解脫道論 令起智怖與樂解脫智
卷第十二開卷。上一卷收在「觀滅智已竟」，這一段接著往下走。
觀滅既成，所畏的就出來了：畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。而論主給的三個喻，說的都是所畏之物本身——惡人捉著刀、毒蛇、火聚。他不說怕的人怎麼樣，只把三樣可畏之物並排。
然後三相各出一對：以無常現作意而畏、以安隱而安；以苦、以無我也各一對。一畏一安，三對六句，一句不缺。這裡照錄。
第二節的第一句最要緊：「以怖現修行令起智，樂解脫智生」——怖不是終點，是入手處。
這一節的喻換了方向：像被火圍住的鳥，像被賊圍住的人，二者所樂的都是「從彼樂解脫」。上一節的三喻說所畏之物，這一節的二喻說被圍者自己要出去。
而這團火我們見過。前面說見苦成滿時，論主用的是「猶如飛鳥為火所圍……若未至虛空，見火圍過患」——同樣是火、是鳥、是被圍。
可是兩處要用的那一頭不同。那裡的重心在「至虛空」——非到外邊不能見全，說的是成滿；這裡的重心在「從彼樂解脫」——被圍者自己求出，說的是樂解脫。
這裡有一把可以帶走的工具：遇到同一個譬喻在兩處出現，別以為它兩處說同一件事；先看它兩處各自落在哪一句上。
有一處值得自己去停：這兩節是同一個構造，而三處字面都不齊——三相所畏之目首末互異（畏想／畏因、畏相及生／畏因及生），「隨相似忍」之前字互異（軟／捨中），連收語都一個作「總語」、一個作「總語言」。
同構而三處不齊，何以？可核的是：其中兩處有校記，而校記一經採用，不齊就消掉了；第三處（軟／捨中）沒有校記。本編照錄不代齊，本文一律從底本。
末了記一件形上的事：本段從頭到尾沒有一個「問」字。二節都以「彼坐禪人」領起、以夾註收。品十二前六段每一段都有問，少則二、多則五；卷第十二一開卷卻是零問。照錄。
Fascicle twelve opens. The preceding fascicle ended with “Knowledge Contemplating Cessation has ended,” and this passage continues from there.
Once contemplation of cessation has been accomplished, what is feared comes into view: the cause and arising of the aggregates, the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings. The author’s three similes all describe the feared thing itself—an evil person holding a knife, a venomous snake, and a mass of fire. He says nothing about how the frightened person behaves; he simply places three fearful things side by side.
The three characteristics then each yield a pair: present attention to impermanence brings fear, while security brings safety; suffering and not-self each yield a pair as well. One fear and one security, three pairs and six statements, with none missing. They are recorded as they stand.
The first sentence of the second section matters most: “The meditator practices with fear presently seen and causes knowledge to arise; knowledge delighting in liberation then arises.” Fear is not the endpoint; it is where practice begins.
The similes now reverse direction. A bird is surrounded by fire; a person is surrounded by bandits. Both delight “in liberation from it.” The first section’s three similes show what is feared; these two show the surrounded being itself wanting to get out.
We have seen this fire before. Earlier, while explaining fulfillment in seeing suffering, the treatise used “like a flying bird surrounded by fire … if it has not yet reached open sky, it sees the danger of being surrounded by fire.” The fire, bird, and enclosure are the same.
Yet the two places employ different aspects. There the center lies in “reaching open sky”: only from outside can the whole be seen, so the simile concerns fulfillment. Here the center lies in “delighting in liberation from it”: the surrounded being seeks a way out, so the simile concerns liberation.
This yields a tool to carry away: when the same simile appears in two places, do not assume it says the same thing twice; first see which sentence it rests upon in each place.
One place deserves a pause. The two sections share one structure, yet three written forms differ: the first and last objects of fear differ (畏想/畏因, fear-perception/fear-cause; fear of characteristic and arising/fear of cause and arising); the expression before “followed by conformity and acceptance” differs (softness/equanimity); even the closings differ (general statement/general statement-with-words).
Why does one structure contain three differences? What can be checked is that two have critical variants which, if adopted, would remove the difference, while the third—softness/equanimity—has no critical note. This edition records the forms without making them uniform and follows the base text throughout.
One last formal fact: the entire passage contains no question. Both sections begin with “the meditator” and end with a parenthetical closing. Every one of Chapter Twelve’s preceding six units has questions, from two to five; fascicle twelve opens with zero. This is recorded as it stands.
Shi Huijing · Waken · The Path of Freedom · Knowledge That Arouses Fear and Knowledge Delighting in Liberation · 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〉「令起智怖與樂解脫智」· 大正藏 T32n1648〔起 T32 0456c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0456c〕
彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生，畏三有、五趣、七識住、九眾生居成畏，彼如惡人捉刀可畏，如毒蛇、如火聚。如是以由觀滅成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。以無常現作意令畏想，以安隱令起無想。以苦現作意成畏生，以安隱令起無生。以無我現作意成畏相及生，以安隱令起無相及無生。觀過患觀厭離軟隨相似忍，是其總語（令起智怖已竟）。
彼坐禪人，以怖現修行令起智，樂解脫智生。彼陰相是怖者，樂解脫智起。陰生為怖者，樂解脫智起。三有、五趣、七識住、九眾生居此怖者，樂解脫智起。如火所圍鳥，從彼樂解脫。如人為賊所圍，從彼樂解脫。如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此畏怖者，樂解脫智起。以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起。於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。於是現觀，於上成通達現觀歡喜。心成憂惱成修行障礙。成通達難見思惟行，捨中隨相似忍，此是總語言（樂解脫智已竟）。
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.
一、令起智怖
坐禪人這樣現觀滅；由於觀滅而成，就畏懼陰的因，也畏懼陰的生，畏懼三有、五趣、七識住、九眾生居而成畏。
那個就像惡人捉著刀那樣可畏，像毒蛇，像火聚。
這樣，由於觀滅而成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。
以無常現作意，使畏想生；以安隱，使無想生起。
以苦現作意，成畏生；以安隱，使無生生起。
以無我現作意，成畏相以及生；以安隱，使無相以及無生生起。
觀過患、觀厭離、軟隨相似忍——這是它的總語。（令起智怖已竟。）
底本此處作「令畏想」，四本作「相」不作「想」。這裡照錄，本文從底本。
二、樂解脫智
坐禪人以怖現修行，使智生起，樂解脫智就生了。
那陰相是可怖的，樂解脫智起。陰生是可怖的，樂解脫智起。三有、五趣、七識住、九眾生居這些是可怖的，樂解脫智起。
像被火圍住的鳥，從那裡樂於解脫；像人被賊圍住，從那裡樂於解脫。
這樣，那坐禪人於陰因、陰生、三有、五趣、七識住、九眾生居這些畏怖，樂解脫智起。
以無常現作意，畏因；以苦現作意，畏生；以無我現作意，畏因以及生——樂解脫智起。
在這件事上，凡夫人以及學人，於樂解脫智以二種引心，或觀歡喜。在這件事上現觀，於上成通達，現觀歡喜；心成憂惱，成修行的障礙。
成通達難見思惟行，捨中隨相似忍——這是它的總語言。（樂解脫智已竟。）
兩處該記的
一、二段末的收語不齊：前一段作「是其總語」，後一段作「此是總語言」。又，二段末各繫一個「隨相似忍」而其前之字不同：前作「軟」，後作「捨中」。這裡照錄。
二、三相所畏之目，二段不齊：前一段作畏想（四本作相）、畏生、畏相及生；後一段作畏因、畏生、畏因及生。首目與末目二段互異。這裡照錄，不代為齊。
1. Knowledge That Arouses Fear
The meditator directly contemplates cessation in this way. Because contemplation of cessation has been accomplished, the meditator fears the cause of the aggregates and also fears the arising of the aggregates, and comes to fear the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings.
These are fearful like an evil person holding a knife, like a venomous snake, and like a mass of fire.
Thus, because contemplation of cessation has been accomplished, the meditator fears the cause of the aggregates, the arising of the aggregates, the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings.
By attending presently to impermanence, fear-perception (畏想, with “perception”) is produced; by means of security, non-perception is aroused.
By attending presently to suffering, fear of arising is produced; by means of security, non-arising is aroused.
By attending presently to not-self, fear of characteristic and arising is produced; by means of security, no-characteristic and non-arising are aroused.
Contemplation of danger, contemplation of disenchantment, and softness followed by conformity and acceptance—this is its general statement. (Knowledge That Arouses Fear has ended.)
The base text here has “produces fear-perception,” while four witnesses have the graph meaning “characteristic” rather than “perception.” This is recorded as it stands; the body follows the base text.
2. Knowledge Delighting in Liberation
The meditator practices with fear presently seen and causes knowledge to arise; knowledge delighting in liberation then arises.
When the characteristic of the aggregates is fearful, knowledge delighting in liberation arises. When the arising of the aggregates is fearful, knowledge delighting in liberation arises. When the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings are fearful, knowledge delighting in liberation arises.
It is like a bird surrounded by fire, delighting in liberation from it, and like a person surrounded by bandits, delighting in liberation from them.
Thus, when the cause of the aggregates, the arising of the aggregates, the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings are fearful to the meditator, knowledge delighting in liberation arises.
By attending presently to impermanence, one fears the cause; by attending presently to suffering, one fears arising; by attending presently to not-self, one fears cause and arising—knowledge delighting in liberation arises.
In this matter, ordinary persons and trainees direct the mind in two ways with respect to knowledge delighting in liberation, or contemplate joy. Directly contemplating in this matter, one penetrates what is above and directly contemplates joy; or the mind becomes distressed and creates an obstacle to practice.
One accomplishes penetration of the difficult-to-see course of reflection, and equanimity followed by conformity and acceptance—this is its general statement-with-words. (Knowledge Delighting in Liberation has ended.)
Two Matters to Record
First, the closing expressions of the two sections are not uniform: the first has “this is its general statement,” while the second has “this is its general statement-with-words.” Each section also closes with “followed by conformity and acceptance,” but the preceding expression differs: the first has “softness,” while the second has “equanimity.” They are recorded as they stand.
Second, the three objects of fear under the three characteristics are not uniform across the two sections. The first has fear-perception (畏想; four witnesses have “characteristic”), fear of arising, and fear of characteristic and arising; the second has fear-cause (畏因), fear of arising, and fear of cause and arising. The first and last items differ between the sections. They are recorded without being made uniform.
Shi Huijing · Waken · The Path of Freedom · Knowledge That Arouses Fear and Knowledge Delighting in Liberation · Vernacular · Summer 2026
卷第十二開卷。上一卷末了收在「觀滅智已竟」，這一段接著就走下一步：「彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生」〔T32 456c11–12〕。
先把所見說在前頭：本段兩節同一個構造——各繫其譬、各以夾註收——而三處字面不齊：三相所畏之目首末互異，「隨相似忍」之前字互異，連收語都一個作「總語」一個作「總語言」。同構而三處不齊，這是本段最該記的形。
怖邊三喻，都在說「所畏之物」
第一節說令起智怖。觀滅既成，所畏的是陰因、陰生，是「畏三有、五趣、七識住、九眾生居成畏」〔T32 456c12–13〕——這一組四名在本論四見，本段就佔三見，另一見正是 12-02 分別智的收語〔T32 454b27–28〕。
隨後一句三喻：「彼如惡人捉刀可畏，如毒蛇、如火聚」〔T32 456c13〕。
三個喻，說的都是所畏之物本身——刀在惡人手上、蛇是毒的、火聚在那裡。論主不說怕的人怎麼樣，只把三樣可畏之物並排。「如惡人捉刀」「如火聚」在本論各只出現這一次。
然後是三相：「以無常現作意令畏想，以安隱令起無想」〔T32 456c15–16〕、「以苦現作意成畏生，以安隱令起無生」〔T32 456c16–17〕、「以無我現作意成畏相及生，以安隱令起無相及無生」〔T32 456c17–18〕。
一畏一安，三對六句，一句不缺。這裡照錄。畏的那一邊由現作意來，安的那一邊由安隱來。
末以「觀過患觀厭離軟隨相似忍，是其總語（令起智怖已竟）」〔T32 456c18–19〕收。
讀法：同一個喻在兩處出現，先問它兩處各說什麼
第二節說樂解脫智：「彼坐禪人，以怖現修行令起智，樂解脫智生」〔T32 456c20–21〕。怖不是終點，是修行的入手處。
隨後一句二喻：「如火所圍鳥，從彼樂解脫。如人為賊所圍，從彼樂解脫」〔T32 456c23–24〕。
這兩個喻與上一節那三個喻，方向不一樣。上一節的三喻說的是所畏之物；這一節的二喻說的是被圍住的那個東西自己想出去——鳥被火圍，人被賊圍，二者所樂的都是「從彼樂解脫」。
而這裡有一件該回頭看的：這團火，我們見過。
12-05 說見苦成滿時用的是「猶如飛鳥為火所圍未免怖畏，若未至虛空，見火圍過患，成飛虛空」〔T32 455b01–03〕。同樣是火、同樣是鳥、同樣是被圍。
可是兩處所明的不是一件事。那裡的重心在「至虛空」——非到外邊不能見全，所以那個喻說的是成滿；這裡的重心在「從彼樂解脫」——被圍者自己求出，所以這個喻說的是樂解脫。
本段交出的讀法就在這裡：遇到同一個譬喻在兩處出現，不要以為它兩處說同一件事；先看它兩處各自落在哪一句上。落在「至虛空」上就是說見得全，落在「從彼樂解脫」上就是說求出去。喻是同一個，論主要用的那一頭不同。
本編只記這層相形，不代論文說其故。
停一停：同構的兩節，為什麼三處都不齊？
現在把兩節並排。
三相之目——第一節作畏想、畏生、畏相及生〔456c15–18〕；第二節作畏因、畏生、畏因及生〔T32 456c26–28〕。中間那一目相同，首末二目互異。
「隨相似忍」——第一節作「軟隨相似忍」〔456c18–19〕，第二節作「捨中隨相似忍」〔457a02〕。這四個字在本論只出現這兩次，而其前之字一作「軟」、一作「捨中」。
收語——第一節作「是其總語」〔456c19〕，第二節作「此是總語言」〔457a02–03〕。不繫「言」字的「總語」在本論只三見，其一正是 12-01 那句「此總語苦諦令起可知」〔T32 454a03〕。
停下來問：同一個構造的兩節，為什麼三處都不齊？
本段答不了。可核的是：其中兩處有校記，而校記一經採用，不齊就消掉了。456c16 之「想」四本作「相」——若從四本，第一節三目即作畏相·畏生·畏相及生，首末一律；456c19 之「語」四本作「語言」——若從四本，兩節收語即一律。
而第三處（軟／捨中）無校記。
所以三處不齊之中，二處校本記其異而一處不記。本編照錄不代齊，並錄不判，本文一律從底本。
（此節另有兩件小的：456c26「此畏怖者」四本作「怖畏」，二字次序相反；456c28–29 之「二種引心」論文不列其名，只出其果——一則「於上成通達現觀歡喜」、一則「心成憂惱成修行障礙」〔T32 457a01〕。照錄不代補其名。）
一段無問
還有一件形上的事該記：本段從頭到尾沒有一個「問」字。
二節都以「彼坐禪人」領起，中間不設問答，末了各繫一句夾註收。這在品十二裡並不常見——前六單元每一單元都有問，少則二問、多則五問。卷第十二一開卷卻是零問，直到下一段才復有「問：云何以智現越正聚？」
照錄。本編不代論文說其故。
帶走三件：一個所見——本段二節同構（各繫其譬、各以夾註收）而三處字面不齊：三相所畏之目首末互異（T32 456c15–18·456c26–28）、「隨相似忍」之前字互異（軟／捨中，此語全論二見皆在本段）、收語互異（總語／總語言）。一個讀法——遇同一譬喻兩處出現，先看它兩處各落在哪一句上：火圍之喻在 12-05 落在「至虛空」而說成滿，在本段落在「從彼樂解脫」而說求出。一處停問——同構二節何以三處皆不齊？其中二處有校記而一經採用不齊即消（456c16 想／相·456c19 語／語言），第三處（軟／捨中）無校記。照錄不代齊，本文從底本。
還有三件小事該記著：怖邊三喻皆言所畏之物、解脫邊二喻皆言被圍求出（T32 456c13·456c23–24）；「二種引心」不列其名唯出其果〔T32 456c28–29〕；本段零問——二節皆以「彼坐禪人」領起、以夾註收。
Fascicle twelve opens. The preceding fascicle ended with “Knowledge Contemplating Cessation has ended,” and this passage immediately takes the next step: “The meditator directly contemplates cessation in this way. Because contemplation of cessation has been accomplished, the meditator fears the cause of the aggregates and also fears the arising of the aggregates” 〔T32 456c11–12〕.
The central observation comes first: the passage has two sections with the same structure—each carries its similes and each closes with a parenthetical ending—yet their wording is uneven in three places. The first and last objects of fear under the three characteristics differ; the expression before “followed by conformity and acceptance” differs; even the closings read “general statement” in one section and “general statement-with-words” in the other. The shared structure and three textual differences are the form to remember here.
Three Similes on the Side of Fear, All Showing “What Is Feared”
The first section concerns knowledge that arouses fear. Once contemplation of cessation has been accomplished, what is feared is the cause and arising of the aggregates: one “comes to fear the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings” 〔T32 456c12–13〕. This four-name group occurs four times in the treatise, three of them here; the other is precisely the closing of analytical knowledge in 12-02 〔T32 454b27–28〕.
One sentence then gives three similes: “These are fearful like an evil person holding a knife, like a venomous snake, and like a mass of fire” 〔T32 456c13〕.
All three similes describe the feared thing itself—the knife in an evil person’s hand, the venomous snake, and the mass of fire. The author does not describe the frightened person; he simply places three fearful things side by side. “Like an evil person holding a knife” and “like a mass of fire” each occur only once in the treatise.
The three characteristics follow: “By attending presently to impermanence, fear-perception (畏想) is produced; by means of security, non-perception is aroused” 〔T32 456c15–16〕; “By attending presently to suffering, fear of arising is produced; by means of security, non-arising is aroused” 〔T32 456c16–17〕; and “By attending presently to not-self, fear of characteristic and arising is produced; by means of security, no-characteristic and non-arising are aroused” 〔T32 456c17–18〕.
One fear and one security, three pairs and six statements, with none missing. They are recorded as they stand. The fear side comes from present attention; the secure side comes from security.
The section closes: “Contemplation of danger, contemplation of disenchantment, and softness followed by conformity and acceptance—this is its general statement. (Knowledge That Arouses Fear has ended.)” 〔T32 456c18–19〕.
Reading Practice: When One Simile Appears Twice, First Ask What It Says in Each Place
The second section concerns knowledge delighting in liberation: “The meditator practices with fear presently seen and causes knowledge to arise; knowledge delighting in liberation then arises” 〔T32 456c20–21〕. Fear is not the endpoint; it is where practice begins.
One sentence then gives two similes: “It is like a bird surrounded by fire, delighting in liberation from it, and like a person surrounded by bandits, delighting in liberation from them” 〔T32 456c23–24〕.
These two similes move in a different direction from the preceding three. The first three describe the object that is feared. These two describe the surrounded being itself wanting to get out—the bird is surrounded by fire, the person by bandits, and both delight “in liberation from it.”
Something here should send us back: we have seen this fire before.
When 12-05 explained fulfillment in seeing suffering, it said, “It is like a flying bird surrounded by fire and not yet free from fear. If it has not yet reached open sky, it sees the danger of being surrounded by fire and comes to fly into open sky” 〔T32 455b01–03〕. The fire, bird, and enclosure are the same.
Yet the two places disclose different things. There the center lies in “reaching open sky”: only outside can the whole be seen, so that simile concerns fulfillment. Here the center lies in “delighting in liberation from it”: the surrounded being seeks a way out, so this simile concerns delighting in liberation.
The passage therefore gives a reading practice: when the same simile occurs in two places, do not assume it says the same thing twice; first see which sentence it rests upon in each place. Resting on “reaching open sky,” it speaks of seeing fully. Resting on “delighting in liberation from it,” it speaks of seeking a way out. The simile is the same; the aspect the author employs is different.
This edition records only that contrast and does not supply the author’s reason.
Pause: Why Do Two Parallel Sections Differ in All Three Places?
Now place the two sections side by side.
The three objects of fear—the first section has fear-perception (畏想), fear of arising, and fear of characteristic and arising 〔456c15–18〕; the second has fear-cause (畏因), fear of arising, and fear of cause and arising 〔T32 456c26–28〕. The middle item is the same; the first and last differ.
“Followed by conformity and acceptance”—the first section has “softness followed by conformity and acceptance” 〔456c18–19〕, while the second has “equanimity followed by conformity and acceptance” 〔457a02〕. The four-character expression occurs only twice in the treatise, both times here, but what precedes it is “softness” once and “equanimity” once.
The closings—the first has “this is its general statement” 〔456c19〕, while the second has “this is its general statement-with-words” 〔457a02–03〕. The form of “general statement” without the graph for “words” occurs only three times in the treatise, one of them being the sentence in 12-01, “This general statement of causing the truth of suffering to arise should be understood” 〔T32 454a03〕.
Pause and ask: why do two sections with one structure differ in all three places?
This passage cannot answer. What can be checked is that two of the differences have critical notes, and adopting their variants would make those differences disappear. At 456c16, four witnesses have the graph for “characteristic” instead of “perception.” If followed, the first section’s three items would be fear of characteristic, fear of arising, and fear of characteristic and arising, making the first and last uniform. At 456c19, four witnesses have “general statement-with-words” instead of “general statement,” making the two closings uniform.
The third difference—softness/equanimity—has no critical note.
Thus two of the three differences have recorded variants that would remove the difference, while one does not. This edition records without making uniform. The readings are listed without adjudication, and the body follows the base text throughout.
(Two smaller matters also occur. At 456c26, four witnesses reverse the order of the two graphs in “fearful” from one Chinese compound to the other. At 456c28–29, the treatise says “two ways of directing the mind” but does not name them; it gives only their results—one is “penetrating what is above and directly contemplating joy,” while the other is that “the mind becomes distressed and creates an obstacle to practice” 〔T32 457a01〕. They are recorded without supplying names.)
A Passage Without a Question
One more formal fact should be recorded: from beginning to end, this passage contains no occurrence of “Question.”
Both sections begin with “the meditator,” contain no question-and-answer exchange, and end with a parenthetical closing. This is unusual within Chapter Twelve: each of the preceding six units contains questions, from two to five. Fascicle twelve opens with zero questions, and the question form does not return until the next passage asks, “Question: How does one, through knowledge presently seen, cross over the fixed course?”
This is recorded. The edition does not supply the author’s reason.
Take away three things. One observation: the two sections share one structure—each carries its similes and closes parenthetically—yet differ in three visible forms: the first and last objects of fear differ (畏想/畏因, fear-perception/fear-cause; fear of characteristic and arising/fear of cause and arising) (T32 456c15–18·456c26–28), the expressions before “followed by conformity and acceptance” differ (softness/equanimity, with both occurrences in this unit), and the closings differ (general statement/general statement-with-words). One reading practice: when one simile appears twice, first see which sentence it rests upon in each place: the fire-enclosure simile rests on “reaching open sky” in 12-05 and shows fulfillment, but on “delighting in liberation from it” here and shows seeking a way out. One pause: why do the parallel sections differ in all three places? Two differences have critical variants that would remove them (456c16 perception/characteristic; 456c19 statement/statement-with-words), while the third—softness/equanimity—has no critical note. The forms are recorded without being made uniform, and the body follows the base.
Three smaller matters also deserve notice: the three fear-side similes all show what is feared, while the two liberation-side similes show the surrounded being seeking escape (T32 456c13·456c23–24); the “two ways of directing the mind” are not named but only yield their results 〔T32 456c28–29〕; and the passage contains zero questions—both sections begin with “the meditator” and end with a parenthetical closing.
Shi Huijing · Waken · The Path of Freedom · Knowledge That Arouses Fear and Knowledge Delighting in Liberation · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第十二〈分別諦品〉之二，為該卷之首段。承卷第十一末之觀滅智而起：由觀滅成畏而生令起智怖，續由怖修行而生樂解脫智；二智各自成段、各繫其譬、各以夾註收。底本二段〔T32 456c11–457a03〕。
一、科判定位
卷題與品題之位：卷第十二開於 456c06，造譯者在 456c08–09，品題行作「分別諦品第十二之二」〔T32 456c10〕。卷題與品題不入本段錄文（錄文自其次行之正文起），於此誌其位。
二段而成二節，二節皆無問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·令起智怖 | 「彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生」〔T32 456c11–12〕…「觀過患觀厭離軟隨相似忍，是其總語（令起智怖已竟）」〔T32 456c18–19〕 |
| 第二節·樂解脫智 | 「彼坐禪人，以怖現修行令起智，樂解脫智生」〔T32 456c20–21〕…「成通達難見思惟行，捨中隨相似忍，此是總語言（樂解脫智已竟）」〔T32 457a02–03〕 |
單元界與問答界之相合：起於卷第十二首段而訖於樂解脫智之收；段內零問——二節皆以「彼坐禪人」領起、以夾註收，無問答之形。其前為卷第十一之收〔T32 456c02〕，其後即相似智一節。本段無問。
全段定位錨
〔T32, 456c11–457a03〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 令起智怖 | 「彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生」〔T32 456c11–12〕；「觀過患觀厭離軟隨相似忍，是其總語（令起智怖已竟）」〔T32 456c18–19〕 | 「令起智怖」全論一見〔456c19〕（即其夾註收語）；其名唯出於收處，正文不別立此目 |
| 三有五趣七識住九眾生居 | 「畏三有、五趣、七識住、九眾生居成畏」〔T32 456c12–13〕 | 一組四名全論四見（454b27–28·456c12·456c14–15·456c22），其三在本段；另一見即 12-02 分別智之收〔T32 454b27–28〕 |
| 三喻（怖邊） | 「彼如惡人捉刀可畏，如毒蛇、如火聚」〔T32 456c13〕 | 一句三喻；「如惡人捉刀」「如火聚」各全論唯此一見〔456c13〕；而「如毒蛇」全論二見（413a13·456c13）。與 12-03 之「如捉毒蛇」〔454c13〕字面不同（彼作捉、此作如） |
| 二喻（解脫邊） | 「如火所圍鳥，從彼樂解脫。如人為賊所圍，從彼樂解脫」〔T32 456c23–24〕 | 「如火所圍鳥」「為賊所圍」各全論唯此一見〔456c23〕〔456c24〕；火圍之喻承 12-05 之「猶如飛鳥為火所圍」〔T32 455b01–02〕——彼喻明成滿在往邊，此喻明樂解脫，同事而所明異 |
| 三相所畏之目（二節不齊） | 「以無常現作意令畏想，以安隱令起無想」〔T32 456c15–16〕；「以苦現作意成畏生，以安隱令起無生」〔T32 456c16–17〕；「以無我現作意成畏相及生，以安隱令起無相及無生」〔T32 456c17–18〕；「以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起」〔T32 456c26–28〕 | 二節之三目首末互異：第一節作畏想·畏生·畏相及生，第二節作畏因·畏生·畏因及生——中目同而首末異。第一節之首目另有校記一條（四本作「相」，見目三）。照錄不代齊 |
| 隨相似忍 | 「觀過患觀厭離軟隨相似忍，是其總語（令起智怖已竟）」〔T32 456c18–19〕；「成通達難見思惟行，捨中隨相似忍，此是總語言（樂解脫智已竟）」〔T32 457a02–03〕 | 「隨相似忍」全論二見而皆在本段（456c18–19·457a02）；其前之字不同——一作「軟」、一作「捨中」。照錄不代齊 |
| 總語／總語言 | 「是其總語（令起智怖已竟）」〔T32 456c19〕；「此是總語言（樂解脫智已竟）」〔T32 457a02–03〕 | 二節之收語不齊：一作「總語」、一作「總語言」。「總語言」全論六見（457a02–03·457a15·457a16·457a23·458a03·458b11）；不繫「言」字之「總語」全論三見（408b26·454a03·456c19），其一即 12-01 之「此總語苦諦令起可知」〔T32 454a03〕 |
| 樂解脫智 | 「彼陰相是怖者，樂解脫智起」〔T32 456c21〕 | 「樂解脫智」全論九見，本段八見（456c20·456c21·456c22·456c23·456c26·456c28·456c28–29·457a03），另一見在次段之首〔T32 457a04〕 |
| 二種引心 | 「於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜」〔T32 456c28–29〕；「於是現觀，於上成通達現觀歡喜。心成憂惱成修行障礙」〔T32 456c29–457a01〕 | 二種之目論文不列名，唯以其果出之（現觀歡喜／心成憂惱成障礙）。此節校記一條（見目三）。照錄不代補其名 |
三、校記與異讀
本段範圍內大正藏校記四處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 456c16 | 想（以安隱令起無想） | 相 | 【宋】【元】【明】【宮】 |
| 456c19 | 語（是其總語） | 語言 | 【宋】【元】【明】【宮】 |
| 456c26 | 畏怖（此畏怖者） | 怖畏 | 【宋】【元】【明】【宮】 |
| 457a01 | 上（於上成通達） | 是 | 【宋】【元】【明】【宮】 |
誌錄不判三事：
- 456c16「令畏想…令起無想」之「想」，四本作「相」——若從四本，則第一節三目作畏相·畏生·畏相及生，其首目與末目一律；底本作「想」則首目獨異。並錄不判，本文從底本。
- 456c19「是其總語」之「語」，四本作「語言」——若從四本，則二節收語一律；底本則二節不齊。並錄不判，本文從底本。
- 456c26「此畏怖者」之「畏怖」，四本作「怖畏」——二字次序相反。並錄不判，本文從底本。
校本零命中二項：本段缺字零命中；範圍內無校本已改正文者（四條皆為「記而未採」之形，本文與大正本同）。夾註二處：「（令起智怖已竟）」〔T32 456c19〕·「（樂解脫智已竟）」〔T32 457a03〕。
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
- 譬喻五處，二節各成一組（T32 456c13·456c23–24）：怖邊一句三喻（惡人捉刀·毒蛇·火聚），解脫邊一句二喻（火所圍鳥·為賊所圍）——怖邊之喻皆言所畏之物，解脫邊之喻皆言被圍而求出。「譬」「猶如」二語本段零命中。
- 火圍之喻兩用（T32 455b01–02·456c23）：12-05 作「猶如飛鳥為火所圍」以明成滿在往邊，本段作「如火所圍鳥」以明樂解脫——同事而所明異。本編只記其相形，不代論文說其故。
- 二節同構而三處不齊（T32 456c15–18·456c26–28·456c18–19·457a02–03）：三相所畏之目首末互異、「隨相似忍」之前字互異（軟／捨中）、收語互異（總語／總語言）。
- 段內零問〔T32 456c11–457a03〕：二節皆以「彼坐禪人」領起、以夾註收，全段無一問答。
- 列名而不出其目〔T32 456c28–29〕：「二種引心」不列其名，唯出其果。
六、章內互讀
- 前指：本段承卷第十一末之觀滅智〔T32 456c02〕；「三有、五趣、七識住、九眾生居」一組承 12-02 分別智之收〔T32 454b27–28〕；火圍之喻承 12-05〔T32 455b01–02〕；「總語」不繫「言」之形另見 12-01〔T32 454a03〕。
- 後指：「樂解脫智」一語於次段之首復出〔T32 457a04〕；本段二夾註（令起智怖·樂解脫智）與其後之相似智〔457a16〕、性除智〔457a23〕諸收語同式。
- 卷／品次：本段在卷第十二〈分別諦品〉之二（卷第十二開 456c06、品題行「分別諦品第十二之二」〔T32 456c10〕），為該卷之首段。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the full passage This passage comes from fascicle twelve of the Path of Freedom, part two of Chapter Twelve, “Distinguishing the Truths,” and is the opening passage of the fascicle. It continues from Knowledge Contemplating Cessation at the end of fascicle eleven: contemplation of cessation produces fear and knowledge that arouses fear, while practice with fear in turn produces knowledge delighting in liberation. The two knowledges form separate sections, each carrying its own similes and closing parenthetically. The base text comprises two paragraphs 〔T32 456c11–457a03〕.
1. Structural Location
Position of the fascicle and chapter titles: Fascicle twelve opens at 456c06, the author and translator appear at 456c08–09, and the chapter-title line reads “Chapter Twelve, Distinguishing the Truths, Part Two” 〔T32 456c10〕. The fascicle and chapter titles do not enter this passage’s source carve, which begins with the following line of body text; their position is recorded here.
Two paragraphs form two sections, neither containing a question:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Section One · Knowledge That Arouses Fear | “The meditator directly contemplates cessation in this way. Because contemplation of cessation has been accomplished, the meditator fears the cause of the aggregates and also fears the arising of the aggregates” 〔T32 456c11–12〕 … “Contemplation of danger, contemplation of disenchantment, and softness followed by conformity and acceptance—this is its general statement. (Knowledge That Arouses Fear has ended.)” 〔T32 456c18–19〕 |
| Section Two · Knowledge Delighting in Liberation | “The meditator practices with fear presently seen and causes knowledge to arise; knowledge delighting in liberation then arises” 〔T32 456c20–21〕 … “One accomplishes penetration of the difficult-to-see course of reflection, and equanimity followed by conformity and acceptance—this is its general statement-with-words. (Knowledge Delighting in Liberation has ended.)” 〔T32 457a02–03〕 |
Agreement of unit and question-answer boundaries: The unit begins with the opening body passage of fascicle twelve and ends with the closing of knowledge delighting in liberation. There are zero questions in the passage: both sections begin with “the meditator” and end with a parenthetical closing, without question-and-answer form. Before it is the close of fascicle eleven 〔T32 456c02〕; after it comes the section on knowledge of similarity. This passage contains no question.
Locator
〔T32, 456c11–457a03〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
| Knowledge That Arouses Fear | “The meditator directly contemplates cessation in this way. Because contemplation of cessation has been accomplished, the meditator fears the cause of the aggregates and also fears the arising of the aggregates” 〔T32 456c11–12〕; “Contemplation of danger, contemplation of disenchantment, and softness followed by conformity and acceptance—this is its general statement. (Knowledge That Arouses Fear has ended.)” 〔T32 456c18–19〕 | The Chinese name for “Knowledge That Arouses Fear” occurs once in the treatise 〔456c19〕, precisely in its parenthetical closing; the name occurs only at the close and is not separately established in the body |
| Three kinds of becoming, five destinations, seven stations of consciousness, nine abodes of beings | “One comes to fear the three kinds of becoming, the five destinations, the seven stations of consciousness, and the nine abodes of beings” 〔T32 456c12–13〕 | The four-name group occurs four times in the treatise (454b27–28·456c12·456c14–15·456c22), three times in this passage; the other is the closing of analytical knowledge in 12-02 〔T32 454b27–28〕 |
| Three similes on the side of fear | “These are fearful like an evil person holding a knife, like a venomous snake, and like a mass of fire” 〔T32 456c13〕 | Three similes in one sentence. “Like an evil person holding a knife” and “like a mass of fire” each occur only once in the treatise 〔456c13〕; “like a venomous snake” occurs twice (413a13·456c13). Its wording differs from 12-03’s “like seizing a venomous snake” 〔454c13〕—there the source has “seizing,” here it has “like” |
| Two similes on the side of liberation | “It is like a bird surrounded by fire, delighting in liberation from it, and like a person surrounded by bandits, delighting in liberation from them” 〔T32 456c23–24〕 | “Like a bird surrounded by fire” and “surrounded by bandits” each occur only once in the treatise 〔456c23〕 〔456c24〕. The fire-enclosure simile continues 12-05’s “like a flying bird surrounded by fire” 〔T32 455b01–02〕—there the simile shows fulfillment by going to the boundary; here it shows delighting in liberation. The event is alike while what it discloses differs |
| Three objects of fear under the three characteristics, uneven across two sections | “By attending presently to impermanence, fear-perception (畏想) is produced; by means of security, non-perception is aroused” 〔T32 456c15–16〕; “By attending presently to suffering, fear of arising is produced; by means of security, non-arising is aroused” 〔T32 456c16–17〕; “By attending presently to not-self, fear of characteristic and arising is produced; by means of security, no-characteristic and non-arising are aroused” 〔T32 456c17–18〕; “By attending presently to impermanence, one fears cause (畏因); by attending presently to suffering, one fears arising; by attending presently to not-self, one fears cause and arising; knowledge delighting in liberation arises” 〔T32 456c26–28〕 | The first and last of the three items differ between the sections: the first section has fear-perception (畏想) · fear of arising · fear of characteristic and arising; the second has fear-cause (畏因) · fear of arising · fear of cause and arising. The middle item agrees, while the first and last differ. The first item of the first section carries one further critical note (the four witnesses read 相; see Section 3). Recorded as it stands, not regularized |
| Followed by conformity and acceptance | “Contemplation of danger, contemplation of disenchantment, and softness followed by conformity and acceptance—this is its general statement. (Knowledge That Arouses Fear has ended.)” 〔T32 456c18–19〕; “One accomplishes penetration of the difficult-to-see course of reflection, and equanimity followed by conformity and acceptance—this is its general statement-with-words. (Knowledge Delighting in Liberation has ended.)” 〔T32 457a02–03〕 | The Chinese string for “followed by conformity and acceptance” occurs twice in the treatise, both in this passage (456c18–19·457a02). What precedes it differs—“softness” in one place and “equanimity” in the other. The forms are recorded without being made uniform |
| General statement / general statement-with-words | “This is its general statement. (Knowledge That Arouses Fear has ended.)” 〔T32 456c19〕; “This is its general statement-with-words. (Knowledge Delighting in Liberation has ended.)” 〔T32 457a02–03〕 | The two sections’ closing expressions are not uniform: one has “general statement,” the other “general statement-with-words.” The latter occurs six times in the treatise (457a02–03·457a15·457a16·457a23·458a03·458b11); “general statement” without the graph for “words” occurs three times (408b26·454a03·456c19), one being 12-01’s “This general statement of causing the truth of suffering to arise should be understood” 〔T32 454a03〕 |
| Knowledge Delighting in Liberation | “When the characteristic of the aggregates is fearful, knowledge delighting in liberation arises” 〔T32 456c21〕 | The expression occurs nine times in the treatise, eight in this passage (456c20·456c21·456c22·456c23·456c26·456c28·456c28–29·457a03); the other occurs at the opening of the next passage 〔T32 457a04〕 |
| Two ways of directing the mind | “In this matter, ordinary persons and trainees direct the mind in two ways with respect to knowledge delighting in liberation, or contemplate joy” 〔T32 456c28–29〕; “Directly contemplating in this matter, one penetrates what is above and directly contemplates joy. The mind becomes distressed and creates an obstacle to practice” 〔T32 456c29–457a01〕 | The treatise does not name the two kinds, but gives only their results—joy in direct contemplation / a distressed mind that becomes an obstacle. One critical note occurs in this section; see Section 3. The names are not supplied |
3. Critical Notes and Variant Readings
Four Taishō critical notes occur in the passage. They are recorded without changing the text, and the body follows the Taishō base throughout:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 456c16 | perception, in “by means of security, non-perception is aroused” | characteristic | 【宋】【元】【明】【宮】 |
| 456c19 | statement, in “this is its general statement” | statement-with-words | 【宋】【元】【明】【宮】 |
| 456c26 | one two-graph order for “fearful” | the reverse order | 【宋】【元】【明】【宮】 |
| 457a01 | above, in “one penetrates what is above” | this | 【宋】【元】【明】【宮】 |
Three matters are recorded without adjudication:
- At 456c16, four witnesses have the graph for “characteristic” instead of the base “perception” in “produces fear-perception … arouses non-perception.” With the four witnesses, the first section’s three items would be fear of characteristic · fear of arising · fear of characteristic and arising, making the first and last uniform; with the base, the first is different. Both are recorded without adjudication; the body follows the base.
- At 456c19, four witnesses have “general statement-with-words” instead of the base “general statement.” With the four witnesses, the two sections’ closing expressions would be uniform; in the base, they differ. Both are recorded without adjudication; the body follows the base.
- At 456c26, four witnesses reverse the two graphs in the base compound for “fearful.” The order of the two graphs is reversed. Both are recorded without adjudication; the body follows the base.
Two zero-result checks: There is no missing-character marker in the passage, and no critical edition has altered the body text within the range; all four notes are unadopted readings, and the body agrees with the Taishō base. Two inline notes occur: “(Knowledge That Arouses Fear has ended.)” 〔T32 456c19〕 and “(Knowledge Delighting in Liberation has ended.)” 〔T32 457a03〕.
4. Authorities Cited by the Treatise
No cited authority is found in the passage: it contains no formula such as “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says,” names no elder’s statement, and reports no alternate explanation. The search found none, and that absence is reported directly.
5. Simile and Rhetoric
- Five similes form one group in each section (T32 456c13·456c23–24): one sentence gives three fear-side similes—evil person holding a knife, venomous snake, mass of fire—while another gives two liberation-side similes—bird surrounded by fire, person surrounded by bandits. The fear-side similes describe what is feared; the liberation-side similes describe one surrounded and seeking escape. The terms “simile” and “just as” have zero occurrences in this passage.
- The fire-enclosure simile used twice (T32 455b01–02·456c23): 12-05 has “like a flying bird surrounded by fire” to show fulfillment by going to the boundary, while this passage has “like a bird surrounded by fire” to show delighting in liberation. The event is alike while what it discloses differs. The edition records the contrast without supplying the author’s reason.
- Two sections share one structure but differ in three places (T32 456c15–18·456c26–28·456c18–19·457a02–03): the first and last objects of fear differ (
畏想/畏因, fear-perception/fear-cause), what precedes “followed by conformity and acceptance” differs (softness/equanimity), and the closings differ (general statement/general statement-with-words). - Zero questions in the passage 〔T32 456c11–457a03〕: both sections begin with “the meditator” and end with a parenthetical closing; no question-and-answer form occurs.
- A count is announced without naming its members 〔T32 456c28–29〕: the “two ways of directing the mind” are not named, and only their results are given.
6. Internal Cross-Reading
- Backward connections: The passage continues from Knowledge Contemplating Cessation at the end of fascicle eleven 〔T32 456c02〕. The group “three kinds of becoming, five destinations, seven stations of consciousness, nine abodes of beings” continues the closing of analytical knowledge in 12-02 〔T32 454b27–28〕. The fire-enclosure simile continues 12-05 〔T32 455b01–02〕. The form “general statement” without “words” also occurs in 12-01 〔T32 454a03〕.
- Forward connections: “Knowledge delighting in liberation” appears again at the beginning of the next passage 〔T32 457a04〕. The two parenthetical closings here—Knowledge That Arouses Fear and Knowledge Delighting in Liberation—share their form with the later closings of Knowledge of Similarity 〔457a16〕 and Knowledge of Release from Disposition 〔457a23〕.
- Fascicle and chapter: This passage belongs to fascicle twelve, part two of Chapter Twelve, “Distinguishing the Truths” (fascicle twelve opens at 456c06, and the chapter-title line reads “Chapter Twelve, Distinguishing the Truths, Part Two” 〔T32 456c10〕). It is the opening passage of the fascicle.
7. Transmission
Questions of author, translator, and textual transmission are not adjudicated here.
Shi Huijing · Waken · The Path of Freedom · Knowledge That Arouses Fear and Knowledge Delighting in Liberation · Apparatus · Summer 2026