清淨道論 怖畏現起智Visuddhimagga · Knowledge of the Manifestation of Fear
壞滅隨觀多作之後，一切有、生、趣、住、有情居中會壞散的諸行，像獅、虎、豹、熊、夜叉、羅剎、狂象、毒蛇、塚間、戰場、熾然的火坑那樣，對想安樂而活的怯弱者成為大怖畏而現起。見「過去的諸行已滅，現在的正滅，未來的也將這樣滅」——怖畏現起智生。論主用兩位母親說這一步的重量：三個兒子被王處斬，她見長子頭已落、次子正被斬，對幼子放了手：「這個也會和他們一樣。」十個孩子九個已死、一個在手中正死，她對胎中的那個放了手：「這個也會和他們一樣。」沒有軟化。但注意母親做的動作不是怖，是捨愛著——這一步的落點是放手。
然後論主立刻問：這個智自己怕不怕？不怕。它只是「已滅、正滅、將滅」的度量，像一個有眼的人站在城門邊看三個火坑、看木樁鐵樁金樁三支刺樁——連金樁都是刺樁——自己不怕，只是度量「掉進去的人會很苦」。三火坑三刺樁是三有。怖畏在諸行那邊，不在智這邊。你是看的人，不是掉進去的人；灰暗感來時，記得自己站在哪裡。
以無常作意的人，諸行本身現為怖畏；以苦作意的人，連被當成樂的存在也一直在逼迫；以無我作意的人，兩者都像空村、像陽焰與乾闥婆城——虛、空無、空、無主、無導。這是「一路鬆手」路上第一個不好受的站；論主先讓怖畏充分現起，再立刻辨明智自不怖——這個分寸救人。
After contemplation of dissolution has been repeatedly developed, formations subject to breaking apart in every existence, birth, destination, station, and abode of beings manifest as a great fear, like lions, tigers, leopards, bears, yakkhas, rakkhasas, maddened elephants, poisonous snakes, charnel grounds, battlefields, and blazing charcoal pits to a timid person who wishes to live at ease. Seeing “Past formations have ceased, present formations are ceasing, and future formations will likewise cease,” knowledge of the manifestation of fear arises. The author uses two mothers to convey the weight of this step. Three sons are sentenced by the king; she sees the eldest son’s head fall and the second being beheaded, then releases her hold on the youngest: “He too will become like them.” Ten children are born; nine have died and one is dying in her arms, so she releases her hold on the child in her womb: “This one too will become like them.” Nothing is softened. Yet notice that the mother’s action is not fear but giving up attachment. This step lands on letting go.
The author then immediately asks: is this knowledge itself afraid? No. It is merely the assessment “ceased, ceasing, will cease,” like a person with eyes standing beside the city gate and looking at three charcoal pits, or at three stakes made of wood, iron, and gold—even the gold stake is still a stake. He is not afraid; he merely assesses, “Anyone who falls in will suffer greatly.” The three pits and three stakes represent the three kinds of existence. Fear is on the side of formations, not on the side of knowledge. You are the one looking, not the one falling in. When bleakness arrives, remember where you stand.
To one attending as impermanent, formations themselves manifest as fear. To one attending as suffering, even the existence regarded as pleasure continuously oppresses. To one attending as not-self, both are like an empty village, a mirage, and a city of gandhabbas—hollow, vacuous, empty, ownerless, and without a guide. This is the first unpleasant station on the road of “letting go all the way.” The author first lets fear manifest fully, then immediately clarifies that knowledge itself is not afraid; that measure of distinction rescues the reader.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 怖畏現起智之生起與二婦人之喻 〔CSCD §750〕
怖畏現起智之說
在他這樣習行、修習、多作以一切諸行之盡、壞、破、滅為所緣的壞滅隨觀之時，於一切有、生、趣、住、有情居¹之中，那些會壞散的諸行，就如同對想要安樂而活的怯弱之人而言的獅、虎、豹、熊、鬣狗、夜叉、羅剎、暴牛、惡犬、狂象、毒蛇、電輪²、塚間、戰場、熾然的火坑等一般，成為大怖畏而現起。在他見「過去的諸行已滅，現在的正滅，未來所要生的諸行也將這樣滅去」之時，於此處就生起名為怖畏現起智的〔智〕。
這裡有這樣一個譬喻：據說有一個女人，她的三個兒子都得罪了王，王命令斬他們的頭。她就跟兒子們一同到了刑場。於是他們斬了她大兒子的頭，開始要斬第二個。她見大兒子的頭已被斬、第二個的正被斬，就對小兒子捨了愛著³：「這個也會和他們一樣的。」其中，那女人之見大兒子被斬的頭，如同瑜伽者之見過去諸行之滅；見第二個正被斬的頭，如同見現在者之滅；以「這個也會和他們一樣的」而對小兒子捨其愛著，如同以「未來所要生的諸行也將破壞」而見未來者之滅。在他這樣見時，於此處就生起怖畏現起智。
還有一個譬喻：據說有一個生子不育的女人，生了十個孩子。其中九個已死，一個在手中正死，另一個還在胎中。她見九個孩子已死、第十個正死，就對在胎中的捨了愛著：「這個也會和他們一樣的。」其中，那女人之隨念九個孩子之死，如同瑜伽者之見過去諸行之滅；見手中者正死之狀，如同瑜伽者之見現在者之滅；對在胎中者捨其愛著，如同見未來者之滅。在他這樣見時，於此剎那就生起怖畏現起智。
§2 智自不怖畏之辨——三火坑與三刺樁之喻 〔CSCD §751〕
那麼，怖畏現起智自己是怖畏，還是不怖畏呢？——不怖畏。因為它唯是「過去的諸行已滅，現在的正滅，未來的將滅」這樣的度量⁴而已。
所以，就如同一個有眼的人，在城門邊看著三個火坑，他自己並不怖畏，而唯有「凡是墮於此中的，都將領受不少的苦」這樣的度量而已；或者就如同一個有眼的人，看著次第安置的三支刺樁——佉陀羅木樁、鐵樁、金樁——他自己並不怖畏，而唯有「凡是墮於這些樁上的，都將領受不少的苦」這樣的度量而已；同樣，怖畏現起智自己並不怖畏，而唯有於如同三個火坑、如同三支刺樁的三有之中，「過去的諸行已滅，現在的正滅，未來的將滅」這樣的度量而已。
而因為對它而言，唯是一切有、生、趣、住、居之中的諸行成為陷於災的、有可畏的而現為怖畏，所以說為「怖畏現起」。
§3 所引之文與其逐句釋——相與轉起之現為怖畏 〔CSCD §751〕
而關於它這樣現為怖畏，這裡是〔所依之〕聖典：
「以無常作意的人，什麼現為怖畏呢？以苦〔作意的人呢〕？以無我作意的人，什麼現為怖畏呢？——以無常作意的人，相現為怖畏。以苦作意的人，轉起現為怖畏。以無我作意的人，相與轉起〔二者〕現為怖畏。」
其中，「相」，就是行相⁵；這是過去、未來、現在諸行的稱謂。因為以無常作意的人，唯見諸行之死，所以相就對他現為怖畏。
「轉起」，就是色有與無色有之轉起。因為以苦作意的人，即使於被認為是樂的轉起，也唯見其恆常逼迫之性，所以轉起就對他現為怖畏。
而以無我作意的人，見這二者如同空村一般、如同陽焰與乾闥婆城等一般，是虛的、空無的、空的、無主的、無導的。所以相與轉起二者就都對他現為怖畏。
怖畏現起智〔之說〕終。
註
¹ 有・生・趣・住・有情居（bhava・yoni・gati・ṭhiti・sattāvāsa）：輪迴所歷之五種攝類；本篇以之為諸行現為怖畏之全處。
² 電輪（asanivicakka）：如雷電之輪；本篇以之列於諸可畏之物之中。
³ 愛著（ālaya）：於所著之境所起之冀望與依戀；二喻之樞語即在於此之捨。
⁴ 度量（tīraṇa）：智唯度察其可畏而自不生怖畏；本篇以三火坑與三刺樁二喻明之。
⁵ 行相（saṅkhāranimitta）：論自釋此語為過去、未來、現在諸行之稱謂。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Arising of Knowledge of the Manifestation of Fear and the Similes of the Two Women 〔CSCD §750〕
Discourse on Knowledge of the Manifestation of Fear
As he practices, cultivates, and repeatedly develops contemplation of dissolution, whose object is the exhaustion, dissolution, breakup, and cessation of all formations, the formations subject to breaking apart in every existence, birth, destination, station, and abode of beings¹ manifest as a great fear, like lions, tigers, leopards, bears, hyenas, yakkhas, rakkhasas, savage bulls, vicious dogs, maddened elephants, poisonous snakes, wheels of lightning,² charnel grounds, battlefields, blazing charcoal pits, and the like to a timid person who wishes to live at ease. When he sees, “Past formations have ceased, present formations are ceasing, and formations that will arise in the future will likewise cease,” knowledge of the manifestation of fear arises in him.
Here is a simile. It is said that a woman had three sons who had offended the king, and the king ordered that their heads be cut off. She went to the execution ground with her sons. They cut off the eldest son’s head and began to cut off the second son’s. Seeing that the eldest son’s head had been cut off and that the second son’s was being cut off, she gave up attachment³ to the youngest: “He too will become like them.” Here the woman’s seeing the severed head of her eldest son is like the meditator’s seeing the cessation of past formations; her seeing the second son’s head being cut off is like seeing the cessation of present formations; and her giving up attachment to the youngest with the thought “He too will become like them” is like seeing the cessation of future formations with the thought “Formations that will arise in the future will likewise break up.” As he sees in this way, knowledge of the manifestation of fear arises in him at this place.
Here is another simile. It is said that a woman whose children did not survive had borne ten children. Nine of them had died, one was dying in her arms, and another was still in her womb. Seeing that nine children had died and that the tenth was dying, she gave up attachment to the one in her womb: “This one too will become like them.” Here the woman’s recollection of the deaths of the nine children is like the meditator’s seeing the cessation of past formations; her seeing the child in her arms dying is like the meditator’s seeing the cessation of present formations; and her giving up attachment to the one in her womb is like seeing the cessation of future formations. As he sees in this way, knowledge of the manifestation of fear arises in him at that very moment.
§2 Distinguishing That Knowledge Itself Is Not Afraid—the Similes of the Three Charcoal Pits and the Three Stakes 〔CSCD §751〕
But is knowledge of the manifestation of fear itself afraid or not afraid?—It is not afraid. For it is merely the assessment⁴: “Past formations have ceased, present formations are ceasing, and future formations will cease.”
Suppose a person with eyes looked at three charcoal pits beside a city gate. He himself would not be afraid; he would merely assess, “Anyone who falls into these will experience no small amount of suffering.” Or suppose a person with eyes looked at three stakes set in succession—a khadira-wood stake, an iron stake, and a gold stake. He himself would not be afraid; he would merely assess, “Anyone who falls upon these stakes will experience no small amount of suffering.” In the same way, knowledge of the manifestation of fear is itself not afraid; within the three kinds of existence, which are like three charcoal pits and three stakes, it merely assesses, “Past formations have ceased, present formations are ceasing, and future formations will cease.”
And because, for this knowledge, the formations in every existence, birth, destination, station, and abode manifest as fear, having fallen into calamity and being fraught with danger, it is called “manifestation of fear.”
§3 The Cited Text and Its Phrase-by-Phrase Explanation—The Sign and Occurrence Manifest as Fear 〔CSCD §751〕
Concerning their manifestation as fear in this way, the following is the canonical text:
“To one attending as impermanent, what manifests as fear? To one attending as suffering? To one attending as not-self, what manifests as fear?—To one attending as impermanent, the sign manifests as fear. To one attending as suffering, occurrence manifests as fear. To one attending as not-self, both the sign and occurrence manifest as fear.”
Here, “the sign” is the sign of formations;⁵ it is a designation for past, future, and present formations. Because one attending as impermanent sees only the death of formations, the sign manifests to him as fear.
“Occurrence” is the occurrence of material and immaterial existence. Because one attending as suffering sees even in occurrence regarded as pleasure only its nature of constant oppression, occurrence manifests to him as fear.
One attending as not-self sees both of these as hollow, vacuous, empty, ownerless, and without a guide, like an empty village, a mirage, a city of gandhabbas, and so forth. Therefore both the sign and occurrence manifest to him as fear.
The Discourse on Knowledge of the Manifestation of Fear is concluded.
Notes
¹ Existence, birth, destination, station, and abode of beings (bhava・yoni・gati・ṭhiti・sattāvāsa): five classes encompassing the course of saṃsāra; this discourse treats them as the full range in which formations manifest as fear.
² Wheel of lightning (asanivicakka): a wheel-like stroke of lightning; this discourse includes it among fearsome things.
³ Attachment (ālaya): hope and clinging that arise toward what one is attached to; relinquishing this is the pivotal expression in both similes.
⁴ Assessment (tīraṇa): knowledge merely examines what is fearsome without itself becoming afraid; this discourse illustrates it through the two similes of three charcoal pits and three stakes.
⁵ Sign of formations (saṅkhāranimitta): the text itself explains this expression as a designation for past, future, and present formations.
一切諸行像獅虎毒蛇火坑那樣現為怖畏——但論主馬上問：這個智自己怕不怕？不怕；它只是站在城門邊看著三個火坑，度量著「掉進去的人會很苦」
大局 — 「不好受」的第一步，與它其實不怖畏的辨明
壞滅隨觀習行多作之後，於一切有・生・趣・住・有情居中會壞散的諸行，如獅虎豹熊夜叉羅剎暴牛狂象毒蛇火坑等對怯弱者一般，成為大怖畏而現起——見「過去諸行已滅、現在正滅、未來將滅」時，怖畏現起智生（§1）；論主給二喻：三子被斬的母親、十子九死的母親——見過去之滅、見現在之滅、對未來捨愛著（§1）。然後一個關鍵之問：這智自己怖畏否？——不怖畏，它唯是「已滅、正滅、將滅」的度量，如有眼者在城門邊看三火坑、看三刺樁而自不怖（§2）。末段引聖典：以無常作意者相現為怖畏，以苦作意者轉起現為怖畏，以無我作意者二者皆現——並逐句釋（§3）。〔所見〕這是那條「一路鬆手」之路上第一個「不好受」的站。論主的處理極有分寸：先讓怖畏充分現起（獅虎毒蛇的長列、兩位母親的喻），再立刻辨明「智自不怖」——怖畏是諸行的相，不是行者的情緒。這一分寸救人：修到這裡感到灰暗的人，論主告訴他：灰暗是對的，但你不必怕；你是看火坑的人，不是掉進去的人。
§01 怖畏現起智之生起與二婦人之喻 → 白話 §1
習行修習多作以一切行之盡壞破滅為所緣之壞滅隨觀時，一切有生趣住有情居中會壞散之諸行，如對欲安樂而活之怯弱者的獅虎豹熊鬣狗夜叉羅剎暴牛惡犬狂象毒蛇電輪塚間戰場熾然火坑，成大怖畏而現起；見「過去諸行已滅、現在正滅、未來將滅」時怖畏現起智生。喻一：女人三子得罪王，王命斬首；她隨至刑場，見長子頭已斬、次子正被斬，遂對幼子捨愛著：「這個也會和他們一樣」——見長子已斬如見過去諸行之滅、見次子正斬如見現在之滅、對幼子捨愛著如見未來之滅。喻二：生子不育之女人生十子，九已死、一在手中正死、一在胎——念九子之死如見過去之滅、見手中者正死如見現在、對胎中者捨愛著如見未來（白話 §1）。〔讀法〕兩個母親的喻都極痛，論主沒有軟化：「這個也會和他們一樣的」——是母親對幼子說的話，也是行者對未來諸行說的話。三世之滅在這一句裡合為一。〔所見〕注意喻裡母親做的動作是「捨愛著」而不是「怖」——喻的落點是放手，不是恐懼。這已經在為下一節「智自不怖」鋪路：怖畏現起智真正的內容是看見三世之滅之後對未來的鬆手。
§02 智自不怖畏之辨——三火坑與三刺樁之喻 → 白話 §2
怖畏現起智自身怖畏否？不怖畏——唯是「過去已滅、現在正滅、未來將滅」之度量：如有眼者於城門邊看三火坑，自不怖而唯度量「凡墮此者將受不少苦」；如看次第安置之三刺樁（佉陀羅木樁・鐵樁・金樁）自不怖而唯度量墮者之苦；智於如三火坑三刺樁之三有中唯作「已滅正滅將滅」之度量。以一切有生趣住居中諸行成陷於災、有可畏而現為怖畏，故名怖畏現起（白話 §2）。〔讀法〕這是全單元最要緊的辨明：怖畏在諸行那邊，不在智這邊。三火坑喻三有（欲有・色有・無色有），三刺樁——木・鐵・金——也是三有：連「金樁」都是刺樁；掉在金上一樣是穿。〔所見〕「有眼的人站在城門邊」——他在門邊，不在坑裡；有眼，所以看得清；他的心情是「度量」，不是驚慌。這一句給了修到此處的人一個位置：你是那個站在門邊看的人。灰暗感若來，記得自己站在哪裡。
§03 所引之文與其逐句釋——相與轉起之現為怖畏 → 白話 §3
聖典：以無常作意者相現為怖畏；以苦作意者轉起現為怖畏；以無我作意者相與轉起皆現為怖畏。相＝行相＝過去未來現在諸行之稱謂：以無常作意者唯見諸行之死故相現為怖畏；轉起＝色有無色有之轉起：以苦作意者於被認為樂之轉起亦唯見恆常逼迫故轉起現為怖畏；以無我作意者見二者如空村、如陽焰乾闥婆城，虛・空無・空・無主・無導，故二者皆現。〔怖畏現起智之說終〕（白話 §3）。〔讀法〕三相各配一種怖畏的對象：無常看到的是「相」（諸行本身會死），苦看到的是「轉起」（連被當成樂的存在也一直在逼迫），無我看到兩者都是空村。〔所見〕「即使於被認為是樂的轉起，也唯見其恆常逼迫之性」——這是苦相最誠實的一句：不是苦的時候見苦，是樂的時候也見苦。而無我的五個形容——虛・空無・空・無主・無導——與 20-02 四十行相裡的五個無我行相同一組。全單元到這裡收得很輕：一個「終」字，沒有多餘的安慰；安慰在上一節已經給了。
給一般讀者
修到諸行像獅虎毒蛇火坑那樣現為怖畏的時候，記住兩件事。一，這是對的——過去的已滅、現在的正滅、未來的也將這樣滅，論主用兩位失去孩子的母親說這一步的重量，沒有軟化。二，這個智自己不怕——它像一個有眼的人站在城門邊看三個火坑，只是度量「掉進去的人會很苦」；你是看的人，不是掉進去的人。灰暗感來時，記得自己站在哪裡。母親對幼子做的動作不是怖，是「捨愛著」——這一步的落點是放手。
想讀本單元全文：白話 §1–§3 即怖畏現起智之生起與二母之喻、智自不怖之辨與三火坑三刺樁、聖典之引與相轉起之釋的全段逐段全譯。
All formations manifest as fear, like lions, tigers, poisonous snakes, and charcoal pits—but the author immediately asks: is this knowledge itself afraid? No; it merely stands by the city gate looking at three charcoal pits and assesses, “Anyone who falls in will suffer greatly”
The Big Picture — The First “Unpleasant” Step, and the Clarification That It Is Not Itself Afraid
After contemplation of dissolution has been practiced and repeatedly developed, formations subject to breaking apart in every existence, birth, destination, station, and abode of beings manifest as a great fear, like lions, tigers, leopards, bears, yakkhas, rakkhasas, savage bulls, maddened elephants, poisonous snakes, and charcoal pits to a timid person. When one sees “Past formations have ceased, present formations are ceasing, and future formations will cease,” knowledge of the manifestation of fear arises (§1). The author gives two similes: a mother whose three sons are beheaded and a mother whose ten children die. Seeing the cessation of the past and present, they give up attachment to the future (§1). Then comes a crucial question: is this knowledge itself afraid?—It is not afraid. It is merely the assessment “ceased, ceasing, will cease,” like a person with eyes who looks at three charcoal pits or three stakes beside the city gate without himself being afraid (§2). The final passage cites the canonical text: to one attending as impermanent, the sign manifests as fear; to one attending as suffering, occurrence manifests as fear; to one attending as not-self, both manifest as fear. The passage is then explained phrase by phrase (§3). 〔What is seen〕This is the first “unpleasant” station on the road of “letting go all the way.” The author’s handling is remarkably measured: first he allows fear to manifest fully—the long list of lions, tigers, and poisonous snakes and the similes of two mothers—then immediately clarifies that “knowledge itself is not afraid.” Fear is a characteristic of formations, not an emotion of the meditator. This distinction rescues the reader. To someone who feels bleak upon reaching this stage, the author says: the bleakness is appropriate, but you need not be afraid. You are the person looking at the pit, not the person falling into it.
§01 The Arising of Knowledge of the Manifestation of Fear and the Similes of the Two Women → Vernacular §1
While contemplation of dissolution, whose object is the exhaustion, dissolution, breakup, and cessation of all formations, is practiced, cultivated, and repeatedly developed, formations subject to breaking apart in every existence, birth, destination, station, and abode of beings manifest as a great fear, like lions, tigers, leopards, bears, hyenas, yakkhas, rakkhasas, savage bulls, vicious dogs, maddened elephants, poisonous snakes, wheels of lightning, charnel grounds, battlefields, and blazing charcoal pits to a timid person who wishes to live at ease. When one sees “Past formations have ceased, present formations are ceasing, and future formations will cease,” knowledge of the manifestation of fear arises. First simile: a woman’s three sons offend the king, who orders their beheading. She accompanies them to the execution ground. Seeing the eldest son’s head already severed and the second son’s being cut off, she gives up attachment to the youngest: “He too will become like them.” Seeing the eldest beheaded is like seeing the cessation of past formations; seeing the second being beheaded is like seeing present cessation; giving up attachment to the youngest is like seeing future cessation. Second simile: a woman whose children do not survive bears ten children; nine have died, one is dying in her arms, and one remains in her womb. Recalling the deaths of nine is like seeing past cessation; seeing the child in her arms dying is like seeing present cessation; giving up attachment to the child in her womb is like seeing future cessation (Vernacular §1). 〔How to read〕Both similes of the mothers are extremely painful, and the author does not soften them: “He too will become like them.” This is what the mother says of her youngest son, and what the meditator says of future formations. The cessation of all three times is gathered into this one statement. 〔What is seen〕Notice that the mother’s action in the simile is to “give up attachment,” not to “fear.” The simile lands on letting go, not on fright. It is already preparing the way for the next section’s clarification that knowledge itself is not afraid. The true content of knowledge of the manifestation of fear is the loosening of one’s hold upon the future after seeing the cessation of all three times.
§02 Distinguishing That Knowledge Itself Is Not Afraid—the Similes of the Three Charcoal Pits and the Three Stakes → Vernacular §2
Is knowledge of the manifestation of fear itself afraid? No. It is merely the assessment “The past has ceased, the present is ceasing, and the future will cease.” It is like a person with eyes looking at three charcoal pits beside the city gate: he is not himself afraid but merely assesses, “Anyone who falls here will experience no small amount of suffering.” Or it is like looking at three stakes set in succession—a khadira-wood stake, an iron stake, and a gold stake—without himself being afraid, merely assessing the suffering of anyone who falls upon them. Within the three kinds of existence, which resemble three charcoal pits and three stakes, knowledge makes only the assessment “ceased, ceasing, will cease.” Because formations in every existence, birth, destination, station, and abode have fallen into calamity, are fraught with danger, and manifest as fear, this is called manifestation of fear (Vernacular §2). 〔How to read〕This is the unit’s most important distinction: fear is on the side of formations, not on the side of knowledge. The three charcoal pits represent the three kinds of existence—sense-sphere, material, and immaterial—and so do the three stakes of wood, iron, and gold. Even the “gold stake” is still a stake; falling on gold also impales. 〔What is seen〕“A person with eyes stands by the city gate”: he stands by the gate, not in the pit. Because he has eyes, he sees clearly. His mental act is “assessment,” not panic. This statement gives a person who has reached this stage a place to stand: you are the one standing by the gate and looking. When bleakness arrives, remember where you stand.
§03 The Cited Text and Its Phrase-by-Phrase Explanation—The Sign and Occurrence Manifest as Fear → Vernacular §3
The canonical text says: to one attending as impermanent, the sign manifests as fear; to one attending as suffering, occurrence manifests as fear; to one attending as not-self, both the sign and occurrence manifest as fear. The sign is the sign of formations, a designation for past, future, and present formations. Since one attending as impermanent sees only the death of formations, the sign manifests as fear. Occurrence is the occurrence of material and immaterial existence. Since one attending as suffering sees constant oppression even in occurrence regarded as pleasure, occurrence manifests as fear. One attending as not-self sees both as an empty village, a mirage, or a city of gandhabbas—hollow, vacuous, empty, ownerless, and without a guide—so both manifest as fear. 〔The Discourse on Knowledge of the Manifestation of Fear is concluded〕 (Vernacular §3). 〔How to read〕Each of the three characteristics is paired with one object of fear: impermanence sees “the sign”—formations themselves will die; suffering sees “occurrence”—even the existence taken as pleasure continuously oppresses; not-self sees both as an empty village. 〔What is seen〕“Even in occurrence regarded as pleasure, one sees only its nature of constant oppression”: this is the most honest statement about the characteristic of suffering. It is not seeing suffering only while suffering, but seeing it even within pleasure. And the five descriptions applied under not-self—hollow, vacuous, empty, ownerless, and without a guide—are the same group as the five modes of not-self among the forty modes in 20-02. The unit closes lightly here with the single word “concluded,” without superfluous comfort; the comfort was already given in the preceding section.
For the General Reader
When formations manifest as fear, like lions, tigers, poisonous snakes, and charcoal pits, remember two things. First, this is appropriate: past formations have ceased, present formations are ceasing, and future formations will likewise cease. The author uses two mothers losing their children to convey the weight of this step, without softening it. Second, this knowledge itself is not afraid. It is like a person with eyes standing by the city gate and looking at three charcoal pits, merely assessing, “Anyone who falls in will suffer greatly.” You are the one looking, not the one falling in. When bleakness arrives, remember where you stand. The mother’s action toward her youngest child is not fear but “giving up attachment.” This step lands on letting go.
To read this unit in full: Vernacular §§1–3 present the complete, paragraph-by-paragraph rendering of the arising of knowledge of the manifestation of fear and the similes of the two mothers, the clarification that knowledge itself is not afraid together with the three charcoal pits and three stakes, and the canonical citation with its explanation of the sign and occurrence.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Bhayatupaṭṭhānañāṇakathā。
段號域 譯底欄之段號自〔CSCD §750〕至〔CSCD §751〕，實落段號 2 個，無缺無重。本篇於譯底欄之幅為 4,529 位元組——本篇之段少而幅不短（一段之平均幅 2,265 位元組，為本品八單元中每段第三長者——次於過患隨觀智與隨順智二單元），其由在二段各含二喻或三喻之敘事。
篇之骨——二層 ①〔CSCD §750〕述怖畏現起智之生起：諸行於三世三有中現為大怖畏，而以二婦人之喻明「見過去現在之滅，遂於未來捨其愛著」；②〔CSCD §751〕答一問——「怖畏現起智自身怖畏否」，答 Na bhāyati（不怖畏），以二喻明其唯是「度量」（tīraṇamatta），末引一段聖典之文而逐句釋「相」與「轉起」二者何以現為怖畏。
論主自標之問答 〔CSCD §751〕首句 Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? 為本篇唯一之自設問，其答亦唯一語 Na bhāyati——問答之短與其後之釋之長成極端之比（一問一答不足二十字，其釋逾千字）。
篇末之收 本篇收於一縮排之句 Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.（怖畏現起智竟）——本品之通收式。
前後接點 前承壞滅隨觀智之單元：本篇首句 Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa 之「修習・多作」三分詞式，即承彼篇所立之壞滅隨觀。後接過患隨觀智之單元：次篇首句以同一三分詞式承本智（Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa）——三分詞式為本品三篇之連鎖，其所承之智逐篇上遞。
movement 品夾《總覽》繫本單元於 §D〈行道智見清淨（第 21 品）— 觀智之序，至行捨〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 vipassanā（觀）・saṅkhāra（行）・nirodha（滅）・bhaṅgānupassanā（壞滅隨觀）・anicca・dukkha・anattā（無常・苦・無我）等。以下唯列本篇新出者。
怖畏現起之處與其相〔CSCD §750〕–〔CSCD §751〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bhayatupaṭṭhāna | 怖畏現起 | 本篇之題語；論自釋其名之由：saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati | 〔CSCD §750〕・〔CSCD §751〕 |
| sabbabhavayonigatiṭhitisattāvāsa | 一切有・生・趣・住・有情居 | 諸行現為怖畏之處之總名；本篇之骨語，其形有二（另一作 sabbabhavayonigatiṭhitinivāsagatā） | 〔CSCD §750〕・〔CSCD §751〕 |
| pabhedakā saṅkhārā | 諸壞散之行 | 現為怖畏之所（pabhedakā 一語限之） | 〔CSCD §750〕 |
| tīraṇamatta | 唯度量 | 本篇之關鍵語：智不自怖畏而唯度量其可畏，實測 4 見 | 〔CSCD §751〕 |
| byasanāpanna | 陷於災 | 諸行之相之一 | 〔CSCD §751〕 |
| sappaṭibhaya | 有可畏 | 諸行之相之二 | 〔CSCD §751〕 |
| saṅkhāranimitta | 行相 | 論自釋 nimitta 一語：Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ（過現未諸行之增語） | 〔CSCD §751〕 |
| rūpārūpabhavapavatti | 色有無色有之轉起 | 論自釋 pavatta 一語 | 〔CSCD §751〕 |
| abhiṇhapaṭipīḷanabhāva | 恆常逼迫之性 | 以苦作意者所見之轉起之相 | 〔CSCD §751〕 |
| ritta・tuccha・suñña・assāmika・apariṇāyaka | 虛・空・無實・無主・無導 | 以無我作意者所見之五語；五語連舉為本篇之最密之一句 | 〔CSCD §751〕 |
| bhīrukapurisa | 怯弱之人 | 二處之喻主（〔CSCD §750〕之諸猛獸喻與過患隨觀智之單元之喻皆用之） | 〔CSCD §750〕 |
| pūtipajā | 生子不育之婦 | 第二喻之主：生十子而九死 | 〔CSCD §750〕 |
| ālayaṃ vissajji | 捨其愛著 | 二喻之樞語：於未在者捨其冀望 | 〔CSCD §750〕 |
諸怖畏之物之長複合語〔CSCD §750〕 諸行現為怖畏之譬，論以一長複合語列十五物：sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamadacaṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo（獅・虎・豹・熊・鬣狗・夜叉・羅剎・暴牛・惡犬・狂象・毒蛇・電輪・塚間・戰場・熾然之火坑等）——一語而含十五目，為本品最長之複合語。本目逐字錄其形而不代拆其界。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 porāṇā 零命中。方括注唯二式（段號 2 個與版頁記 4 個，後者皆在註記之內）。圓括注 1 處，即所引之文之出處，無非出處之括注。引號 '' 實測 18 處為偶數，逐一成對。
本篇自出之一處字面之異 二喻之收句：第一喻作 Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.（於此處），第二喻作 Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ.（於此剎那）——同式之收句而一作「處」一作「剎那」。另〔CSCD §750〕之首段收句亦作 etasmiṃ ṭhāne。三處之式同而其名詞二異一同，本欄誌其字面之實而不判其為傳本之別或論主之換辭。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §751〕 | Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –／''Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? | 三作意各以何為怖畏之現起——相・轉起・二者 | (paṭi. ma. 1.227) |
引之用〔本欄實測〕 本篇之引僅一，而其開引之語為 ayaṃ pāḷi（此為聖典之文）——與本品他篇之 Yaṃ sandhāya vuttaṃ／Tenāhu porāṇā 諸式不同族，全 arc 之內以 ayaṃ pāḷi 開引者，本篇為一處。引後之釋以 Tattha nimittanti 起而逐句配之，三作意之答與其釋逐一相對，無一遺。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・porāṇā 俱零命中；kira 2 見，皆為二喻之開場（ekissā kira itthiyā・ekā kira pūtipajā itthī）。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 9 見、sadisa 諸形 5 見、upamā 諸形 2 見（Tatrāyaṃ upamā・Aparāpi upamā）、yathā 諸形 2 見。本篇之譬喻密度為本品八單元中最高者之一——四千五百位元組而喻之標記十六見，二段各以敘事之喻為骨。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §750〕 | sukhena jīvitukāmassa bhīrukapurisassa ＋十五目之長複合語（逐字見目二）＋ viya mahābhayaṃ hutvā upaṭṭhahanti | 如諸猛獸火坑之於怯弱者——諸行現為大怖畏 |
| 〔CSCD §750〕 | ekissā kira itthiyā tayo puttā rājaparādhikā | 三子犯王法而次第受刑之母——第一敘事喻：見長子已斬、次子方斬，遂於幼子捨其愛著 |
| 〔CSCD §750〕 | ekā kira pūtipajā itthī dasa dārake vijāyi | 生十子而九死之婦——第二敘事喻：手中一子將死、腹中一子未生，遂捨其愛著 |
| 〔CSCD §751〕 | cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati | 如有眼者觀城門三火坑而自不怖畏——智唯度量 |
| 〔CSCD §751〕 | khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati | 如觀次第所置之三刺樁（佉陀羅木・鐵・金）而自不怖畏——同上 |
| 〔CSCD §751〕 | suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ | 如空村、如陽焰與乾闥婆城——以無我作意者所見 |
二喻之配對逐一相當〔本欄實測〕 二敘事喻之後，論各以一段逐一配其三分：長子之已斬／九子之已死＝過去諸行之滅之見；次子之方斬／手中子之將死＝現在諸行之滅之見；幼子／腹中子之捨愛著＝未來諸行之滅之見。二喻之配句式全同，唯換其人物——第一喻用 viya 三次，第二喻亦三次，六處之配一一相對。
乙・修辭之可核觀察 ①? 全篇 3 見：一為論主之自設問（bhāyati na bhāyatīti?），二為所引之文之問。②三世之列舉式為本篇之骨：atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī 一句，於〔CSCD §750〕與〔CSCD §751〕共 3 見（〔CSCD §751〕之二見末語作 anāgatā nirujjhissantī，即省 nibbattanaka 一語）——誌其字面之異而不判。③kevalaṃ hissa 之句式 3 見，皆繫 tīraṇamattameva hoti 之收。④縮排之行 8 行，其中所引之文之行三行，餘為篇末之收與段落之續。⑤evameva 之對句收 2 見，皆在〔CSCD §751〕之二喻之後。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §750〕 Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa | 壞滅隨觀智之單元〔CSCD §741〕 | 彼篇立 Khayavayabhedanirodheyeva sati santiṭṭhati 而本篇以之為所緣之名，四語逐字相承 |
〔CSCD §750〕 asanivicakka | 遍知等之分別之單元〔CSCD §851〕 | 彼篇以 asanivicakkābhihatassa rukkhassa viya 明正斷，本篇則以之為怖畏之物之一——同一物而二篇之用不同 |
〔CSCD §751〕 ''Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? | 省察隨觀智之單元〔CSCD §759〕 | 彼篇引同一出處之同式問答而易其動詞（paṭisaṅkhā ñāṇaṃ uppajjati），二引之式全同而所問之智異 |
〔CSCD §751〕 nimittaṃ bhayato upaṭṭhāti・pavattaṃ bhayato upaṭṭhāti | 過患隨觀智之單元〔CSCD §752〕 | 彼篇所引之文以 Uppādo bhayanti・Pavattaṃ bhayanti・nimittaṃ bhayanti 開十目，本篇之二語即其中之二 |
〔CSCD §751〕 tīraṇamattameva hoti | 遍知等之分別之單元〔CSCD §846〕 | 彼篇立三遍知之第二為 tīraṇapariññā（度遍知）而繫其地至隨順，本篇之「唯度量」即其行相之一面 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not placed online). Every Pāli form in this layer is taken verbatim from this unit’s internal base-text column. There is one form of location: 〔CSCD §NN〕, byte-verifiable against that column. This chapter has no in-house Pāli collated to the pages, so no page range is recorded.
Title of the part The base-text column carries one ### subsection, the title of this discourse: ### Bhayatupaṭṭhānañāṇakathā.
Paragraph-number range The base-text column runs from 〔CSCD §750〕 through 〔CSCD §751〕, with 2 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 4,529 bytes—few paragraphs but not a short span (an average of 2,265 bytes per paragraph, the third-longest average paragraph among the chapter’s eight units, after the discourses on contemplation of danger and on conformity), because each of its two paragraphs contains two or three similes in narrative form.
The discourse’s twofold spine ① 〔CSCD §750〕 describes the arising of knowledge of the manifestation of fear: formations manifest as great fear across the three times and the three kinds of existence, and two similes of women illustrate “seeing the cessation of past and present and consequently giving up attachment to the future”; ② 〔CSCD §751〕 answers one question—“Is knowledge of the manifestation of fear itself afraid?” The answer is Na bhāyati (it is not afraid). Two similes show that it is merely an “assessment” (tīraṇamatta). The discourse ends by citing a canonical passage and explaining phrase by phrase why “the sign” and “occurrence” manifest as fear.
The author’s marked question and answer The opening statement at 〔CSCD §751〕, Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti?, is the only question independently posed in this discourse, and its answer is the single phrase Na bhāyati—the brevity of the question and answer contrasts extremely with the length of the explanation that follows: fewer than twenty characters for the question and answer, over a thousand for the explanation.
The discourse’s close The discourse closes with the indented statement Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ. (Knowledge of the manifestation of fear is concluded), the standard closing formula of this chapter.
Forward and backward joins The preceding unit treats knowledge of contemplation of dissolution. In this discourse’s opening statement, Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa, the three-part participial formula “cultivating, developing, and making much of” takes up the contemplation of dissolution established there. The next unit treats knowledge of contemplation of danger, whose opening statement takes up this knowledge with the same three-part participial formula: Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa. The three-part formula forms a chain across these three discourses, with the knowledge it takes as object advancing from one discourse to the next.
Movement The chapter Overview links this unit to §D, “Purification by Knowledge and Vision of the Way (Chapter 21)—the Sequence of Insight Knowledges, through Equanimity about Formations.” The exact chapter section attached to it appears in that table; this heading neither repeats nor excerpts it. The mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted.
II. Terms and Renderings
This heading records only usage in this discourse and its location; the normative glossary governs settled renderings, and this heading does not decide what the glossary leaves unsettled. Readings established in preceding chapters or preceding units are not re-explained. Terms relevant here include vipassanā (insight), saṅkhāra (formations), nirodha (cessation), bhaṅgānupassanā (contemplation of dissolution), and anicca・dukkha・anattā (impermanent, suffering, not-self). Only forms new in this discourse are listed below.
The domain and character of the manifestation of fear 〔CSCD §750〕–〔CSCD §751〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bhayatupaṭṭhāna | manifestation of fear | The titular expression; the text explains why it is so named: saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati | 〔CSCD §750〕・〔CSCD §751〕 |
| sabbabhavayonigatiṭhitisattāvāsa | every existence, birth, destination, station, and abode of beings | The collective expression for all domains in which formations manifest as fear; a pivotal expression in the discourse, appearing in two forms (the other is sabbabhavayonigatiṭhitinivāsagatā) | 〔CSCD §750〕・〔CSCD §751〕 |
| pabhedakā saṅkhārā | formations subject to breaking apart | What manifests as fear, restricted by the word pabhedakā | 〔CSCD §750〕 |
| tīraṇamatta | merely assessment | The key expression in this discourse: knowledge is not itself afraid but merely assesses what is fearsome, measured at 4 occurrences | 〔CSCD §751〕 |
| byasanāpanna | fallen into calamity | The first characteristic of formations | 〔CSCD §751〕 |
| sappaṭibhaya | fraught with danger | The second characteristic of formations | 〔CSCD §751〕 |
| saṅkhāranimitta | sign of formations | The text explains nimitta as Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ (a designation for past, future, and present formations) | 〔CSCD §751〕 |
| rūpārūpabhavapavatti | occurrence of material and immaterial existence | The text’s explanation of pavatta | 〔CSCD §751〕 |
| abhiṇhapaṭipīḷanabhāva | nature of constant oppression | The characteristic of occurrence seen by one attending as suffering | 〔CSCD §751〕 |
| ritta・tuccha・suñña・assāmika・apariṇāyaka | hollow, vacuous, empty, ownerless, without a guide | Five expressions seen by one attending as not-self; their consecutive enumeration forms one of the densest statements in the discourse | 〔CSCD §751〕 |
| bhīrukapurisa | timid person | The subject of two similes (both the fearsome-beings simile at 〔CSCD §750〕 and a simile in the unit on knowledge of contemplation of danger use this person) | 〔CSCD §750〕 |
| pūtipajā | woman whose children do not survive | The subject of the second simile: she bore ten children and nine died | 〔CSCD §750〕 |
| ālayaṃ vissajji | gave up attachment | The pivotal expression of the two similes: relinquishing hope for one not yet present | 〔CSCD §750〕 |
The long compound listing fearsome things 〔CSCD §750〕 To illustrate formations manifesting as fear, the text lists fifteen things in one long compound: sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamadacaṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo (lions, tigers, leopards, bears, hyenas, yakkhas, rakkhasas, savage bulls, vicious dogs, maddened elephants, poisonous snakes, wheels of lightning, charnel grounds, battlefields, blazing charcoal pits, and the like)—one word containing fifteen items, the longest compound in the chapter. This heading records the form verbatim without independently dividing its boundaries.
III. Variant Readings
Material basis This discourse has no in-house Pāli collated to the pages, so there is no collation passage to record. The only available surface is the base-text column itself. This apparatus records without adjudicating.
Measured comprehensive scan A literal scan of the entire base-text column found zero matches for parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-recitation marker pāṭho; and zero matches for the variant-explanation marker porāṇā. Square brackets occur in only two forms: two paragraph numbers and four edition-page notes, all of the latter within comments. There is 1 parenthetical note, the source marker for the cited passage, and no parenthetical notes other than source markers. The quotation marks '' occur 18 times, an even number, forming pairs throughout.
One literal variation occurring within this discourse The closing statement of each simile differs. The first has Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ. (at this place), while the second has Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ. (at this moment). The closing statement of the opening passage at 〔CSCD §750〕 likewise has etasmiṃ ṭhāne. The three statements share one pattern, but their noun occurs twice in one form and once in another. This apparatus records the literal fact without deciding whether it is a textual distinction or a variation in the author’s wording.
Boundary of this column All the statements above are literal facts about the base-text column; it has not been collated against the PTS scan pages. The zero-match statements apply only to this base-text surface and imply nothing about other editions.
IV. The Commentator’s Citations
Each citation made by the author is tied to a paragraph-number anchor. A source is recorded only where the text itself marks it, without independently determining it. The parenthetical strings in the “Source marked by the text” column are reproduced verbatim; their work titles are not translated.
| Location | Citation formula [verbatim] | Point cited | Source marked by the text |
|---|---|---|---|
| 〔CSCD §751〕 | Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –／''Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? | What manifests as fear under each of the three modes of attention—the sign, occurrence, or both | (paṭi. ma. 1.227) |
Use of the citation [measured in this column] The discourse has only one citation, and its introductory words are ayaṃ pāḷi (this is the canonical text). This belongs to a different family from formulas in other discourses of the chapter, such as Yaṃ sandhāya vuttaṃ and Tenāhu porāṇā; within the entire arc, this discourse contains the single citation opened by ayaṃ pāḷi. The explanation begins after the citation with Tattha nimittanti and matches it phrase by phrase; the answers under the three modes of attention each correspond to an explanation, with none omitted. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, and porāṇā all have zero matches; kira occurs 2 times, each opening one of the two similes (ekissā kira itthiyā and ekā kira pūtipajā itthī). These counts apply only to this discourse, not to the entire work.
V. Similes and Rhetoric
This heading records only where similes occur and what they correspond to; it does not offer literary evaluation.
A. Similes A measured scan finds 9 word-boundary occurrences of viya, 5 forms of sadisa, 2 forms of upamā (Tatrāyaṃ upamā and Aparāpi upamā), and 2 forms of yathā. The discourse has among the highest simile density of the chapter’s eight units—sixteen simile markers within 4,500 bytes, with narrative similes forming the spine of both paragraphs.
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §750〕 | sukhena jīvitukāmassa bhīrukapurisassa + the long fifteen-item compound recorded verbatim in Heading II + viya mahābhayaṃ hutvā upaṭṭhahanti | as fearsome beasts and charcoal pits are to a timid person—formations manifest as great fear |
| 〔CSCD §750〕 | ekissā kira itthiyā tayo puttā rājaparādhikā | a mother whose three sons offended the king and were executed in sequence—the first narrative simile: seeing the eldest already beheaded and the second being beheaded, she gives up attachment to the youngest |
| 〔CSCD §750〕 | ekā kira pūtipajā itthī dasa dārake vijāyi | a woman who bore ten children and lost nine—the second narrative simile: one child is dying in her arms and another remains unborn in her womb, so she gives up attachment |
| 〔CSCD §751〕 | cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati | like a person with eyes who looks at three charcoal pits beside the city gate without himself being afraid—knowledge merely assesses |
| 〔CSCD §751〕 | khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati | like looking at three stakes placed in succession—khadira wood, iron, and gold—without oneself being afraid—the same point |
| 〔CSCD §751〕 | suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ | like an empty village, a mirage, and a city of gandhabbas—what is seen by one attending as not-self |
The two narrative similes correspond part by part [measured in this column] After each narrative simile, the text gives a paragraph matching its three parts one by one: the eldest son already beheaded and the nine children already dead correspond to seeing the cessation of past formations; the second son being beheaded and the child in her arms dying correspond to seeing the cessation of present formations; giving up attachment to the youngest son and to the child in the womb corresponds to seeing the cessation of future formations. The matching syntax of the two similes is identical, with only the persons changed. The first uses viya three times, and the second also uses it three times; all six correspondences align one by one.
B. Verifiable rhetorical observations ① ? occurs 3 times in the discourse: one belongs to the question independently posed by the author (bhāyati na bhāyatīti?), and two belong to the questions in the cited text. ② The enumeration of the three times forms the discourse’s spine: the statement atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī occurs 3 times across 〔CSCD §750〕 and 〔CSCD §751〕 (in the two occurrences at 〔CSCD §751〕, the last part reads anāgatā nirujjhissantī, omitting nibbattanaka). This apparatus records the literal variation without adjudicating it. ③ The expression kevalaṃ hissa occurs 3 times, each connected with the close tīraṇamattameva hoti. ④ There are 8 indented lines: three lines of the cited text, with the remainder comprising the discourse’s close and continuation lines. ⑤ The paired conclusion evameva occurs 2 times, each following one of the two similes at 〔CSCD §751〕.
All these counts apply only to this discourse, not to the entire work.
VI. Intratextual Cross-Reading
Each cross-reference carries a paragraph-number anchor. The target is established only from terms verifiable in this discourse. Because the mapping between the discourse’s paragraph numbers and chapter sections is unknown, the targets are not tied to chapter sections, and no conversion is estimated. This apparatus does not independently determine the matter.
| Place in this discourse | Target | Verifiable basis |
|---|---|---|
〔CSCD §750〕 Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa | unit on knowledge of contemplation of dissolution 〔CSCD §741〕 | that discourse establishes Khayavayabhedanirodheyeva sati santiṭṭhati, and the present discourse uses it as the name of its object, carrying all four terms forward verbatim |
〔CSCD §750〕 asanivicakka | unit on the distinctions among the full understandings and the rest 〔CSCD §851〕 | that discourse uses asanivicakkābhihatassa rukkhassa viya to illustrate right abandoning, while this one lists it among fearsome things—the same object used differently in the two discourses |
〔CSCD §751〕 ''Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? | unit on knowledge of contemplation of reflection 〔CSCD §759〕 | that discourse cites a question and answer from the same source in the same pattern but changes the verb (paṭisaṅkhā ñāṇaṃ uppajjati); the two citation patterns are identical while the knowledge asked about differs |
〔CSCD §751〕 nimittaṃ bhayato upaṭṭhāti・pavattaṃ bhayato upaṭṭhāti | unit on knowledge of contemplation of danger 〔CSCD §752〕 | the cited passage in that discourse opens ten items with Uppādo bhayanti, Pavattaṃ bhayanti, and nimittaṃ bhayanti; the present two statements are two of those items |
〔CSCD §751〕 tīraṇamattameva hoti | unit on the distinctions among the full understandings and the rest 〔CSCD §846〕 | that discourse establishes the second of the three kinds of full understanding as tīraṇapariññā (full understanding as investigation) and extends its ground through conformity; the “mere assessment” here is one aspect of its mode |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.