清淨道論 義疏通講 · 冊23Visuddhimagga · Exposition Throughout · Vol. 23
利益之總說——斷諸煩惱與果等至General Statement of Benefits—Destruction of the Defilements and Fruition Attainment
全文五層 →Full five layers →「修習慧有什麼利益」在此作答：四利益——斷煩惱、嘗聖果之味、堪入滅盡定、成應供——前二在本單元：世間出世間之斷，與果等至八問（何為・誰入・何故・云何入住出・前後無間）
大局 — 全書末品之首
第 14 品開卷之慧論六問，第六問「修習慧有什麼利益」至此作答（第 11 品末以同式答了定之利益）。論主說利益有數百、略為四：種種煩惱之摧破、聖果之味之領受、入滅盡定之堪能性、應供性等之成就（§1）。本單元說前二：斷煩惱之世間出世間二分與一頌（§2）；聖果之味——果為實有之二證（§3）、果等至八問之前四問（§4–§5）、後四問與四頌（§6）。後二利益在 23-02（滅盡定）與 23-03（應供）。本品與 11-05〈修定之利益〉為姊妹單元，措辭同式。〔所見〕
§01 慧修之利益之總說——四利益之目 → 白話 §1
「修習慧有什麼利益」——利益數百，長時亦不易廣說；略為四：種種煩惱之摧破、聖果之味之領受、入滅盡定之堪能性、應供性等之成就（白話 §1）。〔讀法〕四利益是本品的目錄：本單元二、次單元一、末前單元一。與修定之五利益（現法樂住、觀、神通、有之殊勝、滅）對讀，慧之利益全在「斷」與「果」上。
§02 種種煩惱之摧破與三頌 → 白話 §2
自名色之分別起依有身見等所說之煩惱之摧破——世間的修慧之利益；聖道剎那依諸結等所說之摧破——出世間的。頌：如雷電之於山、風火之於林、日之於闇——長夜隨逐作一切無利的煩惱之網，所修之慧摧破之；於此當知這現見的利益（白話 §2）。〔讀法〕一個「摧破」分兩級：見清淨起步的世間慧已在破（有身見等），道剎那的出世間慧才斷結。三喻（雷電、火、日）都是「一下子」——慧的斷是摧破式的。
§03 聖果之味之領受——果為實有之二證 → 白話 §3
聖果即入流果等沙門果；其味之領受二行相：道之心路中之轉起（前已顯示）、依果等至之轉起。對說「果唯是諸結之斷而已、並無別法」者，舉經：「什麼是加行止息之慧為果之智？入流道剎那正見出於邪見、出於隨轉之煩惱與蘊、出於外之一切相；由那加行之止息而生起正見，這就是道之果」；又「四道不繫、四沙門果亦不繫，此諸法是無量所緣」「大法以無間緣為無量法之緣」——於此皆能成立（白話 §3）。〔讀法〕這裡有一場小辯論：有人說「果」只是「結斷了」這個事實，不是一個法；論主引三處聖典證明果是實有之法——它有所緣（無量）、是無間緣之果。果等至之論由此立足：若果不是法，就無可「入」。
§04 果等至之八問・其定義與能入之人 → 白話 §4
八問：何為果等至、誰入誰不入、為何入、入云何、住云何、出云何、果之後無間為何、何之後無間有果。何為——聖果於滅中之安止。誰入——凡夫皆不入（未證得），聖者皆入（已證得）；上位者不入下位之果（已至人之別、下果已止息），下位者不入上位（未證得）；各入自果——決定。有人說入流者一來者亦不入、唯上二入（理由：二人於定是圓滿行者）——不成理：凡夫亦能入自所得之世間定；聖典已說「為入流果之等至……為阿羅漢果之等至……為空住無相住之等至而超越生起……故是種姓」——故一切聖者入各自之果（白話 §4）。〔讀法〕八問的結構與滅盡定十一問同式。「各入自果」一句有一個細節：證了二果的人不能再入初果——因為那個果已經「止息」了，人已經變了。
§05 何故入與云何入 → 白話 §5
為何入——為現法樂住：如王領受王位之樂、天領受天樂，聖者「我們要領受聖的出世間樂」，作時之限定、於所欲剎那入。入云何——二行相：不作意涅槃以外之所緣、作意涅槃（「入無相心解脫有二緣：不作意一切相、作意無相界」）。次第：聖弟子獨處退隱、依生滅等觀諸行；次第之觀轉起時，以行為所緣之種姓智之後無間心依果等至安止於滅；由傾向果等至之性，有學所生起者亦唯果非道。有人說「入流者發起『我要入果等至』之觀卻成一來者、一來者成不還者」——若是，不還者將成阿羅漢、阿羅漢成獨覺、獨覺成佛——全不成，聖典已遮；唯取：有學所生起者唯果非道。其果屬初禪則生初禪之果，屬二禪等則生彼禪之果（白話 §5）。〔讀法〕入果等至的心路與證道的心路幾乎相同（觀生滅→種姓→安止），差別只在一個「傾向」：傾向果等至，出來的就是果不是道——所以不會「入個定就升一果」。那個被斥的說法（入流者入定出來變一來者）論主用歸謬破之：照這樣，阿羅漢入定出來就成佛了。
§06 云何住・云何出・果之前後與四頌 → 白話 §6
住三行相：不作意一切相、作意無相界、先前的預作（入定前時之限定——未到所限之時即住）。出二行相：作意一切相（色受想行識相，依總攝說）、不作意無相界——成為有分所緣者一作意即出。果之後無間——或果或有分；果在何之後——道之後（道之心路）、果之後（前前果後後果）、種姓之後（果等至中前前者；種姓即隨順——《發趣》「阿羅漢／諸有學的隨順以無間緣為果等至之緣」）、非想非非想處之後（由果而從滅盡定出者）；除道之心路中所生之果外皆名依果等至轉起。四頌：熱惱已止息、以不死為所緣而美好、已吐世之財而寂靜的最上沙門果，為有食素而清淨之樂所浸潤——以那極可意如蜜之不死者；於彼聖者為最上之味的樂，智者既修慧便領受此果；故聖果之味之領受即修觀之利益（白話 §6）。〔讀法〕「果在何之後」那張表有四個入口，最後一個是「從滅盡定出來」——接下一單元。頌以「如蜜之不死」說果之味：這是全品唯一一次用味覺說涅槃。
給一般讀者
全書最後一品回答最後一個問題：修慧有什麼好處？四個：斷煩惱、嘗聖果之味、能入滅盡定、成為應供者。本單元說前兩個。斷煩惱是摧破式的（雷電、火、日）；聖果是一個實有的法、可以「入」——入法與證道幾乎相同，只差一個「傾向」，所以入定不會升果。記住那句「各入自果」：證了二果的人不能再入初果，因為人已經變了。
想讀本單元全文：白話 §1–§6 即四利益之目・煩惱摧破之世間出世間與三頌・聖果實有之二證・果等至八問前四問（定義・能入者・異說之斥）・何故入云何入與異說之歸謬・住出與果之前後與四頌的全段逐段全譯。
“What are the benefits of cultivating wisdom?” is answered here: four benefits—destroying defilements, tasting the flavor of noble fruition, being capable of entering cessation attainment, and becoming worthy of offerings—the first two in this unit: mundane and supramundane destruction, and the eight questions on fruition attainment (what it is, who enters, why, how one enters/remains/emerges, and what immediately precedes and follows it)
The Big Picture — the Opening of the Final Chapter
The sixth of the six questions in the opening discussion of wisdom in chapter 14, “What are the benefits of cultivating wisdom?”, is answered here (the end of chapter 11 answers the benefits of concentration in the same form). The author says that there are hundreds of benefits and gives four in brief: the destruction of various defilements, the experience of the flavor of noble fruition, the capability of entering cessation attainment, and the accomplishment of worthiness of offerings and so forth (§1). This unit presents the first two: the mundane and supramundane division of the destruction of defilements, together with one verse passage (§2); the flavor of noble fruition—the two proofs that fruition is real (§3), the first four of the eight questions on fruition attainment (§4–§5), and the last four questions together with four stanzas (§6). The latter two benefits appear in 23-02 (cessation attainment) and 23-03 (worthiness of offerings). This chapter and 11-05, “Benefits of Cultivating Concentration,” are sister units with matching phrasing. 〔What Is Seen〕
§01 General Statement of the Benefits of Cultivating Wisdom—the Four Benefits → Vernacular §1
“What are the benefits of cultivating wisdom?”—there are hundreds of benefits, and even over a long time they are not easy to expound at length; in brief there are four: the destruction of various defilements, the experience of the flavor of noble fruition, the capability of entering cessation attainment, and the accomplishment of worthiness of offerings and so forth (Vernacular §1). 〔How to Read〕 The four benefits are the table of contents for this chapter: two in this unit, one in the next, and one in the penultimate unit. Read beside the five benefits of cultivating concentration (pleasant abiding here and now, insight, direct knowledges, excellence of existence, and cessation), the benefits of wisdom are entirely about “destruction” and “fruition.”
§02 Destruction of Various Defilements and Three Stanzas → Vernacular §2
The destruction of defilements spoken of in terms of identity view and so forth, beginning with the defining of mentality-and-materiality, is a benefit of mundane cultivation of wisdom; the destruction spoken of in terms of the fetters and so forth at the moment of the noble path is supramundane. The verse passage: as a thunderbolt upon a mountain, wind-driven fire upon a forest, and the sun upon darkness—the net of defilements that follows through the long night and works every harm is destroyed by cultivated wisdom; one should understand this directly visible benefit here (Vernacular §2). 〔How to Read〕 One “destruction” is divided into two levels: mundane wisdom, beginning with Purification of View, is already destroying identity view and so forth; only supramundane wisdom at the path moment abandons the fetters. The three similes—thunderbolt, fire, and sun—are all “in a single stroke”: wisdom’s abandonment takes the form of destruction.
§03 Experiencing the Flavor of Noble Fruition—the Two Proofs That Fruition Is Real → Vernacular §3
Noble fruition means the fruits of recluseship beginning with stream-entry fruition; the experience of its flavor has two modes: occurrence in the path cognitive process (already shown) and occurrence through fruition attainment. Against those who say, “Fruition is merely the abandonment of the fetters and is not a separate phenomenon,” the author cites the canonical passage: “What is the wisdom of the stilling of exertion that is knowledge of fruition? At the stream-entry path moment right view emerges from wrong view, from the accompanying defilements and aggregates, and from all external signs; right view arises because that exertion has been stilled, and this is the fruition of the path.” He also cites, “The four paths are not included, and the four fruits of recluseship are likewise not included; these phenomena have the measureless as object,” and “An exalted phenomenon is a condition for a measureless phenomenon by proximity condition”—all establish the point here (Vernacular §3). 〔How to Read〕 A small debate occurs here: some say “fruition” is only the fact that “the fetters have been abandoned,” not a phenomenon in its own right; the author adduces three canonical passages to prove that fruition is a real phenomenon—it has an object (the measureless) and is the result of a proximity condition. The account of fruition attainment stands upon this: if fruition were not a phenomenon, there would be nothing to “enter.”
§04 The Eight Questions on Fruition Attainment—Its Definition and Those Able to Enter It → Vernacular §4
The eight questions are: What is fruition attainment? Who enters it and who does not? Why enter? How does one enter, remain, and emerge? What immediately follows fruition, and immediately after what does fruition occur? What is it?—the absorption of noble fruition in cessation. Who enters?—no ordinary person enters (it has not been attained), while all noble ones enter (it has been attained); one at a higher level does not enter a lower fruition (the person is now different and the lower fruition has ceased), nor does one at a lower level enter a higher fruition (it has not been attained); each enters their own fruition—this is the conclusion. Some say that stream-enterers and once-returners do not enter either, and only the upper two enter (because these two are complete practitioners in concentration). This does not hold: ordinary persons can also enter mundane concentration they have attained; and the canonical text already states, “for the attainment of stream-entry fruition ... for the attainment of arahant fruition ... for the attainment of emptiness abiding and signless abiding, one transcends arising ... and therefore it is change-of-lineage”—so all noble ones enter their respective fruitions (Vernacular §4). 〔How to Read〕 The structure of these eight questions matches the eleven questions on cessation attainment. “Each enters their own fruition” has a fine point: one who has attained the second fruition cannot enter the first again, because that fruition has “ceased” and the person has changed.
§05 Why They Enter and How They Enter → Vernacular §5
Why enter?—for a pleasant abiding here and now: as a king experiences the pleasure of kingship and deities experience divine pleasure, noble ones think, “We shall experience noble supramundane pleasure,” delimit the time, and enter at the desired moment. How does one enter?—in two modes: not attending to an object apart from nibbāna and attending to nibbāna (“There are two conditions for entering signless liberation of mind: non-attention to all signs and attention to the signless element”). The sequence is this: a noble disciple remains alone in retreat and contemplates formations in terms of arising and passing away and so forth; as sequential insight proceeds, immediately after change-of-lineage knowledge with formations as object, the mind becomes absorbed in cessation through fruition attainment; because it inclines toward fruition attainment, even for a trainee only fruition, not the path, arises. Some say, “A stream-enterer initiates insight with ‘I shall enter fruition attainment’ but becomes a once-returner, and a once-returner becomes a non-returner.” If so, a non-returner would become an arahant, an arahant a Paccekabuddha, and a Paccekabuddha a Buddha—wholly untenable and rejected by the canonical text. Only this is to be accepted: for a trainee, only fruition and not the path arises. If the fruition belongs to the first jhāna, the fruition of the first jhāna arises; if to the second and so forth, the corresponding fruition arises (Vernacular §5). 〔How to Read〕 The cognitive process of entering fruition attainment is nearly the same as the cognitive process of attaining the path (contemplation of arising and passing away → change-of-lineage → absorption); the difference is a single “inclination”: inclined toward fruition attainment, what emerges is fruition rather than the path—so one does not “enter an attainment and advance a fruition.” The rejected claim (a stream-enterer enters the attainment and emerges a once-returner) is refuted by reductio: on that reasoning, an arahant would emerge from an attainment as a Buddha.
§06 How One Remains, How One Emerges, What Precedes and Follows Fruition, and Four Stanzas → Vernacular §6
Remaining has three modes: non-attention to all signs, attention to the signless element, and prior preparation (the delimitation of time before entry—one remains until the delimited time arrives). Emergence has two modes: attention to all signs (the signs of materiality, feeling, perception, formations, and consciousness, stated collectively) and non-attention to the signless element—attending to what becomes the object of the life-continuum brings emergence. What immediately follows fruition?—either fruition or the life-continuum. After what does fruition occur?—after the path (in the path cognitive process), after fruition (each later fruition after the preceding), after change-of-lineage (the first in fruition attainment; change-of-lineage here means conformity—the Paṭṭhāna: “the conformity of an arahant/trainees is a condition for fruition attainment by proximity condition”), and after the base of neither-perception-nor-non-perception (for one who emerges from cessation attainment by means of fruition); except for fruition arisen in the path cognitive process, all are called occurrence through fruition attainment. The four stanzas: with fever stilled, beautiful with the deathless as object, having vomited out the world’s substance, peaceful—the supreme fruit of recluseship is suffused with nourishing and purified pleasure, with the utterly agreeable deathless like honey; the wise, having cultivated wisdom, experience this fruition, the pleasure that is the supreme flavor for the noble one; therefore experience of the flavor of noble fruition is a benefit of cultivating insight (Vernacular §6). 〔How to Read〕 The table of “after what does fruition occur?” has four entry points; the last is “emerging from cessation attainment”—which leads into the next unit. The verse describes the flavor of fruition as “the deathless like honey”: this is the chapter’s only use of taste to describe nibbāna.
For the General Reader
The final chapter of the treatise answers its final question: what good comes from cultivating wisdom? Four things: destroying defilements, tasting the flavor of noble fruition, becoming able to enter cessation attainment, and becoming worthy of offerings. This unit presents the first two. The destruction of defilements is a smashing-through (thunderbolt, fire, sun); noble fruition is a real phenomenon that one can “enter.” Entering it is almost the same as attaining the path, with only a difference of “inclination,” so entering an attainment does not advance one’s fruition. Remember “each enters their own fruition”: someone who has attained the second fruition cannot enter the first again, because the person has changed.
To read this unit in full: Vernacular §§1–6 provides, paragraph by paragraph and in full, the four benefits; the mundane and supramundane destruction of defilements and three stanzas; the two proofs that noble fruition is real; the first four of the eight questions on fruition attainment (definition, those able to enter, and rejection of a dissenting view); why and how one enters, together with a reductio of the dissenting view; how one remains and emerges, what precedes and follows fruition, and four stanzas.
滅盡定Cessation Attainment
全文五層 →Full five layers →十一問答滅盡定：唯得八等至之不還與漏盡者能入；止觀雙運而上八等至、於無所有處作四前行、入非想非非想處二心之後成無心——如熟路者整衣越澗；住依時限、出以果起、心傾涅槃；死者與入定者之別在壽暖根
大局 — 第三利益
修慧四利益之第三：入滅盡定之堪能性。論主以十一問立之（§1）——何為、誰入誰不入、何處入、何故入、云何入、云何住、云何出、出者心傾何、死者與入定者何別、是有為無為世間出世間已成未成——逐一答之（§1–§8）。其中「云何入」最長（§4–§7）：略說（止觀雙運）、廣說（自初禪至無所有處逐禪觀行）、四前行（不損他繫之物、待僧、師之召、命限之定）、非想非非想處之後之無心與二喻。本單元與第 10 品無色（前行諸等至）、第 21 品行道智見清淨（觀）、第 22 品（純觀者・不還）皆相接。〔所見〕
§01 滅盡定——十一問之目・其定義與能入之人 → 白話 §1
十一問之目。何為——依次第滅而諸心心所法之不轉起。誰入——凡夫、入流者、一來者、純觀者之不還者與阿羅漢皆不入；得八等至之不還者與漏盡者入（「由具足二力、三行之止息、十六種智之行、九種定之行而得自在性的慧是滅盡定之智」——此具足唯彼等有）（白話 §1）。〔讀法〕能入的門檻是兩個條件的交集：聖位要到不還以上（欲貪已斷），定要到八等至全得。純觀者的阿羅漢也不能入——沒有八等至。
§02 二力・三行・十六智之行・九定之行・五自在之引 → 白話 §2
論主說「此處沒有什麼是我們所應說的」，全引標目之解說：止力（依出離乃至依隨觀捨遣之入出息而心一境性；以初禪於諸蓋不動搖乃至以非想非非想處於無所有處想不動搖；於掉舉與蘊不動搖）、觀力（無常苦無我厭離離貪滅捨遣七隨觀於色受想行識眼乃至老死；以無常隨觀於常想不動搖乃至以捨遣隨觀於取不動搖；於無明與蘊不動搖）；三行之止息（二禪語行、四禪身行、想受滅心行）；十六智之行（七隨觀＋還滅隨觀八、四道四果等至八）；九定之行（四禪四無色處與為得各禪之尋伺喜樂一境性）；五自在（轉向、入定、住定、出定、觀察——隨所欲之處時久而無遲鈍）（白話 §2）。〔讀法〕這一段全是引文——論主自己不加一字。二力是滅盡定的鑰匙：止力到非想非非想處、觀力到捨遣隨觀，兩把都要。
§03 最上之說與不還者之力・何處入・何故入 → 白話 §3
「十六種智之行」是最上之說；不還者以十四；一來者十二、入流者十為何不能——障定之五欲之貪未斷，止力不圓滿，力不具故不能入應以二力而入者；不還者貪已斷、力圓滿故能入——世尊「出滅盡定者的非想非非想處善以無間緣為果等至之緣」即就不還者說。何處入——五蘊有（有次第等至；四蘊有初禪等不起故不能；有人說「因為沒有所依」）。何故入——厭諸行轉起之差別，「我們要在現法中成為無心、證得名為涅槃的滅而安樂住」（白話 §3）。〔讀法〕為什麼入流一來不能入，論主的答案很具體：欲貪未斷則止力不全——不是資格問題，是力量問題。「何故入」那句話是全單元最動人的：厭於諸行之轉起，想在此生先嘗一下無心之滅。
§04 入之略與入之廣——四禪乃至無所有處 → 白話 §4
略：依止與觀策勵而上、作了前行者令非想非非想處滅——唯依止者至非想非非想處即停、唯依觀者至果等至即停、依二者而作前行者方入。廣：食事已畢、手足淨洗、僻靜處結跏趺坐、令念現前；入初禪出定觀諸行無常苦無我；觀三種——把握諸行之觀（鈍利皆可為道之近因）、果等至之觀（唯利）、滅盡定之觀（須不過鈍不過利）；入二禪出定同觀、三禪……識無邊處、無所有處出定後作四前行（白話 §4）。〔讀法〕「止觀雙運」在此有最具體的形狀：每入一禪就出來觀一次——入、出、觀，八層樓一層一層爬，到第七層（無所有處）停下來辦四件事。滅盡定之觀要「不過鈍不過利」——太利會滑進果等至。
§05 前行之一——不損他繫之物 → 白話 §5
與比丘不成一繫而作為他繫之物放著的鉢衣床椅屋與資具，決意使之不受火水風賊鼠所損：「這個和這個，在這七日之內不要被火燒、水漂、風壞、賊取、鼠噬」——七日中無災。不決意者如大龍長老：為母之優婆夷入村、坐堂中入滅盡定、坐堂失火、餘比丘各拿座位逃、村人見之「懶沙門！」、火燒盡草竹木圍長老而立、人們取水熄火除灰塗地散花合掌而立；長老依所限時出定見之「我暴露了」、飛上空中去賓伽羅洲。成一繫之物（所著所覆之衣、所坐之座）不須另決意——由等至之力受保護如珊祇婆（「尊者珊祇婆有定遍布神變」）（白話 §5）。〔讀法〕第一前行是對財物的慈——不是自己的東西，要先替它們擋七日的災；自己身上的，等至自會護。大龍長老那句「我暴露了」然後飛走——論主寫了一個有羞恥心的聖者。
§06 前行之二三四——僧之待・師之召・命限之定 → 白話 §6
待僧——等待非前行、對等待之轉向才是：「若我入滅七日中僧要作出罪等羯磨，有比丘來喚我時我即出定」；不如此者僧遣比丘於聞之近界說「賢友，僧在等你」即出——僧之命令如此重。師之召——同：「若師因事制學處或說法，有誰來喚我時我即出定」；不如此者師遣人說「師召喚具壽」即出。命限之定——於命之期限當十分善巧：先轉向「我的壽行七日中會轉起否」再入；七日內將滅之壽行不轉向而入則滅盡定不能遮死、滅盡定內無死故中途出——此項必轉向，餘可不轉向（白話 §6）。〔讀法〕三前行都是「預先把出定的條件寫進去」：僧喚、師喚、壽盡——前二者即使不預設也會被一句話喚出來（因為僧命師召之重），第三者必須預設，因為滅盡定裡沒有死、死會把人趕出來。
§07 非想非非想處之後之無心與二喻 → 白話 §7
自無所有處出、作前行已、入非想非非想處；經一二心之次成無心者觸於滅。為何二心之上不更轉起——因是滅之用力：止觀雙運而上八等至是次第滅之用力、非非想非非想處等至之用力。不作前行而入非想非非想處者不能成無心、退回無所有處。二喻：不曾行過那條路的人遇水澗或深泥或烈日所炙之熱石，不整衣就下澗、怕濕資具又回岸；踏熱石燙腳又回——不作前行者剛入非想非非想處即退回無所有處；曾行過者一衣堅著一衣手持越澗、熱石剛踏一下就過——作了前行者一入非想非非想處往後即成無心觸滅而住（白話 §7）。〔讀法〕「兩個心之後就沒有心了」——問為什麼不是三個四個，答「因為那是滅之用力，不是非想非非想處的用力」：整條路的方向是滅，非想非非想處只是最後一個台階。二喻的要點是「整衣」——四前行就是把衣整好。〔所見〕
§08 住・出・出後之心・死與入定之別・有為之問與二頌 → 白話 §8
住——依時之限定、中間無壽盡無僧待無師召。出——不還者以不還果之生起、阿羅漢以阿羅漢果之生起。出者心傾涅槃（「從想受滅等至出定的比丘，心是傾遠離趣遠離向遠離的」）。死者與入定者之別——死者身語心行已滅、壽盡暖息諸根壞；入想受滅者身語心行亦滅，然壽未盡暖未息諸根未壞。有為無為世間出世間——皆不可說，因自性之無；依入定者之力名「所入」故說「已成」可、「未成」不可。頌：這寂靜的等至為諸聖者所習、於現法至於「涅槃」之稱，智者修聖慧而入之；故入定之堪能性亦說是聖道中之慧的利益（白話 §8）。〔讀法〕死與入定的差別只有三樣：壽、暖、根——這是對「無心」最清楚的界定：心停了，命沒停。最後一問答得最乾脆：滅盡定不是有為也不是無為，因為它沒有自性——它是「不轉起」，不是一個東西。〔所見〕
給一般讀者
滅盡定是這本書裡最接近「此生先嘗涅槃」的一段：厭了諸行的轉起，想在此生先無心七日。誰能入（不還與阿羅漢而有八等至）、怎麼入（止觀雙運、一禪一禪入出觀、到無所有處辦四件事、入非想非非想處兩個心後無心）、怎麼出（果一起就出）、和死有什麼差別（壽暖根未斷）。四前行裡請記住大龍長老：不替別人的東西擋災，火燒到身邊，出定見人合掌，「我暴露了」，飛走。二喻請記住「整衣」——前行就是整衣。
想讀本單元全文：白話 §1–§8 即十一問之目與定義能入者・二力三行十六智九定五自在之引文・不還者之力與何處何故入・入之略廣與三種觀・四前行逐一（含大龍長老之事與二喻）・住出出後之心死與入定之別有為之問與二頌的全段逐段全譯。
Eleven questions and answers on cessation attainment: only non-returners and those whose taints are destroyed who have attained the eight attainments can enter; making serenity and insight work in tandem, they ascend through the eight attainments, perform four preliminary works at the base of nothingness, and after two minds in the base of neither-perception-nor-non-perception become mindless—like one familiar with a road who arranges one’s garments and crosses a ravine; remaining depends on a time limit, emergence occurs through the arising of fruition, and the mind inclines toward nibbāna; the difference between the dead and those in attainment lies in life, heat, and the faculties
The Big Picture — the Third Benefit
The third of the four benefits of cultivating wisdom is the capability of entering cessation attainment. The author establishes it through eleven questions (§1)—what it is, who enters and who does not, where, why, how one enters, how one remains, how one emerges, toward what the mind of one who has emerged inclines, the difference between one who has died and one in attainment, and whether it is conditioned or unconditioned, mundane or supramundane, accomplished or unaccomplished—and answers them one by one (§§1–8). “How does one enter?” is the longest (§§4–7): the brief account (serenity and insight working in tandem), the detailed account (successive insight after emerging from each attainment from the first jhāna through the base of nothingness), the four preliminary works (ensuring that property bound to others is not damaged, awaiting the Saṅgha, the Teacher’s summons, and delimiting the life span), and mindlessness after the base of neither-perception-nor-non-perception together with two similes. This unit connects with chapter 10 on the Immaterial States (the preceding attainments), chapter 21 on Purification by Knowledge and Vision of the Way (insight), and chapter 22 (pure-insight practitioners and non-returners). 〔What Is Seen〕
§01 Cessation Attainment—the Eleven Questions, Its Definition, and Those Able to Enter → Vernacular §1
The eleven questions. What is it?—the non-occurrence of mental phenomena, mind and mental factors, through successive cessation. Who enters?—ordinary persons, stream-enterers, once-returners, and pure-insight non-returners and arahants do not enter; non-returners and those whose taints are destroyed who have attained the eight attainments enter (“the wisdom that has mastery through being endowed with two powers, the stilling of three formations, sixteen courses of knowledge, and nine courses of concentration is knowledge of cessation attainment”—only they possess this endowment) (Vernacular §1). 〔How to Read〕 The threshold for entry is the intersection of two conditions: the noble level must be at least non-return (sensual lust has been abandoned), and all eight attainments must have been attained. Even a pure-insight arahant cannot enter—there are no eight attainments.
§02 Citation on the Two Powers, Three Formations, Sixteen Courses of Knowledge, Nine Courses of Concentration, and Five Masteries → Vernacular §2
The author says, “There is nothing here that we need state,” and cites the explanation of the synopsis in full: the power of serenity (one-pointedness based on renunciation through in-breath and out-breath contemplating relinquishment; not being shaken by the hindrances through the first jhāna up to not being shaken by the perception of the base of nothingness through the base of neither-perception-nor-non-perception; not being shaken by restlessness and the aggregates); the power of insight (the seven contemplations of impermanence, suffering, not-self, disenchantment, fading away, cessation, and relinquishment with respect to materiality, feeling, perception, formations, consciousness, the eye, through aging-and-death; not being shaken by permanence through impermanence up to not being shaken by grasping through relinquishment; not being shaken by ignorance and the aggregates); the stilling of three formations (verbal formation at the second jhāna, bodily formation at the fourth, mental formation at the cessation of perception and feeling); sixteen courses of knowledge (the seven contemplations plus turning-away, then the four paths and four fruition attainments); nine courses of concentration (the four jhānas, four immaterial bases, and the applied thought, sustained thought, rapture, pleasure, and one-pointedness used to gain each); and five masteries (adverting, entering, sustaining, emerging, and reviewing—at any desired place, time, and duration without sluggishness) (Vernacular §2). 〔How to Read〕 This entire passage is a citation—the author adds not a single word of his own. The two powers are the keys to cessation attainment: the power of serenity reaches the base of neither-perception-nor-non-perception and the power of insight reaches contemplation of relinquishment; both keys are required.
§03 The Supreme Statement, the Non-returner’s Powers, Where It Is Entered, and Why → Vernacular §3
“Sixteen courses of knowledge” is stated in terms of the supreme case; a non-returner has fourteen. Why can a once-returner not have twelve and a stream-enterer ten? Because lust for the five cords of sensual pleasure, which obstructs concentration, has not been abandoned; the power of serenity is incomplete, and deficient power cannot enter what must be entered through two powers. A non-returner has abandoned that lust and has complete power, so can enter—the Blessed One’s statement that “for one emerging from cessation attainment, the wholesome consciousness of the base of neither-perception-nor-non-perception is a proximity condition for fruition attainment” refers to a non-returner. Where?—in five-aggregate becoming (the successive attainments exist there; the first jhāna and so forth do not arise in four-aggregate becoming, and some say “because there is no basis”). Why?—wearied by the diversity in the occurrence of formations, they think, “We shall become mindless here and now, attain the cessation called nibbāna, and dwell in pleasure” (Vernacular §3). 〔How to Read〕 The author’s answer to why stream-enterers and once-returners cannot enter is concrete: if sensual lust is not abandoned, the power of serenity is incomplete—not a question of status, but of power. The answer to “Why enter?” is the unit’s most moving line: wearied by the occurrence of formations, they wish to taste the mindless cessation here and now.
§04 Entry in Brief and in Detail—the Four Jhānas through the Base of Nothingness → Vernacular §4
In brief: one who strives upward through serenity and insight and has completed the preliminary work causes the base of neither-perception-nor-non-perception to cease. One relying only on serenity stops at that base; one relying only on insight stops at fruition attainment; only one relying on both and completing the preliminary work enters. In detail: after the meal, hands and feet washed, one sits cross-legged in a secluded place and establishes mindfulness; after entering and emerging from the first jhāna, one contemplates formations as impermanent, suffering, and not-self. There are three kinds of insight: insight that comprehends formations (sluggish or keen, both can be a proximate cause of the path), insight for fruition attainment (only keen), and insight for cessation attainment (neither overly sluggish nor overly keen). One then enters and emerges from the second jhāna and contemplates likewise, then the third ... the base of infinite consciousness, and, after emerging from the base of nothingness, performs the four preliminary works (Vernacular §4). 〔How to Read〕 Here “serenity and insight working in tandem” takes its most concrete shape: after entering each jhāna, one emerges and performs insight—enter, emerge, contemplate, climbing the eight-story building level by level and stopping at the seventh (the base of nothingness) to perform four tasks. Insight for cessation attainment must be “neither overly sluggish nor overly keen”—too keen and it slides into fruition attainment.
§05 The First Preliminary Work—Ensuring That Property Bound to Others Is Not Damaged → Vernacular §5
Bowls, robes, beds, chairs, dwellings, and requisites left as property not bound together with the bhikkhu but bound to others are resolved upon so that fire, water, wind, thieves, or rats do not damage them: “Within these seven days, let this and this not be burned by fire, carried away by water, damaged by wind, taken by thieves, or gnawed by rats”—and no calamity occurs during the seven days. One who does not resolve may suffer as the Elder Mahānāga did: he entered the village on behalf of his mother, a female lay devotee, and entered cessation attainment in a sitting hall; the hall caught fire; the other bhikkhus carried off their seats; the villagers saw him and cried, “Lazy ascetic!”; the fire consumed grass, bamboo, and timber and stood around the elder; they extinguished it, removed the ashes, replastered the ground, scattered flowers, and stood with palms joined. Emerging at the delimited time, the elder saw them, thought, “I have been exposed,” and flew to Piyaṅgu Island. Property bound together with oneself (the garments worn and the seat on which one sits) needs no separate resolution; the attainment itself protects it, as with Sañjīva (“the Venerable Sañjīva had supernormal power through the pervasion of concentration”) (Vernacular §5). 〔How to Read〕 The first preliminary work is kindness toward property: what belongs to others must be shielded from seven days of calamity; what is on one’s own body, the attainment protects. The Elder Mahānāga’s “I have been exposed” before flying away portrays a noble one with a sense of shame.
§06 The Second, Third, and Fourth Preliminary Works—Awaiting the Saṅgha, the Teacher’s Summons, and Delimiting the Life Span → Vernacular §6
Awaiting the Saṅgha: the waiting is not the preliminary work; adverting to it is—“If during my seven days in cessation the Saṅgha has to perform an act such as probation, I shall emerge when a bhikkhu comes to summon me.” Without this, the Saṅgha sends a bhikkhu to stand within hearing range and say, “Friend, the Saṅgha is waiting for you,” and one emerges—the Saṅgha’s command is so weighty. The Teacher’s summons: the same—“If the Teacher lays down a training rule on account of a matter or teaches Dhamma because such a matter has arisen, I shall emerge when someone comes to summon me.” Without this, the Teacher sends someone to say, “The Teacher summons the venerable one,” and one emerges. Delimiting the life span: one must be thoroughly skilled in the limit of one’s life, first adverting, “Will my life formations continue for seven days?” If life formations due to cease within seven days are not adverted to, cessation attainment cannot prevent death; since there is no death within cessation attainment, one emerges midway. This item must be adverted to, though adverting to the others may be omitted (Vernacular §6). 〔How to Read〕 These three preliminary works all “write the conditions for emergence in advance”: a summons from the Saṅgha, a summons from the Teacher, or exhaustion of the life span. The first two can call one out with a sentence even if not programmed in advance (because the Saṅgha’s command and Teacher’s summons are weighty); the third must be programmed, because there is no dying within cessation attainment—death drives the person out.
§07 Mindlessness after the Base of Neither-Perception-nor-Non-Perception and Two Similes → Vernacular §7
Having emerged from the base of nothingness and completed the preliminary work, one enters the base of neither-perception-nor-non-perception; after one or two mind successions one becomes mindless and touches cessation. Why do no more minds occur after the second? Because this is an exertion toward cessation: making serenity and insight work in tandem and ascending through the eight attainments is an exertion toward successive cessation, not toward the attainment of the base of neither-perception-nor-non-perception. One who enters that base without the preliminary work cannot become mindless and falls back to the base of nothingness. Two similes: a person who has not traveled a road meets a ravine, deep mud, or a sun-heated stone; without arranging the garments, they descend, fear wetting the requisites, and return to the bank; they step on the stone, burn their feet, and return—just so, one without the preliminary work enters the base of neither-perception-nor-non-perception and immediately returns to the base of nothingness. One who has traveled the road secures one garment and carries the other across the ravine, or passes over the stone with one quick step—one who has performed the preliminary work enters the base and then becomes mindless, touches cessation, and dwells (Vernacular §7). 〔How to Read〕 “After two minds there is no mind”—why not three or four? “Because this is an exertion toward cessation, not an exertion toward the base of neither-perception-nor-non-perception”: the direction of the entire route is cessation, and that base is only the last step. The key to the two similes is “arranging the garments”—the four preliminary works are arranging one’s garments. 〔What Is Seen〕
§08 Remaining, Emerging, the Mind after Emergence, the Difference between Death and Attainment, the Question of the Conditioned, and Two Stanzas → Vernacular §8
Remaining—according to the time limit, provided there is no intervening exhaustion of life, awaiting by the Saṅgha, or summons from the Teacher. Emerging—a non-returner through the arising of non-return fruition, an arahant through the arising of arahant fruition. The mind after emergence inclines toward nibbāna (“the mind of a bhikkhu emerging from the attainment of the cessation of perception and feeling inclines to seclusion, slopes to seclusion, and tends to seclusion”). The difference between the dead and those in attainment—the bodily, verbal, and mental formations of both have ceased, but for the dead the life span is exhausted, heat has subsided, and the faculties have broken up, while for those in attainment they have not. Conditioned or unconditioned, mundane or supramundane—none may be said, because it has no intrinsic nature; because it is called an “attainment entered” through the entrant’s power, “accomplished” may be said but “unaccomplished” may not. The stanza: this peaceful attainment, practiced by noble ones and called “nibbāna” here and now, is entered by the wise who cultivate noble wisdom; hence the capability of entering is a benefit of wisdom within the noble paths (Vernacular §8). 〔How to Read〕 The difference between death and attainment is only three things: life, heat, and faculties. This is the clearest boundary around “mindlessness”: mind has stopped, but life has not. The final question receives the sharpest answer: cessation attainment is neither conditioned nor unconditioned because it has no intrinsic nature—it is “non-occurrence,” not a thing. 〔What Is Seen〕
For the General Reader
Cessation attainment is the passage in this treatise closest to “tasting nibbāna in this very life”: wearied by the occurrence of formations, one wishes to be mindless for seven days here and now. Who can enter (non-returners and arahants with the eight attainments), how to enter (serenity and insight in tandem, entering and emerging from each jhāna for insight, performing four tasks at the base of nothingness, then becoming mindless two minds after entering the base of neither-perception-nor-non-perception), how to emerge (when fruition arises), and how it differs from death (life, heat, and faculties are not cut off). Among the four preliminary works, remember the Elder Mahānāga: failing to shield another’s property, he sat surrounded by fire; emerging to see people with palms joined, he thought, “I have been exposed,” and flew away. From the two similes, remember “arranging the garments”—the preliminary work is arranging the garments.
To read this unit in full: Vernacular §§1–8 gives, paragraph by paragraph and in full, the eleven questions, definition, and those able to enter; the citation on the two powers, three formations, sixteen courses of knowledge, nine courses of concentration, and five masteries; the non-returner’s powers and where and why one enters; the brief and detailed account of entry and the three kinds of insight; each of the four preliminary works (including the Elder Mahānāga’s story and two similes); and remaining, emerging, the mind after emergence, the difference between death and attainment, the question of the conditioned, and two stanzas.
應供等之成就Accomplishment of Worthiness of Offerings and So Forth
全文五層 →Full five layers →修了四道之慧的人成為含天之世間的應供、應請、應施、應合掌者、無上福田——其差別：極七返・家家・一種子、一來、五種不還、四果之信解脫慧解脫俱分解脫三明六通無礙解；道剎那解糾結、果剎那成最上應施者
大局 — 第四利益與品之結
修慧四利益之第四：應供性等之成就——僧隨念五德（應供、應請、應施、應合掌、無上福田）之所由（§1）；依四道之慧分說果人（§2–§3）：初道三種（極七返、家家、一種子）、二道一來、三道五種不還、四道六種阿羅漢——引「道之剎那名為解那糾結、果之剎那成糾結已解之最上應施者」而接回綱領偈；結頌與品之結（§3）。本單元最短，卻是全品把「利益」落實到「人」的地方：慧的利益，最後是一張聖者的名單。〔所見〕
§01 應供等之成就——總說 → 白話 §1
無差別地說：由於此慧四種（四道之慧）都已修習，已修慧者成為含天之世間的應供、應請、應施、應合掌者、世間無上福田（白話 §1）。〔讀法〕這五名是僧隨念（第 7 品）所釋的僧之後五德——論主在此說它們的來處：修了慧。「應供」一語於本書有佛之德號、僧之德名、修慧者之性三位，各依其處。
§02 初二三道之果人 → 白話 §2
初道之慧：鈍觀而來之鈍根者——極七返者（七善趣有中輪轉而作苦之邊際）；中觀中根——家家者（奔走輪轉於二家或三家）；利觀利根——一種子者（唯生起一次人有）。二道——一來者（唯一次來此世）。三道——不還者依根之差別五種：中般涅槃者（於淨居有受生、未到壽之中分即般涅槃）、生般涅槃者（過壽之中分）、無行般涅槃者（無行無加行生起上道）、有行般涅槃者（有行有加行）、上流至色究竟者（自所生處上升至色究竟有而般涅槃）——於此世捨而究竟（白話 §2）。〔讀法〕入流者三種的差別只在觀的利鈍；不還者五種的差別在根與行。論主給每一名都配了自釋，本編諸讀皆依其自釋而非名之字面（家家者、一種子者、五不還之名皆然）。
§03 第四道之果人與品之結 → 白話 §3
四道之慧：信解脫者、慧解脫者、俱分解脫者、三明者、六神通者、得無礙解之差別的大漏盡者——就此而說「道之剎那名為解那糾結；果之剎那成了糾結已解、含天之世間的最上應施者」。頌：聖慧之修習有這樣多的利益，明智者當於其上生起喜樂。結：由「住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結」一偈而以戒定慧三門所說示的《清淨道論》中，有利益的修慧已被闡明。品末奧書：慧之修習之章裡，名為修慧之利益之解釋的第二十三品已竟（白話 §3）。〔讀法〕「道之剎那解糾結、果之剎那成最上應施者」——這一句把全書綱領偈的最後一句（「彼能解此糾結」）與本品的利益（應供）扣在一起：解糾結的人，就是世間該供養的人。慧門至此闡明，三門俱竟——下一單元是全書之結。〔所見〕
給一般讀者
修慧的第四個好處是：你成了世間該供養的人。論主沒有把這說成榮耀，他把它說成一張名單——入流三種（看觀之利鈍）、一來、不還五種、阿羅漢六種——每一種都是「作苦之邊際」的不同路程。記住那一句：道的那一剎那解開糾結，果的那一剎那成為最上應施者。全書的綱領偈到此收尾，下一單元是論主的結語與奧書。
想讀本單元全文：白話 §1–§3 即應供等五德之所由・初二三道之果人（入流三種・一來・不還五種）・第四道六種果人與道果二剎那之語・結頌與品之結與奧書的全段逐段全譯。
Those who have cultivated the wisdom of the four paths become worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit for the world together with its deities—the distinctions are seven-times-at-most, clan-to-clan, single-seed; once-returner; five kinds of non-returner; and, at the fourth fruition, faith-liberated, wisdom-liberated, liberated both ways, three true knowledges, six direct knowledges, and discriminative knowledge: at the path moment one disentangles the tangle, and at the fruition moment one becomes the foremost recipient of gifts
The Big Picture — the Fourth Benefit and the Close of the Chapter
The fourth of the four benefits of cultivating wisdom is the accomplishment of worthiness of offerings and so forth—the source of the five qualities in the Recollection of the Saṅgha (worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit) (§1). Fruition attainers are then distinguished according to the wisdom of the four paths (§§2–3): three at the first path (seven-times-at-most, clan-to-clan, single-seed); a once-returner at the second; five kinds of non-returner at the third; and six kinds of arahant at the fourth. The citation “At the moment of the path they are called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts” reconnects with the programmatic stanza; the closing stanza and chapter colophon follow (§3). This is the shortest unit, yet it is where the chapter makes “benefit” concrete as “persons”: in the end, the benefits of wisdom form a list of noble ones. 〔What Is Seen〕
§01 Accomplishment of Worthiness of Offerings and So Forth—General Statement → Vernacular §1
Without distinction: because all four kinds of this wisdom—the wisdom of the four paths—have been cultivated, one who has cultivated wisdom becomes worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation for the world together with its deities, and the unsurpassed field of merit for the world (Vernacular §1). 〔How to Read〕 These five names are the last five qualities of the Saṅgha explained in the Recollection of the Saṅgha (chapter 7). Here the author states their source: cultivating wisdom. In this treatise the same Chinese expression “worthy of offerings” has three contexts—as a quality of the Buddha, a quality of the Saṅgha, and a quality of the cultivator of wisdom—each according to its place.
§02 Fruition Attainers of the First, Second, and Third Paths → Vernacular §2
Wisdom of the first path: one with dull faculties coming through sluggish insight is a seven-times-at-most person (cycling through seven fortunate becomings and making an end of suffering); one with medium insight and medium faculties is a clan-to-clan person (running and cycling through two or three families); one with keen insight and keen faculties is a single-seed person (producing only one human becoming). The second path—a once-returner (coming to this world only once). The third path—a non-returner, of five kinds according to differences in faculties: one who attains final nibbāna in the interval (born in Pure Abode becoming and attaining final nibbāna before the midpoint of the life span), one who attains final nibbāna after landing (after the midpoint), one who attains final nibbāna without exertion (producing the higher path without exertion or effort), one who attains final nibbāna with exertion (with exertion and effort), and an upstream-goer bound for Akaniṭṭha (ascending from the place of birth to Akaniṭṭha becoming and attaining final nibbāna there)—reaching completion after leaving this world (Vernacular §2). 〔How to Read〕 The distinction among the three kinds of stream-enterer lies only in the sharpness of insight; the distinction among the five kinds of non-returner lies in faculties and exertion. The author pairs every name with an explanation of his own. This edition’s readings therefore follow those explanations, not the literal wording of the names (so too with clan-to-clan, single-seed, and all five names for non-returners).
§03 Fruition Attainers of the Fourth Path and the Close of the Chapter → Vernacular §3
Wisdom of the fourth path: faith-liberated, wisdom-liberated, liberated both ways, possessing the three true knowledges, possessing the six direct knowledges, and a great one whose taints are destroyed who has attained the distinctions of discriminative knowledge—with reference to these it is said, “At the moment of the path they are called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, they become the foremost recipient of gifts in the world together with its deities.” The stanza: because cultivation of noble wisdom has so many benefits, a discerning person should arouse delight in it. The close: in the Visuddhimagga, taught through the three gateways of virtue, concentration, and wisdom by the stanza “A wise person, established in virtue, developing mind and wisdom; an ardent and prudent bhikkhu—such a one can disentangle this tangle,” cultivation of wisdom together with its benefits has been elucidated. The chapter’s final colophon: in the division on cultivating wisdom, the exposition named the Benefits of Cultivating Wisdom, the twenty-third chapter, is complete (Vernacular §3). 〔How to Read〕 “At the moment of the path one disentangles the tangle; at the moment of fruition one becomes the foremost recipient of gifts”—this sentence fastens the last line of the treatise’s programmatic stanza (“such a one can disentangle this tangle”) to this chapter’s benefit (worthiness of offerings): the person who disentangles the tangle is the person whom the world should support. The wisdom gateway has now been elucidated, and all three gateways are complete—the next unit is the conclusion of the entire treatise. 〔What Is Seen〕
For the General Reader
The fourth benefit of cultivating wisdom is that one becomes a person the world should support. The author does not present this as an honor; he presents it as a list—three kinds of stream-enterer (according to the keenness of insight), a once-returner, five kinds of non-returner, and six kinds of arahant—each a different journey toward “making an end of suffering.” Remember the sentence: at the path moment the tangle is disentangled; at the fruition moment one becomes the foremost recipient of gifts. The treatise’s programmatic stanza comes to its close here. The next unit contains the author’s conclusion and the final colophon.
To read this unit in full: Vernacular §§1–3 gives, paragraph by paragraph and in full, the source of the five qualities beginning with worthiness of offerings; fruition attainers of the first, second, and third paths (three kinds of stream-enterer, a once-returner, and five kinds of non-returner); the six kinds of fourth-path fruition attainer and the statement on the two moments of path and fruition; and the closing stanza, chapter conclusion, and colophon.
結語——全書之收Conclusion—the Close of the Entire Treatise
全文五層 →Full five layers →開卷之偈在此重舉，五序頌之諾至此兌現；結頌九偈告其所本（五部義注）、其勸請者（僧伽波羅）、其量（五十八誦分）與其願；奧書記作者之德與「佛音」之名——願此論久住，乃至「佛」之名在世間轉起為止
大局 — 全書之結
第 1 品開卷：世尊之偈「住於戒之有慧者……彼能解此糾結」，論主隨即立五序頌，許諾「我要如實解釋它以戒等分別的義理……宣說清淨道，請諦聽」。廿三品之後，本單元重舉那一偈與五序頌（§1），說「那清淨道，就這樣已經說了」；然後是九偈之結頌（§2）——所本、所受、所願、所量；最後是奧書（§3）——作者之德之長列、「佛音」之名、願此論久住之頌、五十八誦分、書竟。這是全書的合龍處：首尾一偈，中間廿三品。〔所見〕
§01 序偈之重舉與五序頌 → 白話 §1
「而到此為止——住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結」——安立此偈後我們所曾說的：對大仙所說此偈我要如實解釋其以戒等分別的義理；有些人於勝者之教得極難得之出家，卻不知那攝戒等在內、安穩正直的清淨之道；有些瑜伽者不如實知，雖欲清淨、雖努力而不能證得；為使他們生起欣悅，我要宣說這決擇極清淨、依大寺住者之說示之法的清淨道；當我宣說時，一切想要清淨的善士們請恭敬諦聽——那清淨道就這樣已經說了（白話 §1）。〔讀法〕五序頌逐字是第 1 品開卷之文（本編從 01-01 既立之譯）。論主在結尾把自己的承諾原樣抄一遍，然後只加一句「就這樣已經說了」——全書是一個諾言的兌現。
§02 全書之結頌九偈 → 白話 §2
戒等分別之義的決擇，凡在五部之義注之理中所說者，集起而大抵有決定，離一切雜亂之過而顯示——欲清淨之有淨慧者於此論唯應恭敬。分別說者中之最勝、上座部者、有名稱者、大寺住者——生於其族而明智的尊者僧伽波羅，淨而省儉、具律行、於行道相應、心為忍柔和慈等德所莊嚴——我受其勸請而作此論。以欲正法久住之心所得之福聚，願一切有情得安樂。此論於此無障難、已以五十八誦分之聖典文而竟；願世間一切依善者亦無障難、速成其願（白話 §2）。〔讀法〕九偈四件事：所本（五部義注——論主自陳此書是義注之集）、所受（僧伽波羅之請）、所願（正法久住、有情安樂、依善者速成）、所量（五十八誦分）。「大抵有決定」四字是論主對自己一書的評語：集眾注而求定說，不求獨創。
§03 作者之奧書與末二頌 → 白話 §3
為極清淨的信、覺、精進所莊嚴，具戒行正直柔和等德，堪入自宗他宗之深奧，具慧之明敏，於三藏教並其義注有無礙智，大文法家，具悅耳美妙高遠之語之莊嚴，說當說當捨，論者之最勝，大詩人，於六神通無礙解等上人法有無礙覺，上座之系之燈、大寺住諸長老之系之莊嚴，有廣大清淨之覺，諸師取名為「佛音」，又應以某一未釋之稱相稱的長老——由他所造，名為《清淨道論》。頌：願它久住於世間，為求度世的善男子顯示以戒等而清淨之理，乃至那心淨之世間最上者、大仙的「佛」這個名字還在世間轉起為止。論說已竟；依聖典文計為五十八誦分。《清淨道論》之書竟（白話 §3）。〔讀法〕奧書把作者的德列了一長串，但名字只有一個：「佛音」——諸師所取。末頌的時限是全書最大的一句：願此論住世，與「佛」這個名字同久。本編於奧書中一複合之稱闕其漢讀而存其形，以俟來哲。〔所見〕
給一般讀者
全書到此合龍。開卷的偈在結尾重念一遍，開卷的五個承諾在結尾原樣抄一遍，然後一句「就這樣已經說了」。結頌說這本書是五部義注的集成（不求獨創，求「大抵有決定」）、是應僧伽波羅之請而作、有五十八誦分、願正法久住有情安樂。奧書列了作者一長串德，名字只一個：佛音；願望只一句：此論住世，與「佛」之名同久。《清淨道論》之書竟——本詮釋本廿三品，至此亦齊。
想讀本單元全文：白話 §1–§3 即序偈之重舉與五序頌・結頌九偈・作者奧書與末頌與書竟之語的全段逐段全譯。
The opening stanza is repeated here, and the promise of the five introductory stanzas is fulfilled; the nine concluding stanzas state the work’s basis (commentaries on the five Nikāyas), requester (Saṅghapāla), length (fifty-eight recitation sections), and aspiration; the colophon records the author’s qualities and the name “Buddhaghosa”—may this treatise long remain, as long as the name “Buddha” continues in the world
The Big Picture — the Conclusion of the Entire Treatise
At the opening of chapter 1 comes the Blessed One’s stanza, “A wise person established in virtue ... can disentangle this tangle.” The author immediately follows it with five introductory stanzas promising, “I shall explain as it truly is the meaning differentiated as virtue and the rest ... I shall expound the Path of Purity; listen attentively.” After twenty-three chapters, this unit repeats that stanza and the five introductory stanzas (§1), saying, “that Path of Purity has now been expounded in this way.” Then come nine concluding stanzas (§2)—the basis, request received, aspiration, and length of the work. Last is the colophon (§3)—a long list of the author’s qualities, the name “Buddhaghosa,” a stanza wishing that the treatise endure, fifty-eight recitation sections, and the completion of the book. This is where the whole treatise locks shut: one stanza at the beginning and end, with twenty-three chapters between. 〔What Is Seen〕
§01 Repetition of the Opening Stanza and the Five Introductory Stanzas → Vernacular §1
“And by this point—a wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle”—after setting out this stanza, we had said: concerning this stanza spoken by the Great Sage, I shall explain as it truly is its meaning differentiated as virtue and the rest; some have obtained the exceedingly rare going forth in the Victor’s Dispensation yet do not know the secure and direct path to purity that comprises virtue and the rest; some meditators here do not know it as it truly is, and though wishing for purity and striving, they do not attain it; to bring gladness to them, I shall expound this Path of Purity, whose analysis is thoroughly purified and which rests upon the method of teaching of those who dwell at the Great Monastery; as I expound it, may all good people who desire purity listen attentively and with care—that Path of Purity has now been expounded in this way (Vernacular §1). 〔How to Read〕 The five introductory stanzas are verbatim the words at the opening of chapter 1 (following this edition’s established 01-01 rendering). At the end the author copies his promise exactly and adds only, “it has now been expounded in this way”—the entire treatise is a promise fulfilled.
§02 Nine Concluding Stanzas for the Entire Treatise → Vernacular §2
Whatever determinations of meanings distinguished as virtue and the rest are stated according to the commentarial method of the five Nikāyas have all been gathered; the result is on the whole conclusive and presented free from every fault of confusion—those who desire purity and possess purified wisdom should devote themselves to this treatise. The Venerable Saṅghapāla—foremost among the Vibhajjavādins, of the Theravāda, renowned, born in the lineage of those who dwell at the Great Monastery and discerning, pure and austere, endowed with disciplinary conduct and aligned with the way of practice, his mind adorned with patience, gentleness, loving-kindness, and other qualities—requested its composition. Through the accumulation of merit acquired with the wish that the true Dhamma long endure, may all beings be happy. This treatise has been completed without obstruction in fifty-eight recitation sections of canonical wording; may all who depend on what is good likewise be without obstruction and swiftly accomplish their aspirations (Vernacular §2). 〔How to Read〕 The nine stanzas give four things: the basis (the commentaries on the five Nikāyas—the author identifies this book as their gathering), the request (Saṅghapāla’s), the aspiration (the true Dhamma enduring, beings happy, those relying on the good swiftly succeeding), and the length (fifty-eight recitation sections). “On the whole conclusive” is the author’s judgment of his own book: gathering the commentaries in pursuit of a settled account, not originality.
§03 The Authorial Colophon and the Final Two Stanzas → Vernacular §3
Adorned with utterly purified faith, understanding, and energy; possessing virtue, conduct, uprightness, gentleness, and the rest; capable of penetrating the depths of his own and other systems; acute in wisdom; unobstructed in knowledge of the Tipiṭaka teaching together with its commentaries; a great grammarian; adorned with pleasing, beautiful, elevated speech; one who speaks what should be spoken and relinquished; foremost among disputants; a great poet; unobstructed in understanding the superior human qualities of the six direct knowledges, discriminative knowledge, and so forth; a lamp of the elder lineage and ornament of the elders dwelling at the Great Monastery; possessed of vast and purified understanding; named “Buddhaghosa” by the teachers, and also to be addressed by a certain unexplained appellation—the elder composed the work named the Visuddhimagga. The stanza: may it long remain in the world, showing good sons who seek to cross beyond the world the method of purification through virtue and the rest, as long as the name “Buddha” of the one with purified mind, the world’s foremost, the Great Sage, continues in the world. The exposition is complete; by canonical wording, fifty-eight recitation sections; the book of the Visuddhimagga is complete (Vernacular §3). 〔How to Read〕 The colophon gives a long list of the author’s qualities but only one name: “Buddhaghosa”—given by his teachers. The final stanza’s time limit is the largest sentence in the whole treatise: may this work remain as long as the name “Buddha.” This edition leaves one compound appellation in the colophon untranslated while preserving its form, for future readers. 〔What Is Seen〕
For the General Reader
The entire treatise locks shut here. The opening stanza is recited again at the end; the five promises made at the opening are copied exactly, followed by one sentence: “it has now been expounded in this way.” The concluding stanzas say that this book gathers the commentaries on the five Nikāyas (seeking not originality but an account that is “on the whole conclusive”), was composed at Saṅghapāla’s request, spans fifty-eight recitation sections, and aspires to the true Dhamma’s long endurance and all beings’ happiness. The colophon lists a long series of the author’s qualities but gives only one name: Buddhaghosa. Its one wish: may this treatise endure as long as the name “Buddha.” The book of the Visuddhimagga is complete—and all twenty-three chapters of this interpretive edition are now present.
To read this unit in full: Vernacular §§1–3 gives, paragraph by paragraph and in full, the repetition of the opening stanza and five introductory stanzas; the nine concluding stanzas; and the authorial colophon, final stanzas, and statement that the book is complete.