清淨道論 一種等之決擇——四諦之判釋與品末Visuddhimagga · The Analysis by Singlefold and the Rest—The Classification of the Four Truths and the Close of the Chapter
四諦到了收官，練兩手功夫。一手是換刻度：苦，說到底一件事（轉起），攤開是五取蘊；滅，說到底一件事（無為），依斷它的四道又成四——數不是實體，是分法。另一手是兩兩對照：任取兩諦，說得出哪裡一家、哪裡分家——前二諦同深同世間，後二諦同深同出世間，果因、境有境、該遍知該斷該現證該修習，格格分明。
兩個譬喻是本單元的珍藏。三友採花：定舉手搆不著所緣這朵花，要站在精進的背上、扶著念的肩膀才採得到——散亂不是定太弱，常是背與肩沒就位。金匠翻錢：慧單用眼看不透所緣，要尋像指節一樣把它翻著面看——翻到無常、苦、無我三面都照過。
而通達四諦有多難？世尊問阿難：以裂為百分的髮之端貫穿髮端，難吧？比那更難。正因其難，後面才有七清淨一整條路。根諦之解釋，第十六品已竟。
At the close of the four truths, two skills are practiced. One is changing scale: suffering is at bottom one thing (occurrence), spread out it is the five aggregates of clinging; cessation is at bottom one thing (the unconditioned), and by the four paths that cut it off it becomes four—the number is not a substance; it is a way of dividing. The other is comparing in pairs: take any two truths and one can say where they are of one family and where they part—the first two share depth and the mundane, the last two share depth and the supramundane; fruit and cause, object and possessor of the object, what is to be fully understood, abandoned, realized, developed—cell by cell, distinct.
The two similes are the treasure of this unit. The three friends picking flowers: concentration raises its hand and cannot reach the flower of the object; only standing on energy’s back and holding mindfulness’s shoulder can it pick it—distraction is not that concentration is too weak; it is usually that the back and the shoulder are not in place. The goldsmith turning the coin: wisdom cannot see through the object with the eye alone; applied thought must turn it over like a knuckle to show its faces—turned until all three faces, impermanent, suffering, and not-self, have been seen.
And how hard is it to penetrate the four truths? The Blessed One asked Ānanda: to pierce the tip of a hair split into a hundred strands with another tip—hard, is it not? Harder than that. It is precisely because it is so hard that the whole road of the seven purifications follows. The Explanation of the Faculties and Truths, the sixteenth chapter, is concluded.
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 苦集滅之一種乃至六種 〔CSCD §568〕
一種等之決擇之說
「以一種等等」——此中一切苦由於是轉起之性，所以是一種。依名與色而為二種。依欲、色、無色之生有之分而為三種。依四食¹之分而為四種。依五取蘊之分而為五種。
集也由於是令轉起者，所以是一種。依與見相應與不相應而為二種。依欲愛、有愛、無有愛之分而為三種。依四道所應斷而為四種。依於色之歡喜等等之分而為五種。依六渴愛身²之分而為六種。
滅也由於是無為界之性，所以是一種。而依方便，則依有餘依與無餘依之分而為二種。依三有之寂止而為三種。依四道所應證得而為四種。依五歡喜之寂止而為五種。依六渴愛身之盡之分而為六種。
§2 道之一種等·三蘊所攝之引據 〔CSCD §568〕
道也由於是應修習的，所以是一種。依止與觀之分，或依見與修之分而為二種。依三蘊之分而為三種。因為它是有分的，所以為無分的三蘊所攝，如城之為國〔所攝〕。如說：
「毘舍佉賢友啊，三蘊並不是為聖八支道所攝；毘舍佉賢友啊，聖八支道才是為三蘊所攝。毘舍佉賢友啊，凡是正語、凡是正業、凡是正命，這些法為戒蘊³所攝。凡是正精進、凡是正念、凡是正定，這些法為定蘊所攝。凡是正見、凡是正思惟，這些法為慧蘊所攝。」
因為此中正語等三者正是戒，所以它們由自類而為戒蘊所攝。因為聖典中雖然以處格作「於戒蘊」這樣的指示，但其義應當唯依具格⁴而知。
而正精進等三者之中，定以自身之法性不能以一境之性而安止於所緣；但當精進成辦策勵之作用、念成辦不漂浮之作用時，它得其助而能夠〔安止〕。
§3 定與精進念——三友採花之喻 〔CSCD §568〕
這裡有這個譬喻：正如三位朋友想「我們去慶祝星宿之節」而進入園中，其中一人見到開滿花的瞻波樹，舉起手也採不到。於是第二人俯身以背給他；他站在那人的背上，卻搖晃著而採不到。於是另一人把肩頭湊上去。他站在一人的背上、扶著一人的肩頭，就隨意採了花、戴上，而慶祝星宿之節。應當這樣看這〔喻〕之所配。
因為正精進等等同時生起的三法，如同時進入園中的三位朋友。所緣如開滿花的瞻波樹。以自身之法性不能以一境之性安止於所緣的定，如舉起手也採不到的那人。精進如俯身以背相給的朋友。念如以肩頭相給而立的朋友。正如他們之中那一人站在一人的背上、扶著一人的肩頭而能隨意採花一般，同樣地，當精進成辦策勵之作用、念成辦不漂浮之作用時，定得其助而能以一境之性安止於所緣。所以此中唯有定由自類而為定蘊所攝，而精進與念則由作用而被攝。
§4 慧與尋——金匠翻錢之喻與結 〔CSCD §568〕
於正見與正思惟之中也是這樣：慧以自身之法性不能決定所緣為「無常、苦、無我」；但當尋一再地敲打而給與它的時候，就能夠。怎樣呢？正如金匠把迦利沙槃⁵放在手上，雖然想從各面觀看，卻不能只用眼來翻轉它；但以指節一再地翻轉，就能從這邊那邊觀看。同樣地，慧以自身之法性不能依無常等等而決定所緣；但由於有以令心安置〔於所緣〕為相、以打與遍打為味的尋，如敲打一般、如翻轉一般，一再地取來而給與，才能決定。所以這裡也唯有正見由自類而為慧蘊所攝，而正思惟則依作用而被攝。
這樣，道為這三蘊所攝。所以說「依三蘊之分而為三種」。依預流道等等而為四種。
§5 四諦通論之一種乃至四種 〔CSCD §568〕
而且一切諦由於不虛妄之性，或由於是應通達知的，所以是一種。依世間與出世間，或依有為與無為而為二種。依以見與修所應斷，以及不應斷而為三種。依應遍知等等⁶之分而為四種——這樣，此中應當依一種等等而知決擇。
§6 同分與異分·穿髮之引·結偈與品末 〔CSCD §569〕
「以同分與異分⁷」——一切諦互相為同分：由於不虛妄，由於空於我，由於難通達。如說：
「阿難啊，你怎麼想呢：哪一個更難作、更難成就——是從遠處以細小的鎖孔而射箭，箭箭相接而不落空呢，還是以裂為百分的髮之端而貫穿〔另一〕端呢？」「尊者啊，正是這個更難作、更難成就：以裂為百分的髮之端而貫穿〔另一〕端。」「阿難啊，那些人所通達的比那還更難通達：凡是如實通達『這是苦』的人……乃至（廣說如前）……如實通達『這是苦滅之道跡』的人。」
而依自相之確定則為異分。前二〔諦〕為同分：由於難入之義而深，由於是世間的，由於是有漏的；依果與因之分、依應遍知與應斷則為異分。後二〔諦〕也為同分：由於深而難入，由於是出世間的，由於是無漏的；依境與有境之分、依應現證與應修習則為異分。第一與第三也為同分：由於是由果之指示；依有為與無為則為異分。第二與第四也為同分：由於是由因之指示；依一向善與〔一向〕不善則為異分。第一與第四也為同分：由於是有為；依世間與出世間則為異分。第二與第三也為同分：由於是非有學非無學；依有所緣與無所緣則為異分。
明智的人應當這樣以諸相與諸理／而知諸聖諦的同分與異分。
於為令善人歡喜而造的《清淨道論》中
慧之修習之章裡
名為根諦之解釋的
第十六品〔已竟〕。
註
¹ 四食（catuāhāra）：段食、觸食、意思食、識食；本論以之為苦之四種之分。
² 六渴愛身（chataṇhākāya）：於色、聲、香、味、觸、法六境所起之六類渴愛。
³ 戒蘊・定蘊・慧蘊（sīlakkhandha・samādhikkhandha・paññākkhandha）：三學之分位，此處為攝八支道之三分；「蘊」於此非五蘊之蘊。
⁴ 處格・具格（bhumma・karaṇa）：巴利名詞之二格——聖典之語形為處格「於戒蘊」，而其義應依具格「由戒蘊」而解。
⁵ 迦利沙槃（kahāpaṇa）：古印度之通用錢幣。
⁶ 應遍知等等（pariññeyyādi）：四諦之四作用——苦應遍知、集應斷、滅應現證、道應修習。
⁷ 同分・異分（sabhāga・visabhāga）：諸諦彼此相共之面與相異之面；此為本品十四門之第十四門，亦即品末之門。
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 Suffering, Origin, and Cessation as Singlefold through Sixfold 〔CSCD §568〕
Discussion of the Analysis by Singlefold and the Rest
“By singlefold and the rest”—here all suffering is singlefold because of its nature of occurrence. It is twofold by way of name and form. It is threefold by the division of rebirth-existence in the sense sphere, the fine-material sphere, and the immaterial sphere. It is fourfold by the division of the four nutriments¹. It is fivefold by the division of the five aggregates of clinging.
Origin too is singlefold because it is what causes occurrence. It is twofold by association and non-association with view. It is threefold by the division of craving for sensuality, craving for existence, and craving for non-existence. It is fourfold by what is to be abandoned by the four paths. It is fivefold by the division of delight in visible form and the rest. It is sixfold by the division of the six bodies of craving².
Cessation too is singlefold because of its nature as the unconditioned element. But in a qualified sense, it is twofold by the division of with residue remaining and without residue remaining. It is threefold by the stilling of the three kinds of existence. It is fourfold by what is to be attained by the four paths. It is fivefold by the stilling of the five delights. It is sixfold by the division of the destruction of the six bodies of craving.
§2 The Path as Singlefold and the Rest; the Citation on Inclusion in the Three Aggregates 〔CSCD §568〕
The path too is singlefold because it is to be developed. It is twofold by the division of serenity and insight, or by the division of seeing and development. It is threefold by the division of the three aggregates. For because it is partial, it is included in the three aggregates, which are non-partial, as a city is [included] in a kingdom. As it is said:
“Friend Visākha, the three aggregates are not included in the noble eightfold path; friend Visākha, rather it is the noble eightfold path that is included in the three aggregates. Friend Visākha, whatever right speech, whatever right action, whatever right livelihood there is—these phenomena are included in the aggregate of virtue³. Whatever right effort, whatever right mindfulness, whatever right concentration there is—these phenomena are included in the aggregate of concentration. Whatever right view, whatever right intention there is—these phenomena are included in the aggregate of wisdom.”
For here the three beginning with right speech are themselves virtue, and so they are included in the aggregate of virtue by their own kind. For although the scripture gives the indication in the locative as “in the aggregate of virtue,” the meaning should be understood only by the instrumental⁴.
And among the three beginning with right effort, concentration by its own nature cannot be absorbed in the object with one-pointedness; but when energy accomplishes the task of exertion and mindfulness accomplishes the task of not floating away, it is able to [be absorbed] with their help.
§3 Concentration with Energy and Mindfulness—The Simile of the Three Friends Picking Flowers 〔CSCD §568〕
Here is a simile. Just as three friends, thinking “We shall celebrate the festival of the constellation,” entered a park; there one of them saw a campaka tree in full bloom, but though he raised his hand he could not reach the flowers. Then the second bent down and offered his back; he stood on that one’s back but swayed and still could not reach them. Then the other offered his shoulder. Standing on the back of one and holding the shoulder of the other, he picked the flowers as he pleased, adorned himself, and celebrated the festival of the constellation. Thus should the application of this [simile] be seen.
For the three phenomena beginning with right effort, arisen together, are like the three friends who entered the park together. The object is like the campaka tree in full bloom. Concentration, which by its own nature cannot be absorbed in the object with one-pointedness, is like the one who could not reach them even by raising his hand. Energy is like the friend who bent down and offered his back. Mindfulness is like the friend who stood offering his shoulder. Just as among them the one standing on the back of one and holding the shoulder of the other was able to pick the flowers as he pleased, so too, when energy accomplishes the task of exertion and mindfulness accomplishes the task of not floating away, concentration with their help is able to be absorbed in the object with one-pointedness. Therefore here only concentration is included in the aggregate of concentration by its own kind, while energy and mindfulness are included by their task.
§4 Wisdom and Applied Thought—The Simile of the Goldsmith Turning the Coin, and the Conclusion 〔CSCD §568〕
So too with right view and right intention: wisdom by its own nature cannot determine the object as “impermanent, suffering, not-self”; but when applied thought strikes again and again and presents [the object] to it, it can. How? Just as a goldsmith, having placed a kahāpaṇa⁵ on his hand, though he wishes to look at it from every side, cannot turn it over with his eyes alone; but by turning it again and again with his knuckles he can look at it from this side and that. So too, wisdom by its own nature cannot determine the object by way of impermanence and the rest; but because there is applied thought, which has fixing the mind [on the object] as its characteristic and striking and thorough striking as its function, which again and again takes it up and presents it, as if striking, as if turning it over, wisdom is able to determine it. Therefore here too only right view is included in the aggregate of wisdom by its own kind, while right intention is included by its task.
Thus the path is included in these three aggregates. Hence it was said, “threefold by the division of the three aggregates.” It is fourfold by way of the path of stream-entry and the rest.
§5 The General Account of All the Truths as Singlefold through Fourfold 〔CSCD §568〕
Moreover, all the truths are singlefold because of their nature of not being unreal, or because they are to be directly known. They are twofold by way of mundane and supramundane, or by way of conditioned and unconditioned. They are threefold by way of what is to be abandoned by seeing and by development, and what is not to be abandoned. They are fourfold by the division of what is to be fully understood and the rest⁶—thus should the analysis here be understood by singlefold and the rest.
§6 Similar and Dissimilar; the Citation on Piercing the Hair; the Closing Verse and the Close of the Chapter 〔CSCD §569〕
“By similar and dissimilar⁷”—all the truths are similar to one another: because they are not unreal, because they are empty of self, because they are hard to penetrate. As it is said:
“What do you think, Ānanda: which is harder to do, harder to accomplish—to shoot an arrow from afar through a tiny keyhole, arrow after arrow without missing, or to pierce the tip of a hair split into a hundred strands with [another] tip?” “Venerable sir, this is what is harder to do, harder to accomplish: to pierce the tip of a hair split into a hundred strands with [another] tip.” “Ānanda, what those people penetrate is harder to penetrate than that: whoever penetrates as it really is ‘this is suffering’ … (expanded as before) … whoever penetrates as it really is ‘this is the way leading to the cessation of suffering.’”
But by the determination of their own characteristics they are dissimilar. The first two [truths] are similar: because they are deep in the sense of being hard to fathom, because they are mundane, because they are with taints; they are dissimilar by the division of fruit and cause, and by being what is to be fully understood and what is to be abandoned. The last two too are similar: because they are deep and hard to fathom, because they are supramundane, because they are without taints; they are dissimilar by the division of object and possessor of the object, and by being what is to be realized and what is to be developed. The first and the third too are similar: because they are indicated by way of the fruit; they are dissimilar by conditioned and unconditioned. The second and the fourth too are similar: because they are indicated by way of the cause; they are dissimilar by exclusively wholesome and [exclusively] unwholesome. The first and the fourth too are similar: because they are conditioned; they are dissimilar by mundane and supramundane. The second and the third too are similar: because they are neither of the trainee nor of the one beyond training; they are dissimilar by having an object and having no object.
Thus should the wise understand, by these characteristics and reasons,／the similar and dissimilar in the noble truths.
In the Visuddhimagga, composed for the gladdening of good people,
in the section on the development of wisdom,
called the Explanation of the Faculties and Truths,
the sixteenth chapter [is concluded].
Notes
¹ The four nutriments (catuāhāra): physical nutriment, contact, mental volition, and consciousness; the treatise uses them as the fourfold division of suffering.
² The six bodies of craving (chataṇhākāya): the six classes of craving arising toward the six objects—visible form, sound, odor, taste, touch, and phenomena.
³ The aggregates of virtue, concentration, and wisdom (sīlakkhandha・samādhikkhandha・paññākkhandha): the three positions of the three trainings, here the three divisions that include the eightfold path; “aggregate” here is not the aggregate of the five aggregates.
⁴ Locative and instrumental (bhumma・karaṇa): two cases of the Pāli noun—the wording of the scripture is the locative “in the aggregate of virtue,” while its meaning should be understood by the instrumental “by the aggregate of virtue.”
⁵ Kahāpaṇa (kahāpaṇa): the current coin of ancient India.
⁶ What is to be fully understood and the rest (pariññeyyādi): the four tasks regarding the four truths—suffering is to be fully understood, origin to be abandoned, cessation to be realized, the path to be developed.
⁷ Similar and dissimilar (sabhāga・visabhāga): the aspects the truths share with one another and the aspects in which they differ; this is the fourteenth of the fourteen modes of this chapter, that is, the mode that closes the chapter.
四諦各自從一種開到六種，又互相照出同分異分；三友採花與金匠翻錢兩喻，把「誰幫誰」講到毫釐
大局 — 最後兩門與品末
四諦十四門走到末二門：一種等（把每一諦依不同的分法從一種開到六種）與同分異分（把四諦兩兩對照，照出彼此相共與相異之面）。中間插著本品最生動的兩個譬喻——三友採花與金匠翻錢——回答一個精細的問題：八支道攝入戒定慧三蘊時，定蘊裡的精進與念、慧蘊裡的思惟，憑什麼跟進去？答案是由作用而攝：它們是幫手。品末以穿髮之引壓軸——通達四諦比以百分之髮端貫穿髮端更難——結偈收品。〔所見〕
§01 苦集滅之一種乃至六種 → 白話 §1
苦：轉起之性故一種；名色二種；三有三種；四食四種；五取蘊五種。集：令轉起者故一種；與見相應不相應二種；三愛三種；四道所應斷四種；於色之歡喜等五種；六渴愛身六種。滅：無為界之性故一種；依方便有餘依無餘依二種；三有之寂止三種；四道所應證四種；五歡喜之寂止五種；六渴愛身之盡六種（白話 §1）。〔讀法〕同一諦在不同刻度下開合自如——這一門練的是換刻度的手：苦說到底一件事（轉起），也可以攤成五取蘊；滅說到底一件事（無為），卻可以依斷它的四道分成四。數不是實體，是分法。
§02 道之一種等·三蘊所攝之引據 → 白話 §2
道：應修習故一種；止觀或見修二種；三蘊三種。引毘舍佉之經：不是三蘊為八支道所攝，是八支道為三蘊所攝——如城之為國；正語正業正命入戒蘊、正精進正念正定入定蘊、正見正思惟入慧蘊。正語等三由自類入戒蘊；聖典語形雖是處格「於戒蘊」，其義應依具格解。而定以自身之法性不能安止於所緣，須精進成辦策勵、念成辦不漂浮，得其助方能（白話 §2）。〔讀法〕「城為國所攝」一喻先把方向擺正：大的攝小的。接著的問題更細：定蘊三支裡，只有定是本行，精進與念是外援——這就要譬喻出場了。
§03 定與精進念——三友採花之喻 → 白話 §3
三友入園慶祝星宿之節：一人見開滿花的瞻波樹，舉手採不到；第二人俯身以背相給，站上去仍搖晃；第三人湊上肩頭——站於背、扶於肩，隨意採花戴上。配法：同時生起的三法如三友；所緣如花樹；定如舉手採不到的那人；精進如給背者；念如給肩者——精進策勵、念不漂浮，定得其助而能以一境性安止於所緣。故定蘊中唯定由自類攝，精進與念由作用攝（白話 §3）。〔讀法〕這個喻把「相應」講成了身體動作：定不是獨力完成的成就，是站在精進的背上、扶著念的肩膀才搆得著的一朵花。修過定的人讀到此節多半會心——散亂不是定太弱，常是背與肩沒就位。
§04 慧與尋——金匠翻錢之喻與結 → 白話 §4
慧蘊同理：慧以自身之法性不能決定所緣為「無常、苦、無我」，須尋一再敲打而給與方能。如金匠看迦利沙槃：只用眼不能翻轉錢幣，以指節一再翻轉，才能從這邊那邊觀看。尋以令心安置為相、打與遍打為味，如敲打、如翻轉，一再取來而給與，慧才能決定。故慧蘊中唯正見由自類攝，正思惟由作用攝。道之三種既立，依預流道等更為四種（白話 §4）。〔讀法〕金匠喻與採花喻是一對：定要人扶（策勵與守住），慧要人翻（把所緣轉著面看）。「尋」在這裡不是散亂的念頭，是慧的指節——把同一所緣翻到無常、苦、無我三面都照過。
§05 四諦通論之一種乃至四種 → 白話 §5
通論一切諦：不虛妄之性、或應通達知故一種；世間出世間、或有為無為二種；以見所應斷、以修所應斷、不應斷三種；應遍知、應斷、應現證、應修習四種（白話 §5）。〔讀法〕末一分法即四諦的四作用（遍知・斷・現證・修習）——十四門繞了一大圈，收在每一諦「該拿它怎麼辦」上：判釋的終點是行門。
§06 同分與異分·穿髮之引·結偈與品末 → 白話 §6
同分異分門：一切諦互為同分——不虛妄、空於我、難通達。難通達處引世尊問阿難：箭箭相接射過鎖孔難，還是以裂為百分之髮端貫穿髮端難？——後者難；而如實通達四諦，比那還難。依自相之確定則為異分，兩兩對照六組：前二諦同（深、世間、有漏）而異（果與因、應遍知與應斷）；後二諦同（深、出世間、無漏）而異（境與有境、應現證與應修習）；一與三同（由果之指示）異（有為無為）；二與四同（由因之指示）異（一向善與一向不善）；一與四同（有為）異（世間出世間）；二與三同（非有學非無學）異（有所緣無所緣）。結偈：明智的人應當這樣以諸相與諸理而知諸聖諦的同分與異分。品末奧書：於為令善人歡喜而造的《清淨道論》中，慧之修習之章裡，名為根諦之解釋的第十六品已竟（白話 §6）。〔讀法〕六組對照是一張精密的親屬表：任取兩諦，都說得出哪裡是一家、哪裡分家——能把這張表講順，四諦才算真的拿在手上。穿髮之引則預先給了慧學的難度定調：這不是讀懂名相的難，是如實通達的難；正因其難，後面才需要七清淨一整條路（第 18–22 品）。〔所見〕
給一般讀者
本單元適合當作四諦的「收官複習」讀：先用 §1、§5 練換刻度（每一諦從一種數到六種），再用 §6 練兩兩對照（同分異分六組）——兩輪下來，四諦在手裡就不是四個名詞，是一組會開合、會互照的活結構。兩個譬喻請務必帶走：採花（定站在精進的背上、扶著念的肩）與翻錢（慧靠尋的指節把所緣翻面看）——它們在日後修止觀時比任何定義都管用。至此根與諦講畢、慧地五單元之座標齊備；慧體如何起觀，從第 17 品緣起與第 18 品見清淨接續。
想讀本單元全文：白話 §1–§6 即苦集滅道各自一種至六種之開合、三蘊所攝之引據與二喻、諸諦通論、同分異分六組對照、穿髮之引、結偈與品末奧書的全段逐段全譯。
Each of the four truths is opened from singlefold to sixfold, and they mirror one another as similar and dissimilar; the two similes of the three friends picking flowers and the goldsmith turning the coin explain “who helps whom” to a hair’s breadth
The Big Picture — The Last Two Modes and the Close of the Chapter
The fourteen modes of the four truths reach their last two: singlefold and the rest (opening each truth from singlefold to sixfold according to different divisions) and similar and dissimilar (setting the four truths against one another in pairs to show the aspects they share and those in which they differ). Between them are inserted the two most vivid similes in the chapter—the three friends picking flowers and the goldsmith turning the coin—answering a fine question: when the eight factors of the path are included in the three aggregates of virtue, concentration, and wisdom, by what right do energy and mindfulness go into the aggregate of concentration, and intention into the aggregate of wisdom? The answer is inclusion by task: they are helpers. The chapter closes with the citation on piercing the hair as its finale—penetrating the four truths is harder than piercing the tip of a hair split into a hundred strands with another tip—and a closing verse ends the chapter. 〔Observation〕
§01 Suffering, Origin, and Cessation as Singlefold through Sixfold → Vernacular §1
Suffering: singlefold by its nature of occurrence; twofold as name and form; threefold as the three kinds of existence; fourfold as the four nutriments; fivefold as the five aggregates of clinging. Origin: singlefold as what causes occurrence; twofold as associated and not associated with view; threefold as the three cravings; fourfold as what is to be abandoned by the four paths; fivefold as delight in visible form and the rest; sixfold as the six bodies of craving. Cessation: singlefold by its nature as the unconditioned element; twofold in a qualified sense as with residue remaining and without residue remaining; threefold as the stilling of the three kinds of existence; fourfold as what is to be attained by the four paths; fivefold as the stilling of the five delights; sixfold as the destruction of the six bodies of craving (vernacular §1). 〔Reading〕 The same truth opens and closes freely under different scales—what this mode trains is the hand that changes scale: suffering is at bottom one thing (occurrence), yet it can be spread out as the five aggregates of clinging; cessation is at bottom one thing (the unconditioned), yet it can be divided into four by the four paths that cut it off. The number is not a substance; it is a way of dividing.
§02 The Path as Singlefold and the Rest; the Citation on Inclusion in the Three Aggregates → Vernacular §2
The path: singlefold as what is to be developed; twofold as serenity and insight, or seeing and development; threefold as the three aggregates. The sutta to Visākha is cited: it is not that the three aggregates are included in the eightfold path, but that the eightfold path is included in the three aggregates—as a city in a kingdom; right speech, right action, and right livelihood enter the aggregate of virtue, right effort, right mindfulness, and right concentration the aggregate of concentration, right view and right intention the aggregate of wisdom. The three beginning with right speech enter the aggregate of virtue by their own kind; though the wording of the scripture is the locative “in the aggregate of virtue,” its meaning should be understood by the instrumental. But concentration by its own nature cannot be absorbed in the object; only when energy accomplishes exertion and mindfulness accomplishes not floating away, and it has their help, can it (vernacular §2). 〔Reading〕 The simile “a city included in a kingdom” first sets the direction right: the larger includes the smaller. The question that follows is finer: among the three factors of the aggregate of concentration, only concentration is the proper member, while energy and mindfulness are outside help—and that is where the similes have to come on stage.
§03 Concentration with Energy and Mindfulness—The Simile of the Three Friends Picking Flowers → Vernacular §3
Three friends enter a park to celebrate the festival of the constellation: one sees a campaka tree in full bloom and raises his hand but cannot reach it; the second bends and offers his back, but standing on it he still sways; the third offers his shoulder—standing on the back, holding the shoulder, he picks the flowers as he pleases and adorns himself. The application: the three phenomena arisen together are like the three friends; the object is like the flowering tree; concentration is like the one who raises his hand and cannot reach; energy is like the one who gives his back; mindfulness is like the one who gives his shoulder—energy exerts, mindfulness does not float away, and concentration with their help can be absorbed in the object with one-pointedness. Hence in the aggregate of concentration only concentration is included by its own kind, while energy and mindfulness are included by task (vernacular §3). 〔Reading〕 This simile turns “association” into bodily movement: concentration is not an achievement accomplished alone; it is a flower reached only by standing on energy’s back and holding mindfulness’s shoulder. Those who have practiced concentration will mostly smile in recognition at this section—distraction is not that concentration is too weak; it is usually that the back and the shoulder are not in place.
§04 Wisdom and Applied Thought—The Simile of the Goldsmith Turning the Coin, and the Conclusion → Vernacular §4
The aggregate of wisdom likewise: wisdom by its own nature cannot determine the object as “impermanent, suffering, not-self”; only when applied thought strikes again and again and presents it can it. As a goldsmith looking at a kahāpaṇa: he cannot turn the coin with his eyes alone, but by turning it again and again with his knuckles he can look at it from this side and that. Applied thought has fixing the mind as its characteristic and striking and thorough striking as its function; as if striking, as if turning, it takes up and presents the object again and again, and only then can wisdom determine it. Hence in the aggregate of wisdom only right view is included by its own kind, while right intention is included by task. With the path’s threefold division established, it is further fourfold by way of the path of stream-entry and the rest (vernacular §4). 〔Reading〕 The simile of the goldsmith and the simile of the flowers are a pair: concentration needs to be held up (exerted and kept steady); wisdom needs to be turned (the object turned to show its faces). “Applied thought” here is not a wandering thought; it is wisdom’s knuckle—turning the same object until all three faces, impermanent, suffering, and not-self, have been seen.
§05 The General Account of All the Truths as Singlefold through Fourfold → Vernacular §5
The general account of all the truths: singlefold by their nature of not being unreal, or as to be directly known; twofold as mundane and supramundane, or conditioned and unconditioned; threefold as to be abandoned by seeing, to be abandoned by development, and not to be abandoned; fourfold as to be fully understood, to be abandoned, to be realized, to be developed (vernacular §5). 〔Reading〕 The last division is the four tasks regarding the four truths (full understanding・abandoning・realization・development)—the fourteen modes make a great circuit and come to rest on “what is to be done with” each truth: the terminus of classification is the door of practice.
§06 Similar and Dissimilar; the Citation on Piercing the Hair; the Closing Verse and the Close of the Chapter → Vernacular §6
The mode of similar and dissimilar: all the truths are similar to one another—not unreal, empty of self, hard to penetrate. For the hardness of penetration the Blessed One’s question to Ānanda is cited: is it harder to shoot arrow after arrow through a keyhole, or to pierce the tip of a hair split into a hundred strands with another tip?—the latter is harder; and to penetrate the four truths as they really are is harder still. By the determination of their own characteristics they are dissimilar, set against one another in six pairs: the first two are similar (deep, mundane, with taints) and dissimilar (fruit and cause, to be fully understood and to be abandoned); the last two are similar (deep, supramundane, without taints) and dissimilar (object and possessor of the object, to be realized and to be developed); the first and third are similar (indicated by way of the fruit) and dissimilar (conditioned and unconditioned); the second and fourth are similar (indicated by way of the cause) and dissimilar (exclusively wholesome and exclusively unwholesome); the first and fourth are similar (conditioned) and dissimilar (mundane and supramundane); the second and third are similar (neither of the trainee nor of the one beyond training) and dissimilar (with an object and without an object). The closing verse: thus should the wise understand, by these characteristics and reasons, the similar and dissimilar in the noble truths. The colophon of the chapter: in the Visuddhimagga, composed for the gladdening of good people, in the section on the development of wisdom, the sixteenth chapter, called the Explanation of the Faculties and Truths, is concluded (vernacular §6). 〔Reading〕 The six pairs are a precise table of kinship: take any two truths and one can say where they are of one family and where they part—only when this table can be recited smoothly are the four truths truly in hand. The citation on piercing the hair sets in advance the level of difficulty for the training in wisdom: this is not the difficulty of understanding terms but the difficulty of penetration as it really is; it is precisely because it is so hard that the whole road of the seven purifications (Chapters 18–22) is needed afterward. 〔Observation〕
For the General Reader
This unit is suited to being read as the “closing review” of the four truths: first use §1 and §5 to practice changing scale (counting each truth from singlefold to sixfold), then use §6 to practice comparing in pairs (the six pairs of similar and dissimilar)—after two rounds the four truths in your hand are no longer four nouns but a living structure that opens, closes, and mirrors itself. Please take the two similes with you: picking the flowers (concentration stands on energy’s back and holds mindfulness’s shoulder) and turning the coin (wisdom relies on the knuckle of applied thought to turn the object and see its faces)—in later practice of serenity and insight they will serve better than any definition. With this the faculties and truths are finished and the coordinates of the five units on the ground of wisdom are complete; how the body of wisdom begins to contemplate continues from Chapter 17 on dependent arising and Chapter 18 on the purification of view.
To read this unit in full: vernacular §1–§6 is the complete paragraph-by-paragraph rendering of the opening of suffering, origin, cessation, and path each from singlefold to sixfold, the citation on inclusion in the three aggregates with the two similes, the general account of all the truths, the six pairs of similar and dissimilar, the citation on piercing the hair, the closing verse, and the colophon of the chapter.
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 ### Ekavidhādivinicchayakathā。科題與本篇之全幅同度——本篇即該科之全，兼收本品之結偈與品末之標。
段號域 譯底欄之段號自〔CSCD §568〕至〔CSCD §569〕，實落段號唯 2 個——為處界根諦二品九單元中最少者（他八單元之段號數為 4 至 9）。本篇於譯底欄之幅為 6,333 位元組，而〔CSCD §568〕一號獨佔其 4,496 位元組（自 [§568] 起至 [§569] 前，含其內之頁碼注）——一號之幅逾本篇全幅之半，誌其實。
十四門之終 本篇續開四諦十四門之第十三門（一種等）之後半與第十四門（同分異分）：〔CSCD §568〕以 Ekavidhādīhīti 逐字承四諦總說之單元〔CSCD §529〕偈中之 Suññatekavidhādīhi 一目，〔CSCD §569〕以 Sabhāgavisabhāgatoti 逐字承其 sabhāgavisabhāgato 一目。十四門之框至本篇而竟——該框開於〔CSCD §529〕而歷六單元，本目誌其實。
逐諦之一種等 〔CSCD §568〕依次以苦・集・滅・道四諦逐諦立其一種乃至多種：苦五種（一至五）・集六種（一至六）・滅六種（一至六）・道四種（一至四）；其後更以四諦通論立一種乃至四種。四諦之目數不齊（五・六・六・四），本目誌其實而不代裁。
道之三種一目獨大 道之第三種（三蘊所攝）之說自 Tividho khandhattayabhedato 起至 Tena vuttaṃ ''tividho khandhattayabhedato''ti 止，其幅逾本篇之三分之一，內含一引與二喻——一目之說而過其餘諸目之總和，誌其實。
前後接點 前承道諦之單元：本篇首句作 Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato——逐字承前篇之收句 Evaṃ tāva suññato vinicchayo veditabbo.（其 tāva 自標未竟）。後接緣起之品：本篇以品末之標收（Indriyasaccaniddeso nāma 與 Soḷasamo paricchedo.），次品之首單元即以 ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti evaṃ vuttesu 起（其首字 Idāni 為版頁記所隔）——次品逐字引慧地之列而以 paṭiccasamuppādo 與 ādi 所攝者為其所餘，明其承此二品而下（本欄反查他單元原典欄之實）。
movement 品夾《總覽》繫本單元於 §G〈一種等之決擇〉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 sacca（諦）・nāmarūpa（名色）・taṇhā（渴愛）・bhava（有）・upādānakkhandha（取蘊）・asaṅkhata（無為）・saupādisesa／anupādisesa（有餘依／無餘依，其讀已於集滅涅槃之單元既立）・samatha／vipassanā（止／觀）・sati（念）・samādhi（定）・vīriya（精進）・paññā（慧）・vitakka（尋）・ārammaṇa（所緣）・sabhāga（同分）・visabhāga（異分者）・lokiya／lokuttara（世間／出世間）・saṅkhata（有為）・sotāpattimagga（預流道）・heraññika（金匠）・kahāpaṇa（迦利沙槃）・anicca・dukkha・anatta（無常・苦・無我）・abhiññeyya（應通達知）・pariññeyya（應遍知，其讀已於四諦總說之單元既立）。以下唯列本篇新出者。
逐諦之一種等〔CSCD §568〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ekavidha | 一種 | 本門之定式領語；苦以 pavattibhāvato（轉起性）為一 | 〔CSCD §568〕 |
| pavattaka | 令轉起者 | 集之一種之由 | 〔CSCD §568〕 |
| asaṅkhatadhātubhāva | 無為界性 | 滅之一種之由 | 〔CSCD §568〕 |
| bhāvetabba | 應修習 | 道之一種之由 | 〔CSCD §568〕 |
| catuāhāra | 四食 | 苦之四種之分 | 〔CSCD §568〕 |
| diṭṭhisampayutta・diṭṭhisampayuttāsampayutta | 與見相應・與見不相應 | 集之二種之分 | 〔CSCD §568〕 |
| catumaggappaheyya | 四道所應斷 | 集之四種之分 | 〔CSCD §568〕 |
| rūpābhinandanā | 於色之歡喜 | 集之五種之分之首 | 〔CSCD §568〕 |
| chataṇhākāya | 六渴愛身 | 集之六種之分 | 〔CSCD §568〕 |
| bhavattayavūpasama | 三有之寂止 | 滅之三種之分 | 〔CSCD §568〕 |
| pañcābhinandanavūpasama | 五歡喜之寂止 | 滅之五種之分 | 〔CSCD §568〕 |
| dassanabhāvanābheda | 見與修之分 | 道之二種之第二分 | 〔CSCD §568〕 |
| sappadesatta・nippadesa | 有分之性・無分者 | 道與三蘊之攝之判；道有分如城之於國，三蘊無分 | 〔CSCD §568〕 |
| sīlakkhandha・samādhikkhandha・paññākkhandha | 戒蘊・定蘊・慧蘊 | 道之三種之分；論引經而以三蘊攝八支 | 〔CSCD §568〕 |
| sajātito・kiriyato | 由自類・由作用 | 攝之二式；正語等三支由自類攝於戒蘊，正精進正念由作用攝於定蘊 | 〔CSCD §568〕 |
| bhummena niddeso・karaṇavasena | 依處格之指示・依具格 | 論之語法之辨；經文作處格而其義應依具格解 | 〔CSCD §568〕 |
| paggahakicca・apilāpanakicca | 策勵之作用・不浮之作用 | 精進與念之作用；定得其助方能安止 | 〔CSCD §568〕 |
| laddhupakāra | 得其助者 | 定之位 | 〔CSCD §568〕 |
| abhiniropanalakkhaṇa・āhananapariyāhananarasa | 令心至所緣之相・打與遍打之味 | 尋之相味；慧得其助方能決定所緣 | 〔CSCD §568〕 |
| avitathatta | 不虛妄性 | 四諦通論之一種之由 | 〔CSCD §568〕 |
同分與異分〔CSCD §569〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| attasuñña | 空於我 | 四諦互為同分之由之一 | 〔CSCD §569〕 |
| dukkarapaṭivedha | 難通達 | 四諦互為同分之由之一 | 〔CSCD §569〕 |
| salakkhaṇavavatthāna | 自相之確定 | 四諦互為異分之由 | 〔CSCD §569〕 |
| duravagāhattha・gambhīratta | 難入之義・深性 | 前二諦同分之由 | 〔CSCD §569〕 |
| phalahetubheda | 果與因之分 | 前二諦異分之由 | 〔CSCD §569〕 |
| visayavisayībheda | 境與有境之分 | 後二諦異分之由 | 〔CSCD §569〕 |
| phalāpadesa・hetuapadesa | 由果之指示・由因之指示 | 第一與第三、第二與第四同分之由 | 〔CSCD §569〕 |
| ekantakusalākusala | 一向善與不善 | 第二與第四異分之由 | 〔CSCD §569〕 |
| nevasekkhānāsekkhabhāva | 非有學非無學性 | 第二與第三同分之由 | 〔CSCD §569〕 |
| sārammaṇānārammaṇa | 有所緣與無所緣 | 第二與第三異分之由 | 〔CSCD §569〕 |
| vicakkhaṇa | 明智者 | 結偈之語；以如是諸相諸理而知四諦之同分異分 | 〔CSCD §569〕 |
| sādhujanapāmojjattha | 為善人之喜悅 | 品末之標之語；依先例勝從戒之品既立之讀，本欄原提「為令善人歡喜」，誌之 | 〔CSCD §569〕 |
| paññābhāvanādhikāra | 慧之修習之章 | 品末之標之語；本品所屬之大分 | 〔CSCD §569〕 |
| soḷasamo paricchedo | 第十六品 | 品末之標 | 〔CSCD §569〕 |
⚠︎ 闕疑以俟來哲之一處 sīlakkhandha（戒蘊）・samādhikkhandha（定蘊）・paññākkhandha（慧蘊）三名於既有諸品之詞條中無獨立條目（本欄逐詞比對所得；khandha＝蘊與 sīla・samādhi・paññā 三字之讀皆已立）。三名為本篇道之三種之骨，本目讀作「戒蘊・定蘊・慧蘊」——其由既立之二讀合成，非重立其分；其讀以俟來哲。另誌：khandha 於本篇有一形二位——其一為五蘊之蘊（本篇不出），其一為此三分之蘊（tīhi khandhehi）；規範詞表定 khandha＝蘊而蘊之品已誌其位，本篇更增其一位，本目誌其實不代裁。
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 2 個與版頁記 6 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 6 處為偶數，開 2 收 4——其不齊由所引之經文內含問答二層所致：〔CSCD §569〕之引內有問（paṭivijjheyyāti?）有答（Etadeva, bhante）而不重開其引號。逐引皆有其收，無真不對稱者，誌其實。
本欄自出之一處字面之不齊 〔CSCD §568〕之逐諦一種等，其序數詞之形時作全形時作略：苦作 ekavidhaṃ・Duvidhaṃ・Tividhaṃ・Catubbidhaṃ・Pañcavidhaṃ（皆中性），集與滅與道則作 ekavidho・Duvidho⋯（皆陽性），而四諦通論一段又作 ekavidhāni・Duvidhāni⋯（皆複數中性）——三式隨其所繫之名而變，非不齊；本欄誌其實以免誤讀為異文。另誌：全篇以 ekavidha 為詞幹之諸形 6 見、以 sabhāga 為詞幹之諸形 17 見——同分一詞於末段之密度為本篇之最。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §568〕 | Yathāha – 領起之引塊 ''Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā | 非八支道攝三蘊，乃三蘊攝八支道——論引長段而逐支列其所攝 | (ma. ni. 1.462) |
| 〔CSCD §568〕 | Tena vuttaṃ ''tividho khandhattayabhedato''ti. | 論自引其上文之語以收其說 | 無（自引本篇之語，非引經論） |
| 〔CSCD §569〕 | Yathāha – 領起之引塊 ''Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā | 破髮端之喻——四諦之通達尤難於是 | (saṃ. ni. 5.1115) |
引式之數〔本欄實測〕 Yathāha 2 處（皆領起縮排二空格之引塊）・Tena vuttaṃ 1 處（自引本篇之語）・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira・Seyyathidaṃ 俱零命中。本文自標之圓括注出處 2 處，其分布為 ma. ni. 1・saṃ. ni. 1。本篇之二引皆入縮排二空格之引塊——此於處界根諦二品九單元中為獨例（他篇之引皆隨文，唯十八界之單元有一先師語入引塊）。此數唯就本篇之域，不及全書。
論主自引其語以收之一處 〔CSCD §568〕Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ''tividho khandhattayabhedato''ti.——論以 Tena vuttaṃ 之引式引其本篇上文之語（此句於本篇 2 見：立目處作 Tividho khandhattayabhedato、此收處作 ''tividho khandhattayabhedato''ti，首字大小寫有別）。此式於他單元零命中，本目誌其實。
論主自陳之二處 ①〔CSCD §568〕Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo——論自陳所引經文之處格應依具格解。②〔CSCD §568〕Evaṃsampadamidaṃ daṭṭhabbaṃ——論自標其喻與所喻之配應如是見。二處皆論主自陳，本目逐字錄其位而不代評。
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 本篇之 viya（詞界）8 見、iva 詞界 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、upamā 1 見（Tatrāyaṃ upamā – 領起三友採花之喻）、Yathā hi 1 見（領起金匠翻錢之喻）——八見之中七見在道之三種一目〔CSCD §568〕，餘一為國城之喻。二大喻皆為先出其喻、後逐支配其義之全式，此於處界根諦二品九單元中為獨例。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §568〕 | Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito | 道如城之為國所攝——道有分而三蘊無分 |
| 〔CSCD §568〕 | Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu | 三友入園採花——立喻之總標 |
| 〔CSCD §568〕 | Ekato⋯uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā | 三友如俱生之正精進正念正定三法 |
| 〔CSCD §568〕 | Supupphitacampako viya ārammaṇaṃ | 盛開之瞻蔔樹如所緣 |
| 〔CSCD §568〕 | Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya⋯asakkonto samādhi | 舉手不能取者如定之不能自安止 |
| 〔CSCD §568〕 | Piṭṭhiṃ datvā onatasahāyo viya vāyāmo | 俯身以背承之者如精進 |
| 〔CSCD §568〕 | Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati | 以肩承之者如念 |
| 〔CSCD §568〕 | Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo | 金匠置錢於掌而欲遍觀其面——立喻之總標 |
| 〔CSCD §568〕 | vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti | 尋如以指節翻轉其錢——慧因之而能決定所緣 |
| 〔CSCD §569〕 | satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti | 破髮為百而以其端射其端——所引經中難事之喻 |
乙・修辭之可核觀察 ①本篇之收束式 veditabbo 全篇實測 2 見，而唯 evamettha ekavidhādīhi vinicchayo veditabbo 一處為門之收（另一在語法之辨之句內）；第十四門之收不用此式而以結偈代之——二門而收語一式一偈。②Tattha 之提示語 零命中——本篇不用分別之框，其分別皆以序數詞逐目領起。③問句 2 見：一為論主之自問 Kathaṃ?（〔CSCD §568〕，問尋何以能助慧），其答即金匠之喻；一在所引之經文之內（paṭivijjheyyāti?）。④…pe… 省略式 1 見，在所引之經文之內。⑤偈頌 1 首 2 行（同分異分之結偈，縮排四空格）；所引之經論塊 2 處（縮排二空格）；品末之標 4 行（縮排二空格）。⑥iti ce 式之難 零命中。⑦本篇有人事之比況二處（三友採花、金匠翻錢），皆論主自舉之事例而非所引之人名——與他八單元異，誌其實。
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 §568〕 Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ | 四諦總說之單元〔CSCD §529〕 | 彼篇之偈作 Suññatekavidhādīhi, sabhāgavisabhāgato;，本篇逐字承其第十三門之後半 |
〔CSCD §569〕 Sabhāgavisabhāgatoti⋯sabbāneva saccāni aññamaññaṃ sabhāgāni | 四諦總說之單元〔CSCD §529〕 | 本篇逐字承其第十四門——十四門之框至此而竟 |
〔CSCD §568〕 Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā | 道諦之單元〔CSCD §562〕 | 彼篇逐支立八支之相味現起，本篇則以三蘊攝之——八支一目二處並見，彼詳其相、此詳其攝 |
〔CSCD §568〕 Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā | 蘊之品之慧之總說 | 彼篇以錢肆之上三人共觀一堆錢之喻辨想識慧三者之淺深（heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ）——金匠與迦利沙槃之喻二品並見而所配之義異（彼配想識慧之辨，此配尋助慧之用），本目誌其實不代裁 |
〔CSCD §568〕 Tividho khandhattayabhedato | 戒之品與定之品 | 戒蘊定蘊之目於前二分之諸品已立；論不標其品名，本目誌其實不代考定 |
〔CSCD §568〕 Catubbidho sotāpattimaggādivaseneva | 智見清淨之品 | 四道之分於彼品立其說；論於本篇唯出其目而不釋 |
〔CSCD §569〕 Indriyasaccaniddeso nāma⋯Soḷasamo paricchedo. | 緣起之品〔CSCD §570〕 | 次品之首段逐字引慧地之列 ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti 而自標其為所餘之說——處界根諦二品至此而竟，慧地六類之後二在彼品 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, this unit’s section title ### Ekavidhādivinicchayakathā. The section title and the full extent of the unit are coextensive—this unit is the whole of that section, and also takes in the chapter’s closing verse and the chapter-end label.
Paragraph-number domain The base-text column runs from 〔CSCD §568〕 through 〔CSCD §569〕. Only 2 paragraph numbers are actually present—the fewest among the nine units of the two chapters on bases, elements, faculties, and truths (the other eight units have 4 to 9). This unit occupies 6,333 bytes in the base-text column, and the single number 〔CSCD §568〕 alone takes 4,496 of them (from [§568] up to [§569], including the page-number notes within it)—a single number whose extent exceeds half the whole unit; the fact is recorded.
The end of the fourteen modes This unit goes on to open the second half of the thirteenth mode (singlefold and the rest) and the fourteenth mode (similar and dissimilar) of the fourteen modes of the four truths: 〔CSCD §568〕 takes up verbatim, with Ekavidhādīhīti, the heading Suññatekavidhādīhi in the verse of the unit on the general account of the four truths at 〔CSCD §529〕, and 〔CSCD §569〕 takes up verbatim, with Sabhāgavisabhāgatoti, its heading sabhāgavisabhāgato. The framework of fourteen modes is completed in this unit—that framework was opened at 〔CSCD §529〕 and runs through six units; this section records the fact.
Singlefold and the rest for each truth 〔CSCD §568〕 establishes, for suffering・origin・cessation・path in turn, singlefold through manifold: suffering fivefold (one through five)・origin sixfold (one through six)・cessation sixfold (one through six)・path fourfold (one through four); after them a general account of all the truths establishes singlefold through fourfold. The numbers of headings for the four truths are uneven (five・six・six・four); this section records the fact without ruling.
The single heading of the path’s threefold division is by far the largest The account of the path’s third division (inclusion in the three aggregates) runs from Tividho khandhattayabhedato to Tena vuttaṃ ''tividho khandhattayabhedato''ti, an extent exceeding a third of the unit and containing one citation and two similes—the account of one heading exceeds the sum of all the other headings; the fact is recorded.
Connections before and after Before it lies the unit on the truth of the path: this unit opens Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato—taking up verbatim the preceding unit’s closing sentence Evaṃ tāva suññato vinicchayo veditabbo. (whose tāva marks it as unfinished). After it comes the chapter on dependent arising: this unit closes with the chapter-end label (Indriyasaccaniddeso nāma and Soḷasamo paricchedo.), and the first unit of the next chapter opens with ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti evaṃ vuttesu (its first word Idāni separated by an edition-page marker)—the next chapter cites verbatim the list of the ground of wisdom and takes what is included under paṭiccasamuppādo and ādi as its remainder, making clear that it continues from these two chapters (a fact checked by this column against the base-text columns of other units).
Movement The interleaf Overview assigns this unit to Movement §G, “The Analysis by Singlefold and the Rest.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include sacca (truth)・nāmarūpa (name-and-form)・taṇhā (craving)・bhava (existence)・upādānakkhandha (aggregate of clinging)・asaṅkhata (unconditioned)・saupādisesa／anupādisesa (with residue remaining／without residue remaining, whose reading was already settled in the unit on origin, cessation, and nibbāna)・samatha／vipassanā (serenity／insight)・sati (mindfulness)・samādhi (concentration)・vīriya (energy)・paññā (wisdom)・vitakka (applied thought)・ārammaṇa (object)・sabhāga (similar)・visabhāga (dissimilar)・lokiya／lokuttara (mundane／supramundane)・saṅkhata (conditioned)・sotāpattimagga (path of stream-entry)・heraññika (goldsmith)・kahāpaṇa (kahāpaṇa)・anicca・dukkha・anatta (impermanent・suffering・not-self)・abhiññeyya (to be directly known)・pariññeyya (to be fully understood, whose reading was already settled in the unit on the general account of the four truths). Only terms newly appearing in this unit are listed below.
Singlefold and the rest for each truth 〔CSCD §568〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ekavidha | singlefold | the set lead-in of this mode; suffering is singlefold by pavattibhāvato (the nature of occurrence) | 〔CSCD §568〕 |
| pavattaka | what causes occurrence | the reason origin is singlefold | 〔CSCD §568〕 |
| asaṅkhatadhātubhāva | nature as the unconditioned element | the reason cessation is singlefold | 〔CSCD §568〕 |
| bhāvetabba | to be developed | the reason the path is singlefold | 〔CSCD §568〕 |
| catuāhāra | four nutriments | the fourfold division of suffering | 〔CSCD §568〕 |
| diṭṭhisampayutta・diṭṭhisampayuttāsampayutta | associated with view・not associated with view | the twofold division of origin | 〔CSCD §568〕 |
| catumaggappaheyya | to be abandoned by the four paths | the fourfold division of origin | 〔CSCD §568〕 |
| rūpābhinandanā | delight in visible form | the first of the fivefold division of origin | 〔CSCD §568〕 |
| chataṇhākāya | six bodies of craving | the sixfold division of origin | 〔CSCD §568〕 |
| bhavattayavūpasama | stilling of the three kinds of existence | the threefold division of cessation | 〔CSCD §568〕 |
| pañcābhinandanavūpasama | stilling of the five delights | the fivefold division of cessation | 〔CSCD §568〕 |
| dassanabhāvanābheda | division of seeing and development | the second twofold division of the path | 〔CSCD §568〕 |
| sappadesatta・nippadesa | the nature of being partial・non-partial | the judgment on the inclusion of the path in the three aggregates; the path is partial like a city to a kingdom, the three aggregates non-partial | 〔CSCD §568〕 |
| sīlakkhandha・samādhikkhandha・paññākkhandha | aggregate of virtue・aggregate of concentration・aggregate of wisdom | the threefold division of the path; the treatise cites the sutta and includes the eight factors in the three aggregates | 〔CSCD §568〕 |
| sajātito・kiriyato | by its own kind・by task | the two forms of inclusion; the three factors beginning with right speech are included in the aggregate of virtue by their own kind, right effort and right mindfulness in the aggregate of concentration by task | 〔CSCD §568〕 |
| bhummena niddeso・karaṇavasena | indication in the locative・by way of the instrumental | the treatise’s grammatical distinction; the sutta has the locative but its meaning should be understood by the instrumental | 〔CSCD §568〕 |
| paggahakicca・apilāpanakicca | task of exertion・task of not floating away | the tasks of energy and mindfulness; only with their help can concentration be absorbed | 〔CSCD §568〕 |
| laddhupakāra | having received help | the position of concentration | 〔CSCD §568〕 |
| abhiniropanalakkhaṇa・āhananapariyāhananarasa | characteristic of directing the mind onto the object・function of striking and thorough striking | the characteristic and function of applied thought; only with its help can wisdom determine the object | 〔CSCD §568〕 |
| avitathatta | the nature of not being unreal | the reason all the truths are singlefold in the general account | 〔CSCD §568〕 |
Similar and dissimilar 〔CSCD §569〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| attasuñña | empty of self | one reason the four truths are similar to one another | 〔CSCD §569〕 |
| dukkarapaṭivedha | hard to penetrate | one reason the four truths are similar to one another | 〔CSCD §569〕 |
| salakkhaṇavavatthāna | determination of their own characteristics | the reason the four truths are dissimilar to one another | 〔CSCD §569〕 |
| duravagāhattha・gambhīratta | the sense of being hard to fathom・depth | reasons the first two truths are similar | 〔CSCD §569〕 |
| phalahetubheda | division of fruit and cause | the reason the first two truths are dissimilar | 〔CSCD §569〕 |
| visayavisayībheda | division of object and possessor of the object | the reason the last two truths are dissimilar | 〔CSCD §569〕 |
| phalāpadesa・hetuapadesa | indication by way of the fruit・indication by way of the cause | the reasons the first and third, and the second and fourth, are similar | 〔CSCD §569〕 |
| ekantakusalākusala | exclusively wholesome and unwholesome | the reason the second and fourth are dissimilar | 〔CSCD §569〕 |
| nevasekkhānāsekkhabhāva | being neither of the trainee nor of the one beyond training | the reason the second and third are similar | 〔CSCD §569〕 |
| sārammaṇānārammaṇa | having an object and having no object | the reason the second and third are dissimilar | 〔CSCD §569〕 |
| vicakkhaṇa | the wise | a word of the closing verse; by such characteristics and reasons they understand the similar and dissimilar in the four truths | 〔CSCD §569〕 |
| sādhujanapāmojjattha | for the gladdening of good people | a phrase of the chapter-end label; following the established precedent in the chapter on virtue; this column originally proposed “in order to gladden good people,” and records the fact | 〔CSCD §569〕 |
| paññābhāvanādhikāra | section on the development of wisdom | a phrase of the chapter-end label; the major division to which this chapter belongs | 〔CSCD §569〕 |
| soḷasamo paricchedo | the sixteenth chapter | the chapter-end label | 〔CSCD §569〕 |
⚠︎ One place left open for the wise who come after The three names sīlakkhandha (aggregate of virtue)・samādhikkhandha (aggregate of concentration)・paññākkhandha (aggregate of wisdom) have no independent entry among the existing chapters’ entries (as found by this column’s word-by-word comparison; the readings of khandha = aggregate and of the three words sīla・samādhi・paññā have all been established). The three names are the backbone of this unit’s threefold division of the path; this section reads them as “aggregate of virtue・aggregate of concentration・aggregate of wisdom”—compounded from two established readings, not re-establishing their division; their reading is left to the wise who come after. A further record: khandha in this unit has one form in two positions—one as the aggregate of the five aggregates (which does not occur in this unit), the other as the aggregate of these three divisions (tīhi khandhehi); the glossary fixes khandha = aggregate, and the chapter on the aggregates already recorded its position; this unit adds one more position; this section records the fact without ruling.
III. Variant Readings
Material available This unit has no in-house Pāli text collated to PTS pages, so there is no collation passage to record. The only searchable surface is the base-text column itself. Readings are recorded, not adjudicated.
Results of a complete scan A word-for-word scan of the entire base-text column found zero occurrences of variant-note forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-view markers Porāṇā／porāṇā・Keci／keci・eke. Square brackets occur in only two forms (two [§NN] paragraph numbers and six edition-page markers, the latter all inside notes). When the search finds nothing, nothing is recorded: the base-text column itself contains no notice of a variant reading.
Quotation-mark symmetry The complete unit contains 6 occurrences of '', an even number, 2 opening and 4 closing—the unevenness is caused by the cited sutta passage containing two layers of question and answer: within the citation at 〔CSCD §569〕 there is a question (paṭivijjheyyāti?) and an answer (Etadeva, bhante) without reopening the quotation marks. Every citation has its closing; there is no true asymmetry; the fact is recorded.
One literal inconsistency within this column In the singlefold and the rest for each truth at 〔CSCD §568〕, the ordinal forms vary between full and short forms: suffering has ekavidhaṃ・Duvidhaṃ・Tividhaṃ・Catubbidhaṃ・Pañcavidhaṃ (all neuter), origin, cessation, and path have ekavidho・Duvidho⋯ (all masculine), and the general account of all the truths again has ekavidhāni・Duvidhāni⋯ (all neuter plural)—the three forms change with the noun they attach to and are not inconsistent; this column records the fact so that they are not misread as variant readings. A further record: forms with the stem ekavidha occur 6 times in the unit and forms with the stem sabhāga 17 times—the density of the word similar in the final paragraph is the highest in the unit.
Scope of this column All findings above are literal facts of the base-text column; This column has not been collated against the scanned PTS pages. Zero occurrences here apply only to the single surface of the base-text column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each passage cited by the Commentator is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself; this column does not determine one on its behalf. Parenthetical references in “Source identified by the text itself” are copied verbatim and their titles are not translated.
| Location | Citation Formula [Verbatim] | Point Cited | Source Identified by the Text Itself |
|---|---|---|---|
| 〔CSCD §568〕 | the cited block introduced by Yathāha –, ''Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā | not that the eightfold path includes the three aggregates, but that the three aggregates include the eightfold path—the treatise cites a long passage and lists what each factor is included in | (ma. ni. 1.462) |
| 〔CSCD §568〕 | Tena vuttaṃ ''tividho khandhattayabhedato''ti. | the treatise cites its own earlier words to close its account | none (a self-citation of this unit’s own words, not a citation of sutta or treatise) |
| 〔CSCD §569〕 | the cited block introduced by Yathāha –, ''Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā | the simile of splitting the tip of a hair—penetrating the four truths is harder still | (saṃ. ni. 5.1115) |
Number of citation formulas [direct measurement in this column] Yathāha twice (both introducing a cited block indented two spaces)・Tena vuttaṃ once (citing this unit’s own words)・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira・Seyyathidaṃ all zero times. The text itself gives 2 parenthetical source references, distributed as ma. ni. 1・saṃ. ni. 1. Both citations in this unit enter cited blocks indented two spaces—unique among the nine units of the two chapters on bases, elements, faculties, and truths (the citations of the other units all run in the text; only the unit on the eighteen elements has one statement of the earlier teachers in a cited block). These counts apply only to this unit, not the whole work.
One place where the Commentator cites his own words to close 〔CSCD §568〕 Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ''tividho khandhattayabhedato''ti.—with the citation formula Tena vuttaṃ the treatise cites its own earlier words in this unit (the sentence occurs twice in the unit: where the heading is established it reads Tividho khandhattayabhedato, and where it closes it reads ''tividho khandhattayabhedato''ti, differing in the capitalization of the first word). This form occurs zero times in the other units; this section records the fact.
Two statements in the Commentator’s own voice (1) 〔CSCD §568〕 Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo—the treatise itself states that the locative of the cited sutta should be understood by the instrumental. (2) 〔CSCD §568〕 Evaṃsampadamidaṃ daṭṭhabbaṃ—the treatise itself marks that the application of simile and what it illustrates should be seen thus. Both are statements in the Commentator’s own voice; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only the location of each simile and what it is applied to; it makes no literary evaluation.
A. Similes In this unit the word-boundary form viya occurs 8 times, word-boundary iva zero times, the sandhi comparative form zero times, forms of sadisa zero times, upamā once (Tatrāyaṃ upamā – introduces the simile of the three friends picking flowers), and Yathā hi once (introducing the simile of the goldsmith turning the coin)—of the eight occurrences, seven are in the single heading of the path’s threefold division 〔CSCD §568〕, and the remaining one is the simile of the kingdom and the city. Both major similes are given in the full form of first stating the simile and then applying its meaning member by member, unique among the nine units of the two chapters on bases, elements, faculties, and truths.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| 〔CSCD §568〕 | Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito | the path like a city included in a kingdom—the path is partial and the three aggregates non-partial |
| 〔CSCD §568〕 | Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu | three friends entering a park to pick flowers—the general heading establishing the simile |
| 〔CSCD §568〕 | Ekato⋯uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā | the three friends like the three conascent phenomena of right effort, right mindfulness, and right concentration |
| 〔CSCD §568〕 | Supupphitacampako viya ārammaṇaṃ | the campaka tree in full bloom like the object |
| 〔CSCD §568〕 | Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya⋯asakkonto samādhi | the one unable to reach even by raising his hand like concentration unable to be absorbed on its own |
| 〔CSCD §568〕 | Piṭṭhiṃ datvā onatasahāyo viya vāyāmo | the one who bent and offered his back like energy |
| 〔CSCD §568〕 | Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati | the one who offered his shoulder like mindfulness |
| 〔CSCD §568〕 | Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo | the goldsmith placing a coin on his palm wishing to look at every side—the general heading establishing the simile |
| 〔CSCD §568〕 | vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti | applied thought like turning the coin with the knuckles—wisdom thereby able to determine the object |
| 〔CSCD §569〕 | satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti | splitting a hair into a hundred and piercing its tip with its tip—the simile of a hard feat in the cited sutta |
B. Verifiable rhetorical observations (1) The unit’s closing formula veditabbo occurs twice in the unit, and only evamettha ekavidhādīhi vinicchayo veditabbo is the closing of a mode (the other is within the sentence on the grammatical distinction); the closing of the fourteenth mode does not use this form but a closing verse instead—two modes, one closed by a formula and one by a verse. (2) The cue Tattha occurs zero times—the unit does not use the framework of analysis; its divisions are each introduced by ordinals heading by heading. (3) Questions occur twice: one the Commentator’s own question Kathaṃ? (〔CSCD §568〕, asking how applied thought can help wisdom), whose answer is the simile of the goldsmith; one within the cited sutta passage (paṭivijjheyyāti?). (4) The abbreviation …pe… occurs once, within the cited sutta passage. (5) There is one verse of 2 lines (the closing verse on similar and dissimilar, indented four spaces); two cited blocks of teaching (indented two spaces); and 4 lines of chapter-end label (indented two spaces). (6) The difficulty construction with iti ce occurs zero times. (7) The unit has two similes involving persons (the three friends picking flowers, the goldsmith turning the coin), both examples adduced by the Commentator himself and not cited personal names—differing from the other eight units; the fact is recorded.
All counts above are direct measurements applying only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit—no correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §568〕 Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ | unit on the general account of the four truths 〔CSCD §529〕 | that unit’s verse has Suññatekavidhādīhi, sabhāgavisabhāgato;; this unit takes up the second half of its thirteenth mode verbatim |
〔CSCD §569〕 Sabhāgavisabhāgatoti⋯sabbāneva saccāni aññamaññaṃ sabhāgāni | unit on the general account of the four truths 〔CSCD §529〕 | this unit takes up its fourteenth mode verbatim—the framework of fourteen modes is completed here |
〔CSCD §568〕 Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā | unit on the truth of the path 〔CSCD §562〕 | that unit establishes the characteristic, function, and manifestation of the eight factors one by one, while this unit includes them in the three aggregates—the eight factors appear in both places, that unit detailing their characteristics and this unit their inclusion |
〔CSCD §568〕 Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā | the general account of wisdom in the chapter on the aggregates | that chapter uses the simile of three people looking together at a heap of coins on a money-changer’s counter to distinguish the depth of perception, consciousness, and wisdom (heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ)—the simile of the goldsmith and the kahāpaṇa appears in both chapters with different applications (there to the distinction of perception, consciousness, and wisdom; here to the help applied thought gives to wisdom); this section records the fact without ruling |
〔CSCD §568〕 Tividho khandhattayabhedato | chapters on virtue and on concentration | the headings of the aggregate of virtue and the aggregate of concentration were established in the chapters of the two preceding divisions; the treatise does not name the chapters; this section records the fact without determining it |
〔CSCD §568〕 Catubbidho sotāpattimaggādivaseneva | chapter on the purification by knowledge and vision | the division of the four paths is set out in that chapter; in this unit the treatise gives only the heading without explaining it |
〔CSCD §569〕 Indriyasaccaniddeso nāma⋯Soḷasamo paricchedo. | chapter on dependent arising 〔CSCD §570〕 | the first paragraph of the next chapter cites verbatim the list of the ground of wisdom ''khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī''ti and marks itself as the account of the remainder—the two chapters on bases, elements, faculties, and truths end here, and the last two of the six classes of the ground of wisdom are in that chapter |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.