清淨道論 生滅智Visuddhimagga · Knowledge of Arising and Passing Away
三相貼熟了，接下來是看見生滅本身。先略：把已生名色的生相看成生、變易相看成滅，然後懂一句話——它在生之前不在哪裡積著，生時不是從倉庫拿出來，滅時沒有往四方去，滅後沒有存進哪裡；像彈琴的聲音，緣於琴、琴的附具與人的努力，不有而有，有已而還無。再廣：五蘊各由無明、渴愛、業與第四緣（色為食，受想行為觸，識為名色）四緣之集見其生、四緣之滅見其滅，加上看見它正在生、正在滅——各十相，合五十相。
於是兩扇門開了：以緣看的是「為什麼」，以剎那看的是「正在」。兩扇門一開，東西自己冒出來——看見因為什麼而生是集諦，看見正在生是苦諦，看見因為什麼而滅是滅諦，看見正在滅是死苦，而「看見」本身是道諦；此有故彼有是順緣起，此滅故彼滅是逆緣起；相續不斷填掉斷見，新新者生填掉常見，諸法不自在填掉我見，果隨緣生填掉無因果見。四諦、緣起、四理趣、三相，不是背的，是看的。
諸行從此常新現起：如露珠、水泡、水上杖畫、錐尖芥子、電光——暫；如幻、陽焰、夢、旋火輪、乾闥婆城、泡沫、芭蕉——無實。看到這裡的智，論主叫它「少年觀智」，證得的人叫「已發起觀者」。名字取得很準：它明亮強壯卻還年輕，正是會被光明喜樂騙走的年紀——那是下一單元的事。
Once the three characteristics have become familiar, the next step is to see arising and passing away themselves. First, in brief: see the characteristic of generation of arisen name-and-form as arising and its characteristic of change as passing away, then understand one sentence—it was not stored anywhere before arising, it is not taken from a warehouse as it arises, it goes to no direction as it ceases, and it is not stored anywhere after cessation. Like the sound of a lute, dependent on the lute, its appurtenance, and a person’s effort, not having been, it comes to be; having been, it vanishes. Next, in detail: for each of the five aggregates, see its arising through the arising of four conditions—ignorance, craving, kamma, and a fourth (nutriment for form, contact for feeling, perception, and formations, and name-and-form for consciousness)—and its passing away through the cessation of those four, then add seeing it arise now and pass away now. Ten aspects for each aggregate make fifty.
Two doors then open: by condition sees “why,” while by moment sees “happening now.” Once they open, things emerge of themselves. Seeing because of what something arises is the truth of origin; seeing it arising now is the truth of suffering; seeing because of what it ceases is the truth of cessation; seeing it ceasing now is the suffering of death; and the very “seeing” is the truth of the path. “When this exists, that comes to be” is dependent origination in forward order; “with the cessation of this, that ceases” is dependent origination in reverse order. Unbroken continuity fills the pit of annihilationism; the arising of ever-new phenomena fills the pit of eternalism; phenomena’s not coming under mastery fills the pit of self-view; and fruits arising from conditions fills the pit of denying causality. The four truths, dependent origination, the four methods, and the three characteristics are not memorized; they are seen.
From this point, formations appear ever new: like a dewdrop, a bubble, a line drawn on water, a mustard seed on an awl’s point, and a lightning flash—brief; like an illusion, a mirage, a dream, a whirling firebrand, a city of the gandhabbas, foam, and a plantain trunk—insubstantial. The Commentator calls the knowledge that sees this “tender insight knowledge,” and one who attains it “one who has initiated insight.” The name is exact: it is bright and strong but still young, at precisely the age when illumination and happiness can deceive it. That belongs to the next unit.
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 生滅之略修——琴聲之喻 〔CSCD §723〕
生滅智之說
他這樣以斷了與無常隨觀等相反的常想等，而智已清淨，到了思惟智的彼岸。那在思惟智之後所說的「於現在諸法之變易隨觀之慧，是生滅隨觀¹之智」這樣的生滅隨觀，他就為了證得它而著手用功。而著手時，先從略而著手。這裡是〔所依之〕聖典：
「怎樣是於現在諸法之變易隨觀之慧、生滅隨觀之智呢？已生的色是現在的；它的生相²是生，變易相是滅，隨觀是智。已生的受……想……行……識……已生的眼……乃至（廣說如前）……已生的有是現在的；它的生相是生，變易相是滅，隨觀是智。」
他依這聖典之理趣，把已生的名色的生相——生、生起、新起之相——隨觀為「生」，把變易相——盡、壞——隨觀為「滅」。
他這樣了知：「這名色在生起之前未生之時，並沒有什麼聚或積；正生起時，也沒有所謂從聚或從積而來；正滅時，也沒有所謂往四方四維而去；已滅之後，也沒有所謂在某一處以聚、以積、以藏而住立。就如同彈琴之時所生的聲音，在生起之前並沒有積聚，正生起時不是從積聚而來，正滅時沒有往四方四維而去，已滅之後也不在什麼地方積聚而住；而是緣於琴、琴之附具（upavīṇa）與人的相應的努力，不有而有，有已而還無³。同樣，一切色法與非色法也是不有而有，有已而還無。」
§2 生滅之廣修——五蘊各十相合五十 〔CSCD §724〕
這樣依略而作了生滅的作意之後，又在這同一個生滅智的分別之中〔所說的〕：
「『由無明之集而有色之集』——以緣之集之義而見色蘊之生。『由渴愛之集』……『由業之集』……『由食之集而有色之集』——以緣之集之義而見色蘊之生。見生相的人也見色蘊之生。見色蘊之生的人，就見這五種相。
「『由無明之滅而有色之滅』——以緣之滅之義而見色蘊之滅。『由渴愛之滅』……『由業之滅』……『由食之滅而有色之滅』——以緣之滅之義而見色蘊之滅。見變易相的人也見色蘊之滅。見色蘊之滅的人也見這五種相。」
同樣：「『由無明之集而有受之集』——以緣之集之義而見受蘊之生。『由渴愛之集』……『由業之集』……『由觸之集而有受之集』——以緣之集之義而見受蘊之生。見生相的人也見受蘊之生。見受蘊之生的人，就見這五種相。『由無明之滅』……『由渴愛之滅』……『由業之滅』……『由觸之滅而有受之滅』——以緣之滅之義而見受蘊之滅。見變易相的人也見受蘊之滅。見受蘊之滅的人，就見這五種相。」
想蘊、行蘊、識蘊也如同受蘊。而這是差別：於識蘊，在「觸」的位置作「由名色之集」「由名色之滅」。
這樣，於一一蘊的生滅之見，各作十相，總共說了五十相。他就依那些，以「色之生也是這樣，色之滅也是這樣，色這樣生起，色這樣滅去」，而以緣、以剎那，廣作作意。
§3 以緣以剎那二門之立 〔CSCD §725–726〕
他這樣作意，「原來這些法是不有而有，有已而還無」——這樣，智就更加明淨。他這樣以緣、以剎那二門而見生滅，諸諦、緣起、諸理趣、諸相的分別就顯現了。
因為凡是他由無明等之集而見諸蘊之集、由無明等之滅而見諸蘊之滅，這就是他的以緣而見生滅。而凡是他見生相與變易相而見諸蘊之生滅，這就是他的以剎那而見生滅——因為生相唯在生起之剎那，而變易相〔唯〕在壞之剎那。
§4 四諦與緣起之顯現 〔CSCD §727–728〕
他這樣以緣、以剎那二門而見生滅：由以緣見生，集諦就顯現了——因為覺了其能生故。由以剎那見生，苦諦就顯現了——因為覺了生之苦故。由以緣見滅，滅諦就顯現了——因為由緣之不生而覺了有緣者之不生故。由以剎那見滅，也正是苦諦顯現——因為覺了死之苦故。而凡是他的生滅之見，「此為世間之道」——道諦就顯現了，因為於彼摧破了迷惑故。
又由以緣見生，順緣起就顯現了——因為覺了「此有故彼有」故。由以緣見滅，逆緣起就顯現了——因為覺了「此滅故彼滅」故。而由以剎那見生滅，諸緣生法就顯現了——因為覺了有為之相故。因為有生滅者是有為，而它們是緣生的。
§5 四理趣與四相之顯現——四見之斷 〔CSCD §729–730〕
又由以緣見生，一性之理趣⁴就顯現了——因為由因果之相繫而覺了相續之不斷故。於是他更善地斷了斷見。由以剎那見生，異性之理趣就顯現了——因為覺了新新者之生故。於是他更善地斷了常見。又由以緣見生滅，無作用之理趣就顯現了——因為覺了諸法之不自在之性故。於是他更善地斷了我見。而由以緣見生，如是法性之理趣就顯現了——因為覺了果隨順於緣而生故。於是他更善地斷了無作用見⁵。
又由以緣見生，無我相就顯現了——因為覺了諸法無動作而繫於緣以轉故。由以剎那見生滅，無常相就顯現了——因為覺了已有而無故，又因為覺了前際後際之離故。苦相也顯現了——因為覺了為生滅所逼故。自相⁶也顯現了——因為覺了〔諸法〕為生滅所限故。而於自相之中，有為相的暫時性也顯現了——因為覺了於生之剎那無滅、於滅之剎那無生故。
§6 諸行之新新——十二喻與少年觀智之得 〔CSCD §731〕
他這樣諸諦、緣起、諸理趣、諸相的分別已顯現，「原來這些法是先前未生而生起，生起了就滅去」——諸行就這樣常新地現起。而且不只是常新：如日出時的露珠，如水泡，如水上的杖畫，如錐尖上的芥子，如電光之生起——〔諸行〕如是暫住；又如幻、如陽焰、如夢、如旋火輪、如乾闥婆城、如泡沫、如芭蕉等——〔諸行〕如是無實、無堅實，這樣現起。
到此為止，他就以「唯衰法生起，生起了就趣於滅」這樣的行相，通達了滿五十相而住立的、名為生滅隨觀的少年觀智⁷；由於證得了它，他就被稱為「已發起觀者」⁸。
註
¹ 生滅隨觀（udayabbayānupassanā）：於現前諸法見其生與滅之慧；本篇之智即以之為名。
² 生相・變易相（nibbattilakkhaṇa・vipariṇāmalakkhaṇa）：論自釋前者為生、生起、新起之相，後者為盡與壞。
³ 不有而有，有已而還無（ahutvā sambhonti, hutvā paṭiventi）：本篇之骨句，琴聲之喻與諸行之判皆以之收。
⁴ 一性之理趣（ekattanaya）：與下之異性、無作用、如是法性合為四理趣；論以四者各配所斷之一見。
⁵ 無作用見（akiriyadiṭṭhi）：謂所作無有作用之見；論以「果隨順於緣而生」之覺為其斷。
⁶ 自相（sabhāvalakkhaṇa）：諸法各自之相，與共通於一切有為之有為相相對。
⁷ 少年觀智（taruṇavipassanāñāṇa）：初成而未強之觀智之名；下品〈離隨染之生滅智〉之單元復以其為十隨染所染而更修之。
⁸ 已發起觀者（āraddhavipassaka）：證得少年觀智者之稱；十觀隨染即生起於此人，其釋在本品〈觀之隨染〉之單元。
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 Development of Arising and Passing Away in Brief—The Simile of the Lute’s Sound 〔CSCD §723〕
The Exposition of Knowledge of Arising and Passing Away
Having thus purified his knowledge by abandoning the perception of permanence and the other states opposed to contemplation of impermanence and the rest, he has reached the further shore of knowledge of comprehension. After knowledge of comprehension comes what is called “wisdom in contemplating the change of present phenomena is knowledge in contemplation of arising and passing away.” To attain this contemplation of arising and passing away,¹ he begins his work. When beginning, he first begins in brief. Here is the canonical text on which this depends:
“What is the wisdom in contemplating the change of present phenomena that is knowledge in contemplation of arising and passing away? Arisen form is present; its characteristic of generation² is arising, its characteristic of change is passing away, and contemplation is knowledge. Arisen feeling … perception … formations … consciousness … the arisen eye … and so on, as stated above … arisen existence is present; its characteristic of generation is arising, its characteristic of change is passing away, and contemplation is knowledge.”
Following the method of this canonical text, he contemplates the characteristic of generation of arisen name-and-form—birth, arising, and the mode of newness—as “arising,” and the characteristic of change—exhaustion and dissolution—as “passing away.”
He understands thus: “Before this name-and-form arises, while it is unarisen, there is no heap or accumulation of it. While it is arising, there is no such thing as its coming from a heap or accumulation. While it is ceasing, there is no such thing as its going to any of the cardinal or intermediate directions. After it has ceased, there is no such thing as its standing somewhere in a heap, an accumulation, or a store. It is just as with the sound produced when a lute is played: before it arises there is no accumulation of it; while it arises it does not come from an accumulation; while it ceases it does not go to any of the cardinal or intermediate directions; and after it has ceased it does not stand accumulated anywhere. Rather, dependent on the lute, the lute’s appurtenance (upavīṇa), and the corresponding effort of the person, not having been, it comes to be; having been, it vanishes.³ So too, all material and immaterial phenomena, not having been, come to be; having been, they vanish.”
§2 Development of Arising and Passing Away in Detail—Ten Aspects for Each of the Five Aggregates, Fifty in All 〔CSCD §724〕
Having thus attended to arising and passing away in brief, he next takes up what is stated in the analysis of this same knowledge of arising and passing away:
“‘With the arising of ignorance there is the arising of form’: he sees the arising of the form aggregate in the sense of the arising of its condition. ‘With the arising of craving’ … ‘with the arising of kamma’ … ‘with the arising of nutriment there is the arising of form’: he sees the arising of the form aggregate in the sense of the arising of its condition. One who sees the characteristic of generation also sees the arising of the form aggregate. One who sees the arising of the form aggregate sees these five aspects.”
“‘With the cessation of ignorance there is the cessation of form’: he sees the passing away of the form aggregate in the sense of the cessation of its condition. ‘With the cessation of craving’ … ‘with the cessation of kamma’ … ‘with the cessation of nutriment there is the cessation of form’: he sees the passing away of the form aggregate in the sense of the cessation of its condition. One who sees the characteristic of change also sees the passing away of the form aggregate. One who sees the passing away of the form aggregate also sees these five aspects.”
Likewise: “‘With the arising of ignorance there is the arising of feeling’: he sees the arising of the feeling aggregate in the sense of the arising of its condition. ‘With the arising of craving’ … ‘with the arising of kamma’ … ‘with the arising of contact there is the arising of feeling’: he sees the arising of the feeling aggregate in the sense of the arising of its condition. One who sees the characteristic of generation also sees the arising of the feeling aggregate. One who sees the arising of the feeling aggregate sees these five aspects. ‘With the cessation of ignorance’ … ‘with the cessation of craving’ … ‘with the cessation of kamma’ … ‘with the cessation of contact there is the cessation of feeling’: he sees the passing away of the feeling aggregate in the sense of the cessation of its condition. One who sees the characteristic of change also sees the passing away of the feeling aggregate. One who sees the passing away of the feeling aggregate sees these five aspects.”
The aggregates of perception, formations, and consciousness are treated in the same way as the feeling aggregate. This is the difference: for the consciousness aggregate, where “contact” occurs, the text instead has “with the arising of name-and-form” and “with the cessation of name-and-form.”
Thus, in seeing the arising and passing away of each aggregate, ten aspects are given, making fifty aspects in all. On their basis he attends in detail, by condition and by moment: “Such is the arising of form; such is the passing away of form; thus form arises; thus form passes away.”
§3 Establishing the Two Approaches—By Condition and by Moment 〔CSCD §725–726〕
As he attends in this way, his knowledge becomes clearer: “So it is that these phenomena, not having been, come to be; having been, they vanish.” As he sees arising and passing away in two ways, by condition and by moment, the distinctions among the truths, dependent origination, the methods, and the characteristics become evident.
For when he sees the arising of the aggregates through the arising of ignorance and the rest and their cessation through the cessation of ignorance and the rest, this is his seeing arising and passing away by condition. When he sees the arising and passing away of the aggregates by seeing the characteristic of generation and the characteristic of change, this is his seeing arising and passing away by moment—for the characteristic of generation occurs only at the moment of arising, and the characteristic of change only at the moment of dissolution.
§4 The Manifestation of the Four Truths and Dependent Origination 〔CSCD §727–728〕
As he sees arising and passing away in these two ways, by condition and by moment, the truth of origin becomes evident through seeing arising by condition, because he understands what generates. The truth of suffering becomes evident through seeing arising by moment, because he understands the suffering of birth. The truth of cessation becomes evident through seeing passing away by condition, because he understands that when the condition does not arise, what is conditioned by it does not arise. The truth of suffering likewise becomes evident through seeing passing away by moment, because he understands the suffering of death. His seeing of arising and passing away is itself “this mundane path”; therefore the truth of the path becomes evident, because delusion regarding these things has been destroyed.
Moreover, through seeing arising by condition, dependent origination in forward order becomes evident, because he understands “when this exists, that comes to be.” Through seeing passing away by condition, dependent origination in reverse order becomes evident, because he understands “with the cessation of this, that ceases.” Through seeing arising and passing away by moment, dependently originated phenomena become evident, because he understands the conditioned characteristic. For what has arising and passing away is conditioned, and those conditioned things are dependently originated.
§5 The Manifestation of the Four Methods and Four Characteristics—The Abandonment of Four Views 〔CSCD §729–730〕
Moreover, through seeing arising by condition, the method of unity⁴ becomes evident, because he understands the uninterrupted continuity produced by the connection of cause and fruit. He then abandons the view of annihilation more thoroughly. Through seeing arising by moment, the method of diversity becomes evident, because he understands the arising of ever-new phenomena. He then abandons the view of eternity more thoroughly. Through seeing arising and passing away by condition, the method of non-activity becomes evident, because he understands that phenomena do not come under mastery. He then abandons self-view more thoroughly. Through seeing arising by condition, the method of suchness of phenomena becomes evident, because he understands that the fruit arises in conformity with its conditions. He then abandons the view of non-action⁵ more thoroughly.
Moreover, through seeing arising by condition, the characteristic of not-self becomes evident, because he understands that phenomena operate without an agent and in dependence on conditions. Through seeing arising and passing away by moment, the characteristic of impermanence becomes evident, because he understands that what has been is no more and because he understands the separation of the earlier and later limits. The characteristic of suffering also becomes evident, because he understands oppression by arising and passing away. The individual characteristic⁶ also becomes evident, because he understands that phenomena are delimited by arising and passing away. Within the individual characteristic, the temporariness of the conditioned characteristic also becomes evident, because he understands that at the moment of arising there is no passing away, and at the moment of passing away there is no arising.
§6 The Ever-Newness of Formations—Twelve Similes and the Attainment of Tender Insight Knowledge 〔CSCD §731〕
When the distinctions among the truths, dependent origination, the methods, and the characteristics have thus become evident to him, formations appear as ever new: “So it is that these phenomena, never arisen before, arise; and having arisen, they cease.” They appear not only as ever new but as lasting briefly, like a dewdrop at sunrise, a water bubble, a line drawn on water with a stick, a mustard seed on an awl’s point, and the arising of a lightning flash. They also appear as devoid of substance and without a core, like an illusion, a mirage, a dream, a whirling firebrand, a city of the gandhabbas, foam, a plantain trunk, and the like.
By this point, in the mode “only what is subject to decay arises, and once arisen it proceeds to decay,” he has penetrated the full fifty aspects and attained the knowledge called contemplation of arising and passing away, which is tender insight knowledge.⁷ By attaining it, he is called “one who has initiated insight.”⁸
Notes
¹ Contemplation of arising and passing away (udayabbayānupassanā): the wisdom that sees the arising and passing away of present phenomena; the knowledge in this section is named after it.
² Characteristic of generation and characteristic of change (nibbattilakkhaṇa; vipariṇāmalakkhaṇa): the treatise itself explains the former as the characteristic of birth, arising, and newness, and the latter as exhaustion and dissolution.
³ Not having been, they come to be; having been, they vanish (ahutvā sambhonti, hutvā paṭiventi): the section’s skeletal statement, with which both the simile of the lute’s sound and the judgment about formations conclude.
⁴ Method of unity (ekattanaya): together with the method of diversity, the method of non-activity, and the method of suchness of phenomena below, this makes the four methods; the treatise pairs each with one view that it abandons.
⁵ View of non-action (akiriyadiṭṭhi): the view that deeds have no efficacy; the treatise presents understanding that “the fruit arises in conformity with its conditions” as abandoning it.
⁶ Individual characteristic (sabhāvalakkhaṇa): the particular characteristic of each phenomenon, contrasted with the conditioned characteristic shared by all conditioned phenomena.
⁷ Tender insight knowledge (taruṇavipassanāñāṇa): the designation for insight knowledge that has just formed and is not yet strong; the unit on knowledge of arising and passing away free from corruption in the next chapter again treats it as stained by the ten corruptions and to be developed further.
⁸ One who has initiated insight (āraddhavipassaka): the designation for one who has attained tender insight knowledge. The ten corruptions of insight arise in such a person and are explained in this chapter’s unit on the corruptions of insight.
琴聲在響之前不在哪裡積著、響完了也沒往哪裡去——「不有而有，有已而還無」；看見這一句在五蘊上以五十相顯現，四諦、緣起、四理趣、三相全從那裡冒出來，那叫生滅智；它還年輕，論主叫它「少年觀智」
大局 — 觀道的第一個高原：生滅隨觀
思惟智把三相貼熟了，接下來是生滅隨觀智：於現在諸法之變易隨觀之慧。先略修（§1）：把已生名色的生相隨觀為生、變易相隨觀為滅，並以琴聲之喻說出全單元的骨句——不有而有，有已而還無。再廣修（§2）：五蘊各由無明・渴愛・業・食（受想行以觸、識以名色代食）四緣之集見其生、四緣之滅見其滅，加生相與變易相，各十相合五十相。由此立「以緣」「以剎那」二門（§3），二門一開，四諦（§4）、順逆緣起與緣生法（§4）、四理趣（一性・異性・無作用・如是法性）與四見之斷、三相與自相與有為相之暫時性（§5）全部顯現。末段：諸行以十二喻常新現起，行者通達滿五十相之生滅隨觀——少年觀智——被稱為「已發起觀者」（§6）。〔所見〕本單元是全弧第一個「高原」：從這裡開始，觀道不再是貼標籤，是看見法在生滅；也正是從這裡開始，危險出現——下一單元的十觀隨染就生於「已發起觀者」。論主給這智取名「少年」，用意深：它強壯、明亮、卻未熟——正是會被光明喜樂騙走的年紀。
§01 生滅之略修——琴聲之喻 → 白話 §1
斷了與無常隨觀等相反的常想等、智已清淨、到了思惟智之彼岸者，著手證生滅隨觀智（聖典：已生色是現在的，其生相是生、變易相是滅、隨觀是智；受想行識眼乃至有皆然）；先略：把已生名色之生相（生・生起・新起）隨觀為生、變易相（盡・壞）隨觀為滅；了知：名色未生時無聚無積、正生時非從聚積而來、正滅時不往四方四維、已滅後不在某處以聚積藏而住——如彈琴之聲，生前無積、生時非從積來、滅時不往四方、滅後不積於某處，而緣琴・琴之附具・人之努力，不有而有、有已而還無；一切色法非色法亦如是（白話 §1）。〔讀法〕琴聲之喻是全單元的鑰匙。四個「沒有」：生前沒有倉庫、生時不是從倉庫拿出來、滅時沒有去某個地方、滅後沒有存進哪裡——生滅不是「移動」，是「不有而有、有已而還無」。〔所見〕注意論主先「略」後「廣」——略修只要一句話（看見生、看見滅），廣修才拆成五十相。這是教學的節奏：先讓你嘗到，再讓你精確。
§02 生滅之廣修——五蘊各十相合五十 → 白話 §2
生滅智之分別：由無明之集・渴愛之集・業之集・食之集而有色之集——以緣之集之義見色蘊之生；見生相亦見色蘊之生——五相；由四緣之滅見色蘊之滅、見變易相見色蘊之滅——五相。受蘊以觸代食，想行同受；識蘊以名色代觸。一一蘊生滅各十相合五十相；依此以「色之生也是這樣、色之滅也是這樣、色這樣生起、色這樣滅去」以緣以剎那廣作作意（白話 §2）。〔讀法〕五十相＝五蘊×（四緣之生＋生相＋四緣之滅＋變易相）。每一蘊四個「因為什麼而生」、四個「因為什麼而滅」，加上「看見它在生」「看見它在滅」——前者是緣，後者是剎那。〔所見〕食・觸・名色三個代換很精：色以食為緣、受想行以觸為緣、識以名色為緣——這是第十七品緣起的三個接點在觀道裡的回聲。
§03 以緣以剎那二門之立 → 白話 §3
如是作意「原來這些法不有而有、有已而還無」智更明淨；以緣以剎那二門見生滅，諸諦・緣起・諸理趣・諸相之分別顯現。由無明等之集見諸蘊之集、由其滅見諸蘊之滅＝以緣見生滅；見生相與變易相見諸蘊之生滅＝以剎那見生滅——生相唯在生起之剎那、變易相唯在壞之剎那（白話 §3）。〔讀法〕兩扇門要分清：「以緣」看的是「為什麼」（無明集故色集），「以剎那」看的是「正在」（這一剎那它生、那一剎那它壞）。下面三節全是這兩扇門開出來的東西。〔所見〕「智就更加明淨」——論主用「明淨」形容這一級的智，正是下一單元「光明」隨染的前奏：明淨是真的，但它會被誤認。
§04 四諦與緣起之顯現 → 白話 §4
以緣見生→集諦顯（覺了能生）；以剎那見生→苦諦顯（覺了生之苦）；以緣見滅→滅諦顯（覺了緣不生則有緣者不生）；以剎那見滅→苦諦顯（覺了死之苦）；生滅之見本身「此為世間之道」→道諦顯（摧破迷惑）。以緣見生→順緣起顯（此有故彼有）；以緣見滅→逆緣起顯（此滅故彼滅）；以剎那見生滅→緣生法顯（覺了有為之相：有生滅者有為，有為者緣生）（白話 §4）。〔讀法〕四諦在這裡不是被「教」出來的，是被「看」出來的：看見「因為什麼而生」就看見集諦，看見「正在生」就看見苦諦，看見「因為什麼而滅」就看見滅諦，看見「正在滅」也是苦諦（死苦），而「看見」本身是道諦。四諦是生滅之見的四個面。〔所見〕「凡是他的生滅之見，此為世間之道」——道諦顯現於「見」本身而非於所見，這一句把觀者也放進四諦裡；與 20-05 §5 的「唯是諸行觀諸行」呼應。
§05 四理趣與四相之顯現——四見之斷 → 白話 §5
以緣見生→一性之理趣顯（因果相繫、相續不斷）→更善斷斷見；以剎那見生→異性之理趣顯（新新者之生）→更善斷常見；以緣見生滅→無作用之理趣顯（諸法不自在）→更善斷我見；以緣見生→如是法性之理趣顯（果隨順於緣而生）→更善斷無作用見。以緣見生→無我相顯（諸法無動作而繫於緣以轉）；以剎那見生滅→無常相顯（已有而無、前際後際之離）、苦相顯（生滅所逼）、自相顯（為生滅所限）、有為相之暫時性顯（生剎那無滅、滅剎那無生）（白話 §5）。〔讀法〕四理趣配四見：一性治斷見（不是斷掉了，有相續）、異性治常見（不是同一個，是新新者）、無作用治我見（沒有人在做）、如是法性治無作用見（果隨緣而生，不是沒有因果）。前二對治「常／斷」二邊，後二對治「有我／無因果」二邊——四個坑一次填。〔所見〕「一性」與「異性」同時顯現而不矛盾——這是本單元最精微的一點：相續是一（所以不斷），剎那是異（所以不常）；「非一非異」在這裡不是玄語，是兩扇門各看到的東西。
§06 諸行之新新——十二喻與少年觀智之得 → 白話 §6
諸諦緣起理趣相之分別已顯，「原來這些法先前未生而生起、生起了就滅去」——諸行常新現起；不只常新：如日出之露珠・水泡・水上之杖畫・錐尖之芥子・電光之生起而暫住；如幻・陽焰・夢・旋火輪・乾闥婆城・泡沫・芭蕉而無實無堅實。至此以「唯衰法生起、生起了就趣於滅」之行相通達滿五十相之生滅隨觀——少年觀智；證得者稱「已發起觀者」（白話 §6）。〔讀法〕十二喻分兩組：前五說「暫」（露珠、水泡、杖畫、錐尖芥子、電光），後七說「無實」（幻、陽焰、夢、旋火輪、乾闥婆城、泡沫、芭蕉；其後之「等」是收語，不另計為喻）。暫，是時間上的無常；無實，是實體上的無我——兩組喻對應兩相。〔所見〕「少年觀智」——不是貶詞，是實話：它已經能見五十相、能顯四諦，但它年輕。「已發起觀者」是它的頭銜，也是下一單元十觀隨染的宿主：論主在本單元最後一句給你戴上這個頭銜，是為了下一句就告訴你危險在哪。
給一般讀者
帶走一句與一個名字。一句：「不有而有，有已而還無」——像琴聲，響之前不在哪裡積著，響完了也沒往哪裡去；你的每一個念頭、每一次心跳都是這樣。從這一句上，四諦、緣起、常斷我無因果四個坑的填法，全都自己冒出來——不是背的，是看的。名字：少年觀智——當你第一次真的看見生滅，那智明亮強壯卻還年輕；論主接下來要說的，就是這年紀最容易被什麼騙走。
想讀本單元全文：白話 §1–§6 即生滅之略修與琴聲喻、五蘊五十相之廣修、以緣以剎那二門、四諦緣起之顯現、四理趣四見與諸相之顯現、十二喻與少年觀智的全段逐段全譯。
Before a lute sounds, its sound is not stored anywhere; after it has sounded, it has not gone anywhere—“not having been, it comes to be; having been, it vanishes.” When this is seen in the five aggregates through fifty aspects, the four truths, dependent origination, the four methods, and the three characteristics all emerge from it: this is knowledge of arising and passing away. It is still young; the Commentator calls it “tender insight knowledge”
The Big Picture — The First Plateau on the Path of Insight: Contemplation of Arising and Passing Away
Knowledge of comprehension has made the three characteristics familiar. Next comes knowledge in contemplation of arising and passing away: wisdom that contemplates change in present phenomena. First comes development in brief (§1): the characteristic of generation in arisen name-and-form is contemplated as arising, and its characteristic of change as passing away. The simile of the lute’s sound then states the unit’s skeletal sentence: not having been, it comes to be; having been, it vanishes. Next comes development in detail (§2): for each of the five aggregates, its arising is seen through the arising of four conditions—ignorance, craving, kamma, and nutriment, with contact substituted for nutriment for feeling, perception, and formations, and name-and-form substituted for contact for consciousness—and its passing away through the cessation of those four conditions; together with the characteristic of generation and the characteristic of change, each aggregate has ten aspects, making fifty. This establishes two approaches, “by condition” and “by moment” (§3). Once those two approaches open, the four truths (§4); dependent origination in forward and reverse order and dependently originated phenomena (§4); the four methods—unity, diversity, non-activity, and suchness of phenomena—and the four views they abandon; and the three characteristics, the individual characteristic, and the temporariness of the conditioned characteristic (§5) all become evident. In the final section, formations appear ever new through twelve similes; the practitioner penetrates contemplation of arising and passing away with its full fifty aspects—tender insight knowledge—and is called “one who has initiated insight” (§6). 〔Observation〕 This unit is the first “plateau” in the whole arc. From this point, the path of insight is no longer a matter of attaching labels but of seeing phenomena arise and pass away. And it is precisely here that danger begins: the ten corruptions of insight in the next unit arise in “one who has initiated insight.” The Commentator’s description of this knowledge as “tender” is profound: it is strong and bright but not yet mature—the very age at which one may be deceived by illumination and happiness.
§01 Development of Arising and Passing Away in Brief—The Simile of the Lute’s Sound → Vernacular §1
One who has abandoned the perception of permanence and the other states opposed to contemplation of impermanence and the rest, whose knowledge is purified, and who has reached the further shore of knowledge of comprehension begins to attain knowledge in contemplation of arising and passing away. The canonical text states: arisen form is present; its characteristic of generation is arising, its characteristic of change is passing away, and contemplation is knowledge; the same applies to feeling, perception, formations, consciousness, the eye, and so on through existence. He begins in brief: he contemplates the characteristic of generation of arisen name-and-form—birth, arising, and newness—as arising, and the characteristic of change—exhaustion and dissolution—as passing away. He understands that before name-and-form arises there is no heap or accumulation; while it arises it does not come from a heap or accumulation; while it ceases it does not go to any cardinal or intermediate direction; and after it has ceased it does not stand in a heap, accumulation, or store anywhere. So too with the sound of a lute: there is no accumulation before it arises, it does not come from an accumulation as it arises, it goes to no direction as it ceases, and it is not stored anywhere after cessation. Dependent on the lute, its appurtenance, and the person’s effort, not having been, it comes to be; having been, it vanishes. All material and immaterial phenomena are the same (vernacular §1). 〔Reading〕 The simile of the lute’s sound is the key to the whole unit. There are four “nots”: there is no warehouse before arising, nothing is taken from a warehouse during arising, nothing travels somewhere during cessation, and nothing is stored anywhere after cessation. Arising and passing away are not “movement”; they are “not having been, it comes to be; having been, it vanishes.” 〔Observation〕 Notice that the Commentator begins “in brief” and then proceeds “in detail.” The brief development needs only one sentence—see arising, see passing away—while the detailed development divides it into fifty aspects. This is the rhythm of instruction: first let the practitioner taste it, then make it exact.
§02 Development of Arising and Passing Away in Detail—Ten Aspects for Each of the Five Aggregates, Fifty in All → Vernacular §2
The analysis of knowledge of arising and passing away proceeds as follows. From the arising of ignorance, craving, kamma, and nutriment comes the arising of form; thus the arising of the form aggregate is seen in the sense of the arising of its conditions. Seeing the characteristic of generation also means seeing the arising of the form aggregate—five aspects. The passing away of the form aggregate is seen through the cessation of those four conditions, and by seeing the characteristic of change—five aspects. For the feeling aggregate, contact replaces nutriment; perception and formations follow feeling; for the consciousness aggregate, name-and-form replaces contact. Ten aspects of arising and passing away for each aggregate make fifty. On this basis, one attends in detail by condition and by moment: “Such is the arising of form; such is its passing away; thus form arises; thus it passes away” (vernacular §2). 〔Reading〕 Fifty aspects equal five aggregates multiplied by four conditions for arising, plus the characteristic of generation, plus four conditions for passing away, plus the characteristic of change. For each aggregate, four answers to “because of what does it arise?” and four to “because of what does it cease?” are joined by “see it arising” and “see it passing away.” The former belong to conditions; the latter belong to moments. 〔Observation〕 The substitutions among nutriment, contact, and name-and-form are precise: form is conditioned by nutriment; feeling, perception, and formations by contact; and consciousness by name-and-form. These are echoes on the path of insight of three joints in the dependent origination of Chapter 17.
§03 Establishing the Two Approaches—By Condition and by Moment → Vernacular §3
As one attends thus—“so it is that these phenomena, not having been, come to be; having been, they vanish”—knowledge becomes clearer. Seeing arising and passing away in two ways, by condition and by moment, makes evident the distinctions among the truths, dependent origination, the methods, and the characteristics. Seeing the arising of the aggregates through the arising of ignorance and the rest, and their cessation through the cessation of ignorance and the rest, is seeing arising and passing away by condition. Seeing the arising and passing away of the aggregates through the characteristic of generation and the characteristic of change is seeing them by moment, for the characteristic of generation occurs only at the moment of arising and the characteristic of change only at the moment of dissolution (vernacular §3). 〔Reading〕 The two doors must be kept distinct: “by condition” sees “why”—with the arising of ignorance comes the arising of form; “by moment” sees “happening now”—at this moment it arises, at that moment it dissolves. Everything in the next three sections opens through these two doors. 〔Observation〕 “Knowledge becomes clearer”: the Commentator describes the knowledge at this level as “clearer,” foreshadowing the corruption called “illumination” in the next unit. The clarity is genuine, but it can be misidentified.
§04 The Manifestation of the Four Truths and Dependent Origination → Vernacular §4
Seeing arising by condition makes the truth of origin evident, because one understands what generates. Seeing arising by moment makes the truth of suffering evident, because one understands the suffering of birth. Seeing passing away by condition makes the truth of cessation evident, because one understands that when a condition does not arise, what is conditioned by it does not arise. Seeing passing away by moment likewise makes the truth of suffering evident, because one understands the suffering of death. Seeing arising and passing away itself is “this mundane path,” so the truth of the path becomes evident because delusion is destroyed. Seeing arising by condition makes dependent origination in forward order evident—“when this exists, that comes to be.” Seeing passing away by condition makes dependent origination in reverse order evident—“with the cessation of this, that ceases.” Seeing arising and passing away by moment makes dependently originated phenomena evident, because one understands the conditioned characteristic: what has arising and passing away is conditioned, and conditioned things are dependently originated (vernacular §4). 〔Reading〕 Here the four truths are not “taught”; they are “seen.” Seeing “because of what it arises” reveals the truth of origin; seeing “it is arising now” reveals the truth of suffering; seeing “because of what it ceases” reveals the truth of cessation; seeing “it is ceasing now” also reveals the truth of suffering, the suffering of death; and the very “seeing” is the truth of the path. The four truths are four faces of seeing arising and passing away. 〔Observation〕 “His seeing of arising and passing away—this is the mundane path”: the truth of the path appears in the seeing itself, rather than in what is seen. This places the observer within the four truths and echoes “formations alone contemplate formations” in 20-05 §5.
§05 The Manifestation of the Four Methods and Four Characteristics—The Abandonment of Four Views → Vernacular §5
Seeing arising by condition makes the method of unity evident—the cause and fruit are connected and the continuity is unbroken—and more thoroughly abandons the view of annihilation. Seeing arising by moment makes the method of diversity evident—ever-new phenomena arise—and more thoroughly abandons the view of eternity. Seeing arising and passing away by condition makes the method of non-activity evident—phenomena do not come under mastery—and more thoroughly abandons self-view. Seeing arising by condition makes the method of suchness of phenomena evident—the fruit arises in conformity with its conditions—and more thoroughly abandons the view of non-action. Seeing arising by condition makes the characteristic of not-self evident—phenomena operate without an agent and in dependence on conditions. Seeing arising and passing away by moment makes evident the characteristic of impermanence—what has been is no more, and the earlier and later limits are separate; the characteristic of suffering—phenomena are oppressed by arising and passing away; the individual characteristic—phenomena are delimited by arising and passing away; and the temporariness of the conditioned characteristic within the individual characteristic—at the moment of arising there is no passing away, and at the moment of passing away there is no arising (vernacular §5). 〔Reading〕 Four methods correspond to four views: unity treats the view of annihilation—there is continuity, not severance; diversity treats the view of eternity—it is not the same thing but an ever-new one; non-activity treats self-view—no one is doing it; and suchness of phenomena treats the view of non-action—fruits arise from conditions, so causality is not absent. The first pair treats the two extremes of eternity and annihilation; the latter pair treats the two extremes of a self and no causality. Four pitfalls are filled at once. 〔Observation〕 Unity and diversity become evident together without contradiction. This is the unit’s subtlest point: the continuity is one, so it is not annihilated; the moments are diverse, so nothing is eternal. “Neither one nor different” is not metaphysical language here; it is what each of the two doors sees.
§06 The Ever-Newness of Formations—Twelve Similes and the Attainment of Tender Insight Knowledge → Vernacular §6
Once the distinctions among the truths, dependent origination, the methods, and the characteristics are evident, formations appear ever new: “These phenomena, never arisen before, arise; having arisen, they cease.” They appear not merely ever new but briefly lasting, like a dewdrop at sunrise, a water bubble, a line drawn on water with a stick, a mustard seed on an awl’s point, and a lightning flash; and devoid of substance and without a core, like an illusion, a mirage, a dream, a whirling firebrand, a city of the gandhabbas, foam, a plantain trunk, and the like. By this point, in the mode “only what is subject to decay arises, and once arisen it proceeds to decay,” one penetrates contemplation of arising and passing away with its full fifty aspects—tender insight knowledge. One who attains it is called “one who has initiated insight” (vernacular §6). 〔Reading〕 The twelve similes form two groups: the first five express “briefness” (dewdrop, bubble, line on water, mustard seed on an awl’s point, lightning), and the latter seven express “insubstantiality” (illusion, mirage, dream, whirling firebrand, city of the gandhabbas, foam, plantain trunk; the closing “and the like” is not counted as a further simile). Briefness is temporal impermanence; insubstantiality is ontological not-self—the two groups correspond to two characteristics. 〔Observation〕 “Tender insight knowledge” is not disparagement but fact. It can already see fifty aspects and make the four truths evident, but it is young. “One who has initiated insight” is both its title and the host of the ten corruptions of insight in the next unit. The Commentator gives you this title in the final sentence of this unit so that the very next sentence can tell you where the danger lies.
For the General Reader
Take away one sentence and one name. The sentence is: “Not having been, it comes to be; having been, it vanishes.” Like the sound of a lute, it was not stored anywhere before sounding, and it does not go anywhere once the sound ends. Every thought and every heartbeat is like this. From this one sentence, the four truths, dependent origination, and the way out of the four pits—eternity, annihilation, self, and absence of causality—all emerge by themselves. They are not memorized; they are seen. The name is tender insight knowledge. When you first truly see arising and passing away, that knowledge is bright and strong but still young. What the Commentator explains next is what most easily deceives knowledge at that age.
To read this unit in full: Vernacular §§1–6 gives the complete, paragraph-by-paragraph translation of the brief development of arising and passing away with the lute-sound simile; its detailed development through fifty aspects of the five aggregates; the two approaches of condition and moment; the manifestation of the four truths and dependent origination; the four methods, four views, and characteristics; and the twelve similes together with tender insight knowledge.
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。
品名 道非道智見清淨 Maggāmaggañāṇadassanavisuddhi（品題行落於本品之首單元，本檔不重錄）。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Udayabbayañāṇakathā（生滅智之說）。
段號域 譯底欄之段號自〔CSCD §723〕至〔CSCD §731〕，實落段號 9 個，無缺、無重、無降序階。本篇於譯底欄之幅為 7,824 位元組——居本品七單元之第六（唯四十行相隨觀之單元之 5,450 為短）。
篇之骨——三層 ①〔CSCD §723〕以略修起，引無礙解道之生滅隨觀之文而以琴聲之喻明「無來無去」；②〔CSCD §724〕以廣修繼之，引生滅智之分別而立五蘊各十相合五十相；③〔CSCD §725〕至〔CSCD §731〕出「以緣以剎那二門見生滅」之果——四諦、緣起、四理趣、三相與自相之顯現，末以十二喻明諸行之新新無實，收於少年觀智之得。
二門之立與其果 〔CSCD §726〕立 paccayato（以緣）與 khaṇato（以剎那）二門，而〔CSCD §727〕至〔CSCD §730〕逐一出其果：四諦（五見）、緣起順逆與緣生法（三見）、四理趣與四見之斷（四見）、四相之顯現（無我、無常、苦、自相）。其配之式逐一為「以某門之某見，則某法顯現，以某故」（paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato 之族）——全段皆以此三分句行文，無一例外。
論主自標之總綱與其回收 〔CSCD §725〕先立 saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti（諦、緣起、理趣、相之別顯現）為綱，〔CSCD §731〕復以 Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa 逐字回提之——綱與回提之四名同序，為本篇章法之框。
五十相之二處 ①〔CSCD §724〕之末：Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni（一一蘊各十相合五十）；②〔CSCD §731〕之末：iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ（通達五十相）。前作 paññāsa lakkhaṇāni 而後作 samapaññāsa lakkhaṇāni——誌其字面之異而不判。
篇末之收 本篇收於 yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati（由證此故名為已發起觀者）——āraddhavipassaka 一語逐字回提本品首單元〔CSCD §692〕之 Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato，本品之首尾二端於此相扣：首單元言「已發起觀者起十觀隨染故有道非道智」，本篇言「證生滅智者名已發起觀者」，次篇即開十觀隨染。
前後接點 前承無色七法思惟之單元：本篇首句 So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā——逐字承前篇十八大觀之「所斷」之語。後接觀之隨染之單元：本篇末以「名已發起觀者」收，次篇即以 Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti 起——次篇之首句逐字取本篇末之二語（taruṇavipassanā 與 āraddhavipassaka），二篇之接為一名之續。
movement 品夾《總覽》繫本單元於 §C〈道非道智見清淨（第 20 品）— 認出「不是道」的那十樣〉一節；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。《總覽》§C 次舉之「生滅隨觀智（udayabbaya）」，其逐字所本即本篇之篇題 Udayabbayañāṇakathā。
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。以下唯列本篇新出者。
生滅之相與其二門〔CSCD §723〕–〔CSCD §726〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| udayabbayānupassanā | 生滅隨觀 | 本篇之智之名；本篇之屈折諸形 5 見 | 〔CSCD §723〕・〔CSCD §731〕 |
| nibbattilakkhaṇa | 生相 | 生之相；論釋為 jātiṃ uppādaṃ abhinavākāraṃ | 〔CSCD §723〕 |
| vipariṇāmalakkhaṇa | 變易相 | 滅之相；論釋為 khayaṃ bhaṅgaṃ | 〔CSCD §723〕 |
| rāsi・nicaya | 聚・積 | 論所遮：名色未生前無其聚積 | 〔CSCD §723〕 |
| ahutvā sambhonti, hutvā paṭiventi | 不有而有，有已而還無 | 本篇之骨句；本篇二見 | 〔CSCD §723〕・〔CSCD §725〕 |
| paccayato | 以緣 | 見生滅之第一門；本篇之屈折諸形多見 | 〔CSCD §726〕–〔CSCD §730〕 |
| khaṇato | 以剎那 | 見生滅之第二門 | 〔CSCD §726〕–〔CSCD §730〕 |
| paccayasamudayaṭṭha | 以緣之集之義 | 所引之經中見生之語 | 〔CSCD §724〕 |
| paccayanirodhaṭṭha | 以緣之滅之義 | 所引之經中見滅之語 | 〔CSCD §724〕 |
| paññāsa lakkhaṇāni | 五十相 | 五蘊各十相之總 | 〔CSCD §724〕 |
| samapaññāsa lakkhaṇāni | 滿五十相 | 同上於篇末之形 | 〔CSCD §731〕 |
| visadatara | 更明淨 | 智之進之相 | 〔CSCD §725〕 |
四諦・緣起・四理趣・四相之顯現〔CSCD §727〕–〔CSCD §730〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| janakāvabodha | 覺其能生 | 集諦顯現之由 | 〔CSCD §727〕 |
| jātidukkhāvabodha | 覺生之苦 | 苦諦顯現之由（以剎那見生） | 〔CSCD §727〕 |
| paccayānuppāda | 緣之不生 | 滅諦顯現之由 | 〔CSCD §727〕 |
| maraṇadukkhāvabodha | 覺死之苦 | 苦諦顯現之由（以剎那見滅） | 〔CSCD §727〕 |
| maggovāyaṃ lokiko | 此為世間之道 | 道諦顯現之由 | 〔CSCD §727〕 |
| anulomo paṭiccasamuppādo | 順緣起 | 以緣見生所顯 | 〔CSCD §728〕 |
| paṭilomo paṭiccasamuppādo | 逆緣起 | 以緣見滅所顯 | 〔CSCD §728〕 |
| saṅkhatalakkhaṇāvabodha | 覺有為之相 | 緣生法顯現之由 | 〔CSCD §728〕 |
| ekattanaya | 一性之理趣 | 四理趣之一；斷斷見 | 〔CSCD §729〕 |
| nānattanaya | 異性之理趣 | 四理趣之二；斷常見 | 〔CSCD §729〕 |
| abyāpāranaya | 無作用之理趣 | 四理趣之三；斷我見 | 〔CSCD §729〕 |
| evaṃdhammatānaya | 如是法性之理趣 | 四理趣之四；斷無作用見 | 〔CSCD §729〕 |
| santānassa anupacchedāvabodha | 覺相續之不斷 | 一性之理趣顯現之由 | 〔CSCD §729〕 |
| navanavānaṃ uppādāvabodha | 覺新新者之生 | 異性之理趣顯現之由 | 〔CSCD §729〕 |
| avasavattibhāvāvabodha | 覺不自在之性 | 無作用之理趣顯現之由 | 〔CSCD §729〕 |
| akiriyadiṭṭhi | 無作用見 | 如是法性之理趣所斷之見 | 〔CSCD §729〕 |
| nirīhakattapaccayapaṭibaddhavuttitāvabodha | 覺其無動作而繫於緣以轉 | 無我相顯現之由 | 〔CSCD §730〕 |
| pubbantāparantaviveka | 前際後際之離 | 無常相顯現之由之二 | 〔CSCD §730〕 |
| sabhāvalakkhaṇa | 自相 | 第四所顯之相 | 〔CSCD §730〕 |
| tāvakālikatta | 暫時性 | 有為相於自相中所顯者 | 〔CSCD §730〕 |
新新與其喻〔CSCD §731〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| niccanavā | 常新 | 諸行現起之相；本段二見 | 〔CSCD §731〕 |
| parittaṭṭhāyino | 暫住者 | 前五喻所配之義 | 〔CSCD §731〕 |
| assārā nissārā | 無實・無堅實 | 後七喻所配之義 | 〔CSCD §731〕 |
| vayadhammameva uppajjati | 唯衰法生起 | 生滅隨觀之相之句 | 〔CSCD §731〕 |
| taruṇavipassanāñāṇa | 少年觀智 | 本篇所證之智之名 | 〔CSCD §731〕 |
| āraddhavipassaka | 已發起觀者 | 證此智者之名 | 〔CSCD §731〕 |
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／porāṇā 零命中。方括注唯二式（[§NN] 段號 9 個與版頁記 7 個，後者皆在註記之內）。圓括注 6 處，逐一為出處標記，無非出處之括注。引號標記 '' 實測 27 處。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊 同一「五十相」之數，〔CSCD §724〕作 paññāsa lakkhaṇāni 而〔CSCD §731〕作 samapaññāsa lakkhaṇāni——後者於其數之前多一「滿」之分。二處同指一數而形不齊，本目誌其字面之實而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §724〕之所引，其色蘊之段末作 Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.（見生），而其滅之段末作 Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati——後者多一 pi；而受蘊之段之二處復皆作 passanto（無 pi）。同式四見而唯一處帶 pi。誌其實而不判。
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 §723〕 | yaṃ taṃ sammasanañāṇānantaraṃ ''paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa''nti（括注插於引句與其承語之間，引截至括注之前；其後續之語為 udayabbayānupassanaṃ vuttaṃ） | 生滅隨觀之名之本母 | (paṭi. ma. mātikā 1.6) |
| 〔CSCD §723〕 | Tatrāyaṃ pāḷi –／''Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo | 生滅隨觀之全文 | (paṭi. ma. 1.49) |
| 〔CSCD §724〕 | ''Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. | 色蘊之十相 | (paṭi. ma. 1.50) |
| 〔CSCD §724〕 | Tathā ''avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. | 受蘊之十相 | (paṭi. ma. 1.50) |
| 〔CSCD §728〕 | ''imasmiṃ sati idaṃ hotī''ti | 順緣起之語 | (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) |
| 〔CSCD §728〕 | ''imassa nirodhā idaṃ nirujjhatī''ti | 逆緣起之語 | (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) |
引式之數〔本欄實測〕 Tatrāyaṃ pāḷi 1 處・kira 零命中；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenāha・Tenāhu・Porāṇā 俱零命中。本文自標之圓括注出處 6 處・5 種，其分布為無礙解道 4（paṭi. ma. mātikā 1.6・paṭi. ma. 1.49・paṭi. ma. 1.50 二見）・中部 2・相應部 2・自說 2（後三部皆與中部並繫於二括注之內）。無礙解道為本篇引之主——本篇之骨（生滅隨觀之名、其全文、五蘊各十相）三事皆出彼。此數唯就本篇之域，不及全書。
同一出處二見而其引不全 〔CSCD §724〕之二引皆繫 (paṭi. ma. 1.50)：前者出色蘊之十相之全，後者出受蘊之十相之全，而想、行、識三蘊之十相論不出其文而以一句代之（Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ），並自標識蘊之異（viññāṇakkhandhassa phassaṭṭhāne ''nāmarūpasamudayā, nāmarūpanirodhā''ti）。五蘊之相論唯出其二而餘三從略——誌其實而不判。
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 7 見、Yathā pana 起之對句式喻 1 見、sadisa 諸形 零命中、upamā 諸形 零命中。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §723〕 | Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi | 如所彈之琴之聲——生前無其積、滅後無所住，唯緣琴、弦與人之力而不有而有 |
| 〔CSCD §731〕 | sūriyuggamane ussāvabindu viya | 如日出時之露珠——暫住 |
| 〔CSCD §731〕 | udakabubbuḷo viya | 如水泡——暫住 |
| 〔CSCD §731〕 | udake daṇḍarāji viya | 如水上之杖畫——暫住 |
| 〔CSCD §731〕 | āragge sāsapo viya | 如錐尖之芥子——暫住 |
| 〔CSCD §731〕 | vijjuppādo viya ca parittaṭṭhāyino | 如電光之起——暫住；五喻之收語 |
| 〔CSCD §731〕 | Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti | 如幻、陽焰、夢、旋火輪、乾闥婆城、水沫、芭蕉等——無實無堅實；七喻並於一複合詞之內，其末之 ādayo（等）為收語，不別計為喻 |
十二喻之二組 〔CSCD §731〕之喻分二組：前五喻各自為詞而以 viya 逐一繫之，收於 parittaṭṭhāyino（暫住）；後七喻並書於一複合詞之內而以一 viya 總繫之，收於 assārā nissārā（無實無堅實）；其複合詞末之 ādayo（等）為收語，本欄不別計為喻。二組之義不同——前組明其短，後組明其虛。此為本品七單元中喻最密之一處：七千餘位元組之篇而一段之內出十二喻。
乙・修辭之可核觀察 ①? 全篇 1 見，在所引之經文之內（Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ?）——論主自問零，Kathaṃ?・Kasmā? 之獨立引釋式俱零命中。②pākaṭaṃ hoti 10 見・pākaṭo hoti 6 見・pākaṭā honti 2 見，合 18 見——為本篇最密之定式，〔CSCD §727〕至〔CSCD §730〕之四段皆以之行文。③以 vabodhato（以覺故）收之因由語實測 17 見——與上為對，每一顯現皆繫一由。④suṭṭhutaraṃ（更善）之語 4 見，逐一在四理趣所斷之四見之句（Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati 之族）之內。⑤縮排之偈行：四空格之行 零（本篇全篇無偈），二空格之行 4 行，逐一為所引之經文之段。⑥…pe… 省略式 1 見（〔CSCD §723〕之所引之五蘊之列）。
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 §723〕 So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo | 無色七法思惟之單元〔CSCD §722〕 | 前篇立十八大觀與其所斷，本篇首句逐字承之 |
〔CSCD §723〕 sammasanañāṇassa pāraṃ gantvā | 思惟智之單元 | 論自標本智在思惟智之彼岸 |
〔CSCD §724〕 Avijjāsamudayā rūpasamudayoti | 緣起之諸單元 | 無明為緣之義在彼廣說，本篇以之為見蘊之生之第一相 |
〔CSCD §728〕 ''imasmiṃ sati idaṃ hotī''ti | 緣起總說之單元 | 彼篇立緣起之語義與相，本篇引其定句 |
〔CSCD §729〕 ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato | 有輪之單元 | 彼篇以一性與異性二理趣立同一義，本篇以四理趣廣之 |
〔CSCD §730〕 Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti | 色七法思惟之單元〔CSCD §706〕 | 彼篇以 tāvakālikato 為無常之四由之一，本篇以之為自相中所顯者 |
〔CSCD §731〕 yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati | 思惟智之單元〔CSCD §692〕・觀之隨染之單元〔CSCD §732〕 | 前者以「已發起觀者起十觀隨染」立本品之由，後者即開十觀隨染——本篇為二者之樞 |
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 (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Knowledge and Vision of What Is and Is Not the Path, Maggāmaggañāṇadassanavisuddhi (the chapter-title line occurs in the first unit of this chapter and is not repeated here).
Section title The base-text column contains one ### subsection, namely this section’s title, ### Udayabbayañāṇakathā (The Exposition of Knowledge of Arising and Passing Away).
Paragraph-number range The base-text column runs from 〔CSCD §723〕 through 〔CSCD §731〕, with 9 paragraph numbers actually present and no omissions, repetitions, or descending sequence. This section spans 7,824 bytes in the base-text column—the sixth of this chapter’s seven units (only the unit on contemplation in forty modes, at 5,450 bytes, is shorter).
The section’s three-tier skeleton (1) 〔CSCD §723〕 begins with development in brief, cites the Paṭisambhidāmagga passage on contemplation of arising and passing away, and uses the simile of the lute’s sound to clarify “no coming and no going”; (2) 〔CSCD §724〕 continues with development in detail, cites the analysis of knowledge of arising and passing away, and establishes ten aspects for each of the five aggregates, fifty in all; (3) 〔CSCD §725〕 through 〔CSCD §731〕 set out the results of “seeing arising and passing away in the two ways, by condition and by moment”—the manifestation of the four truths, dependent origination, the four methods, the three characteristics, and the individual characteristic, then use twelve similes to show formations as ever new and insubstantial, and close with the attainment of tender insight knowledge.
Establishing the two approaches and their results 〔CSCD §726〕 establishes the two approaches paccayato (by condition) and khaṇato (by moment), and 〔CSCD §727〕 through 〔CSCD §730〕 present their results one by one: the four truths (five instances of seeing), dependent origination in forward and reverse order together with dependently originated phenomena (three instances of seeing), the four methods together with the abandoning of four views (four instances of seeing), and the manifestation of four characteristics (not-self, impermanence, suffering, and the individual characteristic). Each pairing follows the formula “through a certain seeing by a certain approach, a certain phenomenon becomes evident, because of a certain understanding” (the family of paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato)—the entire passage follows this three-clause pattern without exception.
The Commentator’s own summary and its resumption 〔CSCD §725〕 first establishes saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti (the distinctions among the truths, dependent origination, the methods, and the characteristics become evident) as the summary. Then 〔CSCD §731〕 resumes it verbatim with Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa—the four terms in the summary and its resumption occur in the same order and frame the section’s composition.
Two occurrences of the fifty aspects (1) At the end of 〔CSCD §724〕: Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni (ten aspects for each aggregate, making fifty); (2) at the end of 〔CSCD §731〕: iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ (contemplation of arising and passing away standing after penetrating the full fifty aspects). The former has paññāsa lakkhaṇāni, while the latter has samapaññāsa lakkhaṇāni—the literal difference is recorded without judgment.
The section’s close The section ends with yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati (“through attaining it, one is called ‘one who has initiated insight’”). The term āraddhavipassaka verbally resumes Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato in the first unit of this chapter, 〔CSCD §692〕, and thus joins the chapter’s opening and closing ends: the opening unit states that knowledge of what is and is not the path arises because the ten corruptions of insight arise in one who has initiated insight; this section states that one who attains knowledge of arising and passing away is called one who has initiated insight; and the next section immediately opens the ten corruptions of insight.
Connections before and after This section follows the unit on comprehension of the immaterial by the sevenfold method. Its opening sentence, So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, verbally carries forward the preceding section’s language of “what is abandoned” in its account of the eighteen great insights. It is followed by the unit on the corruptions of insight: this section closes with “one is called one who has initiated insight,” and the next begins Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti—the next section’s opening sentence takes up two terms verbatim from this section’s close (taruṇavipassanā and āraddhavipassaka); the two sections are connected by the continuation of a designation.
Movement The chapter-level Overview links this unit to §C, “Purification by Knowledge and Vision of What Is and Is Not the Path (Chapter 20)—Recognizing Those Ten Things That Are ‘Not the Path.’” The chapter sections assigned there are given verbatim in that table and are neither repeated nor excerpted here. Because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted. The “knowledge in contemplation of arising and passing away (udayabbaya)” next named in Overview §C is based verbatim on this section’s title, Udayabbayañāṇakathā.
II. Terms and Renderings
This section records only usage and placement within this unit. Normative terminology is governed by the registries; terms not determined there are not determined by this apparatus. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms new to this unit are listed below.
The characteristics of arising and passing away and their two approaches 〔CSCD §723〕–〔CSCD §726〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| udayabbayānupassanā | contemplation of arising and passing away | The knowledge for which this section is named; inflected forms occur 5 times in this section | 〔CSCD §723〕・〔CSCD §731〕 |
| nibbattilakkhaṇa | characteristic of generation | The characteristic of arising; the treatise explains it as jātiṃ uppādaṃ abhinavākāraṃ | 〔CSCD §723〕 |
| vipariṇāmalakkhaṇa | characteristic of change | The characteristic of passing away; the treatise explains it as khayaṃ bhaṅgaṃ | 〔CSCD §723〕 |
| rāsi・nicaya | heap; accumulation | What the treatise denies: unarisen name-and-form has no heap or accumulation | 〔CSCD §723〕 |
| ahutvā sambhonti, hutvā paṭiventi | not having been, they come to be; having been, they vanish | The section’s skeletal statement; occurs twice | 〔CSCD §723〕・〔CSCD §725〕 |
| paccayato | by condition | The first approach to seeing arising and passing away; inflected forms occur many times in this section | 〔CSCD §726〕–〔CSCD §730〕 |
| khaṇato | by moment | The second approach to seeing arising and passing away | 〔CSCD §726〕–〔CSCD §730〕 |
| paccayasamudayaṭṭha | in the sense of the arising of the condition | Language for seeing arising in the cited text | 〔CSCD §724〕 |
| paccayanirodhaṭṭha | in the sense of the cessation of the condition | Language for seeing passing away in the cited text | 〔CSCD §724〕 |
| paññāsa lakkhaṇāni | fifty aspects | The total of ten aspects for each of the five aggregates | 〔CSCD §724〕 |
| samapaññāsa lakkhaṇāni | the full fifty aspects | The form of the same count at the section’s close | 〔CSCD §731〕 |
| visadatara | clearer | The mode in which knowledge advances | 〔CSCD §725〕 |
The manifestation of the four truths, dependent origination, four methods, and four characteristics 〔CSCD §727〕–〔CSCD §730〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| janakāvabodha | understanding what generates | Ground for the manifestation of the truth of origin | 〔CSCD §727〕 |
| jātidukkhāvabodha | understanding the suffering of birth | Ground for the manifestation of the truth of suffering when arising is seen by moment | 〔CSCD §727〕 |
| paccayānuppāda | non-arising of the condition | Ground for the manifestation of the truth of cessation | 〔CSCD §727〕 |
| maraṇadukkhāvabodha | understanding the suffering of death | Ground for the manifestation of the truth of suffering when passing away is seen by moment | 〔CSCD §727〕 |
| maggovāyaṃ lokiko | this is the mundane path | Ground for the manifestation of the truth of the path | 〔CSCD §727〕 |
| anulomo paṭiccasamuppādo | dependent origination in forward order | Made evident by seeing arising by condition | 〔CSCD §728〕 |
| paṭilomo paṭiccasamuppādo | dependent origination in reverse order | Made evident by seeing passing away by condition | 〔CSCD §728〕 |
| saṅkhatalakkhaṇāvabodha | understanding the conditioned characteristic | Ground for the manifestation of dependently originated phenomena | 〔CSCD §728〕 |
| ekattanaya | method of unity | The first of four methods; abandons the view of annihilation | 〔CSCD §729〕 |
| nānattanaya | method of diversity | The second of four methods; abandons the view of eternity | 〔CSCD §729〕 |
| abyāpāranaya | method of non-activity | The third of four methods; abandons self-view | 〔CSCD §729〕 |
| evaṃdhammatānaya | method of suchness of phenomena | The fourth of four methods; abandons the view of non-action | 〔CSCD §729〕 |
| santānassa anupacchedāvabodha | understanding the continuity as uninterrupted | Ground for the manifestation of the method of unity | 〔CSCD §729〕 |
| navanavānaṃ uppādāvabodha | understanding the arising of ever-new phenomena | Ground for the manifestation of the method of diversity | 〔CSCD §729〕 |
| avasavattibhāvāvabodha | understanding the nature of not coming under mastery | Ground for the manifestation of the method of non-activity | 〔CSCD §729〕 |
| akiriyadiṭṭhi | view of non-action | The view abandoned by the method of suchness of phenomena | 〔CSCD §729〕 |
| nirīhakattapaccayapaṭibaddhavuttitāvabodha | understanding that phenomena operate without an agent and in dependence on conditions | Ground for the manifestation of the characteristic of not-self | 〔CSCD §730〕 |
| pubbantāparantaviveka | separation of the earlier and later limits | Second ground for the manifestation of the characteristic of impermanence | 〔CSCD §730〕 |
| sabhāvalakkhaṇa | individual characteristic | The fourth characteristic manifested | 〔CSCD §730〕 |
| tāvakālikatta | temporariness | What becomes evident of the conditioned characteristic within the individual characteristic | 〔CSCD §730〕 |
Ever-newness and its similes 〔CSCD §731〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| niccanavā | ever new | Mode in which formations appear; occurs twice in the passage | 〔CSCD §731〕 |
| parittaṭṭhāyino | briefly lasting | Meaning paired with the first five similes | 〔CSCD §731〕 |
| assārā nissārā | devoid of substance; without a core | Meaning paired with the latter seven similes | 〔CSCD §731〕 |
| vayadhammameva uppajjati | only what is subject to decay arises | Statement of the mode of contemplation of arising and passing away | 〔CSCD §731〕 |
| taruṇavipassanāñāṇa | tender insight knowledge | Name of the knowledge attained in this section | 〔CSCD §731〕 |
| āraddhavipassaka | one who has initiated insight | Name for one who has attained this knowledge | 〔CSCD §731〕 |
III. Variant Readings
Material surface This section has no edition-owned facing Pāli, so no collation passage can be recorded; the only searchable surface is the base-text column itself. Facts are recorded without judgment.
Exhaustive scan A literal whole-section scan of the base-text column found zero occurrences of parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternate-account markers Porāṇā or porāṇā. Square brackets occur only in two forms: nine [§NN] paragraph numbers and seven edition-page markers, all the latter within notes. There are 6 parentheticals, each a source reference, and no non-source parenthetical. The quotation marker '' occurs 27 times. Nothing found is recorded as nothing found: the base-text column itself contains no recorded variant.
One literal inconsistency arising within this column The same count of “fifty aspects” appears as paññāsa lakkhaṇāni in 〔CSCD §724〕 and as samapaññāsa lakkhaṇāni in 〔CSCD §731〕—the latter adds the element “full” before the number. The two refer to the same number but are not identical in form. This section records the literal fact without judging whether it reflects a textual variant, a feature of the cleaned file, or the Commentator’s wording.
A second feature arising within this column In the citation at 〔CSCD §724〕, the paragraph on the form aggregate ends its treatment of arising with Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati., while its treatment of passing away ends with Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati—the latter adds pi. In the two corresponding places in the paragraph on the feeling aggregate, however, both forms are passanto (without pi). Among four instances of the same formula, only one contains pi. The fact is recorded without judgment.
Boundary of this record Everything listed above is a literal fact of the base-text column; it has not been collated against the PTS scanned pages. Zero occurrences here concern this one surface only and do not warrant an inference about other editions.
IV. The Commentator’s Citations
Each place where the treatise cites another text is linked to a paragraph-number anchor. Only sources explicitly marked by the text itself are recorded, without deciding their identity. Parentheticals in the “Source Explicitly Marked by the Text” column are copied verbatim; their titles are not translated here.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Explicitly Marked by the Text |
|---|---|---|---|
| 〔CSCD §723〕 | yaṃ taṃ sammasanañāṇānantaraṃ ''paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa''nti (the parenthetical is inserted between the quoted clause and the phrase that continues it; the quotation ends before the parenthetical, and the continuation is udayabbayānupassanaṃ vuttaṃ) | Framework for the name “contemplation of arising and passing away” | (paṭi. ma. mātikā 1.6) |
| 〔CSCD §723〕 | Tatrāyaṃ pāḷi –／''Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo | Full passage on contemplation of arising and passing away | (paṭi. ma. 1.49) |
| 〔CSCD §724〕 | ''Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. | The ten aspects of the form aggregate | (paṭi. ma. 1.50) |
| 〔CSCD §724〕 | Tathā ''avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. | The ten aspects of the feeling aggregate | (paṭi. ma. 1.50) |
| 〔CSCD §728〕 | ''imasmiṃ sati idaṃ hotī''ti | Formula of dependent origination in forward order | (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) |
| 〔CSCD §728〕 | ''imassa nirodhā idaṃ nirujjhatī''ti | Formula of dependent origination in reverse order | (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) |
Count of citation formulas [measured in this column] Tatrāyaṃ pāḷi occurs once, while kira has zero occurrences; Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tenāha, Tenāhu, and Porāṇā all have zero occurrences. The text explicitly marks 6 parenthetical sources of 5 kinds, distributed as follows: Paṭisambhidāmagga 4 (paṭi. ma. mātikā 1.6, paṭi. ma. 1.49, and two occurrences of paṭi. ma. 1.50); Majjhima Nikāya 2; Saṃyutta Nikāya 2; and Udāna 2 (the last three collections are each linked together within two parentheticals). The Paṭisambhidāmagga is the principal source cited in this section—the section’s three structural elements, namely the name of contemplation of arising and passing away, its full passage, and the ten aspects of each aggregate, all come from it. These figures apply only within this section, not to the whole work.
Two citations from the same source, with an incomplete quotation Both citations in 〔CSCD §724〕 are linked to (paṭi. ma. 1.50): the first gives the complete ten aspects of the form aggregate, and the second the complete ten aspects of the feeling aggregate. The treatise does not quote the wording for the ten aspects of perception, formations, or consciousness, but substitutes a single sentence (Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ), then expressly marks the difference for the consciousness aggregate (viññāṇakkhandhassa phassaṭṭhāne ''nāmarūpasamudayā, nāmarūpanirodhā''ti). For the five aggregates, the treatise gives only two sets of aspects and abbreviates the remaining three. The fact is recorded without judgment.
V. Similes and Rhetoric
This section records only where similes occur and the meanings with which they are paired; it offers no literary evaluation.
A. Similes The word-boundary form viya occurs 7 times; a paired simile beginning Yathā pana occurs once; forms of sadisa occur zero times; and forms of upamā occur zero times.
| Location | Simile | Meaning Paired with It |
|---|---|---|
| 〔CSCD §723〕 | Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi | Like the sound of a lute being played—no accumulation before arising and no place where it stands after cessation; dependent only on the lute, string, and a person’s effort, not having been, it comes to be |
| 〔CSCD §731〕 | sūriyuggamane ussāvabindu viya | Like a dewdrop at sunrise—briefly lasting |
| 〔CSCD §731〕 | udakabubbuḷo viya | Like a water bubble—briefly lasting |
| 〔CSCD §731〕 | udake daṇḍarāji viya | Like a line drawn on water with a stick—briefly lasting |
| 〔CSCD §731〕 | āragge sāsapo viya | Like a mustard seed on an awl’s point—briefly lasting |
| 〔CSCD §731〕 | vijjuppādo viya ca parittaṭṭhāyino | Like the arising of a lightning flash—briefly lasting; closing phrase of the five similes |
| 〔CSCD §731〕 | Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti | Like an illusion, a mirage, a dream, a whirling firebrand, a city of the gandhabbas, foam, a plantain trunk, and the like—devoid of substance and without a core; seven similes within a single compound; the closing ādayo (“and the like”) is not counted as a further simile |
Two groups of twelve similes The similes in 〔CSCD §731〕 form two groups. Each of the first five is expressed as a separate word and linked individually by viya, closing with parittaṭṭhāyino (“briefly lasting”). The latter seven are written together in a single compound and linked collectively by one viya, closing with assārā nissārā (“devoid of substance and without a core”). The two groups have different meanings—the first shows brevity, the second emptiness. This is one of the densest concentrations of similes among the chapter’s seven units: twelve similes occur within a single paragraph of a section spanning only a little more than seven thousand bytes.
B. Verifiable rhetorical observations (1) ? occurs once in the whole section, inside a cited canonical passage (Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ?)—the Commentator asks no questions himself, and the independent explanatory formulas Kathaṃ? and Kasmā? both have zero occurrences. (2) pākaṭaṃ hoti occurs 10 times, pākaṭo hoti 6 times, and pākaṭā honti twice, for 18 occurrences in all—the section’s densest formula, which structures all four paragraphs from 〔CSCD §727〕 through 〔CSCD §730〕. (3) Causal expressions ending in vabodhato (“because of understanding”) occur 17 times—paired with the preceding formula, each manifestation is linked to one ground. (4) suṭṭhutaraṃ (“more thoroughly”) occurs 4 times, once in each statement of the four views abandoned through the four methods (the family of Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati). (5) Indented verse lines: there are zero four-space-indented lines (the section contains no verse) and 4 two-space-indented lines, each a paragraph of quoted canonical text. (6) The abbreviation …pe… occurs once, in the enumeration of the five aggregates in the citation at 〔CSCD §723〕.
All these figures were measured only within this section and do not apply to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only through terms verifiable in this section; because the paragraph-number and chapter-section systems have no known mapping, no target is linked to a chapter section and none is inferred or converted. No source identification is decided here.
| Place in This Section | Target | Verifiable Basis |
|---|---|---|
〔CSCD §723〕 So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo | Unit on comprehension of the immaterial by the sevenfold method 〔CSCD §722〕 | The preceding section establishes the eighteen great insights and what they abandon; this section’s opening sentence verbally carries that forward |
〔CSCD §723〕 sammasanañāṇassa pāraṃ gantvā | Unit on knowledge of comprehension | The treatise itself marks the present knowledge as standing on the further shore of knowledge of comprehension |
〔CSCD §724〕 Avijjāsamudayā rūpasamudayoti | Units on dependent origination | The meaning of ignorance as condition is explained there in detail; this section takes it as the first aspect in seeing the arising of an aggregate |
〔CSCD §728〕 ''imasmiṃ sati idaṃ hotī''ti | General unit on dependent origination | That section establishes the meaning and characteristic of dependent origination; this section cites its fixed formula |
〔CSCD §729〕 ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato | Unit on the round of existence | That section establishes the same meaning through the two methods of unity and diversity; this section expands the set to four methods |
〔CSCD §730〕 Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti | Unit on comprehension of form by the sevenfold method 〔CSCD §706〕 | That section gives tāvakālikato as one of four grounds for impermanence; this section presents temporariness as what becomes evident within the individual characteristic |
〔CSCD §731〕 yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati | Unit on knowledge of comprehension 〔CSCD §692〕; unit on the corruptions of insight 〔CSCD §732〕 | The former grounds this chapter in “the ten corruptions of insight arising in one who has initiated insight,” and the latter immediately opens those ten corruptions—this section is the pivot between them |
VII. Transmission
This edition does not advance a position in the apparatus on questions of authorship, textual transmission, or the lineage of the commentaries.