清淨道論 離隨染之生滅智Visuddhimagga · Knowledge of Arising and Passing Away Freed from Corruptions
行道智見清淨是什麼？八個智加第九個：離了隨染的生滅隨觀智、壞滅隨觀智、怖畏現起智、過患隨觀智、厭離隨觀智、欲解脫智、省察隨觀智、行捨智，加上向道傾斜的隨順智。八智合稱「至頂之觀」。本品很長，骨架只有這一行——迷路時回來看。
第一步是回到生滅智。上一品它被光明喜樂染了，看不清三相；去掉染，同一個智再看一次。論主先告訴你三相為什麼看不見——不是你不懂，是三塊布蓋著：相續蓋無常，一件接一件看起來像連著；威儀蓋苦，坐久了換個姿勢，苦就被下一個姿勢蓋住了；密聚蓋無我，一堆東西看起來像一整塊。破法對應：看生滅破相續，作意那個一直在的逼迫揭威儀，把界一個個析開破密聚。三塊布是每天都在發生的遮蔽，不是教理。
再分清六樣：無常是五蘊那個東西，無常相是它身上生滅變異的樣子；苦是同一五蘊，苦相是恆常逼迫；無我是同一五蘊，無我相是不自在。觀的是相，證的是東西。智洗淨了、對象認清了、蓋子知道在哪了——下一單元的壞滅隨觀才下得了刀。接下來幾步會不好受，那是路，不是退。
What is purification by knowledge and vision of the way? Eight knowledges plus a ninth: knowledge of contemplation of arising and passing away freed from corruptions; knowledge of contemplation of dissolution; knowledge of the manifestation of fear; knowledge of contemplation of danger; knowledge of contemplation of disenchantment; knowledge of desire for deliverance; knowledge of contemplation of reflection; and knowledge of equanimity about formations, together with knowledge in conformity, which inclines toward the path. The eight together are called “culminating insight.” The chapter is long, but its skeleton is this one line—return to it when you lose your way.
The first step is to return to knowledge of arising and passing away. In the preceding chapter it was stained by illumination and happiness and could not clearly see the three characteristics; remove the stains and look again with the same knowledge. The author first tells you why the three characteristics cannot be seen. It is not that you do not understand them; three pieces of cloth cover them. Continuity covers impermanence: one event follows another and makes them look connected. The postures cover suffering: after sitting too long, you change position and the next posture covers the discomfort. Compactness covers not-self: many things look like one solid whole. The remedies correspond exactly: see arising and passing away to break continuity, attend to the constant oppression to expose the postures, and analyze the elements one by one to break compactness. These three pieces of cloth are forms of concealment operating every day, not abstract doctrine.
Then distinguish six things. The impermanent is the five aggregates themselves, while the characteristic of impermanence is their feature of arising, passing away, and alteration. Suffering is those same five aggregates, while the characteristic of suffering is constant oppression. Not-self is those same five aggregates, while the characteristic of not-self is their failure to submit to control. One observes the characteristic and realizes the thing. The knowledge has been cleansed, the object identified, and the coverings located—only then can the contemplation of dissolution in the next unit bring down its blade. The next several stages can feel unpleasant; that is the way, not a regression.
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 本品之界——八智與第九諦隨順智 〔CSCD §737〕
二十一、行道智見清淨¹釋
離隨染之生滅智之說
而依八智所成的至頂之觀²，與第九的諦隨順智——這就叫作行道智見清淨。
而這裡的「八」，就應當知道是這八智：離了隨染的、稱為已入於路之觀的生滅隨觀智，壞滅隨觀智，怖畏現起智，過患隨觀智，厭離隨觀智，欲解脫智，省察隨觀智，行捨智。「第九的諦隨順智」，這是隨順〔智〕的稱謂。所以，想要成就它的人，就應當自離隨染的生滅智起，於這些智之中用功。
§2 復修生滅智之義——三相之三覆與其破 〔CSCD §738–739〕
若問：再於生滅智用功，是為了什麼呢？——是為了觀察〔三〕相。因為生滅智在前面為十隨染所染污，不能如其實味³而觀察三相；離了隨染，才能夠。所以為了觀察相，這裡要再用功。
那麼，諸相是由於不作意什麼、為什麼所覆，而不現起呢？先說無常相：由於不作意生滅、為相續所覆，所以不現起。苦相：由於不作意恆常的逼迫、為諸威儀所覆，所以不現起。無我相：由於不作意種種界之分析、為密聚⁴所覆，所以不現起。
而把握了生滅、破了相續，無常相就如其實味而現起。作意了恆常的逼迫、揭了威儀，苦相就如其實味而現起。分析了種種界、作了密聚之析，無我相就如其實味而現起。
§3 三相之六分別——無常與無常相・苦與苦相・無我與無我相 〔CSCD §740〕
而在這裡，就應當知道這樣的分別：無常、無常相、苦、苦相、無我、無我相。
其中，「無常」，就是五蘊。為什麼呢？因為有生、滅、變異之性；或者因為已有而無。無常相，就是生、滅、變異；或者是所謂「已有而無」的行相之變異。
而依「凡是無常者即是苦」這句話，那同一個五蘊就是苦。為什麼呢？因為恆常的逼迫。恆常逼迫的行相，就是苦相。
而依「凡是苦者即是無我」這句話，那同一個五蘊就是無我。為什麼呢？因為不自在。不自在的行相，就是無我相。
這一切，這瑜伽者都以那離了隨染的、稱為已入於路之觀的生滅隨觀智，如其實味而觀察。
離隨染之生滅智〔之說〕終。
註
¹ 行道智見清淨（paṭipadāñāṇadassanavisuddhi）：七清淨之第六，即本品所釋者；其前之道非道智見清淨在第二十品。
² 至頂之觀（sikhāppattā vipassanā）：八智所成之觀之極；本品〈行捨智〉之單元復以之為說。
³ 如其實味（yāthāvasarasato）：如其自身之實而不失其味；本篇三相之現起與觀察皆繫此語。
⁴ 密聚（ghana）：諸法相聚而似一整塊之相，覆無我相而令不現；破之之法即種種界之分析。
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 The Scope of This Chapter—the Eight Knowledges and the Ninth Knowledge in Conformity with the Truths 〔CSCD §737〕
Chapter Twenty-One: Exposition of Purification by Knowledge and Vision of the Way¹
Discourse on Knowledge of Arising and Passing Away Freed from Corruptions
The culminating insight² constituted by the eight knowledges, together with the ninth, knowledge in conformity with the truths—this is called purification by knowledge and vision of the way.
Here “eight” should be understood as these eight knowledges: knowledge of contemplation of arising and passing away, freed from corruptions and called insight that has entered upon the course; knowledge of contemplation of dissolution; knowledge of the manifestation of fear; knowledge of contemplation of danger; knowledge of contemplation of disenchantment; knowledge of desire for deliverance; knowledge of contemplation of reflection; and knowledge of equanimity about formations. “The ninth, knowledge in conformity with the truths” is a designation for knowledge in conformity. Therefore, one who wishes to accomplish it should work among these knowledges beginning with knowledge of arising and passing away freed from corruptions.
§2 Why Knowledge of Arising and Passing Away Is Cultivated Again—the Three Coverings of the Three Characteristics and Their Removal 〔CSCD §738–739〕
If it is asked, “Why work again at knowledge of arising and passing away?”—it is for observing the three characteristics. Earlier, knowledge of arising and passing away was corrupted by the ten corruptions and could not observe the three characteristics in their true savor;³ once freed from corruptions, it can. Thus one works at it again here in order to observe the characteristics.
But because of not attending to what, and because of being covered by what, do the characteristics fail to manifest? First, the characteristic of impermanence does not manifest because arising and passing away are not attended to and it is covered by continuity. The characteristic of suffering does not manifest because constant oppression is not attended to and it is covered by the postures. The characteristic of not-self does not manifest because the analysis of the various elements is not attended to and it is covered by compactness.⁴
When arising and passing away have been apprehended and continuity has been broken, the characteristic of impermanence manifests in its true savor. When constant oppression has been attended to and the postures have been exposed, the characteristic of suffering manifests in its true savor. When the various elements have been analyzed and compactness has been resolved, the characteristic of not-self manifests in its true savor.
§3 Six Distinctions within the Three Characteristics—Impermanent and the Characteristic of Impermanence, Suffering and the Characteristic of Suffering, Not-Self and the Characteristic of Not-Self 〔CSCD §740〕
Here the following distinctions should be understood: the impermanent, the characteristic of impermanence, suffering, the characteristic of suffering, not-self, and the characteristic of not-self.
Of these, “the impermanent” is the five aggregates. Why? Because they have the nature of arising, passing away, and alteration; or because, having been, they cease to be. The characteristic of impermanence is arising, passing away, and alteration; or it is the alteration of mode called “having been, ceasing to be.”
And according to the statement “Whatever is impermanent is suffering,” those same five aggregates are suffering. Why? Because of constant oppression. The mode of constant oppression is the characteristic of suffering.
And according to the statement “Whatever is suffering is not-self,” those same five aggregates are not-self. Why? Because they do not submit to control. The mode of not submitting to control is the characteristic of not-self.
All of this is observed in its true savor by the meditator through knowledge of contemplation of arising and passing away freed from corruptions, called insight that has entered upon the course.
The Discourse on Knowledge of Arising and Passing Away Freed from Corruptions is concluded.
Notes
¹ Purification by knowledge and vision of the way (paṭipadāñāṇadassanavisuddhi): the sixth of the seven purifications and the subject explained in this chapter; it follows purification by knowledge and vision of what is and is not the path, treated in Chapter Twenty.
² Culminating insight (sikhāppattā vipassanā): the culmination of the insight constituted by the eight knowledges; the unit on knowledge of equanimity about formations later uses the expression again.
³ In its true savor (yāthāvasarasato): in accordance with its own reality without losing its distinctive savor; throughout this discourse, both the manifestation and the observation of the three characteristics are tied to this expression.
⁴ Compactness (ghana): the appearance of phenomena gathered together as one solid mass, which covers the characteristic of not-self and prevents it from manifesting; it is broken by analyzing the various elements.
為什麼還要再修一次生滅智？因為上一次它被光明喜樂染了，看不清三相；這一次論主先告訴你三相各被什麼「蓋住」——相續蓋無常、威儀蓋苦、密聚蓋無我——然後教你揭開
大局 — 行道智見清淨的入口：把生滅智洗淨，重新看三相
第二十品末，行者辨清了道非道；本品開頭給行道智見清淨定義：八智所成之至頂之觀，加第九諦隨順智——八智＝離隨染的生滅隨觀智・壞滅隨觀智・怖畏現起智・過患隨觀智・厭離隨觀智・欲解脫智・省察隨觀智・行捨智（§1）。然後回答一個自然的問題：生滅智上一品不是已經有了嗎，為什麼再修？答：為了觀察三相——上次被十隨染染了，不能如其實味觀察；並揭出三相各自的「覆」：不作意生滅、為相續所覆，無常不現；不作意恆常逼迫、為威儀所覆，苦不現；不作意種種界、為密聚所覆，無我不現——破相續、揭威儀、析密聚，三相即如實現起（§2）。末段給六個分別：無常（五蘊）／無常相（生滅變異）、苦／苦相（恆常逼迫）、無我／無我相（不自在）——瑜伽者以離隨染之生滅智如實觀察之（§3）。〔所見〕本品是那條「一路鬆手」之路的起點：從壞滅、怖畏、過患、厭離到欲解脫，這幾步會「不好受」，像對一切有為法逐漸幻滅；別怕，這是路不是退。而路的第一步很樸實：回到生滅智，把它洗乾淨——同一個智，去掉染，再看一次。這一單元最有用的是三個「覆」：它們告訴你為什麼你明明知道無常苦無我卻「看不見」——不是你不懂，是相續、威儀、密聚三層布蓋著。
§01 本品之界——八智與第九諦隨順智 → 白話 §1
八智所成之至頂之觀與第九諦隨順智＝行道智見清淨；八智：離隨染稱為已入於路之觀的生滅隨觀智・壞滅隨觀智・怖畏現起智・過患隨觀智・厭離隨觀智・欲解脫智・省察隨觀智・行捨智；第九諦隨順智＝隨順智之稱；欲成就者自離隨染之生滅智起於此諸智用功（白話 §1）。〔讀法〕先把八個名字放進口袋——後面八個單元一個一個開。「至頂之觀」（sikhāppattā）是八智整體的稱呼：觀到頂了；隨順智是第九，因為它已經在向道傾斜。〔所見〕本品是全書最長的品之一（第八單元 21-07 行捨智獨佔三分之一），但骨架只有這一句話：八加一。讀者迷路時回來看這一行。
§02 復修生滅智之義——三相之三覆與其破 → 白話 §2
再於生滅智用功為觀察三相：前為十隨染所染不能如其實味觀察三相，離隨染方能。三相為何不現？無常相：不作意生滅、為相續所覆；苦相：不作意恆常逼迫、為諸威儀所覆；無我相：不作意種種界之分析、為密聚所覆。把握生滅破相續→無常相如實現起；作意恆常逼迫揭威儀→苦相現起；分析種種界析密聚→無我相現起（白話 §2）。〔讀法〕三覆三破是本單元的心：相續（一件接一件看起來像連著）蓋住無常，破法是看生滅；威儀（坐久了換個姿勢，苦就被換掉了）蓋住苦，破法是作意恆常的逼迫；密聚（一堆東西看起來像一整塊）蓋住無我，破法是把界一個個析開。〔所見〕「威儀覆苦」是全書最日常的一句觀察：你之所以不覺得坐著苦，是因為你會動——一動，苦就被下一個姿勢蓋住了。這三個覆不是教理，是三個每天都在發生的遮蔽。
§03 三相之六分別——無常與無常相・苦與苦相・無我與無我相 → 白話 §3
無常＝五蘊（有生滅變異之性、已有而無）；無常相＝生滅變異、「已有而無」之行相變異。「凡無常者即苦」——同一五蘊是苦（恆常逼迫）；苦相＝恆常逼迫之行相。「凡苦者即無我」——同一五蘊是無我（不自在）；無我相＝不自在之行相。瑜伽者以離隨染之已入於路之生滅隨觀智如其實味觀察此一切。〔離隨染之生滅智之說終〕（白話 §3）。〔讀法〕「無常」與「無常相」的分別很細：無常是那個東西（五蘊），無常相是它身上的那個樣子（生滅變異）。觀的是相，證的是東西——這一分別讓「觀三相」從口號變成有對象的動作。〔所見〕三句「凡……即……」把三相寫成一條鏈：無常→苦→無我；與 20-04 §2 同一鏈。本單元短，是一段乾淨的準備工作：智洗淨了、對象認清了、蓋子知道在哪了——下一單元的壞滅隨觀才下得了刀。
給一般讀者
三塊布蓋著三相：相續蓋無常——一件接一件看起來像連著；威儀蓋苦——坐久了換個姿勢，苦就被換掉了；密聚蓋無我——一堆東西看起來像一整塊。你不是不懂無常苦無我，你是被這三塊布擋著看不見；破法是看生滅、作意那個一直在的逼迫、把界一個個析開。而第一步是先把生滅智洗乾淨——上一品那些光明喜樂染過的智，去掉染，再看一次。這是「一路鬆手」那條路的起點；接下來幾步會不好受，那是路，不是退。
想讀本單元全文：白話 §1–§3 即本品之界八智與第九、復修生滅智之義與三相三覆之破、三相之六分別的全段逐段全譯。
Why cultivate knowledge of arising and passing away once more? Because the first time it was stained by illumination and happiness and could not clearly see the three characteristics; this time the author first tells you what “covers” each characteristic—continuity covers impermanence, the postures cover suffering, and compactness covers not-self—and then shows you how to uncover them
The Big Picture — The Entrance to Purification by Knowledge and Vision of the Way: Cleanse Knowledge of Arising and Passing Away and Look Again at the Three Characteristics
At the end of Chapter Twenty, the meditator distinguished the path from what is not the path. At the opening of this chapter, purification by knowledge and vision of the way is defined as the culminating insight constituted by the eight knowledges, together with the ninth, knowledge in conformity with the truths. The eight are knowledge of contemplation of arising and passing away freed from corruptions, knowledge of contemplation of dissolution, knowledge of the manifestation of fear, knowledge of contemplation of danger, knowledge of contemplation of disenchantment, knowledge of desire for deliverance, knowledge of contemplation of reflection, and knowledge of equanimity about formations (§1). The text then answers a natural question: was not knowledge of arising and passing away already attained in the preceding chapter, and why must it be cultivated again? The answer is that it must observe the three characteristics. The first time it was corrupted by the ten corruptions and could not observe them in their true savor. The text then exposes the particular “covering” of each characteristic: when arising and passing away are not attended to, continuity covers impermanence; when constant oppression is not attended to, the postures cover suffering; when the various elements are not analyzed, compactness covers not-self. Break continuity, expose the postures, and resolve compactness, and the three characteristics manifest as they are (§2). The final passage makes six distinctions: the impermanent (the five aggregates) and the characteristic of impermanence (arising, passing away, and alteration); suffering and the characteristic of suffering (constant oppression); not-self and the characteristic of not-self (not submitting to control). The meditator observes them as they are with knowledge of arising and passing away freed from corruptions (§3). 〔What is seen〕This chapter begins the road of “letting go all the way”: from dissolution, fear, danger, and disenchantment to desire for deliverance, these stages can feel unpleasant, like a gradual disillusionment with every conditioned phenomenon. Do not be afraid; this is the way, not a regression. The first step is very plain: return to knowledge of arising and passing away and cleanse it—the same knowledge, stripped of its corruptions, looks once more. The most useful teaching in this unit is the three “coverings.” They explain why, although you know impermanence, suffering, and not-self, you still do not “see” them: continuity, the postures, and compactness lie over them like three layers of cloth.
§01 The Scope of This Chapter—the Eight Knowledges and the Ninth Knowledge in Conformity with the Truths → Vernacular §1
The culminating insight constituted by the eight knowledges together with the ninth knowledge in conformity with the truths equals purification by knowledge and vision of the way. The eight are knowledge of contemplation of arising and passing away freed from corruptions and called insight that has entered upon the course; knowledge of contemplation of dissolution; knowledge of the manifestation of fear; knowledge of contemplation of danger; knowledge of contemplation of disenchantment; knowledge of desire for deliverance; knowledge of contemplation of reflection; and knowledge of equanimity about formations. The ninth, knowledge in conformity with the truths, is a designation for knowledge in conformity. One who wishes to accomplish it works among these knowledges beginning with knowledge of arising and passing away freed from corruptions (Vernacular §1). 〔How to read〕For now, put the eight names in your pocket; the following eight units will open them one by one. “Culminating insight” (sikhāppattā) names the eight knowledges as a whole: insight has reached its culmination. Knowledge in conformity is ninth because it is already inclining toward the path. 〔What is seen〕This is one of the longest chapters in the book—the seventh unit, 21-07 on knowledge of equanimity about formations, occupies a third of it—but its skeleton is only this one statement: eight plus one. Return to this line whenever you lose your way.
§02 Why Knowledge of Arising and Passing Away Is Cultivated Again—the Three Coverings of the Three Characteristics and Their Removal → Vernacular §2
Knowledge of arising and passing away is cultivated again in order to observe the three characteristics. Earlier it was corrupted by the ten corruptions and could not observe the three characteristics in their true savor; only when freed from corruptions can it do so. Why do the three characteristics fail to manifest? For the characteristic of impermanence, arising and passing away are not attended to, and continuity covers it. For the characteristic of suffering, constant oppression is not attended to, and the postures cover it. For the characteristic of not-self, the analysis of the various elements is not attended to, and compactness covers it. Apprehending arising and passing away and breaking continuity makes the characteristic of impermanence manifest as it is; attending to constant oppression and exposing the postures makes the characteristic of suffering manifest; analyzing the various elements and resolving compactness makes the characteristic of not-self manifest (Vernacular §2). 〔How to read〕The three coverings and their three removals are the heart of this unit: continuity—one event follows another and makes them look connected—covers impermanence, and the remedy is to see arising and passing away; the postures—after sitting too long, you change position and the discomfort is displaced—cover suffering, and the remedy is to attend to constant oppression; compactness—many things look like one solid whole—covers not-self, and the remedy is to analyze the elements one by one. 〔What is seen〕“The postures cover suffering” is among the most everyday observations in the whole book. You fail to experience sitting as suffering because you move; the moment you move, the next posture covers the suffering. These three coverings are not abstract doctrine but three forms of concealment operating every day.
§03 Six Distinctions within the Three Characteristics—Impermanent and the Characteristic of Impermanence, Suffering and the Characteristic of Suffering, Not-Self and the Characteristic of Not-Self → Vernacular §3
The impermanent is the five aggregates, since they have the nature of arising, passing away, and alteration, or, having been, they cease to be. The characteristic of impermanence is arising, passing away, and alteration—the alteration of mode expressed as “having been, ceasing to be.” “Whatever is impermanent is suffering”: the same five aggregates are suffering because of constant oppression; the mode of constant oppression is the characteristic of suffering. “Whatever is suffering is not-self”: the same five aggregates are not-self because they do not submit to control; the mode of not submitting to control is the characteristic of not-self. The meditator observes all this in its true savor through knowledge of contemplation of arising and passing away freed from corruptions, insight that has entered upon the course. 〔The Discourse on Knowledge of Arising and Passing Away Freed from Corruptions is concluded〕 (Vernacular §3). 〔How to read〕The distinction between “the impermanent” and “the characteristic of impermanence” is fine-grained: the impermanent is the thing itself—the five aggregates—while the characteristic of impermanence is the feature it bears—arising, passing away, and alteration. One observes the characteristic and realizes the thing. This distinction turns “contemplating the three characteristics” from a slogan into an act with an object. 〔What is seen〕The two statements beginning “Whatever …” turn the three characteristics into a chain: impermanence → suffering → not-self, the same chain seen at 20-04 §2. This unit is short because it is clean preparatory work: the knowledge has been cleansed, the object identified, and the coverings located. Only then can the contemplation of dissolution in the next unit bring down its blade.
For the General Reader
Three pieces of cloth cover the three characteristics. Continuity covers impermanence: one event follows another and makes them look connected. The postures cover suffering: after sitting too long, you change position and the next posture covers the discomfort. Compactness covers not-self: many things look like one solid whole. It is not that you do not understand impermanence, suffering, and not-self; these three pieces of cloth keep you from seeing them. The remedies are to see arising and passing away, attend to the constant oppression, and analyze the elements one by one. The first step is to cleanse knowledge of arising and passing away: remove the stains of illumination and happiness from the preceding chapter and look again with the same knowledge. This begins the road of “letting go all the way.” The next several stages can feel unpleasant; that is the way, not a regression.
To read this unit in full: Vernacular §§1–3 present the complete, paragraph-by-paragraph rendering of the scope of the chapter—the eight knowledges and the ninth—the reason for cultivating knowledge of arising and passing away again, the removal of the three coverings of the three characteristics, and the six distinctions within the three characteristics.
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 ### 行二：其一為品題行 ### 21. Paṭipadāñāṇadassanavisuddhiniddeso（品題歸首單元之律，不入讀者面題名），其二為本篇之題 ### Upakkilesavimuttaudayabbayañāṇakathā。
段號域 譯底欄之段號自〔CSCD §737〕至〔CSCD §740〕，實落段號 4 個，無缺無重。本篇於譯底欄之幅為 2,927 位元組——為本品八單元中次短之篇（次於厭離與欲解脫之單元之 2,843），亦為全 arc 二十六篇中第三短者。
篇之骨——三層 ①〔CSCD §737〕立本品之界：八智之至頂觀與第九諦隨順智，此二合名行道智見清淨，並逐一列其八智之名；②〔CSCD §738〕答「既已修生滅智，何故復修」之問，答曰為觀察三相；③〔CSCD §739〕至〔CSCD §740〕釋三相所以不現之三覆與其破，並立「無常與無常相・苦與苦相・無我與無我相」之六分別。
論主自標之界 〔CSCD §737〕Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma——本品之定義句，其「八智」逐一於同段列出（自 udayabbayānupassanāñāṇaṃ 至 saṅkhārupekkhāñāṇaṃ），其「第九」則自標 Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ（第九諦隨順智者，此為隨順之增語）。
篇末之收 本篇收於一縮排之句 Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ.（離隨染之生滅智竟）——此「某某智竟」之收式為本品之通例——本品八單元逐一皆有其收（八篇實得 9 句，厭離與欲解脫之單元承二科故有二句），末篇更於其後承品末之結。
前後接點 前承道非道智見清淨之品：本篇首段之 heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ（下為十隨染所染）一語，即回指彼品所開之十觀隨染，本篇之題 Upakkilesavimutta（離隨染）由是而立。後接壞滅隨觀智之單元：本篇末句收於 yāthāvasarasato sallakkheti，次篇即以 Tassevaṃ sallakkhetvā punappunaṃ 起——二篇之接即一動詞之承（觀察→既觀察已），為本品最緊之接點。
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。本品八單元皆繫此一節。
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。前此諸品已立之讀不重解——本篇所涉者為 vipassanā（觀）・ñāṇa（智）・saṅkhāra（行）・khandha（蘊）・anicca・dukkha・anattā（無常・苦・無我）・santati（相續）等。以下唯列本篇新出者。
本品之名與其八智〔CSCD §737〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paṭipadāñāṇadassanavisuddhi | 行道智見清淨 | 七清淨之第六；本篇立其界＝八智之至頂觀＋第九諦隨順智 | 〔CSCD §737〕 |
| sikhāppattā vipassanā | 至頂之觀 | 八智所成之觀之極；後於行捨智之單元復以之為至出起觀之別名 | 〔CSCD §737〕 |
| saccānulomikañāṇa | 諦隨順智 | 第九智之名；論自標 anulomassetaṃ adhivacanaṃ（隨順之增語） | 〔CSCD §737〕 |
| upakkilesavimutta | 離隨染 | 本篇之題眼：生滅智之離十隨染者，方能觀察三相 | 〔CSCD §737〕・〔CSCD §738〕 |
| vīthipaṭipannavipassanā | 入於路之觀 | 與上並列之限定語，狀離隨染之生滅智 | 〔CSCD §737〕・〔CSCD §740〕 |
| udayabbayānupassanāñāṇa | 生滅隨觀智 | 八智之第一 | 〔CSCD §737〕 |
| bhayatupaṭṭhānañāṇa | 怖畏現起智 | 八智之第三 | 〔CSCD §737〕 |
| ādīnavānupassanāñāṇa | 過患隨觀智 | 八智之第四 | 〔CSCD §737〕 |
| nibbidānupassanāñāṇa | 厭離隨觀智 | 八智之第五 | 〔CSCD §737〕 |
| muñcitukamyatāñāṇa | 欲解脫智 | 八智之第六 | 〔CSCD §737〕 |
| paṭisaṅkhānupassanāñāṇa | 省察隨觀智 | 八智之第七 | 〔CSCD §737〕 |
| saṅkhārupekkhāñāṇa | 行捨智 | 八智之第八（譯底欄之形作 saṅkhārupekkhāñāṇanti，連聲之尾） | 〔CSCD §737〕 |
三相與其不現之由〔CSCD §738〕–〔CSCD §740〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lakkhaṇasallakkhaṇa | 觀察相 | 復修生滅智之所為：Lakkhaṇasallakkhaṇattho | 〔CSCD §738〕 |
| yāthāvasarasato | 如其實味 | 本篇之副詞骨：三相之現起與觀察皆繫此語，實測 5 見 | 〔CSCD §738〕–〔CSCD §740〕 |
| aniccalakkhaṇa | 無常相 | 為相續所覆而不現；破之以把握生滅 | 〔CSCD §739〕・〔CSCD §740〕 |
| dukkhalakkhaṇa | 苦相 | 為威儀所覆而不現；破之以作意恆逼 | 〔CSCD §739〕・〔CSCD §740〕 |
| anattalakkhaṇa | 無我相 | 為密聚所覆而不現；破之以分析種種界 | 〔CSCD §739〕・〔CSCD §740〕 |
| iriyāpatha | 威儀 | 苦相之覆者；論以 iriyāpathe ugghāṭite（威儀既揭）為破 | 〔CSCD §739〕 |
| ghana | 密聚 | 無我相之覆者；論以 ghanavinibbhoge kate（密聚既析）為破 | 〔CSCD §739〕 |
| nānādhātuvinibbhoga | 種種界之分析 | 破密聚之法 | 〔CSCD §739〕 |
| abhiṇhasampaṭipīḷana | 恆常逼迫 | 苦之所以為苦；其行相即苦相 | 〔CSCD §739〕・〔CSCD §740〕 |
| uppādavayaññathatta | 生・滅・變異 | 五蘊所以無常之由 | 〔CSCD §740〕 |
| hutvā abhāva | 已有而無 | 與上為二說並立之第二說 | 〔CSCD §740〕 |
| ākāravikāra | 行相之變異 | 無常相之定義語 | 〔CSCD §740〕 |
| avasavattana | 不自在 | 五蘊所以無我之由；其行相即無我相 | 〔CSCD §740〕 |
| khandhapañcaka | 五蘊 | 本篇三相所加之處，三處皆以此一語承之 | 〔CSCD §740〕 |
六分別之式 〔CSCD §740〕以 aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo 立六目，而其釋之式一律為「某＝五蘊。何故？以某某故。其行相＝某相」——三問三答，句式全同，為本篇最齊之結構。
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（段號 4 個與版頁記 4 個，後者皆在註記之內）。圓括注 2 處，二者為同一出處之重出，皆為所引經之標記，無非出處之括注。引號 '' 實測 4 處為偶數，逐一成對，各繫一引句。
本品段號域之正面記載（就全品之域，本目記之，他七篇不重記） 本品譯底欄之段號自〔CSCD §737〕至〔CSCD §805〕連續 69 個，無缺、無重、無降序階——與慧地之品之「§561 誤植」及「§632・§633 唯號無文」二事皆不同族。本欄之判為字面之判，非教義之判。
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 §740〕 | ''Yadaniccaṃ taṃ dukkha''nti | 「凡無常者即是苦」——立苦之據 | (saṃ. ni. 3.15) |
| 〔CSCD §740〕 | ''Yaṃ dukkhaṃ tadanattā''ti | 「凡苦者即是無我」——立無我之據 | (saṃ. ni. 3.15) |
引之用〔本欄實測〕 本篇之引僅二，同出一處而分繫二目，皆以 vacanato（以有此語故）之式繫之——論不以之為譬證而以之為理據：無常之立在論主自陳（Uppādavayaññathattabhāvā），苦與無我之立則各引一句經語為橋。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・porāṇā・kira 俱零命中——本篇為本品八單元中引式最疏者。此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之全零 本篇之比況語實測：viya 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、upamā 諸形 零命中、Seyyathāpi／Yathā hi 之對句式喻 零命中。本篇為本品八單元中唯一全無譬喻之篇——其由可核：全幅為八智之列名、一問一答之理與三相之分別，無敘事之段。零命中亦為實測，如實記之而不代增。
乙・修辭之可核觀察 ①問答式為本篇之骨：? 全篇 5 見，其中 Kasmā? 3 見（皆在〔CSCD §740〕之三問三答）、kimatthiyoti ce?（有何義耶）1 見、Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? 1 見——後者一問而含二問（不作意何法・為何所覆），其答亦逐一雙出，為本篇最密之句。②三迭之式：〔CSCD §739〕之三覆與三破、〔CSCD §740〕之三問三答，皆嚴守「無常→苦→無我」之序，六段之句式逐字平行，唯換其名相。③veditabb- 之屈折形 2 見（veditabbāni・veditabbo），皆在論主自標「應知」之處。④縮排之行 9 行，其中八行為〔CSCD §737〕之八智名之續行，末一行為篇末之收。⑤vā 之選言 2 見，皆在〔CSCD §740〕之「二說並立」（hutvā abhāvato vā與 hutvā abhāvasaṅkhāto vā ākāravikāro 二處）。
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 §737〕 imāni aṭṭha ñāṇāni veditabbāni | 本品後七單元之全 | 八智之名逐一即後七篇之題（生滅・壞・怖畏・過患・厭離・欲解脫・省察・行捨），本品之科判由此一句而定 |
〔CSCD §737〕 navamañca saccānulomikañāṇanti | 隨順智之單元〔CSCD §804〕 | 彼篇釋隨順智之心路而收以 Teneva saccānulomikañāṇanti vuccatīti——本篇所立之名，彼篇方釋其所以 |
〔CSCD §738〕 heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ | 道非道智見清淨之品 | 彼品開十觀隨染而以辨道非道收，本篇之「離隨染」即承其果 |
〔CSCD §740〕 Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti | 壞滅隨觀智之單元〔CSCD §741〕 | 彼篇以 Tassevaṃ sallakkhetvā punappunaṃ 起——一動詞之承，二篇之接 |
〔CSCD §739〕 santatiyā paṭicchannattā・iriyāpathehi paṭicchannattā・ghanena paṭicchannattā | 行捨智之單元〔CSCD §760〕以下之諸空觀 | 彼篇以二空至四十二行相逐層破「密聚」之執，本篇之「析密聚」即其種 |
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 two ### lines of its own: the chapter-title line ### 21. Paṭipadāñāṇadassanavisuddhiniddeso (under the rule that the chapter title belongs to the first unit and is not part of the reader-facing unit title), and the title of this discourse, ### Upakkilesavimuttaudayabbayañāṇakathā.
Paragraph-number range The base-text column runs from 〔CSCD §737〕 through 〔CSCD §740〕, with 4 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 2,927 bytes—the second shortest of the chapter’s eight units (after the 2,843-byte discourse on contemplation of disenchantment and knowledge of desire for deliverance), and the third shortest of the twenty-six discourses in the entire arc.
The discourse’s threefold spine ① 〔CSCD §737〕 establishes the scope of the chapter: the culminating insight of the eight knowledges together with the ninth knowledge in conformity with the truths are jointly called purification by knowledge and vision of the way, and it lists the eight knowledges one by one; ② 〔CSCD §738〕 answers the question “Since knowledge of arising and passing away has already been cultivated, why cultivate it again?”—in order to observe the three characteristics; ③ 〔CSCD §739〕 through 〔CSCD §740〕 explain the three coverings that prevent the three characteristics from manifesting, their removal, and the six distinctions “impermanent and the characteristic of impermanence; suffering and the characteristic of suffering; not-self and the characteristic of not-self.”
The boundary marked by the author At 〔CSCD §737〕, Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma is the chapter’s defining statement. Its “eight knowledges” are listed one by one in the same paragraph, from udayabbayānupassanāñāṇaṃ through saṅkhārupekkhāñāṇaṃ; for the “ninth,” the text itself marks Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ (the ninth, knowledge in conformity with the truths: this is a designation for conformity).
The discourse’s close The discourse closes with the indented statement Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ. (Knowledge of arising and passing away freed from corruptions is concluded). This formula, “knowledge of such-and-such is concluded,” is standard throughout the chapter: all eight units carry such a close (nine statements occur across the eight discourses because the unit on disenchantment and desire for deliverance encompasses two sections), and the final discourse adds the close of the chapter afterward.
Forward and backward joins The preceding chapter is purification by knowledge and vision of what is and is not the path. The phrase heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ (below, corrupted by the ten corruptions) in the opening paragraph points directly back to the ten corruptions of insight set out there; hence this discourse is titled Upakkilesavimutta (freed from corruptions). The following unit is knowledge of contemplation of dissolution. This discourse ends with yāthāvasarasato sallakkheti, and the next opens with Tassevaṃ sallakkhetvā punappunaṃ—the two discourses join through one verb (observes → having thus observed), the tightest join in the chapter.
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. All eight units in this chapter are linked to this one section.
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 are not re-explained. Terms relevant here include vipassanā (insight), ñāṇa (knowledge), saṅkhāra (formations), khandha (aggregate), anicca・dukkha・anattā (impermanent, suffering, not-self), and santati (continuity). Only forms new in this discourse are listed below.
The chapter’s name and its eight knowledges 〔CSCD §737〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paṭipadāñāṇadassanavisuddhi | purification by knowledge and vision of the way | The sixth of the seven purifications; this discourse defines its scope as the culminating insight of the eight knowledges together with the ninth knowledge in conformity with the truths | 〔CSCD §737〕 |
| sikhāppattā vipassanā | culminating insight | The culmination of the insight constituted by the eight knowledges; the later unit on knowledge of equanimity about formations uses it again as another name for insight leading to emergence | 〔CSCD §737〕 |
| saccānulomikañāṇa | knowledge in conformity with the truths | The name of the ninth knowledge; the text itself marks anulomassetaṃ adhivacanaṃ (a designation for conformity) | 〔CSCD §737〕 |
| upakkilesavimutta | freed from corruptions | The key term in the discourse’s title: only knowledge of arising and passing away freed from the ten corruptions can observe the three characteristics | 〔CSCD §737〕・〔CSCD §738〕 |
| vīthipaṭipannavipassanā | insight that has entered upon the course | A parallel qualifier describing knowledge of arising and passing away freed from corruptions | 〔CSCD §737〕・〔CSCD §740〕 |
| udayabbayānupassanāñāṇa | knowledge of contemplation of arising and passing away | The first of the eight knowledges | 〔CSCD §737〕 |
| bhayatupaṭṭhānañāṇa | knowledge of the manifestation of fear | The third of the eight knowledges | 〔CSCD §737〕 |
| ādīnavānupassanāñāṇa | knowledge of contemplation of danger | The fourth of the eight knowledges | 〔CSCD §737〕 |
| nibbidānupassanāñāṇa | knowledge of contemplation of disenchantment | The fifth of the eight knowledges | 〔CSCD §737〕 |
| muñcitukamyatāñāṇa | knowledge of desire for deliverance | The sixth of the eight knowledges | 〔CSCD §737〕 |
| paṭisaṅkhānupassanāñāṇa | knowledge of contemplation of reflection | The seventh of the eight knowledges | 〔CSCD §737〕 |
| saṅkhārupekkhāñāṇa | knowledge of equanimity about formations | The eighth of the eight knowledges (the base-text column has the form saṅkhārupekkhāñāṇanti, with its sandhi ending) | 〔CSCD §737〕 |
The three characteristics and why they do not manifest 〔CSCD §738〕–〔CSCD §740〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lakkhaṇasallakkhaṇa | observation of the characteristics | The purpose of cultivating knowledge of arising and passing away again: Lakkhaṇasallakkhaṇattho | 〔CSCD §738〕 |
| yāthāvasarasato | in its true savor | The adverbial spine of the discourse: both the manifestation and the observation of the three characteristics are tied to this expression, measured at 5 occurrences | 〔CSCD §738〕–〔CSCD §740〕 |
| aniccalakkhaṇa | characteristic of impermanence | Covered by continuity and therefore unmanifest; uncovered by apprehending arising and passing away | 〔CSCD §739〕・〔CSCD §740〕 |
| dukkhalakkhaṇa | characteristic of suffering | Covered by the postures and therefore unmanifest; uncovered by attending to constant oppression | 〔CSCD §739〕・〔CSCD §740〕 |
| anattalakkhaṇa | characteristic of not-self | Covered by compactness and therefore unmanifest; uncovered by analyzing the various elements | 〔CSCD §739〕・〔CSCD §740〕 |
| iriyāpatha | posture | What covers the characteristic of suffering; the text gives iriyāpathe ugghāṭite (when the postures have been exposed) as its removal | 〔CSCD §739〕 |
| ghana | compactness | What covers the characteristic of not-self; the text gives ghanavinibbhoge kate (when compactness has been resolved) as its removal | 〔CSCD §739〕 |
| nānādhātuvinibbhoga | analysis of the various elements | The means of breaking compactness | 〔CSCD §739〕 |
| abhiṇhasampaṭipīḷana | constant oppression | Why suffering is suffering; its mode is the characteristic of suffering | 〔CSCD §739〕・〔CSCD §740〕 |
| uppādavayaññathatta | arising, passing away, and alteration | Why the five aggregates are impermanent | 〔CSCD §740〕 |
| hutvā abhāva | having been, ceasing to be | A second explanation set alongside the preceding one | 〔CSCD §740〕 |
| ākāravikāra | alteration of mode | The defining expression for the characteristic of impermanence | 〔CSCD §740〕 |
| avasavattana | not submitting to control | Why the five aggregates are not-self; its mode is the characteristic of not-self | 〔CSCD §740〕 |
| khandhapañcaka | five aggregates | What the three characteristics are applied to in this discourse; all three instances use this one expression | 〔CSCD §740〕 |
Pattern of the six distinctions At 〔CSCD §740〕, aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo establishes the six items. Each explanation follows the same pattern: “X is the five aggregates. Why? Because of Y. Its mode is the characteristic of X”—three questions and three answers in the same syntactic form, the discourse’s most symmetrical structure.
III. Variant Readings
Material basis This discourse has no in-house Pāli collated to the pages, so there is no collation passage to record. The only available surface is the base-text column itself. This apparatus records without adjudicating.
Measured comprehensive scan A literal scan of the entire base-text column found zero matches for parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-recitation marker pāṭho; and zero matches for the variant-explanation markers Porāṇā or porāṇā. Square brackets occur in only two forms: four paragraph numbers and four edition-page notes, all of the latter within comments. There are 2 parenthetical notes, both repetitions of the same source marker for the citations, and no parenthetical notes other than source markers. The quotation marks '' occur 4 times, an even number, forming two pairs, each attached to one citation.
Positive record of the chapter’s paragraph-number range (recorded here for the entire chapter and not repeated in the other seven discourses) The base-text column for this chapter runs continuously from 〔CSCD §737〕 through 〔CSCD §805〕, 69 paragraph numbers with none missing, repeated, or descending—a different class from both the erroneous “§561” in the chapter on the ground of wisdom and “§632 and §633,” which consist of numbers without text. This is a literal determination, not a doctrinal one.
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 §740〕 | ''Yadaniccaṃ taṃ dukkha''nti | “Whatever is impermanent is suffering”—ground for establishing suffering | (saṃ. ni. 3.15) |
| 〔CSCD §740〕 | ''Yaṃ dukkhaṃ tadanattā''ti | “Whatever is suffering is not-self”—ground for establishing not-self | (saṃ. ni. 3.15) |
Use of the citations [measured in this column] The discourse has only two citations, both from the same source and attached to separate items. Each is linked with the formula vacanato (because of this statement): the author does not use them as illustrative evidence but as grounds for reasoning. Impermanence is established by the author’s own statement (Uppādavayaññathattabhāvā), while suffering and not-self are each connected by one scriptural statement. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, porāṇā, and kira all have zero matches—this discourse has the sparsest citation formulas among the chapter’s eight units. These counts apply only to this discourse, not to the entire work.
V. Similes and Rhetoric
This heading records only where similes occur and what they correspond to; it does not offer literary evaluation.
A. Complete absence of similes A measured scan of the discourse finds zero matches for the comparison word viya, zero matches for sandhi forms of comparison, zero matches for forms of sadisa, zero matches for forms of upamā, and zero matches for paired simile formulas beginning Seyyathāpi or Yathā hi. This is the only discourse among the eight units in this chapter with no simile at all. The reason can be verified: the entire span consists of the list of eight knowledges, a question and answer about purpose, and distinctions among the three characteristics, with no narrative passage. The zero matches are measured and are recorded as such without supplying anything in their place.
B. Verifiable rhetorical observations ① Question and answer form the discourse’s spine: ? occurs 5 times in the discourse, including 3 occurrences of Kasmā? (the three questions and answers at 〔CSCD §740〕), one occurrence of kimatthiyoti ce? (what is its purpose?), and one occurrence of Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti?. The last question contains two questions in one (what is not attended to, and what covers it), and its answer likewise gives both elements in each case, the densest sentence in the discourse. ② Threefold repetition: the three coverings and their three removals at 〔CSCD §739〕 and the three questions and answers at 〔CSCD §740〕 strictly retain the sequence “impermanence → suffering → not-self”; all six passages are syntactically parallel, with only their terms changed. ③ Inflected forms of veditabb- occur 2 times (veditabbāni and veditabbo), both where the author marks something as “to be understood.” ④ There are 9 indented lines: eight continue the names of the eight knowledges at 〔CSCD §737〕, and the last is the close of the discourse. ⑤ The alternative particle vā occurs 2 times, both in the “two parallel explanations” at 〔CSCD §740〕 (hutvā abhāvato vā and hutvā abhāvasaṅkhāto vā ākāravikāro).
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 §737〕 imāni aṭṭha ñāṇāni veditabbāni | all seven later units in this chapter | the names of the eight knowledges correspond one by one to the titles of the subsequent seven discourses (arising and passing away, dissolution, fear, danger, disenchantment, desire for deliverance, reflection, and equanimity about formations); this statement thus determines the chapter’s structure |
〔CSCD §737〕 navamañca saccānulomikañāṇanti | unit on knowledge in conformity 〔CSCD §804〕 | that discourse explains the cognitive process of knowledge in conformity and concludes with Teneva saccānulomikañāṇanti vuccatīti—the present discourse establishes the name, and that discourse explains why it is so called |
〔CSCD §738〕 heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ | chapter on purification by knowledge and vision of what is and is not the path | that chapter sets out the ten corruptions of insight and concludes by distinguishing the path from what is not the path; the present discourse’s “freed from corruptions” follows from its result |
〔CSCD §740〕 Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti | unit on knowledge of contemplation of dissolution 〔CSCD §741〕 | that discourse opens with Tassevaṃ sallakkhetvā punappunaṃ—the two discourses join through one verb |
〔CSCD §739〕 santatiyā paṭicchannattā・iriyāpathehi paṭicchannattā・ghanena paṭicchannattā | the successive contemplations of emptiness in the unit on knowledge of equanimity about formations, beginning at 〔CSCD §760〕 | that discourse progressively breaks the grasp on “compactness,” from twofold emptiness through the forty-two modes; its analysis of compactness is the development of the present discourse’s statement |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.