Visuddhimagga XXII-118

Adhipaññādhammavipassanāti –

（14）「增上慧法观」，即如这样说：

Ñ(XXII,118): (14) Insight into states that is higher understanding is stated thus:

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā’’ti. –

[本偈引自《无碍解道》Pts.I,p.58。参考底本641页。]「审察所缘，于坏随观，及空现起，得增上慧。」

Ñ: 'Having reflected on the object,

Dissolution he contemplates,

Appearance then as empty—this

Is insight of higher understanding' (Ps.i,58).

Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā ‘‘saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī’’ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti.

这便是知色等所缘及见此所缘（的坏）与彼所缘之心的坏，并以「诸行必坏，诸行有死，更无他物」这样的坏灭方法而了解（诸行的）空性所转起的观；因为此观是作增上慧及诸法的观，故名「增上慧法观」。以此观而善见无实常及无实我，故断坚实住着。

Ñ: Insight so described occurs after knowing materiality, etc., as object, by seeing the dissolution both of that object and of the consciousness whose object it was, and by apprehending voidness through the dissolution in this way: 'Only formations break up. It is the death of formations. There is nothing else'. Taking that insight as higher understanding and as insight with respect to states, it is called 'insight into states that is higher understanding'. Through its means misinterpreting (insisting) due to grasping at a core is abandoned, because it has been clearly seen that there is no core of permanence and no core of self.