Tattha ‘‘abhiññāpaññā ñātaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā ‘‘ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya’’ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma. Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi.
此中：（一）[《无碍解道》Pts.I,p.87.]「知通之慧是知之义的智」，这样概举了之后，[PTS 693]又简略地说：「任何被知通之法，即为已知」，更详细地说：[《相应部》S.35.46./IV,p.29；《无碍解道》Pts.I,p.5.、35]「诸比丘，一切当知通。诸比丘，什么是一切当知通？诸比丘，即眼是当知通等等」，是名「知遍知」。知解名色与缘是它的（知遍知的）不共（独特）之地。
Ñ(XXII,106): (i) Herein, full-understanding as the known [693] is summarized thus: 'Understanding that is direct-knowledge is knowledge in the sense of the known' (Ps.i,87). It is briefly stated thus: 'Whatever states are directly known are known' (Ps.i,87). It is given in detail in the way beginning: 'Bhikkhus, all is to be directly known. And what is all that is to be directly known? Eye is to be directly known ...' (Ps.i,5). Its particular plane is the direct knowing of mentality-materiality with its conditions.
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