清淨道論 無色之雜論Visuddhimagga · Miscellany Discussion on the Immaterial
四無色定一句話判清：所緣超越、支不超越。色界四禪是支的工程（尋伺喜樂逐層脫落），無色四定是所緣的工程（空→識→無→前定之心，逐層抽細）——支早已減到底，往上走的只有所緣。
同支何以有勝劣？如一女所紡粗細之縷成四衣，長寬同量，細紗織的就是更貴——四定之別不在骨架，在紗線之細。
四定的相依關係，一幅畫攤盡：不淨處一座棚——一人厭穢攀棚懸立（空無邊處），一人依著他（識無邊處），一人料棚必塌而站在外面（無所有處——以缺席為所緣），一人依那站外的人（非想非非想處）。
而第四定緣第三定，不是因為它好——是因為沒有別的。如民已見王之粗惡，為了生計仍依他而活。定之路在此自己承認到了頭；所緣抽到不能再抽的地方，出路只剩轉身修觀。
The four immaterial attainments are distinguished in one sentence: there is transcendence of the object, not transcendence of factors. The four form-sphere jhānas are an engineering of factors (applied thought, sustained thought, rapture, and pleasure fall away stage by stage); the four immaterial attainments are an engineering of objects (space → consciousness → nothingness → the mind of the preceding attainment, progressively refined). The factors have already been reduced to their minimum; only the object continues upward.
If their factors are the same, how can there be superior and inferior attainments? As four cloths made from coarse and fine threads spun by one woman have the same length and breadth, yet cloth woven from finer thread is more costly, so the difference among the four attainments lies not in their skeleton but in the fineness of the thread.
One picture lays out all the relations of dependence among the four attainments: at a foul place stands a shed. One person, disgusted with the filth, clings to the shed and hangs there (the base of infinite space); another depends upon him (the base of infinite consciousness); a third judges that the shed must collapse and stands outside (the base of nothingness—taking absence as its object); and a fourth depends upon the person outside (the base of neither perception nor non-perception).
The fourth attainment takes the third not because the third is good, but because there is no other. It is like people who have seen a king’s coarse conduct but still depend upon him for their livelihood. Here the path of concentration acknowledges that it has reached its end. At the point where the object cannot be abstracted any further, the only way out is to turn toward insight.
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 導偈與所緣之超越——支不超越 〔CSCD §288–289〕
雜論
無等色之依怙¹所說的四種無色，
既已這樣知道了它，於其中也應當知道雜論。
因為諸無色等至——
這四種都是由所緣之超越而有的；
諸明智者不許它們有支之超越。
因為它們之中，第一種是由色相之超越，第二種是由空之超越，第三種是由於空上已轉起之識的超越，第四種是由於空上已轉起之識的離去之超越。所以應當知道：這四種無色等至一切都是由所緣之超越而有的。而諸智者不許它們有支之超越；因為它們並不像色界諸等至那樣有支之超越，在它們一切之中，禪支唯有捨與心一境性²二者。
§2 後後更勝——樓層與衣二喻 〔CSCD §290〕
雖然這樣——
這裡，後後的更為勝妙；
於此應當知道樓層與衣之喻。
譬如一座四層之樓，最下一層有天之舞、歌、樂、香、鬘、飲食、臥具、衣服等等勝妙的五欲功德³現前，第二層比那更勝妙，第三層又比那更勝妙，第四層則一切都最勝妙。其中，那四層固然都是樓層，就樓層之性而言並沒有差別；然而依五欲功德之豐盛之殊勝，比起下面下面的來，上面上面的就更為勝妙。
又譬如一個女人所紡的粗、細、更細、最細之縷所成的四波羅、三波羅、二波羅、一波羅⁴之四衣，長與廣都同其量。其中，那四衣固然長與廣都同其量，就量而言並沒有差別；然而依樂觸、微細之性與高價之性，後後的比前前的更為勝妙。同樣地，這四種之中固然唯有捨與心一境性這兩支，然而應當知道：依修習之殊勝，它們的支以更勝更勝妙之性，這裡後後的就更為勝妙。
§3 不淨棚下四人之喻 〔CSCD §291〕
而它們既這樣次第地更勝更勝——
一人攀於不淨處之棚，另一人依於彼；
又一人在外而不依，又一人依於彼〔而住〕。
明智者應當依這樣站著的四個人，
照其次第，以相同之性而知這四種〔定〕。
這裡是義之配合：據說在一個不淨的地方有一座棚。於是有一個人來了，厭惡那不淨，就用手攀著那座棚，像掛在那裡似的站著。接著又有一個人來了，就依著那個攀在棚上的人。接著又有一個人來了，心想：「這個攀在棚上的，和這個依著他的，兩個都站得不好；棚一崩塌，他們一定跟著墮下。我還是就站在外面吧。」於是他不依那個依人者，就站在外面。接著又有一個人來了，思量那攀棚者與依彼者的不安穩之性，又認為那站在外面的人站得好，就依著他而站。
其中，應當這樣看：不淨處之棚如除遍之空；厭惡不淨而攀棚之人，如厭惡色相而以空為所緣的空無邊處；依那攀棚之人者，如緣那以空為所緣的空無邊處而轉起的識無邊處；思量他們兩個的不安穩之性，不依那攀棚者而站在外面的人，如不以空無邊處為所緣而以它的無有為所緣的無所有處；思量攀棚者與依彼者的不安穩、又認為那站在外面的人站得好而依著他站的人，如緣那住立於名為識之無有的外處的無所有處而轉起的非想非非想處。
§4 雖見過患而仍緣之——民依王之喻 〔CSCD §292〕
而它這樣轉起——
由於沒有別的，這〔第四定〕就以那〔第三定〕為所緣；
就像人們雖已見王之過患，還是為了生活〔而依他〕一般。
因為這個非想非非想處，雖然已這樣見到那無所有處的過患——「這個等至是近於識無邊處的對敵者」——卻由於沒有別的所緣，還是以它為所緣。像什麼呢？就像人們雖已見王之過患，還是為了生活〔而依他〕一般。譬如對於某位不自制而身、語、意行粗惡的一切方之主的國王，人們雖已這樣見到他的過患——「這個人行為粗惡」——卻因為在別處得不到生計，還是為了生活而依著他而活；同樣地，這個非想非非想處雖然已見到那無所有處的過患，卻因為得不到別的所緣，還是以它為所緣。
§5 梯山膝三喻與品末 〔CSCD §293〕
而它這樣作——
就像登上長梯的人憑倚梯之杆，
就像登上山頂的人憑倚山之顛，
又像登山的人憑倚自己的膝一般；
它也正是這樣憑倚那禪而轉起。
於為令善人歡喜而造的《清淨道論》中
定之修習之章裡
名為無色之解釋的
第十品〔已竟〕。
註
¹ 無等色之依怙（asadisarūpa nātha）：偈中指世尊。
² 心一境性（cittekaggatā）：心於一所緣而不散之性；與捨並為諸無色定之二禪支。
³ 五欲功德（pañca kāmaguṇā）：色、聲、香、味、觸五種可意之境。
⁴ 波羅（pala）：印度古之重量名；本編音譯其名而不代換算其今量。
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 Opening Verses and Transcendence of the Object—Not Transcendence of Factors 〔CSCD §288–289〕
Miscellany Discussion
The Protector peerless in form¹ taught the fourfold immaterial; having understood it thus, the Miscellany Discussion on it should also be known.
For the immaterial attainments—
These four all come to be through transcendence of the object; the discerning do not accept transcendence of factors among them.
For among them, the first comes through transcending the sign of form, the second through transcending space, the third through transcending the consciousness that had occurred upon space, and the fourth through transcending the departure of the consciousness that had occurred upon space. Thus it should be understood that all four immaterial attainments come to be through transcendence of the object. But the wise do not accept transcendence of factors among them. For there is no transcendence of factors in them as there is in the form-sphere attainments: in every one of them the jhāna factors are only the two of equanimity and one-pointedness of mind.²
§2 Each Successive Attainment Is More Sublime—The Similes of the Stories and the Cloths 〔CSCD §290〕
Even though this is so—
Here each successive one is more sublime; in this regard the similes of the stories and the cloths should be understood.
Suppose that on the lowest story of a four-storied mansion there were present sublime objects of the five cords of sensual pleasure³ by way of celestial dancing, song, music, fragrant scents, garlands, food, beds, clothing, and so forth. On the second story they would be more sublime than those, on the third more sublime still, and on the fourth all would be most sublime. There, although all four are indeed stories of the mansion and there is no difference among them in respect of being stories, yet through the distinction in abundance of the five cords of sensual pleasure, each upper story is more sublime than the one below it.
Again, suppose that four cloths of four pala, three pala, two pala, and one pala,⁴ made from coarse, fine, finer, and finest thread spun by one woman, were equal in length and breadth. There, although all four cloths are equal in length and breadth and there is no difference among them in measure, yet by reason of pleasant touch, fineness, and high value, each successive one is more sublime than the one before it. In the same way, although these four have only the two factors of equanimity and one-pointedness of mind, it should be understood that, through distinction in development, their factors become progressively more and more sublime; here each successive attainment is therefore more sublime.
§3 The Simile of Four People at a Shed in a Foul Place 〔CSCD §291〕
And as they become successively more and more sublime—
One person clings to a shed in a foul place, and another depends upon him; another stands outside without depending, and yet another depends upon that one. From these four people standing in this way, the discerning should know the four in sequence by their similarity.
Here is the application of the meaning. It is said that there was a shed in a foul place. Then a person came, became disgusted with the foulness, grasped the shed with his hands, and stood as if hanging there. Next another person came and depended upon the one clinging to the shed. Next another came and thought: “The one clinging to the shed and the one depending upon him are both badly placed. If the shed collapses, they will certainly fall with it. I shall stand outside instead.” Without depending upon the one who depended on the other, he stood outside. Next another person came, reflected on the insecurity of the one clinging to the shed and the one depending upon him, judged that the person outside was well placed, and stood depending upon him.
Here the shed in the foul place should be seen as the space left by removing the kasiṇa; the person who, disgusted with the foulness, clings to the shed should be seen as the base of infinite space, which, disgusted with the sign of form, takes space as its object; the person depending upon the one clinging to the shed should be seen as the base of infinite consciousness, which occurs referring to the base of infinite space that takes space as its object; the person who, after reflecting on the insecurity of both, does not depend upon the one clinging to the shed but stands outside should be seen as the base of nothingness, which does not make the base of infinite space its object but takes its absence as object; and the person who, after reflecting on the insecurity of the one clinging to the shed and the one depending upon him, judges the one outside to be well placed and stands depending upon him should be seen as the base of neither perception nor non-perception, which occurs referring to the base of nothingness standing in the outside place called the absence of consciousness.
§4 Taking It as Object Despite Seeing Its Danger—The Simile of People Depending on a King 〔CSCD §292〕
And as it occurs in this way—
Because there is no other, this makes that its object, as people, though seeing a king’s faults, depend on him for their livelihood.
For although this base of neither perception nor non-perception has seen the danger in the base of nothingness in this way—“This attainment is close to the base of infinite consciousness, its adversary”—it still makes that attainment its object because there is no other object. Like what? As people, though seeing a king’s faults, depend on him for their livelihood. Suppose there were a king, lord of every direction, who was unrestrained and coarse in bodily, verbal, and mental conduct. Although people saw his faults in this way—“This man’s conduct is coarse”—they could find no livelihood elsewhere and so lived depending upon him for their livelihood. In the same way, although this base of neither perception nor non-perception has seen the danger in the base of nothingness, because it cannot obtain another object it still makes that attainment its object.
§5 The Three Similes of Ladder, Mountain, and Knee, and the Chapter Ending 〔CSCD §293〕
And as it does so—
As one who has climbed a long ladder leans upon its rail, as one who has climbed a mountain peak leans upon the mountain’s summit, and as one climbing a mountain leans upon one’s own knee, even so this occurs leaning upon that jhāna.
In the Visuddhimagga, composed to gladden good people,
In the chapter on the development of concentration,
The exposition named “The Immaterial”:
The tenth chapter [is complete].
Notes
¹ Protector peerless in form (asadisarūpa nātha): in the verse, the Blessed One.
² One-pointedness of mind (cittekaggatā): the quality by which the mind is undistracted upon a single object; together with equanimity, it is one of the two jhāna factors in all the immaterial attainments.
³ Five cords of sensual pleasure (pañca kāmaguṇā): the five agreeable objects of visible form, sound, odor, taste, and touch.
⁴ Pala: an ancient Indian unit of weight; this edition transliterates its name without converting it into a modern measure.
四無色同支而異緣：所緣超越、支不超越；樓層、四衣、攀棚四人、民依王、梯山膝——五組喻收全品
大局 — 四座之總覽
四座逐一走完，本單元把它們排成一列總看：四定皆由所緣之超越而有，支則不超越（皆唯捨與心一境性二支，§1）；同支而後後更勝（樓層、四衣二喻，§2）；四定的相依關係一喻攤盡（攀棚四人，§3）；第四定「雖見過患仍緣之」的無奈（民依王，§4）；末以梯、山、膝三喻與品末奧書收卷（§5）。本單元幾乎全由譬喻構成——覺音把四無色最抽象的結構關係，全數交給了畫面。〔所見〕
§01 導偈與所緣之超越——支不超越 → 白話 §1
導偈立雜論；四定之別在所緣：第一由色相之超越、第二由空之超越、第三由空上已轉起之識之超越、第四由彼識之離去之超越——一切由所緣之超越而有。支則不超越：不像色界諸等至有支之遞減，四無色一切唯捨與心一境性二支（白話 §1）。〔讀法〕這一節給四無色定一個精確的結構判語：色界四禪是支的工程（尋伺喜樂逐層脫落），無色四定是所緣的工程（空→識→無→前定之心，逐層抽細）——支早在色界第四禪就減到底了，往上走的只有所緣。
§02 後後更勝——樓層與衣二喻 → 白話 §2
同支何以有勝劣？二喻：四層之樓，就樓層之性無別，而依五欲功德之豐盛，上層更勝；一女所紡粗細之縷成四衣，長廣同量，而依樂觸、微細、高價，後後更勝。四定亦然：同唯二支，依修習之殊勝，支以更勝妙之性後後更勝（白話 §2）。〔讀法〕兩喻各補一面：樓層喻說「同構而異豐」，四衣喻更妙——同量而異紗支：長寬一樣的布，細紗織的就是更貴。四定之別不在骨架，在紗線之細。
§03 不淨棚下四人之喻 → 白話 §3
四人於不淨處：一人厭不淨而攀棚懸立；一人依攀棚者；一人思量彼二不安穩（棚塌必墮）而站在外面；一人認站外者站得好而依站外者。配合：棚＝除遍之空；攀棚者＝以空為所緣的空無邊處；依攀棚者＝緣彼而轉的識無邊處；站外者＝不以空無邊處為所緣、以其無有為所緣的無所有處；依站外者＝緣無所有處而轉的非想非非想處（白話 §3）。〔讀法〕全品最精的一張結構圖：四定兩兩成對——一與二相依（識緣空）、三與四相依（第四緣第三），而第三座的「站在外面」正是它以缺席為所緣的畫像。誰依誰、誰不依誰，一幅畫全交代了。
§04 雖見過患而仍緣之——民依王之喻 → 白話 §4
第四定已見第三定之過患（近於識無邊處之對敵），卻由於沒有別的所緣，仍以它為所緣——如人們已見粗惡之王的過患，因別處得不到生計，仍為了生活而依他（白話 §4）。〔讀法〕這是四無色鏈條的天花板宣言：往上已無更細之所緣可換——第四定緣第三定，不是因為它好，是因為沒有別的。定的道路在此自己承認到了頭；下一步不在定內。
§05 梯山膝三喻與品末 → 白話 §5
三喻收束：如登長梯者憑倚梯之杆、登山頂者憑倚山之顛、登山者憑倚自己的膝——第四定正是這樣憑倚那禪而轉起。品末奧書：於為令善人歡喜而造的《清淨道論》中，定之修習之章裡，名為無色之解釋的第十品已竟（白話 §5）。〔讀法〕梯、山、膝三喻與民依王之喻同義而異情：憑倚不是貪著，是站上去的必要。定部至此只餘一品（食厭想、四界分別與定之功德）；而本品末節已把讀者的臉轉向慧——所緣抽到不能再抽的地方，觀才是出路。〔所見〕
給一般讀者
本單元是四無色的「一頁總圖」，全部用譬喻寫成，拿三張走：四衣（長寬同量、紗支不同——四定同支而細度不同）、攀棚四人（誰依誰一目了然——第三座站在外面，以缺席為所緣）、民依王（第四定緣第三定，只因沒有別的——定之路在此到頭）。讀完可以自問一句：所緣一路從色抽到空、識、無、乃至前定之心——還能再抽嗎？論主的答案已在畫裡：不能了；出路是轉身修觀。定部收官在下一品。
想讀本單元全文：白話 §1–§5 即導偈、所緣超越支不超越之判、樓層四衣二喻、攀棚四人之喻與配合、民依王之喻、梯山膝三喻與品末奧書的全段逐段全譯。
The Four Immaterial Attainments Have the Same Factors but Different Objects: Transcendence of the Object, Not Transcendence of Factors; Stories, Four Cloths, Four People Clinging to a Shed, People Depending on a King, and Ladder-Mountain-Knee—Five Groups of Similes Complete the Chapter
The Big Picture — An Overview of the Four Stations
Having traversed the four stations one by one, this unit places them in a row and views them together: all four attainments come to be through transcendence of the object, while their factors are not transcended (all have only the two factors of equanimity and one-pointedness of mind, §1); although their factors are the same, each successive attainment is more sublime (the two similes of the stories and the four cloths, §2); one simile lays out the relations of dependence among all four (the four people clinging to a shed, §3); the helplessness of the fourth attainment in “still taking it as object despite seeing its danger” (the simile of people depending on a king, §4); and finally the three similes of ladder, mountain, and knee, followed by the chapter-ending colophon (§5). This unit consists almost entirely of similes: Buddhaghosa hands over the most abstract structural relations among the four immaterial attainments entirely to images. 〔What Is Seen〕
§01 Opening Verses and Transcendence of the Object—Not Transcendence of Factors → Vernacular §1
The opening verse establishes the Miscellany Discussion. The four attainments differ in object: the first through transcending the sign of form, the second through transcending space, the third through transcending the consciousness that had occurred upon space, and the fourth through transcending the departure of that consciousness—all come to be through transcendence of the object. Their factors, however, are not transcended. Unlike the form-sphere attainments, whose factors progressively drop away, all four immaterial attainments have only the two factors of equanimity and one-pointedness of mind (Vernacular §1). 〔Reading〕 This section gives a precise structural judgment on the four immaterial attainments. The four form-sphere jhānas are an engineering of factors (applied thought, sustained thought, rapture, and pleasure fall away stage by stage); the four immaterial attainments are an engineering of objects (space → consciousness → nothingness → the mind of the preceding attainment, progressively refined). The factors were already reduced to their minimum at the fourth form-sphere jhāna; only the object continues upward.
§02 Each Successive Attainment Is More Sublime—The Similes of the Stories and the Cloths → Vernacular §2
If the factors are the same, how can there be superior and inferior attainments? Two similes answer. In a four-storied mansion there is no difference in respect of being a story, yet through the abundance of the five cords of sensual pleasure the upper stories are more sublime. Four cloths made from coarse and fine threads spun by one woman have the same length and breadth, yet each successive cloth is more sublime by reason of pleasant touch, fineness, and high value. So too, although the four attainments have only two factors, through distinction in development their factors become progressively more sublime (Vernacular §2). 〔Reading〕 Each simile supplies one side. The mansion says “the same structure with differing abundance.” The four cloths are finer still—the same measure, but different thread: cloth of the same length and breadth is more costly when woven from finer thread. The difference among the four attainments lies not in their skeleton, but in the fineness of the thread.
§03 The Simile of Four People at a Shed in a Foul Place → Vernacular §3
Four people stand at a foul place: one is disgusted with the foulness and clings to the shed, hanging there; one depends upon the person clinging to the shed; one reflects that the first two are insecure (if the shed collapses, they must fall) and stands outside; one judges the person outside to be well placed and depends upon the person outside. The correspondences are: shed = the space left by removing the kasiṇa; the person clinging to it = the base of infinite space, which takes space as object; the person depending upon him = the base of infinite consciousness, which occurs with reference to the former; the person outside = the base of nothingness, which does not take the base of infinite space as object but takes its absence as object; and the person depending upon the one outside = the base of neither perception nor non-perception, which occurs with reference to the base of nothingness (Vernacular §3). 〔Reading〕 This is the finest structural diagram in the whole chapter. The four attainments form two dependent pairs—the first and second depend upon one another (consciousness takes space), and the third and fourth depend upon one another (the fourth takes the third). The third station’s “standing outside” is precisely the portrait of its taking absence as object. Who depends upon whom and who does not depend upon whom are all conveyed by one picture.
§04 Taking It as Object Despite Seeing Its Danger—The Simile of People Depending on a King → Vernacular §4
The fourth attainment has already seen the danger in the third (it is close to the base of infinite consciousness, its adversary), yet because there is no other object it still makes that attainment its object—as people who have seen the faults of a coarse and violent king still depend upon him for a livelihood because they can find none elsewhere (Vernacular §4). 〔Reading〕 This is the ceiling declaration of the chain of four immaterial attainments: there is no still subtler object above to which one can shift. The fourth attainment takes the third not because the third is good, but because there is no other. Here the path of concentration acknowledges that it has reached its end. The next step is not within concentration.
§05 The Three Similes of Ladder, Mountain, and Knee, and the Chapter Ending → Vernacular §5
Three similes close the discussion: as one who climbs a long ladder leans upon its rail, one who reaches a mountain peak leans upon its summit, and one who climbs a mountain leans upon one’s own knee, so the fourth attainment occurs leaning upon that jhāna. The chapter-ending colophon reads: in the Visuddhimagga, composed to gladden good people, in the chapter on the development of concentration, the exposition named “The Immaterial,” the tenth chapter is complete (Vernacular §5). 〔Reading〕 The three similes of ladder, mountain, and knee have the same meaning as the simile of people depending on a king, but a different feeling. Leaning is not attachment; it is necessary in order to stand there. Only one chapter now remains in the concentration division (perception of repulsiveness in food, defining of the four elements, and the benefits of concentration); this chapter’s final section already turns the reader’s face toward wisdom. At the point where the object cannot be refined any further, insight becomes the way forward. 〔What Is Seen〕
For the General Reader
This unit is a one-page diagram of the four immaterial attainments, written entirely in similes. Carry away three pictures: the four cloths (the same length and breadth but different thread—the four attainments have the same factors but different fineness), the four people at the shed (who depends upon whom is clear at a glance—the third station stands outside and takes absence as its object), and people depending on a king (the fourth attainment takes the third only because there is no other—the path of concentration has reached its end). After reading, one may ask: the object has been abstracted from form to space, consciousness, nothingness, and finally the mind of the preceding attainment—can it be abstracted any further? The Commentator’s answer is already in the picture: no. The way out is to turn toward insight. The concentration division concludes in the next chapter.
To read this unit in full: Vernacular §§1–5 gives the complete paragraph-by-paragraph rendering of the opening verses, the judgment that the object is transcended while the factors are not, the two similes of the stories and the four cloths, the account and correspondences of the four people at the shed, the simile of people depending upon a king, the three similes of ladder, mountain, and knee, and the chapter-ending colophon.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### Pakiṇṇakakathā。科題與本篇之全幅同度——本篇即該科之全，並含本品之末（品題與品次之收）。
段號域 譯底欄之段號自〔CSCD §288〕至〔CSCD §293〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 5,139 位元組。
本篇之體異於前四篇 前四篇為修法之逐一說，本篇為四定之總論，其體亦異：六段皆繫一偈——首段〔CSCD §288〕之偈後即接次段，末段〔CSCD §293〕之偈後即接品末之自標，餘四段之偈以散釋承之——Asadisarūpo nātho（導）・Ārammaṇātikkamato（所緣之超越）・Suppaṇītatarā honti（後後更勝）・Asucimhi maṇḍape laggo（四人之喻）・Ārammaṇaṃ karoteva（雖見過患而仍緣之）・Āruḷho dīghanisseṇiṃ（三喻之收）。本欄實測：本篇縮排之偈行 15 行，而本品他四篇之偈行合計零——偈之全在本篇。誌其實不代裁。
四事之框 本篇之骨為論主以偈立而以散文釋之四事：①四定皆由所緣之超越而成，而支之超越於此不許（唯捨與心一境性二支）；②後後之定較前前為勝妙，以樓層與衣二喻明之；③四定之相依相超，以不淨棚下四人之喻明之；④第四定雖見第三定之過患而仍緣之，以民依暴君之喻明之。末以梯・山頂・膝三喻收之。四事之答俱在本篇之內，無一事溢出。
前後接點 前承非想非非想處之單元：本篇首偈作 Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.——論自標其總攝四無色，承前篇之收句 Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā.。後接定之解釋之品：本篇以品末四行收（Iti sādhujanapāmojjatthāya kate visuddhimagge ⋯ Dasamo paricchedo.），次品之首單元即以 Idāni⋯āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto 承之——論自標其為「諸無色之後」。
movement 品夾《總覽》繫本單元於 §E〈無色之雜論〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 āruppa（無色）・samāpatti（等至）・ākāsānañcāyatana（空無邊處）・viññāṇañcāyatana（識無邊處）・ākiñcaññāyatana（無所有處）・nevasaññānāsaññāyatana（非想非非想處）・jhānaṅga（禪支）・upekkhā（捨）・cittekaggatā（心一境性）・ārammaṇa（所緣）・nimitta（相）・rūpāvacara（色界）・pañca kāmaguṇā（五欲功德）・paricchedo（品）・sādhujanapāmojjattha（為善人之喜悅）。以下唯列本篇新出者。
四定之總判〔CSCD §288〕–〔CSCD §289〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| asadisarūpa nātha | 無等色之依怙 | 本篇首偈之主語，指世尊 | 〔CSCD §288〕 |
| pakiṇṇakakathā | 雜論 | 本篇之自名；論以其為知四定之後所當知者 | 〔CSCD §288〕 |
| ārammaṇātikkama | 所緣之超越 | 四定所以成四之由；本篇之第一事 | 〔CSCD §289〕 |
| aṅgātikkama | 支之超越 | 論所遮者——無色諸定無此事，異於色界四禪 | 〔CSCD §289〕 |
| vibhāvī | 明智者 | 偈中所繫之人；與既立之 vicakkhaṇa（明智者）同讀而異形，誌之以俟來哲 | 〔CSCD §289〕・〔CSCD §291〕 |
| rūpanimittātikkama | 色相之超越 | 第一定之所超 | 〔CSCD §289〕 |
| ākāsātikkama | 空之超越 | 第二定之所超 | 〔CSCD §289〕 |
| pavattitaviññāṇātikkama | 已轉之識之超越 | 第三定之所超 | 〔CSCD §289〕 |
| apagamātikkama | 離去之超越 | 第四定之所超；論以四超之列明四定之次第 | 〔CSCD §289〕 |
後後更勝之二喻〔CSCD §290〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suppaṇītatara | 更為勝妙 | 本篇之第二事；後後之定勝於前前 | 〔CSCD §290〕 |
| pāsādatala | 樓之層 | 第一喻之名；四層同為樓層而所具之五欲功德漸勝 | 〔CSCD §290〕 |
| catubhūmika pāsāda | 四層之樓 | 同上 | 〔CSCD §290〕 |
| sāṭikā | 衣 | 第二喻之名；四衣同其長廣而所紡之縷漸細 | 〔CSCD §290〕 |
| thūla・saṇha・saṇhatara・saṇhatama | 粗・細・更細・最細 | 四縷之別 | 〔CSCD §290〕 |
| catupala・tipala・dvipala・ekapala | 四波羅・三波羅・二波羅・一波羅 | 四衣之重；後分 -pala 為量名，本欄音譯作「波羅」而不代換算 | 〔CSCD §290〕 |
| sukhasamphassa | 樂觸 | 四衣之勝處其一 | 〔CSCD §290〕 |
| mahagghabhāva | 高價性 | 四衣之勝處其二 | 〔CSCD §290〕 |
| bhāvanāvisesa | 修習之殊勝 | 論自結——支雖同而以修習之殊勝故後後更勝 | 〔CSCD §290〕 |
四人之喻與其配〔CSCD §291〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| asucimhi maṇḍapa | 不淨處之棚 | 喻中之棚；配除遍之空 | 〔CSCD §291〕 |
| maṇḍape laggo puriso | 攀棚而住之人 | 第一人；配空無邊處 | 〔CSCD §291〕 |
| tannissita | 依彼者 | 第二人；配識無邊處 | 〔CSCD §291〕 |
| bahi anissāya ṭhita | 在外不依而住者 | 第三人；配無所有處 | 〔CSCD §291〕 |
| taṃ nissāya ṭhita | 依彼而住者 | 第四人；配非想非非想處 | 〔CSCD §291〕 |
| atthayojanā | 義之配合 | 論自標其配合喻與所喻之語 | 〔CSCD §291〕 |
| akhemabhāva | 不安穩性 | 第三第四人所思者 | 〔CSCD §291〕 |
| maṇḍapapapāta | 棚之崩墮 | 第三人所慮之事 | 〔CSCD §291〕 |
雖見過患而仍緣之〔CSCD §292〕–〔CSCD §293〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| diṭṭhadosa | 已見過患者 | 本篇之第四事之樞；第四定於第三定已見其過而仍緣之 | 〔CSCD §292〕 |
| aññābhāva | 他者之無有 | 仍緣之之由——無他所緣可得 | 〔CSCD §292〕 |
| vuttihetu | 為生活故 | 王喻之樞；民雖見王之惡而為生活故依之 | 〔CSCD §292〕 |
| sabbadisampati | 一切方之主 | 喻中之王 | 〔CSCD §292〕 |
| asaṃyata pharusakāyavacīmanosamācāra | 不自制而身語意行粗惡者 | 喻中之王之過 | 〔CSCD §292〕 |
| dīghanisseṇi・nisseṇibāhu | 長梯・梯之杆 | 收偈三喻之第一 | 〔CSCD §293〕 |
| pabbatagga・pabbatamatthaka | 山之頂・山之顛 | 收偈三喻之第二 | 〔CSCD §293〕 |
| jaṇṇuka | 膝 | 收偈三喻之第三；登山者自憑其膝 | 〔CSCD §293〕 |
| olubbhati | 憑倚 | 三喻之共動詞；配第四定之憑第三定而轉 | 〔CSCD §293〕 |
| samādhibhāvanādhikāra | 定之修習之章 | 品末四行之第二行；本品所隸之大分 | 〔CSCD §293〕 |
| āruppaniddesa | 無色之解釋 | 品末四行之第三行；本品之全名 | 〔CSCD §293〕 |
| dasamo paricchedo | 第十品 | 品末四行之第四行；本品之次第 | 〔CSCD §293〕 |
須併觀之三處 ①vibhāvī（明智者）與既立之 vicakkhaṇa（明智者）同讀而異形，本篇二見皆在偈中——一讀二形，誌之以俟來哲。②catupala 等四量名之後分 -pala 為重量之名，本欄音譯作「波羅」而不代換算其今量。③品末四行之式與前諸品之品末同度（Iti sādhujanapāmojjatthāya kate visuddhimagge 起、Dasamo paricchedo. 收），本目唯記其字而不代裁其分段之式。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 6 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 6 處為偶數，開 3 收 3，成對——本篇為本品五單元中引號最疏之篇，而其三引皆為喻中人物之語，無一為經論之引。
本欄自出之一處字面之誌 本篇之偈皆不以 '' 開合，而其散釋中之三處人語則用之；同一篇內偈與語二式不齊。又〔CSCD §290〕之偈之引語 pāsādatalasāṭikā 為二喻之合名，而其散釋分之為二——誌其字面不改、不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
本篇之引據為零 譯底欄全篇逐字普查：圓括注出處零命中（本品五單元中唯此一篇如是）；引式之標 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu 俱零命中；vibhaṅge・vuttaṃ 之引書式亦零命中。查無即記無——本篇無一處引經論。
論主自出之偈六首 本篇之六段各以偈起，其偈皆不繫作者亦不繫出處：Asadisarūpo nātho（〔CSCD §288〕，2 行）・Ārammaṇātikkamato（〔CSCD §289〕，2 行）・Suppaṇītatarā honti（〔CSCD §290〕，2 行）・Asucimhi maṇḍape laggo（〔CSCD §291〕，4 行）・Ārammaṇaṃ karoteva（〔CSCD §292〕，2 行）・Āruḷho dīghanisseṇiṃ（〔CSCD §293〕，4 行）——共 6 首 16 行（縮排行 15 行，另 1 行與段首同行）。本目誌其實而不代考定其所出。
kira 之一見 〔CSCD §291〕asucimhi kira dese eko maṇḍapo——傳說之標，領起四人之喻。此為本品 kira 之三見之一（餘二在非想非非想處之單元）；本目誌其實而不代考定。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之列 viya（詞界）全篇實測 7 見、sadisa 諸形 1 見、Yathā／yathā 之比況領語 9 見、upamā 1 見（在偈中，Upamā tattha viññeyyā, pāsādatalasāṭikā）、連聲之比況形 零命中。逐處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §290〕 | Yathā⋯hi catubhūmikassa pāsādassa heṭṭhimatale⋯paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. Dutiye tato paṇītatarā. | 四層樓之五欲功德漸勝——喻四定之支同而勝異 |
| 〔CSCD §290〕 | Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu | 一女所紡四衣之縷漸細——喻同上 |
| 〔CSCD §291〕 | asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi | 不淨處之棚與四人——喻四定之相依相超 |
| 〔CSCD §291〕 | asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ | 棚配除遍之空——四配之第一 |
| 〔CSCD §291〕 | asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ | 攀棚者配空無邊處——四配之第二 |
| 〔CSCD §291〕 | maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ | 依彼者配識無邊處——四配之第三 |
| 〔CSCD §292〕 | Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ⋯aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati | 民雖見王之惡而為生活故依之——喻第四定雖見過患而仍緣第三定 |
| 〔CSCD §293〕 | Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ | 登長梯者憑其杆 |
| 〔CSCD §293〕 | Pabbataggañca āruḷho, yathā pabbatamatthakaṃ | 登山頂者憑其顛 |
| 〔CSCD §293〕 | Yathā⋯vā girimārūḷho, attanoyeva jaṇṇukaṃ;／Olubbhati tathevetaṃ, jhānamolubbha vattatīti. | 登山者憑己之膝——三喻同配第四定之憑第三定而轉 |
本篇喻密度之實測 本篇幅 5,139 位元組而喻凡 5 組（樓・衣・棚與四人・王與民・梯山膝三喻；逐一計之則七喻），為本品五單元中喻最密者；且樓・衣二組通說四定之後後更勝，棚與四人一組逐一配四定，而王與民・梯山膝二組專明第四定之緣第三定。誌其實不代評。
乙・修辭之可核觀察 ①Tattha 之提示語全篇實測 3 見（〔CSCD §290〕二處之喻中判語與〔CSCD §291〕之配合領起）。②問句 1 見，即〔CSCD §292〕之 Yathā kiṃ?（喻何）——論自設而自答。③Tatrāyamatthayojanā 式之配合領語 1 見（〔CSCD §291〕）。④…pe… 省略式 零命中。⑤偈頌 6 首 16 行（見目四）——偈為本篇之骨，散文唯其釋，此體於本品他四篇零出現。⑥事例（人事之記）零見——本篇之人皆為喻中之設，無一實有其名。
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 §289〕 Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi | 地遍之單元・餘遍之單元 | 色界四禪之支之超越（尋伺喜樂之次第捨）在彼諸篇；本篇唯借其為對比而遮其於無色定 |
〔CSCD §289〕 Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti | 空無邊處之單元〔CSCD §276〕 | 彼篇已以 Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti 立二支之說；本篇為其正面之立 |
〔CSCD §291〕 asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ | 空無邊處之單元〔CSCD §276〕 | 除遍之空之三名在彼篇；本篇以其為四人喻之棚 |
〔CSCD §292〕 ''āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī''ti evaṃ diṭṭhadosampi | 非想非非想處之單元〔CSCD §285〕 | 論逐字引其前篇之語（彼篇作 ''āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā''ti）；此為本品唯一之自引前單元之處 |
〔CSCD §293〕 Olubbhati tathevetaṃ, jhānamolubbha vattatīti. | 非想非非想處之單元〔CSCD §286〕 | 第四定之憑第三定而轉，其義在彼篇之「不欲入定性」一段 |
〔CSCD §294〕 āruppānantaraṃ ekā saññāti | 定之解釋之品之首單元 | 次品逐字承本品之名——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD, for internal use and not for publication. Every Pāli form in this layer is copied verbatim from the working base in this unit’s source column. Its single location format, 〔CSCD §NN〕, can be checked verbatim against that column. Since this chapter has no in-house Pāli collated to the printed pages, no page range is recorded.
Discourse title The source column contains one ### line, this discourse’s rubric ### Pakiṇṇakakathā. The rubric and the complete extent of this discourse coincide: this discourse comprises the rubric in full and includes the end of the chapter, with the chapter title and number in the closing designation.
Paragraph-number range The source column runs from 〔CSCD §288〕 through 〔CSCD §293〕 and contains six paragraph numbers, continuous without a gap. Its source-column extent is 5,139 bytes.
A form different from that of the preceding four discourses The preceding four discourses treat the practices one by one; this discourse is a general discussion of the four attainments, and its form is correspondingly different: all six paragraphs carry a verse: the verse of the first, 〔CSCD §288〕, is followed directly by the next section, and that of the last, 〔CSCD §293〕, by the chapter designation, while the verses of the other four are followed by prose explanation—Asadisarūpo nātho (introduction), Ārammaṇātikkamato (transcendence of the object), Suppaṇītatarā honti (each successive one more sublime), Asucimhi maṇḍape laggo (the simile of the four people), Ārammaṇaṃ karoteva (taking it as object despite seeing its danger), and Āruḷho dīghanisseṇiṃ (the three concluding similes). Measured in this column, the discourse has fifteen indented verse lines, while the other four discourses of this chapter together have none: all the chapter’s verse is in this discourse. The fact is recorded without judgment.
Framework of four matters The discourse is organized around four matters established in verse and explained in prose by the Commentator: (1) all four attainments are produced through transcendence of the object, while transcendence of factors is not accepted here (there are only equanimity and one-pointedness of mind); (2) each later attainment is more sublime than the earlier, as shown by the two similes of stories and cloths; (3) the relations of dependence and transcendence among the four are shown by the simile of four people at a shed in a foul place; and (4) the fourth attainment still takes the third as object despite seeing its danger, as shown by the simile of people depending on a cruel king. The discourse closes with the three similes of a ladder, a mountain summit, and a knee. The answers to all four matters lie within this discourse, and none extends beyond it.
Connections before and after The discourse follows the unit on the base of neither perception nor non-perception. Its opening verse reads Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.—the treatise itself marks this as a summary of the four immaterial attainments, directly continuing the preceding discourse’s closing sentence Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā.. The next chapter is the exposition of concentration. This discourse closes with the four-line chapter designation (Iti sādhujanapāmojjatthāya kate visuddhimagge ... Dasamo paricchedo.); the first unit of the next chapter begins Idāni ... āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto—the treatise itself identifies it as coming “after the immaterial attainments.”
Movement The chapter overview associates this unit with the single movement §E, “Miscellany Discussion on the Immaterial.” Its chapter-and-section locator appears verbatim there and is neither copied nor excerpted here. The paragraph-number and chapter-section systems have no established conversion, so none is inferred.
II. Terms and Renderings
This item records only usage and location within this discourse. The normative glossary governs established renderings; this item does not settle terms that it leaves open. Readings established in preceding chapters are not re-explained. The established terms occurring here are āruppa (immaterial), samāpatti (attainment), ākāsānañcāyatana (base of infinite space), viññāṇañcāyatana (base of infinite consciousness), ākiñcaññāyatana (base of nothingness), nevasaññānāsaññāyatana (base of neither perception nor non-perception), jhānaṅga (jhāna factor), upekkhā (equanimity), cittekaggatā (one-pointedness of mind), ārammaṇa (object), nimitta (sign), rūpāvacara (form sphere), pañca kāmaguṇā (five cords of sensual pleasure), paricchedo (chapter), and sādhujanapāmojjattha (for the gladness of good people). Only expressions new to this discourse are listed below.
General judgment on the four attainments 〔CSCD §288〕–〔CSCD §289〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| asadisarūpa nātha | Protector peerless in form | Subject of the discourse’s opening verse, referring to the Blessed One | 〔CSCD §288〕 |
| pakiṇṇakakathā | Miscellany Discussion | The discourse’s own name; the treatise presents it as what should be known after the four attainments | 〔CSCD §288〕 |
| ārammaṇātikkama | transcendence of the object | The reason the four attainments are four; the discourse’s first matter | 〔CSCD §289〕 |
| aṅgātikkama | transcendence of factors | What the treatise denies: the immaterial attainments have none, unlike the four form-sphere jhānas | 〔CSCD §289〕 |
| vibhāvī | discerning person | The person linked to the verse; it shares the rendering “discerning” with the established but formally different vicakkhaṇa. The two forms are recorded under one rendering, left to the wise who come after | 〔CSCD §289〕・〔CSCD §291〕 |
| rūpanimittātikkama | transcendence of the sign of form | What the first attainment transcends | 〔CSCD §289〕 |
| ākāsātikkama | transcendence of space | What the second attainment transcends | 〔CSCD §289〕 |
| pavattitaviññāṇātikkama | transcendence of the consciousness that had occurred | What the third attainment transcends | 〔CSCD §289〕 |
| apagamātikkama | transcendence of departure | What the fourth attainment transcends; the list of four transcendences shows the sequence of the four attainments | 〔CSCD §289〕 |
Two similes for each successive attainment’s greater sublimity 〔CSCD §290〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suppaṇītatara | more sublime | The discourse’s second matter: each later attainment is more sublime than the one before it | 〔CSCD §290〕 |
| pāsādatala | story of a mansion | Name of the first simile: the four stories are alike as stories, while the five cords of sensual pleasure they contain become progressively finer | 〔CSCD §290〕 |
| catubhūmika pāsāda | four-storied mansion | As above | 〔CSCD §290〕 |
| sāṭikā | cloth | Name of the second simile: the four cloths have the same length and breadth while their thread becomes progressively finer | 〔CSCD §290〕 |
| thūla・saṇha・saṇhatara・saṇhatama | coarse・fine・finer・finest | The four grades of thread | 〔CSCD §290〕 |
| catupala・tipala・dvipala・ekapala | four pala・three pala・two pala・one pala | The four cloth weights; the final element -pala is a unit of measure. This column transliterates it as pala and does not convert it into a modern measure | 〔CSCD §290〕 |
| sukhasamphassa | pleasant touch | One of the superior qualities of the four cloths | 〔CSCD §290〕 |
| mahagghabhāva | high value | Another superior quality of the four cloths | 〔CSCD §290〕 |
| bhāvanāvisesa | distinction in development | The treatise’s own conclusion: although the factors are the same, each later attainment is more sublime because of distinction in development | 〔CSCD §290〕 |
The simile of four people and its correspondences 〔CSCD §291〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| asucimhi maṇḍapa | shed in a foul place | The shed in the simile, corresponding to the space left by removing the kasiṇa | 〔CSCD §291〕 |
| maṇḍape laggo puriso | person clinging to the shed | The first person, corresponding to the base of infinite space | 〔CSCD §291〕 |
| tannissita | one depending upon him | The second person, corresponding to the base of infinite consciousness | 〔CSCD §291〕 |
| bahi anissāya ṭhita | one standing outside without depending | The third person, corresponding to the base of nothingness | 〔CSCD §291〕 |
| taṃ nissāya ṭhita | one standing in dependence upon him | The fourth person, corresponding to the base of neither perception nor non-perception | 〔CSCD §291〕 |
| atthayojanā | application of the meaning | The treatise’s own expression for matching the simile and what it illustrates | 〔CSCD §291〕 |
| akhemabhāva | insecurity | What the third and fourth people reflect upon | 〔CSCD §291〕 |
| maṇḍapapapāta | collapse of the shed | What the third person fears | 〔CSCD §291〕 |
Taking it as object despite seeing its danger 〔CSCD §292〕–〔CSCD §293〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| diṭṭhadosa | one who has seen danger | Pivot of the discourse’s fourth matter: the fourth attainment has seen the third’s danger and nevertheless takes it as object | 〔CSCD §292〕 |
| aññābhāva | absence of another | The reason it continues to take the third as object: no other object can be obtained | 〔CSCD §292〕 |
| vuttihetu | for the sake of a livelihood | Pivot of the king simile: although people see the king’s evil, they depend upon him for a livelihood | 〔CSCD §292〕 |
| sabbadisampati | lord of every direction | The king in the simile | 〔CSCD §292〕 |
| asaṃyata pharusakāyavacīmanosamācāra | unrestrained and coarse in bodily, verbal, and mental conduct | The fault of the king in the simile | 〔CSCD §292〕 |
| dīghanisseṇi・nisseṇibāhu | long ladder・rail of the ladder | The first of the three concluding similes | 〔CSCD §293〕 |
| pabbatagga・pabbatamatthaka | mountain peak・mountain summit | The second concluding simile | 〔CSCD §293〕 |
| jaṇṇuka | knee | The third concluding simile; one climbing a mountain leans upon one’s own knee | 〔CSCD §293〕 |
| olubbhati | leans upon | The verb common to the three similes, corresponding to the fourth attainment’s occurrence in dependence upon the third | 〔CSCD §293〕 |
| samādhibhāvanādhikāra | chapter on the development of concentration | Second line of the four-line chapter ending; the larger division to which the chapter belongs | 〔CSCD §293〕 |
| āruppaniddesa | exposition of the immaterial | Third line of the four-line chapter ending; the chapter’s full name | 〔CSCD §293〕 |
| dasamo paricchedo | tenth chapter | Fourth line of the four-line chapter ending; the chapter’s number | 〔CSCD §293〕 |
Three points to be read together (1) Vibhāvī (discerning person) and the established vicakkhaṇa (discerning person) share a rendering but differ in form. Both occurrences here are in verse—one rendering for two forms, recorded and left to the wise who come after. (2) In the four measures catupala and the rest, the final element -pala names a weight. This column transliterates it as pala and does not convert it into a modern measure. (3) The four-line chapter-ending formula has the same extent as the endings of preceding chapters (beginning Iti sādhujanapāmojjatthāya kate visuddhimagge and closing Dasamo paricchedo.). This item records its words without deciding its segmentation on their behalf.
III. Variant Readings
Material available This discourse has no in-house Pāli collated to the printed pages, so there is no collation record to enter. The only surface available for inspection is the source column itself. This is a record, not a judgment.
Measured full scan A verbatim scan of the entire source column found zero occurrences of variant-reading parentheticals such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of differing accounts Porāṇā／porāṇā, Keci／keci, and eke. Square-bracketed annotations have only two forms: six paragraph numbers [§NN] and six edition-page notes, the latter all within comments. Nothing found is recorded as nothing found: the source column itself records no variant reading.
Symmetry of quotation marks The complete discourse has six measured occurrences of '', an even number: three openings and three closings, in pairs. This discourse has the sparsest quotation marking among the chapter’s five units, and all three quoted passages are speech by characters in similes; none is a quotation from a canonical or commentarial work.
One literal feature arising within this column None of this discourse’s verses is opened or closed with '', while the three pieces of speech in its prose explanation use those marks. The two forms, verse and speech, are uneven within the same discourse. Furthermore, the expression pāsādatalasāṭikā in the verse at 〔CSCD §290〕 combines the two similes under one name, while the prose explanation separates them. The literal forms are recorded without alteration and without being made uniform.
Scope of this column The facts above belong solely to the literal surface of the source column. This column has not been collated against the scanned PTS pages. The zero counts in this column are limited to that one surface and do not warrant an inference about other witnesses.
IV. The Commentator’s Citations
Every citation made by the Commentator is assigned a paragraph-number locator. A source is recorded only where the text itself marks one; none is determined on the text’s behalf.
No citation in this discourse A verbatim scan of the complete source column found zero parenthetical source citations—the only one of the chapter’s five units for which this is so. The citation formulas Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, and Apare āhu all have zero occurrences; citation uses of vibhaṅge and vuttaṃ likewise have none. Nothing found is recorded as nothing found: this discourse cites no canonical or commentarial work.
Six verses given by the Commentator Each of the discourse’s six paragraphs begins with a verse, and none of the verses names an author or a source: Asadisarūpo nātho (〔CSCD §288〕, two lines), Ārammaṇātikkamato (〔CSCD §289〕, two lines), Suppaṇītatarā honti (〔CSCD §290〕, two lines), Asucimhi maṇḍape laggo (〔CSCD §291〕, four lines), Ārammaṇaṃ karoteva (〔CSCD §292〕, two lines), and Āruḷho dīghanisseṇiṃ (〔CSCD §293〕, four lines)—six verses and sixteen lines in all (fifteen indented lines, with one further line on the same line as a paragraph opening). This item records the fact and does not determine their source on the text’s behalf.
The single occurrence of kira At 〔CSCD §291〕, asucimhi kira dese eko maṇḍapo: a marker of tradition introduces the simile of the four people. This is one of three occurrences of kira in this chapter (the other two occur in the unit on the base of neither perception nor non-perception). This item records the fact without determining its source.
V. Similes and Rhetoric
This item records only the locations of the discourse’s similes and what they illustrate; it makes no literary judgment.
A. Inventory of similes The whole discourse has seven measured occurrences of viya at word boundaries, one occurrence of forms in sadisa, nine occurrences of the comparative introducers Yathā／yathā, and one occurrence of upamā (in the verse Upamā tattha viññeyyā, pāsādatalasāṭikā); joined comparative forms have zero occurrences. The individual instances follow:
| Location | Simile [verbatim] | What it illustrates |
|---|---|---|
| 〔CSCD §290〕 | Yathā...hi catubhūmikassa pāsādassa heṭṭhimatale...paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. Dutiye tato paṇītatarā. | The five cords of sensual pleasure become progressively finer through the four stories of a mansion—illustrating that the four attainments have the same factors but differ in sublimity |
| 〔CSCD §290〕 | Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu | The thread of four cloths spun by one woman becomes progressively finer—illustrating the same point |
| 〔CSCD §291〕 | asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi | A shed in a foul place and four people—illustrating the four attainments’ relations of dependence and transcendence |
| 〔CSCD §291〕 | asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ | The shed corresponds to the space left by removing the kasiṇa—the first correspondence |
| 〔CSCD §291〕 | asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ | The person clinging to the shed corresponds to the base of infinite space—the second correspondence |
| 〔CSCD §291〕 | maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ | The person depending upon the one at the shed corresponds to the base of infinite consciousness—the third correspondence |
| 〔CSCD §292〕 | Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ...aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati | People see the king’s evil but depend upon him for a livelihood—illustrating that the fourth attainment still takes the third as object despite seeing its danger |
| 〔CSCD §293〕 | Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ | A person who climbs a long ladder leans upon its rail |
| 〔CSCD §293〕 | Pabbataggañca āruḷho, yathā pabbatamatthakaṃ | A person who climbs a mountain peak leans upon its summit |
| 〔CSCD §293〕 | Yathā...vā girimārūḷho, attanoyeva jaṇṇukaṃ;／Olubbhati tathevetaṃ, jhānamolubbha vattatīti. | A person climbing a mountain leans upon their own knee—the three similes together correspond to the fourth attainment’s occurrence in dependence upon the third |
Measured density of similes in this discourse The discourse spans 5,139 bytes and contains five groups of similes (mansion, cloth, shed and four people, king and people, and the three similes of ladder, mountain, and knee—seven if counted one by one), the highest density among the chapter’s five units. Moreover, the mansion and cloth groups illustrate in general that each successive attainment is more sublime, and the shed-and-four-people group maps the four one by one, while the king-and-people group and the ladder-mountain-knee group illustrate specifically the fourth attainment taking the third as its object. The fact is recorded without evaluation.
B. Verifiable rhetorical observations (1) The discourse has three measured occurrences of the prompt Tattha (the judgments within the two similes at 〔CSCD §290〕 and the introduction of the correspondences at 〔CSCD §291〕). (2) It has one question, Yathā kiṃ? at 〔CSCD §292〕—the treatise poses the question and answers it. (3) The correspondence formula Tatrāyamatthayojanā occurs once at 〔CSCD §291〕. (4) The ellipsis form …pe… has zero occurrences. (5) There are six verses and sixteen lines (see Item 4)—verse is the skeleton of this discourse and prose merely its explanation, a form with zero occurrences in the other four discourses of the chapter. (6) Incidents involving named persons have zero occurrences: all the people in this discourse are figures within similes, and none is named.
All these numbers are measured only within this discourse and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number locator. The places indicated are established only from terms verifiable in this discourse. The paragraph-number and chapter-section systems have no established conversion, so no chapter section is attached to these references and none is estimated or converted. This item does not determine the matter on the text’s behalf.
| Passage in this discourse | Point of reference | Verifiable basis |
|---|---|---|
〔CSCD §289〕 Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi | unit on the earth kasiṇa; unit on the remaining kasiṇas | The transcendence of factors in the form-sphere jhānas—the progressive abandoning of applied thought, sustained thought, rapture, and pleasure—is treated in those discourses; this discourse invokes it only as a contrast and denies it of the immaterial attainments |
〔CSCD §289〕 Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti | unit on the base of infinite space, 〔CSCD §276〕 | That discourse already establishes the two-factor account with Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti; this discourse states the account positively |
〔CSCD §291〕 asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ | unit on the base of infinite space, 〔CSCD §276〕 | That discourse gives the three names for the space left by removing the kasiṇa; this discourse makes it the shed in the simile of the four people |
〔CSCD §292〕 ''āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī''ti evaṃ diṭṭhadosampi | unit on the base of neither perception nor non-perception, 〔CSCD §285〕 | The treatise quotes the words of the preceding discourse verbatim (there the full text is ''āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā''ti); this is the chapter’s only self-quotation of a preceding unit |
〔CSCD §293〕 Olubbhati tathevetaṃ, jhānamolubbha vattatīti. | unit on the base of neither perception nor non-perception, 〔CSCD §286〕 | The fourth attainment occurs in dependence upon the third; its meaning is given in that discourse’s passage on unwillingness to enter |
〔CSCD §294〕 āruppānantaraṃ ekā saññāti | first unit of the chapter on the exposition of concentration | The next chapter takes up this chapter by name—the treatise’s own marker of continuation |
VII. Transmission
This apparatus makes no claim about authorship, manuscript transmission, or the history of the commentarial tradition.