清淨道論 得後之工——令久住・增大似相・五自在Visuddhimagga · The Work after Attainment—Making It Last, Enlarging the Counterpart Sign, and Five Masteries
初禪得了，會丟。論主開兩帖藥：取行相——像射毛的弓師記住自己怎麼站、怎麼執弓執弦，像善巧的廚師記住主人愛吃什麼；記住我吃了什麼、近了什麼人、在什麼住處威儀時節才證得這個，失去時照方重配。清障——只取行相能再得，不能久住；先善清欲貪、身粗重、惛沉睡眠、掉舉惡作才入定，否則如入未淨之巢的蜂、入未淨之園的王，很快就出來。
然後增大：不是把盤想大，是劃界而大——一指、二指、一張手、一肘、門廊、僧房、寺界、村鎮國海，乃至輪圍之界，如鵝雛練飛，一小段一小段。初得初禪者多入定、勿多觀察——急著上二禪，兩邊落空，如那頭前腳未穩就抬後腳的山地母牛。
上行之前先修五自在：轉向、入定、住定、出定、觀察——禪那要練到「隨所欲之處、之時、之久」，才算你的。這是上二禪的門檻。
The first absorption, once attained, can be lost. The author gives two medicines. Apprehend the modes: like an archer who remembers how he stood and held bow and string, and a skillful cook who remembers what the master likes, remember the food, people, dwelling, posture, and time present when the absorption was attained, and reassemble the prescription when it is lost. Clear the obstructions: apprehending modes allows reattainment, not duration. Enter only after thoroughly clearing sensual desire, bodily rigidity, sloth and torpor, and restlessness and remorse; otherwise the meditator is like a bee entering an unclean hive or a king entering an unclean park and soon comes out.
Then enlarge—not by imagining a larger disk, but by marking boundaries: one finger, two fingers, a span, a cubit, porch, cell, monastery boundary, village, town, country, ocean, up to the boundary of the world-system, like a young goose practicing short flights. A beginner should enter the first absorption often and review little. Hurrying toward the second leaves both sides lost, like a mountain cow lifting the hindfoot before the forefoot is planted.
Before ascending, develop the five masteries: adverting, entering, sustaining, emerging, and reviewing. Absorption must be practiced until it is available “at any desired place, at any desired time, and for any desired duration.” Only then is it yours. This is the threshold to the second absorption.
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。
§17 令定久住 〔CSCD §76〕
而在這樣證得〔初禪〕之後，那位瑜伽者應當像射毛者一樣、像廚師一樣，把握諸行相¹。譬如極善巧的弓師在作射毛之業時，在射中毛的那一次上，會把握所踏之步、弓身、弓弦與箭的行相：「我這樣站著，這樣執弓、這樣執弦、這樣執箭，才射中了毛。」從此以後，他就照樣成就那些行相，不失誤地射中毛。同樣地，瑜伽者也應當把握食等隨順的諸行相：「我是吃了這樣的食物、親近了這樣的人、在這樣的坐臥處、以這樣的威儀、在這樣的時候，才證得了這個。」因為這樣，即使那〔禪那〕失去了，他也能成就那些行相而使它再生起；或者在它還不熟練時使它熟練，而能一再地安止。
又譬如善巧的廚師侍奉主人時，觀察主人喜歡吃哪些〔菜〕，從此以後就只進奉那樣的，因而得到報酬；同樣地，這位〔瑜伽者〕在證得的剎那把握食等行相而成就它們，每當〔禪那〕失去時，都能一再地得到安止。所以他應當像射毛者一樣、像廚師一樣，把握諸行相。世尊也說過這〔經〕：
「諸比丘，譬如有賢明、幹練、善巧的廚師，以各種各樣的湯羹侍奉國王或王之大臣：有偏酸的，有偏苦的，有偏辣的，有偏甜的，有帶鹼味的，有不帶鹼味的，有帶鹹味的，有不帶鹹味的。諸比丘，那位賢明、幹練、善巧的廚師，取自己主人的相：『今天我主人喜歡這一道湯羹』，或者『他伸手去取這一道』，或者『他多取這一道』，或者『他稱讚這一道』；『今天我主人喜歡偏酸的湯羹』，或者『他伸手去取偏酸的』，或者『他多取偏酸的』，或者『他稱讚偏酸的』……乃至（廣說如前）……或者『他稱讚不帶鹹味的』。諸比丘，那位賢明、幹練、善巧的廚師，就得到衣服，得到工資，得到犒賞。這是什麼緣故呢？諸比丘，因為那位賢明、幹練、善巧的廚師，取自己主人的相。同樣地，諸比丘，這裡有某位賢明、幹練、善巧的比丘，於身隨觀身而住……乃至（廣說如前）……於諸受隨觀受……於心隨觀心……於諸法隨觀法而住，熱勤、正知、具念，調伏世間的貪憂。當他於諸法隨觀法而住時，心得等持，諸隨煩惱被捨斷，他便取那個相。諸比丘，那位賢明、幹練、善巧的比丘，就得到現法樂住，得到念與正知。這是什麼緣故呢？諸比丘，因為那位賢明、幹練、善巧的比丘，取自己心的相。」
而由於取相，他再成就那些行相時，只是成就安止而已，並不〔成就〕久住。久住是由於善加清淨了定的障礙法才有的。因為一位比丘，如果沒有以觀察諸欲過患等善加鎮伏貪欲，沒有依身輕安善加止息身的粗重，沒有依作意發勤界等善加除遣惛沉睡眠，沒有依作意止相等善加拔除掉舉惡作，也沒有善加清淨其餘的定之障礙法，就入禪定，那麼他就像進入未清淨之巢的蜂、像進入未清淨之園的王一樣，很快就出來了。反之，如果善加清淨了定的障礙法才入禪定，他就像進入善加清淨之巢的蜂、像進入極清淨之園的王一樣，整個白天都住在等至之中。所以古師們說：
應當除遣於諸欲的欲貪與瞋恚，
除遣掉舉、睡眠，以及第五的疑；
以由遠離而生喜悅的心，
如已入清淨內宮的王²，就在那裡歡樂。
所以，想要〔定〕久住的人，應當清淨諸障礙法之後才入禪定。又，為了心修習的廣大，應當增大所得的似相（paṭibhāganimitta）³。它有兩個增大之地：近行或安止。因為達到近行時可以增大它，達到安止時也可以；不過在其中一處必定要增大。因此說：「應當增大所得的似相。」
§18 增大似相之法 〔CSCD §77〕
這裡的增大之法是這樣：那位瑜伽者不應當以增大缽、增大餅、增大飯、增大蔓藤、增大布的方式去增大那個相；而應當像農夫用犁劃定所要耕的地界、在所劃的界內耕作那樣，或者像諸比丘結界時先標定諸相、然後才結界那樣——就這樣，對於自己所得的那個相，依次以心劃定一指、二指、三指、四指的量，再依所劃定的量而增大。不劃定就不應當增大。此後，依一張手、一肘、門廊、僧房、寺界的劃定而增大，依村、鎮、地方、國、海之界的劃定而增大，或者依輪圍之界⁴、乃至比它更遠地劃定而增大。
就像鵝雛從翅膀長成的時候起，先飛一小段一小段的距離，這樣練習，依次漸漸飛到日月之邊那樣；比丘也是這樣，依已說的方法劃定那個相而增大，一直增大到輪圍之界，或者比它更遠。此後，那個相在所增大到的每一處，於大地的高處、低處、河流、難行的山岩、崎嶇之地上，就像用一百根木樁釘平展開的公牛皮一樣。
在那個相上已經得到初禪的初學者，應當多入定，不應當多觀察。因為多觀察的人，他的諸禪支會變得粗、變得弱而現起；他的諸禪支既然這樣現起，就成了他向上努力的緣。他在還不熟練的禪那上向上努力，既退失了已得的初禪，也不能達到第二禪。所以世尊說：
「諸比丘！譬如山地的母牛，愚笨、不明了、不知地界、不善於在崎嶇的山上行走。牠這樣想：『我何不到從未去過的方位去，吃從未吃過的草，喝從未喝過的水呢？』牠前腳還沒有站穩就抬起後腳，結果既到不了從未去過的方位，也吃不到從未吃過的草，喝不到從未喝過的水。而且，牠站在那個生起『我何不到從未去過的……乃至（廣說如前）……喝〔從未喝過的水〕』這種念頭的地方，也不能平安地回去。這是什麼緣故呢？諸比丘！正因為那頭山地的母牛愚笨、不明了、不知地界、不善於在崎嶇的山上行走。同樣地，諸比丘！這裡有某個比丘愚笨、不明了、不知地界、不善於離諸欲……乃至（廣說如前）……入住初禪。他不習、不修、不多作那個相，也不好好地安住於它，卻這樣想：『我何不以尋伺的止息……乃至（廣說如前）……入住第二禪呢？』他不能以尋伺的止息……乃至（廣說如前）……入住第二禪。他又這樣想：『我何不離諸欲……乃至（廣說如前）……入住初禪呢？』他也不能離諸欲……乃至（廣說如前）……入住初禪。諸比丘！這就叫作兩邊落空、兩邊退失的比丘，正如那頭愚笨、不明了、不知地界、不善於在崎嶇的山上行走的山地母牛一樣。」
所以他應當先在那初禪之中，以五種行相修得自在。
§19 五自在 — 熟練初禪，方可上行 〔CSCD §78〕
這裡的五種自在（pañca vasiyo）是：轉向自在、入定自在、住定自在、出定自在、觀察自在。隨所欲之處、隨所欲之時、隨所欲之久而轉向初禪，在轉向上沒有遲鈍——這是轉向自在。隨所欲之處……乃至（廣說如前）……而入初禪，在入定上沒有遲鈍——這是入定自在。其餘的也應當照這樣詳加開展。
這裡的義理說明是這樣：從初禪出來，先轉向尋的時候，斷了有分（bhavaṅga）⁵而生起轉向；緊接著轉向之後，以尋為所緣的四個或五個速行（javana）⁶速行。然後是兩個有分，然後又是以伺為所緣的轉向，速行也照已說的方法。像這樣，當他能夠在五個禪支上無間地運心時，他的轉向自在就成就了。而這種達到頂點的自在，出現在世尊的雙神變之中，或者出現在其他人的這一類時刻。比這更快的轉向自在是沒有的。
至於能像尊者大目犍連調伏難陀優波難陀龍王時那樣迅速入定的能力，就叫作入定自在。
能夠把〔定〕住持一彈指或十彈指那麼短的時間，就叫作住定自在。同樣地，能夠迅速出定，就叫作出定自在。為了說明這兩者，適合講佛護長老的事。
這位尊者受具足戒滿八年，在帖蘭巴他羅，坐在為大盧哈那瞿多長老看病而來的三萬名有神通者之中。他看見一隻金翅鳥王想要抓走那位正在奉獻粥給長老的護持者龍王，從空中猛衝下來，就在那一瞬間化作一座山，抓住龍王的手臂進入山中。金翅鳥王在山上擊了一下就飛走了。大長老說：「諸位！如果沒有佛護，我們全都要受責備了。」
至於觀察自在，已經在轉向自在裡說了。因為那裡緊接著轉向的，正是觀察的速行。
註
¹ 行相（ākāra）：事之現起之樣態；此處指得定當時食、人、坐臥處、威儀等一切條件之形。
² 「內宮」一語另可讀作「清淨之處」；今取「內宮」，與偈中「王」之喻相順。
³ 似相（paṭibhāganimitta）：破開取相而現起之相，無顏色、無形狀；其與取相之別在本品〈修法〉一篇。
⁴ 輪圍之界（cakkavāḷa-pariccheda）：一世界之外圍界限，此處為增大其相所可至之最遠之量。
⁵ 有分（bhavaṅga）：心相續之底流，一心路起則斷之，路盡則復落入其中。
⁶ 速行（javana）：心路中相續而轉之數個剎那，本論此處作四或五，末一屬色界。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§17 Making Concentration Last 〔CSCD §76〕
After attaining the first absorption in this way, the meditator should apprehend the modes¹ like a hair-shooter and like a cook. Suppose a highly skilled archer practices shooting a hair. On the occasion when he strikes it, he apprehends the mode of the stance, bow, bowstring, and arrow: “Standing in this way, holding the bow this way, the string this way, and the arrow this way, I struck the hair.” From then on he accomplishes those same modes and strikes the hair without missing. Just so, the meditator should apprehend suitable modes of food and the rest: “Having eaten this kind of food, associated with this kind of person, in this lodging, in this posture, and at this time, I attained this absorption.” Thus, even if that absorption is lost, he can accomplish those modes and bring it forth again; or, while it is still unfamiliar, he can familiarize it and enter absorption repeatedly.
Again, suppose a skillful cook serving a master observes which dishes the master likes to eat. From then on the cook serves only such dishes and receives payment. Just so, by apprehending the modes of food and the rest at the moment of attainment and accomplishing them, this meditator can repeatedly obtain absorption whenever it is lost. He should therefore apprehend the modes like a hair-shooter and like a cook. The Blessed One also spoke this discourse:
“Bhikkhus, suppose a wise, capable, skillful cook served a king or royal minister with many kinds of soup: predominantly sour, predominantly bitter, predominantly pungent, predominantly sweet, alkaline, non-alkaline, salty, and unsalted. Bhikkhus, that wise, capable, skillful cook apprehends the sign of his master: ‘Today my master likes this soup,’ or ‘he reaches for this one,’ or ‘he takes much of this one,’ or ‘he praises this one’; ‘today my master likes predominantly sour soup,’ or ‘he reaches for the sour one,’ or ‘he takes much of the sour one,’ or ‘he praises the sour one’ … up to … or ‘he praises the unsalted one.’ Bhikkhus, that wise, capable, skillful cook receives clothing, wages, and gifts. Why is that? Because that wise, capable, skillful cook apprehends the sign of his master. Just so, bhikkhus, here a wise, capable, skillful bhikkhu dwells contemplating the body in the body … up to … contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, and mindful, having subdued covetousness and grief concerning the world. As he dwells contemplating phenomena in phenomena, his mind becomes concentrated, subsidiary defilements are abandoned, and he apprehends that sign. Bhikkhus, that wise, capable, skillful bhikkhu obtains a pleasant abiding in this very life and obtains mindfulness and clear comprehension. Why is that? Because that wise, capable, skillful bhikkhu apprehends the sign of his own mind.”
When, having apprehended the sign, the meditator again accomplishes those modes, he accomplishes only absorption, not duration. Duration comes from thoroughly purifying the phenomena that obstruct concentration. If a bhikkhu enters absorption without thoroughly suppressing sensual desire by contemplating the dangers of sensual pleasures and the rest, without thoroughly stilling bodily rigidity through bodily tranquility, without thoroughly dispelling sloth and torpor by attending to the element of initiation and the rest, without thoroughly uprooting restlessness and remorse by attending to the sign of serenity and the rest, and without thoroughly purifying the other phenomena obstructing concentration, he emerges quickly, like a bee entering an unclean hive or a king entering an unclean park. Conversely, if he enters absorption only after thoroughly purifying the phenomena obstructing concentration, he remains in attainment throughout the day, like a bee entering a thoroughly cleaned hive or a king entering an utterly clean park. Thus the ancient teachers said:
Dispel desire for sensual pleasures and ill will;
dispel restlessness, sleepiness, and doubt as the fifth.
With a mind gladdened by what is born of seclusion,
he delights there like a king entered into a purified inner palace.²
A practitioner who wants concentration to last should therefore enter absorption only after purifying the obstructing phenomena. Further, to enlarge the development of the mind, the counterpart sign (paṭibhāganimitta)³ that has been obtained should be enlarged. It can be enlarged on two planes: access or absorption. It can be enlarged upon reaching access and also upon reaching absorption, but it must certainly be enlarged on one of them. Thus it is said: “The counterpart sign that has been obtained should be enlarged.”
§18 The Method of Enlarging the Counterpart Sign 〔CSCD §77〕
Here the method of enlargement is as follows. The meditator should not enlarge the sign in the manner of enlarging a bowl, a cake, a portion of rice, a creeper, or cloth. Instead, suppose a farmer marks the boundary of the field to be plowed with a plow and plows within the marked boundary, or bhikkhus first mark the signs when establishing a boundary and only then establish it. Just so, with respect to the sign he has obtained, the meditator first marks off in the mind a measure of one finger, two fingers, three fingers, then four fingers, and enlarges it according to the measure marked off. It should not be enlarged without first marking the boundary. Thereafter he enlarges it according to a boundary of a span, a cubit, a porch, a dwelling, or the monastery boundary; then according to a village, town, district, country, or ocean boundary; then according to the boundary of the world-system⁴, or after marking a boundary even farther than that.
Suppose young geese, from the time their wings develop, first fly short distances and, practicing in this way, gradually fly as far as the sun and moon. Just so, a bhikkhu marks off and enlarges the sign by the method already described, until it reaches the boundary of the world-system or even farther. Thereafter, wherever the sign has been enlarged, it spreads over the earth’s high and low places, rivers, difficult cliffs, and rough ground like an ox hide stretched flat with a hundred stakes.
A beginner who has obtained the first absorption on that sign should enter it often and should not review it often. For a practitioner who reviews it often has absorption factors that manifest coarsely and weakly. When the factors manifest in this way, they become the condition for his striving upward. Striving upward from an absorption not yet mastered, he both loses the first absorption already obtained and fails to reach the second. Thus the Blessed One said:
“Bhikkhus, suppose a mountain cow were foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains. She might think: ‘Why should I not go in a direction never visited, eat grass never eaten, and drink water never drunk?’ Before planting the forefoot securely, she lifts the hindfoot. She neither reaches the direction never visited, nor eats the grass never eaten, nor drinks the water never drunk. And she cannot safely return to the place where she first thought, ‘Why should I not go to a place never visited … up to … drink water never drunk?’ Why is that? Precisely because that mountain cow is foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains. Just so, bhikkhus, here a bhikkhu is foolish, unintelligent, ignorant of the terrain, and unskilled in being secluded from sensual pleasures … up to … entering and dwelling in the first absorption. He does not practice that sign, develop it, or cultivate it often, nor establish himself thoroughly in it, yet he thinks: ‘Why should I not, with the stilling of applied and sustained thought … up to … enter and dwell in the second absorption?’ He cannot, with the stilling of applied and sustained thought … up to … enter and dwell in the second absorption. He then thinks: ‘Why should I not, secluded from sensual pleasures … up to … enter and dwell in the first absorption?’ But he cannot, secluded from sensual pleasures … up to … enter and dwell in the first absorption either. Bhikkhus, this is called a bhikkhu who has fallen short on both sides and lost on both sides, like that mountain cow who is foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains.”
Therefore the meditator should first develop mastery of that first absorption in five modes.
§19 Five Masteries—Master the First Absorption before Ascending 〔CSCD §78〕
The five masteries (pañca vasiyo) here are mastery in adverting, mastery in entering, mastery in sustaining, mastery in emerging, and mastery in reviewing. Adverting to the first absorption at any desired place, at any desired time, and for any desired duration, without sluggishness in adverting, is mastery in adverting. Entering the first absorption at any desired place … up to … without sluggishness in entering is mastery in entering. The remaining masteries should be expanded in detail in the same way.
The explanation of the meaning here is as follows. After emerging from the first absorption, when the meditator first adverts to applied thought, adverting arises after the life-continuum (bhavaṅga)⁵ has been interrupted. Immediately after adverting, four or five impulsions (javana)⁶ run with applied thought as object. Then there are two life-continuum moments, followed by adverting with sustained thought as object, and impulsions occur by the method already described. When he can direct the mind successively to the five absorption factors in this way, his mastery in adverting is accomplished. Mastery at this summit appears in the Blessed One’s display of the Twin Marvel, or at comparable moments in others. There is no faster mastery in adverting.
The ability to enter absorption as swiftly as Venerable Mahāmoggallāna did when subduing the nāga kings Nanda and Upananda is called mastery in entering.
The ability to sustain concentration for as short a time as one finger-snap or ten finger-snaps is called mastery in sustaining. Likewise, the ability to emerge swiftly is called mastery in emerging. The story of the Elder Buddharakkhita is suitable for illustrating these two.
Eight years after his higher ordination, this venerable was at Therambatthala, seated among thirty thousand practitioners possessing direct knowledge who had come to attend the sick Elder Mahārohaṇagutta. He saw the garuḍa king swooping from the sky, intending to seize the nāga king who was offering rice gruel to the elder. In that very instant, he created a mountain and, grasping the nāga king by the arm, entered the mountain. The garuḍa king struck the mountain and flew away. The great elder said, “Friends! Had Buddharakkhita not been here, we would all have incurred reproach.”
As for mastery in reviewing, it has already been explained under mastery in adverting. For the impulsions immediately following adverting there are precisely reviewing impulsions.
Notes
¹ Mode (ākāra): the manner in which a thing manifests; here, all the conditions present when concentration was attained, such as food, persons, lodging, and posture.
² “Inner palace” may alternatively be read as “a purified place.” The present edition takes “inner palace,” agreeing with the simile of the “king” in the verse.
³ Counterpart sign (paṭibhāganimitta): the sign that appears as though breaking out from the learning sign; it has neither color nor shape. Its distinction from the learning sign appears in this chapter’s section on the method of development.
⁴ Boundary of the world-system (cakkavāḷa-pariccheda): the outer boundary of one world-system, here the farthest extent to which the sign may be enlarged.
⁵ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.
⁶ Impulsion (javana): the successive moments that occur within a cognitive process; this treatise gives four or five here, the last belonging to the fine-material sphere.
初禪得了，會丟｜取行相、清障、劃界而大、練到「隨所欲之處、之時、之久」
大局 — 上行之前，先守住、養大、練熟
初禪不是終點，也不是穩態。本單元三段（白話 §17–§19）是論主給「得後」的三帖工法：令久住（取行相以再得、清障以久住），增大似相（劃界而大，如農夫劃界而耕；初得者多入定勿多觀察——那頭前腳未穩就抬後腳的山地母牛），五自在（轉向・入定・住定・出定・觀察）。五自在是上二禪的門檻。
§01 得而復失之防——久住與增大 → 白話 §17–§18
初禪得了，會丟。論主開兩帖藥（白話 §17）。其一，取行相：如射毛的弓師記住「我這樣站、這樣執弓執弦」而能一再命中，如善巧的廚師記住主人愛吃什麼而一再受賞（論主全引了世尊的廚師經——取「自心之相」正是四念處的工夫），瑜伽者也要記住「我吃了什麼、近了什麼人、在什麼住處威儀時節，才證得這個」——失去時照方重配。其二，清障：只取行相能再得，不能久住；久住須先善清定的障礙法（欲貪、身粗重、惛沉睡眠、掉舉惡作）才入定——「如入未淨之巢的蜂、入未淨之園的王，很快就出來了」。古師之偈把這收成一幅畫：除五蓋，「以由遠離而生喜悅的心，如已入清淨內宮的王，就在那裡歡樂」。
然後是增大（白話 §18）：不是把盤想大，是劃界而大——如農夫劃界而耕、如結界先標相：一指、二指、三指、四指、一張手、一肘、門廊、僧房、寺界、村鎮國海、乃至輪圍之界；增大之地唯二——近行或安止，達於其一即可增大，而必在其一為之。如鵝雛練飛，一小段一小段，終至日月之邊；增大所至之處，相「如百樁釘展的公牛皮」平覆一切高低崎嶇。最後一個叮嚀：初得初禪者多入定、勿多觀察——多觀察則支粗而弱，急著上二禪，「兩邊落空」，如那頭前腳未穩就抬後腳的山地母牛。這個喻直接引出下一段：上行之前，先修自在。
§02 五自在——熟練初禪，方可上行 → 白話 §19
五自在（白話 §19）：轉向（出定後能逐支轉向五禪支，心路無滯——其極速者，唯世尊雙神變之時）、入定（如大目犍連調伏難陀優波難陀龍王時之速）、住定（能住一彈指、十彈指之精確）、出定（能準時出——佛護長老八年戒臘，於三萬神通者座中瞬間化山護龍王，靠的正是入出之速）、觀察（緊接轉向的觀察速行）。五者共說一事：禪那要練到「隨所欲之處、之時、之久」，才算你的。這是上二禪的門檻，也是 §01 那頭山牛之喻的正面答案。
給一般讀者
若只帶走一件事：那頭山地母牛（白話 §18）——前腳未穩就抬後腳，兩邊落空。得了一點定就急著往上、急著觀察，是最常見的失手；論主的次序是：先取行相、清障以久住（白話 §17），再劃界而大，再把五自在練到「隨所欲之處、之時、之久」（白話 §19）。上行的通式與二禪，在 04-09。
想讀本單元全文：白話 §17–§19 即久住・增大・五自在三段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
The First Absorption, Once Attained, Can Be Lost | Apprehend the Modes, Clear the Obstructions, Enlarge by Marking Boundaries, and Practice until It Is Available “Where, When, and for as Long as Desired”
The Big Picture — Before Ascending, First Preserve, Enlarge, and Master It
The first absorption is neither the endpoint nor a stable state. The three sections of this unit (Vernacular §17–§19) give three sets of post-attainment instructions: making it last—apprehend the modes to regain it, clear obstructions to make it last; enlarging the counterpart sign—enlarge by marking boundaries, as a farmer marks a field before plowing, while a beginner enters often and reviews little, unlike the mountain cow lifting her hindfoot before the forefoot is planted; and five masteries—adverting, entering, sustaining, emerging, and reviewing. The five masteries are the threshold to the second absorption.
§01 Preventing the Loss of What Has Been Gained—Duration and Enlargement → Vernacular §17–§18
The first absorption, once attained, can be lost. The author gives two medicines (Vernacular §17). First, apprehend the modes. A hair-shooting archer remembers, “I stood this way and held the bow and string this way,” and can strike the target again. A skillful cook remembers what the master likes and repeatedly wins a reward—the author quotes the entire discourse of the cook, in which apprehending “the sign of one’s own mind” is precisely the work of the four establishments of mindfulness. In the same way, the meditator remembers: “I ate this food, associated with these people, and was in this dwelling, posture, and time when I attained this.” If the absorption is lost, the prescription can be reassembled. Second, clear the obstructions. Apprehending the modes allows the meditator to regain absorption, but not to make it last. Duration requires thoroughly clearing the phenomena that obstruct concentration—sensual desire, bodily rigidity, sloth and torpor, restlessness and remorse—before entering. Otherwise the meditator is “like a bee entering an unclean hive or a king entering an unclean park” and soon emerges. The ancient teachers’ verse gathers this into one picture: remove the five hindrances and, “with a mind gladdened by what is born of seclusion, delight there like a king entered into a purified inner palace.”
Next comes enlargement (Vernacular §18). This does not mean imagining a larger disk; it means enlarging by marking a boundary—like a farmer marking a field before plowing or a Saṅgha marking signs before establishing a boundary: one finger, two fingers, three, four, a span, a cubit, a porch, a cell, a monastery boundary, village, town, country, ocean, up to the boundary of the world-system. There are only two planes for enlargement—access or absorption; it can be enlarged upon reaching either, but must be enlarged in one. Like a young goose practicing short flights and eventually reaching the sun and moon, the practitioner enlarges the sign a little at a time. Wherever it reaches, the sign covers high, low, and broken terrain “like an ox hide stretched with a hundred stakes.” One final warning: a beginner in the first absorption should enter often and review little. Frequent reviewing makes the factors coarse and weak; hurrying toward the second absorption then leaves the practitioner “empty on both sides,” like the mountain cow who lifts her hindfoot before the forefoot is planted. This simile leads directly into the next section: before ascending, develop mastery.
§02 Five Masteries—Master the First Absorption before Ascending → Vernacular §19
The five masteries (Vernacular §19) are: adverting, directing the mind successively to all five factors after emerging, without delay—at its swiftest only in the Blessed One’s Twin Marvel; entering, as swift as Mahāmoggallāna’s entry when subduing the nāga kings Nanda and Upananda; sustaining, for exactly one or ten finger-snaps; emerging, at the intended instant—the Elder Buddharakkhita, only eight rains after ordination and seated among thirty thousand practitioners with direct knowledge, instantly created a mountain to protect a nāga king, relying on this speed of entry and emergence; and reviewing, the reviewing impulsions immediately following adverting. All five say one thing: absorption must be practiced until it is available “at any desired place, at any desired time, and for any desired duration.” Only then is it yours. This is the threshold to the second absorption and the positive answer to the mountain-cow simile in §01.
For the General Reader
If you retain only one thing, let it be the mountain cow (Vernacular §18): she lifts the hindfoot before the forefoot is secure and loses on both sides. Hurrying upward or rushing to review after only a little concentration is the most common error. The author’s sequence is to apprehend the modes and clear the obstructions so that absorption lasts (Vernacular §17), then enlarge by marking boundaries, then develop the five masteries until the absorption is available “where, when, and for as long as desired” (Vernacular §19). The general pattern of ascent and the second absorption appear in 04-09.
To read this unit in full: Vernacular §17–§19 is the complete passage-by-passage translation of the three sections on duration, enlargement, and the five masteries (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 8 段（全品十一段之第 8），譯底欄小節作 Ciraṭṭhitisampādanaṃ · Nimittavaḍḍhananayo · Pañcavasīkathā；段號自〔CSCD §76〕至〔CSCD §78〕，實落段號 3 個；白話 3 節（§17–§19）——「令定久住」、「增大似相之法」、「五自在 — 熟練初禪，方可上行」。前承第 7 單元〔初禪之德相——五蓋捨・五支具・三善十相〕，後接第 9 單元〔二禪〕。本單元所承之校文 § 為 §H（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 |
|---|---|---|---|
| nimittavaḍḍhana | 增大其相 | 依界限而漸增，ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā，乃至 cakkavāḷaparicchedena vā tato vāpi uttari | 〔CSCD §77〕 |
定與心路
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pañca vasiyo | 五自在 | āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī；本品既有校讀作「轉向・入定・住定・出定・觀察」五自在 | 〔CSCD §78〕 |
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 §76〕 | Vuttampi cetaṃ bhagavatā –／''Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo | 善廚取主人之相 | (saṃ. ni. 5.374) |
| 〔CSCD §76〕 | Tenāhu porāṇā –／''Kāmesu chandaṃ paṭighaṃ vinodaye, | 古師偈——除五蓋而後入 | 未標出處 |
| 〔CSCD §77〕 | Tenāha bhagavā –／''Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā | 山牛之喻——未熟而上求則兩失 | (a. ni. 9.35) |
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 §76〕 | sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno | 取所得時之諸相：如射毛之弓師記其立勢弓弦箭勢 |
| 〔CSCD §76〕 | kusalo sūdo bhattāraṃ parivisanto | 如善廚記主人之所嗜；並與所引之經相承 |
| 〔CSCD §76〕 | avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya・avisuddhaṃ uyyānaṃ paviṭṭharājā viya | 不淨障法而入定者速出：如蜂入未淨之巢、如王入未淨之園 |
| 〔CSCD §77〕 | naṅgalena paricchinditvā paricchedabbhantare kasati・bhikkhū sīmaṃ bandhantā | 增相必先立界：如農夫以犁畫界、如僧結界先標相 |
| 〔CSCD §77〕 | haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya | 漸增之次第：如鵝雛初飛漸至日月之邊 |
| 〔CSCD §77〕 | saṅkusatasamabbhāhataṃ usabhacammaṃ viya | 相既增則地之高下皆平：如百橛所張之牛皮 |
| 〔CSCD §77〕 | gāvī pabbateyyā bālā abyattā | 世尊之喻：未熟初禪而求二禪者兩失 |
乙・事例 本品所舉之人事，逐處繫段號，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §78〕 | buddharakkhitattherassa 於 mahārohaṇaguttattherassa 病所化山而護龍王 | 住定自在與出定自在之速 |
〔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 eighth segment of the chapter’s working base—the eighth of eleven segments in the chapter. The source column gives the subsection titles Ciraṭṭhitisampādanaṃ, Nimittavaḍḍhananayo, and Pañcavasīkathā; its paragraph numbers run from 〔CSCD §76〕 through 〔CSCD §78〕, with three actual numbered paragraphs. The vernacular has three sections (§17–§19): “Making Concentration Last,” “The Method for Enlarging the Counterpart Sign,” and “Five Masteries—Only after Mastering the First Absorption May the Practitioner Proceed Higher.” Unit 7, 〔The Excellent Qualities of the First Absorption—Five Hindrances Abandoned, Five Factors Possessed, Three Excellences and Ten Characteristics〕, precedes it; Unit 9, 〔The Second Absorption〕, follows. This unit takes construal section §H (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 |
|---|---|---|---|
| nimittavaḍḍhana | enlarging the sign | gradual enlargement according to a boundary, ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā, up to cakkavāḷaparicchedena vā tato vāpi uttari | 〔CSCD §77〕 |
Concentration and the Cognitive Process
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pañca vasiyo | five masteries | āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī; this edition’s earlier construal reads these as the five masteries of adverting, entering, sustaining, emerging, and reviewing | 〔CSCD §78〕 |
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 §76〕 | Vuttampi cetaṃ bhagavatā – / ''Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo | the skillful cook apprehends the master’s sign | (saṃ. ni. 5.374) |
| 〔CSCD §76〕 | Tenāhu porāṇā – / ''Kāmesu chandaṃ paṭighaṃ vinodaye, | verse of the ancient teachers—remove the five hindrances, then enter | no source identified |
| 〔CSCD §77〕 | Tenāha bhagavā – / ''Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā | simile of the mountain cow—by seeking higher before becoming proficient, the practitioner loses both | (a. ni. 9.35) |
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 §76〕 | sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno | the aspects present at the time of attainment: as an archer shooting at a hair remembers stance, bowstring, and movement of the arrow |
| 〔CSCD §76〕 | kusalo sūdo bhattāraṃ parivisanto | as a skillful cook remembers what the master prefers; continuous with the cited discourse |
| 〔CSCD §76〕 | avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya · avisuddhaṃ uyyānaṃ paviṭṭharājā viya | a practitioner entering concentration without purifying obstructive states emerges quickly: like a bee entering an unclean hive, or a king entering an unclean park |
| 〔CSCD §77〕 | naṅgalena paricchinditvā paricchedabbhantare kasati · bhikkhū sīmaṃ bandhantā | before enlarging the sign, a boundary must be established: like a farmer marking a boundary with a plough, or bhikkhus first marking the signs when establishing a boundary |
| 〔CSCD §77〕 | haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya | the order of gradual enlargement: like young geese first flying and gradually reaching the bounds of the sun and moon |
| 〔CSCD §77〕 | saṅkusatasamabbhāhataṃ usabhacammaṃ viya | when the sign has been enlarged, the earth’s elevations and depressions are all level: like an oxhide stretched by a hundred stakes |
| 〔CSCD §77〕 | gāvī pabbateyyā bālā abyattā | the Blessed One’s simile: a practitioner who seeks the second absorption without mastering the first loses both |
B. Account The human events adduced in this chapter are each attached to a paragraph-number anchor and recorded only for the point they attest; this heading does not independently identify the person or place.
| Location | Account | Point Attested |
|---|---|---|
| 〔CSCD §78〕 | buddharakkhitattherassa manifested a mountain at the sickbed of mahārohaṇaguttattherassa and protected the nāga king | the speed of mastery in sustaining and mastery in emerging |
〔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.