清淨道論 出起與力之相應Visuddhimagga · The Correspondence of Emergence with the Powers
道之威力第二事：從哪裡出來，靠什麼力。「出起」有兩個出口——出於相（所緣不再是有為的東西）與出於轉起（正斷了作為轉起之因的集，各道隨其所斷而止其轉起）。世間觀以相為所緣、未斷集，兩個都沒出；種姓智以涅槃為所緣，出於相，但未斷集，不出於轉起——一處出起；四道以無相為所緣又正斷集——二處出起。0、1、2，乾淨得像刻度。這是月雲喻的另一種說法：種姓見月是出於相，不吹雲是不出於轉起。
論主引長文：入流道剎那，以見之義的正見出於邪見、出於隨其轉的煩惱與蘊、出於外的一切相；正思惟以安置之義、正語以攝持、正業以等起、正命以淨白、正精進以策勵、正念以現起、正定以不散亂——八正道最簡短的一份定義表；一來道出於粗的欲貪瞋恚結與隨眠，不還道出於微細俱行者，阿羅漢道出於色貪、無色貪、慢、掉舉、無明與慢、有貪、無明三隨眠。連潛伏的隨眠也出——道斷的是根不是枝，所以才不會再轉起。
力之相應：修世間八等至時止力增上，修無常隨觀時觀力增上；在聖道剎那，止對付掉舉、觀對付無明，兩者同以滅為行境，「以出起之義而成一味，互不相勝」。止觀真正合一，不是在禪裡，是在道剎那——前面幾十品止與觀輪流增上，到這裡第一次平衡。鬆到平，不只是對諸行的態度平，連兩股力也平了。
The second power of the path concerns what it emerges from and on which powers it relies. “Emergence” has two exits: emergence from the sign, when the object is no longer conditioned, and emergence from occurrence, when origin, the cause of occurrence, has been cut off, each path stopping occurrence to the extent of what it abandons. Mundane insight has a sign as object and has not cut off origin, so it has left neither exit. Change-of-lineage knowledge has nibbāna as object and therefore emerges from the sign, but it has not cut off origin and does not emerge from occurrence: emergence from one side. The four paths have the signless as object and cut off origin: emergence from both sides. The scale is clean—0, 1, 2. This is another statement of the moon-and-clouds simile: change-of-lineage sees the moon, emergence from the sign, but does not scatter the clouds, no emergence from occurrence.
The author cites a long passage. At the moment of the stream-entry path, right view in the sense of seeing emerges from wrong view, from the defilements and aggregates that follow it, and externally from all signs. Right intention is in the sense of placing; right speech, embracing; right action, originating; right livelihood, cleansing; right effort, exerting; right mindfulness, establishing; and right concentration, non-distraction—the briefest table of definitions for the noble eightfold path. The path of once-returning emerges from the gross fetters and latent tendencies of sensual desire and aversion, the path of non-returning from those accompanied by what is subtle, and the path of arahantship from desire for form, desire for the formless, conceit, restlessness, and ignorance and from the latent tendencies to conceit, craving for becoming, and ignorance. It emerges even from what lies latent: the path cuts the root, not merely the branch, and therefore occurrence does not arise again.
Correspondence with the powers: when the eight mundane attainments are developed, the power of tranquillity predominates; during contemplation of impermanence, the power of insight predominates. At the moment of the noble path, tranquillity counters restlessness and insight counters ignorance, while both have cessation as their range. They “become of one flavor in the sense of emergence” and neither surpasses the other. Tranquillity and insight are genuinely united not in jhāna but at the path moment. Through the preceding chapters they alternate in predominance; here, for the first time, they balance. Release until there is equality—not only an even attitude toward formations, but equality between the two powers.
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 出起之三位——世間觀・種姓・四道 〔CSCD §827〕
出起與力之相應之說
「出起¹與力之相應」——就是出起與力之相應二事。世間觀由於以相為所緣，又由於未正斷作為轉起之因的集，所以既不出於相，也不出於轉起。種姓智²由於未正斷集，所以不出於轉起；但由於以涅槃為所緣，所以出於相——這樣就是一處出起。所以說：「於外之出起與還轉中的慧，是種姓智。」同樣，「由生起而還轉、躍入於不生，所以是種姓；由轉起而還轉……」等等，一切都應當了知。而這四智由於以無相為所緣，所以出於相；由於正斷集，所以出於轉起——這樣就是二處出起。
§2 所引之文——四道剎那之八正道各出其邪與結隨眠 〔CSCD §827〕
所以說——
「怎樣是於二處出起與還轉中的慧為道智呢？
「在入流道剎那，以見之義的正見出於邪見，出於隨其轉的諸煩惱與諸蘊，又出於外的一切相。所以說：於二處出起與還轉中的慧，是道智。以安置之義的正思惟〔出〕於邪思惟……乃至（廣說如前）……以攝持之義的正語〔出〕於邪語。以等起之義的正業。以淨白之義的正命。以策勵之義的正精進。以現起之義的正念。以不散亂之義的正定出於邪定，出於隨其轉的諸煩惱與諸蘊，又出於外的一切相。所以說：『於二處出起與還轉中的慧，是道智。』
「在一來道剎那，以見之義的正見……乃至（廣說如前）……以不散亂之義的正定，出於粗的欲貪結與瞋恚結，出於粗的欲貪隨眠³與瞋恚隨眠……乃至（廣說如前）……。
「在不還道剎那，以見之義的正見……乃至（廣說如前）……以不散亂之義的正定，出於微細俱行的欲貪結與瞋恚結，出於微細俱行的欲貪隨眠與瞋恚隨眠……乃至（廣說如前）……。
「在阿羅漢道剎那，以見之義的正見……乃至（廣說如前）……以不散亂之義的正定，出於色貪、無色貪、慢、掉舉、無明，出於慢隨眠、有貪隨眠、無明隨眠，出於隨其轉的諸煩惱與諸蘊，又出於外的一切相。所以說：『於二處出起與還轉中的慧，是道智。』」
§3 止觀二力之相應——聖道剎那之雙運 〔CSCD §828〕
而在修習世間八等至之時，止力增上；在修習無常隨觀等之時，是觀力〔增上〕。而在聖道剎那，那些法以互不相勝之義而雙運轉起。所以在這四智之中都有二力之相應。如說——
「於出離掉舉俱行的諸煩惱與諸蘊者，心一境性、不散亂之定以滅為行境；於出離無明俱行的諸煩惱與諸蘊者，以隨觀之義的觀以滅為行境。這樣，止與觀以出起之義而成一味，成為雙運，互不相勝。所以說：以出起之義而修習止觀雙運。」
於此，如是應當了知出起與力之相應。
註
¹ 出起（vuṭṭhāna）：自所緣與相續而出離；本篇以「出於相」與「出於轉起」二面辨世間觀、種姓智、四道智之三位。
² 種姓智（gotrabhu-ñāṇa）：初以涅槃為所緣、越凡入聖之交的一心；其立在本品〈初道智・入流者〉一單元。
³ 隨眠（anusaya）：已至強力而潛伏之煩惱，為煩惱一再生起之因；與現行之纏為同一煩惱之二位。
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 Positions of Emergence—Mundane Insight, Change-of-Lineage, and the Four Paths 〔CSCD §827〕
Discussion of the Correspondence of Emergence with the Powers
“The correspondence of emergence¹ with the powers” comprises two matters: emergence and the correspondence with the powers. Because mundane insight has a sign as its object and has not cut off origin, the cause of occurrence, it emerges neither from the sign nor from occurrence. Because change-of-lineage knowledge² has not cut off origin, it does not emerge from occurrence; but because it has nibbāna as its object, it emerges from the sign. Thus it is emergence from one side. Hence it is said, “Wisdom in turning away by emergence externally is change-of-lineage knowledge.” Likewise, “It turns away from arising and plunges into non-arising, and therefore it is change-of-lineage; it turns away from occurrence …,” and all the rest should be understood. These four knowledges, however, emerge from the sign because they have the signless as their object, and emerge from occurrence because they cut off origin. Thus they emerge from both sides.
§2 The Cited Passage—At the Moment of Each of the Four Paths, Every Factor of the Noble Eightfold Path Emerges from Its Wrong Counterpart and from Fetters and Latent Tendencies 〔CSCD §827〕
Therefore it is said:
“How is wisdom in turning away by emergence from both sides knowledge of the path?”
“At the moment of the path of stream-entry, right view in the sense of seeing emerges from wrong view; it emerges from the defilements and aggregates that follow it, and it emerges externally from all signs. Therefore it is said: wisdom in turning away by emergence from both sides is knowledge of the path. Right intention in the sense of placing [emerges] from wrong intention … and so on, as in the foregoing full passage … right speech in the sense of embracing [emerges] from wrong speech; right action in the sense of originating; right livelihood in the sense of cleansing; right effort in the sense of exerting; right mindfulness in the sense of establishing; and right concentration in the sense of non-distraction emerges from wrong concentration, from the defilements and aggregates that follow it, and externally from all signs. Therefore it is said, ‘Wisdom in turning away by emergence from both sides is knowledge of the path.’”
“At the moment of the path of once-returning, right view in the sense of seeing … and so on, as in the foregoing full passage … through right concentration in the sense of non-distraction emerge from the gross fetter of sensual desire and the gross fetter of aversion, and from the gross latent tendency to sensual desire and the gross latent tendency to aversion … and so on, as in the foregoing full passage …”
“At the moment of the path of non-returning, right view in the sense of seeing … and so on, as in the foregoing full passage … through right concentration in the sense of non-distraction emerge from the fetter of sensual desire and the fetter of aversion accompanied by what is subtle, and from the latent tendency to sensual desire and the latent tendency to aversion accompanied by what is subtle … and so on, as in the foregoing full passage …”
“At the moment of the path of arahantship, right view in the sense of seeing … and so on, as in the foregoing full passage … through right concentration in the sense of non-distraction emerge from desire for form, desire for the formless, conceit, restlessness, and ignorance; from the latent tendencies to conceit, craving for becoming, and ignorance; from the defilements and aggregates that follow them; and externally from all signs. Therefore it is said, ‘Wisdom in turning away by emergence from both sides is knowledge of the path.’”
§3 The Correspondence of the Two Powers of Tranquillity and Insight—Yoked Together at the Noble-Path Moment 〔CSCD §828〕
While the eight mundane attainments are being developed, the power of tranquillity is predominant; while contemplation of impermanence and the rest are being developed, the power of insight is predominant. At the moment of the noble path, however, those phenomena occur yoked together in the sense that neither surpasses the other. Thus the two powers correspond in each of these four knowledges. As it is said:
“For one emerging from the defilements and aggregates associated with restlessness, the concentration that is unification of mind and non-distraction has cessation as its range. For one emerging from the defilements and aggregates associated with ignorance, insight in the sense of contemplation has cessation as its range. Thus tranquillity and insight become of one flavor in the sense of emergence, become yoked together, and neither surpasses the other. Therefore it is said: one develops tranquillity and insight yoked together in the sense of emergence.”
Here the correspondence of emergence with the powers should be understood in this way.
Notes
¹ Emergence (vuṭṭhāna): emerging from both object and continuity; this unit distinguishes three positions—mundane insight, change-of-lineage knowledge, and knowledge of the four paths—through the two aspects “emergence from the sign” and “emergence from occurrence.”
² Change-of-lineage knowledge (gotrabhu-ñāṇa): the single consciousness that first takes nibbāna as its object and marks the crossing from the ordinary lineage into the noble; it is established in this chapter’s unit “First-Path Knowledge and the Stream-Enterer.”
³ Latent tendency (anusaya): a defilement lying latent after it has reached strength and serving as a cause for defilement to arise again; it and an actively occurring obsession are two positions of the same defilement.
「出起」有兩個出口——出於相、出於轉起：世間觀一個都沒出，種姓智出了一個，四道二處皆出；而在道剎那，止與觀第一次「以出起之義而成一味」，互不相勝
大局 — 道之威力第二事：從哪裡出來，靠什麼力
四事之第二：出起與力之相應。出起分二處：出於相（所緣不再是有為之相）、出於轉起（正斷了作為轉起之因的集）——世間觀以相為所緣、未斷集，二處皆不出；種姓智以涅槃為所緣故出於相，未斷集故不出於轉起——一處出起；四道以無相為所緣、正斷集——二處出起（§1）。論主引長文：四道剎那八正道各「出於」其邪與相應之結隨眠——入流道出於邪見等・一來道出於粗之欲貪瞋恚結與隨眠・不還道出於微細俱行者・阿羅漢道出於色貪無色貪慢掉舉無明與慢有貪無明隨眠——皆「出於隨其轉的諸煩惱與諸蘊，又出於外的一切相」（§2）。力之相應：世間八等至時止力增上、無常隨觀等時觀力增上，聖道剎那二力以互不相勝之義雙運——「止與觀以出起之義而成一味」（§3）。〔所見〕本單元用兩個判準把 22-01 的三個心（世間觀・種姓・道）再量一次：出於相否、出於轉起否——0・1・2，乾淨得像刻度。而「止觀雙運」在全書出現於此，不在定的品：止觀真正合一，不是在禪裡，是在道剎那——前二十一品止與觀各自增上，到這裡「成一味」。
§01 出起之三位——世間觀・種姓・四道 → 白話 §1
出起與力之相應二事。世間觀以相為所緣、未正斷轉起之因之集，不出於相不出於轉起；種姓智未正斷集不出於轉起，以涅槃為所緣出於相——一處出起（「於外之出起與還轉中之慧是種姓智」「由生起還轉躍入不生故種姓」）；四智以無相為所緣出於相、正斷集出於轉起——二處出起（白話 §1）。〔讀法〕兩個出口要分清：「相」是所緣那邊的（你還在看有為的東西嗎），「轉起」是相續那邊的（作為轉起之因的集斷了沒有）。世間觀兩個都沒出，種姓出了所緣那邊，道兩個都出。〔所見〕這是對 22-01 月雲喻的另一種說法：種姓「見月」＝出於相；「不吹雲」＝不出於轉起——同一件事用「出起」的語言再說一遍。
§02 所引之文——四道剎那之八正道各出其邪與結隨眠 → 白話 §2
於二處出起與還轉之慧＝道智：入流道剎那，以見之義之正見出於邪見・出於隨其轉之煩惱與蘊・出於外之一切相；正思惟（安置）出於邪思惟、正語（攝持）、正業（等起）、正命（淨白）、正精進（策勵）、正念（現起）、正定（不散亂）出於邪定……；一來道剎那出於粗之欲貪結瞋恚結・粗之欲貪隨眠瞋恚隨眠；不還道剎那出於微細俱行之欲貪結瞋恚結與隨眠；阿羅漢道剎那出於色貪無色貪慢掉舉無明・慢隨眠有貪隨眠無明隨眠——皆出於隨轉之煩惱蘊與外之一切相（白話 §2）。〔讀法〕八正道各配一個「義」：見・安置・攝持・等起・淨白・策勵・現起・不散亂——這是八正道最簡短的一份定義表；然後四道各配所出之結與隨眠：初道出邪（見等）、二道出粗、三道出細、四道出上分——與 22-02 的「為……而勤修」正好一一對應。〔所見〕「出於隨眠」——不只出於現行的結，連潛伏的隨眠也出：道斷的是根，不是枝。這是為什麼「出起」要分「轉起」一處：不出於隨眠，就還會再轉起。
§03 止觀二力之相應——聖道剎那之雙運 → 白話 §3
修世間八等至時止力增上、修無常隨觀等時觀力增上；聖道剎那彼等以互不相勝之義雙運轉起——四智皆有二力之相應：「出離掉舉俱行之煩惱蘊者心一境性不散亂之定以滅為行境；出離無明俱行之煩惱蘊者以隨觀之義之觀以滅為行境；止與觀以出起之義成一味成雙運互不相勝——故說以出起之義修習止觀雙運」（白話 §3）。〔讀法〕止對付掉舉、觀對付無明——兩種力各有對手；在道剎那，兩者「以滅為行境」，同一個所緣、同一個作用，於是「成一味」。〔所見〕「互不相勝」——不是止多一點或觀多一點，是一樣多；全書前面幾十品止與觀輪流增上（第三至十三品止增上、第十四至二十一品觀增上），到道剎那第一次平衡。這一句給全弧「一路鬆手」再添一義：鬆到平，不只是對諸行的態度平，連止與觀兩股力也平了。
給一般讀者
記兩個刻度與一句話。刻度：「出起」有兩個出口——出於相（不再看有為的東西）與出於轉起（不再會再生）；世間觀兩個都沒出，種姓智出了一個，道兩個都出：0・1・2。一句話：止與觀真正合一，不是在禪裡，是在道剎那——前面幾十品止與觀輪流增上，到這裡「以出起之義而成一味，互不相勝」。道斷的是根不是枝——連潛伏的隨眠也出，所以才不會再轉起。
想讀本單元全文：白話 §1–§3 即出起之三位、四道剎那八正道各出其邪與結隨眠之長文、止觀二力於聖道剎那之雙運的全段逐段全譯。
“Emergence” Has Two Exits—From the Sign and from Occurrence: Mundane Insight Has Left Neither, Change-of-Lineage Knowledge Has Left One, and the Four Paths Have Left Both; at the Path Moment, Tranquillity and Insight for the First Time “Become of One Flavor in the Sense of Emergence,” Neither Surpassing the Other
The Big Picture — The Path’s Second Power: What It Emerges from and on Which Powers It Relies
The second of the four matters is the correspondence of emergence with the powers. Emergence has two sides: emerging from the sign, when the object is no longer a conditioned sign; and emerging from occurrence, when origin, the cause of occurrence, has been cut off. Mundane insight has a sign as object and has not cut off origin, so it emerges from neither. Change-of-lineage knowledge has nibbāna as object and therefore emerges from the sign, but has not cut off origin and therefore does not emerge from occurrence: emergence from one side. The four paths have the signless as object and cut off origin: emergence from both sides (§1). The author cites a long passage: at the moment of each of the four paths, all eight factors of the noble path “emerge from” their wrong counterparts and the corresponding fetters and latent tendencies. The stream-entry path emerges from wrong view and the rest; the once-returning path from the gross fetters and latent tendencies of sensual desire and aversion; the non-returning path from those accompanied by what is subtle; and the path of arahantship from desire for form, desire for the formless, conceit, restlessness, and ignorance, together with the latent tendencies to conceit, craving for becoming, and ignorance. All “emerge from the defilements and aggregates that follow them, and externally from all signs” (§2). The correspondence with the powers: the power of tranquillity predominates during the eight mundane attainments, while the power of insight predominates during contemplation of impermanence and the rest. At the moment of the noble path, the two powers occur yoked together, neither surpassing the other: “tranquillity and insight become of one flavor in the sense of emergence” (§3). 〔What Is Seen〕 This unit measures the three consciousnesses in 22-01—mundane insight, change-of-lineage, and path—once again by two criteria: has it emerged from the sign, and has it emerged from occurrence? The scale is clean: 0, 1, 2. “Tranquillity and insight yoked together” appears here, not in the chapters on concentration. Their genuine unification is not in jhāna but at the path moment. Through the preceding twenty-one chapters, tranquillity and insight predominate in turn; here they “become of one flavor.”
§01 Three Positions of Emergence—Mundane Insight, Change-of-Lineage, and the Four Paths → Vernacular §1
Emergence and correspondence with the powers are two matters. Mundane insight has a sign as object and has not cut off origin, the cause of occurrence, so it emerges neither from the sign nor from occurrence. Change-of-lineage knowledge has not cut off origin and therefore does not emerge from occurrence, but because it has nibbāna as object, it emerges from the sign: emergence from one side (“wisdom in turning away by emergence externally is change-of-lineage knowledge”; “it turns away from arising and plunges into non-arising, and therefore it is change-of-lineage”). The four knowledges have the signless as object and therefore emerge from the sign, and cut off origin and therefore emerge from occurrence: emergence from both sides (Vernacular §1). 〔Reading〕 Keep the two exits distinct: “sign” belongs to the side of the object—are you still looking at something conditioned?—while “occurrence” belongs to the side of continuity—has origin, the cause of occurrence, been cut off? Mundane insight has left neither, change-of-lineage has left on the object side, and the path has left on both sides. 〔What Is Seen〕 This is another way to state the moon-and-clouds simile in 22-01: change-of-lineage “sees the moon,” meaning that it emerges from the sign; it “does not scatter the clouds,” meaning that it does not emerge from occurrence. The same event is restated in the language of emergence.
§02 The Cited Passage—At the Moment of Each of the Four Paths, Every Factor of the Noble Eightfold Path Emerges from Its Wrong Counterpart and from Fetters and Latent Tendencies → Vernacular §2
Wisdom in turning away by emergence from both sides is knowledge of the path. At the moment of the stream-entry path, right view in the sense of seeing emerges from wrong view, from the defilements and aggregates that follow it, and externally from all signs; right intention in the sense of placing emerges from wrong intention; right speech in the sense of embracing, right action in the sense of originating, right livelihood in the sense of cleansing, right effort in the sense of exerting, right mindfulness in the sense of establishing, and right concentration in the sense of non-distraction emerges from wrong concentration. At the moment of the path of once-returning, it emerges from the gross fetters of sensual desire and aversion and their gross latent tendencies. At the moment of the path of non-returning, it emerges from the fetters and latent tendencies of sensual desire and aversion accompanied by what is subtle. At the moment of the path of arahantship, it emerges from desire for form, desire for the formless, conceit, restlessness, and ignorance and from the latent tendencies to conceit, craving for becoming, and ignorance. In every case it emerges from the accompanying defilements and aggregates and externally from all signs (Vernacular §2). 〔Reading〕 Each factor of the noble eightfold path is paired with one “meaning”: seeing, placing, embracing, originating, cleansing, exerting, establishing, and non-distraction. This is the briefest table of definitions for the noble eightfold path. Then each of the four paths is paired with the fetters and latent tendencies from which it emerges: the first path emerges from what is wrong, the second from what is gross, the third from what is subtle, and the fourth from the higher fetters. This corresponds item by item to “undertakes the practice to …” in 22-02. 〔What Is Seen〕 “Emerges from latent tendency”: it emerges not only from actively occurring fetters but also from latent tendencies lying hidden. The path cuts the root, not merely the branch. This is why emergence must include the side of “occurrence”: if one has not emerged from latent tendencies, occurrence will arise again.
§03 The Correspondence of the Two Powers of Tranquillity and Insight—Yoked Together at the Noble-Path Moment → Vernacular §3
While the eight mundane attainments are being developed, the power of tranquillity is predominant; while contemplation of impermanence and the rest are being developed, the power of insight is predominant. At the moment of the noble path, the two occur yoked together, neither surpassing the other. Thus all four knowledges have the correspondence of the two powers: “For one emerging from the defilements and aggregates associated with restlessness, concentration as unification of mind and non-distraction has cessation as its range; for one emerging from the defilements and aggregates associated with ignorance, insight in the sense of contemplation has cessation as its range; tranquillity and insight become of one flavor in the sense of emergence, become yoked together, and neither surpasses the other—therefore one develops tranquillity and insight yoked together in the sense of emergence” (Vernacular §3). 〔Reading〕 Tranquillity counters restlessness, while insight counters ignorance: each power has its opponent. At the path moment, both “have cessation as their range”—one object and one function—and thus “become of one flavor.” 〔What Is Seen〕 “Neither surpasses the other”: it is not slightly more tranquillity or slightly more insight; they are equal. Throughout the preceding chapters, tranquillity and insight alternate in predominance—tranquillity in Chapters 3 through 13, insight in Chapters 14 through 21. At the path moment, they balance for the first time. This sentence adds another meaning to the arc’s continual letting go: release until there is balance—not only an even attitude toward formations, but equality between the two powers of tranquillity and insight.
For the General Reader
Remember two marks on a scale and one sentence. The scale: “emergence” has two exits—from the sign, no longer looking at conditioned things, and from occurrence, no longer coming to birth again. Mundane insight has left neither, change-of-lineage knowledge has left one, and the path has left both: 0, 1, 2. The sentence: tranquillity and insight are genuinely united not in jhāna but at the path moment. Through the preceding chapters they alternate in predominance; here they “become of one flavor in the sense of emergence, neither surpassing the other.” The path cuts the root rather than the branch: it emerges even from latent tendencies lying hidden, and therefore occurrence does not arise again.
To read this unit in full: Vernacular §§1–3 give the complete paragraph-by-paragraph translation of the three positions of emergence; the long citation in which the eight path factors at each of the four path moments emerge from their wrong counterparts, fetters, and latent tendencies; and the two powers of tranquillity and insight yoked together at the noble-path moment.
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 ### 小節 1 個，即本篇之題 ### Vuṭṭhānabalasamāyogakathā。
段號域 譯底欄之段號自〔CSCD §827〕至〔CSCD §828〕，實落段號 2 個，無缺無重。本篇於譯底欄之幅為 3,491 位元組。
篇之骨——二層 ①〔CSCD §827〕出起：以三位相校——世間觀「不出於相亦不出於轉起」，種姓智「出於相而不出於轉起」，四道智「二處俱出」（dubhato vuṭṭhānāni），末引一長段聖典之文，逐一列四道剎那之八正道各出何法；②〔CSCD §828〕力之相應：八等至之修時止力增，無常隨觀等之修時觀力增，而聖道剎那二力雙運，末引一段為證。
論主自標之判 〔CSCD §827〕Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti.——本篇之判之句：四道智為「二處出起」，其二理由（以無相為所緣・以斷集）逐一與前二位相對。
篇末之收 本篇收於一縮排之句 Evamettha vuṭṭhānabalasamāyogo veditabbo.（於此，如是應知出起與力之相應）——與菩提分法之單元之收式同族（皆為「應知」式）。
前後接點 前承菩提分法之單元：本篇首句 Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca 即彼篇總標偈之第二事之回提，其式為「總標之語＋ti＋拆其複合語」。後接所斷法之斷之單元：次篇首句 Ye yena pahātabbā dhammā, tesaṃ pahānañcāti 亦同式承總標偈之第三事——四篇之首句同式，本篇為其第二。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；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。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 vipassanā（觀）・samatha（止）・gotrabhu（種姓）・magga（道）・nimitta（相）・pavatta（轉起）・samudaya（集）・nirodha（滅）等。以下唯列本篇新出者。
出起之三位〔CSCD §827〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vuṭṭhāna | 出起 | 本篇之題語之首分；論拆總標之語為 vuṭṭhānañceva balasamāyogo ca 二事 | 〔CSCD §827〕 |
| balasamāyoga | 力之相應 | 題語之次分 | 〔CSCD §827〕・〔CSCD §828〕 |
| ekato vuṭṭhāna | 一處出起 | 種姓智之位：以緣涅槃故出於相，而以未斷集故不出於轉起 | 〔CSCD §827〕 |
| dubhato vuṭṭhāna | 二處出起 | 四道智之位：出於相亦出於轉起 | 〔CSCD §827〕 |
| animittārammaṇatta | 以無相為所緣 | 四道智出於相之由 | 〔CSCD §827〕 |
| samucchindana | 正斷 | 四道智出於轉起之由：斷集 | 〔CSCD §827〕 |
| bahiddhāvuṭṭhānavivaṭṭana | 外出起之還轉 | 種姓智之定義語（引自聖典之論母） | 〔CSCD §827〕 |
| dubhato vuṭṭhānavivaṭṭana | 二處出起之還轉 | 道智之定義語（引自聖典） | 〔CSCD §827〕 |
| tadanuvattakakilesā | 隨其轉之諸煩惱 | 道所出者之一；與 khandhehi（諸蘊）並舉 | 〔CSCD §827〕 |
八正道各出之法〔CSCD §827〕 所引之文以八支各對其邪，本目逐一錄其「義」之語：dassanaṭṭhena sammādiṭṭhi（以見義之正見）・Abhiniropanaṭṭhena sammāsaṅkappo（以安置義）・pariggahaṭṭhena sammāvācā（以攝持義）・Samuṭṭhānaṭṭhena sammākammanto（以等起義）・Vodānaṭṭhena sammāājīvo（以淨白義）・Paggahaṭṭhena sammāvāyāmo（以策勵義）・Upaṭṭhānaṭṭhena sammāsati（以現起義）・Avikkhepaṭṭhena sammāsamādhi（以不散亂義）。八義八支逐一相配，其式全同。
四道各出之結與隨眠〔CSCD §827〕
| 道 | 所出之法〔逐字〕 | 定位 |
|---|---|---|
| 入流道 | micchādiṭṭhiyā（及其後之隨轉煩惱與蘊、外一切相） | 〔CSCD §827〕 |
| 一來道 | oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā（粗者） | 〔CSCD §827〕 |
| 不還道 | anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā（細者） | 〔CSCD §827〕 |
| 阿羅漢道 | rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā | 〔CSCD §827〕 |
止觀二力之相應〔CSCD §828〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| samathabala | 止力 | 修八等至時增上者 | 〔CSCD §828〕 |
| vipassanābala | 觀力 | 修無常隨觀等時增上者 | 〔CSCD §828〕 |
| yuganaddha | 雙運 | 聖道剎那二力之相：yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena | 〔CSCD §828〕 |
| aññamaññaṃ anativattana | 互不相勝 | 雙運之義 | 〔CSCD §828〕 |
| nirodhagocara | 以滅為行境 | 二力於道剎那之共相 | 〔CSCD §828〕 |
| ekarasa | 一味 | 二力之相之一（引文之語） | 〔CSCD §828〕 |
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 零命中。方括注唯二式（段號 2 個與版頁記 3 個，後者皆在註記之內）。圓括注 4 處，逐一為出處標記，無非出處之括注。引號 '' 實測 12 處為偶數，逐一成對。
本篇自出之一處字面之異 同一定義語於本篇二見而其書法不一：bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa（合書，〔CSCD §827〕之首引）與初道智・入流者之單元所引之 bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ（分書）——同一句而一合一分。又本篇之出處括注作 (paṭi. ma. mātikā 1.10)（帶 mātikā 一語）而彼篇作 (paṭi. ma. 1.59)——二處所繫之號亦異（一為論母之號，一為釋文之號）。本欄誌其字面之實與其位，不代改、不代併。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §827〕 | Tenāha ''bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa''nti | 種姓智為「外出起之還轉之慧」——證其一處出起 | (paṭi. ma. mātikā 1.10) |
| 〔CSCD §827〕 | Tathā ''uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā''ti | 種姓自生起還轉而入不生——同上之第二證 | (paṭi. ma. 1.59) |
| 〔CSCD §827〕 | Tena vuttaṃ –／''Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? | 四道剎那之八正道各出其邪與其結隨眠——本篇之長引 | (paṭi. ma. 1.61) |
| 〔CSCD §828〕 | Yathāha –／''Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro | 止觀二力於出起之義為一味雙運 | (paṭi. ma. 2.5) |
引之用〔本欄實測〕 本篇之引 4 處而皆出同一聖典（其一為其論母）——為第 21・22 二品十五篇中引之出處最單一者。四引皆為理據之證而無一為譬證。開引之式：Tenāha 1・Tathā 1・Tena vuttaṃ 1・Yathāha 1，四式各一，無一重複。Vuttaṃ hetaṃ・Vuttampi cetaṃ・porāṇā・kira 俱零命中。此數唯就本篇之域，不及全書。
論主自標之省文 〔CSCD §827〕之長引中，第二三四道之文皆以 …pe… 略其八支之全（dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi），唯初道之文全出——四道之引一詳三略，其略之處逐一可核。…pe… 實測 6 見。
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・譬喻之全零 本篇之比況語實測：viya 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、upamā 諸形 零命中、Seyyathāpi／Yathā hi 俱零命中。本篇無一譬喻——其由可核：全幅為三位之相校與所引之文之列舉，無敘事之段。零命中亦為實測，如實記之而不代增。
乙・修辭之可核觀察 ①三位相校之式為〔CSCD §827〕之骨：世間觀 neva nimittā na pavattā vuṭṭhāti（二俱不出）→ 種姓 pavattā na vuṭṭhāti／Nibbānārammaṇato pana nimittā vuṭṭhātīti（一出一不出）→ 四道 dubhato vuṭṭhānāni（二俱出）——三位之句式平行，其否定與肯定之配逐一相對。②? 全篇 1 見（所引之文之問 Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ?）。③出起一語之屈折諸形 29 見（vuṭṭhāti 12・vuṭṭhānavivaṭṭane 5・餘 12）——一語佔全篇之骨，為本品用語最集中之篇。④veditabb- 之屈折形 2 見，皆在段之收。⑤縮排之行 10 行，其中所引之文之行六行、篇末之收一行。⑥Tena vuccati 之收 4 見，皆在所引之文之內（四道之文各一，其三為省文所存）。
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 §827〕 Vuṭṭhānabalasamāyogoti | 菩提分法之單元〔CSCD §817〕 | 彼篇之總標偈立四事，本篇承其第二而拆之為二 |
〔CSCD §827〕 ''bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa''nti | 初道智・入流者之單元〔CSCD §806〕 | 二篇引同一定義句而其書法與所繫之號皆異（見目三）；彼篇以之立種姓智之生起，本篇以之判其「一處出起」 |
〔CSCD §827〕 Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti | 初道智・入流者之單元〔CSCD §808〕 | 彼篇立「種姓能緣涅槃而不能除闇」，本篇立「種姓出相而不出轉起」——二篇之判同族而其面不同（一約所緣與所除，一約所出） |
| 〔CSCD §827〕 之四道所出之結隨眠 | 所斷法之斷之單元〔CSCD §830〕 | 彼篇逐一配十八聚之所斷於四智，本篇之四道所出即其中之結與隨眠二聚——二篇之配可逐目相校 |
〔CSCD §828〕 Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti | 行捨智之單元〔CSCD §798〕 | 彼篇以基礎禪與純觀者辨道之禪支，本篇則以止觀二力之增劣辨其時——二篇之辨相補 |
〔CSCD §828〕 Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti | 菩提分法之單元〔CSCD §826〕 | 彼篇偈之末句 Sabbeva ariyamaggassa, sambhave sambhavanti te，與本篇之「聖道剎那」為同一時位 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division title The source column contains one ### division, the title of this unit: ### Vuṭṭhānabalasamāyogakathā.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §827〕 through 〔CSCD §828〕, with 2 numbers actually present and none missing or repeated. The source-column span is 3,491 bytes.
The unit’s two-level spine ① 〔CSCD §827〕, emergence, compares three positions: mundane insight “emerges neither from the sign nor from occurrence”; change-of-lineage knowledge “emerges from the sign but not from occurrence”; and the four path knowledges “emerge from both sides” (dubhato vuṭṭhānāni). It ends with a long canonical citation listing, for the moment of each of the four paths, the phenomena from which every factor of the noble eightfold path emerges. ② 〔CSCD §828〕, correspondence with the powers, states that the power of tranquillity is greater during the eight attainments and the power of insight during contemplation of impermanence and the rest, whereas the two powers are yoked together at the moment of the noble path. It ends with a supporting citation.
The author’s expressly marked determination At 〔CSCD §827〕: Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti. This is the unit’s sentence of determination: the four path knowledges are “emergence from both sides,” and its two grounds—having the signless as object and cutting off origin—correspond one by one to the preceding two positions.
The close The unit closes with the indented sentence Evamettha vuṭṭhānabalasamāyogo veditabbo. (here the correspondence of emergence with the powers should be understood in this way). This belongs to the same family as the close of the unit on the requisites of awakening; both use the “should be understood” form.
Forward and backward joins This unit follows the unit on the requisites of awakening. Its opening, Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca, takes up the second matter in that unit’s summary verse. Its form is “the summary expression + ti + decomposition of its compound.” The following unit treats the abandonment of what is to be abandoned. Its opening, Ye yena pahātabbā dhammā, tesaṃ pahānañcāti, takes up the summary verse’s third matter in the same form. All four units open in the same pattern, and the present unit is the second.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or in the preceding units of this chapter are not re-explained. Terms involved here include vipassanā (insight), samatha (tranquillity), gotrabhu (change-of-lineage), magga (path), nimitta (sign), pavatta (occurrence), samudaya (origin), and nirodha (cessation). Only forms new in this unit are listed below.
Three positions of emergence 〔CSCD §827〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vuṭṭhāna | emergence | first member of the unit’s title expression; the treatise decomposes the summary expression into the two matters vuṭṭhānañceva balasamāyogo ca | 〔CSCD §827〕 |
| balasamāyoga | correspondence with the powers | second member of the title expression | 〔CSCD §827〕・〔CSCD §828〕 |
| ekato vuṭṭhāna | emergence from one side | position of change-of-lineage knowledge: it emerges from the sign because it has nibbāna as object, but not from occurrence because it has not cut off origin | 〔CSCD §827〕 |
| dubhato vuṭṭhāna | emergence from both sides | position of the four path knowledges: they emerge from the sign and from occurrence | 〔CSCD §827〕 |
| animittārammaṇatta | having the signless as object | ground for the four path knowledges’ emergence from the sign | 〔CSCD §827〕 |
| samucchindana | cutting off | ground for the four path knowledges’ emergence from occurrence: cutting off origin | 〔CSCD §827〕 |
| bahiddhāvuṭṭhānavivaṭṭana | turning away by emergence externally | defining expression for change-of-lineage knowledge, cited from the canonical matrix | 〔CSCD §827〕 |
| dubhato vuṭṭhānavivaṭṭana | turning away by emergence from both sides | defining expression for path knowledge, cited from the canonical text | 〔CSCD §827〕 |
| tadanuvattakakilesā | defilements that follow it | one of the things from which the path emerges, listed together with khandhehi (aggregates) | 〔CSCD §827〕 |
What each factor of the noble eightfold path emerges from 〔CSCD §827〕 For each of the eight factors, the cited passage pairs the factor with its wrong counterpart and gives its particular “meaning,” recorded here one by one: dassanaṭṭhena sammādiṭṭhi (right view in the sense of seeing), Abhiniropanaṭṭhena sammāsaṅkappo (in the sense of placing), pariggahaṭṭhena sammāvācā (in the sense of embracing), Samuṭṭhānaṭṭhena sammākammanto (in the sense of originating), Vodānaṭṭhena sammāājīvo (in the sense of cleansing), Paggahaṭṭhena sammāvāyāmo (in the sense of exerting), Upaṭṭhānaṭṭhena sammāsati (in the sense of establishing), and Avikkhepaṭṭhena sammāsamādhi (in the sense of non-distraction). The eight meanings correspond one for one to the eight factors, all in the same pattern.
The fetters and latent tendencies from which each of the four paths emerges 〔CSCD §827〕
| Path | Phenomena Emerged From [Verbatim] | Location |
|---|---|---|
| stream-entry path | micchādiṭṭhiyā (followed by the defilements and aggregates that follow it, and all external signs) | 〔CSCD §827〕 |
| path of once-returning | oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā (gross) | 〔CSCD §827〕 |
| path of non-returning | anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā (subtle) | 〔CSCD §827〕 |
| path of arahantship | rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā | 〔CSCD §827〕 |
Correspondence of the two powers of tranquillity and insight 〔CSCD §828〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| samathabala | power of tranquillity | predominant while the eight attainments are being developed | 〔CSCD §828〕 |
| vipassanābala | power of insight | predominant while contemplation of impermanence and the rest are being developed | 〔CSCD §828〕 |
| yuganaddha | yoked together | manner of the two powers at the noble-path moment: yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena | 〔CSCD §828〕 |
| aññamaññaṃ anativattana | neither surpassing the other | meaning of being yoked together | 〔CSCD §828〕 |
| nirodhagocara | having cessation as range | shared characteristic of the two powers at the path moment | 〔CSCD §828〕 |
| ekarasa | one flavor | one characteristic of the two powers in the citation | 〔CSCD §828〕 |
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the variant-opinion marker porāṇā. Square brackets appear in only two forms: two paragraph numbers and three edition-page notes, the latter all inside comments. There are 4 parenthetical expressions, all source references, and no nonsource parentheses. The quotation marks '' occur 12 times, an even count pairing throughout.
One literal difference internal to the unit The same defining expression appears twice in the unit in different written forms: bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa (written together, in the first citation at 〔CSCD §827〕) and bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ (written separately) in the citation found in the unit on first-path knowledge and the stream-enterer. Thus the same sentence is written once together and once separately. Moreover, the source annotation here is (paṭi. ma. mātikā 1.10), containing the word mātikā, while the other unit has (paṭi. ma. 1.59): the two occurrences also carry different numbers, one belonging to the matrix and one to the exposition. This heading records the literal facts and locations and neither emends nor conflates them.
Boundary of this heading All the foregoing are literal facts of the source column; they have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined. Parenthetical annotations in the “source marked by the text” column are copied verbatim rather than translated.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §827〕 | Tenāha ''bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa''nti | change-of-lineage knowledge is “wisdom in turning away by emergence externally”—evidence that it is emergence from one side | (paṭi. ma. mātikā 1.10) |
| 〔CSCD §827〕 | Tathā ''uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā''ti | change-of-lineage turns away from arising and enters non-arising—the second piece of evidence for the same point | (paṭi. ma. 1.59) |
| 〔CSCD §827〕 | Tena vuttaṃ – / ''Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? | At the moment of each of the four paths, every factor of the noble eightfold path emerges from its wrong counterpart and from its fetters and latent tendencies—the unit’s long citation | (paṭi. ma. 1.61) |
| 〔CSCD §828〕 | Yathāha – / ''Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro | the two powers of tranquillity and insight become one flavor and are yoked together in the sense of emergence | (paṭi. ma. 2.5) |
Use of citations [measured in this column] The unit contains 4 citations, all from the same canonical text, one of them from its matrix. This makes it the unit with the least varied citation source among the fifteen units of Chapters 21 and 22. All four citations provide grounds; none is a simile. Their opening formulas are Tenāha once, Tathā once, Tena vuttaṃ once, and Yathāha once: four formulas, one occurrence each, with no repetition. Vuttaṃ hetaṃ, Vuttampi cetaṃ, porāṇā, and kira have zero matches. These counts apply only to this unit, not to the whole work.
The author’s expressly marked abbreviation Within the long citation at 〔CSCD §827〕, the passages on the second, third, and fourth paths all abbreviate the full account of the eight factors with …pe… (dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi), while only the passage on the first path gives it in full. Thus the citation treats one path in detail and abbreviates three; every point of abbreviation is verifiable. The form …pe… occurs 6 times by direct measurement.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Complete absence of similes Direct measurement found zero matches for viya, zero matches for euphonic comparative forms, zero forms of sadisa, zero forms of upamā, and zero matches for either Seyyathāpi or Yathā hi. The unit contains no simile. The reason is verifiable: its entire span consists of comparison among the three positions and enumeration in cited passages, with no narrative passage. The zero counts are measurements and are recorded as such without adding anything.
B. Verifiable rhetorical observations ① The comparison of three positions forms the spine of 〔CSCD §827〕: mundane insight neva nimittā na pavattā vuṭṭhāti (emerges from neither) → change-of-lineage pavattā na vuṭṭhāti / Nibbānārammaṇato pana nimittā vuṭṭhātīti (emerges from one but not the other) → the four paths dubhato vuṭṭhānāni (emerge from both). The sentences for the three positions are parallel, with negation and affirmation corresponding item by item. ② ? occurs once in the entire unit, in the cited question Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ?. ③ Inflected forms of the word for emergence occur 29 times (vuṭṭhāti 12, vuṭṭhānavivaṭṭane 5, and 12 other forms). One term forms the unit’s spine, giving it the highest concentration of a single term in the chapter. ④ Inflected forms of veditabb- occur twice, both in passage closes. ⑤ There are 10 indented lines, six in citations and one in the unit close. ⑥ The closing formula Tena vuccati occurs 4 times, all within the cited passage—once for each of the four paths, with three preserved inside abbreviated passages.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
〔CSCD §827〕 Vuṭṭhānabalasamāyogoti | Unit on the requisites of awakening, 〔CSCD §817〕 | That unit’s summary verse establishes four matters; this unit takes up the second and decomposes it into two |
〔CSCD §827〕 ''bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa''nti | Unit on first-path knowledge and the stream-enterer, 〔CSCD §806〕 | The two units cite the same defining sentence but differ both in written form and attached number (see Heading III); that unit uses it to establish the arising of change-of-lineage knowledge, while this one uses it to determine its “emergence from one side” |
〔CSCD §827〕 Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti | Unit on first-path knowledge and the stream-enterer, 〔CSCD §808〕 | That unit establishes that change-of-lineage can take nibbāna as object but cannot dispel the darkness; this unit establishes that change-of-lineage emerges from the sign but not from occurrence. The determinations belong to the same family but concern different aspects, one the object and what is dispelled, the other what is emerged from |
| The fetters and latent tendencies from which the four paths emerge at 〔CSCD §827〕 | Unit on the abandonment of what is to be abandoned, 〔CSCD §830〕 | That unit assigns the eighteen groups of what is to be abandoned among the four knowledges; what the four paths emerge from here is precisely the two groups of fetters and latent tendencies there, and the assignments can be compared item by item |
〔CSCD §828〕 Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti | Unit on knowledge of equanimity about formations, 〔CSCD §798〕 | That unit distinguishes the path’s jhāna factors according to a basis jhāna or a bare-insight practitioner, while this unit distinguishes their occasions by the relative predominance of the two powers of tranquillity and insight; the two distinctions complement each other |
〔CSCD §828〕 Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti | Unit on the requisites of awakening, 〔CSCD §826〕 | The final line of that unit’s verse, Sabbeva ariyamaggassa, sambhave sambhavanti te, and this unit’s “moment of the noble path” refer to the same temporal position |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.