清淨道論 二禪Visuddhimagga · The Second Absorption
全書最要緊的一個形狀從這裡開始：上昇是減法。每一層的通式一樣——於下禪修足五自在，出定，見它的過患（敵對者還很近，現存的支還粗），作意上禪為寂靜、捨下禪之愛著，觀支，同一個相「地、地」，心路如初禪，唯最後一速行屬上禪。
二禪捨尋伺，得內淨與心之一趣。內淨即信——初禪如被浪攪的水，雖有信不名淨；尋伺一息，信得機而盛，定隨之顯。一趣是定的稱謂，論主特地說：這一趣是心的，不是有情的、不是命我的。「無尋無伺」與「尋伺止息」二句不重複：一句說淨與一趣因何而有，一句說尋伺不存在本身。離二支、具三支。每一層的「更高」，都是一次鬆手。
A central pattern of the work begins here: ascent is subtraction. Every level follows the same pattern—develop the five masteries in the lower absorption, emerge, see its defects (the enemy is still near and the present factors are still coarse), attend to the higher absorption as peaceful, abandon attachment to the lower absorption, review the factors, take the same sign as “earth, earth,” and follow the cognitive process of the first absorption, except that the final impulsion belongs to the higher absorption.
The second absorption abandons applied and sustained thought and gains inner purity and unification of mind. Inner purity is faith: the first absorption is like water churned by waves and, though faith is present, is not called pure; when applied and sustained thought cease, faith gains an opportunity and grows strong, and concentration becomes manifest with it. Unification is a designation for concentration, and the author expressly says that this unification belongs to the mind, not to a being and not to a life-self. “Without applied and sustained thought” and “with the stilling of applied and sustained thought” are not redundant: one phrase says why purity and unification arise, and the other says that applied and sustained thought themselves are absent. It has abandoned two factors and possesses three. Every level’s “higher” is an act of letting go.
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。
§20 二禪——捨尋伺，得內淨與一趣 〔CSCD §79–81〕
在這五種自在上已修得自在的人，從熟練的初禪出來，看見「這個等至的敵對者——諸蓋——還很近，並且由於尋與伺的粗，諸禪支還弱」這樣的過患，於是作意第二禪為寂靜，除去對初禪的愛著，為了證得第二禪而應當努力。此後，當他從初禪出來，具念、具正知地觀察諸禪支時，尋與伺顯現為粗，而喜與樂以及心一境性顯現為寂靜；那時，為了捨斷粗的支、為了獲得寂靜的支，他一再地作意那同一個相「地、地」，於是「現在第二禪要生起了」——斷了有分¹，以那同一個地遍為所緣而生起意門轉向²。此後，就在那同一個所緣上，四個或五個速行速行；其中最後一個是色界的、屬於第二禪的，其餘的則都是已說過的那種欲界的。
到這裡，他就以尋伺的止息，內淨（sampasādana）³、心之一趣（cetaso ekodibhāva）、無尋無伺、由定而生喜與樂，入住第二禪。他就這樣證得了離二支、具三支、三種善、十相具足⁴的地遍第二禪。
其中，「尋伺的止息」是說：尋與伺這兩者的止息、超越，也就是在第二禪的剎那不再顯現。這裡雖然說第二禪中並非所有初禪的法都不存在——因為初禪中的觸等是一類，這裡的是另一類——但是為了說明「由於超越了一個又一個粗的支，才從初禪證得其後的第二禪等」，所以說「尋伺的止息」；應當這樣了知。
「內」——這裡指的是自身之內。《分別論》裡只說了「內、各自」這麼多。既然指的是自身之內，那麼這裡的意思就是：在自己之中生起、在自己的相續之中生成。「淨」（sampasādana）——所謂「淨」，說的是信（saddhā）。由於與淨相應，禪那也叫作淨；就像因為與青色相應而〔叫作〕青衣一樣。或者，由於那禪那具足淨，並且以尋伺之動搖的止息而使心澄淨，所以也叫作淨。在這個義的解法上，應當這樣連接語詞：「心之淨」。而在前一個義的解法上，「心之」這一語則應當與「一趣」連在一起。
這裡的義理配合是這樣：「一而生起」，所以是「一趣」（ekodi）——意思是說，由於不被尋與伺所凌駕，它成為最上、最勝而生起。世間也把最勝的稱為「一」。或者，由於離了尋伺，它成為獨一無伴而生起——這樣說也可以。又或者，「使相應諸法生起」，所以是「生起者」（udi），意思是令它們起來。以最勝之義而為「一」，並且是「生起者」，所以是「一趣」——這是定的稱謂。這樣，這第二禪修習、增大這個「一趣」，所以它是「一趣之修」。而這個「一趣」既然是心的，不是有情的，也不是命我的，所以說「心之一趣」。
〔問：〕這個信在初禪裡也有啊，這個名為「一趣」的定也有啊，那麼為什麼只在這裡說「淨與心之一趣」呢？〔答：〕說是這樣：那個初禪因為尋伺的動搖，就像被波浪攪動的水一樣不很澄淨，所以雖然有信，也不說「淨」。正因為不很澄淨，這裡的定也不很明顯，所以也不說「一趣」。而在這個禪那裡，由於沒有尋伺的障礙，信得到了機會而強盛；正由於得到強盛之信作伴，定也明顯了；所以只在這裡這樣說——應當這樣了知。《分別論》裡只說了這麼多：「淨，就是信、信受、確信、極淨；心之一趣，就是心的安住……乃至（廣說如前）……正定。」而這一段義釋與那樣所說的並不相違，反而是相合、相順的——應當這樣了知。
「無尋無伺」——由於以修習而斷除，在這〔禪〕之中、或者這〔禪〕之尋不存在，所以是「無尋」。「無伺」也是照這個方法。《分別論》裡也說：「這樣，這尋與這伺寂靜了、平息了、止息了、滅沒了、消失了、被壓伏了、被完全壓伏了、被乾竭了、被完全乾竭了、被終結了，因此說是無尋無伺。」
這裡有人問：「『尋伺的止息』這一句不是已經成立了這個意思嗎？那為什麼又說『無尋無伺』呢？」回答說：這個意思確實已經成立了，但那一句並不是用來顯示這個意思的。我們不是說過嗎——「為了顯示『由於超越了一個又一個粗的支，才從初禪證得其後的第二禪等』，所以說『尋伺的止息』」。
再者，這〔第二禪〕之為「淨」，是由於尋伺的止息，不是由於煩惱之濁的〔止息〕；它之為「一趣」，也是由於尋伺的止息，不像近行禪那樣是由於捨斷諸蓋，也不像初禪那樣是由於諸支的顯現——這一語就這樣顯示了淨與一趣之因。同樣地，這〔第二禪〕之為「無尋無伺」，是由於尋伺的止息，不像第三禪、第四禪那樣，也不像眼識等那樣只是〔本來〕沒有——這一語就這樣顯示了無尋無伺之性的因，而不只是顯示尋伺的不存在。而「無尋無伺」這一語，才只是顯示尋伺的不存在。所以，即使先說了前一句，後一句還是必須說。
「由定而生」——意思是從初禪之定、或者從相應之定而生。這裡，雖然初禪也是從相應之定而生，但正是這個定才配得上稱為「定」，因為它離了尋伺的動搖而極其不動、極其澄淨；所以為了稱讚它，只在這裡說「由定而生」。「喜與樂」——這已經照已說的方法〔說過了〕。
「第二」——依數目的次第而為第二；也因為他入的是這第二〔禪〕，所以是第二。至於所說的「離二支、具三支」，這裡的離二支，應當依尋與伺的捨斷來了知。而這個禪那的尋伺，不像初禪的諸蓋在近行的剎那就被捨斷；它是在安止的剎那才離開它們而生起的，所以那兩者叫作它的「捨斷支」。至於具三支，應當依喜、樂、心一境性這三者的生起來了知。所以《分別論》所說的「所謂禪那，就是淨、喜、樂、心一境性」，是為了顯示連同資具在內的禪那而作的方便說。若除去淨，依那些真正達到靜慮之相的支來說，這〔第二禪〕就只是三支的。如說：「那時三支的禪那是什麼？就是喜、樂、心一境性。」其餘的照初禪所說的方法。
註
¹ 有分（bhavaṅga）：心相續之底流，一心路起則斷之，路盡則復落入其中。
² 意門轉向（manodvārāvajjana）：斷有分之後、速行之前，心轉向所緣之一剎那。
³ 內淨（sampasādana）與心之一趣（cetaso ekodibhāva）：二禪定型句所標之二事，論自釋前者即信、後者謂「一而生起」；嚴格之禪支則除內淨，唯喜・樂・心一境性三支（§20 末段論自明之），下文詳之。
⁴ 三種善與十相具足之釋在本品〈初禪之德相〉一篇；二禪以下皆準之。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§20 The Second Absorption—Abandoning Applied and Sustained Thought, Gaining Inner Purity and Unification 〔CSCD §79–81〕
After gaining mastery in these five masteries, the meditator emerges from the mastered first absorption and sees its defects: “The hindrances, the enemies of this attainment, are still near, and its factors are weak because applied thought and sustained thought are coarse.” He then attends to the second absorption as peaceful, removes attachment to the first absorption, and should strive to attain the second. Thereafter, when he has emerged from the first absorption and reviews the absorption factors with mindfulness and clear comprehension, applied and sustained thought appear coarse, while rapture, pleasure, and one-pointedness of mind appear peaceful. Then, to abandon the coarse factors and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth.” Thinking, “Now the second absorption will arise,” he interrupts the life-continuum¹, and mind-door adverting² arises with that same earth kasiṇa as object. Thereafter, four or five impulsions run upon that same object. The last is of the fine-material sphere and belongs to the second absorption; all the others are of the sensual sphere in the way already described.
At this point, with the stilling of applied and sustained thought, he enters and dwells in the second absorption, which has inner purity (sampasādana)³, unification of mind (cetaso ekodibhāva), is without applied thought and without sustained thought, and has rapture and pleasure born of concentration. He has thus attained the second absorption of the earth kasiṇa, which has abandoned two factors, possesses three factors, has three excellences, and is endowed with ten characteristics⁴.
Here, “with the stilling of applied and sustained thought” means the stilling and surmounting of these two—applied thought and sustained thought—that is, their nonmanifestation at the moment of the second absorption. Although this does not mean that every phenomenon of the first absorption is absent in the second—for the contact and other phenomena in the first absorption are of one kind, while those here are of another—the phrase “with the stilling of applied and sustained thought” is used to show that the absorptions following the first, beginning with the second, are attained by successively surmounting each coarse factor. This is how it should be understood.
“Inner” here means within oneself. The Vibhaṅga says only “inner, individually.” Since what is meant is within oneself, the sense here is that it arises in oneself and is produced in one’s own continuity. “Purity” (sampasādana)—what is called “purity” is faith (saddhā). Because absorption is associated with purity, the absorption too is called purity, just as cloth is called blue because it is associated with blue color. Alternatively, because that absorption possesses purity and clarifies the mind through the stilling of the disturbance of applied and sustained thought, it is also called purity. Under this interpretation, the words should be connected as “purity of mind.” Under the former interpretation, the words “of mind” should instead be connected with “unification.”
Here the connection of meaning is as follows. Because it “arises as one,” it is “unification” (ekodi): since it is not overrun by applied and sustained thought, it arises as foremost and supreme. In the world too, what is supreme is called “one.” Alternatively, because it is separated from applied and sustained thought, it arises alone, without a companion; it may also be described in this way. Or, because it “causes the associated phenomena to arise,” it is the “arouser” (udi), meaning that it raises them up. It is “one” in the sense of being supreme and is also an “arouser”; hence it is “unification”—a designation for concentration. Thus this second absorption develops and increases that unification and is therefore “the state of unification.” Since this unification belongs to the mind, not to a being and not to a life-self, the phrase “unification of mind” is used.
〔Question:〕 Faith is also present in the first absorption, and so is this concentration called “unification.” Why, then, are “purity and unification of mind” spoken of only here? 〔Answer:〕 It is said in reply: the first absorption, disturbed by applied and sustained thought, is not very clear, like water churned by waves. Therefore, although faith is present, it is not called “purity.” Precisely because it is not very clear, concentration there is also not very evident and so is not called “unification.” In this absorption, however, faith gains an opportunity and becomes strong because there is no obstruction from applied and sustained thought; and concentration becomes evident precisely because it has gained the companionship of strong faith. Thus these expressions are used only here. This is how it should be understood. The Vibhaṅga says only this much: “Purity is faith, believing, confidence, and complete clarity; unification of mind is the stability of mind … up to … right concentration.” This explanation of meaning does not conflict with what is said there but, on the contrary, agrees and accords with it. This is how it should be understood.
“Without applied thought, without sustained thought”—because applied thought has been abandoned through development and does not exist in this absorption, or for this absorption, it is “without applied thought.” “Without sustained thought” should be understood in the same way. The Vibhaṅga also says: “Thus this applied thought and this sustained thought are quieted, calmed, stilled, set, vanished, suppressed, fully suppressed, dried up, fully dried up, and brought to an end; therefore it is called without applied thought and without sustained thought.”
Here someone asks: “Is this meaning not already established by the phrase ‘with the stilling of applied and sustained thought’? Why, then, is ‘without applied thought and without sustained thought’ said again?” The reply is: this meaning has indeed already been established, but that phrase is not intended to show this meaning. Did we not say that “with the stilling of applied and sustained thought” was spoken to show that the absorptions following the first, beginning with the second, are attained by successively surmounting each coarse factor?
Furthermore, this second absorption has “purity” because applied and sustained thought have been stilled, not because the turbidity of the defilements has been stilled. Its “unification” is likewise due to the stilling of applied and sustained thought, not, as in access absorption, to the abandonment of the hindrances, nor, as in the first absorption, to the manifestation of the factors. Thus the phrase discloses the cause of purity and unification. Likewise, this absorption is “without applied thought and without sustained thought” because applied and sustained thought have been stilled, not merely because they are absent as in the third and fourth absorptions or in eye-consciousness and the rest. Thus the phrase discloses the cause of the state of being without applied and sustained thought, rather than merely disclosing their absence. The words “without applied thought and without sustained thought,” however, disclose only the absence of applied and sustained thought. Therefore, even after the former phrase has been spoken, the latter must still be spoken.
“Born of concentration” means born from the concentration of the first absorption or from the associated concentration. Although the first absorption too is born from associated concentration, only this concentration deserves to be called “concentration,” because, being free from the disturbance of applied and sustained thought, it is exceedingly unmoving and exceedingly clear. Thus, to praise it, “born of concentration” is said only here. “Rapture and pleasure” have already been explained in the manner stated.
“Second”—it is second according to the numerical sequence; and because the meditator enters this second absorption, it is second. As for the statement “having abandoned two factors and possessing three factors,” the abandonment of two factors should be understood through the abandonment of applied and sustained thought. Unlike the hindrances of the first absorption, which are abandoned at the moment of access, applied and sustained thought are not abandoned in this way for the second absorption. Only at the moment of absorption does it arise apart from them; hence those two are called its “factors of abandonment.” Possession of three factors should be understood through the arising of rapture, pleasure, and one-pointedness of mind. Therefore the Vibhaṅga statement “What is absorption? It is purity, rapture, pleasure, and one-pointedness of mind” is a figurative expression intended to show absorption together with its accessory. But apart from purity, in terms of the factors that have reached the defining character of absorption, this absorption has only three factors. As it is said: “What is the three-factored absorption at that time? It is rapture, pleasure, and one-pointedness of mind.” The rest is as stated for the first absorption.
Notes
¹ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.
² Mind-door adverting (manodvārāvajjana): the moment after interruption of the life-continuum and before impulsion in which the mind turns toward the object.
³ Inner purity (sampasādana) and unification of mind (cetaso ekodibhāva): two features marked by the stock formula for the second absorption. The treatise explains the former as faith and the latter as “arising as one.” Strictly speaking, however, the absorption factors exclude inner purity and comprise only rapture, pleasure, and one-pointedness of mind, as the treatise itself makes explicit at the end of §20; the passage below explains this in detail.
⁴ The explanation of three excellences and endowment with ten characteristics appears in this chapter’s unit on the excellent qualities of the first absorption; all subsequent absorptions follow the same pattern.
爬得更高＝捨得更多｜二禪捨掉尋伺那份「動」，得內淨與心之一趣
大局 — 上行的通式，與第一次「鬆手」
從本單元起三單元（04-09〜04-11，白話 §20–§25）逐層上行。白話 §20 先給每一層通用的通式（於下禪修足五自在→出定→見過患→作意上禪為寂靜→觀支→同一個相→心路如初禪，唯最後一速行屬上禪），再解二禪定型句：尋伺止息、內淨、心之一趣、無尋無伺、由定而生。二禪是「上昇＝減法」那把尺第一次現身：捨尋伺二支，具喜樂一境性三支。
§01 上昇是減法——通式與二禪 → 白話 §20
〔讀法〕再說一次，因為它是這一品最該帶走的：爬得更高＝捨得更多。 二禪捨掉尋伺那份「動」、三禪捨掉喜那份「踴」、四禪連樂都捨，只剩捨與一境性那層不動的清涼。〔白話 §20–§25〕每一層的「更高」，都是一次「鬆手」。
上行的通式每層一樣（白話 §20）：於下禪修足五自在——出定——見過患（「敵對者還很近，現存的支還粗」）——作意上禪為寂靜、捨下禪之愛著——觀支、見粗支與靜支——同一個相「地、地」——心路如初禪，唯最後一速行屬上禪。每一層的成就式也收在同一句裡：離其捨斷支、具其具足支、三種善、十相具足——三善十相之義同初禪（04-07 §02 所疏），二、三、四禪逐禪皆具。
二禪（白話 §20）捨尋伺，得「內淨、心之一趣」。內淨（sampasādana）即信：禪與淨相應，「如青衣與青色」；初禪如被浪攪的水，雖有信不名淨——尋伺一息，信得機而盛，定隨之顯，故唯此處說「淨」與「一趣」。一趣（ekodi）論主給三釋：最上最勝而起、獨一無伴而起、令相應法起——是「定」的稱謂；且明言「這一趣是心的，不是有情的、不是命我的」。「無尋無伺」與「尋伺止息」二句不重複：前句顯此禪之淨與一趣因何而有（因尋伺止息，非因斷蓋、非因支現），後句顯尋伺不存在本身。「由定而生」：唯此定離動搖，「才配得上稱為定」。離二支（尋伺——在安止剎那才離，異於初禪之蓋在近行已斷）、具三支（喜樂一境性；《分別論》連「淨」數之，是「連同資具」的方便說）。
給一般讀者
若只帶走一件事：每一層的「更高」，都是一次「鬆手」（白話 §20）。二禪鬆開的是尋伺——那份把心放上去、讓心待在上面的「動」；鬆開之後，信得機而盛，定隨之顯，這才叫「內淨」與「一趣」。通式記住一句：先在下禪練足五自在，再見它的粗、才作意上禪為寂靜。三禪之離喜與十種捨，在 04-10。
想讀本單元全文：白話 §20 即二禪一段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
Climbing Higher Means Letting Go of More | The Second Absorption Lets Go of the “Movement” of Applied and Sustained Thought and Gains Inner Purity and Unification of Mind
The Big Picture — The General Pattern of Ascent and the First “Letting Go”
Beginning with this unit, three units (04-09–04-11, Vernacular §20–§25) ascend level by level. Vernacular §20 first gives the general pattern common to every level—develop the five masteries in the lower absorption → emerge → see its defects → attend to the higher absorption as peaceful → review the factors → take the same sign → follow the same cognitive process as in the first absorption, except that the final impulsion belongs to the higher absorption—and then explains the stock formula of the second absorption: the stilling of applied and sustained thought, inner purity, unification of mind, without applied or sustained thought, and born of concentration. The second absorption is the first appearance of the measure “ascent = subtraction”: it abandons the two factors of applied and sustained thought and possesses the three factors of rapture, pleasure, and one-pointedness.
§01 Ascent Is Subtraction—the General Pattern and the Second Absorption → Vernacular §20
〔Reading〕 It bears saying again because it is what matters most in this chapter: climbing higher means letting go of more. The second absorption lets go of the “movement” of applied and sustained thought, the third lets go of the “leaping” of rapture, and the fourth lets go even of pleasure, leaving only equanimity and one-pointedness, that level of unmoving coolness. 〔Vernacular §20–§25〕 Every level’s “higher” is an act of “letting go.”
The general pattern of ascent is the same at every level (Vernacular §20): develop the five masteries in the lower absorption—emerge—see its defects (“the enemy is still near, and the present factors are still coarse”)—attend to the higher absorption as peaceful and abandon attachment to the lower absorption—review the factors, seeing the coarse factors and the peaceful factors—attend to the same sign as “earth, earth”—follow the cognitive process of the first absorption, except that the final impulsion belongs to the higher absorption. Every level’s formula of accomplishment is also gathered into a single sentence: it has abandoned its factors of abandonment, possesses its factors of possession, has three excellences, and is endowed with ten characteristics. The meaning of the three excellences and ten characteristics is the same as for the first absorption (explained in 04-07 §02); the second, third, and fourth absorptions each possess them.
The second absorption (Vernacular §20) abandons applied and sustained thought and gains “inner purity and unification of mind.” Inner purity (sampasādana) is faith: absorption is associated with purity, “as blue cloth is associated with blue color.” The first absorption resembles water churned by waves and, though faith is present, is not called pure; when applied and sustained thought cease, faith gains an opportunity and grows strong, and concentration becomes manifest with it. Hence only here are “purity” and “unification” stated. The author gives three explanations of unification (ekodi): it arises as foremost and supreme; it arises alone, without a companion; and it causes the associated phenomena to arise. It is a designation for “concentration,” and the author expressly says, “this unification belongs to the mind, not to a being and not to a life-self.” “Without applied and sustained thought” and “with the stilling of applied and sustained thought” are not redundant: “with the stilling” shows why this absorption has purity and unification—because applied and sustained thought are stilled, not because the hindrances are abandoned or because the factors manifest—while “without applied and sustained thought” shows the absence of those two factors themselves. “Born of concentration” means that this concentration alone, being free from disturbance, “deserves to be called concentration.” It has abandoned two factors—applied and sustained thought, which depart only at the moment of absorption, unlike the hindrances of the first absorption, which are already abandoned in access—and possesses three factors—rapture, pleasure, and one-pointedness. The Vibhaṅga counts “purity” along with them only as a figurative expression that includes the accessory.
For the General Reader
If you retain only one thing, let it be this: every level’s “higher” is an act of “letting go” (Vernacular §20). What the second absorption releases is applied and sustained thought—the “movement” that places the mind on the object and keeps it there. Once that movement is released, faith gains an opportunity and grows strong, and concentration becomes manifest with it; this is called “inner purity” and “unification.” Remember the general pattern in one sentence: first develop the five masteries in the lower absorption, then see its coarseness, and only then attend to the higher absorption as peaceful. The third absorption’s abandonment of rapture and its ten kinds of equanimity appear in 04-10.
To read this unit in full: Vernacular §20 is the complete passage-by-passage translation of the section on the second absorption (tr. mine, from the public-domain Pāli original; see this unit’s apparatus for the base-text particulars).
考據Apparatus
一、科判定位
本單元之定位 本單元承本品譯底之第 9 段（全品十一段之第 9），譯底欄小節作 Dutiyajjhānakathā；段號自〔CSCD §79〕至〔CSCD §81〕，實落段號 3 個；白話 1 節（§20）——「二禪——捨尋伺，得內淨與一趣」。前承第 8 單元〔得後之工——令久住・增大似相・五自在〕，後接第 10 單元〔三禪——離喜・十捨・念正知〕。本單元所承之校文 § 為 §I（其題與章§逐字見本品《總覽》）。本段之事實唯自切界與本篇《總覽》之對齊表字面取，餘皆下列品級之段所載。
（品級段——本品之科判定位，十一單元同載，一字不改）
譯底 本品之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本品原典欄之譯底，
定位二式並用：〔Vism IV.x〕式唯限本品《總覽》movement 表既載者，〔CSCD §NN〕式對
譯底欄逐字可核。二系不明對映，本欄不推估、不換算。本品無自家對頁之巴利，故頁域一概不記。
品名 第四品〈地遍〉，巴利作 Pathavīkasiṇaniddesa。譯底欄之品題行作
4. Pathavīkasiṇaniddeso〔CSCD §51〕。品末之自標作
Iti sādhujanapāmojjatthāya kate visuddhimagge／Samādhibhāvanādhikāre／Pathavīkasiṇaniddeso nāma／Catuttho paricchedo.（四行）〔CSCD §90〕——論自繫本品為《清淨道論》定修習一部之第四品。
章§域 本品《總覽》movement 表所載之章§，首列作〔Vism IV.21–31〕，末列作 〔Vism IV.139 起〕，止點未載；本欄不代補、不外推。
段號域 譯底欄之段號自〔CSCD §51〕至〔CSCD §90〕，實落段號 39 個。其中一號號無而
文在：〔CSCD §66〕末之偈頌一段，譯底欄於其處未落段號，下一號逕作 [§68]。本欄不補號、
不引未落之號；該偈頌之文一律繫〔CSCD §66〕引之。不默示號序連續。
小節 譯底欄自帶 ### 小節 18 個（含品題行一），末小節作 Pañcakajjhānakathā。
本品之分節地圖與其對譯底欄之跨度，見本品《總覽》。
前品接點 本品首段以 yaṃ vuttaṃ 標其所承，逐句取前已說之句而開演之：
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā〔CSCD §51〕、
Khuddakapalibodhupacchedaṃ katvā〔CSCD §54〕、
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo〔CSCD §55〕。三句皆論自標為前已說者，
其所在之品譯底欄未標，本欄不代考定；依本書品序，取業處之品在本品之前。
後品接點 〔CSCD §55〕自標
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti——就一切業處之
詳論，自地遍始。本品唯開演地遍一遍；〔CSCD §63〕作 pathavīkasiṇādikassa，以「地遍等」
該其餘之遍，其開演不在本品。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。
本編詞表已定之詞引其定讀，不逐品重解——本品所涉之既立詞為 upacāra-samādhi（近行定）·
appanā-samādhi（安止定）·ārammaṇa（所緣）·guṇa（德）·Porāṇā（古師，見〔CSCD §76〕
之 Tenāhu porāṇā）·paricchedo（品，見〔CSCD §90〕之品末）。以下唯列本品新出者，
及本編既有校讀與規範詞表須併觀之處。
定與心路
（多戶列——本列之段號跨數單元，所指之各單元同載，一字不改）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| manodvārāvajjana | 意門轉向 | 四禪之生起句式皆作 tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā 而繼以意門轉向之起——連聲形 manodvārāvajjanamuppajjati〔CSCD §69〕、分寫形 manodvārāvajjanaṃ uppajjati〔CSCD §79〕〔CSCD §82〕〔CSCD §87〕，本欄實測 4 見 | 〔CSCD §69〕 |
禪支與蓋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sampasādana・cetaso ekodibhāva | 內淨・心之一趣 | 二禪定型句所標之二事（內淨非嚴格禪支：ṭhapetvā pana sampasādanaṃ nippariyāyena…tivaṅgikameva）；sampasādanaṃ vuccati saddhā，eko udetīti ekodi | 〔CSCD §80〕 |
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 §80〕 | Vibhaṅge pana ''ajjhattaṃ paccatta''nti ettakameva vuttaṃ | 內之義 | 引而未繫號 |
| 〔CSCD §80〕 | Vibhaṅge pana ''sampasādananti yā saddhā saddahanā okappanā abhippasādo. | 內淨與一趣之義 | 引而未繫號 |
| 〔CSCD §81〕 | Vibhaṅgepi vuttaṃ ''iti ayañca vitakko ayañca vicāro santā honti | 無尋無伺之義 | (vibha. 576) |
| 〔CSCD §81〕 | vibhaṅge ''jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā''ti | 二禪之支 | (vibha. 580) |
| 〔CSCD §81〕 | Yathāha – ''katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti | 三支之禪 | (dha. sa. 161; vibha. 628) |
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 §80〕 | Nīlavaṇṇayogato nīlavatthaṃ viya | 由具內淨故禪亦名內淨：如由青色故名青衣 |
| 〔CSCD §80〕 | vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ | 初禪為尋伺所擾：如波浪所亂之水不澄 |
〔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 ninth segment of the chapter’s working base—the ninth of eleven segments in the chapter. The source column gives the subsection title Dutiyajjhānakathā; its paragraph numbers run from 〔CSCD §79〕 through 〔CSCD §81〕, with three actual numbered paragraphs. The vernacular has one section (§20): “The Second Absorption—Abandoning Applied and Sustained Thought, Gaining Inner Purity and Unification.” Unit 8, 〔The Work after Attainment—Making It Last, Enlarging the Counterpart Sign, and Five Masteries〕, precedes it; Unit 10, 〔The Third Absorption—Leaving Rapture Behind, Ten Kinds of Equanimity, Mindfulness and Clear Comprehension〕, follows. This unit takes construal section §I (its title and chapter section appear verbatim in this chapter’s Overview). The facts in this paragraph derive only from the literal cut boundaries and the alignment table in the chapter Overview; all other statements belong to the chapter-level paragraphs below.
(Chapter-level paragraphs—identically reproduced in all eleven units of this chapter)
Working base The working base for this chapter is CSCD (internal and never published). Every Pāli quotation in this layer is taken verbatim from the source column’s working base,
using two locator systems: the form 〔Vism IV.x〕 is restricted to items already listed in this chapter’s Overview movement table, while 〔CSCD §NN〕 checks
directly against the working-base column. Where the relation between the two systems is unknown, this column neither estimates nor converts it. This chapter has no internally collated Pāli pagination, so page ranges are not recorded.
Chapter title Chapter 4, “Earth Kasiṇa,” is Pathavīkasiṇaniddesa in Pāli. The title line in the working-base column reads
4. Pathavīkasiṇaniddeso 〔CSCD §51〕. The chapter’s closing self-designation reads
Iti sādhujanapāmojjatthāya kate visuddhimagge / Samādhibhāvanādhikāre / Pathavīkasiṇaniddeso nāma / Catuttho paricchedo. (four lines) 〔CSCD §90〕—the treatise itself places this as the fourth chapter in the concentration-development division of the Visuddhimagga.
Chapter-section range The first chapter section recorded in this chapter’s Overview movement table is 〔Vism IV.21–31〕; the last begins at 〔Vism IV.139 onward〕, with no endpoint recorded. This column does not supply or extrapolate an endpoint.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §51〕 to 〔CSCD §90〕, with thirty-nine actual numbers. One number is absent although
its text is present: the verse paragraph at the end of 〔CSCD §66〕 carries no paragraph number in the working-base column, and the next number is [§68]. This column neither supplies a number
nor cites an unattested one; that verse is always attached to 〔CSCD §66〕. No continuous sequence of numbers is implied.
Subsections The working-base column contains eighteen ### subsection headings, including the chapter title line; the final subsection is Pañcakajjhānakathā.
For the chapter’s subdivision map and its spans in the working-base column, see the chapter Overview.
Connection to the preceding chapter The chapter’s opening passage marks what it takes up with yaṃ vuttaṃ, then develops, phrase by phrase, the statements already made:
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā 〔CSCD §51〕,
Khuddakapalibodhupacchedaṃ katvā 〔CSCD §54〕,
sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbo 〔CSCD §55〕. The treatise itself marks all three as previously stated;
their location is not identified in this chapter’s working-base column, and this apparatus does not independently determine it. In the order of this treatise, the chapter on taking a meditation subject precedes the present chapter.
Connection to the following chapters At 〔CSCD §55〕 the treatise itself says,
ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti—the detailed treatment of all meditation subjects
begins with the earth kasiṇa. This chapter develops only the earth kasiṇa. At 〔CSCD §63〕, pathavīkasiṇādikassa embraces “the earth kasiṇa and the rest”
of the kasiṇas, but their development does not occur in this chapter.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter; the normative glossary governs their established readings, and this heading does not decide terms that the glossary leaves unsettled.
Terms already settled in this edition’s glossary are cited as settled rather than re-explained chapter by chapter. The settled terms occurring here are upacāra-samādhi (access concentration),
appanā-samādhi (absorption concentration), ārammaṇa (object), guṇa (quality), and Porāṇā (the ancient teachers; see Tenāhu porāṇā at 〔CSCD §76〕
), together with paricchedo (chapter; see the chapter’s closing self-designation at 〔CSCD §90〕). What follows lists only terms new to this chapter
and places where this edition’s earlier construal and the normative glossary must be read together.
Concentration and the Cognitive Process
(Multi-unit row—the paragraph numbers in this row span several units; each unit concerned reproduces the row identically)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| manodvārāvajjana | mind-door adverting | each arising passage for the four absorptions says tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā, followed by the arising of mind-door adverting—the sandhi form manodvārāvajjanamuppajjati at 〔CSCD §69〕 and the separately written form manodvārāvajjanaṃ uppajjati at 〔CSCD §79〕, 〔CSCD §82〕, and 〔CSCD §87〕, measured here at 4 occurrences | 〔CSCD §69〕 |
Absorption Factors and Hindrances
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sampasādana・cetaso ekodibhāva | inner purity · unification of mind | two features marked by the stock formula for the second absorption (inner purity is not strictly an absorption factor: ṭhapetvā pana sampasādanaṃ nippariyāyena…tivaṅgikameva); sampasādanaṃ vuccati saddhā, eko udetīti ekodi | 〔CSCD §80〕 |
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 §80〕 | Vibhaṅge pana ''ajjhattaṃ paccatta''nti ettakameva vuttaṃ | the meaning of “inner” | cited without an attached reference number |
| 〔CSCD §80〕 | Vibhaṅge pana ''sampasādananti yā saddhā saddahanā okappanā abhippasādo. | the meaning of inner purity and unification | cited without an attached reference number |
| 〔CSCD §81〕 | Vibhaṅgepi vuttaṃ ''iti ayañca vitakko ayañca vicāro santā honti | the meaning of without applied and sustained thought | (vibha. 576) |
| 〔CSCD §81〕 | vibhaṅge ''jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā''ti | the factors of the second absorption | (vibha. 580) |
| 〔CSCD §81〕 | Yathāha – ''katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti | the three-factored absorption | (dha. sa. 161; vibha. 628) |
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 §80〕 | Nīlavaṇṇayogato nīlavatthaṃ viya | because absorption possesses inner purity, it too is called inner purity: as cloth is called blue because of blue color |
| 〔CSCD §80〕 | vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ | the first absorption is disturbed by applied and sustained thought: like water churned by waves, it is not clear |
〔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.