解脫道論 善取相與起滅通達
上一段留下的扣子，本段第一句就解開了。
「云何彼相成善取？」——判準短得出奇：還能以同一個行、同一個相再觀一遍，就算。不是相現得清楚，不是持得久，是能再觀一次。論主不別立他判。
然後立三個名字：起、滅、起滅通達。三個擺出來，其下卻只釋了第三個——色一段、四陰一段，各以「彼二句」收，那兩句就是生相起、變相滅。前兩個名字不別釋。照錄不代補。
接著是三行：因、緣、自味。起相三行，滅相三行。
這裡有一件可以帶走的手藝：遇到一組同式的話，先數它一共繫了幾次、有沒有一次漏掉。
照這個去數本段那句「以慧眼見」：色一處、受想行識一處、起相三行各一處、滅相三行各一處——八處，一處不缺。而這一句在全論只出現這八次，八見全在本段。
繫得這樣齊，這句話就不是順口的話了。所謂通達，不是想通，是見；而且是以慧眼見。八次一次不少，論主把這一句當作了通達的骨。
那面燈焰在這裡點了兩次：起邊作「初後新新起行」，滅邊作「初有滅行」——同一個喻，一次顯起，一次顯滅。
有一處值得自己去停：起相三行分作三處說，第一處與第三處都作「問……答……」，中間那一處既無「問」字也無「答」字。同一組三處，何以中間一處不備？此處沒有校記。本編照錄不代補。
還有一件形上的事：起相三行是分開問的，滅相三行卻合為一問，一問之內三行俱答。同是三行，一分一合。
可是兩邊的判法完全一樣——因自己歸一邊（起邊歸集諦、滅邊歸滅諦），緣與自味歸另一邊（兩邊都歸苦諦）。一與二之分，落在同一個位置上。本編只記這層相形，不代論文說其故。
末了一件可以回頭看的：「剎那不可得」這五個字全論三見，其中一見正是品十二開卷那句「已觀一剎那不可得」。開卷說已觀的那一件，到這裡才給出它的通達之法。
The first sentence resolves the hook left by the preceding passage.
“What makes that sign well grasped?” The criterion is remarkably short: if one can contemplate it again through the same practice and the same sign, it is well grasped. Not that the sign appears clearly, nor that it is held for a long time, but that it can be contemplated once more. The author establishes no other criterion.
Three names then appear: arising, cessation, and penetration of arising and cessation. All three are stated, but only the third is explained. Form receives one passage and the four mental aggregates another; each closes with “these two statements”—the characteristic of birth is arising, the characteristic of change is cessation. The first two names receive no separate explanation.
The passage next establishes three ways: cause, condition, and own flavor, on both the arising and cessation sides.
Here is one textual craft to carry away: when a set repeats one formula, first count how many times it is attached and whether any member lacks it.
Count “sees with the eye of wisdom.” It appears once for form, once for feeling, perception, formations, and consciousness together, once for each of the three ways of arising, and once for each of the three ways of cessation—eight times, none omitted. The phrase occurs only these eight times in the whole treatise, all here.
Such a complete distribution means that the phrase is not incidental. It is the bone of penetration. Penetration is not merely thinking something through. It is seeing—and seeing with the eye of wisdom.
The lamp flame is lit twice: on the arising side, formations arise ever new from beginning to end; on the cessation side, there is a formation of cessation at the beginning. One simile discloses arising once and cessation once.
One place calls for a pause. The three ways of arising are presented separately. The first and third say “Question” and “Answer”; the middle contains neither word. Why does one member of the set lack both labels? No critical note occurs there. This edition records without supplying them.
There is a second formal contrast. The three ways of arising are separated into three places, while the three ways of cessation are gathered under one question. The same three are divided on one side and gathered on the other.
Yet the classification is identical: cause stands alone—assigned to arising on one side and cessation on the other—while condition and own flavor stand together, assigned to suffering on both sides. One against two, at the same point.
Finally, “the impossibility of obtaining even an instant” appeared at the beginning of Chapter Twelve among what had already been contemplated. Here the text gives its mode of penetration. What the opening named as completed now becomes visible in practice.
Shi Huijing · Waken · The Path of Freedom · Well-Grasped Signs and Penetration of Arising and Cessation · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈分別諦品〉「善取相與起滅通達」· 大正藏 T32n1648〔起 T32 0454c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0454c〕
問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀。若復堪更觀彼相，以此行、以此相，是謂彼相成善取。通達生滅者，有起、有滅、有起滅通達。於是色已生現在，彼生相起變相滅。彼二句以慧眼見。通達起滅，受已生現在受想行識，彼生相起變相滅。彼二句以慧眼見通達起滅。復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味。
〔T32 0455a〕
問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相。云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起，以慧眼見，以緣通達起相。
問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行，以相以慧眼見，以自味通達起相。於是以因、以起見，以集諦相成見，以令起覺。以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相。
問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅，於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相。以食滅，色陰成滅；以觸滅，三陰成滅；以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。於是以因滅見滅諦，以相成所見，以無生相覺，以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
第一問：那個相怎樣才算善取？
問：那個相怎樣才算善取？
答：以這個行、以這個相，色、受、想、行、識想，以此成觀。如果還能夠再觀那個相——以這個行、以這個相——這就叫作那個相已成善取。
底本此處作「色受想行識想以成觀」，四本作「相」不作「想」。這裡照錄，本文從底本。
通達生滅
通達生滅的，有起、有滅、有起滅通達。
在這件事上：色已生、現在，它的生相是起、變相是滅。這兩句，以慧眼見。
通達起滅：受已生、現在，受、想、行、識，它的生相是起、變相是滅。這兩句，以慧眼見，通達起滅。
底本此處作「彼二句」，宮本作「三」。這裡照錄，本文從底本。
三行：因、緣、自味
再者，以三行通達起相，以三行通達滅相——就是以因、以緣、以自味。
起相之一：以因
問：怎樣以因通達起相？
答：愛、無明、業是因，為陰生起。以慧眼見——以因通達起相。
起相之二：以緣
怎樣以緣通達起相？
食緣為色陰起，觸緣為三陰起，名色緣為識陰起。以慧眼見——以緣通達起相。
這一節與上下兩節不同：上一節與下一節都作「問：……答：……」，只有這一節既無「問」字，也無「答」字。這裡照錄。
起相之三：以自味
問：怎樣以自味通達起相？
答：像燈焰相續無間，前後新新地起行。以相、以慧眼見——以自味通達起相。
三行之判
在這件事上：以因、以起見，以集諦相成見，以令起而覺。
以緣、以自味，以起見苦諦，以相成所見，以剎那不可得而覺。
這樣，以三行通達起相。
三行之中，因一行判歸集諦，緣與自味二行判歸苦諦。一與二分。
滅相：三行合為一問
問：怎樣以三行通達滅相？
答：以因滅、以緣滅、以自味滅。
在這件事上：以愛滅、以無明滅、以業滅，陰就成滅。以慧眼見——以因滅通達滅相。
以食滅，色陰成滅；以觸滅，三陰成滅；以名色滅，識陰成滅。以慧眼見——以緣滅通達滅相。
像燈焰相續無間，起初有滅行。以慧眼見——以自味通達滅相。
滅相之判
在這件事上：以因滅見滅諦，以相成所見，以無生相而覺。
以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得而覺。
滅相這一邊也是一與二分：因滅一行判歸滅諦，緣滅與自味二行判歸苦諦相。與起相那一邊的分法相同。
兩處該記的
一、起相三行分作三處設問，其中「以緣」那一處沒有「問」「答」二字；而滅相三行合為一問，一問之內三行俱答。同是三行，一分一合。這裡照錄。
二、每一次通達之後都繫一句「以慧眼見」，本段共八處，一處不缺：色一處、受想行識一處，起相三行各一處，滅相三行各一處。這一句在全論只出現這八次。這裡照錄。
First Question: What Makes That Sign Well Grasped?
Question: What makes that sign well grasped?
Answer: Through this practice and this sign, perception concerning form, feeling, perception, formations, and consciousness becomes contemplation. If one is again capable of contemplating that sign through this practice and this sign, the sign is said to have become well grasped.
The base here reads “perception” after “form, feeling, perception, formations, and consciousness”; four witnesses instead read “sign.” This is recorded as written, and the body follows the base.
Penetrating Arising and Cessation
Penetration of arising and cessation includes arising, cessation, and penetration of arising and cessation.
Here, form has arisen and is present. Its characteristic of birth is arising; its characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements.
To penetrate arising and cessation: feeling has arisen and is present, as have feeling, perception, formations, and consciousness. Their characteristic of birth is arising; their characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements and penetrates arising and cessation.
The base says “these two statements”; the Gong witness reads “three.” This is recorded as written, and the body follows the base.
Three Ways: Cause, Condition, and Own Flavor
Again, one penetrates the characteristic of arising in three ways and the characteristic of cessation in three ways: through cause, condition, and own flavor.
Arising 1: Through Cause
Question: How does one penetrate the characteristic of arising through cause?
Answer: Craving, ignorance, and action are causes through which the aggregates arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through cause.
Arising 2: Through Condition
How does one penetrate the characteristic of arising through condition?
Nutriment as condition causes the form aggregate to arise; contact as condition causes three aggregates to arise; name-and-form as condition causes the consciousness aggregate to arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through condition.
This section differs from the ones before and after it. Those both begin with “Question” and continue with “Answer”; this one has neither word. It is recorded as written.
Arising 3: Through Own Flavor
Question: How does one penetrate the characteristic of arising through own flavor?
Answer: Like the flame of a lamp continuing without interruption, formations arise ever new from beginning to end. Through the characteristic, the meditator sees with the eye of wisdom and penetrates the characteristic of arising through own flavor.
Classification of the Three Ways
Here, through cause and the vision of arising, one completes the characteristic of the truth of arising and awakens by causing it to arise.
Through condition and own flavor, one sees the truth of suffering through arising, completes the characteristic of what is seen, and awakens to the impossibility of obtaining even an instant.
Thus one penetrates the characteristic of arising in three ways.
Of the three, the way of cause is classified under the truth of arising; the ways of condition and own flavor are classified under the truth of suffering. One stands against two.
The Characteristic of Cessation: Three Ways Gathered into One Question
Question: How does one penetrate the characteristic of cessation in three ways?
Answer: Through cessation of cause, cessation of condition, and cessation of own flavor.
Here, through the cessation of craving, ignorance, and action, the aggregates cease. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through cessation of cause.
Through cessation of nutriment, the form aggregate ceases; through cessation of contact, three aggregates cease; through cessation of name-and-form, the consciousness aggregate ceases. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through cessation of condition.
Like the flame of a lamp continuing without interruption, there is a formation of cessation at the beginning. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through own flavor.
Classification of Cessation
Here, through cessation of cause, one sees the truth of cessation, completes the characteristic of what is seen, and awakens to the characteristic of non-arising.
Through cessation of condition and own flavor, one sees cessation. Through the characteristic of the truth of suffering, one completes the initial vision and awakens to the impossibility of obtaining even an instant.
The cessation side likewise divides one against two: cessation of cause is classified under the truth of cessation; cessation of condition and own flavor are classified under the characteristic of the truth of suffering. This matches the division on the arising side.
Two Points to Notice
First, the three ways of penetrating arising are presented as three separate questions. The middle one, “through condition,” lacks both “Question” and “Answer.” The three ways of penetrating cessation, by contrast, are gathered into a single question and all three answered within it. The same three ways are divided on one side and gathered on the other. This is recorded as written.
Second, each act of penetration is joined to the exact phrase “sees with the eye of wisdom,” which occurs eight times here with none omitted: once for form, once for feeling, perception, formations, and consciousness together, once for each of the three ways of arising, and once for each of the three ways of cessation. The phrase occurs only these eight times in the whole treatise. This is recorded as written.
Shi Huijing · Waken · The Path of Freedom · Well-Grasped Signs and Penetration of Arising and Cessation · Vernacular · Summer 2026
上一段末了留了一個扣子——「如是善取彼相」。本段第一句就把它解開：「問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀」〔T32 454c28–455a01〕。
先把所見說在前頭：本段每說完一次通達，就繫一句「以慧眼見」——色一處、受想行識一處、起相三行各一處、滅相三行各一處，總共八處，一處也不缺。而這一句在全論只出現這八次。八見全在本段。
善取的判準只有一條
論主答「云何彼相成善取」，給的判準短得出奇：「若復堪更觀彼相，以此行、以此相，是謂彼相成善取」〔T32 455a01–02〕。
能再觀一次，就算善取。
不是相現得清楚算善取，不是持得久算善取——是還能以同一個行、同一個相再觀一遍，就算。論文不別立他判，本編亦不代立。
（此處有一條校記：底本作「色受想行識想以成觀」，四本於末一「想」字作「相」。作「相」則與其上「以是相」一律，作「想」則五陰之後別出一「想」。並錄不判，本文從底本。）
三名並立，而只釋了一個
接著論主立三名：「通達生滅者，有起、有滅、有起滅通達」〔T32 455a02–03〕。
三個名字擺出來——起、滅、起滅通達。而其下所釋的只有第三個：
「於是色已生現在，彼生相起變相滅。彼二句以慧眼見」〔T32 455a03–04〕；「受已生現在受想行識，彼生相起變相滅。彼二句以慧眼見通達起滅」〔T32 455a04–06〕。
色一段、四陰一段，各以「彼二句」收——那兩句就是「生相起」與「變相滅」。前二名「起」「滅」不別釋。照錄不代補。
（此處也有一條校記：宮本「彼二句」作「三」。所指者既是生相起與變相滅，其數為二；若從宮本作「三」則與所列不合。並錄不判，本文從底本。）
讀法：一組同式的話，先數它繫了幾次
隨後論文轉入三行：「復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味」〔T32 455a06–07〕。
起相三行，逐一而說。
以因：「問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相」〔T32 455a07–09〕。
以緣：「云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起」〔T32 455a09–11〕。
以自味：「問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行」〔T32 455a11–13〕。
每一行說完，都繫一句「以慧眼見」。
滅相三行也一樣。以因滅：「於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相」〔T32 455a18–19〕。以緣滅：「以食滅，色陰成滅；以觸滅，三陰成滅；以名色滅，識陰成滅」〔T32 455a19–21〕，其下亦繫此句。以自味滅：「如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相」〔T32 455a21–22〕。
把八處並起來數：色一、四陰一、起相三、滅相三——八處，一處不缺。
本段交出的讀法就在這裡：遇到一組同式的話，先數它一共繫了幾次、有沒有一次漏掉。繫得齊，說明論主把這一句當作這一組的骨；漏掉一處，那一處就值得單獨看。本段是齊的——八次一次不少，這一句就是通達的定義所在：所謂通達，不是想通，是「見」，而且是以慧眼見。
（那面燈焰在這裡點了兩次：起邊作「初後新新起行」，滅邊作「初有滅行」——同一個喻，一次顯起，一次顯滅。「如燈焰相續無間」全論二見，二見都在本段。而這個喻本身承自 12-02〔T32 454b10〕。）
停一停：三個問，為什麼中間那個不備？
現在該停下來看一件小事。
起相三行分作三處說，三處的形卻不一樣：第一處與第三處都以「問」發端、以「答」承之〔T32 455a07·455a11〕——問答二字都備。
而中間那一處：「云何以緣通達起相？食緣為色陰起」〔T32 455a09–10〕——既無「問」字，也無「答」字。
停下來問一句：同一組三處，何以中間一處不備？
本段答不了。可核的只有兩件事：其上下二處皆備；此處無校記——校本沒有把它當作異文處理。
本編照錄不代補。不替論主把「問」「答」二字加進去。
這一處的份量不在它本身，在它與滅相那一邊的對照。滅相三行既然合為一問，可見論主並不以為三行非分問不可；而起相這一邊分了，分得又不齊。一組之中有分有合、分而又有一處不備——三種形擺在同一段裡。讀者能做的，是把三種形都認出來、都記下來，而不是替論主挑一種當作標準去改另外兩種。
一分一合，而判法相同
還有一件形上的事值得並看。
起相三行是分開問的，滅相三行卻合為一問：「問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅」〔T32 455a17–18〕——一問之內，三行俱答。
同是三行，一分一合。
可是判法卻完全一樣。
起邊：「於是以因、以起見，以集諦相成見，以令起覺」〔T32 455a14–15〕；「以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相」〔T32 455a15–16〕。因歸集諦，緣與自味歸苦諦。
滅邊：「於是以因滅見滅諦，以相成所見，以無生相覺」〔T32 455a23–24〕；「以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺」〔T32 455a24–25〕。因滅歸滅諦，緣滅與自味歸苦諦相。
兩邊都是一與二之分，而且分在同一處：因自己一邊，緣與自味一邊。
一與二之分為什麼落在這裡？可核的是二事：因這一行所出者為愛、無明、業，起邊歸集、滅邊歸滅；緣與自味二行所出者為食、觸、名色與剎那相續，兩邊都歸苦。本編只記這層相形，不代論文說其故。
（「無生相」這三個字全論只出現這一次〔T32 455a23〕；而「剎那不可得」全論三見，其中一見正是 12-01 那句「已觀一剎那不可得」〔T32 453c03–04〕——品十二開卷所說「已觀」的那一件，到這裡才給出它的通達之法。）
帶走三件：一個所見——「以慧眼見」全論八見而八見皆在本段（455a04·455a05–06·455a09·455a11·455a13·455a19·455a21·455a22），每一次通達各繫一句，色一·四陰一·起相三·滅相三，一處不缺。一個讀法——遇一組同式之話，先數它繫了幾次、有沒有漏；繫得齊者，那一句即是這一組之骨。一處停問——起相三行分作三處設問，而中間「云何以緣通達起相」一處無「問」字亦無「答」字〔T32 455a09〕，其上下二處皆備；此處無校記，照錄不代補。
還有三件小事該記著：善取之判只有一條——「堪更觀」〔T32 455a01〕，能再觀一次即是；三名並立而其下唯釋「起滅通達」一名〔T32 455a02–03〕；起相三行分而滅相三行合，一分一合而判法相同——兩邊皆作一與二之分，因自己一邊、緣與自味一邊〔T32 455a14–16·455a23–25〕。
The preceding unit leaves a hook—“In this way the meditator grasps the sign well.” The first sentence here releases it: “Question: What makes that sign well grasped? Answer: Through this practice and this sign, perception concerning form, feeling, perception, formations, and consciousness becomes contemplation” 〔T32 454c28–455a01〕.
The central observation is this: each time the passage completes an act of penetration, it attaches the exact phrase “sees with the eye of wisdom”—once for form, once for feeling, perception, formations, and consciousness together, once for each of the three ways of arising, and once for each of the three ways of cessation. Eight occurrences, none omitted. The phrase occurs only these eight times in the whole treatise, all here.
The Criterion for Good Grasping Is Only One
In answer to “What makes that sign well grasped?” the author gives a remarkably short criterion: “If one is again capable of contemplating that sign through this practice and this sign, the sign is said to have become well grasped” 〔T32 455a01–02〕.
If it can be contemplated once more, it is well grasped.
Good grasping is not defined by how clearly the sign appears or how long it is held. If the same practice and the same sign can be used to contemplate it again, it is well grasped. The treatise establishes no other criterion, and this edition supplies none.
One critical note occurs here. The base has “perception” after “form, feeling, perception, formations, and consciousness,” while four witnesses read “sign.” With “sign,” the word agrees with the preceding “through this sign”; with “perception,” an additional “perception” follows the five aggregates. Both are recorded without adjudication; the body follows the base.
Three Names Are Established, but Only One Is Explained
The author next establishes three names: “Penetration of arising and cessation includes arising, cessation, and penetration of arising and cessation” 〔T32 455a02–03〕.
Three names are set out—arising, cessation, and penetration of arising and cessation—but only the third is explained below:
“Here, form has arisen and is present. Its characteristic of birth is arising; its characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements” 〔T32 455a03–04〕. “Feeling has arisen and is present, as have feeling, perception, formations, and consciousness. Their characteristic of birth is arising; their characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements and penetrates arising and cessation” 〔T32 455a04–06〕.
Form receives one passage and the four mental aggregates another. Each closes with “these two statements”—the characteristic of birth is arising and the characteristic of change is cessation. The first two names, “arising” and “cessation,” are not separately explained. This is recorded without supplementation.
Another critical note occurs here. The Gong witness reads “three” for the base “these two statements.” The referents stated are the characteristic of birth as arising and the characteristic of change as cessation, which number two; reading “three” does not match the listed items. Both are recorded without adjudication; the body follows the base.
Reading Practice: First Count How Often a Shared Formula Is Attached
The treatise then turns to three ways: “Again, one penetrates the characteristic of arising in three ways and the characteristic of cessation in three ways: through cause, condition, and own flavor” 〔T32 455a06–07〕.
The three ways of arising are stated one by one.
Through cause: “Question: How does one penetrate the characteristic of arising through cause? Answer: Craving, ignorance, and action are causes through which the aggregates arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through cause” 〔T32 455a07–09〕.
Through condition: “How does one penetrate the characteristic of arising through condition? Nutriment as condition causes the form aggregate to arise; contact as condition causes three aggregates to arise; name-and-form as condition causes the consciousness aggregate to arise” 〔T32 455a09–11〕.
Through own flavor: “Question: How does one penetrate the characteristic of arising through own flavor? Answer: Like the flame of a lamp continuing without interruption, formations arise ever new from beginning to end” 〔T32 455a11–13〕.
Each of the three closes with “sees with the eye of wisdom.”
The three ways of cessation follow the same form. Cessation of cause: “Through the cessation of craving, ignorance, and action, the aggregates cease. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through cessation of cause” 〔T32 455a18–19〕. Cessation of condition: “Through cessation of nutriment, the form aggregate ceases; through cessation of contact, three aggregates cease; through cessation of name-and-form, the consciousness aggregate ceases” 〔T32 455a19–21〕, followed by the same phrase. Cessation of own flavor: “Like the flame of a lamp continuing without interruption, there is a formation of cessation at the beginning. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through own flavor” 〔T32 455a21–22〕.
Count all eight together: one for form, one for the four mental aggregates, three for arising, and three for cessation—eight, none omitted.
The reading practice is this: when a set repeatedly attaches the same formula, first count how many times it occurs and whether any member lacks it. If the distribution is complete, the author has made the formula the structural bone of the set. If one occurrence is missing, that omission deserves separate examination. Here the distribution is complete: all eight are present, and the formula defines penetration. Penetration is not thinking something through; it is seeing—and seeing with the eye of wisdom.
The lamp flame is lit twice here. On the arising side it shows “formations arising ever new from beginning to end”; on the cessation side, “a formation of cessation at the beginning.” The same simile discloses arising once and cessation once. “Like the flame of a lamp continuing without interruption” occurs twice in the work, both times here. The simile itself continues the one in 12-02 〔T32 454b10〕.
Pause: Why Is the Middle of Three Questions Incomplete?
One small textual feature now calls for a pause.
The three ways of arising are explained in three places, but the forms differ. The first and third both begin with “Question” and continue with “Answer” 〔T32 455a07·455a11〕—both words are present.
The middle says only, “How does one penetrate the characteristic of arising through condition? Nutriment as condition causes the form aggregate to arise” 〔T32 455a09–10〕—neither “Question” nor “Answer” is present.
Why does the middle member of one threefold set lack both labels?
The passage cannot answer. Two points are checkable: the members above and below both contain the labels, and no critical note occurs here.
This edition records without supplying. It does not add “Question” or “Answer” on the author’s behalf.
The significance lies in comparison with the cessation side. The three ways of cessation are gathered into one question, showing that the author does not require each way to have its own question. The arising side divides them but does so unevenly. Within one unit, the three ways are both separated and gathered, and the separated form has one incomplete member. The reader’s task is to recognize and retain all three forms, not choose one as a standard and use it to revise the other two.
Separated on One Side, Gathered on the Other, Yet Classified Alike
One further formal feature deserves comparison.
The three ways of arising receive separate questions, while the three ways of cessation are gathered into one: “Question: How does one penetrate the characteristic of cessation in three ways? Answer: Through cessation of cause, cessation of condition, and cessation of own flavor” 〔T32 455a17–18〕. All three are answered within one question.
The same three ways are separated on one side and gathered on the other.
Yet their classification is identical.
On the arising side: “Through cause and the vision of arising, one completes the characteristic of the truth of arising and awakens by causing it to arise” 〔T32 455a14–15〕; “through condition and own flavor, one sees the truth of suffering through arising, completes the characteristic of what is seen, and awakens to the impossibility of obtaining even an instant. Thus one penetrates the characteristic of arising in three ways” 〔T32 455a15–16〕. Cause belongs to the truth of arising; condition and own flavor belong to the truth of suffering.
On the cessation side: “Through cessation of cause, one sees the truth of cessation, completes the characteristic of what is seen, and awakens to the characteristic of non-arising” 〔T32 455a23–24〕; “through cessation of condition and own flavor, one sees cessation. Through the characteristic of the truth of suffering, one completes the initial vision and awakens to the impossibility of obtaining even an instant” 〔T32 455a24–25〕. Cessation of cause belongs to the truth of cessation; cessation of condition and own flavor belong to the characteristic of the truth of suffering.
Both sides divide one against two in the same place: cause stands alone; condition and own flavor stand together.
Why does the division fall here? Two facts can be checked. The way of cause names craving, ignorance, and action; it is assigned to arising on the arising side and cessation on the cessation side. The ways of condition and own flavor name nutriment, contact, name-and-form, and momentary continuity; both are assigned to suffering. This edition records the contrast without supplying the author’s reason.
The phrase “characteristic of non-arising” occurs only here in the whole work 〔T32 455a23〕. “Impossibility of obtaining even an instant” occurs three times; one is the statement in 12-01 that it has already been contemplated 〔T32 453c03–04〕. What the chapter opening said had already been contemplated is given its mode of penetration here.
Take away three things. One observation: the phrase “sees with the eye of wisdom” occurs eight times in the entire treatise, all eight here (455a04·455a05–06·455a09·455a11·455a13·455a19·455a21·455a22). Each act of penetration carries it: one for form, one for the four mental aggregates, three for arising, and three for cessation, none omitted. One reading practice: when a set repeats one formula, count its occurrences and look for omissions. A complete distribution identifies the formula as the set’s structural bone. One pause: the three ways of arising are presented separately, but the middle “How does one penetrate the characteristic of arising through condition?” lacks both “Question” and “Answer” 〔T32 455a09〕, while the members above and below contain both. No critical note occurs there; the wording is recorded without supplementation.
Three smaller points also matter. Good grasping has only one criterion—being “capable of contemplating again” 〔T32 455a01〕. Three names are established, but only “penetration of arising and cessation” is explained 〔T32 455a02–03〕. Finally, the three ways of arising are separated and the three ways of cessation gathered, yet both use the same one-against-two classification: cause stands alone, condition and own flavor together 〔T32 455a14–16·455a23–25〕.
Shi Huijing · Waken · The Path of Freedom · Well-Grasped Signs and Penetration of Arising and Cessation · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第十一〈分別諦品〉之一，承 12-03 末之「如是善取彼相」而起：先答彼相成善取，次立通達生滅之三名，續以因·緣·自味三行通達起相與滅相，各繫其諦。底本四段〔T32 454c28–455a25〕。
一、科判定位
四段而成四節，三節各一問（另一節無問答二字，見目二）：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·善取相與通達生滅 | 「問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀」〔T32 454c28–455a01〕…「復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味」〔T32 455a06–07〕 |
| 第二節·以因、以緣通達起相 | 「問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相」〔T32 455a07–09〕…「云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起」〔T32 455a09–11〕 |
| 第三節·以自味通達起相並三行之判 | 「問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行」〔T32 455a11–13〕…「以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相」〔T32 455a15–16〕 |
| 第四節·三行通達滅相並其判 | 「問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅」〔T32 455a17–18〕…「以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺」〔T32 455a24–25〕 |
單元界與問答界之相合：起於善取相一問而訖於滅相之判，段內四問四答〔454c28·455a07·455a11·455a17〕（另「云何以緣通達起相」一處無問答二字〔455a09〕），無自答文中間切斷者。其前為 12-03 之作意取心相〔T32 454c28〕，其後即起滅智之通達與成滿。本段四問。
全段定位錨
〔T32, 454c28–455a25〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 彼相成善取 | 「問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀」〔T32 454c28–455a01〕；「若復堪更觀彼相，以此行、以此相，是謂彼相成善取」〔T32 455a01–02〕 | 「成善取」全論二見（454c29·455a02）皆在本段之問與其收；其所承者即 12-03 末之「如是善取彼相」〔T32 454c21〕。答文以「堪更觀」為判——能再觀一次即為善取，論文不別立他判 |
| 通達生滅之三名 | 「通達生滅者，有起、有滅、有起滅通達」〔T32 455a02–03〕 | 三名並立而其下唯釋「起滅通達」一名（色與四陰各一，皆以「彼二句」收）；「起」「滅」二名不別釋。照錄不代補 |
| 彼二句 | 「於是色已生現在，彼生相起變相滅。彼二句以慧眼見」〔T32 455a03–04〕；「受已生現在受想行識，彼生相起變相滅。彼二句以慧眼見通達起滅」〔T32 455a04–06〕 | 「彼二句」全論二見皆在本段（455a04·455a05）；二處所指即「生相起」與「變相滅」。此處校記一條（宮本作「三」，見目三）——若從宮本則其數與所列不合，並錄不判 |
| 以慧眼見 | 「於是色已生現在，彼生相起變相滅。彼二句以慧眼見」〔T32 455a03–04〕；「問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相」〔T32 455a07–09〕；「於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相」〔T32 455a18–19〕 | 「以慧眼見」全論八見而八見皆在本段（455a04·455a05–06·455a09·455a11·455a13·455a19·455a21·455a22）；每一次通達各繫一句，一處不缺——色一·四陰一·起相三行各一·滅相三行各一。「慧眼」全論九見，另一見在品十〔T32 444c18〕 |
| 三行 | 「復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味」〔T32 455a06–07〕 | 「通達起相」全論八見、「通達滅相」全論五見，皆在本段；「自味」全論八見，本段七見（455a07·455a12·455a13·455a15·455a18·455a22·455a24），另一見在 12-05〔T32 455b07〕 |
| 起相三行分而滅相三行合 | 「問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相」〔T32 455a07–09〕；「云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起」〔T32 455a09–11〕；「問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行」〔T32 455a11–13〕；「問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅」〔T32 455a17–18〕 | 同是三行而一分一合：起相分作三處設問，滅相合為一問而一問之內三行俱答。又：起相三處之中，「云何以緣通達起相」一處無「問」字亦無「答」字〔455a09〕，其上下二處皆備。照錄不代補 |
| 二諦之分（起） | 「於是以因、以起見，以集諦相成見，以令起覺」〔T32 455a14–15〕；「以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相」〔T32 455a15–16〕 | 三行判歸二諦而作一與二之分：因一行歸集諦，緣與自味二行歸苦諦。此節校記一條（見目三） |
| 二諦之分（滅） | 「於是以因滅見滅諦，以相成所見，以無生相覺」〔T32 455a23–24〕；「以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺」〔T32 455a24–25〕 | 滅邊之分與起邊同式：因滅一行歸滅諦，緣滅與自味二行歸苦諦相。「無生相」全論唯此一見〔455a23〕；「剎那不可得」全論三見（453c03–04·455a16·455a25），其一在 12-01〔453c03–04〕 |
| 如燈焰相續無間 | 「問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行」〔T32 455a11–13〕；「如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相」〔T32 455a21–22〕 | 「如燈焰相續無間」全論二見皆在本段（455a12·455a21–22）——起邊與滅邊各一，同喻而所顯一起一滅；「如燈焰」全論四見，另二見在 12-02〔454b10〕與其同段之外（446c01） |
三、校記與異讀
本段範圍內大正藏校記三處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 455a01 | 想（色受想行識想以成觀） | 相 | 【宋】【元】【明】【宮】 |
| 455a04 | 二（彼二句以慧眼見） | 三 | 【宮】 |
| 455a14 | 令（以令起覺） | 念 | 【宋】【元】【明】【宮】 |
誌錄不判三事：
- 455a01「色受想行識想以成觀」之「想」，四本作「相」——作「相」則與其上「以是相」一律，作「想」則五陰之後別出一「想」。並錄不判，本文從底本。
- 455a04「彼二句以慧眼見」之「二」，宮本作「三」——所指者為「生相起」與「變相滅」，其數為二；若從宮本作「三」則與所列不合。並錄不判，本文從底本。
- 455a14「以令起覺」之「令」，四本作「念」。並錄不判，本文從底本。
校本零命中三項：本段缺字零命中；夾註零命中；範圍內無校本已改正文者（三條皆為「記而未採」之形，本文與大正本同）。
四、論主引據
本段引據零命中：全段無「如佛所說」「如世尊說」「如阿毘曇說」等引式，亦無稱引尊者之語，亦無異說。查而無獲，如實記之。
五、譬喻·修辭
- 譬喻一喻二用〔T32 455a12·455a21–22〕：「如燈焰相續無間」起邊一見、滅邊一見——同一喻而所顯一起一滅（起邊作「初後新新起行」，滅邊作「初有滅行」）。「譬」「猶如」二語本段零命中。
- 一句八繫〔T32 455a04–455a22〕：「以慧眼見」八見，每一次通達各繫一句而一處不缺。
- 一分一合〔T32 455a07–455a18〕：起相三行分作三處設問，滅相三行合為一問。
- 三問之中一處不備：「云何以緣通達起相」〔T32 455a09–10〕無「問」字亦無「答」字，其上下二處皆備。
- 二諦之分兩邊同式〔T32 455a14–16·455a23–25〕：起邊因歸集諦、緣與自味歸苦諦；滅邊因滅歸滅諦、緣滅與自味歸苦諦相——皆作一與二之分。
- 三名而唯釋其一〔T32 455a02–03〕：起·滅·起滅通達三名並立，其下唯釋起滅通達。
六、章內互讀
- 前指：本段第一問所答者即 12-03 末之「如是善取彼相」〔T32 454c21〕；「如燈焰」之譬承 12-02〔T32 454b10〕；「剎那不可得」承 12-01 之「已觀一剎那不可得」〔T32 453c03–04〕。
- 後指：「自味」一語於 12-05 復出〔T32 455b07〕；起滅之通達於 12-05 收為起滅智〔其收語在 T32 455c15〕。
- 卷／品次：本段在卷第十一〈分別諦品〉之一（品題「12 分別諦品」〔T32 453b29〕；卷第十一收於 456c02）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location This passage is in fascicle eleven, part one of Chapter Twelve, “Distinguishing the Truths.” It begins from 12-03’s “In this way the meditator grasps the sign well,” answers what makes a sign well grasped, establishes three names for penetration of arising and cessation, and penetrates the characteristics of arising and cessation through the three ways of cause, condition, and own flavor, assigning each to its truth. The base text comprises four paragraphs 〔T32 454c28–455a25〕.
1. Structural Location
Four paragraphs form four sections, three of which contain one question each; another lacks both question and answer labels, as noted in section 2:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| 1. Well-grasped sign and penetration of arising and cessation | “Question: What makes that sign well grasped? Answer: Through this practice and this sign, perception concerning form, feeling, perception, formations, and consciousness becomes contemplation” 〔T32 454c28–455a01〕 … “Again, one penetrates the characteristic of arising in three ways and the characteristic of cessation in three ways: through cause, condition, and own flavor” 〔T32 455a06–07〕 |
| 2. Penetrating arising through cause and condition | “Question: How does one penetrate the characteristic of arising through cause? Answer: Craving, ignorance, and action are causes through which the aggregates arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through cause” 〔T32 455a07–09〕 … “How does one penetrate the characteristic of arising through condition? Nutriment as condition causes the form aggregate to arise; contact as condition causes three aggregates to arise; name-and-form as condition causes the consciousness aggregate to arise” 〔T32 455a09–11〕 |
| 3. Penetrating arising through own flavor and classifying the three ways | “Question: How does one penetrate the characteristic of arising through own flavor? Answer: Like the flame of a lamp continuing without interruption, formations arise ever new from beginning to end” 〔T32 455a11–13〕 … “Through condition and own flavor, one sees the truth of suffering through arising, completes the characteristic of what is seen, and awakens to the impossibility of obtaining even an instant. Thus one penetrates the characteristic of arising in three ways” 〔T32 455a15–16〕 |
| 4. Penetrating cessation in three ways and its classification | “Question: How does one penetrate the characteristic of cessation in three ways? Answer: Through cessation of cause, cessation of condition, and cessation of own flavor” 〔T32 455a17–18〕 … “Through cessation of condition and own flavor, one sees cessation. Through the characteristic of the truth of suffering, one completes the initial vision and awakens to the impossibility of obtaining even an instant” 〔T32 455a24–25〕 |
Agreement of unit and question-answer boundaries: The unit begins with the question about a well-grasped sign and ends with the classification of the characteristic of cessation. It contains four questions and four answers 〔454c28·455a07·455a11·455a17〕; the separate “How does one penetrate the characteristic of arising through condition?” lacks the two labels 〔455a09〕. No answer is cut in the middle. Before it is 12-03’s account of grasping the sign of mind through attention 〔T32 454c28〕; after it comes the completion of the knowledge of arising and cessation. This passage contains four questions.
Locator
〔T32, 454c28–455a25〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
| A sign becomes well grasped | “Question: What makes that sign well grasped? Answer: Through this practice and this sign, perception concerning form, feeling, perception, formations, and consciousness becomes contemplation” 〔T32 454c28–455a01〕; “If one is again capable of contemplating that sign through this practice and this sign, the sign is said to have become well grasped” 〔T32 455a01–02〕 | “Becomes well grasped” occurs twice in the work (454c29·455a02), both in this question and its closing. The phrase continues 12-03’s “In this way the meditator grasps the sign well” 〔T32 454c21〕. The answer makes ‘capable of contemplating again’ the criterion: if it can be contemplated once more, it is well grasped. The text establishes no other criterion. |
| Three names for penetration of arising and cessation | “Penetration of arising and cessation includes arising, cessation, and penetration of arising and cessation” 〔T32 455a02–03〕 | Three names are established, but only ‘penetration of arising and cessation’ is explained below—once for form and once for the four mental aggregates, each closing with “these two statements.” “Arising” and “cessation” are not separately explained. The wording is recorded without supplementation. |
| These two statements | “Here, form has arisen and is present. Its characteristic of birth is arising; its characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements” 〔T32 455a03–04〕; “Feeling has arisen and is present, as have feeling, perception, formations, and consciousness. Their characteristic of birth is arising; their characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements and penetrates arising and cessation” 〔T32 455a04–06〕 | “These two statements” occurs twice in the whole work, both here (455a04·455a05). They refer to “the characteristic of birth is arising” and “the characteristic of change is cessation.” One critical note reports “three” in the Gong witness; see section 3. Reading three does not match the listed pair. |
| Sees with the eye of wisdom | “Here, form has arisen and is present. Its characteristic of birth is arising; its characteristic of change is cessation. The meditator sees with the eye of wisdom these two statements” 〔T32 455a03–04〕; “Question: How does one penetrate the characteristic of arising through cause? Answer: Craving, ignorance, and action are causes through which the aggregates arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through cause” 〔T32 455a07–09〕; “Through the cessation of craving, ignorance, and action, the aggregates cease. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through cessation of cause” 〔T32 455a18–19〕 | The exact phrase “sees with the eye of wisdom” occurs eight times in the entire treatise, all eight here (455a04·455a05–06·455a09·455a11·455a13·455a19·455a21·455a22). Every act of penetration carries it, with none omitted: one for form, one for the four mental aggregates, one for each of the three ways of arising, and one for each of the three ways of cessation. “Eye of wisdom” occurs nine times in the work; the other is in Chapter Ten 〔T32 444c18〕. |
| Three ways | “Again, one penetrates the characteristic of arising in three ways and the characteristic of cessation in three ways: through cause, condition, and own flavor” 〔T32 455a06–07〕 | Every occurrence of “penetrate the characteristic of arising” and “penetrate the characteristic of cessation” is in this passage, eight and five occurrences respectively. “Own flavor” occurs eight times in the work, seven here (455a07·455a12·455a13·455a15·455a18·455a22·455a24); the other is in 12-05 〔T32 455b07〕. |
| Three ways of arising separated; three ways of cessation gathered | “Question: How does one penetrate the characteristic of arising through cause? Answer: Craving, ignorance, and action are causes through which the aggregates arise. The meditator sees with the eye of wisdom and penetrates the characteristic of arising through cause” 〔T32 455a07–09〕; “How does one penetrate the characteristic of arising through condition? Nutriment as condition causes the form aggregate to arise; contact as condition causes three aggregates to arise; name-and-form as condition causes the consciousness aggregate to arise” 〔T32 455a09–11〕; “Question: How does one penetrate the characteristic of arising through own flavor? Answer: Like the flame of a lamp continuing without interruption, formations arise ever new from beginning to end” 〔T32 455a11–13〕; “Question: How does one penetrate the characteristic of cessation in three ways? Answer: Through cessation of cause, cessation of condition, and cessation of own flavor” 〔T32 455a17–18〕 | The same three ways are separated on one side and gathered on the other: arising is presented in three places, while cessation is gathered under one question. Further, the middle arising question lacks both “Question” and “Answer” 〔455a09〕, while the members above and below contain them. The wording is recorded without supplementation. |
| Division between two truths: arising | “Through cause and the vision of arising, one completes the characteristic of the truth of arising and awakens by causing it to arise” 〔T32 455a14–15〕; “through condition and own flavor, one sees the truth of suffering through arising, completes the characteristic of what is seen, and awakens to the impossibility of obtaining even an instant. Thus one penetrates the characteristic of arising in three ways” 〔T32 455a15–16〕 | The three ways are assigned to two truths in a one-against-two division: cause belongs to the truth of arising; condition and own flavor belong to the truth of suffering. One critical note occurs here; see section 3. |
| Division between two truths: cessation | “Through cessation of cause, one sees the truth of cessation, completes the characteristic of what is seen, and awakens to the characteristic of non-arising” 〔T32 455a23–24〕; “through cessation of condition and own flavor, one sees cessation. Through the characteristic of the truth of suffering, one completes the initial vision and awakens to the impossibility of obtaining even an instant” 〔T32 455a24–25〕 | The cessation division has the same form as the arising division: cessation of cause belongs to the truth of cessation; cessation of condition and own flavor belong to the characteristic of the truth of suffering. “Characteristic of non-arising” occurs only here in the whole work 〔455a23〕. “Impossibility of obtaining even an instant” occurs three times (453c03–04·455a16·455a25), with one in 12-01 〔453c03–04〕. |
| Like the flame of a lamp continuing without interruption | “Question: How does one penetrate the characteristic of arising through own flavor? Answer: Like the flame of a lamp continuing without interruption, formations arise ever new from beginning to end” 〔T32 455a11–13〕; “Like the flame of a lamp continuing without interruption, there is a formation of cessation at the beginning. The meditator sees with the eye of wisdom and penetrates the characteristic of cessation through own flavor” 〔T32 455a21–22〕 | The full phrase occurs twice in the work, both here (455a12·455a21–22), once on the arising side and once on the cessation side. The same simile discloses arising once and cessation once. The shorter “like the flame of a lamp” occurs four times; the other two are in 12-02 〔454b10〕 and outside the present passage (446c01). |
3. Critical Notes and Variant Readings
Three Taishō critical notes occur within the passage. They are recorded without changing the body text, which follows the base reading throughout:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 455a01 | perception, in “form, feeling, perception, formations, and consciousness—perception becomes contemplation” | sign | 【宋】【元】【明】【宮】 |
| 455a04 | two, in “these two statements the meditator sees with the eye of wisdom” | three | 【宮】 |
| 455a14 | causes, in “awakens by causing it to arise” | mindfulness | 【宋】【元】【明】【宮】 |
Three matters are recorded without adjudication:
- At 455a01, four witnesses read “sign” for the base “perception” after “form, feeling, perception, formations, and consciousness.” With “sign,” the word agrees with the preceding “through this sign”; with “perception,” an additional “perception” follows the five aggregates. Both are recorded without adjudication; the body follows the base.
- At 455a04, the Gong witness reads “three” for “these two statements.” The referents are “the characteristic of birth is arising” and “the characteristic of change is cessation,” which number two; reading three does not match the list. Both are recorded without adjudication; the body follows the base.
- At 455a14, four witnesses read “mindfulness” for “causes” in “awakens by causing it to arise.” Both are recorded without adjudication; the body follows the base.
Three zero-result checks: There is no missing-character marker; there is no inline note; and no critical edition has altered the body text within the range. All three notes record unadopted readings, and the body agrees with the Taishō base.
4. Authorities Cited by the Treatise
No authority is cited. The passage contains no formula such as “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says”; it names no elder’s statement and reports no alternate explanation. The search found none, and that absence is reported directly.
5. Simile and Rhetoric
- One simile used twice 〔T32 455a12·455a21–22〕: “like the flame of a lamp continuing without interruption” occurs once on the arising side and once on the cessation side. The same simile discloses arising once and cessation once: “formations arise ever new from beginning to end” on one side, “there is a formation of cessation at the beginning” on the other. The terms “simile” and “just as” have zero occurrences here.
- One phrase attached eight times 〔T32 455a04–455a22〕: “sees with the eye of wisdom” occurs eight times, once for every act of penetration and with none omitted.
- Separated and gathered 〔T32 455a07–455a18〕: the three ways of arising are presented as three questions; the three ways of cessation are gathered into one.
- One of three questions lacks its labels: “How does one penetrate the characteristic of arising through condition?” 〔T32 455a09–10〕 lacks both “Question” and “Answer,” while the members above and below contain both.
- The division between two truths has the same form on both sides 〔T32 455a14–16·455a23–25〕: on the arising side, cause belongs to arising and condition plus own flavor to suffering; on the cessation side, cessation of cause belongs to cessation and cessation of condition plus own flavor to the characteristic of suffering. Both are one-against-two divisions.
- Three names, only one explained 〔T32 455a02–03〕: arising, cessation, and penetration of arising and cessation are established; only the last is explained below.
6. Internal Cross-Reading
- Backward connections: The first question answers 12-03’s “In this way the meditator grasps the sign well” 〔T32 454c21〕. The lamp-flame simile continues 12-02 〔T32 454b10〕. “Impossibility of obtaining even an instant” continues 12-01’s “has contemplated the impossibility of obtaining even a single instant” 〔T32 453c03–04〕.
- Forward connections: “Own flavor” recurs in 12-05 〔T32 455b07〕. Penetration of arising and cessation is gathered in 12-05 as knowledge of arising and cessation; its closing formula is at 〔T32 455c15〕.
- Fascicle and chapter: This passage is in fascicle eleven, part one of “Distinguishing the Truths.” The chapter title “12 Distinguishing the Truths” is at 〔T32 453b29〕; fascicle eleven ends at 456c02.
7. Transmission
Questions of author, translator, and textual transmission are not adjudicated here.
Shi Huijing · Waken · The Path of Freedom · Well-Grasped Signs and Penetration of Arising and Cessation · Apparatus · Summer 2026