清淨道論 厭離隨觀智・欲解脫智Visuddhimagga · Knowledge of Contemplation of Disenchantment and Knowledge of Desire for Deliverance
見一切行為過患之後，心生厭、生倦、不樂。但厭離不是嫌惡——論主換了譬喻的顏色：金鵝王不樂於旃陀羅村門的不淨之坑，唯樂於七大湖；獅子王不樂於金籠，唯樂於三千由旬的雪山；六牙象王不樂於城中，唯樂於雪山的六牙湖林。三個「不樂」對三個「唯樂」：瑜伽者不樂諸行，而樂於七隨觀、樂於三相、樂於那句「不生起是安穩」。金籠仍是籠，善趣有仍是有。厭離的心不是灰的，是高貴的：不是「我受不了了」，是「我不屬於這裡」，而且知道自己屬於哪裡——心傾向於彼、趣向於彼、臨入於彼。
論主明說：怖畏現起、過患隨觀、厭離隨觀是同一個智的三個名字——看見的是怖，判斷的是患，心的方向是厭。不要為「還在怕、還沒厭離」焦慮，也不要等厭離作為下一站來臨；看見怖畏時，它已經在裡面了。
然後心對任何一行都不著、不黏、不縛，只想出去——像落網的魚、蛇口的蛙、籠中的林雞、羂中的鹿、弄蛇者手中的蛇、陷泥的象、金翅鳥口中的龍王、羅睺口中的月、被敵人圍住的人。九物全是被抓住的，連龍王與月都被抓住；而月必定出得來。欲解脫智的內容很單純：想出去。先鬆手，再抬腳。
After seeing all formations as danger, the mind becomes disenchanted, weary, and finds no delight. Yet disenchantment is not aversion—the author changes the color of his similes. The golden royal goose finds no delight in an impure pit at the gate of a caṇḍāla village, delighting only in the seven great lakes; the lion king finds no delight in a golden cage, delighting only in the three-thousand-league Himalaya; and the six-tusked elephant king finds no delight in a city, delighting only in the forest around Lake Chaddanta in the Himalaya. Three instances of “finding no delight” face three instances of “delighting only”: the meditator finds no delight in formations but delights in the seven contemplations, the three characteristics, and the statement “non-arising is safety.” A golden cage is still a cage; favorable existence is still existence. The mind of disenchantment is not gray but noble. It says not “I cannot bear this,” but “I do not belong here,” and it knows where it belongs—the mind inclines toward it, tends toward it, and leans into it.
The author states explicitly that the manifestation of fear, contemplation of danger, and contemplation of disenchantment are three names for the same knowledge: fear is what is seen, danger is the judgment, and disenchantment is the mind’s direction. Do not worry that “I am still afraid and have not reached disenchantment,” and do not wait for disenchantment as the next station. It is already present when fear is seen.
Then the mind neither adheres, clings, nor becomes bound to any formation; it wants only to get out—like a fish in a net, a frog in a snake’s mouth, a jungle fowl in a cage, a deer in a snare, a snake in a snake charmer’s hands, an elephant in mud, a nāga king in a supaṇṇa’s mouth, the moon in Rāhu’s mouth, or a person surrounded by enemies. All nine are caught, even the nāga king and the moon; yet the moon is certain to emerge. The content of knowledge of desire for deliverance is very simple: wanting to get out. First release the grip, then lift the foot.
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 厭離隨觀智之生起——三王之喻 〔CSCD §754〕
他這樣見一切行為過患，就對於一切有、生、趣、識住、有情居所攝的、有壞散¹的諸行生厭、生倦、不樂。
譬如樂於質多山足的金鵝王，不樂於旃陀羅村門的不淨之坑，而唯樂於七大湖；同樣地，這位瑜伽者之鵝王也不樂於已善見其過患的、有壞散的諸行。而因為具足了樂修與喜修，就唯樂於七隨觀²。
又如置於金籠中的獅子王不樂，而唯樂於廣三千由旬的雪山；同樣地，這位瑜伽者之獅王，於三種善趣有也不樂，而唯樂於三隨觀。
又如全身純白、七支據地、有神通、行於空中的六牙象王，不樂於城中，而唯樂於雪山的六牙湖林；同樣地，這位瑜伽者之象王，於一切行也不樂，而唯樂於依「不生起是安穩」等等的方法所見的寂靜句³；他的心就傾向於彼、趣向於彼、臨入於彼。
厭離隨觀智竟。
§2 三名一義——怖畏現起・過患隨觀・厭離隨觀 〔CSCD §755〕
而這個智與前面二智，就義而言是一。所以古師們說——
『怖畏現起唯是一個而得三名：因為見一切行為怖畏，所以生起了叫作「怖畏現起」的；因為於那些行生起過患，所以生起了叫作「過患隨觀」的；因為於那些行厭離而生起，所以生起了叫作「厭離隨觀」的。』
聖典中也說——『凡是怖畏現起之慧，凡是過患之智，凡是厭離：這些法義理是一，唯有文句是異。』
§3 欲解脫智之生起——九物之譬 〔CSCD §756〕
而這位善男子以這厭離智而厭、而倦、而不樂之時，他的心於一切有、生、趣、識住、有情居所攝的、有壞散的諸行之中，對於任何一行都不著、不黏、不縛，而成為欲從一切行解脫、欲從中出離。像什麼呢？譬如落入網中的魚、落入蛇口的蛙、被關入籠中的林雞、落於堅羂的鹿、在弄蛇者手中的蛇、陷入大泥的象、落入金翅鳥口的龍王、落入羅睺口中的月、為敵所圍的人——這些等等都欲從那裡那裡解脫、欲出離；同樣地，那瑜伽者的心也欲從一切行解脫、欲出離。這樣，當他於一切行離愛著、欲從一切行解脫時，欲解脫智就生起了。
欲解脫智竟。
註
¹ 有壞散：諸行之限定語，謂其為可壞散者；壞之隨觀之開演在本品之壞滅隨觀智一篇。
² 七隨觀與三隨觀：本篇唯舉其數而不列其目；七隨觀之目之開演在〈道非道智見清淨〉一品之思惟智一篇。
³ 寂靜句：過患智之對治面之智所緣之境，即前篇所引之文之「不生起是安穩」處。
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 Disenchantment—the Similes of Three Kings 〔CSCD §754〕
Seeing all formations as danger in this way, he becomes disenchanted, weary, and finds no delight in the formations subject to breaking apart¹ that are included in every existence, birth, destination, station of consciousness, and abode of beings.
Just as the golden royal goose that delights at the foot of Mount Cittakūṭa finds no delight in an impure pit at the gate of a caṇḍāla village but delights only in the seven great lakes, so too this meditator, a royal goose among meditators, finds no delight in formations subject to breaking apart whose danger he has clearly seen. Because he possesses delight in cultivation and joy in cultivation, he delights only in the seven contemplations.²
Just as the lion, king of beasts, placed in a golden cage finds no delight there but delights only in the Himalaya, which is three thousand leagues broad, so too this meditator, a lion among meditators, finds no delight even in the three kinds of favorable existence but delights only in the three contemplations.
Just as the six-tusked elephant king, wholly white, resting on seven supports, possessed of supernormal power, and traveling through the air, finds no delight in the city but delights only in the forest around Lake Chaddanta in the Himalaya, so too this meditator, a noble elephant among meditators, finds no delight in any formation but delights only in the peaceful state³ seen according to the method beginning “non-arising is safety.” His mind inclines toward it, tends toward it, and leans into it.
The Discourse on Knowledge of Contemplation of Disenchantment is concluded.
§2 Three Names, One Meaning—the Manifestation of Fear, Contemplation of Danger, and Contemplation of Disenchantment 〔CSCD §755〕
This knowledge and the two preceding knowledges are one in meaning. Therefore the elders said:
“The manifestation of fear is only one, yet it acquires three names. Because one sees all formations as fear, what is called ‘the manifestation of fear’ arises; because danger arises regarding those formations, what is called ‘contemplation of danger’ arises; because one becomes disenchanted with those formations, what is called ‘contemplation of disenchantment’ arises.”
And it is said in the canonical text: “The understanding in the manifestation of fear, the knowledge of danger, and disenchantment—these states are one in meaning; only the wording differs.”
§3 The Arising of Knowledge of Desire for Deliverance—the Simile of Nine Things 〔CSCD §756〕
When this good person, through knowledge of disenchantment, becomes disenchanted, weary, and finds no delight, his mind does not adhere, cling, or become bound to any single formation among formations subject to breaking apart included in every existence, birth, destination, station of consciousness, and abode of beings. Instead, it desires deliverance from all formations and desires to escape from them. Like what? Like a fish caught inside a net, a frog caught in a snake’s mouth, a jungle fowl shut in a cage, a deer caught in a stout snare, a snake in the hands of a snake charmer, an elephant sunk in deep mud, a nāga king caught in a supaṇṇa’s mouth, the moon entered into Rāhu’s mouth, or a person surrounded by enemies—these and the rest desire to be delivered and to escape from their respective predicaments. In the same way, the meditator’s mind desires deliverance and escape from all formations. Thus, when he is free of attachment toward all formations and desires deliverance from them all, knowledge of desire for deliverance arises.
The Discourse on Knowledge of Desire for Deliverance is concluded.
Notes
¹ Subject to breaking apart: a qualification of formations, meaning that they can break apart; the development of contemplation of breaking apart appears in this chapter’s discourse on knowledge of contemplation of dissolution.
² Seven contemplations and three contemplations: this discourse gives only their numbers and does not list their members; the seven contemplations are developed in the discourse on knowledge of comprehension in the chapter on purification by knowledge and vision of what is and is not the path.
³ Peaceful state: the object of the knowledge on the side opposed to knowledge of danger, namely the statement “non-arising is safety” in the passage cited in the preceding discourse.
厭離不是嫌惡，是鵝王不樂於不淨之坑而唯樂於七大湖；欲解脫不是逃跑，是落網的魚、蛇口的蛙、羅睺口中的月都想出來——這兩個智，一個說「不要這個」，一個說「要出去」
大局 — 情緒曲線的底部轉上來：從厭到欲出
見一切行為過患之後，行者對一切有壞散之諸行生厭、生倦、不樂——論主用三王之喻：金鵝王不樂不淨之坑而樂七大湖、獅子王不樂金籠而樂雪山、六牙象王不樂城中而樂六牙湖林——瑜伽者不樂諸行而唯樂於七隨觀、三隨觀、寂靜句（§1）。然後一句重要的話：怖畏現起・過患隨觀・厭離隨觀三智義一名異——一個智三個名字（§2）。再往下：心於一切行不著不黏不縛，成為欲從一切行解脫、欲出離——九物之譬：落網之魚、蛇口之蛙、籠中林雞、羂中鹿、弄蛇者手中蛇、陷泥象、金翅鳥口龍王、羅睺口中月、敵圍之人（§3）——欲解脫智生。〔所見〕「一路鬆手」的情緒曲線在這裡觸底反彈：怖畏（21-03）與過患（21-04）是往下看，厭離是轉身，欲解脫是抬腳。論主的譬喻也跟著換色：前兩單元是火坑、殺者、失去孩子的母親；這裡是鵝王、獅王、象王——厭離的心不是灰的，是高貴的：不是「我受不了了」，是「我不屬於這裡」。
§01 厭離隨觀智之生起——三王之喻 → 白話 §1
見一切行為過患已，於一切有生趣識住有情居所攝有壞散之諸行生厭生倦不樂：如樂質多山足之金鵝王不樂旃陀羅村門之不淨坑而唯樂七大湖，瑜伽者之鵝王不樂已善見過患之有壞散諸行，具樂修喜修故唯樂七隨觀；如金籠中獅子王不樂而唯樂三千由旬之雪山，瑜伽者之獅王於三種善趣有亦不樂而唯樂三隨觀；如純白七支據地有神通行空之六牙象王不樂城中而唯樂雪山六牙湖林，瑜伽者之象王於一切行不樂而唯樂依「不生起是安穩」所見之寂靜句——心傾向趣向臨入於彼。〔厭離隨觀智竟〕（白話 §1）。〔讀法〕三王三個「不樂」對三個「唯樂」：鵝王不樂坑→樂湖（七隨觀）、獅王不樂籠→樂雪山（三隨觀）、象王不樂城→樂湖林（寂靜句）——由淺到深：先樂於觀的方法，再樂於三相，最後樂於寂靜句本身。〔所見〕「金籠中的獅子王」——籠是金的，一如上單元的金樁：善趣有是金籠，仍是籠。厭離的關鍵在「唯樂於……」那一半：厭離是有去處的，不是純粹的離開；心已經「傾向於彼、趣向於彼、臨入於彼」——三個動詞一個比一個近。
§02 三名一義——怖畏現起・過患隨觀・厭離隨觀 → 白話 §2
此智與前二智就義而言是一：怖畏現起唯是一而得三名——見一切行為怖畏故名怖畏現起，於諸行生過患故名過患隨觀，於諸行厭離而生起故名厭離隨觀；聖典：怖畏現起之慧・過患之智・厭離，義一文異（白話 §2）。〔讀法〕三個單元、三個名字、一個智——論主怕讀者以為這是三段路，明說：這是同一件事的三個面向：怖（看見）、患（判斷）、厭（心的方向）。〔所見〕這一句對修行者的用處是：不要等「厭離」作為另一個階段來臨——見怖畏時厭離已在裡面了。也不要為「還在怖畏、還沒厭離」焦慮：那是一個智的三個名。
§03 欲解脫智之生起——九物之譬 → 白話 §3
以厭離智而厭而倦而不樂時，心於一切有生趣識住有情居所攝有壞散之諸行中對任一行不著不黏不縛，成欲從一切行解脫欲出離——如落網之魚・落蛇口之蛙・關籠之林雞・落堅羂之鹿・弄蛇者手中之蛇・陷大泥之象・落金翅鳥口之龍王・落羅睺口之月・為敵所圍之人皆欲從彼解脫出離；瑜伽者之心亦欲從一切行解脫出離。於一切行離愛著、欲從一切行解脫時，欲解脫智生。〔欲解脫智竟〕（白話 §3）。〔讀法〕九物之譬全是「被抓住的」——魚、蛙、雞、鹿、蛇、象、龍、月、人；連龍王與月都被抓住。欲解脫智的內容很單純：想出去。沒有教理，只有一個方向。〔所見〕「不著、不黏、不縛」三個否定先說，然後「欲解脫、欲出離」兩個肯定——先鬆手，再抬腳。注意「落入羅睺口中的月」——月被吞、月會出來，這個喻暗含著「出得來」的信心；九物中唯有它必定脫出。論主把它排在第八，靠近末尾，讀者讀到這裡心已經有底了。
給一般讀者
到這一站，情緒曲線觸底轉上。厭離不是嫌惡：是金鵝王不樂於不淨之坑、獅子王不樂於金籠、象王不樂於城中——「我不屬於這裡」，而且知道自己屬於哪裡（七隨觀、三相、那句「不生起是安穩」）。欲解脫不是逃跑：是落網的魚、蛇口的蛙、羅睺口中的月都想出來——一個單純的方向。還有一句要記：怖畏、過患、厭離是同一個智的三個名字——不要為「還在怕、還沒厭離」焦慮，也不要等厭離作為下一站來臨；看見怖畏時，它已經在裡面了。
想讀本單元全文：白話 §1–§3 即厭離隨觀智與三王之喻、三名一義、欲解脫智與九物之譬的全段逐段全譯。
Disenchantment is not aversion: it is the royal goose finding no delight in an impure pit and delighting only in the seven great lakes; desire for deliverance is not flight: the fish in a net, the frog in a snake’s mouth, and the moon in Rāhu’s mouth all want to get out—one of these knowledges says “not this,” the other says “out of this”
The Big Picture — The Emotional Curve Turns Up from Its Lowest Point: From Disenchantment to the Desire to Escape
After seeing all formations as danger, the meditator becomes disenchanted, weary, and finds no delight in any formation subject to breaking apart. The author uses the similes of three kings: a golden royal goose finds no delight in an impure pit but delights in the seven great lakes; a lion king finds no delight in a golden cage but delights in the Himalaya; and a six-tusked elephant king finds no delight in a city but delights in the forest around Lake Chaddanta. Likewise, the meditator finds no delight in formations but delights only in the seven contemplations, the three contemplations, and the peaceful state (§1). Then comes an important statement: the manifestation of fear, contemplation of danger, and contemplation of disenchantment are one in meaning but different in name—one knowledge with three names (§2). Next, the mind neither adheres, clings, nor becomes bound to any formation, but desires deliverance from and escape out of all formations. Nine similes illustrate it: a fish in a net, a frog in a snake’s mouth, a jungle fowl in a cage, a deer in a snare, a snake in a snake charmer’s hands, an elephant in mud, a nāga king in a supaṇṇa’s mouth, the moon in Rāhu’s mouth, and a person surrounded by enemies (§3). Knowledge of desire for deliverance arises. [What is seen] Here the emotional curve of “letting go all the way” rebounds from its bottom: fear (21-03) and danger (21-04) look downward, disenchantment turns away, and desire for deliverance takes the first step. The author’s similes also change color. The preceding two units spoke of charcoal pits, killers, and a mother losing her children; here they speak of a royal goose, lion king, and elephant king. The mind of disenchantment is not gray but noble: not “I cannot bear this,” but “I do not belong here.”
§01 The Arising of Knowledge of Contemplation of Disenchantment—the Similes of Three Kings → Vernacular §1
Having seen all formations as danger, one becomes disenchanted, weary, and finds no delight in formations subject to breaking apart included in every existence, birth, destination, station of consciousness, and abode of beings. Like the golden royal goose that delights at the foot of Mount Cittakūṭa, finds no delight in the impure pit at a caṇḍāla village gate, and delights only in the seven great lakes, the royal goose among meditators finds no delight in formations subject to breaking apart whose danger has been clearly seen; because he possesses delight and joy in cultivation, he delights only in the seven contemplations. Like a lion king placed in a golden cage, finding no delight there but delighting only in the three-thousand-league expanse of the Himalaya, the lion among meditators finds no delight even in the three kinds of favorable existence but delights only in the three contemplations. Like the wholly white six-tusked elephant king, resting on seven supports, possessed of supernormal power, and traveling through the air, finding no delight in a city but delighting only in the forest around Lake Chaddanta in the Himalaya, the noble elephant among meditators finds no delight in any formation but delights only in the peaceful state seen according to “non-arising is safety.” His mind inclines toward it, tends toward it, and leans into it. [The Discourse on Knowledge of Contemplation of Disenchantment is concluded.] (Vernacular §1). [How to read] The three kings present three instances of “finding no delight” opposite three instances of “delighting only”: the royal goose finds no delight in the pit → delights in the lakes (seven contemplations); the lion finds no delight in the cage → delights in the Himalaya (three contemplations); the elephant finds no delight in the city → delights in the lakeside forest (the peaceful state). The sequence deepens: first delight in the methods of contemplation, then delight in the three characteristics, and finally delight in the peaceful state itself. [What is seen] “The lion king in a golden cage”: the cage is made of gold, just like the golden stake in the preceding unit. Favorable existence is a golden cage, but still a cage. The key to disenchantment lies in the other half, “delights only in…”: disenchantment has somewhere to go. It is not merely leaving; the mind already “inclines toward it, tends toward it, and leans into it”—three verbs, each drawing nearer than the last.
§02 Three Names, One Meaning—the Manifestation of Fear, Contemplation of Danger, and Contemplation of Disenchantment → Vernacular §2
This knowledge and the two preceding knowledges are one in meaning. The manifestation of fear is only one yet acquires three names: because one sees all formations as fear, it is named the manifestation of fear; because danger arises regarding formations, it is named contemplation of danger; because disenchantment toward formations arises, it is named contemplation of disenchantment. The canonical text likewise says that understanding in the manifestation of fear, knowledge of danger, and disenchantment are one in meaning and differ only in wording (Vernacular §2). [How to read] Three units, three names, one knowledge. Concerned that readers might take them as three separate stretches of road, the author says explicitly: they are three aspects of the same thing—fear is what is seen, danger is the judgment, disenchantment is the direction of the mind. [What is seen] For a practitioner, the point is not to wait for “disenchantment” as though it were another stage. It is already present when fear is seen. Nor need one worry, “I am still in fear and have not reached disenchantment”: these are three names for one knowledge.
§03 The Arising of Knowledge of Desire for Deliverance—the Simile of Nine Things → Vernacular §3
When, through knowledge of disenchantment, one becomes disenchanted, weary, and finds no delight, the mind neither adheres, clings, nor becomes bound to any formation among formations subject to breaking apart included in every existence, birth, destination, station of consciousness, and abode of beings. It desires deliverance from all formations and desires to escape, like a fish caught in a net, a frog in a snake’s mouth, a jungle fowl shut in a cage, a deer caught in a stout snare, a snake in a snake charmer’s hands, an elephant sunk in deep mud, a nāga king caught in a supaṇṇa’s mouth, the moon entered into Rāhu’s mouth, and a person surrounded by enemies—all of them desire deliverance and escape from their predicament. The meditator’s mind likewise desires deliverance and escape from all formations. When attachment toward all formations is gone and deliverance from all formations is desired, knowledge of desire for deliverance arises. [The Discourse on Knowledge of Desire for Deliverance is concluded.] (Vernacular §3). [How to read] All nine similes are of things “caught”: fish, frog, fowl, deer, snake, elephant, nāga, moon, and person; even the nāga king and moon are caught. The content of knowledge of desire for deliverance is very simple: wanting to get out. First the three negations—neither adhering, clinging, nor becoming bound—then the two affirmations—desiring deliverance and escape. First release the grip, then lift the foot. [What is seen] “The moon entered into Rāhu’s mouth”: the moon is swallowed, and the moon will come out. The simile carries an implicit confidence that escape is possible; among the nine, it alone is certain to emerge. The author places it eighth, close to the end; by the time the reader reaches it, the heart already has some ground beneath it.
For the General Reader
At this station, the emotional curve reaches bottom and turns upward. Disenchantment is not aversion. The golden royal goose finds no delight in an impure pit, the lion king no delight in a golden cage, the elephant king no delight in a city: “I do not belong here,” and I know where I belong—the seven contemplations, the three characteristics, and the statement “non-arising is safety.” Desire for deliverance is not flight. It is the simple direction shared by a fish in a net, a frog in a snake’s mouth, and the moon in Rāhu’s mouth: wanting to get out. Remember one further statement: fear, danger, and disenchantment are three names for the same knowledge. Do not worry that “I am still afraid and have not reached disenchantment,” and do not wait for disenchantment as the next station; when fear is seen, disenchantment is already within it.
To read this unit in full: Vernacular §§1–3 present the complete translation, section by section, of knowledge of contemplation of disenchantment and the three royal similes, the three names with one meaning, and knowledge of desire for deliverance with the nine similes.
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 2 個：### Nibbidānupassanāñāṇakathā 與 ### Muñcitukamyatāñāṇakathā——本單元承二科（本品八單元中承二科者二，另一為隨順智・至出起觀之單元）（讀者面題名取首科之題，第二科之題見本目）。
段號域 譯底欄之段號自〔CSCD §754〕至〔CSCD §756〕，實落段號 3 個，無缺無重。本篇於譯底欄之幅為 2,843 位元組——為本品八單元中最短之篇（較離隨染之生滅智之單元之 2,927 更短 84 位元組）。
篇之骨——三層 ①〔CSCD §754〕述厭離隨觀智之生起，以三王之喻（金鵝王・獅子王・六牙象王）明「於彼不樂而於此樂」；其後即以第一科之收句收之；②〔CSCD §755〕出三名一義之判——引古師之語（''Bhayatupaṭṭhānaṃ 起）與聖典之文，明怖畏現起・過患隨觀・厭離隨觀三者「義一而唯文異」；③〔CSCD §756〕為第二科：述欲解脫智之生起，以九物之譬明「欲脫欲出」。
二科之界與收句之位 本單元之特形在其收句之位：第一科之收句 Nibbidānupassanāñāṇaṃ niṭṭhitaṃ. 落於〔CSCD §754〕之末，而〔CSCD §755〕之「三名一義」段在收句之後方出；第二科之收句 Muñcitukamyatāñāṇaṃ niṭṭhitaṃ. 則落於篇末。故本單元之收句二，而其一不在篇末而在篇中——此為譯底欄字面之實，本目誌其位而不代移。
論主自標之判 〔CSCD §755〕Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ.（此與前二智，就義為一）——本篇之判之句，其證有二：古師之語與 Pāḷiyampi vuttaṃ 所引之文。
前後接點 前承過患隨觀智之單元：本篇首句 So evaṃ sabbasaṅkhāre ādīnavato passanto 即彼智之果。後接省察隨觀智之單元：本篇第二科所立之欲解脫智，即次篇首句之 muccitukāmo sabbasmā saṅkhāragatā muccituṃ 之所承——「欲脫」一語為二篇之接。
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）・ñāṇa（智）・bhaya（怖畏）・ādīnava（過患）・santipada（寂靜句）等。以下唯列本篇新出者。
厭離與其所樂〔CSCD §754〕–〔CSCD §755〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nibbindati・ukkaṇṭhati・nābhiramati | 厭・倦・不樂 | 厭離之三動詞連舉；三語為本篇之首句之骨，其反面於三喻中作 abhiramati | 〔CSCD §754〕 |
| sabhedaka | 有壞散者 | 諸行之限定語，二處皆隨「一切有生趣識住有情居」之總語 | 〔CSCD §754〕・〔CSCD §756〕 |
| bhāvanārāmatā・bhāvanārati | 樂修・喜修 | 行者所以樂七隨觀之由 | 〔CSCD §754〕 |
| satta anupassanā | 七隨觀 | 金鵝王之喻所配：其樂在七隨觀（與七大湖相配） | 〔CSCD §754〕 |
| tisso anupassanā | 三隨觀 | 獅子王之喻所配（與三善趣有相對） | 〔CSCD §754〕 |
| yogīrājahaṃsa・yogīsīha・yogīvaravāraṇa | 瑜伽者之鵝王・獅王・象王 | 三喻中行者之三名——三喻各以一「王」為譬而其名逐一自造複合語 | 〔CSCD §754〕 |
| tanninnatappoṇatappabbhāramānasa | 心傾向・趣向・臨入 | 三喻之收語；與壞滅隨觀智之單元之四語（taggarutā tanninnatā tappoṇatā tappabbhāratā）同族而此處合為一複合語 | 〔CSCD §754〕 |
| byañjanameva nānaṃ | 唯文為異 | 三名一義之判之語（引自聖典） | 〔CSCD §755〕 |
欲解脫與其譬〔CSCD §756〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| muñcitukamyatāñāṇa | 欲解脫智 | 第二科之題；其生起之緣為厭離智 | 〔CSCD §756〕 |
| na sajjati, na laggati, na bajjhati | 不著・不黏・不縛 | 心於一行亦不住之三否定；三語連舉，其式同首句之三動詞 | 〔CSCD §756〕 |
| muccitukāma・nissaritukāma | 欲脫・欲出 | 本科之骨語對：欲脫之屈折諸形 4 見、欲出之屈折諸形 3 見，其三處並舉 | 〔CSCD §756〕 |
| vigatālaya | 離愛著 | 於諸行無所樂著者 | 〔CSCD §756〕 |
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。方括注唯二式（段號 3 個與版頁記 3 個，後者皆在註記之內）。圓括注 1 處，即所引聖典之出處，無非出處之括注。引號 '' 實測 4 處為偶數，逐一成對，各繫一引。
古師之語一處 〔CSCD §755〕Tenāhu porāṇā – 開引之一段（其首語作 ''Bhayatupaṭṭhānaṃ，次接版頁記而後 ekameva tīṇi nāmāni labhati），不繫出處括注；其後之聖典之引則繫 (paṭi. ma. 1.227)。一段之內古師語與聖典語並出而一繫一不繫——與壞滅隨觀智之單元所見之分同族，誌其實而不判。
二科之題與收句之字面 第一科之題作 Nibbidānupassanāñāṇakathā 而其收句作 Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.；第二科之題作 Muñcitukamyatāñāṇakathā 而其收句作 Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.——題與收逐字相配。然〔CSCD §756〕之文中出 muñcitukamyatā ñāṇanti（二語分書）而題與收皆合書為一語——同一名而書法二式，本欄誌其字面之實而不判其為傳本之別或清檔之效。
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 §755〕 | Tenāhu porāṇā –／''Bhayatupaṭṭhānaṃ ＋版頁記＋ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. | 一智而得三名：見諸行為怖畏故名怖畏現起，於彼生過患故名過患隨觀，於彼厭離故名厭離隨觀——古師之語，不繫出處 | 〔無自標之出處〕 |
| 〔CSCD §755〕 | Pāḷiyampi vuttaṃ –／''yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna''nti | 三者義一而唯文異——三名一義之聖典之據 | (paṭi. ma. 1.227) |
引之用〔本欄實測〕 本篇之引二處而俱在〔CSCD §755〕一段——全篇之引皆為「三名一義」一事而設，餘二段（三喻之段與九譬之段）全無引。Pāḷiyampi vuttaṃ 之開引式與怖畏現起智之單元之 ayaṃ pāḷi 同族而形不同（一為 pāḷi 之主格，一為其處格加 pi）——誌其字面之異而不判。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・kira 俱零命中。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 零命中、sadisa 諸形 零命中、upamā 諸形 零命中；而 Seyyathāpi nāma 1 見、Yathā ca 之對句式 2 見（其一為版頁記所割而其語不斷）、evameva／evamayaṃ 之收 3 見。本篇無一 viya 而喻實有四——其喻之標記全用「如……如是……」之對句式，為本品八單元中唯一如此者。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §754〕 | cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati | 如樂於質多山足之金鵝王不樂於旃陀羅村門之不淨坑而唯樂七大湖——行者唯樂七隨觀 |
| 〔CSCD §754〕 | suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati | 如置金籠之獅子王不樂而唯樂三千由旬之雪山——行者於三善趣有不樂而唯樂三隨觀 |
| 〔CSCD §754〕 | sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati | 如全白七支具神通行空之六牙象王不樂城中而唯樂雪山之六牙湖林——行者於一切行不樂而唯樂寂靜句 |
| 〔CSCD §756〕 | jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito puriso | 入網之魚・入蛇口之蛙・入籠之林雞・墮堅羂之鹿・在弄蛇者手之蛇・陷大泥之象・入金翅鳥口之龍王・入羅睺口之月・為敵所圍之人——九譬一句並舉，明「欲脫欲出」 |
三喻之配與其數〔本欄實測〕 三王之喻各配一數：金鵝王配 sattasu anupassanāsuyeva（七隨觀）、獅子王配 tīsu pana anupassanāsuyeva（三隨觀）、象王配 santipadeyeva（寂靜句）——前二配之數（七與三）為字面可核者，論不自釋其目。本目誌其實而不代補其名。
乙・修辭之可核觀察 ①三句一組之式貫全篇：首句之三動詞（厭・倦・不樂）、〔CSCD §756〕之三否定（不著・不黏・不縛）、三王之三喻、muccitukāmaṃ nissaritukāmaṃ 之並舉。②? 全篇 1 見（Yathā kiṃ?——〔CSCD §756〕之引譬之問）。③九譬一句之內九目皆以「入於某處者」「為某所執者」之過去分詞收尾（如 jālabbhantaragato・pañjarapakkhitto・rāhumukhappaviṭṭho・sapattaparivārito），九目之構詞式全同。④縮排之行 11 行，其中二收句二行、所引古師之語與聖典之文各數行。⑤nābhiramati 7 見與 abhiramati 3 見，合 10 見，其對為三喻之骨。
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 §754〕 So evaṃ sabbasaṅkhāre ādīnavato passanto | 過患隨觀智之單元〔CSCD §752〕 | 彼篇立過患之見，本篇即以其見為緣 |
〔CSCD §754〕 anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati | 過患隨觀智之單元〔CSCD §753〕 | 彼篇所引之文立「不生為安穩，是寂靜句智」，本篇之象王之樂即其境 |
〔CSCD §755〕 Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā | 行捨智之單元〔CSCD §778〕 | 彼篇以逐字全同之句（Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā）立第二組之三名一義——二處之判之句一字不異，為本品之顯例 |
〔CSCD §755〕 ''yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna''nti | 行捨智之單元〔CSCD §781〕・隨順智之單元〔CSCD §805〕 | 二處引同一出處之同式文而易其三名（欲解脫・省察隨觀・行捨）——同一句式三見於本品，各繫其組之三智 |
〔CSCD §754〕 tanninnatappoṇatappabbhāramānaso | 壞滅隨觀智之單元〔CSCD §745〕 | 彼篇以四語分書釋「於滅之勝解」，本篇則合為一複合語——同族之語而書法二式 |
〔CSCD §756〕 muccitukāmaṃ nissaritukāmaṃ | 省察隨觀智之單元〔CSCD §757〕 | 彼篇首句以 muccitukāmo sabbasmā saṅkhāragatā muccituṃ 承之 |
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.
Titles of the parts The base-text column carries 2 ### subsections: ### Nibbidānupassanāñāṇakathā and ### Muñcitukamyatāñāṇakathā—this unit contains two parts (two of the chapter’s eight units do so; the other is the unit on conformity knowledge and insight leading to emergence) (the reader-facing title takes the first part’s title; the second appears here).
Paragraph-number range The base-text column runs from 〔CSCD §754〕 through 〔CSCD §756〕, with 3 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 2,843 bytes—the shortest of the chapter’s eight units (84 bytes shorter than the 2,927-byte unit on knowledge of arising and passing away free from corruptions).
The discourse’s threefold spine ① 〔CSCD §754〕 describes the arising of knowledge of contemplation of disenchantment, using three royal similes—the golden royal goose, lion king, and six-tusked elephant king—to show “finding no delight there and delighting here”; the first part then closes. ② 〔CSCD §755〕 gives the determination of three names with one meaning: the words of the elders (beginning ''Bhayatupaṭṭhānaṃ) and a canonical passage explain that the manifestation of fear, contemplation of danger, and contemplation of disenchantment are “one in meaning and different only in wording.” ③ 〔CSCD §756〕 is the second part: it describes the arising of knowledge of desire for deliverance, using the simile of nine things to show “desiring deliverance and escape.”
The boundary between the two parts and the position of their closing statements The distinctive feature of this unit lies in where its closing statements occur. The first part’s closing statement, Nibbidānupassanāñāṇaṃ niṭṭhitaṃ., falls at the end of 〔CSCD §754〕, while the “three names with one meaning” passage in 〔CSCD §755〕 appears after that closing statement. The second part’s closing statement, Muñcitukamyatāñāṇaṃ niṭṭhitaṃ., falls at the end of the entire unit. Thus there are two closing statements, and one occurs not at the end of the unit but within it—a literal fact about the base-text column whose position this apparatus records without moving it.
The author’s marked determination At 〔CSCD §755〕, Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. (this and the two preceding knowledges are one in meaning) is the determining sentence of the discourse. Two items support it: the words of the elders and the passage introduced by Pāḷiyampi vuttaṃ.
Forward and backward joins The preceding unit treats knowledge of contemplation of danger; this discourse’s opening phrase, So evaṃ sabbasaṅkhāre ādīnavato passanto, is the result of that knowledge. The following unit treats knowledge of contemplation of reflection; the knowledge of desire for deliverance established in this unit’s second part is taken up by the next discourse’s opening muccitukāmo sabbasmā saṅkhāragatā muccituṃ—the expression “desiring deliverance” forms the join between the two units.
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), ñāṇa (knowledge), bhaya (fear), ādīnava (danger), and santipada (peaceful state). Only forms new in this discourse are listed below.
Disenchantment and where it delights 〔CSCD §754〕–〔CSCD §755〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nibbindati・ukkaṇṭhati・nābhiramati | becomes disenchanted, weary, finds no delight | The three verbs of disenchantment stated together; the three form the spine of the discourse’s opening sentence, while their opposite in the three similes is abhiramati | 〔CSCD §754〕 |
| sabhedaka | subject to breaking apart | A qualification of formations, occurring twice after the collective expression “every existence, birth, destination, station of consciousness, and abode of beings” | 〔CSCD §754〕・〔CSCD §756〕 |
| bhāvanārāmatā・bhāvanārati | delight in cultivation, joy in cultivation | The reason why the meditator delights in the seven contemplations | 〔CSCD §754〕 |
| satta anupassanā | seven contemplations | Corresponding to the golden royal goose simile: its delight lies in the seven contemplations, corresponding to the seven great lakes | 〔CSCD §754〕 |
| tisso anupassanā | three contemplations | Corresponding to the lion king simile and set against the three kinds of favorable existence | 〔CSCD §754〕 |
| yogīrājahaṃsa・yogīsīha・yogīvaravāraṇa | royal goose among meditators, lion among meditators, noble elephant among meditators | The meditator’s three names in the three similes—each simile uses one “king” and creates a distinct compound name for it | 〔CSCD §754〕 |
| tanninnatappoṇatappabbhāramānasa | mind inclines, tends, and leans into | The closing expression of the three similes; it belongs to the same family as the four expressions in the unit on knowledge of contemplation of dissolution (taggarutā tanninnatā tappoṇatā tappabbhāratā) but is compounded into one word here | 〔CSCD §754〕 |
| byañjanameva nānaṃ | only the wording differs | The expression determining three names with one meaning, from a canonical citation | 〔CSCD §755〕 |
Desire for deliverance and its similes 〔CSCD §756〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| muñcitukamyatāñāṇa | knowledge of desire for deliverance | The title of the second part; its condition for arising is knowledge of disenchantment | 〔CSCD §756〕 |
| na sajjati, na laggati, na bajjhati | does not adhere, cling, or become bound | Three negations for the mind’s not remaining on any formation; the three are stated together in the same pattern as the three verbs in the opening sentence | 〔CSCD §756〕 |
| muccitukāma・nissaritukāma | desires deliverance, desires escape | The pair of pivotal expressions in this part: inflected forms meaning desire for deliverance occur 4 times and forms meaning desire for escape 3 times; the two are paired at three places | 〔CSCD §756〕 |
| vigatālaya | free of attachment | One who has no delight or attachment toward formations | 〔CSCD §756〕 |
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. Square brackets occur in only two forms: three paragraph numbers and three edition-page notes, all of the latter within comments. There is 1 parenthetical note, the source marker for the canonical citation, and no parenthetical notes other than source markers. The quotation marks '' occur 4 times, an even number, forming pairs throughout, with one pair attached to each citation.
One passage from the elders At 〔CSCD §755〕, Tenāhu porāṇā – introduces a passage whose opening reads ''Bhayatupaṭṭhānaṃ, followed by an edition-page note and then ekameva tīṇi nāmāni labhati; it carries no parenthetical source marker. The canonical citation that follows, by contrast, carries (paṭi. ma. 1.227). Within one paragraph, words of the elders and canonical words occur together, one with a source and one without—a pattern of the same family as that found in the unit on knowledge of contemplation of dissolution. This apparatus records the fact without adjudicating it.
The literal forms of the two part titles and closing statements The first title is Nibbidānupassanāñāṇakathā and its closing statement is Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.; the second title is Muñcitukamyatāñāṇakathā and its closing statement is Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.—each title corresponds verbally to its close. Yet the body of 〔CSCD §756〕 has muñcitukamyatā ñāṇanti (written as two words), while title and closing statement both write it as one. One name therefore appears in two written forms; this apparatus records the literal fact without deciding whether it reflects textual transmission or the cleaned file.
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 §755〕 | Tenāhu porāṇā –／''Bhayatupaṭṭhānaṃ + edition-page note + ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. | One knowledge acquires three names: seeing formations as fear gives the name manifestation of fear, the arising of danger regarding them gives the name contemplation of danger, and becoming disenchanted with them gives the name contemplation of disenchantment—the words of the elders, with no source marked | [no source marked by the text] |
| 〔CSCD §755〕 | Pāḷiyampi vuttaṃ –／''yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna''nti | The three are one in meaning and differ only in wording—the canonical basis for three names with one meaning | (paṭi. ma. 1.227) |
Use of the citations [measured in this column] The discourse contains two citations, both in the single paragraph 〔CSCD §755〕—every citation in the unit serves the single point “three names with one meaning,” while the other two paragraphs, containing the three royal similes and nine-item simile, contain no citation at all. The introductory formula Pāḷiyampi vuttaṃ belongs to the same family as ayaṃ pāḷi in the unit on knowledge of the manifestation of fear, but the forms differ: one has the locative of pāḷi plus pi, the other its nominative. This apparatus records the literal difference without adjudicating it. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, and kira all have zero matches. 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 zero word-boundary occurrences of viya, zero forms of sadisa, and zero forms of upamā; there is 1 occurrence of Seyyathāpi nāma, 2 paired constructions beginning Yathā ca (one divided by an edition-page note without interrupting the phrase), and 3 conclusions with evameva or evamayaṃ. The discourse has not one viya but actually contains four similes—all its similes use the paired pattern “as… so…,” making it unique among the chapter’s eight units.
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §754〕 | cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati | as the golden royal goose delighting at the foot of Mount Cittakūṭa finds no delight in an impure pit at the gate of a caṇḍāla village but delights only in the seven great lakes—the meditator delights only in the seven contemplations |
| 〔CSCD §754〕 | suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati | as the lion, king of beasts, placed in a golden cage finds no delight there but delights only in the three-thousand-league expanse of the Himalaya—the meditator finds no delight in the three kinds of favorable existence but delights only in the three contemplations |
| 〔CSCD §754〕 | sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati | as the wholly white six-tusked elephant king, resting on seven supports, possessed of supernormal power, and traveling through the air, finds no delight in the city but delights only in the forest around Lake Chaddanta in the Himalaya—the meditator finds no delight in formations but delights only in the peaceful state |
| 〔CSCD §756〕 | jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito puriso | a fish caught inside a net, frog in a snake’s mouth, jungle fowl shut in a cage, deer caught in a stout snare, snake in a snake charmer’s hand, elephant sunk in deep mud, nāga king caught in a supaṇṇa’s mouth, moon entered into Rāhu’s mouth, and person surrounded by enemies—nine similes stated in one sentence, illustrating “desiring deliverance and escape” |
The correspondence and numbers of the three similes [measured in this column] Each of the three royal similes corresponds to a number: the golden royal goose to sattasu anupassanāsuyeva (the seven contemplations), the lion king to tīsu pana anupassanāsuyeva (the three contemplations), and the elephant king to santipadeyeva (the peaceful state). The first two numbers, seven and three, are literally verifiable, but the author does not explain their members. This apparatus records the fact without supplying their names.
B. Verifiable rhetorical observations ① Groups of three run through the entire discourse: the three opening verbs (becomes disenchanted, weary, and finds no delight), the three negations at 〔CSCD §756〕 (does not adhere, cling, or become bound), the three royal similes, and the pair muccitukāmaṃ nissaritukāmaṃ. ② ? occurs once in the discourse (Yathā kiṃ?, the question opening the similes at 〔CSCD §756〕). ③ Within the single sentence of nine similes, all nine items close with a past participle meaning “entered into somewhere” or “held by something,” such as jālabbhantaragato, pañjarapakkhitto, rāhumukhappaviṭṭho, and sapattaparivārito; all nine have the same compositional pattern. ④ There are 11 indented lines, including two closing statements and several lines each of the words of the elders and the canonical citation. ⑤ nābhiramati occurs 7 times and abhiramati 3 times, making 10 occurrences in all; their opposition is the spine of the three similes.
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 §754〕 So evaṃ sabbasaṅkhāre ādīnavato passanto | unit on knowledge of contemplation of danger 〔CSCD §752〕 | that discourse establishes seeing danger, and the present discourse takes that seeing as its condition |
〔CSCD §754〕 anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati | unit on knowledge of contemplation of danger 〔CSCD §753〕 | the passage cited there establishes “non-arising is safety; this is knowledge of the peaceful state,” and the delight of the elephant king here takes precisely that as its object |
〔CSCD §755〕 Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā | unit on knowledge of equanimity about formations 〔CSCD §778〕 | that discourse uses exactly the same sentence (Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā) to establish a second group of three names with one meaning—the determining statements at the two places do not differ by a single character, a conspicuous example within the chapter |
〔CSCD §755〕 ''yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna''nti | unit on knowledge of equanimity about formations 〔CSCD §781〕 and unit on conformity knowledge 〔CSCD §805〕 | the two places cite the same source in the same pattern, changing the three names to desire for deliverance, contemplation of reflection, and equanimity about formations—the same syntax occurs three times in this chapter, each time tying together its group of three knowledges |
〔CSCD §754〕 tanninnatappoṇatappabbhāramānaso | unit on knowledge of contemplation of dissolution 〔CSCD §745〕 | that discourse explains “resolution upon cessation” with four separately written expressions, while this one compounds the same family of expressions into one word—the same word family in two written forms |
〔CSCD §756〕 muccitukāmaṃ nissaritukāmaṃ | unit on knowledge of contemplation of reflection 〔CSCD §757〕 | that discourse’s opening muccitukāmo sabbasmā saṅkhāragatā muccituṃ takes it up |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.