解脫道論 道智一剎那分別四諦
門檻跨過去了：性智無間，須陀洹道智生。
道智之相，論主一句說盡——一個智、一個剎那、四件事同時。「非初非後」這四個字在本論只四見，四見都在這一段；它要擋掉的是一種讀法：以為四諦是一件一件依次見的。
為了讓這件事看得見，論主一連給了三個譬喻：船、燈、日。
三個喻都出四事。船是捨此岸、除漏、到彼岸、度物；燈是小燈炷、除闇、令油消、令光明起；日是令現色、除闇、令滅寒、令起光明。
可是只有兩個配了四諦。船喻之後有一組「捨此岸配苦、除漏配斷集、度彼岸配證滅、度物配修道」；日喻之後也有一組。燈喻出完四事，就沒有配。
而燈喻還有一處例外：另二喻作「非初非後」，燈喻獨作「不初不後」。同一組三喻，燈喻兩處都是那個例外。
這裡有一把可以帶走的工具：遇到論主一連給幾個譬喻，先別急著讀每個喻的意思，先看它們的「配」齊不齊。配到底的與只出事的，處理不同；那個例外值得單記。本編照錄不代配。
中間辨一件事：分別諦究竟屬性除智還是屬道智。斷這一結用的還是一個喻，而且同一個喻用了兩次——從燒著的城出來，一腳跨在門閫上，還不叫出；兩腳都出，才叫出。一腳出的是性除智，兩腳出的是道智。不是換喻來分，是同一個喻走到不同的一步。
有一處值得自己去停：「以性除智成分別諦」這一句在這一節出現兩次，而其間又有一句「唯以道智成分別諦」。三句所歸不同，而論文既不注層次，也不說何者為定說；節中那個「復說」還不出說者是誰。本編照錄不代判。
末後是本段最長的一列：道智和合的諸義，一百四十字裡出現三十二個「義」字。而論主不出總數，也不逐目別釋。這與前兩段「七組列名不出數」「菩提品之目不出數」是同一種處理——品十二一路走來，凡遇長列多半只列不數。
段末四個字最短：斷三結——身見、疑、戒取。逐一之釋，留給下一段。
The threshold has been crossed. Immediately after disposition knowledge, stream-enterer path knowledge arises.
The author states path knowledge in one sentence: one knowledge, one instant, four simultaneous acts. The Chinese phrase 非初非後 (“neither first nor later”) occurs only four times in the treatise, all in this passage. It blocks the idea that the Four Truths are seen one after another.
To make that simultaneity visible, the author gives three similes in sequence: boat, lamp, and sun.
All three perform four acts. The boat leaves this shore, removes leaks, reaches the farther shore, and carries things across. The lamp has a small wick, dispels darkness, diminishes oil, and produces light. The sun makes forms visible, dispels darkness, removes cold, and produces light.
Yet only two are matched to the Four Truths. The boat is followed by four correspondences—leaving this shore with suffering, removing leaks with abandoning arising, reaching the farther shore with realizing cessation, and carrying things with cultivating the path. The sun receives another fourfold matching. After giving the lamp’s four acts, the text provides no matching.
The lamp differs once more. The boat and sun use 非初非後 (“neither first nor later”), while the lamp alone uses 不初不後 (“not first and not later”). Within one set of three similes, the lamp is the exception in both places.
This gives a tool to carry away: when the author gives several similes in sequence, do not first rush to interpret their imagery; first see whether their correspondences are complete. A simile matched all the way through and one that only states its acts are handled differently. This edition does not supply what the text leaves unmatched.
The passage next asks whether distinguishing the truths belongs to disposition-removing knowledge or to path knowledge. One simile is used twice: leaving a burning city with one foot across the threshold is not yet leaving; only when both feet are outside is one said to have left. One foot illustrates disposition-removing knowledge, both feet path knowledge. The author distinguishes two knowledges not by changing similes, but by moving the same image to a different step.
One place deserves a pause. “The truths are distinguished through disposition-removing knowledge” occurs twice in the section, while “the truths are distinguished only through path knowledge” stands between them. The three conclusions have different subjects; the text does not mark levels or identify one as definitive. This edition records without adjudication.
The longest list follows. The meanings united in path knowledge fill 140 Chinese characters, with thirty-two occurrences of the graph 義 (“meaning”). The author states no total and explains no member individually. He defines union in one sentence and unfolds it through thirty-two expressions.
The shortest close follows immediately: three fetters are abandoned—identity view, doubt, and grasping at precepts. Their individual explanations belong to the next passage.
Shi Huijing · Waken · The Path of Freedom · Path Knowledge Distinguishes the Four Truths in a Single Instant · 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〉「道智一剎那分別四諦」· 大正藏 T32n1648〔起 T32 0457a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0457a〕
性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法。彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。於一剎那以一智，非初非後分別四諦，以知苦分別、以斷集分別、以作滅證分別、以修道分別，成分別。如譬喻偈所說：
〔T32 0457b〕
如人捨此岸， 以船度彼岸，
於彼度諸物， 乘舡者除漏。
如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物。如捨此岸，如是智分別苦。如除漏，如是分別斷集。如度彼岸，如是作證分別滅。如以船度物，如是修道分別。如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起。如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明。如令現色，如是智分別苦。如除闇，如是分別斷集。如令滅寒，如是作證分別滅。如令起光明，如是修道分別。如日，如是聖智。
問：如實現見苦，知苦、斷集、證滅、修道。此相云何？若不見苦，四顛倒生。爾時如所說，有邊無為醍醐戒，以寂寂現見，以一智非初非後分別四諦。此義云何？答：於生滅智，是時未成見苦滿，及至如實見諸行過患，從諸行相令起心於無行成度，是故如實見諸行過患。從諸行相以令起心於無行成度，是處見苦漏，到最後故。復說若如是以寂寂、以性除智，成分別諦。性除智者，從行相起成度無行。若性除智從行相起成度於無行，成度於泥洹，唯著因是其事，以著事得定心。若不得定，不生奢摩他、毘婆舍那，亦不得菩提法滿，是故以性除智成分別諦。從彼性除智，無間道智成生，於此時得於泥洹定。心得定，成起奢摩他、毘婆舍那，成滿菩提分法。是故唯以道智成分別諦。如人從燒城出，脚跨門閫。從城已出一脚，是時未名出。如是性除智，從彼行相起成度無行，是時未名度煩惱，諸法未滿故。如人從所燒城，兩脚已出，是時名出燒城。如是性除智無間成生道智起，是時名從煩惱城出，諸法滿故。是故以性除智成分別諦。分別諦者何義？答：四聖諦於一剎那說和合，名分別諦。於此時道智和合依義，諸根成平等不動義、力義、乘義，菩提分因義，道分令住義，念處勝義，正勤便義，如意足實義，諦不亂義，奢摩他隨觀義、毘婆舍那義、不相離義、雙義、覆義，戒清淨不亂義，心性淨見義、見清淨義、脫義，解脫通達義、明捨義、脫斷義，滅智根義、欲令起義，作意平等義，觸受滅出離義、現前義，定依義，念真實義，慧深勝義，醍醐最後義，泥洹最後平等義。坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱。
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、道智生起
性智無間次第，現知苦、現斷集、現作證滅、現修道，生起須陀洹道智以及一切菩提法。
那坐禪人在這時候以寂寂，現見有邊、無為、醍醐、戒。
在一剎那中以一智，非初非後，分別四諦——以知苦而分別、以斷集而分別、以作滅證而分別、以修道而分別，成分別。
像譬喻偈那裡所說——
二、偈
像人捨了此岸，以船度到彼岸；
在那裡度諸物，乘船的人除漏。
三、三喻各作四事
像船度水，非初非後在一剎那作四件事：捨此岸、除漏、到彼岸、度物。
像捨此岸，這樣智分別苦；像除漏，這樣分別斷集；像度彼岸，這樣作證分別滅；像以船度物，這樣修道分別。
像燈共生，在一剎那不初不後作四件事：像小燈炷、除闇、令油消、令光明起。
像日共生，非初非後在一剎那作四件事：令現色、除闇、令滅寒、令起光明。
像令現色，這樣智分別苦；像除闇，這樣分別斷集；像令滅寒，這樣作證分別滅；像令起光明，這樣修道分別。像日，這樣是聖智。
三個喻各作四事，而其中船喻與日喻各繫一組四諦之配，燈喻不繫。這裡照錄，不代為配。
四、一問：這相是怎麼樣的？
問：如實現見苦，知苦、斷集、證滅、修道，這相是怎麼樣的？若不見苦，四顛倒就生了。這時候像所說的，有邊、無為、醍醐、戒，以寂寂現見，以一智非初非後分別四諦——這個義是怎麼樣的？
答：
在生滅智的時候，還沒有成就見苦的圓滿；一直到如實見諸行過患，從諸行相使心生起，於無行成度——所以是如實見諸行過患。從諸行相使心生起，於無行成度，這裡才是見苦漏，因為到了最後。
再說：若這樣以寂寂、以性除智，成分別諦。性除智是從行相起而成度無行。若性除智從行相起、成度於無行，成度於泥洹，唯著因是它的事；以著事而得定心。若不得定，就不生奢摩他、毘婆舍那，也不得菩提法滿——所以以性除智成分別諦。
從那性除智，無間而道智成生，這時候於泥洹得定。心得定，就起奢摩他、毘婆舍那，成滿菩提分法——所以唯以道智成分別諦。
像人從燒著的城出來，一腳跨在門閫上：從城裡已經出了一腳，這時候還不叫作出。這樣，性除智從那行相起而成度無行，這時候還不叫作度煩惱，因為諸法還沒有滿。
像人從所燒的城，兩腳已經出來，這時候才叫作出燒城。這樣，性除智無間而成生道智起，這時候才叫作從煩惱城出，因為諸法滿了。
所以以性除智成分別諦。
同一句「以性除智成分別諦」在這一節出現兩次，而中間隔著「唯以道智成分別諦」一句。這裡照錄。
五、分別諦是什麼意思
分別諦是什麼意思？
答：四聖諦在一剎那中說和合，名為分別諦。
在這時候，道智和合而有依義；諸根成平等、不動義、力義、乘義；菩提分是因義；道分是令住義；念處是勝義；正勤是便義；如意足是實義；諦是不亂義；奢摩他是隨觀義、毘婆舍那義、不相離義、雙義、覆義；戒清淨是不亂義；心性淨是見義、見清淨義、脫義；解脫是通達義、明捨義、脫斷義；滅智是根義、欲令起義；作意是平等義；觸受滅是出離義、現前義；定是依義；念是真實義；慧是深勝義；醍醐是最後義；泥洹是最後平等義。
這一列一百四十字之中出現三十二個「義」字，而論文不出其總數，也不逐目別釋。這裡照錄，不代為數。
六、斷三結
坐禪人這樣現智，這樣現見，斷三結——所謂身見、疑、戒取，以及和它們相應的煩惱。
1. The Arising of Path Knowledge
Immediately and in sequence after disposition knowledge, one presently knows suffering, presently abandons arising, presently realizes cessation, and presently cultivates the path. Stream-enterer path knowledge and all awakening dhammas arise.
At this time, through stillness upon stillness, the meditator presently sees the boundary, the unconditioned, ghee, and virtue.
In one instant and with one knowledge, neither first nor later, the meditator distinguishes the Four Truths—distinguishing by knowing suffering, distinguishing by abandoning arising, distinguishing by realizing cessation, and distinguishing by cultivating the path. Thus distinction is accomplished.
As the simile verse says:
2. Verse
Like a person leaving this shore and crossing by boat to the farther shore;
there carrying things across, the person riding the boat removes its leaks.
3. Three Similes, Each Performing Four Acts
Like a boat crossing water, it performs four acts in a single instant, neither first nor later: leaving this shore, removing leaks, reaching the farther shore, and carrying things across.
As leaving this shore, so knowledge distinguishes suffering; as removing leaks, so it distinguishes the abandonment of arising; as crossing to the farther shore, so it realizes and distinguishes cessation; as carrying things across by boat, so it cultivates and distinguishes the path.
Like a lamp arising together, it performs four acts in a single instant, not first and not later: it has a small wick, dispels darkness, makes the oil diminish, and causes light to arise.
Like the sun arising together, it performs four acts in a single instant, neither first nor later: it makes forms visible, dispels darkness, removes cold, and causes light to arise.
As making forms visible, so knowledge distinguishes suffering; as dispelling darkness, so it distinguishes the abandonment of arising; as removing cold, so it realizes and distinguishes cessation; as causing light to arise, so it cultivates and distinguishes the path. As the sun, so is noble knowledge.
All three similes perform four acts. The boat and sun similes each receive a set of four correspondences with the Four Truths; the lamp simile receives none. This is recorded without supplying correspondences.
4. One Question: What Is This Characteristic Like?
Question: One presently sees suffering in accordance with reality—knowing suffering, abandoning arising, realizing cessation, and cultivating the path. What is this characteristic like? If suffering is not seen, the four distortions arise. At that time, as stated, one presently sees the boundary, the unconditioned, ghee, and virtue through stillness upon stillness, and with one knowledge, neither first nor later, distinguishes the Four Truths. What does this mean?
Answer:
At the time of knowledge of arising and cessation, fullness in seeing suffering has not yet been accomplished. Only when one sees the danger in all formations in accordance with reality, arouses the mind from the characteristic of formations, and crosses over to the unformed is the danger in all formations seen in accordance with reality. The mind arises from the characteristic of formations and crosses to the unformed. Here the leak in seeing suffering is reached, because one has reached the end.
Again it is said: if, through stillness upon stillness and through disposition-removing knowledge, one distinguishes the truths, then disposition-removing knowledge rises from the characteristic of formations and crosses to the unformed. If disposition-removing knowledge rises from the characteristic of formations, crosses to the unformed, and crosses to Nibbāna, only adhesion to the cause is its matter; by adhering to the matter, the mind attains concentration. Without concentration, serenity and insight do not arise, nor do the awakening dhammas reach fulfillment. Therefore the truths are distinguished through disposition-removing knowledge.
Immediately after that disposition-removing knowledge, path knowledge arises. At this time, concentration upon Nibbāna is attained. When the mind is concentrated, serenity and insight arise, and the awakening dhammas reach fulfillment. Therefore the truths are distinguished only through path knowledge.
It is like a person leaving a burning city with one foot across the threshold. One foot has already left the city, but at that time the person is not yet said to have left. Likewise, disposition-removing knowledge rises from the characteristic of formations and crosses to the unformed, but at that time it is not yet said to have crossed beyond the defilements, because the dhammas are not yet fulfilled.
It is like a person leaving a burning city with both feet already outside. Only then is the person said to have left the burning city. Likewise, immediately after disposition-removing knowledge, path knowledge arises. At that time one is said to have left the city of defilements, because the dhammas have been fulfilled.
Therefore the truths are distinguished through disposition-removing knowledge.
The same sentence, “the truths are distinguished through disposition-removing knowledge,” occurs twice in this section, with the intervening sentence “the truths are distinguished only through path knowledge.” This is recorded as it stands.
5. What Does “Distinguishing the Truths” Mean?
What does “distinguishing the truths” mean?
Answer: When the Four Noble Truths are said to be united in a single instant, that is called distinguishing the truths.
At this time, path knowledge is united and has the meaning of reliance. The faculties acquire the meanings of equality, immovability, strength, and conveyance. The awakening factors have the meaning of cause; path factors, establishing; establishments of mindfulness, excellence; right efforts, means; bases of success, actuality; truths, non-confusion. Serenity has the meanings of accompanying contemplation, insight, non-separation, pair, and covering. Purity of virtue has the meaning of non-confusion. Purity of mind-nature has the meanings of seeing, purity of seeing, and release. Liberation has the meanings of penetration, bright relinquishment, and release by cutting off. Knowledge of cessation has the meanings of faculty and wishing to arouse. Attention has the meaning of equality. Cessation of contact and feeling has the meanings of escape and presence. Concentration has the meaning of reliance; mindfulness, truth; wisdom, profound excellence; ghee, finality; Nibbāna, final equality.
Within this list of 140 Chinese characters, the graph 義 (“meaning”) occurs thirty-two times. The treatise states no total and explains none of the items individually. This is recorded without supplying a count.
6. Abandoning Three Fetters
Presently knowing and presently seeing in this way, the meditator abandons three fetters—identity view, doubt, and grasping at precepts (戒取)—together with the defilements associated with them.
Shi Huijing · Waken · The Path of Freedom · Path Knowledge Distinguishes the Four Truths in a Single Instant · Vernacular · Summer 2026
性除智收了，門檻跨過去：「性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法」〔T32 457a24–25〕。
先把所見說在前頭：本段為「一剎那作四事」立了三個譬喻——船、燈、日。三個喻都出四事，而其中只有船喻與日喻各繫一組「這一事配這一諦」的四配；燈喻出了四事之後，就沒有配。三喻而配者唯二。
一智、一剎那、四事
道智之相，論主一句說盡：「於一剎那以一智，非初非後分別四諦」〔T32 457a27〕。
「非初非後」這四個字在本論只四見，四見都在本段。它要擋掉的是一種讀法——以為四諦是一件一件依次見的。論主的說法是：一個智、一個剎那、四件事同時。
隨後引偈：「如譬喻偈所說」〔T32 457a29〕——「如人捨此岸，以船度彼岸」〔T32 457b01〕，「於彼度諸物，乘舡者除漏」〔T32 457b02〕。
這個引式值得記。12-06 那個長偈，論主只說「如偈所說」；這裡多出三個字，作「如譬喻偈所說」。「譬喻偈」在本論只出現這一次。多出的是所引之類名，而書名仍舊不出。照錄不代判其所出。
（此處有一條校記：偈之上句作「以船度彼岸」而下句作「乘舡者除漏」，四本於下句作「船」。若從四本則上下句同字，底本則一作船、一作舡。並錄不判，本文從底本。）
讀法：三個喻並列時，先看它們配得齊不齊
散文接著把船喻拆開：「如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物」〔T32 457b03–04〕。
然後配：「如捨此岸，如是智分別苦」〔T32 457b04–05〕——捨此岸配苦，除漏配斷集，度彼岸配證滅，以船度物配修道。四事四諦，一一對上。
第二個喻來了：「如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起」〔T32 457b06–08〕。
四事也出了——小燈炷、除闇、令油消、令光明起。可是配沒有。論主說完這四事，直接跳到第三個喻。
第三個喻：「如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明」〔T32 457b08–10〕，隨後配上：「如令現色，如是智分別苦」〔T32 457b10〕——現色配苦，除闇配斷集，滅寒配證滅，起光明配修道。末以一句收：「如日，如是聖智」〔T32 457b12〕。
本段交出的讀法就在這裡：遇到論主一連給幾個譬喻，先不要急著讀每一個喻的意思，先看它們的『配』齊不齊——有的喻配到底，有的喻只出事而不出配。
照這個去數本段：船配了、燈沒配、日配了。而燈喻在字面上還有一處與另二喻不同——另二喻作「非初非後」，燈喻獨作「不初不後」〔T32 457b07〕。
同一組三喻，燈喻兩處都是那個例外。本編照錄不代配、不代齊。
一喻兩用：一腳出與兩腳出
一問之後，論主要辨的是：分別諦究竟屬性除智還是屬道智。
他先說性除智的一邊：先說性除智一邊而收於「是故以性除智成分別諦」〔T32 457b25〕；再說道智一邊而收於「是故唯以道智成分別諦」〔T32 457b27–28〕。
而斷這一結用的是一個喻，且同一個喻用了兩次：
「如人從燒城出，脚跨門閫。從城已出一脚，是時未名出」〔T32 457b28–29〕——這是性除智：已經動了，還沒出去。
「如人從所燒城，兩脚已出，是時名出燒城」〔T32 457c02–03〕——這是道智：兩腳都出，才叫出。
「燒城」在本論只三見，三見都在這裡；「門閫」只出現這一次。
一個喻，靠分位之別分繫二智——不是換喻來分，是同一個喻走到不同的一步。這與 12-04 那個燈焰喻（起邊一用、滅邊一用）是同一種手法。
停一停：同一句結論為什麼出現兩次，而中間夾著另一句？
現在該停下來看一件字面上的事。
「以性除智成分別諦」這一句，在這一節出現兩次（457b25·457c04–05）；而在兩次之間，還夾著一句「是故唯以道智成分別諦」〔T32 457b27–28〕。讀下來，前後三句的歸屬並不相同——一句歸性除智，一句歸道智，然後又一句歸性除智。
停下來問：同一節之內，為什麼結論來回兩處？
本段答不了。可核的是三件事：「分別諦」在本論十五見，本段就佔六見；三句所歸不同；而論文既不注明其層次，也不以「復次」「復說」之外的任何語詞標明何者為正。（節中確有一個「復說」〔T32 457b20〕，而它領起的正是性除智那一支，且不出說者是誰。）
本編照錄不代判。不替論主判哪一句是定說，也不把三句排成層次。
不過這一節的推路本身是清楚的，值得順一遍——因為它正是論主要辯的那件事。
第一問問的是：既說「如實現見苦」而又說「一智非初非後分別四諦」，這兩句怎麼並存〔T32 457b13–14〕？緊接一句設難：「若不見苦，四顛倒生」〔T32 457b14〕。
答文先退一步，說見苦不是一下就滿的：「於生滅智，是時未成見苦滿」；要一直到如實見諸行過患、從諸行相令起心於無行成度，「是處見苦漏，到最後故」〔T32 457b19–20〕。見苦之滿，判在「到最後」三個字上。
然後論主給性除智記一功：性除智從行相起而成度無行、成度泥洹，由是得定心；不得定則奢摩他、毘婆舍那不生，菩提法亦不滿——所以說以性除智成分別諦。
再然後他把功轉給道智：從性除智無間而道智生，這時候於泥洹得定；心既得定，奢摩他、毘婆舍那乃起，菩提分法乃滿——所以說「唯以道智成分別諦」〔T32 457b27–28〕。
一個「唯」字下去，前一句就被收窄了。而燒城之喻正好接在這裡：一腳出的還不算出，兩腳出的才算。喻是為這一「唯」字設的。
可是喻說完之後，論主又回到「是故以性除智成分別諦」〔T32 457c04–05〕。這一句是本節的末一句結論，而它與那個「唯」字不同向。
可核的就到這裡為止。本編只記其形，不代其判。
一列一百四十字，三十二個「義」
末後是本段最長的一列：「分別諦者何義？答：四聖諦於一剎那說和合，名分別諦」〔T32 457c05–06〕，接著「於此時道智和合依義，諸根成平等不動義、力義、乘義」〔T32 457c06–07〕一路排下去，末以「醍醐最後義，泥洹最後平等義」〔T32 457c14〕收。
這一列一百四十字，其中「義」字三十二見。（逐字實測。）
而論主不出總數，也不逐目別釋。他只把三十二個「某某義」一口氣排完，然後轉身收段。
這與 12-08 那個「七組列名而總數不出」是同一種處理，也與 12-06 那個「菩提品所起之目不出總數」同。品十二一路走來，論主凡遇長列多半只列不數。本編照錄不代數。
這一列的形值得再看一眼。它不是三十二個並列的名相，而是一串「某某是某某義」——諸根是平等·不動·力·乘義，菩提分是因義，道分是令住義，念處是勝義，正勤是便義，如意足是實義……一直到醍醐是最後義、泥洹是最後平等義。
左邊是修道所立的名目，右邊是它們在道智和合時各自擔的那一分。同一個「和合」，從三十二個角度各說一句。論主不總結、不歸類，也不說這三十二分之間有沒有次第。
而這一列所收的位置也該記：它緊接在「四聖諦於一剎那說和合，名分別諦」之後〔T32 457c05–06〕。前一句給「分別諦」下界說，後一列就把「和合」二字攤開。界說一句，展開三十二句——本段最短的一句與最長的一列，恰好前後相接。
末四字
「坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱」〔T32 457c14–16〕。
斷三結——身見、疑、戒取。論主不加一句按語，逐一之釋留給下一段。
而這一句的位置值得記：前面剛排完三十二個「義」，一轉身只給三個名字，連「所以」都不說一個。最長的一列與最短的一結，中間沒有過門。「身見、疑」四字連書，全論只出現這一次；「戒取」全論四見，其餘三見要到 12-15 才復出。照錄。
帶走三件：一個所見——三喻各作四事而配四諦者唯二〔T32 457b03–457b12〕：船喻配、日喻配、燈喻只出四事而無配；且燈喻在字面上亦獨作「不初不後」而另二喻作「非初非後」（此語全論四見皆在本段）。一個讀法——遇一連數喻，先看它們的『配』齊不齊；有的喻配到底，有的只出事而不出配，那個例外值得單記。一處停問——「以性除智成分別諦」在本節兩見（T32 457b25·457c04–05）而其間夾一「唯以道智成分別諦」〔T32 457b27–28〕，三句所歸不同而論文不標層次；節中之「復說」〔T32 457b20〕亦不出說者。照錄不代判。
還有三件小事該記著：引偈之式作「如譬喻偈所說」〔T32 457a29〕（全論唯一見）——較 12-06 之「如偈所說」多出類名而仍不出書名；燒城一喻兩用（一腳出喻性除智、兩腳出喻道智（T32 457b28–29·457c02–03））；道智和合之諸義一列一百四十字、「義」字三十二見而總數不出、逐目不釋〔T32 457c06–457c14〕。
Disposition-removing knowledge has closed, and the threshold is crossed: “Immediately and in sequence after disposition knowledge, one presently knows suffering, presently abandons arising, presently realizes cessation, and presently cultivates the path. Stream-enterer path knowledge and all awakening dhammas arise” 〔T32 457a24–25〕.
The central observation comes first: the passage establishes three similes for “performing four acts in a single instant”—boat, lamp, and sun. All three give four acts, but only the boat and sun similes each receive four correspondences pairing one act with one truth. The lamp gives its four acts and receives no correspondence. Three similes, only two matched.
One Knowledge, One Instant, Four Acts
The author states the characteristic of path knowledge in one sentence: “In one instant and with one knowledge, neither first nor later, the meditator distinguishes the Four Truths” 〔T32 457a27〕.
The Chinese phrase 非初非後 (“neither first nor later”) occurs four times in the treatise, all four in this passage. It blocks one reading: that the Four Truths are seen one after another. The author instead speaks of one knowledge, one instant, and four simultaneous acts.
A verse is then cited: “As the simile verse says” 〔T32 457a29〕—“Like a person leaving this shore and crossing by boat to the farther shore” 〔T32 457b01〕; “there carrying things across, the person riding the boat removes its leaks” 〔T32 457b02〕.
The citation formula deserves notice. The long verse in 12-06 is introduced only by “as the verse says”; here three more Chinese graphs appear, producing “as the simile verse says.” The expression “simile verse” occurs once in the treatise. What is added is the class of the cited text; a work title is still absent. This is recorded without identifying its source.
(One critical note occurs here. The first verse line uses one Chinese graph for “boat,” while the second uses a variant graph in “the person riding the boat removes its leaks”; four witnesses use the first graph in the second line as well. Following those witnesses makes the two lines uniform; the base uses two forms. Both are recorded without adjudication, and the body follows the base.)
Reading Practice: When Several Similes Stand Together, First See Whether Their Correspondences Are Complete
The prose next unpacks the boat simile: “Like a boat crossing water, it performs four acts in a single instant, neither first nor later: leaving this shore, removing leaks, reaching the farther shore, and carrying things across” 〔T32 457b03–04〕.
Then comes the matching: “As leaving this shore, so knowledge distinguishes suffering” 〔T32 457b04–05〕—leaving this shore matches suffering; removing leaks matches abandoning arising; crossing to the farther shore matches realizing cessation; carrying things by boat matches cultivating the path. Four acts and four truths correspond one by one.
The second simile arrives: “Like a lamp arising together, it performs four acts in a single instant, not first and not later: it has a small wick, dispels darkness, makes the oil diminish, and causes light to arise” 〔T32 457b06–08〕.
Its four acts are given—a small wick, dispelling darkness, diminishing oil, and producing light. But no correspondences follow. After stating them, the author moves directly to the third simile.
The third simile says: “Like the sun arising together, it performs four acts in a single instant, neither first nor later: it makes forms visible, dispels darkness, removes cold, and causes light to arise” 〔T32 457b08–10〕. The matching then follows: “As making forms visible, so knowledge distinguishes suffering” 〔T32 457b10〕—making forms visible matches suffering; dispelling darkness matches abandoning arising; removing cold matches realizing cessation; producing light matches cultivating the path. One sentence closes the series: “As the sun, so is noble knowledge” 〔T32 457b12〕.
The reading practice delivered here is simple: when the author gives several similes in sequence, do not first rush to interpret each image; first see whether their correspondences are complete. Some similes are matched all the way through, while another may state only the acts without matching them.
Count them here: the boat is matched, the lamp is not, and the sun is matched. The lamp also differs in one visible expression: the other two use 非初非後 (“neither first nor later”), while the lamp alone uses 不初不後 (“not first and not later”) 〔T32 457b07〕.
Within the same set of three similes, the lamp is the exception in both places. This edition does not supply correspondences or standardize the wording.
One Simile Used Twice: One Foot Out and Both Feet Out
After one question, the author distinguishes whether the truths belong to disposition-removing knowledge or to path knowledge.
He first gives the disposition-removing side and closes, “therefore the truths are distinguished through disposition-removing knowledge” 〔T32 457b25〕. He next gives the path-knowledge side and closes, “therefore the truths are distinguished only through path knowledge” 〔T32 457b27–28〕.
The distinction is made with one simile used twice:
“It is like a person leaving a burning city with one foot across the threshold. One foot has already left the city, but at that time the person is not yet said to have left” 〔T32 457b28–29〕. This is disposition-removing knowledge: movement has begun, but the person is not yet outside.
“It is like a person leaving a burning city with both feet already outside. Only then is the person said to have left the burning city” 〔T32 457c02–03〕. This is path knowledge: only when both feet are outside is one said to have left.
The Chinese expression for “burning city” occurs three times in the treatise, all three here; “threshold” occurs only once.
One simile is assigned to two knowledges by a difference of position—the author does not change similes to distinguish them, but moves the same simile to a different step. This is the same method as the lamp-flame simile in 12-04, used once on the arising side and once on the cessation side.
Pause: Why Does the Same Conclusion Occur Twice with a Different Conclusion Between Them?
Now pause over a matter of wording.
The sentence “the truths are distinguished through disposition-removing knowledge” occurs twice in this section (457b25·457c04–05). Between those two occurrences stands “therefore the truths are distinguished only through path knowledge” 〔T32 457b27–28〕. Read in sequence, the three conclusions have different subjects: one belongs to disposition-removing knowledge, one to path knowledge, and then another again to disposition-removing knowledge.
Why does one section move back and forth between the same conclusion?
This passage cannot answer. Three facts can be checked: “distinguishing the truths” occurs fifteen times in the treatise, six in this passage; the three statements do not have the same subject; and the text does not mark their levels or identify a definitive statement with anything beyond “again it is said.” (The section does contain one “again it is said” 〔T32 457b20〕, and it introduces precisely the disposition-removing branch, without naming who says it.)
This edition records without adjudication. It does not decide which sentence is definitive or arrange the three as levels.
The reasoning path in the section is nevertheless clear and worth following, because it is exactly the matter under debate.
The first question asks how “seeing suffering in accordance with reality” can stand together with “one knowledge, neither first nor later, distinguishes the Four Truths” 〔T32 457b13–14〕. The objection immediately follows: “If suffering is not seen, the four distortions arise” 〔T32 457b14〕.
The answer first steps back and says that seeing suffering is not fulfilled at once: “At the time of knowledge of arising and cessation, fullness in seeing suffering has not yet been accomplished.” Only when one sees the danger in formations in accordance with reality, arouses the mind from their characteristic, and crosses to the unformed is “the leak in seeing suffering reached, because one has reached the end” 〔T32 457b19–20〕. The fulfillment of seeing suffering rests on the three Chinese graphs meaning “reached the end.”
The author then credits disposition-removing knowledge: it rises from the characteristic of formations, crosses to the unformed and Nibbāna, and thereby obtains a concentrated mind. If concentration is not obtained, serenity and insight do not arise and the awakening dhammas do not become full. Therefore he says the truths are distinguished through disposition-removing knowledge.
Next he transfers the credit to path knowledge. Path knowledge arises immediately after disposition-removing knowledge, and at that time concentration upon Nibbāna is obtained. Once the mind is concentrated, serenity and insight arise and the awakening factors reach fulfillment. Therefore the text says, “the truths are distinguished only through path knowledge” 〔T32 457b27–28〕.
The single “only” narrows the preceding statement. The burning-city simile appears precisely here: one foot outside is not yet leaving, while both feet outside are. The simile serves that word “only.”
Yet after the simile, the author returns to “therefore the truths are distinguished through disposition-removing knowledge” 〔T32 457c04–05〕. This is the section’s final conclusion, and it moves in a different direction from “only.”
The checkable evidence ends there. This edition records the form without supplying a judgment.
A List of 140 Chinese Characters with Thirty-Two Occurrences of “Meaning”
The passage’s longest list comes last: “What does distinguishing the truths mean? Answer: When the Four Noble Truths are said to be united in a single instant, that is called distinguishing the truths” 〔T32 457c05–06〕. It continues from “At this time, path knowledge is united and has the meaning of reliance; the faculties acquire the meanings of equality, immovability, strength, and conveyance” 〔T32 457c06–07〕 all the way to “ghee has the meaning of finality; Nibbāna has the meaning of final equality” 〔T32 457c14〕.
This list contains 140 Chinese characters, thirty-two of which are the graph 義 (“meaning”). The count was measured directly.
The author does not state the total or explain each member individually. He gives thirty-two “has the meaning of” phrases in a single run and then closes the section.
This is the same handling as the seven named groups without a total in 12-08 and the unnamed total of the awakening items in 12-06. As Chapter Twelve proceeds, its long lists are generally listed but not counted. This edition does not supply a number.
The list’s form deserves another look. It is not simply thirty-two parallel nouns, but a sequence of “this has the meaning of that.” The faculties have the meanings of equality, immovability, strength, and conveyance; awakening factors have the meaning of cause; path factors the meaning of establishing; establishments of mindfulness the meaning of excellence; right efforts the meaning of means; bases of success the meaning of actuality—and so on until ghee has the meaning of finality and Nibbāna the meaning of final equality.
On the left are the named factors of the path; on the right is the share each bears when path knowledge is united. One “union” is spoken from thirty-two angles. The author neither summarizes nor classifies them, and does not state whether they form a sequence.
The list’s position also matters: it immediately follows “When the Four Noble Truths are said to be united in a single instant, that is called distinguishing the truths” 〔T32 457c05–06〕. One sentence defines “distinguishing the truths”; the following list unfolds the word “united.” One defining sentence, thirty-two unfolding expressions—the shortest definition and the longest list stand together.
The Final Four Characters
“Presently knowing and presently seeing in this way, the meditator abandons three fetters—identity view, doubt, and grasping at precepts—together with the defilements associated with them” 〔T32 457c14–16〕.
Three fetters are abandoned—identity view, doubt, and grasping at precepts. The author adds no comment, leaving their individual explanations to the next passage.
The sentence’s position deserves notice. Immediately after thirty-two occurrences of “meaning,” the text turns and gives only three names, without even saying “therefore.” The longest list and shortest close have no transition between them. The joined Chinese string for “identity view, doubt” occurs only once in the treatise. The expression for grasping at precepts occurs four times, the other three not appearing until 12-15. This is recorded as it stands.
Take away three things. One observation: three similes each perform four acts, but only two are matched to the Four Truths 〔T32 457b03–457b12〕: the boat is matched, the sun is matched, and the lamp gives four acts without correspondences. The lamp also alone has 不初不後 (“not first and not later”), while the other two use 非初非後 (“neither first nor later”); all four occurrences of the latter phrase in the treatise are here. One reading practice: when several similes come in sequence, first see whether their correspondences are complete; a simile matched all the way through and one stating only acts are handled differently, and the exception deserves separate notice. One pause: “the truths are distinguished through disposition-removing knowledge” occurs twice in this section (T32 457b25·457c04–05), with “the truths are distinguished only through path knowledge” between them 〔T32 457b27–28〕. The three statements have different subjects, but the text marks no levels; “again it is said” 〔T32 457b20〕 also names no speaker. This edition records without adjudication.
Three smaller matters deserve notice: the verse is introduced by “as the simile verse says” 〔T32 457a29〕, an expression occurring once in the treatise—it adds a class name to 12-06’s “as the verse says” but still gives no work title. One burning-city simile is used twice—one foot outside for disposition-removing knowledge, both feet outside for path knowledge (T32 457b28–29·457c02–03). Finally, the list of meanings united in path knowledge contains 140 Chinese characters and thirty-two occurrences of the graph 義, but states no total and explains no item separately 〔T32 457c06–457c14〕.
Shi Huijing · Waken · The Path of Freedom · Path Knowledge Distinguishes the Four Truths in a Single Instant · 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，承 12-08 性除智之收而起：性智無間生須陀洹道智，於一剎那以一智非初非後分別四諦；引譬喻偈，續以船·燈·日三喻明一剎那作四事；末答一問而以燒城之喻辨性除與道智之分，出「分別諦」之界說與道智和合之諸義，收於斷三結。底本五段〔T32 457a24–457c16〕。
一、科判定位
五段而成五節，末節一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·道智之生與引偈 | 「性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法」〔T32 457a24–25〕…「如譬喻偈所說」〔T32 457a29〕 |
| 第二節·偈之上句 | 「如人捨此岸，以船度彼岸」〔T32 457b01〕 |
| 第三節·偈之下句 | 「於彼度諸物，乘舡者除漏」〔T32 457b02〕 |
| 第四節·三喻各作四事 | 「如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物」〔T32 457b03–04〕…「如日，如是聖智」〔T32 457b12〕 |
| 第五節·一問並分別諦之界說與斷三結 | 「問：如實現見苦，知苦、斷集、證滅、修道。此相云何」〔T32 457b13–14〕…「坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱」〔T32 457c14–16〕 |
單元界與問答界之相合：起於道智之生而訖於斷三結，段內一問一答〔457b13〕（另節五之內有一自設之問「分別諦者何義」〔457c05〕，其上無「問」字），無自答文中間切斷者。其前為 12-08 性除智之收〔T32 457a23〕，其後即三結逐一之釋。本段一問（另一自問無「問」字）。
全段定位錨
〔T32, 457a24–457c16〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 非初非後 | 「於一剎那以一智，非初非後分別四諦」〔T32 457a27〕；「如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物」〔T32 457b03–04〕 | 「非初非後」全論四見而皆在本段（457a27·457b03·457b08–09·457b15）；燈喻一處獨作「不初不後」〔T32 457b07〕——三喻之中二喻用「非」而一喻用「不」，照錄不代齊 |
| 如譬喻偈所說 | 「如譬喻偈所說」〔T32 457a29〕 | 全論唯此一見；「譬喻偈」全論唯此一見。與 12-06 之「如偈所說」〔T32 456a08〕不同式——彼不出所引之名，此出「譬喻偈」三字而仍不出書名。照錄不代判其所出 |
| 三喻各作四事 | 「如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物」〔T32 457b03–04〕；「如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起」〔T32 457b06–08〕；「如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明」〔T32 457b08–10〕 | 三喻各出四事而其配四諦者唯二：船喻之後有「如捨此岸，如是智分別苦」〔T32 457b04–05〕一組四配，日喻之後有「如令現色，如是智分別苦」〔T32 457b10〕一組四配，燈喻之後無配。「如燈共生」「如日共生」各全論唯此一見。照錄不代配 |
| 燒城之喻 | 「如人從燒城出，脚跨門閫。從城已出一脚，是時未名出」〔T32 457b28–29〕；「如人從所燒城，兩脚已出，是時名出燒城」〔T32 457c02–03〕 | 「燒城」全論三見而皆在本段（457b28·457c02·457c02–03）；「門閫」全論唯此一見〔457b28〕（此處校記一條，見目三）。一喻兩用：一腳出者喻性除智、兩腳出者喻道智 |
| 分別諦之歸屬 | 「是處見苦漏，到最後故」〔T32 457b19–20〕；「分別諦者何義？答：四聖諦於一剎那說和合，名分別諦」〔T32 457c05–06〕 | 「分別諦」全論十五見，本段六見（457b25·457b27–28·457b28·457c04–05·457c05·457c06）；答文之中「以性除智成分別諦」與「唯以道智成分別諦」並出而前者兩見、後者一見（457b25·457b27–28·457c04–05）——二語相鄰而所歸不同，照錄不代判。此節校記二條（見目三） |
| 道智和合之諸義 | 「於此時道智和合依義，諸根成平等不動義、力義、乘義」〔T32 457c06–07〕；「醍醐最後義，泥洹最後平等義」〔T32 457c14〕 | 一列一百四十字而「義」字三十二見〔457c06–457c14〕（逐字實測）；論文不出其總數、不逐目別釋。照錄不代數、不代補 |
| 三結 | 「坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱」〔T32 457c14–16〕 | 「身見、疑」連書全論唯此一見〔457c15〕；「戒取」全論四見（457c16·460a20·460b21·460b22），其三在 12-15。三結之逐一別釋即次段〔T32 457c16 起〕 |
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 |
|---|---|---|---|
| 457b02 | 舡（乘舡者除漏） | 船 | 【宋】【元】【明】【宮】 |
| 457b17 | 滿（未成見苦滿） | 漏 | 【宋】【元】【明】【宮】 |
| 457b20 | 以（復說若如是以寂寂） | 〔麗本此處無字〕 | 【麗-CB】 |
| 457b28 | 閫（脚跨門閫） | 限 | 【宮】 |
誌錄不判三事：
- 457b02「乘舡者除漏」之「舡」，四本作「船」——本偈上句已作「以船度彼岸」〔T32 457b01〕，若從四本則上下句同字；底本則一作船、一作舡。並錄不判，本文從底本。
- 457b17「未成見苦滿」之「滿」，四本作「漏」——其下三行有「是處見苦漏」〔T32 457b19–20〕；若從四本則二處同字。並錄不判，本文從底本。
- 457b20「復說若如是以寂寂」之「以」，麗本此處無字（其
<lem>屬底本一系，校本未採麗本之讀）——本文從底本。並錄不判。
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（四條皆為「記而未採」之形，本文與大正本同）。
四、論主引據
引偈一處：「如譬喻偈所說」〔T32 457a29〕領起其下二句之偈〔T32 457b01–02〕。論文出「譬喻偈」三字而不出書名、不稱佛說、不稱尊者；偈末無收語，其收在下段之首句〔T32 457b03〕。與 12-06 之「如偈所說」〔456a08〕比，本處多出所引之類名而仍不出其書。照錄不代判其所出。
復說一處：「復說若如是以寂寂、以性除智，成分別諦」〔T32 457b20–21〕——以「復說」領起而不出說者。照錄不代判。
其餘引據零命中：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。
五、譬喻·修辭
- 譬喻四處（T32 457b01–02·457b03·457b06–08·457b08–10·457b28–29）：偈中船喻·散文船喻·燈喻·日喻·燒城喻。「猶如」本段零命中，「譬」一見（「如譬喻偈所說」〔457a29〕，為引式之名非喻）。
- 三喻各作四事而配者唯二〔T32 457b03–457b12〕：船喻與日喻各繫一組四配，燈喻不繫。
- 同義而字不齊（T32 457a27·457b03·457b06–08·457b08–10·457b15）：「非初非後」四見而燈喻一處作「不初不後」。
- 一喻兩用（T32 457b28–29·457c02–03）：燒城一喻，一腳出喻性除智、兩腳出喻道智——同一喻以其分位之別分繫二智。
- 同一結論兩出而中隔異說（T32 457b25·457b27–28·457c04–05）：「以性除智成分別諦」二見（457b25·457c04–05），其間隔以「唯以道智成分別諦」一見（457b27–28）。
- 長列不出其數〔T32 457c06–457c14〕：道智和合之諸義一列一百四十字、「義」字三十二見，總數不出、逐目不釋。
- 末以四字結而不加按語〔T32 457c14–16〕：斷三結——身見、疑、戒取，及彼相應煩惱。
六、章內互讀
- 前指：本段承 12-08 性除智之收〔T32 457a23〕；「以道智已越正聚」〔T32 457a12–13〕即本段之題；「如偈所說」之引式見 12-06〔T32 456a08〕而本處作「如譬喻偈所說」。
- 後指：三結之逐一別釋即次段〔T32 457c16 起〕；「戒取」之其三見在 12-15（460a20·460b21·460b22）；「分別諦」之其餘見在 12-10（458a18–19·458a23·458a28）、12-12〔458c14〕與 12-18（461c17·461c19）。
- 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〔T32 456c10〕）。
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 continues from the close of disposition-removing knowledge in 12-08. Immediately after disposition knowledge, stream-enterer path knowledge arises and distinguishes the Four Truths in one instant, with one knowledge, neither first nor later. A simile verse is cited, followed by boat, lamp, and sun similes for performing four acts in one instant. The final question uses the burning-city simile to distinguish disposition-removing knowledge from path knowledge, defines “distinguishing the truths,” lists the meanings united in path knowledge, and closes by abandoning three fetters. The base text comprises five paragraphs 〔T32 457a24–457c16〕.
1. Structural Location
Five paragraphs form five sections, with one question in the final section:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Section One · Arising of path knowledge and introduction of the verse | “Immediately and in sequence after disposition knowledge, one presently knows suffering, presently abandons arising, presently realizes cessation, and presently cultivates the path. Stream-enterer path knowledge and all awakening dhammas arise” 〔T32 457a24–25〕 … “As the simile verse says” 〔T32 457a29〕 |
| Section Two · First verse line | “Like a person leaving this shore and crossing by boat to the farther shore” 〔T32 457b01〕 |
| Section Three · Second verse line | “There carrying things across, the person riding the boat removes its leaks” 〔T32 457b02〕 |
| Section Four · Three similes, each performing four acts | “Like a boat crossing water, it performs four acts in a single instant, neither first nor later: leaving this shore, removing leaks, reaching the farther shore, and carrying things across” 〔T32 457b03–04〕 … “As the sun, so is noble knowledge” 〔T32 457b12〕 |
| Section Five · One question, definition of distinguishing the truths, and abandonment of three fetters | “Question: One presently sees suffering in accordance with reality—knowing suffering, abandoning arising, realizing cessation, and cultivating the path. What is this characteristic like?” 〔T32 457b13–14〕 … “Presently knowing and presently seeing in this way, the meditator abandons three fetters—identity view, doubt, and grasping at precepts—together with the defilements associated with them” 〔T32 457c14–16〕 |
Agreement of unit and question-answer boundaries: The unit begins with the arising of path knowledge and ends with the abandonment of three fetters. It contains one explicit question and answer 〔457b13〕. A further self-posed question, “What does distinguishing the truths mean?” 〔457c05〕, occurs within Section Five without the graph “Question.” No answer is cut in the middle. Before it is the close of disposition-removing knowledge in 12-08 〔T32 457a23〕; after it come the individual explanations of the three fetters. This passage contains one explicit question, plus one self-question without the graph “Question.”
Locator
〔T32, 457a24–457c16〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
非初非後 (“neither first nor later”) | “In one instant and with one knowledge, neither first nor later, the meditator distinguishes the Four Truths” 〔T32 457a27〕; “Like a boat crossing water, it performs four acts in a single instant, neither first nor later: leaving this shore, removing leaks, reaching the farther shore, and carrying things across” 〔T32 457b03–04〕 | 非初非後 occurs four times in the treatise, all in this passage (457a27·457b03·457b08–09·457b15). The lamp simile alone has 不初不後 (“not first and not later”) 〔T32 457b07〕. Two of the three similes use 非; one uses 不. The two visibly different Chinese forms are retained rather than standardized |
| As the simile verse says | “As the simile verse says” 〔T32 457a29〕 | The expression occurs once in the treatise, as does the Chinese compound “simile verse.” Its form differs from 12-06’s “as the verse says” 〔T32 456a08〕—there no class name is given, while here three graphs for “simile verse” appear, though a work title remains absent. The source is not supplied |
| Three similes, each performing four acts | “Like a boat crossing water, it performs four acts in a single instant, neither first nor later: leaving this shore, removing leaks, reaching the farther shore, and carrying things across” 〔T32 457b03–04〕; “Like a lamp arising together, it performs four acts in a single instant, not first and not later: it has a small wick, dispels darkness, makes the oil diminish, and causes light to arise” 〔T32 457b06–08〕; “Like the sun arising together, it performs four acts in a single instant, neither first nor later: it makes forms visible, dispels darkness, removes cold, and causes light to arise” 〔T32 457b08–10〕 | All three similes give four acts, but only two receive Four-Truth correspondences: the boat is followed by the fourfold matching beginning “As leaving this shore, so knowledge distinguishes suffering” 〔T32 457b04–05〕; the sun is followed by the fourfold matching beginning “As making forms visible, so knowledge distinguishes suffering” 〔T32 457b10〕; no matching follows the lamp. The Chinese phrases “like a lamp arising together” and “like the sun arising together” each occur once in the treatise. Correspondences are not supplied for the lamp |
| Burning-city simile | “It is like a person leaving a burning city with one foot across the threshold. One foot has already left the city, but at that time the person is not yet said to have left” 〔T32 457b28–29〕; “It is like a person leaving a burning city with both feet already outside. Only then is the person said to have left the burning city” 〔T32 457c02–03〕 | The Chinese expression “burning city” occurs three times in the treatise, all here (457b28·457c02·457c02–03); “threshold” occurs once 〔457b28〕, with one critical note in Section 3. One simile is used twice: one foot outside illustrates disposition-removing knowledge; both feet outside illustrates path knowledge |
| Attribution of distinguishing the truths | “Here the leak in seeing suffering is reached, because one has reached the end” 〔T32 457b19–20〕; “What does distinguishing the truths mean? Answer: When the Four Noble Truths are said to be united in a single instant, that is called distinguishing the truths” 〔T32 457c05–06〕 | The expression “distinguishing the truths” occurs fifteen times in the treatise, six in this passage (457b25·457b27–28·457b28·457c04–05·457c05·457c06). Within one answer, “the truths are distinguished through disposition-removing knowledge” occurs twice, while “the truths are distinguished only through path knowledge” occurs once between them (457b25·457b27–28·457c04–05). The adjacent claims have different subjects. They are recorded without adjudication. Two critical notes occur in this section; see Section 3 |
| Meanings united in path knowledge | “At this time, path knowledge is united and has the meaning of reliance. The faculties acquire the meanings of equality, immovability, strength, and conveyance” 〔T32 457c06–07〕; “Ghee has the meaning of finality; Nibbāna has the meaning of final equality” 〔T32 457c14〕 | The list contains 140 Chinese characters and thirty-two occurrences of the graph 義 (“meaning”) 〔457c06–457c14〕, measured directly. The treatise does not state the total or explain the members individually. The count is recorded without supplementation |
| Three fetters | “Presently knowing and presently seeing in this way, the meditator abandons three fetters—identity view, doubt, and grasping at precepts—together with the defilements associated with them” 〔T32 457c14–16〕 | The joined Chinese string “identity view, doubt” occurs once in the treatise 〔457c15〕. The expression for grasping at precepts occurs four times (457c16·460a20·460b21·460b22), the other three in 12-15. Individual explanations of the three fetters begin in the next passage 〔T32 457c16 起〕 |
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 |
|---|---|---|---|
| 457b02 | the variant boat graph, in “the person riding the boat removes its leaks” | the standard boat graph | 【宋】【元】【明】【宮】 |
| 457b17 | fullness, in “fullness in seeing suffering has not yet been accomplished” | leak | 【宋】【元】【明】【宮】 |
| 457b20 | through, in “again it is said: if in this way through stillness upon stillness” | 〔麗本此處無字〕 | 【麗-CB】 |
| 457b28 | threshold, in “one foot across the threshold” | boundary | 【宮】 |
Three matters are recorded without adjudication:
- At 457b02, four witnesses use the standard graph for “boat” in “the person riding the boat removes its leaks.” The preceding verse line already uses that standard graph in “crossing by boat to the farther shore” 〔T32 457b01〕. Following the four witnesses makes the two lines uniform; the base uses two graph forms. Both are recorded without adjudication; the body follows the base.
- At 457b17, four witnesses have “leak” for the base “fullness” in “fullness in seeing suffering has not yet been accomplished.” Three lines below appears “here the leak in seeing suffering is reached” 〔T32 457b19–20〕. Following the four witnesses makes the two places use the same graph. Both are recorded without adjudication; the body follows the base.
- At 457b20, the Goryeo witness omits the graph translated “through” in “again it is said: if in this way through stillness upon stillness.” Its
<lem>belongs to the base line; the critical edition did not adopt the Goryeo reading. The body follows the base. Both are recorded without adjudication.
Three zero-result checks: There is no missing-character marker in the passage; there is no inline note; 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.
4. Authorities Cited by the Treatise
One verse citation occurs: “As the simile verse says” 〔T32 457a29〕 introduces the two verse lines below 〔T32 457b01–02〕. The text gives the class name “simile verse” but no work title, does not call it words of the Buddha, and names no elder. The verse has no closing formula; its explication begins in the first sentence of the following paragraph 〔T32 457b03〕. Compared with 12-06’s “as the verse says” 〔456a08〕, this passage adds the cited class while still giving no work title. The source is not supplied.
One “again it is said” occurs: “Again it is said: if, through stillness upon stillness and through disposition-removing knowledge, one distinguishes the truths” 〔T32 457b20–21〕. It introduces another statement but does not identify a speaker. This is recorded without adjudication.
No other citation is found: the passage contains no “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says,” and cites no elder’s statement.
5. Simile and Rhetoric
- Five places of simile (T32 457b01–02·457b03·457b06–08·457b08–10·457b28–29): the boat in verse, boat in prose, lamp, sun, and burning city. The Chinese equivalent of “just as” has zero occurrences; the graph for “simile” occurs once in “as the simile verse says” 〔457a29〕, where it names the citation class.
- Three similes each perform four acts, but only two are matched 〔T32 457b03–457b12〕: the boat and sun each receive four correspondences; the lamp does not.
- Equivalent sense with visibly uneven graphs (T32 457a27·457b03·457b06–08·457b08–10·457b15):
非初非後(“neither first nor later”) occurs four times, while the lamp alone has不初不後(“not first and not later”). - One simile used twice (T32 457b28–29·457c02–03): in the burning-city simile, one foot outside illustrates disposition-removing knowledge and both feet outside illustrates path knowledge—one simile is assigned to two knowledges through a difference of position.
- The same conclusion twice with another statement between (T32 457b25·457b27–28·457c04–05): “the truths are distinguished through disposition-removing knowledge” occurs twice (457b25·457c04–05), separated by one occurrence of “the truths are distinguished only through path knowledge” (457b27–28).
- A long list without its total 〔T32 457c06–457c14〕: the meanings united in path knowledge form a list of 140 Chinese characters with thirty-two occurrences of
義; no total is stated and no member is explained separately. - A four-character close without comment 〔T32 457c14–16〕: abandon three fetters—identity view, doubt, and grasping at precepts—together with the associated defilements.
6. Internal Cross-Reading
- Backward connections: The passage continues from the close of disposition-removing knowledge in 12-08 〔T32 457a23〕. “Through path knowledge one has crossed the right fixed course” 〔T32 457a12–13〕 names this passage’s subject. The citation formula “as the verse says” appears in 12-06 〔T32 456a08〕, while here it is “as the simile verse says.”
- Forward connections: Individual explanations of the three fetters begin in the next passage 〔T32 457c16 起〕. The other three occurrences of grasping at precepts are in 12-15 (460a20·460b21·460b22). The remaining occurrences of “distinguishing the truths” are in 12-10 (458a18–19·458a23·458a28), 12-12 〔458c14〕, and 12-18 (461c17·461c19).
- Fascicle and chapter: This passage belongs to fascicle twelve, part two of Chapter Twelve, “Distinguishing the Truths” (fascicle twelve opens at 456c06; chapter title line at 〔T32 456c10〕).
7. Transmission
Questions of author, translator, and textual transmission are not adjudicated here.
Shi Huijing · Waken · The Path of Freedom · Path Knowledge Distinguishes the Four Truths in a Single Instant · Apparatus · Summer 2026