清淨道論 過患隨觀智Visuddhimagga · Knowledge of Contemplation of Danger
怖畏現起智多作之後，到處看不到有救、有護、有趣、有歸依，對任何一行都不起希求。三有像無焰而滿炭的火坑——不顯眼，掉下去必燒；四大像劇毒的蛇，五蘊像舉劍的殺者，六內處像空村，六外處像破村的賊，一切行像癰、像病、像箭、像災、像疾。以前是「以殺者」思惟五蘊，現在五蘊現為舉劍的殺者——從思惟到現起，是這幾個單元的差別。像怯弱的人看密林有猛獸、看水有羅剎、看飲食有毒、看房舍已燃燒，處處唯見過患。這是「一路鬆手」路上情緒最低的一站。
正是在這裡，論主引了一段聖典，做了一件溫柔的事：每說一句「生起是怖畏」，接一句「不生起是安穩」；「生起是苦」接「不生起是樂」；「生起是有食」接「不生起是無食」；「生起是諸行」接「不生起是涅槃」。他自己說了三個理由：顯過患智的對治；安慰那些見了過患而心生驚惶的人——也有無怖畏的、安穩的、無過患的；以及，看清過患的心會自己傾向對面，不需要另外去找。涅槃第一次以正面的句子出現在觀道裡，不在證果的品，在最低點。
十五個名目其實只有五事——生起、轉起、相、積聚、結生，其餘是別名；五事加五個對面是十智；會看過患也會看它的對面，是二智之善巧。於是即使有人說「當下這個就是涅槃了」，你也不動：你見過的「不生起」與任何生起的東西都不一樣。
After knowledge of the manifestation of fear has been developed, nowhere offers rescue, protection, destination, or recourse, and no formation is longed for. The three kinds of existence are like charcoal pits without flames but full of coals—unobtrusive, yet certain to burn whoever falls in. The four great elements are like fiercely venomous snakes; the five aggregates are like killers with raised swords; the six internal bases are like an empty village; the six external bases are like thieves who destroy a village; and all formations are like a boil, a disease, an arrow, a calamity, and an affliction. Previously one contemplated the five aggregates “as killers”; now the five aggregates manifest as killers with raised swords. This movement from contemplation to manifestation distinguishes these units. Like a timid person who sees wild beasts in a dense forest, a rakkhasa in water, poison in food, and a house already burning, one sees only danger everywhere. This is the emotional low point on the road of “letting go all the way.”
It is precisely here that the author cites a canonical passage and does something gentle: each “arising is fear” is followed by “non-arising is safety”; “arising is suffering” by “non-arising is pleasure”; “arising is with nutriment” by “non-arising is without nutriment”; and “arising is formations” by “non-arising is nibbāna.” He gives three reasons: to show what opposes knowledge of danger; to comfort those whose minds become alarmed after seeing danger—there is also what is fearless, safe, and free from danger; and because a mind that sees danger clearly inclines toward its opposite on its own, without needing to search elsewhere. Nibbāna first appears in the path of insight in a positive sentence not in a chapter on fruition but at its lowest point.
The fifteen names are really only five bases—arising, occurrence, the sign, accumulation, and rebirth-linking; the others are synonyms. The five bases together with their five opposites make ten knowledges; knowing how to see both danger and its opposite is skill in the two knowledges. Thus even if someone says “this present thing itself is nibbāna,” you remain unmoved: the “non-arising” you have seen differs from anything that arises.
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 過患隨觀智之生起——三有等現為過患 〔CSCD §752〕
當他數習、修習、多作那怖畏現起智時，在一切有、生、趣、住、有情居之中，他都見不到有救、有護、有趣、有歸依。在一切有、生、趣、住、居所所攝的諸行之上，對於任何一行，也都不起希求或執取。三有如同無焰而滿炭的火坑，四大種如同劇毒的毒蛇，五蘊如同舉劍的殺者，六內處如同空村，六外處如同破村的賊，七識住與九有情居¹如同為十一火所燒、熾燃、光焰四射，一切行如同癰、如同病、如同箭、如同災、如同疾——它們就這樣成了無味、無樂、大過患之聚而現起。
§2 怯弱者之八譬與所引之長文 〔CSCD §752〕
怎麼說呢？對於想要安樂而活的怯弱者，那形貌雖然可愛的密林也如同有猛獸，窟穴如同有虎，水如同有捉人的羅剎，敵人如同已舉起刀劍，飲食如同有毒，道路如同有賊，房舍如同已燃燒，戰場如同大軍已然列陣。正如那人遇到這些有猛獸的密林等等，就怖畏、驚惶、身毛豎立，處處唯見過患；同樣地，這位瑜伽者，在依壞滅隨觀而使一切行現為怖畏之時，也處處唯見無樂、無味的過患。他這樣見的時候，就生起了所謂的過患智。就是就這一點而說了這段話——
『怎樣是怖畏現起之慧、過患之智呢？「生起是怖畏」——這是怖畏現起之慧、過患之智。「轉起是怖畏」……「相是怖畏」……「積聚是怖畏」……「結生是怖畏」……「趣是怖畏」……「出生是怖畏」……「生（upapatti）是怖畏」²……「生（jāti）是怖畏」……「老是怖畏」……「病是怖畏」……「死是怖畏」……「愁是怖畏」……「悲是怖畏」……「惱是怖畏」——這是怖畏現起之慧、過患之智。「不生起是安穩」——這是寂靜句³之智。「不轉起」……乃至（廣說如前）……「不惱是安穩」——這是寂靜句之智。「生起是怖畏，不生起是安穩」——這是寂靜句之智。「轉起」……乃至（廣說如前）……「惱是怖畏，不惱是安穩」——這是寂靜句之智。
『「生起是苦」——這是怖畏現起之慧、過患之智。「轉起」……乃至（廣說如前）……「惱是苦」——這是怖畏現起之慧、過患之智。「不生起是樂」——這是寂靜句之智。「不轉起」……乃至（廣說如前）……「不惱是樂」——這是寂靜句之智。「生起是苦，不生起是樂」——這是寂靜句之智。「轉起」……乃至（廣說如前）……「惱是苦，不惱是樂」——這是寂靜句之智。
『「生起是有食」⁴——這是怖畏現起之慧、過患之智。「轉起」……乃至（廣說如前）……「惱是有食」——這是怖畏現起之慧、過患之智。「不生起是無食」——這是寂靜句之智。「不轉起」……乃至（廣說如前）……「不惱是無食」——這是寂靜句之智。「生起是有食，不生起是無食」——這是寂靜句之智。「轉起」……乃至（廣說如前）……「惱是有食，不惱是無食」——這是寂靜句之智。
『「生起是諸行」——這是怖畏現起之慧、過患之智。「轉起」……乃至（廣說如前）……「惱是諸行」——這是怖畏現起之慧、過患之智。「不生起是涅槃」——這是寂靜句之智。「不轉起」……乃至（廣說如前）……「不惱是涅槃」——這是寂靜句之智。「生起是諸行，不生起是涅槃」——這是寂靜句之智。「轉起」……乃至（廣說如前）……「惱是諸行，不惱是涅槃」——這是寂靜句之智。
生起與轉起，以及相，見之為苦；
積聚與結生——此是過患之智。
不生起、不轉起、無相，見之為樂；
不積聚、不結生——此是寂靜句之智。
此過患之智，於五處而生；
於寂靜句之五處，了知十智；
二智之善巧，於種種見而不動。
『那以已知之義而為智，以了知之義而為慧。所以說「怖畏現起之慧是過患之智」。』
§3 逐句釋——五事與六異名 〔CSCD §753〕
這裡，「生起」就是以前業為緣而生於此。「轉起」就是這樣生起者的轉起。「相」就是一切諸行之相。「積聚」就是成為未來結生之因的業。「結生」就是未來的生起。「趣」就是那結生所往的趣。「出生」就是諸蘊的出生。「生（upapatti）」就是依「已入定者或已受生者」這樣的說法而說的異熟之轉起。「生（jāti）」就是作為老等之緣、以有為緣的生。老、死等等則是明白的。
而這裡，生起等五者，是就過患智的「事」而說的；其餘的，是就它們的異名而說的。因為「出生」與「生（jāti）」這兩者，是生起與結生的異名；「趣」與「生（upapatti）」這兩者，是轉起的異名；老等則是相的異名。所以說——
生起與轉起，以及相，見之為苦；
積聚與結生——此是過患之智。
又說——
此過患之智，於五處而生。
而「不生起是安穩，這是寂靜句之智」等等，則是為了顯示過患智之對治的智而說的。或者，為了使那些以怖畏現起見了過患而心生驚惶的人得到安慰——「也有無怖畏的、安穩的、無過患的」——也是為了這樣而說的。又或者，因為對他來說生起等已善現起為怖畏，他的心就傾向於那些的對治；所以應當知道，這也是為了顯示依怖畏現起而成就的過患智之功德而說的。
而這裡，凡是怖畏，那個必定就是苦。那個因為不脫離輪之食、世之食、煩惱之食，所以就唯是有食的。而凡是有食的，那個就唯是諸行而已。所以說了「『生起是苦』——這是怖畏現起之慧、過患之智」等等。雖然如此，應當知道：這裡的差別，唯是依怖畏之行相、苦之行相、有食之行相這樣的行相之種種，而唯就其轉起而說。
§4 十智與二智之善巧 〔CSCD §753〕
「了知十智」——了知過患智的人，就了知、通達、現證以生起等為事的五智與以不生起等為事的五智，合為十智。「二智之善巧」——就是過患智與寂靜句智這兩者的善巧。「於種種見而不動」——就是於依現法涅槃之最上等等而轉起的諸見之中不動搖。此中其餘的都是明白的。
過患隨觀智竟。
註
¹ 七識住與九有情居：有情依識之住處與依居所而立的二種法數；其目與其於三有四生五趣中之配，開演在〈緣起〉一品之行緣識廣說一篇。
² 「生」二語：upapatti 者，論釋為異熟之轉起，繫於「轉起」而為其異名；jāti 者，論釋為以有為緣、而為老等之緣的生，繫於「生起」與「結生」而為其異名。
³ 寂靜句：過患智之對治面之智所緣之境；所引之文以「不生起是涅槃」釋之。
⁴ 有食（sāmisa）：論釋為不脫離輪之食、世之食、煩惱之食者。
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 Contemplation of Danger—the Three Kinds of Existence and the Rest Manifest as Danger 〔CSCD §752〕
As he repeatedly practices, cultivates, and develops knowledge of the manifestation of fear, he sees no refuge, shelter, destination, or recourse anywhere among all forms of existence, birth, destination, station, and abode of beings. He neither longs for nor grasps any single formation among the formations included in every existence, birth, destination, station, and abode. The three kinds of existence are like charcoal pits full of coals but without flames; the four great elements are like fiercely venomous snakes; the five aggregates are like killers with raised swords; the six internal bases are like an empty village; the six external bases are like thieves who destroy a village; the seven stations of consciousness and nine abodes of beings¹ are as though burning, blazing, and radiating flame in eleven fires; all formations are like a boil, a disease, an arrow, a calamity, and an affliction. Thus they manifest as a great mass of danger, without savor and without pleasure.
§2 The Eight Similes for a Timid Person and the Long Cited Passage 〔CSCD §752〕
How so? To a timid person who wishes to live at ease, even a dense forest lovely in appearance is like one containing wild beasts; a cave is like one containing a tiger; water is like water containing a rakkhasa that seizes people; enemies are like people with swords already raised; food is like food containing poison; a road is like one containing thieves; a house is like one already ablaze; and a battlefield is like one where a great army has drawn up. Just as that person, encountering the dense forest with wild beasts and the rest, becomes afraid, agitated, with hair standing on end, and sees only danger everywhere, so too this meditator, when contemplation of dissolution makes all formations manifest as fear, sees everywhere only danger, without pleasure and without savor. When he sees in this way, what is called knowledge of danger arises. With reference to this very point, the following passage was spoken:
“How is the understanding in the manifestation of fear knowledge of danger? ‘Arising is fear’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence is fear’ … ‘the sign is fear’ … ‘accumulation is fear’ … ‘rebirth-linking is fear’ … ‘destination is fear’ … ‘coming-to-be is fear’ … ‘birth (upapatti) is fear’² … ‘birth (jāti) is fear’ … ‘aging is fear’ … ‘illness is fear’ … ‘death is fear’ … ‘sorrow is fear’ … ‘lamentation is fear’ … ‘distress is fear’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is safety’—this is knowledge of the peaceful state.³ ‘Non-occurrence’ … and so on in full as before … ‘non-distress is safety’—this is knowledge of the peaceful state. ‘Arising is fear, non-arising is safety’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is fear, non-distress is safety’—this is knowledge of the peaceful state.”
“‘Arising is suffering’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is suffering’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is pleasure’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is pleasure’—this is knowledge of the peaceful state. ‘Arising is suffering, non-arising is pleasure’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is suffering, non-distress is pleasure’—this is knowledge of the peaceful state.”
“‘Arising is with nutriment’⁴—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is with nutriment’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is without nutriment’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is without nutriment’—this is knowledge of the peaceful state. ‘Arising is with nutriment, non-arising is without nutriment’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is with nutriment, non-distress is without nutriment’—this is knowledge of the peaceful state.”
“‘Arising is formations’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is formations’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is nibbāna’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is nibbāna’—this is knowledge of the peaceful state. ‘Arising is formations, non-arising is nibbāna’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is formations, non-distress is nibbāna’—this is knowledge of the peaceful state.”
Arising and occurrence, and also the sign, are seen as suffering;
Accumulation and rebirth-linking—this is knowledge of danger.
Non-arising, non-occurrence, and the signless are seen as pleasure;
Non-accumulation and non-rebirth-linking—this is knowledge of the peaceful state.
This knowledge of danger arises in five places;
In the five places of the peaceful state, ten knowledges are comprehended;
Skilled in the two knowledges, one is unmoved by various views.
“That which is knowledge in the sense of what has been known is understanding in the sense of comprehending. Therefore it is said: ‘The understanding in the manifestation of fear is knowledge of danger.’”
§3 Phrase-by-Phrase Explanation—the Five Bases and Six Synonyms 〔CSCD §753〕
Here “arising” is coming into existence here conditioned by former kamma. “Occurrence” is the occurrence of what has thus arisen. “The sign” is the sign of all formations. “Accumulation” is kamma that becomes a cause for future rebirth-linking. “Rebirth-linking” is future arising. “Destination” is the destination to which that rebirth-linking proceeds. “Coming-to-be” is the coming-to-be of the aggregates. “Birth (upapatti)” is the occurrence of result, spoken of in the expression “one who has entered an attainment or one who has been reborn.” “Birth (jāti)” is birth conditioned by existence and serving as a condition for aging and the rest. Aging, death, and the rest are evident.
Here, the five beginning with arising are stated as the “bases” of knowledge of danger; the rest are stated as their synonyms. “Coming-to-be” and “birth (jāti)” are synonyms for arising and rebirth-linking; “destination” and “birth (upapatti)” are synonyms for occurrence; aging and the rest are synonyms for the sign. Therefore it is said:
Arising and occurrence, and also the sign, are seen as suffering;
Accumulation and rebirth-linking—this is knowledge of danger.
And it is also said:
This knowledge of danger arises in five places.
The passage beginning “Non-arising is safety; this is knowledge of the peaceful state” is spoken to show the knowledge opposed to knowledge of danger. Alternatively, it is spoken to give comfort to those whose minds become alarmed after seeing danger through the manifestation of fear: “There is also what is fearless, safe, and free from danger.” Or again, because arising and the rest have manifested clearly to him as fear, his mind inclines toward their opposites. It should therefore be understood that this is also said to show the benefit of knowledge of danger accomplished through the manifestation of fear.
Here, whatever is fear is necessarily suffering. Because it is not free from the nutriment of the round, the nutriment of the world, and the nutriment of defilements, it is only with nutriment. And whatever is with nutriment is nothing but formations. Therefore the passage beginning “‘Arising is suffering’—this is the understanding in the manifestation of fear, knowledge of danger” was spoken. Even so, it should be understood that the distinctions here are stated only in terms of occurrence, according to the variety of modes—the mode of fear, the mode of suffering, and the mode of being with nutriment.
§4 The Ten Knowledges and Skill in the Two Knowledges 〔CSCD §753〕
“Comprehends the ten knowledges”: one who comprehends knowledge of danger comprehends, penetrates, and directly realizes the five knowledges whose bases are arising and the rest and the five knowledges whose bases are non-arising and the rest, making ten knowledges. “Skill in the two knowledges” is skill in knowledge of danger and knowledge of the peaceful state. “Unmoved by various views” means unshaken among the views that proceed on the basis of such claims as the supreme nibbāna here and now. The rest here is evident.
The Discourse on Knowledge of Contemplation of Danger is concluded.
Notes
¹ Seven stations of consciousness and nine abodes of beings: two numerical schemes established according to the stations in which beings’ consciousness is based and the places where they dwell; their items and their distribution across the three kinds of existence, four kinds of birth, and five destinations are developed in the discourse on formations as condition for consciousness in the chapter on dependent origination.
² Two terms for “birth”: the text explains upapatti as the occurrence of result, linked to “occurrence” as its synonym; it explains jāti as birth conditioned by existence and serving as a condition for aging and the rest, linked to “arising” and “rebirth-linking” as their synonym.
³ Peaceful state: the object of the knowledge opposed to knowledge of danger; the cited passage explains it with “non-arising is nibbāna.”
⁴ With nutriment (sāmisa): the text explains this as what is not free from the nutriment of the round, the nutriment of the world, and the nutriment of defilements.
到處都看不到有救、有護、有歸依——三有是滿炭的火坑，五蘊是舉劍的殺者；然後聖典做了一件溫柔的事：每說一句「生起是怖畏」，就接一句「不生起是安穩」
大局 — 過患智：處處見過患，同時第一次聽見「寂靜句」
怖畏現起智數習多作之後，行者於一切有生趣住居中見不到有救有護有趣有歸依，對任何一行不起希求執取——三有如無焰滿炭之火坑、四大如劇毒之蛇、五蘊如舉劍之殺者、六內處如空村、六外處如破村之賊、七識住九有情居如十一火所燒——一切行成無味無樂大過患之聚而現起（§1）。怯弱者八譬（密林・窟穴・水・敵・飲食・道路・房舍・戰場）之後，論主引一段長文：以「生起是怖畏」乃至「惱是怖畏」為過患智，以「不生起是安穩」乃至「不惱是安穩」為寂靜句之智；再以苦／樂、有食／無食、諸行／涅槃三組同式重說；三偈收（§2）。逐句釋（§3）：生起・轉起・相・積聚・結生為過患智之五事，趣・出生・二生・老死等為其異名；並說寂靜句之智何以在此說：顯對治、安慰驚惶者、示過患智之功德。末段：五事之智加五對治之智為十智，過患智與寂靜句智二智之善巧，於現法涅槃等種種見不動（§4）。〔所見〕這一單元是「一路鬆手」路上情緒最低的一站——「處處唯見過患」——但正是在這裡，涅槃第一次以正面的句子出現在觀道裡：「不生起是安穩」「不生起是涅槃」。論主自己說引這段文的三個理由，第二個是「為了使那些以怖畏現起見了過患而心生驚惶的人得到安慰」。全弧那句「減法的終點不是虛無，是止息」，在這裡有了聖典的形式。
§01 過患隨觀智之生起——三有等現為過患 → 白話 §1
數習修習多作怖畏現起智者，於一切有生趣住有情居中見不到有救有護有趣有歸依，於一切行不起希求執取：三有如無焰滿炭之火坑、四大種如劇毒之蛇、五蘊如舉劍之殺者、六內處如空村、六外處如破村之賊、七識住九有情居如十一火所燒熾燃光焰四射、一切行如癰如病如箭如災如疾——成無味無樂大過患之聚而現起（白話 §1）。〔讀法〕這一節是把 20-02 四十行相裡最鋒利的幾個（癰・病・箭・災・疾・殺者）拿來當現量：以前是「以殺者」思惟五蘊，現在五蘊現為舉劍的殺者。從「思惟」到「現起」，是這幾個單元的差別。〔所見〕「無焰而滿炭的火坑」——沒有火焰所以看不出來、滿是炭所以掉下去必燒；三有的可怕不在猛烈，在不顯眼。「六內處如空村、六外處如破村的賊」——內空、外賊，一句就把根塵的關係說完。
§02 怯弱者之八譬與所引之長文 → 白話 §2
對欲安樂而活之怯弱者，可愛之密林如有猛獸、窟穴如有虎、水如有羅剎、敵如已舉刀劍、飲食如有毒、道路如有賊、房舍如已燃燒、戰場如大軍列陣——怖畏驚惶身毛豎立處處唯見過患；瑜伽者依壞滅隨觀使一切行現為怖畏時亦處處唯見無樂無味之過患——過患智生。聖典：「生起是怖畏」乃至「惱是怖畏」——怖畏現起之慧・過患之智；「不生起是安穩」乃至「不惱是安穩」——寂靜句之智；「生起是怖畏不生起是安穩」——寂靜句之智；同以苦／樂、有食／無食、諸行／涅槃三組重說。三偈：生起與轉起及相見之為苦、積聚與結生——過患之智；不生起不轉起無相見之為樂、不積聚不結生——寂靜句之智；此過患智於五處生、於寂靜句之五處了知十智、二智之善巧於種種見不動（白話 §2）。〔讀法〕長文的結構是四組對句：怖畏／安穩、苦／樂、有食／無食、諸行／涅槃——每一組先說十五個「是怖畏」，再說十五個「不……是安穩」，最後合說。它教的不只是過患，是過患與其對面同時看見。〔所見〕「不生起是涅槃」——這是全弧到此為止對涅槃最直接的一句。注意它出現的位置：不在證果的品，在「處處見過患」的最低點。論主的教學心理很準：人在最灰暗的地方需要聽見「也有安穩的」。
§03 逐句釋——五事與六異名 → 白話 §3
生起＝以前業為緣生於此；轉起＝生起者之轉起；相＝一切行之相；積聚＝成未來結生之因之業；結生＝未來之生起；趣＝結生所往；出生＝諸蘊之出生；生（upapatti）＝異熟之轉起；生（jāti）＝以有為緣為老等之緣之生；老死等明。生起等五者為過患智之事，餘為異名：出生與生（jāti）＝生起與結生之異名，趣與生（upapatti）＝轉起之異名，老等＝相之異名——故偈說「五處」。「不生起是安穩」等：為顯過患智之對治之智；或為安慰以怖畏現起見過患而心生驚惶者——「也有無怖畏的、安穩的、無過患的」；或因生起等已善現為怖畏、心傾向其對治，為顯依怖畏現起所成之過患智之功德。凡怖畏必是苦；不脫輪之食世之食煩惱之食故唯是有食；有食者唯是諸行——故說「生起是苦」等；差別唯依怖畏・苦・有食之行相之種種而就其轉起說（白話 §3）。〔讀法〕十五個名目收成五事（生起・轉起・相・積聚・結生），其他都是這五個的別名——論主替讀者做了減法：看起來十五樣，其實五樣；五樣其實是「業與其果的兩輪」（積聚→結生→生起→轉起→相）。〔所見〕三個「為什麼在這裡說寂靜句」值得逐一讀：顯對治（教理）、安慰驚惶者（慈悲）、示功德（心已自然傾向對面）。第三個最深：看清過患的心會自己轉向對面——不需要另外去找涅槃，過患看足了心自己傾過去。這也是「厭離」的機制。
§04 十智與二智之善巧 → 白話 §4
了知十智＝了知通達現證以生起等為事之五智與以不生起等為事之五智；二智之善巧＝過患智與寂靜句智之善巧；於種種見不動＝於依現法涅槃之最上等而轉之諸見不動搖。〔過患隨觀智竟〕（白話 §4）。〔讀法〕十智＝五個「這是怖畏」加五個「這是安穩」；二智善巧＝同時會看過患、也會看它的對面。「於現法涅槃之最上等等的見不動」——即使有人跟你說「當下這個就是涅槃了」，你也不動：因為你見過的「不生起」與任何生起的東西都不一樣。〔所見〕本單元以「不動」收，與 21-02 末的「於種種見不動」同一句——壞滅智不動的是常見等，過患智不動的是現法涅槃見。每往前一站，能不動的見多一種。
給一般讀者
修到處處看不到有救、有護、有歸依——三有像滿炭的火坑、五蘊像舉劍的殺者——是這條路上情緒最低的一站。論主在這裡做了一件溫柔的事：引一段聖典，每說一句「生起是怖畏」就接一句「不生起是安穩」，每說一句「生起是諸行」就接一句「不生起是涅槃」。他自己說理由之一是：為了安慰那些見了過患而心生驚惶的人——「也有無怖畏的、安穩的、無過患的」。而更深的理由是：看清過患的心會自己轉向對面，不需要另外去找。減法的終點不是虛無，是止息——這句話在這裡第一次有了聖典的形式。
想讀本單元全文：白話 §1–§4 即過患智之生起與三有等現為過患、怯弱者八譬與四組對句之長文、五事六異名與寂靜句之三由、十智二智之善巧的全段逐段全譯。
Nowhere can any rescue, protection, or recourse be seen—the three kinds of existence are charcoal pits, the five aggregates are killers with raised swords; then the canonical text does something gentle: each time it says “arising is fear,” it follows with “non-arising is safety”
The Big Picture — Knowledge of Danger: Seeing Danger Everywhere and, for the First Time, Hearing of the “Peaceful State”
After repeatedly practicing, cultivating, and developing knowledge of the manifestation of fear, the meditator sees no refuge, shelter, destination, or recourse in any existence, birth, destination, station, or abode of beings, and neither longs for nor grasps any formation. The three kinds of existence are like charcoal pits full of coals but without flames; the four great elements are like fiercely venomous snakes; the five aggregates are like killers with raised swords; the six internal bases are like an empty village; the six external bases are like village-destroying thieves; and the seven stations of consciousness and nine abodes of beings are like places burning in eleven fires. All formations manifest as a great mass of danger, without savor or pleasure, like a boil, a disease, an arrow, a calamity, and an affliction (§1). After eight similes for a timid person—a dense forest, cave, water, enemies, food, road, house, and battlefield—the author cites a long passage: “arising is fear” through “distress is fear” is knowledge of danger, while “non-arising is safety” through “non-distress is safety” is knowledge of the peaceful state. It then repeats the same pattern in three further pairs: suffering/pleasure, with nutriment/without nutriment, and formations/nibbāna; three verses conclude the citation (§2). The phrase-by-phrase explanation (§3) identifies arising, occurrence, the sign, accumulation, and rebirth-linking as the five bases of knowledge of danger; destination, coming-to-be, the two kinds of birth, aging, death, and the rest are their synonyms. It also explains why knowledge of the peaceful state is stated here: to show the antidote, to comfort those who are alarmed, and to show the benefit of knowledge of danger. The closing section says that knowledge of these five bases and of their five opposites makes ten knowledges; skill in knowledge of danger and knowledge of the peaceful state makes skill in two knowledges; one thus remains unmoved by various views about nibbāna here and now (§4). [What is seen] This unit is the emotional low point on the road of “letting go all the way”—“seeing only danger everywhere.” Yet it is precisely here that nibbāna first appears in the path of insight in a positive sentence: “non-arising is safety,” “non-arising is nibbāna.” The author himself gives three reasons for citing this passage; the second is “to give comfort to those whose minds become alarmed after seeing danger through the manifestation of fear.” The arc’s statement that “the endpoint of subtraction is not nothingness but cessation” here takes canonical form.
§01 The Arising of Knowledge of Contemplation of Danger—the Three Kinds of Existence and the Rest Manifest as Danger → Vernacular §1
For one who repeatedly practices, cultivates, and develops knowledge of the manifestation of fear, no refuge, shelter, destination, or recourse can be seen in any existence, birth, destination, station, or abode of beings, and no formation is longed for or grasped. The three kinds of existence are like charcoal pits full of coals but without flames; the four great elements are like fiercely venomous snakes; the five aggregates are like killers with raised swords; the six internal bases are like an empty village; the six external bases are like thieves who destroy a village; and the seven stations of consciousness and nine abodes of beings are as though burning, blazing, and radiating flame in eleven fires. All formations are like a boil, a disease, an arrow, a calamity, and an affliction, manifesting as a great mass of danger without savor or pleasure (Vernacular §1). [How to read] This section takes several of the sharpest modes among the forty in 20-02—boil, disease, arrow, calamity, affliction, and killer—and makes them directly manifest. Previously one contemplated the five aggregates “as killers”; now the five aggregates manifest as killers with raised swords. The shift from “contemplating” to “manifesting” distinguishes these units. [What is seen] A “charcoal pit without flame but full of coals”: because there is no flame, the danger is not visible; because it is full of coals, whoever falls in is certainly burned. The terror of the three kinds of existence lies not in being violent but in being inconspicuous. “The six internal bases are like an empty village, the six external bases like thieves who destroy a village”: the interior is empty, the exterior invaded—one sentence says everything about the relation between faculties and objects.
§02 The Eight Similes for a Timid Person and the Long Cited Passage → Vernacular §2
For a timid person who wishes to live at ease, a lovely dense forest seems to contain wild beasts, a cave a tiger, water a rakkhasa, enemies raised blades, food poison, a road thieves, a house fire, and a battlefield a great army drawn up. Afraid, agitated, with hair standing on end, that person sees only danger everywhere. Likewise, when contemplation of dissolution makes all formations manifest as fear, the meditator sees everywhere only danger without pleasure or savor, and knowledge of danger arises. The canonical text says: “arising is fear” through “distress is fear”—the understanding in the manifestation of fear, knowledge of danger; “non-arising is safety” through “non-distress is safety”—knowledge of the peaceful state; “arising is fear, non-arising is safety”—knowledge of the peaceful state. It repeats the same structure with the three pairs suffering/pleasure, with nutriment/without nutriment, and formations/nibbāna. Three verses follow: arising, occurrence, and the sign are seen as suffering, and accumulation and rebirth-linking—this is knowledge of danger; non-arising, non-occurrence, and the signless are seen as pleasure, and non-accumulation and non-rebirth-linking—this is knowledge of the peaceful state; knowledge of danger arises in five places, in the five places of the peaceful state ten knowledges are comprehended, and one skilled in the two knowledges is unmoved by various views (Vernacular §2). [How to read] The long passage consists of four sets of paired statements: fear/safety, suffering/pleasure, with nutriment/without nutriment, and formations/nibbāna. Each set first gives fifteen instances of “is fear,” then fifteen corresponding instances of “non-… is safety,” and finally combines them. It teaches not only danger but seeing danger and its opposite at the same time. [What is seen] “Non-arising is nibbāna”—this is the most direct statement about nibbāna anywhere in the arc so far. Notice where it appears: not in a chapter about fruition, but at the low point of “seeing danger everywhere.” The author’s pedagogical psychology is exact: in the darkest place, one needs to hear that “there is also safety.”
§03 Phrase-by-Phrase Explanation—the Five Bases and Six Synonyms → Vernacular §3
Arising means coming into existence here conditioned by former kamma; occurrence is the occurrence of what has arisen; the sign is the sign of all formations; accumulation is kamma that becomes a cause for future rebirth-linking; and rebirth-linking is future arising. Destination is where rebirth-linking proceeds; coming-to-be is the coming-to-be of the aggregates; birth (upapatti) is the occurrence of result; birth (jāti) is birth conditioned by existence and serving as a condition for aging and the rest; aging, death, and the rest are evident. The first five—arising, occurrence, the sign, accumulation, and rebirth-linking—are the bases of knowledge of danger; the others are their synonyms: coming-to-be and birth (jāti) are synonyms for arising and rebirth-linking, destination and birth (upapatti) are synonyms for occurrence, and aging and the rest are synonyms for the sign. Hence the verse speaks of “five places.” “Non-arising is safety” and the rest are stated to show the knowledge opposed to knowledge of danger; or to comfort those whose minds become alarmed after seeing danger through the manifestation of fear—“there is also what is fearless, safe, and free from danger”; or because, once arising and the rest have clearly manifested as fear, the mind inclines toward their opposites, and the words show the benefit of knowledge of danger accomplished through the manifestation of fear. Whatever is fear is necessarily suffering; because it is not free from the nutriment of the round, the nutriment of the world, and the nutriment of defilements, it is only with nutriment; whatever is with nutriment is nothing but formations. Therefore the passage says “arising is suffering” and the rest. The distinctions are stated only in terms of occurrence and according to the different modes of fear, suffering, and being with nutriment (Vernacular §3). [How to read] Fifteen names are reduced to five bases—the author performs a subtraction for the reader: what appears to be fifteen things is really five, and the five are really the two rounds of kamma and its result—accumulation → rebirth-linking → arising → occurrence → sign. [What is seen] The three reasons for “why the peaceful state is stated here” deserve to be read one by one: to show the antidote (doctrine), to comfort those who are alarmed (compassion), and to show the benefit (the mind already naturally inclines toward the opposite). The third goes deepest: a mind that fully sees danger turns toward its opposite on its own. There is no need to search elsewhere for nibbāna; once danger has been seen sufficiently, the mind inclines by itself. This is also the mechanism of disenchantment.
§04 The Ten Knowledges and Skill in the Two Knowledges → Vernacular §4
“Comprehends the ten knowledges” means comprehending, penetrating, and directly realizing the five knowledges whose bases are arising and the rest and the five whose bases are non-arising and the rest. “Skill in the two knowledges” means skill in knowledge of danger and knowledge of the peaceful state. “Unmoved by various views” means unshaken among views that proceed on the basis of such claims as the supreme nibbāna here and now. [The Discourse on Knowledge of Contemplation of Danger is concluded.] (Vernacular §4). [How to read] Ten knowledges are the five instances of “this is fear” plus the five instances of “this is safety”; skill in two knowledges means knowing how to see both danger and its opposite at the same time. “Unmoved by views about the supreme nibbāna here and now” means that even if someone tells you “this present thing is already nibbāna,” you remain unmoved, because the “non-arising” you have seen differs from anything that arises. [What is seen] This unit concludes with “unmoved,” the same wording found at the end of 21-02. Knowledge of dissolution is unmoved by views of permanence and the rest; knowledge of danger is unmoved by views of nibbāna here and now. At each station one advances, one more kind of view loses its power to move the mind.
For the General Reader
Reaching a point where nowhere offers rescue, protection, or recourse—the three kinds of existence look like charcoal pits and the five aggregates like killers with raised swords—is the emotional low point of this road. Here the author does something gentle. He cites a canonical passage that follows each “arising is fear” with “non-arising is safety,” and each “arising is formations” with “non-arising is nibbāna.” One reason he himself gives is to comfort those whose minds become alarmed after seeing danger—“there is also what is fearless, safe, and free from danger.” The deeper reason is that a mind which sees danger clearly turns toward its opposite on its own; there is no need to seek it elsewhere. The endpoint of subtraction is not nothingness but cessation—here that statement first takes canonical form.
To read this unit in full: Vernacular §§1–4 present the complete translation, section by section, of the arising of knowledge of danger and the three kinds of existence manifesting as danger, the eight similes and the long passage of four paired schemes, the five bases and six synonyms and the three reasons for stating the peaceful state, and the ten knowledges and skill in the two knowledges.
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 ### Ādīnavānupassanāñāṇakathā。
段號域 譯底欄之段號自〔CSCD §752〕至〔CSCD §753〕，實落段號 2 個，無缺無重。本篇於譯底欄之幅為 6,789 位元組——二段而幅近七千，為本品每段最長之篇（每段 3,394 位元組，較怖畏現起智之單元更長）。
篇之骨——二層 ①〔CSCD §752〕述過患隨觀智之生起：於一切有處無救無護，諸行如癰如病如箭，並以八物之譬明怯弱者所見之過患，末引一長段聖典之文（含三偈）；②〔CSCD §753〕逐句釋所引之文——先釋 uppāda 等十五目，次辨「五為事而餘為異名」，再釋其對治面之「寂靜句智」，末釋十智與二智之善巧。
論主自標之判 〔CSCD §753〕Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. Sesā tesaṃ vevacanavasena.——本篇之判之句：所引之文列十五目而論判其五為「事」（vatthu）、其十為「異名」（vevacana），並逐一配之（Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapattīti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti.）。
篇末之收 本篇收於一縮排之句 Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ.（過患隨觀智竟）——本品之通收式。
前後接點 前承怖畏現起智之單元：本篇首句 Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa 之三分詞式，即彼篇之智之修習。後接厭離隨觀智之單元：本篇末所成之 ādīnavañāṇaṃ，即次篇首句 So evaṃ sabbasaṅkhāre ādīnavato passanto 之所承——三智一義之說即起於此二篇之交（見厭離隨觀智之單元〔CSCD §755〕）。
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 saṅkhāra（行）・khandha（蘊）・āyatana（處）・viññāṇaṭṭhiti（識住）・sattāvāsa（有情居）・nibbāna（涅槃）等。以下唯列本篇新出者。
過患之現起與其對境〔CSCD §752〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ādīnavānupassanāñāṇa | 過患隨觀智 | 本篇之題；其略稱作 ādīnavañāṇaṃ | 〔CSCD §752〕 |
| tāṇa・leṇa・gati・paṭisaraṇa | 救・護・趣・歸依 | 四語連舉之否定式：於一切有處四者俱不可得 | 〔CSCD §752〕 |
| patthanā・parāmāsa | 希求・執取 | 於一行亦不起者 | 〔CSCD §752〕 |
| gaṇḍa・roga・salla・agha・ābādha | 癰・病・箭・災・疾 | 諸行之五譬之名（五語皆以「已成」之語尾連之，如 gaṇḍabhūtā） | 〔CSCD §752〕 |
| nirassāda・nirasa | 無味・無樂 | 諸行之二相 | 〔CSCD §752〕 |
| mahāādīnavarāsi | 大過患之聚 | 諸行現起之總名 | 〔CSCD §752〕 |
| ekādasahi aggīhi āditta | 為十一火所燒 | 七識住九有情居之譬；sampajjalitā・sajotibhūtā 二語隨之 | 〔CSCD §752〕 |
| ukkhittāsikavadhaka | 舉劍之殺者 | 五蘊之譬 | 〔CSCD §752〕 |
| gāmaghātakacora | 破村之賊 | 六外處之譬 | 〔CSCD §752〕 |
所引之文之十五目與其判〔CSCD §753〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| uppāda | 生起 | 論釋為 purimakammapaccayā idha uppatti（以前業為緣而生於此）——五「事」之一 | 〔CSCD §753〕 |
| pavatta | 轉起 | 論釋為 tathā uppannassa pavatti——五「事」之二 | 〔CSCD §753〕 |
| nimitta | 相 | 論釋為 sabbampi saṅkhāranimittaṃ——五「事」之三 | 〔CSCD §753〕 |
| āyūhanā | 積聚 | 論釋為 āyatiṃ paṭisandhihetubhūtaṃ kammaṃ（為未來結生之因之業）——五「事」之四 | 〔CSCD §753〕 |
| paṭisandhi | 結生 | 論釋為 āyatiṃ uppatti——五「事」之五 | 〔CSCD §753〕 |
| gati | 趣 | 十「異名」之一，繫於轉起 | 〔CSCD §753〕 |
| nibbatti | 出生 | 十「異名」之二，繫於生起 | 〔CSCD §753〕 |
| upapatti | 生 | 十「異名」之三，繫於轉起；論引 ''samāpannassa vā upapannassa vā''ti 而釋為 vipākappavatti | 〔CSCD §753〕 |
| santipada | 寂靜句 | 對治面之智之境：Anuppādo khemanti santipade ñāṇaṃ | 〔CSCD §753〕 |
| vaṭṭāmisa・lokāmisa・kilesāmisa | 輪之食・世之食・煩惱之食 | 論釋「有食」（sāmisa）之三面 | 〔CSCD §753〕 |
| dasañāṇa | 十智 | 過患五事與寂靜五事各成一智，合十 | 〔CSCD §753〕 |
| paramadiṭṭhadhammanibbāna | 現法涅槃之最上 | 諸見之一，智於其中不動 | 〔CSCD §753〕 |
| assāsajanana | 生安慰 | 論自標對治面之文之三用之二 | 〔CSCD §753〕 |
| ānisaṃsadassana | 見功德 | 論自標對治面之文之三用之三 | 〔CSCD §753〕 |
論主自標之三用 〔CSCD §753〕於「何故並說寂靜句智」一事出三答並列：①ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ（為示其對治之智）②assāsajananatthampi（亦為生安慰）③ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ（亦為示其功德）——三答不判其孰是，本目逐字錄其位而不代裁。
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 7 個，後者皆在註記之內）。圓括注 2 處，逐一為出處標記，無非出處之括注。引號 '' 實測 19 處為奇數——本篇為第 21・22 二品十五篇中引號不成偶之唯一者，其詳見下。
引號不成偶之一處校記（本篇之獨例） 〔CSCD §752〕所引之長文之第四段，其起處作 Uppādo ＋版頁記＋ ''saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.——開引之二撇號落於 Uppādo 之後而非其前，與同段前三段之式（''Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.・''Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. 之類）不齊。又〔CSCD §753〕之末引作 ''Taṃ ñātaṭṭhena ñāṇaṃ. 起而其收作 ādīnave ñāṇa''nti，其間之 ''bhayatupaṭṭhāne paññā ādīnave ñāṇa''nti 為引中之引。本欄唯誌其字面之實與其位，不代改、不代補、不判其為清檔之效或源之形。
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 §752〕 | Yaṃ sandhāya idaṃ vuttaṃ –／''Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? | 過患智之定義問答：以生起等十五目為怖畏・為苦・為有食・為諸行，而以其反面為寂靜句智；末繫三偈 | (paṭi. ma. 1.53) |
| 〔CSCD §753〕 | ''samāpannassa vā upapannassa vā''ti | 釋 upapatti 一語之所本 | (dha. sa. 1289, 1291) |
引之用〔本欄實測〕 本篇之引二處：一為長引（含四重之列舉與三偈），一為釋一語之短引。長引之四重逐一以四語為軸——bhayaṃ（怖畏）・dukkhaṃ（苦）・sāmisaṃ（有食）・saṅkhārā（諸行），四重之句式全同而唯換其軸語，其反面亦然（khemanti・sukhanti・nirāmisanti・nibbānanti）。…pe… 之省略式 11 見，皆在此四重之列舉之內——為本品八單元中省略式最密之篇。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・porāṇā・kira 俱零命中；Tenāha 1 見（〔CSCD §753〕回引二偈之處）。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 13 見、連聲之比況形 2 見、sadisa 諸形 零命中、upamā 諸形 零命中、Yathā hi 之對句式喻 1 見。本篇之喻皆聚於〔CSCD §752〕一段，而〔CSCD §753〕之釋段全無喻——一篇之內喻之分布極不均，為本品之獨例。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §752〕 | Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya | 三有如無焰而滿炭之火坑 |
| 〔CSCD §752〕 | cattāro mahābhūtā ghoravisaāsīvisā viya | 四大種如劇毒之蛇 |
| 〔CSCD §752〕 | pañcakkhandhā ukkhittāsikavadhakā viya | 五蘊如舉劍之殺者 |
| 〔CSCD §752〕 | cha ajjhattikāyatanāni suññagāmo viya | 六內處如空村 |
| 〔CSCD §752〕 | cha bāhirāyatanāni gāmaghātakacorā viya | 六外處如破村之賊 |
| 〔CSCD §752〕 | satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya | 七識住九有情居如為十一火所燒 |
| 〔CSCD §752〕 | sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya | 一切行如癰如病如箭如災如疾 |
| 〔CSCD §752〕 | ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ | 雖形可愛而如有猛獸之密林——怯弱者八譬之一 |
| 〔CSCD §752〕 | sasaddūlā viya guhā・sagāharakkhasaṃ viya udakaṃ・samussitakhaggā viya paccatthikā・savisaṃ viya bhojanaṃ・sacoro viya maggo・ādittamiva agāraṃ・uyyuttasenā viya raṇabhūmi | 如有虎之窟・如有捉人之羅剎之水・如舉刃之敵・如有毒之食・如有賊之道・如燃燒之舍・如列陣之戰場——怯弱者八譬之餘七 |
二組七譬與八譬之對〔本欄實測〕 本段之喻分二組：第一組七譬以「法數」為主語（三有・四大・五蘊・六內處・六外處・七識住九有情居・一切行），其數自三至九順序而上；第二組八譬以怯弱者之境為主語，其後以 Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati 一句總收之。二組之數（七與八）與其序皆為字面可核者，本目誌其實而不代釋其所以。
乙・修辭之可核觀察 ①? 全篇 2 見：一為論主之自設問 Kathaṃ?（〔CSCD §752〕之譬之開），一為所引之文之問。②四重列舉式（怖畏・苦・有食・諸行）為所引之文之骨，四重之首尾句式逐字平行。③縮排之行 22 行，其中所引之三偈十三行、回引之二偈四行，餘為所引散文之續行與篇末之收。④veditabb- 之屈折形 2 見，皆在論主自標其文之用意之處。⑤Sesamettha uttānamevāti（餘於此明白）為本篇之末釋句——論自標其餘不釋，本目誌其位。
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 §752〕 Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa | 怖畏現起智之單元〔CSCD §750〕 | 彼篇立本智之前智，本篇以其修習為緣 |
〔CSCD §752〕 ''Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? | 怖畏現起智之單元〔CSCD §751〕 | 二篇引同一聖典而其問之式相承：彼引問三作意之現起，本篇引問怖畏現起之慧何以名過患智 |
〔CSCD §753〕 Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ | 遍知等之分別之單元〔CSCD §850〕 | 彼篇釋十八大觀之壞隨觀而以 āyūhanassa pahānaṃ 為其斷，本篇則釋其語之義 |
〔CSCD §752〕 sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya | 省察隨觀智之單元〔CSCD §757〕 | 彼篇以 rogato, gaṇḍato, sallato, aghato, ābādhato 五語列於苦之二十七因之中——同五語而一為譬一為因，誌其實而不判 |
〔CSCD §753〕 Anuppādo khemanti santipade ñāṇaṃ | 厭離隨觀智之單元〔CSCD §754〕 | 彼篇以 anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati 承之——本篇所立之「寂靜句」即彼篇所樂之處 |
〔CSCD §752〕 sattāvāsā | 行捨智之單元〔CSCD §766〕 | 彼篇以 tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu 五重列舉為心退縮之處，本篇之七譬即其序之所本 |
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: ### Ādīnavānupassanāñāṇakathā.
Paragraph-number range The base-text column runs from 〔CSCD §752〕 through 〔CSCD §753〕, with 2 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 6,789 bytes—nearly seven thousand bytes in only two paragraphs, making this the discourse with the longest paragraphs in the chapter (an average of 3,394 bytes per paragraph, longer than even the unit on knowledge of the manifestation of fear).
The discourse’s twofold spine ① 〔CSCD §752〕 describes the arising of knowledge of contemplation of danger: no refuge or protection is found in any existence, formations are like a boil, disease, and arrow, and eight similes illustrate the danger seen by a timid person; it closes with a long canonical citation, including three verses. ② 〔CSCD §753〕 explains that citation phrase by phrase—first the fifteen items beginning with uppāda, then the determination that “five are bases and the rest synonyms,” followed by the “knowledge of the peaceful state” on the side of the antidote, and finally the ten knowledges and skill in the two knowledges.
The author’s marked determination At 〔CSCD §753〕, Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. Sesā tesaṃ vevacanavasena. is the determining sentence of the discourse: although the cited passage lists fifteen items, the author classifies five as “bases” (vatthu) and ten as “synonyms” (vevacana), then maps them individually (Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapattīti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti.).
The discourse’s close The discourse closes with the indented statement Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ. (Knowledge of contemplation of danger is concluded), the standard closing formula of this chapter.
Forward and backward joins The preceding unit treats knowledge of the manifestation of fear. This discourse’s opening phrase, Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa, takes up that knowledge through the three-part formula of practice. The next unit treats knowledge of contemplation of disenchantment. Its opening phrase, So evaṃ sabbasaṅkhāre ādīnavato passanto, takes up the ādīnavañāṇaṃ established at the close of the present discourse—the claim that the three knowledges are one in meaning begins at this join between the two discourses (see 〔CSCD §755〕 in the unit on knowledge of contemplation of disenchantment).
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 saṅkhāra (formations), khandha (aggregate), āyatana (base), viññāṇaṭṭhiti (station of consciousness), sattāvāsa (abode of beings), and nibbāna. Only forms new in this discourse are listed below.
The manifestation of danger and its objects 〔CSCD §752〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ādīnavānupassanāñāṇa | knowledge of contemplation of danger | The title of the discourse; it is abbreviated as ādīnavañāṇaṃ | 〔CSCD §752〕 |
| tāṇa・leṇa・gati・paṭisaraṇa | refuge, shelter, destination, recourse | Four expressions appearing together under negation: none of the four can be found in any existence | 〔CSCD §752〕 |
| patthanā・parāmāsa | longing, grasping | What does not arise toward even a single formation | 〔CSCD §752〕 |
| gaṇḍa・roga・salla・agha・ābādha | boil, disease, arrow, calamity, affliction | Names of five similes for formations; each is joined with a form meaning “become,” as in gaṇḍabhūtā | 〔CSCD §752〕 |
| nirassāda・nirasa | without savor, without pleasure | Two characteristics of formations | 〔CSCD §752〕 |
| mahāādīnavarāsi | great mass of danger | The collective name under which formations manifest | 〔CSCD §752〕 |
| ekādasahi aggīhi āditta | burned by eleven fires | A simile for the seven stations of consciousness and nine abodes of beings; followed by sampajjalitā and sajotibhūtā | 〔CSCD §752〕 |
| ukkhittāsikavadhaka | killer with raised sword | A simile for the five aggregates | 〔CSCD §752〕 |
| gāmaghātakacora | village-destroying thief | A simile for the six external bases | 〔CSCD §752〕 |
The fifteen items in the cited passage and their determination 〔CSCD §753〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| uppāda | arising | Explained as purimakammapaccayā idha uppatti (coming into existence here conditioned by former kamma)—the first of the five “bases” | 〔CSCD §753〕 |
| pavatta | occurrence | Explained as tathā uppannassa pavatti—the second of the five “bases” | 〔CSCD §753〕 |
| nimitta | sign | Explained as sabbampi saṅkhāranimittaṃ—the third of the five “bases” | 〔CSCD §753〕 |
| āyūhanā | accumulation | Explained as āyatiṃ paṭisandhihetubhūtaṃ kammaṃ (kamma that becomes a cause for future rebirth-linking)—the fourth of the five “bases” | 〔CSCD §753〕 |
| paṭisandhi | rebirth-linking | Explained as āyatiṃ uppatti—the fifth of the five “bases” | 〔CSCD §753〕 |
| gati | destination | The first of the ten “synonyms,” linked to occurrence | 〔CSCD §753〕 |
| nibbatti | coming-to-be | The second of the ten “synonyms,” linked to arising | 〔CSCD §753〕 |
| upapatti | birth | The third of the ten “synonyms,” linked to occurrence; the author cites ''samāpannassa vā upapannassa vā''ti and explains it as vipākappavatti | 〔CSCD §753〕 |
| santipada | peaceful state | The object of the knowledge on the side of the antidote: Anuppādo khemanti santipade ñāṇaṃ | 〔CSCD §753〕 |
| vaṭṭāmisa・lokāmisa・kilesāmisa | nutriment of the round, of the world, and of defilements | The author’s threefold explanation of “with nutriment” (sāmisa) | 〔CSCD §753〕 |
| dasañāṇa | ten knowledges | The five bases of danger and the five bases of peace each yield one knowledge, making ten | 〔CSCD §753〕 |
| paramadiṭṭhadhammanibbāna | supreme nibbāna here and now | One among the views in which this knowledge remains unmoved | 〔CSCD §753〕 |
| assāsajanana | giving comfort | The second of the author’s three marked functions of the text on the side of the antidote | 〔CSCD §753〕 |
| ānisaṃsadassana | seeing the benefit | The third of the author’s three marked functions of the text on the side of the antidote | 〔CSCD §753〕 |
The author’s marked three functions At 〔CSCD §753〕, in answer to why knowledge of the peaceful state is also stated, the author gives three parallel answers: ① ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ (to show the knowledge opposed to it); ② assāsajananatthampi (also to give comfort); and ③ ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ (it should be understood as also spoken to show its benefit). The three answers are presented without judging which is correct; this apparatus records their positions verbatim and does not decide among them.
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 seven edition-page notes, all of the latter within comments. There are 2 parenthetical notes, each a source marker, and no parenthetical notes other than source markers. The quotation marks '' occur 19 times, an odd number—the only discourse among the fifteen in Chapters 21 and 22 whose quotation marks do not form an even number. Details follow.
A note on the one place with unpaired quotation marks, unique to this discourse In the fourth portion of the long citation at 〔CSCD §752〕, the opening reads Uppādo + edition-page note + ''saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.—the two apostrophes opening the quotation fall after Uppādo, not before it, unlike the patterns in the first three portions of the same citation (''Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. and ''Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ., for example). Near the end of 〔CSCD §753〕, moreover, the citation begins ''Taṃ ñātaṭṭhena ñāṇaṃ. and closes with ādīnave ñāṇa''nti; within it, ''bhayatupaṭṭhāne paññā ādīnave ñāṇa''nti is a quotation inside the quotation. This apparatus records only the literal form and its location; it neither changes nor supplies anything and does not judge whether the form results from the cleaned file or from the source.
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 §752〕 | Yaṃ sandhāya idaṃ vuttaṃ –／''Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? | A defining question and answer for knowledge of danger: the fifteen items beginning with arising are fear, suffering, with nutriment, and formations, while their opposites are knowledge of the peaceful state; three verses follow | (paṭi. ma. 1.53) |
| 〔CSCD §753〕 | ''samāpannassa vā upapannassa vā''ti | The basis for the explanation of the word upapatti | (dha. sa. 1289, 1291) |
Use of the citations [measured in this column] The discourse contains two citations: one long citation, including four parallel enumerations and three verses, and one short citation explaining a single word. Each of the long citation’s four enumerations turns on one of four terms—bhayaṃ (fear), dukkhaṃ (suffering), sāmisaṃ (with nutriment), and saṅkhārā (formations). The four share the same syntax, changing only the pivotal term, and the corresponding opposite changes likewise (khemanti, sukhanti, nirāmisanti, and nibbānanti). The elision formula …pe… occurs 11 times, all within these four enumerations—the densest use of elision among the chapter’s eight units. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, porāṇā, and kira all have zero matches; Tenāha occurs once, where two verses are cited again at 〔CSCD §753〕. 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 13 word-boundary occurrences of viya, 2 euphonic simile forms, zero forms of sadisa, zero forms of upamā, and one paired simile formula beginning Yathā hi. All the discourse’s similes are concentrated in the single paragraph 〔CSCD §752〕, while the explanatory paragraph at 〔CSCD §753〕 contains none—an exceptionally uneven distribution within one discourse, unique in this chapter.
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §752〕 | Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya | the three kinds of existence are like charcoal pits without flame but full of coals |
| 〔CSCD §752〕 | cattāro mahābhūtā ghoravisaāsīvisā viya | the four great elements are like fiercely venomous snakes |
| 〔CSCD §752〕 | pañcakkhandhā ukkhittāsikavadhakā viya | the five aggregates are like killers with raised swords |
| 〔CSCD §752〕 | cha ajjhattikāyatanāni suññagāmo viya | the six internal bases are like an empty village |
| 〔CSCD §752〕 | cha bāhirāyatanāni gāmaghātakacorā viya | the six external bases are like thieves who destroy a village |
| 〔CSCD §752〕 | satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya | the seven stations of consciousness and nine abodes of beings are like places burned in eleven fires |
| 〔CSCD §752〕 | sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya | all formations are like a boil, disease, arrow, calamity, and affliction |
| 〔CSCD §752〕 | ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ | a dense forest, though lovely in appearance, is like one containing wild beasts—the first of the eight similes for a timid person |
| 〔CSCD §752〕 | sasaddūlā viya guhā・sagāharakkhasaṃ viya udakaṃ・samussitakhaggā viya paccatthikā・savisaṃ viya bhojanaṃ・sacoro viya maggo・ādittamiva agāraṃ・uyyuttasenā viya raṇabhūmi | a cave as though containing a tiger, water as though containing a people-seizing rakkhasa, enemies as though with blades raised, food as though poisoned, a road as though containing thieves, a house as though burning, and a battlefield as though an army had drawn up—the other seven similes for a timid person |
The correspondence between the two sets of seven and eight similes [measured in this column] The similes in this paragraph form two sets. The first set of seven takes numerical categories as subjects—the three kinds of existence, four great elements, five aggregates, six internal bases, six external bases, seven stations of consciousness and nine abodes of beings, and all formations—and the numbers rise in sequence from three to nine. The second set of eight takes a timid person’s objects as subjects and is summed up in the sentence Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati. The numbers in the two sets, seven and eight, and their order are literally verifiable facts; this apparatus records them without independently explaining why they are so.
B. Verifiable rhetorical observations ① ? occurs 2 times in the discourse: once in the author’s own question Kathaṃ? opening the similes at 〔CSCD §752〕, and once in the question within the cited passage. ② The fourfold enumeration—fear, suffering, with nutriment, and formations—is the spine of the cited passage; the opening and closing syntax of its four portions is verbally parallel. ③ There are 22 indented lines: thirteen lines of the three cited verses, four lines of the two verses cited again, and the remainder continuation lines of the cited prose and the discourse’s close. ④ Inflected forms of veditabb- occur 2 times, both where the author marks the purpose of his words. ⑤ Sesamettha uttānamevāti (the rest here is evident) is the discourse’s final explanatory statement—the author expressly leaves the remainder unexplained, and this apparatus records its location.
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 §752〕 Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa | unit on knowledge of the manifestation of fear 〔CSCD §750〕 | that discourse establishes the present knowledge’s preceding knowledge, and this one takes its cultivation as its condition |
〔CSCD §752〕 ''Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? | unit on knowledge of the manifestation of fear 〔CSCD §751〕 | the two discourses cite the same canonical text, and the patterns of their questions continue one another: the former asks what manifests under the three modes of attention; this one asks how understanding in the manifestation of fear is named knowledge of danger |
〔CSCD §753〕 Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ | unit on the distinctions among the full understandings and the rest 〔CSCD §850〕 | that discourse explains contemplation of dissolution among the eighteen principal insights as āyūhanassa pahānaṃ, the abandoning of accumulation, while this one explains the meaning of the term |
〔CSCD §752〕 sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya | unit on knowledge of contemplation of reflection 〔CSCD §757〕 | that discourse lists rogato, gaṇḍato, sallato, aghato, ābādhato among twenty-seven reasons for suffering—the same five terms function as similes in one place and reasons in the other; this apparatus records the fact without adjudicating it |
〔CSCD §753〕 Anuppādo khemanti santipade ñāṇaṃ | unit on knowledge of contemplation of disenchantment 〔CSCD §754〕 | that discourse takes this up as anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati—the “peaceful state” established here is precisely where that discourse delights |
〔CSCD §752〕 sattāvāsā | unit on knowledge of equanimity about formations 〔CSCD §766〕 | that discourse lists tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu as the fivefold domain in which the mind draws back; the order of the seven similes here rests on the same sequence |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.