清淨道論 捨 UpekkhāVisuddhimagga · Equanimity Upekkhā
第四把刀，對治兩傾。捨不是冷漠——是前三刀成熟後的溫度：關切仍在，焦慮不再，像父母對已成年的子女。
它起手獨特：自中庸者始，持「有情各依自業」的平等觀。它的禪亦獨特：唯依第四禪，且必先於前三之一得三禪、見其樂之猶近而後入。修慈修到很平很淡，未必是退步——可能是心往捨那側傾；而正修之捨自有其門：熟前三之三禪、出定觀其過而後入。變淡是路標，不是捨禪本身。
The fourth scalpel treats both inclinations. Equanimity is not indifference—it is the temperature reached after the first three scalpels mature: care remains, anxiety does not, as with parents and their grown children.
Its starting point is distinctive: begin with a neutral person and maintain the impartial contemplation “Sentient beings are heirs to their own kamma.” Its jhāna is also distinctive: it depends exclusively on the fourth jhāna, and the meditator must first attain the third jhāna in one of the first three divine abodes and enter equanimity only after seeing that its pleasure still lies close. If goodwill becomes very even and very quiet, that need not be regression—the mind may be inclining toward equanimity. Yet the proper cultivation of equanimity has its own entrance: master the third jhāna of the first three, emerge, and contemplate its drawbacks before entering. The fading of intensity is a signpost, not the jhāna of equanimity itself.
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 捨之修習——中庸者為先與第四禪 〔CSCD §261〕
其次，想要修捨（upekkhā）的人，應當是已在慈等之中得了三四之禪的人；他從已熟的第三禪出定，見到前三者的過患——它們以「願他們安樂」等等而與愛顧有情的作意相應，又近行於瞋與貪，又由於與悅相應而麁——並見到捨的利益：捨有寂靜之性。這樣見了之後，對於那個對他而言本性中庸的人（pakatimajjhatta），就旁觀他而生起捨。此後對可愛的人等〔也這樣〕。就是說：「比丘如何以與捨俱的心遍滿一方而住呢？譬如見到一個既非可意亦非不可意的人而住於捨那樣，就這樣以捨遍滿一切有情。」
所以應當依所說的方法，先對中庸的人生起捨，其次對可愛的人，其次對親狎之友，其次對怨敵；這樣以「對這三種人與自己」，於一切處依中庸而破界，然後應當數數習、修習、多作那個相。他這樣做的時候，就依地遍中所說的方法而生起第四禪¹。
那麼，這〔第四禪〕對於在地遍等之中生起了第三禪的人也生起嗎？不生起。為什麼？因為所緣是異分的。而唯有對於在慈等之中生起了第三禪的人才生起，因為所緣是同分的。此後，變化與利益的獲得，都應當依修慈中所說的方法而知²。
以上就是修捨的詳論。
註
¹ 〈地遍〉之開演在第四品；第四禪之生起法，及設難所引之第三禪，皆在彼品。
² 變化（三遍滿）與十一利益之列與釋，皆在本品〈慈〉一篇；本篇唯迴指之。
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 Cultivating Equanimity—Beginning with a Neutral Person and the Fourth Jhāna 〔CSCD §261〕
Next, a meditator who wishes to cultivate equanimity (upekkhā) should be someone who has attained the three-and-four jhānas among goodwill and the other practices. Emerging from the mastered third jhāna, the meditator sees the drawbacks in the first three: they are associated with attention that cherishes sentient beings by such thoughts as “May they be happy”; they operate close to aversion and attachment; and they are gross because they are associated with glad feeling. The meditator also sees the benefit in equanimity: it has a peaceful nature. Having seen this, they should look on at the person who is naturally neutral to them (pakatimajjhatta) and arouse equanimity. After that, the same is done toward a dear person and the others. For it is said: “How does a bhikkhu dwell pervading one direction with a mind accompanied by equanimity? Just as a person would abide in equanimity on seeing someone neither agreeable nor disagreeable, so does the bhikkhu pervade all sentient beings with equanimity.”
Therefore, by the method stated, equanimity should first be aroused toward a neutral person, next toward a dear person, next toward an intimate friend, and next toward an enemy. In this way, “toward these three persons and the meditator themself,” the meditator should accomplish breaking the boundaries everywhere through neutrality, and should then repeatedly practice, cultivate, and make much of that sign. As the meditator does so, the fourth jhāna arises by the method stated under the earth kasiṇa.¹
Then does this fourth jhāna also arise for someone whose third jhāna arose among the earth kasiṇa and the other kasiṇas? It does not arise. Why? Because the objects are disparate. It arises only for someone whose third jhāna arose among goodwill and the other divine abodes, because the objects are of the same kind. Thereafter, the transformation and the acquisition of benefits should both be understood by the method stated in the cultivation of goodwill.²
This is the detailed discussion of the cultivation of equanimity.
Notes
¹ The exposition of the earth kasiṇa is in Chapter 4; both the method by which the fourth jhāna arises and the third jhāna cited in the objection are found there.
² The lists and explanations of the transformation—the three kinds of pervasion—and the eleven benefits are all in this chapter’s unit on goodwill. The present unit only refers back to them.
第四把刀：對治貪與瞋之兩傾——而捨不是冷漠
大局 — 捨在四刀中的位置
四梵住之末——捨：於有情持平等中庸，對治貪著與瞋逆之兩傾。捨不是冷漠——它是前三刀成熟後的溫度，何以居末、何以獨從第四禪起，其義在 09-05 §5–§7（次第與所屬之禪）。
§01 捨之修法 → 白話 §1
捨獨特處有二。其一，起修自中庸者始（前三各有其起手之人：慈以己身取樣後自敬愛者、悲自極困苦者、喜自親狎之友）：於中庸者持「有情各依自業」之平等觀而修，次及可愛者、極愛之友、怨敵，至破界。其二，捨唯依第四禪——且必先於前三梵住之一得第三禪、出定而見其過（「於有情作『願彼安樂』之著猶近、與喜俱之樂猶粗」）、見捨之寂靜利，而後緣中庸者入捨：不歷前三，捨之禪不生。所緣之界亦嚴：地遍等業處之第三禪，所緣與捨異分，不能為捨之基——唯前三梵住之第三禪同分（同以有情為所緣），能生梵住之捨。異性與已命終者非田如前；變化（遍滿）與利益，準慈之結。
給一般讀者
捨的日用判準最細：關切仍在、焦慮不再。像父母對已成年、各自過得好的子女——不是不愛了，是不再介入式地用力。若你修慈修到「很平很淡」，未必是退步，可能是心往捨那側傾（09-05 §5 論主自說捨為前三之等流）——但正修之捨自有其門：先熟前三之三禪、出定觀其過而後入（§01），自發的變淡只是路標，不是捨禪本身。別急著把溫度逼回來，也別把變淡逕當成就。
想讀本單元全文：白話 §1 即捨之全段逐段全譯。
The Fourth Scalpel: Treating the Twin Inclinations of Attachment and Aversion—Yet Equanimity Is Not Indifference
The Big Picture — Equanimity’s Place among the Four Scalpels
Last among the four divine abodes is equanimity: maintaining impartial neutrality toward sentient beings and treating the twin inclinations of attachment and aversion. Equanimity is not indifference—it is the temperature reached after the first three scalpels mature. Why it comes last and why it alone begins with the fourth jhāna are explained in 09-05 §5–§7, on sequence and the jhānas to which the four belong.
§01 The Method for Equanimity → Vernacular §1
Equanimity has two distinctive features. First, cultivation begins with a neutral person. Each of the first three practices has its own starting person: goodwill takes the meditator themself as a sample and then begins with someone respected and loved; compassion begins with someone in extreme misery; and sympathetic joy begins with an intimate friend. Toward a neutral person, cultivate through the impartial contemplation “Sentient beings are heirs to their own kamma”; then proceed to a dear person, a dearly loved friend, and an enemy, through breaking the boundaries. Second, equanimity depends exclusively on the fourth jhāna. The meditator must first attain the third jhāna in one of the first three divine abodes, emerge from it, see its drawbacks—“the attachment still lies close in forming the wish ‘May they be happy’ toward sentient beings, and the pleasure associated with joy is still gross”—see the benefit of equanimity’s peacefulness, and only then enter equanimity with a neutral person as object. Without passing through the first three, the jhāna of equanimity does not arise. The boundary of its object is equally strict: a third jhāna in a meditation subject such as the earth kasiṇa has an object disparate from equanimity and cannot serve as its basis. Only the third jhāna of one of the first three divine abodes has an object of the same kind—sentient beings—and can give rise to the equanimity of a divine abode. A person of the opposite sex and a person who has died remain barren ground as before; the transformation through pervasion and the benefits follow the conclusion under goodwill.
For the General Reader
Equanimity has the finest everyday test: care remains; anxiety does not. It resembles parents relating to their grown children who are doing well on their own—not loving them less, but no longer straining to intervene. If the cultivation of goodwill becomes “very even and very quiet,” that need not be regression; the mind may be inclining toward equanimity. In 09-05 §5 the author himself calls equanimity the natural outflow of the first three. Yet the proper cultivation of equanimity has its own entrance: master the third jhāna of the first three, emerge, contemplate its drawbacks, and only then enter equanimity (§01). A spontaneous fading of intensity is merely a signpost, not the jhāna of equanimity itself. Do not rush to force the warmth back, and do not take the fading itself as an attainment.
To read this unit in full: Vernacular §1 is the complete paragraph-by-paragraph translation of the entire discussion of equanimity.
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《總覽》movement 表所載之章§皆為
位次之記而無節數，本層不代補、不外推，故一概不繫章§。本品無自家對頁之巴利，
故頁域一概不記。
篇名 本篇之小節題作 ### Upekkhābhāvanākathā——修捨之詳論。品題行與品末之自標
皆不在本單元。
段號域 譯底欄之段號唯〔CSCD §261〕一個，全篇一段；譯底欄之幅為 1,481 位元組， 為本品五篇中之最小者，約當慈之篇之二十六分之一。段號無缺可誌。
小節 譯底欄自帶 ### 小節 1 個，即本篇之題。
前後接點 前承喜之篇〔CSCD §260〕，後接雜論之篇；本篇末句作
Ayaṃ … upekkhābhāvanāya vitthārakathā.，與前三篇同式而唯易其行之名——
四行之篇至此訖，其後即雜論。本篇之修法自繫於慈之篇——vuttanayena 系之迴指式
本篇實測 3 見。
入處之異 前三篇皆自「人」入，本篇獨自「禪」入：mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya——必先於慈等得三四之禪，自已熟之第三禪出，乃修捨。
此為本品四篇之科判上最著之別，論自標之，非本欄之推。
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。 前品與慈之篇已立之讀不重解——本篇所涉之既立詞為 upekkhā（捨）·somanassa（悅）· sīmāsambheda（破界）·tikacatukkajjhāna（三四之禪）·ārammaṇa（所緣）· appanā（安止）；喜之篇已立者為 soṇḍasahāya（親狎之友）。以下唯列本篇新出者。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paguṇatatiyajjhāna | 已熟之第三禪 | 修捨之入處：自其出而後起捨 | 〔CSCD §261〕 |
| sattakelāyanamanasikāra | 愛顧有情之作意 | 前三之第一過：''sukhitā hontū''tiādivasena sattakelāyanamanasikārayuttattā——以「願彼安樂」等而與愛顧之作意相應 | 〔CSCD §261〕 |
| paṭighānunayasamīpacāritta | 近行於瞋與貪 | 前三之第二過：paṭighānunayasamīpacārittā | 〔CSCD §261〕 |
| somanassayoga | 與悅相應 | 前三之第三過：somanassayogena oḷārikattā——以與悅相應故麁 | 〔CSCD §261〕 |
| santasabhāva | 寂靜之性 | 捨之德：santasabhāvattā upekkhāya ānisaṃsañca disvā | 〔CSCD §261〕 |
| pakatimajjhatta | 本性中庸之人 | 修捨之最先所緣：yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā。慈悲喜三篇皆不以中庸者為先，本篇獨以之為先 | 〔CSCD §261〕 |
| ajjhupekkhati | 旁觀 | 起捨之作：taṃ ajjhupekkhitvā；與所修之捨同語根而異其位 | 〔CSCD §261〕 |
| majjhattavasa | 依中庸之勢 | 破界之式：sabbattha majjhattavasena sīmāsambhedaṃ katvā——前三篇作「心之齊等」，本篇作「一切處依中庸」 | 〔CSCD §261〕 |
| ārammaṇavisabhāgatā・ārammaṇasabhāgatā | 所緣之異分・所緣之同分 | 論自設問自答之樞紐：地遍等所生之第三禪不生此第四禪，以所緣異分故；慈等所生之第三禪則生之，以所緣同分故 | 〔CSCD §261〕 |
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；方括注唯 [§NN] 段號一式。全篇之圓括注
唯 1 處，為所引之出處標記，不載異讀。同詞異形亦零命中。查無即記無：譯底欄自身
無異讀之記。
掃描面之界 本欄之查唯及譯底欄一面；他本之對勘不在本欄之面，本欄不代考定。
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 §261〕 | Vuttañhetaṃ ''kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? | 見一非可意非不可意之人而住於捨，如是以捨遍滿一切有情 | (vibha. 673) |
引式之數〔本欄實測〕 所引之標式唯 Vuttañhetaṃ 1 處；本文自標之圓括注出處 1 處，
析為 1 個出處分項（vibha. 1）。本篇為本品四行之篇中唯一以 Vuttañhetaṃ 起引者——
悲喜二篇皆以《分別論》之處格標之。誌其實，不代裁。
一處可核之互見 本篇所繫之 (vibha. 673)，與雜論之篇末所引之同號並見；
二處所指之號同而所證之義異——本篇證捨之遍滿式，彼處證四梵住之禪之分。誌之不判。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇無譬喻——viya 全篇零命中；比況之連聲形亦無（tiādivasena 一處
之字面偶合非比況之詞，不計）。所引之聖典帶 Seyyathāpi
一式（1 見），其喻即「見一非可意非不可意之人」，非本篇自出之喻。本品五篇之中，
喜與捨二篇無自出之喻。
乙・修辭之可核觀察 ①本篇之骨幹為一問一答之設難：Kiṃ … panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? Nuppajjati. Kasmā? Ārammaṇavisabhāgatāya.——設問・否定・詰因・答因四步，於本篇一千餘位元組之幅中
獨佔一段。②Seyyathāpi 1 見，在所引之聖典內。③省略式與偈頌俱零命中，
縮排之行零命中。④小寫 upekkhā 一形 5 見，mettā 一形 2 見——後者皆在迴指之句。
⑤本篇之幅 1,481 位元組，為本品最小；四行之四篇合 45,399 位元組，本篇僅占其 3.3%。
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 §261〕 mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya | 慈之篇〔CSCD §253〕·悲之篇〔CSCD §259〕·喜之篇〔CSCD §260〕 | 論自標捨必以前三所得之三四之禪為入處 |
〔CSCD §261〕 Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā | 慈之篇〔CSCD §242〕 | 對象次第之立在彼 |
〔CSCD §261〕 tato soṇḍasahāyake | 喜之篇〔CSCD §260〕 | 親狎之友一名於彼首出 |
〔CSCD §261〕 Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati | 地遍之品 | 論自標第四禪之生起法如地遍中所說 |
〔CSCD §261〕 Kiṃ … panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti | 地遍之品 | 設難所引之第三禪出彼品；其答之判為所緣異分 |
〔CSCD §261〕 Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti | 慈之篇〔CSCD §249〕·〔CSCD §255〕–〔CSCD §258〕 | 變化與利益之立在彼 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base is CSCD (internal, not for publication). Every Pāli passage in this layer is copied verbatim from the base in this unit’s source column.
There is one form of location: 〔CSCD §NN〕, byte-verifiable against the base column. Every chapter-and-section entry in this chapter’s Overview movement table records
position only and has no section number; this layer neither supplies nor extrapolates one, so no chapter-and-section locus is attached. This chapter has no in-house page-matched Pāli,
so no page range is recorded.
Unit title The unit heading is ### Upekkhābhāvanākathā—the detailed discussion of the cultivation of equanimity. Neither the chapter-title line nor the chapter’s own closing designation
occurs in this unit.
Paragraph-number range The base column contains only 〔CSCD §261〕, so the entire unit is one paragraph and occupies 1,481 bytes, the shortest of the chapter’s five units, about one twenty-sixth the size of the goodwill unit. There is no gap in paragraph numbering to record.
Subheadings The base column carries one ### subheading: the title of this unit.
Connections before and after The sympathetic-joy unit precedes at 〔CSCD §260〕, and the Miscellany Discussion follows. This unit closes with
Ayaṃ … upekkhābhāvanāya vitthārakathā., in the same form as the preceding three units with only the name of the practice changed—
the four practice units end here, immediately followed by the Miscellany Discussion. The method in this unit attaches itself to the goodwill unit through referential expressions in the vuttanayena family,
measured three times in this unit.
Distinctive point of entry Each of the first three units begins with a “person”; this unit alone begins with a “jhāna”: mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya—the meditator must first attain the three-and-four jhānas among goodwill and the other practices and emerge from the mastered third jhāna before cultivating equanimity.
This is the most conspicuous classificatory difference among the chapter’s four practice units. The treatise marks it itself; it is not an inference made by this apparatus.
II. Terms and Renderings
This heading records only how terms function and are located in this unit. The normative glossary governs their reading, and this heading does not decide terms not settled there. Readings already established in the preceding chapter and the goodwill unit are not re-explained: upekkhā (equanimity), somanassa (glad feeling), sīmāsambheda (breaking the boundaries), tikacatukkajjhāna (three-and-four jhānas), ārammaṇa (object), and appanā (absorption). The sympathetic-joy unit established soṇḍasahāya (intimate friend). Only terms new to this unit are listed below.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paguṇatatiyajjhāna | mastered third jhāna | Point of entry for the cultivation of equanimity: equanimity is aroused after emerging from it | 〔CSCD §261〕 |
| sattakelāyanamanasikāra | attention that cherishes sentient beings | First drawback of the preceding three: ''sukhitā hontū''tiādivasena sattakelāyanamanasikārayuttattā—they are associated with cherishing attention through such thoughts as “May they be happy” | 〔CSCD §261〕 |
| paṭighānunayasamīpacāritta | operating close to aversion and attachment | Second drawback of the preceding three: paṭighānunayasamīpacārittā | 〔CSCD §261〕 |
| somanassayoga | association with glad feeling | Third drawback of the preceding three: somanassayogena oḷārikattā—they are gross because they are associated with glad feeling | 〔CSCD §261〕 |
| santasabhāva | peaceful nature | Virtue of equanimity: santasabhāvattā upekkhāya ānisaṃsañca disvā | 〔CSCD §261〕 |
| pakatimajjhatta | person naturally neutral | First object in cultivating equanimity: yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā. None of the goodwill, compassion, and sympathetic-joy units begins with a neutral person; this unit alone does so | 〔CSCD §261〕 |
| ajjhupekkhati | look on | Act that arouses equanimity: taṃ ajjhupekkhitvā; it shares a root with the equanimity being cultivated but occupies a different position | 〔CSCD §261〕 |
| majjhattavasa | through neutrality | Formula for breaking the boundaries: sabbattha majjhattavasena sīmāsambhedaṃ katvā—the first three units speak of “equality of mind,” while this unit says “everywhere through neutrality” | 〔CSCD §261〕 |
| ārammaṇavisabhāgatā・ārammaṇasabhāgatā | disparity of objects・sameness of objects | Pivot of the objection posed and answered by the treatise itself: the third jhāna that arose among the earth kasiṇa and the other kasiṇas does not give rise to this fourth jhāna because the objects are disparate; the third jhāna that arose among goodwill and the others does, because the objects are of the same kind | 〔CSCD §261〕 |
III. Variant Readings
Scope of materials This unit has no in-house page-matched Pāli, so there is no collation block to record; the only searchable surface is the base column itself. The record does not adjudicate.
Measured complete survey A byte-level survey of the entire unit in the base column found zero occurrences of parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.);
zero occurrences of the variant-recitation marker pāṭho; and only one form of square-bracket annotation, the paragraph number [§NN]. The entire unit has
only one parenthetical annotation, which identifies the source of a citation and records no variant. No variant form of the same word occurs either. No finding is recorded as none: the base column itself
contains no record of a variant reading.
Boundary of the scan This survey reaches only the single surface of the base column; collation against other witnesses lies outside its scope, and this apparatus does not determine such readings independently.
IV. The Commentator’s Citations
Each self-citation by the author is attached to a paragraph-number anchor. A source is recorded only when the body identifies it itself; no source is determined independently.
| Location | Citation Form 〔verbatim〕 | Essential Point Cited | Source Identified by the Body |
|---|---|---|---|
| 〔CSCD §261〕 | Vuttañhetaṃ ''kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? | on seeing a person neither agreeable nor disagreeable, the meditator abides in equanimity and likewise pervades all sentient beings with equanimity | (vibha. 673) |
Number of citation formulas, measured in this column The only citation formula is one occurrence of Vuttañhetaṃ; the body has one parenthetical source annotation,
containing one source item (vibha. 1). Among the chapter’s four practice units, this alone begins a citation with Vuttañhetaṃ—
the compassion and sympathetic-joy units use the locative form of Vibhaṅga. The fact is recorded without adjudication.
One verifiable cross-reference The (vibha. 673) attached in this unit appears again with the same number at the end of the Miscellany Discussion;
the number indicated is the same in both places, but the meaning supported differs—here the formula for pervasion with equanimity, there the assignment of jhānas to the four divine abodes. The fact is recorded without adjudication.
V. Similes and Rhetoric
This heading records only where the unit’s similes occur and what they illustrate; it offers no literary evaluation.
A. Simile This unit has no simile of its own: viya has zero occurrences throughout, and there is no enclitic comparative form either (the literal overlap in one occurrence
of tiādivasena is not a comparative term and is not counted). The quoted canonical passage carries one instance of Seyyathāpi;
its comparison is simply “seeing a person neither agreeable nor disagreeable,” not a simile created by this unit. Among the chapter’s five units,
the sympathetic-joy and equanimity units have no simile of their own.
B. Verifiable observations on rhetoric First, the unit’s framework is an objection and response: Kiṃ … panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? Nuppajjati. Kasmā? Ārammaṇavisabhāgatāya.—question, negation, inquiry into the reason, and answer with the reason form four steps,
occupying a paragraph by themselves within a unit of just over a thousand bytes. Second, Seyyathāpi occurs once, in the quoted canonical passage. Third, abbreviations and verses both have zero occurrences,
and indented lines have zero occurrences. Fourth, the lowercase form upekkhā occurs five times and mettā twice; both occurrences of the latter are in referential sentences.
Fifth, this unit occupies 1,481 bytes, the smallest in the chapter; the four practice units together occupy 45,399 bytes, of which this unit accounts for only 3.3 percent.
All these counts were measured only within this unit and make no claim about the work as a whole.
VI. Intratextual Cross-Reading
Each connection carries a paragraph-number anchor. The place identified is based only on terms verifiable in the text of this unit. The mapping between this unit’s paragraph numbers and the chapter-and-section system is unknown, so the places referred to carry no chapter-and-section loci, and none are estimated or converted. No identification is made independently.
| Place in This Unit | Refers To | Verifiable Ground |
|---|---|---|
〔CSCD §261〕 mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya | goodwill unit 〔CSCD §253〕・compassion unit 〔CSCD §259〕・sympathetic-joy unit 〔CSCD §260〕 | the treatise itself states that equanimity must begin from the three-and-four jhānas attained in the first three practices |
〔CSCD §261〕 Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā | goodwill unit 〔CSCD §242〕 | the sequence of persons is established there |
〔CSCD §261〕 tato soṇḍasahāyake | sympathetic-joy unit 〔CSCD §260〕 | the designation “intimate friend” first appears there |
〔CSCD §261〕 Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati | earth-kasiṇa chapter | the treatise itself states that the fourth jhāna arises as described under the earth kasiṇa |
〔CSCD §261〕 Kiṃ … panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti | earth-kasiṇa chapter | the third jhāna invoked in the objection comes from that chapter; the response determines that its object is disparate |
〔CSCD §261〕 Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti | goodwill unit 〔CSCD §249〕・〔CSCD §255〕–〔CSCD §258〕 | the transformation and benefits are established there |
VII. Transmission
This edition establishes no position in the apparatus on questions of authorship, transmission, or commentarial lineage.