838. Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ.
在上面所说的种种生起中，那称为现在、存已离去、作机会及现行的四种生起，因为那不是由于道所断的，所以不得由任何（道）智而断。其次称为得地、固执所缘、未镇伏及未绝根的（四种）生起，因为生起彼等世间出世间之智而灭此等的生起状态，所以此等一切（的生起）是当（以此智）断的。如是于此（智见清净）中，应知「以此（智）断那应断的诸法」。
Ñ(XXII,91): So as regard the kinds of 'arisen' stated, the four kinds, namely, (i) as actually occurring, (ii) as been and gone, (iii) by opportunity made, and (v) as happening, cannot be abandoned by any [of these four kinds of] knowledge because they cannot be eliminated by the paths. But the four kinds of 'arisen', namely, (iv) by having soil [to grow in], (vi) with apprehension of an object, (vii) through non-suppression, and (viii) through non-abolition, can all be abandoned because a given mundane or supramundane knowledge, when it arises, nullifies a given one of these modes of being arisen. So here 'the kinds of states that ought to be abandoned, also the act of their abandoning' (§32) should be known in this way.
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