清淨道論 三禪——離喜・十捨・念正知Visuddhimagga · The Third Absorption—Leaving Rapture Behind, Ten Kinds of Equanimity, Mindfulness and Clear Comprehension
三禪捨掉喜那份「踴」，由於喜的離貪而住捨。論主在此排出本品最大的一張詞義表：捨有十種——六支捨、梵住捨、覺支捨、精進捨、行捨、受捨、觀捨、中捨性、禪捨、遍淨捨；隨即收攏：六支捨、梵住捨、覺支捨、中捨性、禪捨、遍淨捨六者就義為一，就是中捨性，如同一人依位而稱童子、青年、將軍、國王；行捨觀捨本來就是慧；受捨義自別。此處所指是禪捨——於最上之樂亦不生偏袒。初二禪中非無中捨性，只是被尋伺喜所勝，如未抬起頭。
念與正知唯在三禪特說：下禪如人行地上，此禪細如行剃刀刃；三禪之樂如被牽離母牛的犢，不看住就跑回喜那裡；且此樂再沒有比它更上的——唯念正知之力能於中不染。樂到頂點處，靠念與正知不染。「聖者所說」是稱讚：能於樂之頂點有捨、有念。離一支、具二支。
The third absorption lets go of the “leaping” of rapture and dwells in equanimity through the fading-away of rapture. The author sets out the chapter’s largest table of word meanings: ten kinds of equanimity—six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, energy equanimity, equanimity about formations, equanimous feeling, insight equanimity, specific neutrality, absorption equanimity, and purification equanimity. He then gathers them together: six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, specific neutrality, absorption equanimity, and purification equanimity are identical in meaning—specific neutrality—just as the same person may be called a boy, youth, general, or king according to status. Equanimity about formations and insight equanimity are simply wisdom; equanimous feeling differs in meaning. Absorption equanimity is intended here: it has no partiality even toward supreme pleasure. Specific neutrality is not absent from the first two absorptions, but it is overwhelmed by applied thought, sustained thought, and rapture, as though it had not yet raised its head.
Mindfulness and clear comprehension are specially stated only for the third absorption. The movement of mind in lower absorptions is like walking on the ground; this absorption is subtle, like walking on a razor’s edge. The pleasure of the third absorption is like a calf led away from its mother: if not watched, it runs back to rapture. And there is no pleasure beyond this pleasure—only the power of mindfulness and clear comprehension prevents attachment within it. At the summit of pleasure, mindfulness and clear comprehension prevent attachment. “Of which the noble ones declare” is praise: the meditator is equanimous and mindful at the summit of pleasure. It has abandoned one factor and possesses two.
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。
§21 三禪（上）——「離喜」之釋 〔CSCD §82–83〕
這樣證得〔第二禪〕之後，他也照已說的方法在那〔第二禪〕上以五種行相修得自在，然後從熟練的第二禪出來，看見「這個等至的敵對者——尋與伺——還很近，並且由於『凡是那裡的喜、心的踊躍，由此說它是粗的』這樣所說的喜是粗的，諸禪支還弱」這樣的過患，於是作意第三禪為寂靜，除去對第二禪的愛著，為了證得第三禪而應當努力。此後，當他從第二禪出來，具念、具正知地觀察諸禪支時，喜顯現為粗，而樂與一境性顯現為寂靜。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「現在第三禪要生起了」——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、屬於第三禪的，其餘的則照已說的方法是欲界的。到這裡，他就「由於喜的離貪而住於捨，具念、具正知，以身領受樂——即聖者們所說的『有捨、有念、樂住』——入住第三禪」。他就這樣證得了離一支、具二支、三種善、十相具足的地遍第三禪。
其中，「由於喜的離貪」——所謂離貪（virāgo），是對已說的那種喜的厭離，或者是超越。而在兩者之間的「與」字有連結之義，它或者連結「止息」，或者連結「尋伺的止息」。其中，當它只連結「止息」時，應當這樣配合：「由於喜的離貪，而且更由於〔喜的〕止息。」在這個配合上，離貪是厭離之義，所以應當看作「由於喜的厭離與止息」這個意思。而當它連結「尋伺的止息」時，應當這樣配合：「由於喜的離貪，而且更由於尋與伺的止息。」在這個配合上，離貪是超越之義，所以應當看作「由於喜的超越與尋伺的止息」這個意思。
這尋與伺固然在第二禪裡就已經止息了，但這樣說是為了顯示這個禪那的道路，也是為了稱讚它。因為說了「由於尋與伺的止息」，就知道：尋伺的止息想必是這個禪那的道路。又好比在第三聖道之中，身見等並不是在那裡才被斷的，卻說「由於五下分結的捨斷」——這樣說捨斷是稱讚，能使努力求證的人生起策勵；同樣地，這裡的尋與伺並不是在這裡才止息的，而說它們的止息，也是稱讚。所以說了「由於喜的超越與尋與伺的止息」這個意思。
§22 三禪（中）——十種捨 〔CSCD §84〕
「而住於捨」——這裡，「如其生起而觀看」，所以是捨（upekkhā）。意思是：平等地看，不落於偏袒地看。由於具足了那清澈、廣大、堅強的捨，所以說具足第三禪的人是「有捨者」。
而捨有十種：六支捨、梵住捨、覺支捨、精進捨、行捨、受捨、觀捨、中捨性、禪捨、遍淨捨。³
其中，如「諸比丘！這裡比丘以眼見色，不喜也不憂，住於捨，具念、具正知」這樣所來的、漏盡者在六門之中面對可意與不可意的六所緣時不捨離清淨本性之行相的捨——這叫作六支捨。
而如「以與捨俱行之心遍滿一方而住」這樣所來的、對諸有情持中庸行相的捨——這叫作梵住捨。⁴
如「修習依於遠離的捨覺支」這樣所來的、對俱生諸法持中庸行相的捨——這叫作覺支捨。
而如「時時作意捨之相」這樣所來的、名為不過度策勵也不過度鬆緩之精進的捨——這叫作精進捨。
如「有多少行捨依止而生起？有多少行捨依觀而生起？八種行捨依止而生起，十種行捨依觀而生起」這樣所來的、於思擇諸蓋等而安住之時對其執取持中庸的捨——這叫作行捨。
而如「在那時欲界善心生起，與捨俱行」這樣所來的、名為不苦不樂的捨——這叫作受捨。
如「凡所有的、凡已生成的，他捨棄它，獲得捨」這樣所來的、於審察之中持中庸的捨——這叫作觀捨。
而在欲等「或有」諸法之中所來的、對俱生諸法持平等運載之性的捨——這叫作中捨性。
如「而住於捨」這樣所來的、即使在那最上之樂上也不生偏袒的捨——這叫作禪捨。
而如「捨念清淨的第四禪」這樣所來的、於一切敵對法皆清淨、對敵對法的止息也無所作為的捨——這叫作遍淨捨。
這裡面，六支捨、梵住捨、覺支捨、中捨性、禪捨、遍淨捨，就義來說是一個，就是中捨性；它的這種區分，是依那各各不同的狀態而來的，就像同一個有情也可以依童子、青年、長老、將軍、國王等而有區分一樣。所以在這些捨當中，凡有六支捨之處，就沒有覺支捨等；凡有覺支捨之處，也沒有六支捨等——應當這樣了知。
又，如同那些捨就義來說是一體，行捨與觀捨也是這樣。因為那本來就是慧，只是依作用而分為二。譬如有人在傍晚拿著羊足杖尋找進到家裡的蛇，看見牠盤在穀糠倉裡，正察看「到底是不是蛇」時，看見了三道曲紋而不再疑惑，於是對「是蛇、不是蛇」的審察便持中庸；同樣地，已開始修觀的人以觀智見到三相⁵之後，對諸行的無常性等的審察便生起中庸——這叫作觀捨。又譬如那個人用羊足杖牢牢地捉住蛇，一心尋思「我怎樣才能不傷這條蛇、也不讓自己被牠咬到而把牠放掉呢」，只求放掉的方法，於是對執取便持中庸；同樣地，由於見了三相，看見三有猶如火燃，於是對諸行的執取持中庸——這叫作行捨。這樣，觀捨一成立，行捨也就成立了。而這〔慧〕就是以「於審察與執取上持中庸」這一作用而分為二的。至於精進捨與受捨，彼此之間、以及與其餘各捨之間，就義來說都是不同的。
這樣，在這些捨當中，這裡所指的是禪捨。它以中庸為相，以不作意為味，以無所作為為現起，以喜的離貪為近因。這裡有人問：這〔禪捨〕就義來說不就是中捨性嗎？而中捨性在初禪、第二禪裡也有啊，那麼在那裡也應該說「而住於捨」才對，為什麼沒有說呢？〔答：〕因為它的作用不明顯。它在那裡的作用不明顯，是因為被尋等所勝。而在這裡，由於不被尋、伺、喜所勝，它就像抬起了頭一樣，作用變得明顯了，所以說。
「而住於捨」這一句的
義釋，全部完畢。
§23 三禪（下）——念正知與聖者所說 〔CSCD §85–86〕
現在說「具念與正知」：這裡，「記憶」所以是「念」（sato），「正知」所以是「正知者」（sampajāno）。這是就人而說念與正知。其中，念以記憶為相，以不忘失為味，以守護為現起；正知以不癡為相，以推度為味，以簡擇為現起。
其中，這念與正知在前面的諸禪那裡固然也有——因為失念而無正知的人，連近行都不能成就，何況安止。但是由於那些禪那較粗，心的行走就像人在地上一樣容易，那裡念與正知的作用並不明顯。而這個禪那由於捨斷了粗的支而微細，心的行走就像人在剃刀刃上一樣，必須完全由念與正知的作用所攝持才行，所以只在這裡說。還有更進一步的：就像吃奶的小牛從母牛身邊被牽開，若不看住，牠又會回到母牛身邊；同樣地，這第三禪之樂是從喜那裡被牽開的，若不以念與正知的守護看住它，它又會回到喜那裡去，就成了與喜相應的了。再者，有情對樂也是會染著的，而這是極甜美之樂，因為再沒有比它更上的樂了；但在這裡，由於念與正知的威力，對樂便不染著，而不是別的樣子——為了顯示這個特別的意義，所以只在這裡這樣說，應當這樣了知。
現在說「以身領受樂」：這裡，具足第三禪的人固然沒有「領受樂」這樣的攀緣。雖然如此，由於他的樂是與名身相應的；或者說，由於他的色身被那與名身相應之樂所等起的極勝妙之色所遍滿，而由於被遍滿，他即使出了禪那也還會領受樂——所以〔論主〕為了顯示這個意思，才說「以身領受樂」。
現在說「即聖者們所說的『有捨、有念、樂住』」：這裡，以那禪那為因、以那禪那為緣，佛陀等聖者們對那具足第三禪的人宣說、教示、施設、建立、開顯、分別、明示、闡明——意思是稱讚。稱讚什麼呢？就是「有捨、有念、樂住」。「入住那第三禪」——這裡應當這樣配合語句。
那麼，他們為什麼這樣稱讚他呢？因為他值得稱讚。這個人在極甜美之樂、已達樂之頂點的第三禪之中仍然有捨，不被那裡對樂的貪著所牽引；並且他的念如此現起，使喜不生起，所以是「有念」；並且由於他以名身領受那聖者所愛樂的、唯聖者所受用的、不染污之樂，所以他值得稱讚。這樣，聖者們是因為他值得稱讚，才這樣顯示他那些成為稱讚之因的德，而稱讚說「有捨、有念、樂住」——應當這樣了知。
「第三」——依數目的次第而為第三；也因為他入的是這第三〔禪〕，所以是第三。至於所說的「離一支、具二支」，這裡的離一支，應當依喜的捨斷來了知。而這個喜，也像第二禪的尋伺一樣，是在安止的剎那才被捨斷的，所以說它是這〔第三禪〕的「捨斷支」。⁶至於具二支，應當依樂與心一境性這兩者的生起來了知。所以《分別論》所說的「所謂禪那，就是捨、念、正知、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。若除去捨、念、正知，依那些真正達到靜慮之相的支來說，這〔第三禪〕就只是二支的。如說：「那時二支的禪那是什麼？就是樂、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 十捨中之行捨與觀捨以觀智為前提，其開演在慧之諸品；遍淨捨之釋在本品〈四禪與五分法〉一篇。
⁴ 梵住（慈、悲、喜、捨四者）之開演在第九品；此處十捨之列唯出其名。
⁵ 三相（ti-lakkhaṇa）：無常、苦、無我三者，觀智所見之相；其開演在慧之諸品。
⁶ 底本此句作否定形；而二禪、四禪之二同構句皆作肯定形，且否定之讀與捨斷支之義相違。今從三處同構取肯定讀，底本不改。
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.
§21 The Third Absorption (I)—Explanation of “Fading Away of Rapture” 〔CSCD §82–83〕
Having attained the second absorption in this way, the meditator develops mastery over it in the five modes already described. He then emerges from the mastered second absorption and sees its defects: “Applied and sustained thought, the enemies of this attainment, are still near; and its factors are weak because rapture is coarse, as stated in the words, ‘Whatever rapture is there, whatever uplifting of the mind—because of this it is called coarse.’” He then attends to the third absorption as peaceful, removes attachment to the second absorption, and should strive to attain the third. Thereafter, when he has emerged from the second absorption and reviews the absorption factors with mindfulness and clear comprehension, rapture appears coarse, while pleasure and one-pointedness appear peaceful. Then, to abandon the coarse factor and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth.” Thinking, “Now the third 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 third absorption; the others are of the sensual sphere in the manner already described. At this point, “with the fading-away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body—that of which the noble ones declare, ‘Equanimous and mindful, he dwells in pleasure’—and he enters and dwells in the third absorption.” He has thus attained the third absorption of the earth kasiṇa, which has abandoned one factor, possesses two factors, has three excellences, and is endowed with ten characteristics.
Here, “with the fading-away of rapture”—fading-away (virāgo) means revulsion toward the kind of rapture already described, or its surmounting. The word “and” between the two expressions has a combining sense: it may combine “stilling,” or it may combine “the stilling of applied and sustained thought.” When it combines only “stilling,” the words should be connected thus: “with the fading-away of rapture, and moreover with the stilling [of rapture].” Under this connection, fading-away has the sense of revulsion, so the meaning should be understood as “through revulsion toward and stilling of rapture.” When it combines “the stilling of applied and sustained thought,” the words should be connected thus: “with the fading-away of rapture, and moreover with the stilling of applied and sustained thought.” Under this connection, fading-away has the sense of surmounting, so the meaning should be understood as “through the surmounting of rapture and the stilling of applied and sustained thought.”
Applied and sustained thought were of course already stilled in the second absorption, but they are mentioned in this way both to show the path to this absorption and to praise it. For when “with the stilling of applied and sustained thought” is said, it becomes known that the stilling of applied and sustained thought must be the path to this absorption. Again, just as at the third noble path identity view and the rest are not abandoned for the first time there, yet the words “through the abandonment of the five lower fetters” are used—speaking of the abandonment in this way is praise and arouses exertion in those striving for attainment—so too applied and sustained thought are not first stilled here, yet speaking of their stilling is praise. Hence the meaning given is “through the surmounting of rapture and the stilling of applied and sustained thought.”
§22 The Third Absorption (II)—Ten Kinds of Equanimity 〔CSCD §84〕
“And he dwells in equanimity”—here, because it “looks upon phenomena as they arise,” it is equanimity (upekkhā). The meaning is that it looks evenly and does not look with partiality. Because a person possessing the third absorption is endowed with that lucid, ample, and steadfast equanimity, he is called “equanimous.”
Equanimity is of ten kinds: six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, energy equanimity, equanimity about formations, equanimous feeling, insight equanimity, specific neutrality, absorption equanimity, and purification equanimity.³
The equanimity occurring in the passage “Bhikkhus, here a bhikkhu, having seen a form with the eye, is neither glad nor sad but dwells in equanimity, mindful and clearly comprehending”—the mode in which an arahant, when agreeable and disagreeable objects of the six kinds come into range at the six doors, does not depart from the naturally purified state—is called six-factored equanimity.
The equanimity occurring in the passage “He dwells pervading one direction with a mind accompanied by equanimity”—the mode of neutrality toward beings—is called divine-abode equanimity.⁴
The equanimity occurring in the passage “He develops the awakening factor of equanimity, dependent on seclusion”—the mode of neutrality toward co-arisen phenomena—is called awakening-factor equanimity.
The equanimity occurring in the passage “From time to time he attends to the sign of equanimity”—energy that is neither overexerted nor overly slack—is called energy equanimity.
The equanimity occurring in the passage “How many kinds of equanimity about formations arise by way of serenity? How many kinds of equanimity about formations arise by way of insight? Eight kinds arise by way of serenity; ten kinds arise by way of insight”—neutrality toward grasping when, after discerning the hindrances and the rest, the mind comes to a stand—is called equanimity about formations.
The equanimity occurring in the passage “At that time a wholesome mind of the sensual sphere arises, accompanied by equanimity”—the feeling called neither-painful-nor-pleasant—is called equanimous feeling.
The equanimity occurring in the passage “Whatever exists, whatever has come to be, he abandons it and obtains equanimity”—neutrality in examination—is called insight equanimity.
The equanimity that occurs among the “or-whatever” phenomena beginning with desire and has the nature of bearing co-arisen phenomena evenly is called specific neutrality.
The equanimity occurring in the passage “and he dwells in equanimity”—the equanimity that produces no partiality even toward that supreme pleasure—is called absorption equanimity.
The equanimity occurring in the passage “the fourth absorption whose mindfulness is purified by equanimity”—equanimity purified of all opposing phenomena and inactive even toward the stilling of those opposing phenomena—is called purification equanimity.
Among these, six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, specific neutrality, absorption equanimity, and purification equanimity are identical in meaning: they are specific neutrality. Their division comes from the differences in their respective states, just as the same being may be differentiated as a boy, a youth, an elder, a general, or a king. Therefore, wherever six-factored equanimity is present, awakening-factor equanimity and the rest are not; and wherever awakening-factor equanimity is present, six-factored equanimity and the rest are not. This is how it should be understood.
Just as those kinds of equanimity are identical in meaning, so too are equanimity about formations and insight equanimity. They are simply wisdom, divided in two according to function. Suppose that in the evening a man takes a goat-foot stick and searches for a snake that has entered the house. Seeing it coiled in the chaff store, he looks to determine whether it really is a snake. Once he sees the three curving marks and no longer doubts, he becomes neutral toward the examination “snake or not a snake.” Just so, after a practitioner who has begun insight sees the three characteristics⁵ through insight knowledge, neutrality arises toward examining the impermanence and the rest of formations; this is called insight equanimity. Suppose, further, that the man firmly seizes the snake with the goat-foot stick and thinks only, “How can I release this snake without hurting it and without letting it bite me?” Seeking solely a way to release it, he becomes neutral toward grasping. Just so, having seen the three characteristics and seeing the three kinds of existence as though burning, the practitioner becomes neutral toward grasping formations; this is called equanimity about formations. Thus, when insight equanimity is established, equanimity about formations is established as well. This wisdom is divided in two by the function called neutrality in examination and grasping. Energy equanimity and equanimous feeling, however, differ in meaning from each other and from all the remaining kinds of equanimity.
Thus, among these kinds of equanimity, absorption equanimity is intended here. Its characteristic is neutrality, its function is nonattention, its manifestation is inactivity, and its proximate cause is the fading-away of rapture. Here someone asks: Is this absorption equanimity not simply specific neutrality in meaning? And specific neutrality is present in the first and second absorptions too. Should not the phrase “and he dwells in equanimity” therefore have been stated there as well? Why was it not stated? 〔Answer:〕 Because its function is not evident. Its function is not evident there because it is overwhelmed by applied thought and the rest. Here, however, because it is not overwhelmed by applied thought, sustained thought, and rapture, it is as though it has raised its head and its function has become evident. Therefore it is stated.
The explanation of the phrase “and he dwells in equanimity”
is now complete in every respect.
§23 The Third Absorption (III)—Mindfulness, Clear Comprehension, and the Declaration of the Noble Ones 〔CSCD §85–86〕
Now, as to “mindful and clearly comprehending”: here, because he “remembers,” he is “mindful” (sato); because he “clearly comprehends,” he is “clearly comprehending” (sampajāno). Mindfulness and clear comprehension are expressed here in terms of a person. Of these, mindfulness has remembering as its characteristic, non-forgetting as its function, and guarding as its manifestation; clear comprehension has nondelusion as its characteristic, investigation as its function, and discrimination as its manifestation.
Although mindfulness and clear comprehension are also present in the preceding absorptions—for a person who has lost mindfulness and lacks clear comprehension cannot attain even access, much less absorption—the movement of mind in those absorptions is easy, like a person walking on the ground, because those absorptions are coarse; hence the function of mindfulness and clear comprehension is not evident there. This absorption, however, is subtle because the coarse factors have been abandoned, and the movement of mind must be entirely governed by the function of mindfulness and clear comprehension, like a person walking on a razor’s edge. Thus they are mentioned only here. There is a further reason. A nursing calf, when led away from the cow, returns to her if it is not watched. Just so, the pleasure of the third absorption has been led away from rapture; if it is not watched under the guard of mindfulness and clear comprehension, it will return to rapture and become associated with it. Moreover, beings become attached to pleasure, and this pleasure is exceedingly sweet, for no pleasure surpasses it. Here, however, through the power of mindfulness and clear comprehension, there is no attachment to pleasure; it could not be otherwise. To show this special meaning, these are mentioned only here. This is how it should be understood.
Now, as to “experiences pleasure with the body”: a person possessing the third absorption certainly has no advertence toward “experiencing pleasure.” Nevertheless, his pleasure is associated with the mental body; or, because his material body is pervaded by the exceedingly excellent materiality produced by the pleasure associated with the mental body, and because it is pervaded in this way he experiences pleasure even after emerging from absorption. To show this meaning, the author therefore says “experiences pleasure with the body.”
Now, as to “that of which the noble ones declare, ‘Equanimous and mindful, he dwells in pleasure’”: because of that absorption and on account of that absorption, the noble ones beginning with the Buddhas proclaim, teach, designate, establish, disclose, analyze, elucidate, and clarify the person possessing the third absorption—the meaning is that they praise him. What do they praise? “Equanimous and mindful, he dwells in pleasure.” “He enters and dwells in that third absorption”—this is how the words should be connected here.
Why, then, do they praise him in this way? Because he is worthy of praise. Even in the third absorption, with its exceedingly sweet pleasure that has reached the summit of pleasure, he remains equanimous and is not pulled along by attachment to the pleasure there. His mindfulness is so manifest that rapture does not arise, and thus he is “mindful.” And because he experiences with the mental body the undefiled pleasure cherished by the noble ones and enjoyed only by them, he is worthy of praise. Thus, because he is worthy of praise, the noble ones disclose the qualities that are the grounds for praise and praise him in the words “Equanimous and mindful, he dwells in pleasure.” This is how it should be understood.
“Third”—it is third according to the numerical sequence; and because the meditator enters this third absorption, it is third. As for the statement “having abandoned one factor and possessing two factors,” the abandonment of one factor should be understood through the abandonment of rapture. Like applied and sustained thought in the second absorption, this rapture is abandoned only at the moment of absorption; hence it is called this third absorption’s “factor of abandonment.”⁶ Possession of two factors should be understood through the arising of pleasure and one-pointedness of mind. Therefore the Vibhaṅga statement “What is absorption? It is equanimity, mindfulness, clear comprehension, pleasure, and one-pointedness of mind” is a figurative expression intended to show absorption together with its accessories. But apart from equanimity, mindfulness, and clear comprehension, in terms of the factors that have reached the defining character of absorption, this absorption has only two factors. As it is said: “What is the two-factored absorption at that time? It is 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 Equanimity about formations and insight equanimity among the ten kinds of equanimity presuppose insight knowledge and are developed in the chapters on wisdom; purification equanimity is explained in this chapter’s unit on the fourth absorption and the fivefold system.
⁴ The divine abodes—loving-kindness, compassion, appreciative joy, and equanimity—are developed in Chapter 9; the present list of ten kinds of equanimity gives only the name.
⁵ Three characteristics (ti-lakkhaṇa): impermanence, suffering, and not-self, the characteristics seen by insight knowledge; they are developed in the chapters on wisdom.
⁶ The working base has the negative form in this sentence. The two parallel constructions in the passages on the second and fourth absorptions both have the affirmative form, while the negative reading conflicts with the meaning of a factor of abandonment. The present rendering follows the affirmative reading established by the three parallel passages; the working base remains unchanged.
樂到頂點處，靠念與正知不染｜本品最大的一張詞義表：捨有十種
大局 — 捨掉喜那份「踴」，住於捨、念、正知
三禪三段（白話 §21–§23）：「由於喜的離貪」而住捨（virāga 二配之讀、「尋伺止息」重提之為稱讚）；十種捨之逐一定義與收攏（六者就義為一即中捨性；此處所指是禪捨）；念與正知何以唯在三禪特說（行剃刀刃、被牽離母牛的犢），「以身領受樂」與「聖者所說」之釋。離一支（喜）、具二支（樂、心一境性）。
§01 三禪——離喜、十捨與念正知 → 白話 §21–§23
三禪（白話 §21–§23）「由於喜的離貪」而住捨。virāga 二配之讀（厭離／超越）、「尋伺止息」在此重提是稱讚（如第三道說「五下分結之捨斷」）——白話 §21 錄其語法之辨。接著是本品最大的一張詞義表：捨有十種（白話 §22），逐一有其定義——六支捨：漏盡者於六門面對可意不可意所緣、不捨清淨本性之捨；梵住捨：對諸有情持中庸；覺支捨：對俱生諸法持中庸；精進捨：不過度策勵也不過度鬆緩之精進；行捨：思擇諸蓋等而安住時、對其執取持中庸；受捨：不苦不樂之受；觀捨：於審察持中庸；中捨性：對俱生諸法平等運載；禪捨：於最上之樂亦不生偏袒；遍淨捨：於一切敵對法皆清淨、連對其止息也無所作為（四禪之捨）。論主隨即收攏：六支捨、梵住捨、覺支捨、中捨性、禪捨、遍淨捨六者「就義來說是一個，就是中捨性」，如同一人依位而稱童子、青年、將軍、國王；行捨觀捨「本來就是慧」，依作用分二（那條蛇喻：審「是不是蛇」時的中庸是觀捨，捉住了只求怎麼放的中庸是行捨）；受捨則義自別。此處所指是禪捨——中庸為相、不作意為味、無所作為為現起、喜之離貪為近因。初二禪中非無中捨性，但被尋伺喜「所勝」而作用不顯，「如未抬起頭」——所以不說。念與正知（白話 §23）：念以記憶為相、不忘失為味、守護為現起；正知以不癡為相、推度為味、簡擇為現起。二者唯在三禪特說，三喻遞進：下禪如人行地上，此禪細如行剃刀刃，非念與正知攝持不可；三禪之樂如被牽離母牛的犢，不看住就跑回喜那裡；且此樂「再沒有比它更上的」，唯念正知之力能於中不染。「以身領受樂」：樂與名身相應，色身被其所等起的勝妙之色遍滿——出定亦領受。「聖者所說」是稱讚：能於樂之頂點有捨、有念、受用聖者所愛之無染樂——值得稱讚。離一支（喜）、具二支（樂、心一境性）。
給一般讀者
若只帶走一件事：樂到頂點處，靠念與正知不染（白話 §23）——三禪之樂「再沒有比它更上的」，正因如此才要像行在剃刀刃上、像看住一頭會跑回母牛那裡的犢。十種捨（白話 §22）不必背全，記住六者「就義為一，就是中捨性」、此處所指是禪捨即可。四禪之捨念清淨與五分法，在 04-11。
想讀本單元全文：白話 §21–§23 即三禪三段之逐段全譯（tr. mine，譯自公版巴利原典；底本事項詳本單元考據）。
At the Summit of Pleasure, Mindfulness and Clear Comprehension Prevent Attachment | The Chapter’s Largest Table of Word Meanings: Ten Kinds of Equanimity
The Big Picture — Letting Go of the “Leaping” of Rapture and Dwelling in Equanimity, Mindfulness, and Clear Comprehension
The three sections on the third absorption (Vernacular §21–§23) explain dwelling in equanimity “with the fading-away of rapture”—the two construals of virāga and why the stilling of applied and sustained thought is repeated as praise; define and gather together the ten kinds of equanimity—the six identical in meaning are specific neutrality, while absorption equanimity is intended here; explain why mindfulness and clear comprehension are specially stated only for the third absorption, through the images of walking on a razor’s edge and a calf led away from its mother; and explain “experiences pleasure with the body” and “of which the noble ones declare.” It has abandoned one factor, rapture, and possesses two factors, pleasure and one-pointedness of mind.
§01 The Third Absorption—Leaving Rapture Behind, Ten Kinds of Equanimity, and Mindfulness and Clear Comprehension → Vernacular §21–§23
The third absorption (Vernacular §21–§23) dwells in equanimity “with the fading-away of rapture.” Vernacular §21 records the grammatical distinction between the two construals of virāga—revulsion and surmounting—and explains that the stilling of applied and sustained thought is repeated here as praise, just as the third path is described through “the abandonment of the five lower fetters.” Next comes the chapter’s largest table of word meanings: equanimity is of ten kinds (Vernacular §22), each with its own definition—six-factored equanimity: the equanimity in which an arahant does not depart from the purified natural state when agreeable and disagreeable objects meet the six doors; divine-abode equanimity: neutrality toward beings; awakening-factor equanimity: neutrality toward co-arisen phenomena; energy equanimity: energy that is neither overexerted nor overly slack; equanimity about formations: neutrality toward grasping when the mind comes to a stand after discerning the hindrances and the rest; equanimous feeling: neither-painful-nor-pleasant feeling; insight equanimity: neutrality in examination; specific neutrality: evenly bearing co-arisen phenomena; absorption equanimity: no partiality even toward supreme pleasure; and purification equanimity: purified of all opposing phenomena and inactive even toward their stilling—the equanimity of the fourth absorption. The author immediately gathers them together: six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, specific neutrality, absorption equanimity, and purification equanimity are “identical in meaning: specific neutrality,” just as the same person may be called a boy, youth, general, or king according to status. Equanimity about formations and insight equanimity “are simply wisdom,” divided in two according to function: in the snake simile, neutrality while examining “snake or not a snake” is insight equanimity, while neutrality after seizing it and seeking only a way to release it is equanimity about formations. Equanimous feeling differs in meaning. What is intended here is absorption equanimity—its characteristic is neutrality, its function nonattention, its manifestation inactivity, and its proximate cause the fading-away of rapture. Specific neutrality is not absent from the first two absorptions, but its function is overwhelmed by applied thought, sustained thought, and rapture, “as though its head were not raised”; therefore it is not stated there. Mindfulness and clear comprehension (Vernacular §23): mindfulness has remembering as characteristic, non-forgetting as function, and guarding as manifestation; clear comprehension has nondelusion as characteristic, investigation as function, and discrimination as manifestation. They are specially stated only for the third absorption through three progressively stronger images: the movement of mind in lower absorptions is like walking on the ground, but in this subtle absorption it is like walking on a razor’s edge and cannot proceed without the governance of mindfulness and clear comprehension; the pleasure of the third absorption is like a calf led away from its mother, which returns to rapture if not watched; and this pleasure “has none beyond it,” yet only the power of mindfulness and clear comprehension prevents attachment to it. “Experiences pleasure with the body”: pleasure is associated with the mental body, and the material body is pervaded by the excellent materiality it produces, so pleasure is experienced even after emergence. “Of which the noble ones declare” is praise: remaining equanimous and mindful at the summit of pleasure and enjoying the undefiled pleasure cherished by the noble ones are worthy of praise. It has abandoned one factor, rapture, and possesses two factors, pleasure and one-pointedness of mind.
For the General Reader
If you retain only one thing, let it be this: at the summit of pleasure, mindfulness and clear comprehension prevent attachment (Vernacular §23). The pleasure of the third absorption “has none beyond it”; for that very reason the meditator must proceed as though walking on a razor’s edge and must watch it like a calf that will run back to its mother. The ten kinds of equanimity (Vernacular §22) need not all be memorized. Remember that six are “identical in meaning: specific neutrality,” and that absorption equanimity is intended here. The fourth absorption’s purification of mindfulness by equanimity and the fivefold system appear in 04-11.
To read this unit in full: Vernacular §21–§23 is the complete passage-by-passage translation of the three sections on the third 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 10 段（全品十一段之第 10），譯底欄小節作 Tatiyajjhānakathā；段號自〔CSCD §82〕至〔CSCD §86〕，實落段號 5 個；白話 3 節（§21–§23）——「三禪（上）——「離喜」之釋」、「三禪（中）——十種捨」、「三禪（下）——念正知與聖者所說」。前承第 9 單元〔二禪〕，後接第 11 單元〔四禪與五分法・品末〕。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 |
|---|---|---|---|
| dasavidhā upekkhā | 十種捨 | chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhā；本品所取者為禪捨 | 〔CSCD §84〕 |
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。
版本對讀之一誌 〔CSCD §86〕Tena nassa——PTS 印本（p.164）正文作肯定形
ten' assā、其腳注另載 tena nassa：二本於此一字分讀。誌錄不判。
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 §82〕 | 'yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ／oḷārikaṃ akkhāyatī'ti | 喜之麁 | (dī. ni. 1.96) |
| 〔CSCD §82〕 | pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno | 三禪定型句 | (dī. ni. 1.230; dha. sa. 163) |
| 〔CSCD §83〕 | ''pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā''ti | 第三聖道之讚說式 | (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) |
| 〔CSCD §84〕 | 十捨逐一之引式：先引經文，繼以 evamāgatā 標其所出，終以 ayaṃ 某某 upekkhā nāma 立其名 | 六支捨・梵住捨・覺支捨・精進捨・行捨・受捨・觀捨・禪捨・遍淨捨各繫一引；中捨性一目引自 chandādīsu yevāpanakesu 而未繫號 | (a. ni. 6.1)・(dī. ni. 1.556; ma. ni. 1.77)・(ma. ni. 1.27)・(a. ni. 3.103)・(paṭi. ma. 1.57)・(dha. sa. 150)・(ma. ni. 3.71; a. ni. 7.55)・(dī. ni. 1.230; dha. sa. 163)・(dī. ni. 1.232; dha. sa. 165) |
| 〔CSCD §86〕 | vibhaṅge ''jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā''ti | 三禪之支 | (vibha. 591) |
| 〔CSCD §86〕 | Yathāha – ''katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti | 二支之禪 | (dha. sa. 163; vibha. 624) |
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 §84〕 | ajapadadaṇḍaṃ gahetvā／''sappo, na sappo''ti vicinane majjhattatā hoti | 觀捨：如持羊足杖者見三旋紋而不復疑 |
| 〔CSCD §84〕 | ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā／muñcanākārameva pariyesato gahaṇe majjhattatā hoti | 行捨：如已牢執蛇者唯求脫之之法 |
| 〔CSCD §84〕 | kumārayuvatherasenāpatirājādivasena bhedo viya | 諸捨義一而位別：如一人而童子少年長老將軍王之異 |
| 〔CSCD §85〕 | bhūmiyaṃ viya purisassa cittassa gati・khuradhārāyaṃ viya | 下二禪之行如人行地，三禪之行如行刀刃，故念正知獨立於此 |
| 〔CSCD §85〕 | dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati | 三禪之樂離喜而未守則復歸於喜：如離母之犢還就其母 |
〔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。
六、章內互讀
每指皆帶段號錨；所指之品唯就本品文中可核之名相立，並依本書品序記其品題——本品之段號 與 Vism 章§二系不明對映，故所指之品不繫章§，亦不推估換算。不代考定。
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §84〕 brahmavihārupekkhā | 梵住之品 | 十捨之第二唯出其名，本品不開演四梵住 |
〔CSCD §84〕 saṅkhārupekkhā・vipassanupekkhā | 慧之諸品 | 二捨之釋以觀智為前提，本品自標其屬觀，不開演 |
〔CSCD §83〕 pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā | 聖道之諸品 | 唯借第三聖道之讚說式為例，非本品所開演 |
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 tenth segment of the chapter’s working base—the tenth of eleven segments in the chapter. The source column gives the subsection title Tatiyajjhānakathā; its paragraph numbers run from 〔CSCD §82〕 through 〔CSCD §86〕, with five actual numbered paragraphs. The vernacular has three sections (§21–§23): “The Third Absorption (I)—Explanation of ‘Fading Away of Rapture,’” “The Third Absorption (II)—Ten Kinds of Equanimity,” and “The Third Absorption (III)—Mindfulness, Clear Comprehension, and the Declaration of the Noble Ones.” Unit 9, 〔The Second Absorption〕, precedes it; Unit 11, 〔The Fourth Absorption, the Fivefold System, and the Chapter Close〕, 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 |
|---|---|---|---|
| dasavidhā upekkhā | ten kinds of equanimity | chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhā; absorption equanimity is intended in the present passage | 〔CSCD §84〕 |
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.
A record from comparison of editions At 〔CSCD §86〕 the CSCD working base reads Tena nassa; the body of the PTS printed edition (p.164) has the affirmative form
ten' assā, while its footnote records tena nassa. The two editions differ at this word. The difference is recorded without decision.
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 §82〕 | 'yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ / oḷārikaṃ akkhāyatī'ti | the coarseness of rapture | (dī. ni. 1.96) |
| 〔CSCD §82〕 | pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno | the stock formula of the third absorption | (dī. ni. 1.230; dha. sa. 163) |
| 〔CSCD §83〕 | ''pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā''ti | the form of praise used for the third noble path | (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) |
| 〔CSCD §84〕 | citation formulas for each of the ten kinds of equanimity: first the canonical passage is quoted, then evamāgatā marks its provenance, and finally ayaṃ together with the name of the particular upekkhā and nāma establishes its designation | six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, energy equanimity, equanimity about formations, equanimous feeling, insight equanimity, absorption equanimity, and purification equanimity each have a citation; the entry on specific neutrality cites chandādīsu yevāpanakesu without an attached reference number | (a. ni. 6.1) · (dī. ni. 1.556; ma. ni. 1.77) · (ma. ni. 1.27) · (a. ni. 3.103) · (paṭi. ma. 1.57) · (dha. sa. 150) · (ma. ni. 3.71; a. ni. 7.55) · (dī. ni. 1.230; dha. sa. 163) · (dī. ni. 1.232; dha. sa. 165) |
| 〔CSCD §86〕 | vibhaṅge ''jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā''ti | the factors of the third absorption | (vibha. 591) |
| 〔CSCD §86〕 | Yathāha – ''katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti | the two-factored absorption | (dha. sa. 163; vibha. 624) |
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 §84〕 | ajapadadaṇḍaṃ gahetvā / ''sappo, na sappo''ti vicinane majjhattatā hoti | insight equanimity: as a person holding a goat-foot stick sees the three curving marks and no longer doubts |
| 〔CSCD §84〕 | ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā / muñcanākārameva pariyesato gahaṇe majjhattatā hoti | equanimity about formations: as a person who has firmly seized a snake seeks only the way to release it |
| 〔CSCD §84〕 | kumārayuvatherasenāpatirājādivasena bhedo viya | kinds of equanimity identical in meaning but distinguished by state: as the same person differs as boy, youth, elder, general, and king |
| 〔CSCD §85〕 | bhūmiyaṃ viya purisassa cittassa gati · khuradhārāyaṃ viya | the movement through the first two absorptions is like walking on the ground, while movement through the third is like walking on a razor’s edge; therefore mindfulness and clear comprehension are stated separately only here |
| 〔CSCD §85〕 | dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati | if the pleasure of the third absorption, separated from rapture, is not guarded, it returns to rapture: as a calf separated from its mother returns to her |
〔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.
VI. Intratextual Cross-Reading
Every cross-reference carries a paragraph-number anchor. The referenced chapter is identified only from terminology verifiable in this chapter and is named according to the order of this treatise—the paragraph numbers in this chapter have no established correspondence with Vism chapter sections, so the referenced chapters receive no chapter-section anchors and none is estimated or converted. No independent determination is made.
| Place in This Chapter | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §84〕 brahmavihārupekkhā | chapter on the divine abodes | the second of the ten kinds of equanimity is named only; this chapter does not develop the four divine abodes |
〔CSCD §84〕 saṅkhārupekkhā · vipassanupekkhā | chapters on wisdom | the explanations of both kinds of equanimity presuppose insight knowledge; this chapter itself marks them as belonging to insight and does not develop them |
〔CSCD §83〕 pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā | chapters on the noble paths | the formula of praise for the third noble path is borrowed only as an example and is not developed in this chapter |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.