清淨道論 隨順智・至出起觀Visuddhimagga · Conformity Knowledge and Insight Leading to Emergence
行捨熟到極處，信更有力，精進善策勵，念善現起，心善等持；有一刻，行捨自己知道「現在道就要生起了」。它思惟諸行無常、或苦、或無我，然後落入有分。再起來：意門轉向，接著三個速行心——遍作、近行、隨順——同樣以諸行的三相為所緣。這是以諸行為所緣的最後三心；其後種姓心以涅槃為所緣，道乃生起。入道不是被推進去的，是熟了的心自己知道。
為什麼叫「隨順」？下順於前面八個智的如實作用——生滅智實在見了生滅，壞滅隨觀實在見了壞，怖畏現起實在有可畏者現為怖畏，過患隨觀實在見了過患，厭離智實在厭了應厭者，欲解脫智實在於應脫者生欲脫，省察智實在省察了應省察者，行捨實在捨了應捨者；上順於三十七菩提分法。像一位如法之王坐在斷事之處，聽完八位司法大臣的判決，捨去行不應行，中立而隨喜說「就這樣吧」——既順了判決，也順了古來的王法。隨順不是新的努力，是八個結論被照准。以行為所緣之觀智的最後一心，做的是同意，不是掙扎。所以叫諦隨順智。
這一段路在不同的經裡有不同的名字：《六處分別經》叫它不由彼性，《蛇喻經》叫厭離，《須尸摩經》叫法住智，《布吒婆樓經》叫想之頂，《十上經》叫遍淨勤支，《無礙解道》與《發趣論》以三名說，《傳車經》叫行道智見清淨——都是這一段。以行為所緣，隨順智是至出起觀之終；就全體說，種姓智才是終，因為它已轉向涅槃但還不是道。第二十一品在此收：欲從輪迴之苦泥、大怖畏而出起者，於此應當恆常作瑜伽。
When equanimity about formations reaches full maturity, faith grows stronger, energy is well aroused, mindfulness well established, and the mind well concentrated. At one moment, equanimity itself knows, “Now the path is about to arise.” It contemplates formations as impermanent, suffering, or not-self and falls into the life-continuum. Rising again, mind-door adverting is followed by three impulsions—preliminary work, access, and conformity—each with the three characteristics of formations as object. These are the last three minds that still have formations as their object; change-of-lineage, which takes nibbāna as its object, follows, and then the path arises. Entry is not being pushed forward; the ripened mind knows on its own.
Why is it called “conformity”? It conforms downward with the true functions of the preceding eight knowledges: knowledge of arising and passing away truly saw arising and passing away; contemplation of dissolution truly saw dissolution; what was fearsome truly manifested as fear; contemplation of danger truly saw danger; knowledge of disenchantment truly became disenchanted with what merited disenchantment; desire for deliverance truly desired deliverance; reflection truly reflected on what merited reflection; equanimity truly regarded with equanimity what merited equanimity. And it conforms upward with the thirty-seven phenomena belonging to awakening. It is like a righteous king seated in judgment who hears the decisions of eight judicial ministers, abandons going where one should not go, and neutrally approves, saying “Let it be so.” He conforms both with their decisions and with ancient royal law. Conformity is not a new effort but the approval of eight conclusions. The last mind of the insight that still has formations as its object performs agreement, not struggle. Hence it is called knowledge in conformity with the truths.
Different canonical texts give this stretch different names: the Discourse on the Analysis of the Six Bases calls it non-identification; the Discourse on the Simile of the Snake, disenchantment; the Susīma Discourse, knowledge of the stability of phenomena; the Poṭṭhapāda Discourse, summit of perception; the Dasuttara Discourse, factor of exertion for complete purification; the Paṭisambhidāmagga and Paṭṭhāna give three names; the Discourse on the Relay Chariots calls it purification by knowledge and vision of the way. They all refer to this stretch. With formations as object, conformity knowledge is the end of insight leading to emergence; taken as a whole, change-of-lineage is its end, because it has turned toward nibbāna but is not yet the path. Chapter 21 closes here: one who wishes to emerge from the muddy suffering and great fear of saṃsāra should always practice here.
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 隨順智之心路與其所以名隨順 〔CSCD §804〕
當他數習、修習、多作那行捨智時，勝解信更為有力而生起，精進善策勵，念¹善現起，心善等持，更為銳利的行捨生起。他的行捨想著「現在道就要生起了」，於是思惟諸行為無常、或為苦、或為無我，然後落入有分²。有分之後，就依行捨所作的方法，以諸行為無常、或為苦、或為無我而作所緣，生起了意門轉向。然後，在那個從有分轉出而生起的唯作心之後，接續著無間斷的心相續，同樣地以諸行為所緣，生起了第一速行心——這叫作「遍作」³。緊接著，同樣地以諸行為所緣，生起了第二速行心——這叫作「近行」。再緊接著，同樣地以諸行為所緣，生起了第三速行心——這叫作「隨順」。這是它們各別的名。
但總的來說，這三個心也都可以叫作「數習」，可以叫作「遍作」，可以叫作「近行」，也可以叫作「隨順」。順於什麼呢？順於前分與後分。因為它下順於前面八個觀智⁴的如實作用，上順於三十七菩提分法。因為它是依無常相等而緣諸行而轉起的，就好像在義理上這樣說著——『生滅智實在是於有生滅的諸法而見其生與滅』、『壞滅隨觀實在是於有壞者而見其壞』、『於怖畏現起，實在是有可畏者現為怖畏』、『過患隨觀實在是於有過患者而見過患』、『厭離智實在是於應厭者而厭』、『欲解脫智實在是於應脫者而生欲脫』、『以省察智實在是省察了應省察者』、『以行捨實在是捨了應捨者』——所以它下順於這八智的如實作用；又因為三十七菩提分法是以那行道而應得的，所以上順於它們。
§2 法王之喻 〔CSCD §804〕
正如一位如法之王坐在斷事之處，聽了司法大臣們的判決，捨去行不應行，中立而隨喜說「就這樣吧」，這樣既順了他們的判決，也順了古來的王法；應當知道這裡也是如此。因為隨順智就如同王，八智就如同八位司法大臣，三十七菩提分就如同古來的王法。這裡，正如王說「就這樣吧」，既順了司法官們的判決，也順了王法；同樣地，這個依無常等而緣諸行生起的智，也下順於八智的如實作用，上順於三十七菩提分法。就因為這樣，才叫作「諦隨順智」⁵。
隨順智竟。
§3 至出起觀之八經會通與品末 〔CSCD §805〕
而這隨順智，是以行為所緣的至出起觀之終。至於就全體而言，種姓智才是至出起觀之終。如今，為了不迷惑於這至出起觀，應當知道這一番經之會通。
就是這樣——
這至出起觀，在《六處分別經》中，以『諸比丘啊，依於不由彼性、由於不由彼性，那依一性而住於一性的捨，你們應當捨斷它、應當超越它』這樣的話，說之為「不由彼性」。
在《蛇喻經》中，以『厭則離貪，離貪則解脫』這樣的話，說之為「厭離」。
在《須尸摩經》中，以『須尸摩啊，先有法住智，後有涅槃智』這樣的話，說之為「法住智」。
在《布吒婆樓經》中，以『布吒婆樓啊，想先生起，智後生起』這樣的話，說之為「想之頂」。
在《十上經》中，以『行道智見清淨是遍淨勤支』這樣的話，說之為「遍淨勤支」。
在《無礙解道》中，以『凡是欲解脫，凡是省察隨觀，凡是行捨，這些法義理是一，唯有文句是異』這樣的話，以三名說之。
在《發趣論》中，以『隨順為種姓之緣，隨順為淨之緣』這樣的話，以三名說之⁶。
在《傳車經》中，以『友啊，難道是為了行道智見清淨，而在世尊之處住梵行嗎』這樣的話，說之為「行道智見清淨」。
如是為大仙以眾名所稱者，
寂靜而遍淨的至出起觀。
欲從輪迴之苦泥、大怖畏而出起者，
生為智者，於此應當恆常作瑜伽。
如是，於為令善人歡喜而作的《清淨道論》中，
於慧修習之章，
名為〈行道智見清淨釋〉的
第二十一品。
註
¹ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
² 有分：心相續之底流，心路起時自其轉出、路盡復落入其中；其轉起之開演在〈蘊〉一品之識蘊一篇。
³ 遍作、近行、隨順：一心路中相續三速行心之各別名；其於安止心路之位之釋在〈取業處〉一品之定之八問與分類一篇。
⁴ 前面八個觀智：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——本篇即以下文八句逐一回提之。
⁵ 諦隨順智：本品之離隨染之生滅智一篇所立之第九智之名，至本篇方釋其所以名。
⁶ 底本此處作「以三名說」，而所引之《發趣論》之文唯出「隨順」一名；其字面之不齊如實照錄，不代改、不代補。
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 Cognitive Process of Conformity Knowledge and Why It Is Called Conformity 〔CSCD §804〕
As he repeatedly practices, cultivates, and develops that knowledge of equanimity about formations, faith joined with resolution arises with greater strength, energy is well aroused, mindfulness¹ is well established, the mind is well concentrated, and a sharper equanimity about formations arises. Thinking, “Now the path is about to arise,” his equanimity about formations contemplates formations as impermanent, or as suffering, or as not-self, and then falls into the life-continuum.² After the life-continuum, mind-door adverting arises, taking formations as impermanent, suffering, or not-self as its object according to the method employed by equanimity about formations. Then, after the functional mind that emerged from the life-continuum, the first impulsion mind arises in the uninterrupted succession of mind, likewise taking formations as object. This is called “preliminary work.”³ Immediately afterward, the second impulsion mind arises, again with formations as object. This is called “access.” Immediately after that, the third impulsion mind arises, again with formations as object. This is called “conformity.” These are their individual names.
In general, however, all three minds may be called “repetition,” “preliminary work,” “access,” or “conformity.” With what do they conform? With the former part and the later part. For conformity conforms downward with the true functions of the preceding eight insight knowledges⁴ and upward with the thirty-seven phenomena belonging to awakening. Because it occurs with formations as object according to impermanence and the rest, it is as though it were saying in terms of meaning: “Knowledge of arising and passing away truly saw arising and passing away in phenomena subject to arising and passing away”; “contemplation of dissolution truly saw the dissolution of what is subject to dissolution”; “in the manifestation of fear, what is fearsome truly manifested as fear”; “contemplation of danger truly saw danger in what is dangerous”; “knowledge of disenchantment truly became disenchanted with what should be disenchanted with”; “knowledge of desire for deliverance truly desired deliverance from what one should be delivered from”; “knowledge of reflection truly reflected on what should be reflected on”; and “equanimity about formations truly had equanimity toward what should be regarded with equanimity.” Thus it conforms downward with the true functions of these eight knowledges. And because the thirty-seven phenomena belonging to awakening are to be attained through that course of practice, it conforms upward with them.
§2 The Simile of the Dhamma King 〔CSCD §804〕
Just as a righteous king seated in a place of judgment hears the decisions of his judicial ministers, abandons going where one should not go, and, remaining neutral, approves by saying, “Let it be so,” thereby conforming both with their decisions and with the royal law of old, so should this case be understood. Conformity knowledge is like the king, the eight knowledges like eight judicial ministers, and the thirty-seven phenomena belonging to awakening like the royal law of old. Here, just as the king, saying “Let it be so,” conforms both with the judges’ decisions and with royal law, so too this knowledge, arisen with formations as object according to impermanence and the rest, conforms downward with the true functions of the eight knowledges and upward with the thirty-seven phenomena belonging to awakening. Precisely because of this it is called “knowledge in conformity with the truths.”⁵
The Discourse on Conformity Knowledge is concluded.
§3 The Reconciliation of Eight Canonical Texts on Insight Leading to Emergence and the Chapter Close 〔CSCD §805〕
This conformity knowledge is the end of insight leading to emergence that has formations as its object. Taken in its entirety, however, change-of-lineage knowledge is the end of insight leading to emergence. Now, so as not to be confused about this insight leading to emergence, the following reconciliation of canonical texts should be understood.
That is to say:
In the Discourse on the Analysis of the Six Bases, through the words “Bhikkhus, relying on non-identification and arriving at non-identification, you should abandon and surmount the equanimity that, depending on unity, dwells on unity,” insight leading to emergence is called “non-identification.”
In the Discourse on the Simile of the Snake, through the words “becoming disenchanted, one becomes dispassionate; through dispassion one is liberated,” it is called “disenchantment.”
In the Susīma Discourse, through the words “Susīma, knowledge of the stability of phenomena comes first, knowledge of nibbāna afterward,” it is called “knowledge of the stability of phenomena.”
In the Poṭṭhapāda Discourse, through the words “Poṭṭhapāda, perception arises first and knowledge afterward,” it is called “the summit of perception.”
In the Dasuttara Discourse, through the words “purification by knowledge and vision of the way is a factor of exertion for complete purification,” it is called “a factor of exertion for complete purification.”
In the Paṭisambhidāmagga, through the words “desire for deliverance, contemplation of reflection, and equanimity about formations—these states are one in meaning; only the wording differs,” it is stated under three names.
In the Paṭṭhāna, through the words “conformity is a condition for change-of-lineage; conformity is a condition for purification,” it is stated under three names.⁶
In the Discourse on the Relay Chariots, through the words “Friend, is the holy life lived under the Blessed One for the sake of purification by knowledge and vision of the way?” it is called “purification by knowledge and vision of the way.”
Thus called by many names by the Great Seer,
insight leading to emergence is peaceful and completely purified.
One who wishes to emerge from the muddy suffering and great fear of saṃsāra,
becoming wise, should always practice here.
Thus, in the Visuddhimagga, made for the joy of good people,
in the division on the development of wisdom,
the exposition called “Purification by Knowledge and Vision of the Way”
is the twenty-first chapter.
Notes
¹ Mindfulness (sati): the mental factor that remembers an object and does not forget it; throughout the treatise it operates together with knowledge, energy, and concentration. It belongs to a different category from the broad awareness commonly meant today by the expression “right mindfulness” and should be read according to the treatise’s own account.
² Life-continuum: the underlying stream in the continuity of mind, out of which a cognitive process emerges and into which it falls again when the process ends; its occurrence is developed in the discourse on the consciousness aggregate in the chapter on the aggregates.
³ Preliminary work, access, and conformity: the individual names of three successive impulsion minds in one cognitive process; their positions in an absorption process are explained in the discourse on the eight questions and classifications of concentration in the chapter on taking a meditation subject.
⁴ The preceding eight insight knowledges: knowledge of arising and passing away, 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. This discourse takes each up in turn in the eight statements that follow.
⁵ Knowledge in conformity with the truths: the name of the ninth knowledge established in this chapter’s unit on knowledge of arising and passing away free from corruptions; only here is the reason for the name explained.
⁶ At this point the base text says “stated under three names,” but the cited words from the Paṭṭhāna give only the one name “conformity”; the literal discrepancy is recorded as it stands, without changing or supplying anything.
行捨熟到「現在道就要生起了」，心落入有分，再起來時三個速行——遍作、近行、隨順——像如法之王坐在斷事處聽完八位司法大臣的判決說「就這樣吧」：下順八智，上順三十七菩提分；然後論主用八部經替這一段路各叫一個名字
大局 — 第九智，與這一品的品末：一路鬆手鬆到心自然順向
行捨智數習多作，信更有力・精進善策勵・念善現起・心善等持，更銳利的行捨生起；行捨想「現在道就要生起了」，思惟諸行無常或苦或無我而落入有分；再起：意門轉向，然後三個速行——第一名遍作、第二近行、第三隨順——總稱亦可皆名數習・遍作・近行・隨順（§1）。為什麼叫「隨順」？下順前面八智的如實作用（生滅智於有生滅者見生滅……行捨於應捨者捨），上順三十七菩提分法——法王之喻：如法之王聽司法大臣判決而說「就這樣吧」，既順了判決也順了古來王法——故名「諦隨順智」（§2）。末段：隨順智是以行為所緣之至出起觀之終（全體則以種姓智為終）；論主會通八經對至出起觀的八個名——不由彼性・厭離・法住智・想之頂・遍淨勤支・三名・三名・行道智見清淨——以二偈收品（§3）。〔所見〕本單元是全弧「一路鬆手」那條路的自然收筆：鬆到行捨，心自然順向。「隨順」這個名字說得極準——它不是新的努力，是前面八個智的判決被一個更高的心「照准」了。法王之喻裡王只說一句「就這樣吧」——以行為所緣之觀智的最後一心，做的是同意，不是掙扎。
§01 隨順智之心路與其所以名隨順 → 白話 §1
數習修習多作行捨智，勝解信更有力生起、精進善策勵、念善現起、心善等持、更銳利之行捨生起；行捨想「現在道就要生起了」，思惟諸行無常或苦或無我，落入有分；有分後依行捨之法以諸行無常苦無我為所緣生意門轉向；自有分轉出之唯作心後接無間心相續，以諸行為所緣生第一速行——遍作，第二——近行，第三——隨順；總名亦可皆為數習・遍作・近行・隨順。順於前分後分：下順前八觀智之如實作用——生滅智於有生滅之法見生滅、壞滅隨觀於有壞者見壞、怖畏現起有可畏者現為怖畏、過患隨觀於有過患者見過患、厭離智於應厭者厭、欲解脫智於應脫者欲脫、省察智省察應省察者、行捨捨應捨者；上順以此行道應得之三十七菩提分法（白話 §1）。〔讀法〕先看心路：行捨→落入有分→意門轉向→遍作→近行→隨順——與第四品安止心路的前分同構（遍作・近行・隨順），只是這裡以諸行的三相為所緣，而不是以似相為所緣。〔所見〕「行捨想著『現在道就要生起了』」——論主讓行捨智自己有一個「知道」：這一句很細地說明入道不是被推進去的，是熟了的心自己知道。而八句「實在是……」的回顧，是論主替讀者把八智排成一列——隨順智的內容就是同意這八句都是真的。
§02 法王之喻 → 白話 §2
如法之王坐斷事處，聽司法大臣之判決，捨去行不應行，中立而隨喜「就這樣吧」——既順其判決亦順古來王法；隨順智如王，八智如八司法大臣，三十七菩提分如古來王法——依無常等緣諸行生起之智下順八智之如實作用、上順三十七菩提分法，故名諦隨順智（白話 §2）。〔讀法〕王「捨去行不應行」——不干預；「中立而隨喜」——這是行捨的餘韻；「就這樣吧」——同意。隨順智的功能是把八個觀智的結論一次確認為法。〔所見〕「諦隨順智」——順的是諦：八智看見的無常苦無我是苦諦集諦，三十七菩提分是道諦；隨順智順著它們，是站在諦的門口。這一喻與 21-05 的三王之喻遙相呼應：那裡是王不樂於卑處，這裡是王同意判決——同一個「王」（瑜伽者之心）走到了斷事之處。
§03 至出起觀之八經會通與品末 → 白話 §3
隨順智為以行為所緣之至出起觀之終；全體則種姓智為終。為不迷於至出起觀，八經會通：《六處分別經》「依不由彼性捨斷超越依一性而住之捨」——不由彼性；《蛇喻經》「厭則離貪離貪則解脫」——厭離；《須尸摩經》「先法住智後涅槃智」——法住智；《布吒婆樓經》「想先生起智後生起」——想之頂；《十上經》「行道智見清淨是遍淨勤支」——遍淨勤支；《無礙解道》「欲解脫・省察隨觀・行捨義一文異」——三名；《發趣論》「隨順為種姓之緣、隨順為淨之緣」——三名；《傳車經》「豈為行道智見清淨而住梵行」——行道智見清淨。偈：如是為大仙以眾名所稱者，寂靜遍淨之至出起觀；欲從輪迴苦泥大怖畏出起者，生為智者於此應恆常作瑜伽。品末（白話 §3）。〔讀法〕八經八名是同一段路的八個角度：從「不由彼性」（不再靠任何一種捨）到「想之頂」（想的最高處）到「遍淨勤支」到「行道智見清淨」——論主要說的是：你在不同經裡讀到的這些名字，都是這一段。〔所見〕「至出起觀之終」有二說：以行為所緣則隨順智為終（因為它是最後一個以諸行為所緣的心），就全體則種姓智為終（因為種姓智已轉向涅槃但還不是道）——這一句是為下一品開門：二十二品第一個心就是種姓智之後的道。品末二偈把整品收成一句「欲從輪迴之苦泥、大怖畏而出起者，於此應當恆常作瑜伽」——「大怖畏」回扣 21-03，「出起」回扣 21-07 的至出起觀：整品的路在末偈裡合龍。
給一般讀者
行捨熟了，會有一刻心自己知道「現在道就要生起了」；然後心沉入有分，再起來的三個念頭叫遍作、近行、隨順——隨順不是新的努力，是前面八個智的結論被「照准」了：像如法之王聽完八位司法大臣的判決，說「就這樣吧」——既順了判決，也順了古來的王法（三十七菩提分）。以行為所緣之觀智的最後一心，做的是同意，不是掙扎。一路鬆手鬆到這裡，心自然順向。這一段路在不同的經裡有不同的名字——法住智、想之頂、行道智見清淨……論主替你把它們串起來說：都是這一段。第二十一品到此；下一品，道生起。
想讀本單元全文：白話 §1–§3 即隨順智之心路與其所以名、法王之喻、至出起觀之八經會通與品末二偈的全段逐段全譯。
Equanimity about formations ripens into “now the path is about to arise”; the mind falls into the life-continuum, then rises through three impulsions—preliminary work, access, conformity—like a righteous king seated in judgment who hears the decisions of eight judicial ministers and says “Let it be so”: conforming downward with eight knowledges and upward with the thirty-seven phenomena belonging to awakening. Then the author gives this stretch of the road a name from each of eight canonical texts
The Big Picture — the Ninth Knowledge and the Chapter Close: Letting Go All the Way until the Mind Naturally Conforms
As knowledge of equanimity about formations is practiced and developed, faith grows stronger, energy is well aroused, mindfulness well established, the mind well concentrated, and sharper equanimity arises. Equanimity thinks, “Now the path is about to arise,” contemplates formations as impermanent, suffering, or not-self, and falls into the life-continuum. It rises through mind-door adverting and then three impulsions—the first named preliminary work, the second access, the third conformity, though each may generally be called repetition, preliminary work, access, or conformity (§1). Why “conformity”? It conforms downward with the true functions of the preceding eight knowledges (knowledge of arising and passing away truly saw arising and passing away … equanimity about formations truly had equanimity toward what should be regarded with equanimity) and upward with the thirty-seven phenomena belonging to awakening. The simile of the Dhamma king: a righteous king hears the judicial ministers’ decisions and says “Let it be so,” conforming with both their decision and ancient royal law; hence it is called “knowledge in conformity with the truths” (§2). The closing section says conformity knowledge is the end of insight leading to emergence that takes formations as object, while change-of-lineage knowledge is the end of that insight taken as a whole. The author reconciles eight canonical texts and their eight names for insight leading to emergence—non-identification, disenchantment, knowledge of the stability of phenomena, summit of perception, factor of exertion for complete purification, three names, three names, and purification by knowledge and vision of the way—and concludes the chapter with two verses (§3). [What is seen] This unit is the natural final stroke of the arc’s road of “letting go all the way.” Once loosened into equanimity, the mind naturally conforms. The name “conformity” is exact: it is not a new effort, but the decisions of the preceding eight knowledges being approved by a higher mind. In the simile, the Dhamma king says only “Let it be so.” The last mind of the insight that still has formations as its object performs agreement, not struggle.
§01 The Cognitive Process of Conformity Knowledge and Why It Is Called Conformity → Vernacular §1
With knowledge of equanimity about formations repeatedly practiced, cultivated, and developed, faith joined with resolution arises more strongly, energy is well aroused, mindfulness well established, the mind well concentrated, and sharper equanimity arises. Thinking “now the path is about to arise,” equanimity contemplates formations as impermanent, suffering, or not-self and falls into the life-continuum. After the life-continuum, mind-door adverting arises with formations as impermanent, suffering, or not-self as object according to equanimity’s method. After the functional mind that emerges from the life-continuum, the first impulsion in the uninterrupted succession takes formations as object—preliminary work; the second—access; the third—conformity. Collectively all three may be called repetition, preliminary work, access, or conformity. They conform with former and later parts: downward with the true functions of the preceding eight knowledges—arising-and-passing-away knowledge sees arising and passing away in what arises and passes; dissolution contemplation sees dissolution in what dissolves; what is fearsome manifests as fear in the manifestation of fear; contemplation of danger sees danger in what is dangerous; disenchantment knowledge is disenchanted with what merits disenchantment; desire-for-deliverance knowledge desires deliverance from what one should be delivered from; reflection knowledge reflects on what should be reflected on; equanimity about formations has equanimity toward what should be regarded with equanimity—and upward with the thirty-seven phenomena belonging to awakening to be gained through this practice (Vernacular §1). [How to read] First see the cognitive process: equanimity about formations → fall into the life-continuum → mind-door adverting → preliminary work → access → conformity. Its structure parallels the preliminary phase of the absorption process in Chapter 4 (preliminary work, access, conformity), but here the object is one of the three characteristics of formations, not a counterpart sign. [What is seen] “Equanimity about formations thinks, ‘now the path is about to arise’”: the author gives equanimity itself a kind of knowing. The phrase delicately shows that entry into the path is not being pushed forward; the ripened mind knows on its own. The eight retrospective statements beginning “truly…” line up the eight knowledges for the reader. The content of conformity knowledge is agreement that all eight statements are true.
§02 The Simile of the Dhamma King → Vernacular §2
A righteous king sits in a place of judgment, hears the judicial ministers’ decisions, abandons going where one should not go, and neutrally approves, saying “Let it be so.” He conforms both with their decisions and with ancient royal law. Conformity knowledge is like the king, the eight knowledges like eight judicial ministers, and the thirty-seven phenomena belonging to awakening like ancient royal law. Knowledge arisen with formations as object according to impermanence and the rest conforms downward with the true functions of the eight knowledges and upward with the thirty-seven phenomena belonging to awakening, and is therefore called knowledge in conformity with the truths (Vernacular §2). [How to read] The king “abandons going where one should not go”—he does not interfere; “neutrally approves”—the aftertone of equanimity; “Let it be so”—agreement. The function of conformity knowledge is to confirm the conclusions of all eight insight knowledges as Dhamma at once. [What is seen] “Knowledge in conformity with the truths”: what it conforms with are the truths. Impermanence, suffering, and not-self seen by the eight knowledges belong to the truths of suffering and its origin; the thirty-seven phenomena belonging to awakening belong to the truth of the path. Conformity follows them while standing at the gate of the truths. This simile echoes the three royal similes in 21-05: there the king finds no delight in a low place; here the king approves the decision. The same “king”—the meditator’s mind—has reached the place of judgment.
§03 The Reconciliation of Eight Canonical Texts on Insight Leading to Emergence and the Chapter Close → Vernacular §3
Conformity knowledge is the end of insight leading to emergence that takes formations as object; taken in its entirety, change-of-lineage knowledge is the end. To avoid confusion about insight leading to emergence, eight canonical texts are reconciled: the Discourse on the Analysis of the Six Bases, “relying on non-identification, abandon and surmount the equanimity depending on unity”—non-identification; the Discourse on the Simile of the Snake, “becoming disenchanted, one becomes dispassionate; through dispassion one is liberated”—disenchantment; the Susīma Discourse, “knowledge of the stability of phenomena first, knowledge of nibbāna afterward”—knowledge of the stability of phenomena; the Poṭṭhapāda Discourse, “perception first arises, knowledge afterward”—summit of perception; the Dasuttara Discourse, “purification by knowledge and vision of the way is a factor of exertion for complete purification”—factor of exertion for complete purification; the Paṭisambhidāmagga, “desire for deliverance, contemplation of reflection, and equanimity about formations are one in meaning and differ in wording”—three names; the Paṭṭhāna, “conformity is a condition for change-of-lineage and purification”—three names; the Discourse on the Relay Chariots, “is the holy life lived for purification by knowledge and vision of the way?”—purification by knowledge and vision of the way. The verses say: insight leading to emergence, peaceful and completely purified, is called by many names by the Great Seer; one who wishes to emerge from the muddy suffering and great fear of saṃsāra should always practice here. The chapter closes (Vernacular §3). [How to read] Eight texts and eight names are eight angles on the same stretch of road: from “non-identification” (no longer depending even on a particular equanimity), through “summit of perception,” “factor of exertion for complete purification,” and “purification by knowledge and vision of the way.” The author says that these names encountered in different canonical texts all refer to this stretch. [What is seen] There are two statements about the “end of insight leading to emergence”: conformity knowledge is the end when the object is formations, because it is the final mind with formations as object; change-of-lineage is the end in its entirety, because it has turned toward nibbāna but is not yet the path. This sentence opens the next chapter: the first mind in Chapter 22 is the path after change-of-lineage. The final verses reduce the whole chapter to one statement: “one who wishes to emerge from the muddy suffering and great fear of saṃsāra should always practice here.” “Great fear” calls back to 21-03, “emergence” to 21-07’s insight leading to emergence; the chapter’s road closes its circle in the final verse.
For the General Reader
When equanimity about formations ripens, there comes a moment when the mind knows, “Now the path is about to arise.” It sinks into the life-continuum and rises through three thoughts called preliminary work, access, and conformity. Conformity is not a new effort but the conclusions of the preceding eight knowledges being approved. It is like a righteous king hearing the decisions of eight judicial ministers and saying “Let it be so,” conforming both with their judgment and with ancient royal law, the thirty-seven phenomena belonging to awakening. The last mind of the insight that still has formations as its object performs agreement, not struggle. Letting go all the way, the mind naturally conforms. Different canonical texts give this stretch different names—knowledge of the stability of phenomena, summit of perception, purification by knowledge and vision of the way—but the author connects them and says they all refer to this stretch. Chapter 21 ends here; in the next chapter, the path arises.
To read this unit in full: Vernacular §§1–3 present the complete translation, section by section, of the cognitive process of conformity knowledge and the reason for its name, the simile of the Dhamma king, and the reconciliation of eight canonical texts on insight leading to emergence with the two closing verses 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 2 個：### Anulomañāṇakathā 與 ### Vuṭṭhānagāminīvipassanākathā——本單元承二科（讀者面題名取首科之題，第二科之題見本目）。
段號域 譯底欄之段號自〔CSCD §804〕至〔CSCD §805〕，實落段號 2 個，無缺無重。本篇於譯底欄之幅為 5,365 位元組。本篇為本品之末篇，其末承品末之結（見下）。
篇之骨——三層 ①〔CSCD §804〕之前分：隨順智之心路——自行捨智之增上，經有分・意門轉向，而起遍作・近行・隨順三速行心；②〔CSCD §804〕之後分：釋其所以名「隨順」——下順八智之如實作用，上順三十七菩提分法，並以法王之喻明之；③〔CSCD §805〕為第二科：至出起觀之經之會通——以八處聖典之異名會其一義，末繫二偈與品末之結。
論主自標之界 〔CSCD §805〕Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ.——本品與次品之界之句：隨順智為「以行為所緣之至出起觀」之終，而種姓智則為至出起觀之全之終。本句即本品收於此篇而種姓智歸次品之所本。
品末之結 本篇末承四行之縮排結語：Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Paṭipadāñāṇadassanavisuddhiniddeso nāma／Ekavīsatimo paricchedo.——本品之品末，其式與第 22 品之品末逐字同（唯易其品名與序數）。
前後接點 前承行捨智之單元：本篇首句 Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa 之三分詞式，即彼智之修習。後接初道智・入流者之單元：次篇首句 Ito paraṃ gotrabhuñāṇaṃ hoti（自此以後為種姓智）——「自此以後」一語即二品之接，而其所承者即本篇末所立之界。
movement 品夾《總覽》繫本單元於 §D〈行道智見清淨（第 21 品）— 觀智之序，至行捨〉；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。《總覽》之 §D 於觀智之序列末出「隨順智——順向於諦，趨入道」，其字面即本篇之所釋。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 vipassanā（觀）・saṅkhārupekkhā（行捨）・bhavaṅga（有分）・javana（速行）・magga（道）・saddhā（信）・sati（念）等。以下唯列本篇新出者。
隨順智與其心路〔CSCD §804〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anulomañāṇa | 隨順智 | 本篇之題；其別名見〔CSCD §805〕之八經之會通 | 〔CSCD §804〕 |
| adhimokkhasaddhā | 勝解信 | 行捨智增上之第一相：balavatarā nibbattati | 〔CSCD §804〕 |
| supaggahita・sūpaṭṭhitā・susamāhita | 善策勵・善現起・善等持 | 精進・念・心三者之相，與上並為四相 | 〔CSCD §804〕 |
| manodvārāvajjana | 意門轉向 | 心路之首位，自有分轉出 | 〔CSCD §804〕 |
| parikamma・upacāra・anuloma | 遍作・近行・隨順 | 三速行心之各別名；論自標 Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ（此其各別之名） | 〔CSCD §804〕 |
| āsevana | 數習 | 三心之通名之一；論自標四名皆可通用（āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati） | 〔CSCD §804〕 |
| purimabhāga・pacchimabhāga | 前分・後分 | 隨順之二面：下順八智，上順三十七菩提分法 | 〔CSCD §804〕 |
| tathakiccatā | 如實之作用 | 八智之作用之名：其所觀者實爾——本篇之關鍵語，實測 3 見 | 〔CSCD §804〕 |
| sattatiṃsa bodhipakkhiyadhammā | 三十七菩提分法 | 隨順所上順者，實測 3 見（其一作 sattatiṃsa bodhipakkhiyā） | 〔CSCD §804〕 |
| saccānulomikañāṇa | 諦隨順智 | 本篇之收：Teneva saccānulomikañāṇanti vuccatīti——離隨染之生滅智之單元所立之名，至此方釋其所以 | 〔CSCD §804〕 |
至出起觀之八名〔CSCD §805〕 論以八處聖典之語會其一義，本目逐一錄其名與其所出：
| 序 | 聖典所出之名〔逐字〕 | 本編用語 | 本文自標之出處 |
|---|---|---|---|
| 一 | atammayatā | 不由彼性 | (ma. ni. 3.310) |
| 二 | nibbidā | 厭離 | (ma. ni. 1.245) |
| 三 | dhammaṭṭhitiñāṇa | 法住智 | (saṃ. ni. 2.70) |
| 四 | saññagga | 想之頂 | (dī. ni. 1.416) |
| 五 | pārisuddhipadhāniyaṅga | 遍淨勤支 | (dī. ni. 3.359) |
| 六 | 三名（欲解脫・省察隨觀・行捨） | 同 | (paṭi. ma. 1.227) |
| 七 | anulomaṃ gotrabhussa, anulomaṃ vodānassā | 順於種姓・順於淨 | (paṭṭhā. 1.1.417) |
| 八 | paṭipadāñāṇadassanavisuddhi | 行道智見清淨 | (ma. ni. 1.257) |
其他名相
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suttasaṃsandanā | 經之會通 | 論自標本段之體：ayaṃ suttasaṃsandanā veditabbā | 〔CSCD §805〕 |
| asammohattha | 為不迷惑 | 會通之用 | 〔CSCD §805〕 |
| vohārikamahāmatta | 司法大臣 | 法王喻之配：八智 | 〔CSCD §804〕 |
| porāṇa rājadhamma | 古之王法 | 法王喻之配：三十七菩提分法 | 〔CSCD §804〕 |
| agatigamana | 行不應行 | 法王喻中王之所捨 | 〔CSCD §804〕 |
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中。方括注唯二式（段號 2 個與版頁記 6 個，後者皆在註記之內）。圓括注 8 處，逐一為出處標記，無非出處之括注。引號 '' 實測 38 處為偶數，逐一成對——八經之會通一段即佔其十六處（八對）。
本篇自出之一處字面之不齊（本篇之校記） 〔CSCD §805〕之八經會通中，第六與第七二處之收語逐字全同，皆作 evaṃ tīhi nāmehi vuttā（如是以三名說）；然第六所引之聖典之文實出三名（muñcitukamyatā・paṭisaṅkhānupassanā・saṅkhārupekkhā），而第七所引之發趣之文唯出一名（anuloma，其下二語 gotrabhussa・vodānassā 為其所順之二法，非其名）。故第七處之「以三名說」與其所引之字面不相當。本欄唯誌其字面之實與其位，不代改、不代補、不判其為源之誤植、清檔之效或論主之省文——與慧地之品之段號誤植一事不同族（彼為號之誤，此為釋語與所引之不相當）、以俟來哲。
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 §805〕 | Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte ''atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā''ti | 依不由彼性而捨依一性之捨 | (ma. ni. 3.310) |
| 〔CSCD §805〕 | Alagaddasuttante ''nibbindaṃ virajjati, virāgā vimuccatī''ti | 厭則離貪，離貪則解脫 | (ma. ni. 1.245) |
| 〔CSCD §805〕 | Susimasuttante ''pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa''nti | 先法住智，後涅槃智 | (saṃ. ni. 2.70) |
| 〔CSCD §805〕 | Poṭṭhapādasuttante ''saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa''nti | 想先生而智後生 | (dī. ni. 1.416) |
| 〔CSCD §805〕 | Dasuttarasuttante ''paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga''nti | 行道智見清淨為遍淨勤支 | (dī. ni. 3.359) |
| 〔CSCD §805〕 | Paṭisambhidāmagge ''yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna''nti | 三名一義 | (paṭi. ma. 1.227) |
| 〔CSCD §805〕 | Paṭṭhāne ''anulomaṃ gotrabhussa, anulomaṃ vodānassā''ti | 隨順為種姓與淨之緣 | (paṭṭhā. 1.1.417) |
| 〔CSCD §805〕 | Rathavinītasuttante ''kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī''ti | 為行道智見清淨故住梵行耶 | (ma. ni. 1.257) |
引之用〔本欄實測〕 本篇之引 8 處而俱在〔CSCD §805〕一段——一段八引，為本品密度之最；八引之出處遍五部（中部 3・相應部 1・長部 2・無礙解道 1・發趣論 1）。八引之式全同：皆以「經名之處格＋引文＋出處＋evaṃ ＋名＋vuttā」為句，八句逐一平行而無一例外。〔CSCD §804〕一段則全無引——一篇之內引之分布如此不均，其由在二科之體不同（前科釋心路，後科會經名）。Yathāha・Vuttaṃ hetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・kira 俱零命中；porāṇa 之屈折形 2 見，皆為法王喻中之「古之王法」，非引古師之語——誌其別。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 4 見、Yathā hi 1 見、sadisa 諸形 零命中、upamā 諸形 零命中。本篇唯一喻而其配四。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §804〕 | Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ''evaṃ hotū''ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa | 法王之喻：如法王坐斷事處，聞司法大臣之判而中立隨喜曰「如是」，既順其判亦順古之王法 |
喻之四配〔本欄實測〕 Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā.——三配一句並下（王＝隨順智・八大臣＝八智・古王法＝三十七菩提分），其後復以 Tattha yathā rājā ''evaṃ hotū''ti vadamāno 一句總相配之。喻中之「八大臣」之數與八智之數逐一相當——為本篇喻之最密之一處。
乙・修辭之可核觀察 ①心路之逐位敘述為前科之骨：bhavaṅgaṃ otarati → manodvārāvajjanaṃ → paṭhamaṃ javanacittaṃ → dutiyaṃ javanacittaṃ → tatiyaṃ javanacittaṃ，其第二第三速行以 Tadanantaraṃ 與 Tadanantarampi 連綴，三速行之句式全同而唯換其序數與其別名。②八引之句式平行（見目四）為後科之骨。③? 全篇 1 見（Kissānulomaṃ?——問「順於何」）。④veditabb- 之屈折形 2 見（veditabbaṃ・veditabbā），皆在論主自標其應知之處。⑤縮排之行 23 行，其中二偈四行、品末之結四行、二科之收與八引之續行居餘。⑥anulometi（順）之屈折諸形 5 見，皆在「何以名隨順」一問之答之內。⑦八引之後之二偈自出一「總」：Itinekehi nāmehi, kittitā yā mahesinā;（如是為大仙以眾名所稱者）——偈與八引逐一相扣。
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 §804〕 Teneva saccānulomikañāṇanti vuccatīti | 離隨染之生滅智之單元〔CSCD §737〕 | 彼篇立「第九諦隨順智」而自標其為隨順之增語，本篇方釋其所以名之 |
〔CSCD §804〕 purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi | 離隨染之生滅智之單元〔CSCD §737〕 | 彼篇逐一列八智之名，本篇則逐一以「某智所觀者實爾」之句回提之——八句與八名逐一相當 |
〔CSCD §805〕 ''yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna''nti | 行捨智之單元〔CSCD §781〕 | 二處引同一聖典之同一句，彼篇以之立三名一義，本篇以之為八名之一 |
〔CSCD §805〕 Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ | 初道智・入流者之單元〔CSCD §806〕 | 彼篇首句以 Ito paraṃ gotrabhuñāṇaṃ hoti 起而判其「於中間不可言說」——本篇立其界，彼篇承其位 |
〔CSCD §804〕 upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ | 菩提分法之單元〔CSCD §818〕 | 彼篇逐一列三十七之目與其名義，本篇唯舉其數而彼篇開之 |
| 〔CSCD §805〕 之品末四行 | 遍知等之分別・品末之單元〔CSCD §853〕 | 彼篇之品末四行與本篇逐字同式（唯易 Ñāṇadassanavisuddhiniddeso 與 Bāvīsatimo）——二品之收式相同 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not placed online). Every Pāli form in this layer is taken verbatim from this unit’s internal base-text column. There is one form of location: 〔CSCD §NN〕, byte-verifiable against that column. This chapter has no in-house Pāli collated to the pages, so no page range is recorded.
Titles of the parts The base-text column carries 2 ### subsections: ### Anulomañāṇakathā and ### Vuṭṭhānagāminīvipassanākathā. This unit contains two parts; the reader-facing title takes the first part’s title, while the second appears here.
Paragraph-number range The base-text column runs from 〔CSCD §804〕 through 〔CSCD §805〕, with 2 paragraph numbers actually present and none missing or repeated. Its span in the base-text column is 5,365 bytes. This is the chapter’s final unit, and its close contains the close of the chapter itself (see below).
The discourse’s threefold spine ① The first portion of 〔CSCD §804〕 presents the cognitive process of conformity knowledge: beginning with the intensification of knowledge of equanimity about formations, it passes through the life-continuum and mind-door adverting and gives rise to the three impulsion minds preliminary work, access, and conformity. ② The latter portion of 〔CSCD §804〕 explains why it is called “conformity”: it conforms downward with the true functions of the eight knowledges and upward with the thirty-seven phenomena belonging to awakening, illustrated by the simile of the Dhamma king. ③ 〔CSCD §805〕 is the second part, reconciling canonical texts on insight leading to emergence: eight canonical passages are used to reconcile different names with one meaning, followed by two verses and the chapter close.
The author’s marked boundary At 〔CSCD §805〕, Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. is the sentence dividing this chapter from the next: conformity knowledge is the end of “insight leading to emergence with formations as object,” while change-of-lineage knowledge is the end of insight leading to emergence taken as a whole. This sentence grounds both the close of the present chapter here and the placement of change-of-lineage knowledge in the next chapter.
The chapter close The end of the discourse carries a four-line indented conclusion: Iti sādhujanapāmojjatthāya kate visuddhimagge／Paññābhāvanādhikāre／Paṭipadāñāṇadassanavisuddhiniddeso nāma／Ekavīsatimo paricchedo.—the close of the chapter, verbally identical in form to that of Chapter 22, changing only the chapter title and ordinal.
Forward and backward joins The preceding unit treats knowledge of equanimity about formations. This discourse’s opening, Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa, takes up its cultivation through the three-part participial formula. The following unit treats first-path knowledge and the stream-enterer. Its opening, Ito paraṃ gotrabhuñāṇaṃ hoti (after this comes change-of-lineage knowledge), makes the words “after this” the join between the two chapters, taking up precisely the boundary established at the end of this discourse.
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. At the end of the insight sequence, the Overview’s §D says “conformity knowledge—conforming toward the truths, entering the path”; that wording is precisely what this discourse explains.
II. Terms and Renderings
This heading records only usage in this discourse and its location; the normative glossary governs settled renderings, and this heading does not decide what the glossary leaves unsettled. Readings established in preceding chapters or preceding units are not re-explained. Terms relevant here include vipassanā (insight), saṅkhārupekkhā (equanimity about formations), bhavaṅga (life-continuum), javana (impulsion), magga (path), saddhā (faith), and sati (mindfulness). Only forms new in this discourse are listed below.
Conformity knowledge and its cognitive process 〔CSCD §804〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anulomañāṇa | conformity knowledge | The title of the discourse; its other names appear in the reconciliation of eight canonical texts at 〔CSCD §805〕 | 〔CSCD §804〕 |
| adhimokkhasaddhā | faith joined with resolution | The first feature in the intensification of equanimity about formations: balavatarā nibbattati | 〔CSCD §804〕 |
| supaggahita・sūpaṭṭhitā・susamāhita | well aroused, well established, well concentrated | The respective qualities of energy, mindfulness, and mind, stated with the preceding item as four features | 〔CSCD §804〕 |
| manodvārāvajjana | mind-door adverting | The first position in the cognitive process, emerging from the life-continuum | 〔CSCD §804〕 |
| parikamma・upacāra・anuloma | preliminary work, access, conformity | The individual names of the three impulsion minds; the author marks them with Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ (these are their individual names) | 〔CSCD §804〕 |
| āsevana | repetition | One of the three minds’ common names; the author states that all four names may be used generally (āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati) | 〔CSCD §804〕 |
| purimabhāga・pacchimabhāga | former part, later part | The two sides of conformity: downward with eight knowledges and upward with the thirty-seven phenomena belonging to awakening | 〔CSCD §804〕 |
| tathakiccatā | true function | The name for the function of the eight knowledges: what they contemplated is truly so—the key expression in this discourse, measured at 3 occurrences | 〔CSCD §804〕 |
| sattatiṃsa bodhipakkhiyadhammā | thirty-seven phenomena belonging to awakening | What conformity conforms upward with, measured at 3 occurrences, one as sattatiṃsa bodhipakkhiyā | 〔CSCD §804〕 |
| saccānulomikañāṇa | knowledge in conformity with the truths | The discourse’s close: Teneva saccānulomikañāṇanti vuccatīti—the name established in the unit on knowledge of arising and passing away free from corruptions, whose reason is explained only here | 〔CSCD §804〕 |
Eight names for insight leading to emergence 〔CSCD §805〕 The author reconciles one meaning through expressions in eight canonical sources; this heading records each name and its source:
| No. | Name appearing in the canonical text [verbatim] | This edition’s rendering | Source marked by the text |
|---|---|---|---|
| 1 | atammayatā | non-identification | (ma. ni. 3.310) |
| 2 | nibbidā | disenchantment | (ma. ni. 1.245) |
| 3 | dhammaṭṭhitiñāṇa | knowledge of the stability of phenomena | (saṃ. ni. 2.70) |
| 4 | saññagga | summit of perception | (dī. ni. 1.416) |
| 5 | pārisuddhipadhāniyaṅga | factor of exertion for complete purification | (dī. ni. 3.359) |
| 6 | three names: desire for deliverance, contemplation of reflection, equanimity about formations | same | (paṭi. ma. 1.227) |
| 7 | anulomaṃ gotrabhussa, anulomaṃ vodānassā | conformity with change-of-lineage, conformity with purification | (paṭṭhā. 1.1.417) |
| 8 | paṭipadāñāṇadassanavisuddhi | purification by knowledge and vision of the way | (ma. ni. 1.257) |
Other terms
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suttasaṃsandanā | reconciliation of canonical texts | The author’s designation of this passage’s form: ayaṃ suttasaṃsandanā veditabbā | 〔CSCD §805〕 |
| asammohattha | so as not to be confused | The purpose of the reconciliation | 〔CSCD §805〕 |
| vohārikamahāmatta | judicial minister | In the Dhamma-king simile, the correspondence for the eight knowledges | 〔CSCD §804〕 |
| porāṇa rājadhamma | royal law of old | In the Dhamma-king simile, the correspondence for the thirty-seven phenomena belonging to awakening | 〔CSCD §804〕 |
| agatigamana | going where one should not go | What the king abandons in the simile | 〔CSCD §804〕 |
III. Variant Readings
Material basis This discourse has no in-house Pāli collated to the pages, so there is no collation passage to record. The only available surface is the base-text column itself. This apparatus records without adjudicating.
Measured comprehensive scan A literal scan of the entire base-text column found zero matches for parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.); and zero matches for the variant-recitation marker pāṭho. Square brackets occur in only two forms: two paragraph numbers and six edition-page notes, all of the latter within comments. There are 8 parenthetical notes, each a source marker, and no parenthetical notes other than source markers. The quotation marks '' occur 38 times, an even number, forming pairs throughout—the reconciliation of eight canonical texts alone accounts for sixteen markers (eight pairs).
One literal discrepancy arising within this discourse (the textual note of this unit) In the reconciliation of eight canonical texts at 〔CSCD §805〕, the closing phrases at the sixth and seventh places are verbally identical: both read evaṃ tīhi nāmehi vuttā (thus stated under three names). The cited passage in the sixth place actually gives three names (muñcitukamyatā, paṭisaṅkhānupassanā, and saṅkhārupekkhā), while the cited passage from the Paṭṭhāna in the seventh place gives only one name (anuloma; the two following expressions gotrabhussa and vodānassā are the two phenomena with which it conforms, not its names). Thus, “stated under three names” at the seventh place does not correspond to the literal form of its citation. This apparatus records only the literal fact and its location; it neither changes nor supplies anything and does not decide whether it is a source error, an effect of the cleaned file, or an ellipsis by the author. This differs in kind from the misplaced paragraph number in the chapter on the soil of wisdom: that is an error in a number, while this is a mismatch between explanatory language and cited wording; it is left open for the wise who come after.
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 §805〕 | Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte ''atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā''ti | relying on non-identification, abandoning the equanimity dependent on unity | (ma. ni. 3.310) |
| 〔CSCD §805〕 | Alagaddasuttante ''nibbindaṃ virajjati, virāgā vimuccatī''ti | becoming disenchanted, one becomes dispassionate; through dispassion one is liberated | (ma. ni. 1.245) |
| 〔CSCD §805〕 | Susimasuttante ''pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa''nti | knowledge of the stability of phenomena first, knowledge of nibbāna afterward | (saṃ. ni. 2.70) |
| 〔CSCD §805〕 | Poṭṭhapādasuttante ''saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa''nti | perception arises first, knowledge afterward | (dī. ni. 1.416) |
| 〔CSCD §805〕 | Dasuttarasuttante ''paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga''nti | purification by knowledge and vision of the way is a factor of exertion for complete purification | (dī. ni. 3.359) |
| 〔CSCD §805〕 | Paṭisambhidāmagge ''yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna''nti | three names with one meaning | (paṭi. ma. 1.227) |
| 〔CSCD §805〕 | Paṭṭhāne ''anulomaṃ gotrabhussa, anulomaṃ vodānassā''ti | conformity is a condition for change-of-lineage and purification | (paṭṭhā. 1.1.417) |
| 〔CSCD §805〕 | Rathavinītasuttante ''kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī''ti | whether the holy life is lived for the sake of purification by knowledge and vision of the way | (ma. ni. 1.257) |
Use of citations [measured in this column] The discourse contains 8 citations, all in the single paragraph 〔CSCD §805〕—eight citations in one paragraph, the chapter’s highest density. Their sources span five collections: Majjhima Nikāya 3, Saṃyutta Nikāya 1, Dīgha Nikāya 2, Paṭisambhidāmagga 1, and Paṭṭhāna 1. All eight citations follow the same pattern: “title in the locative + citation + source + evaṃ + name + vuttā”; all eight sentences are parallel without exception. The paragraph 〔CSCD §804〕 contains no citation at all. The distribution is thus extremely uneven within one discourse because the two parts have different forms: the first explains a cognitive process, the second reconciles names in canonical texts. Yathāha, Vuttaṃ hetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, and kira all have zero matches. Inflected forms of porāṇa occur twice, both meaning the “royal law of old” in the Dhamma-king simile and not a citation from the elders—the distinction is recorded here. 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. Similes A measured scan finds 4 word-boundary occurrences of viya, 1 occurrence of Yathā hi, zero forms of sadisa, and zero forms of upamā. The discourse has one simile with four correspondences.
| Location | Simile | Corresponding point |
|---|---|---|
| 〔CSCD §804〕 | Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ''evaṃ hotū''ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa | The simile of the Dhamma king: a righteous king seated in judgment hears the judicial ministers’ decision and neutrally approves, saying “let it be so,” conforming both with their decision and with the royal law of old |
The four correspondences of the simile [measured in this column] Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā.—three correspondences are stated in one sentence: king = conformity knowledge, eight ministers = eight knowledges, ancient royal law = thirty-seven phenomena belonging to awakening. A following sentence beginning Tattha yathā rājā ''evaṃ hotū''ti vadamāno then supplies the general correspondence. The eight ministers correspond numerically one for one with the eight knowledges—the densest point of the simile.
B. Verifiable rhetorical observations ① A position-by-position description of the cognitive process forms the spine of the first part: bhavaṅgaṃ otarati → manodvārāvajjanaṃ → paṭhamaṃ javanacittaṃ → dutiyaṃ javanacittaṃ → tatiyaṃ javanacittaṃ. The second and third impulsions are linked by Tadanantaraṃ and Tadanantarampi, and all three impulsion sentences are identical in form, changing only their ordinal and individual name. ② The parallel syntax of eight citations (see Heading IV) forms the spine of the second part. ③ ? occurs once in the discourse (Kissānulomaṃ?, asking “with what does it conform?”). ④ Inflected forms of veditabb- occur twice (veditabbaṃ and veditabbā), both at places where the author marks something to be understood. ⑤ There are 23 indented lines, including four lines in the two verses, four in the chapter close, and the remainder in the closes of the two parts and continuation lines of the eight citations. ⑥ Inflected forms of anulometi (conforms) occur 5 times, all within the answer to the question why it is called conformity. ⑦ The two verses following the eight citations provide one summary: Itinekehi nāmehi, kittitā yā mahesinā; (thus called by many names by the Great Seer)—the verses answer the eight citations one by one as a group.
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 §804〕 Teneva saccānulomikañāṇanti vuccatīti | unit on knowledge of arising and passing away free from corruptions 〔CSCD §737〕 | that discourse establishes “the ninth, knowledge in conformity with the truths” and marks “in conformity” as an additional designation; only this discourse explains the reason for its name |
〔CSCD §804〕 purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi | unit on knowledge of arising and passing away free from corruptions 〔CSCD §737〕 | that discourse lists the eight knowledges one by one; this one takes them up through eight statements that “what the given knowledge contemplated is truly so”—the eight statements correspond one by one with the eight names |
〔CSCD §805〕 ''yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna''nti | unit on knowledge of equanimity about formations 〔CSCD §781〕 | the two places cite the same sentence from the same canonical text; the preceding discourse uses it to establish three names with one meaning, the present one as one of eight names |
〔CSCD §805〕 Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ | unit on first-path knowledge and the stream-enterer 〔CSCD §806〕 | that discourse opens with Ito paraṃ gotrabhuñāṇaṃ hoti and judges it “not expressible in the interval”—this discourse establishes its boundary, that one takes up its position |
〔CSCD §804〕 upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ | unit on the phenomena belonging to awakening 〔CSCD §818〕 | that discourse lists the thirty-seven items and their meanings one by one; the present discourse gives only the number, while that one unfolds it |
| the four-line chapter close at 〔CSCD §805〕 | unit on the distinctions among the full understandings and the rest and the chapter close 〔CSCD §853〕 | that discourse’s four-line chapter close is verbally identical in form to this one, changing only Ñāṇadassanavisuddhiniddeso and Bāvīsatimo—the two chapters share the same closing formula |
VII. Transmission
This edition advances no claims in the apparatus concerning the author, textual transmission, or the lineage of commentaries.