清淨道論 思惟智Visuddhimagga · Knowledge of Comprehension
第三種清淨要辨「這是道、這不是道」，但論主開篇不談道，先教你聚思惟。理由很老實：那個要辨的贗品，要等觀修起來、光明等境界冒出來時才會出現；觀還沒發起，沒有東西可辨。而且你手上有的只是所知遍知——看清每一法是什麼；度遍知——給它們貼上共相的標籤——還沒開始。三種世間遍知是三段路：看清自相到緣攝受為止，共相從聚思惟到生滅隨觀，捨斷從壞滅隨觀往上。前兩品走完第一段，本品開第二段。
聚思惟怎麼做？把一切行按十一處切開來看：過去・未來・現在三片，內外・粗細・劣勝・遠近八片。每一片貼三張標籤：過去的在過去就盡了、現在的在這裡盡、內的在內盡——就地盡去，不去到別處，這是無常；無常就帶來怖畏，這是苦；連自己的生滅都攔不住，裡面哪有一個作者，這是無我。三張標籤不是並列貼的，是一張引出下一張。
在什麼上面做？聖典給了一張長清單——五蘊、六門、六所緣、十八界、二十二根、四禪、十二支……但兩條取捨律更要緊：沒證的出世間法不觀；顯現的、好把握的先做。不從書上最完整的清單開始，從你眼前最清楚的那一法開始。
The third purification must distinguish “this is the path; this is not the path,” yet the commentator does not begin by discussing the path. He first teaches comprehension by groups. The reason is entirely practical: the counterfeit that must be distinguished appears only after insight has been cultivated and experiences such as illumination emerge. Before insight is initiated, there is nothing to distinguish. Moreover, what you have in hand is only full understanding of the known—seeing what each phenomenon is. Full understanding as investigation—placing upon phenomena the label of the general characteristics—has not yet begun. The three mundane kinds of full understanding are three stretches of road: seeing individual characteristics extends through the apprehension of conditions; the general characteristics extend from comprehension by groups through contemplation of rise and fall; and abandoning begins with contemplation of dissolution and continues upward. The two preceding chapters completed the first stretch; this chapter opens the second.
How is comprehension by groups practiced? Cut all formations into eleven instances: the three pieces past, future, and present, and the eight pieces internal/external, gross/subtle, inferior/superior, and far/near. Place three labels on each. The past was exhausted in the past, the present is exhausted here, and the internal is exhausted internally—it is exhausted right where it is and does not pass elsewhere: this is impermanence. What is impermanent brings fear: this is suffering. What cannot even arrest its own rise and fall cannot contain an agent: this is not-self. The three labels are not placed side by side; one gives rise to the next.
Upon what should this be practiced? The canonical text offers a long list—the five aggregates, six doors, six objects, eighteen elements, twenty-two faculties, four jhānas, twelve factors, and more—but two rules of selection matter more: do not contemplate supramundane phenomena you have not attained; begin with what appears clearly and can readily be grasped. Do not start with the book’s most exhaustive list. Start with the clearest phenomenon before you.
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 道非道智見清淨之立——何以先修聚思惟之二由 〔CSCD §692〕
二十、道非道智見清淨釋
思惟智之說
而所謂「道非道智見清淨」，就是這樣了知「這是道，這不是道」而後住立的智。
想要成就它的人，首先應當在名為「聚思惟」¹的理趣觀²上努力。為什麼呢？因為道非道智，是在已發起觀的人生起光明³等等的時候才生起的。就是說：已發起觀的人，在光明等等生起之後才有道非道智；而聚思惟又是觀的開端。所以這〔清淨〕就被安立在度疑⁴之後。
再者，由於道非道智是在度遍知現行的時候生起的，而度遍知又緊接在所知遍知之後，所以就這一點來說，想要成就那道非道智見清淨的人，也應當首先在聚思惟上努力。
§2 三種世間遍知與其地——本品之位在度遍知 〔CSCD §693〕
這裡的決擇是這樣：世間遍知有三種——所知遍知、度遍知、斷遍知⁵。就是針對它們而說了：「通達慧是於所知之義的智。遍知慧是於度之義的智。斷慧是於捨遣之義的智。」
其中，依「色以變壞為相，受以所受為相」這樣的方式，就種種法的自相⁶之審察而轉起的慧，名為所知遍知。依「色是無常，受是無常」等等的方式，把共相加在那同一些法上而轉起的、以相為所緣之觀的慧，名為度遍知。而就在那些法上，以捨斷常想等等的方式而轉起的、以相為所緣之觀的慧，名為斷遍知。
其中，自行之界定起，直到緣之攝受為止，是所知遍知的地。因為在這期間，唯有諸法自相之通達是增上的。而自聚思惟起，直到生滅隨觀為止，是度遍知的地。因為在這期間，唯有共相之通達是增上的。以壞隨觀為始而向上，是斷遍知的地。因為自那裡起，「以無常隨觀的人捨斷常想，以苦隨觀的人〔捨斷〕樂想，以無我隨觀的人〔捨斷〕我想，厭離的人〔捨斷〕喜貪，離貪的人〔捨斷〕貪，令滅的人〔捨斷〕集，捨遣的人捨斷取著」——這樣，能成就捨斷常想等等的七隨觀是增上的。
這樣，在這三種遍知之中，由於行之界定與緣之攝受都已成就，所以這位瑜伽者所證得的唯是所知遍知，其餘二者則是應當證得的。所以就說了：「由於道非道智是在度遍知現行的時候生起的，而度遍知又緊接在所知遍知之後，所以就這一點來說，想要成就那道非道智見清淨的人，也應當首先在聚思惟上努力。」
§3 思惟智之聖典——引無礙解道之全文與所略之二十四聚 〔CSCD §694〕
這裡是聖典之文：
「怎樣是總攝過去、未來、現在諸法而確定的慧，為思惟之智？凡是任何色——過去的、未來的、現在的、內的……乃至（廣說如前）……遠的或近的——把一切色確定為無常，是一思惟。確定為苦，是一思惟。確定為無我，是一思惟。凡是任何受……乃至（廣說如前）……凡是任何識……乃至（廣說如前）……確定為無我，是一思惟。
「眼……乃至（廣說如前）……老死，過去的、未來的、現在的，確定為無常，是一思惟。確定為苦、為無我，是一思惟。
「總攝『色，過去的、未來的、現在的，以盡之義為無常，以怖畏之義為苦，以無實之義為無我』而確定的慧，是思惟之智。受……識……眼……乃至（廣說如前）……老死……乃至（廣說如前）……是思惟之智。
「總攝『色，過去的、未來的、現在的，是無常、是有為、是緣生、是盡法、是衰法、是離貪法、是滅法』而確定的慧，是思惟之智。受……識……眼……老死，過去的、未來的、現在的，是無常、是有為……乃至（廣說如前）……是滅法——總攝而確定的慧，是思惟之智。
「總攝『生緣老死；生若不存在，就沒有老死』而確定的慧，是思惟之智。總攝『過去世也好、未來世也好，生緣老死；生若不存在，就沒有老死』而確定的慧，是思惟之智。有緣生……乃至（廣說如前）……總攝『無明緣行；無明若不存在，就沒有行』而確定的慧，是思惟之智。總攝『過去世也好、未來世也好，無明緣行；無明若不存在，就沒有行』而確定的慧，是思惟之智。
「那個，以所知之義為智，以了知之義為慧。所以說：總攝過去、未來、現在諸法而確定的慧，為思惟之智。」
而這裡，以「眼……乃至……老死」這個略式⁷，應當知道所省略的是這些法聚：與門及所緣一同而於門所轉的諸法、五蘊、六門、六所緣、六識、六觸、六受、六想、六思、六渴愛、六尋、六伺、六界、十遍、三十二身分、十二處、十八界、二十二根、三界、九有、四禪、四無量、四等至、十二緣起支。
§4 應知之解說——所略之目之補與二處取捨 〔CSCD §694〕
因為在〈應知之解說〉中如是說：
「比丘們啊，一切都是應知的。比丘們啊，那一切應知的是什麼呢？比丘們啊，眼是應知的。色……眼識……眼觸……凡是以眼觸為緣而生起的所受——樂的、或苦的、或不苦不樂的——那也是應知的。耳……乃至（廣說如前）……凡是以意觸為緣而生起的所受——樂的、或苦的、或不苦不樂的——那也是應知的。
「色……乃至（廣說如前）……識……眼……乃至（廣說如前）……意……色……乃至（廣說如前）……法……眼識……乃至（廣說如前）……意識……眼觸……乃至（廣說如前）……意觸……。
「眼觸所生受……乃至（廣說如前）……意觸所生受……色想……乃至（廣說如前）……法想……色思……乃至（廣說如前）……法思……色渴愛……乃至（廣說如前）……法渴愛……色尋……乃至（廣說如前）……法尋……色伺……乃至（廣說如前）……法伺……。
「地界……乃至（廣說如前）……識界……地遍……乃至（廣說如前）……識遍……髮……乃至（廣說如前）……尿……腦……。
「眼處……乃至（廣說如前）……法處……眼界……乃至（廣說如前）……意界……意識界……眼根……乃至（廣說如前）……具知根……。
「欲界……色界……無色界……欲有……色有……無色有……想有……無想有……非想非非想有……一蘊有……四蘊有……五蘊有……。
「初禪……乃至（廣說如前）……第四禪……慈心解脫……乃至（廣說如前）……捨心解脫……空無邊處等至……乃至（廣說如前）……非想非非想處等至……無明是應知的……乃至（廣說如前）……老死是應知的。」
由於它在那裡已經這樣廣說了，所以這裡一切都以略式省略了。而在這樣省略了的〔諸法〕之中，凡是所來的出世間法，由於不堪思惟，在這一章之中就不應當取。而即使是堪思惟的〔諸法〕，在那些之中，凡是對誰顯現、容易得到把握的，他就應當在那些上面著手思惟。
§5 五蘊之思惟——十一處之分別與無常等之異門 〔CSCD §695–696〕
這裡，依蘊而著手的方法之配合是這樣：「凡是任何色……乃至（廣說如前）……把一切色確定為無常，是一思惟。確定為苦、為無我，是一思惟。」到此為止，這位比丘就把「凡是任何色」這樣不定指示的一切色，用過去等三法以及內等四對這十一處⁸來限定，而把一切色確定為無常，思惟它是無常。
怎樣呢？依下文所說的方式。因為如是說：「色，過去的、未來的、現在的，以盡之義為無常。」
所以他〔這樣思惟〕：凡是過去的色，由於它就在過去已經盡了，並沒有到達這一有，所以以盡之義為無常。
凡是未來的、將在無間之有中生起的〔色〕，它也將就在那裡盡去，不會去到那以後的有，所以以盡之義為無常。
凡是現在的色，它也就在這裡盡去，不從這裡去到別處，所以以盡之義為無常。
凡是內的，它也就在內而盡去，不去到外的狀態，所以以盡之義為無常。
凡是外的……乃至（廣說如前）……粗的……乃至（廣說如前）……細的……乃至（廣說如前）……劣的……乃至（廣說如前）……勝的……乃至（廣說如前）……遠的……乃至（廣說如前）……近的，它也就在那裡盡去，不去到遠的狀態，所以以盡之義為無常——他這樣思惟。
這一切，依「以盡之義為無常」這一句而言，是一思惟；但依分別而言，就有十一種。
而那一切又以怖畏之義為苦。「以怖畏之義」，就是說以其有可畏。因為凡是無常的，它就帶來怖畏，就像〈師子喻經〉中的諸天那樣。這樣，這也依「以怖畏之義為苦」這一句而言，是一思惟；但依分別而言，有十一種。
又如同苦那樣，那一切也以無實之義為無我。「以無實之義」，是由於「我、住者、作者、受者、自在者」這樣被計度的我之實體並不存在。因為凡是無常的、苦的，它連自己的無常性或生滅的逼迫都不能遮止，哪裡還會有它的作者等等的性質呢？所以說了：「比丘們啊，如果這色是我，這色就不會導向疾患」等等。這樣，這也依「以無實之義為無我」這一句而言，是一思惟；但依分別而言，有十一種。於受等等也是這個理趣。
而凡是無常的，由於它必定有「有為」等等的分別，所以為了顯示它的異門、或者為了顯示以種種行相而轉起的作意，就再說了聖典之文：「色，過去的、未來的、現在的，是無常、是有為、是緣生、是盡法、是衰法、是離貪法、是滅法。」於受等等也是這個理趣。
註
¹ 聚思惟（kalāpasammasana）：以聚為單位總攝過去未來現在諸行而加以三相之思惟；本論以之為觀之開端，本品即由此門而入。
² 理趣觀（nayavipassanā）：聚思惟之異名，謂依聖典所示之理趣而遍觀者。
³ 光明：觀之隨染十者之首；十者之逐一開演在本品末篇〈觀之隨染・道非道之確定〉。
⁴ 度疑清淨：七清淨之第四，以見名色之緣而斷諸疑；其開演在〈度疑清淨〉一品。
⁵ 所知遍知・度遍知・斷遍知：三種世間遍知——前者遍知一一法之自相，中者以共相度量之，後者於彼諸法捨斷常想等等。
⁶ 自相與共相（paccattalakkhaṇa・sāmaññalakkhaṇa）：前者為一一法各別之相，如色以變壞為相、受以所受為相；後者為諸法共通之無常、苦、無我之相。
⁷ 略式（peyyāla）：聖典中以「……乃至……」略去中間諸目之書式；本篇下文自補其所略之目。
⁸ 十一處：即過去・未來・現在三法，與內外・粗細・劣勝・遠近四對，合為分別一蘊之十一種處所。
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 Establishing Purification by Knowledge and Vision of What Is and Is Not the Path—Two Reasons for First Cultivating Comprehension by Groups 〔CSCD §692〕
Twenty. Explanation of Purification by Knowledge and Vision of What Is and Is Not the Path
Discourse on the Knowledge of Comprehension
The knowledge that stands after knowing in this way, “This is the path; this is not the path,” is called purification by knowledge and vision of what is and is not the path.
One who wishes to accomplish it should first apply himself to methodical insight² called “comprehension by groups.”¹ Why? Because knowledge of what is and is not the path arises only when illumination³ and the rest arise in one who has initiated insight. That is to say, one who has initiated insight has knowledge of what is and is not the path only after illumination and the rest have arisen; and comprehension by groups is the beginning of insight. Therefore this [purification] is set forth after overcoming doubt.⁴
Moreover, since knowledge of what is and is not the path arises while full understanding as investigation is occurring, and full understanding as investigation comes immediately after full understanding of the known, one who wishes to accomplish that purification by knowledge and vision of what is and is not the path should, for this reason too, first apply himself to comprehension by groups.
§2 The Three Mundane Kinds of Full Understanding and Their Domains—This Chapter’s Place Within Full Understanding as Investigation 〔CSCD §693〕
Here the determination is as follows. There are three mundane kinds of full understanding: full understanding of the known, full understanding as investigation, and full understanding as abandoning.⁵ It was with reference to these that it was said: “Wisdom through direct knowledge is knowledge in the sense of the known. Wisdom through full understanding is knowledge in the sense of investigation. Wisdom through abandoning is knowledge in the sense of relinquishment.”
Of these, the wisdom that occurs by discerning the individual characteristics⁶ of the various phenomena in such a manner as “form has the characteristic of being altered; feeling has the characteristic of being felt” is called full understanding of the known. Insight wisdom that occurs with a characteristic as its object by applying the general characteristic to those same phenomena in such a manner as “form is impermanent, feeling is impermanent,” and so forth, is called full understanding as investigation. Insight wisdom that occurs upon those very phenomena, with a characteristic as its object, by abandoning the perception of permanence and so forth is called full understanding as abandoning.
From the delimitation of formations through the apprehension of conditions is the domain of full understanding of the known, for during this interval penetration of phenomena’s individual characteristics is predominant. From comprehension by groups through contemplation of rise and fall is the domain of full understanding as investigation, for during this interval penetration of the general characteristics is predominant. Beginning with contemplation of dissolution and upward is the domain of full understanding as abandoning, for from that point onward the seven contemplations capable of effecting the abandoning of the perception of permanence and so forth are predominant: “One contemplating as impermanent abandons the perception of permanence; one contemplating as suffering [abandons] the perception of pleasure; one contemplating as not-self [abandons] the perception of self; one becoming disenchanted [abandons] delight; one becoming dispassionate [abandons] greed; one causing cessation [abandons] origination; one relinquishing abandons clinging.”
Thus, among these three kinds of full understanding, because the delimitation of formations and the apprehension of conditions have been accomplished, this meditator has attained only full understanding of the known; the other two remain to be attained. Hence it was said: “Since knowledge of what is and is not the path arises while full understanding as investigation is occurring, and full understanding as investigation comes immediately after full understanding of the known, one who wishes to accomplish that purification by knowledge and vision of what is and is not the path should, for this reason too, first apply himself to comprehension by groups.”
§3 The Canonical Text on the Knowledge of Comprehension—The Full Passage from the Paṭisambhidāmagga and the Twenty-Four Groups Abbreviated in It 〔CSCD §694〕
Here is the canonical text:
“How is wisdom in defining after gathering together phenomena of the past, future, and present knowledge in comprehension? Whatever form there is—past, future, or present, internal ... and so forth (expanded as before) ... far or near—he defines all form as impermanent: this is one comprehension. He defines it as suffering: this is one comprehension. He defines it as not-self: this is one comprehension. Whatever feeling there is ... and so forth (expanded as before) ... whatever consciousness there is ... and so forth (expanded as before) ... he defines it as not-self: this is one comprehension.”
“The eye ... and so forth (expanded as before) ... aging-and-death, past, future, and present: he defines it as impermanent; this is one comprehension. He defines it as suffering and as not-self; this is one comprehension.”
“Wisdom in defining after gathering together [thus], ‘Form, past, future, and present, is impermanent in the sense of exhaustion, suffering in the sense of fear, and not-self in the sense of having no essence,’ is knowledge in comprehension. Feeling ... consciousness ... the eye ... and so forth (expanded as before) ... aging-and-death ... and so forth (expanded as before) ... is knowledge in comprehension.”
“Wisdom in defining after gathering together [thus], ‘Form, past, future, and present, is impermanent, conditioned, dependently arisen, subject to exhaustion, subject to decline, subject to dispassion, and subject to cessation,’ is knowledge in comprehension. Feeling ... consciousness ... the eye ... aging-and-death, past, future, and present, is impermanent, conditioned ... and so forth (expanded as before) ... subject to cessation—wisdom in defining after gathering this together is knowledge in comprehension.”
“Wisdom in defining after gathering together [thus], ‘With birth as condition there is aging-and-death; when birth is absent, there is no aging-and-death,’ is knowledge in comprehension. Wisdom in defining after gathering together [thus], ‘In the past time too and in the future time too, with birth as condition there is aging-and-death; when birth is absent, there is no aging-and-death,’ is knowledge in comprehension. With becoming as condition there is birth ... and so forth (expanded as before) ... wisdom in defining after gathering together [thus], ‘With ignorance as condition there are formations; when ignorance is absent, there are no formations,’ is knowledge in comprehension. Wisdom in defining after gathering together [thus], ‘In the past time too and in the future time too, with ignorance as condition there are formations; when ignorance is absent, there are no formations,’ is knowledge in comprehension.”
“That is knowledge in the sense of the known, and wisdom in the sense of understanding. Therefore it is said: wisdom in defining after gathering together phenomena of the past, future, and present is knowledge in comprehension.”
Here, by the abbreviated formula⁷ “the eye ... and so forth ... aging-and-death,” it should be understood that the following groups of phenomena are omitted: phenomena occurring at a door together with the door and its object, the five aggregates, six doors, six objects, six consciousnesses, six contacts, six feelings, six perceptions, six volitions, six cravings, six applications of thought, six sustainments of thought, six elements, ten kasiṇas, thirty-two parts of the body, twelve bases, eighteen elements, twenty-two faculties, three realms, nine kinds of becoming, four jhānas, four immeasurables, four attainments, and twelve factors of dependent origination.
§4 The Exposition of What Is to Be Directly Known—Supplying the Omitted Items and Two Principles of Selection 〔CSCD §694〕
For it is said in the Exposition of What Is to Be Directly Known:
“Bhikkhus, all is to be directly known. And what, bhikkhus, is the all that is to be directly known? The eye, bhikkhus, is to be directly known. Visible forms ... eye-consciousness ... eye-contact ... and whatever is felt that arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known. The ear ... and so forth (expanded as before) ... and whatever is felt that arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known.”
“Form ... and so forth (expanded as before) ... consciousness ... the eye ... and so forth (expanded as before) ... the mind ... visible forms ... and so forth (expanded as before) ... mental phenomena ... eye-consciousness ... and so forth (expanded as before) ... mind-consciousness ... eye-contact ... and so forth (expanded as before) ... mind-contact ... .”
“Feeling born of eye-contact ... and so forth (expanded as before) ... feeling born of mind-contact ... perception of visible forms ... and so forth (expanded as before) ... perception of mental phenomena ... volition regarding visible forms ... and so forth (expanded as before) ... volition regarding mental phenomena ... craving for visible forms ... and so forth (expanded as before) ... craving for mental phenomena ... applied thought about visible forms ... and so forth (expanded as before) ... applied thought about mental phenomena ... sustained thought about visible forms ... and so forth (expanded as before) ... sustained thought about mental phenomena ... .”
“The earth element ... and so forth (expanded as before) ... the consciousness element ... the earth kasiṇa ... and so forth (expanded as before) ... the consciousness kasiṇa ... hair of the head ... and so forth (expanded as before) ... urine ... the brain ... .”
“The eye base ... and so forth (expanded as before) ... the mental-phenomena base ... the eye element ... and so forth (expanded as before) ... the mind element ... the mind-consciousness element ... the eye faculty ... and so forth (expanded as before) ... the faculty of one who has final knowledge ... .”
“The sense-sphere realm ... the fine-material realm ... the immaterial realm ... sense-sphere becoming ... fine-material becoming ... immaterial becoming ... percipient becoming ... non-percipient becoming ... neither-percipient-nor-non-percipient becoming ... one-aggregate becoming ... four-aggregate becoming ... five-aggregate becoming ... .”
“The first jhāna ... and so forth (expanded as before) ... the fourth jhāna ... the mind-deliverance of loving-kindness ... and so forth (expanded as before) ... the mind-deliverance of equanimity ... the attainment of the base of boundless space ... and so forth (expanded as before) ... the attainment of the base of neither perception nor non-perception ... ignorance is to be directly known ... and so forth (expanded as before) ... aging-and-death is to be directly known.”
Because it was already stated there in such detail, everything here was abbreviated by the formula. Among the [phenomena] so abbreviated, any supramundane phenomena that occur in the list should not be taken in this context, since they are not amenable to comprehension. And even among the [phenomena] amenable to comprehension, one should begin comprehension upon whichever ones appear clearly and are easily apprehended by oneself.
§5 Comprehending the Five Aggregates—Analysis into Eleven Instances and Alternative Expressions of Impermanence and the Rest 〔CSCD §695–696〕
Here the application of the method for beginning by way of the aggregates is as follows: “Whatever form there is ... and so forth (expanded as before) ... he defines all form as impermanent; this is one comprehension. He defines it as suffering and as not-self; this is one comprehension.” At this point this bhikkhu delimits all form, indicated without restriction by “whatever form there is,” into these eleven instances⁸—the triad beginning with past and the four pairs beginning with internal—and defines all form as impermanent, comprehending it as impermanent.
How? According to the method stated below. For it is said: “Form, past, future, and present, is impermanent in the sense of exhaustion.”
Accordingly he [comprehends thus]: whatever form is past is impermanent in the sense of exhaustion because it was exhausted in the past itself and did not reach this becoming.
Whatever future [form] will arise in the immediately following becoming will likewise be exhausted there itself and will not pass into the becoming after that; therefore it is impermanent in the sense of exhaustion.
Whatever form is present is likewise exhausted right here and does not pass from here to elsewhere; therefore it is impermanent in the sense of exhaustion.
Whatever is internal is likewise exhausted internally and does not pass into the state of being external; therefore it is impermanent in the sense of exhaustion.
Whatever is external ... and so forth (expanded as before) ... gross ... and so forth (expanded as before) ... subtle ... and so forth (expanded as before) ... inferior ... and so forth (expanded as before) ... superior ... and so forth (expanded as before) ... far ... and so forth (expanded as before) ... near, is likewise exhausted just there and does not pass into the state of being far; thus he comprehends it as impermanent in the sense of exhaustion.
All this is one comprehension by virtue of the phrase “impermanent in the sense of exhaustion”; but by analysis it is elevenfold.
And all of it is suffering in the sense of fear. “In the sense of fear” means because it is fraught with danger. For whatever is impermanent brings fear, as it did to the deities in the Discourse on the Simile of the Lion. Thus this too is one comprehension by virtue of the phrase “suffering in the sense of fear”; but by analysis it is elevenfold.
And just as it is suffering, all of it is also not-self in the sense of having no essence. “In the sense of having no essence” means because there is no essence of a self conceived as “self, indweller, agent, experiencer, master of itself.” For whatever is impermanent and suffering cannot prevent even its own impermanence or the oppression of rise and fall; how then could it possess the nature of an agent and so forth? Hence it was said: “Bhikkhus, if this form were self, this form would not lead to affliction,” and so forth. Thus this too is one comprehension by virtue of the phrase “not-self in the sense of having no essence”; but by analysis it is elevenfold. The same method applies to feeling and the rest.
And because whatever is impermanent is necessarily differentiated as “conditioned” and so forth, the canonical text was stated again—“Form, past, future, and present, is impermanent, conditioned, dependently arisen, subject to exhaustion, subject to decline, subject to dispassion, and subject to cessation”—in order to show its alternative expressions or to show the occurrence of attention in various modes. The same method applies to feeling and the rest.
Notes
¹ Comprehension by groups (kalāpasammasana): gathering together formations of the past, future, and present by groups and comprehending them through the three characteristics. The treatise makes this the beginning of insight, and this chapter enters through that doorway.
² Methodical insight (nayavipassanā): another name for comprehension by groups, meaning insight that surveys according to the method shown in the canonical text.
³ Illumination: the first of the ten corruptions of insight; all ten are individually developed in the final unit of this chapter, “The Corruptions of Insight and Determining What Is and Is Not the Path.”
⁴ Purification by overcoming doubt: the fourth of the seven purifications; it abandons doubts by seeing the conditions of name-and-form and is developed in the chapter “Purification by Overcoming Doubt.”
⁵ Full understanding of the known, full understanding as investigation, and full understanding as abandoning: the three mundane kinds of full understanding. The first fully understands the individual characteristic of each phenomenon, the second investigates through the general characteristics, and the last abandons the perception of permanence and so forth with respect to those phenomena.
⁶ Individual characteristic and general characteristic (paccattalakkhaṇa・sāmaññalakkhaṇa): the former is the particular characteristic of each phenomenon, such as form’s characteristic of being altered and feeling’s characteristic of being felt; the latter comprises the characteristics common to phenomena—impermanence, suffering, and not-self.
⁷ Abbreviated formula (peyyāla): a canonical writing convention that omits intervening items with “... and so forth ...”; the omitted items are supplied below in this unit.
⁸ Eleven instances: the three beginning with past—past, future, and present—and the four pairs of internal/external, gross/subtle, inferior/superior, and far/near, yielding eleven instances in the analysis of an aggregate.
第三種清淨要辨「道與非道」，但論主先不談道，先教你「聚思惟」——把一切行按十一處逐一貼上無常、苦、無我三張標籤；因為不先把觀發起來，那個要辨的「贗品」根本還沒出現
大局 — 道非道智見清淨的入口，是先把觀發起來
前二清淨（見清淨・度疑清淨）把「人」與「第一因」拆掉了；第三清淨——道非道智見清淨——是「這是道、這不是道」的智。但論主開篇即說：想成就它的人先要做「聚思惟」（§1）。理由有二：道非道智要等觀發起、光明等現起時才會生起，而聚思惟是觀的開端；再者道非道智生於「度遍知」現行時，而度遍知緊接所知遍知之後。於是論主先給三種世間遍知的地圖（§2）：所知遍知（自相）到緣攝受為止已成，度遍知（共相）從聚思惟起到生滅隨觀，斷遍知從壞滅隨觀起。然後引無礙解道的聖典全文（§3），補出所略的二十四聚與應知之解說（§4），末以五蘊為例示範：一蘊按過去未來現在・內外・粗細・劣勝・遠近十一處逐一確定「以盡之義無常、以怖畏之義苦、以無實之義無我」（§5）。〔所見〕本品是全弧的引爆點所在（十觀隨染在末篇），但入口極樸實：先把觀修起來。這是全書一貫的節奏——每一個清淨的第一單元都在說「回到功夫」。
§01 道非道智見清淨之立——何以先修聚思惟之二由 → 白話 §1
道非道智見清淨＝了知「這是道、這不是道」而住立的智。欲成就者先於名為聚思惟的理趣觀努力：因道非道智於已發起觀者光明等生起時方生，而聚思惟是觀之開端，故此清淨安立於度疑之後；又道非道智生於度遍知現行時，度遍知緊接所知遍知，故亦當先於聚思惟努力（白話 §1）。〔讀法〕兩個「為什麼先做聚思惟」其實是同一件事的兩面：一面從現象說（贗品要等觀熟了才冒出來），一面從遍知的次第說（你手上有的只是所知遍知，度遍知還沒開始）。〔所見〕注意論主定義此清淨用的是「住立」二字——與度疑清淨的「度疑而住立」同一個詞：不是一閃的辨識，是站穩了的辨識。
§02 三種世間遍知與其地——本品之位在度遍知 → 白話 §2
世間遍知三種：所知遍知（依「色以變壞為相、受以所受為相」審察諸法自相之慧）、度遍知（依「色無常、受無常」以共相加於諸法之觀慧）、斷遍知（於彼諸法捨斷常想等之觀慧）。其地：自行之界定起至緣攝受止為所知遍知之地（自相通達增上）；自聚思惟起至生滅隨觀止為度遍知之地（共相通達增上）；壞滅隨觀以上為斷遍知之地（無常隨觀捨常想・苦隨觀捨樂想・無我隨觀捨我想・厭離捨喜貪・離貪捨貪・令滅捨集・捨遣捨取著——七隨觀增上）。此瑜伽者行之界定與緣攝受已成，唯得所知遍知，餘二應證，故先聚思惟（白話 §2）。〔讀法〕這是整段觀道的里程碑地圖：三種遍知＝三段路，各以某一種「增上」為記——先是看清每一法「是什麼」（自相），再是給它們貼共相的標籤（無常苦無我），最後是把想（常想樂想我想）真的捨掉。前二品走完第一段；本品開第二段；第三段要到二十一品。〔所見〕「唯有自相通達是增上的」——注意「增上」一詞：三段不是截然分開的，每段都有三樣事，只是哪一樣為主不同。這給讀者一個心安的話：你在第一段裡也在做無常，只是還沒成為主軸。
§03 思惟智之聖典——引無礙解道之全文與所略之二十四聚 → 白話 §3
聖典：總攝過去未來現在諸法而確定的慧為思惟智——凡是任何色（過去未來現在・內外・粗細・劣勝・遠近）確定為無常是一思惟、為苦一思惟、為無我一思惟；受想行識同；眼乃至老死同。總攝「色三世以盡之義無常、以怖畏之義苦、以無實之義無我」而確定是思惟智；總攝「色三世是無常・有為・緣生・盡法・衰法・離貪法・滅法」是思惟智；總攝「生緣老死，生若無則無老死；三世皆然」乃至「無明緣行，無明若無則無行」是思惟智；以所知之義為智、了知之義為慧。「眼……乃至……老死」略式所省之法聚：門所轉諸法・五蘊・六門・六所緣・六識・六觸・六受・六想・六思・六渴愛・六尋・六伺・六界・十遍・三十二身分・十二處・十八界・二十二根・三界・九有・四禪・四無量・四等至・十二緣起支（白話 §3）。〔讀法〕聖典給了三個公式：三相公式（盡・怖畏・無實）、七法公式（無常有為緣生盡衰離貪滅）、緣起公式（生若無則無老死）——同一個「思惟」可以用三種深淺不同的句子做。所略的二十四聚是一張「你可以在什麼上面做」的清單。〔所見〕「以所知之義為智、以了知之義為慧」——論主每引聖典必錄這句尾巴：智與慧不是兩樣，是同一個知的兩個名字。
§04 應知之解說——所略之目之補與二處取捨 → 白話 §4
〈應知之解說〉：一切應知——眼・色・眼識・眼觸・眼觸所生受（樂苦不苦不樂）乃至意；色乃至識；眼乃至意；色乃至法；六識六觸六受；色想乃至法想、色思乃至法思、色渴愛乃至法渴愛、色尋色伺乃至法；地界乃至識界；地遍乃至識遍；髮乃至尿・腦；眼處乃至法處；眼界乃至意識界；眼根乃至具知根；三界三有六有；初禪至第四禪、慈至捨心解脫、空無邊處至非想非非想處等至；無明乃至老死。以其彼處已廣，此處皆以略式省之；所略中之出世間法不堪思惟不取；堪思惟者中，對誰顯現易把握者即於彼著手（白話 §4）。〔讀法〕這一節是上一節那張清單的「全稱版」，然後給兩條取捨律：出世間法不取（沒證的不觀，與 18-01 同一原則）；顯現的、好把握的先做（不從最難的開始）。〔所見〕「凡是對誰顯現、容易得到把握的，他就應當在那些上面著手」——這是全單元最實用的一句：觀不從書上最完整的清單開始，從你眼前最清楚的那一法開始。
§05 五蘊之思惟——十一處之分別與無常等之異門 → 白話 §5
依蘊著手：把「凡是任何色」以過去等三法與內外等四對之十一處限定，一切色確定為無常——過去色於過去已盡不至此有、未來色將於彼盡不至後有、現在色於此盡不去別處、內色於內盡不成外……近色於彼盡不成遠——以盡之義無常：一句而言一思惟，依分別十一種。同以怖畏之義苦（無常者帶來怖畏，如師子喻經之諸天）：一思惟、十一種。同以無實之義無我（我・住者・作者・受者・自在者之實體不存在；無常苦者連自身生滅之逼迫都不能遮止，何有作者等性；「若此色是我，色不應導向疾患」）：一思惟、十一種。受等同理。無常者必有「有為」等分別，為顯異門與種種作意，聖典再說「色三世是無常有為緣生盡法衰法離貪法滅法」，受等同（白話 §5）。〔讀法〕十一處是把「一切色」切成十一片來看：三片時間、八片對比。「盡」是無常的義：過去的在過去盡了、現在的在這裡盡、內的在內盡——每一片都「就地盡去、不去到別處」。「怖畏」是苦的義，「無實」是無我的義：因為它連自己的生滅都攔不住，哪裡有一個「作者」在裡面。〔所見〕「凡是無常的，它連自己的無常性或生滅的逼迫都不能遮止，哪裡還會有它的作者等等的性質」——這一句是三相之間的因果：無常推出苦，無常與苦一起推出無我。三張標籤不是並列貼的，是一張引出下一張。
給一般讀者
本單元教的是「聚思惟」——把一切行按十一處逐一貼上三張標籤：過去的已盡、未來的將盡、現在的正盡——所以無常；無常就帶來怖畏——所以苦；連自己的生滅都攔不住——所以沒有一個作者在裡面，無我。不必從最完整的清單開始，從你眼前最清楚的那一法開始。這一單元還沒講到「道非道」，論主要你先把觀發起來——贗品要等觀熟了才會出現，那是本品末篇的事。
想讀本單元全文：白話 §1–§5 即此清淨之立與先修聚思惟之二由、三種世間遍知與其地、思惟智之聖典與所略二十四聚、應知之解說與二處取捨、五蘊十一處之思惟的全段逐段全譯。
The third purification must distinguish “the path from what is not the path,” yet the commentator does not begin with the path. He first teaches you “comprehension by groups”: place the three labels impermanent, suffering, and not-self on all formations, one by one, in eleven instances. Until insight has been initiated, the “counterfeit” that must be distinguished has not even appeared
The Big Picture — The Entrance to Purification by Knowledge and Vision of What Is and Is Not the Path Is to Initiate Insight First
The first two purifications—purification of view and purification by overcoming doubt—dismantled the “person” and the “first cause.” The third, purification by knowledge and vision of what is and is not the path, is the knowledge “this is the path; this is not the path.” Yet the commentator says at the outset that one who wishes to accomplish it must first undertake “comprehension by groups” (§1). There are two reasons. Knowledge of what is and is not the path arises only after insight has been initiated and illumination and the rest appear, while comprehension by groups is the beginning of insight. Furthermore, that knowledge arises while “full understanding as investigation” is occurring, and full understanding as investigation immediately follows full understanding of the known. The commentator therefore first gives a map of the three mundane kinds of full understanding (§2): full understanding of the known—the individual characteristics—has been completed through the apprehension of conditions; full understanding as investigation—the general characteristics—runs from comprehension by groups through contemplation of rise and fall; and full understanding as abandoning begins with contemplation of dissolution. He then cites the entire canonical passage from the Paṭisambhidāmagga (§3), supplies the twenty-four omitted groups and the Exposition of What Is to Be Directly Known (§4), and finally uses the five aggregates as an example: for each aggregate, determine in each of the eleven instances—past, future, present; internal/external, gross/subtle, inferior/superior, and far/near—that it is “impermanent in the sense of exhaustion, suffering in the sense of fear, and not-self in the sense of having no essence” (§5). 〔What is seen〕 This chapter is the ignition point of the whole arc—the ten corruptions of insight arrive in its final unit—but the entrance is extremely plain: first get insight underway. This is the rhythm sustained throughout the book: the first unit of each purification says, in effect, “return to the work.”
§01 Establishing Purification by Knowledge and Vision of What Is and Is Not the Path—Two Reasons for First Cultivating Comprehension by Groups → Vernacular §1
Purification by knowledge and vision of what is and is not the path is the knowledge that stands after knowing “this is the path; this is not the path.” One who wishes to accomplish it first applies himself to the methodical insight called comprehension by groups: knowledge of what is and is not the path arises only when illumination and the rest arise in one who has initiated insight, while comprehension by groups is the beginning of insight, so this purification is placed after overcoming doubt. That knowledge also arises while full understanding as investigation is occurring, and full understanding as investigation immediately follows full understanding of the known; therefore one must first apply oneself to comprehension by groups for this reason too (Vernacular §1). 〔How to read〕 The two answers to “Why begin with comprehension by groups?” are two aspects of one fact. One speaks from phenomena: the counterfeit does not emerge until insight has matured. The other speaks from the sequence of full understandings: what you have in hand is only full understanding of the known; full understanding as investigation has not yet begun. 〔What is seen〕 Notice that the commentator defines this purification with the word “stands.” It is the same word used for purification by overcoming doubt—“stands having overcome doubt.” This is not a flash of recognition but a recognition upon which one stands firm.
§02 The Three Mundane Kinds of Full Understanding and Their Domains—This Chapter’s Place Within Full Understanding as Investigation → Vernacular §2
The three mundane kinds of full understanding are: full understanding of the known, the wisdom that examines phenomena’s individual characteristics according to such statements as “form has the characteristic of being altered, feeling the characteristic of being felt”; full understanding as investigation, the insight wisdom that applies the general characteristics to phenomena according to such statements as “form is impermanent, feeling is impermanent”; and full understanding as abandoning, the insight wisdom that abandons the perception of permanence and the rest with respect to those phenomena. Their domains are these: from the delimitation of formations through apprehension of conditions is the domain of full understanding of the known, where penetration of individual characteristics predominates; from comprehension by groups through contemplation of rise and fall is the domain of full understanding as investigation, where penetration of the general characteristics predominates; and from contemplation of dissolution upward is the domain of full understanding as abandoning, where the seven contemplations predominate—contemplation of impermanence abandons the perception of permanence, contemplation of suffering the perception of pleasure, contemplation of not-self the perception of self, disenchantment delight, dispassion greed, causing cessation origination, and relinquishment clinging. Since this meditator has accomplished the delimitation of formations and apprehension of conditions, he has attained only full understanding of the known; the other two remain to be attained. Hence comprehension by groups comes first (Vernacular §2). 〔How to read〕 This is the milestone map for the entire road of insight: the three full understandings are three stretches of road, each marked by what “predominates.” First, see what each phenomenon is—its individual characteristic. Next, label them with the general characteristics—impermanence, suffering, and not-self. Finally, actually abandon the perceptions of permanence, pleasure, and self. The preceding two chapters completed the first stretch; this chapter opens the second; the third will not begin until Chapter Twenty-One. 〔What is seen〕 “Penetration of the individual characteristics alone is predominant”: attend to the word “predominant.” The three stretches are not sealed apart. All three activities occur within each stretch, but one takes the lead. This reassures the reader: even in the first stretch you were attending to impermanence, though it had not yet become the main axis.
§03 The Canonical Text on the Knowledge of Comprehension—The Full Passage from the Paṭisambhidāmagga and the Twenty-Four Groups Abbreviated in It → Vernacular §3
The canonical text says that wisdom in defining after gathering together phenomena of the past, future, and present is knowledge in comprehension: whatever form there is—past, future, present; internal/external, gross/subtle, inferior/superior, far/near—is defined as impermanent in one comprehension, as suffering in one, and as not-self in one; the same applies to feeling, perception, formations, and consciousness, and from the eye through aging-and-death. Defining after gathering together “form in the three times is impermanent in the sense of exhaustion, suffering in the sense of fear, and not-self in the sense of having no essence” is knowledge in comprehension. Gathering together “form in the three times is impermanent, conditioned, dependently arisen, subject to exhaustion, decline, dispassion, and cessation” is knowledge in comprehension. Gathering together “with birth as condition there is aging-and-death; without birth there is no aging-and-death, in the three times alike,” back through “with ignorance as condition there are formations; without ignorance there are no formations,” is knowledge in comprehension. It is knowledge in the sense of the known and wisdom in the sense of understanding. The groups of phenomena omitted by the formula “the eye ... through ... aging-and-death” are: phenomena occurring at a door, the five aggregates, six doors, six objects, six consciousnesses, six contacts, six feelings, six perceptions, six volitions, six cravings, six applications of thought, six sustainments of thought, six elements, ten kasiṇas, thirty-two body parts, twelve bases, eighteen elements, twenty-two faculties, three realms, nine kinds of becoming, four jhānas, four immeasurables, four attainments, and twelve factors of dependent origination (Vernacular §3). 〔How to read〕 The canonical text offers three formulas: the three-characteristic formula—exhaustion, fear, no essence; the seven-mode formula—impermanent, conditioned, dependently arisen, exhaustion, decline, dispassion, cessation; and the dependent-origination formula—without birth, no aging-and-death. The same “comprehension” can be conducted with sentences of three different depths. The twenty-four omitted groups form a list of “what you may practice upon.” 〔What is seen〕 “Knowledge in the sense of the known, wisdom in the sense of understanding”: whenever the commentator cites this canonical text he preserves this closing phrase. Knowledge and wisdom are not two different things; they are two names for the same knowing.
§04 The Exposition of What Is to Be Directly Known—Supplying the Omitted Items and Two Principles of Selection → Vernacular §4
The Exposition of What Is to Be Directly Known says that all is to be directly known: the eye, visible form, eye-consciousness, eye-contact, and feeling born of eye-contact—pleasant, painful, or neither—through the mind; form through consciousness; the eye through mind; visible forms through mental phenomena; the six consciousnesses, contacts, and feelings; perception, volition, craving, applied thought, and sustained thought regarding the six objects; the earth element through the consciousness element; the earth kasiṇa through the consciousness kasiṇa; hair through urine and the brain; the eye base through the mental-phenomena base; the eye element through the mind-consciousness element; the eye faculty through the faculty of one who has final knowledge; the three realms, three kinds of becoming, and six further kinds of becoming; the first through fourth jhānas, the mind-deliverances from loving-kindness through equanimity, the immaterial attainments from boundless space through neither perception nor non-perception; and ignorance through aging-and-death. Since the items are given there in full, here they are all omitted by an abbreviated formula. Of the omitted items, supramundane phenomena are not amenable to comprehension and should not be taken; among those amenable to comprehension, one begins with whichever appear clearly and are easy to apprehend (Vernacular §4). 〔How to read〕 This section is the universal version of the preceding list and then supplies two rules of selection: do not take supramundane phenomena—do not contemplate what has not been attained, the same principle as in 18-01—and begin with what appears and can readily be grasped, rather than beginning with the hardest item. 〔What is seen〕 “One should begin comprehension upon whichever ones appear clearly and are easily apprehended by oneself” is the most practical sentence in the unit. Insight does not begin with the book’s most exhaustive list; it begins with the clearest phenomenon before you.
§05 Comprehending the Five Aggregates—Analysis into Eleven Instances and Alternative Expressions of Impermanence and the Rest → Vernacular §5
To begin by way of the aggregates, delimit “whatever form there is” through the three beginning with past and the four pairs beginning with internal, making eleven instances, and define all form as impermanent: past form was exhausted in the past and did not reach this becoming; future form will be exhausted there and not reach a later becoming; present form is exhausted here and does not pass elsewhere; internal form is exhausted internally and does not become external ... and near form is exhausted there and does not become far. It is impermanent in the sense of exhaustion: one comprehension as a single statement, elevenfold by analysis. All of it is likewise suffering in the sense of fear, because what is impermanent brings fear, as with the deities in the Discourse on the Simile of the Lion: one comprehension, elevenfold. All of it is likewise not-self in the sense of having no essence: the substance of a self conceived as self, indweller, agent, experiencer, and master of itself does not exist; what is impermanent and suffering cannot even prevent the oppression of its own rise and fall, so how could it possess the nature of an agent and the rest? “If this form were self, form would not lead to affliction”: one comprehension, elevenfold. The same applies to feeling and the rest. Since what is impermanent is necessarily “conditioned” and so forth, the canonical text further states, to show alternative expressions and varied acts of attention, that “form in the three times is impermanent, conditioned, dependently arisen, subject to exhaustion, decline, dispassion, and cessation”; the same applies to feeling and the rest (Vernacular §5). 〔How to read〕 The eleven instances cut “all form” into eleven pieces: three of time and eight of contrast. “Exhaustion” is the import of impermanence: the past was exhausted in the past, the present is exhausted here, the internal is exhausted internally—each “is exhausted right where it is and does not pass elsewhere.” “Fear” is the import of suffering, and “no essence” the import of not-self: since it cannot even arrest its own rise and fall, how could there be an “agent” within it? 〔What is seen〕 “Whatever is impermanent cannot prevent even its own impermanence or the oppression of rise and fall; how then could it possess the nature of an agent?” This sentence gives the causal relation among the three characteristics: impermanence leads to suffering, and impermanence together with suffering leads to not-self. The three labels are not placed side by side; each gives rise to the next.
For the General Reader
This unit teaches “comprehension by groups”: place three labels on all formations, one by one, across eleven instances. The past has been exhausted, the future will be exhausted, and the present is being exhausted—therefore impermanent. What is impermanent brings fear—therefore suffering. What cannot even halt its own rise and fall contains no agent—therefore not-self. You need not begin with the most exhaustive list. Begin with the clearest phenomenon before you. This unit has not yet explained “what is and is not the path.” The commentator first asks you to initiate insight; the counterfeit appears only after insight matures, and that is the concern of the chapter’s final unit.
To read this unit in full: Vernacular §§1–5 presents the complete, sequential translation of the establishment of this purification and the two reasons for first cultivating comprehension by groups; the three mundane kinds of full understanding and their domains; the canonical text on knowledge in comprehension and its twenty-four abbreviated groups; the Exposition of What Is to Be Directly Known and its two principles of selection; and comprehension of the five aggregates in eleven instances.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
品名 道非道智見清淨 Maggāmaggañāṇadassanavisuddhi；譯底欄之品題行逐字作 ### 20. Maggāmaggañāṇadassanavisuddhiniddeso。
篇名 譯底欄自帶 ### 行 2 個：品題行（見上）與本篇之題 ### Sammasanañāṇakathā（思惟智之說）。本單元為本品之首單元，故品題行落於本檔而不落於他單元——本品七單元之中唯此一單元載之。
段號域 譯底欄之段號自〔CSCD §692〕至〔CSCD §696〕，實落段號 5 個，無缺、無重、無降序階。本篇於譯底欄之幅為 10,777 位元組——居本品七單元之第三（色七法思惟之單元 17,342 為最長，觀之隨染之單元 11,357 次之）。
本品段號之正面記載 本品全域〔CSCD §692〕至〔CSCD §736〕共 45 號，逐一連續，無缺、無重、無降序階（本欄對本品七單元之譯底欄逐字實測）。此記於本品唯此一處，後六單元不重出。
篇之骨——三層 ①〔CSCD §692〕立本品之定義（Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ）並出「何以先修聚思惟」之二由；②〔CSCD §693〕以三種世間遍知之分別為格，判本品之所居；③〔CSCD §694〕至〔CSCD §696〕引無礙解道之思惟智文而逐句釋之，末以「有為、緣生」等異門收。
二由之式 〔CSCD §692〕出二由，其式為 Kasmā? 自問而以 Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ 收之第一由，繼以 Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati 起之第二由。第二由之語於〔CSCD §693〕之末逐字重出（Tena vuttaṃ ''yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo''ti.）——論以 Tena vuttaṃ 之式自引其前段之語而不引經，為本篇章法之一格。
三遍知之地 〔CSCD §693〕以「地」（bhūmi）判三遍知之所轄：所知遍知之地自行之界定至緣之攝受、度遍知之地自聚思惟至生滅隨觀、斷遍知之地自壞滅隨觀以上。論自標行者於本品之位：iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā（此行者唯所知遍知已得，餘二當得）——本句即本品與前二品之接點。
所略之法聚 〔CSCD §694〕之引文以 cakkhuṃ…pe… jarāmaraṇaṃ 之略式行，論繼之以一長句列其所略者共二十四聚（自「與門及所緣俱之門所轉諸法」至「十二緣起支」），並自標 ime dhammarāsayo saṃkhittāti veditabbā。論復引應知之解說之全文以實之——本篇之引經，其用不在證義而在補所略之目，為本篇引式之獨處。
論主自標之二處取捨 ①〔CSCD §694〕ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā（所來之出世間法以不堪思惟故於此章不取）；②〔CSCD §694〕tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ（於其中隨何者顯現、易得把握，即當於彼起思惟）。前者為法之限，後者為人之許——二處皆論主自陳，本目逐字錄其位而不代評。
篇末之收 本篇收於 Esa nayo vedanādīsūti.（於受等亦此理趣）——與〔CSCD §695〕之末句 Esa nayo vedanādīsu. 逐字幾同而唯末繫 ti。誌其字面之實。
前後接點 前承第 19 品：本篇首句以 Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma 起，其式與前品首句同構（皆為「…ṭhitaṃ ñāṇaṃ … visuddhi nāma」之定義式）；又〔CSCD §692〕之 Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ（故此說於度疑之後）逐字回指前品之名。後接四十行相隨觀之單元：本篇末以「於受等亦此理趣」收，次篇即以 So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya 起——次篇之首句以「為令其於五蘊之三相思惟堅固」承本篇之所立。
movement 品夾《總覽》繫本單元於 §C〈道非道智見清淨（第 20 品）— 認出「不是道」的那十樣〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。《總覽》§C 首舉之「思惟智（sammasana）」，其逐字所本即本篇之篇題 Sammasanañāṇakathā。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解。以下唯列本篇新出者。
本品之名與其入〔CSCD §692〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| maggāmaggañāṇadassanavisuddhi | 道非道智見清淨 | 本品之名；本篇三見 | 〔CSCD §692〕・〔CSCD §693〕 |
| kalāpasammasana | 聚思惟 | 本品之入處；本篇四見 | 〔CSCD §692〕・〔CSCD §693〕 |
| nayavipassanā | 理趣觀 | 聚思惟之異名：kalāpasammasanasaṅkhātāya nayavipassanāya | 〔CSCD §692〕 |
| Āraddhavipassaka | 已發起觀者 | 起十觀隨染者之名；本篇二見，其形皆作 Āraddhavipassakassa | 〔CSCD §692〕 |
| obhāsādisambhava | 光明等之生 | 道非道智所以生之緣 | 〔CSCD §692〕 |
三遍知〔CSCD §693〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lokiyapariññā | 世間遍知 | 三遍知之總名 | 〔CSCD §693〕 |
| ñātapariññā | 所知遍知 | 三遍知之一：paccattalakkhaṇasallakkhaṇavasena pavattā paññā | 〔CSCD §693〕 |
| tīraṇapariññā | 度遍知 | 三遍知之二：sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā | 〔CSCD §693〕 |
| pahānapariññā | 斷遍知 | 三遍知之三：niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā | 〔CSCD §693〕 |
| abhiññāpaññā | 通達慧 | 所引之經中所知遍知之名 | 〔CSCD §693〕 |
| pariññāpaññā | 遍知慧 | 所引之經中度遍知之名 | 〔CSCD §693〕 |
| pahānapaññā | 斷慧 | 所引之經中斷遍知之名 | 〔CSCD §693〕 |
| paccattalakkhaṇa | 自相 | 所知遍知之所緣 | 〔CSCD §693〕 |
| sāmaññalakkhaṇa | 共相 | 度遍知之所緣 | 〔CSCD §693〕 |
| lakkhaṇārammaṇikavipassanā | 以相為所緣之觀 | 後二遍知之共名 | 〔CSCD §693〕 |
| ādhipacca | 增上 | 三地之判之準；本段三見 | 〔CSCD §693〕 |
| satta anupassanā | 七隨觀 | 斷遍知地之所攝：無常、苦、無我、厭離、離貪、滅、捨遣 | 〔CSCD §693〕 |
思惟之三義與十一處〔CSCD §694〕–〔CSCD §696〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| khayaṭṭhena | 以盡之義 | 無常之義；本篇之屈折諸形多見 | 〔CSCD §694〕・〔CSCD §695〕 |
| bhayaṭṭhena | 以怖畏之義 | 苦之義；論釋為 sappaṭibhayatāya | 〔CSCD §694〕・〔CSCD §695〕 |
| asārakaṭṭhena | 以無實之義 | 無我之義；論釋為所計之我實之無 | 〔CSCD §694〕・〔CSCD §695〕 |
| aniyamaniddiṭṭha | 不定指示 | yaṃkiñci rūpaṃ 一語之判 | 〔CSCD §695〕 |
| atītattika | 過去等三法 | 十一處之三 | 〔CSCD §695〕 |
| ajjhattādiduka | 內等四對 | 十一處之八 | 〔CSCD §695〕 |
| ekādasa okāsā | 十一處 | 一蘊之分別之數；三相各得十一 | 〔CSCD §695〕 |
| ekaṃ sammasanaṃ | 一思惟 | 三相各為一思惟；Bhedato pana ekādasavidhaṃ hoti 三見 | 〔CSCD §695〕 |
| attā nivāsī kārako vedako sayaṃvasī | 我・住者・作者・受者・自在者 | 所計之我實之五名 | 〔CSCD §695〕 |
| abhiññeyya | 應知 | 所引之解說之名與其所遍 | 〔CSCD §694〕 |
| peyyāla | 略式 | 論自標其引文之省略之名 | 〔CSCD §694〕 |
| saṅkhata・paṭiccasamuppanna | 有為・緣生 | 無常之異門之二 | 〔CSCD §696〕 |
| khayadhamma・vayadhamma・virāgadhamma・nirodhadhamma | 盡法・衰法・離貪法・滅法 | 無常之異門之四 | 〔CSCD §696〕 |
| pariyāyadassana | 異門之示 | 論自標第二引之用 | 〔CSCD §696〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 5 個與版頁記 12 個，後者皆在註記之內）。圓括注 7 處，逐一為出處標記，無非出處之括注。引號標記 '' 實測 39 處。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處字面之不齊 同一引式於本篇二形：〔CSCD §694〕之前作 Vuttaṃ hetaṃ abhiññeyyaniddese –（分書），而〔CSCD §695〕之後作 Vuttañhetaṃ –（連書）。同一語二形，於一篇之內——本目誌其字面之異而不判其為傳本之別、清檔之記或論主之筆。
本欄自出之第二處 〔CSCD §695〕之末句作 Esa nayo vedanādīsu.，而〔CSCD §696〕之末句作 Esa nayo vedanādīsūti.——後者多一 ti 而前者無。二句同居篇末而形不齊，誌其實而不判。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §693〕 | Yā sandhāya vuttaṃ／''abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa''nti | 三遍知之名之所本 | (paṭi. ma. 1.75) |
| 〔CSCD §693〕 | aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ | 七隨觀之所本——斷遍知地之七 | (paṭi. ma. 1.52) |
| 〔CSCD §694〕 | Tatrāyaṃ pāḷi –／''Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? | 思惟智之全文——本篇所逐句釋者 | (paṭi. ma. 1.48) |
| 〔CSCD §694〕 | Vuttaṃ hetaṃ abhiññeyyaniddese –／''Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? | 應知之解說之全文——其用在補前引之略式所省之目 | (paṭi. ma. 1.3; saṃ. ni. 4.46) |
| 〔CSCD §695〕 | Vuttañhetaṃ –／''rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā''ti | 「以盡之義為無常」之所本 | (paṭi. ma. 1.48) |
| 〔CSCD §695〕 | Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte（括注插於引句之中，引截至括注之前；其後續之語為 devānaṃ viya） | 苦之義之所本——師子喻經中諸天之怖 | (saṃ. ni. 3.78; a. ni. 4.33) |
| 〔CSCD §695〕 | Tenāha –／''rūpañca hidaṃ, bhikkhave, attā abhavissa. Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā''tiādi | 無我之義之所本 | (saṃ. ni. 3.59) |
引式之數〔本欄實測〕 Vuttañhetaṃ 1 處・Vuttaṃ hetaṃ 1 處・Tenāha 1 處・Tatrāyaṃ pāḷi 1 處・Yā sandhāya vuttaṃ 1 處・Tena vuttaṃ 1 處（其所引者為本篇前段之語，非經）；Yathāha・Tenāhu・Vuttampi cetaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 7 處・6 種，其分布為無礙解道 4（paṭi. ma. 1.75・paṭi. ma. 1.52・paṭi. ma. 1.48 二見・paṭi. ma. 1.3）・相應部 3（其二與無礙解道或增支部並繫）・增支部 1。無礙解道為本篇引之主——三遍知之名、七隨觀、思惟智之全文、應知之解說，四引皆出彼。本篇之引最長：〔CSCD §694〕之二引合逾三千位元組，為本品七單元中引文最鉅者。此數唯就本篇之域，不及全書。
引而不繫號者一處 〔CSCD §693〕之七隨觀之引，其文與括注之間隔以 evaṃ 之釋語（(paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ）——括注插於引句之後而釋語復承之，與同篇他引之「引畢即繫」不同式。誌之不判。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況語實測：viya 詞界 1 見、sadisa 諸形 零命中、upamā 諸形 零命中（sīhopamasutte 之 opama 為經名之一分，非本篇之喻）、Yathā hi 起之對句式喻 零命中。本篇之譬喻密度為本品七單元中最疏者——一萬餘位元組而比況詞唯一。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §695〕 | devānaṃ viya（承 Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte 而來，二者之間隔以出處括注） | 如師子喻經中之諸天——無常者即可畏 |
譬喻之獨少與其由 本篇為全品之總論，其文為「引經—釋句—列數」之三段式而無敘事之段，故喻少。此非疏漏而為文體之果——與色七法思惟之單元（viya 十見）及觀之隨染之單元（viya 五見、kira 七見）恰成兩極。
乙・修辭之可核觀察 ①Kasmā? 自問 1 見（〔CSCD §692〕之二由之開），Kathaṃ? 零命中，? 全篇 4 見——其三在所引之經文之內（Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?・Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? 之族），論主自問唯一處。②…pe… 省略式實測 38 見——為本品七單元之最多，逐一在所引之無礙解道與應知之解說之內。③Bhedato pana ekādasavidhaṃ hoti 一句於〔CSCD §695〕逐字三見（無常、苦、無我各一）——同句三重出，為本篇之節拍。④ekaṃ sammasanaṃ 之判語實測 10 見。⑤縮排之偈行：四空格之行 零（本篇全篇無偈），二空格之行 13 行，逐一為所引之經文之段。⑥Tenāha／Tena vuttaṃ 之別：前者引經，後者引本篇自身之前段——一篇之內二式並用而所指不同。
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 §692〕 Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ | 度疑清淨之單元 | 論自標本品之位在度疑之後 |
〔CSCD §693〕 saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi | 以譬喻辨明名色之單元〔CSCD §677〕・度疑清淨之單元〔CSCD §690〕 | 前者立「行之界定」為見清淨之異名，後者立「所知遍知」之成——二處即所知遍知地之首尾 |
〔CSCD §693〕 Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi | 生滅智之單元〔CSCD §731〕 | 彼篇立生滅隨觀為度遍知地之終 |
〔CSCD §693〕 Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi | 壞滅隨觀智之單元 | 論自標斷遍知地自壞滅隨觀始 |
〔CSCD §694〕 Ettha ca cakkhuṃ…pe… jarāmaraṇanti iminā peyyālena | 蘊之諸單元・處界之品・緣起之諸單元 | 所略之二十四聚（五蘊、六門、十八界、二十二根、十二緣起支等）之立俱在彼諸品 |
〔CSCD §695〕 ekādasahi okāsehi paricchinditvā | 過去等之分別之單元 | 彼篇以十一種分別對五蘊，本篇之十一處與之同格 |
〔CSCD §696〕 rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ | 四十行相隨觀之單元〔CSCD §697〕 | 次篇以四十行相廣此異門之列 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (for internal use and never published online). Every Pāli string in this layer is copied verbatim from this unit’s base-text column, and loci uniformly take the form 〔CSCD §NN〕 for verbatim checking against that column. Because this chapter has no edition-owned facing Pāli, no page range is recorded.
Chapter title Purification by Knowledge and Vision of What Is and Is Not the Path, Maggāmaggañāṇadassanavisuddhi; the chapter-title line in the base-text column reads verbatim ### 20. Maggāmaggañāṇadassanavisuddhiniddeso.
Section title The base-text column carries 2 ### lines: the chapter-title line cited above and this section’s title, ### Sammasanañāṇakathā (Discourse on the Knowledge of Comprehension). This is the first unit of the chapter, so the chapter-title line occurs in this file and in no other unit—of the chapter’s seven units, only this one contains it.
Paragraph-number range The base-text column runs from 〔CSCD §692〕 through 〔CSCD §696〕, containing 5 paragraph numbers, with no gaps, duplicates, or descending step in the sequence. This section spans 10,777 bytes in the base-text column—the third longest of this chapter’s seven units (the unit on comprehension of form by seven methods is longest at 17,342 bytes; the unit on the corruptions of insight is next at 11,357).
Positive record of this chapter’s paragraph numbers The chapter’s full range, 〔CSCD §692〕 through 〔CSCD §736〕, contains 45 numbers in an unbroken sequence, with no gaps, duplicates, or descending step (measured verbatim in the base-text columns of this chapter’s seven units). This fact is recorded only here within the chapter and is not repeated in the six later units.
Skeleton of the section—three levels (1) 〔CSCD §692〕 defines this chapter and gives two reasons for first cultivating comprehension by groups; (2) 〔CSCD §693〕 uses the analysis of the three mundane kinds of full understanding as a framework to locate this chapter; and (3) 〔CSCD §694〕 through 〔CSCD §696〕 cite and explain sentence by sentence the passage on knowledge in comprehension from the Paṭisambhidāmagga, closing with alternative expressions such as “conditioned” and “dependently arisen.”
The pattern of the two reasons 〔CSCD §692〕 gives two reasons. The first opens with the self-addressed question Kasmā? and closes with Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ; the second begins Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati. The wording of the second reason reappears verbatim at the end of 〔CSCD §693〕 (Tena vuttaṃ ''yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo''ti.). With the formula Tena vuttaṃ, the treatise quotes its own preceding paragraph rather than scripture; this is one structural pattern of the section.
The domains of the three kinds of full understanding 〔CSCD §693〕 uses “domain” (bhūmi) to delimit the range of the three kinds of full understanding: full understanding of the known extends from the delimitation of formations through apprehension of conditions; full understanding as investigation from comprehension by groups through contemplation of rise and fall; and full understanding as abandoning from contemplation of dissolution upward. The treatise itself marks the practitioner’s position in this chapter: iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā (this meditator has attained only full understanding of the known; the other two remain to be attained). This sentence is the junction between this chapter and the preceding two.
The omitted groups of phenomena The citation in 〔CSCD §694〕 employs the abbreviated formula cakkhuṃ…pe… jarāmaraṇaṃ; the treatise follows it with one long sentence listing twenty-four omitted groups, from “phenomena occurring at the doors together with doors and objects” through “the twelve factors of dependent origination,” and explicitly states ime dhammarāsayo saṃkhittāti veditabbā. It then cites the entire Exposition of What Is to Be Directly Known to substantiate the list. The citation’s purpose here is not to prove a meaning but to supply the items omitted by the abbreviation, a distinctive use of citation in this section.
The treatise’s two explicit principles of selection (1) 〔CSCD §694〕 ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā (any supramundane phenomena that occur should not be taken in this context because they are not amenable to comprehension); (2) 〔CSCD §694〕 tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ (among them, one should begin comprehension upon whichever appear clearly to oneself and are easily apprehended). The former limits phenomena; the latter grants latitude to the person. Both are statements by the treatise itself, and this section records their locations verbatim without judging in their place.
Close of the section This section closes with Esa nayo vedanādīsūti. (the same method applies to feeling and the rest)—almost verbatim the same as the closing sentence of 〔CSCD §695〕, Esa nayo vedanādīsu., differing only by the final ti. The literal fact is recorded here.
Connection before and after It follows Chapter Nineteen. The opening sentence begins Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma, in the same construction as the opening sentence of the preceding chapter (both are definitions in the form “... ṭhitaṃ ñāṇaṃ ... visuddhi nāma”). Moreover, Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ in 〔CSCD §692〕 (“therefore this is set forth after overcoming doubt”) refers verbatim to the preceding purification’s name. It is followed by the unit on contemplation in forty modes. This section closes by saying that the same method applies “to feeling and the rest”; the next begins So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya—its first sentence continues the present section’s establishment “in order to make firm his comprehension of the five aggregates as impermanent, suffering, and not-self.”
Movement The chapter Overview assigns this unit to §C, “Purification by Knowledge and Vision of What Is and Is Not the Path (Chapter 20)—Recognizing Those Ten Things That Are ‘Not the Path.’” The chapter-section wording to which it refers appears verbatim in that table and is neither repeated nor excerpted here; because the paragraph-number and chapter-section systems have no known mapping, none is inferred or converted. The verbatim basis within this section for Overview §C’s first item, “comprehension (sammasana),” is the section title Sammasanañāṇakathā.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the normative glossary, and this section does not decide terms that the glossary leaves unsettled. Readings established in earlier chapters or earlier units of this chapter are not re-explained. Only terms newly appearing in this section are listed below.
The Name of This Chapter and Its Entrance 〔CSCD §692〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| maggāmaggañāṇadassanavisuddhi | purification by knowledge and vision of what is and is not the path | The name of this chapter; occurs three times in the section | 〔CSCD §692〕・〔CSCD §693〕 |
| kalāpasammasana | comprehension by groups | The entrance to this chapter; occurs four times in the section | 〔CSCD §692〕・〔CSCD §693〕 |
| nayavipassanā | methodical insight | Another name for comprehension by groups: kalāpasammasanasaṅkhātāya nayavipassanāya | 〔CSCD §692〕 |
| Āraddhavipassaka | one who has initiated insight | Name for one in whom the ten corruptions of insight arise; occurs twice in the section, both times as Āraddhavipassakassa | 〔CSCD §692〕 |
| obhāsādisambhava | arising of illumination and the rest | The condition for the arising of knowledge of what is and is not the path | 〔CSCD §692〕 |
The Three Kinds of Full Understanding 〔CSCD §693〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lokiyapariññā | mundane full understanding | Collective name for the three kinds of full understanding | 〔CSCD §693〕 |
| ñātapariññā | full understanding of the known | First of the three: paccattalakkhaṇasallakkhaṇavasena pavattā paññā | 〔CSCD §693〕 |
| tīraṇapariññā | full understanding as investigation | Second of the three: sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā | 〔CSCD §693〕 |
| pahānapariññā | full understanding as abandoning | Third of the three: niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā | 〔CSCD §693〕 |
| abhiññāpaññā | wisdom through direct knowledge | Name for full understanding of the known in the cited canonical text | 〔CSCD §693〕 |
| pariññāpaññā | wisdom through full understanding | Name for full understanding as investigation in the cited canonical text | 〔CSCD §693〕 |
| pahānapaññā | wisdom through abandoning | Name for full understanding as abandoning in the cited canonical text | 〔CSCD §693〕 |
| paccattalakkhaṇa | individual characteristic | Object of full understanding of the known | 〔CSCD §693〕 |
| sāmaññalakkhaṇa | general characteristic | Object of full understanding as investigation | 〔CSCD §693〕 |
| lakkhaṇārammaṇikavipassanā | insight with a characteristic as its object | Common name for the latter two kinds of full understanding | 〔CSCD §693〕 |
| ādhipacca | predominance | Criterion by which the three domains are distinguished; occurs three times in the paragraph | 〔CSCD §693〕 |
| satta anupassanā | seven contemplations | Included in the domain of full understanding as abandoning: impermanence, suffering, not-self, disenchantment, dispassion, cessation, and relinquishment | 〔CSCD §693〕 |
The Three Imports of Comprehension and the Eleven Instances 〔CSCD §694〕–〔CSCD §696〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| khayaṭṭhena | in the sense of exhaustion | Import of impermanence; numerous inflected forms occur in the section | 〔CSCD §694〕・〔CSCD §695〕 |
| bhayaṭṭhena | in the sense of fear | Import of suffering; explained by the treatise as sappaṭibhayatāya | 〔CSCD §694〕・〔CSCD §695〕 |
| asārakaṭṭhena | in the sense of having no essence | Import of not-self; explained as the absence of the conceived essence of a self | 〔CSCD §694〕・〔CSCD §695〕 |
| aniyamaniddiṭṭha | indicated without restriction | Determination of the phrase yaṃkiñci rūpaṃ | 〔CSCD §695〕 |
| atītattika | the triad beginning with past | Three of the eleven instances | 〔CSCD §695〕 |
| ajjhattādiduka | the four pairs beginning with internal | Eight of the eleven instances | 〔CSCD §695〕 |
| ekādasa okāsā | eleven instances | Number in the analysis of one aggregate; each of the three characteristics yields eleven | 〔CSCD §695〕 |
| ekaṃ sammasanaṃ | one comprehension | Each characteristic is one comprehension; Bhedato pana ekādasavidhaṃ hoti occurs three times | 〔CSCD §695〕 |
| attā nivāsī kārako vedako sayaṃvasī | self, indweller, agent, experiencer, master of itself | Five names for the conceived essence of a self | 〔CSCD §695〕 |
| abhiññeyya | to be directly known | Name and range of the cited exposition | 〔CSCD §694〕 |
| peyyāla | abbreviated formula | Name explicitly given by the treatise to the omissions in the citation | 〔CSCD §694〕 |
| saṅkhata・paṭiccasamuppanna | conditioned・dependently arisen | Two alternative expressions of impermanence | 〔CSCD §696〕 |
| khayadhamma・vayadhamma・virāgadhamma・nirodhadhamma | subject to exhaustion・subject to decline・subject to dispassion・subject to cessation | Four alternative expressions of impermanence | 〔CSCD §696〕 |
| pariyāyadassana | showing alternative expressions | Purpose explicitly given by the treatise for the second citation | 〔CSCD §696〕 |
III. Variant Readings
Scope of the material This section has no edition-owned facing Pāli, so no collation can be recorded; the only searchable surface is the base-text column itself. Facts are recorded without judgment.
Measured general scan A literal scan of the entire base-text column finds zero occurrences of variant-reading parentheticals such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-attribution marker Porāṇā or porāṇā. Square-bracket notes have only two forms: 5 paragraph numbers [§NN] and 12 edition-page notes, the latter all inside comments. There are 7 parenthetical notes, every one a source reference, with no non-source parenthetical note. The quotation marker '' occurs 39 times. Nothing found is recorded as nothing found: the base-text column itself carries no variant reading.
One literal inconsistency within this column The same citation formula occurs in two forms within this section: before 〔CSCD §694〕 it reads Vuttaṃ hetaṃ abhiññeyyaniddese – (two words), while after 〔CSCD §695〕 it reads Vuttañhetaṃ – (one word). One formula thus has two forms within a single section. This apparatus records the literal difference without judging it a manuscript variant, a feature of the cleaned file, or the commentator’s wording.
A second literal inconsistency within this column The closing sentence of 〔CSCD §695〕 reads Esa nayo vedanādīsu., while that of 〔CSCD §696〕 reads Esa nayo vedanādīsūti.—the latter has an additional ti, the former does not. The two sentences stand together at the section’s close but differ in form; the fact is recorded without judgment.
Boundary of this record Everything listed above is a literal fact of the base-text column; it has not been collated against the PTS scanned pages. Zero occurrences here concern this one surface only and do not warrant an inference about other editions.
IV. The Commentator’s Citations
Each place where the treatise cites another text is linked to a paragraph-number anchor. Only sources explicitly marked by the text itself are recorded, without deciding their identity. Parentheticals in the “Source Explicitly Marked by the Text” column are copied verbatim; their titles are not translated here.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Explicitly Marked by the Text |
|---|---|---|---|
| 〔CSCD §693〕 | Yā sandhāya vuttaṃ／''abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa''nti | Basis for the names of the three kinds of full understanding | (paṭi. ma. 1.75) |
| 〔CSCD §693〕 | aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ | Basis for the seven contemplations—the seven in the domain of full understanding as abandoning | (paṭi. ma. 1.52) |
| 〔CSCD §694〕 | Tatrāyaṃ pāḷi –／''Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? | Full passage on knowledge in comprehension—the passage explained sentence by sentence in this section | (paṭi. ma. 1.48) |
| 〔CSCD §694〕 | Vuttaṃ hetaṃ abhiññeyyaniddese –／''Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? | Full passage from the Exposition of What Is to Be Directly Known—used to supply the items omitted by the preceding citation’s abbreviated formula | (paṭi. ma. 1.3; saṃ. ni. 4.46) |
| 〔CSCD §695〕 | Vuttañhetaṃ –／''rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā''ti | Basis for “impermanent in the sense of exhaustion” | (paṭi. ma. 1.48) |
| 〔CSCD §695〕 | Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (the parenthetical is inserted within the cited sentence; the continuation after it is devānaṃ viya) | Basis for the import of suffering—the deities’ fear in the Discourse on the Simile of the Lion | (saṃ. ni. 3.78; a. ni. 4.33) |
| 〔CSCD §695〕 | Tenāha –／''rūpañca hidaṃ, bhikkhave, attā abhavissa. Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā''tiādi | Basis for the import of not-self | (saṃ. ni. 3.59) |
Count of citation formulas [measured in this column] Vuttañhetaṃ occurs once; Vuttaṃ hetaṃ once; Tenāha once; Tatrāyaṃ pāḷi once; Yā sandhāya vuttaṃ once; and Tena vuttaṃ once (the last quotes an earlier paragraph in this same section, not a canonical text). Yathāha, Tenāhu, Vuttampi cetaṃ, Porāṇā, and kira have zero occurrences. There are 7 explicitly marked parenthetical references, in 6 forms, distributed as follows: Paṭisambhidāmagga 4 (paṭi. ma. 1.75, paṭi. ma. 1.52, two occurrences of paṭi. ma. 1.48, and paṭi. ma. 1.3); Saṃyutta Nikāya 3 (two joined with either the Paṭisambhidāmagga or Aṅguttara Nikāya); and Aṅguttara Nikāya 1. The Paṭisambhidāmagga dominates the citations in this section: the names of the three kinds of full understanding, the seven contemplations, the full passage on knowledge in comprehension, and the Exposition of What Is to Be Directly Known all four come from it. This section contains the chapter’s longest citations: the two citations in 〔CSCD §694〕 together exceed three thousand bytes, the greatest citation span among the chapter’s seven units. These figures apply only within this section, not to the whole work.
One citation without an immediately attached reference In 〔CSCD §693〕 the citation on the seven contemplations is separated from its parenthetical by the explanatory word evaṃ ((paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ). The parenthetical is inserted after the citation and then the exposition resumes, unlike the other pattern in this section where the reference follows immediately upon completion of the citation. The fact is recorded without judgment.
V. Similes and Rhetoric
This section records only where similes occur and the meanings with which they are paired; it offers no literary evaluation.
A. Simile Measured terms of comparison in this section: the word-boundary form viya occurs once; forms of sadisa have zero occurrences; forms of upamā have zero occurrences (opama within sīhopamasutte forms part of a discourse title, not a simile made by this section); and paired similes beginning with Yathā hi have zero occurrences. This section has the sparsest density of similes among the chapter’s seven units—over ten thousand bytes with only one comparative expression.
| Location | Simile | Meaning Paired with It |
|---|---|---|
| 〔CSCD §695〕 | devānaṃ viya (continuing from Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte, with the source parenthetical between the two) | Like the deities in the Discourse on the Simile of the Lion—what is impermanent is fearful |
Why the simile stands alone This section is the general exposition for the whole chapter. Its discourse follows the threefold pattern “citation—sentence-by-sentence explanation—enumeration” and contains no narrative passage, hence its paucity of similes. This is a result of genre, not an omission—it stands at the opposite pole from the unit on comprehension of form by seven methods (ten occurrences of viya) and the unit on the corruptions of insight (five occurrences of viya and seven of kira).
B. Verifiable rhetorical observations (1) The self-addressed question Kasmā? occurs once, opening the two reasons in 〔CSCD §692〕. Kathaṃ? has zero occurrences, while ? occurs 4 times in the section—three occur inside cited canonical passages (the family of Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? and Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ?), leaving only one self-addressed question by the treatise. (2) The abbreviation …pe… occurs 38 times, the highest number among the chapter’s seven units; every occurrence is within the cited Paṭisambhidāmagga passage or Exposition of What Is to Be Directly Known. (3) The sentence Bhedato pana ekādasavidhaṃ hoti occurs verbatim three times in 〔CSCD §695〕, once each for impermanence, suffering, and not-self—the triple repetition sets the section’s cadence. (4) The determining phrase ekaṃ sammasanaṃ occurs 10 times. (5) Indented verse lines: zero lines have four-space indentation—the section has no verse at all—while 13 lines have two-space indentation, each belonging to a canonical citation. (6) The difference between Tenāha and Tena vuttaṃ: the former cites scripture, while the latter cites an earlier paragraph of this same section—both formulas occur in one section but refer differently.
All these figures were measured only within this section and do not apply to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only through terms verifiable in this section; because the paragraph-number and chapter-section systems have no known mapping, no target is linked to a chapter section and none is inferred or converted. No source identification is decided here.
| Place in This Section | Target | Verifiable Basis |
|---|---|---|
〔CSCD §692〕 Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ | Unit on purification by overcoming doubt | The treatise explicitly places this chapter after overcoming doubt |
〔CSCD §693〕 saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi | Unit distinguishing name-and-form by similes 〔CSCD §677〕・unit on purification by overcoming doubt 〔CSCD §690〕 | The former establishes “delimitation of formations” as another name for purification of view; the latter establishes the completion of “full understanding of the known”—these two places are the beginning and end of its domain |
〔CSCD §693〕 Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi | Unit on knowledge of rise and fall 〔CSCD §731〕 | That section establishes contemplation of rise and fall as the end of the domain of full understanding as investigation |
〔CSCD §693〕 Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi | Unit on knowledge in contemplation of dissolution | The treatise explicitly marks contemplation of dissolution as the beginning of the domain of full understanding as abandoning |
〔CSCD §694〕 Ettha ca cakkhuṃ…pe… jarāmaraṇanti iminā peyyālena | Units on the aggregates・chapter on bases and elements・units on dependent origination | The twenty-four omitted groups—the five aggregates, six doors, eighteen elements, twenty-two faculties, twelve factors of dependent origination, and the rest—are established in those chapters |
〔CSCD §695〕 ekādasahi okāsehi paricchinditvā | Unit on analysis beginning with the past | That section analyzes the five aggregates elevenfold; its pattern is the same as the eleven instances here |
〔CSCD §696〕 rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ | Unit on contemplation in forty modes 〔CSCD §697〕 | The next section expands this list of alternative expressions into forty modes |
VII. Transmission
This edition does not advance a position in the apparatus on questions of authorship, textual transmission, or the lineage of the commentaries.