865. ‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti.
（七）（如何出定）其次依此说而以二相出定：[《中部》M.43./I,p.297.]「朋友，从无相心解脱出定有二缘：即忆念一切相及不忆念无相界」。
Ñ(XXIII,13): (vii) Emergence from it comes about in two ways, because of the words: 'Friend, there are two conditions for the emergence from the signless mind-deliverance: they are the bringing to mind of all signs, and the non-bringing to mind of the signless element' (M.i,297).
Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ.
这样的「一切相」，是色相及受想行识之相。
Ñ: Herein, of all signs means the sign of materiality, sign of feeling, perception, formations, and consciousness.
Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ.
虽然他不一定把此等一切作一起忆念，但摄为一切而说。
Ñ: Of course, a man does not bring all those to mind at once, but this is said in order to include all.
Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.
是故当他忆念于有分的所缘，便从果定而出定。当知这是他的出定。
Ñ: So the emergence from the attainment of fruition comes about in him when he brings to mind whatever is the object of the life-continuum.
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