〔CSCD §895〕 |
| visuddhimaggapakaraṇa | book of the Visuddhimagga | Wording in the final line—Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. | 〔CSCD §895〕 |
Three places to be read together ① ⚠︎ mudantakhedakavattabba: this column does not supply a reading—the form can be checked verbatim in the base text, but the treatise does not explain it and the compound admits more than one analysis; its form is recorded while the English reading is left unstated, for future readers (following the established rule not to fill a lacuna). ② Two occurrences of mahesi (Great Sage): one in the introductory stanza for the Blessed One who spoke the verse, and one in the final stanza for the endurance of the Blessed One’s name—one name in two positions with the same referent, rendered alike here. ③ Two occurrences of aṭṭhapaññāsabhāṇavāra (fifty-eight recitation sections): one in the concluding stanza (Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā, with a hyphen) and one in the final line (aṭṭhapaññāsabhāṇavārā, without one)—the same term in two forms, rendered alike while the fact is recorded.
III. Variant Readings
Material available This unit has no Pāli independently collated to corresponding pages, so there is no critical apparatus to record; the only searchable face is the source column itself. Facts are recorded without adjudication.
Measured survey A literal survey of the entire source column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of variant opinions eke, Keci/keci, Apare āhu, Porāṇā/porāṇā, or the hearsay marker kira; parenthetical source citations also have zero occurrences (see section IV). Square-bracketed notes occur in only two forms (three [§NN] paragraph numbers and five edition-page notices, all within notes). An absence found is recorded as an absence: the source column itself contains no notation of a variant reading.
Two missing paragraph numbers [first capture in this column] 〔CSCD §893〕 and 〔CSCD §894〕 do not occur in this base text (see section I)—nine stanzas continue under 〔CSCD §892〕, followed directly by 〔CSCD §895〕. Among the chapter’s four units, only this one has missing numbers (the paragraph numbers in the other three units were checked one by one and are continuous). They are reproduced without supplementation or an independently supplied explanation. This is the clearest literal uncertainty in the unit.
An odd pattern of quotation marks [second capture in this column] The entire unit contains eight occurrences of ''. Each was checked: the programmatic stanza forms one pair (''Sīle patiṭṭhāya naro sapañño ... jaṭa''nti), two occurrences total; the remaining six occur in the five introductory stanzas—each of the five stanzas reopens with '', while only the final stanza closes with sādhavo''ti, giving five opens and one close. The difference is wholly due to repeated opening at each stanza; each citation has its close and there is no genuine asymmetry. The fact is recorded without alteration.
Two surfaces of the same stanza [third capture in this column] The programmatic stanza of the whole treatise at 〔CSCD §890〕 in the preceding unit is not enclosed in quotation marks, while at 〔CSCD §891〕 here it is enclosed in quotation marks; the final form differs accordingly (the former jaṭanti, this unit jaṭa''nti)—the same stanza has different surfaces in two adjacent paragraphs. The fact is recorded without harmonization.
Separated spelling in the colophon [fourth capture in this column] At the opening of 〔CSCD §895〕, the base text writes compounds in a separated form: Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena (six separate words) and chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite (one internal separation), whereas the later compounds naming qualities are written as single words. Separated and joined forms occur in the same paragraph; this column records the fact and neither harmonizes nor joins them. This belongs to the same family as the two-space split in the closing phrase of the Always-Sitting unit (both are surfaces created by separated compound spelling in the base text).
Different gender in the final line of the whole treatise [fifth capture in this column] Iti sādhujanapāmojjatthāya katā visuddhimaggakathā—its katā is feminine, whereas the corresponding formula in chapter colophons has kate (Iti sādhujanapāmojjatthāya kate visuddhimagge; a check finds it twice, in the colophons of the Ascetic Practices chapter and this chapter). The same formula with different gender is recorded without alteration.
Boundary of this column All items above are literal facts of the source column; no comparison with scans of the PTS edition has been made. The zero counts here concern only one face, the source column, and no inference about other editions is drawn from them.
IV. The Commentator’s Citations
Both citation forms and sources are absent from this unit [measured in this column] Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all have zero occurrences; parenthetical source citations likewise have zero occurrences—the only one of the chapter’s four units without any external citation.
Two places where the author cites his own composition Although this unit contains no citation from a discourse or treatise, it has two places where the author cites the opening of his own book, copied here verbatim: ① At 〔CSCD §891〕, Imaṃ gāthaṃ nikkhipitvā yadavocumha – plus the five introductory stanzas—the author marks them as what was spoken at the beginning of this work (first-person plural yadavocumha); ② the programmatic stanza at 〔CSCD §891〕 and the same stanza at 〔CSCD §890〕 in the preceding unit—two repetitions of the same stanza. Both are the author’s citations of his own composition, not of another work; their loci are recorded but they are not counted among external citations.
Three authorial statements ① 〔CSCD §891〕Svāyaṃ bhāsito hoti. (it has now been expounded) ② 〔CSCD §892〕Visuddhimaggo eso ca, antarāyaṃ vinā idha; / Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā. (this Visuddhimagga has been completed without obstruction; its canonical wording spans fifty-eight recitation sections) ③ 〔CSCD §895〕Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. (the book of the Visuddhimagga is complete). All three are authorial statements that the work is complete; this section records their loci verbatim without evaluation.
V. Similes and Rhetoric
This section records only where this unit’s similes occur and what they correspond to, without literary evaluation.
A. No similes, but the densest concentration of verse viya as a word, sandhied comparative forms, forms of sadisa, and upamā/-ūpama all have zero occurrences throughout the unit; the comparative introducer yathā occurs once as a word (the final stanza at 〔CSCD §892〕, Yathā tatheva lokassa—an optative “just so,” not a simile, and not counted as one here). The unit contains no simile, yet more verse lines than any other unit in this chapter (thirty-four lines, more than half of the unit). The fact is recorded without supplementation.
B. Verifiable rhetorical observations ① Seventeen stanzas in thirty-four lines (one two-line programmatic stanza plus five introductory stanzas in ten lines at 〔CSCD §891〕; nine concluding stanzas in eighteen lines at 〔CSCD §892〕; two final stanzas in four lines at 〔CSCD §895〕, all indented four spaces)—more verse lines than any other unit in the chapter. ② Three prose sections: the introduction and close at 〔CSCD §891〕 (Ettāvatā ... ca –, Imaṃ gāthaṃ nikkhipitvā yadavocumha –, Svāyaṃ bhāsito hoti.); the introduction at 〔CSCD §892〕 (Tattha ca –); and the one long colophon sentence at 〔CSCD §895〕—only these five prose places; the rest is verse. ③ The deictic Tattha occurs once. ④ Question marks, Kasmā?, and …pe… all have zero occurrences. ⑤ There is one first-person plural self-reference (yadavocumha)—the only occurrence among the chapter’s four units (self-reference in the other units belongs to the vadāma/ārabhissāma family or is absent). ⑥ The unit has no exemplum (an account of a person or event); its only two personal names are the requester Venerable Saṅghapāla and the author Elder Buddhaghosa, neither an exemplum but persons in the book’s occasion of composition.
All counts above were measured only within this unit, not throughout the treatise.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor; it is established only from names and categories verifiable in this unit—because the paragraph-number and chapter-section systems have no known mapping, no chapter-section is attached to the reference and no conversion is estimated. No independent attribution is made.
| Place in This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §891〕 ''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | Opening of the Virtue chapter・the whole treatise | The programmatic stanza of the whole treatise; established and explained at that chapter’s opening, with the structures of all twenty-three chapters linked to it |
〔CSCD §891〕 Imaṃ gāthaṃ nikkhipitvā yadavocumha – plus the five introductory stanzas | Opening of the Virtue chapter | The author marks that he repeats the statement of intent spoken at the opening of the work—the first occurrence of the five introductory stanzas is there |
〔CSCD §891〕 Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. | Opening of the Virtue chapter | The “direct path to purity” is the basis of the title of the book and is explained there |
〔CSCD §892〕 Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye. | Whole treatise | The author identifies the basis of the book as the commentarial method of the five Nikāyas; citations of commentaries occur throughout the twenty-three chapters |
〔CSCD §892〕 Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino. | This chapter’s unit on worthiness of offerings・whole treatise | The lineage of those dwelling at the Great Monastery is named twice (introductory and concluding stanzas), connecting with the commentaries cited throughout the chapters |
〔CSCD §892〕 Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā. | Whole treatise | The author states the whole work’s length as fifty-eight recitation sections; the number recurs in the final line |
〔CSCD §895〕 chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme | Direct Knowledges chapter・this chapter’s worthiness-of-offerings unit | The six direct knowledges are established in the former; discriminative knowledge appears among the six names in the latter |
〔CSCD §895〕 Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā. | Virtue chapter・whole treatise | The “method of purification through virtue and the rest” is the whole treatise; the final stanza wishes its long endurance |
〔CSCD §890〕 Ettāvatā ca – | Accomplishment of worthiness of offerings and so forth unit | The preceding unit connects through the same introductory formula and the same stanza—two repetitions of the same stanza with different surfaces (see section III) |
VII. Transmission
Questions concerning the author, textual transmission, and the lineage of commentaries are not addressed in this edition’s apparatus.
〔Boundary note〕 This unit’s 〔CSCD §895〕 contains one authorial colophon (its compounds listing qualities and the name buddhaghosoti garūhi gahitanāmadheyyena therena); its words are the literal form of the source column, and this apparatus records their location in section II without constructing a theory of transmission from them—the author’s biography, the transmission of the work, and differences among editions are not addressed in this edition’s apparatus.