[394] How do perceptions (saññā) arise known, appear known, and pass away known?
How is the arising of perception known? "With the origin of ignorance (avijjā) there is the origin of perception": thus, in the sense of origination through conditions, the arising of perception is known. "With the origin of craving (taṇhā) there is the origin of perception," "With the origin of kamma there is the origin of perception," "With the origin of contact (phassa) there is the origin of perception": thus, in the sense of origination through conditions, the arising of perception is known. Also for one who sees the characteristic of generation (nibbattilakkhaṇa), the arising of perception is known. Thus the arising of perception is known.
How is the appearance (upaṭṭhāna) of perception known? For one attending to it as impermanent, appearance as exhaustion is known; for one attending to it as suffering (dukkha), appearance as terror is known; for one attending to it as not-self, appearance as emptiness is known. Thus the appearance of perception is known.
How is the passing away (atthaṅgama) of perception known? "With the cessation of ignorance there is the cessation of perception": thus, in the sense of the cessation of conditions, the passing away of perception is known. "With the cessation of craving there is the cessation of perception," "With the cessation of kamma there is the cessation of perception," "With the cessation of contact there is the cessation of perception": thus, in the sense of the cessation of conditions, the passing away of perception is known. Also for one who sees the characteristic of change (vipariṇāmalakkhaṇa), the passing away of perception is known. Thus the passing away of perception is known.
Thus perceptions arise known, appear known, and pass away known.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.