清淨道論 遍知等之分別・品末Visuddhimagga · The Divisions of Full Understanding and the Rest, and the Chapter Close
最後一單元把四作用各再分一次。遍知三種：知遍知——看清有緣的名色，是十八十九品；度遍知——從聚思惟到隨順，把三相貼上去，是二十品到二十一品前段；斷遍知——從壞滅隨觀到道智，這裡意許的是它，而前兩種也正是為了它。所斷的必先已知、已度量——次第不是形式，是邏輯。
斷三種，三個畫面：瓶投苔水，定把苔暫時推開，水還是那水——鎮伏斷，是第三到十三品的功勞與限度；夜裡點燈，觀智在的地方那一種顛倒不起，燈滅了會回來——彼分斷，十三種正好是全弧的目錄反過來讀，名色分別斷有身見、緣攝受斷無因見與疑、道非道斷非道作道之想、怖畏斷不畏之想、捨斷不捨、隨順斷違諦之取，加十八大觀各斷其一；電擊之樹，不再長——正斷，唯聖道智有。論主說：殺了敵王而得國的人，之前所做的一切事後都說為王所作。這是全書結構的自我認領，也是安慰：修行路上任何一步的鎮伏與彼分，將來都算數。現證有見與修：初道第一次見涅槃，後三道再見。修習意許出世間。
然後論主回到第一品的那首總偈：「住於戒之有慧者，修習其心與慧」——應成就根本二清淨，再由作為體的五清淨而修習；「應當如何修習」這個問題，就是這二十二品。這一弧是全書那把尺的終局：拆人、斷疑、認穿最細的贗品、鬆到行捨、斷盡結縛；第一品埋下的戒禁取，正在見道這一刻斷除。你能拿走三件事：最好的禪修經驗也不是終點；不好受的階段是路不是退；方向是鬆手不是用力。減法的盡頭不是空，是止息。
The final unit divides each of the four functions once more. Full understanding is threefold. Full understanding as knowing clearly sees conditioned name-and-form and belongs to Chapters 18 and 19. Full understanding as investigation, from comprehension by groups to conformity, applies the three characteristics and belongs to Chapter 20 and the first part of Chapter 21. Full understanding as abandoning extends from contemplation of dissolution to path knowledge; it is what is intended here, and the first two are precisely for its sake. What is abandoned must first be known and investigated: sequence is not formality but logic.
Abandoning is threefold, in three pictures. A pot plunged into duckweed-covered water: concentration temporarily pushes the duckweed aside, while the water remains the same water—abandonment by suppression, both the achievement and limit of Chapters 3 through 13. A lamp lit at night: wherever insight knowledge is present, that distortion does not arise; when the lamp goes out it returns—abandonment by substitution. Its thirteen cases are the entire arc’s table of contents read backward: definition of name-and-form abandons identity view, discernment of conditions abandons views of no cause and doubt, determining path and not-path abandons taking not-path as path, appearance as terror abandons the perception of safety, equanimity abandons nonequanimity, and conformity abandons grasping contrary to the truths, with the eighteen great insights each abandoning one phenomenon. A tree struck by lightning no longer grows—abandonment by cutting off, belonging only to noble path knowledge. The author says: when someone has slain the rival king and gained the kingdom, everything done earlier is afterward spoken of as done by the king. This is the whole work claiming its own structure, and also a reassurance: every step of suppression and substitution along the path will count. Realization is by seeing and development: the first path sees nibbāna for the first time, and the latter three paths see it again. The development intended is supramundane.
Then the author returns to the outline verse from Chapter 1: “A wise person established in virtue develops mind and wisdom.” Having fulfilled the two purifications that are the root, one develops by fulfilling the five purifications that are the body. The question “How should it be developed?” is answered by these twenty-two chapters. This arc is the final application of the whole work’s measure: dismantle the person, cut off doubt, recognize the subtlest counterfeit, release into equanimity, and abandon every fetter. The grasping at precepts and observances planted in Chapter 1 is abandoned at this moment of seeing the path. Three things can be carried away: the best meditation experience is not the endpoint; a stage that feels bad is a road, not a regression; the direction is releasing, not forcing. The endpoint of subtraction is not emptiness but cessation.
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 分別之偈與三遍知 〔CSCD §844–847〕
遍知等之分別之說
如今，於前面所說的遍知等四作用之中——
遍知有三種，斷與現證也是這樣；／修習則許為二種——於此應知其決擇。
「遍知有三種」——就是知遍知、度遍知、斷遍知，遍知這樣有三種。其中，如是標舉「通達慧以所知之義為智」，而後略說「凡是被通達的諸法，那些法就是被知的」，又以「比丘們啊，一切都應通達。比丘們啊，什麼是一切應通達的呢？比丘們啊，眼是應通達的」等等的方法而廣說者，名為知遍知。它的各別之地¹，是對有緣名色的證知。
而如是標舉「遍知慧以度量之義為智」，然後略說「凡是被遍知的諸法，那些法就是被度量的」，又以「比丘們啊，一切都應遍知。比丘們啊，什麼是一切應遍知的呢？比丘們啊，眼是應遍知的」等等的方法而廣說者，名為度遍知。它的各別之地，是從聚思惟起、依「無常、苦、無我」而以度量之方式轉起，直到隨順為止。
而如是標舉「斷慧以捨遣之義為智」，然後廣說「凡是被斷的諸法，那些法就是被捨遣的」——以「以無常隨觀斷常想」等等的方法而轉起者，就是斷遍知。它的地是從壞滅隨觀²起直到道智為止；這裡所意許的就是它。或者，由於知遍知與度遍知也正是為了它，又由於所斷的諸法必定是已知的、也是已度量的，所以應當知道：依此理趣，三遍知也都是道智之作用。
§2 鎮伏斷 〔CSCD §848〕
「斷也是這樣」——因為斷也如遍知一樣唯有三種：鎮伏斷³、彼分斷⁴、正斷⁵。其中，凡是以那樣那樣的世間定而鎮伏諸蓋等相違之法，如以瓶投入有苔之水而〔鎮伏〕水苔那樣——這名為鎮伏斷。而聖典中說「修習初禪者有諸蓋之鎮伏斷」，唯說了諸蓋之鎮伏；應當知道那是因為〔諸蓋之鎮伏〕明顯才這樣說的。因為諸蓋在禪的前分與後分都不會忽然覆蓋心，而尋等則唯在安止之剎那〔方被鎮伏〕。所以諸蓋之鎮伏是明顯的。
§3 彼分斷——十三種與十八大觀 〔CSCD §849〕
而凡是以那樣那樣作為觀之一分的智支，依相對治而斷那一一應斷之法，如夜間以所燃之燈而〔斷〕闇那樣——這名為彼分斷。就是這樣：先以名色分別斷有身見。以緣攝受斷無因見與不平等因見，以及疑垢。以聚思惟斷「我、我所」之總取。以道非道之確定斷於非道作道之想。以見生斷斷見。以見滅斷常見。以怖畏現起斷於可畏作不可畏之想。以見過患斷味著之想。以厭離隨觀斷歡喜之想。以欲解脫斷不欲解脫之性。以省察⁶斷不省察。以捨斷不捨。以隨順斷違於諦之取。
又，凡是在十八大觀⁷之中：以無常隨觀斷常想。以苦隨觀斷樂想。以無我隨觀斷我想。以厭離隨觀斷歡喜。以離貪隨觀斷貪。以滅隨觀斷集。以捨遣隨觀斷取。以盡隨觀斷堅厚想。以壞隨觀斷積集。以變異隨觀斷常恆想。以無相隨觀斷相。以無願隨觀斷願。以空隨觀斷計著。以增上慧法觀斷取堅實之計著。以如實知見斷迷惑之計著。以過患隨觀斷愛著之計著。以省察隨觀斷不省察。以還滅隨觀斷結縛之計著。這也就是彼分斷。
§4 十八大觀之逐一釋 〔CSCD §850〕
其中，如何以無常隨觀等七者而斷常想等，那已在壞滅隨觀之中說過了。
而「盡隨觀」，是作了堅厚之分析，而「以盡之義為無常」這樣見盡者之智；由它而斷堅厚想。
「壞隨觀」——
以所緣之類推，二者為一之安立；／於滅之勝解——這是壞相觀。
如是所說的〔壞隨觀〕，就是現量地與類推地見了諸行之壞滅，而於那稱為壞滅的滅之勝解；由它而斷積集。因為，凡是他本會為之而積集的那些〔法〕，當他觀見「它們是這樣的壞法」時，心就不傾向於積集。
「變異隨觀」，就是依色七法等而超越那一一之限定、見其異樣轉起；或者是以老與死二種行相而見已生者之變異。由它而斷常恆想。
「無相隨觀」就是無常隨觀；由它而斷常相。
「無願隨觀」就是苦隨觀；由它而斷樂願與樂求。
「空隨觀」就是無我隨觀；由它而斷「有我」之計著。
「增上慧法觀」——
省察所緣，並隨觀其壞滅；／又〔見〕空之現起——這是增上慧觀。
如是所說的〔增上慧法觀〕，就是了知色等所緣，又見了那所緣與以之為所緣的心之壞滅，而〔知〕「唯諸行壞滅，是諸行之死，並無其他任何〔法〕」，如是依壞滅而取空所轉起的觀。它既是增上慧、又是於諸法之觀，所以說為「增上慧法觀」；由它善見了常之實之無與我之實之無，所以斷取堅實之計著。
「如實知見」，就是對有緣名色的把握；由它而斷依「我於過去世曾有嗎」等等以及「世間由自在天而生」等等而轉起的迷惑之計著。
「過患隨觀」，就是依怖畏現起而生起的、於一切有等見過患之智；由它而〔見〕「不見有任何可執著者」，因而斷愛著之計著。
「省察隨觀」，就是作解脫之方便的省察智；由它而斷不省察。
「還滅隨觀」，就是行捨與隨順。因為據說那時他的心，如稍傾的蓮葉上的水滴那樣，從一切諸行而退縮、退避、退轉。所以由它而斷結縛之計著；其義是：斷欲結等之煩惱計著，即斷煩惱之轉起。應當這樣廣說而了知彼分斷。而聖典中唯略說：「修習順抉擇分之定者，有諸見之彼分斷。」
§5 正斷 〔CSCD §851〕
而凡是以聖道智而令結等諸法不再轉起那樣的斷，如為電輪所擊之樹〔不再生長〕那樣——這名為正斷。就此而說：「修習趣盡之出世間道者，有正斷。」這樣，在這三種斷之中，這裡所意許的唯是正斷。而由於那瑜伽者在前分的鎮伏斷與彼分斷也正是為了它，所以應當知道：依此理趣，三斷也都是道智之作用。因為對於殺了敵王而得國者，凡是在那之前所作的，一切都說為「這個那個都是王所作的」。
§6 三現證與二修習・品末 〔CSCD §852–853〕
「現證也是這樣」——現證雖分為世間現證與出世間現證二種，但由於出世間〔現證〕依見與修而分，所以有三種。其中，以「我是初禪的得者、自在者，初禪已為我所現證」等等的方法而來的、對初禪等的觸證，名為世間現證。「觸證」就是證得之後，以「這是我所證得的」而現量地以智之觸而觸。就是就此義而標舉「現證慧於觸之義為智」，而後說了現證之釋：「凡是被現證的諸法，那些法就是被觸的。」
又，即使未於自己的相續中生起，凡是唯以不緣他之智所知的諸法，那些也是已現證的。所以就說了：「比丘們啊，一切都應現證。比丘們啊，什麼是一切應現證的呢？比丘們啊，眼是應現證的」等等。又說：「見色者現證。見受……乃至（廣說如前）……見識者現證。眼……乃至（廣說如前）……老死……乃至（廣說如前）……見入於不死的涅槃者現證。凡是被現證的諸法，那些法就是被觸的。」
而在初道剎那見涅槃，是見現證；在其餘諸道剎那，是修現證。這裡所意許的就是這二種。所以應當知道：依見與修而現證涅槃，就是這智之作用。
「修習許為二種」——修習則唯許為世間修習與出世間修習二種。其中，世間的戒、定、慧之生起，以及以它們熏習相續，是世間修習；出世間的〔戒定慧〕之生起，以及以它們熏習相續，是出世間修習。在這二者之中，這裡所意許的是出世間的。因為這四種智生起出世間的戒等；又由於是它們的俱生緣等，所以也以它們熏習相續——因此出世間修習就是它的作用。
這樣——
以及在現觀之時所說的遍知等諸作用——／這一切都應當如其自性而知。
而到此為止——
「住於戒之有慧者，修習其心與慧。」
——這樣，為了顯示以自體而被引入的慧之修習之法，而說了「應當成就作為根本的二清淨⁸之後，由成就作為體的五清淨者而修習」；那已經廣說了。而「應當如何修習」這個問題，也已經解答了。
如是，於為令善人歡喜而造的《清淨道論》中，／慧之修習品內，／名為〈智見清淨釋〉的／第二十二品。
註
¹ 各別之地（āveṇikā bhūmi）：一一遍知所獨有之範圍；三遍知之界由此而分。
² 壞滅隨觀（bhaṅgānupassanā）：唯觀諸行之壞滅一分之智；其立在〈行道智見清淨〉一品。
³ 鎮伏斷（vikkhambhanappahāna）：以世間定伏諸蓋等相違法，如以瓶投水而水苔暫開。
⁴ 彼分斷（tadaṅgappahāna）：以觀之一分之智，依相對治而斷其所對之法。
⁵ 正斷（samucchedappahāna）：以聖道智令諸法不復轉起之斷；本篇所意許者即此。
⁶ 省察（paṭisaṅkhā）：於諸行審察其相而求解脫之方便；其智之立在〈行道智見清淨〉一品。
⁷ 十八大觀（aṭṭhārasa mahāvipassanā）：無常隨觀等十八種觀，各斷一法；本篇逐一列其能斷與所斷。
⁸ 二清淨與五清淨：戒清淨、心清淨為根本二清淨；見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨為作為體的五清淨——七清淨之全至此品而盡。
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 Verse of Division and the Three Kinds of Full Understanding 〔CSCD §844–847〕
Discussion of the Divisions of Full Understanding and the Rest
Now, among the four functions beginning with full understanding that were stated above:
Full understanding is threefold, as are abandoning and realization; / development is accepted as twofold—their determination should be known here.
“Full understanding is threefold”: full understanding as knowing, full understanding as investigation, and full understanding as abandoning—full understanding is threefold in this way. Of these, the exposition that first gives the heading “the understanding of direct knowledge is knowledge in the sense of what is known,” then says briefly, “Whatever phenomena have been directly known, those phenomena are known,” and then gives the detailed treatment by such methods as, “Bhikkhus, all should be directly known. And what, bhikkhus, is the all that should be directly known? The eye, bhikkhus, should be directly known,” is called full understanding as knowing. Its distinctive domain¹ is the direct knowing of conditioned name-and-form.
The exposition that first gives the heading “the understanding of full understanding is knowledge in the sense of investigation,” then says briefly, “Whatever phenomena have been fully understood, those phenomena have been investigated,” and then gives the detailed treatment by such methods as, “Bhikkhus, all should be fully understood. And what, bhikkhus, is the all that should be fully understood? The eye, bhikkhus, should be fully understood,” is called full understanding as investigation. Its distinctive domain extends from comprehension by groups onward, occurring by way of investigation as “impermanent, suffering, and not-self,” as far as conformity.
The exposition that first gives the heading “the understanding of abandoning is knowledge in the sense of relinquishing,” and then gives the detailed treatment, “Whatever phenomena have been abandoned, those phenomena have been relinquished”—occurring by such methods as, “Through contemplation of impermanence one abandons the perception of permanence”—is full understanding as abandoning. Its domain extends from contemplation of dissolution² up to path knowledge; this is what is intended here. Or, because full understanding as knowing and full understanding as investigation are precisely for its sake, and because the phenomena to be abandoned must already have been known and investigated, it should be understood that, according to this method, all three kinds of full understanding are functions of path knowledge.
§2 Abandonment by Suppression 〔CSCD §848〕
“Abandoning likewise”: for abandoning, like full understanding, is also only threefold—abandonment by suppression,³ abandonment by substitution,⁴ and abandonment by cutting off.⁵ Here, whenever opposing phenomena such as the hindrances are suppressed by this or that mundane concentration, as duckweed is suppressed when a pot is plunged into water covered with duckweed, this is called abandonment by suppression. The canonical text says, “For one developing the first jhāna, there is abandonment of the hindrances by suppression,” mentioning only the suppression of the hindrances; it should be understood that this is stated because it is evident. For the hindrances do not suddenly overwhelm the mind either in the preliminary or subsequent phase of jhāna, whereas applied thought and the rest are suppressed only at the moment of absorption. Therefore the suppression of the hindrances is evident.
§3 Abandonment by Substitution—the Thirteen Kinds and the Eighteen Great Insights 〔CSCD §849〕
Whenever a particular factor of knowledge that forms part of insight abandons, by way of its opposite, the particular phenomenon to be abandoned, as darkness is abandoned by a lamp lit at night, this is called abandonment by substitution. It occurs as follows: definition of name-and-form abandons identity view. Discernment of conditions abandons views of no cause and an unequal cause, as well as the stain of doubt. Comprehension by groups abandons the collective grasping of “I” and “mine.” Determination of path and not-path abandons the perception of path in what is not the path. Seeing arising abandons the view of annihilation. Seeing cessation abandons the view of eternity. Appearance as terror abandons the perception of safety in what is dangerous. Seeing danger abandons the perception of gratification. Contemplation of disenchantment abandons the perception of delight. Desire for deliverance abandons the state of not desiring deliverance. Reflection⁶ abandons non-reflection. Equanimity abandons nonequanimity. Conformity abandons grasping contrary to the truths.
Further, among the eighteen great insights:⁷ contemplation of impermanence abandons the perception of permanence. Contemplation of suffering abandons the perception of pleasure. Contemplation of not-self abandons the perception of self. Contemplation of disenchantment abandons delight. Contemplation of dispassion abandons lust. Contemplation of cessation abandons origination. Contemplation of relinquishment abandons grasping. Contemplation of destruction abandons the perception of compactness. Contemplation of dissolution abandons accumulation. Contemplation of change abandons the perception of lastingness. Contemplation of the signless abandons the sign. Contemplation of the desireless abandons desire. Contemplation of emptiness abandons insistence. Higher-wisdom insight into phenomena abandons insistence on grasping a core. Knowledge and vision according to reality abandons insistence born of delusion. Contemplation of danger abandons insistence born of attachment. Contemplation of reflection abandons non-reflection. Contemplation of turning away abandons insistence on bondage. This too is abandonment by substitution.
§4 Individual Explanation of the Eighteen Great Insights 〔CSCD §850〕
Here, how the first seven, beginning with contemplation of impermanence, abandon the perception of permanence and the rest has already been stated under contemplation of dissolution.
“Contemplation of destruction” is the knowledge of one who, having analyzed compactness, sees destruction in the formula “impermanent in the sense of destruction”; through it the perception of compactness is abandoned.
“Contemplation of dissolution” is:
Through inference from the object, the establishing of both as one; / resolution upon cessation—this is insight into the characteristic of dissolution.
The contemplation of dissolution stated in this way is resolution upon that cessation called dissolution after seeing the dissolution of formations both on the plane of direct experience and on the plane of inference; through it accumulation is abandoned. For when one who would otherwise accumulate for the sake of those phenomena contemplates, “They are subject to dissolution in this way,” the mind no longer inclines toward accumulation.
“Contemplation of change” is seeing occurrence in an altered way after passing beyond each particular delimitation by the seven methods for materiality and the rest; alternatively, it is seeing the change of what has arisen in the two aspects of aging and death. Through it the perception of lastingness is abandoned.
“Contemplation of the signless” is contemplation of impermanence; through it the sign of permanence is abandoned.
“Contemplation of the desireless” is contemplation of suffering; through it desire and aspiration for pleasure are abandoned.
“Contemplation of emptiness” is contemplation of not-self; through it the insistence “there is a self” is abandoned.
“Higher-wisdom insight into phenomena” is:
Reflecting upon the object and contemplating its dissolution; / and the appearance of emptiness—this is higher-wisdom insight.
The higher-wisdom insight into phenomena stated in this way is insight that knows an object such as materiality, then sees the dissolution of both that object and the consciousness that takes it as object, and, knowing that “formations alone break up; this is the death of formations; nothing else whatsoever exists,” occurs by apprehending emptiness through dissolution. Because it is both higher wisdom and insight into phenomena, it is called “higher-wisdom insight into phenomena.” Because it sees well the absence of any enduring core and the absence of any self-core, through it insistence on grasping a core is abandoned.
“Knowledge and vision according to reality” is the apprehension of conditioned name-and-form; through it insistence born of delusion that occurs by way of such questions as “Did I exist in the past?” and such views as “The world arose from a creator god” is abandoned.
“Contemplation of danger” is knowledge arisen by way of appearance as terror that sees danger in all becoming and the rest; through it insistence born of attachment is abandoned because “nothing whatsoever to cling to is seen.”
“Contemplation of reflection” is reflecting knowledge that fashions a means of deliverance; through it non-reflection is abandoned.
“Contemplation of turning away” is equanimity about formations together with conformity. For it is said that at that time the mind retracts, retreats, and recoils from all formations, like a drop of water on a slightly tilted lotus leaf. Thus through it insistence on bondage is abandoned. The meaning is that insistence consisting in defilements such as the bond of sensual desire is abandoned—that the occurrence of defilements is abandoned. Abandonment by substitution should be understood in detail in this way. The canonical text, however, states only in brief: “For one developing concentration that partakes of penetration, there is abandonment of views by substitution.”
§5 Abandonment by Cutting Off 〔CSCD §851〕
Whenever noble path knowledge abandons phenomena such as fetters in such a way that they do not occur again, like a tree struck by a thunderbolt-wheel that no longer grows, this is called abandonment by cutting off. In reference to this it is said: “For one developing the supramundane path leading to destruction, there is abandonment by cutting off.” Thus among these three kinds of abandoning, only abandonment by cutting off is intended here. Yet because the meditator’s preliminary abandonment by suppression and abandonment by substitution are precisely for its sake, it should be understood that, according to this method, all three kinds of abandoning are functions of path knowledge. For when someone has slain the rival king and gained the kingdom, everything done before that is spoken of as “this and that was done by the king.”
§6 Three Kinds of Realization, Two Kinds of Development, and the Chapter Close 〔CSCD §852–853〕
“Realization likewise”: although realization is divided into the two kinds of mundane and supramundane realization, it becomes threefold because the supramundane is divided according to seeing and development. Here, the experiencing of the first jhāna and the rest, expressed by such methods as, “I am an attainer of the first jhāna, a master of it; the first jhāna has been realized by me,” is called mundane realization. “Experiencing” means that, having attained it and thinking, “This has been attained by me,” one touches it directly with the touch of knowledge. It is in reference to this meaning that the heading “the understanding of realization is knowledge in the sense of touching” is first stated, after which the explanation of realization says: “Whatever phenomena have been realized, those phenomena have been touched.”
Further, even without having arisen in one’s own continuity, whatever phenomena are known solely by knowledge independent of another are also realized. Thus it is said: “Bhikkhus, all should be realized. And what, bhikkhus, is the all that should be realized? The eye, bhikkhus, should be realized,” and so forth. It is also said: “One who sees materiality realizes it. One who sees feeling … and so on, as in the foregoing full passage … one who sees consciousness realizes it. One who sees the eye … and so on, as in the foregoing full passage … aging-and-death … and so on, as in the foregoing full passage … one who sees nibbāna, which enters into the deathless, realizes it. Whatever phenomena have been realized, those phenomena have been touched.”
Seeing nibbāna at the moment of the first path is realization by seeing; at the moments of the remaining paths it is realization by development. These two are what is intended here. It should therefore be understood that realizing nibbāna by seeing and by development is the function of this knowledge.
“Development is accepted as twofold”: only two kinds of development are accepted, mundane development and supramundane development. Here, the arising of mundane virtue, concentration, and wisdom, and the perfuming of the continuity by them, is mundane development. The arising of supramundane virtue, concentration, and wisdom, and the perfuming of the continuity by them, is supramundane development. Of these two, the supramundane is what is intended here. For these four knowledges bring supramundane virtue and the rest into being; and because they are conditions for them by conascence and the rest, they also perfume the continuity with them. Therefore supramundane development is their function.
Thus:
And the functions beginning with full understanding that were stated to occur at the time of direct realization— / all these should be known according to their individual nature.
And thus far:
“A wise person established in virtue develops mind and wisdom.”
—thus, in order to show the method of developing wisdom introduced in its own form, the statement “Having fulfilled the two purifications that are the root, it should be developed by one fulfilling the five purifications that are the body” has now been explained in detail. And the question “How should it be developed?” has now been answered.
Thus, in the Visuddhimagga, composed for the gladness of good people, / in the section on the development of wisdom, / the exposition called “Purification by Knowledge and Vision” / is the twenty-second chapter.
Notes
¹ Distinctive domain (āveṇikā bhūmi): the range unique to each kind of full understanding; the boundaries of the three kinds are distinguished by these domains.
² Contemplation of dissolution (bhaṅgānupassanā): knowledge that attends only to the dissolution aspect of formations; it is established in the chapter on purification by knowledge and vision of the way.
³ Abandonment by suppression (vikkhambhanappahāna): suppressing opposing phenomena such as the hindrances through mundane concentration, as a pot plunged into water temporarily parts the duckweed.
⁴ Abandonment by substitution (tadaṅgappahāna): abandoning a phenomenon by its opposite through a knowledge that is one factor of insight.
⁵ Abandonment by cutting off (samucchedappahāna): the abandoning by which noble path knowledge prevents phenomena from occurring again; this is what is intended in the present unit.
⁶ Reflection (paṭisaṅkhā): examining the characteristics of formations as a means of seeking deliverance; its knowledge is established in the chapter on purification by knowledge and vision of the way.
⁷ Eighteen great insights (aṭṭhārasa mahāvipassanā): eighteen kinds of insight beginning with contemplation of impermanence, each of which abandons one phenomenon; this unit lists each abandoning and what it abandons.
⁸ Two purifications and five purifications: purification of virtue and purification of mind are the two root purifications; purification of view, purification by overcoming doubt, purification by knowledge and vision of what is path and not-path, purification by knowledge and vision of the way, and purification by knowledge and vision are the five purifications that form the body. The full sequence of seven purifications concludes with this chapter.
三種遍知、三種斷、三種現證、兩種修習——最後一單元把全書收成一句：「殺了敵王而得國者，凡在那之前所作的一切，都說為王所作」；然後回到第一品的那首偈：「住於戒之有慧者，修習其心與慧」
大局 — 慧之修習的收筆：四作用各分幾種，以及全書為什麼是這樣寫的
上一單元說道剎那的四作用（遍知・斷・現證・修習）；本單元把每一個作用再分：遍知三種——知遍知（有緣名色之證知）・度遍知（聚思惟至隨順）・斷遍知（壞滅隨觀至道智）——此處意許斷遍知，而前二亦為它，故三遍知皆道智之作用（§1）；斷三種——鎮伏斷（世間定伏諸蓋，如瓶投苔水）（§2）、彼分斷（觀之一分智依對治斷其法，如燈斷闇——十三種：名色分別斷有身見……隨順斷違諦之取；加十八大觀各斷其一）（§3–4）、正斷（聖道智令結等不再轉起，如電輪擊樹）——意許正斷，前二亦為它，故三斷皆道智之作用：「殺了敵王而得國者，凡在那之前所作的一切都說為王所作」（§5）；現證三種（世間現證・見現證・修現證）與修習二種（世間・出世間）——意許出世間；然後回到全書總偈「住於戒之有慧者，修習其心與慧」，說「以根本二清淨、體五清淨而修習」已廣說，「應當如何修習」之問已答，品末（§6）。〔所見〕這一單元是全書的收筆，也是它的自我說明：三種斷正是全書三大段——戒定的鎮伏（第一至十三品）、觀的彼分（第十四至二十一品）、道的正斷（本品）——而論主說前二「也正是為了它」：像王登基前所做的一切，事後都算王的。二十二品的路，在這一句裡被一次認領。你今天能從這一弧拿走的三件事：最好的禪修經驗也不是終點；「不好受」的階段是路不是退；方向是鬆手不是用力——而ch1 埋下的戒禁取，正是在見道這一刻斷除。減法的盡頭不是空，是止息。
§01 分別之偈與三遍知 → 白話 §1
偈：遍知三種、斷與現證亦然、修習許二種——應知其決擇。知遍知（「通達慧以所知之義為智」「一切應通達……眼是應通達的」）——地＝對有緣名色之證知；度遍知（「遍知慧以度量之義為智」「一切應遍知」）——地＝自聚思惟起依無常苦無我度量至隨順；斷遍知（「斷慧以捨遣之義為智」「以無常隨觀斷常想」等）——地＝自壞滅隨觀至道智——此處意許；知遍知度遍知亦為它、所斷者必已知已度量，故三遍知皆道智之作用（白話 §1）。〔讀法〕三遍知的「地」正好是全弧的三段：18–19 品（知）、20 品至 21-08（度）、21-02 至 22 品（斷）——這一單元把整條路用三個遍知重新標一次里程（與 20-01 §2 那張地圖對讀）。〔所見〕「所斷的諸法必定是已知的、也是已度量的」——斷之前必先知、先度：這是全弧為什麼要先花兩品拆名色與緣、再花兩品貼三相、然後才斷的理由。次第不是形式，是邏輯。
§02 鎮伏斷 → 白話 §2
斷三種：鎮伏斷・彼分斷・正斷。以世間定鎮伏諸蓋等相違法如以瓶投有苔之水而鎮水苔＝鎮伏斷；聖典唯說「修初禪者有諸蓋之鎮伏斷」，以其明顯——諸蓋於禪之前後分不忽然覆心，尋等唯於安止剎那方被鎮伏（白話 §2）。〔讀法〕鎮伏＝把苔推開：水還是那水，苔還在，只是暫時開了一塊——這是全書第三至十三品那十一品定的功勞，也是它的限度。〔所見〕「諸蓋在禪的前分與後分都不會忽然覆蓋心」——這一句替鎮伏斷說了它的實效：不是只在安止那一剎那壓住，前後都有一段清明。論主對定的態度始終公道：有用、有限度。
§03 彼分斷——十三種與十八大觀 → 白話 §3
以作為觀之一分之智支依相對治斷應斷之法如夜燃燈斷闇＝彼分斷：名色分別斷有身見；緣攝受斷無因見不平等因見與疑垢；聚思惟斷我我所之總取；道非道之確定斷於非道作道之想；見生斷斷見；見滅斷常見；怖畏現起斷於可畏作不可畏之想；見過患斷味著之想；厭離隨觀斷歡喜之想；欲解脫斷不欲解脫之性；省察斷不省察；捨斷不捨；隨順斷違於諦之取。又十八大觀：無常隨觀斷常想・苦隨觀斷樂想・無我隨觀斷我想・厭離隨觀斷歡喜・離貪隨觀斷貪・滅隨觀斷集・捨遣隨觀斷取・盡隨觀斷堅厚想・壞隨觀斷積集・變異隨觀斷常恆想・無相隨觀斷相・無願隨觀斷願・空隨觀斷計著・增上慧法觀斷取堅實之計著・如實知見斷迷惑之計著・過患隨觀斷愛著之計著・省察隨觀斷不省察・還滅隨觀斷結縛之計著——亦彼分斷（白話 §3）。〔讀法〕十三種彼分斷是全弧的目錄反過來讀：18-01 名色分別斷有身見、19-01 緣攝受斷無因見與疑、20-01 聚思惟斷我我所之總取、20-07 道非道斷非道作道之想、20-06 見生滅斷斷常二見、21-03 怖畏斷不畏之想、21-04 過患斷味著、21-05 厭離斷歡喜・欲解脫斷不欲脫、21-06 省察斷不省察、21-07 捨斷不捨、21-08 隨順斷違諦之取——每一個單元對應一個「斷了什麼」。〔所見〕彼分斷像夜裡點燈：燈亮著的地方沒有闇，燈滅了闇回來——所以它是「彼分」（那一部分）：觀智在的時候，那一種顛倒不起。這與正斷（樹被電擊不再長）的差別，是全弧最該分清的一件事。
§04 十八大觀之逐一釋 → 白話 §4
七隨觀斷常想等已於壞滅隨觀說；盡隨觀＝析堅厚而以盡之義見無常之智，斷堅厚想；壞隨觀＝以所緣之類推二者一之安立於滅之勝解，現量與類推見諸行之壞滅而勝解於滅，斷積集（見其為壞法則心不傾向積集）；變異隨觀＝依色七法等超越限定見異樣轉起或以老死見已生者之變異，斷常恆想；無相隨觀＝無常隨觀斷常相；無願隨觀＝苦隨觀斷樂願樂求；空隨觀＝無我隨觀斷有我之計著；增上慧法觀＝省察所緣隨觀其壞滅見空之現起——了知色等所緣又見所緣與以之為所緣之心之壞滅而知「唯諸行壞滅是諸行之死並無其他」依壞滅取空之觀，斷取堅實之計著（善見常之實與我之實之無）；如實知見＝對有緣名色之把握，斷「我於過去曾有」「世間由自在天生」等迷惑之計著；過患隨觀＝依怖畏現起於一切有見過患之智，斷愛著之計著（不見任何可執著者）；省察隨觀＝作解脫方便之省察智，斷不省察；還滅隨觀＝行捨與隨順（心如稍傾蓮葉之水滴從一切行退縮退避退轉），斷結縛之計著即斷煩惱之轉起。聖典略說「修順抉擇分之定者有諸見之彼分斷」（白話 §4）。〔讀法〕十八大觀的後十一種在此逐一得到定義——其中最要緊的三個等式：無相隨觀＝無常隨觀、無願隨觀＝苦隨觀、空隨觀＝無我隨觀（20-05 §6 已引）；「還滅隨觀＝行捨與隨順」則把十八之末與 21-07／21-08 接上。〔所見〕「壞隨觀……由它而斷積集：凡是他本會為之而積集的那些，當他觀見它們是壞法時，心就不傾向於積集」——這裡的「壞隨觀」是十八大觀之九（vaya，01-09 既立之讀），與 21-02 的「壞滅隨觀」（bhaṅga）同漢字「壞」而巴利異詞；本編分讀為「壞隨觀」與「壞滅隨觀」以別之。這一條說明了「為什麼看見壞就不再造」——不是禁止，是心不再傾向：這是全弧「減法」最溫和的一種形式。
§05 正斷 → 白話 §5
以聖道智令結等諸法不再轉起如電輪所擊之樹＝正斷（「修趣盡之出世間道者有正斷」）——此處意許唯正斷；前分之鎮伏斷彼分斷亦為它，故三斷皆道智之作用：如殺敵王而得國者，其前所作一切皆說為王所作（白話 §5）。〔讀法〕三種斷三個譬喻並排看：瓶投苔水（鎮伏，暫開）・夜燃燈（彼分，燈在闇無）・電擊樹（正斷，不再長）——這是全書三大段的三個結果。〔所見〕「殺了敵王而得國者，凡是在那之前所作的一切都說為王所作」——這一句是全書結構的自我認領：第一品的戒、第三品以下的定、第十四品以下的觀，事後都算是道的功勞。它同時也是一個安慰：修行路上任何一步的鎮伏與彼分，將來都算數。
§06 三現證與二修習・品末 → 白話 §6
現證：世間現證（「我是初禪之得者自在者，初禪已為我現證」——證得後以智之觸現量而觸；「現證慧於觸之義為智」「凡被現證者即被觸」；未於己相續生起而唯以不緣他之智所知者亦已現證——「一切應現證……見入於不死之涅槃者現證」）與出世間依見與修分——初道剎那見涅槃＝見現證，餘道剎那＝修現證——意許此二：依見與修現證涅槃是此智之作用。修習：世間（世間戒定慧之生起與以之熏習相續）與出世間——意許出世間：四智生出世間戒等、又為其俱生緣等而熏習相續。偈再收「現觀之時所說遍知等諸作用皆當如其自性而知」。至此——「住於戒之有慧者，修習其心與慧」——為顯以自體被引入之慧之修習之法而說「應成就根本二清淨後由成就作為體之五清淨者而修習」已廣說；「應當如何修習」之問已答。品末（白話 §6）。〔讀法〕現證分「見」與「修」——初道是第一次見涅槃，後三道是再見（修）；修習分世出世——意許出世間，因為道生出世間的戒定慧並熏習相續。然後論主把整部「慧之修習」收在第一品的那首總偈上：「住於戒之有慧者，修習其心與慧」——戒是住處，心（定）與慧是所修；「應當如何修習」——就是這二十二品。〔所見〕「應當成就作為根本的二清淨之後，由成就作為體的五清淨者而修習」——七清淨的結構在最後一句被再說一次：二為根、五為體。本弧五品（18–22）就是那個「體」。全書從「住於戒之有慧者」開始，到「已捨重擔者」（22-02）結束——問的是「如何修習」，答的是一條可以走的路。減法的盡頭不是空，是止息；而這條路的每一步，事後都算是王所作的。
給一般讀者
三種斷記三個畫面：瓶投苔水——定把苔暫時推開（鎮伏）；夜裡點燈——觀智在的地方那一種顛倒不起，燈滅了會回來（彼分）；電擊之樹——道讓煩惱不再長（正斷）。而論主說：殺了敵王得國的人，之前做的一切事後都算王做的——你修行路上任何一步的鎮伏與彼分，將來都算數。你今天能從這一弧拿走三件事：你最好的禪修經驗也不是終點（十觀隨染就是教這個——光明喜樂甚至深定的捨，黏上去都成障；看穿、不黏、繼續）；「不好受」的階段是路，不是退（怖畏、過患、厭離會讓人一度覺得灰暗——那是觀智在剝幻象，不是出了錯；最好有人帶著走這一段）；方向是鬆手，不是用力（整條觀道的高潮是行捨——把抓取本身放平；終點是止息，不是虛無）。一句話收束：這一弧是全書那把尺的終局——拆人、斷疑、認穿最細的贗品、鬆到行捨、斷盡結縛；而第一品埋下的戒禁取，正在見道這一刻斷除。減法的盡頭不是空，是止息。全書從「住於戒之有慧者」開始，到這裡答完了「應當如何修習」。
想讀本單元全文：白話 §1–§6 即分別之偈與三遍知、鎮伏斷、彼分斷十三種與十八大觀、十八大觀逐一釋、正斷、三現證二修習與品末總偈的全段逐段全譯。
Three kinds of full understanding, three kinds of abandoning, three kinds of realization, and two kinds of development—the final unit gathers the whole work into one sentence: “When someone has slain the rival king and gained the kingdom, everything done before that is spoken of as done by the king”; then it returns to the verse from Chapter 1: “A wise person established in virtue develops mind and wisdom”
The Big Picture — the Final Stroke of the Development of Wisdom: How the Four Functions Are Divided, and Why the Whole Work Was Written in This Way
The preceding unit explained the four functions at the path moment—full understanding, abandoning, realization, and development. This unit further divides each function. Full understanding is threefold: full understanding as knowing, the direct knowing of conditioned name-and-form; full understanding as investigation, extending from comprehension by groups to conformity; and full understanding as abandoning, extending from contemplation of dissolution to path knowledge. The last is intended here, but the first two are also for its sake, so all three are functions of path knowledge (§1). Abandoning is threefold: abandonment by suppression, mundane concentration’s suppression of the hindrances like plunging a pot into duckweed-covered water (§2); abandonment by substitution, insight’s abandonment through an opposite like a lamp dispelling darkness—thirteen cases from the definition of name-and-form onward, together with the eighteen great insights, each abandoning one phenomenon (§§3–4); and abandonment by cutting off, noble path knowledge’s preventing further occurrence like a tree struck by a thunderbolt-wheel. The last is intended, but the first two are also for its sake, so all three are functions of path knowledge: “When someone has slain the rival king and gained the kingdom, everything done before that is spoken of as done by the king” (§5). There are three kinds of realization—mundane realization, realization by seeing, and realization by development—and two kinds of development, mundane and supramundane; the supramundane is intended. The author then returns to the whole work’s outline verse, “A wise person established in virtue develops mind and wisdom,” says that development through the two root purifications and the five purifications forming the body has now been explained, and declares that the question “How should it be developed?” has been answered, closing the chapter (§6). 〔What Is Seen〕 This unit is the final stroke of the whole work and also its self-explanation. The three kinds of abandoning are the work’s three great movements: suppression through virtue and concentration (Chapters 1–13), substitution through insight (Chapters 14–21), and cutting off through the path (this chapter). The author says the first two are “precisely for its sake”: like everything done before a king’s accession later being counted as the king’s. The road through twenty-two chapters is claimed in one sentence. Three things can be carried away from this arc today: even the best meditation experience is not the endpoint; a stage that “feels bad” is a road, not a regression; the direction is releasing, not forcing. The grasping at precepts and observances planted in Chapter 1 is abandoned at the very moment the path is seen. The endpoint of subtraction is not emptiness but cessation.
§01 The Verse of Division and the Three Kinds of Full Understanding → Vernacular §1
The verse says that full understanding is threefold, abandoning and realization likewise, and development twofold—their determination should be known. Full understanding as knowing (“the understanding of direct knowledge is knowledge in the sense of what is known”; “all should be directly known … the eye should be directly known”) has as its domain the direct knowing of conditioned name-and-form. Full understanding as investigation (“the understanding of full understanding is knowledge in the sense of investigation”; “all should be fully understood”) has as its domain the investigation of formations as impermanent, suffering, and not-self from comprehension by groups through conformity. Full understanding as abandoning (“the understanding of abandoning is knowledge in the sense of relinquishing”; “through contemplation of impermanence one abandons the perception of permanence”) has as its domain contemplation of dissolution through path knowledge and is what is intended here. Yet full understanding as knowing and as investigation are also for its sake, and what is abandoned must already have been known and investigated; hence all three are functions of path knowledge (Vernacular §1). 〔Reading〕 The “domains” of the three kinds of full understanding are precisely the arc’s three stretches: Chapters 18–19 (knowing), Chapter 20 through the first part of Chapter 21 (investigating), and 21-02 through Chapter 22 (abandoning). This unit marks the milestones of the entire road once more through the three kinds of full understanding; read it alongside the map in 20-01 §2. 〔What Is Seen〕 “The phenomena to be abandoned must already have been known and investigated”: before abandoning, one must first know and investigate. This is why the arc spends two chapters distinguishing name-and-form and conditions, two more applying the three characteristics, and only then abandons. Sequence is not formality; it is logic.
§02 Abandonment by Suppression → Vernacular §2
Abandoning is threefold: abandonment by suppression, abandonment by substitution, and abandonment by cutting off. Mundane concentration’s suppression of opposing phenomena such as the hindrances, like plunging a pot into duckweed-covered water and pushing the duckweed aside, is abandonment by suppression. The canonical text mentions only that “one developing the first jhāna has abandonment of the hindrances by suppression” because it is evident: the hindrances do not suddenly cover the mind in the phases before and after jhāna, while applied thought and the rest are suppressed only at the absorption moment (Vernacular §2). 〔Reading〕 Suppression means pushing the duckweed aside. The water remains the same water, and the duckweed remains; only a patch has temporarily opened. This is both the achievement and the limit of the eleven chapters on concentration, Chapters 3 through 13. 〔What Is Seen〕 “The hindrances do not suddenly overwhelm the mind in the preliminary or subsequent phase of jhāna”: this sentence states the real efficacy of suppression. It does not suppress only for the single instant of absorption; clarity continues for a time before and after. The author’s stance toward concentration is consistently fair: it is useful, and it has a limit.
§03 Abandonment by Substitution—the Thirteen Kinds and the Eighteen Great Insights → Vernacular §3
When a factor of knowledge that forms part of insight abandons what is to be abandoned by its opposite, like a lamp lit at night dispelling darkness, this is abandonment by substitution. Definition of name-and-form abandons identity view; discernment of conditions abandons views of no cause and unequal cause together with doubt; comprehension by groups abandons the collective grasping of “I” and “mine”; determining path and not-path abandons the perception of path in what is not the path; seeing arising abandons the view of annihilation; seeing cessation abandons the view of eternity; appearance as terror abandons the perception of safety in the dangerous; seeing danger abandons the perception of gratification; contemplation of disenchantment abandons the perception of delight; desire for deliverance abandons not wanting deliverance; reflection abandons non-reflection; equanimity abandons nonequanimity; conformity abandons grasping contrary to the truths. The eighteen great insights likewise operate in pairs: contemplation of impermanence abandons the perception of permanence; suffering, the perception of pleasure; not-self, the perception of self; disenchantment, delight; dispassion, lust; cessation, origination; relinquishment, grasping; destruction, the perception of compactness; dissolution, accumulation; change, the perception of lastingness; the signless, the sign; the desireless, desire; emptiness, insistence; higher-wisdom insight into phenomena, insistence on grasping a core; knowledge and vision according to reality, insistence born of delusion; contemplation of danger, insistence born of attachment; contemplation of reflection, non-reflection; and contemplation of turning away, insistence on bondage. This too is abandonment by substitution (Vernacular §3). 〔Reading〕 The thirteen kinds of abandonment by substitution are the arc’s table of contents read backward: 18-01, definition of name-and-form, abandons identity view; 19-01, discernment of conditions, abandons views of no cause and doubt; 20-01, comprehension by groups, abandons collective grasping of “I” and “mine”; 20-07, path and not-path, abandons taking not-path as path; 20-06, seeing arising and cessation, abandons the views of annihilation and eternity; 21-03, appearance as terror, abandons the perception of safety; 21-04, danger, abandons gratification; 21-05, disenchantment and desire for deliverance, abandon delight and not wanting deliverance; 21-06, reflection, abandons non-reflection; 21-07, equanimity, abandons nonequanimity; and 21-08, conformity, abandons grasping contrary to the truths. Every unit corresponds to something it abandons. 〔What Is Seen〕 Abandonment by substitution is like lighting a lamp at night: where the lamp shines, there is no darkness; when the lamp goes out, darkness returns. This is why it is “substitution”—in that particular respect, while insight knowledge is present, that distortion does not arise. Its difference from abandonment by cutting off, where a thunderstruck tree never grows again, is the distinction the entire arc most needs to keep clear.
§04 Individual Explanation of the Eighteen Great Insights → Vernacular §4
How the first seven contemplations abandon the perception of permanence and the rest was already explained under contemplation of dissolution. Contemplation of destruction analyzes compactness and sees impermanence in the sense of destruction, thereby abandoning the perception of compactness. Contemplation of dissolution is “through inference from the object, the establishing of both as one, resolution upon cessation”: it sees the dissolution of formations by direct experience and inference, resolves upon cessation, and abandons accumulation, since on seeing things as subject to dissolution the mind no longer inclines to accumulate for their sake. Contemplation of change passes beyond each delimitation through the seven methods for materiality and the rest and sees altered occurrence, or sees the change of what has arisen through aging and death, abandoning the perception of lastingness. Contemplation of the signless is contemplation of impermanence and abandons the sign of permanence; contemplation of the desireless is contemplation of suffering and abandons desire and aspiration for pleasure; contemplation of emptiness is contemplation of not-self and abandons insistence that a self exists. Higher-wisdom insight into phenomena “reflects upon the object, contemplates its dissolution, and sees the appearance of emptiness”: it knows an object such as materiality, sees both it and the consciousness taking it as object dissolve, and knows that “formations alone break up; this is the death of formations; nothing else exists,” thereby abandoning insistence on grasping a core through seeing the absence of an enduring core and self-core. Knowledge and vision according to reality apprehends conditioned name-and-form and abandons deluded insistence such as “Did I exist in the past?” or “The world arose from a creator god.” Contemplation of danger, arising through appearance as terror, sees danger in all becoming and abandons insistence born of attachment because nothing to cling to is seen. Contemplation of reflection is knowledge that fashions a means of deliverance and abandons non-reflection. Contemplation of turning away is equanimity about formations and conformity: the mind retracts, retreats, and recoils from all formations like a drop of water on a slightly tilted lotus leaf, thereby abandoning insistence on bondage, the occurrence of defilements. The canonical text says in brief that one developing concentration partaking of penetration has abandonment of views by substitution (Vernacular §4). 〔Reading〕 The latter eleven of the eighteen great insights are individually defined here. Three equations matter most: contemplation of the signless = contemplation of impermanence; contemplation of the desireless = contemplation of suffering; contemplation of emptiness = contemplation of not-self, as already cited in 20-05 §6. “Contemplation of turning away = equanimity about formations and conformity” links the last of the eighteen with 21-07 and 21-08. 〔What Is Seen〕 “Contemplation of dissolution … abandons accumulation: when one sees that what one would otherwise accumulate for is subject to dissolution, the mind no longer inclines toward accumulation.” Here “contemplation of dissolution” is the ninth of the eighteen great insights, vaya, whose established rendering in 01-09 differs in Pāli from “contemplation of dissolution,” bhaṅga, in 21-02 even though both Chinese terms use the same character meaning “break up”. This edition distinguishes them contextually while preserving the established phrase in the eighteenfold list. The point explains why seeing dissolution means no longer making more: not through prohibition, but because the mind ceases to incline. It is the gentlest form of “subtraction” in the whole arc.
§05 Abandonment by Cutting Off → Vernacular §5
When noble path knowledge causes phenomena such as fetters never to occur again, like a tree struck by a thunderbolt-wheel, that is abandonment by cutting off: “One developing the supramundane path leading to destruction has abandonment by cutting off.” Only abandonment by cutting off is intended here. Yet because preliminary abandonment by suppression and substitution are also for its sake, all three are functions of path knowledge, just as everything done before someone slays a rival king and gains the kingdom is later spoken of as done by the king (Vernacular §5). 〔Reading〕 Place the three similes for abandoning side by side: a pot plunged into duckweed-covered water—suppression, a temporary opening; a lamp lit at night—substitution, no darkness while the lamp shines; a thunderstruck tree—cutting off, no further growth. These are the three outcomes of the whole work’s three great movements. 〔What Is Seen〕 “When someone has slain the rival king and gained the kingdom, everything done before that is spoken of as done by the king”: this sentence is the work’s claim upon its own structure. The virtue of Chapter 1, the concentration beginning in Chapter 3, and the insight beginning in Chapter 14 are all, afterward, counted as the path’s work. It is also a reassurance: every step of suppression and substitution along the path will count.
§06 Three Kinds of Realization, Two Kinds of Development, and the Chapter Close → Vernacular §6
Realization comprises mundane realization—“I am an attainer of the first jhāna, a master of it; the first jhāna has been realized by me,” touching it directly with the touch of knowledge after attainment; “the understanding of realization is knowledge in the sense of touching”; “whatever is realized is touched.” Even phenomena that do not arise in one’s own continuity but are known by knowledge independent of another count as realized: “all should be realized … one who sees nibbāna, which enters into the deathless, realizes it.” Supramundane realization divides according to seeing and development: seeing nibbāna at the first path moment is realization by seeing; at the remaining path moments it is realization by development. These two are intended: realization of nibbāna by seeing and development is the function of this knowledge. Development is mundane—the arising of mundane virtue, concentration, and wisdom and the perfuming of the continuity by them—or supramundane. The supramundane is intended, because the four knowledges bring supramundane virtue and the rest into being and perfume the continuity by being conditions for them through conascence and the rest. The verse closes again: “The functions beginning with full understanding that were stated to occur at the time of direct realization should all be known according to their individual nature.” Then the author returns to the outline verse: “A wise person established in virtue develops mind and wisdom.” The statement that, after fulfilling the two root purifications, wisdom is developed by fulfilling the five purifications forming the body has now been explained; the question “How should it be developed?” has been answered. The chapter closes (Vernacular §6). 〔Reading〕 Realization is divided into “seeing” and “development”: the first path sees nibbāna for the first time, and the latter three paths see it again through development. Development is divided into mundane and supramundane, with the supramundane intended because the path brings supramundane virtue, concentration, and wisdom into being and perfumes the continuity with them. The author then gathers the entire “development of wisdom” into the opening verse of Chapter 1: “A wise person established in virtue develops mind and wisdom.” Virtue is the ground on which one stands, and mind—concentration—and wisdom are what is developed. “How should it be developed?” These twenty-two chapters are the answer. 〔What Is Seen〕 “Having fulfilled the two purifications that are the root, it should be developed by one fulfilling the five purifications that are the body”: the structure of the seven purifications is spoken once more in the final sentence—two as root, five as body. The five chapters of this arc, Chapters 18 through 22, are that “body.” The whole work begins with “a wise person established in virtue” and ends with “one who has laid down the burden” in 22-02. Its question is “How should it be developed?” and its answer is a road that can be walked. The endpoint of subtraction is not emptiness but cessation; every step on that road is afterward counted as done by the king.
For the General Reader
Remember three pictures for the three kinds of abandoning. A pot plunged into duckweed-covered water: concentration temporarily pushes the duckweed aside—suppression. A lamp lit at night: wherever insight knowledge is present, that distortion does not arise; when the lamp goes out it returns—substitution. A tree struck by lightning: the path makes defilement stop growing—cutting off. The author says that when someone slays the rival king and gains the kingdom, everything done earlier is afterward counted as done by the king. Every step of suppression and substitution on the path will count. Three things can be carried away from this arc today: even your best meditation experience is not the endpoint—the ten corruptions of insight teach precisely this, for illumination, joy, and even the equanimity of deep concentration become obstructions if clung to; see through them, do not cling, and continue. A stage that “feels bad” is a road, not a regression—terror, danger, and disenchantment may briefly make everything seem bleak; insight is stripping away an illusion, not going wrong, and it is best to have guidance through this stretch. The direction is releasing, not forcing—the climax of the whole insight path is equanimity about formations, leveling the grasping itself; its endpoint is cessation, not nihilism. In one sentence: this arc is the final application of the whole work’s measure—dismantle the person, cut off doubt, recognize the subtlest counterfeit, release into equanimity, and abandon every fetter. The grasping at precepts and observances planted in Chapter 1 is abandoned at this moment of seeing the path. The endpoint of subtraction is not emptiness but cessation. The work begins with “a wise person established in virtue” and here finishes answering “How should it be developed?”
To read this unit in full: Vernacular §§1–6 give the complete paragraph-by-paragraph translation of the verse of division and the three kinds of full understanding, abandonment by suppression, the thirteen kinds of abandonment by substitution and the eighteen great insights, the individual explanations of the eighteen great insights, abandonment by cutting off, the three kinds of realization, the two kinds of development, and the final summary verse of the chapter.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Pariññādippabhedakathā。
段號域 譯底欄之段號自〔CSCD §844〕至〔CSCD §853〕，實落段號 10 個，無缺無重。本篇於譯底欄之幅為 10,954 位元組——為本品七單元中第三長之篇，其末承第 22 品之品末與全「慧之修習」之收（見下）。
篇之骨——五層 ①〔CSCD §844〕出分別之偈：三遍知・三斷・三現證・二修習；②〔CSCD §845〕至〔CSCD §847〕三遍知：知遍知・度遍知・斷遍知，各繫其論母之語、其略說、其廣說與其「各別之地」；③〔CSCD §848〕至〔CSCD §851〕三斷：鎮伏斷・彼分斷（含十三種與十八大觀）・正斷；④〔CSCD §852〕三現證（世間・出世之見與修）；⑤〔CSCD §853〕二修習（世間・出世），末以全論之綱要偈回提而收品。
論主自標之「此中所取」四處 本篇之四段各自標其所取：ayaṃ idha adhippetā（斷遍知，〔CSCD §847〕）・samucchedappahānameva idha adhippetaṃ（正斷，〔CSCD §851〕）・Sā duvidhāpi idha adhippetā（二現證，〔CSCD §852〕）・Tāsu idha lokuttarā adhippetā（出世修習，〔CSCD §853〕）——四處之式全同而其所取各異（一取其三之末、一取其三之末、一取其二俱、一取其二之一）。論復於三處以「前分亦為此故」而攝其餘（pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ・pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ）——「取其一而攝其三」之式為本篇之判之骨。
品末之結 本篇末承四行之縮排結語：Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Ñāṇadassanavisuddhiniddeso nāma／Bāvīsatimo paricchedo.——其式與第 21 品之品末逐字同（唯易其品名與序數）。其前更有一段全論之回提：''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti 之綱要偈與 mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā 之句，末以 Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti（「如何修習」之問已答）收——此為全「慧之修習」之收，非唯本品之收。
前後接點 前承遍知等之作用之單元：本篇首句 Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu –（今於所說之遍知等四作用中）即彼篇之四作用。本篇為第 22 品之末篇，亦為本 arc 二十六篇之末——其後無次篇。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；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。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 pariññā（遍知）・pahāna（斷）・sacchikiriyā（現證）・bhāvanā（修習）・magga（道）・nibbāna（涅槃）・vipassanā（觀）等。以下唯列本篇新出者。
三遍知〔CSCD §845〕–〔CSCD §847〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ñātapariññā | 知遍知 | 論母作 ''abhiññāpaññā ñātaṭṭhena ñāṇa''nti；其各別之地為 sappaccayanāmarūpābhijānanā（有緣名色之證知） | 〔CSCD §845〕 |
| tīraṇapariññā | 度遍知 | 論母作 Pariññāpaññā tīraṇaṭṭhena ñāṇa；其地自聚思惟至隨順 | 〔CSCD §846〕 |
| pahānapariññā | 斷遍知 | 論母作 Pahānapaññā pariccāgaṭṭhena ñāṇa；其地自壞滅隨觀至道智——本篇之所取 | 〔CSCD §847〕 |
| āveṇikā bhūmi | 各別之地 | 三遍知之地之語；āveṇikā bhūmi 實測 2 見（知遍知與度遍知），斷遍知之地作 yāva maggañāṇā bhūmi 而不帶「各別」一語——三遍知之界由此而分 | 〔CSCD §845〕–〔CSCD §847〕 |
三斷〔CSCD §848〕–〔CSCD §851〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vikkhambhanappahāna | 鎮伏斷 | 以世間定伏諸蓋等；論引聖典而自標其唯出蓋之伏之由（taṃ pākaṭattā vuttanti veditabbaṃ） | 〔CSCD §848〕 |
| tadaṅgappahāna | 彼分斷 | 以觀之一分之智斷其所對；本篇列其十三種與十八大觀 | 〔CSCD §849〕・〔CSCD §850〕 |
| samucchedappahāna | 正斷 | 以聖道智令諸法不更轉起——本篇之所取 | 〔CSCD §851〕 |
| aṭṭhārasa mahāvipassanā | 十八大觀 | 彼分斷之第二列；十八目各斷一法 | 〔CSCD §849〕・〔CSCD §850〕 |
十八大觀與其所斷〔本欄實測〕〔CSCD §849〕 論以十八對列之，其式為「以某隨觀斷某」，本目逐一錄其對：aniccānupassanāya niccasaññāya（無常隨觀斷常想）・Dukkhānupassanāya sukhasaññāya（苦隨觀斷樂想）・Anattānupassanāya attasaññāya（無我隨觀斷我想）・Nibbidānupassanāya nandiyā（厭離隨觀斷歡喜）・Virāgānupassanāya rāgassa（離貪隨觀斷貪）・Nirodhānupassanāya samudayassa（滅隨觀斷集）・Paṭinissaggānupassanāya ādānassa（捨遣隨觀斷取）・Khayānupassanāya ghanasaññāya（盡隨觀斷堅厚想）・Vayānupassanāya āyūhanassa（壞隨觀斷積集）・Vipariṇāmānupassanāya dhuvasaññāya（變異隨觀斷恆想）・Animittānupassanāya nimittassa（無相隨觀斷相）・Appaṇihitānupassanāya paṇidhiyā（無願隨觀斷願）・Suññatānupassanāya abhinivesassa（空隨觀斷執取）・Adhipaññādhammavipassanāya sārādānābhinivesassa（增上慧法觀斷取實之執）・Yathābhūtañāṇadassanena sammohābhinivesassa（如實智見斷迷之執）・Ādīnavānupassanāya ālayābhinivesassa（過患隨觀斷愛著之執）・Paṭisaṅkhānupassanāya appaṭisaṅkhāya（省察隨觀斷不省察）・Vivaṭṭānupassanāya saṃyogābhinivesassa（還滅隨觀斷繫縛之執）。十八對之句式全同，唯換其能斷與所斷；〔CSCD §850〕復逐一釋其後十一目（前七目論自標其已於壞滅隨觀智之單元說）。
十三種彼分斷〔CSCD §849〕 另一列以觀之十三位各斷一法：名色分別斷身見・緣攝受斷無因不平等因見與疑垢・聚思惟斷「我我所」之總取・道非道之確定斷「於非道作道想」・見生斷斷見・見滅斷常見・怖畏現起斷「於可畏作不畏想」・見過患斷味想・厭離隨觀斷歡喜想・欲解脫斷不欲解脫・省察斷不省察・捨斷不捨・隨順斷「違諦之取」。十三對之句式亦全同——二列合三十一對，為本篇之骨。
三現證與二修習〔CSCD §852〕–〔CSCD §853〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lokiyasacchikiriyā | 世間現證 | 得初禪等而以現量之智觸之；論釋 phassanā 為 paccakkhato ñāṇaphassena phusanā | 〔CSCD §852〕 |
| dassanasacchikiriyā | 見現證 | 初道剎那之見涅槃 | 〔CSCD §852〕 |
| bhāvanāsacchikiriyā | 修現證 | 餘三道剎那之現證 | 〔CSCD §852〕 |
| aparappaccayena ñāṇena ñātā | 以不緣他之智所知 | 論之判：雖不於自相續生起，唯以自智知之者亦名已現證 | 〔CSCD §852〕 |
| lokiyabhāvanā・lokuttarabhāvanā | 世間修習・出世修習 | 二修習；論釋其二分為 uppādanaṃ 與 santānavāsanaṃ（生起與熏習相續） | 〔CSCD §853〕 |
| santānavāsana | 熏習相續 | 修習之第二分，實測 2 見 | 〔CSCD §853〕 |
本目之定讀從規範詞表 規範詞表定 sacchikiriyā＝「現證」，本目之三現證諸列從之——與遍知等之作用之單元之目二所從者同一讀，其讀一而其面二篇。
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 零命中。方括注唯二式（段號 10 個與版頁記 10 個，後者皆在註記之內）。圓括注 16 處，逐一為出處標記，無非出處之括注——為本品七單元中括注最多者。引號 '' 實測 58 處為偶數，逐一成對——亦為本品之最。
本篇自出之字面之異二處 ①〔CSCD §846〕之二引之出處括注一作 (paṭi. ma. mātikā 1.21)、一作 (paṭi. ma. 1.21)——同號而一帶 mātikā 一不帶，其所指之文亦異（一為論母之句，一為廣說之句）；本篇之論母之引凡 4 處皆帶 mātikā（1.20・1.21・1.22・1.24），與其廣說之號並行。②〔CSCD §850〕重錄壞滅隨觀智之單元所釋之二偈（Ārammaṇānvayena, ubho ekavavatthānā; 與 ''Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;），其第一偈之首語作 Ārammaṇānvayena（合書）而彼篇之引作 Ārammaṇaanvayena（分書），又其第二行之末語彼篇作 adhipaññāvipassanā 而本篇作 adhipaññā vipassanā（二語分書）。同一偈於二篇之字面有此三異——本欄誌其實與其位，不代改、不代併，亦不判其為傳本之別、清檔之效或論主之換辭。
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 §845〕 | ''abhiññāpaññā ñātaṭṭhena ñāṇa''nti | 知遍知之論母 | (paṭi. ma. mātikā 1.20) |
| 〔CSCD §845〕 | ''ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī''ti | 其略說 | (paṭi. ma. 1.75) |
| 〔CSCD §845〕 | ''sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya''ntiādinā | 其廣說 | (paṭi. ma. 1.2) |
| 〔CSCD §846〕 | ''Pariññāpaññā tīraṇaṭṭhena ñāṇa''nti | 度遍知之論母 | (paṭi. ma. mātikā 1.21) |
| 〔CSCD §846〕 | ''ye ye dhammā pariññātā honti, te te dhammā tīritā hontī''ti | 其略說 | (paṭi. ma. 1.75) |
| 〔CSCD §846〕 | ''sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya''ntiādinā | 其廣說 | (paṭi. ma. 1.21) |
| 〔CSCD §847〕 | ''Pahānapaññā pariccāgaṭṭhena ñāṇa''nti | 斷遍知之論母 | (paṭi. ma. mātikā 1.22) |
| 〔CSCD §847〕 | ''ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī''ti | 其廣說 | (paṭi. ma. 1.75) |
| 〔CSCD §848〕 | ''vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato''ti | 鎮伏斷之聖典之語（唯出蓋之伏） | (paṭi. ma. 1.24) |
| 〔CSCD §850〕 | ''tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato''ti | 彼分斷之聖典之語（唯略說） | (paṭi. ma. 1.24) |
| 〔CSCD §851〕 | ''samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato''ti | 正斷之聖典之語 | (paṭi. ma. 1.24) |
| 〔CSCD §852〕 | ''paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā''tiādinā | 世間現證之語 | (pārā. 203-204) |
| 〔CSCD §852〕 | ''sacchikiriyā paññā phassanaṭṭhe ñāṇa''nti | 現證之論母 | (paṭi. ma. mātikā 1.24) |
| 〔CSCD §852〕 | ''ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī''ti | 其釋 | (paṭi. ma. 1.75) |
| 〔CSCD §852〕 | ''sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba''ntiādi | 一切應現證 | (paṭi. ma. 1.29) |
| 〔CSCD §852〕 | ''rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. | 見色等即現證 | (paṭi. ma. 1.29) |
引之用〔本欄實測〕 本篇之引 16 處，其出處唯三種（paṭi. ma. 15〔含論母 4〕・pārā. 1）——引數之多與出處之少成極端之比，為本品之獨例。三遍知之引各三而其式全同（論母＋略說＋廣說，唯斷遍知之第三引為廣說而無略說）；三斷之引各一而皆出同號（paṭi. ma. 1.24）。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・porāṇā・kira 俱零命中——本篇無一古師之語，亦無一「如說」之開引式，其引皆以 evaṃ uddisitvā／evaṃ vuttā／tiādinā nayena 之式繫之。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 本篇之比況語實測：viya 詞界 5 見、sadisa 諸形 零命中、upamā 諸形 零命中、Seyyathidaṃ 1 見。本篇之喻五而皆為短喻——無敘事之喻，與本品初道智之單元之三敘事喻成對照。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §848〕 | yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya | 如以瓶投於有苔之水而苔暫開——鎮伏斷之喻 |
| 〔CSCD §849〕 | Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya | 如夜燃燈而闇除——彼分斷之喻 |
| 〔CSCD §851〕 | Yaṃ ＋版頁記＋ pana asanivicakkābhihatassa rukkhassa viya | 如為電輪所擊之樹〔不復生〕——正斷之喻 |
| 〔CSCD §851〕 | Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ''idañcidañca raññā kata''ntiyeva vuccati | 如殺敵王而得國者，其先所作皆稱「王之所作」——明前二斷之功歸於正斷 |
| 〔CSCD §850〕 | īsakapoṇe padumapalāse udakabindu viya | 如稍傾之蓮葉上之水滴——還滅隨觀之喻（回提行捨智之單元之喻） |
三斷之喻與其配之齊〔本欄實測〕 三斷之喻各一而其式全同：皆以 yaṃ（凡……者）起，以「此名某斷」之句收（如 idaṃ tadaṅgappahānaṃ nāma），其間以 viya 繫其喻。三喻之物由淺入深（水苔之暫開・燈之除闇・電輪之擊樹），其配之「不復生」之度亦逐層而上——此為字面可核之序，本目誌之而不代釋。
乙・修辭之可核觀察 ①「以某斷某」之對句式為本篇之骨：十八大觀之十八對與十三種彼分斷之十三對，合三十一對而句式全同。②斷一語之屈折諸形實測 37 見——為本篇之最密之語。③? 全篇 3 見，皆在所引之文之內（Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? 之族）。④veditabb- 之屈折形 5 見，皆在論主自標其應知之處。⑤縮排之行 44 行，其中分別之偈二行、所引之二偈六行、品末之結四行、全論綱要偈之回提二行。⑥adhippeta 之屈折諸形 4 見——四處各標其所取（見目一）。⑦iminā pariyāyena（依此理趣）2 見，皆為「取其一而攝其三」之判之語。
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 §844〕 Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni | 遍知等之作用之單元 | 彼篇立四作用之名與其一時之通達，本篇分其別 |
〔CSCD §850〕 taṃ bhaṅgānupassane vuttameva | 壞滅隨觀智之單元〔CSCD §743〕 | 論主自標前七目已於彼篇說而此不重——本篇之互指中最直之一處 |
〔CSCD §850〕 Ārammaṇānvayena, ubho ekavavatthānā; 與 ''Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; | 壞滅隨觀智之單元〔CSCD §745〕・〔CSCD §746〕 | 本篇重錄彼篇所釋之二偈，而其字面有三處之異（見目三） |
〔CSCD §846〕 kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi | 隨順智・至出起觀之單元〔CSCD §804〕 | 彼篇立隨順智為八智之後，本篇則以之為度遍知之地之上限——二篇之界相接 |
〔CSCD §847〕 bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi | 壞滅隨觀智之單元〔CSCD §741〕・初道智・入流者之單元〔CSCD §810〕 | 斷遍知之地自壞滅隨觀至道智——其二端逐一為本 arc 二篇之所立 |
〔CSCD §849〕 Maggāmaggavavatthānena amagge maggasaññāya | 道非道智見清淨之品 | 彼品以辨道非道收，本篇以之為彼分斷之一目——本篇之互指中唯此一處指本品之外 |
〔CSCD §850〕 Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca | 行捨智之單元〔CSCD §766〕・隨順智・至出起觀之單元〔CSCD §804〕 | 彼二篇立行捨與隨順，本篇以二者合為還滅隨觀一目，並回提行捨智之單元之蓮葉水滴之喻 |
〔CSCD §853〕 ''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti | 全論之綱要偈 | 本篇末回提全論之綱要偈而自標「如何修習」之問已答——其所收者非唯本品，乃全「慧之修習」 |
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 The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division title The source column contains one ### division, the title of this unit: ### Pariññādippabhedakathā.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §844〕 through 〔CSCD §853〕, with 10 numbers actually present, none missing or repeated. The source-column span is 10,954 bytes—the third-longest of this chapter’s seven units. Its end carries both the close of Chapter 22 and the conclusion to the entire “Development of Wisdom” section, as described below.
The unit’s five-level spine ① 〔CSCD §844〕 gives the verse of division: three kinds of full understanding, three of abandoning, three of realization, and two of development. ② 〔CSCD §845〕 through 〔CSCD §847〕 give the three kinds of full understanding—full understanding as knowing, as investigation, and as abandoning—each tied to its wording from the matrix, its brief statement, its detailed statement, and its “distinctive domain.” ③ 〔CSCD §848〕 through 〔CSCD §851〕 give the three kinds of abandoning—abandonment by suppression, by substitution (including thirteen cases and the eighteen great insights), and by cutting off. ④ 〔CSCD §852〕 gives the three kinds of realization—mundane, and supramundane as seeing and development. ⑤ 〔CSCD §853〕 gives the two kinds of development—mundane and supramundane—and ends by returning to the outline verse of the whole treatise and closing the chapter.
Four express statements of “what is intended here” Each of four passages expressly marks what it intends: ayaṃ idha adhippetā (full understanding as abandoning, 〔CSCD §847〕), samucchedappahānameva idha adhippetaṃ (abandonment by cutting off, 〔CSCD §851〕), Sā duvidhāpi idha adhippetā (both supramundane realizations, 〔CSCD §852〕), and Tāsu idha lokuttarā adhippetā (supramundane development, 〔CSCD §853〕). The formula is identical at all four locations, while what it selects differs: the last of three, the last of three, both of two, and one of two. The treatise further gathers in the remaining members at three places on the ground that “the preceding members are also for its sake”, using pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ and pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. The pattern “select one and include all three” is the structural judgment at the heart of this unit.
The chapter close The unit ends with the four indented lines Iti sādhujanapāmojjatthāya kate visuddhimagge / Paññābhāvanādhikāre / Ñāṇadassanavisuddhiniddeso nāma / Bāvīsatimo paricchedo. Their formula is literally identical to the close of Chapter 21, except for the chapter name and ordinal. Before them comes a return to the whole treatise: the outline verse ''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti, the sentence mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā, and finally Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti (“the question ‘How should it be developed?’ has been answered”). This concludes the entire “Development of Wisdom,” not merely the present chapter.
Forward and backward joins This unit follows the unit on the functions beginning with full understanding. Its opening sentence, Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu – (now, among the four functions beginning with full understanding that have been stated), refers directly to that unit’s four functions. This is the last unit of Chapter 22 and also the last of the twenty-six units in this arc; no unit follows it.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or preceding units of this chapter are not re-explained. Terms involved here include pariññā (full understanding), pahāna (abandoning), sacchikiriyā (realization), bhāvanā (development), magga (path), nibbāna (nibbāna), and vipassanā (insight). Only forms new in this unit are listed below.
The three kinds of full understanding 〔CSCD §845〕–〔CSCD §847〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ñātapariññā | full understanding as knowing | the matrix gives ''abhiññāpaññā ñātaṭṭhena ñāṇa''nti; its distinctive domain is sappaccayanāmarūpābhijānanā (direct knowing of conditioned name-and-form) | 〔CSCD §845〕 |
| tīraṇapariññā | full understanding as investigation | the matrix gives Pariññāpaññā tīraṇaṭṭhena ñāṇa; its domain extends from comprehension by groups through conformity | 〔CSCD §846〕 |
| pahānapariññā | full understanding as abandoning | the matrix gives Pahānapaññā pariccāgaṭṭhena ñāṇa; its domain extends from contemplation of dissolution through path knowledge—what is intended in this unit | 〔CSCD §847〕 |
| āveṇikā bhūmi | distinctive domain | the expression for the domains of the three kinds of full understanding; āveṇikā bhūmi has 2 measured occurrences for full understanding as knowing and as investigation, while the domain of full understanding as abandoning is phrased yāva maggañāṇā bhūmi without the word “distinctive”—these domains distinguish the bounds of the three kinds | 〔CSCD §845〕–〔CSCD §847〕 |
The three kinds of abandoning 〔CSCD §848〕–〔CSCD §851〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vikkhambhanappahāna | abandonment by suppression | suppression of the hindrances and the rest by mundane concentration; the treatise cites scripture and itself states why the citation mentions only suppression of the hindrances (taṃ pākaṭattā vuttanti veditabbaṃ) | 〔CSCD §848〕 |
| tadaṅgappahāna | abandonment by substitution | abandoning an opposing phenomenon through a knowledge that is one factor of insight; this unit lists thirteen cases and the eighteen great insights | 〔CSCD §849〕・〔CSCD §850〕 |
| samucchedappahāna | abandonment by cutting off | noble path knowledge makes phenomena cease to occur again—what is intended in this unit | 〔CSCD §851〕 |
| aṭṭhārasa mahāvipassanā | eighteen great insights | the second list under abandonment by substitution; each of its eighteen members abandons one phenomenon | 〔CSCD §849〕・〔CSCD §850〕 |
The eighteen great insights and what they abandon [measured in this column] 〔CSCD §849〕 The treatise lists eighteen pairs in the formula “through contemplation X, Y is abandoned.” They are recorded here one by one: aniccānupassanāya niccasaññāya (contemplation of impermanence abandons the perception of permanence); Dukkhānupassanāya sukhasaññāya (contemplation of suffering abandons the perception of pleasure); Anattānupassanāya attasaññāya (contemplation of not-self abandons the perception of self); Nibbidānupassanāya nandiyā (contemplation of disenchantment abandons delight); Virāgānupassanāya rāgassa (contemplation of dispassion abandons lust); Nirodhānupassanāya samudayassa (contemplation of cessation abandons origination); Paṭinissaggānupassanāya ādānassa (contemplation of relinquishment abandons grasping); Khayānupassanāya ghanasaññāya (contemplation of destruction abandons the perception of compactness); Vayānupassanāya āyūhanassa (contemplation of dissolution abandons accumulation); Vipariṇāmānupassanāya dhuvasaññāya (contemplation of change abandons the perception of lastingness); Animittānupassanāya nimittassa (contemplation of the signless abandons the sign); Appaṇihitānupassanāya paṇidhiyā (contemplation of the desireless abandons desire); Suññatānupassanāya abhinivesassa (contemplation of emptiness abandons insistence); Adhipaññādhammavipassanāya sārādānābhinivesassa (higher-wisdom insight into phenomena abandons insistence on grasping a core); Yathābhūtañāṇadassanena sammohābhinivesassa (knowledge and vision according to reality abandons insistence born of delusion); Ādīnavānupassanāya ālayābhinivesassa (contemplation of danger abandons insistence born of attachment); Paṭisaṅkhānupassanāya appaṭisaṅkhāya (contemplation of reflection abandons non-reflection); and Vivaṭṭānupassanāya saṃyogābhinivesassa (contemplation of turning away abandons insistence on bondage). All eighteen pairs share the same sentence pattern, with only the abandoning member and what it abandons changing. At 〔CSCD §850〕 the treatise explains the latter eleven individually, expressly stating that the first seven were already explained in the unit on knowledge of contemplation of dissolution.
The thirteen cases of abandonment by substitution 〔CSCD §849〕 Another list assigns one abandoned phenomenon to each of thirteen stages of insight: definition of name-and-form abandons identity view; discernment of conditions abandons views of no cause and unequal cause together with the stain of doubt; comprehension by groups abandons collective grasping of “I” and “mine”; determining path and not-path abandons “the perception of path in what is not path”; seeing arising abandons the view of annihilation; seeing cessation abandons the view of eternity; appearance as terror abandons “the perception of safety in what is dangerous”; seeing danger abandons the perception of gratification; contemplation of disenchantment abandons the perception of delight; desire for deliverance abandons not desiring deliverance; reflection abandons non-reflection; equanimity abandons nonequanimity; and conformity abandons “grasping contrary to the truths.” The thirteen pairs also share one sentence pattern. Together the two lists have thirty-one pairs, the structural spine of this unit.
Three kinds of realization and two kinds of development 〔CSCD §852〕–〔CSCD §853〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lokiyasacchikiriyā | mundane realization | attaining the first jhāna and the rest and touching them through immediate knowledge; the treatise explains phassanā as paccakkhato ñāṇaphassena phusanā | 〔CSCD §852〕 |
| dassanasacchikiriyā | realization by seeing | seeing nibbāna at the moment of the first path | 〔CSCD §852〕 |
| bhāvanāsacchikiriyā | realization by development | realization at the moments of the remaining three paths | 〔CSCD §852〕 |
| aparappaccayena ñāṇena ñātā | known by knowledge independent of another | the treatise’s judgment: even what has not arisen in one’s own continuity is called realized if it is known solely by one’s own knowledge | 〔CSCD §852〕 |
| lokiyabhāvanā・lokuttarabhāvanā | mundane development · supramundane development | the two kinds of development; the treatise divides each into uppādanaṃ and santānavāsanaṃ (arising and perfuming the continuity) | 〔CSCD §853〕 |
| santānavāsana | perfuming the continuity | the second aspect of development, with 2 measured occurrences | 〔CSCD §853〕 |
This heading’s adopted reading follows the normative glossary The normative glossary binds sacchikiriyā as “realization,” and the three kinds of realization listed here follow it. This is the same reading followed in Heading II of the unit on the functions beginning with full understanding; one reading governs both units.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho; and zero matches for the variant-opinion marker porāṇā. Square brackets occur in only two forms: ten paragraph numbers and ten edition-page notes, the latter all inside comments. There are 16 parenthetical expressions, every one a source reference, and no nonsource parentheses—the highest number of parenthetical expressions among the chapter’s seven units. The quotation marks '' occur 58 times, an even count pairing throughout and likewise the highest in the chapter.
Two literal differences internal to this unit ① The two source annotations at 〔CSCD §846〕 read (paṭi. ma. mātikā 1.21) and (paṭi. ma. 1.21): the same number appears once with mātikā and once without it, and the wording they mark also differs, the first being the matrix statement and the second the detailed statement. All 4 matrix citations in this unit include mātikā (1.20, 1.21, 1.22, and 1.24) alongside their detailed references. ② At 〔CSCD §850〕 the unit repeats two verses explained in the unit on knowledge of contemplation of dissolution, beginning Ārammaṇānvayena, ubho ekavavatthānā; and ''Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;. The first word of the first verse is Ārammaṇānvayena here, written together, but Ārammaṇaanvayena there, written separately; and the last expression in the second line is adhipaññāvipassanā there but adhipaññā vipassanā here, written as two words. The same verses thus exhibit these three literal differences between the two units. This heading records the facts and locations and neither emends nor regularizes them, nor determines whether they reflect transmission, cleaning, or authorial variation.
Boundary of this heading All the foregoing are literal facts of the source column. They have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined. Parenthetical annotations in the “source marked by the text” column are copied verbatim rather than translated.
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §845〕 | ''abhiññāpaññā ñātaṭṭhena ñāṇa''nti | matrix statement for full understanding as knowing | (paṭi. ma. mātikā 1.20) |
| 〔CSCD §845〕 | ''ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī''ti | its brief statement | (paṭi. ma. 1.75) |
| 〔CSCD §845〕 | ''sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya''ntiādinā | its detailed statement | (paṭi. ma. 1.2) |
| 〔CSCD §846〕 | ''Pariññāpaññā tīraṇaṭṭhena ñāṇa''nti | matrix statement for full understanding as investigation | (paṭi. ma. mātikā 1.21) |
| 〔CSCD §846〕 | ''ye ye dhammā pariññātā honti, te te dhammā tīritā hontī''ti | its brief statement | (paṭi. ma. 1.75) |
| 〔CSCD §846〕 | ''sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya''ntiādinā | its detailed statement | (paṭi. ma. 1.21) |
| 〔CSCD §847〕 | ''Pahānapaññā pariccāgaṭṭhena ñāṇa''nti | matrix statement for full understanding as abandoning | (paṭi. ma. mātikā 1.22) |
| 〔CSCD §847〕 | ''ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī''ti | its detailed statement | (paṭi. ma. 1.75) |
| 〔CSCD §848〕 | ''vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato''ti | canonical wording for abandonment by suppression (mentioning only suppression of the hindrances) | (paṭi. ma. 1.24) |
| 〔CSCD §850〕 | ''tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato''ti | canonical wording for abandonment by substitution (only a brief statement) | (paṭi. ma. 1.24) |
| 〔CSCD §851〕 | ''samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato''ti | canonical wording for abandonment by cutting off | (paṭi. ma. 1.24) |
| 〔CSCD §852〕 | ''paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā''tiādinā | wording for mundane realization | (pārā. 203-204) |
| 〔CSCD §852〕 | ''sacchikiriyā paññā phassanaṭṭhe ñāṇa''nti | matrix statement for realization | (paṭi. ma. mātikā 1.24) |
| 〔CSCD §852〕 | ''ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī''ti | its explanation | (paṭi. ma. 1.75) |
| 〔CSCD §852〕 | ''sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba''ntiādi | all should be realized | (paṭi. ma. 1.29) |
| 〔CSCD §852〕 | ''rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. | seeing materiality and the rest is realization | (paṭi. ma. 1.29) |
Use of citations [measured in this column] The unit has 16 citations from only three source families—paṭi. ma. 15, including 4 from the matrix, and pārā. 1. The extreme ratio of many citations to few sources is unique within this chapter. Each of the three kinds of full understanding has three citations in the same pattern—matrix, brief statement, and detailed statement—except that the third citation for full understanding as abandoning is detailed rather than brief. The three kinds of abandoning have one citation each, all under the same number (paṭi. ma. 1.24). Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, porāṇā, and kira have zero matches. There is no saying of the teachers of old and no citation introduced by “as it is said.” All citations are connected by formulas such as evaṃ uddisitvā, evaṃ vuttā, and tiādinā nayena. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Similes Direct measurement found 5 token-bounded occurrences of viya, zero forms of sadisa, zero forms of upamā, and 1 occurrence of Seyyathidaṃ. The unit has five similes, all brief, with no narrative simile; this contrasts with the three narrative similes in the unit on knowledge of the first path.
| Location | Simile | Doctrinal Correspondence |
|---|---|---|
| 〔CSCD §848〕 | yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya | as a pot plunged into duckweed-covered water temporarily parts the duckweed—simile for abandonment by suppression |
| 〔CSCD §849〕 | Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya | as a lamp lit at night dispels darkness—simile for abandonment by substitution |
| 〔CSCD §851〕 | Yaṃ + edition-page note + pana asanivicakkābhihatassa rukkhassa viya | as a tree struck by a thunderbolt-wheel does not grow again—simile for abandonment by cutting off |
| 〔CSCD §851〕 | Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ''idañcidañca raññā kata''ntiyeva vuccati | as everything done before someone slays a rival king and gains the kingdom is called “done by the king”—the work of the first two abandonments is attributed to abandonment by cutting off |
| 〔CSCD §850〕 | īsakapoṇe padumapalāse udakabindu viya | like a drop of water on a slightly tilted lotus leaf—simile for contemplation of turning away, recalling the simile in the unit on knowledge of equanimity about formations |
The exact correspondence of the three similes for abandoning [measured in this column] Each of the three kinds of abandoning has one simile in the same formula: it begins with yaṃ (“whatever”) and closes with “this is called abandonment by X,” such as idaṃ tadaṅgappahānaṃ nāma, with viya connecting the simile between them. The objects of the three similes proceed from shallow to deep—the temporary parting of duckweed, the lamp’s dispelling of darkness, and the thunderbolt-wheel’s striking of a tree—and the degree of “nonrecurrence” in their correspondences rises by the same stages. This is a verifiable sequence in the wording; this heading records it without interpretation.
B. Verifiable rhetorical observations ① The paired formula “through X, Y is abandoned” is the spine of this unit: the eighteen pairs of the great insights and the thirteen cases of abandonment by substitution give thirty-one pairs with the same formula. ② Inflected forms of the word for abandoning have 37 measured occurrences—the densest term in the unit. ③ ? occurs 3 times, all within cited wording, in the family of Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ?. ④ Inflected forms of veditabb- occur 5 times, each where the author expressly marks what should be known. ⑤ There are 44 indented lines, including the two-line verse of division, six lines in the two cited verses, four lines in the chapter close, and the two-line return to the outline verse of the whole work. ⑥ Inflected forms of adhippeta occur 4 times, each marking what is intended; see Heading I. ⑦ iminā pariyāyena (“according to this method”) occurs 2 times, both in judgments that select one while including all three.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor and is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
〔CSCD §844〕 Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni | Unit on the functions beginning with full understanding | That unit establishes the names of the four functions and their simultaneous penetration; this unit distinguishes their divisions |
〔CSCD §850〕 taṃ bhaṅgānupassane vuttameva | Unit on knowledge of contemplation of dissolution, 〔CSCD §743〕 | The author expressly states that the first seven were already explained in that unit and does not repeat them here—one of the most direct internal pointers in the unit |
〔CSCD §850〕 Ārammaṇānvayena, ubho ekavavatthānā; and ''Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; | Unit on knowledge of contemplation of dissolution, 〔CSCD §745〕 and 〔CSCD §746〕 | The present unit repeats two verses explained there, with three literal differences; see Heading III |
〔CSCD §846〕 kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi | Unit on conformity knowledge and insight leading to emergence, 〔CSCD §804〕 | That unit establishes conformity knowledge after the eight knowledges; the present unit makes it the upper bound of the domain of full understanding as investigation—the boundaries of the two units meet |
〔CSCD §847〕 bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi | Unit on knowledge of contemplation of dissolution, 〔CSCD §741〕, and unit on knowledge of the first path and the stream-enterer, 〔CSCD §810〕 | The domain of full understanding as abandoning extends from contemplation of dissolution to path knowledge—its two endpoints are established individually by these two units of the arc |
〔CSCD §849〕 Maggāmaggavavatthānena amagge maggasaññāya | Chapter on purification by knowledge and vision of what is path and not-path | That chapter concludes by distinguishing path and not-path, while the present unit treats it as one case of abandonment by substitution—the only reference outside the present chapter among this unit’s concordances |
〔CSCD §850〕 Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca | Unit on knowledge of equanimity about formations, 〔CSCD §766〕, and unit on conformity knowledge and insight leading to emergence, 〔CSCD §804〕 | Those units establish equanimity about formations and conformity; the present unit combines them as contemplation of turning away and recalls the lotus-leaf water-drop simile from the former unit |
〔CSCD §853〕 ''Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya''nti | the outline verse of the whole treatise | At its end the unit returns to the outline verse of the whole treatise and expressly states that the question “How should it be developed?” has been answered—it concludes not only the chapter but the whole “Development of Wisdom” section |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.