清淨道論 初禪——安止心路與定型句逐句釋Visuddhimagga · First Absorption—The Absorption Cognitive Process and the Stock Formula Explained Phrase by Phrase
入定的那一刻，論主剖到剎那：斷有分、意門轉向，同一所緣上四或五個速行——遍作、近行、隨順、種姓，最後一個才是色界的安止心。安止唯在第四第五速行，之後的已近有分，如向斷崖奔跑的人收不住腳；初安止只有一個心剎那，隨即墮入有分。「入定」在論主筆下不是一種氛圍，是一條可以逐剎那點名的心路。
然後經文「離諸欲、離諸不善法」逐句解：「離」帶一個「唯」字——如唯有捨棄此岸才到彼岸；諸欲分事欲與煩惱欲，前句身遠離、後句心遠離，論主從每一個煩惱分類系統各切一刀，刀刀對齊。蓋與禪支互為敵對：定治貪欲、喜治瞋恚、尋治惛沉睡眠、樂治掉舉惡作、伺治疑。
尋是把心放上去——如初敲鐘、如鳥振翅；伺是讓心待在上面——如鐘的餘韻、如展翅滑翔。喜有五種，禪支之喜是遍滿喜，如吹滿的皮囊；喜如疲於曠野的人見到林邊、聽到水聲，樂如進入林蔭、飲用水——有喜必有樂，有樂不必有喜。「入」是達到，「住」是以相應威儀而住。逐句解到此，定型句每個字都有了落點。
The author dissects the instant of entry into concentration down to the mind-moment: interruption of the life-continuum, mind-door adverting, then four or five impulsions on the same object—preliminary work, access, conformity, change-of-lineage, and only the final impulsion the fine-material-sphere absorption mind. Absorption occurs only on the fourth or fifth impulsion; those after it are already close to the life-continuum, like a person running toward a precipice who cannot stop at its edge. Initial absorption lasts one mind-moment and then falls into the life-continuum. For the author, “entering concentration” is not an atmosphere but a cognitive process whose moments can be individually named.
He then explains “secluded from sensual pleasures, secluded from unwholesome phenomena” phrase by phrase. “Secluded” bears the restriction “only,” just as the farther shore is reached only by leaving this shore. Sensual pleasures divide into objective and defiled sensual pleasures: the first phrase expresses bodily seclusion, the second mental seclusion, and the author cuts through every classification of defilements in turn. Hindrances and absorption factors are mutual antagonists: concentration counters sensual desire, rapture ill will, applied thought sloth and torpor, pleasure restlessness and remorse, and sustained thought doubt.
Applied thought puts the mind there—like the initial strike of a bell or a bird flapping its wings; sustained thought keeps the mind there—like the bell’s resonance or a bird gliding with wings spread. Rapture is of five kinds; the absorption factor is pervading rapture, like an inflated skin bag. Rapture is like a traveler exhausted in the wilderness seeing a forest’s edge and hearing water; pleasure is like entering the shade and drinking. Where there is rapture there is pleasure, but where there is pleasure there is not necessarily rapture. “Enters” means reaches; “dwells” means dwelling in an associated posture. Every word of the stock formula now has a precise referent.
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。
§12 初禪之生起——安止心路 〔CSCD §69〕
如此使心趣向於相之後，「現在安止就要成就了」——於是斷絕有分（bhavaṅga）¹，以那個由於「地、地」地一再修習而現起的地遍為所緣，意門轉向（manodvārāvajjana）²生起。接著，就在那同一個所緣上，有四個或五個速行（javana）³速行。它們之中，最後的一個是色界的，其餘的是欲界的。這些〔速行〕的尋、伺、喜、樂、心一境性比平常心更強；因為它們是安止的準備，所以也叫作「遍作」（parikamma）；又如村等鄰近的地帶叫作「村的近郊」「城的近郊」，同樣地，因為它們鄰近於安止、或者行於安止的近處，所以也叫作「近行」（upacāra）；又因為它們隨順於前面的諸遍作與上面的安止，所以也叫作「隨順」（anuloma）。而其中最後的那一個，因為它超越了小〔欲界〕的種姓、修習了大〔色界〕的種姓，所以也叫作「種姓」（gotrabhu）。其中，依「不重取已取者」〔的算法〕：第一個是遍作，第二個是近行，第三個是隨順，第四個是種姓；或者：第一個是近行，第二個是隨順，第三個是種姓，第四個或第五個是安止心。因為安止只在第四個或第五個〔心〕上生起，而這是依速通達者與遲通達者的差別而定。從此以後，速行墮落，成為有分之時。
不過，阿毘達磨師瞿達多長老引了這段經文：「前前的善法，以習行緣而為後後善法的緣」，並說：由於習行緣的緣故，後後之法轉強，所以在第六個、第七個〔速行〕上也有安止。這〔說法〕在諸義注中被斥為「這只是長老自己的意見」而遭到否定。安止唯在第四、第五〔速行〕上有。所說的是：從此以後，速行就叫作已墮落，因為它已接近有分。這是經過審察而說的，所以不能否定。譬如有人朝著斷崖奔跑，即使想要停住，也不能在邊緣上落腳而止住，只會墮入崖下；同樣地，在第六個或第七個〔速行〕上也不能安止，因為已接近有分。所以應當知道：安止唯在第四、第五〔速行〕上有。
而那個〔安止〕只有一個心剎那。因為在七處沒有所謂的時分之限定：於初安止，於世間神通，於四道，於道無間之果，於色有無色有中的有分禪，於作為〔滅盡定〕之緣的非想非非想處，於從滅〔盡定〕出定者的果等至。這裡，道無間之果不超過三個〔心剎那〕；作為滅之緣的非想非非想處不超過兩個；在色、無色〔有〕中，有分沒有限量；其餘各處都只是一個心。這樣，安止只有一個心剎那。從此便墮入有分。然後斷絕有分，為了觀察禪那而有轉向，接著就是禪那的觀察。
到此為止，他就是「離諸欲、離諸不善法，有尋有伺，由遠離而生喜與樂，入住初禪」。他這樣就證得了離五支、具五支、三種善、十相具足的初禪——地遍〔之禪〕。
§13 「離欲、離不善法」之釋 〔CSCD §70〕
其中，「離諸欲」是說：從諸欲遠離、離開、退出。而這裡的「唯」（eva）這個字，應知是限定的意思。因為它是限定的意思，所以它顯示：即使在入住初禪的時候諸欲並不現存，諸欲仍然是那初禪的對治面；並且顯示：初禪的證得唯有靠捨棄諸欲才成。
怎麼說呢？當「唯離諸欲」這樣作了限定的時候，就可以明白這一點：諸欲必定是禪那的對治面，有它們在，這〔禪那〕就不轉起，就像有黑暗在，燈光就不轉起一樣。而且唯有捨棄它們才能證得〔禪那〕，就像唯有捨棄此岸才〔到得〕彼岸一樣。所以〔論主〕作了限定。
這裡也許有人會問：那麼，為什麼這〔「唯」字〕只說在前一句，不說在後一句？難道不離諸不善法也能入住禪那嗎？不應當這樣看。它之所以說在前一句，是因為〔禪那〕是諸欲的出離。由於超越欲界、由於是欲貪的對治面，這個禪那正是諸欲的出離。如說：「這是諸欲的出離，就是出離。」不過在後一句上，也應當像「唯此處有沙門，此處有第二沙門」那裡把「唯」字牽引過來說一樣地說。因為不離開此外其他名為蓋的諸不善法，是不可能入住禪那的。所以應知這〔「唯」字〕在「唯離諸欲、唯離諸不善法」兩句上都有。又，儘管在這兩句中，「離」這個通用語把彼分遠離等、身遠離等一切遠離都攝盡了，但這裡應當只看身遠離、心遠離、鎮伏遠離這三種。
而「諸欲」這一語，應知它把兩者都攝盡了：一是《義釋》中以「什麼是事欲？可意的諸色」等方式所說的事欲，二是同樣在那裡以及《分別論》中以「欲求是欲，貪是欲，欲求之貪是欲；思惟是欲，貪是欲，思惟之貪是欲——這些叫作諸欲」這樣所說的煩惱欲。既然如此，「唯離諸欲」的意思就成立為「也唯離事欲」，由此就說了身遠離；「離諸不善法」的意思成立為「離煩惱欲」或「離一切不善」，由此就說了心遠離。又，這裡前一句既然說了離事欲，就顯示了捨棄欲樂；後一句既然說了離煩惱欲，就顯示了攝取出離之樂。又，正因為說了離事欲與離煩惱欲，應知這兩句中：前一句是捨斷雜染之事，後一句是捨斷雜染；前一句是捨棄貪求之因，後一句是捨棄愚癡之因；前一句顯示行為的清淨，後一句顯示意樂的養成。以上先是就「諸欲」一語中所說的諸欲之事欲一面而言的方法。
至於煩惱欲一面，則是以「欲求」「貪」等等方式而有種種差別的貪欲本身被意指為「欲」。它雖然也被攝在不善之中，但因為它是禪那的對治面，所以在《分別論》中以「此中什麼是欲？欲求是欲」等方式另行別說。或者說：因為它是煩惱欲，所以說在前一句；因為它被攝在不善之中，所以說在後一句。又因為它有種種差別，所以不說「從欲」而說「從諸欲」。
又，儘管別的法也有不善的，《分別論》中卻以「此中什麼是諸不善法？貪欲」等方式，唯說了諸蓋——因為要顯示它們與下文的諸禪支互為敵對、互為對治。這是說：諸蓋是諸禪支的敵對者，而唯有諸禪支是它們的對治者、破壞者、消滅者。正因如此，《藏釋》中說：定是貪欲的對治，喜是瞋恚的〔對治〕，尋是惛沉睡眠的〔對治〕，樂是掉舉惡作的〔對治〕，伺是疑的〔對治〕。
這樣，這裡以「唯離諸欲」說了貪欲的鎮伏遠離；以「離諸不善法」則說了五蓋全部的〔鎮伏遠離〕——不過依「不重取已取者」〔的算法〕，前一句是貪欲的，後一句是其餘諸蓋的。同樣地，在三不善根中，前一句是以五欲功德為差別境的貪的〔鎮伏遠離〕，後一句是以害心之事等為差別境的瞋與癡的。或者，在暴流等諸法中，前一句是欲暴流、欲軛、欲漏、欲取、貪婪身繫、欲貪結的〔鎮伏遠離〕，後一句是其餘的暴流、軛、漏、取、繫、結的。又，前一句是渴愛與其相應法的，後一句是無明與其相應法的。再者，應知前一句說了與貪相應的八種心生起的鎮伏遠離，後一句說了其餘四種不善心生起的鎮伏遠離。以上先是「唯離諸欲、離諸不善法」這裡的義的說明。
§14 尋・伺・喜・樂與「入住」之釋 〔CSCD §71–73〕
到此為止，顯示了初禪的捨斷支；現在為了顯示相應支，才說了「有尋有伺」等。其中，尋求叫作「尋」（vitakka），也就是說「打擊」。它以把心投注於所緣為相，以擊觸、遍擊為味。正因如此才說：瑜伽者藉著它，使所緣被尋所擊、被尋所遍擊。它以把心引向所緣為現起。
伺察叫作「伺」（vicāra），也就是說「隨行」。它以審察所緣為相，以使俱生法在那上面繫著為味，以心的相續不斷為現起。
儘管它們在某些地方並不相離，但依麁的意義與先行的意義，尋是心的最初投注，如敲鐘；依細的意義與審察的性質，伺是〔心的〕相續不斷，如鐘的餘韻。這裡，尋有振發，在最初生起的時候是心的振動，就像想要飛上空中的鳥振動翅膀，也像隨逐香氣的蜂投向蓮花。伺則轉起寂靜，是心不過度振動的狀態，就像已經飛上空中的鳥展開翅膀，也像已經投向蓮花的蜂在蓮花上方繞飛。不過《二集義注》中說：「就像在空中飛行的大鳥以兩翼承風、使雙翼平定而行進一樣，尋是以把心投注於所緣的方式而轉起的；就像為了承風而使雙翼振動而行進一樣，伺是以審察的方式而轉起的。」——這〔說法〕合於相續而轉的場合。而它們的這種差別，在初禪與二禪中才明顯。
再者，就像有人一手牢牢握住生了垢的銅器，另一手拿著粉、油與毛刷去磨拭：牢握的手好比尋，磨拭的手好比伺。同樣地，就像陶師用棒打轉輪盤而造器：按壓的手好比尋，來回移動的手好比伺。同樣地，就像作圓的人：釘在中央而固定不動的那一腳好比能投注的尋，在外旋轉的那一腳好比能審察的伺。這樣，因為這個禪那與這尋、這伺一同轉起，如樹與花果一同〔而有〕，所以這禪那叫作「有尋有伺」。不過《分別論》中以「他具有這個尋與這個伺、完全具有〔它們〕」等方式作了以人為主的說示；而那裡的意思也應當同樣地看。
「由遠離而生」——這裡，遠離就是離，意思是諸蓋的離去。或者，已遠離的就是遠離，意思是已離諸蓋的、與禪那相應的法聚。所以，從遠離而生、或在那遠離中而生，就叫作「由遠離而生」。
「喜與樂」——這裡，令喜悅的就是「喜」（pīti）。它以歡悅為相，以使身心喜悅為味、或以遍滿為味，以踴躍為現起。而它有五種：小喜、剎那喜、繼起喜、踊躍喜、遍滿喜。其中，小喜只能使身上的毛豎起而已。剎那喜剎那剎那地生起，如電光的閃現。繼起喜像海岸的波浪一樣，一再地降臨身上而後破散。踊躍喜是強力的，能使身體向上，達到躍入空中的程度。正因如此：住在滿林的大帝須長老，在滿月日的傍晚走到塔院，見到月光，便面向大塔，心想「在這樣的時刻，四眾正在禮拜大塔啊」，就依平常所見的所緣而生起以佛為所緣的踊躍喜，像投擲在灰泥地上的彩球一樣躍入空中，落在大塔院裡站住了。同樣地，在支利建陀迦寺附近的伐多迦羅迦村，有一位良家女，也因為以佛為所緣的強力踊躍喜而躍入空中。
據說她的父母傍晚要去寺院聽法，就說：「女兒啊，你身懷重孕，不能在非時外出；我們會把〔功德〕迴向給你，去聽法了。」說完就走了。她雖然也想去，卻無法違逆父母的話，就留在家裡，站在庭院中，藉著月光眺望支利建陀山上的空中塔院，看見了塔的燈供，也看見四眾以花、香等供養塔而作右繞，並聽見比丘僧伽齊聲誦經的聲音。於是她心想：「那些能去寺院、能在這樣的塔院中經行、能聽到這樣甘美的法談的人，真是有福啊！」正當她這樣望著如珍珠堆一般的塔時，踊躍喜生起了。她躍入空中，比父母還早從空中降落到塔院，禮拜了塔，然後站著聽法。後來父母來了，問她：「女兒啊，你是從哪條路來的？」她說：「我是從空中來的，不是從路上來的。」父母說：「女兒啊，能在空中行走的是諸漏已盡者，你是怎麼來的？」她回答說：「我站在那裡藉月光眺望塔時，生起了以佛為所緣的強力的喜。那時我既不知道自己是站著，也不知道是坐著，只是憑著所取的相躍入空中，落在塔院裡了。」
踊躍喜就是這樣，達到能使人躍入空中的程度。至於遍滿喜生起的時候，整個身體都被充滿，就像吹脹而灌滿的皮囊，也像被大水流灌入的山腹。
而這五種喜在結胎、成熟的時候，圓滿兩種輕安：身輕安與心輕安。輕安在結胎、成熟的時候，圓滿兩種樂：身樂與心樂。樂在結胎、成熟的時候，圓滿三種定：剎那定、近行定、安止定。在這〔五種喜〕中，那作為安止定之根本而增長、與定相應的遍滿喜，就是這裡所意指的「喜」。
至於另一〔支〕：安樂就是「樂」（sukha）；或者說，它善能咬碎、掘除身心的病惱，所以叫作「樂」。它以悅適為相，以增長相應法為味，以資助為現起。又，儘管它們在某些地方並不相離，但獲得可意所緣時的喜悅是「喜」，領受所得之味是「樂」。有喜的地方就有樂；有樂的地方卻不一定有喜。喜攝在行蘊中，樂攝在受蘊中。喜就像疲於曠野的人見到林邊、聽到水聲；樂就像他進入林蔭、飲用水。應知這是就它們在各自的時候明顯而說的。這樣，這喜與這樂是屬於這禪那的、或者說在這禪那中有，所以這禪那叫作「喜與樂」。
或者說：喜與樂合稱「喜樂」，就像「法與律」等〔複合語〕一樣。由遠離而生的喜與樂是屬於這禪那的、或者說在這禪那中有，這樣也就是「由遠離而生喜與樂」。因為正如禪那〔由遠離而生〕，這裡的喜與樂也同樣是由遠離而生的，而且它是屬於它的，所以也可以合為一語而說「由遠離而生喜與樂」。不過《分別論》中是以「這樂與這喜俱行」等方式而說的；而那裡的意思也應當同樣地看。
「初禪」——這一〔語〕在下文會顯明。「入」就是達到、獲得的意思；或者是使之成就、令之生起的意思。不過《分別論》中說：「『入』就是初禪的得、獲得、到達、成就、觸、作證、具足。」那裡的意思也應當同樣地看。「住」就是：以與之相應的威儀住，成為具足如上所說之禪那者，而成就自體的動、轉、持、活、養、行、住。《分別論》中就說過：「『住』就是動、轉、持、活、養、行、住；因此叫作住。」
註
¹ 有分（bhavaṅga）：心相續之底流，一心路起則斷之，路盡則復落入其中。
² 意門轉向（manodvārāvajjana）：斷有分之後、速行之前，心轉向所緣之一剎那。
³ 速行（javana）：心路中相續而轉之數個剎那，本論此處作四或五，末一屬色界。
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.
§12 The Arising of the First Absorption—The Absorption Cognitive Process 〔CSCD §69〕
After directing the mind toward the sign in this way, “Now absorption is about to succeed”: the life-continuum (bhavaṅga)¹ is interrupted, and mind-door adverting (manodvārāvajjana)² arises with the earth kasiṇa—manifest through the repeated development of “earth, earth”—as its object. Next, on that same object, four or five impulsions (javana)³ run. Of these, the last belongs to the fine-material sphere and the others to the sensual sphere. In these impulsions, applied thought, sustained thought, rapture, pleasure, and one-pointedness are stronger than in an ordinary mind. Because they prepare for absorption, they are called “preliminary work” (parikamma). Again, just as the regions near a village and so forth are called “the village’s outskirts” or “the city’s outskirts,” because they are near absorption or operate in absorption’s vicinity, they are called “access” (upacāra). Because they accord with the preceding acts of preliminary work and the absorption above, they are also called “conformity” (anuloma). The last among them, because it transcends the lineage of the limited sensual sphere and develops the lineage of the exalted fine-material sphere, is called “change-of-lineage” (gotrabhu). According to the method of “not counting again what has already been counted,” the first is preliminary work, the second access, the third conformity, and the fourth change-of-lineage; alternatively, the first is access, the second conformity, the third change-of-lineage, and the fourth or fifth is the absorption mind. For absorption arises only in the fourth or fifth mind, depending on the difference between a quick penetrator and a slow penetrator. After that, impulsion falls away and the time of the life-continuum begins.
However, the Abhidhamma specialist Elder Godatta cited the canonical statement, “A preceding wholesome phenomenon is a condition, by repetition condition, for a subsequent wholesome phenomenon,” and maintained that because subsequent phenomena become stronger through repetition condition, absorption can also occur on the sixth and seventh impulsions. In the commentaries this was rejected with the words, “That is only the elder’s own opinion.” Absorption occurs only on the fourth and fifth impulsions. It is said that after that impulsion is called fallen away because it has drawn close to the life-continuum. This was stated after examination and therefore cannot be rejected. Suppose a person runs toward a precipice: even wanting to stop, he cannot plant a foot and halt at its edge but falls over the cliff. Just so, absorption cannot occur on the sixth or seventh impulsion because it has drawn close to the life-continuum. Therefore it should be understood that absorption occurs only on the fourth or fifth impulsion.
That absorption consists of only a single mind-moment. For in seven cases there is no fixed duration: initial absorption, mundane direct knowledge, the four paths, the fruit immediately following a path, life-continuum absorption in fine-material or immaterial existence, the base of neither perception nor non-perception serving as a condition for the attainment of cessation, and fruition attainment for a practitioner emerging from cessation. Here, the fruit immediately following a path does not exceed three mind-moments; the base of neither perception nor non-perception serving as the condition for cessation does not exceed two; in fine-material and immaterial existence the life-continuum has no fixed measure; and in every other case there is only one mind. Thus absorption consists of a single mind-moment. The mind then falls into the life-continuum. Next, the life-continuum is interrupted and adverting occurs for the purpose of reviewing the absorption, followed by review of the absorption.
At this point the practitioner is “secluded from sensual pleasures, secluded from unwholesome phenomena, with applied thought and sustained thought, and with rapture and pleasure born of seclusion, enters and dwells in the first absorption.” He has thus attained the earth-kasiṇa first absorption, which has abandoned five factors, possesses five factors, has three kinds of excellence, and is endowed with ten characteristics.
§13 Explanation of “Secluded from Sensual Pleasures, Secluded from Unwholesome Phenomena” 〔CSCD §70〕
Here, “secluded from sensual pleasures” means removed from sensual pleasures, separated from them, and withdrawn from them. The word “only” (eva) here should be understood as expressing restriction. By expressing restriction, it shows that even though sensual pleasures are not present while the practitioner dwells in the first absorption, they remain the opposing side of that first absorption; and it shows that the first absorption is attained only by abandoning sensual pleasures.
How so? When the statement is restricted as “only secluded from sensual pleasures,” this becomes clear: sensual pleasures are necessarily opposed to absorption, and when they are present absorption does not occur, just as lamplight does not occur when darkness is present. Moreover, absorption is attained only by abandoning them, just as the farther shore is reached only by abandoning this shore. The restriction is made for this reason.
Someone might ask here: then why is “only” stated in the first phrase and not in the second? Can absorption be entered without seclusion from unwholesome phenomena? It should not be seen that way. The word is stated in the first phrase because absorption is the escape from sensual pleasures. Since it passes beyond the sensual sphere and opposes sensual desire, this absorption is precisely the escape from sensual pleasures. As it is said: “The escape from sensual pleasures is this, namely renunciation.” But the word “only” should also be carried over to the second phrase, as it is in the statement “Only here is there an ascetic; here is a second ascetic.” For absorption cannot be entered without seclusion from the other unwholesome phenomena called hindrances. It should therefore be understood as applying to both “only secluded from sensual pleasures” and “only secluded from unwholesome phenomena.” Further, although in these two phrases the shared term “seclusion” embraces every kind of seclusion, including seclusion by substitution of opposites and bodily seclusion, only these three should be understood here: bodily seclusion, mental seclusion, and seclusion by suppression.
The expression “sensual pleasures” should be understood as comprising two things. First are the objective sensual pleasures described in the Niddesa with such formulations as “What are objective sensual pleasures? Agreeable forms.” Second are defiled sensual pleasures, described there and in the Vibhaṅga in this way: “Desire is sensuality; lust is sensuality; the lust of desire is sensuality. Thinking is sensuality; lust is sensuality; the lust of thinking is sensuality. These are called sensual pleasures.” Accordingly, the meaning of “only secluded from sensual pleasures” is established also as “only secluded from objective sensual pleasures,” and bodily seclusion is thereby stated. The meaning of “secluded from unwholesome phenomena” is established as “secluded from defiled sensual pleasures” or “secluded from all unwholesomeness,” and mental seclusion is thereby stated. Again, because the former phrase states seclusion from objective sensual pleasures, it shows abandonment of sensual pleasure; because the latter states seclusion from defiled sensual pleasures, it shows adoption of the pleasure of renunciation. Further, precisely because seclusion from objective sensual pleasures and seclusion from defiled sensual pleasures have been stated, the two phrases should be understood as follows: the former abandons the basis of defilement, the latter the defilement; the former abandons the cause of craving, the latter the cause of delusion; the former shows purification of conduct, the latter the cultivation of inclination. This is first the method in relation to the objective-sensual-pleasure aspect of the sensual pleasures named in the expression “sensual pleasures.”
As for the defiled-sensual-pleasure aspect, sensual desire itself—differentiated in many ways as “desire,” “lust,” and so on—is intended by “sensual pleasures.” Although it is included in the unwholesome, because it is opposed to absorption, it is stated separately in the Vibhaṅga with the words, “What here is sensuality? Desire is sensuality,” and so forth. Alternatively, because it is defiled sensual pleasure, it is stated in the first phrase; because it is included in the unwholesome, it is stated in the second. And because it is differentiated in many ways, the plural “from sensual pleasures” is used rather than the singular.
Although other phenomena are also unwholesome, the Vibhaṅga mentions only the hindrances with the words, “What here are unwholesome phenomena? Sensual desire,” and so forth—in order to show that they and the absorption factors below are mutually antagonistic and mutually opposed. The meaning is that the hindrances are the antagonists of the absorption factors and only the absorption factors are their opponents, destroyers, and eliminators. Thus the Peṭaka says: concentration is the opponent of sensual desire, rapture of ill will, applied thought of sloth and torpor, pleasure of restlessness and remorse, and sustained thought of doubt.
Thus “only secluded from sensual pleasures” states seclusion by suppression of sensual desire, while “secluded from unwholesome phenomena” states seclusion by suppression of all five hindrances—though according to the method of “not counting again what has already been counted,” the former phrase concerns sensual desire and the latter the remaining hindrances. Likewise, among the three unwholesome roots, the former phrase concerns greed whose distinct object is the five cords of sensual pleasure, and the latter concerns hate and delusion whose distinct objects are grounds for harming and the like. Or, among the floods and other categories, the former concerns the flood of sensuality, the yoke of sensuality, the taint of sensuality, clinging to sensuality, the bodily tie of covetousness, and the fetter of sensual desire, while the latter concerns the remaining floods, yokes, taints, clingings, ties, and fetters. Again, the former concerns craving and the phenomena associated with it, while the latter concerns ignorance and the phenomena associated with it. Further, the former should be understood as stating seclusion by suppression of eight kinds of mind-arising associated with greed, and the latter as stating seclusion by suppression of the remaining four unwholesome mind-arisings. This completes the explanation of “only secluded from sensual pleasures, secluded from unwholesome phenomena.”
§14 Explanation of Applied Thought, Sustained Thought, Rapture, Pleasure, and “Entering and Dwelling” 〔CSCD §71–73〕
Up to this point the factors abandoned by the first absorption have been shown. Now, to show the associated factors, “with applied thought and sustained thought” and the rest are stated. Here, thinking toward is “applied thought” (vitakka), which is to say “striking.” Its characteristic is placing the mind upon the object; its function is striking and striking all around. Thus it is said that through applied thought the meditator makes the object struck by applied thought and struck all around by applied thought. Its manifestation is leading the mind to the object.
Sustained examination is “sustained thought” (vicāra), which is to say “following along.” Its characteristic is examining the object, its function is binding associated phenomena to it, and its manifestation is the uninterrupted continuity of the mind.
Although the two are not separated in some places, applied thought, in the sense of being coarser and preceding, is the mind’s initial placement, like striking a bell; sustained thought, in the sense of being subtler and investigative, is its uninterrupted continuation, like the bell’s resonance. Applied thought has arousal: when first arising, it is the mind’s vibration, like a bird flapping its wings when it wishes to rise into the air, and like a bee following a fragrance and diving toward a lotus. Sustained thought proceeds peacefully and is a state in which the mind does not vibrate excessively, like a bird that has risen into the air and spreads its wings, and like a bee that, having dived toward the lotus, circles above it. But the commentary on the Duka says: “Just as a great bird flying through the air proceeds by catching the wind with both wings and holding them steady, so applied thought occurs by placing the mind upon the object; just as it proceeds by flapping its wings to catch the wind, so sustained thought occurs by way of examination.” This account is appropriate to a case of continuous occurrence. Their distinction is evident in the first and second absorptions.
Again, suppose a person firmly holds a tarnished copper vessel with one hand and polishes it with powder, oil, and a brush in the other: the hand holding firmly is like applied thought; the hand polishing is like sustained thought. Likewise, suppose a potter turns the wheel with a stick while making a vessel: the hand pressing down is like applied thought; the hand moving back and forth is like sustained thought. Likewise, suppose a person draws a circle: the foot planted and fixed at the center is like applied thought, which places the mind; the foot turning around the outside is like sustained thought, which examines. Because this absorption occurs together with this applied thought and this sustained thought, just as a tree occurs together with flowers and fruit, the absorption is called “with applied thought and sustained thought.” But the Vibhaṅga gives a person-centered exposition with the words, “He possesses and fully possesses this applied thought and this sustained thought,” and so forth; its meaning should be understood in the same way.
“Born of seclusion”: here, seclusion is separation, meaning the departure of the hindrances. Alternatively, “seclusion” means what is secluded—that is, the group of phenomena associated with absorption and secluded from the hindrances. Thus what is born from seclusion, or born within that seclusion, is called “born of seclusion.”
“Rapture and pleasure”: here, what gladdens is “rapture” (pīti). Its characteristic is delight, its function is gladdening body and mind or pervading them, and its manifestation is elation. It is of five kinds: minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture. Minor rapture can do no more than raise the hairs of the body. Momentary rapture arises moment by moment like flashes of lightning. Showering rapture repeatedly descends upon the body and disperses like waves on a seashore. Uplifting rapture is powerful and can lift the body as far as leaping into the air. Thus, on the evening of a full-moon day, the Elder Mahātissa, resident at Puṇṇavallika, went to the shrine courtyard and saw the moonlight. Facing the Great Shrine, he thought, “At such a time the four assemblies are worshiping the Great Shrine.” On the basis of the object as ordinarily seen, uplifting rapture with the Buddha as its object arose. Like a colored ball thrown onto a plastered floor, he leaped into the air, landed in the courtyard of the Great Shrine, and stood there. Likewise, in Vattakālaka village near Girikaṇḍaka Monastery, a young woman of good family also leaped into the air through powerful uplifting rapture with the Buddha as its object.
It is said that when her parents were going to the monastery at dusk to hear the Dhamma, they told her: “Daughter, you are heavily pregnant and cannot go out at an improper time. We shall dedicate the merit to you; we are going to hear the Dhamma.” With that they departed. She too wished to go but could not disobey her parents, so she remained at home. Standing in the courtyard and using the moonlight to look toward the shrine courtyard in the sky above Girikaṇḍaka Mountain, she saw the lamp offerings at the shrine, saw the four assemblies honoring it with flowers, fragrances, and the rest while circumambulating to the right, and heard the bhikkhu Saṅgha chanting together. She thought, “How fortunate are those who can go to the monastery, walk in a shrine courtyard like that, and hear such sweet Dhamma talk!” As she gazed at the shrine, which resembled a heap of pearls, uplifting rapture arose. She leaped into the air and descended from it into the shrine courtyard before her parents, worshiped the shrine, and stood listening to the Dhamma. Her parents later arrived and asked, “Daughter, by which road did you come?” She said, “I came through the air, not by a road.” Her parents said, “Daughter, those who can travel through the air are practitioners whose taints are destroyed. How did you come?” She replied, “As I stood there looking at the shrine in the moonlight, powerful rapture with the Buddha as its object arose. At that time I knew neither that I was standing nor that I was sitting. Through the sign I had acquired, I simply leaped into the air and landed in the shrine courtyard.”
Uplifting rapture is thus capable of making a person leap into the air. When pervading rapture arises, however, the whole body becomes completely filled, like a skin bag inflated and full, or like the hollow of a mountain into which a great flood of water pours.
When these five kinds of rapture are conceived and mature, they fulfill two kinds of tranquility: bodily tranquility and mental tranquility. When tranquility is conceived and matures, it fulfills two kinds of pleasure: bodily pleasure and mental pleasure. When pleasure is conceived and matures, it fulfills three kinds of concentration: momentary concentration, access concentration, and absorption concentration. Among the five kinds of rapture, the pervading rapture that grows into the root of absorption concentration and is associated with concentration is what is intended here by “rapture.”
As for the other factor, ease is “pleasure” (sukha); alternatively, because it thoroughly chews up and digs out affliction in body and mind, it is called “pleasure.” Its characteristic is gratification, its function is increasing associated phenomena, and its manifestation is aid. Although rapture and pleasure are not separated in some places, delight when obtaining a desirable object is rapture; experiencing the savor of what has been obtained is pleasure. Where there is rapture there is pleasure, but where there is pleasure there is not necessarily rapture. Rapture is included in the formations aggregate; pleasure in the feeling aggregate. Rapture is like a person exhausted in a wilderness seeing the forest’s edge and hearing water; pleasure is like entering the forest shade and drinking the water. This should be understood as describing whichever is prominent at its respective time. Because this rapture and this pleasure belong to the absorption, or because they exist in it, the absorption is called “with rapture and pleasure.”
Alternatively, rapture and pleasure together form the compound “rapture-and-pleasure,” like “Dhamma-and-Discipline” and similar compounds. Rapture and pleasure born of seclusion belong to this absorption, or exist in it; thus it is “with rapture and pleasure born of seclusion.” Just as the absorption is born of seclusion, so too are its rapture and pleasure; and because they belong to it, the whole can be expressed in one phrase, “with rapture and pleasure born of seclusion.” But the Vibhaṅga says, “This pleasure is accompanied by this rapture,” and so forth; its meaning should be understood in the same way.
“First absorption”: this expression will become clear below. “Enters” means reaches or obtains; alternatively, it means accomplishes or brings forth. But the Vibhaṅga says: “‘Enters’ is the gain, acquisition, arrival, accomplishment, touching, realization, and full possession of the first absorption.” Its meaning should be understood in the same way. “Dwells” means that, dwelling in a posture associated with the absorption and possessing the absorption as described above, the practitioner accomplishes the movement, proceeding, maintenance, living, sustenance, conduct, and dwelling of his own being. Thus the Vibhaṅga says: “‘Dwells’ means moves, proceeds, maintains, lives, sustains, conducts, and dwells; therefore it is called dwelling.”
Notes
¹ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.
² Mind-door adverting (manodvārāvajjana): the single moment, after interruption of the life-continuum and before impulsion, in which the mind turns toward the object.
³ Impulsion (javana): the successive moments that occur within a cognitive process; this treatise gives four or five here, the last belonging to the fine-material sphere.
「入定」不是一種氛圍，是一條可以逐剎那點名的心路｜然後經文「離諸欲……入住初禪」每個字逐一解
大局 — 入定的那一刻，剖到剎那級
本單元三段（白話 §12–§14）是全品義理最密處：先把安止之發生剖到剎那（遍作・近行・隨順・種姓・安止之心路，四或五速行，初安止唯一剎那），再逐句解初禪定型句——「離諸欲、離諸不善法」（三種遠離・事欲煩惱欲之八重配對・蓋與禪支敵對），「有尋有伺、由遠離而生喜樂、入住」（尋伺之別、五種喜、喜與樂之別）。讀完這三段，「證得初禪」四個字才有落點。
§01 安止的那一刻——剎那級的心路 → 白話 §12
安止怎麼發生？白話 §12 把它剖到剎那：斷有分——意門轉向——同一所緣上四個或五個速行。前幾個是欲界心，各有名字：遍作（為安止作準備）、近行（已到安止的近郊，如「村的近郊」）、隨順（順於前後）、種姓（超越欲界種姓、修習色界種姓的那一剎那）；最後一個才是色界的安止心。四或五，依速通達者與遲通達者而別。
這裡論主記了一場論諍：瞿達多長老引「前前善法為後後善法之習行緣」，主張第六、第七速行也能安止；諸義注斥為「長老自己的意見」——安止唯在第四、第五，因為之後的速行已近有分，「如向斷崖奔跑的人，收不住腳」。而初安止只有一個心剎那：論主列了七處「無時分之限定」（初安止、世間神通、四道、道無間之果、色無色有中的有分禪、滅盡定之緣的非想非非想處、出滅定者的果等至），並逐處給了分限——道無間之果不過三剎那，滅盡定之緣的非想非非想處不過二剎那，色無色有中的有分無有限量，其餘各處唯一剎那。初安止即屬「唯一剎那」者：一剎那，隨即墮入有分，再轉向觀察禪那。讀這一段的要領：「入定」在論主筆下不是一種氛圍，是一條可以逐剎那點名的心路——到此，經文「離諸欲……入住初禪」的每個字才開始逐一解。
§02 「離諸欲、離諸不善法」——逐句解（上） → 白話 §13
初禪定型句的第一句，論主解得極密（白話 §13）。「離」字帶一個「唯」（eva）的限定：諸欲是禪那的對治面——有它們在，禪那不轉起，「如有黑暗在，燈光就不轉起」；且唯有捨棄它們才證得，「如唯有捨棄此岸才到彼岸」。有人問：「唯」字為何只在前句？答：兩句都有——如「唯此處有沙門」一例，字雖一見，義貫兩句。「離」攝三種遠離：身遠離、心遠離、鎮伏遠離。
「諸欲」則攝二義：事欲（可意的色等）與煩惱欲（欲求、貪）。於是兩句成對開展：前句離事欲＝身遠離＝捨欲樂；後句離煩惱欲＝心遠離＝取出離之樂。論主一連給了八重配對：捨雜染之事／捨雜染；捨貪求之因／捨愚癡之因；行為清淨／意樂養成；貪欲之鎮伏遠離／餘蓋之鎮伏遠離；貪／瞋癡；欲暴流欲軛欲漏欲取欲繫欲結／其餘的暴流軛漏取繫結；渴愛／無明；八種貪相應心／四種餘不善心。讀法上不必背全表，要看見的是論主的解經法：一句經文，從每一個煩惱分類系統各切一刀，刀刀對齊。
為什麼《分別論》釋「諸不善法」時唯說五蓋？因為蓋與禪支互為敵對：《藏釋》說，定治貪欲、喜治瞋恚、尋治惛沉睡眠、樂治掉舉惡作、伺治疑——這張對治表，04-07 §01（五蓋五支）還會用到。
§03 尋、伺、喜、樂與「入住」——逐句解（下） → 白話 §14
尋是把心投注於所緣（相），以擊觸為味；伺是審察、隨行，以相續繫著為味。二者之別，論主給了一整排喻（白話 §14）：尋如初敲鐘，伺如鐘的餘韻；尋如鳥起飛時振翅，伺如升空後展翅；如蜂投向蓮花與在蓮上繞飛；如一手牢握生垢銅器、一手磨拭；如陶師按壓與來回塑形；如圓規釘定的腳與旋轉的腳。白話就是：尋是「把心放上去」，伺是「讓心待在上面」。 放得上、待得住，所緣才穩。《二集義注》另有一讀：如大鳥以兩翼承風、使雙翼平定而行是尋，為承風而振翅是伺——論主注明此讀合於「相續而轉」的場合。這種差別在初禪二禪才明顯。「由遠離而生」的「遠離」也有二解：諸蓋的離去；或已離諸蓋、與禪那相應的法聚——從彼而生，或於彼中生。
喜（pīti）以歡悅為相、踴躍為現起，有五種：小喜（毛豎）、剎那喜（如電光）、繼起喜（如岸浪）、踊躍喜（能舉身騰空——大帝須長老望塔騰空、伐多迦羅迦村的孕婦望塔騰空，兩個故事都在說：喜是有身體力量的）、遍滿喜（如吹滿的皮囊、如大水灌入山腹）。五喜成熟則生二輕安，輕安成熟生二樂，樂成熟生三定——此處禪支之「喜」，指的是與安止定相應的遍滿喜。樂（sukha）以悅適為相；喜與樂之別：「喜如疲於曠野的人見到林邊、聽到水聲；樂如進入林蔭、飲用水」——得所愛是喜，受用其味是樂；有喜之處必有樂，有樂之處不必有喜；喜屬行蘊、樂屬受蘊。或者把「喜樂」讀作一個複合語，如「法與律」——由遠離而生的喜與樂屬於此禪，這樣讀「由遠離而生喜與樂」也通。「入」是達到；「住」是以相應威儀而住。逐句解到此，定型句每個字都有了落點。
給一般讀者
若只帶走一件事：尋是「把心放上去」，伺是「讓心待在上面」（白話 §14）——這一對，是往後你讀任何禪那次第都要用的最小單位。其次記住白話 §12 那條可以逐剎那點名的心路：入定不是氛圍，是一件有結構的事。至於「離諸欲」的八重配對（白話 §13），不必背，看見論主怎麼從每一個煩惱分類系統各切一刀就夠。初禪之德相——捨了什麼、具了什麼、三善十相——在 04-07。
想讀本單元全文：白話 §12–§14 即初禪三段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
“Entering Concentration” Is Not an Atmosphere but a Cognitive Process Whose Moments Can Be Individually Named | Then Every Word of “Secluded from Sensual Pleasures … Enters and Dwells in the First Absorption” Is Explained
The Big Picture — Dissecting the Instant of Entry into Concentration down to the Mind-Moment
The three sections of this unit (Vernacular §12–§14) are the doctrinally densest in the chapter. First, the occurrence of absorption is dissected down to the mind-moment: the process of preliminary work, access, conformity, change-of-lineage, and absorption; four or five impulsions; initial absorption as a single moment. Then the stock formula of the first absorption is explained phrase by phrase: “secluded from sensual pleasures, secluded from unwholesome phenomena”—three kinds of seclusion, an eightfold pairing of objective and defiled sensual pleasures, and the antagonism between hindrances and absorption factors; “with applied thought and sustained thought, with rapture and pleasure born of seclusion, enters and dwells”—the distinction between applied and sustained thought, five kinds of rapture, and the distinction between rapture and pleasure. Only after these three sections do the words “attained the first absorption” have a precise referent.
§01 The Instant of Absorption—A Cognitive Process at the Level of Mind-Moments → Vernacular §12
How does absorption occur? Vernacular §12 dissects it down to the moment: interruption of the life-continuum, mind-door adverting, then four or five impulsions on the same object. The first impulses belong to the sensual sphere and each has a name: preliminary work, because it prepares for absorption; access, because it has reached absorption’s outskirts, like “the village’s outskirts”; conformity, because it accords with what comes before and after; change-of-lineage, because in that instant it transcends the sensual-sphere lineage and develops the fine-material-sphere lineage. Only the final impulsion is the fine-material-sphere absorption mind. Whether there are four or five depends on the distinction between quick and slow penetrators.
The author records a controversy. Elder Godatta cited “A preceding wholesome phenomenon is a condition, by repetition condition, for a subsequent wholesome phenomenon” and argued that the sixth and seventh impulsions can also be absorption. The commentaries rejected this as “the elder’s own opinion.” Absorption occurs only on the fourth or fifth, because subsequent impulsions are already close to the life-continuum, “like a person running toward a precipice who cannot stop at its edge.” Initial absorption itself lasts only one mind-moment. The author lists seven cases with “no fixed duration”—initial absorption, mundane direct knowledge, the four paths, the fruit immediately following a path, life-continuum absorption in fine-material and immaterial existence, the base of neither perception nor non-perception that conditions the attainment of cessation, and fruition attainment after emerging from cessation—and gives the limits of each. The fruit immediately following a path does not exceed three moments; the base of neither perception nor non-perception conditioning cessation, two; the life-continuum in fine-material and immaterial existence is unlimited; the remaining cases last one moment. Initial absorption belongs to this final class: one moment, then the mind falls into the life-continuum and adverts to reviewing the absorption. The key to reading the passage is this: for the author, “entering concentration” is not an atmosphere but a cognitive process whose moments can be individually named. Only then does he begin explaining every word of “secluded from sensual pleasures … enters and dwells in the first absorption.”
§02 “Secluded from Sensual Pleasures, Secluded from Unwholesome Phenomena”—Phrase-by-Phrase Explanation (I) → Vernacular §13
The author explains the opening phrase of the first-absorption formula with extraordinary density (Vernacular §13). “Secluded” carries the restriction “only” (eva). Sensual pleasures are the opposing side of absorption: when they are present, absorption does not occur, “just as lamplight does not occur when darkness is present”; and absorption is attained only by abandoning them, “just as the farther shore is reached only by abandoning this shore.” Someone asks why “only” occurs only in the first phrase. The answer is that it applies to both, as in the example “Only here is there an ascetic”: the word appears once but its meaning carries over both phrases. “Seclusion” includes three kinds: bodily seclusion, mental seclusion, and seclusion by suppression.
“Sensual pleasures” comprises two senses: objective sensual pleasures, such as agreeable forms, and defiled sensual pleasures, desire and lust. Thus the two phrases unfold in pairs: the first leaves objective sensual pleasures—bodily seclusion and abandonment of sensual pleasure; the second leaves defiled sensual pleasures—mental seclusion and adoption of the pleasure of renunciation. The author gives eight paired cuts: abandonment of the basis of defilement / abandonment of defilement; abandonment of the cause of craving / abandonment of the cause of delusion; purification of conduct / cultivation of inclination; suppression of sensual desire / suppression of the remaining hindrances; greed / hate and delusion; the sensual flood, yoke, taint, clinging, tie, and fetter / the remaining floods, yokes, taints, clingings, ties, and fetters; craving / ignorance; eight mind-arisings associated with greed / four remaining unwholesome mind-arisings. The reader need not memorize the table. What matters is seeing the author’s method of interpreting canonical text: a single sentence is cut once through each system of classifying defilements, and every cut aligns.
Why does the Vibhaṅga explain “unwholesome phenomena” using only the five hindrances? Because the hindrances and absorption factors are mutual antagonists. The Peṭaka says concentration counters sensual desire, rapture counters ill will, applied thought counters sloth and torpor, pleasure counters restlessness and remorse, and sustained thought counters doubt. This table of counteraction returns in 04-07 §01 on the five abandoned hindrances and five possessed factors.
§03 Applied Thought, Sustained Thought, Rapture, Pleasure, and “Entering and Dwelling”—Phrase-by-Phrase Explanation (II) → Vernacular §14
Applied thought places the mind on the object—the sign—and functions by striking it. Sustained thought examines and follows along, functioning by keeping associated phenomena continuously bound there. The author gives a whole procession of similes for the distinction (Vernacular §14): applied thought is the initial striking of a bell, sustained thought its resonance; applied thought is a bird flapping at takeoff, sustained thought spreading its wings in flight; a bee diving toward a lotus and circling above it; one hand gripping a tarnished vessel and the other polishing; a potter pressing and shaping back and forth; the fixed leg and turning leg of a compass. In plain speech: applied thought is “putting the mind there”; sustained thought is “keeping the mind there.” Place it and keep it, and the object stabilizes. The commentary on the Duka offers another reading: a great bird holding both wings steady to catch the wind is applied thought, while flapping to catch the wind is sustained thought. The author notes that this suits a case of continuous occurrence. Their difference is evident in the first and second absorptions. “Born of seclusion” also has two readings: born from the departure of the hindrances, or born in the group of absorption-associated phenomena already secluded from them.
Rapture (pīti) has delight as its characteristic and elation as its manifestation, and it is of five kinds: minor rapture—the hairs stand; momentary rapture—like lightning; showering rapture—like waves on a shore; uplifting rapture, which can lift the body into the air—the Elder Mahātissa looking toward the shrine and the pregnant woman of Vattakālaka village looking toward it both rose into the air; and pervading rapture—like an inflated skin bag or a mountain hollow flooded with water. The five kinds of rapture, when mature, produce two kinds of tranquility; tranquility produces two kinds of pleasure; pleasure produces three kinds of concentration. The “rapture” that is an absorption factor here is pervading rapture associated with absorption concentration. Pleasure (sukha) has gratification as its characteristic. The distinction: “Rapture is like a person exhausted in a wilderness seeing the forest’s edge and hearing water; pleasure is like entering the forest shade and drinking the water.” Delight in obtaining the desired object is rapture; experiencing its savor is pleasure. Where there is rapture there is pleasure; where there is pleasure there is not necessarily rapture. Rapture belongs to the formations aggregate; pleasure to the feeling aggregate. Alternatively, “rapture-and-pleasure” can be read as a compound like “Dhamma-and-Discipline”: rapture and pleasure born of seclusion belong to this absorption. “Enters” means reaches; “dwells” means dwelling in an associated posture. With this phrase-by-phrase explanation, every word of the stock formula has a referent.
For the General Reader
If you retain only one thing, let it be this: applied thought is “putting the mind there”; sustained thought is “keeping the mind there” (Vernacular §14). This pair is the smallest unit you will need in reading every subsequent absorption sequence. Next, remember the moment-by-moment cognitive process in Vernacular §12: entering concentration is not an atmosphere but an event with structure. You need not memorize the eightfold pairing for “secluded from sensual pleasures” (Vernacular §13); it is enough to see how the author cuts once through every classification of defilements. The excellent qualities of the first absorption—what it abandons, what it possesses, and its three excellences and ten characteristics—appear in 04-07.
To read this unit in full: Vernacular §12–§14 is the complete passage-by-passage translation of the three sections on the first absorption (tr. mine, from the public-domain Pāli original; see this unit’s apparatus for the base-text particulars).
考據Apparatus
一、科判定位
本單元之定位 本單元承本品譯底之第 6 段（全品十一段之第 6），譯底欄小節作 Paṭhamajjhānakathā；段號自〔CSCD §69〕至〔CSCD §73〕，實落段號 5 個；白話 3 節（§12–§14）——「初禪之生起——安止心路」、「「離欲、離不善法」之釋」、「尋・伺・喜・樂與「入住」之釋」。前承第 5 單元〔趣向於相——五喻〕，後接第 7 單元〔初禪之德相——五蓋捨・五支具・三善十相〕。本單元所承之校文 § 為 §G（其題與章§逐字見本品《總覽》）。本段之事實唯自切界與本篇《總覽》之對齊表字面取，餘皆下列品級之段所載。
（品級段——本品之科判定位，十一單元同載，一字不改）
譯底 本品之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本品原典欄之譯底，
定位二式並用：〔Vism IV.x〕式唯限本品《總覽》movement 表既載者，〔CSCD §NN〕式對
譯底欄逐字可核。二系不明對映，本欄不推估、不換算。本品無自家對頁之巴利，故頁域一概不記。
品名 第四品〈地遍〉，巴利作 Pathavīkasiṇaniddesa。譯底欄之品題行作
4. Pathavīkasiṇaniddeso〔CSCD §51〕。品末之自標作
Iti sādhujanapāmojjatthāya kate visuddhimagge／Samādhibhāvanādhikāre／Pathavīkasiṇaniddeso nāma／Catuttho paricchedo.（四行）〔CSCD §90〕——論自繫本品為《清淨道論》定修習一部之第四品。
章§域 本品《總覽》movement 表所載之章§，首列作〔Vism IV.21–31〕，末列作 〔Vism IV.139 起〕，止點未載；本欄不代補、不外推。
段號域 譯底欄之段號自〔CSCD §51〕至〔CSCD §90〕，實落段號 39 個。其中一號號無而
文在：〔CSCD §66〕末之偈頌一段，譯底欄於其處未落段號，下一號逕作 [§68]。本欄不補號、
不引未落之號；該偈頌之文一律繫〔CSCD §66〕引之。不默示號序連續。
小節 譯底欄自帶 ### 小節 18 個（含品題行一），末小節作 Pañcakajjhānakathā。
本品之分節地圖與其對譯底欄之跨度，見本品《總覽》。
前品接點 本品首段以 yaṃ vuttaṃ 標其所承，逐句取前已說之句而開演之：
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā〔CSCD §51〕、
Khuddakapalibodhupacchedaṃ katvā〔CSCD §54〕、
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo〔CSCD §55〕。三句皆論自標為前已說者，
其所在之品譯底欄未標，本欄不代考定；依本書品序，取業處之品在本品之前。
後品接點 〔CSCD §55〕自標
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti——就一切業處之
詳論，自地遍始。本品唯開演地遍一遍；〔CSCD §63〕作 pathavīkasiṇādikassa，以「地遍等」
該其餘之遍，其開演不在本品。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。
本編詞表已定之詞引其定讀，不逐品重解——本品所涉之既立詞為 upacāra-samādhi（近行定）·
appanā-samādhi（安止定）·ārammaṇa（所緣）·guṇa（德）·Porāṇā（古師，見〔CSCD §76〕
之 Tenāhu porāṇā）·paricchedo（品，見〔CSCD §90〕之品末）。以下唯列本品新出者，
及本編既有校讀與規範詞表須併觀之處。
定與心路
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| javana | 速行 | cattāri pañca vā javanāni javanti，末一為色界，餘為欲界 | 〔CSCD §69〕 |
| parikamma・upacāra・anuloma・gotrabhu | 遍作・近行・隨順・種姓 | 安止前四心之名；Agahitaggahaṇena〔CSCD §69〕（〔CSCD §70〕作小寫 agahitaggahaṇena）則第一遍作、第二近行、第三隨順、第四種姓 | 〔CSCD §69〕 |
| ekacittakkhaṇikā appanā | 一心剎那之安止 | Iti ekacittakkhaṇikāyeva appanā；並列七處無時分之定位 | 〔CSCD §69〕 |
（多戶列——本列之段號跨數單元，所指之各單元同載，一字不改）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bhavaṅga | 有分 | 安止前 bhavaṅgaṃ upacchinditvā，安止後 bhavaṅgapāto；本品凡五處作斷有分之式 | 〔CSCD §58〕·〔CSCD §69〕 |
| manodvārāvajjana | 意門轉向 | 四禪之生起句式皆作 tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 而繼以意門轉向之起——連聲形 manodvārāvajjanamuppajjati〔CSCD §69〕、分寫形 manodvārāvajjanaṃ uppajjati〔CSCD §79〕〔CSCD §82〕〔CSCD §87〕，本欄實測 4 見 | 〔CSCD §69〕 |
禪支與蓋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| 蓋支之對治 | 一支對一蓋 | samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā——論自標其出處為《藏釋》 | 〔CSCD §70〕 |
| vitakka | 尋 | ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso | 〔CSCD §71〕 |
| vicāra | 伺 | ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso | 〔CSCD §71〕 |
| pañcavidhā pīti | 五種喜 | khuddikā pīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti；入安止者唯遍滿喜 | 〔CSCD §72〕 |
| sukha | 樂 | sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ；與喜之別：喜攝於行蘊，樂攝於受蘊 | 〔CSCD §73〕 |
| vivekaja | 由遠離而生 | vivitti viveko, nīvaraṇavigamoti attho；本品唯取身遠離・心遠離・鎮伏遠離三 | 〔CSCD §70〕·〔CSCD §71〕 |
本編既有校讀與規範詞表須併觀之四處 ①sappāya 規範詞表定「相宜」，既有校讀作
「七隨順」；②ekaggatā 規範詞表定「心一境性」，既有校讀於禪支表作「一境性」；
③upekkhāsatipārisuddhi 既有校讀作「念清淨」，本目依論自釋作「捨念清淨」；
④cetaso ekodibhāva 既有校讀作「內淨一心」，本目依論自釋分作「內淨」與「心之一趣」。
四處皆依論自釋取讀。又，既有校讀之三相次第作「遍作相→取相→似相」，而
parikammanimitta（遍作相）一名於本品譯底欄零命中——譯底欄唯出 uggahanimitta 與
paṭibhāganimitta 二相之名，parikamma 一詞則唯作遍作之心與遍作之時二用〔CSCD §55〕·
〔CSCD §69〕。誌之不判。
三、異讀
材料之面 本品無自家對頁之巴利，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；方括注唯 [§NN] 段號與版頁記二式，
無一為異讀之記。全篇之圓括注 48 處，逐一檢之，皆為所引之出處標記，無一載異讀。
查無即記無：譯底欄自身無異讀之記。
掃描面之界 本欄之查唯及譯底欄一面；他本之對勘不在本欄之面，本欄不代考定， 亦不以本欄之零命中推斷他本。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §69〕 | Ābhidhammikagodattatthero pana／imaṃ suttaṃ vatvā | 長老引習行緣之文，立第六第七心亦得安止之說 | (paṭṭhā. 1.1.12) |
| 〔CSCD §69〕 | taṃ aṭṭhakathāsu ''attano matimattaṃ therasseta''nti vatvā paṭikkhittaṃ | 諸義注斥前說為長老自意 | 自標為諸義注 |
| 〔CSCD §69〕 | vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati | 初禪定型句 | (dha. sa. 160; dī. ni. 1.226) |
| 〔CSCD §70〕 | Yathāha, ''kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma''nti | 出離為欲之出離 | (dī. ni. 3.353) |
| 〔CSCD §70〕 | ''idheva, bhikkhave, samaṇo, idha dutiyo samaṇo''ti | 語法之例——evakāro 之牽用 | (ma. ni. 1.139; a. ni. 4.241) |
| 〔CSCD §70〕 | niddese ''katame vatthukāmā, manāpiyā rūpā''tiādinā | 事欲之釋 | (mahāni. 1) |
| 〔CSCD §70〕 | vibhaṅge ca ''chando kāmo, rāgo kāmo | 煩惱欲之釋 | (mahāni. 1; vibha. 564)・(vibha. 564) |
| 〔CSCD §70〕 | vicāro vicikicchāyāti peṭake vuttaṃ | 五支對治五蓋 | 自標為《藏釋》，未繫號 |
| 〔CSCD §71〕 | Vibhaṅge pana ''iminā ca vitakkena iminā ca vicārena upeto hoti samupeto''tiādinā | 有尋有伺之人立說 | (vibha. 565) |
| 〔CSCD §71〕 | Dukanipātaṭṭhakathāyaṃ pana ''ākāse gacchato mahāsakuṇassa | 大鳥乘風之喻辨尋伺 | 自標為《二集義注》 |
| 〔CSCD §73〕 | Vibhaṅge pana ''idaṃ sukhaṃ imāya pītiyā sahagata''ntiādinā | 喜樂之相隨 | (vibha. 567) |
| 〔CSCD §73〕 | Vuttañhetaṃ vibhaṅge ''viharatīti iriyati vattati pāleti | 「住」之逐詞釋 | (vibha. 540) |
引式之數〔本欄實測〕 Vuttañhetaṃ 7 處・Vuttampi cetaṃ 2 處・Yathāha 5 處・
Tenāha 2 處（其一作 Tenāha bhagavā）・Tenevāha 1 處・Tenāhu porāṇā 1 處・
Vibhaṅge pana 5 處・Vibhaṅgepi vuttaṃ 2 處・peṭake vuttaṃ 1 處・Tatrāyaṃ pāḷi 1 處・
aṭṭhakathāsu 2 處。本文自標之圓括注出處 48 處。此數唯就本品之域，不及全書。
所引之類〔本欄實測〕 48 處括注析為 62 個出處分項，就其標識分：vibha. 12・
saṃ. ni. 11・dī. ni. 11・dha. sa. 8・a. ni. 7・ma. ni. 6・paṭi. ma. 4・
mahāni. 2・paṭṭhā. 1（一括注載二出處以上者，逐項計入）。此外：未繫括注而以「諸義注」
「《藏釋》」「《二集義注》」「古師」自標其所從來者 5 處〔CSCD §52〕·〔CSCD §69〕·
〔CSCD §70〕·〔CSCD §71〕·〔CSCD §76〕；標書名而未繫號者 2 處〔CSCD §80〕；
引而全未標出處者 2 處〔CSCD §55〕·〔CSCD §62〕。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
甲・譬喻
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §69〕 | puriso chinnapapātābhimukho dhāvanto | 第六第七心不得安止：如奔向斷崖者不能自止 |
| 〔CSCD §70〕 | andhakāre sati padīpobhāso viya・orimatīrapariccāgena pārimatīrasseva | 欲為禪之對治：如闇中之燈光；捨欲乃得：如捨此岸乃得彼岸 |
| 〔CSCD §71〕 | ghaṇḍābhighāto viya・ghaṇḍānuravo viya | 尋如鐘之初擊，伺如其餘韻 |
| 〔CSCD §71〕 | pakkhino pakkhavikkhepo viya・pakkhappasāraṇaṃ viya | 尋如鳥之振翼，伺如其展翼 |
| 〔CSCD §71〕 | padumābhimukhapāto viya・paribbhamanaṃ viya | 尋如蜂之投蓮，伺如其繞蓮 |
| 〔CSCD §71〕 | mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā | 《二集義注》之喻；論斷其唯合於相續而轉之位 |
| 〔CSCD §71〕 | daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro | 尋如持器之手，伺如磨器之手 |
| 〔CSCD §71〕 | uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro | 尋如陶師之壓手，伺如其移手 |
| 〔CSCD §71〕 | sannirumbhitvā ṭhitakaṇṭako viya・bahi paribbhamanakaṇṭako viya | 尋如作圓之定樁，伺如其旋樁 |
| 〔CSCD §71〕 | rukkho viya pupphena phalena | 禪與尋伺俱轉：如樹與花果 |
| 〔CSCD §72〕 | vijjuppādasadisā・samuddatīraṃ vīci viya・sudhātale pahaṭacitrageṇḍuko viya・dhamitvā pūritavatthi viya・mahatā udakoghena pakkhandapabbatakucchi viya | 五喜之相：如電光・如岸浪・如彩球躍空・如吹脹之囊・如水灌山腹 |
| 〔CSCD §73〕 | vanantudakadassanasavanesu viya pīti・Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ | 喜如曠野疲者見林聞水，樂如入蔭飲水 |
乙・事例 本品所舉之人事，逐處繫段號，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §69〕 | Ābhidhammikagodattatthero | 其第六第七心亦得安止之說為諸義注所斥 |
| 〔CSCD §72〕 | puṇṇavallikavāsī mahātissatthero・girikaṇḍakavihārassa 近村之一良家女 | 二事並證踊躍喜能舉身於空 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①四禪之生起段用同一句式：tattha dosaṃ disvā（見前禪之過）→
santato manasikatvā（作意後禪為寂）→ nikantiṃ pariyādāya（盡前禪之愛）→
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 而繼以意門轉向之起。本欄實測：tattha dosaṃ disvā
5 見・nikantiṃ pariyādāya 5 見・oḷārikattā aṅgadubbalā 5 見（第五見皆在五分法之段）・
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 4 見（其末之意門轉向，〔CSCD §69〕作連聲形，
餘三處作 manodvārāvajjanaṃ uppajjati，故此長式 3 見）；作意之動詞二形——
santato manasikatvā 2 見・santato manasikaritvā 3 見。
②四禪之收句一律作 tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ，
本欄實測 4 見。③後三禪之末皆以 Sesaṃ paṭhamajjhāne vuttanayameva 收，本欄實測 3 見；
五分法之段則作 Sesaṃ vuttappakārameva，2 見。④省略式 …pe… 全篇 18 見，皆在所引之
經文內。⑤viya 為本品譬喻之主要標識，全篇 63 見；Seyyathāpi 6 見，皆為所引經之喻起句。
⑥「地、地」之作意句全篇 7 見，貫遍作與四禪之生起——''pathavī pathavī''ti 形 5 見，
pathavī pathavīti 形 2 見。⑦本品之偈頌以縮排出之，
計 34 行。以上諸數唯就本品之域實測，不及全書。
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
Location of this unit This unit takes the sixth segment of the chapter’s working base—the sixth of eleven segments in the chapter. The source column gives the subsection title Paṭhamajjhānakathā; its paragraph numbers run from 〔CSCD §69〕 through 〔CSCD §73〕, with five actual numbered paragraphs. The vernacular has three sections (§12–§14): “The Arising of the First Absorption—The Absorption Cognitive Process,” “Explanation of ‘Secluded from Sensual Pleasures, Secluded from Unwholesome Phenomena,’” and “Explanation of Applied Thought, Sustained Thought, Rapture, Pleasure, and ‘Entering and Dwelling.’” Unit 5, 〔Facing the Sign—Five Similes〕, precedes it; Unit 7, 〔The Excellent Qualities of the First Absorption—Five Hindrances Abandoned, Five Factors Possessed, Three Excellences and Ten Characteristics〕, follows. This unit takes construal section §G (its title and chapter section appear verbatim in this chapter’s Overview). The facts in this paragraph derive only from the literal cut boundaries and the alignment table in the chapter Overview; all other statements belong to the chapter-level paragraphs below.
(Chapter-level paragraphs—identically reproduced in all eleven units of this chapter)
Working base The working base for this chapter is CSCD (internal and never published). Every Pāli quotation in this layer is taken verbatim from the source column’s working base,
using two locator systems: the form 〔Vism IV.x〕 is restricted to items already listed in this chapter’s Overview movement table, while 〔CSCD §NN〕 checks
directly against the working-base column. Where the relation between the two systems is unknown, this column neither estimates nor converts it. This chapter has no internally collated Pāli pagination, so page ranges are not recorded.
Chapter title Chapter 4, “Earth Kasiṇa,” is Pathavīkasiṇaniddesa in Pāli. The title line in the working-base column reads
4. Pathavīkasiṇaniddeso 〔CSCD §51〕. The chapter’s closing self-designation reads
Iti sādhujanapāmojjatthāya kate visuddhimagge / Samādhibhāvanādhikāre / Pathavīkasiṇaniddeso nāma / Catuttho paricchedo. (four lines) 〔CSCD §90〕—the treatise itself places this as the fourth chapter in the concentration-development division of the Visuddhimagga.
Chapter-section range The first chapter section recorded in this chapter’s Overview movement table is 〔Vism IV.21–31〕; the last begins at 〔Vism IV.139 onward〕, with no endpoint recorded. This column does not supply or extrapolate an endpoint.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §51〕 to 〔CSCD §90〕, with thirty-nine actual numbers. One number is absent although
its text is present: the verse paragraph at the end of 〔CSCD §66〕 carries no paragraph number in the working-base column, and the next number is [§68]. This column neither supplies a number
nor cites an unattested one; that verse is always attached to 〔CSCD §66〕. No continuous sequence of numbers is implied.
Subsections The working-base column contains eighteen ### subsection headings, including the chapter title line; the final subsection is Pañcakajjhānakathā.
For the chapter’s subdivision map and its spans in the working-base column, see the chapter Overview.
Connection to the preceding chapter The chapter’s opening passage marks what it takes up with yaṃ vuttaṃ, then develops, phrase by phrase, the statements already made:
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā 〔CSCD §51〕,
Khuddakapalibodhupacchedaṃ katvā 〔CSCD §54〕,
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo 〔CSCD §55〕. The treatise itself marks all three as previously stated;
their location is not identified in this chapter’s working-base column, and this apparatus does not independently determine it. In the order of this treatise, the chapter on taking a meditation subject precedes the present chapter.
Connection to the following chapters At 〔CSCD §55〕 the treatise itself says,
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti—the detailed treatment of all meditation subjects
begins with the earth kasiṇa. This chapter develops only the earth kasiṇa. At 〔CSCD §63〕, pathavīkasiṇādikassa embraces “the earth kasiṇa and the rest”
of the kasiṇas, but their development does not occur in this chapter.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter; the normative glossary governs their established readings, and this heading does not decide terms that the glossary leaves unsettled.
Terms already settled in this edition’s glossary are cited as settled rather than re-explained chapter by chapter. The settled terms occurring here are upacāra-samādhi (access concentration),
appanā-samādhi (absorption concentration), ārammaṇa (object), guṇa (quality), and Porāṇā (the ancient teachers; see Tenāhu porāṇā at 〔CSCD §76〕
), together with paricchedo (chapter; see the chapter’s closing self-designation at 〔CSCD §90〕). What follows lists only terms new to this chapter
and places where this edition’s earlier construal and the normative glossary must be read together.
Concentration and the Cognitive Process
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| javana | impulsion | cattāri pañca vā javanāni javanti; the last belongs to the fine-material sphere and the others to the sensual sphere | 〔CSCD §69〕 |
| parikamma · upacāra · anuloma · gotrabhu | preliminary work · access · conformity · change-of-lineage | the names of four minds before absorption; with Agahitaggahaṇena at 〔CSCD §69〕 (lowercase agahitaggahaṇena at 〔CSCD §70〕), the first is preliminary work, second access, third conformity, and fourth change-of-lineage | 〔CSCD §69〕 |
| ekacittakkhaṇikā appanā | absorption of a single mind-moment | Iti ekacittakkhaṇikāyeva appanā; also identifies seven cases having no fixed duration | 〔CSCD §69〕 |
(Multi-unit rows—the paragraph numbers in these rows span several units, so the same rows are reproduced identically in each unit concerned)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bhavaṅga | life-continuum | before absorption, bhavaṅgaṃ upacchinditvā; after absorption, bhavaṅgapāto; this chapter has five formulas for interrupting the life-continuum | 〔CSCD §58〕 · 〔CSCD §69〕 |
| manodvārāvajjana | mind-door adverting | the formula for each of the four absorptions has tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā, followed by the arising of mind-door adverting—the sandhi form manodvārāvajjanamuppajjati at 〔CSCD §69〕 and the separated form manodvārāvajjanaṃ uppajjati at 〔CSCD §79〕, 〔CSCD §82〕, and 〔CSCD §87〕; measured here at 4 occurrences | 〔CSCD §69〕 |
Absorption Factors and Hindrances
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| opposition of hindrances and factors | one factor to one hindrance | samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā—the treatise identifies its source as the Peṭaka | 〔CSCD §70〕 |
| vitakka | applied thought | ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso | 〔CSCD §71〕 |
| vicāra | sustained thought | ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso | 〔CSCD §71〕 |
| pañcavidhā pīti | five kinds of rapture | khuddikā pīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti; in absorption only pervading rapture | 〔CSCD §72〕 |
| sukha | pleasure | sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ; distinguished from rapture in that rapture belongs to the formations aggregate and pleasure to the feeling aggregate | 〔CSCD §73〕 |
| vivekaja | born of seclusion | vivitti viveko, nīvaraṇavigamoti attho; this chapter takes only bodily seclusion, mental seclusion, and seclusion by suppression | 〔CSCD §70〕 · 〔CSCD §71〕 |
Four places where this edition’s earlier construal and the normative glossary must be read together (1) The normative glossary renders sappāya as “suitable,” while the earlier construal reads it as
“seven suitabilities.” (2) The normative glossary renders ekaggatā as “one-pointedness,” while the earlier construal’s table of absorption factors reads “singleness.”
(3) The earlier construal renders upekkhāsatipārisuddhi as “purification of mindfulness,” while this heading, following the treatise’s own explanation, reads “purity of mindfulness due to equanimity.”
(4) The earlier construal renders cetaso ekodibhāva as “inner purity and unified mind,” while this heading, following the treatise’s own explanation, distinguishes “inner purity” from “the mind’s unification.”
All four are read through the treatise’s own explanation. Further, the earlier construal orders three signs as “preliminary sign → learning sign → counterpart sign,” yet
the term parikammanimitta (“preliminary sign”) has zero occurrences in this chapter’s working-base column. The working-base column names only uggahanimitta and
paṭibhāganimitta; the word parikamma occurs solely for the preliminary-work mind and the time of preliminary work at 〔CSCD §55〕 and
〔CSCD §69〕. This is recorded without decision.
III. Variant Readings
Material available This chapter has no internally collated Pāli pagination and therefore no collation passages to record; the only searchable surface is the working-base column itself. The facts are recorded without decision.
Measured complete survey A verbatim survey of the entire working-base column found parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.)
in zero occurrences; the variant-reading marker pāṭho in zero occurrences; and only the two square-bracket forms used for [§NN] paragraph numbers and edition page notations,
none of which marks a variant reading. The forty-eight parenthetical annotations in the chapter were each inspected and all are source references; none records a variant.
When none are found, none are recorded: the working-base column itself records no variant readings.
Limit of the surveyed surface This survey extends only to the working-base column. Comparison with other editions is outside its surface; this heading neither decides such comparison nor infers anything about other editions from the zero occurrences here.
IV. The Commentator’s Citations
Each citation by the author is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself and is not independently determined. Parentheses in the “Source Identified by the Text” column are reproduced verbatim.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §69〕 | Ābhidhammikagodattatthero pana / imaṃ suttaṃ vatvā | the elder cites the text on repetition condition and argues that absorption may occur on the sixth and seventh minds | (paṭṭhā. 1.1.12) |
| 〔CSCD §69〕 | taṃ aṭṭhakathāsu ''attano matimattaṃ therasseta''nti vatvā paṭikkhittaṃ | the commentaries reject the preceding claim as the elder’s own opinion | identified as the commentaries |
| 〔CSCD §69〕 | vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati | the stock formula of the first absorption | (dha. sa. 160; dī. ni. 1.226) |
| 〔CSCD §70〕 | Yathāha, ''kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma''nti | renunciation as the escape from sensual pleasures | (dī. ni. 3.353) |
| 〔CSCD §70〕 | ''idheva, bhikkhave, samaṇo, idha dutiyo samaṇo''ti | grammatical example—the carried application of evakāro | (ma. ni. 1.139; a. ni. 4.241) |
| 〔CSCD §70〕 | niddese ''katame vatthukāmā, manāpiyā rūpā''tiādinā | explanation of objective sensual pleasures | (mahāni. 1) |
| 〔CSCD §70〕 | vibhaṅge ca ''chando kāmo, rāgo kāmo | explanation of defiled sensual pleasures | (mahāni. 1; vibha. 564) · (vibha. 564) |
| 〔CSCD §70〕 | vicāro vicikicchāyāti peṭake vuttaṃ | five factors counteracting five hindrances | identified as the Peṭaka, with no number attached |
| 〔CSCD §71〕 | Vibhaṅge pana ''iminā ca vitakkena iminā ca vicārena upeto hoti samupeto''tiādinā | person-centered exposition of “with applied thought and sustained thought” | (vibha. 565) |
| 〔CSCD §71〕 | Dukanipātaṭṭhakathāyaṃ pana ''ākāse gacchato mahāsakuṇassa | the simile of a great bird riding the wind to distinguish applied and sustained thought | identified as the commentary on the Duka |
| 〔CSCD §73〕 | Vibhaṅge pana ''idaṃ sukhaṃ imāya pītiyā sahagata''ntiādinā | the association of rapture and pleasure | (vibha. 567) |
| 〔CSCD §73〕 | Vuttañhetaṃ vibhaṅge ''viharatīti iriyati vattati pāleti | word-by-word explanation of “dwells” | (vibha. 540) |
Number of citation formulas 〔measured in this heading〕 Vuttañhetaṃ occurs 7 times; Vuttampi cetaṃ, 2; Yathāha, 5;
Tenāha, 2 (one is Tenāha bhagavā); Tenevāha, 1; Tenāhu porāṇā, 1;
Vibhaṅge pana, 5; Vibhaṅgepi vuttaṃ, 2; peṭake vuttaṃ, 1; Tatrāyaṃ pāḷi, 1;
and aṭṭhakathāsu, 2. The text itself marks forty-eight parenthetical source references. These counts apply only to this chapter, not to the whole work.
Kinds of cited sources 〔measured in this heading〕 The forty-eight parenthetical annotations divide into sixty-two source items. By the labels actually given, they comprise vibha. 12,
saṃ. ni. 11, dī. ni. 11, dha. sa. 8, a. ni. 7, ma. ni. 6, and paṭi. ma. 4,
with mahāni. 2 and paṭṭhā. 1 (when one parenthesis contains two or more sources, each is counted separately). In addition, there are sources identified as “the commentaries,”
“the Peṭaka,” “the commentary on the Duka,” or “the ancient teachers” at five places without a parenthetical reference 〔CSCD §52〕 and 〔CSCD §69〕,
〔CSCD §70〕, 〔CSCD §71〕, and 〔CSCD §76〕; two places give a title without a reference number 〔CSCD §80〕;
and two citations give no source at all 〔CSCD §55〕 and 〔CSCD §62〕.
V. Similes and Rhetoric
This heading records only where the chapter’s similes occur and which meanings they illustrate; it offers no literary evaluation.
A. Simile
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §69〕 | puriso chinnapapātābhimukho dhāvanto | no absorption on the sixth and seventh minds: like a person running toward a precipice who cannot stop |
| 〔CSCD §70〕 | andhakāre sati padīpobhāso viya · orimatīrapariccāgena pārimatīrasseva | sensual pleasures oppose absorption, like lamplight in darkness; attainment through abandoning sensual pleasures, like reaching the farther shore by abandoning this shore |
| 〔CSCD §71〕 | ghaṇḍābhighāto viya · ghaṇḍānuravo viya | applied thought as the first strike of a bell, sustained thought as its resonance |
| 〔CSCD §71〕 | pakkhino pakkhavikkhepo viya · pakkhappasāraṇaṃ viya | applied thought as a bird’s wingbeats, sustained thought as its spread wings |
| 〔CSCD §71〕 | padumābhimukhapāto viya · paribbhamanaṃ viya | applied thought as a bee diving toward a lotus, sustained thought as circling the lotus |
| 〔CSCD §71〕 | mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā | the simile from the commentary on the Duka; the treatise judges it suitable only for continuous occurrence |
| 〔CSCD §71〕 | daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro | applied thought as the hand gripping a vessel, sustained thought as the hand polishing it |
| 〔CSCD §71〕 | uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro | applied thought as the potter’s pressing hand, sustained thought as the moving hand |
| 〔CSCD §71〕 | sannirumbhitvā ṭhitakaṇṭako viya · bahi paribbhamanakaṇṭako viya | applied thought as the fixed point for drawing a circle, sustained thought as the circling point |
| 〔CSCD §71〕 | rukkho viya pupphena phalena | absorption occurs together with applied and sustained thought, as a tree with flowers and fruit |
| 〔CSCD §72〕 | vijjuppādasadisā · samuddatīraṃ vīci viya · sudhātale pahaṭacitrageṇḍuko viya · dhamitvā pūritavatthi viya · mahatā udakoghena pakkhandapabbatakucchi viya | the five forms of rapture: lightning, waves on shore, a colored ball leaping into the air, an inflated skin bag, and a mountain hollow flooded with water |
| 〔CSCD §73〕 | vanantudakadassanasavanesu viya pīti · Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ | rapture as a wilderness traveler seeing forest and hearing water; pleasure as entering the shade and drinking |
B. Account Every person and event mentioned in this chapter is attached to a paragraph-number anchor. Only the point illustrated is recorded; this apparatus does not independently determine the person or place.
| Location | Account | Meaning Illustrated |
|---|---|---|
| 〔CSCD §69〕 | Ābhidhammikagodattatthero | the commentaries reject his claim that absorption can occur on the sixth and seventh minds |
| 〔CSCD §72〕 | puṇṇavallikavāsī mahātissatthero and a young woman of good family from a village near girikaṇḍakavihārassa | both accounts establish that uplifting rapture can lift the body into the air |
〔The personal and place names in the table above are reproduced in Pāli verbatim from the working-base column; this heading does not establish Chinese readings for them.〕
C. Verifiable rhetorical observations (1) The passages on the arising of the four absorptions employ the same sequence: tattha dosaṃ disvā (seeing the defect in the preceding absorption) →
santato manasikatvā (attending to the following absorption as peaceful) → nikantiṃ pariyādāya (exhausting attachment to the preceding absorption) →
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā, followed by the arising of mind-door adverting. Measured here, tattha dosaṃ disvā
occurs 5 times; nikantiṃ pariyādāya, 5; and oḷārikattā aṅgadubbalā, 5 (the fifth instance in each case occurs in the passage on the fivefold system), while
tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā occurs 4 times (for the final mind-door adverting, 〔CSCD §69〕 uses a sandhi form,
while the other three places use manodvārāvajjanaṃ uppajjati, so the longer form occurs 3 times). The verb for attending has two forms:
santato manasikatvā, 2 occurrences, and santato manasikaritvā, 3.
(2) The closing sentence for each of the four absorptions always contains tividhakalyāṇaṃ dasalakkhaṇasampannaṃ … adhigataṃ hoti pathavīkasiṇaṃ,
measured here at 4 occurrences. (3) The last three absorptions all close with Sesaṃ paṭhamajjhāne vuttanayameva, measured here at 3 occurrences;
the passage on the fivefold system instead uses Sesaṃ vuttappakārameva, 2 occurrences. (4) The abbreviation …pe… occurs 18 times throughout the chapter, all within quoted
canonical passages. (5) viya is the chapter’s principal simile marker and occurs 63 times; Seyyathāpi occurs 6 times, each opening a simile in a quoted discourse.
(6) The attention formula “earth, earth” occurs 7 times across preliminary work and the arising of the four absorptions—5 in the form ''pathavī pathavī''ti
and 2 in the form pathavī pathavīti. (7) Verses in this chapter are indented and
number thirty-four lines. All counts apply only to this chapter, not to the whole work.
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.