清淨道論 修定之利益Visuddhimagga · Benefits of Developing Concentration
修習定有什麼利益？五種，各配其人：漏盡者入定而安樂度日（現法樂住）；學人與凡夫出定以定心而觀（觀）；得八等至者以第四禪為基礎起神通；不退禪的凡夫生於梵世（有之殊勝）；聖者入滅盡定，無心七日，現法證滅。
定無自性之用，其用隨人——同一個定，在漏盡者手裡是安樂，在學人手裡是觀之近因，在凡夫手裡是來生之階。而樞紐只有一句：定是觀的近因。全書之所以在定門之後轉入慧地，理由全在這裡。近行定兩度被點名（迫迮中得境界、欲界善趣之殊勝）：修不到安止，並不白修。
結偈：於有多種利益、能淨煩惱之垢的修定之行上，智者不應當放逸。
「住戒有慧人」一偈的定門至此已明；十一品總目列訖——《清淨道論》之第一分已竟。
What are the benefits of developing concentration? Five, each matched to its person: one whose taints are destroyed enters concentration and spends the day happily, a pleasant abiding here and now; a trainee or ordinary person emerges and contemplates with a concentrated mind, gaining insight; one who has the eight attainments uses the fourth jhāna as a basis for direct knowledge; an ordinary person whose jhāna does not decline is reborn in the Brahmā world, gaining excellence of becoming; a noble one enters the attainment of cessation, remains mindless for seven days, and realizes cessation here and now.
Concentration has no intrinsic use of its own; its use follows the person. The same concentration is happiness in the hands of one whose taints are destroyed, the proximate cause for insight in the hands of a trainee, and a stair toward the next life in the hands of an ordinary person. Yet there is only one pivot: concentration is the proximate cause for insight. The reason the whole book passes from the concentration door into the ground of wisdom lies here. Access concentration is named twice—gaining an opening amid confinement, and excellence in a good destination of the sense sphere. Failing to reach absorption does not make the cultivation fruitless.
The concluding verse says: in the practice of developing concentration, which has many benefits and cleanses the stains of defilements, the wise should not be heedless.
The concentration door of the verse “A person established in virtue, possessing wisdom” is now explained; the table of contents for eleven chapters is complete—Part One of the Visuddhimagga is finished.
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 修定之五種利益 〔CSCD §362〕
定之利益之論
而先前所說的「修習定有什麼利益¹」——這裡，定之修習的利益有以現法樂住²為首的五種。就是說：凡是諸阿羅漢、漏盡者，心想「我們要入定而心一境地安樂度日」，因此修習定的，他們的安止定之修習就以現法樂住為利益。所以世尊說：「純陀啊，這些在聖者之律中並不稱為損減³；這些在聖者之律中稱為現法樂住。」
有學⁴與凡夫心想「我們要從等至出定，以已得定之心而觀」，因此修習的，由於〔定〕是觀的近因，所以他們的安止定之修習，以及依於迫迮之中得境界之義的近行定之修習，都以觀為利益。所以世尊說：「諸比丘，你們要修習定。諸比丘，已得定的比丘如實了知。」
而凡是生起八等至、入了神通之基礎禪⁵、從等至出定，希求「一身而成多身」等等所說之法的諸神通而令其生起的，由於〔定〕於一一之處為神通的近因，所以他們的安止定之修習就以神通為利益。所以世尊說：「他把心傾向於任何應以神通作證之法，為了以神通作證，只要有其處，他就在那裡那裡達到能作證之性⁶。」
凡是不退失禪的凡夫，無論是心想「我們要生在梵世」而希求生於梵世，或者並不希求，只要不從定退失，由於〔定〕能帶來有之殊勝，所以他們的安止定之修習就以有之殊勝為利益。所以世尊說了「修習下品的初禪，會生在哪裡呢？會生到梵眾天⁷諸天的同伴之中」等等。
而近行定之修習也一樣能帶來欲界善趣之有的殊勝。
而凡是諸聖者，生起八等至，入滅盡定⁸，心想「我們要成為無心而經七日，在現法之中證得名為涅槃的滅而安樂住」，因此修習定的，他們的安止定之修習就以滅為利益。所以說：「以十六種智之行、九種定之行而得自在性之慧，就是滅盡定之智。」
這樣，定之修習的利益就是以現法樂住為首的這五種——
所以，於有多種利益、能淨煩惱之垢的 修定之行上，智者不應當放逸。
§2 定分之收與品末 〔CSCD §363〕
而到此為止，於依「住戒有慧人⁹」這首偈而以戒、定、慧三門所說示的《清淨道論》之中，定也已經被闡明了。
於為令善人歡喜而造的《清淨道論》中
名為定之解釋的
第十一品〔已竟〕。
§3 第一分十一品之總目 〔CSCD §364〕
第一是戒之解釋。第二是頭陀支之解釋。第三是業處之取之解釋。第四是地遍之解釋。第五是餘遍之解釋。第六是不淨之解釋。第七是六隨念之解釋。第八是餘隨念之解釋。第九是梵住之解釋。第十是無色之解釋。厭想與界分別二者之解釋是第十一¹⁰。
《清淨道論》之第一分已竟。
註
¹ 利益（ānisaṃsa）：修習所得之勝果。本書於戒之品亦以「利益」當此語，而與「德」（guṇa）分立；本單元題與節題皆從之。
² 現法樂住（diṭṭhadhammasukhavihāra）：於此生此身之中，入定而住於安樂；五種利益之第一，其人為漏盡者。
³ 損減（sallekha）：削減煩惱之行。所引之經明諸等至於聖者之律中不得逕稱為損減，而應稱為現法樂住。同一語於本書頭陀支之品之位讀作「省儉」，一語二位，各依其處。
⁴ 有學（sekkha）：已入聖道而尚有所應學者，即入流、一來、不還三果之人；與「漏盡者」（阿羅漢）相對。
⁵ 神通之基礎禪（abhiññāpādakaṃ jhānaṃ）：作為諸神通所依之禪，即第四禪；諸神通之修法在本書神變與神通之諸品。
⁶ 只要有其處，他就在那裡那裡達到能作證之性（sati sati āyatane）：所引經之收語；謂但有其緣具足之處，即於彼處得作證之能。
⁷ 梵眾天（brahmapārisajja）：色界初禪三天之第一天。
⁸ 滅盡定（nirodhasamāpatti）：想與受滅盡而成無心之等至，唯不還與阿羅漢能入；其全說在本書智見清淨之品。
⁹ 住戒有慧人：全書所釋之偈的首句；論以此偈之戒、定、慧三門為全書之綱，其偈與三門之立在本書第 1 品〈戒〉之首。
¹⁰ 本品於此總目之名（厭想與界分別二者之解釋）與品末四行所載之名（定之解釋）不同——一品二名，如實錄之。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Five Benefits of Developing Concentration 〔CSCD §362〕
Discussion of the Benefits of Concentration
As to the question stated earlier, “What are the benefits¹ of developing concentration?” Here the benefits of developing concentration are five, beginning with a pleasant abiding here and now.² Arahants whose taints are destroyed develop concentration with the thought, “We will enter attainment and spend the day pleasantly with a unified mind.” Their development of absorption concentration therefore has a pleasant abiding here and now as its benefit. Thus the Blessed One said: “Cunda, these are not called effacement³ in the discipline of the noble ones; in the discipline of the noble ones, these are called a pleasant abiding here and now.”
Trainees⁴ and ordinary persons develop it with the thought, “We will emerge from attainment and contemplate with a mind that has obtained concentration.” Because concentration is the proximate cause for insight, both their development of absorption concentration and their development of access concentration—in the sense of gaining an opening amid confinement—have insight as their benefit. Thus the Blessed One said: “Bhikkhus, develop concentration. A bhikkhu who has concentration understands according to actuality.”
Those who produce the eight attainments, enter the jhāna that is the basis for direct knowledge,⁵ emerge from attainment, and produce the kinds of direct knowledge described as “having been one, he becomes many,” and so on, develop absorption concentration with direct knowledge as its benefit, because concentration is the proximate cause for direct knowledge in each case. Thus the Blessed One said: “Whatever dhamma to be realized by direct knowledge he inclines his mind toward, for the realization of that dhamma by direct knowledge, wherever there is an occasion he reaches the capacity for realization in each such case.”⁶
Ordinary persons whose jhāna has not declined may wish, “We will be reborn in the Brahmā world,” and seek such rebirth, or they may not seek it. So long as they do not decline from concentration, their development of absorption concentration has excellence of becoming as its benefit, because concentration brings excellence of becoming. Thus the Blessed One spoke the passage beginning: “Where is one reborn after developing an inferior first jhāna? Among the devas who are companions of the Brahmā’s Retinue.”⁷
The development of access concentration likewise brings excellence of becoming in a good destination of the sense sphere.
Noble ones who produce the eight attainments and enter the attainment of cessation⁸ develop concentration with the thought, “We will become mindless for seven days and, here and now, attain the cessation called nibbāna and abide pleasantly.” Their development of absorption concentration thus has cessation as its benefit. Hence it is said: “The wisdom that is mastery through sixteen modes of knowledge and nine modes of concentration is knowledge of the attainment of cessation.”
Thus the benefits of developing concentration are these five, beginning with a pleasant abiding here and now—
Therefore, in the practice of developing concentration, which has many benefits and cleanses the stains of defilements, the wise should not be heedless.
§2 Close of the Concentration Division and End of the Chapter 〔CSCD §363〕
At this point, within the Visuddhimagga expounded through the three doors of virtue, concentration, and wisdom on the basis of the verse “A person established in virtue, possessing wisdom,”⁹ concentration too has been explained.
In the Visuddhimagga, composed to bring joy to good people,
the chapter named the Exposition of Concentration,
the eleventh, is complete.
§3 Table of Contents for the Eleven Chapters of Part One 〔CSCD §364〕
The first is the Exposition of Virtue. The second is the Exposition of the Ascetic Practices. The third is the Exposition of Taking a Meditation Subject. The fourth is the Exposition of the Earth Kasiṇa. The fifth is the Exposition of the Remaining Kasiṇas. The sixth is the Exposition of Foulness. The seventh is the Exposition of the Six Recollections. The eighth is the Exposition of the Remaining Recollections. The ninth is the Exposition of the Divine Abodes. The tenth is the Exposition of the Immaterial States. The exposition of the pair—Perception of Repulsiveness and Defining of the Elements—is the eleventh.¹⁰
Part One of the Visuddhimagga is complete.
Notes
¹ Benefit (ānisaṃsa): an excellent result obtained from development. In the chapter on virtue, this book likewise renders this word as “benefit,” distinct from “quality” (guṇa); the unit title and section title follow that distinction.
² Pleasant abiding here and now (diṭṭhadhammasukhavihāra): entering attainment and abiding in happiness in this very life and body. This is the first of the five benefits, and its persons are those whose taints are destroyed.
³ Effacement (sallekha): a practice that wears away defilements. The cited discourse states that the attainments are not simply called effacement in the discipline of the noble ones but should be called pleasant abidings here and now. In the chapter on the ascetic practices, the same word is rendered “frugality.” One term occupies two locations and is read according to each.
⁴ Trainee (sekkha): one who has entered the noble path but still has something to learn, namely, a stream-enterer, once-returner, or non-returner; contrasted with an arahant, one whose taints are destroyed.
⁵ Jhāna that is the basis for direct knowledge (abhiññāpādakaṃ jhānaṃ): the jhāna that serves as the basis for direct knowledge, namely, the fourth jhāna. The development of direct knowledge is treated in this book’s chapters on supernormal power and direct knowledge.
⁶ “Wherever there is an occasion he reaches the capacity for realization in each such case” (sati sati āyatane): the concluding expression of the cited discourse. It means that wherever the requisite conditions are present, the capacity for realization is obtained there.
⁷ Brahmā’s Retinue (brahmapārisajja): the first of the three heavens corresponding to the first jhāna in the realm of form.
⁸ Attainment of cessation (nirodhasamāpatti): an attainment in which perception and feeling cease and one becomes mindless, accessible only to non-returners and arahants. Its full exposition occurs in this book’s chapter on Purification by Knowledge and Vision.
⁹ “A person established in virtue, possessing wisdom”: the first line of the verse expounded throughout the book. The treatise makes the three doors of virtue, concentration, and wisdom in this verse the framework of the entire work; the verse and its threefold division are established at the opening of Chapter 1, “Virtue.”
¹⁰ The name of this chapter in the table of contents, “Exposition of the Pair—Perception of Repulsiveness and Defining of the Elements,” differs from the name in the four-line chapter colophon, “Exposition of Concentration.” One chapter has two names, recorded as they stand.
五種利益各配其人：漏盡者取樂住、學人取觀、通者取神通、凡夫取勝有、聖者取滅——三重之收，第一分合卷
大局 — 三重之收
第 3 品開卷之問「修習定有什麼利益」在此作答：五種利益，各配其人各繫其經（§1）。而後三重之收層層放大：一科之收（利益答畢）、一分之收（「住戒有慧人」偈之定門已明——品末奧書，§2）、一部之收（第一分十一品總目、《清淨道論》之第一分已竟，§3）。本單元是全書定學的謝幕：九品之定，以一張利益清單、一首勸勉之偈與一頁總目收官。〔所見〕
§01 修定之五種利益 → 白話 §1
五利益逐一：現法樂住——漏盡者「入定而心一境地安樂度日」（世尊語純陀：此於聖者之律不稱損減、稱現法樂住）；觀——有學與凡夫「出定以已得定之心而觀」，定是觀之近因（「已得定的比丘如實了知」）——安止如此，近行亦以「迫迮之中得境界」之義同繫此利；神通——得八等至者入神通之基礎禪而希求一身成多身等（「只要有其處，他就在那裡那裡達到能作證之性」）；有之殊勝——不退失禪之凡夫生梵世（修下品初禪生梵眾天）——近行定亦帶來欲界善趣之殊勝；滅——聖者（不還與阿羅漢）入滅盡定「無心而經七日，現法證得名為涅槃的滅而安樂住」。結偈：於有多種利益、能淨煩惱之垢的修定之行上，智者不應當放逸（白話 §1）。〔讀法〕這張表最可觀的是人與利的配對：同一個定，在漏盡者手裡是安樂、在學人手裡是觀之近因、在凡夫手裡是來生之階——定無自性之用，其用隨人。近行定兩度被特別點名（觀之利、善趣之利）：連未至安止的人，功不唐捐。第二利是全書的樞紐句——定為觀之近因，正是「戒→定→慧」得以成鏈的接榫。
§02 定分之收與品末 → 白話 §2
至此，於依「住戒有慧人」一偈而以戒定慧三門所說示的《清淨道論》中，定也已經被闡明了。品末奧書：於為令善人歡喜而造的《清淨道論》中，名為定之解釋的第十一品已竟（白話 §2）。〔讀法〕一句話收九品（第 3 至 11 品）：開卷之偈的三門，戒門在第 1–2 品、定門至此、慧門自第 14 品起——全書的骨架在這一句裡露出來。
§03 第一分十一品之總目 → 白話 §3
總目逐品：戒、頭陀支、業處之取、地遍、餘遍、不淨、六隨念、餘隨念、梵住、無色、厭想與界分別二者之解釋——第一分十一品，《清淨道論》之第一分已竟（白話 §3）。〔讀法〕總目給本品留了個有趣的注腳：品末四行稱本品「定之解釋」、總目卻稱「厭想與界分別二者之解釋」——一品二名（本編如實錄之）；且論不自標次品之名——第一分合卷即止，第二分（慧地）之接由編序而非論自標。讀者面前的這套詮釋本，於此恰好完成了論自身所劃的第一分之全。〔所見〕
給一般讀者
五種利益可以當一面鏡子用：你為什麼修定？——求安樂（現法樂住）、求看清（觀）、求能力（神通）、求好去處（有之殊勝）、求止息（滅）——五個答案各自成立，論主不判高下，只逐一繫經。但樞紐只有一句：定是觀的近因——全書之所以在定門之後轉入慧地，理由全在這裡。近行定的兩次點名也值得記住：修不到安止，並不白修。至此《清淨道論》第一分（戒與定，十一品）在本詮釋本中全部完成；慧地五品（蘊、處界、根諦、緣起）與七清淨（第 18–22 品）已建在前，全書之圖唯餘數品。
想讀本單元全文：白話 §1–§3 即五種利益逐一之人與經證、近行定之二繫、結偈、定分之收與品末奧書、第一分十一品總目與一分之竟的全段逐段全譯。
Five Benefits, Each Matched to Its Person: Pleasant Abiding for Those Whose Taints Are Destroyed, Insight for Trainees, Direct Knowledge for Its Adepts, Excellent Becoming for Ordinary Persons, and Cessation for Noble Ones—A Threefold Close, and Part One Shuts
The Big Picture — A Threefold Close
The question opened in Chapter 3, “What are the benefits of developing concentration?” is answered here: five benefits, each matched to its person and each tied to its scriptural citation (§1). Then the threefold close expands level by level: the close of a division, when the answer on benefits is finished; the close of a part, when the concentration door in the verse “A person established in virtue, possessing wisdom” has been explained—the chapter colophon in §2; and the close of a larger whole, with the table of contents for the eleven chapters of Part One and the declaration that Part One of the Visuddhimagga is complete (§3). This unit is the curtain call for the book’s training in concentration: nine chapters of concentration close with a list of benefits, a verse of exhortation, and a page of contents. 〔What Is Seen〕
§01 Five Benefits of Developing Concentration → Vernacular §1
The five benefits in sequence are: pleasant abiding here and now—one whose taints are destroyed enters attainment “to spend the day pleasantly with a unified mind” (the Blessed One tells Cunda that this is not called effacement in the discipline of the noble ones, but a pleasant abiding here and now); insight—trainees and ordinary persons “emerge from attainment to contemplate with a mind that has obtained concentration,” since concentration is insight’s proximate cause (“a bhikkhu who has concentration understands according to actuality”); absorption has this benefit and, in the sense of “gaining an opening amid confinement,” access does too; direct knowledge—one with the eight attainments enters the jhāna that is the basis for direct knowledge and seeks such powers as becoming many from one (“wherever there is an occasion he reaches the capacity for realization in each such case”); excellence of becoming—an ordinary person whose jhāna does not decline is reborn in the Brahmā world, since one who develops an inferior first jhāna is reborn among the devas of Brahmā’s Retinue, and access concentration likewise brings excellence in a good destination of the sense sphere; and cessation—a noble one, a non-returner or arahant, enters the attainment of cessation, “becomes mindless for seven days, and here and now attains the cessation called nibbāna and abides pleasantly.” The concluding verse says that in the practice of developing concentration, with its many benefits and its cleansing of the stains of defilements, the wise should not be heedless (Vernacular §1). 〔Reading〕 What is most striking in this table is the pairing of person and benefit. The same concentration is happiness in the hands of one whose taints are destroyed, the proximate cause for insight in the hands of a trainee, and a stair toward the next life in the hands of an ordinary person. Concentration has no intrinsic use of its own; its use follows the person. Access concentration is specially named twice, in connection with insight and with a good destination: even one who does not reach absorption has not labored in vain. The second benefit is the pivot of the entire book. Concentration as the proximate cause for insight is precisely the joint that allows “virtue → concentration → wisdom” to become a chain.
§02 Close of the Concentration Division and End of the Chapter → Vernacular §2
At this point, within the Visuddhimagga expounded through the three doors of virtue, concentration, and wisdom on the basis of the verse “A person established in virtue, possessing wisdom,” concentration too has been explained. The chapter colophon states that in the Visuddhimagga, composed to bring joy to good people, the eleventh chapter, named the Exposition of Concentration, is complete (Vernacular §2). 〔Reading〕 One sentence closes nine chapters, Chapters 3 through 11. Of the three doors in the opening verse, the virtue door occupies Chapters 1–2, the concentration door reaches this point, and the wisdom door begins in Chapter 14. The skeleton of the whole book is exposed in this sentence.
§03 Table of Contents for the Eleven Chapters of Part One → Vernacular §3
The table lists the chapters in sequence: Virtue, Ascetic Practices, Taking a Meditation Subject, Earth Kasiṇa, Remaining Kasiṇas, Foulness, Six Recollections, Remaining Recollections, Divine Abodes, Immaterial States, and the exposition of the pair, Perception of Repulsiveness and Defining of the Elements. These are the eleven chapters of Part One, and Part One of the Visuddhimagga is complete (Vernacular §3). 〔Reading〕 The table leaves an intriguing note on this chapter. The four-line colophon calls it “Exposition of Concentration,” but the table calls it “Exposition of the Pair—Perception of Repulsiveness and Defining of the Elements.” One chapter has two names, which this edition records as they stand. Nor does the treatise itself name the next chapter: the first part simply closes, and the connection to Part Two, the ground of wisdom, comes through editorial ordering rather than a heading supplied by the treatise. At precisely this point, the interpretive edition before the reader has completed the entirety of the work’s own Part One. 〔What Is Seen〕
For the General Reader
The five benefits can be used as a mirror: why do you develop concentration? To seek happiness, as pleasant abiding here and now; to seek clear seeing, as insight; to seek ability, as direct knowledge; to seek a good destination, as excellence of becoming; or to seek stilling, as cessation. Each answer stands, and the commentator does not rank them but ties each to a text. Yet there is only one pivot: concentration is the proximate cause for insight. The reason the whole book turns from the concentration door into the ground of wisdom lies here. The two express mentions of access concentration are worth remembering too: failing to reach absorption does not make the work fruitless. Here Part One of the Visuddhimagga—virtue and concentration, eleven chapters—is complete in this interpretive edition. The five chapters of the ground of wisdom—aggregates, bases and elements, faculties and truths, dependent origination—and the seven purifications of Chapters 18–22 have already been built earlier; only a few chapters remain in the whole-book map.
To read this unit in full: Vernacular §§1–3 gives the complete paragraph-by-paragraph rendering of the persons and textual witnesses for the five benefits, the two places assigned to access concentration, the concluding verse, the close of the concentration division and chapter colophon, the table of contents for the eleven chapters of Part One, and the completion of that part.
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 ### Samādhiānisaṃsakathā。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）與第一分之總目。
段號域 譯底欄之段號自〔CSCD §362〕至〔CSCD §364〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 3,351 位元組，為本品五單元中之最小者。
本篇之三重之收 本篇之體異於本品他四篇：①〔CSCD §362〕答定之利益一問，其五利益各繫一經之證；②〔CSCD §363〕收全書之定分——sīle patiṭṭhāya naro sapañño 一偈之戒定慧三門之中，定門於此已明，其後即品末四行（品題與品次）；③〔CSCD §364〕別出第一分十一品之總目並以 Visuddhimaggassa paṭhamo bhāgo niṭṭhito. 收。三重之收層層加大——一科之收、一分之收、一部之收，此於本品五單元中為獨例。
問目之收 本篇首句作 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti——論自標其所收之問，即業處之品所立定之諸問之末者；前單元〔CSCD §361〕已收「云何修習」一問。二單元逐字相承而各收一問，本欄誌其實不代裁。
五利益之框 本篇之骨為五利益，其目立於〔CSCD §362〕之首句 diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso。其答之所在，本欄逐一反查譯底欄：現法樂住（漏盡者）・觀（有學與凡夫）・神通（得八等至者）・有之殊勝（不退禪之凡夫）・滅盡（諸聖者）——五利益俱在〔CSCD §362〕一段之內，各以 Tenāha bhagavā 或 Tenāha 引一經為證（本欄實測 Tenāha 全篇 5 見，逐利益一見，一利益不漏）。另有一句不入五數而別出——Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva（近行定亦得欲界善趣之有之殊勝）。
前後接點 前承十三行相之單元：本篇首句逐字承其收句之式（前篇作 Tena vuttaṃ ''kathaṃ bhāvetabbo⋯''ti.，本篇作 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti）。後接之品（神變之品・神通之品）今已建於本編，而論於本篇不自標其名——〔CSCD §364〕唯列第一分十一品之目而以 Visuddhimaggassa paṭhamo bhāgo niṭṭhito. 收，不指次品、不作次分之預告。本目誌其實，不代補其指。
十一品之總目為全書科判之一據 〔CSCD §364〕逐一列第一分之十一品：Paṭhamo⋯sīlaniddeso.（戒）・Dutiyo dhutaṅganiddeso;.（頭陀支）・Tatiyo kammaṭṭhānaggahaṇaniddeso.（業處之取）・Catuttho pathavīkasiṇaniddeso.（地遍）・Pañcamo sesakasiṇaniddeso.（餘遍）・Chaṭṭho asubhaniddeso.（不淨）・Sattamo chaanussatiniddeso.（六隨念）・Aṭṭhamo sesānussatiniddeso.（餘隨念）・Navamo brahmavihāraniddeso.（梵住）・Dasamo āruppaniddeso.（無色）・Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti.（厭想與界分別二者）。第十一品之名於此處與其品末四行所載者不同——品末作 Samādhiniddeso nāma（定之解釋），而總目作 Paṭikkūlasaññādhātuvavatthānadvayaniddeso（厭想與界分別二解釋）。一品二名，本欄誌其實而不代裁。
movement 品夾《總覽》繫本單元於 §E〈修定之利益〉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 samādhi（定）・bhāvanā（修習）・ānisaṃsa（利益）・appanāsamādhi（安止定）・upacārasamādhi（近行定）・cittekaggatā（心一境性）・arahant（阿羅漢）・khīṇāsava（漏盡者）・puthujjana（凡夫）・ariya（聖者）・jhāna（禪）・samāpatti（等至）・abhiññā（神通）・vipassanā（觀）・nibbāna（涅槃）・nirodhasamāpatti（滅盡定）・paññā（慧）・ñāṇa（智）・bhikkhu（比丘）・kilesa（煩惱）・paṇḍita（智者）・sīla（戒）・paricchedo（品）・sādhujanapāmojjattha（為善人之喜悅）・dhutaṅga（頭陀支）・kasiṇa（遍）・asubha（不淨）・anussati（隨念）・brahmavihāra（梵住）・āruppa（無色）・kammaṭṭhāna（業處）。以下唯列本篇新出者。
五利益〔CSCD §362〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| diṭṭhadhammasukhavihāra | 現法樂住 | 五利益之第一；漏盡者入定而樂住一日 | 〔CSCD §362〕 |
| sallekha | 損減 | 所引經之語；世尊自明諸定於聖者之律非損減而是現法樂住 | 〔CSCD §362〕 |
| sekkhaputhujjana | 有學與凡夫 | 五利益之第二之人 | 〔CSCD §362〕 |
| vipassanāya padaṭṭhāna | 觀之近因 | 安止定之於觀之位（vipassanāya padaṭṭhānattā） | 〔CSCD §362〕 |
| sambādhe okāsādhigama | 於迫迮中得境界 | 近行定之於觀之位；論以此一語繫其為利益 | 〔CSCD §362〕 |
| abhiññāpādaka jhāna | 神通之基礎禪 | 五利益之第三之所依（abhiññāpādakaṃ jhānaṃ） | 〔CSCD §362〕 |
| abhiññāpadaṭṭhāna | 神通之近因 | 同上 | 〔CSCD §362〕 |
| sakkhibhabbatā | 能作證性 | 所引經之語 | 〔CSCD §362〕 |
| sati sati āyatane | 於一一之處 | 同上；所引經之收語 | 〔CSCD §362〕 |
| aparihīnajjhāna | 不退失禪者 | 五利益之第四之人 | 〔CSCD §362〕 |
| bhavavisesa | 有之殊勝 | 五利益之第四 | 〔CSCD §362〕 |
| brahmalokūpapatti | 生於梵世 | 第四利益之所趣 | 〔CSCD §362〕 |
| brahmapārisajja | 梵眾天 | 所引經所出之處 | 〔CSCD §362〕 |
| kāmāvacarasugatibhavavisesa | 欲界善趣之有之殊勝 | 近行定之果；不入五數而別出 | 〔CSCD §362〕 |
| nirodha | 滅 | 五利益之第五之名 | 〔CSCD §362〕 |
| acittā hutvā | 成無心而 | 入滅盡定七日之相 | 〔CSCD §362〕 |
| soḷasa ñāṇacariyā | 十六智之行 | 所引論之語 | 〔CSCD §362〕 |
| nava samādhicariyā | 九定之行 | 同上 | 〔CSCD §362〕 |
| vasībhāvatā paññā | 自在性之慧 | 滅盡定之智之體 | 〔CSCD §362〕 |
| kilesamalasodhana | 煩惱垢之淨 | 結偈之語；定之所作 | 〔CSCD §362〕 |
| nekānisaṃsa | 多利益 | 結偈之語 | 〔CSCD §362〕 |
| nappamajjeyya | 不應放逸 | 結偈之所勸 | 〔CSCD §362〕 |
三重之收〔CSCD §363〕–〔CSCD §364〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sīle patiṭṭhāya naro sapañño | 住戒有慧人 | 全書所釋之偈之首句；論以其戒定慧三門為全書之綱 | 〔CSCD §363〕 |
| sīlasamādhipaññāmukha | 戒定慧之門 | 同上 | 〔CSCD §363〕 |
| paridīpita | 已明 | 論自陳定分於此已釋竟 | 〔CSCD §363〕 |
| samādhiniddesa | 定之解釋 | 本品之名（品末四行所載） | 〔CSCD §363〕 |
| ekādasamo paricchedo | 第十一品 | 本品之次第 | 〔CSCD §363〕 |
| sīlaniddesa | 戒之解釋 | 第一分之第一品 | 〔CSCD §364〕 |
| dhutaṅganiddesa | 頭陀支之解釋 | 第二品 | 〔CSCD §364〕 |
| kammaṭṭhānaggahaṇaniddesa | 業處之取之解釋 | 第三品 | 〔CSCD §364〕 |
| pathavīkasiṇaniddesa・sesakasiṇaniddesa | 地遍之解釋・餘遍之解釋 | 第四第五品 | 〔CSCD §364〕 |
| asubhaniddesa | 不淨之解釋 | 第六品 | 〔CSCD §364〕 |
| chaanussatiniddesa・sesānussatiniddesa | 六隨念之解釋・餘隨念之解釋 | 第七第八品 | 〔CSCD §364〕 |
| brahmavihāraniddesa・āruppaniddesa | 梵住之解釋・無色之解釋 | 第九第十品 | 〔CSCD §364〕 |
| ⚠︎ paṭikkūlasaññādhātuvavatthānadvayaniddesa | 厭想與界分別二解釋 | 第十一品於總目之名；與品末四行之 Samādhiniddeso nāma（定之解釋）相左——一品二名，誌之以俟來哲 | 〔CSCD §364〕 |
| paṭhamo bhāgo | 第一分 | 全書之首分；十一品之總稱 | 〔CSCD §364〕 |
須併觀之三處 ①五利益之名（現法樂住・觀・神通・有之殊勝・滅）逐一取自本篇之複合語之後分（-ānisaṃsā），本欄立其五讀而不另擬。②nirodha（滅）一形於本篇之位為滅盡定之略稱，其在四諦之品之位為滅諦——一形二位，誌之以俟來哲。③十一品之名逐一為「某某之解釋」之式，其品名之漢讀本編既立者從之（戒・頭陀支・業處・地遍・餘遍・不淨・六隨念・餘隨念・梵住・無色），本目唯記其在總目之位而不重立。
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 3 個與版頁記 4 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 16 處為偶數，逐引皆有其收，無不對稱者。
本欄自出之字面之二處 ①〔CSCD §364〕之 Dutiyo dhutaṅganiddeso;. 句末並列分號與句點二標，而同段他十目皆唯一句點——十一目之標點於一段之內不齊。②〔CSCD §363〕之品末四行與〔CSCD §364〕之總目同繫於本品之末而其間不隔科題，且總目所載之本品之名與品末四行所載者相左（見目一）。二處皆誌其字面，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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §362〕 | Tenāha bhagavā ''na kho panete, cunda, ariyassa⋯vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī''ti | 諸定於聖者之律非損減而是現法樂住——第一利益之證 | (ma. ni. 1.82) |
| 〔CSCD §362〕 | Tenāha bhagavā ''samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī''ti | 修定則如實知——第二利益之證 | (saṃ. ni. 3.5) |
| 〔CSCD §362〕 | Tenāha bhagavā – ''so yassa yassa abhiññāsacchikaraṇīyassa dhammassa⋯cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane''ti | 傾心於所應證者則能作證——第三利益之證 | (ma. ni. 3.158; a. ni. 3.102) |
| 〔CSCD §362〕 | Tenāha bhagavā – ''paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti. Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī''tiādi | 修下品初禪者生梵眾天——第四利益之證 | (vibha. 1024) |
| 〔CSCD §362〕 | Tenāha – ''soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa''nti | 十六智行九定行之自在慧即滅盡定之智——第五利益之證 | (paṭi. ma. 1.34) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 5 處，而所繫之書有五——中部 2 處・相應部 1 處・分別之書 1 處・無礙解道 1 處，第三引為中部與增支部並繫，故增支部亦在所繫之列。引式之標 Tenāha 全篇 5 見（其四作 Tenāha bhagavā 而第五作 Tenāha，其所引非佛語而為無礙解道之語故不繫 bhagavā——本欄誌其實而不代考定）。Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。五利益各繫一證，一利益不漏——此「逐目一證」之整齊於本品五單元中唯本篇有之。
本篇之引密度 本篇幅唯 3,351 位元組而括注五處，為本品五單元中密度最高者。本目誌其實而不代評。
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・譬喻之查與其結 本篇之 viya（詞界）零命中、連聲之比況形 零命中、sadisa 諸形 零命中、Yathā／yathā 之比況領語 零命中、upamā 零命中、seyyathāpi 零命中。本篇無譬喻——查無即記無，不代補、不代引他篇之譬。此於本品五單元中為獨例。
乙・修辭之可核觀察 ①Tenāha 之引式 5 見，逐利益一見（見目四）。②Tattha 之提示語 零命中；問句 零命中——本篇無提示語亦無自設之問，其文自首至尾為直陳。③五利益之句式逐一同構：Ye（或 Sekkhaputhujjanānaṃ）＋修者之相＋tesaṃ＋定之名＋ānisaṃsā hoti＋Tenāha＋證。本欄實測 ānisaṃsā hoti 之收 5 見。④偈頌 1 首 2 行（〔CSCD §362〕之結偈，縮排四空格，以 '' 開合）。⑤品末四行與十一品之總目皆縮排二空格而不入偈之數。⑥本篇無事例（人事之記）；所出之人名唯 cunda（於所引之經句之內），本目不代考定。
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 §362〕 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti | 業處之品 | 論自標其所收之問；定之諸問在彼品之首，本篇收其末者 |
〔CSCD §362〕 Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā⋯ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti | 神變之品・神通之品 | 神通之修法在彼二品，而彼二品今已建於本編；本篇唯以 vuttanayā（依既說之法）迴指而不重出——論自標其為既說者，而其文不在第一分之內 |
〔CSCD §362〕 Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā | 智見清淨之品 | 滅盡定之全說在彼品；本篇唯以一句繫其為定之利益 |
〔CSCD §362〕 vipassanāya padaṭṭhānattā | 見清淨之品以下諸品 | 觀之諸品在慧分；本篇以定為其近因而立其為利益，二分之接於此可核 |
〔CSCD §363〕 ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge | 戒之品 | 論自標全書所釋之偈；其偈與三門之立在彼品之首 |
〔CSCD §364〕 Dasamo āruppaniddeso. | 無色之品 | 前品之名於總目之位；本篇之總目為無色之品與本品之科判之外證 |
〔CSCD §364〕 Visuddhimaggassa paṭhamo bhāgo niṭṭhito. | 全書 | 第一分十一品於此收；論不自標次分之名，本目不代補其指 |
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 of this unit is the local CSCD working column, which is not published. Every Pāli string in this layer is copied verbatim from that column and can be checked there by the single locus form 〔CSCD §NN〕. Since this chapter has no in-house facing-page Pāli, page loci are not recorded.
Title. The base-text column contains one ### line, the heading of this division: ### Samādhiānisaṃsakathā. The heading is coextensive with the entire unit. This unit is the whole of that division and includes the end of the chapter, with its title and ordinal, and the table of contents for Part One.
Paragraph range. The base-text column runs from 〔CSCD §362〕 through 〔CSCD §364〕. Three paragraph numbers actually occur and are continuous without a gap. The span of this unit in the base-text column is 3,351 bytes, the smallest of the five units in this chapter.
The unit’s threefold close. The form of this unit differs from that of the other four in the chapter. First, 〔CSCD §362〕 answers the question about the benefits of concentration, with each of the five benefits supported by a cited text. Second, 〔CSCD §363〕 closes the whole concentration division of the work: among the three doors of virtue, concentration, and wisdom in the verse sīle patiṭṭhāya naro sapañño, the concentration door is now explained; the four-line colophon with the chapter title and ordinal follows. Third, 〔CSCD §364〕 separately gives the table of contents for the eleven chapters of Part One and closes with Visuddhimaggassa paṭhamo bhāgo niṭṭhito. The three closes expand level by level: the close of a division, the close of a part, and the close of a larger whole. This is unique among the five units of the chapter.
Closing the governing question. The opening reads Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti. The treatise itself marks the question being closed, the last among the questions on concentration established in the chapter on meditation subjects. The preceding unit at 〔CSCD §361〕 closed the question “How should it be developed?” The two units follow one another verbatim and each closes one question. This apparatus records the fact without adjudicating it.
Frame of the five benefits. The structure is five benefits, listed in the opening of 〔CSCD §362〕 as diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso. A line-by-line check of the base-text column locates them all: pleasant abiding here and now for one whose taints are destroyed; insight for a trainee and an ordinary person; direct knowledge for one who has obtained the eight attainments; excellence of becoming for an ordinary person whose jhāna has not declined; and cessation for noble ones. All five occur within the single paragraph 〔CSCD §362〕, and each is supported by one citation introduced by Tenāha bhagavā or Tenāha. Measured in the unit, Tenāha occurs five times, once for each benefit without omission. One sentence stands apart from the fivefold count: Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva, stating that access concentration also brings excellence of becoming in a good destination of the sense sphere.
Junctions. The unit follows the one on the thirteen modes: its opening sentence takes up the form of the preceding close, which reads Tena vuttaṃ ''kathaṃ bhāvetabbo through ''ti., while this one reads Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti. The following chapters—on supernormal power and on direct knowledge—are now built in this edition, but the treatise does not name them here. Paragraph 〔CSCD §364〕 only lists the eleven chapters of Part One and closes with Visuddhimaggassa paṭhamo bhāgo niṭṭhito. It neither identifies the next chapter nor announces the next part. This apparatus records the fact and does not supply a reference on its behalf.
The table of contents for eleven chapters as evidence for the structure of the whole work. Paragraph 〔CSCD §364〕 lists the eleven chapters of Part One one by one: Paṭhamo through sīlaniddeso. for Virtue; Dutiyo dhutaṅganiddeso;. for the Ascetic Practices; Tatiyo kammaṭṭhānaggahaṇaniddeso. for Taking a Meditation Subject; Catuttho pathavīkasiṇaniddeso. for the Earth Kasiṇa; Pañcamo sesakasiṇaniddeso. for the Remaining Kasiṇas; Chaṭṭho asubhaniddeso. for Foulness; Sattamo chaanussatiniddeso. for the Six Recollections; Aṭṭhamo sesānussatiniddeso. for the Remaining Recollections; Navamo brahmavihāraniddeso. for the Divine Abodes; Dasamo āruppaniddeso. for the Immaterial States; and Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti. for the pair Perception of Repulsiveness and Defining of the Elements. The name of Chapter 11 here differs from the name in its four-line colophon. The colophon reads Samādhiniddeso nāma, Exposition of Concentration, whereas the table reads Paṭikkūlasaññādhātuvavatthānadvayaniddeso, Exposition of the Pair—Perception of Repulsiveness and Defining of the Elements. One chapter has two names; this apparatus records the fact without adjudicating it.
Movement. The chapter overview assigns this unit to §E, “Benefits of Developing Concentration.” The corresponding chapter section is recorded verbatim in that table and is neither copied nor excerpted here. The paragraph-number and chapter-section systems have no known conversion, so none is inferred.
II. Terms and Renderings
This heading records only usage and location in this unit. The normative glossary governs established technical readings; this apparatus does not redetermine what it has not established. Previously established terms occurring here include samādhi (concentration), bhāvanā (development), ānisaṃsa (benefit), appanāsamādhi (absorption concentration), upacārasamādhi (access concentration), cittekaggatā (one-pointedness), arahant (arahant), khīṇāsava (one whose taints are destroyed), puthujjana (ordinary person), ariya (noble one), jhāna (jhāna), samāpatti (attainment), abhiññā (direct knowledge), vipassanā (insight), nibbāna (nibbāna), nirodhasamāpatti (attainment of cessation), paññā (wisdom), ñāṇa (knowledge), bhikkhu (bhikkhu), kilesa (defilement), paṇḍita (the wise), sīla (virtue), paricchedo (chapter), sādhujanapāmojjattha (to bring joy to good people), dhutaṅga (ascetic practice), kasiṇa (kasiṇa), asubha (foulness), anussati (recollection), brahmavihāra (divine abode), āruppa (immaterial state), and kammaṭṭhāna (meditation subject). Only new occurrences in this unit are listed below.
Five benefits 〔CSCD §362〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| diṭṭhadhammasukhavihāra | pleasant abiding here and now | first of five benefits; one whose taints are destroyed enters attainment and abides pleasantly for a day | 〔CSCD §362〕 |
| sallekha | effacement | expression in a cited discourse; the Blessed One states that the concentrations are not effacement in the discipline of the noble ones but pleasant abidings here and now | 〔CSCD §362〕 |
| sekkhaputhujjana | trainee and ordinary person | persons of the second benefit | 〔CSCD §362〕 |
| vipassanāya padaṭṭhāna | proximate cause for insight | place of absorption concentration in relation to insight, in vipassanāya padaṭṭhānattā | 〔CSCD §362〕 |
| sambādhe okāsādhigama | gaining an opening amid confinement | place of access concentration in relation to insight; the treatise connects it to that benefit with this expression | 〔CSCD §362〕 |
| abhiññāpādaka jhāna | jhāna that is the basis for direct knowledge | basis of the third benefit, in abhiññāpādakaṃ jhānaṃ | 〔CSCD §362〕 |
| abhiññāpadaṭṭhāna | proximate cause for direct knowledge | same as above | 〔CSCD §362〕 |
| sakkhibhabbatā | capacity for realization | expression in the cited discourse | 〔CSCD §362〕 |
| sati sati āyatane | in each place | concluding expression in the same citation | 〔CSCD §362〕 |
| aparihīnajjhāna | one whose jhāna has not declined | person of the fourth benefit | 〔CSCD §362〕 |
| bhavavisesa | excellence of becoming | fourth of five benefits | 〔CSCD §362〕 |
| brahmalokūpapatti | rebirth in the Brahmā world | destination of the fourth benefit | 〔CSCD §362〕 |
| brahmapārisajja | Brahmā’s Retinue | destination named in the cited passage | 〔CSCD §362〕 |
| kāmāvacarasugatibhavavisesa | excellence of becoming in a good destination of the sense sphere | result of access concentration; stated separately and not included in the fivefold count | 〔CSCD §362〕 |
| nirodha | cessation | name of the fifth benefit | 〔CSCD §362〕 |
| acittā hutvā | having become mindless | condition during seven days in the attainment of cessation | 〔CSCD §362〕 |
| soḷasa ñāṇacariyā | sixteen modes of knowledge | expression in the cited treatise | 〔CSCD §362〕 |
| nava samādhicariyā | nine modes of concentration | same as above | 〔CSCD §362〕 |
| vasībhāvatā paññā | wisdom that is mastery | substance of knowledge of the attainment of cessation | 〔CSCD §362〕 |
| kilesamalasodhana | cleansing the stains of defilements | expression in the concluding verse; work done by concentration | 〔CSCD §362〕 |
| nekānisaṃsa | many benefits | expression in the concluding verse | 〔CSCD §362〕 |
| nappamajjeyya | should not be heedless | exhortation in the concluding verse | 〔CSCD §362〕 |
The threefold close 〔CSCD §363〕–〔CSCD §364〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sīle patiṭṭhāya naro sapañño | a person established in virtue, possessing wisdom | first line of the verse expounded throughout the book; the treatise makes its doors of virtue, concentration, and wisdom the framework of the whole work | 〔CSCD §363〕 |
| sīlasamādhipaññāmukha | doors of virtue, concentration, and wisdom | same as above | 〔CSCD §363〕 |
| paridīpita | explained | the treatise’s own declaration that the concentration division has been explained | 〔CSCD §363〕 |
| samādhiniddesa | Exposition of Concentration | name of this chapter in the four-line colophon | 〔CSCD §363〕 |
| ekādasamo paricchedo | eleventh chapter | ordinal of this chapter | 〔CSCD §363〕 |
| sīlaniddesa | Exposition of Virtue | first chapter of Part One | 〔CSCD §364〕 |
| dhutaṅganiddesa | Exposition of the Ascetic Practices | second chapter | 〔CSCD §364〕 |
| kammaṭṭhānaggahaṇaniddesa | Exposition of Taking a Meditation Subject | third chapter | 〔CSCD §364〕 |
| pathavīkasiṇaniddesa, sesakasiṇaniddesa | Exposition of the Earth Kasiṇa; Exposition of the Remaining Kasiṇas | fourth and fifth chapters | 〔CSCD §364〕 |
| asubhaniddesa | Exposition of Foulness | sixth chapter | 〔CSCD §364〕 |
| chaanussatiniddesa, sesānussatiniddesa | Exposition of the Six Recollections; Exposition of the Remaining Recollections | seventh and eighth chapters | 〔CSCD §364〕 |
| brahmavihāraniddesa, āruppaniddesa | Exposition of the Divine Abodes; Exposition of the Immaterial States | ninth and tenth chapters | 〔CSCD §364〕 |
| ⚠︎ paṭikkūlasaññādhātuvavatthānadvayaniddesa | Exposition of the Pair—Perception of Repulsiveness and Defining of the Elements | name of Chapter 11 in the table of contents; it differs from Samādhiniddeso nāma, “Exposition of Concentration,” in the chapter colophon—one chapter has two names, recorded for later readers | 〔CSCD §364〕 |
| paṭhamo bhāgo | Part One | first part of the whole work, the collective designation of eleven chapters | 〔CSCD §364〕 |
Three points to be read together. First, the five names—pleasant abiding here and now, insight, direct knowledge, excellence of becoming, and cessation—are taken one by one from the latter member of the compounds ending in -ānisaṃsā; this apparatus establishes these five readings without proposing alternatives. Second, the single form nirodha refers here by abbreviation to the attainment of cessation, while in the chapter on the four truths it refers to the truth of cessation. One form has two locations, recorded for later readers. Third, each of the eleven chapter names has the pattern “Exposition of ...”; where this edition has already established their English names—Virtue, Ascetic Practices, Meditation Subject, Earth Kasiṇa, Remaining Kasiṇas, Foulness, Six Recollections, Remaining Recollections, Divine Abodes, and Immaterial States—this apparatus follows them. It records only their occurrence in the table of contents and does not re-establish them.
III. Variant Readings
Material surface. This unit has no in-house facing-page Pāli, so there is no collation segment to record; the only searchable surface is the base-text column itself. The record does not adjudicate.
Measured survey. A verbatim scan of the entire base-text column found zero instances of parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.); zero instances of the variant-reading marker pāṭho; and zero instances of the attribution markers Porāṇā or porāṇā, Keci or keci, and eke. Square brackets occur in only two forms: three [§NN] paragraph numbers and four edition-page notes, all of the latter inside note material. An absence found is recorded as an absence: the base-text column itself records no variant reading.
Quotation symmetry. The paired marker '' occurs sixteen times, an even number; every opening has a close and none is unmatched.
Two surface facts produced by this column. First, at 〔CSCD §364〕, Dutiyo dhutaṅganiddeso;. has both a semicolon and a period at the end, while the other ten entries in the paragraph have only a period. The punctuation of the eleven entries is not uniform within the paragraph. Second, the four-line colophon at 〔CSCD §363〕 and the table of contents at 〔CSCD §364〕 both belong to the end of this chapter without an intervening section heading, and the name of the chapter in the table differs from the name in the colophon, as recorded under Heading I. Both are records of the surface and are neither changed nor regularized.
Boundary of this record. All of the above are facts of the base-text column. No comparison was made against scans of the PTS edition. The zero counts apply only to this one surface and imply nothing about other editions.
IV. The Commentator’s Citations
Places where the commentator cites are keyed individually to paragraph-number loci. Sources are recorded only where the text itself identifies them; none is supplied by conjecture.
| Location | Citation form, verbatim | Purport of citation | Source named in the text |
|---|---|---|---|
| 〔CSCD §362〕 | Tenāha bhagavā ''na kho panete, cunda, ariyassa through vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī''ti | the concentrations are not effacement but pleasant abidings here and now in the discipline of the noble ones; evidence for the first benefit | (ma. ni. 1.82) |
| 〔CSCD §362〕 | Tenāha bhagavā ''samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī''ti | developing concentration leads to knowing according to actuality; evidence for the second benefit | (saṃ. ni. 3.5) |
| 〔CSCD §362〕 | Tenāha bhagavā – ''so yassa yassa abhiññāsacchikaraṇīyassa dhammassa through cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane''ti | one who inclines the mind toward what is to be realized reaches the capacity for realization; evidence for the third benefit | (ma. ni. 3.158; a. ni. 3.102) |
| 〔CSCD §362〕 | Tenāha bhagavā – ''paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti. Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī''tiādi | one who develops an inferior first jhāna is reborn among the devas of Brahmā’s Retinue; evidence for the fourth benefit | (vibha. 1024) |
| 〔CSCD §362〕 | Tenāha – ''soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa''nti | mastery through sixteen modes of knowledge and nine modes of concentration is knowledge of the attainment of cessation; evidence for the fifth benefit | (paṭi. ma. 1.34) |
Measured numbers of citation forms and sources. This unit has five parenthetical sources naming five works: two from the Middle Length Discourses, one from the Connected Discourses, one from the Vibhaṅga, and one from the Paṭisambhidāmagga. The third citation is assigned jointly to the Middle Length and Numerical Discourses, so the Numerical Discourses stand among the works named as well. The marker Tenāha occurs five times in the unit; four read Tenāha bhagavā, while the fifth reads Tenāha. The fifth citation is not presented as speech of the Buddha but as a passage from the Paṭisambhidāmagga, and therefore does not carry bhagavā. The apparatus records the fact without adjudicating it. Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenetaṃ vuccati, Apare āhu, and kira do not occur. Each of the five benefits has one supporting citation, with none omitted. This regular pattern of one citation per item is unique among the five units in this chapter.
Citation density. The unit spans only 3,351 bytes and contains five parenthetical sources, the highest density among the five units in the chapter. This apparatus records the fact without evaluation.
V. Similes and Rhetoric
This heading records only where the similes occur and what they are paired with; it offers no literary evaluation.
A. Search for similes and its result. Within word boundaries, viya does not occur, nor do sandhi forms of comparison, forms of sadisa, Yathā or yathā as a comparative lead, upamā, or seyyathāpi. This unit contains no simile—an absence found is recorded as an absence. None is supplied and none is imported from another unit. This is unique among the five units of the chapter.
B. Measurable rhetorical observations. First, Tenāha as a citation formula occurs five times, once per benefit, as recorded under Heading IV. Second, the deictic Tattha does not occur, and there are no questions. The unit has neither a deictic prompt nor a question of its own; from beginning to end its prose is declarative. Third, the five benefits are constructed in parallel: Ye, or Sekkhaputhujjanānaṃ, plus a description of the practitioners, then tesaṃ, the name of the concentration, ānisaṃsā hoti, Tenāha, and the supporting text. Measured in this column, the closing phrase ānisaṃsā hoti occurs five times. Fourth, there is one verse in two lines, the concluding verse at 〔CSCD §362〕, indented four spaces and enclosed by ''. Fifth, the four-line chapter colophon and the eleven-chapter table of contents are each indented by two spaces and are not counted as verse. Sixth, the unit contains no case narrative involving a person. The only personal name is cunda, within a quoted discourse; this apparatus does not identify him.
All these counts apply only to this unit.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number locus. It is based only on a name or phrase verifiable in this unit. The paragraph numbers and chapter sections have no known conversion, so no chapter-section locus is attached or inferred. The apparatus does not adjudicate.
| Passage in this unit | Refers to | Verifiable basis |
|---|---|---|
〔CSCD §362〕 Yaṃ pana vuttaṃ ''samādhibhāvanāya ko ānisaṃso''ti | chapter on meditation subjects | the treatise itself identifies the question being closed; the questions on concentration occur at the beginning of that chapter, and this unit closes the last |
〔CSCD §362〕 Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā through ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti | chapters on supernormal power and direct knowledge | the development of direct knowledge occurs in those chapters, which are now built in this edition; this passage merely refers back with vuttanayā, “according to the method already stated,” without reproducing them—the treatise marks the matter as previously stated, though the text is not within Part One |
〔CSCD §362〕 Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā | chapter on Purification by Knowledge and Vision | the full account of the attainment of cessation occurs there; this unit connects it to a benefit of concentration in one sentence |
〔CSCD §362〕 vipassanāya padaṭṭhānattā | chapter on Purification of View and the following chapters | the chapters on insight belong to the wisdom division; this unit establishes concentration as their proximate cause and thereby as a benefit, making the junction of the two divisions verifiable here |
〔CSCD §363〕 ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge | chapter on virtue | the treatise itself identifies the verse expounded by the whole book; the verse and its three doors are established at the opening of that chapter |
〔CSCD §364〕 Dasamo āruppaniddeso. | chapter on the immaterial states | the name of the preceding chapter in the table of contents; this table is external evidence for the structural placement of that chapter and the present one |
〔CSCD §364〕 Visuddhimaggassa paṭhamo bhāgo niṭṭhito. | the whole work | the eleven chapters of Part One close here; the treatise does not name the next part, and this apparatus does not supply a reference on its behalf |
VII. Transmission
This edition does not establish claims about authorship, textual transmission, or the lineage of commentaries in the apparatus.