清淨道論 省察隨觀智Visuddhimagga · Knowledge of Contemplation of Reflection
想出去了，還要修什麼？再把三相加一遍。這一次不是為了看見，是為了使諸行無力。四組因：非究竟、暫時、生滅所限、毀壞、動搖……見為無常；恆常逼迫、病、癰、箭、災、疾、厄、禍、怖畏、難、無救、無護、無歸依、災根、殺者、魔之食……見為苦；不美、惡臭、可厭、違逆、醜陋、可憎——見為不淨，論主說這是苦相的眷屬，不是第四相，因為在常樂我淨四樣裡「淨」最頑固；他、虛、空、空無、無主、無主宰、不自在——見為無我。
為什麼再把握？為了解脫的方便。記那個捉蛇的人：他伸手進魚籠，捉住一條蛇的頸，以為捉到魚而歡喜——那是最初得到這副身心的歡喜；舉起來見到三卍紋才知是蛇——那是析開密聚見三相；怖、見過患、對這一捉生厭、想放——那是前面四個智；然後他把蛇從尾端解開，舉臂在頭上旋轉兩三圈使它無力，說「去吧，惡蛇」才放手，急上池岸，回望來路——旋蛇就是這一單元：以加三相旋諸行，使它們沒力氣再以常、樂、淨、我的樣子回頭咬人，然後善脫而脫。「想放下卻又被拉回去」的機制與解法都在這裡：不旋就放，蛇會回頭咬。
末尾論主辨一個細處：「省察相而生起智」不是先省察後生智，像「緣意與法而意識生起」也不是先有意法後有識——觀察就是智，不要在觀道裡把智當成觀察之後才到來的東西。
You want to get out—what remains to be cultivated? Apply the three characteristics once more. This time the purpose is not seeing but weakening formations. Four sets of reasons are used: not ultimate, temporary, bounded by arising and passing away, subject to destruction, unstable, and so on—seen as impermanent; constant oppression, disease, boil, arrow, calamity, affliction, tribulation, disaster, fear, difficulty, without refuge, shelter, or recourse, root of calamity, killer, Māra’s food, and so on—seen as suffering; ignoble, malodorous, disgusting, repellent, ugly, and loathsome—seen as foul, which the author calls the retinue of the characteristic of suffering rather than a fourth characteristic, because among permanence, pleasure, self, and beauty, “beauty” is the most stubborn; other, hollow, empty, vacuous, ownerless, without a master, and not subject to control—seen as not-self.
Why comprehend them again? To accomplish the means of deliverance. Remember the snake-catcher. Reaching into a fish trap, he catches a snake by the neck and rejoices, thinking it a fish—that is the initial joy at obtaining this body and mind. Lifting it and seeing three swastika-shaped marks, he knows it is a snake—that is analyzing the compact and seeing the three characteristics. Fear, seeing danger, disenchantment with the catch, and wishing to let it go are the four preceding knowledges. Then he uncoils the snake from his hand starting at the tail, raises his arm, whirls it two or three times over his head until it is weak, says “Go, wicked snake,” releases it, hurries onto the bank, and looks back. Whirling the snake is this unit: applying the three characteristics to formations so they no longer have the strength to turn back and bite in the guise of permanence, pleasure, beauty, and self, and then being well delivered and letting them go. Both the mechanism and the remedy for being pulled back after wanting to let go are here: release it without whirling, and the snake can bite back.
At the end, the author distinguishes a fine point. “Knowledge arises while reflecting on the sign” does not mean that reflection comes first and knowledge afterward, just as “dependent on the mind and mental objects, mind-consciousness arises” does not mean mind and mental objects exist first and consciousness only later. The observing itself is knowledge; do not treat knowledge on the path of insight as something that arrives after observation.
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 以四組因加三相而把握諸行 〔CSCD §757〕
他這樣欲從一切有、生、趣、住、居所所攝的、有壞散的諸行解脫；為了從一切行解脫，他就再以省察隨觀智，於那些行加以三相¹而把握它們。
他以非究竟、以暫時、以生滅所限、以毀壞、以動搖、以易壞、以不堅、以變異法、以無實、以無有、以有為、以死法等等的因，見一切行為無常。
他以恆常逼迫、以苦、以苦之事、以病、以癰、以箭、以災、以疾、以厄、以禍、以怖畏、以難、以無救、以無護、以無歸依、以過患、以災根、以殺者、以有漏、以魔之食、以生法、以老法、以病法、以愁法、以悲法、以惱法、以雜染法等等的因，見它們為苦。
他以不美、以惡臭、以可厭、以違逆、以不堪莊嚴、以醜陋、以可憎等等的因，並且以其為苦相之眷屬故，見它們為不淨²。
他以他、以虛、以空、以空無、以無主、以無主宰、以不自在等等的因，見它們為無我。
§2 何故如是把握——為成解脫之方便與取蛇之喻 〔CSCD §758〕
因為他這樣見，就叫作加以三相而把握了諸行。那麼，他為什麼要這樣把握它們呢？為了成就解脫的方便。
這裡有這樣一個譬喻：據說有一個人想著「我要捉魚」，就拿了捕魚的籠子放到水裡；他把手從籠口伸下去，在水中捉住了一條蛇的頸，卻以為「我捉到魚了」而歡喜。他想著「我真的得到一條大魚了」，舉起來看，因為見到三卍紋，才認出是蛇，於是怖畏，見了過患，對這一捉生厭，想要放脫，就作解脫的方便：從尾端起把纏在手上的解開，舉起臂膀，在頭上旋轉兩三次，使蛇無力，然後說「去吧，惡蛇」而放了它；急急上了池岸，說「哎呀，我從大蛇的口中脫出來了」，站在那裡回望來路。
這裡：那人捉住蛇頸而以為是魚、因而歡喜之時，就如同這瑜伽者最初得到自體而歡喜之時；那人從籠口把蛇頭提出而見三卍紋，就如同這人析開密聚³而於諸行見三相；那人怖畏之時，就如同這人的怖畏現起智。此後見過患，就如同過患隨觀智；對這一捉生厭，就如同厭離隨觀智。想要放蛇，就如同欲解脫智；作解脫的方便，就如同以省察隨觀智於諸行加以三相。正如那人旋蛇而使之無力、使它不能回頭咬人，然後善脫而脫；同樣地，這位瑜伽者也以加三相而旋諸行、使之無力，令它們不能再以常、樂、淨、我的行相現起，然後善脫而脫。所以說：「為了成就解脫的方便而這樣把握。」
§3 所引之文與其釋——省察相與句序之辨 〔CSCD §759〕
到這裡，他就生起了省察智。就是就這一點而說了——
『對於作意為無常的人，省察什麼而生起智呢？苦。對於作意為無我的人，省察什麼而生起智呢？對於作意為無常的人，省察相而生起智。對於作意為苦的人，省察轉起而生起智。對於作意為無我的人，省察相與轉起而生起智。』
而這裡，「省察相」就是依無常相而知道諸行之相為「不堅、暫時」。雖然並不是先知道了而後才生起智，然而依世俗名言⁴，就像「緣意與法而意識生起」等等的說法一樣，也就這樣說了。或者，應當知道這是依一性之理趣，把前者與後者作為一而這樣說的。依這個方法，其餘的二句之義也應當這樣知道。
省察隨觀智竟。
註
¹ 三相：無常、苦、無我；本篇即以四組因逐一觀諸行而立此三相。
² 不淨一組：論自標其為苦相之眷屬而說，非於三相之外別立第四相。
³ 密聚之析：以析種種界而破諸行之密聚，其法之立在本品之離隨染之生滅智一篇。
⁴ 依世俗名言：謂非法之自性有先知後智之序，乃隨世間言說之序而如此說。
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 Comprehending Formations by Applying the Three Characteristics through Four Sets of Reasons 〔CSCD §757〕
Desiring deliverance from formations subject to breaking apart included in every existence, birth, destination, station, and abode, and in order to be delivered from all formations, he again comprehends those formations by applying the three characteristics¹ to them through knowledge of contemplation of reflection.
He sees all formations as impermanent for such reasons as their being not ultimate, temporary, bounded by arising and passing away, subject to destruction, unstable, fragile, not lasting, subject to change, without substance, nonexistent, formed, and subject to death.
He sees them as suffering for such reasons as their being constantly oppressive, suffering, a basis of suffering, a disease, a boil, an arrow, a calamity, an affliction, a tribulation, a disaster, fear, a difficulty, without refuge, without shelter, without recourse, dangerous, the root of calamity, a killer, subject to influxes, Māra’s food, subject to birth, aging, illness, sorrow, lamentation, distress, and defilement.
He sees them as foul² for such reasons as their being ignoble, malodorous, disgusting, repellent, unfit to be adorned, ugly, and loathsome, and because foulness belongs to the retinue of the characteristic of suffering.
He sees them as not-self for such reasons as their being other, hollow, empty, vacuous, ownerless, without a master, and not subject to control.
§2 Why They Are Comprehended in This Way—To Accomplish the Means of Deliverance, with the Simile of Catching a Snake 〔CSCD §758〕
Because he sees in this way, he is said to have comprehended formations by applying the three characteristics. But why does he comprehend them in this way? To accomplish the means of deliverance.
Here is a simile. It is said that a man thought, “I will catch fish,” took a fish trap, and set it in the water. Reaching his hand down through the trap’s opening, he caught a snake by the neck in the water, but rejoiced, thinking, “I have caught a fish.” He thought, “I have truly caught a great fish,” and lifted it up to look. On seeing three swastika-shaped marks, he recognized that it was a snake. He became afraid, saw the danger, became disenchanted with his catch, and wanted to release it. He therefore made the means of deliverance: beginning from its tail, he disentangled its coils from his hand, raised his arm, whirled it two or three times over his head until the snake was weak, then said, “Go, wicked snake,” and released it. He hurried up onto the bank of the pond, saying, “Ah! I have escaped from the mouth of a great snake,” and stood there looking back over the way he had come.
Here, the time when the man caught the snake by the neck, thought it was a fish, and rejoiced is like the time when this meditator initially obtained his individual existence and rejoiced. The man’s lifting the snake out through the opening of the trap and seeing the three swastika-shaped marks is like this person’s analyzing the compact³ and seeing the three characteristics in formations. The man’s fear is like this person’s knowledge of the manifestation of fear; his subsequent seeing of danger is like knowledge of contemplation of danger; his disenchantment with the catch is like knowledge of contemplation of disenchantment; his desire to release the snake is like knowledge of desire for deliverance; and his making the means of deliverance is like applying the three characteristics to formations through knowledge of contemplation of reflection. Just as the man whirls the snake, weakens it, and prevents it from turning back to bite him before he is well delivered and releases it, so too this meditator whirls formations by applying the three characteristics and weakens them so that they can no longer manifest in the modes of permanence, pleasure, beauty, and self; then he is well delivered and releases them. Therefore it was said: “He comprehends them in this way to accomplish the means of deliverance.”
§3 The Cited Passage and Its Explanation—Distinguishing Reflection on the Sign and the Order of the Sentence 〔CSCD §759〕
At this point knowledge of reflection arises in him. With reference to this very point it was said:
“For one attending as impermanent, what does he reflect on when knowledge arises? Suffering. For one attending as not-self, what does he reflect on when knowledge arises? For one attending as impermanent, knowledge arises when he reflects on the sign. For one attending as suffering, knowledge arises when he reflects on occurrence. For one attending as not-self, knowledge arises when he reflects on the sign and occurrence.”
Here, “reflects on the sign” means that, on the basis of the characteristic of impermanence, he knows the sign of formations as “not lasting, temporary.” Although it is not that he first knows and knowledge arises only afterward, this is said according to conventional usage,⁴ just as in such statements as “dependent on the mind and mental objects, mind-consciousness arises.” Alternatively, it should be understood that the statement is made according to the method of unity, taking the preceding and following as one. The meaning of the other two sentences should be understood in the same way.
The Discourse on Knowledge of Contemplation of Reflection is concluded.
Notes
¹ Three characteristics: impermanence, suffering, and not-self; this discourse establishes them by contemplating formations one by one through four sets of reasons.
² The group on foulness: the author expressly describes it as belonging to the retinue of the characteristic of suffering, not as a fourth characteristic apart from the three.
³ Analysis of the compact: breaking the compactness of formations by analyzing the various elements; the method is established in this chapter’s discourse on knowledge of arising and passing away free from corruptions.
⁴ According to conventional usage: the statement does not mean that the nature of things contains an order in which knowing comes first and knowledge afterward; it is expressed in this way only following the order of ordinary speech.
想出去了，怎麼出去？再把三相加一遍——這一次不是為了看見，是為了「使諸行無力」：像那個以為捉到魚、卻捉到蛇頸的人，把蛇在頭上旋轉兩三圈使它咬不到人，然後才放手
大局 — 欲解脫之後的方便：省察三相以令諸行無力
欲解脫智生起後，行者為了從一切行解脫，再以省察隨觀智於諸行加三相而把握——論主給四組因：無常之因（非究竟・暫時・生滅所限・毀壞・動搖……）、苦之因（恆常逼迫・病・癰・箭・災・疾・厄・禍・怖畏・難・無救・無護・無歸依・過患・災根・殺者……）、不淨之因（不美・惡臭・可厭・違逆・不堪莊嚴・醜陋・可憎——為苦相之眷屬）、無我之因（他・虛・空・空無・無主・無主宰・不自在）（§1）。為什麼再把握？為成就解脫的方便——取蛇之喻：捉魚者捉到蛇頸以為是魚而歡喜，舉起見三卍紋方知是蛇，怖畏・見過患・生厭・欲放，於是作解脫方便：從尾解開纏手、舉臂在頭上旋轉兩三次使蛇無力、說「去吧惡蛇」而放、急上池岸回望——論主逐一配前面的智，末句：以加三相旋諸行使之無力，令不能再以常樂淨我現起，然後善脫而脫（§2）。末段引聖典「省察相／省察轉起／省察相與轉起」並釋「省察相」之句序（§3）。〔所見〕這一單元回答了一個很實際的問題：想出去了，還要修什麼？答案是再修一次同樣的三相，但目的變了——前面貼三相是為了「看見」（度遍知），這裡貼三相是為了「使無力」（斷遍知）；同一把刀，從解剖刀變成鎮蛇的手勢。取蛇喻是全弧最完整的一個譬喻：它一口氣把 21-01 到 21-06 六個智串成一個人的一次驚嚇與脫身。
§01 以四組因加三相而把握諸行 → 白話 §1
欲從一切有生趣住居所攝有壞散之諸行解脫者，再以省察隨觀智於諸行加三相把握：以非究竟・暫時・生滅所限・毀壞・動搖・易壞・不堅・變異法・無實・無有・有為・死法等因見一切行無常；以恆常逼迫・苦・苦之事・病・癰・箭・災・疾・厄・禍・怖畏・難・無救・無護・無歸依・過患・災根・殺者・有漏・魔之食・生法・老法・病法・愁法・悲法・惱法・雜染法等因見為苦；以不美・惡臭・可厭・違逆・不堪莊嚴・醜陋・可憎等因並以其為苦相之眷屬見為不淨；以他・虛・空・空無・無主・無主宰・不自在等因見為無我（白話 §1）。〔讀法〕四組因是 20-02 四十行相的重排：無常十二因、苦二十七因、不淨七因、無我七因——多出來的是「不淨」一組，論主明說它是「苦相之眷屬」，不是第四相。〔所見〕不淨在這裡出現有它的位置：省察智要「使諸行無力」，而常樂我淨四顛倒之中「淨」最頑固——身體再無常再苦再無我，人還是覺得它可愛；所以在解脫的方便裡補上不淨這一手。
§02 何故如是把握——為成解脫之方便與取蛇之喻 → 白話 §2
如是見即加三相而把握諸行；為何？為成就解脫之方便。喻：人欲捉魚，置籠水中，手自籠口下捉住蛇頸以為捉到魚而歡喜——「真得一大魚」；舉起見三卍紋方認出是蛇，怖畏・見過患・對此捉生厭・欲放脫，作解脫方便：從尾端解開纏手者，舉臂在頭上旋轉兩三次使蛇無力，說「去吧惡蛇」而放；急上池岸，說「哎呀我從大蛇口中脫出」，站立回望來路。配：捉蛇頸以為魚而歡喜＝最初得自體而歡喜；提出見三卍紋＝析密聚而於諸行見三相；怖畏＝怖畏現起智；見過患＝過患隨觀智；對捉生厭＝厭離隨觀智；欲放＝欲解脫智；作解脫方便＝以省察隨觀智加三相；旋蛇使無力不能回咬然後善脫而脫＝以加三相旋諸行使無力、令不能再以常樂淨我現起然後善脫而脫。故說「為成就解脫的方便而這樣把握」（白話 §2）。〔讀法〕這是全品的鑰匙喻，值得逐段配：歡喜（得身）→見紋（見三相）→怖（怖畏智）→患（過患智）→厭（厭離智）→欲放（欲解脫智）→旋蛇（省察智）→放手上岸（下一單元的行捨與道）。「三卍紋」是蛇頸的記號——三相就是諸行頸上的三個記號，看見了就知道自己捉的是什麼。〔所見〕「使它不能回頭咬人」——這一句說明省察智為什麼必要：欲解脫時若直接放手，諸行還會以常樂淨我的樣子回頭咬你；先旋幾圈（再加三相），它就沒力回咬了。這是修行裡「想放下卻又被拉回去」的機制與解法。「站在那裡回望來路」——脫身後回頭看，正是二十二品末的省察智之預告。
§03 所引之文與其釋——省察相與句序之辨 → 白話 §3
至此省察智生。聖典：作意無常者省察相而智生；作意苦者省察轉起而智生；作意無我者省察相與轉起而智生。「省察相」＝依無常相知諸行之相為不堅暫時；非先知後智，然依世俗名言如「緣意與法而意識生」之說法而說；或依一性之理趣把前者與後者作為一而說；餘二句同（白話 §3）。〔讀法〕聖典的三句與 21-03 §3 那三句同構：無常對「相」、苦對「轉起」、無我對兩者——只是動詞從「現為怖畏」換成「省察而智生」。同一組對象，前面是被它嚇到，現在是把它看清。〔所見〕論主末尾一段是很細的語法辨：「省察相而生起智」聽起來像先省察後生智，其實不是先後而是一——他用「緣意與法而意識生起」（也不是先有意法後有識）與「一性之理趣」（20-06 §5 的第一個理趣）來說明。這一段的用意：不要在觀道裡把「智」當成一個在觀察之後才到來的東西——觀察就是智。
給一般讀者
想出去了，還要修什麼？再把三相加一遍——但目的變了：前面加三相是為了看見，這裡是為了讓諸行沒力氣回頭咬你。記那個捉蛇的人：他以為捉到魚而歡喜（得到這副身心），舉起來見到三卍紋才知是蛇（見三相），怖、患、厭、想放（前面四個智），然後把蛇在頭上旋轉兩三圈使它無力，才說「去吧」放手（這一單元）——若不旋就放，蛇會回頭咬。「想放下卻又被拉回去」的機制與解法都在這裡。多出來的一組是不淨——因為在常樂我淨四樣裡，「淨」最頑固。
想讀本單元全文：白話 §1–§3 即四組因加三相之把握、為解脫方便之取蛇喻與逐段之配、聖典之引與省察相之句序辨的全段逐段全譯。
You want to get out—but how? Apply the three characteristics once more. This time the purpose is not seeing but “weakening formations”: like the person who thought he had caught a fish but had seized a snake by the neck, whirling it over his head two or three times so it could no longer bite him, and only then releasing it
The Big Picture — The Means Following Desire for Deliverance: Reflecting on the Three Characteristics to Weaken Formations
After knowledge of desire for deliverance arises, the meditator, in order to be delivered from all formations, again comprehends them by applying the three characteristics through knowledge of contemplation of reflection. The author provides four sets of reasons: reasons for impermanence (not ultimate, temporary, bounded by arising and passing away, subject to destruction, unstable, and so on); reasons for suffering (constant oppression, disease, boil, arrow, calamity, affliction, tribulation, disaster, fear, difficulty, lack of refuge, shelter, or recourse, danger, root of calamity, killer, and so on); reasons for foulness (ignoble, malodorous, disgusting, repellent, unfit to be adorned, ugly, and loathsome—as the retinue of the characteristic of suffering); and reasons for not-self (other, hollow, empty, vacuous, ownerless, without a master, and not subject to control) (§1). Why comprehend them again? To accomplish the means of deliverance. The simile is of catching a snake. A fisherman catches a snake by the neck, thinks it is a fish, and rejoices. Lifting it up and seeing three swastika-shaped marks, he knows it is a snake; he becomes afraid, sees the danger, becomes disenchanted, and wants to let it go. He then makes the means of deliverance: he uncoils it from his hand starting at the tail, raises his arm, whirls the snake two or three times over his head until it is weak, says “Go, wicked snake,” releases it, hurries onto the bank, and looks back. The author maps each phase to the preceding knowledges, then concludes: applying the three characteristics whirls formations and weakens them, so they can no longer manifest as permanent, pleasurable, beautiful, or self; one is then well delivered and lets them go (§2). The last passage cites the canonical phrases “reflecting on the sign / reflecting on occurrence / reflecting on sign and occurrence” and explains the order in the expression “reflecting on the sign” (§3). [What is seen] This unit answers a practical question: when one wants out, what remains to be cultivated? The answer is to cultivate the same three characteristics once again, but with a changed purpose. Earlier, the characteristics were applied in order to see (full understanding as investigation); here, they are applied to weaken (full understanding as abandoning). The same knife changes from a scalpel into the hand motion used to subdue a snake. The snake simile is the most complete simile in the arc: in a single person’s fright and escape, it strings together all six knowledges from 21-01 through 21-06.
§01 Comprehending Formations by Applying the Three Characteristics through Four Sets of Reasons → Vernacular §1
One who desires deliverance from formations subject to breaking apart included in every existence, birth, destination, station, and abode again comprehends formations by applying the three characteristics through knowledge of contemplation of reflection. For such reasons as not ultimate, temporary, bounded by arising and passing away, subject to destruction, unstable, fragile, not lasting, subject to change, without substance, nonexistent, formed, and subject to death, one sees all formations as impermanent. For such reasons as constant oppression, suffering, a basis of suffering, disease, boil, arrow, calamity, affliction, tribulation, disaster, fear, difficulty, without refuge, without shelter, without recourse, dangerous, root of calamity, killer, subject to influxes, Māra’s food, subject to birth, aging, illness, sorrow, lamentation, distress, and defilement, one sees them as suffering. For such reasons as ignoble, malodorous, disgusting, repellent, unfit to be adorned, ugly, and loathsome, and because foulness belongs to the retinue of the characteristic of suffering, one sees them as foul. For such reasons as other, hollow, empty, vacuous, ownerless, without a master, and not subject to control, one sees them as not-self (Vernacular §1). [How to read] The four sets rearrange the forty modes of 20-02: twelve reasons for impermanence, twenty-seven reasons for suffering, seven for foulness, and seven for not-self. The additional set is foulness, which the author expressly calls “the retinue of the characteristic of suffering,” not a fourth characteristic. [What is seen] Foulness has a particular place here. Knowledge of reflection must “weaken formations,” and among the four distortions of permanence, pleasure, self, and beauty, “beauty” is the most stubborn. Even when the body is known as impermanent, suffering, and not-self, one still finds it attractive. Thus the means of deliverance adds this contemplation of foulness.
§02 Why They Are Comprehended in This Way—To Accomplish the Means of Deliverance, with the Simile of Catching a Snake → Vernacular §2
Seeing in this way is comprehending formations by applying the three characteristics. Why is it done? To accomplish the means of deliverance. A man who wishes to catch fish sets a fish trap in the water, reaches down through its opening, catches a snake by the neck, thinks he has caught a fish, and rejoices: “I have truly caught a great fish.” Lifting it up and seeing three swastika-shaped marks, he recognizes a snake, becomes afraid, sees the danger, becomes disenchanted with his catch, wishes to let it go, and makes the means of deliverance. Starting at the tail, he untangles it from his hand, raises his arm, whirls it over his head two or three times until it is weak, says “Go, wicked snake,” and releases it. He hurries onto the pond bank, says, “Ah! I have escaped from the mouth of a great snake,” stands there, and looks back over the way he came. The correspondences are these: catching the snake by the neck, thinking it a fish, and rejoicing = initially obtaining individual existence and rejoicing; lifting it up and seeing the three marks = analyzing the compact and seeing the three characteristics in formations; fear = knowledge of the manifestation of fear; seeing danger = knowledge of contemplation of danger; disenchantment with the catch = knowledge of contemplation of disenchantment; wishing to release it = knowledge of desire for deliverance; making the means of deliverance = applying the three characteristics through knowledge of contemplation of reflection; whirling the snake to weaken it so it cannot bite back, then being well delivered and releasing it = whirling formations by applying the three characteristics, weakening them so they cannot manifest again as permanent, pleasurable, beautiful, or self, and then being well delivered and releasing them. Therefore it is said, “He comprehends them in this way to accomplish the means of deliverance” (Vernacular §2). [How to read] This is the key simile of the chapter and deserves to be mapped phase by phase: joy (obtaining the body) → seeing the marks (seeing the three characteristics) → fear (knowledge of fear) → danger (knowledge of danger) → disenchantment (knowledge of disenchantment) → wishing to release (knowledge of desire for deliverance) → whirling the snake (knowledge of reflection) → letting go and reaching the bank (equanimity about formations and the path in the next unit). The “three swastika-shaped marks” identify the snake’s neck; the three characteristics are the three marks on the neck of formations, and seeing them reveals what has been caught. [What is seen] “Preventing it from turning back and biting him” explains why knowledge of reflection is necessary. If one releases formations immediately upon desiring deliverance, they can still turn back and bite in the guise of permanence, pleasure, beauty, and self. Whirl them several times—apply the three characteristics again—and they lose their strength to bite back. This is both the mechanism and the remedy for being pulled back after wanting to let go. “He stood there looking back over the way he came” anticipates the reviewing knowledge at the end of Chapter 22.
§03 The Cited Passage and Its Explanation—Distinguishing Reflection on the Sign and the Order of the Sentence → Vernacular §3
At this point knowledge of reflection arises. The canonical text says: for one attending as impermanent, knowledge arises while reflecting on the sign; for one attending as suffering, knowledge arises while reflecting on occurrence; for one attending as not-self, knowledge arises while reflecting on the sign and occurrence. “Reflecting on the sign” means knowing, on the basis of the characteristic of impermanence, that the sign of formations is not lasting and temporary. It is not that one first knows and knowledge arises afterward; the expression follows conventional usage, like “dependent on the mind and mental objects, mind-consciousness arises.” Or it speaks according to the method of unity, taking the preceding and following as one. The other two sentences are to be understood likewise (Vernacular §3). [How to read] The three canonical statements share the structure of the three in 21-03 §3: impermanence corresponds to “the sign,” suffering to “occurrence,” and not-self to both. Only the verb changes—from “manifesting as fear” to “knowledge arising through reflection.” The same objects that frightened one before are now seen clearly. [What is seen] The final paragraph is a fine grammatical distinction. “Knowledge arises while reflecting on the sign” sounds as if reflection comes first and knowledge afterward, but they are not sequential; the author uses “dependent on the mind and mental objects, mind-consciousness arises” (which likewise does not posit mind and mental objects first and consciousness afterward) and the “method of unity” (the first method in 20-06 §5) to explain the wording. The point is not to treat “knowledge” in the path of insight as something that arrives after observation—the observing itself is knowledge.
For the General Reader
You want to get out—what remains to be cultivated? Apply the three characteristics once more, but for a different purpose. Earlier they were applied to see; here they are applied so that formations lose the strength to turn and bite. Remember the snake-catcher. He thought he had caught a fish and rejoiced (obtaining this body and mind), lifted it and saw the three swastika-shaped marks (seeing the three characteristics), became afraid, saw danger, grew disenchanted, and wanted to release it (the preceding four knowledges). Then he whirled the snake two or three times over his head until it was weak and only then said “Go” and released it (this unit). If released without being whirled, it could turn back and bite. Both the mechanism and the remedy for being pulled back after wanting to let go appear here. The additional set is foulness, because among permanence, pleasure, self, and beauty, “beauty” is the most stubborn.
To read this unit in full: Vernacular §§1–3 present the complete translation, section by section, of comprehending through four sets of reasons and the three characteristics, the snake-catching simile as the means of deliverance with all its correspondences, and the canonical citation with the distinction concerning the order in “reflecting on the sign.”
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 ### Paṭisaṅkhānupassanāñāṇakathā。
段號域 譯底欄之段號自〔CSCD §757〕至〔CSCD §759〕，實落段號 3 個，無缺無重。本篇於譯底欄之幅為 4,329 位元組。
篇之骨——三層 ①〔CSCD §757〕以四組因（無常十二・苦二十七・不淨七・無我七）逐一觀諸行而立三相；②〔CSCD §758〕答「何故如是把握」之問，答曰 Muñcanassa upāyasampādanatthaṃ（為成解脫之方便），而以取蛇之喻明其全程；③〔CSCD §759〕引聖典之問答而釋「省察相」一語，並辨其先後之序。
論主自標之問答 〔CSCD §758〕Kasmā panāyamete evaṃ pariggaṇhātīti? Muñcanassa upāyasampādanatthaṃ.——本篇之樞問樞答，其答之語復於同段之末以 Tena vuttaṃ ''muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī''ti 回提，首尾相扣。
篇末之收 本篇收於一縮排之句 Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ.（省察隨觀智竟）——本品之通收式。
前後接點 前承厭離隨觀智・欲解脫智之單元：本篇首句 So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo 之「欲脫」即彼篇第二科之智。後接行捨智之單元：本篇之取蛇喻於次篇〔CSCD §791〕以 Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva（黑蛇之喻已於省察智說）明白回指——為本品諸篇之互指中最直之一處。
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）・tilakkhaṇa（三相）・nimitta（相）・pavatta（轉起）・muñcitukamyatā（欲解脫）等。以下唯列本篇新出者。
省察之法與其樞〔CSCD §757〕–〔CSCD §758〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paṭisaṅkhānupassanāñāṇa | 省察隨觀智 | 本篇之題；其略稱作 paṭisaṅkhāñāṇaṃ | 〔CSCD §757〕・〔CSCD §759〕 |
| tilakkhaṇaṃ āropetvā | 加以三相 | 本篇之骨語，實測 2 見；其名詞形作 tilakkhaṇāropanaṃ（1 見）與 tilakkhaṇāropanena（1 見） | 〔CSCD §757〕・〔CSCD §758〕 |
| pariggaṇhāti | 把握 | 與上並用之動詞，實測其屈折諸形 4 見（pariggaṇhāti・pariggaṇhātīti・pariggaṇhātī・pariggahitā） | 〔CSCD §757〕・〔CSCD §758〕 |
| muñcanassa upāyasampādana | 成解脫之方便 | 本篇之樞答；其異形作 muñcanassa upāyaṃ karonto（喻中）與 muñcanassa upāyakaraṇaṃ（配喻之處） | 〔CSCD §758〕 |
| ghanavinibbhoga | 密聚之分析 | 配喻之處所立：以之而見三相 | 〔CSCD §758〕 |
| sumuttaṃ muñcati | 善脫而脫 | 喻與所配之共語，實測 2 見 | 〔CSCD §758〕 |
| vohāravasena | 依世俗名言 | 論釋「先知後智」之句序之所以：非先知而後智，乃依世俗之語而如是說 | 〔CSCD §759〕 |
| ekattanaya | 一性之理趣 | 第二釋：以前後為一而如是說 | 〔CSCD §759〕 |
四組因與其數〔本欄實測〕〔CSCD §757〕 論以四段列諸「因」（kāraṇehi）而各繫一相，四段之收語同式，如第一段作 maraṇadhammatotiādīhi kāraṇehi aniccāti passati（末目＋「等因」＋所立之相）：
| 所立之相 | 目數 | 首目與末目〔逐字〕 |
|---|---|---|
無常（aniccā） | 12 | anaccantikato … maraṇadhammato |
苦（dukkhā） | 27 | Abhiṇhapaṭipīḷanato … saṃkilesikadhammato |
不淨（asubhato） | 7 | Ajaññato … bībhacchato |
無我（anattato） | 7 | Parato … avasavattito |
四組合 53 目（各段之末皆繫 tiādīhi＝「等」，故其目非閉集）。第三組之立不與三相並列——論自標其為 dukkhalakkhaṇassa parivārabhūtato asubhato passati（以不淨為苦相之眷屬故觀為不淨），故本篇實為「三相而四觀」：不淨一組屬苦相之眷屬而非第四相。本目誌其字面之判而不代釋。
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 3 個與版頁記 4 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 20 處為偶數，逐一成對。
本篇自出之一處字面之異 〔CSCD §757〕首句作 sabbabhavayonigatiṭṭhitinivāsagatehi，而怖畏現起智之單元作 sabbabhavayonigatiṭhitisattāvāsesu（ṭṭhiti／ṭhiti 與 nivāsa／sattāvāsa 二處不同）——同族之總語而形有二三之異。本欄誌其字面之實而不判其為傳本之別、清檔之效或論主之換辭。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §759〕 | Yaṃ sandhāya vuttaṃ –／''Aniccato ＋版頁記＋ manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? | 三作意各以何為省察而智生——相・轉起・二者 | (paṭi. ma. 1.227) |
| 〔CSCD §759〕 | ''manañca paṭicca dhamme ca uppajjati manoviññāṇa''ntiādīni | 「緣意與法而意識生」——證「依世俗名言而說先後」之例 | (ma. ni. 3.421) |
引之用〔本欄實測〕 本篇之引二處：第一為本智之定義之問答，其式與怖畏現起智之單元所引者逐字同族（同出一處，唯易其動詞為 paṭisaṅkhā ñāṇaṃ uppajjati）；第二為釋句序之旁證。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・porāṇā 俱零命中；Tena vuttaṃ 1 見（回提樞答之處）；kira 1 見（取蛇喻之開場 eko kira puriso）。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 8 見、upamā 諸形 1 見（Tatrāyaṃ upamā）、Yathā hi 1 見、sadisa 諸形 零命中。本篇之喻唯一而其配九——一敘事喻（取蛇）而其配九處逐一相對（其七以 viya，餘二不以 viya），為本品「一喻多配」之極。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §758〕 | eko kira puriso ''macche gahessāmī''ti macchakhippaṃ gahetvā udake oḍḍāpesi 起之一段 | 取蛇之喻：捕魚者伸手入水，執蛇頸而喜以為魚，舉之見三卍紋乃知為蛇，怖而見過患、厭其執、欲脫、作解脫之方便（旋之使弱而後放），終登岸而回顧來路 |
喻之九配〔本欄實測〕 喻後之配段逐一相對（其七以 viya），本目逐一錄之：①''maccho''ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya ＝得自體而喜；②sovatthikattayadassanaṃ viya ＝析密聚而見三相；③tassa bhītakālo viya ＝怖畏現起智；④ādīnavadassanaṃ viya ＝過患隨觀智；⑤gahaṇe nibbindanaṃ viya ＝厭離隨觀智；⑥Sappaṃ muñcitukāmatā viya ＝欲解脫智；⑦muñcanassa upāyakaraṇaṃ viya ＝以省察隨觀智加三相；⑧Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā 之一句 ＝以加三相而令諸行弱；⑨sumuttaṃ muñcati 之收 ＝二處逐字相同之收語。九配之中，第三至第七逐一配本品前五智，其序與本品之科判逐一相當——為本品唯一以一喻總配諸智之處。
乙・修辭之可核觀察 ①四段平行之列舉為〔CSCD §757〕之骨：四段皆以「末目＋ tiādīhi kāraṇehi ＋相之名＋ passati」收，四收句之式全同，唯換其末目與其相之名。②? 全篇 3 見：一為論主之樞問（Kasmā panāyamete evaṃ pariggaṇhātīti?），二為所引之文之問。③veditabb- 之屈折形 2 見，皆在〔CSCD §759〕之末（evaṃ vuttanti veditabbaṃ・attho veditabboti）。④縮排之行 12 行，其中所引之文之行三行，餘為篇末之收與段落之續。⑤取蛇喻之敘事以 11 個絕對分詞連綴（gahetvā・otāretvā・ukkhipitvā・sañjānitvā 等），一句而含一事之全程，為本篇最長之句。
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 §757〕 muccitukāmo sabbasmā saṅkhāragatā muccituṃ | 厭離隨觀智・欲解脫智之單元〔CSCD §756〕 | 彼篇立欲解脫智而以 muccitukāmaṃ nissaritukāmaṃ 收，本篇即以其欲為緣 |
| 〔CSCD §758〕 之取蛇喻 | 行捨智之單元〔CSCD §791〕 | 彼篇以 Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva 明白回指本喻，而於其上更續三配（放蛇＝種姓智・回顧來路＝道智・至無畏處＝果智）——二篇合成一喻之全 |
| 〔CSCD §757〕 之苦之二十七因 | 行捨智之單元〔CSCD §765〕 | 彼篇以四十二行相觀空，其目與本篇苦之列多有重出（rogato・gaṇḍato・sallato・aghato・ābādhato・palokato・ītito・upaddavato・bhayato・upasaggato 等）——誌其重而不判其為一表之二用 |
〔CSCD §758〕 ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ | 離隨染之生滅智之單元〔CSCD §739〕 | 彼篇立「密聚覆無我相，析種種界則相現」，本篇之析密聚即其法之用 |
〔CSCD §759〕 Ekattanayena vā purimañca pacchimañca ekaṃ katvā | 遍知等之作用之單元〔CSCD §842〕 | 彼篇以十六行相立四諦之一攝一通達，其「一性」之理與本篇之「一性之理趣」同語族——誌其語而不判其義同 |
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: ### Paṭisaṅkhānupassanāñāṇakathā.
Paragraph-number range The base-text column runs from 〔CSCD §757〕 through 〔CSCD §759〕, with 3 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 4,329 bytes.
The discourse’s threefold spine ① 〔CSCD §757〕 contemplates formations one by one through four sets of reasons—twelve for impermanence, twenty-seven for suffering, seven for foulness, and seven for not-self—and establishes the three characteristics. ② 〔CSCD §758〕 answers the question “why comprehend them in this way?” with Muñcanassa upāyasampādanatthaṃ (to accomplish the means of deliverance) and illustrates the entire course with the simile of catching a snake. ③ 〔CSCD §759〕 cites a canonical question and answer, explains the expression “reflects on the sign,” and distinguishes the apparent order of before and after.
The author’s marked pivotal question and answer At 〔CSCD §758〕, Kasmā panāyamete evaṃ pariggaṇhātīti? Muñcanassa upāyasampādanatthaṃ.—“But why does he comprehend them in this way? To accomplish the means of deliverance”—is the pivotal question and answer of the discourse. Its answer is taken up again at the paragraph’s end in Tena vuttaṃ ''muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī''ti, tying opening and close together.
The discourse’s close The discourse closes with the indented statement Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ. (Knowledge of contemplation of reflection is concluded), the standard closing formula of this chapter.
Forward and backward joins The preceding unit treats knowledge of contemplation of disenchantment and knowledge of desire for deliverance. The “desiring deliverance” in this discourse’s opening, So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo, is precisely the knowledge of the preceding unit’s second part. The next unit treats knowledge of equanimity about formations. At 〔CSCD §791〕 it explicitly refers back to the snake simile here with Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva (the black-snake simile was already stated under knowledge of reflection)—one of the chapter’s most direct cross-references from one discourse to another.
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), tilakkhaṇa (three characteristics), nimitta (sign), pavatta (occurrence), and muñcitukamyatā (desire for deliverance). Only forms new in this discourse are listed below.
The method and pivotal point of reflection 〔CSCD §757〕–〔CSCD §758〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paṭisaṅkhānupassanāñāṇa | knowledge of contemplation of reflection | The title of the discourse; it is abbreviated as paṭisaṅkhāñāṇaṃ | 〔CSCD §757〕・〔CSCD §759〕 |
| tilakkhaṇaṃ āropetvā | applying the three characteristics | The pivotal expression of the discourse, measured at 2 occurrences; its nominal forms are tilakkhaṇāropanaṃ (once) and tilakkhaṇāropanena (once) | 〔CSCD §757〕・〔CSCD §758〕 |
| pariggaṇhāti | comprehends | The verb used with the preceding expression; its inflected forms occur 4 times (pariggaṇhāti, pariggaṇhātīti, pariggaṇhātī, and pariggahitā) | 〔CSCD §757〕・〔CSCD §758〕 |
| muñcanassa upāyasampādana | accomplishing the means of deliverance | The pivotal answer of the discourse; its variant forms are muñcanassa upāyaṃ karonto in the simile and muñcanassa upāyakaraṇaṃ in the correspondence | 〔CSCD §758〕 |
| ghanavinibbhoga | analysis of the compact | Established in the correspondence of the simile as the means by which the three characteristics are seen | 〔CSCD §758〕 |
| sumuttaṃ muñcati | is well delivered and releases | The shared wording in the simile and its correspondence, measured at 2 occurrences | 〔CSCD §758〕 |
| vohāravasena | according to conventional usage | The reason given for the sentence’s apparent order of knowing first and knowledge afterward: it is not first knowing and then knowledge, but is said in this way according to ordinary usage | 〔CSCD §759〕 |
| ekattanaya | method of unity | The second explanation: it speaks by taking what precedes and follows as one | 〔CSCD §759〕 |
The four sets of reasons and their numbers [measured in this column] 〔CSCD §757〕 The author lists four passages of “reasons” (kāraṇehi), each tied to a characteristic and each ending in the same pattern. The first, for example, ends maraṇadhammatotiādīhi kāraṇehi aniccāti passati (last item + “and such reasons” + the characteristic established):
| Characteristic established | Number of items | First and last items [verbatim] |
|---|---|---|
impermanent (aniccā) | 12 | anaccantikato … maraṇadhammato |
suffering (dukkhā) | 27 | Abhiṇhapaṭipīḷanato … saṃkilesikadhammato |
foul (asubhato) | 7 | Ajaññato … bībhacchato |
not-self (anattato) | 7 | Parato … avasavattito |
The four sets contain 53 items in all (each passage’s final word is joined to tiādīhi, “and such,” so none of the lists is closed). The third set is not placed alongside the three characteristics as a fourth. The author expressly states dukkhalakkhaṇassa parivārabhūtato asubhato passati (he sees as foul because foulness belongs to the retinue of the characteristic of suffering). Thus this discourse has “three characteristics but four contemplations”: the foulness group belongs to the retinue of suffering and is not a fourth characteristic. This apparatus records the literal determination without independently explaining it.
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: three paragraph numbers and four 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 20 times, an even number, forming pairs throughout.
One literal variation arising within the discourse The opening sentence at 〔CSCD §757〕 has sabbabhavayonigatiṭṭhitinivāsagatehi, while the unit on knowledge of the manifestation of fear has sabbabhavayonigatiṭhitisattāvāsesu (differing in ṭṭhiti/ṭhiti and nivāsa/sattāvāsa)—two or three differences in form within collective expressions of the same family. This apparatus records the literal fact without deciding whether it reflects textual transmission, the cleaned file, or the author’s change of wording.
Boundary of this column All the statements above are literal facts about the base-text column; it has not been collated against the PTS scan pages. The zero-match statements apply only to this base-text surface and imply nothing about other editions.
IV. The Commentator’s Citations
Each citation made by the author is tied to a paragraph-number anchor. A source is recorded only where the text itself marks it, without independently determining it. The parenthetical strings in the “Source marked by the text” column are reproduced verbatim; their work titles are not translated.
| Location | Citation formula [verbatim] | Point cited | Source marked by the text |
|---|---|---|---|
| 〔CSCD §759〕 | Yaṃ sandhāya vuttaṃ –／''Aniccato + edition-page note + manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? | On what does knowledge arise through reflection under each of the three modes of attention—the sign, occurrence, or both | (paṭi. ma. 1.227) |
| 〔CSCD §759〕 | ''manañca paṭicca dhamme ca uppajjati manoviññāṇa''ntiādīni | “Dependent on the mind and mental objects, mind-consciousness arises”—an example supporting the point that the apparent order of before and after follows conventional usage | (ma. ni. 3.421) |
Use of the citations [measured in this column] The discourse contains two citations. The first is the defining question and answer for this knowledge, and its pattern is verbally of the same family as the citation in the unit on knowledge of the manifestation of fear (from the same source, changing only the verb to paṭisaṅkhā ñāṇaṃ uppajjati). The second supports the explanation of the sentence’s ordering. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, and porāṇā all have zero matches; Tena vuttaṃ occurs once, where the pivotal answer is taken up again; kira occurs once, at the opening of the snake-catching simile, eko kira puriso. 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 8 word-boundary occurrences of viya, 1 form of upamā (Tatrāyaṃ upamā), 1 occurrence of Yathā hi, and zero forms of sadisa. The discourse has one simile with nine correspondences—one narrative, catching a snake, matched point by point in nine correspondences, seven of them using viya—the chapter’s extreme instance of “one simile with many correspondences.”
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §758〕 | the passage beginning eko kira puriso ''macche gahessāmī''ti macchakhippaṃ gahetvā udake oḍḍāpesi | The simile of catching a snake: a fisherman reaches into the water, catches a snake by the neck, and rejoices in the belief that it is a fish; lifting it and seeing three swastika-shaped marks, he recognizes it as a snake, becomes afraid, sees the danger, is disenchanted with his grasping, desires deliverance, and makes the means of deliverance by whirling and weakening it before releasing it; at last he reaches the bank and looks back over his route |
The nine correspondences of the simile [measured in this column] The passage following the simile aligns its elements one by one, seven of them with viya; this apparatus records each: ① ''maccho''ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya = rejoicing upon obtaining individual existence; ② sovatthikattayadassanaṃ viya = analyzing the compact and seeing the three characteristics; ③ tassa bhītakālo viya = knowledge of the manifestation of fear; ④ ādīnavadassanaṃ viya = knowledge of contemplation of danger; ⑤ gahaṇe nibbindanaṃ viya = knowledge of contemplation of disenchantment; ⑥ Sappaṃ muñcitukāmatā viya = knowledge of desire for deliverance; ⑦ muñcanassa upāyakaraṇaṃ viya = applying the three characteristics through knowledge of contemplation of reflection; ⑧ the sentence beginning Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā = weakening formations by applying the three characteristics; ⑨ the close sumuttaṃ muñcati = the verbally identical closing expression at the two places. Among the nine correspondences, the third through seventh align one by one with the five preceding knowledges of the chapter, in the same order as the chapter’s divisions—the only place in the chapter where one simile aligns with the knowledges as a group.
B. Verifiable rhetorical observations ① Four parallel enumerations form the spine of 〔CSCD §757〕. All four end with “last item + tiādīhi kāraṇehi + name of characteristic + passati”; the four closing patterns are identical, changing only the last item and the characteristic’s name. ② ? occurs 3 times in the discourse: once in the author’s pivotal question (Kasmā panāyamete evaṃ pariggaṇhātīti?) and twice in the cited passage. ③ Inflected forms of veditabb- occur 2 times, both at the end of 〔CSCD §759〕 (evaṃ vuttanti veditabbaṃ and attho veditabboti). ④ There are 12 indented lines, three belonging to the cited passage and the rest to the discourse’s close and continuation lines. ⑤ The narrative of catching the snake is linked by 11 absolutives (gahetvā, otāretvā, ukkhipitvā, sañjānitvā, and the rest), one sentence containing the entire course of one event, the longest sentence in the discourse.
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 §757〕 muccitukāmo sabbasmā saṅkhāragatā muccituṃ | unit on knowledge of contemplation of disenchantment and knowledge of desire for deliverance 〔CSCD §756〕 | that unit establishes knowledge of desire for deliverance and closes with muccitukāmaṃ nissaritukāmaṃ; the present discourse takes that desire as its condition |
| the snake-catching simile at 〔CSCD §758〕 | unit on knowledge of equanimity about formations 〔CSCD §791〕 | that discourse expressly refers back to the present simile with Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva, then adds three correspondences—releasing the snake = change-of-lineage knowledge, looking back over the route = path knowledge, and reaching a fearless place = fruition knowledge—the two discourses together complete the simile |
| the twenty-seven reasons for suffering at 〔CSCD §757〕 | unit on knowledge of equanimity about formations 〔CSCD §765〕 | that discourse contemplates emptiness through forty-two modes, many of which repeat items from the present list of suffering (rogato, gaṇḍato, sallato, aghato, ābādhato, palokato, ītito, upaddavato, bhayato, upasaggato, and others); this apparatus records the overlap without deciding that they are two uses of one list |
〔CSCD §758〕 ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ | unit on knowledge of arising and passing away free from corruptions 〔CSCD §739〕 | that discourse establishes that compactness conceals the characteristic of not-self and that analyzing the various elements makes it manifest; the analysis of the compact here applies that method |
〔CSCD §759〕 Ekattanayena vā purimañca pacchimañca ekaṃ katvā | unit on the functions of full understanding and the rest 〔CSCD §842〕 | that discourse establishes the single comprehension and penetration of the four truths through sixteen modes; its “unity” belongs to the same word family as the “method of unity” here—this apparatus records the words without deciding that their meanings are identical |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.