清淨道論 所斷法之斷Visuddhimagga · The Abandonment of What Is to Be Abandoned
道之威力第三事：誰斷什麼。論主列十八張煩惱的名單——結、煩惱、邪性、世法、慳、顛倒、繫、不應行、漏、暴流、軛、蓋、取著、取、隨眠、垢、不善業道、不善心生起——多數是貪瞋癡見疑慢幾個根在不同框架下的名字。然後配四把智的刀。表有規律：初道斷「看錯」——有身見、疑、戒禁取、邪見、見漏、疑蓋一族；三道斷「厭惡」——瞋一族；四道斷「喜歡與不明」——貪、癡、慢一族。很多煩惱不是一次斷的：初道先拿掉它會下惡趣的那部分，餘下的到上道才盡。
然後一個尖銳的問：斷的是過去、未來、還是現在的煩惱？過去的已不在，未來的還不在，現在的與精勤同時——三者皆不可。聖典自問自答之後給了幼樹之喻：把一株還沒結果的幼樹從根砍斷，它未生的果就唯是未生而不生。見生起之過患，心躍入不生，那些本會由積聚為緣而生的煩惱就不再生。斷不是對已存在的東西動刀，是斷「會生」的因——觀道從頭到尾對付的是生，不是有。所斷的叫「地所得已生」：潛伏在你這副五蘊裡隨時可生的煩惱聚，在你的相續裡，不在別人的。
怎麼斷？煩惱像地味遍在整棵樹裡，不在哪一根；道像從四方釘入的毒刺，不砍樹，讓樹自己不再結果——身體還在，後有沒有了；最後像無薪之火，不是撲滅，是薪盡。得八等至的長老飛在空中也會被一首歌拉下來——等至能鎮伏，不能拔除；拔除唯有道。
第一品講戒時本編提醒過：別把戒煉成「我比某某清淨」的勳章，那叫戒禁取。它在第一品只是被伏住，到見道這一刻才真正斷除。全書那把尺，從第一品拉到這裡，合龍。
The path’s third power is knowing what abandons what. The author gives eighteen lists of defilement—fetters, defilements, wrongnesses, worldly conditions, stinginesses, distortions, bonds, wrong courses, influxes, floods, yokes, hindrances, misapprehension, clingings, latent tendencies, stains, unwholesome courses of action, and unwholesome consciousness-arisen states. Most are the same few roots—greed, aversion, delusion, view, doubt, conceit—named in different frameworks. Then he assigns four blades of knowledge. The table has a pattern: the first path abandons “seeing wrongly”—the family of identity view, doubt, grasping at precepts and observances, wrong view, the influx of views, and the hindrance of doubt; the third path abandons “aversion”; and the fourth path abandons “liking and not understanding”—the family of greed, delusion, and conceit. Many defilements are not abandoned in one stroke: the first path removes the part that would lead to a bad destination, and higher paths exhaust the remainder.
Then comes a sharp question: are past, future, or present defilements abandoned? The past no longer exists, the future does not yet exist, and the present coexists with effort. None of the three works. After posing and answering the question, the canonical text gives the young-tree simile. Cut at the root a young tree that has not yet fruited, and its unborn fruit simply remains unborn and does not arise. Seeing danger in arising, the mind plunges into non-arising, and defilements that would have arisen with accumulation as condition no longer arise. Abandonment does not wield a blade against what already exists; it cuts the cause by which something would arise. From beginning to end, the course of insight addresses arising, not being. What is abandoned is called “ground-obtained arisen”: the group of defilements lying latent in these five aggregates and able to arise in one’s own continuity, not another person’s.
How is it abandoned? Defilements resemble the essence of earth pervading an entire tree, not residing in any single root. The path resembles poison thorns driven in from four directions: it does not cut down the tree but makes the tree stop bearing fruit. The body remains; renewed existence does not. In the end, like a fire without fuel: not beaten out, simply out of fuel. Even an elder with the eight attainments can be pulled down from the air by a song—attainments suppress but cannot uproot; only the path uproots.
Chapter 1 warned against forging virtue into a medal of “I am purer than others.” That is grasping at precepts and observances. In Chapter 1 it is merely suppressed; at this moment of seeing the path, it is truly abandoned. The measure extending through the entire book, from Chapter 1 to this point, closes.
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 所斷之十八聚之總標與其前八之名義 〔CSCD §829〕
所斷法之斷之說
「何法為何所斷，以及它們的斷」——在這四智¹之中，哪些法是為哪一智所應斷的，以及它們的斷，都應當了知。因為這些〔智〕隨其所應而作稱為結、煩惱、邪性²、世法³、慳、顛倒、繫、不應行、漏、暴流、軛、蓋、取著⁴、取、隨眠、垢、不善業道、不善心生起之諸法的斷。
其中，「諸結」——由於以諸蘊繫縛諸蘊、以果繫縛業、或以苦繫縛有情，所以說色貪等十法〔為結〕。因為只要它們〔還在〕，這些〔蘊等〕就不止息。其中，色貪、無色貪、慢、掉舉、無明這五者，由於繫縛於上界所生之諸蘊等，所以名為上分結。有身見、疑、戒禁取、欲貪、瞋恚這五者，由於繫縛於下界所生之諸蘊等，所以名為下分結。
「諸煩惱」——由於自身雜染、又令相應諸法雜染，所以是貪、瞋、癡、慢、見、疑、惛沉、掉舉、無慚、無愧這十法。
「諸邪性」——由於邪轉起，所以是邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定這八法；或者與邪解脫、邪智合為十。
「諸世法」——由於只要有世間之轉起就不止息之性，所以是得、不得、名譽、不名譽、樂、苦、毀、譽這八者。但在這裡應當知道：以因之假稱，用「世法」一語所取的，是以得等為事的隨貪，與以不得等為事的瞋恚。
「諸慳」——住處慳、家慳、利養慳、法慳、稱讚慳，就是於住處等不堪他人共有而轉起的五慳。
§2 十八聚之後十之名義 〔CSCD §829〕
「諸顛倒」——就是於無常、苦、無我、不淨的諸事物上，作「常、樂、我、淨」這樣轉起的想顛倒、心顛倒、見顛倒這三者。
「諸繫」——由於繫縛名身與色身，所以是貪欲等四者。因此它們就被說為：貪欲身繫、瞋恚身繫、戒禁取身繫、此諦執取身繫。
「不應行」——是由欲、瞋、癡、怖而作不應作、不作應作的增語。因為那是諸聖者所不應行的，所以說為「不應行」。
「諸漏」——由於依所緣而流至種姓、又流至有頂；或由於從不防護的諸門流出，如水從破器之孔〔流出〕，以常漏泄之義；或由於流出輪迴之苦——這是欲貪、有貪、邪見、無明的增語。以在有海中牽拖之義、難度之義而為「暴流」，又以不予所緣之離、不予苦之離而為「軛」——也都是那些〔法〕的增語。
「諸蓋」——以障、覆、蔽心之義，是欲欲等五者。
「取著」——由於超越那一一法的自性、而以觸著他處非實之自性的行相而轉起，這是邪見的增語。
「諸取」——就是在〈緣起釋〉中已依一切行相說過的欲取等四者。
「諸隨眠」——以已至強力之義，如是所說的欲貪隨眠，以及瞋恚、慢、見、疑、有貪、無明隨眠，即欲貪等七者。因為它們由於已至強力，以作為欲貪等一再生起之因的方式而確實隨眠，所以是「隨眠」。
「諸垢」——如油煙之泥，由於自身不淨、又令他不淨，所以是貪、瞋、癡三者。
「諸不善業道」——以不善業之性、又以諸惡趣之道之性，所以是殺生、不與取、欲邪行、妄語、兩舌、惡口、綺語、貪欲、瞋恚、邪見這十者。
「諸不善心生起」——貪根八、瞋根二、癡根二，這十二者。
§3 四智所斷之逐聚配 〔CSCD §830〕
這樣，這些〔智〕隨其所應而作這些結等諸法之斷。怎麼說呢？
先說諸結之中：有身見、疑、戒禁取，以及能導向惡趣的欲貪與瞋恚——這五法為第一智所斷；其餘的欲貪與瞋恚之粗者為第二智所斷，細者為第三智所斷；色貪等五者也都唯為第四智所斷。而在下文，凡是我們不以「唯」一語作限定之處，凡是我們說「為上智所斷」者，都應當知道：它是先已為前面諸智破除了能導向惡趣等之性，然後才為上智所斷。
諸煩惱之中：見與疑為第一智所斷，瞋為第三智所斷，貪、癡、慢、惛沉、掉舉、無慚、無愧為第四智所斷。
諸邪性之中：邪見、妄語、邪業、邪命，這些為第一智所斷；邪思惟、兩舌、惡口，這些為第三智所斷——這裡的「語」應當知道就是思。綺語、邪精進、邪念、邪定、邪解脫、邪智為第四智所斷。
諸世法之中：瞋恚為第三智所斷，隨貪為第四智所斷；有一類〔師〕說：於名譽與稱譽的隨貪為第四智所斷。諸慳唯為第一智所斷。
諸顛倒之中：於無常為常、於無我為我的想顛倒、心顛倒、見顛倒，以及於苦為樂、於不淨為淨的見顛倒——這些為第一智所斷；於不淨為淨的想顛倒與心顛倒為第三智所斷；於苦為樂的想顛倒與心顛倒為第四智所斷。
諸繫之中：戒禁取身繫與此諦執取身繫為第一智所斷，瞋恚身繫為第三智所斷，其餘的〔貪欲身繫〕為第四智所斷。
不應行唯為第一智所斷。
諸漏之中：見漏為第一智所斷，欲漏為第三智所斷，其餘二者為第四智所斷。於諸暴流與諸軛也是同樣的方法。
諸蓋之中：疑蓋為第一智所斷；欲欲、瞋恚、惡作這三者為第三智所斷；惛沉睡眠與掉舉為第四智所斷。
取著唯為第一智所斷。
諸取之中：由於一切世間法都依事欲而被說為「欲」，所以色貪與無色貪也落入欲取之中；因此那〔欲取〕為第四智所斷，其餘的為第一智所斷。
諸隨眠之中：見隨眠與疑隨眠唯為第一智所斷，欲貪隨眠與瞋恚隨眠為第三智所斷，慢隨眠、有貪隨眠、無明隨眠為第四智所斷。
諸垢之中：瞋垢為第三智所斷，其餘的為第四智所斷。
諸不善業道之中：殺生、不與取、邪行、妄語、邪見，這些為第一智所斷；兩舌、惡口、瞋恚這三者為第三智所斷；綺語與貪欲為第四智所斷。
諸不善心生起之中：四個見相應的與一個疑相應的，這五者唯為第一智所斷；二個瞋恚相應的為第三智所斷；其餘的為第四智所斷。
而凡是為何者所斷的，就名為應為它所斷。所以說：「這樣，這些〔智〕隨其所應而作這些結等諸法之斷。」
§4 斷過現未之難與其解 〔CSCD §831〕
那麼，這些〔智〕是斷過去、未來的那些法呢，還是斷現在的呢？這裡有什麼〔過失〕呢？先說：若是斷過去與未來的，則精勤成為無果。為什麼？因為所應斷者不存在。若是斷現在的，那也是無果，因為所應斷者與精勤同時存在；而且道之修習成為雜染的，或者諸煩惱成為不相應的——然而並沒有所謂與心不相應的現在煩惱。
這並不是〔本論〕獨有的責難。因為在聖典之中就已說：「這〔行者〕斷諸煩惱：斷過去的諸煩惱，斷未來的諸煩惱，斷現在的諸煩惱」；然後又說：「若是斷過去的諸煩惱，那就是令已盡的盡、令已滅的滅、令已離的離、令已沒的沒；那是斷過去的所無者」——而後遮止說：「不斷過去的諸煩惱。」
同樣：「若是斷未來的諸煩惱，那就是斷未生的、斷未起的、斷未生起的、斷未出現的；那是斷未來的所無者」——而後遮止說：「不斷未來的諸煩惱。」
同樣：「若是斷現在的諸煩惱，那就是已染者斷貪、已瞋者斷瞋、已癡者斷癡、已縛者斷慢、已取著者斷見、已散亂者斷掉舉、已不決定者斷疑、已至強力者斷隨眠；黑白二法就成為雙運而轉，道之修習就成為雜染的」——而後全部遮止說：「不斷過去的諸煩惱，不斷未來的，也不斷現在的諸煩惱」；於問之終又說：「那麼就沒有道之修習，沒有果之現證⁵，沒有煩惱之斷，沒有法之現觀⁶」；〔而後〕承認說：「並非沒有道之修習……乃至（廣說如前）……沒有法之現觀」；當被問「那麼是怎樣的呢」時，就說了這個——
「譬如有一株尚未結果的幼樹，有人把它從根砍斷：那株樹的未生之果，就唯是未生而不生、唯是未起而不起、唯是未生起而不生起、唯是未出現而不出現。同樣，〔了知〕生起是諸煩惱生起之因、生起是〔其〕緣，而見生起之過患，心就躍入於不生；由於心躍入於不生，那些本會由積聚為緣而生起的諸煩惱，就唯是未生而不生……乃至（廣說如前）……唯是未出現而不出現。這樣，由因之滅而有苦之滅。轉起是因……乃至（廣說如前）……相是因……乃至（廣說如前）……積聚是因……乃至（廣說如前）……由於心躍入於不積聚，那些本會由積聚為緣而生起的諸煩惱，就唯是未生……乃至（廣說如前）……唯是未出現而不出現。這樣，由因之滅而有苦之滅。這樣就有道之修習，有果之現證，有煩惱之斷，有法之現觀。」
§5 四種已生與地・地所得之別 〔CSCD §832–834〕
這顯示了什麼呢？顯示的是地所得的諸煩惱之斷。那麼，地所得者是過去、未來的呢，還是現在的呢？它們正名為「地所得已生」。
因為「已生」依現行、已有而去、已作機會、地所得而有多種分別。其中，一切稱為具生、住、滅者，名為「現在已生」。領受了所緣之味而滅的、稱為「已受用而去」的善與不善，以及已至生等三〔時〕而滅的、稱為「已有而去」的其餘有為法，名為「已有而去已生」。以「凡是他所宿作的諸業」等等的方法所說的業，雖然是過去的，但由於遮了其他異熟、為自己的異熟作了機會而住立；以及那樣已被作了機會的異熟，雖然是未生的，但由於在這樣所作的機會中必定會生起——〔這就〕名為「已作機會已生」。於那樣那樣的諸地中未被拔除的不善，名為「地所得已生」。
而這裡應當了知「地」與「地所得」的差別。「地」就是作為觀之所緣的三地五蘊。「地所得」就是於那些蘊中堪生起的煩惱聚。因為由它而那地名為「已得」，所以說為「地所得」；但這並不是依所緣而說的。因為若依所緣，則緣於一切過去、未來的，乃至已遍知的、諸漏盡者的諸蘊，也都會生起煩惱——如緣於大迦旃延與蓮華色等的諸蘊，蘇雷耶長者與難陀摩納等〔生起煩惱〕那樣。而若那也名為「地所得」，則由於它不可斷，就沒有人能斷有之根了。所以應當依事⁷而了知「地所得」。因為凡是未被觀所遍知的諸蘊生起之處，就從生起之時起，輪之根⁸的煩惱聚便隨眠於其中；應當知道那是以未斷之義而名為「地所得」。
§6 蘊為煩惱之事——大樹之喻與毒刺之喻 〔CSCD §835–836〕
而其中，凡是某人的煩惱以未斷之義而隨眠於某些蘊中，那麼他的那些蘊就是那些煩惱之事，而不是他人所有的諸蘊。又，未斷而隨眠於過去諸蘊中的諸煩惱，唯以過去諸蘊為事，而不是其餘的。於未來等也是這個方法。同樣，未斷而隨眠於欲界諸蘊中的諸煩惱，唯以欲界諸蘊為事，而不是其餘的。於色界與無色界也是這個方法。而在入流者等之中，凡是某一聖者的諸蘊中那一輪之根的煩惱聚已為某一道所斷，那麼他的那些蘊，由於不再是那些已斷的輪之根煩惱之事，就不得名為「地」。凡夫由於輪之根的諸煩惱完全未斷，所以無論所作的什麼業，都成為善或不善；因此，由業與煩惱為緣，他的輪就轉。而不應說他的這輪之根唯在色蘊而不在受蘊等，或唯在識蘊而不在色蘊等。為什麼？因為它無差別地隨眠於五蘊之中。
怎麼說呢？如樹中的地味等。因為，猶如一株大樹依止地面、依於地味與水味，以之為緣而以根、幹、枝、小枝、嫩葉、樹葉、花、果而增長，遍滿虛空，直至劫末以種子之相續而延續樹之世系而住立——這時不應說那地味等唯在根中而不在幹等中……乃至（廣說如前）……或唯在果中而不在根等中。為什麼？因為它無差別地遍在一切根等之中。
而猶如有人厭患了那株樹的花果等，就在四方釘入名為「蛙刺」的毒刺；於是那株樹為那毒所觸，由於地味與水味被遍盡，就成為不再生長之性，不能再生起相續。同樣，厭患了諸蘊之轉起的善男子，就如那人在四方於樹中施毒那樣，於自己的相續中著手修習四道。於是他的那蘊之相續，為四道之毒所觸，由於輪之根的諸煩惱完全被遍盡，身業等一切業之分別都成為唯至於唯作⁹之性；因而成為未來不再生起後有之性，不能再生起他有之相續。唯以最後識之滅，如無薪之火那樣，無取而般涅槃。應當這樣了知「地」與「地所得」的差別。
§7 另四種已生與其可斷者 〔CSCD §837–838〕
又，另有依現行、所緣所執、未鎮伏、未拔除而說的四種「已生」。其中，唯有〔前說的〕現在已生，就是這裡的「現行已生」。而在所緣來入眼等之視域時，煩惱聚雖然於前分未生起，但由於所緣已被執取，於後分必定生起，所以說為「所緣所執已生」——如大帝須長老於迦利耶尼村行乞時，因見異性之色而生起的煩惱聚那樣。未被止與觀之隨一所鎮伏的煩惱聚，雖然未登上心之相續，但由於沒有遮其生起的因，所以名為「未鎮伏已生」。而雖已依止與觀而被鎮伏，但由於未被聖道所拔除、未超越生起之性，所以說為「未拔除已生」——如一位得八等至的長老行於空中時，因聽見在花樹園中採花而以美音歌唱的女人之歌，所生起的煩惱聚那樣。而應當知道：所緣所執、未鎮伏、未拔除這三種已生，都唯為「地所得」所攝。
這樣，在上面所說的種種「已生」之中，凡是稱為現行、已有而去、已作機會、現行的四種已生，由於不是道所斷的，就不為任何智所應斷。而凡是稱為地所得、所緣所執、未鎮伏、未拔除的已生，由於那一一世間與出世間之智生起而毀壞它的已生之性，所以它們一切都是應斷的。
於此，如是應當了知何法為何所斷，以及它們的斷。
註
¹ 四智：初道智、第二道智、第三道智、第四道智，即入流、一來、不還、阿羅漢四道之智；本篇之「第一智」至「第四智」逐一指之。
² 邪性（micchatta）：與八正道支相反之八法，或加邪解脫、邪智而為十。
³ 世法（lokadhamma）：得與不得等八者；本篇自標此處實取以之為事的隨貪與瞋恚。
⁴ 取著（parāmāsa）：越法之自性而觸著他處非實之自性；即邪見之增語。
⁵ 現證（sacchikiriyā）：以現量之智觸證；四作用之第三，配滅諦。
⁶ 現觀（abhisamaya）：以道智於一剎那中通達四諦；其四作用之開演在本品〈遍知等之作用〉一單元。
⁷ 事（vatthu）：煩惱所依之蘊；論以「依事」而非「依所緣」立地所得，故漏盡者之蘊雖為他人煩惱之所緣而不名為地。
⁸ 輪之根（vaṭṭamūla）：令輪迴相續之根本煩惱，隨眠於未遍知之諸蘊。
⁹ 唯作（kiriya）：作而不成業、不感異熟之心與業；漏盡者之身業等唯至此位。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 General Statement of the Eighteen Groups to Be Abandoned and the Meaning of the First Eight 〔CSCD §829〕
Discussion of the Abandonment of What Is to Be Abandoned
“What phenomena are to be abandoned by what, and their abandonment”: among these four knowledges,¹ which phenomena are to be abandoned by which knowledge, and their abandonment, should be understood. For these knowledges, as appropriate, perform the abandonment of phenomena called fetters, defilements, wrongnesses,² worldly conditions,³ stinginesses, distortions, bonds, wrong courses, influxes, floods, yokes, hindrances, misapprehension,⁴ clingings, latent tendencies, stains, unwholesome courses of action, and unwholesome consciousness-arisen states.
Here, “fetters”: ten phenomena beginning with desire for form are so called because they bind aggregates to aggregates, kamma to result, or beings to suffering. For as long as they remain, these do not cease. Among them, desire for form, desire for the formless, conceit, restlessness, and ignorance are called the five higher fetters because they bind aggregates and the rest born in the higher realms. Identity view, doubt, grasping at precepts and observances, sensual desire, and aversion are called the five lower fetters because they bind aggregates and the rest born in the lower realms.
“Defilements”: ten phenomena—greed, aversion, delusion, conceit, view, doubt, sloth, restlessness, shamelessness, and fearlessness of wrongdoing—because they are themselves defiled and defile the phenomena associated with them.
“Wrongnesses”: eight phenomena—wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration—because they occur wrongly; or ten together with wrong liberation and wrong knowledge.
“Worldly conditions”: gain, loss, fame, disrepute, pleasure, pain, blame, and praise—these eight because they do not cease so long as worldly occurrence continues. Here, however, it should be understood that, by figuratively naming the cause, what the expression “worldly conditions” includes is attraction that takes gain and the rest as its basis, and aversion that takes loss and the rest as its basis.
“Stinginesses”: stinginess about a dwelling, family, gain, Dhamma, and praise—the five stinginesses that occur through being unable to bear sharing a dwelling and the rest with others.
§2 The Meaning of the Remaining Ten of the Eighteen Groups 〔CSCD §829〕
“Distortions”: the three distortions of perception, mind, and view that occur toward things that are impermanent, suffering, not-self, and unattractive as “permanent, pleasant, self, and beautiful.”
“Bonds”: the four beginning with covetousness, because they bind the mental body and the material body. Thus they are spoken of as the bodily bond of covetousness, the bodily bond of aversion, the bodily bond of grasping at precepts and observances, and the bodily bond of insistence that “this alone is truth.”
“Wrong course”: a designation for doing what should not be done and not doing what should be done through desire, aversion, delusion, and fear. Because this is a course that noble ones should not take, it is called a “wrong course.”
“Influxes”: a designation for sensual desire, craving for becoming, wrong view, and ignorance, because they flow by way of objects up to change-of-lineage and up to the peak of becoming; or because they flow out through unguarded doors as water flows through holes in a broken vessel, in the sense of continual leaking; or because they flow out into the suffering of saṃsāra. “Floods,” in the sense of dragging one through the ocean of becoming and being hard to cross, and “yokes,” because they do not allow separation from objects or separation from suffering, are also designations for those same phenomena.
“Hindrances”: the five beginning with sensual desire, in the sense of obstructing, hindering, and covering the mind.
“Misapprehension”: a designation for wrong view, because it occurs in the mode of touching a nonexistent nature elsewhere, passing beyond the individual nature of each phenomenon.
“Clingings”: the four beginning with clinging to sensuality, already explained in every aspect in the exposition of dependent origination.
“Latent tendencies”: the seven beginning with sensual desire, stated as the latent tendency to sensual desire, then aversion, conceit, view, doubt, craving for becoming, and ignorance, in the sense of having reached strength. Because they have reached strength and truly lie latent as causes for sensual desire and the rest to arise repeatedly, they are “latent tendencies.”
“Stains”: greed, aversion, and delusion, because, like the mud of oily soot, they are themselves impure and make other things impure.
“Unwholesome courses of action”: ten—killing living beings, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, aversion, and wrong view—because they are unwholesome action and paths to bad destinations.
“Unwholesome consciousness-arisen states”: twelve—eight rooted in greed, two rooted in aversion, and two rooted in delusion.
§3 Item-by-Item Assignment of What the Four Knowledges Abandon 〔CSCD §830〕
Thus these knowledges perform, as appropriate, the abandonment of the fetters and the other phenomena. How?
First, among the fetters: identity view, doubt, grasping at precepts and observances, and the sensual desire and aversion that lead to bad destinations—these five phenomena are to be abandoned by the first knowledge. The remaining gross sensual desire and aversion are to be abandoned by the second knowledge, the subtle by the third knowledge, and the five beginning with desire for form only by the fourth knowledge. Below, wherever we do not qualify a statement with the word “only,” whenever we say that something is “to be abandoned by a higher knowledge,” it should be understood that the preceding knowledges have already destroyed its character of leading to bad destinations and the rest, after which it is abandoned by the higher knowledge.
Among the defilements: view and doubt are to be abandoned by the first knowledge, aversion by the third, and greed, delusion, conceit, sloth, restlessness, shamelessness, and fearlessness of wrongdoing by the fourth.
Among the wrongnesses: wrong view, false speech, wrong action, and wrong livelihood are to be abandoned by the first knowledge; wrong intention, divisive speech, and harsh speech by the third—here “speech” should be understood as volition. Idle chatter, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge are to be abandoned by the fourth.
Among the worldly conditions: aversion is to be abandoned by the third knowledge and attraction by the fourth. Some say that attraction toward fame and praise is to be abandoned by the fourth knowledge. The stinginesses are to be abandoned only by the first.
Among the distortions: the distortions of perception, mind, and view that take the impermanent as permanent and not-self as self, and the distortions of view that take suffering as pleasure and the unattractive as beautiful, are to be abandoned by the first knowledge. The distortions of perception and mind that take the unattractive as beautiful are to be abandoned by the third; those that take suffering as pleasure, by the fourth.
Among the bonds: the bodily bond of grasping at precepts and observances and the bodily bond of insistence that “this alone is truth” are to be abandoned by the first knowledge, the bodily bond of aversion by the third, and the remaining bond of covetousness by the fourth.
Wrong courses are to be abandoned only by the first knowledge.
Among the influxes: the influx of views is to be abandoned by the first knowledge, the influx of sensual desire by the third, and the remaining two by the fourth. The same method applies to the floods and yokes.
Among the hindrances: the hindrance of doubt is to be abandoned by the first knowledge; sensual desire, aversion, and remorse by the third; and sloth and torpor together with restlessness by the fourth.
Misapprehension is to be abandoned only by the first knowledge.
Among the clingings: because all mundane phenomena are called “sensuality” by way of objective sensuality, desire for form and desire for the formless also fall within clinging to sensuality. Therefore that clinging is to be abandoned by the fourth knowledge, while the remaining clingings are to be abandoned by the first.
Among the latent tendencies: the latent tendencies to view and doubt are to be abandoned only by the first knowledge, the latent tendencies to sensual desire and aversion by the third, and the latent tendencies to conceit, craving for becoming, and ignorance by the fourth.
Among the stains: the stain of aversion is to be abandoned by the third knowledge, and the remaining stains by the fourth.
Among the unwholesome courses of action: killing living beings, taking what is not given, sexual misconduct, false speech, and wrong view are to be abandoned by the first knowledge; divisive speech, harsh speech, and aversion by the third; and idle chatter and covetousness by the fourth.
Among the unwholesome consciousness-arisen states: the four associated with view and the one associated with doubt—these five—are to be abandoned only by the first knowledge; the two associated with aversion by the third; and the rest by the fourth.
Whatever is to be destroyed by a particular knowledge is said to be abandoned by it. Hence it is said: “Thus these knowledges perform, as appropriate, the abandonment of these phenomena beginning with fetters.”
§4 The Difficulty Concerning Abandoning Past, Present, and Future Phenomena and Its Resolution 〔CSCD §831〕
Do these knowledges abandon those phenomena that are past and future, or those that are present? What difficulty is there here? First, if they abandon past and future phenomena, effort becomes fruitless. Why? Because what is to be abandoned does not exist. If they abandon present phenomena, effort is still fruitless, because what is to be abandoned exists simultaneously with the effort; moreover, path development becomes defiled, or the defilements become dissociated—yet there is no such thing as a present defilement dissociated from consciousness.
This difficulty is not peculiar to this treatise. For in the canonical text it is first said, “This practitioner abandons defilements: past defilements, future defilements, and present defilements.” Then it says, “If one abandons past defilements, one exhausts what has been exhausted, ceases what has ceased, makes disappear what has disappeared, and makes set what has set; one abandons what does not exist in the past.” It then rejects this: “One does not abandon past defilements.”
Likewise: “If one abandons future defilements, one abandons what is unborn, unproduced, unarisen, and unmanifested; one abandons what does not exist in the future.” It then rejects this: “One does not abandon future defilements.”
Likewise: “If one abandons present defilements, one who is lustful abandons greed, one who is angry abandons aversion, one who is deluded abandons delusion, one who is bound abandons conceit, one who has misapprehended abandons view, one who is distracted abandons restlessness, one who is uncertain abandons doubt, and one whose latent tendency has reached strength abandons latent tendency; black and white phenomena then occur yoked together, and path development becomes defiled.” It then rejects all three: “One does not abandon past defilements, future defilements, or present defilements.” At the end of the question it says, “Then there is no path development, no realization of fruition,⁵ no abandonment of defilements, and no realization of phenomena.”⁶ It concedes, “It is not that there is no path development … and so on, as in the foregoing full passage … no realization of phenomena.” When asked, “Then how is it?” this was said:
“Suppose there were a young tree that had not yet borne fruit, and someone cut it off at the root. The unborn fruit of that tree would remain unborn and not be born, unproduced and not be produced, unarisen and not arise, unmanifested and not become manifest. In the same way, knowing that arising is the cause and condition for the production of defilements, one sees danger in arising and the mind plunges into non-arising. Because the mind plunges into non-arising, those defilements that would be produced with accumulation as condition remain unborn and are not born … and so on, as in the foregoing full passage … remain unmanifested and do not become manifest. Thus with the cessation of the cause comes the cessation of suffering. Occurrence is a cause … and so on, as in the foregoing full passage … the sign is a cause … and so on, as in the foregoing full passage … accumulation is a cause … and so on, as in the foregoing full passage … because the mind plunges into non-accumulation, those defilements that would be produced with accumulation as condition remain unborn … and so on, as in the foregoing full passage … remain unmanifested and do not become manifest. Thus with the cessation of the cause comes the cessation of suffering. In this way there is path development, realization of fruition, abandonment of defilements, and realization of phenomena.”
§5 Four Kinds of What Has Arisen and the Distinction between Ground and Ground-Obtained 〔CSCD §832–834〕
What does this show? It shows the abandonment of ground-obtained defilements. Are ground-obtained defilements past, future, or present? They are specifically called “ground-obtained arisen.”
For “arisen” has many divisions according to what is occurring, what has been and gone, what has had an opportunity made, and what is ground-obtained. Of these, everything said to possess arising, presence, and dissolution is called “present-arisen.” Wholesome and unwholesome phenomena that have ceased after experiencing the flavor of an object, called “experienced-and-gone,” and the remaining conditioned phenomena that ceased having reached the three occasions beginning with arising, called “been-and-gone,” are called “been-and-gone arisen.” Kamma spoken of by such methods as “whatever former deeds he has done,” though past, stands after obstructing another result and making an opportunity for its own result; and the result for which an opportunity has thus been made, though unarisen, will necessarily arise in the opportunity so made. This is called “opportunity-made arisen.” Unwholesome phenomena not uprooted in the various grounds are called “ground-obtained arisen.”
Here the difference between “ground” and “ground-obtained” should be understood. “Ground” is the five aggregates in the three planes that serve as objects of insight. “Ground-obtained” is the group of defilements capable of arising in those aggregates. Because the ground is obtained by that group, it is called “ground-obtained,” but this is not said by way of object. For if it were by way of object, defilements would arise taking as object all past and future aggregates, even aggregates that have been fully understood and belong to those whose influxes are destroyed—as defilements arose in the merchant Soreyya, the brahmin student Nanda, and others by taking as object the aggregates of Mahākaccāna, Uppalavaṇṇā, and others. If that too were called “ground-obtained,” then because it cannot be abandoned, no one could abandon the root of becoming. “Ground-obtained” should therefore be understood by way of basis.⁷ Wherever aggregates not fully understood by insight arise, the group of defilements that is the root of the round⁸ lies latent in them from the moment they arise. That should be understood as called “ground-obtained” in the sense of being unabandoned.
§6 Aggregates as the Basis of Defilements—The Great-Tree Simile and Poison-Thorn Simile 〔CSCD §835–836〕
Wherever a person’s defilements lie latent in particular aggregates in the sense of being unabandoned, those aggregates belonging to that person are the basis of those defilements, not aggregates belonging to another. Defilements lying latent unabandoned in past aggregates have past aggregates alone as their basis, not the others. The same method applies to future aggregates and the rest. Likewise, defilements lying latent unabandoned in sense-sphere aggregates have sense-sphere aggregates alone as their basis, not the others. The same method applies to fine-material- and immaterial-sphere aggregates. Among stream-enterers and the rest, when the group of defilements that is a root of the round in a noble person’s aggregates has been abandoned by a particular path, those aggregates are no longer the basis of those abandoned root-of-the-round defilements and are therefore no longer called “ground.” Because the roots of the round are wholly unabandoned in an ordinary person, whatever kamma that person performs becomes wholesome or unwholesome; thus the round revolves for that person with kamma and defilements as conditions. It should not be said that this root of the round is only in the form aggregate and not in feeling and the rest, or only in the consciousness aggregate and not in form and the rest. Why? Because it lies latent without distinction in all five aggregates.
How? Like the essence of earth and the rest in a tree. A great tree stands supported by the ground and dependent on the essences of earth and water; conditioned by them, it grows with roots, trunk, branches, twigs, shoots, leaves, flowers, and fruits until it fills the sky, and it stands perpetuating its lineage of trees by a succession of seeds until the end of an aeon. It should not then be said that the essence of earth and the rest is only in the roots and not in the trunk and the rest … and so on, as in the foregoing full passage … or only in the fruit and not in the roots and the rest. Why? Because it pervades without distinction all the roots and the rest.
Suppose a person disgusted with that tree’s flowers and fruits drove into it from four directions poison thorns called “frog thorns.” Touched by that poison and having exhausted the essences of earth and water, the tree would become incapable of growing and could no longer produce a continuation. In the same way, a good person disgusted with the occurrence of the aggregates undertakes the development of the four paths in his own continuity, just as that person puts poison into the tree from four directions. The continuity of aggregates, touched by the poison of the four paths and having completely exhausted the defilements that are roots of the round, reaches the state in which every kind of kamma, bodily kamma and the rest, is merely functional.⁹ It becomes incapable of producing renewed existence in the future and cannot produce a continuation in another existence. With only the cessation of the final consciousness, it attains final nibbāna without clinging, like a fire without fuel. The distinction between ground and ground-obtained should be understood in this way.
§7 Four Other Kinds of What Has Arisen and Those That Can Be Abandoned 〔CSCD §837–838〕
There is also another fourfold “arisen,” according to active occurrence, seizure of an object, non-suppression, and non-uprooting. Of these, present-arisen itself is “actively arisen” here. When an object comes into the range of the eye and the rest, a group of defilements may not have arisen in the prior part, yet because the object has already been seized, it will necessarily arise in the subsequent part; it is therefore called “object-seized arisen”—like the group of defilements that arose in the Elder Mahātissa while he was walking for alms in the village of Kalyāṇi on seeing a form of the opposite sex. A group of defilements not suppressed by either tranquillity or insight, though it has not mounted the continuity of consciousness, is called “unsuppressed arisen,” because no cause prevents its arising. A group of defilements, though suppressed by tranquillity and insight, is called “unuprooted arisen” because it has not been uprooted by the noble path and has not transcended the nature of arising—like the group of defilements that arose in an elder who had attained the eight attainments and was traveling through the air when he heard a woman, gathering flowers in a grove of flowering trees, singing in a beautiful voice. These three—object-seized, unsuppressed, and unuprooted arisen—should be understood as included under ground-obtained.
Thus, among the various kinds of “arisen” stated above, the four called present, been-and-gone, opportunity-made, and actively arisen are not to be abandoned by any knowledge, because they are not to be abandoned by the path. But the arisen called ground-obtained, object-seized, unsuppressed, and unuprooted are all to be abandoned, because each mundane or supramundane knowledge arises destroying its status of having arisen.
Here, what phenomena are to be abandoned by what and their abandonment should be understood in this way.
Notes
¹ Four knowledges: knowledge of the first, second, third, and fourth paths—the knowledges of the paths of stream-entry, once-returning, non-returning, and arahantship. The expressions “first knowledge” through “fourth knowledge” in this unit refer to them respectively.
² Wrongness (micchatta): the eight phenomena opposed to the factors of the noble eightfold path, or ten with wrong liberation and wrong knowledge added.
³ Worldly conditions (lokadhamma): the eight beginning with gain and loss; the unit expressly states that what is actually included here is attraction and aversion taking them as their basis.
⁴ Misapprehension (parāmāsa): passing beyond a phenomenon’s individual nature and touching a nonexistent nature elsewhere; a designation for wrong view.
⁵ Realization (sacchikiriyā): directly touching and realizing through immediate knowledge; the third of the four functions, corresponding to the truth of cessation.
⁶ Direct realization (abhisamaya): penetration of the four truths by path knowledge in a single moment; its four functions are explained in this chapter’s unit “The Functions Beginning with Full Understanding.”
⁷ Basis (vatthu): the aggregates on which defilements depend. The treatise establishes “ground-obtained” by way of basis rather than object; thus, although the aggregates of one whose influxes are destroyed may be the object of another person’s defilements, they are not called ground.
⁸ Root of the round (vaṭṭamūla): the fundamental defilements that sustain the round and lie latent in aggregates not yet fully understood.
⁹ Functional (kiriya): consciousness and action that act without becoming kamma or producing result; the bodily action and the rest of one whose influxes are destroyed reach only this position.
十八張煩惱的名單、四把智的刀，一張「誰斷什麼」的表——然後一個尖銳的問：斷的是過去的、未來的、還是現在的煩惱？三者皆不可；答案是「地所得」：像把一株還沒結果的幼樹從根砍斷，未生的果就唯是不生
大局 — 道之威力第三事：所斷法與其斷；全弧那把尺在此合龍
四事之第三：何法為何所斷、及其斷。論主先立十八聚：結・煩惱・邪性・世法・慳・顛倒・繫・不應行・漏・暴流・軛・蓋・取著・取・隨眠・垢・不善業道・不善心生起——逐一釋名與數（§1–2）；然後配四智：哪一聚的哪些為第一智斷、第三智斷、第四智斷（§3）。接著一個銳利的難：斷的是過去、未來還是現在的煩惱？過去未來的已不存在或未存在，斷之無果；現在的與精勤同時，道之修習成雜染——三者皆不可；聖典自問自答之後給了幼樹之喻：把尚未結果的幼樹從根砍斷，未生之果唯是未生而不生——見生起之過患，心躍入不生，本會由積聚為緣而生的煩惱唯是不生（§4）。所斷的是「地所得已生」——四種已生（現在・已有而去・已作機會・地所得）中的第四；「地」是三地五蘊、「地所得」是堪生於其中的煩惱聚，依事不依所緣（§5）；大樹之喻與蛙刺毒刺之喻：煩惱無差別地隨眠於五蘊如地味遍在根幹枝葉，四道如四方釘入的毒刺使樹不再生（§6）；另四種已生（現行・所緣所執・未鎮伏・未拔除）與其可斷者（§7）。〔所見〕本單元有一個回扣全書最早一品的時刻：第一智所斷之結，是有身見・疑・戒禁取——第一品講戒時本編已提醒讀者：把戒煉成「我比某某清淨」的勳章，是戒禁取的日常版。全書從最底層的戒就埋下了這條線：戒禁取在第一品只是被伏住，要到這裡、見道的一刻，才真正斷除。那把尺從第一品拉到這裡，合龍。而幼樹之喻回答了「斷」到底是什麼：不是把已生的煩惱殺掉，是讓未生的不再生——減法的最終形式不是刪除，是「不再長」。
§01 所斷之十八聚之總標與其前八之名義 → 白話 §1
四智隨其所應作結・煩惱・邪性・世法・慳・顛倒・繫・不應行・漏・暴流・軛・蓋・取著・取・隨眠・垢・不善業道・不善心生起之斷。結：以蘊繫蘊・以果繫業・以苦繫有情——色貪等十法；色貪無色貪慢掉舉無明五為上分結（繫上界所生蘊），有身見疑戒禁取欲貪瞋恚五為下分結。煩惱：自雜染亦令相應法雜染——貪瞋癡慢見疑惛沉掉舉無慚無愧十。邪性：邪見邪思惟邪語邪業邪命邪精進邪念邪定八，或加邪解脫邪智為十。世法：得不得名譽不名譽樂苦毀譽八——此處實取以得等為事之隨貪與以不得等為事之瞋恚。慳：住處家利養法稱讚五（白話 §1）。〔讀法〕十結先看：下五分結（有身見・疑・戒禁取・欲貪・瞋恚）繫在欲界，上五分結（色貪・無色貪・慢・掉舉・無明）繫在色無色界——「分」是界的上下。〔所見〕「世法」一聚很妙：得失毀譽苦樂本身不是煩惱，論主明說這裡取的是對它們的隨貪與瞋恚——要斷的從來不是世界，是對世界的反應。
§02 十八聚之後十之名義 → 白話 §2
顛倒：於無常苦無我不淨作常樂我淨之想顛倒心顛倒見顛倒三。繫：繫名身色身——貪欲身繫瞋恚身繫戒禁取身繫此諦執取身繫四。不應行：由欲瞋癡怖作不應作不作應作。漏：流至種姓與有頂・從不防護之門流出如水從破器・流出輪迴之苦——欲貪有貪邪見無明；以牽拖難度為暴流、以不予離為軛。蓋：障覆蔽心——欲欲等五。取著：越法自性觸著非實——邪見之增語。取：欲取等四。隨眠：已至強力——欲貪瞋恚慢見疑有貪無明七。垢：如油煙之泥——貪瞋癡三。不善業道：殺生不與取欲邪行妄語兩舌惡口綺語貪欲瞋恚邪見十。不善心生起：貪根八瞋根二癡根二十二（白話 §2）。〔讀法〕十八聚合起來看，多數是同幾個東西（貪瞋癡見疑慢……）在不同框架下的名字——像 22-03 的三十七菩提分歸十四法，煩惱的十八聚也歸到少數幾個根。〔所見〕「隨眠」的定義最要緊：「以已至強力之義……以作為一再生起之因的方式而確實隨眠」——不是現行的煩惱，是煩惱會再來的那個因；22-04 說道「出於隨眠」，斷的就是這個。
§03 四智所斷之逐聚配 → 白話 §3
結：有身見疑戒禁取與導惡趣之欲貪瞋恚五為第一智斷、餘欲貪瞋恚粗者第二智細者第三智、色貪等五第四智（凡不加「唯」而說為上智所斷者，先已為前智破其導惡趣性）。煩惱：見疑第一、瞋第三、貪癡慢惛沉掉舉無慚無愧第四。邪性：邪見妄語邪業邪命第一、邪思惟兩舌惡口第三（語即思）、綺語邪精進邪念邪定邪解脫邪智第四。世法：瞋恚第三、隨貪第四（一說名譽稱譽之隨貪第四）。慳唯第一。顛倒：常我之三顛倒與苦樂淨之見顛倒第一、不淨為淨之想心顛倒第三、苦為樂之想心顛倒第四。繫：戒禁取此諦執取第一、瞋恚第三、貪欲第四。不應行唯第一。漏：見漏第一欲漏第三餘二第四；暴流軛同。蓋：疑第一、欲欲瞋恚惡作第三、惛沉睡眠掉舉第四。取著唯第一。取：欲取（含色無色貪）第四餘第一。隨眠：見疑第一、欲貪瞋恚第三、慢有貪無明第四。垢：瞋第三餘第四。不善業道：殺生不與取邪行妄語邪見第一、兩舌惡口瞋恚第三、綺語貪欲第四。不善心生起：四見相應一疑相應第一、二瞋相應第三、餘第四（白話 §3）。〔讀法〕這張表有一個規律：見與疑一族的（邪見・見漏・見隨眠・疑蓋・取著・慳・不應行……）幾乎全歸第一智；瞋一族的歸第三；貪癡慢一族的歸第四——初道斷「看錯」，三道斷「厭惡」，四道斷「喜歡與不明」。〔所見〕「不加『唯』者，先已為前智破其導惡趣之性，然後才為上智所斷」——一句極重要的細則：很多煩惱不是一次斷的，初道先把它「會下惡趣的那部分」拿掉，餘下的到上道才盡。這說明四道不是四個獨立的斷，是同一個煩惱聚被四次削薄。第一智所斷的「有身見・疑・戒禁取」是那三結——第一品的伏筆在此收：戒禁取真正被斷，是在這一刻。
§04 斷過現未之難與其解 → 白話 §4
斷過去未來則精勤無果（所應斷者不存在）；斷現在亦無果（所應斷與精勤同時；道之修習成雜染或煩惱成不相應——無不相應之現在煩惱）。聖典：先說「斷過去未來現在諸煩惱」，繼而逐一遮止（斷過去＝令已盡者盡……斷所無者；斷未來＝斷未生者；斷現在＝已染者斷貪……黑白雙運道成雜染），問之終「則無道之修習無果之現證無煩惱之斷無法之現觀」，承認「並非沒有」，答：如尚未結果之幼樹有人從根砍斷，其未生之果唯是未生而不生；同樣了知生起是煩惱生起之因與緣、見生起之過患，心躍入不生，本會由積聚為緣而生之煩惱唯是未生而不生——由因之滅而苦滅；轉起・相・積聚亦然——如是有道之修習・果之現證・煩惱之斷・法之現觀（白話 §4）。〔讀法〕這是全單元最尖銳的一段：三個時態都被否定，然後幼樹之喻給出第四個答案——斷不是對已存在的東西動刀，是斷「會生」的因。「本會由積聚為緣而生起的諸煩惱，就唯是未生而不生」——「本會生」是關鍵詞。〔所見〕「無取而般涅槃」的邏輯在這裡已經露出：不是把火撲滅，是不再添薪。這一段與 20-06 的琴聲喻（不有而有）、21-04 的「不生起是安穩」是同一條線的三個點：觀道從頭到尾對付的是「生」，不是「有」。
§05 四種已生與地・地所得之別 → 白話 §5
所顯＝地所得煩惱之斷。已生四種：現在已生（具生住滅者）、已有而去已生（已受用而去之善不善、已至生等而滅之餘有為法）、已作機會已生（宿作之業雖過去而遮他異熟為己作機會而住；已被作機會之異熟雖未生而必生）、地所得已生（於諸地中未被拔除之不善）。地＝作為觀之所緣之三地五蘊；地所得＝於彼蘊中堪生起之煩惱聚——依事不依所緣（若依所緣則緣過去未來乃至漏盡者之蘊亦生煩惱，如緣大迦旃延蓮華色之蘊蘇雷耶長者難陀摩納生煩惱，則不可斷，無人能斷有之根）；未被觀遍知之蘊生起處，輪之根之煩惱聚即隨眠其中——以未斷之義名地所得（白話 §5）。〔讀法〕四種「已生」是把「已經存在」拆成四種意思：正在發生的、已經過去的、業已排定的、以及潛伏在你這副五蘊裡隨時可生的——第四種才是道所斷的。「依事而不依所緣」的辨很細：別人看著阿羅漢的身體起煩惱，那煩惱在別人身上，不在阿羅漢的蘊裡。〔所見〕「若那也名為地所得，則沒有人能斷有之根了」——這一句是把「斷」的可能性守住：要斷的東西必須在你自己的相續裡，否則永遠斷不完。
§06 蘊為煩惱之事——大樹之喻與毒刺之喻 → 白話 §6
某人之煩惱以未斷之義隨眠於某蘊，其蘊即其煩惱之事，非他人之蘊；隨眠於過去蘊者以過去蘊為事，未來等同；隨眠於欲界蘊者以欲界蘊為事，色無色同。入流者等之蘊已為某道斷其輪之根煩惱聚者，不再名地。凡夫輪之根全未斷，所作皆成善不善業，由業與煩惱為緣輪轉；不應說輪之根唯在色蘊不在受等——無差別隨眠於五蘊：如大樹依地味水味以根幹枝葉花果增長遍滿虛空以種子相續延續至劫末——不應說地味唯在根不在幹等。如人厭其花果於四方釘入名蛙刺之毒刺，樹為毒所觸、地味水味遍盡、不再生長不能再起相續；厭患諸蘊轉起之善男子於自相續修四道，蘊之相續為四道之毒所觸、輪之根煩惱遍盡、身業等一切業成唯作之性、未來不再生後有、以最後識之滅如無薪之火無取而般涅槃——如是知地與地所得之別（白話 §6）。〔讀法〕大樹之喻說「煩惱在哪」：像地味遍在整棵樹裡，不在哪一根；毒刺之喻說「怎麼斷」：不是砍樹，是從四方下毒（四道），讓樹自己不再長——樹還在（阿羅漢還有身體），但不會再結果（不再有後有）。〔所見〕「身業等一切業之分別都成為唯至於唯作之性」——阿羅漢還在說話做事，但那些都是唯作，不成業；「唯以最後識之滅，如無薪之火那樣」——這一句是全弧「減法的終點是止息」最具體的圖像：不是撲滅，是薪盡。
§07 另四種已生與其可斷者 → 白話 §7
另四種已生：現行已生（＝現在已生）、所緣所執已生（所緣入視域時煩惱雖前分未生而後分必生——如大帝須長老於迦利耶尼村行乞見異性色所生）、未鎮伏已生（未被止觀之一鎮伏，雖未登心相續而無遮因）、未拔除已生（雖被止觀鎮伏而未被聖道拔除——如得八等至之長老行空中聞採花女之歌所生）；後三皆地所得所攝。上述諸已生中，現行・已有而去・已作機會・現行四種非道所斷、不為任何智所應斷；地所得・所緣所執・未鎮伏・未拔除四種，因一一世間出世間智生起而毀其已生之性，皆應斷（白話 §7）。〔讀法〕兩個故事把「潛伏的煩惱」講得可見：托缽時看見異性、飛在空中聽見女子唱歌——得八等至的長老也會被一首歌拉下來，因為那是「未拔除」而只是「被鎮伏」。〔所見〕這是對 20-07 那位六十年老長老故事的教理註腳：等至能鎮伏，不能拔除；拔除唯有道。全單元最後一句把「應斷」與「不應斷」分清：正在發生的、已過去的、業已排定的——道不對付它們；道對付的是「會生的因」——這與 §4 幼樹之喻首尾呼應。
給一般讀者
帶走一張表的規律與一棵樹。規律：初道斷「看錯」（見・疑・戒禁取一族），三道斷「厭惡」（瞋一族），四道斷「喜歡與不明」（貪・癡・慢一族）；很多煩惱不是一次斷的，初道先拿掉它「會下惡趣的那部分」。樹：煩惱像地味遍在整棵樹裡，不在哪一根；道像從四方釘入的毒刺，不砍樹，讓樹自己不再結果——身體還在，後有沒有了；最後像無薪之火，不是撲滅，是薪盡。還有一個回扣：第一品講戒時提醒你「別把戒煉成勳章」——那叫戒禁取；它在第一品只是被伏住，到見道的這一刻才真正斷除。全書那把尺，從第一品拉到這裡，合龍。
想讀本單元全文：白話 §1–§7 即十八聚前八與後十之名義、四智所斷之逐聚配、斷過現未之難與幼樹之喻、四種已生與地地所得之別、大樹與毒刺之喻、另四種已生與其可斷者的全段逐段全譯。
Eighteen Lists of Defilement, Four Blades of Knowledge, and a Table of “What Abandons What”—Then a Sharp Question: Are Past, Future, or Present Defilements Abandoned? None of the Three; the Answer Is “Ground-Obtained”: Like Cutting a Young Tree That Has Not Yet Fruited at the Root, So Its Unborn Fruit Simply Does Not Arise
The Big Picture — The Path’s Third Power: What Is to Be Abandoned and Its Abandonment; the Measure Extending through the Entire Arc Closes Here
The third of the four matters is what phenomena are to be abandoned by what, together with their abandonment. The author first establishes eighteen groups: fetters, defilements, wrongnesses, worldly conditions, stinginesses, distortions, bonds, wrong courses, influxes, floods, yokes, hindrances, misapprehension, clingings, latent tendencies, stains, unwholesome courses of action, and unwholesome consciousness-arisen states, explaining each name and number (§§1–2). He then assigns their items among the four knowledges: what is abandoned by the first, third, and fourth knowledges (§3). Next comes a pointed difficulty. Are past, future, or present defilements abandoned? Past defilements no longer exist and future ones do not yet exist, so abandoning them would be fruitless; present defilements exist simultaneously with effort, so path development would become defiled. None of the three works. After the canonical text poses and answers the question, it gives the young-tree simile: cut a young tree that has not yet fruited at the root, and its unborn fruit simply remains unborn and does not arise. Seeing danger in arising, the mind plunges into non-arising, and defilements that would have arisen with accumulation as condition do not arise (§4). What is abandoned is “ground-obtained arisen,” the fourth among four kinds of what has arisen—present, been-and-gone, opportunity-made, and ground-obtained. “Ground” is the five aggregates in the three planes, while “ground-obtained” is the group of defilements capable of arising in them, established by basis and not by object (§5). The great-tree and frog-thorn poison similes follow: defilements lie latent without distinction in all five aggregates as the essences of earth and water pervade roots, trunk, branches, and leaves; the four paths are like poison thorns driven in from four directions, rendering the tree incapable of further growth (§6). Finally come another four kinds of what has arisen—actively occurring, object-seized, unsuppressed, and unuprooted—and the determination of which can be abandoned (§7). 〔What Is Seen〕 This unit reaches back to the book’s first chapter. Among fetters, the first knowledge abandons identity view, doubt, and grasping at precepts and observances. When Chapter 1 treated virtue, this edition warned that forging virtue into a medal of “I am purer than others” is an everyday form of grasping at precepts and observances. The line was planted at the lowest layer of the book: grasping at precepts and observances is only suppressed there; it is truly abandoned only here, at the moment of seeing the path. The measure stretched from Chapter 1 to this point closes. The young-tree simile answers what “abandonment” means: it is not killing a defilement already arisen but preventing what is unarisen from arising. Subtraction’s final form is not deletion but no further growth.
§01 General Statement of the Eighteen Groups to Be Abandoned and the Meaning of the First Eight → Vernacular §1
The four knowledges perform, as appropriate, the abandonment of fetters, defilements, wrongnesses, worldly conditions, stinginesses, distortions, bonds, wrong courses, influxes, floods, yokes, hindrances, misapprehension, clingings, latent tendencies, stains, unwholesome courses of action, and unwholesome consciousness-arisen states. Fetters: ten beginning with desire for form, which bind aggregates to aggregates, kamma to result, or beings to suffering. The five higher fetters—desire for form, desire for the formless, conceit, restlessness, and ignorance—bind aggregates born in the higher realms; the five lower fetters—identity view, doubt, grasping at precepts and observances, sensual desire, and aversion—bind them in the lower. Defilements: greed, aversion, delusion, conceit, view, doubt, sloth, restlessness, shamelessness, and fearlessness of wrongdoing, ten that are themselves defiled and defile associated phenomena. Wrongnesses: wrong view, intention, speech, action, livelihood, effort, mindfulness, and concentration, eight, or ten with wrong liberation and wrong knowledge. Worldly conditions: gain, loss, fame, disrepute, pleasure, pain, blame, and praise, eight; what is actually intended here is attraction that takes gain and the rest as basis and aversion that takes loss and the rest as basis. Stinginesses: concerning dwelling, family, gain, Dhamma, and praise (Vernacular §1). 〔Reading〕 Begin with the ten fetters: the five lower fetters—identity view, doubt, grasping at precepts and observances, sensual desire, aversion—bind beings to the sense realm; the five higher fetters—desire for form, desire for the formless, conceit, restlessness, ignorance—bind them to the fine-material and immaterial realms. “Higher” and “lower” refer to the planes. 〔What Is Seen〕 The group of “worldly conditions” is revealing. Gain and loss, blame and praise, pain and pleasure are not themselves defilements; the author expressly says that what is meant here is attraction or aversion toward them. What is to be abandoned is never the world, but one’s reaction to the world.
§02 The Meaning of the Remaining Ten of the Eighteen Groups → Vernacular §2
Distortions: the three distortions of perception, mind, and view that take the impermanent, suffering, not-self, and unattractive as permanent, pleasant, self, and beautiful. Bonds: four that bind the mental and material bodies—the bodily bonds of covetousness, aversion, grasping at precepts and observances, and insistence that “this alone is truth.” Wrong course: doing what should not be done and not doing what should be done through desire, aversion, delusion, or fear. Influxes: sensual desire, craving for becoming, wrong view, and ignorance—flowing up to change-of-lineage and the peak of becoming, flowing through unguarded doors like water through a broken vessel, continually leaking, or flowing out into the suffering of saṃsāra. These same phenomena are floods because they drag one through the ocean of becoming and are hard to cross, and yokes because they allow no separation from object or suffering. Hindrances: the five beginning with sensual desire that obstruct, hinder, and cover the mind. Misapprehension: wrong view passing beyond a phenomenon’s own nature and touching the unreal. Clingings: the four beginning with clinging to sensuality. Latent tendencies: sensual desire, aversion, conceit, view, doubt, craving for becoming, and ignorance, seven phenomena that have reached strength and lie latent as causes for repeated arising. Stains: greed, aversion, and delusion, like oily soot that is itself impure and makes other things impure. Unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, aversion, and wrong view. Unwholesome consciousness-arisen states: eight rooted in greed, two in aversion, and two in delusion, twelve (Vernacular §2). 〔Reading〕 Viewed together, most of the eighteen groups are the same few phenomena—greed, aversion, delusion, view, doubt, conceit—named under different frameworks. Just as the thirty-seven requisites of awakening in 22-03 reduce to fourteen phenomena, the eighteen groups of defilement reduce to a few roots. 〔What Is Seen〕 The definition of “latent tendency” is crucial: “having reached strength … truly lying latent as a cause for repeated arising.” It is not an actively occurring defilement but the cause by which defilement returns. When 22-04 says the path “emerges from latent tendency,” this is what it cuts.
§03 Item-by-Item Assignment of What the Four Knowledges Abandon → Vernacular §3
Fetters: identity view, doubt, grasping at precepts and observances, and sensual desire and aversion leading to bad destinations are abandoned by the first knowledge; the remaining gross sensual desire and aversion by the second, the subtle by the third; and the five beginning with desire for form by the fourth. Where “only” is absent and an item is said to be abandoned by a higher knowledge, preceding knowledges have already destroyed its nature of leading to bad destinations. Defilements: view and doubt by the first, aversion by the third, greed, delusion, conceit, sloth, restlessness, shamelessness, and fearlessness of wrongdoing by the fourth. Wrongnesses: wrong view, false speech, wrong action, and wrong livelihood by the first; wrong intention, divisive speech, and harsh speech by the third (“speech” here means volition); idle chatter, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge by the fourth. Worldly conditions: aversion by the third, attraction by the fourth; one account assigns attraction to fame and praise to the fourth. Stinginess only by the first. Distortions: the three distortions concerning permanence and self, and the distortions of view concerning pleasure and beauty, by the first; distortions of perception and mind concerning beauty by the third, and concerning pleasure by the fourth. Bonds: grasping at precepts and observances and insistence that “this alone is truth” by the first, aversion by the third, covetousness by the fourth. Wrong course only by the first. Influxes: views by the first, sensual desire by the third, the other two by the fourth; floods and yokes likewise. Hindrances: doubt by the first; sensual desire, aversion, and remorse by the third; sloth and torpor and restlessness by the fourth. Misapprehension only by the first. Clingings: clinging to sensuality—including desire for form and the formless—by the fourth, the rest by the first. Latent tendencies: view and doubt by the first, sensual desire and aversion by the third, conceit, craving for becoming, and ignorance by the fourth. Stains: aversion by the third, the rest by the fourth. Unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, and wrong view by the first; divisive speech, harsh speech, and aversion by the third; idle chatter and covetousness by the fourth. Unwholesome consciousness-arisen states: the four associated with view and one with doubt by the first, the two associated with aversion by the third, the rest by the fourth (Vernacular §3). 〔Reading〕 The table has a pattern: the family of view and doubt—wrong view, the influx of views, the latent tendency to view, the hindrance of doubt, misapprehension, stinginess, wrong course—is almost entirely assigned to the first knowledge; the aversion family to the third; and the greed, delusion, and conceit family to the fourth. The first path abandons “seeing wrongly,” the third “aversion,” and the fourth “liking and not understanding.” 〔What Is Seen〕 “Where ‘only’ is absent, a preceding knowledge has already destroyed its character of leading to bad destinations before the higher knowledge abandons it” is an essential rule. Many defilements are not abandoned all at once: the first path first removes “the part that could lead to a bad destination,” and a higher path later exhausts the remainder. The four paths do not perform four independent abandonments; they shave the same group of defilements four times. The first knowledge abandons identity view, doubt, and grasping at precepts and observances—the three fetters. The seed planted in Chapter 1 is gathered here: grasping at precepts and observances is truly abandoned at this moment.
§04 The Difficulty Concerning Abandoning Past, Present, and Future Phenomena and Its Resolution → Vernacular §4
If past or future defilements are abandoned, effort is fruitless because what is to be abandoned does not exist. If present defilements are abandoned, effort is still fruitless because what is to be abandoned and the effort coexist; path development becomes defiled, or the defilements become dissociated, though there is no present defilement dissociated from consciousness. The canonical text first says “abandons past, future, and present defilements,” then rejects each: past would mean exhausting the exhausted and abandoning what does not exist; future would mean abandoning the unborn; present would mean that a lustful person abandons greed and the black and white occur yoked together, defiling the path. It asks whether there is therefore no path development, realization of fruition, abandonment of defilements, or realization of phenomena; concedes that these do exist; and answers with the simile of a young tree that has not borne fruit. Cut it at the root, and its unborn fruit remains unborn and does not arise. In the same way, knowing arising to be the cause and condition of the production of defilements, one sees danger in arising and the mind plunges into non-arising. Defilements that would have arisen with accumulation as condition do not arise; with cessation of the cause comes cessation of suffering. The same applies to occurrence, sign, and accumulation. Thus there is path development, realization of fruition, abandonment of defilements, and realization of phenomena (Vernacular §4). 〔Reading〕 This is the sharpest passage in the unit. All three tenses are denied, and the young-tree simile supplies a fourth answer: abandonment does not operate on something that already exists; it cuts the cause by which something would arise. “The defilements that would have arisen with accumulation as condition remain unborn and do not arise”: “would have arisen” is the key. 〔What Is Seen〕 The logic of “final nibbāna without clinging” is already visible here: the fire is not beaten out; no more fuel is supplied. This passage, the lute-sound simile in 20-06—coming to be from not having been—and “non-arising is security” in 21-04 are three points on one line: from beginning to end, the course of insight addresses arising, not being.
§05 Four Kinds of What Has Arisen and the Distinction between Ground and Ground-Obtained → Vernacular §5
What is shown is the abandonment of ground-obtained defilements. “Arisen” is fourfold: present-arisen, possessing arising, presence, and dissolution; been-and-gone arisen, comprising wholesome and unwholesome phenomena that ceased after experiencing an object and other conditioned phenomena that ceased having reached the three occasions beginning with arising; opportunity-made arisen, comprising past kamma that has blocked another result and made an opportunity for its own, together with the result that must arise in that opportunity; and ground-obtained arisen, unwholesome phenomena not uprooted in their grounds. Ground is the five aggregates in the three planes serving as objects of insight. Ground-obtained is the group of defilements capable of arising in those aggregates. It is established by basis, not object. If by object, defilements could arise regarding past and future aggregates and even the aggregates of those whose influxes are destroyed—as Soreyya, Nanda, and others developed defilements toward the aggregates of Mahākaccāna and Uppalavaṇṇā—and then no one could ever abandon the root of becoming. Wherever aggregates not fully understood by insight arise, the defilements that are roots of the round lie latent in them; they are ground-obtained in the sense of being unabandoned (Vernacular §5). 〔Reading〕 The four kinds of “arisen” separate four senses of “already exists”: what is occurring now, what has already passed, what kamma has already scheduled, and what lies latent in these five aggregates and can arise at any time. Only the fourth is abandoned by the path. The distinction “by basis, not object” is exact: another person may look at an arahant’s body and develop defilement, but that defilement is in the other person’s continuity, not in the arahant’s aggregates. 〔What Is Seen〕 “If that were also called ground-obtained, no one could abandon the root of becoming” protects the very possibility of abandonment: what is to be abandoned must be in one’s own continuity, or the task could never end.
§06 Aggregates as the Basis of Defilements—The Great-Tree Simile and Poison-Thorn Simile → Vernacular §6
When a person’s defilements lie latent unabandoned in particular aggregates, those aggregates—not another person’s—are their basis. Defilements latent in past aggregates have past aggregates as basis; the same applies to future aggregates and to the sense, fine-material, and immaterial spheres. When a path has abandoned the root-of-the-round defilements in a noble person’s aggregates, those aggregates no longer count as ground for those defilements. For an ordinary person, all roots of the round remain unabandoned; whatever is done becomes wholesome or unwholesome kamma, and the round turns with kamma and defilements as conditions. The root of the round does not lie only in form or only in consciousness, but without distinction in all five aggregates. It is like a great tree dependent on the essences of earth and water, growing through roots, trunk, branches, leaves, flowers, and fruits and continuing its lineage by seed: the essence is not only in the root or fruit but pervades every part. A person disgusted with the flowers and fruits drives poisonous frog thorns into the tree from four directions, so the tree, its essences exhausted, cannot grow or continue. Likewise, a good person disgusted with the occurrence of aggregates develops the four paths in his continuity. Touched by the fourfold path-poison and having exhausted the defilements that are roots of the round, the continuum of aggregates has bodily action and every other action merely functional; it produces no renewed existence and no continuity in another existence. With the cessation of the final consciousness, it attains final nibbāna without clinging like a fire without fuel (Vernacular §6). 〔Reading〕 The great-tree simile says where defilement is: like the essence of earth throughout the tree, it does not live in any single root. The poison-thorn simile says how it is abandoned: the tree is not cut down; poison is driven in from four directions—the four paths—so the tree itself stops growing. The tree remains—the arahant still has a body—but it bears no further fruit: no renewed existence. 〔What Is Seen〕 “Every kind of action, bodily action and the rest, becomes merely functional”: the arahant still speaks and acts, but those acts are functional and do not become kamma. “With only the cessation of the final consciousness, like a fire without fuel”: the most concrete image in the whole arc for “subtraction ends in cessation.” The fire is not beaten out; the fuel is exhausted.
§07 Four Other Kinds of What Has Arisen and Those That Can Be Abandoned → Vernacular §7
Another fourfold “arisen”: actively arisen, the same as present-arisen; object-seized arisen, when an object has entered the visual range and the defilement, though not arisen in the prior part, must arise in the subsequent part—as when the Elder Mahātissa saw a form of the opposite sex while walking for alms in Kalyāṇi; unsuppressed arisen, when a group of defilements has not been suppressed by either tranquillity or insight and, though not yet mounted on the continuity of mind, has no cause preventing its arising; and unuprooted arisen, when it has been suppressed by tranquillity or insight but not uprooted by the noble path and has not transcended the nature of arising—as when an elder who had attained the eight attainments was traveling through the air and heard the beautiful singing of a woman gathering flowers. The last three are included under ground-obtained. Among all the kinds of arisen stated above, present, been-and-gone, opportunity-made, and actively arisen are not abandoned by the path and are not to be abandoned by any knowledge. Ground-obtained, object-seized, unsuppressed, and unuprooted are all to be abandoned, because mundane and supramundane knowledges destroy their status of having arisen (Vernacular §7). 〔Reading〕 The two stories make latent defilement visible: seeing a form of the opposite sex while on alms round, or hearing a woman singing while flying through the air. Even an elder who has attained the eight attainments can be pulled down by a song, because the defilement is merely “suppressed,” not “uprooted.” 〔What Is Seen〕 This is the doctrinal footnote to the story of the sixty-year elder in 20-07: attainments suppress but cannot uproot; only the path uproots. The unit’s final sentence distinguishes what is and is not to be abandoned. What is presently occurring, already past, or scheduled by kamma is not the path’s target. The path addresses the cause that would arise, returning to the young-tree simile of §4.
For the General Reader
Take away a pattern in the table and one tree. The pattern: the first path abandons “seeing wrongly”—the family of view, doubt, and grasping at precepts and observances; the third abandons “aversion”—the aversion family; the fourth abandons “liking and not understanding”—the greed, delusion, and conceit family. Many defilements are not abandoned all at once: the first path removes the part that could lead to a bad destination. The tree: defilements resemble the essence of earth pervading the whole tree, not living in a single root; the paths resemble poison thorns driven in from four directions, not cutting down the tree but making it stop bearing fruit—the body remains, renewed existence is gone. At the end, like a fire without fuel: not beaten out, simply out of fuel. One line also closes a circuit. Chapter 1 warned not to forge virtue into a medal of “I am purer than others”—grasping at precepts and observances. There it was only suppressed; at this moment of seeing the path, it is truly abandoned. The measure extending from Chapter 1 to this point closes.
To read this unit in full: Vernacular §§1–7 give the complete paragraph-by-paragraph translation of the meanings of the first eight and final ten among the eighteen groups; their item-by-item assignment among the four knowledges; the difficulty concerning abandoning past, present, and future phenomena and the young-tree simile; the four kinds of what has arisen and the distinction between ground and ground-obtained; the great-tree and poison-thorn similes; and the four other kinds of what has arisen together with those that can be abandoned.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Pahātabbadhammapahānakathā。
段號域 譯底欄之段號自〔CSCD §829〕至〔CSCD §838〕，實落段號 10 個，無缺無重。本篇於譯底欄之幅為 16,210 位元組——為本品七單元中最長之篇，亦為全 arc 中次於行捨智之單元者之一。
篇之骨——四層 ①〔CSCD §829〕十八聚之開列：以一長複合語總標所斷之法之十八類，而後逐一釋其名義與其目；②〔CSCD §830〕四智所斷之配：十八聚逐一配初・二・三・四智所斷；③〔CSCD §831〕斷過現未之難與其解：以聖典之問答明「非斷過去、非斷未來、非斷現在」而斷仍成立；④〔CSCD §832〕至〔CSCD §838〕「已生」之四種與地所得：立四種已生（現行・已受用而去・已作機會・地所得），辨「地」與「地所得」之別，以樹喻與毒喻明之，末立另四種已生而判其可斷者。
論主自標之總標與其回提 〔CSCD §829〕首句 Ye yena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ.——承菩提分法之單元之總標偈之第三事；〔CSCD §830〕之末以 Tena vuttaṃ ''iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī''ti 回提同段之首句，首尾相扣。
篇末之收 本篇收於 Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ.（於此，如是應知何法為何所斷及其斷）——與本品後四單元之「應知」式收句同族。
前後接點 前承出起與力之相應之單元：本篇首句同式承總標偈之第三事。後接遍知等之作用之單元：次篇之首為總標偈之第三四句（Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;）——四篇之首句皆為總標偈之語，本篇為其第三。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。《總覽》之 §E 自陳「四道四果依十結（下分五／上分五）次第斷」，其字面所本即本篇之十結一聚。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 kilesa（煩惱）・saṃyojana（結）・anusaya（隨眠）・āsava（漏）・nīvaraṇa（蓋）・upādāna（取）・khandha（蘊）・magga（道）等。以下唯列本篇新出者。
十八聚之名與其目〔本欄實測〕〔CSCD §829〕 論以一長複合語總標之：saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoganīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ——一語含十八目，為本品最長之複合語。其後逐一釋之：
| 序 | 聚〔逐字〕 | 本編用語 | 目數 | 論自釋之義 |
|---|---|---|---|---|
| 一 | saṃyojana | 結 | 10 | sattānaṃ saṃyojakattā（繫縛有情故）；分上分五・下分五 |
| 二 | kilesa | 煩惱 | 10 | sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā |
| 三 | micchatta | 邪性 | 8（或 10） | micchāpavattanato；論自標「或與邪解脫邪智合為十」 |
| 四 | lokadhamma | 世法 | 8 | lokappavattiyā sati anuparamadhammakattā；論自標此處以「因之假稱」取其貪與瞋 |
| 五 | macchariya | 慳 | 5 | aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni |
| 六 | vipallāsa | 顛倒 | 3 | 想・心・見三顛倒（於無常苦無我不淨而執常樂我淨） |
| 七 | gantha | 繫 | 4 | nāmakāyassa ceva rūpakāyassa ca ganthanato |
| 八 | agati | 不應行 | 4 | ariyehi agantabbattā；以欲瞋癡怖而作不應作、不作應作 |
| 九 | āsava | 漏 | 4 | 四釋並舉：ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā・如破器之漏水・niccapaggharaṇaṭṭhena・saṃsāradukkhassa vā savanato |
| 十 | ogha | 暴流 | 4 | Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca——與漏同體異名 |
| 十一 | yoga | 軛 | 4 | ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato——亦與漏同體異名 |
| 十二 | nīvaraṇa | 蓋 | 5 | cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena |
| 十三 | parāmāsa | 取著 | 1 | parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato；即邪見之增語 |
| 十四 | upādāna | 取 | 4 | 論自標其已於緣起之品廣說（sabbākārena paṭiccasamuppādaniddese vuttāni） |
| 十五 | anusaya | 隨眠 | 7 | thāmagataṭṭhena・Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā |
| 十六 | mala | 垢 | 3 | sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato；即貪瞋癡 |
| 十七 | akusalakammapatha | 不善業道 | 10 | akusalakammabhāvena ceva duggatīnañca pathabhāvena |
| 十八 | akusalacittuppāda | 不善心生起 | 12 | 貪根八・瞋根二・癡根二 |
「已生」之四種與其別〔CSCD §833〕–〔CSCD §838〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vattamānuppanna | 現在已生 | 第一種：uppādajarābhaṅgasamaṅgi（具生住滅者） | 〔CSCD §833〕 |
| bhūtāpagatuppanna | 已有而去已生 | 第二種：已受用所緣而滅之善不善，及已至三時而滅之餘有為 | 〔CSCD §833〕 |
| okāsakatuppanna | 已作機會已生 | 第三種：業雖過去而已遮他異熟、為己異熟作機會者 | 〔CSCD §833〕 |
| bhūmiladdhuppanna | 地所得已生 | 第四種：於諸地未拔除之不善——本篇之樞 | 〔CSCD §833〕・〔CSCD §834〕 |
| bhūmi | 地 | 論自釋：vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā（為觀之所緣之三地五蘊） | 〔CSCD §834〕 |
| bhūmiladdha | 地所得 | 論自釋：tesu khandhesu uppattirahaṃ kilesajātaṃ（於彼諸蘊堪生之煩惱聚） | 〔CSCD §834〕 |
| vatthuvasena | 依事 | 論主之判：地所得非依所緣而立，乃依事（所依之蘊）而立 | 〔CSCD §834〕 |
| vaṭṭamūla | 輪之根 | 於未遍知之蘊隨眠者 | 〔CSCD §834〕・〔CSCD §835〕 |
| samudācāruppanna | 現行已生 | 另四種之第一（即現在已生） | 〔CSCD §837〕 |
| ārammaṇādhiggahituppanna | 所緣所執已生 | 另四種之第二 | 〔CSCD §837〕 |
| avikkhambhituppanna | 未鎮伏已生 | 另四種之第三 | 〔CSCD §837〕 |
| asamūhatuppanna | 未拔除已生 | 另四種之第四 | 〔CSCD §837〕 |
論主自標之三處人名之例 〔CSCD §834〕出 mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya（如緣大迦旃延與蓮華色等之蘊而蘇雷耶長者子與難陀摩納等生煩惱）——證「依所緣則漏盡者之蘊亦生煩惱，故地所得非依所緣」；〔CSCD §837〕出 kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena（大帝須長老於迦利耶尼村乞食見異性色）與 ākāsena gacchantassa aṭṭhasamāpattilābhino therassa（得八等至而行空之長老）二例——分證第二第四種已生。三處之名與其事逐字錄之而不代考其人其地。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 porāṇā 零命中。方括注唯二式（段號 10 個與版頁記 15 個，後者皆在註記之內）。圓括注 3 處，逐一為出處標記，無非出處之括注。引號 '' 實測 30 處為偶數，逐一成對。
本篇自出之字面之異二處 ①〔CSCD §830〕之邪性之配中出 micchācāro 而〔CSCD §829〕之邪性之目作 micchākammanto，另〔CSCD §830〕之不善業道之配復出 micchācāro 而〔CSCD §829〕之不善業道之目作 kāmesumicchācāro——同一法而二處之名長短不一。②〔CSCD §830〕之世法之配末出 yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke（「有一類師說」）——本篇唯一之異說標識，其語為 eke 而非 Keci／porāṇā。本欄誌其字面之實與其位，不代改、不代判其所屬。
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 §831〕 | Pāḷiyaṃyeva hi ''svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī''ti vatvā 起之一長段 | 三時之難與其三破：斷過去則盡已盡・斷未來則斷未生・斷現在則染污道；三者皆遮而後立「有道之修、有果之現證、有煩惱之斷、有法之現觀」 | (paṭi. ma. 3.21) |
| 〔CSCD §831〕 | ''Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya 起之一段 | 幼樹之喻：斷其根則未生之果永不生——明「以生為因而於不生心跳入，則因滅故苦滅」 | (paṭi. ma. 3.21) |
| 〔CSCD §833〕 | ''Yānissa tāni pubbekatāni kammānī''ti ＋出處＋ evamādinā nayena vuttaṃ kammaṃ | 「彼所宿作之諸業」——證第三種「已作機會已生」 | (ma. ni. 3.248) |
引之用〔本欄實測〕 本篇之引 3 處：二為長引（同出一處而分繫難與喻），一為短引。二長引俱在〔CSCD §831〕一段——本篇之引全為「斷之成立」一事而設，十段中之七段無引。開引之式：Pāḷiyaṃyeva hi 1・idaṃ vuttaṃ 1・evamādinā nayena vuttaṃ 1。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・porāṇā・kira 俱零命中；Tena vuttaṃ 1 見（〔CSCD §830〕回提首句之處）。此數唯就本篇之域，不及全書。
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 8 見、Seyyathāpi 1 見、Yathā hi 1 見、sadisa 諸形 零命中、upamā 諸形 零命中。本篇之喻六而其配集於〔CSCD §836〕一段。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §829〕 | asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato | 如水自破器之孔漏出——釋「漏」之名 |
| 〔CSCD §829〕 | telañjanakalalaṃ viya sayañca asuddhattā | 如油煙泥自不淨亦令他不淨——釋「垢」之名 |
| 〔CSCD §831〕 | ''Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya | 幼樹之喻（所引之文之內）：斷根則未生之果永不生 |
| 〔CSCD §836〕 | Pathavīrasādi viya rukkhe 起之大樹之喻 | 如大樹依地味水味而增長，其味非唯在根亦非唯在果，遍在一切分——明煩惱遍隨眠於五蘊而不偏在一蘊 |
| 〔CSCD §836〕 | catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya | 毒刺之喻：厭其果者於四方釘毒刺，樹遂不能更生——明四道之修如四方之毒，令蘊相續不更生後有 |
| 〔CSCD §836〕 | nirindhano viya jātavedo anupādāno parinibbāyati | 如無薪之火——明最後識滅而般涅槃 |
大樹之喻與毒刺之喻之配〔本欄實測〕 二喻同在〔CSCD §836〕而其配相續：大樹之喻配「地與地所得之不偏」，毒刺之喻配「四道之斷」，其配句以 evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati 一句相接——二喻一段而其配一句，為本篇喻之樞。其後即以無薪之火收之。
乙・修辭之可核觀察 ①「某某者……為某智所斷」之配句式為〔CSCD §830〕之骨：ñāṇavajjha 之屈折諸形實測 43 見——一段之內一語四十三見，為本編所建諸單元中單一語密度之最。②? 全篇 6 見：Kathaṃ? 2 見（〔CSCD §830〕與〔CSCD §836〕之引釋）・Kasmā? 3 見（〔CSCD §831〕與〔CSCD §835〕・〔CSCD §836〕之自問）・餘 1 見在所引之文。③uppanna 之屈折諸形 19 見，皆在第④層之四種已生之立與釋。④veditabb- 之屈折形 8 見——為本品之最。⑤縮排之行 46 行，其中所引之二長段之行居多。⑥Tattha（於中）5 見，皆為釋段之開；Apica（又）1 見，為另四種已生之轉語。
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 §829〕 Ye yena pahātabbā dhammā, tesaṃ pahānañcāti | 菩提分法之單元〔CSCD §817〕 | 彼篇之總標偈立四事，本篇承其第三 |
〔CSCD §829〕 rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca | 第二三四道智・阿羅漢之單元〔CSCD §815〕 | 彼篇以一複合語 rūpārūparāgamānauddhaccaavijjānaṃ 出同五法為阿羅漢道所斷——一為五目分書，一為一語合書 |
| 〔CSCD §830〕 之四智所斷之配 | 出起與力之相應之單元〔CSCD §827〕 | 彼篇所引之文列四道各出之結與隨眠，二篇之配可逐目相校（如一來道之「粗欲貪瞋恚」對本篇之「餘欲貪瞋恚之粗者為第二智所斷」） |
〔CSCD §829〕 sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri | 慧地之品（緣起） | 論主自標其四取已於彼品廣說而此不重——本篇之互指中唯此一處指本品之外 |
〔CSCD §834〕 Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā | 遍知等之分別・品末之單元〔CSCD §845〕 | 彼篇立知遍知之地為「有緣名色之證知」，二篇之「地」一語其用不同（一為所緣之蘊，一為遍知之域）——誌其別而不判 |
〔CSCD §838〕 taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti | 遍知等之分別・品末之單元〔CSCD §851〕 | 彼篇立正斷為「以聖道智令諸法不更轉起」，本篇之「非道所斷者不可斷」即其反面 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division title The source column contains one ### division, the title of this unit: ### Pahātabbadhammapahānakathā.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §829〕 through 〔CSCD §838〕, with 10 numbers actually present and none missing or repeated. The source-column span is 16,210 bytes—the longest of this chapter’s seven units and one of the longest in the whole arc after the unit on knowledge of equanimity about formations.
The unit’s four-level spine ① 〔CSCD §829〕, enumeration of eighteen groups: a single long compound summarizes the eighteen classes of phenomena to be abandoned, after which their meanings and items are explained one by one. ② 〔CSCD §830〕, assignment of what is abandoned by the four knowledges: every one of the eighteen groups is assigned among the first, second, third, and fourth knowledges. ③ 〔CSCD §831〕, the difficulty concerning abandoning past, present, and future phenomena and its resolution: a canonical question-and-answer establishes that abandonment is neither of past, future, nor present defilements, yet abandonment still stands. ④ 〔CSCD §832〕 through 〔CSCD §838〕, four kinds of “arisen” and ground-obtained: the unit establishes four kinds of what has arisen—present, been-and-gone, opportunity-made, and ground-obtained—distinguishes “ground” from “ground-obtained,” explains them by the tree and poison similes, and finally establishes another four kinds of what has arisen and determines which can be abandoned.
The author’s expressly marked general statement and return to it The opening sentence at 〔CSCD §829〕, Ye yena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ., takes up the third matter in the summary verse of the unit on the requisites of awakening. At the end of 〔CSCD §830〕, Tena vuttaṃ ''iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī''ti returns to the opening sentence of the same passage, locking its beginning and end together.
The close The unit closes with Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ. (here what phenomena are to be abandoned by what and their abandonment should be understood in this way). This belongs to the “should be understood” family of closes used by the chapter’s final four units.
Forward and backward joins This unit follows the unit on the correspondence of emergence with the powers, and its opening takes up the third matter in the summary verse in the same pattern. The following unit treats the functions beginning with full understanding and opens with the third and fourth lines of the summary verse, Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;. Thus the opening of each of the four units consists of wording from the summary verse, and the present unit is the third.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred. The overview’s §E itself states that “the four paths and fruits abandon the ten fetters in sequence—the five lower and five higher”; its literal basis is the ten-fetter group in this unit.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or in the preceding units of this chapter are not re-explained. Terms involved here include kilesa (defilement), saṃyojana (fetter), anusaya (latent tendency), āsava (influx), nīvaraṇa (hindrance), upādāna (clinging), khandha (aggregate), and magga (path). Only forms new in this unit are listed below.
Names and items of the eighteen groups [measured in this column] 〔CSCD §829〕 The treatise summarizes them in one long compound: saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoganīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ. One word contains eighteen items and is the longest compound in the chapter. The treatise then explains each:
| No. | Group [Verbatim] | This Edition’s Rendering | Number of Items | The Treatise’s Own Explanation |
|---|---|---|---|---|
| 1 | saṃyojana | fetter | 10 | sattānaṃ saṃyojakattā (because they bind beings); divided into five higher and five lower |
| 2 | kilesa | defilement | 10 | sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā |
| 3 | micchatta | wrongness | 8 (or 10) | micchāpavattanato; the treatise expressly says “or ten together with wrong liberation and wrong knowledge” |
| 4 | lokadhamma | worldly condition | 8 | lokappavattiyā sati anuparamadhammakattā; the treatise expressly states that here the expression figuratively names the causes—attachment and aversion |
| 5 | macchariya | stinginess | 5 | aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni |
| 6 | vipallāsa | distortion | 3 | the three distortions of perception, mind, and view, taking the impermanent, suffering, not-self, and unattractive as permanent, pleasant, self, and beautiful |
| 7 | gantha | bond | 4 | nāmakāyassa ceva rūpakāyassa ca ganthanato |
| 8 | agati | wrong course | 4 | ariyehi agantabbattā; doing what should not be done and not doing what should be done through desire, aversion, delusion, and fear |
| 9 | āsava | influx | 4 | four explanations together: ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā; leaking like water from a broken vessel; niccapaggharaṇaṭṭhena; and saṃsāradukkhassa vā savanato |
| 10 | ogha | flood | 4 | Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca—the same phenomena as influxes under another name |
| 11 | yoga | yoke | 4 | ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato—likewise the same phenomena as influxes under another name |
| 12 | nīvaraṇa | hindrance | 5 | cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena |
| 13 | parāmāsa | misapprehension | 1 | parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato; a designation for wrong view |
| 14 | upādāna | clinging | 4 | the treatise expressly states that these were explained in detail in the chapter on dependent origination: sabbākārena paṭiccasamuppādaniddese vuttāni |
| 15 | anusaya | latent tendency | 7 | thāmagataṭṭhena; Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā |
| 16 | mala | stain | 3 | sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato; greed, aversion, and delusion |
| 17 | akusalakammapatha | unwholesome course of action | 10 | akusalakammabhāvena ceva duggatīnañca pathabhāvena |
| 18 | akusalacittuppāda | unwholesome consciousness-arisen state | 12 | eight rooted in greed, two in aversion, and two in delusion |
Four kinds of “arisen” and their distinctions 〔CSCD §833〕–〔CSCD §838〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vattamānuppanna | present-arisen | first kind: uppādajarābhaṅgasamaṅgi (possessing arising, presence, and dissolution) | 〔CSCD §833〕 |
| bhūtāpagatuppanna | been-and-gone arisen | second kind: wholesome and unwholesome phenomena that cease after experiencing the object, and remaining conditioned phenomena that cease having reached the three occasions | 〔CSCD §833〕 |
| okāsakatuppanna | opportunity-made arisen | third kind: kamma that, though past, has blocked another result and made an opportunity for its own result | 〔CSCD §833〕 |
| bhūmiladdhuppanna | ground-obtained arisen | fourth kind: unwholesome phenomena not uprooted in the various grounds—the pivot of this unit | 〔CSCD §833〕・〔CSCD §834〕 |
| bhūmi | ground | the treatise explains it as vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā (the five aggregates in the three planes serving as objects of insight) | 〔CSCD §834〕 |
| bhūmiladdha | ground-obtained | the treatise explains it as tesu khandhesu uppattirahaṃ kilesajātaṃ (the group of defilements capable of arising in those aggregates) | 〔CSCD §834〕 |
| vatthuvasena | by way of basis | the author’s determination: ground-obtained is established not by object but by basis, the aggregates on which defilements depend | 〔CSCD §834〕 |
| vaṭṭamūla | root of the round | what lies latent in aggregates not fully understood | 〔CSCD §834〕・〔CSCD §835〕 |
| samudācāruppanna | actively arisen | first of the other four kinds, identical with present-arisen | 〔CSCD §837〕 |
| ārammaṇādhiggahituppanna | object-seized arisen | second of the other four kinds | 〔CSCD §837〕 |
| avikkhambhituppanna | unsuppressed arisen | third of the other four kinds | 〔CSCD §837〕 |
| asamūhatuppanna | unuprooted arisen | fourth of the other four kinds | 〔CSCD §837〕 |
The author’s three named-person examples At 〔CSCD §834〕, mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya (as the merchant Soreyya, the brahmin student Nanda, and others developed defilements taking as object the aggregates of Mahākaccāna, Uppalavaṇṇā, and others) shows that the aggregates of those whose influxes are destroyed can still occasion defilement by object, so ground-obtained is not established by object. At 〔CSCD §837〕, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena (the Elder Mahātissa seeing a form of the opposite sex while walking for alms in the village of Kalyāṇi) and ākāsena gacchantassa aṭṭhasamāpattilābhino therassa (an elder who had attained the eight attainments and was traveling through the air) provide examples of the second and fourth kinds of arisen. The three names and events are recorded verbatim without independently identifying the people or places.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the variant-opinion marker porāṇā. Square brackets appear in only two forms: ten paragraph numbers and fifteen edition-page notes, the latter all inside comments. There are 3 parenthetical expressions, all source references, and no nonsource parentheses. The quotation marks '' occur 30 times, an even count pairing throughout.
Two literal differences internal to the unit ① In the assignment of wrongnesses at 〔CSCD §830〕 appears micchācāro, whereas the list of wrongnesses at 〔CSCD §829〕 has micchākammanto; in the assignment of unwholesome courses of action at 〔CSCD §830〕 again appears micchācāro, whereas their list at 〔CSCD §829〕 has kāmesumicchācāro. Thus the names for the same phenomenon differ in length at two places. ② At the end of the assignment of worldly conditions at 〔CSCD §830〕 appears yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke—“some say”. This is the unit’s only marker of another account, using eke rather than Keci or porāṇā. This heading records the literal facts and locations and neither emends them nor judges their affiliation.
Boundary of this heading All the foregoing are literal facts of the source column; they have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined. Parenthetical annotations in the “source marked by the text” column are copied verbatim rather than translated.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §831〕 | the long passage beginning Pāḷiyaṃyeva hi ''svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī''ti vatvā | the difficulty concerning the three times and its three refutations: abandoning the past would exhaust the exhausted, abandoning the future would abandon the unarisen, and abandoning the present would defile the path; all three are rejected, after which the text establishes that path development, realization of fruition, abandonment of defilements, and realization of phenomena exist | (paṭi. ma. 3.21) |
| 〔CSCD §831〕 | the passage beginning ''Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya | the young-tree simile: when its root is cut, its unborn fruit never arises—showing that when arising is the cause and the mind plunges into non-arising, cessation of the cause brings cessation of suffering | (paṭi. ma. 3.21) |
| 〔CSCD §833〕 | ''Yānissa tāni pubbekatāni kammānī''ti + source annotation + evamādinā nayena vuttaṃ kammaṃ | “whatever former deeds he has done”—evidence for the third kind, opportunity-made arisen | (ma. ni. 3.248) |
Use of citations [measured in this column] The unit has 3 citations: two long citations, taken from the same place but assigned separately to the difficulty and the simile, and one short citation. Both long citations occur in the single paragraph 〔CSCD §831〕. Thus every citation in the unit serves the single issue of how abandonment stands, while seven of the ten paragraphs have no citation. Their opening forms are Pāḷiyaṃyeva hi once, idaṃ vuttaṃ once, and evamādinā nayena vuttaṃ once. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, porāṇā, and kira have zero matches; Tena vuttaṃ occurs once, where 〔CSCD §830〕 refers back to the opening sentence. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Similes Direct measurement found 8 token-bounded occurrences of viya, 1 occurrence of Seyyathāpi, 1 occurrence of Yathā hi, zero forms of sadisa, and zero forms of upamā. The unit has six similes, with their correspondences concentrated in the single paragraph 〔CSCD §836〕.
| Location | Simile | Doctrinal Correspondence |
|---|---|---|
| 〔CSCD §829〕 | asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato | water leaking from a hole in a broken vessel—explains the name “influx” |
| 〔CSCD §829〕 | telañjanakalalaṃ viya sayañca asuddhattā | oily soot-mud that is itself impure and makes other things impure—explains the name “stain” |
| 〔CSCD §831〕 | ''Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya | young-tree simile, within the cited passage: cutting the root means that unborn fruit never arises |
| 〔CSCD §836〕 | the great-tree simile beginning Pathavīrasādi viya rukkhe | as a great tree grows dependent on the essences of earth and water, and those essences are not only in the root or fruit but pervade every part, defilements lie latent throughout the five aggregates without being confined to one aggregate |
| 〔CSCD §836〕 | catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya | poison-thorn simile: one disgusted with the fruit drives in poison thorns from four directions so the tree cannot grow again—development of the four paths is like poison from four directions, making the continuum of aggregates incapable of renewed existence |
| 〔CSCD §836〕 | nirindhano viya jātavedo anupādāno parinibbāyati | like a fire without fuel—the final consciousness ceases and final nibbāna is attained |
The correspondences of the great-tree and poison-thorn similes [measured in this column] The two similes occur together at 〔CSCD §836〕 and their correspondences are continuous: the great-tree simile corresponds to the nonpartial relation between ground and ground-obtained; the poison-thorn simile corresponds to abandonment by the four paths. Their correspondence is joined in a single sentence: evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Thus two similes occupy one paragraph and share one sentence of correspondence, forming the pivot of the unit’s similes. The fire-without-fuel simile immediately closes the sequence.
B. Verifiable rhetorical observations ① The assignment pattern “X is to be abandoned by knowledge Y” forms the spine of 〔CSCD §830〕: inflected forms of ñāṇavajjha occur 43 times. Forty-three occurrences of one expression in a single paragraph is the highest density of a single expression among the units created in this edition. ② ? occurs 6 times in the unit: Kathaṃ? twice, opening explanations at 〔CSCD §830〕 and 〔CSCD §836〕; Kasmā? three times, in self-posed questions at 〔CSCD §831〕, 〔CSCD §835〕, and 〔CSCD §836〕; and one further occurrence in the cited passage. ③ Inflected forms of uppanna occur 19 times, all in the fourth level establishing and explaining the four kinds of what has arisen. ④ Inflected forms of veditabb- occur 8 times, the highest count in the chapter. ⑤ There are 46 indented lines, most belonging to the two long citations. ⑥ Tattha (“here” or “among them”) occurs 5 times, each opening an explanation; Apica (“moreover”) occurs once as the transition into the other four kinds of arisen.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
〔CSCD §829〕 Ye yena pahātabbā dhammā, tesaṃ pahānañcāti | Unit on the requisites of awakening, 〔CSCD §817〕 | That unit’s summary verse establishes four matters; this unit takes up the third |
〔CSCD §829〕 rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca | Unit on knowledge of the second, third, and fourth paths and the arahant, 〔CSCD §815〕 | That unit gives the same five phenomena to be abandoned by the path of arahantship in the single compound rūpārūparāgamānauddhaccaavijjānaṃ: here five items are written separately, there as one compound |
| the assignment of what the four knowledges abandon at 〔CSCD §830〕 | Unit on the correspondence of emergence with the powers, 〔CSCD §827〕 | That unit’s citation lists the fetters and latent tendencies from which each of the four paths emerges; the two units’ assignments can be compared item by item, as the once-returning path’s “gross sensual desire and aversion” corresponds to this unit’s “the remaining gross sensual desire and aversion are to be abandoned by the second knowledge” |
〔CSCD §829〕 sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri | Chapter on the Soil of Wisdom (dependent origination) | The author expressly states that the four clingings were explained in detail in that chapter and does not repeat them here—the only intratextual pointer here outside the present chapter |
〔CSCD §834〕 Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā | Unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §845〕 | That unit establishes the ground of full understanding by knowing as “direct knowledge of name-and-form together with its conditions.” The word “ground” has different uses in the two units, here the aggregates as object, there the domain of full understanding; the difference is recorded without adjudication |
〔CSCD §838〕 taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti | Unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §851〕 | That unit establishes right abandoning as supramundane knowledge causing phenomena not to occur again; this unit’s “what is not to be abandoned by the path cannot be abandoned” is its converse |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.