846. ‘‘Pariññāpaññā tīraṇaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana ‘‘ye ye dhammā pariññātā honti, te te dhammā tīritā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya’’ntiādinā (paṭi. ma. 1.21) nayena vitthārato vuttā tīraṇapariññā nāma. Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi.
（二）[《无碍解道》Pts.I,p.87.]「遍知之慧是度知之义的智」。这样概举了之后，又简略地说：「任何被遍知之法，即为度知」，更详细地说：[《无碍解道》Pts.I,p.87；I,p.22.]「诸比丘，一切当遍知，诸比丘，什么是一切当遍知？诸比丘，即眼是当遍知等等」，是名「度遍知」。因为这是由审度「无常、苦、无我」而转起的，所以从聚的思惟而至于随顺智，是它的（度遍知的）不共之地。
Ñ(XXII,107): (ii) Full-understanding as investigating (Judging) is summarized thus: 'Understanding that is full-understanding is knowledge in the sense of investigation (judging)' (Ps.i,87). It is briefly stated thus: 'Whatever states are fully understood are investigated (judged)' (Ps.i,87). It is given in detail in the way beginning: 'Bhikkhus, all is to be fully understood. And what is all that is to be fully understood? The eye is to be fully understood ...' (Ps.i,22). Its particular plane starts with comprehension by groups, and occurring as investigation of impermanence, suffering, and not-self, it extends as far as conformity (cf. Ch. XX, §4).
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