清淨道論 行捨智Visuddhimagga · Knowledge of Equanimity about Formations
先把「空」看六層：空於我與我所；我不在任何處、不屬於任何人，我的也不在任何處；眼乃至老死空於常、恆、常住、不變易；連「實」都沒有——如蘆、如泡沫、如芭蕉幹、如幻；虛、空無、空、無我、無自在主、不隨欲而作、不可得、他、遠離；不是有情、不是命、不是人、不是女、不是男、不是我、不是我所；最後四十二行相——「觀世間為空，拔除隨我見，這樣就能度過死」。
然後心平了。像已經捨了妻子的人：曾經片刻不能離，見她與別的男子說笑就忿怒憂惱；見了她的過失捨了以後，見她與誰在一起都不再忿怒，也不再憂——不是不再看見，是看見了不再有反應。心於三有、四生、五趣、七識住、九有情居退縮、卷縮，不伸展，像水滴在傾斜的蓮葉上，像雞毛投進火裡。這叫行捨智：怖畏與喜都放下了，於諸行不取不拒。它若見涅槃為寂靜就躍入；不見，就一再以諸行為所緣——像海賈放出的方向烏，見了岸一直飛去，不見就回到桅桿。行捨可以在桅桿上停很久，一點也不急。
從這個「平」上分出一切差別：無常出口通無相解脫，苦出口通無願，無我出口通空；你在哪一相上與道相接，決定你叫隨信行者、身證者還是隨法行者；你的道有幾個覺支禪支、是樂是苦是遲是速，都由出起前那一刻的觀決定。十二個譬喻走一遍全程：蝙蝠摸遍五枝不見果而飛去、農夫認出王牛而逃、女人抱錯了小孩愧懼放下——不是恨它，是「不好意思，這不是我的」；再加飢者之於食、中毒者之於藥——平的下面是極深的渴望。這是觀道之巔，也是全書那把尺最後一鬆：前面捨的是禪樂、是我、是疑、是好境界；這裡，連對諸行的態度本身都放平了。方向是鬆手，不是用力。
First see “empty” through seven layers: empty of self and what belongs to self; I am nowhere and belong to no one, what is mine is nowhere; eye through aging-and-death are empty of permanence, lastingness, perpetuity, and being not subject to change; there is not even a “substance”—like a reed, foam, plantain trunk, and illusion; hollow, vacuous, empty, not-self, without a sovereign self, not doing as one wishes, unobtainable, other, separate; not a being, life, person, woman, man, self, or what belongs to self; and finally the forty-two modes—“contemplate the world as empty, uproot the view of self, and thereby cross beyond death.”
Then the mind becomes level. It is like a man who has abandoned his wife. Once unable to bear a moment apart from her, he became angry and grieved when she talked and laughed with another man. After seeing her faults and abandoning her, he can see her with anyone without anger or grief. It is not that he no longer sees; he sees without reacting. The mind draws back, contracts, and does not extend toward the three existences, four births, five destinations, seven stations of consciousness, and nine abodes of beings, like a drop of water on a tilted lotus leaf or a chicken feather thrown into fire. This is knowledge of equanimity about formations: fear and delight are both released, and formations are neither grasped nor rejected. If it sees nibbāna as peaceful it leaps in; if not, it again takes formations as object—like a seafarer’s direction-finding crow, which flies straight to shore if it sees one and returns to the mast if it does not. Equanimity can stay on the mast for a long time without any hurry.
Every distinction branches from this “levelness.” The exit of impermanence leads to signless liberation, suffering to desireless liberation, and not-self to emptiness. The characteristic on which you connect with the path determines whether you are called a faith-follower, body-witness, or Dhamma-follower. How many awakening and absorption factors your path has, whether it is pleasant or painful, slow or quick, are all determined by contemplation in the instant before emergence. Twelve similes traverse the whole journey: the bat feels all five branches, finds no fruit, and flies away; the farmer recognizes the king’s cattle and flees; the woman recognizes she has picked up another’s child, becomes ashamed and afraid, and sets him down—not hatred, but “excuse me, this is not mine.” Then hunger for food and a poisoned person’s need for medicine show that beneath the level mind is a profound longing. This is the summit of the path of insight and the final loosening of the measuring scale that runs through the work. Earlier one lets go of absorption pleasure, self, doubt, and good states; here even one’s attitude toward formations becomes level. The direction is letting go, not exertion.
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 七重之空觀——自二分之空至四十二行相 〔CSCD §760–765〕
行捨智之說
他這樣以省察隨觀智¹把握了「一切行是空的」之後，又依「這是空於我、空於我所的」而把握二分之空²。他這樣既不見我，也不見有任何他者住立於自己的資具之位；於是他又把握這裡所說的四分之空——「我不在任何處，也不〔屬於〕任何人的任何所有；而我的〔所有〕也不在任何處，不在任何人的任何所有之中。」
怎麼說呢？這裡，「我不在任何處」——他於任何處都不見我。「不〔屬於〕任何人的任何所有」——他不見自己的我可以被引入任何他人的任何所有之位。意思是說：他不見〔自己的我〕可以被想作兄弟之位的兄弟、朋友之位的朋友、或資具之位的資具而引入。「而我的〔所有〕也不在任何處」——這裡先把「我的」一語擱置，「也不在任何處」的意思就是：他也不見他人的我在任何處。如今再把「我的」一語取來，「不在我的任何所有之中」——就是說：他不見他人的我在我的任何所有之位中存在。意思是說：他不見他人的我可以在任何處，以這樣的所有之位，被引作自己兄弟之位的兄弟、朋友之位的朋友、或資具之位的資具。這樣，由於他既不在任何處見我，也不見那〔我〕可以被引入他人的所有之位，也不見他人的我，也不見他人的我可以被引入自己的所有之位——所以他就把握了四分之空。
這樣把握了四分之空之後，他又以六行相把握空。怎麼說呢？眼是空的——空於我、空於我所、空於常、空於恆、空於常住、空於不變易之法……乃至（廣說如前）……意是空的。諸色是空的……乃至（廣說如前）……諸法是空的。眼識……乃至（廣說如前）……意識。眼觸——這樣，一直到老死為止，都應當引用這個方法。
這樣以六行相把握了空之後，他又以八行相把握。就是說——色是無實的、無有實的、離實的：無有以常為實之實，無有以恆為實之實，無有以樂為實之實，無有以我為實之實，也無有常、恆、常住、不變易之法。受……想……行……識……眼……乃至（廣說如前）……老死也是無實的、無有實的、離實的：無有以常為實之實，無有以恆為實之實，無有以樂為實之實，無有以我為實之實，也無有常、恆、常住、不變易之法。如同蘆是無實的、無有實的、離實的，如同蓖麻……如同優曇鉢……如同白樹……如同波利跋陀……如同泡沫……如同水泡……如同陽焰……如同芭蕉幹……如同幻是無實的、無有實的、離實的；同樣地，色……乃至（廣說如前）……老死也是無實的、無有實的、離實的，無有以常為實之實……乃至（廣說如前）……也無有不變易之法。
他這樣以八行相把握了空之後，又以十行相把握：他見色為虛，見為空無、為空、為無我、為無自在主、為不隨欲而作、為不可得、為不隨〔己〕力而轉、為他、為遠離。見受……乃至（廣說如前）……見識為虛……乃至（廣說如前）……為遠離。
這樣以十行相把握了空之後，他又以十二行相把握。就是說——色不是有情，不是命，不是人，不是摩納婆，不是女，不是男，不是我，不是我所。不是我，不是我的，不是他人的，不是任何人的。受……乃至（廣說如前）……識也不是任何人的。
這樣以十二行相把握了空之後，他又依度遍知³而以四十二行相把握空：他見色為無常，為苦，為病，為癰，為箭，為災，為疾，為他，為壞，為厄，為禍，為怖畏，為難，為動，為壞滅，為不堅，為無護，為無避處，為無歸，為無所歸依，為虛，為空無，為空，為無我，為無味，為過患，為變易法，為無實，為災根，為殺者，為無有，為有漏，為有為，為魔食，為生法，為老法，為病法，為死法，為愁悲苦憂惱法，為集，為滅沒，為無味，為過患，為出離。見受……乃至（廣說如前）……見識為無常……乃至（廣說如前）……為出離。
也這樣說過——「見色為無常……乃至（廣說如前）……為出離的人，觀世間為空。見受……乃至（廣說如前）……見識為無常……乃至（廣說如前）……為出離的人，觀世間為空。」
「摩伽羅闍啊，你要常具念，觀世間為空；
拔除隨我見，這樣就能度過死。
這樣觀世間的人，死王見不到他。」
§2 行捨之生起——棄婦之喻與海鳥之喻 〔CSCD §766–767〕
這樣見為空，加以三相而把握諸行的人，捨斷了怖畏與喜，於諸行成為漠然、中立，不取「我」或「我的」——如同已捨了妻子的人一樣。
譬如有人有一個可愛、可意、合意的妻子，他沒有她連片刻也不能忍耐，極為愛著她；他若見那女人與別的男子一同站著、坐著、說著話、笑著，就會忿怒、不悅，感受極大的憂。而他在後時見了那女人的過失，想要脫離，就把她捨了，不再執她為「我的」。從此以後，他即使見她與任何人一同作任何事，也不會忿怒，不會生憂，反而唯是漠然、中立。同樣地，這人想要從一切行解脫，以省察隨觀把握諸行，不見有可執為「我、我的」者，就捨斷了怖畏與喜，於一切行成為漠然、中立。
於他這樣知、這樣見時，他的心於三有、四生、五趣、七識住、九有情居⁴退縮、卷縮、退轉，不伸展；而住立的是捨或厭逆⁵。
譬如水滴在稍傾的蓮葉上退縮、卷縮、退轉，不伸展；同樣地……乃至（廣說如前）……又譬如雞毛或筋片投入火中，就退縮、卷縮、退轉，不伸展；同樣地，他的心於三有……乃至（廣說如前）……住立的是捨或厭逆。這樣，他就生起了名為「行捨智」⁶的〔智〕。
而這〔行捨智〕，若見寂靜句⁷涅槃為寂靜，就捨了一切諸行之轉起而唯躍入涅槃。若不見涅槃為寂靜，就一再地唯以諸行為所緣而轉起——如同海賈之方向烏一樣。
據說航海的商人們登船時，會帶一隻所謂「方向烏」。當船為風所吹而漂入異域、望不見岸時，他們就把方向烏放了。牠從桅桿飛入空中，遍歷一切方與四維：若見了岸，就一直朝那個方向去；若不見，就一再回來，唯止於桅桿。同樣地，行捨智若見寂靜句涅槃為寂靜，就捨了一切諸行之轉起而唯躍入涅槃；若不見，就一再地唯以諸行為所緣而轉起。
而這就如同在簸箕邊上簸轉粉末一樣，如同彈已淨之棉一樣：它以種種方式把握諸行，捨斷怖畏與喜，於簡擇諸行而中立，依三隨觀而住立。這樣住立的〔行捨智〕，成了三解脫門⁸之性，而為七聖者之分別的緣。
§3 三解脫門與三解脫——阿毘達磨唯出二之辨 〔CSCD §768–770〕
其中，這〔行捨智〕由於依三隨觀而轉起、由於三根之增上，就叫作「成了三解脫門之性」。因為三隨觀被稱為三解脫門。如所說的——
「這三解脫門導向世間之出離：由於觀一切行為有限定與周遍，由於心躍入無相之界；由於於一切行而激發心意，由於心躍入無願之界；由於觀一切法為他，由於心躍入空之界——這三解脫門導向世間之出離。」
其中，「以限定與周遍」，就是依生滅而為限定、而為周遍。因為無常隨觀限定「諸行在生起之前是沒有的」，又尋求它們的去處而觀「它們在滅去之後並不去〔何處〕，就在這裡隱沒」——這就是以周遍而觀。「以心意之激發」，就是以心之激動；因為由苦隨觀而於諸行激動其心。「以觀為他」，就是這樣以「不是我，不是我的」而觀為無我。這樣，就應當知道：這三句是依無常隨觀等而說的。正因為這樣，在緊接的問答之中說了——「於作意無常者，諸行以盡而現起。於作意苦者，諸行以怖畏而現起。於作意無我者，諸行以空而現起。」
那麼，這些隨觀所為之門的諸解脫又是什麼呢？就是無相、無願、空這三個。因為這樣說過——「作意無常者多勝解，得無相解脫。作意苦者多輕安，得無願解脫。作意無我者多喜受，得空解脫。」⁹
而這裡，「無相解脫」¹⁰就是以無相之行相而以涅槃為所緣所轉起的聖道。因為它是在無相之界中生起的，所以是「無相」；又因為它從諸煩惱解脫了，所以是「解脫」。依這同一個方法，以無願之行相而以涅槃為所緣所轉起的就是「無願」；應當知道：以空之行相而以涅槃為所緣所轉起的就是「空」。
而在阿毘達磨中，以「凡於其時修習出世間禪——導出、趣減、為斷諸見、為得第一地——離欲而入初禪具足住，是無願的、是空的」這樣的方式唯說了二解脫；那是就不了義¹¹而約觀之來處說的。因為觀智雖然在《無礙解道》中這樣說了——
「無常隨觀智捨了『常』之執取，所以是空解脫。苦隨觀智〔捨了『樂』之〕執取。無我隨觀智捨了『我』之執取，所以是空解脫。」——這樣依捨執取而說是空解脫；
「無常隨觀智捨了『常』之相，所以是無相解脫。苦隨觀智〔捨了『樂』之〕相；無我隨觀智捨了『我』之相，所以是無相解脫。」——這樣依捨相而說是無相解脫；
「無常隨觀智捨了『常』之願，所以是無願解脫。苦隨觀智〔捨了『樂』之〕願。無我隨觀智捨了『我』之願，所以是無願解脫。」——這樣依捨願而說是無願解脫；
〔如此〕說了。即使這樣，由於它不捨行相，所以並不是不了義的無相；而不了義的則唯是空與無願。並且〔在阿毘達磨中〕是依它的來處而於聖道剎那舉出解脫的。所以就應當知道：〔那裡〕唯說了「無願、空」二解脫。這先是這裡的解脫之說。
§4 七聖者之分別 〔CSCD §771–777〕
而所說的「為七聖者之分別的緣」——這裡，隨信行者、信解脫者、身證者、俱分解脫者、隨法行者、見至者、慧解脫者¹²，先是這七種聖者；這行捨智就是他們之分別的緣。
因為凡是作意無常而多勝解、得信根¹³的人，他在入流道剎那是隨信行者；在其餘七處是信解脫者。
而凡是作意苦而多輕安、得定根的人，他在一切處都名為身證者。若得無色禪而至最上果，就名為俱分解脫者。
而凡是作意無我而多喜受、得慧根的人，他在入流道剎那是隨法行者；在六處是見至者，在最上果是慧解脫者。
因為這樣說過——
「作意無常者，信根增上。由於信根增上，他得入流道；因此說他是隨信行者。」
同樣，「作意無常者，信根增上；由於信根增上，入流果已被現證¹⁴；因此說他是信解脫者」等等。
也還這樣說過——
「信而解脫，所以是信解脫者。已現證所觸者，所以是身證者。已至所見者，所以是見至者。信而解脫，所以是信解脫者。先觸禪之觸，後現證滅——涅槃，所以是身證者。『諸行是苦，滅是樂』已被知、已被見、已被了知、已被現證、已以慧所觸，所以是見至者。」
而在其餘四者之中：隨逐信，或依信而隨逐、而行，所以是「隨信行者」。同樣，隨逐稱為慧之法，或依法而隨逐，所以是「隨法行者」。由無色禪與聖道二分而解脫，所以是「俱分解脫者」。了知而解脫，所以是「慧解脫者」——就應當這樣知道其語義。
行捨智。
§5 三名一義——欲解脫・省察隨觀・行捨 〔CSCD §778–781〕
而這〔行捨智〕與前二智就義理而言是一個。所以古德們¹⁵說——「這行捨智唯是一個而得三名：在下位生起時名為欲解脫智，在中位名為省察隨觀智，在末位名為至頂之行捨智。」
在聖典中也說了——
「怎樣是欲解脫、省察、住立之慧為於諸行捨之智呢？對生起〔而有的〕欲解脫、省察、住立之慧，是於諸行捨之智。對轉起……乃至（廣說如前）……對相……乃至（廣說如前）……對惱〔而有的〕欲解脫、省察、住立之慧，是於諸行捨之智。『生起是苦』……乃至（廣說如前）……『〔生起〕是怖畏』……乃至（廣說如前）……『〔生起〕是有食』……乃至（廣說如前）……『生起是行』……乃至（廣說如前）……『惱是行』——〔對之而有的〕欲解脫、省察、住立之慧，是於諸行捨之智。」
其中，它既是欲解脫、又是省察、又是住立，所以叫作「欲解脫、省察、住立」。這樣：在前分，於以厭離智而厭了的人，想要遍捨生起等，就是「欲解脫」。為了作解脫之方便，在中間而省察，就是「省察」。解脫了之後，在末位而等捨，就是「住立」。就是就這個而說了「生起是行；捨那些行，所以是行捨」等等。這樣，這智唯是一個。
再者，也應當依這句聖典之語而知道這〔智〕唯是一個。因為這樣說過——「凡是欲解脫，凡是省察隨觀，凡是行捨——這些法是同一義的，唯文為異。」
§6 至出起觀——出起之語義與執取出起之十三門 〔CSCD §782–788〕
而這樣證得行捨的善男子，他的觀就成為至頂之觀、成為至出起者¹⁶。「至頂之觀」也好，「至出起者」也好，這都唯是行捨等三智之名。因為它已至於頂、至於最上之性，所以是「至頂」。因為它趣向出起，所以是「至出起者」。所謂「出起」，就是道——因為〔道〕從外的、成為相的所執取之事出起，也從內的轉起出起；趣向它，所以是「至出起者」，意思就是「與道相接」。
其中，這是為顯明執取與出起而立的論母¹⁷——執取¹⁸於內而自內出起，執取於內而自外出起，執取於外而自外出起，執取於外而自內出起；執取於色而自色出起，執取於色而自無色出起，執取於無色而自無色出起，執取於無色而自色出起；一時而自五蘊出起；以無常執取而以無常出起，以無常執取而以苦、以無我出起，以苦執取而以苦、以無常、以無我出起，以無我執取而以無我、以無常、以苦出起。
怎麼說呢？這裡有人一開始就於內之諸行執取，執取而見它們。但由於唯見清淨的內〔法〕並不成道之出起，外〔法〕也是應當見的，所以他也於他人之諸蘊、於非執取之諸行見為「無常、苦、無我」。他有時思惟內，有時思惟外。當他這樣思惟時，若在思惟內之時觀與道相接，這就名為「執取於內而自內出起」。
而若在他思惟外之時觀與道相接，這就名為「執取於內而自外出起」。「執取於外而自外出起」與「〔執取於外〕而自內出起」，也是這個方法。
另一個人一開始就於色執取，執取而把大種色與所造色作成聚而見。但由於唯見清淨的色並不成出起，無色也是應當見的，所以他就把以那色為所緣而生起的受、想、行、識，作「這是無色」而見無色。他有時思惟色，有時思惟無色。當他這樣思惟時，若在思惟色之時觀與道相接，這就名為「執取於色而自色出起」。
而若在他思惟無色之時觀與道相接，這就名為「執取於無色而自無色出起」。「執取於無色而自無色與自色出起」，也是這個方法。
而這樣以「凡是有集法者，一切那些都是滅法」而執取，就那樣在出起之時，就名為「一時而自五蘊出起」。
有一個人一開始就以無常思惟諸行。但由於唯以無常思惟並不成出起，也應當以苦、以無我思惟，所以他也以苦、以無我思惟。當他這樣行道時，若在以無常思惟之時有出起，這就名為「以無常執取而以無常出起」。
而若在他以苦、以無我思惟之時有出起，這就名為「以無常執取而以苦、以無我出起」。「以苦、以無我執取」而於其餘之出起，也是這個方法。
而這裡：不論是以無常執取的人，是以苦〔執取〕的，是以無我〔執取〕的——若在出起之時是以無常出起，那麼這三種人都成為多勝解，得信根，以無相解脫而解脫，在初道剎那是隨信行者，在七處是信解脫者。而若是以苦出起，那麼這三種人都成為多輕安，得定根，以無願解脫而解脫，在一切處是身證者；而其中凡以無色禪為基礎的人，他在最上果是俱分解脫者。若他們是以無我出起，那麼這三種人都成為多喜受，得慧根，以空解脫而解脫，在初道剎那是隨法行者，在六處是見至者，在最上果是慧解脫者。
§7 十二喻 〔CSCD §789–796〕
如今，為了連同前後諸智一併顯明這至出起觀，應當知道十二個譬喻。它們的攝頌是——
「蝙蝠、黑蛇，家、牛、夜叉女、小兒；
飢、渴、寒熱，黑暗與毒。」
而這些譬喻，自怖畏現起智起，住於任何一智而引用都是可以的。不過，在這個地方引用時，自怖畏現起〔智〕直到果智為止的一切都會明白，所以說應當就在這裡引用。
「蝙蝠」——據說有一隻蝙蝠，想著「我要在這裡得到花或果」，就棲在一棵五枝的蜜樹上，摸了一枝，卻不見那裡有任何可取的花或果。如同摸第一枝，第二、第三、第四也是這樣。摸了第五枝，仍舊不見。牠想「這樹真是無果的，這裡沒有任何可取之物」，就對那樹捨了愛著，爬上一根直枝，從枝椏之間伸出頭來向上眺望，飛入空中，棲到另一棵有果的樹上。
其中，應當見蝙蝠如瑜伽者，五枝的蜜樹如五取蘊，蝙蝠棲於其上如瑜伽者於五蘊之執取，牠一一摸枝而不見任何可取之物、遂摸其餘諸枝，如瑜伽者思惟色蘊而不見那裡有任何可取之物、遂思惟其餘諸蘊，牠想「這樹真是無果的」而對樹捨了愛著，如瑜伽者依見五蘊之無常相等而厭、遂有欲解脫等三智，牠爬上直枝如瑜伽者之隨順，伸出頭來向上眺望如種姓智¹⁹，飛入空中如道智，棲於另一棵有果之樹如果智。
黑蛇之喻已經在省察〔隨觀〕智之中說過了。不過在這裡的譬喻之會通上有這個差別：放蛇如種姓智，放了之後回顧來路而住立如道智，去了而住於無畏之處如果智。
「家」——據說有一個家主，傍晚吃了飯，上床睡著時家中起了火；他醒來見火，就怖畏地想「唉，我若能不被燒而出去就好了」，一面察看，見了路，出去而急速走到安穩之處住立。其中，家主吃了飯上床入睡，如愚癡凡夫於五蘊作「我、我的」之執取；醒來見火而怖畏之時，如行於正行道、見〔三〕相而有的怖畏現起智；察看出去之路，如欲解脫智；見了路，如隨順；出去，如種姓智；急速而走，如道智；住於安穩之處，如果智。
「牛」——據說有一個農夫在夜分睡著時，牛欄被破而諸牛逃走了。他在清晨到那裡察看，知道牠們逃走了，就循著足跡去，見了王的諸牛。他認作「這是我的牛」而牽回；到天亮時認出「這些不是我的牛，是王的牛」，就怖畏地想「趁著王的人還沒有把我當作賊捉去而加以不幸與災禍，我就趕快逃走吧」，捨了諸牛急速逃走，站在無怖畏之處。其中，認王牛為「我的牛」而取，如愚癡凡夫作「我、我的」而取諸蘊；天亮時認出「是王的牛」，如瑜伽者依三相而認出諸蘊為「無常、苦、無我」；怖畏之時如怖畏現起智；想捨了而去如欲解脫；捨，如種姓；逃走，如道；逃了而住於無怖畏之地，如果。
「夜叉女」——據說有一個男子與一個夜叉女共住。她在夜分想「這人睡著了」，就到生塚去吃人肉。他想「這女人到哪裡去呢」，就跟著去，見她正吃著人肉，知道她是非人，就怖畏地想「趁她還沒有吃我，我要逃走」，急速逃走，站在安穩之處。其中，與夜叉女共住，如作「我、我的」而取諸蘊；在塚間見她吃人肉而知道「這是夜叉女」，如見諸蘊之三相而知其無常等之性；怖畏之時如怖畏現起；想逃如欲解脫；捨了塚間，如種姓；急速逃走，如道；住於無怖畏之地，如果。
「小兒」——據說有一個貪愛兒子的女人，正坐在樓上，聽見街巷中小兒的哭聲，想著「莫非有誰在欺負我的兒子」，就急忙下去，以為是自己的兒子而抱起了他人的兒子。她認出「這是他人的兒子」，心生愧懼，這邊那邊地張望，想著「可別有誰說我是偷小兒的女賊」，就把小兒就地放下，又急忙上樓坐下。其中，以為是自己的兒子而取他人的兒子，如作「我、我的」而取五蘊；認出「這是他人的兒子」，如依三相而認出「不是我，不是我的」；愧懼，如怖畏現起；這邊那邊地張望，如欲解脫智；就地把小兒放下，如隨順；放下之後站在街巷中之時，如種姓；上樓，如道；上去而坐下，如果。
而「飢、渴、寒熱、黑暗與毒」這六個譬喻，是為了顯示住於至出起觀者之趣向出世間法、傾向、趣向、臨入之性而說的。
譬如為飢所勝而極飢餓的人希求美味的食物，同樣地，這為輪迴之飢所觸的瑜伽者希求不死之味的身至念²⁰之食。
又譬如口喉乾枯的渴者希求多種支分所成的飲料，同樣地，這為輪迴之渴所觸的瑜伽者希求聖八支道之飲。
又譬如為寒所觸的人希求溫暖，同樣地，這在輪迴之中為渴愛之潤濕之寒所觸的瑜伽者希求能燒煩惱的道之熱力。
又譬如為熱所觸的人希求清涼，同樣地，這在輪迴之中為十一火之熱所燒的瑜伽者希求十一火寂止的涅槃。
又譬如為黑暗所纏的人希求光明，同樣地，這為無明之黑暗所纏所裹的瑜伽者希求智之光明的道之修習。
又譬如為毒所觸的人希求解毒的藥，同樣地，這為煩惱之毒所觸的瑜伽者希求能除煩惱之毒的不死之藥——涅槃。所以說——「於他這樣知、這樣見時，他的心於三有……乃至（廣說如前）……於九有情居退縮、卷縮、退轉，不伸展。住立的是捨或厭逆。譬如水滴在稍傾的蓮葉上……」——這一切都應當依前面所說的方法知道。
§8 行捨所決定之四事——獨行・覺支道支禪支・行道・解脫 〔CSCD §797–803〕
而到這裡為止，他就名為「獨行者」²¹；就是就這個而說了——
「獨行的比丘，
親近空閑之坐處；
人們說這對他是相稱的——
他不於有之中顯示自己。」
這樣，這行捨智決定了瑜伽者之獨行者之性，更進而也決定聖道的覺支、道支、禪支、行道與解脫之差別。因為有些長老說：基礎禪決定覺支、道支、禪支之差別。有些說：作為觀之所緣的諸蘊決定之。有些說：人之意樂決定之。而在他們的諸說之中，也應當知道：唯是這前分的至出起觀決定之。
其中，這是次第之說——依觀之決定：純觀者²²所生起的道，得等至者不以禪為基礎而生起的道，以初禪為基礎、思惟雜行而生起的道——這些都唯是屬於初禪的。在這一切之中，有七覺支、八道支、五禪支。因為他們的前分之觀，或是喜俱的、或是捨俱的，而在出起之時至於行捨之性，就成為喜俱的。在五分法²³中，以第二、第三、第四禪為基礎而生起的諸道之中，禪就依次而為四支、三支、二支；而在這一切之中都有七道支，在第四〔禪為基礎者〕之中有六覺支。這個差別是依基礎禪之決定與觀之決定而有的。因為他們的前分之觀也是或喜俱、或捨俱的；而至出起觀則唯是喜俱的。而在以第五禪為基礎所生的道之中，依捨與心一境性而有二禪支，覺支與道支則是六與七。這個差別也是依二種決定而有的。因為在這個方法之中，前分之觀或是喜俱、或是捨俱的；而至出起觀則唯是捨俱的。以諸無色禪為基礎而生起的道，也是這個方法。這樣，從基礎禪出定，思惟任何諸行而生起的道——在它的鄰近之處，所出的等至令〔它〕成為與自己相似，如同地色之於蜥蜴之色一樣。
而依第二位長老之說：從哪一個等至出定、思惟哪些等至之法而生起了道，那道就與那個等至相似。在那裡，觀之決定也應當依所說的方法知道。
依第三位長老之說：隨各自的意樂，以哪一個禪為基礎、思惟哪些禪法而生起了道，那道就與那個禪相似。不過，若沒有基礎禪或所思惟之禪，唯憑意樂是不成的。這個義理應當以《教誡難陀迦經》來顯明。在這裡，觀之決定也應當依所說的方法知道。這樣，先應當知道行捨決定覺支、道支、禪支。
而這〔行捨〕若在最初鎮伏諸煩惱時，是艱難地、以加行、以有行才能鎮伏的，就名為「苦行道」²⁴；反過來就是「樂行道」。而鎮伏諸煩惱之後，若令觀之經歷、道之出現緩慢，就名為「遲通達」；反過來就是「速通達」。這樣，這行捨住於來處之位而給予各自的道以名；由此，道就得到四個名。
而這行道，對某些比丘是各異的，對某些比丘在四道之中唯是一個。而諸佛的四道都唯是樂行道、速通達的。法將也是這樣。至於大目犍連長老，他的初道是樂行道、速通達的，上面三道則是苦行道、遲通達的。又如行道那樣，諸增上也是這樣：對某些比丘在四道之中是各異的，對某些比丘在四道之中唯是一個。這樣，行捨決定行道之差別。而它如何決定解脫之差別，那在前面已經說過了。
再者，道由五個原因而得名：或依自味，或依對治，或依自德，或依所緣，或依來處。因為行捨若以無常思惟諸行而出起，就以無相解脫而解脫；若以苦思惟而出起，就以無願解脫而解脫；若以無我思惟而出起，就以空解脫而解脫——這就是依自味之名。
而由於它是以無常隨觀作了諸行之密聚之分析²⁵，捨斷常相、恆相、常住相而來的，所以是「無相」。由於是以苦隨觀捨斷樂想、令願與希求乾枯而來的，所以是「無願」。由於是以無我隨觀捨斷我想、有情想、人想，見諸行為空的，所以是「空」——這就是依對治之名。
而由於它空於貪等，所以是「空」；由於沒有色相等、或唯由於沒有貪相等，所以是「無相」；由於沒有貪願等，所以是「無願」——這就是它依自德之名。
而它又因為以空的、無相的、無願的涅槃為所緣，所以也被稱為「空、無相、無願」——這就是它依所緣之名。
而來處有二種：觀之來與道之來。其中，於道得觀之來，於果得道之來。因為無我隨觀名為「空」，由空之觀而道是「空」；無常隨觀名為「無相」，由無相之觀而道是「無相」。不過這個名不依阿毘達磨之法門而得，是依經之法門而得。因為在那裡他們說：種姓智以無相的涅槃為所緣而成為名為「無相」的，它自己住於來處之位而給予道以名；由此就說道是「無相」。而依道之來而果是「無相」，這也是相應的。苦隨觀由於令於諸行之願乾枯而來，所以名為「無願」；由無願之觀而道是「無願」，無願之道之果是「無願」。這樣，觀把自己的名給予道，道〔把自己的名〕給予果——這就是依來處之名。這樣，這行捨就決定解脫之差別。
行捨智竟。
註
¹ 省察隨觀智（paṭisaṅkhānupassanāñāṇa）：於諸行加以三相而重加省察之智；本篇即自其果而起，其開演在本品〈省察隨觀智〉一篇。
² 二分之空・四分之空（dvikoṭikā・catukoṭikā suññatā）：空觀之初二重，前者空於我與我所二分，後者更就自他之我與所有開為四分。
³ 度遍知（tīraṇapariññā）：三遍知之第二，以無常苦無我度量所知之法；四十二行相即依之而觀。
⁴ 三有・四生・五趣・七識住・九有情居（bhava・yoni・gati・viññāṇaṭṭhiti・sattāvāsa）：輪迴所歷之五種攝類，其逐一開列在第十七品〈行緣識廣說〉一篇。
⁵ 厭逆（pāṭikulyatā）：與捨並舉而住立之相，謂心於諸行不趣不受。
⁶ 行捨智（saṅkhārupekkhāñāṇa）：於諸行不取不拒而中立之智；本品觀智之頂。
⁷ 寂靜句（santipada）：涅槃之異名，謂一切行之止息處。
⁸ 三解脫門（tīṇi vimokkhamukhāni）：無常、苦、無我三隨觀，以其為入三解脫之門，故名。
⁹ 多勝解・多輕安・多喜受（adhimokkhabahula・passaddhibahula・vedabahula）：三作意者各自增盛之相，配三根、三解脫與三聖者。
¹⁰ 無相解脫・無願解脫・空解脫（animitta・appaṇihita・suññata-vimokkha）：三解脫，即以三種行相緣涅槃而轉起之聖道。
¹¹ 不了義・了義（nippariyāyato・pariyāyena）：論所立之二重說法之判；本篇以之辨觀智之解脫之名何以於阿毘達磨唯出二。
¹² 七聖者（satta ariyapuggalā）：隨信行者、信解脫者、身證者、俱分解脫者、隨法行者、見至者、慧解脫者；行捨智即其分別之緣。
¹³ 信根・定根・慧根（saddhindriya・samādhindriya・paññindriya）：三作意者各所得之根，其增上而定其所得之解脫與所立之聖者名。
¹⁴ 現證（sacchikiriyā）：親自證得而現前，其為四作用之一，開演在第二十二品〈遍知等之作用〉一篇。
¹⁵ 古德們（porāṇā）：古昔之長老；本篇所引其語不繫出處，唯以「古德們說」標之。
¹⁶ 至頂之觀・至出起者（sikhāppattā vipassanā・vuṭṭhānagāminī）：行捨等三智之異名；其會通諸經之異名在本品〈隨順智・至出起觀〉一篇。
¹⁷ 論母（mātikā）：所立之總目；本篇以十三門之論母開執取與出起之配。
¹⁸ 執取（abhinivesa）：於所緣入而住著；與「出起」相對，為十三門之首軸。
¹⁹ 種姓智（gotrabhuñāṇa）：入道之前、心路中相續四心之第四〔其前為遍作、近行、隨順〕；本篇以之為諸喻中入道之交。
²⁰ 身至念（kāyagatāsati）：以身為所緣之念，四十業處之一。
²¹ 獨行者（patilīnacara）：心於諸有退縮而不現自身於有者；行捨智所決定之第一事。
²² 純觀者（sukkhavipassaka）：不得禪而唯以觀為乘者；其道亦屬初禪。
²³ 四分法與五分法（catukka-naya・pañcaka-naya）：禪之二種數法；四分法之第二禪析為五分法之第二與第三，其第三第四則為第四第五。
²⁴ 苦行道・樂行道・遲通達・速通達（dukkhāpaṭipadā・sukhāpaṭipadā・dandhābhiññā・khippābhiññā）：依鎮伏煩惱之難易與道出現之遲速而立之四名，其釋在第三品〈定之八問與分類〉一篇。
²⁵ 密聚之分析（ghanavinibbhoga）：破相續、聚、作用之密而見諸行之各別；其開演在本品〈省察隨觀智〉一篇。
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 Seven Successive Contemplations of Emptiness—from Twofold Emptiness through Forty-Two Modes 〔CSCD §760–765〕
The discourse on knowledge of equanimity about formations
Having comprehended through knowledge of contemplation of reflection¹ that “all formations are empty,” he next comprehends twofold emptiness² according to the statement “this is empty of self and empty of what belongs to self.” Seeing neither a self nor any other standing in the position of his own requisites, he then comprehends the fourfold emptiness stated here: “I am nowhere, nor [do I belong] to anyone in any respect; and what is [mine] is nowhere, nor in anyone’s anything.”
How so? Here, “I am nowhere” means that he sees no self anywhere. “Nor [do I belong] to anyone in any respect” means that he does not see his own self capable of being brought into the position of anything belonging to anyone else. That is, he does not see [his own self] capable of being imagined and introduced as a brother in the position of a brother, a friend in the position of a friend, or a requisite in the position of a requisite. In “and what is [mine] is nowhere,” set aside for the moment the word “mine”; “is nowhere” means that he also sees no other person’s self anywhere. Now taking up the word “mine” again, “nor in anything of mine” means that he does not see another person’s self existing in the position of anything of his. That is, he does not see another person’s self capable anywhere of being introduced, in the position of such a possession, as his own brother in the position of a brother, friend in the position of a friend, or requisite in the position of a requisite. Thus, because he sees no self anywhere, does not see that [self] capable of being introduced into the position of another’s possession, sees no other person’s self, and does not see another person’s self capable of being introduced into the position of his own possession, he comprehends fourfold emptiness.
Having thus comprehended fourfold emptiness, he next comprehends emptiness in six modes. How so? The eye is empty—empty of self, empty of what belongs to self, empty of permanence, empty of lastingness, empty of perpetuity, and empty of being not subject to change … through the mind. Visible forms are empty … through mental objects. Eye-consciousness … through mind-consciousness. Eye-contact—and the method should be applied in this way all the way through aging-and-death.
Having thus comprehended emptiness in six modes, he next comprehends it in eight modes: materiality is without substance, without any substance, and apart from substance. It has no substance consisting in permanence, no substance consisting in lastingness, no substance consisting in pleasure, no substance consisting in self; nor is it permanent, lasting, perpetual, or not subject to change. Feeling … perception … formations … consciousness … the eye … through aging-and-death are likewise without substance, without any substance, and apart from substance: there is no substance consisting in permanence, no substance consisting in lastingness, no substance consisting in pleasure, no substance consisting in self; nor are they permanent, lasting, perpetual, or not subject to change. Just as a reed is without substance, without any substance, and apart from substance; just as a castor-oil plant … an udumbara tree … a white tree … a palibhadra tree … foam … a bubble … a mirage … a plantain trunk … and an illusion are without substance, without any substance, and apart from substance, so too materiality … through aging-and-death are without substance, without any substance, and apart from substance: there is no substance consisting in permanence … nor are they not subject to change.
Having thus comprehended emptiness in eight modes, he next comprehends it in ten. He sees materiality as hollow, vacuous, empty, not-self, without a sovereign self, not doing as one wishes, unobtainable, not proceeding according to one’s power, other, and separate. He sees feeling … through consciousness as hollow … through separate.
Having thus comprehended emptiness in ten modes, he next comprehends it in twelve. Materiality is not a being, not life, not a person, not a young man, not a woman, not a man, not self, and not what belongs to self. It is not I, not mine, not another’s, and not anyone’s. Feeling … through consciousness is likewise not anyone’s.
Having thus comprehended emptiness in twelve modes, he next comprehends it in forty-two modes according to full understanding as investigation.³ He sees materiality as impermanent, suffering, disease, boil, arrow, calamity, affliction, other, breaking apart, tribulation, disaster, fear, difficulty, unstable, dissolving, not lasting, without protection, without a shelter, without refuge, without recourse, hollow, vacuous, empty, not-self, without savor, dangerous, subject to change, without substance, the root of calamity, a killer, nonexistent, subject to influxes, formed, Māra’s food, subject to birth, aging, illness, death, and the phenomena of sorrow, lamentation, pain, grief, and distress; as arising, vanishing, without savor, dangerous, and escape. He sees feeling … through consciousness as impermanent … through escape.
It was also said: “One who sees materiality as impermanent … through escape contemplates the world as empty. One who sees feeling … through consciousness as impermanent … through escape contemplates the world as empty.”
“O Mogharāja, always mindful, contemplate the world as empty;
having uprooted the view of self, you will thereby cross beyond death.
One who contemplates the world in this way is unseen by the King of Death.”
§2 The Arising of Equanimity about Formations—the Similes of the Abandoned Wife and the Seafaring Bird 〔CSCD §766–767〕
One who sees formations as empty and comprehends them by applying the three characteristics abandons fear and delight, becomes unconcerned and neutral toward formations, and does not take them as “I” or “mine”—like a man who has abandoned his wife.
Suppose a man has a lovely, pleasing, agreeable wife. Unable to bear being apart from her even for a moment, he is deeply attached to her. If he sees the woman standing, sitting, talking, or laughing with another man, he becomes angry and displeased and feels great grief. Later, seeing her faults and wishing to separate from her, he abandons her and no longer takes her as “mine.” From then on, even if he sees her doing anything with anyone, he neither becomes angry nor gives rise to grief but remains merely unconcerned and neutral. In the same way, this person, wishing for deliverance from all formations, comprehends them through contemplation of reflection. Seeing none that can be taken as “I” or “mine,” he abandons fear and delight and becomes unconcerned and neutral toward all formations.
When he knows and sees in this way, his mind draws back, contracts, recoils, and does not extend toward the three kinds of existence, four kinds of birth, five destinations, seven stations of consciousness, and nine abodes of beings.⁴ It comes to rest in equanimity or repulsion.⁵
Just as a drop of water draws back, contracts, recoils, and does not spread on a slightly tilted lotus leaf, so too … again, just as a chicken feather or strip of sinew thrown into a fire draws back, contracts, recoils, and does not extend, so too his mind draws back from the three kinds of existence … and comes to rest in equanimity or repulsion. In this way, what is called “knowledge of equanimity about formations”⁶ arises in him.
If this [knowledge of equanimity about formations] sees the peaceful state,⁷ nibbāna, as peaceful, it abandons the occurrence of all formations and leaps only into nibbāna. If it does not see nibbāna as peaceful, it repeatedly occurs with formations alone as its object—like a seafarer’s direction-finding crow.
It is said that seafaring merchants, when boarding a ship, take with them what is called a “direction-finding crow.” When wind drives the ship into an unfamiliar region and no shore can be seen, they release the crow. It flies from the mast into the air and traverses all the cardinal and intermediate directions. If it sees a shore, it goes straight toward it; if it does not, it returns again and alights only on the mast. In the same way, if knowledge of equanimity about formations sees the peaceful state, nibbāna, as peaceful, it abandons the occurrence of all formations and leaps only into nibbāna. If it does not see it, it repeatedly occurs with formations alone as its object.
Like flour being tossed around the rim of a winnowing basket, or like cleaned cotton being carded, it comprehends formations in various ways, abandons fear and delight, remains neutral while selecting formations, and comes to rest through the three contemplations. When established in this way, it assumes the nature of the three gateways to liberation⁸ and becomes a condition for distinguishing the seven kinds of noble persons.
§3 The Three Gateways to Liberation and the Three Liberations—Why the Abhidhamma Gives Only Two 〔CSCD §768–770〕
Here, because [knowledge of equanimity about formations] occurs through the three contemplations and because of the predominance of the three faculties, it is said to “assume the nature of the three gateways to liberation.” For the three contemplations are called the three gateways to liberation. As it was said:
“These three gateways to liberation lead to escape from the world: through viewing all formations as bounded and circumscribed, and through the mind’s leaping into the signless element; through stirring the mind regarding all formations, and through the mind’s leaping into the desireless element; through viewing all phenomena as other, and through the mind’s leaping into the emptiness element—these three gateways to liberation lead to escape from the world.”
Here, “as bounded and circumscribed” means bounded and circumscribed by arising and passing away. For contemplation of impermanence establishes the boundary “formations did not exist before arising,” then seeks their destination and contemplates, “after ceasing, they do not go [anywhere]; they disappear right here”—this is contemplation as circumscribed. “Stirring the mind” means agitation of the mind, for contemplation of suffering stirs the mind regarding formations. “Viewing as other” means contemplating as not-self in the form “not I, not mine.” Thus these three expressions should be understood as referring respectively to contemplation of impermanence and the rest. Precisely for this reason, the immediately following question and answer says: “For one attending as impermanent, formations manifest through exhaustion. For one attending as suffering, formations manifest as fear. For one attending as not-self, formations manifest as empty.”
Then what are the liberations for which these contemplations serve as gateways? They are the signless, desireless, and emptiness liberations. For it was said: “One attending as impermanent is abundant in resolution and gains the signless liberation. One attending as suffering is abundant in tranquility and gains the desireless liberation. One attending as not-self is abundant in joyful feeling and gains the emptiness liberation.”⁹
Here, “signless liberation”¹⁰ is the noble path that occurs with nibbāna as object through the mode of the signless. Because it arises in the signless element, it is “signless”; because it is liberated from defilements, it is “liberation.” By the same method, the path occurring with nibbāna as object through the mode of the desireless is “desireless,” and the path occurring with nibbāna as object through the mode of emptiness should be understood as “emptiness.”
But in the Abhidhamma only two liberations are stated, in the form: “Whenever one develops supramundane absorption—leading out, tending toward decrease, for the abandoning of views, for the gaining of the first plane—and, secluded from sensual pleasures, enters and dwells in the first absorption, it is desireless and empty.” This is said in an unqualified sense¹¹ according to the source from which insight comes. For although insight knowledge is spoken of in the Paṭisambhidāmagga as follows:
“Knowledge of contemplation of impermanence abandons grasping at ‘permanent’ and is therefore emptiness liberation. Knowledge of contemplation of suffering [abandons grasping at ‘pleasure’]. Knowledge of contemplation of not-self abandons grasping at ‘self’ and is therefore emptiness liberation”—thus it is called emptiness liberation by way of abandoning grasping;
“Knowledge of contemplation of impermanence abandons the sign of ‘permanent’ and is therefore signless liberation. Knowledge of contemplation of suffering [abandons the sign of ‘pleasure’]. Knowledge of contemplation of not-self abandons the sign of ‘self’ and is therefore signless liberation”—thus it is called signless liberation by way of abandoning the sign;
“Knowledge of contemplation of impermanence abandons desire for ‘permanent’ and is therefore desireless liberation. Knowledge of contemplation of suffering [abandons desire for ‘pleasure’]. Knowledge of contemplation of not-self abandons desire for ‘self’ and is therefore desireless liberation”—thus it is called desireless liberation by way of abandoning desire;
[even though] it is stated in this way, since it does not abandon the sign of formations, it is not signless in the unqualified sense; only emptiness and desireless are so in the unqualified sense. Moreover, [the Abhidhamma] gives the name of the liberation at the moment of the noble path according to the source from which it came. It should therefore be understood that [there] only the two liberations, desireless and emptiness, are stated. This, first, is the discourse on liberation here.
§4 The Distinction among Seven Kinds of Noble Persons 〔CSCD §771–777〕
As for the statement “it becomes a condition for distinguishing the seven kinds of noble persons,” the seven are, first, the faith-follower, the one liberated through faith, the body-witness, the one liberated both ways, the Dhamma-follower, the one attained to view, and the one liberated through wisdom.¹² Knowledge of equanimity about formations is the condition for distinguishing them.
For whoever attends as impermanent, is abundant in resolution, and gains the faith faculty¹³ is a faith-follower at the moment of the stream-entry path and one liberated through faith at the other seven positions.
Whoever attends as suffering, is abundant in tranquility, and gains the concentration faculty is called a body-witness in every position. If he gains the immaterial absorptions and reaches the highest fruition, he is called one liberated both ways.
Whoever attends as not-self, is abundant in joyful feeling, and gains the wisdom faculty is a Dhamma-follower at the moment of the stream-entry path, one attained to view at six positions, and one liberated through wisdom at the highest fruition.
For it was said:
“For one attending as impermanent, the faith faculty is predominant. Because the faith faculty is predominant, he gains the path of stream-entry; therefore he is said to be a faith-follower.”
Likewise, “For one attending as impermanent, the faith faculty is predominant. Because the faith faculty is predominant, stream-entry fruition has been directly realized;¹⁴ therefore he is said to be one liberated through faith,” and so on.
It was also said:
“Liberated through faith, he is one liberated through faith. Having directly realized what is touched, he is a body-witness. Having attained what is seen, he is one attained to view. Liberated through faith, he is one liberated through faith. Having first touched the touch of absorption and afterward directly realized cessation—nibbāna—he is a body-witness. ‘Formations are suffering; cessation is pleasure’ has been known, seen, understood, directly realized, and touched with wisdom; therefore he is one attained to view.”
As for the remaining four: one follows faith, or follows and goes by relying on faith; therefore one is a “faith-follower.” Likewise, one follows the Dhamma called wisdom, or follows by relying on the Dhamma; therefore one is a “Dhamma-follower.” One is liberated in both respects, through immaterial absorption and the noble path; therefore one is “liberated both ways.” One understands and is liberated; therefore one is “liberated through wisdom.” Their meanings should be understood in this way.
Knowledge of equanimity about formations.
§5 Three Names, One Meaning—Desire for Deliverance, Contemplation of Reflection, and Equanimity about Formations 〔CSCD §778–781〕
This [knowledge of equanimity about formations] and the two preceding knowledges are one in meaning. Therefore the elders¹⁵ said: “This knowledge of equanimity about formations is only one, yet it acquires three names. When it arises at the lower stage, it is called knowledge of desire for deliverance; in the middle stage, knowledge of contemplation of reflection; and at the final stage, culminating knowledge of equanimity about formations.”
It was also said in the canonical text:
“How is the understanding that desires deliverance, reflects, and comes to rest knowledge of equanimity about formations? The understanding regarding arising that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations. Regarding occurrence … regarding the sign … regarding distress, the understanding that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations. ‘Arising is suffering’ … ‘[arising] is fear’ … ‘[arising] is with nutriment’ … ‘arising is formations’ … ‘distress is formations’—[regarding these,] the understanding that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations.”
Here, because it both desires deliverance, reflects, and comes to rest, it is called “desiring deliverance, reflecting, and coming to rest.” Thus, in the former part, when a person disenchanted through knowledge of disenchantment wishes to abandon arising and the rest completely, this is “desiring deliverance.” In order to make the means of deliverance, it reflects in the middle; this is “reflection.” After being delivered, it remains equanimous at the final stage; this is “coming to rest.” With reference to this it was said, “Arising is formations; one has equanimity toward those formations, therefore it is equanimity about formations,” and so on. Thus this knowledge is only one.
Furthermore, it should be understood that [this knowledge] is only one also according to this canonical statement. For it was said: “Desire for deliverance, contemplation of reflection, and equanimity about formations—these states are one in meaning; only the wording differs.”
§6 Insight Leading to Emergence—the Meaning of Emergence and the Thirteen Modes of Grasping and Emerging 〔CSCD §782–788〕
For the good person who has thus attained equanimity about formations, insight becomes culminating insight and leads to emergence.¹⁶ “Culminating insight” and “leading to emergence” are simply names for the three knowledges beginning with equanimity about formations. Because it has reached the summit and the supreme condition, it is “culminating.” Because it proceeds toward emergence, it is “leading to emergence.” Here, “emergence” means the path, since [the path] emerges from the externally grasped basis that has become a sign and also emerges from internal occurrence. Because insight proceeds toward it, it is “leading to emergence”; the meaning is that it connects with the path.
Here is the matrix¹⁷ established to clarify grasping and emergence:¹⁸ one grasps internally and emerges internally; grasps internally and emerges externally; grasps externally and emerges externally; grasps externally and emerges internally. One grasps materiality and emerges from materiality; grasps materiality and emerges from the immaterial; grasps the immaterial and emerges from the immaterial; grasps the immaterial and emerges from materiality. One emerges from the five aggregates at a single time. One grasps as impermanent and emerges as impermanent; grasps as impermanent and emerges as suffering or as not-self; grasps as suffering and emerges as suffering, impermanent, or not-self; grasps as not-self and emerges as not-self, impermanent, or suffering.
How so? Here, one person begins by grasping internal formations and, having grasped them, sees them. But emergence of the path is not accomplished by seeing only purified internal [phenomena]; external [phenomena] must also be seen. Therefore he also sees the aggregates of others and formations not subject to appropriation as “impermanent, suffering, and not-self.” At times he contemplates internally and at times externally. As he contemplates in this way, if insight connects with the path while he is contemplating internally, this is called “grasping internally and emerging internally.”
If insight connects with the path while he is contemplating externally, this is called “grasping internally and emerging externally.” “Grasping externally and emerging externally” and “[grasping externally] and emerging internally” follow the same method.
Another person begins by grasping materiality and, having grasped it, groups together primary materiality and derived materiality and sees them. But emergence is not accomplished by seeing only purified materiality; the immaterial must also be seen. He therefore takes feeling, perception, formations, and consciousness that arise with that materiality as their object and, regarding them as “the immaterial,” sees the immaterial. At times he contemplates materiality and at times the immaterial. As he contemplates in this way, if insight connects with the path while he is contemplating materiality, this is called “grasping materiality and emerging from materiality.”
If insight connects with the path while he is contemplating the immaterial, this is called “grasping the immaterial and emerging from the immaterial.” “Grasping the immaterial and emerging from the immaterial or from materiality” follows the same method.
When he grasps in the form “whatever is subject to arising is all subject to cessation” and emerges accordingly, this is called “emerging from the five aggregates at a single time.”
One person begins by contemplating formations as impermanent. But emergence is not accomplished by contemplation as impermanent alone; they must also be contemplated as suffering and not-self. Therefore he contemplates them as suffering and as not-self as well. As he practices in this way, if emergence occurs while he is contemplating as impermanent, this is called “grasping as impermanent and emerging as impermanent.”
If emergence occurs while he is contemplating as suffering or as not-self, this is called “grasping as impermanent and emerging as suffering or as not-self.” Emergence into the remaining modes after grasping as suffering or as not-self follows the same method.
Here, whether a person grasps as impermanent, suffering, or not-self, if at emergence he emerges as impermanent, all three become abundant in resolution, gain the faith faculty, are liberated through the signless liberation, are faith-followers at the moment of the first path, and are liberated through faith at seven positions. If they emerge as suffering, all three become abundant in tranquility, gain the concentration faculty, are liberated through the desireless liberation, and are body-witnesses in every position; among them, one whose basis is an immaterial absorption is liberated both ways at the highest fruition. If they emerge as not-self, all three become abundant in joyful feeling, gain the wisdom faculty, are liberated through the emptiness liberation, are Dhamma-followers at the moment of the first path, are attained to view at six positions, and are liberated through wisdom at the highest fruition.
§7 Twelve Similes 〔CSCD §789–796〕
Now, to clarify this insight leading to emergence together with the knowledges before and after it, twelve similes should be understood. Their mnemonic verse is:
“Bat, black snake, house, cow, ogress, child;
hunger, thirst, cold and heat, darkness and poison.”
These similes can be applied beginning with knowledge of the manifestation of fear and taking any knowledge as the point of departure. But when they are applied here, everything from knowledge of the manifestation of fear through fruition knowledge becomes clear; therefore it is said that they should be applied precisely here.
“The bat.” It is said that a bat thought, “I shall find flowers or fruit here,” and alighted on a honey tree with five branches. It felt along one branch but found no flower or fruit there worth taking. As with the first branch, so too the second, third, and fourth. It felt along the fifth and still found nothing. Thinking, “This tree is indeed fruitless; nothing here is worth taking,” it abandoned attachment to that tree, climbed a straight branch, thrust its head upward between the forks and looked around, flew into the sky, and alighted on another tree bearing fruit.
Here, the bat should be seen as the meditator; the five-branched honey tree as the five aggregates subject to clinging; the bat alighting on it as the meditator’s grasping of the five aggregates; its feeling each branch, finding nothing worth taking, and therefore feeling the remaining branches as the meditator’s contemplating the materiality aggregate, finding nothing worth taking there, and therefore contemplating the remaining aggregates; its thinking “this tree is fruitless” and abandoning attachment to it as the meditator’s becoming disenchanted on seeing the characteristics of impermanence and the rest in the five aggregates and thus having the three knowledges beginning with desire for deliverance; its climbing the straight branch as the meditator’s conformity; its thrusting its head out and looking upward as change-of-lineage knowledge;¹⁹ its flight into the sky as path knowledge; and its alighting on another fruit-bearing tree as fruition knowledge.
The black-snake simile has already been stated under knowledge of contemplation of reflection. But in connecting the simile here, the following distinction applies: releasing the snake is like change-of-lineage knowledge; standing after release and looking back over the way is like path knowledge; going and coming to rest in a fearless place is like fruition knowledge.
“The house.” It is said that a householder ate his evening meal, went to bed, and fell asleep when the house caught fire. Waking and seeing the fire, he became afraid and thought, “Ah, if only I could get out without being burned.” Looking around, he saw a path, went out, quickly reached a safe place, and remained there. Here, the householder eating and falling asleep is like the foolish ordinary person grasping the five aggregates as “I” and “mine”; waking, seeing the fire, and becoming afraid is like knowledge of the manifestation of fear in one practicing correctly who sees the [three] characteristics; looking for a way out is like knowledge of desire for deliverance; seeing the way is like conformity; going out is like change-of-lineage knowledge; moving quickly is like path knowledge; and remaining in a safe place is like fruition knowledge.
“The cows.” It is said that while a farmer slept at night, his cattle pen was broken open and the cows escaped. Going there in the morning and seeing that they were gone, he followed their tracks and found the king’s cattle. Mistaking them for “my cows,” he led them back. When daylight came, he recognized, “These are not my cows; they are the king’s cows.” Becoming afraid, he thought, “Before the king’s men take me for a thief and bring misfortune and calamity upon me, I had better flee quickly.” Abandoning the cattle, he fled quickly and stood in a place free from fear. Here, taking the king’s cattle as “my cows” is like the foolish ordinary person’s taking the aggregates as “I” and “mine”; recognizing at daybreak “these are the king’s cattle” is like the meditator’s recognizing the aggregates as “impermanent, suffering, and not-self” through the three characteristics; becoming afraid is like knowledge of the manifestation of fear; thinking of abandoning them and leaving is like desire for deliverance; abandoning them is like change-of-lineage; fleeing is like the path; and remaining in a place free from fear after fleeing is like fruition.
“The ogress.” It is said that a man lived with an ogress. At night she thought, “This man is asleep,” went to a charnel ground where a body had recently been placed, and ate human flesh. Wondering where she had gone, he followed her and saw her eating human flesh. Realizing that she was a nonhuman being, he became afraid and thought, “I shall flee before she eats me,” quickly fled, and stood in a safe place. Here, living with the ogress is like taking the aggregates as “I” and “mine”; seeing her eat human flesh among the graves and knowing “this is an ogress” is like seeing the three characteristics of the aggregates and knowing their impermanent nature and the rest; becoming afraid is like the manifestation of fear; wishing to flee is like desire for deliverance; leaving the charnel ground is like change-of-lineage; fleeing quickly is like the path; and standing in a place free from fear is like fruition.
“The child.” It is said that a woman fond of her son was sitting upstairs when she heard a child crying in the street. Thinking, “Perhaps someone is hurting my son,” she hurried downstairs and, taking him for her own, picked up another person’s child. Recognizing “this is another person’s child,” she became ashamed and afraid, looked this way and that, and thought, “May no one call me a woman who steals children.” She set the child down right there, hurried back upstairs, and sat down. Here, picking up another person’s child in the belief that it is her own is like taking the five aggregates as “I” and “mine”; recognizing “this is another’s child” is like recognizing through the three characteristics “not I, not mine”; shame and fear are like the manifestation of fear; looking this way and that is like knowledge of desire for deliverance; setting the child down there is like conformity; standing in the street after setting him down is like change-of-lineage; going upstairs is like the path; and sitting down after ascending is like fruition.
The six similes of hunger, thirst, cold and heat, darkness, and poison are spoken to show how one who abides in insight leading to emergence proceeds, inclines, tends, and leans into the supramundane Dhamma.
Just as a person overcome by hunger and extremely hungry seeks delicious food, so too the meditator touched by the hunger of saṃsāra seeks the food of mindfulness of the body,²⁰ flavored with the Deathless.
Just as a thirsty person whose mouth and throat are dry seeks a drink made of many ingredients, so too the meditator touched by the thirst of saṃsāra seeks the drink of the noble eightfold path.
Just as one touched by cold seeks warmth, so too the meditator touched in saṃsāra by the cold of craving’s moisture seeks the heat of the path that burns defilements.
Just as one touched by heat seeks coolness, so too the meditator burned in saṃsāra by the heat of eleven fires seeks nibbāna, where the eleven fires are stilled.
Just as one enveloped in darkness seeks light, so too the meditator enveloped and wrapped in the darkness of ignorance seeks development of the path, the light of knowledge.
Just as one touched by poison seeks an antidotal medicine, so too the meditator touched by the poison of defilements seeks nibbāna, the medicine of the Deathless that removes the poison of defilements. Therefore it was said: “When he knows and sees in this way, his mind draws back, contracts, recoils, and does not extend toward the three kinds of existence … through the nine abodes of beings. It comes to rest in equanimity or repulsion. Just as a drop of water on a slightly tilted lotus leaf …”—all this should be understood according to the method already stated.
§8 Four Matters Determined by Equanimity about Formations—Secluded Conduct, Awakening Factors/Path Factors/Absorption Factors, Practice, and Liberation 〔CSCD §797–803〕
At this point he is called “one of secluded conduct.”²¹ With reference to this it was said:
“A bhikkhu of secluded conduct,
frequenting a secluded seat—
people say this is fitting for him:
he does not display himself among existences.”
Thus knowledge of equanimity about formations determines the meditator’s character as one of secluded conduct. Moreover, it also determines distinctions among the awakening factors, path factors, and absorption factors of the noble path, as well as practice and liberation. Some elders say the foundational absorption determines the distinctions among awakening factors, path factors, and absorption factors. Some say the aggregates that are the object of insight determine them. Some say a person’s inclination determines them. Among these positions, it should be understood that only the insight leading to emergence in the former part determines them.
Here is the sequential account. According to the determination by insight, the path arisen in a dry-insight practitioner,²² the path arisen in one who has attained an absorption without using it as a basis, and the path arisen after taking the first absorption as basis and contemplating mixed formations all belong to the first absorption alone. In all these there are seven awakening factors, eight path factors, and five absorption factors. For although the insight in their former part is associated either with joy or equanimity, on reaching the nature of equanimity about formations at emergence it becomes associated with joy. In the fivefold system,²³ in paths arisen with the second, third, and fourth absorptions as basis, the absorption has respectively four, three, and two factors; all these have seven path factors, while the one with the fourth [absorption as basis] has six awakening factors. This distinction is due to determination by the foundational absorption and by insight. For the insight in the former part here is also associated either with joy or equanimity, but insight leading to emergence is associated only with joy. In the path arisen with the fifth absorption as basis, there are two absorption factors, equanimity and one-pointedness of mind, while awakening factors and path factors number six and seven. This distinction likewise comes from the two determinations. For in this method, insight in the former part is associated either with joy or equanimity, but insight leading to emergence is associated only with equanimity. The same method applies to paths arisen with immaterial absorptions as basis. Thus, after emerging from a foundational absorption, whatever formations one contemplates and a path arises, the attainment from which one has emerged makes that path resemble itself in its immediate proximity, as the color of the ground does the color of a lizard.
According to the second elder’s position, whatever attainment one emerges from and whatever factors of that attainment one contemplates when the path arises, the path resembles that attainment. Here, determination by insight should also be understood according to the stated method.
According to the third elder’s position, whatever absorption a person uses as basis according to his inclination, and whatever absorption factors he contemplates when the path arises, the path resembles that absorption. But inclination alone is insufficient if there is neither a foundational absorption nor an absorption being contemplated. This meaning should be clarified by the Nandakovāda Sutta. Here too, determination by insight should be understood according to the stated method. Thus it should first be understood that equanimity about formations determines the awakening factors, path factors, and absorption factors.
If, at the initial suppression of defilements, [equanimity about formations] can suppress them only with difficulty, with exertion, and with prompting, it is called “painful practice”;²⁴ the opposite is “pleasant practice.” After defilements have been suppressed, if the course of insight and appearance of the path are slow, it is called “slow penetration”; the opposite is “quick penetration.” In this way, equanimity about formations, standing in the position of a source, gives each path its name, and the path acquires four names.
For some bhikkhus this practice differs [from path to path], while for some it is one and the same in all four paths. The four paths of Buddhas are all pleasant practice with quick penetration. So too for the General of the Dhamma. For the Elder Mahāmoggallāna, however, the first path was pleasant practice with quick penetration, while the three higher paths were painful practice with slow penetration. As with practice, so too with predominances: for some bhikkhus they differ among the four paths, while for some they are one and the same in all four. Thus equanimity about formations determines distinctions in practice. How it determines distinctions in liberation was already stated above.
Furthermore, the path receives its name for five reasons: according to its own nature, according to its antidote, according to its own quality, according to its object, or according to its source. When equanimity about formations emerges after contemplating formations as impermanent, it is liberated through the signless liberation; when it emerges after contemplating them as suffering, it is liberated through the desireless liberation; when it emerges after contemplating them as not-self, it is liberated through the emptiness liberation. This is the name according to its own nature.
Because it comes after contemplation of impermanence has analyzed the compact of formations,²⁵ abandoning the signs of permanence, lastingness, and perpetuity, it is “signless.” Because it comes after contemplation of suffering has abandoned the perception of pleasure and dried up desire and longing, it is “desireless.” Because it comes after contemplation of not-self has abandoned the perceptions of self, being, and person and has seen formations as empty, it is “emptiness.” This is the name according to its antidote.
Because it is empty of greed and the rest, it is “emptiness”; because it lacks the sign of materiality and the rest, or simply because it lacks the sign of greed and the rest, it is “signless”; because it lacks desire based on greed and the rest, it is “desireless.” This is its name according to its own quality.
Because it has as its object nibbāna, which is empty, signless, and desireless, it too is called “empty, signless, and desireless.” This is its name according to its object.
The source is twofold: the source from insight and the source from the path. The path receives the source from insight, and fruition receives the source from the path. For contemplation of not-self is called “emptiness,” and the path from emptiness insight is “empty.” Contemplation of impermanence is called “signless,” and the path from signless insight is “signless.” This name, however, is not obtained according to the Abhidhamma method but according to the sutta method. For there they say that change-of-lineage knowledge, taking signless nibbāna as object, is named “signless.” Standing in the position of a source, it gives its name to the path, and hence the path is said to be “signless.” It is likewise appropriate that fruition is signless according to the source from the path. Contemplation of suffering is called “desireless” because it comes after drying up desire toward formations; the path from desireless insight is “desireless,” and the fruition of the desireless path is “desireless.” Thus insight gives its name to the path, and the path [gives its name] to fruition. This is the name according to its source. In this way, equanimity about formations determines distinctions in liberation.
The Discourse on Knowledge of Equanimity about Formations is concluded.
Notes
¹ Knowledge of contemplation of reflection (paṭisaṅkhānupassanāñāṇa): the knowledge that applies the three characteristics to formations and reflects on them again; this discourse begins from its result, and its development appears in this chapter’s discourse on knowledge of contemplation of reflection.
² Twofold emptiness and fourfold emptiness (dvikoṭikā・catukoṭikā suññatā): the first two stages of contemplation of emptiness. The former is twofold, empty of self and what belongs to self; the latter further unfolds this into four by way of one’s own and another’s self and possessions.
³ Full understanding as investigation (tīraṇapariññā): the second of the three full understandings, measuring known phenomena through impermanence, suffering, and not-self; the forty-two modes are contemplated through it.
⁴ Three kinds of existence, four kinds of birth, five destinations, seven stations of consciousness, and nine abodes of beings (bhava・yoni・gati・viññāṇaṭṭhiti・sattāvāsa): five classifications of the domains traversed in saṃsāra; their individual members are listed in Chapter 17’s discourse on the detailed exposition of formations as condition for consciousness.
⁵ Repulsion (pāṭikulyatā): the mode in which the mind comes to rest together with equanimity, neither proceeding toward formations nor accepting them.
⁶ Knowledge of equanimity about formations (saṅkhārupekkhāñāṇa): knowledge that remains neutral toward formations, neither grasping nor rejecting them; the summit of insight knowledge in this chapter.
⁷ Peaceful state (santipada): a synonym for nibbāna, the place where all formations are stilled.
⁸ Three gateways to liberation (tīṇi vimokkhamukhāni): the three contemplations of impermanence, suffering, and not-self; because they are gateways for entering the three liberations, they are so called.
⁹ Abundant in resolution, abundant in tranquility, and abundant in joyful feeling (adhimokkhabahula・passaddhibahula・vedabahula): the respective qualities that become predominant in the three kinds of attention, paired with three faculties, three liberations, and three noble persons.
¹⁰ Signless liberation, desireless liberation, and emptiness liberation (animitta・appaṇihita・suññata-vimokkha): the three liberations, namely the noble path occurring with nibbāna as object through three modes.
¹¹ Unqualified sense and qualified sense (nippariyāyato・pariyāyena): the treatise’s determination of two levels of statement; here it distinguishes why insight knowledge is called by only two names of liberation in the Abhidhamma.
¹² Seven kinds of noble persons (satta ariyapuggalā): the faith-follower, one liberated through faith, body-witness, one liberated both ways, Dhamma-follower, one attained to view, and one liberated through wisdom; knowledge of equanimity about formations is the condition for distinguishing them.
¹³ Faith faculty, concentration faculty, and wisdom faculty (saddhindriya・samādhindriya・paññindriya): the faculties gained respectively by those employing the three modes of attention; their predominance determines the liberation gained and the name of the noble person established.
¹⁴ Direct realization (sacchikiriyā): personally attaining and making present; one of the four functions, developed in Chapter 22’s discourse on the functions of full understanding and the rest.
¹⁵ The elders (porāṇā): elders of ancient times; the passage cited from them here has no source attached and is introduced only by “the elders said.”
¹⁶ Culminating insight and leading to emergence (sikhāppattā vipassanā・vuṭṭhānagāminī): synonyms for the three knowledges beginning with equanimity about formations; their reconciliation with synonyms used in different discourses appears in this chapter’s discourse on conformity knowledge and insight leading to emergence.
¹⁷ Matrix (mātikā): the established outline; this discourse uses a matrix of thirteen modes to unfold the correspondences between grasping and emergence.
¹⁸ Grasping (abhinivesa): entering and becoming established in an object; the first axis of the thirteen modes, opposed to “emergence.”
¹⁹ Change-of-lineage knowledge (gotrabhuñāṇa): the fourth in the succession of four consciousnesses in the cognitive process preceding the path [after preparation, access, and conformity]; here it marks the transition into the path within the similes.
²⁰ Mindfulness of the body (kāyagatāsati): mindfulness with the body as object, one of the forty meditation subjects.
²¹ One of secluded conduct (patilīnacara): one whose mind draws back from existences and who does not display oneself within existence; the first matter determined by knowledge of equanimity about formations.
²² Dry-insight practitioner (sukkhavipassaka): one who does not attain absorption and uses insight alone as vehicle; such a person’s path nevertheless belongs to the first absorption.
²³ Fourfold and fivefold systems (catukka-naya・pañcaka-naya): two numerical systems for the absorptions; the second absorption of the fourfold system divides into the second and third of the fivefold, while its third and fourth become the fourth and fifth.
²⁴ Painful practice, pleasant practice, slow penetration, and quick penetration (dukkhāpaṭipadā・sukhāpaṭipadā・dandhābhiññā・khippābhiññā): four names established according to the difficulty or ease of suppressing defilements and the slowness or quickness with which the path appears; their explanation appears in Chapter 3’s discourse on the eight questions and classifications of concentration.
²⁵ Analysis of the compact (ghanavinibbhoga): breaking the compactness of continuity, group, and function in order to see formations individually; its development appears in this chapter’s discourse on knowledge of contemplation of reflection.
觀道之巔不是一個更高的境界，是一個更平的心——像已捨了妻子的人見她與誰在一起都不再忿怒也不再憂；像海賈放出的方向烏，見了岸就一直飛去、不見就回到桅桿；連「對諸行的態度」本身都放平了，那叫行捨
大局 — 全書最長的單元，觀道最後一鬆，與從它分出的一切差別
省察智把諸行旋到無力，接下來是行捨智——全弧最重的一單元。論主先讓空觀走七重：二分之空（空於我我所）、四分之空（我不在任何處……）、六行相、八行相（無實・離實，附蘆蓖麻優曇鉢泡沫水泡陽焰芭蕉幻十喻）、十行相、十二行相、四十二行相（§1）。然後說行捨如何生起：捨斷怖畏與喜，於諸行漠然中立——棄婦之喻：曾經片刻不能離的妻子，見了過失捨了，此後見她與誰在一起都不再忿怒不再憂；心於三有四生五趣七識住九有情居退縮卷縮不伸展，如水滴在傾斜的蓮葉上、如雞毛投火——行捨智生；它若見涅槃為寂靜就躍入，不見就一再以諸行為所緣——海賈方向烏之喻（§2）。以下是從行捨分出的一切差別：三解脫門與三解脫、阿毘達磨唯出二解脫之辨（§3）；七聖者之分別（§4）；欲解脫・省察・行捨三名一義（§5）；至出起觀之語義與執取出起十三門（§6）；十二喻——蝙蝠・黑蛇・家・牛・夜叉女・小兒・飢渴寒熱黑暗毒（§7）；行捨所決定之四事——獨行者・覺支道支禪支・行道・解脫，與道之五種得名（§8）。〔所見〕行捨是觀道之巔，也是全弧那把尺最後一鬆：前面捨的是禪樂、是我、是疑、是好境界；這裡，連「對諸行的態度」本身都放平了。鬆到這裡，心自然順向（隨順智），趨入道。方向是鬆手，不是用力——這一單元幾萬字的差別分判，都繫在那個「平」上。
§01 七重之空觀——自二分之空至四十二行相 → 白話 §1
以省察智把握「一切行是空」已，把握二分之空（空於我・空於我所）；不見我亦不見他者住於自己資具之位，把握四分之空——「我不在任何處，不屬於任何人的任何所有；我的也不在任何處，不在任何人的任何所有之中」（論主逐句釋：不見己之我在任何處、不見己之我可被引入他人之兄弟朋友資具之位、不見他人之我在任何處、不見他人之我可被引入己之所有之位）；六行相（眼乃至意、色乃至法、眼識乃至意識、眼觸乃至老死——空於我・我所・常・恆・常住・不變易法）；八行相（色乃至老死無實・無有實・離實——無常之實・恆之實・樂之實・我之實，如蘆・蓖麻・優曇鉢・白樹・波利跋陀・泡沫・水泡・陽焰・芭蕉幹・幻）；十行相（虛・空無・空・無我・無自在主・不隨欲而作・不可得・不隨己力而轉・他・遠離）；十二行相（不是有情・命・人・摩納婆・女・男・我・我所・我・我的・他人的・任何人的）；依度遍知四十二行相（無常・苦・病・癰・箭・災・疾・他・壞・厄・禍・怖畏・難・動・壞滅・不堅・無護・無避處・無歸・無所歸依・虛・空無・空・無我・無味・過患・變易法・無實・災根・殺者・無有・有漏・有為・魔食・生法・老法・病法・死法・愁悲苦憂惱法・集・滅沒・無味・過患・出離）——「觀世間為空」；偈：摩伽羅闍常具念觀世間為空，拔除隨我見度過死，死王見不到他（白話 §1）。〔讀法〕七重空觀是「空」這個字的六次放大：從「不是我的」（二分）到「我與他人的我都不在任何處」（四分），到每一個處識觸都空於常恆常住（六），到「連實都沒有」（八），到十個空的形容（十），到「不是有情不是命不是人不是女不是男」（十二），最後回到四十行相的加長版（四十二）。空在這裡不是一句話，是一路加深的六層看法。〔所見〕四分之空那段繞口的釋讀值得慢慢過：論主把「我不在任何處，也不屬於任何人」拆成四個「不見」——不見我、不見我可被算成別人的、不見別人的我、不見別人的我可被算成我的——把「我」與「我的」在自他兩邊全部清空。四十二行相的列面依譯底實出四十四目（兩目重出），本編逐目全譯不併；末尾的偈是佛給摩伽羅闍的教誡：「觀世間為空」不是虛無，是「拔除隨我見」——把跟著看的那個我拔掉。
§02 行捨之生起——棄婦之喻與海鳥之喻 → 白話 §2
如是見空、加三相把握諸行者，捨斷怖畏與喜，於諸行漠然中立，不取我我的——如已捨妻子之人：曾片刻不能離、極愛著、見她與別男站坐言笑即忿怒不悅極憂，後見其過失欲脫離而捨之不執為我的，此後見她與任何人作任何事皆不忿不憂唯漠然中立。如是知見時心於三有四生五趣七識住九有情居退縮卷縮退轉不伸展，住立的是捨或厭逆——如水滴在稍傾之蓮葉退縮不伸、如雞毛筋片投火退縮不伸——行捨智生。若見寂靜句涅槃為寂靜，捨一切行之轉起唯躍入涅槃；不見則一再以諸行為所緣而轉——如海賈之方向烏：船漂異域望不見岸則放烏，烏自桅桿飛空遍歷諸方，見岸即一直朝去，不見則一再回止桅桿。如簸箕邊簸粉、如彈已淨之棉，以種種方式把握諸行，捨怖畏與喜，於簡擇諸行而中立，依三隨觀住立——成三解脫門之性，為七聖者分別之緣（白話 §2）。〔讀法〕棄婦之喻寫的是「捨了以後的心」：不是不再看見她，是看見了不再有反應——這正是行捨的定義：不取不拒、漠然中立。方向烏之喻寫的是「捨了以後往哪去」：見岸就飛去（見涅槃就躍入），不見就回桅桿（不見就繼續以諸行為所緣）——行捨可以在桅桿上停很久，一點也不急。〔所見〕「捨斷了怖畏與喜」——怖畏是前幾站的、喜是十觀隨染那站的：兩個方向的反應都放下，才是平。「住立的是捨或厭逆」——論主老實地放了「厭逆」在旁邊：平的心不一定是喜歡，是不趣不受。全弧那句「鬆到行捨」說的就是這裡：前面捨的是東西，這裡捨的是態度。
§03 三解脫門與三解脫——阿毘達磨唯出二之辨 → 白話 §3
依三隨觀而轉、三根增上故成三解脫門之性：觀一切行為有限定與周遍→心躍入無相之界；於一切行激發心意→躍入無願之界；觀一切法為他→躍入空之界。限定與周遍＝依生滅限定「諸行生前無」、周遍「滅後不去何處就在此隱沒」（無常隨觀）；激發＝苦隨觀之激動；觀為他＝無我隨觀。作意無常者諸行以盡現起、苦者以怖畏、無我者以空。三解脫＝無相・無願・空：無常者多勝解得無相解脫、苦者多輕安得無願、無我者多喜受得空——各為以其行相緣涅槃而轉之聖道。阿毘達磨唯出無願・空二解脫（不了義、約觀之來處）：無礙解道依捨執取說空、依捨相說無相、依捨願說無願，然觀智不捨行相故非不了義之無相；不了義唯空與無願，且依來處於聖道剎那舉之（白話 §3）。〔讀法〕三解脫門是三相的出口：無常→無相，苦→無願，無我→空——這一對應要背，二十二品還會用。「門」是觀智，「解脫」是聖道：門在此岸，解脫是走過去。〔所見〕阿毘達磨為何只說二解脫——論主的辨很細：觀智雖然「捨常相」但自己還有行相（它還在觀諸行的相），所以嚴格說不能叫「無相」；空與無願則沒有這個問題。這一段是替兩部聖典的表面差異作會通，不是分高下——讀者只需知道：三門說是經之法門，二解脫說是論之法門，都對。
§04 七聖者之分別 → 白話 §4
七聖者：隨信行者・信解脫者・身證者・俱分解脫者・隨法行者・見至者・慧解脫者——行捨智為其分別之緣。作意無常多勝解得信根者：入流道剎那隨信行者、餘七處信解脫者；作意苦多輕安得定根者：一切處身證者，得無色禪至最上果俱分解脫者；作意無我多喜受得慧根者：入流道剎那隨法行者、六處見至者、最上果慧解脫者。聖典：作意無常者信根增上得入流道故隨信行者；入流果已現證故信解脫者……語義：信而解脫＝信解脫者；已現證所觸＝身證者（先觸禪之觸後現證滅涅槃）；已至所見＝見至者（諸行是苦滅是樂已知見了知現證慧觸）；隨逐信＝隨信行者；隨逐慧之法＝隨法行者；由無色禪與聖道二分解脫＝俱分解脫者；了知而解脫＝慧解脫者（白話 §4）。〔讀法〕七聖者由三個入口乘上道與果的位置得出：無常入口的人在道上叫隨信行、在果上叫信解脫；苦入口的人一律叫身證（有無色禪的到最上果叫俱分解脫）；無我入口的人在道上叫隨法行、在六處叫見至、在最上果叫慧解脫。同一個入口，走到哪就換哪個名。〔所見〕這一節的用意不是分等級，是說「你從哪一相進去，決定你被叫什麼名字」——三相沒有高下，只有相應：多信的人走無常，多定的走苦，多慧的走無我。行捨智是「分別之緣」：分岔口在這裡。
§05 三名一義——欲解脫・省察隨觀・行捨 → 白話 §5
行捨智與前二智義一：古德——唯一而三名：下位欲解脫智、中位省察隨觀智、末位至頂之行捨智。聖典：欲解脫・省察・住立之慧＝於諸行捨之智——前分於厭已者欲遍捨生起等＝欲解脫、中間為作解脫方便而省察＝省察、解脫已末位等捨＝住立；「生起是行，捨那些行故行捨」；「凡欲解脫・省察隨觀・行捨義同文異」（白話 §5）。〔讀法〕與 21-05 §2 同型：那裡三個「怖患厭」是一智，這裡三個「欲脫・省察・行捨」是一智——八智其實是二加三加三：生滅・壞滅二智，怖畏過患厭離一智三名，欲解脫省察行捨一智三名。〔所見〕「在下位……在中位……在末位」——同一個智，位置不同名字不同；這對修行者是實用的：不必等「行捨」作為一個新東西降臨，欲解脫時它已在下位了。
§06 至出起觀——出起之語義與執取出起之十三門 → 白話 §6
證行捨者其觀成至頂之觀・至出起者（皆行捨等三智之名）：至於頂至於最上＝至頂；趣向出起＝至出起——出起＝道（從外的成為相的所執取之事出起、從內的轉起出起），意即與道相接。論母十三門：執取內自內出起・執取內自外出起・執取外自外・執取外自內；執取色自色・執取色自無色・執取無色自無色・執取無色自色；一時自五蘊出起；以無常執取以無常出起・以無常執取以苦以無我出起・以苦執取以苦以無常以無我出起・以無我執取以無我以無常以苦出起。釋：於內執取者唯見內不成道之出起，外亦當見，故時思惟內時思惟外，於思內時觀與道相接＝執取內自內出起，於思外時＝執取內自外出起，餘同；於色執取者唯見色不成出起，無色亦當見，思色時接道＝執取色自色出起……；以「凡集法者皆滅法」執取而出起＝一時自五蘊出起；以無常思惟者唯無常不成出起，亦以苦以無我思惟，於無常時出起＝以無常執取以無常出起，於苦無我時＝以無常執取以苦以無我出起，餘同。無論何相執取，若以無常出起則三種人皆多勝解得信根以無相解脫、初道隨信行七處信解脫；以苦出起皆多輕安得定根以無願解脫、一切處身證、有無色禪者最上果俱分解脫；以無我出起皆多喜受得慧根以空解脫、初道隨法行六處見至最上果慧解脫（白話 §6）。〔讀法〕十三門講的是「你從哪裡開始觀」與「你在哪裡碰到道」可以不同：從內開始可以在觀外時碰到道，從色開始可以在觀無色時碰到道，從無常開始可以在觀苦時碰到道。論主要說的是：觀不能只觀一邊——只觀內不成出起、只觀色不成出起、只觀無常不成出起。〔所見〕末段是一個關鍵的補充：決定七聖者之名的不是「執取」的相而是「出起」的相——你從哪一相開始無所謂，你在哪一相上與道相接，才決定你的解脫門與名字。這是對 §4 的精確化。
§07 十二喻 → 白話 §7
十二喻攝頌：蝙蝠・黑蛇・家・牛・夜叉女・小兒・飢・渴・寒熱・黑暗與毒（自怖畏現起智起住於任一智皆可引，於此引則自怖畏至果智皆明）。蝙蝠：棲五枝蜜樹一一摸枝不見花果、「此樹無果」而捨愛著、爬直枝伸頭眺望、飛空、棲另一有果之樹——蝙蝠＝瑜伽者、五枝蜜樹＝五取蘊、棲＝執取、摸枝不見＝思惟諸蘊不見可取、捨愛著＝厭與欲解脫等三智、爬直枝＝隨順、伸頭眺望＝種姓智、飛空＝道智、棲有果樹＝果智。黑蛇（見省察智）：放蛇＝種姓、放後回顧來路而住＝道、去住無畏處＝果。家：家主食後上床睡而家起火，醒見火怖畏「若能不燒而出」，察看見路出去急走安穩處——上床入睡＝凡夫於五蘊我我的之執取、醒見火怖畏＝怖畏現起智、察看出路＝欲解脫、見路＝隨順、出去＝種姓、急走＝道、住安穩處＝果。牛：農夫夜睡牛欄破牛逃，晨循跡見王牛認作己牛牽回，天亮認出是王牛怖畏「趁王人未捉我為賊」捨牛急逃住無怖處——認王牛為己牛＝取諸蘊為我、天亮認出＝依三相認出、怖畏＝怖畏智、想捨去＝欲解脫、捨＝種姓、逃＝道、住＝果。夜叉女：男子與夜叉女共住，夜隨其至塚見食人肉知是非人怖畏急逃住安穩處——同配。小兒：貪愛兒之女聞街巷小兒哭急下以為己兒抱起他人之兒，認出愧懼張望「莫謂我偷兒」就地放下急上樓坐——抱他兒＝取五蘊、認出＝三相、愧懼＝怖畏、張望＝欲解脫、放下＝隨順、站街巷＝種姓、上樓＝道、坐＝果。飢渴寒熱黑暗毒六喻顯至出起觀者趣向出世間法：輪迴之飢者希求不死之味之身至念之食、輪迴之渴者希求聖八支道之飲、渴愛潤濕之寒者希求燒煩惱之道之熱、十一火之熱者希求十一火寂止之涅槃、無明黑暗者希求智光之道之修習、煩惱毒者希求不死之藥涅槃——故心於三有退縮不伸如水滴蓮葉（白話 §7）。〔讀法〕十二喻是全弧的「總複習」：每一個都把 21-03 到 22-01 的一整串智（怖畏→欲解脫→隨順→種姓→道→果）走一遍。六個「脫身」喻（蝙蝠・蛇・家・牛・夜叉女・小兒）說的是「發現不是自己的、放手、離開、到安穩處」；六個「渴求」喻（飢渴寒熱暗毒）說的是「這時的心有多想要那個對面」。〔所見〕小兒之喻最溫柔也最準：她不是害怕，是愧懼——「可別有誰說我是偷小兒的女賊」——抱著別人的孩子以為是自己的，認出來之後那種不好意思，正是行捨前夕對五蘊的心情：不是恨它，是「不好意思，這不是我的」。而六個渴求喻同時提醒：行捨的平不是冷漠——平的下面是一個極深的渴望：飢者之於食、渴者之於飲、中毒者之於藥。
§08 行捨所決定之四事——獨行・覺支道支禪支・行道・解脫 → 白話 §8
至此名獨行者（偈：獨行之比丘親近空閑坐處，人說相稱，不於有中顯示自己）。行捨決定獨行者之性，更決定聖道之覺支・道支・禪支・行道・解脫之差別（諸長老說：基礎禪決定／觀之所緣諸蘊決定／人之意樂決定——皆唯前分之至出起觀決定）：依觀之決定——純觀者之道・得等至者不以禪為基之道・以初禪為基思惟雜行之道皆屬初禪，七覺支八道支五禪支（前分觀喜俱或捨俱，出起時至行捨性成喜俱）；五分法中以第二三四禪為基之道禪支四三二、道支七、第四禪基覺支六（依基礎禪與觀二決定）；以第五禪為基之道禪支二（捨・一境性）覺支六道支七——至出起觀唯捨俱；無色禪為基同——如地色之於蜥蜴。第二位長老：從何等至出定思惟何等至之法而生道則道似彼等至。第三位長老：隨意樂以何禪為基思惟何禪法則道似彼禪，然無基礎禪或所思惟之禪唯憑意樂不成（教誡難陀迦經）。行道：最初鎮伏煩惱艱難以加行以有行＝苦行道，反之樂行道；鎮伏後觀之經歷道之出現緩慢＝遲通達，反之速通達——道得四名；諸佛四道皆樂行道速通達，法將亦然；大目犍連初道樂速、上三道苦遲；諸增上亦或各異或唯一。道由五因得名：依自味（以無常出起無相解脫・以苦無願・以無我空）、依對治（無常隨觀析密聚捨常恆常住相故無相・苦隨觀捨樂想令願乾枯故無願・無我隨觀捨我想有情想人想見空故空）、依自德（空於貪等故空・無色相等或無貪相等故無相・無貪願等故無願）、依所緣（以空無相無願之涅槃為所緣）、依來處（於道得觀之來於果得道之來：無我隨觀名空由空之觀道空；無常隨觀名無相由無相之觀道無相——依經之法門非阿毘達磨；種姓智以無相涅槃為所緣成無相住來處位給道名；苦隨觀令願乾枯名無願由無願之觀道無願果無願——觀給道名道給果名）。〔行捨智竟〕（白話 §8）。〔讀法〕這一節是「行捨決定什麼」的清單：（一）你成為獨行者；（二）你的道有幾個覺支道支禪支——由你出起前的觀決定，不由禪決定；（三）你的道是苦是樂是遲是速；（四）你的解脫叫什麼名字——最後那段「道之五種得名」把 §3 的無相無願空從五個角度再講一遍。〔所見〕「至出起觀唯是喜俱的／唯是捨俱的」——出起前那一刻的觀，決定道的禪支；這是全單元最技術性的一句，卻正是全弧那把尺的邏輯：你怎麼鬆手，就得到什麼樣的道。「觀把自己的名給予道，道給予果」——名字是往前傳的，從觀智一路傳到果；行捨智站在傳遞的起點。三位長老的說法論主一律不斥，只說「唯是前分的至出起觀決定」——把決定權還給修行者當下那一刻的觀。
給一般讀者
帶走兩個喻與一個方向。喻一：已捨了妻子的人——曾經片刻不能離，捨了以後見她與誰在一起都不再忿怒也不再憂；行捨不是不再看見諸行，是看見了不再有反應。喻二：海賈的方向烏——見岸就一直飛去，不見就回到桅桿；行捨可以在桅桿上停很久，一點也不急，見了涅槃自然躍入。方向：鬆手，不是用力——前面捨的是禪樂、是我、是疑、是好境界；這裡連「對諸行的態度」本身都放平了。這是觀道之巔，也是全書那把尺最後一鬆。平的下面不是冷漠：是飢者之於食、中毒者之於藥那樣深的渴望。至於你被叫做隨信行者還是隨法行者、你的道是樂是苦是遲是速——那些都是從這個「平」上分出來的，不必先操心。
想讀本單元全文：白話 §1–§8 即七重空觀、行捨之生起與二喻、三解脫門與三解脫、七聖者、三名一義、至出起觀與十三門、十二喻、行捨所決定四事與道之五種得名的全段逐段全譯。
The summit of the path of insight is not a higher state but a flatter mind—like a man who has abandoned his wife and no longer becomes angry or grieves when he sees her with someone else; like the direction-finding crow released by seafarers, which flies straight to shore if it sees one and returns to the mast if it does not. When even one’s “attitude toward formations” has been leveled, that is equanimity about formations
The Big Picture — the Longest Unit in the Work, the Final Loosening on the Path of Insight, and All the Distinctions That Branch from It
Knowledge of reflection whirls formations until they are weak; next comes knowledge of equanimity about formations, the weightiest unit in the arc. The author first unfolds contemplation of emptiness through seven stages: twofold emptiness (empty of self and what belongs to self), fourfold emptiness (“I am nowhere…”), six modes, eight modes (without substance and apart from substance, with ten similes of reed, castor-oil plant, udumbara, foam, bubble, mirage, plantain, illusion, and the rest), ten modes, twelve modes, and forty-two modes (§1). He then explains how equanimity about formations arises: fear and delight are abandoned, and the mind becomes unconcerned and neutral toward formations. The simile of the abandoned wife: once he could not bear a moment apart from her, but after seeing her faults and abandoning her, he no longer becomes angry or grieves when she is with someone else. The mind draws back, contracts, and does not extend toward the three kinds of existence, four births, five destinations, seven stations of consciousness, and nine abodes of beings, like a drop of water on a tilted lotus leaf or a chicken feather thrown into fire. Knowledge of equanimity about formations arises; if it sees nibbāna as peaceful it leaps in, and if not, it again takes formations as object—the simile of the seafarer’s direction-finding crow (§2). What follows comprises all the distinctions branching from equanimity about formations: the three gateways to liberation and three liberations, including why the Abhidhamma gives only two liberations (§3); the distinction among seven kinds of noble persons (§4); the one meaning of the three names desire for deliverance, reflection, and equanimity about formations (§5); the meaning of insight leading to emergence and thirteen modes of grasping and emergence (§6); twelve similes—the bat, black snake, house, cows, ogress, child, hunger, thirst, cold, heat, darkness, and poison (§7); and four matters determined by equanimity about formations—secluded conduct, awakening/path/absorption factors, practice, and liberation, together with the five grounds on which the path receives its name (§8). [What is seen] Equanimity about formations is the summit of the path of insight and the last loosening of the measuring scale that runs through the arc. Earlier one lets go of absorption pleasure, self, doubt, and good states; here even the “attitude toward formations” itself becomes level. When loosened this far, the mind naturally conforms and enters the path. The direction is letting go, not exertion. All the tens of thousands of words distinguishing categories in this unit hang from that single quality of being “level.”
§01 Seven Successive Contemplations of Emptiness—from Twofold Emptiness through Forty-Two Modes → Vernacular §1
Having comprehended through knowledge of reflection that “all formations are empty,” one comprehends twofold emptiness (empty of self and what belongs to self). Seeing neither self nor another standing in the position of one’s own requisites, one comprehends fourfold emptiness: “I am nowhere and do not belong to anyone’s anything; what is mine is nowhere and is not in anyone’s anything.” The author explains it phrase by phrase: one sees neither one’s own self anywhere, nor one’s self capable of being introduced into another’s position of brother, friend, or requisite, nor another’s self anywhere, nor another’s self capable of being introduced into the position of one’s own possession. The six modes take the eye through the mind, visible forms through mental objects, eye-consciousness through mind-consciousness, and eye-contact through aging-and-death as empty of self, what belongs to self, permanence, lastingness, perpetuity, and being not subject to change. The eight modes take materiality through aging-and-death as without substance, without any substance, and apart from substance—without a substance of permanence, lastingness, pleasure, or self—like a reed, castor-oil plant, udumbara, white tree, palibhadra, foam, bubble, mirage, plantain trunk, and illusion. The ten modes are hollow, vacuous, empty, not-self, without a sovereign self, not doing as one wishes, unobtainable, not proceeding according to one’s power, other, and separate. The twelve modes say not a being, life, person, young man, woman, man, self, what belongs to self, I, mine, another’s, or anyone’s. Finally, forty-two modes according to full understanding as investigation—impermanent, suffering, disease, boil, arrow, calamity, affliction, other, breaking apart, tribulation, disaster, fear, difficulty, unstable, dissolving, not lasting, without protection, shelter, refuge, or recourse, hollow, vacuous, empty, not-self, without savor, dangerous, subject to change, without substance, root of calamity, killer, nonexistent, subject to influxes, formed, Māra’s food, subject to birth, aging, illness, death, and sorrow, lamentation, pain, grief, and distress, arising, vanishing, without savor, dangerous, and escape—culminate in “contemplate the world as empty.” The verse tells Mogharāja to contemplate the world as empty while always mindful, uproot the view of self, cross beyond death, and become unseen by the King of Death (Vernacular §1). [How to read] The six stages are six enlargements of the word “empty”: from “not mine” (twofold) to “neither my self nor another’s self is anywhere” (fourfold), to every base, consciousness, and contact being empty of permanence and lastingness (six), to “there is not even a substance” (eight), to ten adjectives of emptiness (ten), to “not a being, life, person, woman, man” (twelve), and finally an expanded list of the forty modes (forty-two). Emptiness here is not one statement but six progressively deepened ways of seeing. [What is seen] The winding explanation of fourfold emptiness deserves a slow reading. The author turns “I am nowhere and belong to no one” into four “not-seeing” statements: not seeing self; not seeing self as countable among another’s possessions; not seeing another’s self; and not seeing another’s self as countable among one’s own possessions. It empties “self” and “mine” from both the own and the other’s sides. The surface list called forty-two modes contains forty-four items in this base text, two repeated; this edition translates every item without merging them. The final verse is the Buddha’s instruction to Mogharāja: “contemplate the world as empty” is not nihilism but “uproot the view of self”—remove the self that follows along as the observer.
§02 The Arising of Equanimity about Formations—the Similes of the Abandoned Wife and the Seafaring Bird → Vernacular §2
One who sees emptiness and comprehends formations through the three characteristics abandons fear and delight, becomes unconcerned and neutral toward formations, and does not take them as “I” or “mine”—like a man who has abandoned his wife. Once unable to bear even a moment away from her, deeply attached and angry, displeased, and grief-stricken when she stood, sat, talked, or laughed with another man, he later sees her faults, wishes to separate, abandons her, and no longer takes her as “mine.” Thereafter he can see her do anything with anyone without anger or grief, remaining merely unconcerned and neutral. When one knows and sees in this way, the mind draws back, contracts, recoils, and does not extend toward the three existences, four births, five destinations, seven stations of consciousness, and nine abodes of beings; it rests in equanimity or repulsion—like a drop of water drawing back on a slightly tilted lotus leaf, or a chicken feather or strip of sinew drawing back when thrown into fire. Knowledge of equanimity about formations arises. If it sees the peaceful state, nibbāna, as peaceful, it abandons the occurrence of formations and leaps into nibbāna; if not, it repeatedly takes formations as object—like a seafarer’s direction-finding crow. When a ship drifts into an unknown region and no shore is visible, the crow is released from the mast. It surveys every direction; seeing shore, it flies straight there, and seeing none, returns to the mast. Like flour tossed at the edge of a winnowing basket or cleaned cotton being carded, knowledge comprehends formations in various ways, abandons fear and delight, remains neutral in selecting formations, and stands through the three contemplations; it assumes the nature of the three gateways to liberation and becomes the condition for distinguishing seven noble persons (Vernacular §2). [How to read] The abandoned-wife simile describes “the mind after abandonment”: it is not that he no longer sees her; he sees her and no longer reacts. This is the definition of equanimity about formations—neither grasping nor rejecting, unconcerned and neutral. The direction-crow simile describes “where the mind goes after abandonment”: it flies to shore if it sees one (leaps into nibbāna if it sees it) and returns to the mast if it does not (continues taking formations as object). Equanimity can remain on the mast for a long time without any haste. [What is seen] “Fear and delight are abandoned”: fear belongs to the recent stations, delight to the station of the ten corruptions of insight. Reactions in both directions must be released for the mind to be level. “It comes to rest in equanimity or repulsion”: the author honestly places “repulsion” beside equanimity; a level mind need not like formations, it simply neither approaches nor receives them. The arc’s phrase “loosened through equanimity about formations” means precisely this: earlier one lets go of things; here one lets go of attitude.
§03 The Three Gateways to Liberation and the Three Liberations—Why the Abhidhamma Gives Only Two → Vernacular §3
Because it occurs through three contemplations and the three faculties become predominant, knowledge assumes the nature of three gateways to liberation: viewing all formations as bounded and circumscribed → the mind leaps into the signless element; stirring the mind regarding formations → it leaps into the desireless element; viewing all phenomena as other → it leaps into the emptiness element. Bounded and circumscribed means bounded by arising and passing away—“formations did not exist before arising”—and circumscribed by “after ceasing they go nowhere but vanish right here,” contemplation of impermanence. Stirring means the agitation of contemplation of suffering. Viewing as other means contemplation of not-self. For one attending as impermanent, formations manifest through exhaustion; as suffering, through fear; as not-self, through emptiness. The three liberations are signless, desireless, and emptiness: one attending as impermanent is abundant in resolution and gains signless liberation; as suffering, abundant in tranquility and gains desireless liberation; as not-self, abundant in joyful feeling and gains emptiness liberation. Each is the noble path occurring with nibbāna as object through its corresponding mode. The Abhidhamma gives only desireless and emptiness liberation, in an unqualified sense and according to the source from which insight came. The Paṭisambhidāmagga calls all three insights emptiness liberation according to abandoning grasping, signless according to abandoning signs, and desireless according to abandoning desires; yet because insight knowledge does not abandon the sign of formations, it is not signless in the unqualified sense. Only emptiness and desireless are unqualified, and the names are given at the noble-path moment according to their source (Vernacular §3). [How to read] The three gateways are the exits of the three characteristics: impermanence → signless, suffering → desireless, not-self → emptiness. This correspondence should be remembered; Chapter 22 will use it again. The “gateway” is insight knowledge on this shore; the “liberation” is the noble path, after passing through. [What is seen] Why does the Abhidhamma mention only two liberations? The author’s distinction is fine-grained: although insight knowledge “abandons the sign of permanence,” it still has a mode—it remains contemplation of the sign of formations—so strictly it cannot be called “signless.” Emptiness and desireless do not face the same problem. The passage reconciles an apparent difference between two canonical texts; it does not rank them. Readers need only know that the three-gateway account is the sutta method and the two-liberation account the Abhidhamma method; both stand.
§04 The Distinction among Seven Kinds of Noble Persons → Vernacular §4
The seven noble persons are the faith-follower, one liberated through faith, body-witness, one liberated both ways, Dhamma-follower, one attained to view, and one liberated through wisdom; equanimity about formations is the condition for distinguishing them. One who attends as impermanent, is abundant in resolution, and gains the faith faculty is a faith-follower at the stream-entry-path moment and one liberated through faith at the other seven positions. One who attends as suffering, is abundant in tranquility, and gains the concentration faculty is a body-witness in every position, and if that person gains immaterial absorption and reaches the highest fruition, one liberated both ways. One who attends as not-self, is abundant in joyful feeling, and gains the wisdom faculty is a Dhamma-follower at the stream-entry-path moment, one attained to view at six positions, and one liberated through wisdom at the highest fruition. The canonical text says that one attending as impermanent has the faith faculty predominant and gains the path of stream-entry, hence “faith-follower”; after stream-entry fruition is directly realized, “one liberated through faith,” and so on. The word meanings are: liberated through faith = one liberated through faith; directly realized what is touched = body-witness (first touches absorption and then directly realizes cessation, nibbāna); attained what is seen = one attained to view (“formations are suffering, cessation is pleasure” has been known, seen, understood, directly realized, and touched with wisdom); follows faith = faith-follower; follows the Dhamma called wisdom = Dhamma-follower; liberated in both respects through immaterial absorption and the noble path = one liberated both ways; understands and is liberated = one liberated through wisdom (Vernacular §4). [How to read] The seven noble persons are derived by three entrances multiplied by positions on path and fruition. One entering through impermanence is a faith-follower on the path and liberated through faith in fruition; one entering through suffering is always a body-witness (and at the highest fruition, if possessing immaterial absorption, liberated both ways); one entering through not-self is a Dhamma-follower on the path, attained to view at six positions, and liberated through wisdom at the highest fruition. The same entrance receives a different name according to how far one has gone. [What is seen] The point is not to rank persons but to say that “the characteristic through which you enter determines what you are called.” The three characteristics have no hierarchy, only affinities: those abundant in faith go by impermanence, those in concentration by suffering, those in wisdom by not-self. Knowledge of equanimity about formations is the “condition for distinction”: this is the branching point.
§05 Three Names, One Meaning—Desire for Deliverance, Contemplation of Reflection, and Equanimity about Formations → Vernacular §5
Knowledge of equanimity about formations and the preceding two knowledges are one in meaning. The elders say that one knowledge receives three names: at the lower stage knowledge of desire for deliverance, at the middle stage knowledge of contemplation of reflection, and at the final stage culminating knowledge of equanimity about formations. The canonical text calls the understanding that desires deliverance, reflects, and comes to rest “knowledge of equanimity about formations”: in the former part, a person disenchanted through knowledge of disenchantment wishes to abandon arising and the rest completely—desire for deliverance; in the middle, reflection in order to make the means of deliverance—reflection; at the end, after deliverance, equal regard—coming to rest. “Arising is formations; equanimity toward those formations is equanimity about formations.” Desire for deliverance, contemplation of reflection, and equanimity about formations have one meaning and different wording (Vernacular §5). [How to read] This follows the same pattern as 21-05 §2: there, the three “fear/danger/disenchantment” are one knowledge; here, “desire for deliverance/reflection/equanimity about formations” are one. The eight knowledges are really two plus three plus three: arising-and-passing-away and dissolution are two; fear, danger, and disenchantment are one knowledge with three names; desire for deliverance, reflection, and equanimity are one knowledge with three names. [What is seen] “At the lower stage … the middle stage … the final stage”: the same knowledge has different names according to position. This is practical for meditators. There is no need to wait for “equanimity about formations” to arrive as something new; at the time of desire for deliverance it is already present at its lower stage.
§06 Insight Leading to Emergence—the Meaning of Emergence and the Thirteen Modes of Grasping and Emerging → Vernacular §6
For one who has attained equanimity about formations, insight becomes culminating insight and leads to emergence—both are names for the three knowledges beginning with equanimity. Reaching the summit and supreme state = culminating; tending to emergence = leading to emergence. Emergence is the path: it emerges from the external grasped basis that has become a sign and from internal occurrence; leading toward it means connecting with the path. A matrix of thirteen modes follows: grasping internally and emerging internally; grasping internally and emerging externally; grasping externally and emerging externally or internally; grasping materiality and emerging from materiality or the immaterial; grasping the immaterial and emerging from the immaterial or materiality; emerging from five aggregates at one time; grasping as impermanent and emerging as impermanent or as suffering/not-self; grasping as suffering and emerging as suffering or as impermanent/not-self; grasping as not-self and emerging as not-self or as impermanent/suffering. Explanation: one who grasps internally cannot accomplish emergence by seeing internal phenomena alone; external phenomena must be seen, so insight may connect with the path during internal or external contemplation. One who grasps materiality cannot accomplish emergence by seeing materiality alone; the immaterial must also be seen, so connection may occur during contemplation of either. Grasping “whatever is subject to arising is subject to cessation” and emerging accordingly is emerging from five aggregates at once. One contemplating impermanence cannot accomplish emergence through impermanence alone; suffering and not-self must also be contemplated, and emergence can occur in any of the three. Whatever the initial grasping, if emergence is through impermanence all three kinds are abundant in resolution, gain faith, signless liberation, and the names faith-follower/liberated through faith; if through suffering, all are abundant in tranquility, gain concentration, desireless liberation, and the name body-witness (or, with immaterial absorption at highest fruition, liberated both ways); if through not-self, all are abundant in joyful feeling, gain wisdom, emptiness liberation, and the names Dhamma-follower/attained to view/liberated through wisdom (Vernacular §6). [How to read] The thirteen modes say that “where you begin contemplating” and “where you meet the path” can differ. Starting internally, one may meet the path while contemplating externally; starting from materiality, while contemplating the immaterial; starting from impermanence, while contemplating suffering. The author’s point is that contemplation cannot remain one-sided—internal alone, materiality alone, or impermanence alone does not accomplish emergence. [What is seen] The last paragraph supplies a crucial refinement. What determines the seven noble-person names is not the characteristic initially grasped but the characteristic at emergence. It does not matter where you begin; the characteristic on which insight connects with the path determines your gateway to liberation and your name. This makes §4 exact.
§07 Twelve Similes → Vernacular §7
The mnemonic verse for twelve similes lists bat, black snake, house, cows, ogress, child, hunger, thirst, cold and heat, darkness, and poison. They may be applied from any knowledge beginning with the manifestation of fear, but here they clarify the whole sequence from fear through fruition. The bat alights on a five-branched honey tree, feels every branch, finds no flower or fruit, says “this tree is fruitless,” abandons attachment, climbs a straight branch, thrusts out its head and looks, flies through the sky, and alights on another fruit-bearing tree: bat = meditator; five branches = five aggregates subject to clinging; alighting = grasping; feeling branches and finding nothing = contemplating aggregates and finding nothing worth taking; abandoning attachment = disenchantment and the three knowledges beginning with desire for deliverance; climbing the straight branch = conformity; looking out = change-of-lineage; flying = path; fruit-bearing tree = fruition. The black snake, already seen under knowledge of reflection: releasing it = change-of-lineage; looking back after release = path; reaching a fearless place = fruition. The householder sleeps after eating while his house catches fire, wakes afraid, looks for and sees a route, exits, runs, and reaches safety: sleep = ordinary grasping of aggregates as “I/mine”; fear on seeing fire = knowledge of fear; seeking a route = desire for deliverance; seeing it = conformity; exiting = change-of-lineage; running = path; safety = fruition. The farmer mistakes the king’s cattle for his own, recognizes them by daylight, abandons them in fear, flees, and reaches a fearless place: taking royal cows as one’s own = taking aggregates as self; recognition at daylight = recognition by three characteristics; fear = fear knowledge; wishing to abandon = desire for deliverance; abandoning = change-of-lineage; fleeing = path; safety = fruition. A man lives with an ogress, follows her at night, sees her eating human flesh in the charnel ground, fears, flees, and reaches safety—the same correspondence. A mother hears a child cry in the street, hurries down, mistakenly picks up another’s child, recognizes it, becomes ashamed and afraid—“may no one call me a child-thief”—sets the child down, hurries upstairs, and sits: taking another’s child = taking the aggregates; recognition = three characteristics; shame and fear = manifestation of fear; looking around = desire for deliverance; putting down = conformity; standing in the street = change-of-lineage; going upstairs = path; sitting = fruition. The remaining six—hunger, thirst, cold, heat, darkness, poison—show how insight leading to emergence tends to the supramundane: one hungering in saṃsāra seeks food of mindfulness of the body flavored with the Deathless; one thirsting seeks the drink of the noble eightfold path; one chilled by craving’s moisture seeks the path’s heat that burns defilements; one burned by eleven fires seeks nibbāna where they cease; one in ignorance’s darkness seeks cultivation of the path, the light of knowledge; one poisoned by defilements seeks nibbāna, the antidotal medicine of the Deathless (Vernacular §7). [How to read] The twelve similes are the arc’s “complete review”: each traverses the sequence from 21-03 to 22-01—fear → desire for deliverance → conformity → change-of-lineage → path → fruition. The six “escape” similes (bat, snake, house, cows, ogress, child) say “discover it is not yours, let go, leave, reach safety”; the six “seeking” similes (hunger, thirst, cold, heat, darkness, poison) show how intensely the mind desires the other side. [What is seen] The child simile is the gentlest and most exact. The woman is not simply afraid but ashamed and afraid—“may no one call me a child-thief.” Mistaking another’s child for one’s own and then feeling awkward upon recognition is precisely the mind’s relation to the five aggregates on the eve of equanimity: not hatred, but “excuse me, this is not mine.” The six seeking similes also remind us that the levelness of equanimity is not indifference. Beneath that levelness is a profound longing, like hunger for food or a poisoned person’s need for medicine.
§08 Four Matters Determined by Equanimity about Formations—Secluded Conduct, Awakening/Path/Absorption Factors, Practice, and Liberation → Vernacular §8
At this point one is called “of secluded conduct” (the verse: a bhikkhu of secluded conduct frequents a secluded seat; people call it fitting, because he does not display himself among existences). Equanimity about formations determines this character and also distinctions in the noble path’s awakening, path, and absorption factors, its practice, and its liberation. Elders say foundational absorption determines them, or the aggregates contemplated by insight, or personal inclination, but all these are determined only by insight leading to emergence in the former part. According to determination by insight: the path of a dry-insight practitioner, the path of an attainment-master not using absorption as basis, and the path using first absorption as basis while contemplating mixed formations all belong to first absorption, with seven awakening factors, eight path factors, and five absorption factors; insight in the former part may accompany joy or equanimity, but at emergence reaches equanimity about formations associated with joy. In the fivefold system, paths based on second, third, and fourth absorptions have respectively four, three, and two absorption factors, seven path factors, and the fourth-based path six awakening factors, by determination from both foundational absorption and insight; insight leading to emergence is joy-associated. A fifth-absorption-based path has two absorption factors, equanimity and one-pointedness, six awakening and seven path factors; insight leading to emergence is equanimity-associated. The same applies with immaterial absorption as basis—as the ground’s color makes a lizard resemble it. The second elder says the path resembles the attainment from which one emerges and whose factors one contemplates. The third says it resembles the absorption used as basis and contemplated according to inclination, though inclination alone is insufficient without either foundational or contemplated absorption, as shown by the Nandakovāda Sutta. Practice: difficult suppression of defilements with exertion and prompting = painful practice; the opposite pleasant. Slow course of insight and appearance of path after suppression = slow penetration; the opposite quick. Thus the path receives four names. All four Buddha paths are pleasant and quick; so are the General of the Dhamma’s. Mahāmoggallāna’s first path was pleasant and quick, the higher three painful and slow. Predominances too may vary or remain the same. The path receives names for five reasons: own nature (emerging through impermanence = signless, through suffering = desireless, through not-self = emptiness); antidote (impermanence analyzes compact and abandons permanent signs = signless; suffering abandons pleasure and dries desire = desireless; not-self abandons self/being/person and sees emptiness = empty); own quality (empty of greed = empty; without signs of materiality or greed = signless; without desires of greed = desireless); object (nibbāna is empty, signless, desireless); source (path receives insight’s source, fruition the path’s—emptiness insight names the path empty; signless insight names the path signless by the sutta rather than Abhidhamma method; change-of-lineage takes signless nibbāna as object and gives its name to the path; desireless insight gives its name to the path and the path to fruition). [The Discourse on Knowledge of Equanimity about Formations is concluded.] (Vernacular §8). [How to read] This is the list of “what equanimity determines”: (1) you become one of secluded conduct; (2) how many awakening, path, and absorption factors your path has—determined by insight before emergence, not by absorption alone; (3) whether your path is painful or pleasant, slow or quick; and (4) what your liberation is called. The final “five grounds for naming the path” presents signless, desireless, and emptiness from five angles. [What is seen] “Insight leading to emergence is only associated with joy / only associated with equanimity”: insight in the instant before emergence determines the path’s absorption factors. This is the most technical sentence in the unit, yet it precisely follows the arc’s measuring logic: the way one lets go determines the kind of path one obtains. “Insight gives its name to the path; the path gives its name to fruition”: the name travels forward from insight knowledge all the way to fruition, and equanimity about formations stands at the start of that transmission. The author rejects none of the three elders’ positions but says “only insight leading to emergence in the former part determines it,” returning decisive weight to the practitioner’s contemplation in that very instant.
For the General Reader
Take away two similes and one direction. First: the man who has abandoned his wife. Once he could not bear a moment apart from her; after abandoning her he can see her with anyone without anger or grief. Equanimity does not mean no longer seeing formations, but seeing without reacting. Second: the seafarer’s direction-finding crow. If it sees shore, it flies straight there; if not, it returns to the mast. Equanimity can remain on the mast a long time, without hurry, and naturally leaps when it sees nibbāna. The direction is letting go, not exertion. Earlier one abandons absorption pleasure, self, doubt, and good states; here even the “attitude toward formations” becomes level. This is the summit of the path of insight and the final loosening of the measuring scale that runs through the work. Beneath the levelness is not indifference but longing as deep as hunger for food or a poisoned person’s need for medicine. Whether you are called a faith-follower or a Dhamma-follower, whether your path is pleasant or painful, slow or quick—all those distinctions branch from this levelness and need not concern you beforehand.
To read this unit in full: Vernacular §§1–8 present the complete translation, section by section, of seven stages of emptiness contemplation, the arising of equanimity with two similes, the three gateways and liberations, seven noble persons, three names with one meaning, insight leading to emergence with thirteen modes, twelve similes, and the four matters determined by equanimity with the five grounds for naming the path.
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 ### Saṅkhārupekkhāñāṇakathā。
段號域 譯底欄之段號自〔CSCD §760〕至〔CSCD §803〕，實落段號 44 個，無缺無重。本篇於譯底欄之幅為 34,794 位元組——為本編迄今所建諸單元中最長者（本品次長之壞滅隨觀智之單元為 9,082，第 22 品最長之所斷法之斷之單元為 16,210），亦為全 arc 二十六篇之最。其段之數（44）亦為全 arc 之最。
篇之骨——八層 ①〔CSCD §760〕至〔CSCD §765〕七重之空觀：二分之空・四分之空・六行相・八行相・十行相・十二行相・四十二行相，層層加密；②〔CSCD §766〕至〔CSCD §767〕行捨之生起：以棄婦之喻明「捨我我所」，心於三有等退縮而住捨，若見涅槃為寂靜則入之，否則復以諸行為所緣（海鳥之喻）；③〔CSCD §768〕至〔CSCD §770〕三解脫門與三解脫：三隨觀為三門，三根之增上而得三解脫，末辨阿毘達磨唯出二解脫之由；④〔CSCD §771〕至〔CSCD §777〕七聖者之分別；⑤〔CSCD §778〕至〔CSCD §781〕三名一義（欲解脫・省察隨觀・行捨）；⑥〔CSCD §782〕至〔CSCD §788〕至出起觀：出起之語義與執取・出起之十三門，逐一釋而以三人之出起收；⑦〔CSCD §789〕至〔CSCD §796〕十二喻；⑧〔CSCD §797〕至〔CSCD §803〕行捨所決定之四事：獨行者之性・覺支道支禪支・行道之別・解脫之別（道之五因得名）。
論主自標之三處總標 ①〔CSCD §767〕Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti——本篇後文之綱：其前分開為第③層，其後分開為第④層；②〔CSCD §789〕imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā——十二喻之總標，並自出其攝頌；③〔CSCD §797〕Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti——第⑧層之綱，其下四事逐一開之。
篇末之收 本篇收於一縮排之句 Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ.（行捨智竟）——本品之通收式。另有一未帶「竟」字之收：〔CSCD §777〕之末作 Saṅkhārupekkhāñāṇaṃ.（無 niṭṭhitaṃ），其位在七聖者之分別之後而其下猶有二十六段——一篇之內二收句而其一在中，為本品之獨例。本目誌其字面之位而不代移、不代補。
前後接點 前承省察隨觀智之單元：本篇首句 So evaṃ paṭisaṅkhānupassanāñāṇena ''sabbe saṅkhārā suññā''ti pariggahetvā 即彼智之果。後接隨順智・至出起觀之單元：次篇首句 Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa 以三分詞式承本智——「修習・多作」之式於本品凡四見，本篇之接為其末。
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。《總覽》之 §D 自陳「行捨智為頂」，其字面即本篇之地位之所本。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 vipassanā（觀）・saṅkhāra（行）・nibbāna（涅槃）・ariyamagga（聖道）・jhāna（禪）・khandha（蘊）・tilakkhaṇa（三相）等。以下唯列本篇新出者。
七重之空觀〔CSCD §760〕–〔CSCD §765〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dvikoṭikā suññatā | 二分之空 | 第一重：suññamidaṃ attena vā attaniyena vā（此空於我、我所） | 〔CSCD §760〕 |
| catukoṭikā suññatā | 四分之空 | 第二重：不見我於何處・不見我可為他之所有・不見他之我・不見他之我為我之所有 | 〔CSCD §760〕 |
| chahākārehi suññataṃ | 以六行相觀空 | 第三重：十二處等各空於我我所常恆不變 | 〔CSCD §761〕 |
| aṭṭhahākārehi | 以八行相 | 第四重：無實・無堅・離實，以常實・恆實・樂實・我實等八量之 | 〔CSCD §762〕 |
| dasahākārehi | 以十行相 | 第五重：rittato（虛）至 vivittato（遠離）十目 | 〔CSCD §763〕 |
| dvādasahākārehi | 以十二行相 | 第六重：非有情・非命・非人・非摩納婆・非女・非男・非我・非我所・非我・非我之・非他之・非任何者 | 〔CSCD §764〕 |
| dvācattālīsāya ākārehi | 以四十二行相 | 第七重：依度遍知而觀，自 aniccato 至 nissaraṇato | 〔CSCD §765〕 |
| tīraṇapariññā | 度遍知 | 四十二行相所依之遍知 | 〔CSCD §765〕 |
行捨之生起〔CSCD §766〕–〔CSCD §767〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| udāsīna・majjhatta | 漠然・中立 | 行捨之二相：bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto | 〔CSCD §766〕 |
| patilīyati patikuṭati pativattati na sampasāriyati | 退縮・卷縮・退轉・不伸展 | 本篇之骨語四連，實測 3 見（本篇 2・所引之回提 1） | 〔CSCD §766〕・〔CSCD §796〕 |
| pāṭikulyatā | 厭逆 | 與捨並舉之相：upekkhā vā pāṭikulyatā vā saṇṭhāti | 〔CSCD §766〕 |
| saṅkhārappavatta | 諸行之轉起 | 見涅槃為寂靜則捨之而入涅槃 | 〔CSCD §767〕 |
| sāmuddikānaṃ disākāko | 海賈之方向烏 | 第二喻之名 | 〔CSCD §767〕 |
| saṅkhāravicinane majjhatta | 於簡擇諸行而中立 | 行捨之定式 | 〔CSCD §767〕 |
三解脫門與三解脫〔CSCD §768〕–〔CSCD §770〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| tīṇi vimokkhamukhāni | 三解脫門 | 三隨觀之名；論引聖典而逐一釋其三語 | 〔CSCD §768〕 |
| paricchedaparivaṭumato | 依限定與周遍 | 論釋無常隨觀之語：生前無、滅後不去 | 〔CSCD §768〕 |
| manosamuttejanatā | 心之激發 | 論釋苦隨觀之語（其異形作 cittasaṃvejanatā） | 〔CSCD §768〕 |
| parato samanupassanatā | 觀為他 | 論釋無我隨觀之語 | 〔CSCD §768〕 |
| animitto vimokkho | 無相解脫 | 以無相行相緣涅槃而轉之聖道 | 〔CSCD §769〕 |
| appaṇihito vimokkho | 無願解脫 | 同上，以無願行相 | 〔CSCD §769〕 |
| suññato vimokkho | 空解脫 | 同上，以空行相 | 〔CSCD §769〕 |
| adhimokkhabahula・passaddhibahula・vedabahula | 多勝解・多輕安・多喜受 | 三作意者之相，配三根三解脫三聖者 | 〔CSCD §769〕・〔CSCD §772〕–〔CSCD §774〕・〔CSCD §788〕 |
| nippariyāyato・pariyāyena | 不了義・了義 | 論辨觀智之解脫之名何以於阿毘達磨唯出二 | 〔CSCD §770〕 |
七聖者之分別〔CSCD §771〕–〔CSCD §777〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saddhānusārī | 隨信行者 | 多勝解者於入流道剎那之名 | 〔CSCD §771〕・〔CSCD §772〕 |
| saddhāvimutta | 信解脫者 | 其於餘七處之名 | 〔CSCD §772〕 |
| kāyasakkhi | 身證者 | 多輕安者於一切處之名 | 〔CSCD §773〕 |
| ubhatobhāgavimutta | 俱分解脫者 | 得無色定而至最上果者 | 〔CSCD §773〕・〔CSCD §777〕 |
| dhammānusārī | 隨法行者 | 多喜受者於入流道剎那之名 | 〔CSCD §774〕 |
| diṭṭhippatta | 見至者 | 其於六處之名 | 〔CSCD §774〕 |
| paññāvimutta | 慧解脫者 | 其於最上果之名 | 〔CSCD §774〕・〔CSCD §777〕 |
| saddhindriya・samādhindriya・paññindriya | 信根・定根・慧根 | 三作意者所得之三根 | 〔CSCD §772〕–〔CSCD §774〕 |
至出起觀與其十三門〔CSCD §782〕–〔CSCD §788〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sikhāppattā vipassanā | 至頂之觀 | 與下二語同為行捨等三智之名 | 〔CSCD §782〕 |
| vuṭṭhānagāminī | 至出起者 | 論自釋：Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī，其義為 maggena saddhiṃ ghaṭiyatīti | 〔CSCD §782〕 |
| vuṭṭhāna | 出起 | 論自釋其所指：bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo | 〔CSCD §782〕 |
| abhinivesa | 執取 | 與出起相對之語；十三門之首軸，其屈折諸形實測 24 見 | 〔CSCD §783〕–〔CSCD §788〕 |
| mātikā | 論母 | 論自標其十三門之總目 | 〔CSCD §783〕 |
| ekappahārena pañcahi khandhehi vuṭṭhāti | 一時而自五蘊出起 | 十三門之第九，其所引之語為 ''Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma''nti | 〔CSCD §783〕・〔CSCD §786〕 |
| ghaṭiyati | 相接 | 觀與道相接之語，實測 5 見 | 〔CSCD §784〕–〔CSCD §785〕 |
行捨所決定之四事〔CSCD §797〕–〔CSCD §803〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| patilīnacara | 獨行者 | 行捨所決定之第一事；論引一偈為證 | 〔CSCD §797〕 |
| bojjhaṅgamaggaṅgajhānaṅga | 覺支・道支・禪支 | 第二事；三師之說並列而論以前分之至出起觀統之 | 〔CSCD §797〕–〔CSCD §800〕 |
| pādakajjhāna | 基礎禪 | 第一師之說所主；論以「前分之至出起觀」統之 | 〔CSCD §797〕・〔CSCD §798〕 |
| sukkhavipassaka | 純觀者 | 無禪而唯觀者；其道亦屬初禪 | 〔CSCD §798〕 |
| dukkhāpaṭipadā・sukhāpaṭipadā | 苦行道・樂行道 | 第三事之二 | 〔CSCD §801〕 |
| dandhābhiññā・khippābhiññā | 遲通達・速通達 | 第三事之餘二；四名合為道之四名 | 〔CSCD §801〕 |
| sarasa・paccanīka・saguṇa・ārammaṇa・āgamana | 依自味・依對治・依自德・依所緣・依來處 | 道得名之五因——第四事之骨 | 〔CSCD §802〕・〔CSCD §803〕 |
| vipassanāgamana・maggāgamana | 觀之來・道之來 | 「依來處」一因之二分：道得觀之名，果得道之名 | 〔CSCD §803〕 |
論主自標之人名三處 〔CSCD §801〕出三名以證行道之別：Buddhānaṃ（諸佛）・dhammasenāpatissa（法將）・Mahāmoggallānattherassa（大目犍連長老）——諸佛與法將之四道皆樂行道速通達，而大目犍連唯初道如是，上三道則苦行道遲通達。本目逐字錄其字面之判而不代釋其所以。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中。方括注唯二式（段號 44 個與版頁記 34 個，後者皆在註記之內）。圓括注 20 處，逐一為出處標記，無非出處之括注——為本品八單元中括注最多者。引號 '' 實測 104 處為偶數，逐一成對——亦為本品之最。
本篇自出之字面之異三處 ①〔CSCD §765〕之四十二行相之列中，anassādato 2 見、ādīnavato 2 見——一列之內二目各重出一次，而其間之目不重；本欄誌其重而不判其為衍文或論主之複舉。②〔CSCD §768〕之引與〔CSCD §769〕之引同出一處而其段號異（paṭi. ma. 1.219／paṭi. ma. 1.223），〔CSCD §770〕之三引則皆作 paṭi. ma. 1.229——同一聖典之三段之號，本篇逐一照錄不合併。③〔CSCD §770〕之出處括注作 (dha. sa. 343 ādayo)、〔CSCD §800〕作 (ma. ni. 3.398 ādayo)——二處以 ādayo（等）綴於號後，與他處之純號式不齊；本欄誌其字面之實而不判。
列面之目數 〔CSCD §765〕四十二行相之列面實 44 目（anassādato・ādīnavato 各重出）。
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 §760〕 | ''suññamidaṃ attena vā attaniyena vā''ti | 二分之空之語 | (ma. ni. 3.69) |
| 〔CSCD §762〕 | Yathā naḷo asāro nissāro sārāpagato. 起之十喻 | 八行相之所本：如蘆・如蓖麻・如優曇鉢・如白樹・如波利跋陀・如泡沫・如水泡・如陽焰・如芭蕉幹・如幻 | (cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §764〕 | Vedanā…pe… viññāṇaṃ na kassacīti | 十二行相之收 | (cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §765〕 | ''Suññato lokaṃ avekkhassu, mogharāja sadā sato; | 觀世為空者不為死王所見 | (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §766〕 | seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati | 心之退縮之喻 | (a. ni. 7.49) |
| 〔CSCD §768〕 | Yathāha –／''Tīṇi ＋版頁記＋ kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti | 三解脫門導世出離 | (paṭi. ma. 1.219) |
| 〔CSCD §768〕 | ''aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. | 三作意各以何行相現起 | (paṭi. ma. 1.219) |
| 〔CSCD §769〕 | Vuttaṃ hetaṃ ''aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. | 三作意各得一解脫 | (paṭi. ma. 1.223) |
| 〔CSCD §770〕 | ''yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ | 阿毘達磨唯出無願與空二解脫 | (dha. sa. 343 ādayo) |
| 〔CSCD §770〕 | ''Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. 等三引 | 觀智之三解脫之名（依捨執取・捨相・捨願三面） | (paṭi. ma. 1.229)〔三處同號〕 |
| 〔CSCD §775〕 | Vuttaṃ hetaṃ –／''Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. | 信根增上故得入流道，名隨信行者 | (paṭi. ma. 1.221) |
| 〔CSCD §776〕 | Aparampi vuttaṃ –／''Saddahanto vimuttoti saddhāvimutto. | 三聖者之語義 | (paṭi. ma. 1.221) |
| 〔CSCD §779〕 | Pāḷiyampi vuttaṃ –／''Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? | 行捨智之定義問答 | (paṭi. ma. 1.54) |
| 〔CSCD §780〕 | ''uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā''tiādi | 「捨諸行故名行捨」之語 | (paṭi. ma. 1.54) |
| 〔CSCD §781〕 | Vuttaṃ hetaṃ – ''yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna''nti | 三名一義 | (paṭi. ma. 1.227) |
| 〔CSCD §786〕 | ''Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma''nti | 一時自五蘊出起之所本 | (dī. ni. 1.298) |
| 〔CSCD §797〕 | yaṃ sandhāya vuttaṃ –／''Patilīnacarassa bhikkhuno, | 獨行之比丘不現自身於有 | (su. ni. 816; mahāni. 45) |
| 〔CSCD §800〕 | Svāyamattho nandakovādasuttena | 第三師說之所證 | (ma. ni. 3.398 ādayo) |
| 〔CSCD §778〕 | Tenāhu porāṇā – ''idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati | 一智三名（下・中・上三位）——古師之語，不繫出處 | 〔無自標之出處〕 |
引之用〔本欄實測〕 本篇之引 19 處（含古師之語一處），為本品八單元中引最密者；其出處之種 7 種（paṭi. ma. 9・cūḷani. 3〔其一與 su. ni. 並書〕・ma. ni. 2・dha. sa. 1・a. ni. 1・dī. ni. 1・su. ni. 與 mahāni. 並書 1）。開引之式亦最富：Yathāha 1・Vuttaṃ hetaṃ 3・Vuttampi cetaṃ 1・Pāḷiyampi vuttaṃ 1・Aparampi vuttaṃ 1・Tenāhu porāṇā 1・Tena vuttaṃ 1・yaṃ sandhāya vuttaṃ 1。kira 6 見，皆為喻之開場。此數唯就本篇之域，不及全書。
三師之說並列而論以己義統之〔本欄實測〕 〔CSCD §797〕出三師之說：Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti.（第一師：基礎禪決定之）・Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti.（第二師：觀之所緣蘊決定之）・Keci puggalajjhāsayo niyametīti vadanti.（第三師：人之意樂決定之）。其後論以 Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā（於三說中，唯此前分之至出起觀決定之）統之，而〔CSCD §799〕與〔CSCD §800〕復逐一釋第二第三師之說。論不斥二師而以己義貫之——本目逐字錄其位而不代裁。
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 47 見、upamā 諸形 4 見、sadisa 諸形 3 見、Seyyathāpi 2 見、kira 6 見。本篇之喻之數為全 arc 之最——其大者在〔CSCD §789〕至〔CSCD §796〕之十二喻，其餘散在諸段。
十二喻之攝頌與其目〔CSCD §789〕 論自出一攝頌總其十二喻：''Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako;／Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā''ti.——十二目逐一如下：
| 序 | 喻〔逐字〕 | 所配 |
|---|---|---|
| 一 | Vaggulīti 之蝙蝠喻〔CSCD §790〕 | 攀五枝蜜樹而無所得，遂捨而飛他樹——五蘊之執取至果智之全程（十二喻中配位最全者，一喻九配） |
| 二 | Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva〔CSCD §791〕 | 黑蛇之喻已於省察隨觀智之單元說，本篇唯續其三配（放蛇＝種姓智・回顧來路＝道智・至無畏處＝果智） |
| 三 | Gharanti 之火宅喻〔CSCD §792〕 | 家主夜寤見火而出，至安穩處 |
| 四 | Goti 之失牛喻〔CSCD §793〕 | 農夫誤取王牛，天明知非己有而棄之疾走 |
| 五 | Yakkhīti 之夜叉女喻〔CSCD §794〕 | 與夜叉女共住者見其食人肉而知其非人，怖而疾走 |
| 六 | Dārakoti 之抱他子喻〔CSCD §795〕 | 婦人誤抱他子，知非己子而置之，還登樓而坐 |
| 七–十二 | Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā〔CSCD §796〕 | 飢・渴・寒・熱・闇・毒六喻——論自標其用為「示至出起觀者之趣向出世法」，與前六喻之「配諸智」不同族 |
前六喻之配位表〔本欄實測〕 前六喻各以 viya 逐一配諸智，其配之目數不齊：蝙蝠喻 9 配（自執取至果智）・黑蛇喻 3 配（承前篇）・火宅喻 7 配・失牛喻 7 配・夜叉女喻 7 配・抱他子喻 8 配。六喻皆以「果智」收，而其起處不一——蝙蝠喻起於「執取五蘊」，餘五喻起於「我我所之執」。此為字面可核之實，本目誌之而不代釋其序之所以。
餘喻六處〔本篇他段〕
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §766〕 | vissaṭṭhabhariyo viya puriso 起之棄婦喻 | 如既棄其婦者見之與他人共處亦不怒不憂——行捨之主喻，明「捨我我所而中立」 |
| 〔CSCD §766〕 | padumapalāse īsakapoṇe udakaphusitāni patilīyanti | 如水滴於稍傾之蓮葉——心之退縮 |
| 〔CSCD §766〕 | kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ | 如雞毛與筋片投火——心之退縮（與上並舉，二喻同配一義） |
| 〔CSCD §767〕 | sāmuddikānaṃ disākāko viya | 如海賈之方向烏：不見岸則還止桅上——不見涅槃則復以行為所緣 |
| 〔CSCD §767〕 | suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. Nibbaṭṭitakappāsaṃ vihanamānaṃ viya | 如篩中簸粉、如彈已淨之棉——簡擇諸行而中立 |
| 〔CSCD §798〕 | bhūmivaṇṇo viya godhāvaṇṇassa | 如地色之於蜥蜴之色——所出之定令道似己 |
乙・修辭之可核觀察 ①層層加密之列舉為第①層之式：二・四・六・八・十・十二・四十二，七重之數順序而上，其開引之語逐一同式（如 Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti），六段之式全同。②…pe… 省略式 23 見——為本品之最，皆在諸行相之列舉與所引之文之內。③? 全篇 5 見，其中 Kathaṃ? 之引釋式 4 見（〔CSCD §760〕・〔CSCD §761〕・〔CSCD §762〕・〔CSCD §763〕之開），Katame pana te vimokkhā 1 見。④veditabb- 之屈折形 11 見——為本品之最，皆在論主自標其應知之處。⑤解脫一語之屈折諸形 14 見、saṅkhārupekkhā 之諸形 19 見、vuṭṭhānagāminī 之諸形 7 見——三語為本篇之三軸。⑥abhinivisitvā 24 見，皆在第⑥層之十三門之列與其釋。⑦pattheti（希求）12 見，皆在〔CSCD §796〕之六喻，六喻各二見（一喻一配）。⑧縮排之行 87 行，其中攝頌二行、所引諸偈與所引散文之行居多。
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 §760〕 So evaṃ paṭisaṅkhānupassanāñāṇena ''sabbe saṅkhārā suññā''ti pariggahetvā | 省察隨觀智之單元〔CSCD §757〕 | 彼篇以四組因加三相而把握諸行，本篇即自其果起 |
〔CSCD §778〕 Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā | 厭離隨觀智・欲解脫智之單元〔CSCD §755〕 | 二處之判之句逐字全同，各繫其組之三智 |
〔CSCD §781〕 ''yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna''nti | 厭離隨觀智・欲解脫智之單元〔CSCD §755〕・隨順智・至出起觀之單元〔CSCD §805〕 | 三處引同一出處之同式文而各易其三名——同句式三見於本品 |
〔CSCD §791〕 Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva | 省察隨觀智之單元〔CSCD §758〕 | 本篇明白回指彼篇之喻而唯續其異，為本品互指之最直者 |
〔CSCD §782〕 Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ | 離隨染之生滅智之單元〔CSCD §737〕 | 彼篇以 sikhāppattā vipassanā 立本品之界，本篇則指其所實繫之三智 |
〔CSCD §782〕 vuṭṭhānagāminī | 隨順智・至出起觀之單元〔CSCD §805〕 | 彼篇立至出起觀之科而以八經之會通出其異名——本篇立其義，彼篇會其名 |
〔CSCD §788〕 paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā | 初道智・入流者之單元〔CSCD §812〕 | 彼篇立入流者為第二聖者而數其省察，本篇之七聖者即其人之分 |
〔CSCD §801〕 Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti | 隨順智・至出起觀之單元〔CSCD §804〕 | 彼篇釋隨順智之所以名「諦隨順」，其理與本篇之「與名」同式 |
〔CSCD §766〕 tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu | 過患隨觀智之單元〔CSCD §752〕 | 彼篇以同序之法數立七譬，本篇則以之為心退縮之處 |
〔CSCD §802〕 maggo nāma pañcahi kāraṇehi nāmaṃ labhati | 遍知等之分別之單元〔CSCD §851〕 | 彼篇釋正斷而以「王之所作」一喻明前分之功歸於道，與本篇「以來處而與名」之理同族——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: ### Saṅkhārupekkhāñāṇakathā.
Paragraph-number range The base-text column runs from 〔CSCD §760〕 through 〔CSCD §803〕, with 44 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 34,794 bytes—the longest unit this edition has built so far (the next longest in this chapter is the 9,082-byte unit on knowledge of contemplation of dissolution, and the longest in Chapter 22 is the 16,210-byte unit on the abandoning of what is to be abandoned). It is also the longest of the arc’s twenty-six discourses. Its count of paragraphs, forty-four, is likewise the arc’s highest.
The discourse’s eightfold spine ① 〔CSCD §760〕–〔CSCD §765〕: seven successive contemplations of emptiness—twofold emptiness, fourfold emptiness, six modes, eight modes, ten modes, twelve modes, and forty-two modes, each increasingly dense. ② 〔CSCD §766〕–〔CSCD §767〕: the arising of equanimity about formations—the abandoned-wife simile illustrates abandoning “I” and “mine”; the mind draws back from the three kinds of existence and comes to rest in equanimity. If it sees nibbāna as peaceful, it enters; otherwise, formations become its object again, as in the seafaring-bird simile. ③ 〔CSCD §768〕–〔CSCD §770〕: three gateways to liberation and three liberations—the three contemplations are the three gateways, and the predominance of three faculties yields three liberations; the close explains why the Abhidhamma gives only two liberations. ④ 〔CSCD §771〕–〔CSCD §777〕: the distinction among seven kinds of noble persons. ⑤ 〔CSCD §778〕–〔CSCD §781〕: three names with one meaning—desire for deliverance, contemplation of reflection, and equanimity about formations. ⑥ 〔CSCD §782〕–〔CSCD §788〕: insight leading to emergence—the meaning of emergence and thirteen modes of grasping and emergence, explained one by one and concluded through the emergence of three kinds of person. ⑦ 〔CSCD §789〕–〔CSCD §796〕: twelve similes. ⑧ 〔CSCD §797〕–〔CSCD §803〕: four matters determined by equanimity about formations—the nature of secluded conduct, awakening/path/absorption factors, distinctions in practice, and distinctions in liberation, including the five reasons for which the path receives its name.
The author’s three marked synoptic statements ① At 〔CSCD §767〕, Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti is the outline for the following text: its first half becomes layer ③, and its second layer ④. ② At 〔CSCD §789〕, imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā marks the twelve similes as a group and supplies their mnemonic verse. ③ At 〔CSCD §797〕, Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti is the outline for layer ⑧, under which the four matters are developed one by one.
The discourse’s close The discourse closes with the indented statement Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ. (Knowledge of equanimity about formations is concluded), the standard closing formula of this chapter. There is also a close lacking the word meaning “concluded”: at the end of 〔CSCD §777〕 the text has Saṅkhārupekkhāñāṇaṃ. without niṭṭhitaṃ. It occurs after the distinction among seven kinds of noble persons, with another twenty-six paragraphs still to follow—two closing statements in one discourse, one in the middle, a feature unique in this chapter. This apparatus records the literal position without moving or supplying anything.
Forward and backward joins The preceding unit treats knowledge of contemplation of reflection. This discourse’s opening, So evaṃ paṭisaṅkhānupassanāñāṇena ''sabbe saṅkhārā suññā''ti pariggahetvā, is precisely the result of that knowledge. The following unit treats conformity knowledge and insight leading to emergence. Its opening, Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa, takes up the present knowledge through the three-part participial formula—the formula “practicing, cultivating, and developing” occurs four times in this chapter, and this join is its last.
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. The Overview’s §D itself states that “knowledge of equanimity about formations is the summit”; that wording grounds the position assigned to this discourse.
II. Terms and Renderings
This heading records only usage in this discourse and its location; the normative glossary governs settled renderings, and this heading does not decide what the glossary leaves unsettled. Readings established in preceding chapters or preceding units are not re-explained. Terms relevant here include vipassanā (insight), saṅkhāra (formations), nibbāna, ariyamagga (noble path), jhāna (absorption), khandha (aggregate), and tilakkhaṇa (three characteristics). Only forms new in this discourse are listed below.
Seven successive contemplations of emptiness 〔CSCD §760〕–〔CSCD §765〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dvikoṭikā suññatā | twofold emptiness | First stage: suññamidaṃ attena vā attaniyena vā (this is empty of self and what belongs to self) | 〔CSCD §760〕 |
| catukoṭikā suññatā | fourfold emptiness | Second stage: not seeing self anywhere; not seeing self as capable of becoming another’s possession; not seeing another’s self; and not seeing another’s self as one’s own possession | 〔CSCD §760〕 |
| chahākārehi suññataṃ | contemplation of emptiness in six modes | Third stage: the twelve bases and the rest are each empty of self, what belongs to self, permanence, lastingness, and freedom from change | 〔CSCD §761〕 |
| aṭṭhahākārehi | in eight modes | Fourth stage: without substance, without any substance, and apart from substance, measured through the eight standards of a substance of permanence, lastingness, pleasure, self, and the rest | 〔CSCD §762〕 |
| dasahākārehi | in ten modes | Fifth stage: ten items from rittato (hollow) through vivittato (separate) | 〔CSCD §763〕 |
| dvādasahākārehi | in twelve modes | Sixth stage: not a being, life, person, young man, woman, man, self, what belongs to self, I, mine, another’s, or anyone’s | 〔CSCD §764〕 |
| dvācattālīsāya ākārehi | in forty-two modes | Seventh stage: contemplation according to full understanding as investigation, from aniccato through nissaraṇato | 〔CSCD §765〕 |
| tīraṇapariññā | full understanding as investigation | The full understanding on which the forty-two modes depend | 〔CSCD §765〕 |
The arising of equanimity about formations 〔CSCD §766〕–〔CSCD §767〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| udāsīna・majjhatta | unconcerned, neutral | Two aspects of equanimity about formations: bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto | 〔CSCD §766〕 |
| patilīyati patikuṭati pativattati na sampasāriyati | draws back, contracts, recoils, does not extend | The discourse’s pivotal four-part expression, measured at 3 occurrences (twice in the discourse and once in the later citation taking it up) | 〔CSCD §766〕・〔CSCD §796〕 |
| pāṭikulyatā | repulsion | A mode stated together with equanimity: upekkhā vā pāṭikulyatā vā saṇṭhāti | 〔CSCD §766〕 |
| saṅkhārappavatta | occurrence of formations | What is abandoned when nibbāna is seen as peaceful and entered | 〔CSCD §767〕 |
| sāmuddikānaṃ disākāko | seafarers’ direction-finding crow | The name of the second simile | 〔CSCD §767〕 |
| saṅkhāravicinane majjhatta | neutral in selecting formations | The fixed formula for equanimity about formations | 〔CSCD §767〕 |
The three gateways to liberation and three liberations 〔CSCD §768〕–〔CSCD §770〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| tīṇi vimokkhamukhāni | three gateways to liberation | A name for the three contemplations; the treatise cites a canonical passage and explains its three expressions one by one | 〔CSCD §768〕 |
| paricchedaparivaṭumato | as bounded and circumscribed | The author’s explanation of contemplation of impermanence: absent before arising, going nowhere after ceasing | 〔CSCD §768〕 |
| manosamuttejanatā | stirring of the mind | The author’s explanation of contemplation of suffering; its variant form is cittasaṃvejanatā | 〔CSCD §768〕 |
| parato samanupassanatā | viewing as other | The author’s explanation of contemplation of not-self | 〔CSCD §768〕 |
| animitto vimokkho | signless liberation | The noble path occurring with nibbāna as object through the mode of the signless | 〔CSCD §769〕 |
| appaṇihito vimokkho | desireless liberation | The same, through the mode of the desireless | 〔CSCD §769〕 |
| suññato vimokkho | emptiness liberation | The same, through the mode of emptiness | 〔CSCD §769〕 |
| adhimokkhabahula・passaddhibahula・vedabahula | abundant in resolution, tranquility, and joyful feeling | The qualities of the three kinds of attention, paired with the three faculties, three liberations, and three noble persons | 〔CSCD §769〕・〔CSCD §772〕–〔CSCD §774〕・〔CSCD §788〕 |
| nippariyāyato・pariyāyena | in an unqualified sense, in a qualified sense | The author’s distinction explaining why only two names of liberation for insight knowledge occur in the Abhidhamma | 〔CSCD §770〕 |
The distinction among seven kinds of noble persons 〔CSCD §771〕–〔CSCD §777〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saddhānusārī | faith-follower | The name of one abundant in resolution at the stream-entry-path moment | 〔CSCD §771〕・〔CSCD §772〕 |
| saddhāvimutta | one liberated through faith | The name of that person at the other seven positions | 〔CSCD §772〕 |
| kāyasakkhi | body-witness | The name of one abundant in tranquility at every position | 〔CSCD §773〕 |
| ubhatobhāgavimutta | one liberated both ways | One who gains immaterial attainment and reaches the highest fruition | 〔CSCD §773〕・〔CSCD §777〕 |
| dhammānusārī | Dhamma-follower | The name of one abundant in joyful feeling at the stream-entry-path moment | 〔CSCD §774〕 |
| diṭṭhippatta | one attained to view | The name of that person at six positions | 〔CSCD §774〕 |
| paññāvimutta | one liberated through wisdom | The name of that person at the highest fruition | 〔CSCD §774〕・〔CSCD §777〕 |
| saddhindriya・samādhindriya・paññindriya | faith, concentration, and wisdom faculties | The three faculties gained by the three kinds of attention | 〔CSCD §772〕–〔CSCD §774〕 |
Insight leading to emergence and its thirteen modes 〔CSCD §782〕–〔CSCD §788〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sikhāppattā vipassanā | culminating insight | A name, together with the next two expressions, for the three knowledges beginning with equanimity about formations | 〔CSCD §782〕 |
| vuṭṭhānagāminī | leading to emergence | The author’s explanation is Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī, meaning maggena saddhiṃ ghaṭiyatīti | 〔CSCD §782〕 |
| vuṭṭhāna | emergence | The author identifies its referent in bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo | 〔CSCD §782〕 |
| abhinivesa | grasping | An expression opposed to emergence and the first axis of the thirteen modes; its inflected forms are measured at 24 occurrences | 〔CSCD §783〕–〔CSCD §788〕 |
| mātikā | matrix | The author’s term for the general outline of the thirteen modes | 〔CSCD §783〕 |
| ekappahārena pañcahi khandhehi vuṭṭhāti | emerges from the five aggregates at a single time | The ninth of the thirteen modes; its citation reads ''Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma''nti | 〔CSCD §783〕・〔CSCD §786〕 |
| ghaṭiyati | connects | The expression for insight connecting with the path, measured at 5 occurrences | 〔CSCD §784〕–〔CSCD §785〕 |
Four matters determined by equanimity about formations 〔CSCD §797〕–〔CSCD §803〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| patilīnacara | one of secluded conduct | The first matter determined by equanimity about formations; the author cites a verse in support | 〔CSCD §797〕 |
| bojjhaṅgamaggaṅgajhānaṅga | awakening, path, and absorption factors | The second matter; three teachers’ positions are presented and the treatise subsumes them under insight leading to emergence in the former part | 〔CSCD §797〕–〔CSCD §800〕 |
| pādakajjhāna | foundational absorption | The principal term in the first teacher’s position; the author subsumes it under “insight leading to emergence in the former part” | 〔CSCD §797〕・〔CSCD §798〕 |
| sukkhavipassaka | dry-insight practitioner | One without absorption who practices insight alone; that person’s path nevertheless belongs to first absorption | 〔CSCD §798〕 |
| dukkhāpaṭipadā・sukhāpaṭipadā | painful practice, pleasant practice | Two aspects of the third matter | 〔CSCD §801〕 |
| dandhābhiññā・khippābhiññā | slow penetration, quick penetration | The other two aspects of the third matter; together the four give the path four names | 〔CSCD §801〕 |
| sarasa・paccanīka・saguṇa・ārammaṇa・āgamana | according to own nature, antidote, own quality, object, or source | The five reasons for which the path receives its name, the spine of the fourth matter | 〔CSCD §802〕・〔CSCD §803〕 |
| vipassanāgamana・maggāgamana | source from insight, source from the path | The two divisions of “according to source”: the path receives the name of insight, and fruition the name of the path | 〔CSCD §803〕 |
The author’s three marked personal names At 〔CSCD §801〕 three names illustrate differences in practice: Buddhānaṃ (Buddhas), dhammasenāpatissa (the General of the Dhamma), and Mahāmoggallānattherassa (the Elder Mahāmoggallāna)—the four paths of Buddhas and the General of the Dhamma are all pleasant practice with quick penetration, while only Mahāmoggallāna’s first path was so, his higher three being painful practice with slow penetration. This apparatus records the literal determination without independently explaining why.
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.); and zero matches for the variant-recitation marker pāṭho. Square brackets occur in only two forms: forty-four paragraph numbers and thirty-four edition-page notes, all of the latter within comments. There are 20 parenthetical notes, each a source marker, and no parenthetical notes other than source markers—the highest parenthetical-note count among the chapter’s eight units. The quotation marks '' occur 104 times, an even number, forming pairs throughout—also the chapter’s highest count.
Three literal variations arising within this discourse ① In the list of forty-two modes at 〔CSCD §765〕, anassādato occurs twice and ādīnavato twice—two items each repeated once in the same list, while no intervening item repeats. This apparatus records the repetition without judging it an interpolation or deliberate recurrence. ② The citations at 〔CSCD §768〕 and 〔CSCD §769〕 come from the same work but carry different paragraph numbers (paṭi. ma. 1.219 and paṭi. ma. 1.223), while the three citations at 〔CSCD §770〕 all have paṭi. ma. 1.229—the numbers for three passages in the same canonical work are reproduced individually and not combined. ③ The source note at 〔CSCD §770〕 reads (dha. sa. 343 ādayo), and that at 〔CSCD §800〕 reads (ma. ni. 3.398 ādayo)—at these two places ādayo (and so on) follows the number, unlike the pure-number pattern elsewhere. This apparatus records the literal fact without adjudicating it.
Number of items on the surface of the list The list called forty-two modes at 〔CSCD §765〕 actually has 44 items on its surface (anassādato and ādīnavato each recur).
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 §760〕 | ''suññamidaṃ attena vā attaniyena vā''ti | the expression of twofold emptiness | (ma. ni. 3.69) |
| 〔CSCD §762〕 | ten similes beginning Yathā naḷo asāro nissāro sārāpagato. | the basis for the eight modes: like reed, castor-oil plant, udumbara, white tree, palibhadra, foam, bubble, mirage, plantain trunk, and illusion | (cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §764〕 | Vedanā…pe… viññāṇaṃ na kassacīti | the close of the twelve modes | (cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §765〕 | ''Suññato lokaṃ avekkhassu, mogharāja sadā sato; | one who contemplates the world as empty is unseen by the King of Death | (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88) |
| 〔CSCD §766〕 | seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati | the simile for the mind’s drawing back | (a. ni. 7.49) |
| 〔CSCD §768〕 | Yathāha –／''Tīṇi + edition-page note + kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti | the three gateways to liberation lead to escape from the world | (paṭi. ma. 1.219) |
| 〔CSCD §768〕 | ''aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. | through which mode formations manifest under each of the three kinds of attention | (paṭi. ma. 1.219) |
| 〔CSCD §769〕 | Vuttaṃ hetaṃ ''aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. | each of the three kinds of attention gains one liberation | (paṭi. ma. 1.223) |
| 〔CSCD §770〕 | ''yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ | the Abhidhamma gives only the desireless and emptiness liberations | (dha. sa. 343 ādayo) |
| 〔CSCD §770〕 | three citations beginning ''Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. | the three names of liberation for insight knowledge, by way of abandoning grasping, signs, and desires | (paṭi. ma. 1.229) [same number at all three places] |
| 〔CSCD §775〕 | Vuttaṃ hetaṃ –／''Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. | because the faith faculty is predominant, the stream-entry path is gained and the person is called a faith-follower | (paṭi. ma. 1.221) |
| 〔CSCD §776〕 | Aparampi vuttaṃ –／''Saddahanto vimuttoti saddhāvimutto. | the word meanings of three noble persons | (paṭi. ma. 1.221) |
| 〔CSCD §779〕 | Pāḷiyampi vuttaṃ –／''Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? | the defining question and answer for knowledge of equanimity about formations | (paṭi. ma. 1.54) |
| 〔CSCD §780〕 | ''uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā''tiādi | the expression “because one has equanimity toward formations, it is equanimity about formations” | (paṭi. ma. 1.54) |
| 〔CSCD §781〕 | Vuttaṃ hetaṃ – ''yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna''nti | three names with one meaning | (paṭi. ma. 1.227) |
| 〔CSCD §786〕 | ''Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma''nti | the basis for emerging from the five aggregates at one time | (dī. ni. 1.298) |
| 〔CSCD §797〕 | yaṃ sandhāya vuttaṃ –／''Patilīnacarassa bhikkhuno, | the bhikkhu of secluded conduct does not display himself among existences | (su. ni. 816; mahāni. 45) |
| 〔CSCD §800〕 | Svāyamattho nandakovādasuttena | the support for the third teacher’s position | (ma. ni. 3.398 ādayo) |
| 〔CSCD §778〕 | Tenāhu porāṇā – ''idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati | one knowledge with three names at lower, middle, and upper stages—the words of the elders, with no source attached | [no source marked by the text] |
Use of citations [measured in this column] The discourse contains 19 citations, including one passage from the elders, the highest citation density among the chapter’s eight units. Their sources are of 7 kinds: paṭi. ma. 9; cūḷani. 3, one written together with su. ni.; ma. ni. 2; dha. sa. 1; a. ni. 1; dī. ni. 1; and su. ni. written together with mahāni. once. Its introductory formulas are likewise the most diverse: Yathāha once, Vuttaṃ hetaṃ three times, Vuttampi cetaṃ once, Pāḷiyampi vuttaṃ once, Aparampi vuttaṃ once, Tenāhu porāṇā once, Tena vuttaṃ once, and yaṃ sandhāya vuttaṃ once. kira occurs 6 times, each opening a simile. These counts apply only to this discourse, not to the entire work.
Three teachers’ positions presented together and the treatise’s subsuming of them under its own interpretation [measured in this column] At 〔CSCD §797〕 three positions appear: Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. (first: the foundational absorption determines the distinction); Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. (second: the aggregates that are insight’s object determine it); and Keci puggalajjhāsayo niyametīti vadanti. (third: personal inclination determines it). The author then subsumes them under Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā (among these positions, only insight leading to emergence in the former part determines it), and at 〔CSCD §799〕 and 〔CSCD §800〕 explains the second and third positions individually. The author does not reject the other two teachers but carries them through his own interpretation. This apparatus records their literal positions without deciding among them.
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 47 word-boundary occurrences of viya, 4 forms of upamā, 3 forms of sadisa, 2 occurrences of Seyyathāpi, and 6 occurrences of kira. This discourse has the greatest number of similes in the entire arc—the major group is the twelve similes at 〔CSCD §789〕–〔CSCD §796〕, with others dispersed through the discourse.
The mnemonic verse and members of the twelve similes 〔CSCD §789〕 The author provides one mnemonic verse gathering the twelve: ''Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako;／Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā''ti.—the twelve members are as follows:
| No. | Simile [verbatim] | Correspondence |
|---|---|---|
| 1 | the bat simile beginning Vaggulīti 〔CSCD §790〕 | it climbs a five-branched honey tree, finds nothing, abandons it, and flies to another tree—the entire course from grasping the five aggregates through fruition knowledge (the fullest correspondence among the twelve, with nine correspondences in one simile) |
| 2 | Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva 〔CSCD §791〕 | the black-snake simile was already stated in the unit on knowledge of contemplation of reflection; this discourse adds only three correspondences: release = change-of-lineage knowledge, looking back over the route = path knowledge, and reaching a fearless place = fruition knowledge |
| 3 | the burning-house simile beginning Gharanti 〔CSCD §792〕 | a householder wakes at night, sees fire, leaves, and reaches safety |
| 4 | the lost-cows simile beginning Goti 〔CSCD §793〕 | a farmer mistakenly takes the king’s cattle, recognizes at daylight that they are not his, abandons them, and flees |
| 5 | the ogress simile beginning Yakkhīti 〔CSCD §794〕 | one living with an ogress sees her eat human flesh, recognizes her as nonhuman, becomes afraid, and flees |
| 6 | the other-person’s-child simile beginning Dārakoti 〔CSCD §795〕 | a woman mistakenly picks up another’s child, recognizes that the child is not hers, sets the child down, returns upstairs, and sits |
| 7–12 | Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā 〔CSCD §796〕 | the six similes of hunger, thirst, cold, heat, darkness, and poison—the author marks their purpose as “showing how one with insight leading to emergence tends toward the supramundane Dhamma,” a different family from the first six similes’ correspondences to knowledges |
Table of positions in the first six similes [measured in this column] Each of the first six similes corresponds to knowledges one by one through viya, but the number of correspondences varies: the bat has 9 correspondences, from grasping through fruition knowledge; black snake 3, continued from the preceding discourse; burning house 7; lost cows 7; ogress 7; and other person’s child 8. All six end with fruition knowledge, but they begin at different points—the bat starts from “grasping the five aggregates,” while the other five start from “grasping I and mine.” These are literally verifiable facts; this apparatus records them without independently explaining the order.
Six other simile locations [elsewhere in this discourse]
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §766〕 | the abandoned-wife simile beginning vissaṭṭhabhariyo viya puriso | as a man who has abandoned his wife does not become angry or grieve when he sees her with another—the principal simile of equanimity about formations, illustrating neutrality after abandoning I and mine |
| 〔CSCD §766〕 | padumapalāse īsakapoṇe udakaphusitāni patilīyanti | water drops on a slightly tilted lotus leaf—the mind draws back |
| 〔CSCD §766〕 | kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ | a chicken feather and strip of sinew thrown into fire—the mind draws back; paired with the preceding simile for the same point |
| 〔CSCD §767〕 | sāmuddikānaṃ disākāko viya | seafarers’ direction-finding crow: when it sees no shore, it returns to the mast—when nibbāna is not seen, formations become the object again |
| 〔CSCD §767〕 | suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. Nibbaṭṭitakappāsaṃ vihanamānaṃ viya | flour tossed in a winnowing basket and cleaned cotton being carded—neutrality while selecting formations |
| 〔CSCD §798〕 | bhūmivaṇṇo viya godhāvaṇṇassa | as the color of the ground is to a lizard’s color—the attainment from which one emerges makes the path resemble itself |
B. Verifiable rhetorical observations ① Progressively denser enumerations give layer ① its form: two, four, six, eight, ten, twelve, and forty-two. The seven numbers increase in sequence, and each introductory phrase follows the same pattern (for example, Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti); all six passages have the same form. ② The elision formula …pe… occurs 23 times—the chapter’s highest count—all within lists of modes or citations. ③ ? occurs 5 times in the discourse: four introductions with Kathaṃ? at 〔CSCD §760〕・〔CSCD §761〕・〔CSCD §762〕・〔CSCD §763〕, and Katame pana te vimokkhā once. ④ Inflected forms of veditabb- occur 11 times, the chapter’s highest count, all at places where the author marks something as to be understood. ⑤ Inflected forms of the word liberation occur 14 times, forms of saṅkhārupekkhā 19 times, and forms of vuṭṭhānagāminī 7 times—the discourse’s three axes. ⑥ abhinivisitvā occurs 24 times, all in the thirteen modes and their explanation in layer ⑥. ⑦ pattheti (seeks) occurs 12 times, all in the six similes at 〔CSCD §796〕, twice in each simile, one simile and one correspondence. ⑧ There are 87 indented lines, many belonging to the two-line mnemonic verse, other cited verses, and cited prose.
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 §760〕 So evaṃ paṭisaṅkhānupassanāñāṇena ''sabbe saṅkhārā suññā''ti pariggahetvā | unit on knowledge of contemplation of reflection 〔CSCD §757〕 | that discourse comprehends formations by applying the three characteristics through four sets of reasons; this one begins from its result |
〔CSCD §778〕 Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā | unit on knowledge of contemplation of disenchantment and knowledge of desire for deliverance 〔CSCD §755〕 | the determining sentence is verbally identical at the two places, each tying together its group of three knowledges |
〔CSCD §781〕 ''yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna''nti | unit on knowledge of contemplation of disenchantment and knowledge of desire for deliverance 〔CSCD §755〕 and unit on conformity knowledge and insight leading to emergence 〔CSCD §805〕 | the three places cite the same source with the same syntax while changing the three names—the same sentence pattern appears three times in the chapter |
〔CSCD §791〕 Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva | unit on knowledge of contemplation of reflection 〔CSCD §758〕 | this discourse explicitly refers back to that simile and adds only what differs, the chapter’s most direct cross-reference |
〔CSCD §782〕 Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ | unit on knowledge of arising and passing away free from corruptions 〔CSCD §737〕 | that discourse uses sikhāppattā vipassanā to establish the boundary of this chapter, while the present discourse identifies the three knowledges to which it actually applies |
〔CSCD §782〕 vuṭṭhānagāminī | unit on conformity knowledge and insight leading to emergence 〔CSCD §805〕 | that discourse establishes the part on insight leading to emergence and reconciles names from eight canonical texts—the present discourse establishes the meaning, the next reconciles the names |
〔CSCD §788〕 paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā | unit on first-path knowledge and the stream-enterer 〔CSCD §812〕 | that discourse establishes the stream-enterer as the second noble person and counts that person’s reviews; the seven noble persons here classify that individual |
〔CSCD §801〕 Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti | unit on conformity knowledge and insight leading to emergence 〔CSCD §804〕 | that discourse explains why conformity knowledge is called “conformity with truths”; its reasoning shares a form with the “giving of names” here |
〔CSCD §766〕 tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu | unit on knowledge of contemplation of danger 〔CSCD §752〕 | that discourse builds seven similes through the same sequence of numerical categories, while the present discourse makes them the domains from which the mind draws back |
〔CSCD §802〕 maggo nāma pañcahi kāraṇehi nāmaṃ labhati | unit on the distinctions among the full understandings and the rest 〔CSCD §851〕 | that discourse explains right abandoning through a simile of a king’s act and attributes the work of the former part to the path; this belongs to the same family as “giving the name according to source” here—this apparatus records the language without deciding that the meanings are identical |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.