Visuddhimagga XXI-131

Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca, ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā’’ti ca, ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca, ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā’’ti ca, ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna’’nti ca, ‘‘muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta’’nti ca, ‘‘paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca, ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā.

即此（随顺智）是以无常相等缘于诸行而转起，故随顺如同此等八智的（思惟三相的）作用，即如「生灭（随观）智是见有生灭的诸法的生灭」，「坏随观智是见有坏的（诸法的）坏」，「怖畏现起（智）是于有怖畏的（诸法）现起怖畏」，「过患随观（智）是见于有过患（诸法）的过患」，「厌离智是厌离可厌的（诸法）」，「欲解脱智是对于当脱的（诸法）生起解脱之欲」，「以审察智审察于当审察的（诸法）」，「以行舍（智）舍于当舍的」。并且（随顺智亦随顺）于后面的三十七菩提分法，因为以此行道（而得其）当得的（道果）之故。

Ñ(XXI,131): Since its occurrence is contingent upon formations through [comprehending] the characteristics of impermanence, etc., it, so to speak, says, 'Knowledge of rise and fall indeed saw the rise and fall of precisely those states that possess rise and fall' and 'Contemplation of dissolution indeed saw the dissolution of precisely those states that possess dissolution' and 'It was indeed precisely what was terrible that appeared as terror to [knowledge of] appearance as terror' and 'Contemplation of danger indeed saw danger in precisely what was dangerous' and 'Knowledge of dispassion indeed became dispassionate towards precisely that which should be regarded with dispassion' and 'Knowledge of desire for deliverance indeed produced desire for deliverance from precisely what there should be deliverance from' and 'What was reflected upon by knowledge of reflexion was indeed precisely what should be reflected upon' and 'What was looked on at with equanimity by equanimity about formations was indeeed precisely what should be looked on at with equanimity'. So it conforms to the functions of truth both in these eight kinds of knowledge and in the thirty-seven states partaking of enlightenment which follow, because they are to be reached by entering upon it.