清淨道論 無色七法思惟Visuddhimagga · Comprehension of the Immaterial by the Sevenfold Method
色切完了，刀轉向觀色的那個心。無色七法：以聚、以雙、以剎那、以次第、以見之除、以慢之除、以欣求之盡。以雙——你剛才那個「看見色無常」的念頭，用下一個念頭觀它：它也無常。以剎那——四個心一串，每一個觀前一個。以次第——十個一串，到第十個就停：功夫已熟，再多沒有用。觀者變成一條鏈子，沒有一個站在鏈子外面的觀者。
後三法沒有各別的觀法，是三種「不生」。論主錄聖種之說三句話：執「我在觀、這是我的觀」的人，見沒有除；執「我觀得好」的人，慢沒有除；以「我能夠觀」而暗暗得意的人，欣求沒有盡——執「唯是諸行觀諸行」的人才有。藥是精確的：以無我見諸行治見，以無常見治慢，以苦見治欣求，各站各的位置，不混用。論主先承認：假使諸行是我，執之為我倒也可以——可惜不是。沒有道德壓力，只有事實。
末段預告十八大觀：無常隨觀斷常想、苦隨觀斷樂想、無我隨觀斷我想、厭離隨觀斷歡喜……直到還滅隨觀斷結縛之計著——一張觀道全程的藥單。你現在只拿到其中八樣，其餘有已通達、有未通達，論主留待後品分別。論主從不讓讀者以為自己已經到了。
Once form has been divided, the blade turns toward the mind that contemplated form. The sevenfold method for the immaterial is: by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight. By pair—the thought that just “saw form as impermanent” is contemplated with the next thought: it too is impermanent. By moment—four minds in a chain, each contemplating the one before it. By sequence—ten in a chain, then stop at the tenth: the practice has been mastered, and more serve no purpose. The observer becomes a chain; no observer stands outside it.
The last three methods have no separate ways of contemplating; they are three kinds of “non-arising.” The Commentator records three statements from the Account of the Noble Lineage: for one who holds “I contemplate; this is my contemplation,” view has not been removed; for one who holds “I contemplate well,” conceit has not been removed; for one who takes quiet satisfaction in “I am able to contemplate,” delight has not been exhausted. Only one who holds “formations alone contemplate formations” succeeds. The medicine is precise: seeing formations as not-self treats view; seeing them as impermanent treats conceit; seeing them as suffering treats delight. Each occupies its own position, and they are not interchangeable. The Commentator first concedes: if formations were self, apprehending them as self would be proper—but they are not. There is no moral pressure, only fact.
The final section foreshadows the eighteen great insights: contemplation of impermanence abandons the perception of permanence, contemplation of suffering abandons the perception of pleasure, contemplation of not-self abandons the perception of self, contemplation of disenchantment abandons delight … through contemplation of turning away, which abandons adherence to bondage—a pharmacopoeia for the whole path of insight. At present only eight have been obtained; of the rest, some have been penetrated and some have not, and the Commentator leaves the distinction to later chapters. The Commentator never lets readers imagine they have already arrived.
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 無色七法之綱與第一法——以聚；二說之錄與論主之判 〔CSCD §717〕
無色七法思惟之說
而前面所說的「依無色七法」，這裡是它的本母¹：以聚、以雙、以剎那、以次第、以見之除、以慢之除、以欣求²之盡。
其中，「以聚」，就是以觸為第五的諸法³。怎樣依聚而思惟呢？在這裡，比丘這樣省察：「凡是在『髮是無常、苦、無我』這樣的思惟之中所生起的、以觸為第五的諸法，以及在『毛……乃至（廣說如前）……腦是無常、苦、無我』這樣的思惟之中所生起的、以觸為第五的諸法——它們全都彼此不相及，成為節節、分分，如同投入熱鍋的胡麻一般噼啪作響而壞滅；所以它們是無常、苦、無我。」這先是清淨之說⁴之中的理趣。
而在聖種之說之中則說：「在前面色七法的七處，那以『色是無常、苦、無我』而轉起的心，再以後一個心『是無常、苦、無我』這樣思惟——就叫作『依聚而思惟』。」那更為妥當。所以其餘的〔諸法〕，我們也要依那同一個理趣而分別。
§2 第二法——以雙 〔CSCD §718〕
「以雙」——在這裡，比丘思惟「取與捨之色⁵是無常、苦、無我」之後，又以後一個心思惟那個心「是無常、苦、無我」。思惟「年增之滅之色、食所成的、時節所成的、業所生的、心等起的、法性色是無常、苦、無我」之後，又以後一個心思惟那個心「是無常、苦、無我」。這樣就叫作依雙而思惟。
§3 第三法——以剎那 〔CSCD §719〕
「以剎那」——在這裡，比丘思惟「取與捨之色是無常、苦、無我」之後，以第二個心思惟那第一個心，以第三個思惟第二個，以第四個思惟第三個，以第五個思惟第四個：「這個也是無常、苦、無我。」思惟「年增之滅之色、食所成的、時節所成的、業所生的、心等起的、法性色是無常、苦、無我」之後，以第二個心思惟那第一個心，以第三個思惟第二個，以第四個思惟第三個，以第五個思惟第四個：「這個也是無常、苦、無我。」這樣，自把握色的心起，逐四個心而思惟，就叫作依剎那而思惟。
§4 第四法——以次第 〔CSCD §720〕
「以次第」——思惟「取與捨之色是無常、苦、無我」之後，以第二個心思惟那第一個心，以第三個思惟第二個，以第四個思惟第三個……乃至（廣說如前）……以第十一個思惟第十個：「這個也是無常、苦、無我。」思惟「年增之滅之色、食所成的、時節所成的、業所生的、心等起的、法性色是無常、苦、無我」之後，以第二個心思惟那第一個心，以第三個思惟第二個，以第四個思惟第三個……乃至（廣說如前）……以第十一個思惟第十個：「這個也是無常、苦、無我。」——這樣，觀依次第，就是整整一日之分也是可以思惟的。而到第十個心的思惟為止，色業處與無色業處都已純熟；所以說：就應當止於第十個。這樣思惟，就叫作依次第而思惟。
§5 第五至第七法——見之除、慢之除、欣求之盡 〔CSCD §721〕
「以見之除、以慢之除、以欣求之盡」——在這三者之中，並沒有各別的思惟之法。而是：前面所把握的色與這裡所把握的無色，見那個的人，就見不到色與無色之外別有所謂「有情」。自不見有情起，有情想就已除。以有情想已除的心把握諸行，見就不生起；見既不生起，就叫作見已除。以見已除的心把握諸行，慢就不生起；慢既不生起，就叫作慢已除。以慢已除的心把握諸行，渴愛就不生起；渴愛既不生起，就叫作欣求已盡。這先是清淨之說之中所說的。
而在聖種之說之中，則立「以見之除、以慢之除、以欣求之盡」之本母，而顯示這樣的理趣：
執「我在觀、這是我的觀」的人，並沒有所謂見之除。而執「唯是諸行觀諸行、思惟、安立、把握、確定」的人，才有所謂見之除。
執「我觀得好、我觀得可意」的人，並沒有所謂慢之除。而執「唯是諸行觀諸行、思惟、安立、把握、確定」的人，才有所謂慢之除。
以「我能夠觀」而味著其觀的人，並沒有所謂欣求之盡。而執「唯是諸行觀諸行、思惟、安立、把握、確定」的人，才有所謂欣求之盡。
「假使諸行是我，執之為我倒也可以；然而它們是無我而被執為我。所以它們以不自在之義而無我，以已有而無之義而無常，以為生滅所逼之義而苦」——這樣見的人，才有所謂見之除。
「假使諸行是常，執之為常倒也可以；然而它們是無常而被執為常。所以它們以已有而無之義而無常，以為生滅所逼之義而苦，以不自在之義而無我」——這樣見的人，才有所謂慢之除。
「假使諸行是樂，執之為樂倒也可以；然而它們是苦而被執為樂。所以它們以為生滅所逼之義而苦，以已有而無之義而無常，以不自在之義而無我」——這樣見的人，才有所謂欣求之盡。
這樣，以無我而見諸行的人，才有所謂見之除；以無常而見的人，才有所謂慢之除；以苦而見的人，才有所謂欣求之盡。這樣，這觀就唯住立於它自己各各之位。
這樣，也依無色七法而加以三相，思惟諸行。而到此為止，他的色業處與無色業處都已純熟。
§6 十八大觀與其於本位之一分之證 〔CSCD §722〕
他這樣色無色業處已純熟，那在上面自壞滅隨觀起、依斷遍知⁶而以一切行相所應得的十八大觀⁷，他就在這裡先通達其中的一分，而斷那些與之相反的諸法。
所謂十八大觀，就是以無常隨觀為首的慧。在那些之中：修無常隨觀而斷常想，修苦隨觀而斷樂想，修無我隨觀而斷我想，修厭離隨觀而斷歡喜，修離貪隨觀而斷貪，修滅隨觀而斷集，修捨遣隨觀而斷取，修盡隨觀而斷堅厚想，修壞隨觀而斷積集，修變異隨觀而斷常恆想，修無相隨觀而斷相，修無願隨觀而斷願，修空隨觀而斷計著，修增上慧法觀而斷取堅實之計著，修如實智見而斷迷惑之計著，修過患隨觀而斷愛著之計著，修省察隨觀而斷不省察，修還滅隨觀而斷結縛之計著。
在那些之中：因為他已依無常等三相而見諸行，所以無常、苦、無我三隨觀已經通達。又因為說過：「凡是無常隨觀與無相隨觀，這些法義理是一，唯有文句不同。」同樣：「凡是苦隨觀與無願隨觀，這些法義理是一，唯有文句不同。」「凡是無我隨觀與空隨觀，這些法義理是一，唯有文句不同。」所以那些也已經通達。
而增上慧法觀就是一切的觀。如實智見則已為度疑清淨⁸所攝。所以這二者也是已經通達的。至於其餘的諸觀智，有的已通達，有的未通達；它們的分別，我們將在後面顯示。
就是就那已通達者而說了這句話：「他這樣色無色業處已純熟，那在上面自壞滅隨觀起、依斷遍知而以一切行相所應得的十八大觀，他就在這裡先通達其中的一分，而斷那些與之相反的諸法。」
註
¹ 本母（mātikā）：綱目之列；論以之標舉七法之名，而後逐一釋之。
² 欣求（nikanti）：於所修之觀所起之微細欣樂；其為十觀隨染之末一之釋，在本品〈觀之隨染〉之單元。
³ 以觸為第五的諸法（phassapañcamakā dhammā）：無色法之一聚之稱，論以之為本篇第一法之所思惟者；諸心所之逐一開列在〈蘊〉一品之行蘊之單元。
⁴ 清淨之說・聖種之說（visuddhikathā・ariyavaṃsakathā）：本篇所錄之二說；論於第一法判聖種之說更為妥當而依之行文。
⁵ 取與捨之色（ādānanikkheparūpa）：色七法之第一，其下所列年增之滅之色等六者亦然；七者之逐一之釋在本品〈色七法思惟〉之單元。
⁶ 斷遍知（pahānapariññā）：三遍知之第三，其立在本品〈思惟智〉之單元。
⁷ 十八大觀（aṭṭhārasa mahāvipassanā）：以無常隨觀為首之十八慧；論自標其全數之得自壞滅隨觀始，於本位唯證其一分。
⁸ 度疑清淨（kaṅkhāvitaraṇavisuddhi）：七清淨之第四，其開演在第十九品。
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 The Framework of the Sevenfold Method for the Immaterial and the First Method—By Group; Two Accounts Recorded and the Commentator’s Judgment 〔CSCD §717〕
The Exposition of Comprehension of the Immaterial by the Sevenfold Method
As to what was stated above, “by the sevenfold method for the immaterial,” here is its framework¹: by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight.²
Here, “by group” means the phenomena with contact as the fifth.³ How does one comprehend by group? Here a bhikkhu reviews thus: “The phenomena with contact as the fifth that arose in the course of comprehending ‘hair of the head is impermanent, suffering, and not-self,’ as well as the phenomena with contact as the fifth that arose in the course of comprehending ‘hair of the body … and so on, as stated above … the brain is impermanent, suffering, and not-self’—none of them reaches any other; they break up part by part and portion by portion, crackling like sesame seeds thrown into a hot pan. Therefore they are impermanent, suffering, and not-self.” This, first, is the method in the Account of Purification.⁴
In the Account of the Noble Lineage, however, it is said: “At each of the seven points in the preceding sevenfold method for form, the mind that occurred contemplating ‘form is impermanent, suffering, and not-self’ is then contemplated by a subsequent mind as ‘impermanent, suffering, and not-self.’ This is called ‘comprehending by group.’” That is more appropriate. Therefore we shall distinguish the remaining methods according to that same method.
§2 The Second Method—By Pair 〔CSCD §718〕
“By pair”: here, after a bhikkhu has contemplated “form of taking up and laying down⁵ is impermanent, suffering, and not-self,” he contemplates that mind with a subsequent mind as “impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that mind with a subsequent mind as “impermanent, suffering, and not-self.” This is called comprehending by pair.
§3 The Third Method—By Moment 〔CSCD §719〕
“By moment”: here, after a bhikkhu has contemplated “form of taking up and laying down is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth, and the fourth with a fifth: “This too is impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth, and the fourth with a fifth: “This too is impermanent, suffering, and not-self.” Thus, beginning with the mind that apprehends form, he contemplates through four successive minds. This is called comprehending by moment.
§4 The Fourth Method—By Sequence 〔CSCD §720〕
“By sequence”: after contemplating “form of taking up and laying down is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth … and so on, as stated above … and the tenth with an eleventh: “This too is impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth … and so on, as stated above … and the tenth with an eleventh: “This too is impermanent, suffering, and not-self.” In this way, when one contemplates in sequence, one may contemplate for the whole course of a day. Yet by the contemplation of the tenth mind, both the meditation subject of form and the meditation subject of the immaterial have been mastered. Therefore it is said that one should stop at the tenth. Contemplating in this way is called comprehending by sequence.
§5 The Fifth Through Seventh Methods—Removal of View, Removal of Conceit, and Exhaustion of Delight 〔CSCD §721〕
“By removal of view, by removal of conceit, and by exhaustion of delight”: among these three, there is no separate method of contemplation for each. Rather, one who sees the form apprehended earlier and the immaterial apprehended here sees no so-called “sentient being” apart from form and the immaterial. Because no sentient being is seen, the perception of a sentient being has been removed. When one apprehends formations with a mind from which the perception of a sentient being has been removed, view does not arise; because view does not arise, it is called the removal of view. When one apprehends formations with a mind from which view has been removed, conceit does not arise; because conceit does not arise, it is called the removal of conceit. When one apprehends formations with a mind from which conceit has been removed, craving does not arise; because craving does not arise, it is called the exhaustion of delight. This, first, is what is stated in the Account of Purification.
In the Account of the Noble Lineage, however, the framework “by removal of view, by removal of conceit, and by exhaustion of delight” is set out, and the following method is shown:
For one who holds, “I contemplate; this is my contemplation,” there is no so-called removal of view. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the removal of view.
For one who holds, “I contemplate well; I contemplate agreeably,” there is no so-called removal of conceit. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the removal of conceit.
For one who savors the contemplation with the thought “I am able to contemplate,” there is no so-called exhaustion of delight. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the exhaustion of delight.
“If formations were self, it would be proper to apprehend them as self; yet they are not-self and are apprehended as self. Therefore they are not-self in the sense of not being subject to mastery, impermanent in the sense of having been and then not being, and suffering in the sense of being oppressed by arising and cessation.” For one who sees in this way, there is what is called the removal of view.
“If formations were permanent, it would be proper to apprehend them as permanent; yet they are impermanent and are apprehended as permanent. Therefore they are impermanent in the sense of having been and then not being, suffering in the sense of being oppressed by arising and cessation, and not-self in the sense of not being subject to mastery.” For one who sees in this way, there is what is called the removal of conceit.
“If formations were pleasurable, it would be proper to apprehend them as pleasurable; yet they are suffering and are apprehended as pleasurable. Therefore they are suffering in the sense of being oppressed by arising and cessation, impermanent in the sense of having been and then not being, and not-self in the sense of not being subject to mastery.” For one who sees in this way, there is what is called the exhaustion of delight.
Thus, for one who sees formations as not-self, there is what is called the removal of view; for one who sees them as impermanent, there is what is called the removal of conceit; and for one who sees them as suffering, there is what is called the exhaustion of delight. In this way, this insight stands only in each of its own respective positions.
Thus one also applies the three characteristics to formations by means of the sevenfold method for the immaterial and comprehends them. By this point, both the meditation subject of form and the meditation subject of the immaterial have been mastered.
§6 The Eighteen Great Insights and the Partial Penetration of Them at This Stage 〔CSCD §722〕
When he has thus mastered the meditation subjects of form and the immaterial, he penetrates here, for the time being, a portion of the eighteen great insights⁷ that are to be attained in all modes by full understanding as abandoning,⁶ beginning above with contemplation of dissolution; and he abandons the phenomena opposed to them.
The eighteen great insights are the kinds of understanding headed by contemplation of impermanence. Among them, by developing contemplation of impermanence one abandons the perception of permanence; by developing contemplation of suffering, the perception of pleasure; by developing contemplation of not-self, the perception of self; by developing contemplation of disenchantment, delight; by developing contemplation of dispassion, greed; by developing contemplation of cessation, origination; by developing contemplation of relinquishment, grasping; by developing contemplation of exhaustion, the perception of compactness; by developing contemplation of decay, accumulation; by developing contemplation of change, the perception of lastingness; by developing contemplation of the signless, the sign; by developing contemplation of the desireless, desire; by developing contemplation of emptiness, adherence; by developing higher-wisdom insight into phenomena, adherence to substance; by developing knowledge-and-vision as it is, adherence born of delusion; by developing contemplation of danger, adherence through attachment; by developing contemplation of reviewing, non-reviewing; and by developing contemplation of turning away, adherence to bondage.
Among them, since he has seen formations by way of the three characteristics beginning with impermanence, the three contemplations of impermanence, suffering, and not-self have been penetrated. Moreover, it has been said: “Whatever is contemplation of impermanence and whatever is contemplation of the signless—these phenomena are one in meaning and differ only in phrasing.” Likewise: “Whatever is contemplation of suffering and whatever is contemplation of the desireless—these phenomena are one in meaning and differ only in phrasing.” “Whatever is contemplation of not-self and whatever is contemplation of emptiness—these phenomena are one in meaning and differ only in phrasing.” Therefore those too have been penetrated.
Higher-wisdom insight into phenomena is all insight. Knowledge-and-vision as it is is included in purification by overcoming doubt.⁸ Therefore these two too have been penetrated. As for the remaining insight knowledges, some have been penetrated and some have not; we shall show their distinction later.
It was with reference to what has been penetrated that this was said: “When he has thus mastered the meditation subjects of form and the immaterial, he penetrates here, for the time being, a portion of the eighteen great insights that are to be attained in all modes by full understanding as abandoning, beginning above with contemplation of dissolution; and he abandons the phenomena opposed to them.”
Notes
¹ Framework (mātikā): a tabulation of headings; the treatise uses it to announce the names of the seven methods and then explains each in turn.
² Delight (nikanti): the subtle enjoyment that arises toward the insight being developed; its explanation as the last of the ten corruptions of insight appears in this chapter’s unit on the corruptions of insight.
³ Phenomena with contact as the fifth (phassapañcamakā dhammā): a designation for one group of immaterial phenomena, which the treatise takes as the object contemplated in this unit’s first method; the individual mental factors are enumerated in the unit on the formations aggregate in the chapter on the aggregates.
⁴ The Account of Purification and the Account of the Noble Lineage (visuddhikathā; ariyavaṃsakathā): the two accounts recorded in this unit; under the first method, the treatise judges the Account of the Noble Lineage to be more appropriate and proceeds according to it.
⁵ Form of taking up and laying down (ādānanikkheparūpa): the first of the seven methods for form; the six subsequently listed, beginning with form of the subsidence of growth in age, are likewise among the seven, each of which is explained in this chapter’s unit on comprehension of form by the sevenfold method.
⁶ Full understanding as abandoning (pahānapariññā): the third of the three full understandings; it is established in this chapter’s unit on knowledge of comprehension.
⁷ Eighteen great insights (aṭṭhārasa mahāvipassanā): the eighteen kinds of understanding headed by contemplation of impermanence; the treatise itself states that their full attainment begins with contemplation of dissolution and that only a portion is penetrated at the present stage.
⁸ Purification by overcoming doubt (kaṅkhāvitaraṇavisuddhi): the fourth of the seven purifications; it is expounded in Chapter 19.
觀色的那個心，也要被下一個心觀——無色七法把刀轉向觀者自己：一雙、一剎那、十個心一串；然後說出全書最誠實的一句：「我在觀」的人，見沒有除；「唯是諸行觀諸行」的人，才有
大局 — 把觀的刀口從所觀轉向能觀，並預告十八大觀
色七法把色切到一步六分；本單元轉向無色——不是另一堆所緣，而是剛才觀色的那些心。七法之本母：以聚・以雙・以剎那・以次第・以見之除・以慢之除・以欣求之盡（§1）。第一法「以聚」：論主錄清淨之說與聖種之說二說，判後者更妥（§1）；第二法「以雙」：觀色之心被後一心觀（§2）；第三法「以剎那」：連觀四個心（§3）；第四法「以次第」：連觀十個心，止於第十——因為到此色無色業處皆熟（§4）；第五至七法沒有各別的觀法，是三種「不生」：見不生・慢不生・渴愛不生——論主又錄二說，聖種之說把它們寫成三句名言（§5）。末段預告十八大觀：自壞滅隨觀起依斷遍知所應得，此處先通達一分（§6）。〔所見〕本單元的力量在 §5：觀道最後的敵人不是所觀的東西，是「我在觀」這個念頭本身——執「我在觀」則見不除，執「我觀得好」則慢不除，執「我能夠觀」而味著則欣求不盡。這正是下兩個單元十觀隨染的預演：贗品不在外面，在觀者的態度裡。
§01 無色七法之綱與第一法——以聚；二說之錄與論主之判 → 白話 §1
無色七法之本母：以聚・以雙・以剎那・以次第・以見之除・以慢之除・以欣求之盡。「以聚」＝以觸為第五之諸法：清淨之說——於「髮是無常苦無我」乃至「腦是無常苦無我」之思惟中所生以觸為第五之諸法，彼此不相及、節節分分如投熱鍋之胡麻噼啪壞滅，故無常苦無我；聖種之說——於色七法之七處，那以「色是無常苦無我」而轉起的心，再以後一個心思惟「是無常苦無我」，名依聚思惟——更為妥當，餘法依此理趣分別（白話 §1）。〔讀法〕兩說之別：清淨之說觀的是「觀髮時生起的那一團心所」；聖種之說觀的是「剛才那個觀色的心」——後者更直接把刀轉向能觀。論主自判後者妥當，之後六法都照它。〔所見〕「以觸為第五」是名法的代稱（觸受想思識）——18-03 那首偈裡出現過；到這裡它從「被說明的東西」變成「被觀的東西」。
§02 第二法——以雙 → 白話 §2
思惟「取與捨之色是無常苦無我」之後，以後一個心思惟那個心「是無常苦無我」；年增之滅之色・食所成・時節所成・業生・心等起・法性色皆然——名依雙思惟（白話 §2）。〔讀法〕「雙」＝一個觀色的心＋一個觀那個心的心。這是最小單位的「反身」：你剛才那個「看見色無常」的念頭，本身也無常。〔所見〕色七法的七處在這裡整組被再用一次——論主的體系極省：不另立新所緣，把舊所緣上生起的心當新所緣。
§03 第三法——以剎那 → 白話 §3
思惟取與捨之色已，以第二心思惟第一心、第三思惟第二、第四思惟第三、第五思惟第四「這個也是無常苦無我」；餘六處同——自把握色之心起逐四心而思惟，名依剎那思惟（白話 §3）。〔讀法〕「雙」是一對，「剎那」是一串四個——每一個都在觀前一個。像鏡子對鏡子，但論主停在四個。〔所見〕這裡的「剎那」不是說每個心一剎那（那是常識），是說思惟本身以剎那接續——觀者變成一條鏈子，沒有一個站在鏈子外面的觀者。
§04 第四法——以次第 → 白話 §4
同上而至第十一心思惟第十心；如是觀依次第，整整一日之分亦可思惟；而至第十心之思惟為止，色業處與無色業處已純熟，故應止於第十——名依次第思惟（白話 §4）。〔讀法〕十個心一串，然後停。「就應當止於第十個」——不是不能再多，是再多沒有用：到第十，功夫已熟。〔所見〕論主給了一個「夠了」的界線；觀道的每一法都有它的「熟」，熟了就換下一法，不在一法上無限延長。這與燈喻「粗細皆對」同一精神：夠用就好。
§05 第五至第七法——見之除、慢之除、欣求之盡 → 白話 §5
三者無各別觀法：見前所把握之色與此所把握之無色者，不見色無色之外別有「有情」；有情想除→以其心把握諸行見不生＝見已除→以其心把握諸行慢不生＝慢已除→以其心把握諸行渴愛不生＝欣求已盡（清淨之說）。聖種之說立三本母而顯理趣：執「我在觀、這是我的觀」者無見之除，執「唯是諸行觀諸行、思惟、安立、把握、確定」者有；執「我觀得好、我觀得可意」者無慢之除；以「我能夠觀」味著其觀者無欣求之盡。「假使諸行是我，執為我倒也可以；然而無我而被執為我——故以不自在之義無我、以已有而無之義無常、以生滅所逼之義苦」——如是見者有見之除；「假使諸行是常……無常而被執為常」——見者有慢之除；「假使諸行是樂……苦而被執為樂」——見者有欣求之盡。以無我見者見除、以無常見者慢除、以苦見者欣求盡——觀唯住立於各自之位。至此色無色業處已熟（白話 §5）。〔讀法〕這是全單元、也許是全弧最該背的三句：「我在觀」——見沒有除；「我觀得好」——慢沒有除；「我能夠觀」而味著——欣求沒有盡。 三種病三種藥：無我治見、無常治慢、苦治欣求。〔所見〕「假使諸行是我，執之為我倒也可以」——論主不罵執著，先承認「如果真是我，執著也沒錯」，然後說「可惜不是」。這種講法沒有道德壓力，只有事實。「這樣，這觀就唯住立於它自己各各之位」——三種觀各站各的位置，不混用：無我不能拿去治慢，苦不能拿去治見。這一句是精確的用藥。
§06 十八大觀與其於本位之一分之證 → 白話 §6
色無色業處純熟者，於上面自壞滅隨觀起依斷遍知以一切行相所應得之十八大觀，此處先通達一分而斷相反諸法。十八大觀＝以無常隨觀為首之慧：無常隨觀斷常想・苦隨觀斷樂想・無我隨觀斷我想・厭離隨觀斷歡喜・離貪隨觀斷貪・滅隨觀斷集・捨遣隨觀斷取・盡隨觀斷堅厚想・壞隨觀斷積集・變異隨觀斷常恆想・無相隨觀斷相・無願隨觀斷願・空隨觀斷計著・增上慧法觀斷取堅實之計著・如實智見斷迷惑之計著・過患隨觀斷愛著之計著・省察隨觀斷不省察・還滅隨觀斷結縛之計著。其中：已依三相見諸行故無常苦無我三隨觀已通達；「無常隨觀與無相隨觀義一文異、苦隨觀與無願隨觀義一文異、無我隨觀與空隨觀義一文異」故彼三亦通達；增上慧法觀＝一切觀、如實智見已為度疑清淨所攝故二者亦通達；餘者有已通達有未通達，後當分別（白話 §6）。〔讀法〕十八大觀是一張「觀道全程的藥單」：每一觀斷一樣東西。論主在此處只認領八樣（三相＋三門＋增上慧法觀＋如實智見）——其餘十樣，論主只說「有已通達、有未通達」，其分別留待後品。這一節是把地圖上「你現在在哪」標出來。〔所見〕注意十八大觀的第九「壞隨觀」（斷積集）與 §6 開頭那個「壞滅隨觀」不是同一個詞：前者是「衰壞」之壞，後者是二十一品那個「壞滅隨觀智」——同一個漢字，兩個巴利詞；本編依既立之先例分讀，讀者見「壞隨觀」在此表中是十八之九，「壞滅隨觀」是二十一品之智。這一單元的最後一句很謙遜：「有的已通達，有的未通達；它們的分別我們將在後面顯示」——論主從不讓讀者以為自己已經到了。
給一般讀者
帶走三句話與一張單。三句話：「我在觀」——見沒有除；「我觀得好」——慢沒有除；「我能夠觀」而暗暗得意——欣求沒有盡。 藥是精確的：無我治見、無常治慢、苦治欣求，不混用。一張單：十八大觀——每一觀斷一樣東西，你現在只拿到其中八樣（三相、三門、增上慧法觀、如實智見），其餘則有已通達、有未通達，論主留待後品分別。還有一個實用的界線：觀那個觀的心，觀到第十個就停——夠了。
想讀本單元全文：白話 §1–§6 即無色七法之本母與以聚二說、以雙、以剎那、以次第、見慢欣求三除之二說、十八大觀與本位一分之證的全段逐段全譯。
The mind that contemplated form must itself be contemplated by a subsequent mind—the sevenfold method for the immaterial turns the blade toward the observer: a pair, a moment, a chain of ten minds; then comes one of the book’s most candid statements: for one who says “I contemplate,” view has not been removed; only for one who says “formations alone contemplate formations” has it been removed
The Big Picture — Turning Insight’s Blade from What Is Observed Toward the Observer, and Foreshadowing the Eighteen Great Insights
The sevenfold method for form divided form down to the six parts of a step; this unit turns to the immaterial—not another heap of objects, but the very minds that just contemplated form. Its framework comprises seven methods: by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight (§1). Under the first, “by group,” the Commentator records the Account of Purification and the Account of the Noble Lineage, and judges the latter more appropriate (§1). Under the second, “by pair,” the mind contemplating form is contemplated by a subsequent mind (§2). Under the third, “by moment,” four minds are contemplated successively (§3). Under the fourth, “by sequence,” ten minds are contemplated successively, stopping at the tenth because by then the meditation subjects of form and the immaterial have both been mastered (§4). The fifth through seventh methods have no separate ways of contemplating; they are three kinds of “non-arising”: view does not arise, conceit does not arise, and craving does not arise. Here the Commentator again records two accounts, and the Account of the Noble Lineage casts them as three memorable statements (§5). The final section foreshadows the eighteen great insights, which are to be attained beginning with contemplation of dissolution by means of full understanding as abandoning; at this stage only a portion is penetrated (§6). 〔Observation〕 This unit’s force lies in §5: the last adversary on the path of insight is not the thing observed but the very thought “I contemplate”—holding “I contemplate” means that view has not been removed; holding “I contemplate well” means that conceit has not been removed; and savoring the thought “I am able to contemplate” means that delight has not been exhausted. This anticipates the ten corruptions of insight in the next two units: the counterfeit is not outside but in the observer’s attitude.
§01 The Framework of the Sevenfold Method for the Immaterial and the First Method—By Group; Two Accounts Recorded and the Commentator’s Judgment → Vernacular §1
The framework of the sevenfold method for the immaterial is: by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight. “By group” means the phenomena with contact as the fifth. According to the Account of Purification, the phenomena with contact as the fifth that arise while one contemplates “hair of the head is impermanent, suffering, and not-self,” and so on through “the brain is impermanent, suffering, and not-self,” do not reach one another; they break up part by part and portion by portion, crackling like sesame seeds thrown into a hot pan, and are therefore impermanent, suffering, and not-self. According to the Account of the Noble Lineage, at each of the seven points in the sevenfold method for form, the mind occurring with the contemplation “form is impermanent, suffering, and not-self” is itself contemplated by a subsequent mind as impermanent, suffering, and not-self. This is called comprehension by group and is the more appropriate account; the remaining methods are distinguished according to it (vernacular §1). 〔Reading〕 The two accounts differ in this way: the Account of Purification observes “the group of mental factors arising while one contemplates hair,” whereas the Account of the Noble Lineage observes “the very mind that just contemplated form.” The latter turns the blade more directly toward the observer. The Commentator himself judges it more appropriate, and the six remaining methods follow it. 〔Observation〕 “Phenomena with contact as the fifth” is a designation for mental phenomena—contact, feeling, perception, volition, and consciousness—and appeared in the stanza in 18-03. Here it changes from “something explained” into “something observed.”
§02 The Second Method—By Pair → Vernacular §2
After contemplating “form of taking up and laying down is impermanent, suffering, and not-self,” one contemplates that mind with a subsequent mind as “impermanent, suffering, and not-self.” The same applies to form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form. This is called comprehension by pair (vernacular §2). 〔Reading〕 A “pair” is one mind contemplating form plus one mind contemplating that mind. This is reflexivity in its smallest unit: the thought that just “saw form as impermanent” is itself impermanent. 〔Observation〕 All seven points of the sevenfold method for form are reused here as one set. The Commentator’s system is extremely economical: it establishes no new object but makes the mind that arose upon an old object into a new object.
§03 The Third Method—By Moment → Vernacular §3
After contemplating form of taking up and laying down, one contemplates the first mind with a second, the second with a third, the third with a fourth, and the fourth with a fifth as “this too is impermanent, suffering, and not-self.” The same applies at the other six points. Thus, starting with the mind that apprehends form, one contemplates through four successive minds; this is called comprehension by moment (vernacular §3). 〔Reading〕 A “pair” is one pair; a “moment” is a chain of four, each contemplating the one before it. It is like mirrors facing mirrors, though the Commentator stops at four. 〔Observation〕 “Moment” here does not mean merely that every mind lasts for a moment, which is assumed. It means that the contemplation itself proceeds moment by moment: the observer becomes a chain, and there is no observer standing outside that chain.
§04 The Fourth Method—By Sequence → Vernacular §4
The same process continues until the eleventh mind contemplates the tenth. One may contemplate in this sequence for the whole course of a day; yet by the contemplation of the tenth mind, both the meditation subject of form and the meditation subject of the immaterial have been mastered, so one should stop at the tenth. This is called comprehension by sequence (vernacular §4). 〔Reading〕 A chain of ten minds, then stop. “One should stop at the tenth” does not mean that more are impossible, but that more serve no purpose: by the tenth, the practice has been mastered. 〔Observation〕 The Commentator supplies a boundary for “enough.” Each method on the path of insight has its point of mastery; once mastered, one moves to the next rather than prolonging a single method without limit. This has the same spirit as the lamp simile’s “coarse and subtle both correspond”: enough is enough.
§05 The Fifth Through Seventh Methods—Removal of View, Removal of Conceit, and Exhaustion of Delight → Vernacular §5
The three have no separate methods of contemplation. One who sees the form apprehended earlier and the immaterial apprehended here sees no “sentient being” apart from form and the immaterial. The perception of a sentient being is removed; when formations are apprehended with that mind, view does not arise and so view has been removed; when formations are apprehended with a mind from which view has been removed, conceit does not arise and so conceit has been removed; when formations are apprehended with a mind from which conceit has been removed, craving does not arise and so delight has been exhausted. This is the Account of Purification. The Account of the Noble Lineage sets out the threefold framework and shows this method: one who holds “I contemplate; this is my contemplation” has no removal of view, while one who holds “formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them” does; one who holds “I contemplate well; I contemplate agreeably” has no removal of conceit; one who savors contemplation with the thought “I am able to contemplate” has no exhaustion of delight. “If formations were self, it would be proper to apprehend them as self; yet they are not-self and are apprehended as self. Therefore they are not-self in the sense of not being subject to mastery, impermanent in the sense of having been and then not being, and suffering in the sense of being oppressed by arising and cessation.” One who sees thus has removal of view. “If formations were permanent … yet they are impermanent and are apprehended as permanent.” One who sees thus has removal of conceit. “If formations were pleasurable … yet they are suffering and are apprehended as pleasurable.” One who sees thus has exhaustion of delight. Seeing formations as not-self removes view; seeing them as impermanent removes conceit; seeing them as suffering exhausts delight. Each insight stands in its own position. At this point the meditation subjects of form and the immaterial have been mastered (vernacular §5). 〔Reading〕 These are the three lines most worth memorizing in the whole unit, perhaps in the whole arc: “I contemplate”—view has not been removed; “I contemplate well”—conceit has not been removed; savoring “I am able to contemplate”—delight has not been exhausted. Three illnesses and three medicines: not-self treats view, impermanence treats conceit, and suffering treats delight. 〔Observation〕 “If formations were self, it would be proper to apprehend them as self”: the Commentator does not scold attachment but first concedes, “If it really were self, there would be nothing wrong with apprehending it as self,” and then says, “But it is not.” There is no moral pressure here, only fact. “In this way, this insight stands only in each of its own respective positions”: each of the three insights occupies its own place and is not used interchangeably. Not-self does not treat conceit, and suffering does not treat view. This is precise medicine.
§06 The Eighteen Great Insights and the Partial Penetration of Them at This Stage → Vernacular §6
One who has mastered the meditation subjects of form and the immaterial penetrates here a portion of the eighteen great insights that are to be attained in all modes by full understanding as abandoning, beginning above with contemplation of dissolution, and abandons the phenomena opposed to them. The eighteen great insights are kinds of understanding headed by contemplation of impermanence: contemplation of impermanence abandons the perception of permanence; contemplation of suffering, the perception of pleasure; contemplation of not-self, the perception of self; contemplation of disenchantment, delight; contemplation of dispassion, greed; contemplation of cessation, origination; contemplation of relinquishment, grasping; contemplation of exhaustion, the perception of compactness; contemplation of decay, accumulation; contemplation of change, the perception of lastingness; contemplation of the signless, the sign; contemplation of the desireless, desire; contemplation of emptiness, adherence; higher-wisdom insight into phenomena, adherence to substance; knowledge-and-vision as it is, adherence born of delusion; contemplation of danger, adherence through attachment; contemplation of reviewing, non-reviewing; and contemplation of turning away, adherence to bondage. Because formations have already been seen through the three characteristics, the contemplations of impermanence, suffering, and not-self have been penetrated. Because “contemplation of impermanence and contemplation of the signless are one in meaning and differ only in phrasing; contemplation of suffering and contemplation of the desireless are one in meaning and differ only in phrasing; contemplation of not-self and contemplation of emptiness are one in meaning and differ only in phrasing,” those three too have been penetrated. Higher-wisdom insight into phenomena is all insight, and knowledge-and-vision as it is is included in purification by overcoming doubt, so these two too have been penetrated. Of the rest, some have been penetrated and some have not; they will be distinguished later (vernacular §6). 〔Reading〕 The eighteen great insights are a pharmacopoeia for the entire path of insight: each insight abandons one thing. Here the Commentator claims only eight of them—the three characteristics, the three gateways, higher-wisdom insight into phenomena, and knowledge-and-vision as it is. Of the other ten the Commentator says only that some have been penetrated and some have not, leaving the distinction to later units. This section marks “you are here” on the map. 〔Observation〕 Notice that the ninth of the eighteen great insights, “contemplation of decay” (which abandons accumulation), and the “contemplation of dissolution” at the opening of §6 are not the same Pāli term. The Chinese uses the same character in both, but the terms differ: in this edition’s already-established readings, “contemplation of decay” is the ninth item in this list, while “knowledge of contemplation of dissolution” is the knowledge treated in Chapter 21. The unit’s final sentence is modest: “Some have been penetrated and some have not; we shall show their distinction later.” The Commentator never lets readers imagine they have already arrived.
For the General Reader
Take away three sentences and one list. The sentences are these: “I contemplate”—view has not been removed; “I contemplate well”—conceit has not been removed; “I am able to contemplate,” with quiet self-satisfaction—delight has not been exhausted. The medicines are precise: not-self treats view, impermanence treats conceit, and suffering treats delight; they are not interchangeable. The list is the eighteen great insights: each insight abandons one thing. At this point you possess only eight—the three characteristics, the three gateways, higher-wisdom insight into phenomena, and knowledge-and-vision as it is. Of the rest, some have been penetrated and some have not; the Commentator leaves the distinction to later chapters. There is also a practical boundary: when contemplating the mind that contemplated, stop at the tenth mind. Enough.
To read this unit in full: Vernacular §§1–6 gives the complete, paragraph-by-paragraph translation of the framework of the sevenfold method for the immaterial and the two accounts of comprehension by group; comprehension by pair, by moment, and by sequence; the two accounts of the three removals—view, conceit, and delight; and the eighteen great insights together with their partial penetration at the present stage.
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。
品名 道非道智見清淨 Maggāmaggañāṇadassanavisuddhi（品題行落於本品之首單元，本檔不重錄）。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Arūpasattakasammasanakathā（無色七法思惟之說）。
段號域 譯底欄之段號自〔CSCD §717〕至〔CSCD §722〕，實落段號 6 個，無缺、無重、無降序階。本篇於譯底欄之幅為 8,745 位元組——居本品七單元之第五。
篇之骨——三層 ①〔CSCD §717〕出七法之綱（以聚、以雙、以剎那、以次第、以見之除、以慢之除、以欣求之盡）並釋第一法；②〔CSCD §718〕至〔CSCD §721〕逐一釋第二至第七法；③〔CSCD §722〕以十八大觀收之，並自標其於本位所證者唯其一分。
七法之綱之逐字 kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānato——七名之中，第五作 diṭṭhiugghāṭanato（見之除）而第六作 mānasamugghāṭanato（慢之除），一為短形一為長形；而〔CSCD §721〕之首復作 Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti——其「慢」一事於此作短形 mānaugghāṭanato。同二事之名於本篇兼有短長二形，論不自釋其別——詳見異讀之目。
論主自判二說之孰勝——本篇之獨處 〔CSCD §717〕於第一法（以聚）先錄清淨之說（Ayaṃ tāva visuddhikathāyaṃ nayo.），次錄聖種之說（Ariyavaṃsakathāyaṃ pana），而判曰 taṃ yuttataraṃ（彼更為妥當），並繼之以 Tasmā sesānipi teneva nayena vibhajissāma（故餘者亦當以彼理趣分別之）——論主明判二說之一為勝而依之行文，為本品七單元中唯一之處（他處之二說並存皆陳而不判）。〔CSCD §721〕復以同二說並出（idaṃ tāva visuddhikathāyaṃ vuttaṃ 與 Ariyavaṃsakathāyaṃ pana 起而以 ayaṃ nayo dassito 收者）而此處不復判。本目逐字錄其位而不代評。
十八大觀之立與其自限 〔CSCD §722〕列十八大觀之全名與其所斷，並自標行者於本位所證者唯其一分：tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati。論繼之以逐一之判——三隨觀（無常、苦、無我）已證，無相、無願、空三隨觀以與前三同義故亦已證，增上慧法觀與如實智見二者亦已證；餘者 kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ（有已證有未證）而論自標 tesaṃ vibhāgaṃ parato āvikarissāma（其分別當於後說）——論預告其詳在後篇而不於此出。
篇末之收 本篇收於一自引：Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ 起，其所引者逐字為本篇前段〔CSCD §722〕之首句（evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā）——論以自引本篇之語而收，其所引者非經。
前後接點 前承色七法思惟之單元：本篇首句 Yaṃ pana vuttaṃ ''arūpasattakavasenā''ti, tattha ayaṃ mātikā——逐字回引前篇首句之語。後接生滅智之單元：本篇末以十八大觀之一分之證收，次篇即以 So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā 起——次篇之首句逐字承本篇十八大觀之「所斷」之語（aniccānupassanaṃ bhāvento niccasaññaṃ pajahati），二篇之接為「所斷已斷」與「更進於彼岸」之相續。
movement 品夾《總覽》繫本單元於 §C〈道非道智見清淨（第 20 品）— 認出「不是道」的那十樣〉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。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
無色七法之綱〔CSCD §717〕–〔CSCD §721〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| arūpasattaka | 無色七法 | 本篇之題與其綱 | 〔CSCD §717〕 |
| mātikā | 本母 | 論自標七法之綱之名 | 〔CSCD §717〕 |
| kalāpato | 以聚 | 七法之一 | 〔CSCD §717〕 |
| yamakato | 以雙 | 七法之二 | 〔CSCD §718〕 |
| khaṇikato | 以剎那 | 七法之三 | 〔CSCD §719〕 |
| paṭipāṭito | 以次第 | 七法之四 | 〔CSCD §720〕 |
| diṭṭhiugghāṭanato | 以見之除 | 七法之五 | 〔CSCD §717〕・〔CSCD §721〕 |
| mānasamugghāṭanato | 以慢之除 | 七法之六 | 〔CSCD §717〕・〔CSCD §721〕 |
| nikantipariyādānato | 以欣求之盡 | 七法之七 | 〔CSCD §717〕・〔CSCD §721〕 |
| phassapañcamakā dhammā | 以觸為第五之諸法 | 第一法之所思惟者 | 〔CSCD §717〕 |
| visuddhikathā | 清淨之說 | 二說之一；本篇二見 | 〔CSCD §717〕・〔CSCD §721〕 |
| ariyavaṃsakathā | 聖種之說 | 二說之二；本篇二見，論判其 yuttataraṃ | 〔CSCD §717〕・〔CSCD §721〕 |
| sattasaññā ugghāṭitā | 有情想已除 | 見之除之前分 | 〔CSCD §721〕 |
| paguṇarūpārūpakammaṭṭhāna | 色無色業處已純熟 | 七法竟之相；本篇二見 | 〔CSCD §721〕・〔CSCD §722〕 |
十八大觀與其所斷〔CSCD §722〕 （論以「修某觀則斷某想」之對句逐一出之，十八對逐字可核）
| 巴利 | 本編用語 | 所斷 | 定位 |
|---|---|---|---|
| aniccānupassanā | 無常隨觀 | niccasaññaṃ（常想） | 〔CSCD §722〕 |
| dukkhānupassanā | 苦隨觀 | sukhasaññaṃ（樂想） | 〔CSCD §722〕 |
| anattānupassanā | 無我隨觀 | attasaññaṃ（我想） | 〔CSCD §722〕 |
| nibbidānupassanā | 厭離隨觀 | nandiṃ（喜） | 〔CSCD §722〕 |
| virāgānupassanā | 離貪隨觀 | rāgaṃ（貪） | 〔CSCD §722〕 |
| nirodhānupassanā | 滅隨觀 | samudayaṃ（集） | 〔CSCD §722〕 |
| paṭinissaggānupassanā | 捨遣隨觀 | ādānaṃ（取） | 〔CSCD §722〕 |
| khayānupassanā | 盡隨觀 | ghanasaññaṃ（堅厚想） | 〔CSCD §722〕 |
| vayānupassanā | 壞隨觀 | āyūhanaṃ（積聚） | 〔CSCD §722〕 |
| vipariṇāmānupassanā | 變易隨觀 | dhuvasaññaṃ（恆常想） | 〔CSCD §722〕 |
| animittānupassanā | 無相隨觀 | nimittaṃ（相） | 〔CSCD §722〕 |
| appaṇihitānupassanā | 無願隨觀 | paṇidhiṃ（願） | 〔CSCD §722〕 |
| suññatānupassanā | 空隨觀 | abhinivesaṃ（現貪） | 〔CSCD §722〕 |
| adhipaññādhammavipassanā | 增上慧法觀 | sārādānābhinivesaṃ（取實之現貪） | 〔CSCD §722〕 |
| yathābhūtañāṇadassana | 如實智見 | sammohābhinivesaṃ（迷之現貪） | 〔CSCD §722〕 |
| ādīnavānupassanā | 過患隨觀 | ālayābhinivesaṃ（阿賴耶之現貪） | 〔CSCD §722〕 |
| paṭisaṅkhānupassanā | 省察隨觀 | appaṭisaṅkhaṃ（不省察） | 〔CSCD §722〕 |
| vivaṭṭānupassanā | 還滅隨觀 | saṃyogābhinivesaṃ（結合之現貪） | 〔CSCD §722〕 |
十八大觀之三對同義〔CSCD §722〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| aṭṭhārasa mahāvipassanā | 十八大觀 | 本段之綱：aniccānupassanādikā paññā | 〔CSCD §722〕 |
| ekatthā, byañjanameva nānaṃ | 義一而唯文異 | 三對同義之判之語；所引之經三見 | 〔CSCD §722〕 |
| paṭividdha・appaṭividdha | 已通達・未通達 | 十八大觀於本位之二分 | 〔CSCD §722〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 8 個，後者皆在註記之內）。圓括注 1 處，為出處標記，無非出處之括注。引號標記 '' 實測 52 處。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊——短形與長形二系 本篇於「見之除」與「慢之除」二事，其詞形實測不一。本欄逐字掃出之二十形：diṭṭhiugghāṭanato・mānasamugghāṭanato・Diṭṭhiugghāṭanato・mānaugghāṭanato・ugghāṭitā（二見）・ugghāṭitacittena・Diṭṭhiugghāṭitacittena・samugghāṭito・Mānasamugghāṭitacittena・diṭṭhiugghāṭanato・mānasamugghāṭanato・diṭṭhisamugghāṭanaṃ（二見）・diṭṭhiugghāṭanaṃ（二見）・mānasamugghāṭo（三見）・mānasamugghāṭanaṃ。二事各兼短長二形：「見」多用短形而二處作長形（diṭṭhisamugghāṭanaṃ），「慢」多用長形而一處作短形（mānaugghāṭanato，在〔CSCD §721〕之首）。本目誌其字面之實而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §721〕之三事之判，其後段（聖種之說）以三組對句行之，其第一組作 diṭṭhisamugghāṭanaṃ nāma na hoti 而第二、第三組作 mānasamugghāṭo nāma na hoti・nikantipariyādānaṃ nāma na hoti——第二組之名作 mānasamugghāṭo 而第一組作 diṭṭhisamugghāṭanaṃ——後者多一音節之尾。誌其實而不判。
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 §722〕 | ''yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ'' | 三對同義之所本——無常與無相、苦與無願、無我與空 | (paṭi. ma. 1.227) |
引式之數〔本欄實測〕 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenāhu・Porāṇā・kira 俱零命中——本篇無一處用常式之引語。本文自標之圓括注出處 1 處・1 種（無礙解道）。其引之式：三對同義之文以 Yasmā ca 起之句包之而以 vuttaṃ 收，括注落於三對之末。本篇之引最少——八千餘位元組而經引唯一，為本品七單元中引最疏者之一。此數唯就本篇之域，不及全書。
論主自引之二處（非經引） ①〔CSCD §717〕引清淨之說與聖種之說二者，皆不繫括注；②〔CSCD §722〕之末以 idaṃ vuttaṃ 自引本篇前段之句（''evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī''ti）——引本篇自身之語而以引號出之，於本品七單元中唯此一處。誌其式而不判。
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 本篇之比況語實測：viya 詞界 1 見、sadisa 諸形 零命中、upamā 諸形 零命中、Yathā hi 起之對句式喻 零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §717〕 | tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā | 如投熱鍋之胡麻之爆裂——以觸為第五之諸法之節節而壞 |
本篇唯一之喻為前篇之逐字復用 該喻於色七法思惟之單元〔CSCD §710〕作 tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti，本篇作 tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā——喻體與擬聲之語逐字同而其動詞異（彼作 saṅkhārā bhijjanti，此作 vinaṭṭhā）。同喻二見而分屬色七法與無色七法二篇——為二篇對稱之標識。
乙・修辭之可核觀察 ①? 全篇 1 見（〔CSCD §717〕之 Kathaṃ kalāpato sammasatīti?），Kathaṃ? 之獨立引釋式 零命中——本篇之問唯此一處而其形為長問。②aniccaṃ dukkhamanattā 之判語實測 15 見，其複數形 aniccā dukkhā anattā 2 見，合 17 見——為本篇最密之定式。③sammasati nāma 之收語 3 見（第二至第四法各一），而第五至第七法之收語作 nāma hoti（本篇之 nāma hoti 實測 11 見）——七法之收句分二式。④Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī 一句於〔CSCD §721〕逐字三見——同句三重出，為本篇之節拍。⑤Sace saṅkhārā 起之假設式 3 見（我、常、樂各一），其三皆以 gahetuṃ vaṭṭeyyuṃ 承。⑥縮排之偈行 零——本篇全篇無偈。⑦…pe… 省略式 3 見，逐一在第一法與第四法之列舉之內。
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 §717〕 Yaṃ pana vuttaṃ ''arūpasattakavasenā''ti, tattha ayaṃ mātikā | 色七法思惟之單元〔CSCD §706〕 | 前篇首句立色無色二七法之綱，本篇逐字回引其後半 |
〔CSCD §717〕 tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā | 色七法思惟之單元〔CSCD §710〕 | 同喻於彼篇一步六分之思惟中先出 |
〔CSCD §718〕 Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ | 色七法思惟之單元〔CSCD §706〕 | 色七法之六名逐字為本篇第二至第四法之所緣 |
〔CSCD §721〕 taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati | 以譬喻辨明名色之單元〔CSCD §673〕 | 彼篇以七喻立「名色之外無有情」，本篇以之為見之除之前分 |
〔CSCD §722〕 yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā | 思惟智之單元〔CSCD §693〕・壞滅隨觀智之單元 | 前者立斷遍知地自壞滅隨觀始，本篇之十八大觀即彼地之所攝 |
〔CSCD §722〕 Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. | 度疑清淨之單元〔CSCD §691〕 | 彼品立如實智為其智之異名，本篇據之判此一觀已證 |
〔CSCD §722〕 tesaṃ vibhāgaṃ parato āvikarissāma | 壞滅隨觀智之單元 | 論自標未證之諸觀之分別當於後說 |
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 text is CSCD (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Knowledge and Vision of What Is and Is Not the Path, Maggāmaggañāṇadassanavisuddhi (the chapter-title line occurs in the first unit of this chapter and is not repeated here).
Section title The base-text column contains one ### subsection, namely this section’s title, ### Arūpasattakasammasanakathā (The Exposition of Comprehension of the Immaterial by the Sevenfold Method).
Paragraph-number range The base-text column runs from 〔CSCD §717〕 through 〔CSCD §722〕, with 6 paragraph numbers actually present and no omissions, repetitions, or descending sequence. This section spans 8,745 bytes in the base-text column—the fifth of this chapter’s seven units.
The section’s three-tier skeleton (1) 〔CSCD §717〕 presents the framework of seven methods—by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight—and explains the first; (2) 〔CSCD §718〕 through 〔CSCD §721〕 explain the second through seventh in turn; (3) 〔CSCD §722〕 closes with the eighteen great insights and expressly states that only a portion of them has been penetrated at the present stage.
The sevenfold framework verbatim kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānato—among the seven names, the fifth is diṭṭhiugghāṭanato (removal of view), while the sixth is mānasamugghāṭanato (removal of conceit), the former a short form and the latter a long form. At the opening of 〔CSCD §721〕, however, the text again has Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti—here the term for “conceit” appears in the short form mānaugghāṭanato. The names of these same two matters occur in both short and long forms within this section; the treatise does not itself explain the difference. See the section on variants below.
The Commentator’s own judgment between two accounts—a feature unique to this section Under the first method, by group, 〔CSCD §717〕 first records the Account of Purification (Ayaṃ tāva visuddhikathāyaṃ nayo.), then the Account of the Noble Lineage (Ariyavaṃsakathāyaṃ pana), and judges taṃ yuttataraṃ (“that is more appropriate”). It continues with Tasmā sesānipi teneva nayena vibhajissāma (“therefore we shall distinguish the remaining methods according to that same method”)—the only place among this chapter’s seven units where the Commentator explicitly judges one of two accounts superior and proceeds according to it. The same two accounts are presented again in 〔CSCD §721〕 (the first introduced by idaṃ tāva visuddhikathāyaṃ vuttaṃ, the second beginning with Ariyavaṃsakathāyaṃ pana and closing with ayaṃ nayo dassito), but no further judgment is made there. This section records the location verbatim without deciding in the Commentator’s place.
Establishing the eighteen great insights and expressly limiting their attainment here 〔CSCD §722〕 lists all eighteen great insights together with what each abandons, and expressly states that the practitioner has penetrated only a portion at this stage: tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati. The treatise then judges each in turn: the three contemplations—impermanence, suffering, and not-self—have been penetrated; the contemplations of the signless, the desireless, and emptiness have likewise been penetrated because each is synonymous with one of the first three; and higher-wisdom insight into phenomena and knowledge-and-vision as it is have also been penetrated. Of the rest, kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ (“some have been penetrated, some have not”), and the treatise itself states tesaṃ vibhāgaṃ parato āvikarissāma (“we shall disclose their distinction later”)—it announces that the detailed distinction appears later and does not supply it here.
The section’s close The section ends with a self-citation beginning Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ. What it quotes verbatim is the opening sentence of the earlier part of 〔CSCD §722〕 (evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā)—the treatise closes by quoting its own words from within this section; the quotation is not scripture.
Connections before and after This section follows the unit on comprehension of form by the sevenfold method. Its opening sentence, Yaṃ pana vuttaṃ ''arūpasattakavasenā''ti, tattha ayaṃ mātikā, quotes verbatim wording from the opening sentence of the preceding section. It is followed by the unit on knowledge of arising and passing away: this section closes with the partial penetration of the eighteen great insights, and the next begins So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā—the next section’s opening sentence verbally carries forward the language of “what is abandoned” from this section’s treatment of the eighteen great insights (aniccānupassanaṃ bhāvento niccasaññaṃ pajahati). The connection between the two is a sequence from “the opposites have been abandoned” to “proceeding further beyond.”
Movement The chapter-level Overview links this unit to §C, “Purification by Knowledge and Vision of What Is and Is Not the Path (Chapter 20)—Recognizing Those Ten Things That Are ‘Not the Path.’” The chapter sections assigned there are given verbatim in that table and are neither repeated nor excerpted here. Because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted.
II. Terms and Renderings
This section records only usage and placement within this unit. Normative terminology is governed by the registries; terms not determined there are not determined by this apparatus. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms new to this unit are listed below.
The framework of the sevenfold method for the immaterial 〔CSCD §717〕–〔CSCD §721〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| arūpasattaka | sevenfold method for the immaterial | The title and framework of this section | 〔CSCD §717〕 |
| mātikā | framework | The treatise’s own designation for the list of the seven methods | 〔CSCD §717〕 |
| kalāpato | by group | The first of the seven | 〔CSCD §717〕 |
| yamakato | by pair | The second of the seven | 〔CSCD §718〕 |
| khaṇikato | by moment | The third of the seven | 〔CSCD §719〕 |
| paṭipāṭito | by sequence | The fourth of the seven | 〔CSCD §720〕 |
| diṭṭhiugghāṭanato | by removal of view | The fifth of the seven | 〔CSCD §717〕・〔CSCD §721〕 |
| mānasamugghāṭanato | by removal of conceit | The sixth of the seven | 〔CSCD §717〕・〔CSCD §721〕 |
| nikantipariyādānato | by exhaustion of delight | The seventh of the seven | 〔CSCD §717〕・〔CSCD §721〕 |
| phassapañcamakā dhammā | phenomena with contact as the fifth | The object contemplated under the first method | 〔CSCD §717〕 |
| visuddhikathā | Account of Purification | The first of two accounts; appears twice in this section | 〔CSCD §717〕・〔CSCD §721〕 |
| ariyavaṃsakathā | Account of the Noble Lineage | The second of two accounts; appears twice in this section, and the treatise judges it yuttataraṃ | 〔CSCD §717〕・〔CSCD §721〕 |
| sattasaññā ugghāṭitā | the perception of a sentient being has been removed | The preliminary to removal of view | 〔CSCD §721〕 |
| paguṇarūpārūpakammaṭṭhāna | the meditation subjects of form and the immaterial have been mastered | The condition at the completion of the seven methods; appears twice in this section | 〔CSCD §721〕・〔CSCD §722〕 |
The eighteen great insights and what they abandon 〔CSCD §722〕 (The treatise gives them one by one in paired statements, “by developing a certain contemplation, one abandons a certain perception”; all eighteen pairs are verifiable verbatim.)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aniccānupassanā | contemplation of impermanence | niccasaññaṃ (perception of permanence) | 〔CSCD §722〕 |
| dukkhānupassanā | contemplation of suffering | sukhasaññaṃ (perception of pleasure) | 〔CSCD §722〕 |
| anattānupassanā | contemplation of not-self | attasaññaṃ (perception of self) | 〔CSCD §722〕 |
| nibbidānupassanā | contemplation of disenchantment | nandiṃ (delight) | 〔CSCD §722〕 |
| virāgānupassanā | contemplation of dispassion | rāgaṃ (greed) | 〔CSCD §722〕 |
| nirodhānupassanā | contemplation of cessation | samudayaṃ (origination) | 〔CSCD §722〕 |
| paṭinissaggānupassanā | contemplation of relinquishment | ādānaṃ (grasping) | 〔CSCD §722〕 |
| khayānupassanā | contemplation of exhaustion | ghanasaññaṃ (perception of compactness) | 〔CSCD §722〕 |
| vayānupassanā | contemplation of decay | āyūhanaṃ (accumulation) | 〔CSCD §722〕 |
| vipariṇāmānupassanā | contemplation of change | dhuvasaññaṃ (perception of lastingness) | 〔CSCD §722〕 |
| animittānupassanā | contemplation of the signless | nimittaṃ (sign) | 〔CSCD §722〕 |
| appaṇihitānupassanā | contemplation of the desireless | paṇidhiṃ (desire) | 〔CSCD §722〕 |
| suññatānupassanā | contemplation of emptiness | abhinivesaṃ (adherence) | 〔CSCD §722〕 |
| adhipaññādhammavipassanā | higher-wisdom insight into phenomena | sārādānābhinivesaṃ (adherence to substance) | 〔CSCD §722〕 |
| yathābhūtañāṇadassana | knowledge-and-vision as it is | sammohābhinivesaṃ (adherence born of delusion) | 〔CSCD §722〕 |
| ādīnavānupassanā | contemplation of danger | ālayābhinivesaṃ (adherence through attachment) | 〔CSCD §722〕 |
| paṭisaṅkhānupassanā | contemplation of reviewing | appaṭisaṅkhaṃ (non-reviewing) | 〔CSCD §722〕 |
| vivaṭṭānupassanā | contemplation of turning away | saṃyogābhinivesaṃ (adherence to bondage) | 〔CSCD §722〕 |
Three synonymous pairs among the eighteen great insights 〔CSCD §722〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| aṭṭhārasa mahāvipassanā | eighteen great insights | The framework of the passage: aniccānupassanādikā paññā | 〔CSCD §722〕 |
| ekatthā, byañjanameva nānaṃ | one in meaning and differing only in phrasing | The treatise’s judgment concerning three synonymous pairs; appears three times in the citation | 〔CSCD §722〕 |
| paṭividdha・appaṭividdha | penetrated; not penetrated | The two divisions of the eighteen great insights at this stage | 〔CSCD §722〕 |
III. Variant Readings
Material surface This section has no edition-owned facing Pāli, so no collation passage can be recorded; the only searchable surface is the base-text column itself. Facts are recorded without judgment.
Exhaustive scan A literal whole-section scan of the base-text column found zero occurrences of parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternate-account markers Porāṇā or porāṇā. Square brackets occur only in two forms: six [§NN] paragraph numbers and eight edition-page markers, all the latter within notes. There is 1 parenthetical, a source reference, and no non-source parenthetical. The quotation marker '' occurs 52 times. Nothing found is recorded as nothing found: the base-text column itself contains no recorded variant.
One literal inconsistency arising within this column—two systems of short and long forms For the two matters “removal of view” and “removal of conceit,” the word forms measured in this section are not uniform. The twenty forms found by literal scan of this column are: diṭṭhiugghāṭanato, mānasamugghāṭanato, Diṭṭhiugghāṭanato, mānaugghāṭanato, ugghāṭitā (two occurrences), ugghāṭitacittena, Diṭṭhiugghāṭitacittena, samugghāṭito, Mānasamugghāṭitacittena, diṭṭhiugghāṭanato, mānasamugghāṭanato, diṭṭhisamugghāṭanaṃ (two occurrences), diṭṭhiugghāṭanaṃ (two occurrences), mānasamugghāṭo (three occurrences), and mānasamugghāṭanaṃ. Both matters occur in short and long forms: “view” usually takes the short form but twice has the long form (diṭṭhisamugghāṭanaṃ), while “conceit” usually takes the long form but once has the short form (mānaugghāṭanato, at the opening of 〔CSCD §721〕). This section records the literal facts without judging whether they reflect a textual variant, a feature of the cleaned file, or the Commentator’s wording.
A second feature arising within this column In the three judgments in 〔CSCD §721〕, the latter part (the Account of the Noble Lineage) proceeds in three pairs. The first has diṭṭhisamugghāṭanaṃ nāma na hoti, while the second and third have mānasamugghāṭo nāma na hoti and nikantipariyādānaṃ nāma na hoti—the second pair’s designation is mānasamugghāṭo, whereas the first pair has diṭṭhisamugghāṭanaṃ, with the latter carrying one additional syllable at its ending. The fact is recorded without judgment.
Boundary of this record Everything listed above is a literal fact of the base-text column; it has not been collated against the PTS scanned pages. Zero occurrences here concern this one surface only and do not warrant an inference about other editions.
IV. The Commentator’s Citations
Each place where the treatise cites itself or another text is linked to a paragraph-number anchor. Only sources explicitly marked by the text itself are recorded, without deciding their identity. Parentheticals in the “Source Explicitly Marked by the Text” column are copied verbatim; their titles are not translated here.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Explicitly Marked by the Text |
|---|---|---|---|
| 〔CSCD §722〕 | ''yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ'' | Basis for three synonymous pairs—impermanence and the signless, suffering and the desireless, not-self and emptiness | (paṭi. ma. 1.227) |
Count of citation formulas [measured in this column] Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tenāha, Tenāhu, Porāṇā, and kira all have zero occurrences—this section contains no instance of any standard citation formula. The text explicitly marks 1 parenthetical source of 1 kind (the Paṭisambhidāmagga). Form of the citation: the statement of the three synonymous pairs is enclosed in a sentence beginning Yasmā ca and closing with vuttaṃ, and the parenthetical stands at the end of the three pairs. This section’s citation is among the sparsest in the chapter—only one scriptural citation in more than eight thousand bytes. These figures apply only within this section, not to the whole work.
Two self-citations by the Commentator (not scriptural citations) (1) In 〔CSCD §717〕, the Account of Purification and the Account of the Noble Lineage are both cited without parenthetical references. (2) At the end of 〔CSCD §722〕, idaṃ vuttaṃ introduces a self-citation of an earlier sentence in this same section (''evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī''ti)—the only place among this chapter’s seven units where the section quotes its own words within quotation marks. The form is recorded without judgment.
V. Similes and Rhetoric
This section records only where similes occur and the meanings with which they are paired; it offers no literary evaluation.
A. Similes The word-boundary form viya occurs once; forms of sadisa occur zero times, forms of upamā zero times, and paired similes beginning with Yathā hi zero times.
| Location | Simile | Meaning Paired with It |
|---|---|---|
| 〔CSCD §717〕 | tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā | Crackling like sesame seeds thrown into a hot pan—the phenomena with contact as the fifth breaking part by part |
This section’s sole simile is a verbatim reuse of one in the preceding section In the unit on comprehension of form by the sevenfold method, at 〔CSCD §710〕, the simile reads tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti; here it reads tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā—the image and onomatopoeic wording are verbatim the same, while the verb differs (there saṅkhārā bhijjanti, here vinaṭṭhā). The same simile occurs twice, once in the section on the sevenfold method for form and once in the section on the sevenfold method for the immaterial—a marker of their symmetry.
B. Verifiable rhetorical observations (1) ? occurs once in the whole section, in Kathaṃ kalāpato sammasatīti? at 〔CSCD §717〕. The independent explanatory formula Kathaṃ? has zero occurrences—this section has only this one question, and it takes the long form. (2) The judgment formula aniccaṃ dukkhamanattā occurs 15 times, and its plural form aniccā dukkhā anattā twice, for 17 occurrences in all—the section’s densest formula. (3) The closing formula sammasati nāma occurs 3 times, once in each of the second through fourth methods, while the fifth through seventh close with nāma hoti (nāma hoti occurs 11 times in the section)—the seven methods have two distinct closing formulas. (4) The single sentence Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī occurs verbatim three times in 〔CSCD §721〕—its triple repetition gives this section its rhythm. (5) The hypothetical formula beginning Sace saṅkhārā occurs 3 times, once each for self, permanence, and pleasure, and all three continue with gahetuṃ vaṭṭeyyuṃ. (6) There are zero indented verse lines—this section contains no verse. (7) The abbreviation …pe… occurs 3 times, each within an enumeration in the first or fourth method.
All these figures were measured only within this section and do not apply to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only through terms verifiable in this section; because the paragraph-number and chapter-section systems have no known mapping, no target is linked to a chapter section and none is inferred or converted. No source identification is decided here.
| Place in This Section | Target | Verifiable Basis |
|---|---|---|
〔CSCD §717〕 Yaṃ pana vuttaṃ ''arūpasattakavasenā''ti, tattha ayaṃ mātikā | Unit on comprehension of form by the sevenfold method 〔CSCD §706〕 | The preceding section’s opening sentence establishes the framework of the two sevenfold methods, for form and for the immaterial; this section quotes its latter half verbatim |
〔CSCD §717〕 tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā | Unit on comprehension of form by the sevenfold method 〔CSCD §710〕 | The same simile occurs earlier there in contemplation by the six parts of a step |
〔CSCD §718〕 Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ | Unit on comprehension of form by the sevenfold method 〔CSCD §706〕 | The six names from the sevenfold method for form serve verbatim as the objects of the second through fourth methods here |
〔CSCD §721〕 taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati | Unit distinguishing name-and-form by similes 〔CSCD §673〕 | That section uses seven similes to establish “no sentient being apart from name-and-form”; here this is the preliminary to removal of view |
〔CSCD §722〕 yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā | Unit on knowledge of comprehension 〔CSCD §693〕; unit on knowledge of contemplation of dissolution | The former establishes that the territory of full understanding as abandoning begins with contemplation of dissolution; the eighteen great insights here belong to that territory |
〔CSCD §722〕 Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. | Unit on purification by overcoming doubt 〔CSCD §691〕 | That chapter establishes knowledge as it is as another name for its knowledge; on that basis this section judges this insight already penetrated |
〔CSCD §722〕 tesaṃ vibhāgaṃ parato āvikarissāma | Unit on knowledge of contemplation of dissolution | The treatise itself states that the distinctions among the insights not yet penetrated will be explained later |
VII. Transmission
This edition does not advance a position in the apparatus on questions of authorship, textual transmission, or the lineage of the commentaries.