清淨道論 初禪之德相——五蓋捨・五支具・三善十相Visuddhimagga · The Excellent Qualities of the First Absorption—Five Hindrances Abandoned, Five Factors Possessed, Three Excellences and Ten Characteristics
初禪「五支捨斷、五支具足」。五蓋所以獨稱捨斷支，是因為各各特別礙禪：貪散其境、瞋斷其續、惛沉奪其堪能、掉悔奪其寂止、疑斷其上路之道。五支所以稱具足支，是因為它們相資而起：尋投注、伺相續，喜作喜悅、樂作增長，一境性得此四者之助把心平等地安放在一境上——禪那不是支之外的另一個東西，如四支軍、五支樂、八支道，禪那唯是五支。那張「一支對治一蓋」的表倒過來讀，就是診斷表：卡住時別硬壓那個蓋，先問我缺的是哪一支。
「三種善、十相具足」：行道清淨為初，增長於捨為中，令喜悅為後——三者都在安止之內。一剎那之內，有始有中有終。節末把名目立了：「初」依計數次第、亦因最先生起；「禪那」由靜慮所緣、由燒盡敵對法；「地遍」——地輪依「全」之義名遍，其相、其上所得之禪那皆得此名。「證得了初禪——地遍」一句由此讀通。
The first absorption has “abandoned five factors and possesses five factors.” The five hindrances alone are called factors of abandonment because each especially obstructs absorption: sensual desire disperses the object, ill will breaks continuity, sloth and torpor remove workability, restlessness and remorse remove peace, and doubt severs the path leading upward. The five absorption factors are factors of possession because they support one another: applied thought places, sustained thought continues, rapture gladdens, pleasure increases, and one-pointedness, aided by all four, places the mind evenly on the single object. Absorption is not another thing beyond these factors: like a four-limbed army, fivefold music, or the eightfold path, absorption is solely the five factors. Read the table of “one factor counteracts one hindrance” backward and it becomes diagnostic: when stuck, do not simply crush the hindrance; first ask which factor is missing.
“Three excellences and ten characteristics”: purification of the way of practice is the beginning, intensification of equanimity the middle, and gladdening the end—all three occur within absorption. Within a single moment there is a beginning, middle, and end. At the section’s close, the terms are established: “first” by numerical order and because it arises first; “absorption” by contemplating the object and burning away opposing phenomena; “earth kasiṇa,” because the earth disk is called a kasiṇa in the sense of “whole,” with the name extending to its sign and the absorption attained upon it. The phrase “attained the first absorption—the earth kasiṇa” becomes readable from here.
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。
§15 五蓋之捨與五禪支之具足 〔CSCD §74〕
至於所說的「離五支、具五支」：其中，應知「離五支」是就捨斷貪欲、瞋恚、惛沉睡眠、掉舉惡作、疑這五蓋而言。因為這些不被捨斷，禪那就不生起，所以它們對它〔禪那〕來說叫作「捨斷支」¹。儘管在禪那的剎那中別的不善法也被捨斷，但唯有這些特別能障礙禪那。因為被貪欲以種種境所誘惑的心，不能在一境的所緣上得定；或者說，被貪欲所勝伏的心，不能行於捨斷欲界的行道。被瞋恚在所緣上所擊惱的〔心〕，不能相續不斷地轉起。被惛沉睡眠所勝伏的〔心〕，不堪作業。被掉舉惡作所纏擾的〔心〕，不得寂止而到處遊蕩。被疑所傷害的〔心〕，不能登上能成就禪那之證得的行道。這樣，由於它們特別能障礙禪那，所以說唯有這些是捨斷支。
而由於尋把心投注於所緣、伺使〔心〕相續不斷，由它們二者為心成就了不散亂的用力，並由這用力的成就，喜就作喜悅，樂就作增長；然後，被這些投注、相續、喜悅、增長所資助的一境性，把連同其餘相應法的那個〔心〕平等地、正確地安置在一境的所緣上——所以應知「具五支」是就尋、伺、喜、樂、心一境性這五者的生起而言。因為這五者生起了，禪那就叫作已生起，所以它們對它來說叫作「具足支」。所以不應當認為：除了具足這些〔支〕之外，另有一個叫作禪那的東西。就像僅僅依支而說「四支軍」「五支樂」「八支道」一樣，應知這〔禪那〕也僅僅依支而說為「五支的」或「具五支的」。
這五支雖然在近行的剎那中也有——在近行中它們比平常心更強——但在這裡〔安止中〕，它們比近行中更強，達到了色界的相。因為在這裡，尋是以極其明淨的行相把心投注於所緣而生起的；伺是極度地審察所緣〔而生起的〕；喜與樂是遍滿全身〔而生起的〕。正因如此才說：「他的全身沒有任何一處不被由遠離而生的喜與樂所遍滿。」心一境性也是這樣：如同上蓋合在下蓋上的匣子一般，它與所緣密合而生起。這就是它們與那些〔近行中的支〕的差別。其中，心一境性雖然在「有尋有伺」這段文句中沒有被列出，但由於《分別論》中說「所謂禪那，就是尋、伺、喜、樂、心一境性」，所以它確實是支。因為世尊是以什麼意趣作了總標，就在《分別論》中把那個〔意趣〕顯示出來了。
§16 三種善與十相 〔CSCD §75〕
至於「三種善、十相具足」²：這裡，「三種善」是就初、中、後而言；而「十相具足」，應知是就那初、中、後各自的相而言。
這裡有這樣的聖典文句：
「初禪的行道清淨是初，增長於捨是中，令喜悅是後。初禪的行道清淨是初——初有幾相？初有三相：凡是它的障礙，心從那裡清淨；由於已清淨，心進入中間的止相；由於已進入，心便躍入其中。凡是心從障礙而清淨，凡是由於已清淨而心進入中間的止相，凡是由於已進入而心躍入其中——初禪的行道清淨是初，初有這三相。因此說：初禪是初善的，並且是三相具足的。
「初禪的增長於捨是中——中有幾相？中有三相：對已清淨的心等捨，對已進入止的〔心〕等捨，對一性的現起等捨。凡是對已清淨的心等捨，凡是對已進入止的〔心〕等捨，凡是對一性的現起等捨——初禪的增長於捨是中，中有這三相。因此說：初禪是中善的，並且是三相具足的。
「初禪的令喜悅是後——後有幾相？後有四相：以那裡所生諸法互不超越之義而為令喜悅，以諸根一味之義而為令喜悅，以運轉與之相應的精進之義而為令喜悅，以習行之義而為令喜悅。初禪的令喜悅是後，後有這四相。因此說：初禪是後善的，並且是四相具足的。」
其中，有些人這樣解釋：所謂行道清淨，就是具足資糧的近行；所謂增長於捨，就是安止；所謂令喜悅，就是觀察。但是，由於聖典中說「已入一性的心，既躍入行道清淨，又被捨所增長，並被智所令喜悅」，所以應知：就安止之內而言，依其來由而有行道清淨，依中捨性³的作用而有增長於捨，依那成就諸法互不超越等性而使〔心〕遍淨的智之作用的完成而有令喜悅。
怎麼說呢？在安止生起的那一次中，那名為蓋的煩惱群是那禪那的障礙，心從那裡清淨。由於已清淨，成為離蓋障的，就進入中間的止相；所謂中間的止相，就是平等而轉的安止定本身。而在其無間，前面的心以一相續轉變的方式趨向那個狀態，就叫作進入中間的止相；由於這樣進入，以趨向那個狀態，就叫作躍入其中。這樣，先應知：那成就前心中所有行相的行道清淨，是在初禪生起的剎那本身，依其來由而有的。
而〔心〕這樣清淨之後，因為沒有再須清淨的了，就不再於清淨上作努力——這就叫作「對已清淨的心等捨」。由於已趨向止的狀態而進入止，就不再於等持上作努力——這就叫作「對已進入止的〔心〕等捨」。又正因為已進入止，它捨離了與煩惱的雜染而以一性現起，就不再於一性的現起上作努力——這就叫作「對一性的現起等捨」。應知增長於捨就是這樣依中捨性的作用而有的。
而那些在如此增長於捨時於其中生起的、名為定與慧的雙結之法，是互不超越地轉起的；那些信等諸根，由於從種種煩惱中解脫，以解脫之味成為一味而轉起；還有他所運轉的、與那互不超越與一味之性相應的精進；以及他在那個剎那中所轉起的習行——所有這些行相之所以成就，都是因為以智在雜染與清白上見到各自的過患與利益，而如此如此地令喜悅、令清淨、令遍淨。所以說：「應知令喜悅是依那成就諸法互不超越等性而使〔心〕遍淨的智之作用的完成而有的。」
其中，由於智是依捨而明顯的——如說：「對如此策舉的心善加等捨；依捨、依慧，慧根成為增上；依捨，心從種種煩惱中解脫；依解脫、依慧，慧根成為增上。由於已解脫，那些法成為一味；以一味之義而為修習。」——所以說：作為智之作用的令喜悅是後。
現在，「證得了初禪——地遍」這裡：依計數的次第而為「初」，又因為它最先生起，也是「初」。由於靜慮所緣、或由於燒盡敵對法，所以叫作「禪那」。而地輪依「全」之義叫作「地遍」；依它所得的相也〔叫作地遍〕，在地遍之相上所得的禪那也〔叫作地遍〕。這裡，在這個意義上，應知禪那就是「地遍」。就是針對它，才說了「證得了初禪——地遍」。
註
¹ 捨斷支・具足支（pahānaṅga・samannāgataṅga）：五蓋之捨為捨斷支，五禪支之起為具足支。
² 三種善・十相具足（tividha-kalyāṇa・dasa-lakkhaṇa-sampanna）：初中後三善；初三相、中三相、後四相，共成十相。
³ 中捨性（tatramajjhattupekkhā）：十種捨之一，其開列與釋在本品〈三禪〉一篇。
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.
§15 Abandonment of the Five Hindrances and Possession of the Five Absorption Factors 〔CSCD §74〕
As for the statement “having abandoned five factors and possessing five factors”: here, “having abandoned five factors” should be understood in terms of abandoning the five hindrances—sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Because absorption does not arise unless they are abandoned, they are called its “factors of abandonment”¹. Although other unwholesome phenomena are also abandoned in the moment of absorption, only these especially obstruct absorption. A mind enticed by sensual desire through various objects cannot become concentrated on an object that is one; alternatively, a mind overcome by sensual desire cannot enter the way of practice that abandons the sensual sphere. A mind afflicted by ill will in relation to the object cannot occur in uninterrupted continuity. A mind overcome by sloth and torpor is not fit for work. A mind beset by restlessness and remorse finds no peace and wanders everywhere. A mind injured by doubt cannot mount the way of practice that accomplishes the attainment of absorption. Thus, because these especially obstruct absorption, only they are called factors of abandonment.
Applied thought places the mind on the object and sustained thought keeps it continuous; together they accomplish the mind’s exertion in nondistraction. Through the accomplishment of that exertion, rapture gladdens and pleasure increases. Then one-pointedness, supported by this placing, continuity, gladdening, and increase, evenly and rightly places that mind, together with the remaining associated phenomena, on an object that is one. Thus “possessing five factors” should be understood in terms of the arising of these five: applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind. Because absorption is said to have arisen when these five have arisen, they are called its “factors of possession.” It should therefore not be thought that, apart from possession of these factors, there exists some other thing called absorption. Just as “a four-limbed army,” “fivefold music,” and “the eightfold path” are spoken of solely in dependence on their factors, so absorption too should be understood as called “five-factored” or “possessing five factors” solely in dependence on its factors.
Although these five factors are also present in the moment of access—where they are stronger than in an ordinary mind—here in absorption they are stronger than in access and have reached the character of the fine-material sphere. Here applied thought arises by placing the mind on the object in an extremely lucid mode; sustained thought arises by examining the object to an extreme degree; rapture and pleasure arise by pervading the entire body. Thus it is said: “There is no part of his whole body not pervaded by rapture and pleasure born of seclusion.” One-pointedness is likewise: it arises closely fitted to the object like the upper lid of a casket fitted onto the lower lid. This is the distinction between these factors and those in access. Although one-pointedness of mind is not listed in the phrase “with applied thought and sustained thought,” it is indeed a factor because the Vibhaṅga says: “What is absorption? It is applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind.” The intention by which the Blessed One gave the summary designation is disclosed there in the Vibhaṅga.
§16 Three Excellences and Ten Characteristics 〔CSCD §75〕
As for “having three excellences and being endowed with ten characteristics”²: here, the “three excellences” concern the beginning, middle, and end; “endowed with ten characteristics” should be understood in terms of the characteristics of each of that beginning, middle, and end.
Here is the canonical text:
“Purification of the way of practice is the beginning of the first absorption; intensification of equanimity is its middle; gladdening is its end. Purification of the way of practice is the beginning of the first absorption—how many characteristics does the beginning have? The beginning has three characteristics: the mind is purified from whatever obstructs it; because it is purified, the mind enters the sign of serenity that is the middle; because it has entered, the mind leaps into it. The mind is purified from whatever obstructs it; because it is purified, the mind enters the sign of serenity that is the middle; because it has entered, the mind leaps into it—purification of the way of practice is the beginning of the first absorption, and the beginning has these three characteristics. Therefore it is said that the first absorption is excellent in the beginning and endowed with three characteristics.”
“Intensification of equanimity is the middle of the first absorption—how many characteristics does the middle have? The middle has three characteristics: equanimity toward the purified mind, equanimity toward the mind that has entered serenity, and equanimity toward the manifestation of unity. Equanimity toward the purified mind, equanimity toward the mind that has entered serenity, and equanimity toward the manifestation of unity—intensification of equanimity is the middle of the first absorption, and the middle has these three characteristics. Therefore it is said that the first absorption is excellent in the middle and endowed with three characteristics.”
“Gladdening is the end of the first absorption—how many characteristics does the end have? The end has four characteristics: gladdening in the sense that the phenomena arisen there do not exceed one another; gladdening in the sense that the faculties have a single flavor; gladdening in the sense of carrying forward the energy associated with them; and gladdening in the sense of repetition. Gladdening is the end of the first absorption, and the end has these four characteristics. Therefore it is said that the first absorption is excellent in the end and endowed with four characteristics.”
Some explain here that “purification of the way of practice” means access possessed of the requisite conditions, “intensification of equanimity” means absorption, and “gladdening” means reviewing. But because the canonical text says, “The mind that has entered unity both leaps into purification of the way of practice, is intensified by equanimity, and is gladdened by knowledge,” it should be understood that all three occur within absorption: purification of the way of practice is present by way of the approach to absorption; intensification of equanimity is present through the function of specific neutrality³; and gladdening is present through completion of the function of knowledge, which purifies the mind by accomplishing such qualities as the non-exceeding of phenomena.
How so? On the occasion when absorption arises, the group of defilements called the hindrances obstructs that absorption, and the mind is purified from them. Because it has been purified and become free from the obstruction of the hindrances, it enters the sign of serenity that is the middle. The “sign of serenity that is the middle” is evenly occurring absorption concentration itself. Immediately before it, the preceding mind tends toward that state by transformation in a single continuity; this is called entering the sign of serenity that is the middle. Because it enters in this way and tends toward that state, it is called leaping into it. Thus purification of the way of practice—which comprises the modes present in the preceding mind—should first be understood as occurring, by way of the approach, in the very moment the first absorption arises.
After the mind has been purified in this way, because nothing remains to be purified, it makes no further effort at purification. This is called “equanimity toward the purified mind.” Because it has tended toward the state of serenity and entered serenity, it makes no further effort at concentration. This is called “equanimity toward the mind that has entered serenity.” And precisely because it has entered serenity, it has abandoned association with defilements and manifests with unity, so it makes no further effort at the manifestation of unity. This is called “equanimity toward the manifestation of unity.” Intensification of equanimity should be understood in this way as occurring through the function of specific neutrality.
When equanimity is intensified in this way, the two yoked phenomena called concentration and wisdom that arise therein proceed without exceeding one another. The faculties beginning with faith, because they are liberated from the various defilements, proceed with the single flavor of liberation. There is also the energy carried forward by the practitioner, associated with this quality of non-exceeding and single flavor, and the repetition occurring in that moment. All these modes are accomplished because knowledge sees the respective danger in defilement and benefit in purification and thus gladdens, purifies, and fully purifies in each corresponding way. Hence it is said: “Gladdening should be understood as occurring through completion of the function of knowledge, which purifies the mind by accomplishing such qualities as the non-exceeding of phenomena.”
Here, because knowledge becomes manifest through equanimity—as it is said, “He regards the mind exerted in this way with equanimity; through equanimity and wisdom, the faculty of wisdom becomes dominant. Through equanimity, the mind is liberated from the various defilements; through liberation and wisdom, the faculty of wisdom becomes dominant. Because they have been liberated, those phenomena acquire a single flavor; in the sense of a single flavor, there is development”—gladdening as a function of knowledge is said to be the end.
Now, in “attained the first absorption—the earth kasiṇa”: it is “first” according to the order of enumeration and also “first” because it arises first. It is called “absorption” because it contemplates the object or because it burns up opposing phenomena. The disk of earth is called “earth kasiṇa” in the sense of “whole”; the sign obtained in dependence on it is also called earth kasiṇa, as is the absorption obtained on the earth-kasiṇa sign. Here, absorption should be understood as “earth kasiṇa” in this sense. It is with reference to this that the words “attained the first absorption—the earth kasiṇa” were spoken.
Notes
¹ Factors of abandonment and factors of possession (pahānaṅga · samannāgataṅga): abandonment of the five hindrances constitutes the factors of abandonment; the arising of the five absorption factors constitutes the factors of possession.
² Three excellences and ten characteristics (tividha-kalyāṇa · dasa-lakkhaṇa-sampanna): three excellences in beginning, middle, and end; three characteristics at the beginning, three at the middle, and four at the end, making ten.
³ Specific neutrality (tatramajjhattupekkhā): one of ten kinds of equanimity; the list and explanation occur in this chapter’s section on the third absorption.
卡住時別硬壓那個蓋，先問「我缺的是哪一支」｜然後看清：一剎那之內，有始有中有終
大局 — 初禪的成就式：捨了什麼、具了什麼、善在何處
經文說初禪「五支捨斷、五支具足、三種善、十相具足」；本單元二段（白話 §15–§16）逐一開演：五蓋為捨斷支（各各特別礙禪）、五禪支為具足支（相資而起，禪那唯是五支）；三種善（行道清淨・增長於捨・令喜悅）與十相皆在安止一剎那之內。品題「初禪——地遍」之名目亦在此立。
§01 五蓋與五禪支——一張診斷表 → 白話 §15
〔讀法〕白話 §15 那張「一支對治一蓋」的表，倒過來讀，就是一張自我診斷表：坐不住、心被什麼勾走了，往往對應某一禪支還沒長出來。貪欲重→一境性不足；瞋惱起→喜不足；昏沉→尋不足；掉悔→樂不足；疑→伺不足。卡住時，與其硬壓那個蓋，不如問：我缺的是哪一支？
論主的正面陳述同樣要讀全：五蓋所以獨稱「捨斷支」，是因為各各特別礙禪——貪散其境、瞋斷其續、惛沉奪其堪能、掉悔奪其寂止、疑斷其上路之道。五支所以稱「具足支」，是因為它們相資而起：尋投注、伺相續，二者成就「不散亂的用力」；喜作喜悅、樂作增長；一境性得此四者之助，把心「平等地、正確地」安放在一境上。而且禪那不是支之外的另一個東西——「如四支軍、五支樂、八支道」，禪那唯是五支。近行中五支已有而弱，安止中則強到「達到色界之相」：喜樂遍滿全身、一境性與所緣如上下蓋密合的匣子。一境性雖不在經句中，《分別論》明列——世尊總標的意趣，在那裡開顯。
§02 三種善與十相 → 白話 §16
初禪是「三種善、十相具足」的（白話 §16）：初＝行道清淨（三相：心從障礙清淨、清淨故入中間止相、入故躍入其中），中＝增長於捨（三相：對已清淨的心、對已入止的心、對一性的現起，皆不再費力而等捨），後＝令喜悅（四相：諸法互不超越、諸根一味、精進隨轉、習行——皆由智之作用而成）。有人把三者配成「近行—安止—出定觀察」三段，論主依聖典駁之：三者都在安止之內——行道清淨是安止生起剎那「依其來由」而有，增長於捨是中捨性之作用，令喜悅是智之作用。一剎那之內，有始有中有終——這是論主對「一剎那」的顯微解剖。節末順手把名目立了（白話 §16 末）：「初」——依計數次第，亦因最先生起；「禪那」——由靜慮所緣、由燒盡敵對法；「地遍」——地輪依「全」之義名遍，其相、其上所得之禪那皆得此名。「證得了初禪——地遍」一句由此讀通。
給一般讀者
若只帶走一件事：那張診斷表（白話 §15）——貪欲重看一境性、瞋惱看喜、昏沉看尋、掉悔看樂、疑看伺；卡住時問「我缺的是哪一支」，比硬壓那個蓋有用。三種善與十相（白話 §16）則告訴你，「一剎那」在論主筆下也有始有中有終——初禪不是一團渾沌的舒服。得了初禪之後怎麼守、怎麼養、怎麼練熟，在 04-08。
想讀本單元全文：白話 §15–§16 即五蓋禪支・三善十相二段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
When Stuck, Do Not Simply Crush the Hindrance; First Ask, “Which Factor Is Missing?” | Then See Clearly: Within a Single Moment There Is a Beginning, Middle, and End
The Big Picture — The Accomplishment Formula of the First Absorption: What It Abandons, What It Possesses, and Where Its Excellence Lies
The canonical text says that the first absorption has “abandoned five factors, possesses five factors, has three excellences, and is endowed with ten characteristics.” The two sections of this unit (Vernacular §15–§16) develop each point: the five hindrances are factors of abandonment, each especially obstructing absorption; the five absorption factors are factors of possession, arising through mutual support, while absorption is nothing apart from the five factors; and the three excellences—purification of the way of practice, intensification of equanimity, and gladdening—and ten characteristics all occur within the single moment of absorption. The designation “first absorption—the earth kasiṇa” is also established here.
§01 Five Hindrances and Five Absorption Factors—A Diagnostic Table → Vernacular §15
〔Reading〕 Read the table in Vernacular §15, “one factor counteracts one hindrance,” in reverse and it becomes a table of self-diagnosis. When the mind cannot settle and is pulled away, a corresponding absorption factor has often not yet developed. Heavy sensual desire → insufficient one-pointedness; ill will → insufficient rapture; sloth and torpor → insufficient applied thought; restlessness and remorse → insufficient pleasure; doubt → insufficient sustained thought. When stuck, instead of forcing down the hindrance, ask: which factor is missing?
The author’s positive statement must also be read in full. The five hindrances alone are called “factors of abandonment” because each especially obstructs absorption: sensual desire disperses the object’s unity, ill will breaks continuity, sloth and torpor remove workability, restlessness and remorse remove peace, and doubt severs the path leading upward. The five factors are called “factors of possession” because they arise through mutual support: applied thought places, sustained thought continues; together they accomplish “exertion in nondistraction.” Rapture gladdens and pleasure increases. Supported by all four, one-pointedness places the mind “evenly and rightly” on the single object. Moreover, absorption is not some further thing apart from the factors. Like a four-limbed army, fivefold music, or the eightfold path, absorption consists solely of the five factors. The factors are already present but weak in access; in absorption they become strong enough to “reach the character of the fine-material sphere”: rapture and pleasure pervade the whole body, while one-pointedness fits the mind to the object like the two lids of a casket fitting tightly together. Although one-pointedness is absent from the canonical phrase, the Vibhaṅga lists it explicitly, disclosing the Blessed One’s intention in the summary designation.
§02 Three Excellences and Ten Characteristics → Vernacular §16
The first absorption has “three excellences and ten characteristics” (Vernacular §16): beginning = purification of the way of practice, with three characteristics—the mind is purified from the obstruction, enters the sign of serenity that is the middle because it is purified, and leaps into it because it has entered; middle = intensification of equanimity, with three characteristics—without further labor, equanimity toward the purified mind, toward the mind entered into serenity, and toward the manifestation of unity; end = gladdening, with four characteristics—phenomena not exceeding one another, faculties of a single flavor, energy carried forward, and repetition, all accomplished through the function of knowledge. Some match these three with successive phases of “access—absorption—review after emergence,” but the author rejects this on the basis of the canonical text: all three are within absorption. Purification of the way of practice occurs “by way of its approach” in the moment absorption arises; intensification of equanimity is the function of specific neutrality; gladdening is the function of knowledge. Within a single moment there is beginning, middle, and end—this is the author’s microscopic dissection of “a single moment.” At the close of the section he establishes the terms: “first,” by numerical order and because it arises first; “absorption,” by contemplating the object and burning away opposing phenomena; “earth kasiṇa,” because the earth disk is called a kasiṇa in the sense of “whole,” and the same name extends to its sign and the absorption attained upon it. The phrase “attained the first absorption—the earth kasiṇa” thus becomes readable.
For the General Reader
If you retain only one thing, let it be the diagnostic table (Vernacular §15): with strong sensual desire, examine one-pointedness; with ill will, rapture; with sloth, applied thought; with restlessness and remorse, pleasure; with doubt, sustained thought. When stuck, asking “Which factor is missing?” is more useful than crushing the hindrance. The three excellences and ten characteristics (Vernacular §16) show that, for the author, even “a single moment” has a beginning, middle, and end. The first absorption is not an undifferentiated mass of comfort. How to preserve, cultivate, and master the first absorption after attaining it appears in 04-08.
To read this unit in full: Vernacular §15–§16 is the complete passage-by-passage translation of the two sections on the five hindrances and factors and on the three excellences and ten characteristics (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 7 段（全品十一段之第 7），譯底欄小節作 Pañcaṅgavippahīnādi · Tividhakalyāṇaṃ；段號自〔CSCD §74〕至〔CSCD §75〕，實落段號 2 個；白話 2 節（§15–§16）——「五蓋之捨與五禪支之具足」、「三種善與十相」。前承第 6 單元〔初禪——安止心路與定型句逐句釋〕，後接第 8 單元〔得後之工——令久住・增大似相・五自在〕。本單元所承之校文 § 為 §F（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。
器與相
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kasiṇa | 遍 | 論自釋三義：Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati——地輪以「全」義名地遍；又通稱依之所得之相，及依相所得之禪 | 〔CSCD §75〕 |
禪支與蓋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pañca nīvaraṇāni | 五蓋 | kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā | 〔CSCD §74〕 |
| pahānaṅga・samannāgataṅga | 捨斷支・具足支 | 五蓋之捨為捨斷支，五支之起為具足支 | 〔CSCD §74〕 |
| cittekaggatā | 心一境性 | 五支之第五；vibhaṅge 之禪支列中有之，故雖不見於定型句而為支 | 〔CSCD §74〕 |
| tividhakalyāṇa・dasalakkhaṇasampanna | 三種善・十相具足 | 初中後三善；初三相・中三相・後四相，共十相 | 〔CSCD §75〕 |
| paṭipadāvisuddhi・upekkhānubrūhanā・sampahaṃsanā | 行道清淨・增長於捨・令喜悅 | 三善之目；論舉「有人謂即近行・安止・觀察」之說，而依所引之聖典改以安止之內三事解之 | 〔CSCD §75〕 |
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 §74〕 | Tenevāha – ''nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī''ti | 喜樂遍滿全身 | (dī. ni. 1.228) |
| 〔CSCD §74〕 | vibhaṅge ''jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā''ti | 禪支之五 | (vibha. 569) |
| 〔CSCD §75〕 | Tatrāyaṃ pāḷi –／''Paṭhamassa jhānassa paṭipadāvisuddhi ādi | 三善十相之長引 | (paṭi. ma. 1.158) 二見 |
| 〔CSCD §75〕 | Yathāha – ''tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati | 捨與慧之增上 | (paṭi. ma. 1.201) |
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 §74〕 | heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya | 安止之一境性：如匣之上下蓋相合 |
| 〔CSCD §74〕 | caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggo | 以支立名之例：四支軍・五支樂・八支道 |
〔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 seventh segment of the chapter’s working base—the seventh of eleven segments in the chapter. The source column gives the subsection titles Pañcaṅgavippahīnādi and Tividhakalyāṇaṃ; its paragraph numbers run from 〔CSCD §74〕 through 〔CSCD §75〕, with two actual numbered paragraphs. The vernacular has two sections (§15–§16): “Abandonment of the Five Hindrances and Possession of the Five Absorption Factors” and “Three Excellences and Ten Characteristics.” Unit 6, 〔First Absorption—The Absorption Cognitive Process and the Stock Formula Explained Phrase by Phrase〕, precedes it; Unit 8, 〔The Work after Attainment—Making It Last, Enlarging the Counterpart Sign, and Five Masteries〕, follows. This unit takes construal section §F (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.
The Device and the Sign
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kasiṇa | kasiṇa | the treatise explains three senses: Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati—the disk of earth is called an earth kasiṇa in the sense of “whole”; by extension, the sign obtained from it and the absorption obtained from the sign bear the same name | 〔CSCD §75〕 |
Absorption Factors and Hindrances
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pañca nīvaraṇāni | five hindrances | kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā | 〔CSCD §74〕 |
| pahānaṅga · samannāgataṅga | factors of abandonment · factors of possession | abandonment of the five hindrances constitutes factors of abandonment; arising of the five factors constitutes factors of possession | 〔CSCD §74〕 |
| cittekaggatā | one-pointedness of mind | the fifth of the five factors; present in the vibhaṅge list of absorption factors and therefore a factor although absent from the stock formula | 〔CSCD §74〕 |
| tividhakalyāṇa · dasalakkhaṇasampanna | three excellences · endowed with ten characteristics | excellences in beginning, middle, and end; three characteristics at the beginning, three at the middle, and four at the end, totaling ten | 〔CSCD §75〕 |
| paṭipadāvisuddhi · upekkhānubrūhanā · sampahaṃsanā | purification of the way of practice · intensification of equanimity · gladdening | the three excellences; the treatise reports that “some call these access, absorption, and review,” then, on the basis of the quoted canonical text, explains all three within absorption | 〔CSCD §75〕 |
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 §74〕 | Tenevāha – ''nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī''ti | rapture and pleasure pervade the whole body | (dī. ni. 1.228) |
| 〔CSCD §74〕 | vibhaṅge ''jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā''ti | the five absorption factors | (vibha. 569) |
| 〔CSCD §75〕 | Tatrāyaṃ pāḷi – / ''Paṭhamassa jhānassa paṭipadāvisuddhi ādi | the long citation on the three excellences and ten characteristics | (paṭi. ma. 1.158) two occurrences |
| 〔CSCD §75〕 | Yathāha – ''tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati | dominance of equanimity and wisdom | (paṭi. ma. 1.201) |
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 §74〕 | heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya | one-pointedness in absorption: like the upper and lower lids of a casket fitted together |
| 〔CSCD §74〕 | caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggo | examples of naming through factors: a four-limbed army, fivefold music, and the eightfold path |
〔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.