B01030201khandhavibhaṅgo（蘊分解論）

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammapiṭake

Vibhaṅgapāḷi

Khandhavibhaṅgo
Suttantabhājanīyaṃ
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
Rūpakkhandho
Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati rūpakkhandho.
Tattha katamaṃ rūpaṃ atītaṃ? Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ atītaṃ.

Tattha katamaṃ rūpaṃ anāgataṃ? Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ anāgataṃ.

Tattha katamaṃ rūpaṃ paccuppannaṃ? Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ paccuppannaṃ.

Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ ajjhattaṃ.

Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ bahiddhā.

Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ – idaṃ vuccati rūpaṃ oḷārikaṃ.

Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ…pe… kabaḷīkāro [kabaḷiṃkāro (sī. syā.)] āhāro – idaṃ vuccati rūpaṃ sukhumaṃ.

Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ hīnaṃ.

Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.

Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ…pe… kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike – idaṃ vuccati rūpaṃ dūre.

Tattha katamaṃ rūpaṃ santike? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike – idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.

Vedanākkhandho

向彼世尊、阿羅漢、正等正覺者致敬阿毗達摩藏分別論 1. 蘊分別 1. 經分別 1. 五蘊 - 色蘊、受蘊、想蘊、行蘊、識蘊。 1. 色蘊 2. 其中什麼是色蘊?任何色,過去、未來、現在,內或外,粗或細,劣或勝,遠或近,將這些合併、概括為一,這稱為色蘊。 3. 其中什麼是過去色?凡是已滅、已消失、已變異、已消亡、已消逝的色,生起后已消失,屬於過去,被歸類為過去的,四大種及四大種所造色 - 這稱為過去色。其中什麼是未來色?凡是未生、未有、未產生、未出現、未顯現、未生起、未生起、未升起、未升起的色,屬於未來,被歸類為未來的,四大種及四大種所造色 - 這稱為未來色。其中什麼是現在色?凡是已生、已有、已產生、已出現、已顯現、已生起、已生起、已升起、已升起的色,屬於現在,被歸類為現在的,四大種及四大種所造色 - 這稱為現在色。 4. 其中什麼是內色?凡是各個有情的內在的、自身的、私有的、個別的、執取的色,四大種及四大種所造色 - 這稱為內色。其中什麼是外色?凡是其他有情、其他個體的內在的、自身的、私有的、個別的、執取的色,四大種及四大種所造色 - 這稱為外色。 5. 其中什麼是粗色?眼處...觸處 - 這稱為粗色。其中什麼是細色?女根...段食 - 這稱為細色。 6. 其中什麼是劣色?凡是各個有情所輕視、蔑視、鄙視、藐視、不尊重的色,被認為是劣的、被視為劣的、被認定為劣的,不可意的、不可愛的、不可悅的色、聲、香、味、觸 - 這稱為劣色。其中什麼是勝色?凡是各個有情所不輕視、不蔑視、不鄙視、不藐視、尊重的色,被認為是勝的、被視為勝的、被認定為勝的,可意的、可愛的、可悅的色、聲、香、味、觸 - 這稱為勝色。或者,相對而言,色可被視為劣或勝。 7. 其中什麼是遠色?女根...段食,或其他任何不近、不接近、遠、不近的色 - 這稱為遠色。其中什麼是近色?眼處...觸處,或其他任何近、接近、不遠、近的色 - 這稱為近色。或者,相對而言,色可被視為遠或近。 2. 受蘊

Tattha katamo vedanākkhandho? Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati vedanākkhandho.
Tattha katamā vedanā atītā? Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā atītā.

Tattha katamā vedanā anāgatā? Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā anāgatā.

Tattha katamā vedanā paccuppannā? Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā paccuppannā.

Tattha katamā vedanā ajjhattā? Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā ajjhattā.

Tattha katamā vedanā bahiddhā? Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā bahiddhā.

Tattha katamā vedanā oḷārikā sukhumā? Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā.
Tattha katamā vedanā hīnā paṇītā? Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.
其中什麼是受蘊?任何受,過去、未來、現在,內或外,粗或細,劣或勝,遠或近,將這些合併、概括為一,這稱為受蘊。
其中什麼是過去受?凡是已滅、已消失、已變異、已消亡、已消逝的受,生起后已消失,屬於過去,被歸類為過去的,樂受、苦受、不苦不樂受 - 這稱為過去受。其中什麼是未來受?凡是未生、未有、未產生、未出現、未顯現、未生起、未生起、未升起、未升起的受,屬於未來,被歸類為未來的,樂受、苦受、不苦不樂受 - 這稱為未來受。其中什麼是現在受?凡是已生、已有、已產生、已出現、已顯現、已生起、已生起、已升起、已升起的受,屬於現在,被歸類為現在的,樂受、苦受、不苦不樂受 - 這稱為現在受。
其中什麼是內受?凡是各個有情的內在的、自身的、私有的、個別的、執取的受,樂受、苦受、不苦不樂受 - 這稱為內受。其中什麼是外受?凡是其他有情、其他個體的內在的、自身的、私有的、個別的、執取的受,樂受、苦受、不苦不樂受 - 這稱為外受。
其中什麼是粗受、細受?不善受是粗,善受和無記受是細。善不善受是粗,無記受是細。苦受是粗,樂受和不苦不樂受是細。苦樂受是粗,不苦不樂受是細。未入定者的受是粗,已入定者的受是細。有漏受是粗,無漏受是細。或者,相對而言,受可被視為粗或細。
其中什麼是劣受、勝受?不善受是劣,善受和無記受是勝。善不善受是劣,無記受是勝。苦受是劣,樂受和不苦不樂受是勝。苦樂受是劣,不苦不樂受是勝。未入定者的受是劣,已入定者的受是勝。有漏受是劣,無漏受是勝。或者,相對而言,受可被視為劣或勝。
Tattha katamā vedanā dūre? Akusalā vedanā kusalābyākatāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusalābyākatāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre – ayaṃ vuccati vedanā dūre.

Tattha katamā vedanā santike? Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike . Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. Ayaṃ vuccati vedanā santike. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā.

Saññākkhandho
Tattha katamo saññākkhandho? Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saññākkhandho.
Tattha katamā saññā atītā? Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā atītā.

Tattha katamā saññā anāgatā? Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā anāgatā.

Tattha katamā saññā paccuppannā? Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā paccuppannā.

其中什麼是遠受?不善受與善受和無記受遠;善受和無記受與不善受遠;善受與不善受和無記受遠;不善受和無記受與善受遠;無記受與善受和不善受遠;善受和不善受與無記受遠。苦受與樂受和不苦不樂受遠;樂受和不苦不樂受與苦受遠;樂受與苦受和不苦不樂受遠;苦受和不苦不樂受與樂受遠;不苦不樂受與苦樂受遠;苦樂受與不苦不樂受遠。未入定者的受與已入定者的受遠;已入定者的受與未入定者的受遠。有漏受與無漏受遠;無漏受與有漏受遠 - 這稱為遠受。其中什麼是近受?不善受與不善受近;善受與善受近;無記受與無記受近。苦受與苦受近;樂受與樂受近;不苦不樂受與不苦不樂受近。未入定者的受與未入定者的受近;已入定者的受與已入定者的受近。有漏受與有漏受近;無漏受與無漏受近。這稱為近受。或者,相對而言,受可被視為遠或近。
想蘊
其中什麼是想蘊?任何想,過去、未來、現在,內或外,粗或細,劣或勝,遠或近,將這些合併、概括為一,這稱為想蘊。
其中什麼是過去想?凡是已滅、已消失、已變異、已消亡、已消逝的想,生起后已消失,屬於過去,被歸類為過去的,眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想 - 這稱為過去想。其中什麼是未來想?凡是未生、未有、未產生、未出現、未顯現、未生起、未生起、未升起、未升起的想,屬於未來,被歸類為未來的,眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想 - 這稱為未來想。其中什麼是現在想?凡是已生、已有、已產生、已出現、已顯現、已生起、已生起、已升起、已升起的想,屬於現在,被歸類為現在的,眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想 - 這稱為現在想。
Tattha katamā saññā ajjhattā? Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā ajjhattā.

Tattha katamā saññā bahiddhā? Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā bahiddhā.

Tattha katamā saññā oḷārikā sukhumā? Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā , adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.
Tattha katamā saññā hīnā paṇītā? Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Sāsavā saññā hīnā, anāsavā saññā paṇītā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.
其中什麼是內想?凡是各個有情的內在的、自身的、私有的、個別的、執取的想,眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想 - 這稱為內想。其中什麼是外想?凡是其他有情、其他個體的內在的、自身的、私有的、個別的、執取的想,眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想 - 這稱為外想。
其中什麼是粗想、細想?觸所生想是粗,意所生想是細。不善想是粗,善無記想是細。善不善想是粗,無記想是細。與苦受相關的想是粗,與樂受和不苦不樂受相關的想是細。與苦樂受相關的想是粗,與不苦不樂受相關的想是細。未入定者的想是粗,已入定者的想是細。有漏想是粗,無漏想是細。或者,相對而言,想可被視為粗或細。
其中什麼是劣想、勝想?不善想是劣,善無記想是勝。善不善想是劣,無記想是勝。與苦受相關的想是劣,與樂受和不苦不樂受相關的想是勝。與苦樂受相關的想是劣,與不苦不樂受相關的想是勝。未入定者的想是劣,已入定者的想是勝。有漏想是劣,無漏想是勝。或者,相對而言,想可被視為劣或勝。
Tattha katamā saññā dūre? Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre – ayaṃ vuccati saññā dūre.

Tattha katamā saññā santike? Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Ayaṃ vuccati saññā santike. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā.

Saṅkhārakkhandho
Tattha katamo saṅkhārakkhandho? Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saṅkhārakkhandho.
其中什麼是遠想?不善想與善無記想遠;善無記想與不善想遠;善想與不善無記想遠;不善無記想與善想遠。無記想與善不善想遠;善不善想與無記想遠。與苦受相應的想與樂受和不苦不樂受相應的想遠;與樂受和不苦不樂受相應的想與苦受相應的想遠;與樂受相應的想與苦受和不苦不樂受相應的想遠;與苦受和不苦不樂受相應的想與樂受相應的想遠;與不苦不樂受相應的想與苦樂受相應的想遠;與苦樂受相應的想與不苦不樂受相應的想遠。未入定者的想與已入定者的想遠;已入定者的想與未入定者的想遠。有漏想與無漏想遠;無漏想與有漏想遠 - 這稱為遠想。其中什麼是近想?不善想與不善想近;善想與善想近;無記想與無記想近。與苦受相應的想與苦受相應的想近;與樂受相應的想與樂受相應的想近;與不苦不樂受相應的想與不苦不樂受相應的想近。未入定者的想與未入定者的想近;已入定者的想與已入定者的想近。有漏想與有漏想近;無漏想與無漏想近。這稱為近想。或者,相對而言,想可被視為遠或近。
行蘊
其中什麼是行蘊?任何行,過去、未來、現在,內或外,粗或細,劣或勝,遠或近,將這些合併、概括為一,這稱為行蘊。
Tattha katame saṅkhārā atītā? Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā atītā.

Tattha katame saṅkhārā anāgatā? Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā anāgatā.

Tattha katame saṅkhārā paccuppannā? Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā paccuppannā.

Tattha katame saṅkhārā ajjhattā? Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā ajjhattā.

Tattha katame saṅkhārā bahiddhā? Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā bahiddhā.

Tattha katame saṅkhārā oḷārikā sukhumā? Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.
Tattha katame saṅkhārā hīnā paṇītā? Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. Dukkhāya vedanāya sampayuttā saṅkhārā hīnā , sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.
其中什麼是過去行?凡是已滅、已消失、已變異、已消亡、已消逝的行,生起后已消失,屬於過去,被歸類為過去的,眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思 - 這些稱為過去行。其中什麼是未來行?凡是未生、未有、未產生、未出現、未顯現、未生起、未生起、未升起、未升起的行,屬於未來,被歸類為未來的,眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思 - 這些稱為未來行。其中什麼是現在行?凡是已生、已有、已產生、已出現、已顯現、已生起、已生起、已升起、已升起的行,屬於現在,被歸類為現在的,眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思 - 這些稱為現在行。
其中什麼是內行?凡是各個有情的內在的、自身的、私有的、個別的、執取的行,眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思 - 這些稱為內行。其中什麼是外行?凡是其他有情、其他個體的內在的、自身的、私有的、個別的、執取的行,眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思 - 這些稱為外行。
其中什麼是粗行、細行?不善行是粗,善無記行是細。善不善行是粗,無記行是細。與苦受相應的行是粗,與樂受和不苦不樂受相應的行是細。與苦樂受相應的行是粗,與不苦不樂受相應的行是細。未入定者的行是粗,已入定者的行是細。有漏行是粗,無漏行是細。或者,相對而言,行可被視為粗或細。
其中什麼是劣行、勝行?不善行是劣,善無記行是勝。善不善行是劣,無記行是勝。與苦受相應的行是劣,與樂受和不苦不樂受相應的行是勝。與苦樂受相應的行是劣,與不苦不樂受相應的行是勝。未入定者的行是劣,已入定者的行是勝。有漏行是劣,無漏行是勝。或者,相對而言,行可被視為劣或勝。
Tattha katame saṅkhārā dūre? Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre . Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Ime vuccanti saṅkhārā dūre.

Tattha katame saṅkhārā santike? Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. Ime vuccanti saṅkhārā santike. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.

Viññāṇakkhandho
Tattha katamo viññāṇakkhandho? Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati viññāṇakkhandho.
其中什麼是遠行?不善行與善無記行遠;善無記行與不善行遠;善行與不善無記行遠;不善無記行與善行遠;無記行與善不善行遠;善不善行與無記行遠。與苦受相應的行與樂受和不苦不樂受相應的行遠;與樂受和不苦不樂受相應的行與苦受相應的行遠;與樂受相應的行與苦受和不苦不樂受相應的行遠;與苦受和不苦不樂受相應的行與樂受相應的行遠;與不苦不樂受相應的行與苦樂受相應的行遠;與苦樂受相應的行與不苦不樂受相應的行遠。未入定者的行與已入定者的行遠;已入定者的行與未入定者的行遠。有漏行與無漏行遠;無漏行與有漏行遠。這些稱為遠行。其中什麼是近行?不善行與不善行近;善行與善行近;無記行與無記行近。與苦受相應的行與苦受相應的行近;與樂受相應的行與樂受相應的行近;與不苦不樂受相應的行與不苦不樂受相應的行近。未入定者的行與未入定者的行近;已入定者的行與已入定者的行近。有漏行與有漏行近;無漏行與無漏行近。這些稱為近行。或者,相對而言,行可被視為遠或近。
識蘊
其中什麼是識蘊?任何識,過去、未來、現在,內或外,粗或細,劣或勝,遠或近,將這些合併、概括為一,這稱為識蘊。
Tattha katamaṃ viññāṇaṃ atītaṃ? Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ atītaṃ.

Tattha katamaṃ viññāṇaṃ anāgataṃ? Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ anāgataṃ.

Tattha katamaṃ viññāṇaṃ paccuppannaṃ? Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ paccuppannaṃ.

Tattha katamaṃ viññāṇaṃ ajjhattaṃ? Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ ajjhattaṃ.

Tattha katamaṃ viññāṇaṃ bahiddhā? Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ bahiddhā.

Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. Kusalākusalā viññāṇā oḷārikā , abyākataṃ viññāṇaṃ sukhumaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ.
Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā . Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
其中什麼是過去識?凡是已滅、已消失、已變異、已消亡、已消逝、已生起后已消失的識,屬於過去,被歸類為過去的,眼識、耳識、鼻識、舌識、身識、意識 - 這稱為過去識。其中什麼是未來識?凡是未生、未有、未產生、未出現、未顯現、未生起、未生起、未升起的識,屬於未來,被歸類為未來的,眼識、耳識、鼻識、舌識、身識、意識 - 這稱為未來識。其中什麼是現在識?凡是已生、已有、已產生、已出現、已顯現、已生起、已生起、已升起的識,屬於現在,被歸類為現在的,眼識、耳識、鼻識、舌識、身識、意識 - 這稱為現在識。
其中什麼是內識?凡是各個有情的內在的、自身的、私有的、個別的、執取的識,眼識、耳識、鼻識、舌識、身識、意識 - 這稱為內識。其中什麼是外識?凡是其他有情、其他個體的內在的、自身的、私有的、個別的、執取的識,眼識、耳識、鼻識、舌識、身識、意識 - 這稱為外識。
其中什麼是粗識、細識?不善識是粗,善無記識是細。善不善識是粗,無記識是細。與苦受相應的識是粗,與樂受和不苦不樂受相應的識是細。與苦樂受相應的識是粗,與不苦不樂受相應的識是細。未入定者的識是粗,已入定者的識是細。有漏識是粗,無漏識是細。或者,相對而言,識可被視為粗或細。
其中什麼是劣識、勝識?不善識是劣,善無記識是勝。善不善識是劣,無記識是勝。與苦受相應的識是劣,與樂受和不苦不樂受相應的識是勝。與苦樂受相應的識是劣,與不苦不樂受相應的識是勝。未入定者的識是劣,已入定者的識是勝。有漏識是劣,無漏識是勝。或者,相對而言,識可被視為劣或勝。
Tattha katamaṃ viññāṇaṃ dūre? Akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre – idaṃ vuccati viññāṇaṃ dūre.

Tattha katamaṃ viññāṇaṃ santike? Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike – idaṃ vuccati viññāṇaṃ santike. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ.

Suttantabhājanīyaṃ.

Abhidhammabhājanīyaṃ
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
Rūpakkhandho
其中什麼是遠識?不善識與善無記識遠;善無記識與不善識遠;善識與不善無記識遠;不善無記識與善識遠;無記識與善不善識遠;善不善識與無記識遠。與苦受相應的識與樂受和不苦不樂受相應的識遠;與樂受和不苦不樂受相應的識與苦受相應的識遠;與樂受相應的識與苦受和不苦不樂受相應的識遠;與苦受和不苦不樂受相應的識與樂受相應的識遠;與不苦不樂受相應的識與苦樂受相應的識遠;與苦樂受相應的識與不苦不樂受相應的識遠。未入定者的識與已入定者的識遠;已入定者的識與未入定者的識遠。有漏識與無漏識遠;無漏識與有漏識遠 - 這稱為遠識。其中什麼是近識?不善識與不善識近;善識與善識近;無記識與無記識近。與苦受相應的識與苦受相應的識近;與樂受相應的識與樂受相應的識近;與不苦不樂受相應的識與不苦不樂受相應的識近。未入定者的識與未入定者的識近;已入定者的識與已入定者的識近。有漏識與有漏識近;無漏識與無漏識近 - 這稱為近識。或者,相對而言,識可被視為遠或近。經分別結束。
阿毗達摩分別
五蘊 - 色蘊、受蘊、想蘊、行蘊、識蘊。
色蘊
Tattha katamo rūpakkhandho? Ekavidhena rūpakkhandho – sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, cittavippayuttaṃ, nevavipākanavipākadhammadhammaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, na savitakkasavicāraṃ, na avitakkavicāramattaṃ, avitakkaavicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhāsahagataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātabbahetukaṃ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. Evaṃ ekavidhena rūpakkhandho.

Duvidhena rūpakkhandho – atthi rūpaṃ upādā, atthi rūpaṃ no upādā [nupādā (sī. ka.)]. Atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. Atthi rūpaṃ upādinnupādāniyaṃ, atthi rūpaṃ anupādinnupādāniyaṃ. Atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. Atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. Atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. Atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. Atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. Atthi rūpaṃ cittasamuṭṭhānaṃ, atthi rūpaṃ na cittasamuṭṭhānaṃ. Atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. Atthi rūpaṃ cittānuparivatti, atthi rūpaṃ na cittānuparivatti. Atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. Atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. Atthi rūpaṃ dūre, atthi rūpaṃ santike…pe… atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. Evaṃ duvidhena rūpakkhandho.

(Yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ.)

Tividhena rūpakkhandho – yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnupādāniyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ…pe… yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. Evaṃ tividhena rūpakkhandho.

Catubbidhena rūpakkhandho – yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ . Yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike…pe… diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. Evaṃ catubbidhena rūpakkhandho.

其中什麼是色蘊?單一色蘊 - 一切色法非因，非因法，因緣分離，具因緣，受造法，色法，世俗法，有漏法，繫縛法，纏縛法，流法，修法，障礙法，極高法，執取法，染污法，無記法，無所緣法，非心法，心緣分離，非因果法，非因果法法，非污穢法，非有思維的思維，非思維的思維，非思維的思維，非喜相應，非樂相應，非無分別相應，非見所能斷，非見所能斷因，非集聚行者，非修行者，微小，欲界法，非色界法，非無色界法，普遍，非普遍，無常，非無常，生起，六識所能識，非恒常，老所逼迫。如此單一色蘊。雙重色蘊 - 存在執取的色法，存在非執取的色法。存在執取的色法，存在非執取的色法。存在執取的執取法，存在非執取的執取法。存在可見的色法，存在不可見的色法。存在具相法，存在無相法。存在具觸法，存在無觸法。存在感官法，存在非感官法。存在大地法，存在非大地法。存在表意法，存在非表意法。存在心生法，存在非心生法。存在心相應法，存在非心相應法。存在心所依法，存在非心所依法。存在內在的色法，存在外在的色法。存在粗法，存在細法。存在遠法，存在近法……存在可食的色法，存在非可食的色法。如此雙重色蘊。（三種色法的分類，如同在色法中所述，這裡也應如此分類。）三重色蘊 - 內在的色法是執取的，外在的色法是存在執取的，存在非執取的。內在的色法是執取的，外在的色法是存在執取的，存在非執取的。內在的色法是執取的執取法，外在的色法是存在執取的執取法，存在非執取的……存在內在的色法是非可食的色法，外在的色法是存在可食的色法，存在非可食的色法。如此三重色蘊。四重色蘊 - 存在執取的色法是存在執取的，存在非執取的；不存在執取的色法是存在執取的，存在非執取的。存在執取的色法是存在執取的執取法，存在非執取的色法是存在執取的，存在非執取的。存在執取的色法是存在具觸法，存在無觸法；不存在執取的色法是存在具觸法，存在無觸法。存在執取的色法是存在粗法，存在細法；不存在執取的色法是存在粗法，存在細法。存在執取的色法是存在遠法，存在近法；不存在執取的色法是存在遠法，存在近法……所見、所聞、所知、所識的色法。如此四重色蘊。

Pañcavidhena rūpakkhandho – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. Evaṃ pañcavidhena rūpakkhandho.

Chabbidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. Evaṃ chabbidhena rūpakkhandho.

Sattavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ sattavidhena rūpakkhandho .

Aṭṭhavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ aṭṭhavidhena rūpakkhandho.

Navavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. Evaṃ navavidhena rūpakkhandho.

Dasavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Evaṃ dasavidhena rūpakkhandho.

Ekādasavidhena rūpakkhandho – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ. Evaṃ ekādasavidhena rūpakkhandho.

Ayaṃ vuccati rūpakkhandho.

Vedanākkhandho

五重色蘊 - 地界、水界、火界、風界和所執取的色法。如此五重色蘊。六重色蘊 - 眼識所識的色法、耳識所識的色法、鼻識所識的色法、舌識所識的色法、身識所識的色法、意識所識的色法。如此六重色蘊。七重色蘊 - 眼識所識的色法、耳識所識的色法、鼻識所識的色法、舌識所識的色法、身識所識的色法、意界所識的色法、意識界所識的色法。如此七重色蘊。八重色蘊 - 眼識所識的色法、耳識所識的色法、鼻識所識的色法、舌識所識的色法、身識所識的色法有樂觸的、有苦觸的、意界所識的色法、意識界所識的色法。如此八重色蘊。九重色蘊 - 眼根、耳根、鼻根、舌根、身根、女根、男根、命根和非根的色法。如此九重色蘊。十重色蘊 - 眼根、耳根、鼻根、舌根、身根、女根、男根、命根、非根的色法有有對的、有無對的。如此十重色蘊。十一重色蘊 - 眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處和無可見無對法處所攝的色法。如此十一重色蘊。這稱為色蘊。 2. 受蘊

Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena vedanākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena vedanākkhandho – atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanassindriyaṃ, atthi domanassindriyaṃ, atthi upekkhindriyaṃ. Evaṃ pañcavidhena vedanākkhandho.

Chabbidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ chabbidhena vedanākkhandho.

Sattavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ sattavidhena vedanākkhandho.

Aṭṭhavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ aṭṭhavidhena vedanākkhandho.

Navavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena vedanākkhandho.

Dasavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena vedanākkhandho.

其中什麼是受蘊?單一受蘊 - 與觸相應。雙重受蘊 - 存在有因的,存在無因的。三重受蘊 - 存在善的,存在不善的,存在無記的。四重受蘊 - 存在欲界的,存在色界的,存在無色界的,存在出世間的。五重受蘊 - 存在樂根,存在苦根,存在喜根,存在憂根,存在舍根。如此五重受蘊。六重受蘊 - 眼觸所生受,耳觸所生受,鼻觸所生受,舌觸所生受,身觸所生受,意觸所生受。如此六重受蘊。七重受蘊 - 眼觸所生受,耳觸所生受,鼻觸所生受,舌觸所生受,身觸所生受,意界觸所生受,意識界觸所生受。如此七重受蘊。八重受蘊 - 眼觸所生受,耳觸所生受,鼻觸所生受,舌觸所生受,身觸所生受有樂的、有苦的,意界觸所生受,意識界觸所生受。如此八重受蘊。九重受蘊 - 眼觸所生受,耳觸所生受,鼻觸所生受,舌觸所生受,身觸所生受,意界觸所生受,意識界觸所生受有善的、有不善的、有無記的。如此九重受蘊。十重受蘊 - 眼觸所生受,耳觸所生受,鼻觸所生受,舌觸所生受,身觸所生受有樂的、有苦的,意界觸所生受,意識界觸所生受有善的、有不善的、有無記的。如此十重受蘊。
Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

單一受蘊 - 與觸相應。雙重受蘊 - 存在有因的,存在無因的。三重受蘊 - 存在果報,存在果報法法,存在非果報非果報法法。存在執取所執取,存在非執取所執取,存在非執取非所執取。存在染污所染污,存在非染污所染污,存在非染污非所染污。存在有尋有伺,存在無尋唯伺,存在無尋無伺。存在見所斷,存在修所斷,存在非見非修所斷。存在見所斷因,存在修所斷因,存在非見非修所斷因。存在增長,存在減損,存在非增長非減損。存在有學,存在無學,存在非有學非無學。存在小,存在大,存在無量。存在小所緣,存在大所緣,存在無量所緣。存在下,存在中,存在上。存在邪性定,存在正性定,存在不定。存在道所緣,存在道因,存在道增上。存在已生,存在未生,存在當生。存在過去,存在未來,存在現在。存在過去所緣,存在未來所緣,存在現在所緣。存在內,存在外,存在內外。存在內所緣,存在外所緣,存在內外所緣……如此十重受蘊。
Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto . Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto . Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi saraṇo, atthi araṇo.

Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Dukamūlakaṃ.

受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有因不相應的...等等...有非因有因的，有非因無因的。有世間的，有出世間的。有可被某些識知的，有不可被某些識知的。有漏的，無漏的。有漏相應的，有漏不相應的。有漏不相應而有漏的，有漏不相應而無漏的。有結縛的，有不結縛的。有結相應的，有結不相應的。有結不相應而可結的，有結不相應而不可結的。有繫縛的，有不繫縛的。有系相應的，有系不相應的。有系不相應而可系的，有系不相應而不可系的。有暴流的，有非暴流的。有暴流相應的，有暴流不相應的。有暴流不相應而有暴流的，有暴流不相應而無暴流的。有軛的，有非軛的。有軛相應的，有軛不相應的。有軛不相應而可軛的，有軛不相應而不可軛的。有蓋的，有非蓋的。有蓋相應的，有蓋不相應的。有蓋不相應而可蓋的，有蓋不相應而不可蓋的。有執取的，有不執取的。有執相應的，有執不相應的。有執不相應而可執的，有執不相應而不可執的。有所取的，有非所取的。有可取的，有不可取的。有取相應的，有取不相應的。有取不相應而可取的，有取不相應而不可取的。有染污的，有不染污的。有染的，有不染的。有煩惱相應的，有煩惱不相應的。有煩惱不相應而可染的，有煩惱不相應而不可染的。有見所斷的，有非見所斷的。有修所斷的，有非修所斷的。有見所斷因的，有非見所斷因的。有修所斷因的，有非修所斷因的。有尋的，有無尋的。有伺的，有無伺的。有喜的，有無喜的。有喜俱的，有非喜俱的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有所攝的，有不所攝的。有出離的，有非出離的。有決定的，有不決定的。有上的，有無上的。有有依的，有無依的。受蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是受蘊以十種方式。受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有有依的，有無依的。受蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的。有所取可取的...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是受蘊以十種方式。雙根。

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo…pe… atthi saraṇo, atthi araṇo.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo , atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo , atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo…pe… atthi saraṇo , atthi araṇo.

Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Tikamūlakaṃ.

受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有非因相應的。受蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是受蘊以十種方式。受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有因不相應的。受蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是受蘊以十種方式。受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有非因有因的，有非因無因的。有世間的，有出世間的。有可被某些識知的，有不可被某些識知的。有漏的，無漏的。有漏相應的，有漏不相應的。有漏不相應而有漏的，有漏不相應而無漏的...等等...有依止的，有無依止的。受蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是受蘊以十種方式。受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有非因相應的。受蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的。有所取可取的，有不所取的，有非所取的。有染污染的，有不染污染的，有不染污染的...等等...有思維的，有無思維的。有思維與思慮的，有無思維與思慮的。有見所斷的，有修所斷的，有非見非修所斷的。有見所斷因的，有修所斷因的，有非見非修所斷因的。有積聚的，有非積聚的，有非積聚的...等等...如是受蘊以十種方式。受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有因不相應的。有非因有因的，有非因無因的。有世間的，有出世間的。有可被某些識知的，有不可被某些識知的。有漏的，無漏的。有漏相應的，有漏不相應的。有漏不相應而有漏的，有漏不相應而無漏的。有繫縛的，有不繫縛的...等等...有依止的，有無依止的。受蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是受蘊以十種方式。三根。

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto.

Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko.

Tividhena vedanākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi lokiyo, atthi lokuttaro.

Tividhena vedanākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi kenaci viññeyyo , atthi kenaci na viññeyyo.

Tividhena vedanākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi sāsavo, atthi anāsavo.

Tividhena vedanākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena vedanākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

Tividhena vedanākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.

Tividhena vedanākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto .

Tividhena vedanākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Tividhena vedanākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因的，無因的。受蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有因相應的，有因不相應的。受蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有非因有因的，有非因無因的。受蘊以三種方式 - 有所取可取的，有不所取可取的，有非所取非可取的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有世間的，有出世間的。受蘊以三種方式 - 有染污染的，有不染污染的，有不染不污的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有可被某些識知的，有不可被某些識知的。受蘊以三種方式 - 有尋有伺的，有無尋唯伺的，有無尋無伺的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有漏的，無漏的。受蘊以三種方式 - 有見所斷的，有修所斷的，有非見非修所斷的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有漏相應的，有漏不相應的。受蘊以三種方式 - 有見所斷因的，有修所斷因的，有非見非修所斷因的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有漏不相應而有漏的，有漏不相應而無漏的。受蘊以三種方式 - 有積聚的，有非積聚的，有非積聚非非積聚的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有結縛的，有不結縛的。受蘊以三種方式 - 有學的，有無學的，有非學非無學的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有結相應的，有結不相應的。受蘊以三種方式 - 有小的，有大的，有無量的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有結不相應而可結的，有結不相應而不可結的。受蘊以三種方式 - 有小所緣的，有大所緣的，有無量所緣的...等等...如是受蘊以十種方式。
Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi ganthaniyo, atthi aganthaniyo.

Tividhena vedanākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi ganthasampayutto, atthi ganthavippayutto.

Tividhena vedanākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.

Tividhena vedanākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi oghaniyo, atthi anoghaniyo.

Tividhena vedanākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi oghasampayutto, atthi oghavippayutto.

Tividhena vedanākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.

Tividhena vedanākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi yoganiyo, atthi ayoganiyo.

Tividhena vedanākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena vedanākkhandho.

受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有繫縛的，有不繫縛的。受蘊以三種方式 - 有下的，有中的，有上的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有系相應的，有系不相應的。受蘊以三種方式 - 有邪性定的，有正性定的，有不定的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有系不相應而可系的，有系不相應而不可系的。受蘊以三種方式 - 有道所緣的，有道因的，有道增上的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有暴流的，有非暴流的。受蘊以三種方式 - 有已生的，有未生的，有當生的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有暴流相應的，有暴流不相應的。受蘊以三種方式 - 有過去的，有未來的，有現在的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有暴流不相應而有暴流的，有暴流不相應而無暴流的。受蘊以三種方式 - 有過去所緣的，有未來所緣的，有現在所緣的...等等...如是受蘊以十種方式。
受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有軛的，有非軛的。受蘊以三種方式 - 有內的，有外的，有內外的...等等...如是受蘊以十種方式。
Ekavidhena vedanākkhandho – phassasampayutto.

Duvidhena vedanākkhandho – atthi yogasampayutto, atthi yogavippayutto.

Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

Ubhatovaḍḍhakaṃ.

Sattavidhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.

Aparopi sattavidhena vedanākkhandho – atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo , atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.

Catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho.

Aparopi catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho.

Tiṃsavidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ tiṃsavidhena vedanākkhandho.

受蘊以一種方式 - 與觸相應。受蘊以二種方式 - 有軛相應的，有軛不相應的。受蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是受蘊以十種方式。雙增。受蘊以七種方式 - 有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的。如是受蘊以七種方式。另外，受蘊以七種方式 - 有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的。如是受蘊以七種方式。受蘊以二十四種方式 - 緣眼觸的受蘊有善的，有不善的，有無記的；緣耳觸的受蘊...等等...緣鼻觸的受蘊...等等...緣舌觸的受蘊...等等...緣身觸的受蘊...等等...緣意觸的受蘊有善的，有不善的，有無記的；眼觸生受，耳觸生受，鼻觸生受，舌觸生受，身觸生受，意觸生受。如是受蘊以二十四種方式。另外，受蘊以二十四種方式 - 緣眼觸的受蘊有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的，眼觸生受...等等...意觸生受；緣耳觸的受蘊...等等...緣鼻觸的受蘊...等等...緣舌觸的受蘊...等等...緣身觸的受蘊...等等...緣意觸的受蘊有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的，眼觸生受...等等...意觸生受。如是受蘊以二十四種方式。受蘊以三十種方式 - 緣眼觸的受蘊有欲界的，有色界的，有無色界的，有不繫屬的；緣耳觸的...等等...緣鼻觸的...等等...緣舌觸的...等等...緣身觸的...等等...緣意觸的受蘊有欲界的，有色界的，有無色界的，有不繫屬的；眼觸生受，耳觸生受，鼻觸生受，舌觸生受，身觸生受，意觸生受。如是受蘊以三十種方式。

Bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kusalo , atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho.

Aparopi bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro , atthi apariyāpanno; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro , atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho.

Ayaṃ vuccati vedanākkhandho.

Saññākkhandho

受蘊以多種方式 - 緣眼觸的受蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；緣耳觸的...等等...緣鼻觸的...等等...緣舌觸的...等等...緣身觸的...等等...緣意觸的受蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸生受，耳觸生受，鼻觸生受，舌觸生受，身觸生受，意觸生受。如是受蘊以多種方式。另外，受蘊以多種方式 - 緣眼觸的受蘊有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；緣耳觸的受蘊...等等...緣鼻觸的受蘊...等等...緣舌觸的受蘊...等等...緣身觸的受蘊...等等...緣意觸的受蘊有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸生受，耳觸生受，鼻觸生受，舌觸生受，身觸生受，意觸生受。如是受蘊以多種方式。這稱為受蘊。 3. 想蘊

Tattha katamo saññākkhandho? Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena saññākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena saññākkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saññākkhandho.

Chabbidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ chabbidhena saññākkhandho.

Sattavidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ sattavidhena saññākkhandho.

Aṭṭhavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ aṭṭhavidhena saññākkhandho.

Navavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saññākkhandho.

Dasavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.

那麼，什麼是想蘊？想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因的，有無因的。想蘊以三種方式 - 有善的，有不善的，有無記的。想蘊以四種方式 - 有欲界的，有色界的，有無色界的，有不繫屬的。想蘊以五種方式 - 有快樂根相應的，有痛苦根相應的，有快樂中性的，有痛苦中性的，有無分別根相應的。如是想蘊以五種方式。想蘊以六種方式 - 眼觸生想，耳觸生想，鼻觸生想，舌觸生想，身觸生想，意觸生想。如是想蘊以六種方式。想蘊以七種方式 - 眼觸生想，耳觸生想，鼻觸生想，舌觸生想，身觸生想，意界觸生想，意識觸生想。如是想蘊以七種方式。想蘊以八種方式 - 眼觸生想...等等...身觸生想有快樂相應的，有痛苦相應的，意界觸生想，意識觸生想。如是想蘊以八種方式。想蘊以九種方式 - 眼觸生想...等等...身觸生想，意界觸生想，意意識觸生想有善的，有不善的，有無記的。如是想蘊以九種方式。想蘊以十種方式 - 眼觸生想...等等...身觸生想有快樂相應的，有痛苦相應的，意界觸生想，意意識觸生想有善的，有不善的，有無記的。如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因的，有無因的。想蘊以三種方式 - 與快樂的受蘊相應，有與痛苦的受蘊相應，有與無痛苦無快樂的受蘊相應...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe… evaṃ dasavidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因的，有無因的。想蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的。有取所取的，有不取所取的，有不取不取的。有染污的，有無染污的，有無染污的。有有思維的，有無思維的，有無思維的。有快樂相應的，有幸福相應的，有無分別相應的。有因於見而應舍的，有因於修行而應舍的，有既不因於見也不因於修行而應舍的。有因於見而應舍的因，有因於修行而應舍的因，有既不因於見也不因於修行而應舍的因。有趨向于積聚的，有趨向于減少的，有既不趨向于積聚也不趨向于減少的。有修行者，有不修行者，有既不修行也不不修行者。有細微的，有粗大的，有無量的。有細微所緣的，有粗大所緣的，有無量所緣的。有低劣的，有中等的，有優越的。有不正當的，有正當的，有無定的。有道所緣的，有道的因，有道的主宰。有生起的，有不生起的，有生起的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內在的，有外在的，有內外相應的。有內所緣的，有外所緣的，有內外所緣的...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro . Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo , atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo , atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko , atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno , atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.

Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的。有非因有因的，有非因無因的。有世俗的，有出世的。有可被某人所知的，有不可被某人所知的。有有漏的，有無漏的。有漏相應的，有無漏相應的。有漏相應的有漏的，有漏相應的無漏的。有束縛的，有無束縛的。有束縛相應的，有無束縛相應的。有無束縛相應的束縛的，有無束縛相應的無束縛的。有結的，有無結的。有結相應的，有無結相應的。有無結相應的結的，有無結相應的無結的。有流的，有無流的。有流相應的，有無流相應的。有無流相應的流的，有無流相應的無流的。有修行的，有不修行的。有修行相應的，有不修行相應的。有不修行相應的修行的，有不修行相應的無修行的。有障礙的，有無障礙的。有障礙相應的，有無障礙相應的。有無障礙相應的障礙的，有無障礙相應的無障礙的。有究竟的，有非究竟的。有究竟相應的，有非究竟相應的。有非究竟相應的究竟的，有非究竟相應的非究竟的。有依附的，有無依附的。有依附相應的，有無依附相應的。有無依附相應的依附的，有無依附相應的無依附的。有染污的，有無染污的。有染污相應的，有無染污相應的。有無染污相應的染污的，有無染污相應的無染污的。有因於見而應舍的，有不因於見而應舍的。有因於修行而應舍的，有不因於修行而應舍的。有因於見而應舍的因，有不因於見而應舍的因。有有思維的，有無思維的。有有思維的，有無思維的。有有快樂相應的，有無快樂相應的。有有幸福相應的，有無幸福相應的。有有無分別相應的，有無無分別相應的。有欲界的，有無慾界的。有色界的，有無色界的。有不繫屬的，有無不繫屬的。有定的，有無定的。有超越的，有無超越的。想蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi saraṇo, atthi araṇo.

Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

(Yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā.)

Dukamūlakaṃ.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.

Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.

Tividhena saññākkhandho…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Tikamūlakaṃ.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.

Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto.

Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko.

Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi lokiyo, atthi lokuttaro.

Tividhena saññākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.

Tividhena saññākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有依靠的，有無依靠的。想蘊以三種方式 - 有快樂的受相應的，有痛苦的受相應的，有無痛苦無快樂的受相應的。有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是想蘊以十種方式。（如同善的詳細闡述，所有的註釋也應詳細闡述。）
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的。想蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的...等等...有依靠的，有無依靠的。想蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的。想蘊以三種方式 - 有快樂的受相應的，有痛苦的受相應的，有無痛苦無快樂的受相應的。有異熟的...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的...等等...有依靠的，有無依靠的。想蘊以三種方式...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的。想蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有因相應的，有無因相應的。想蘊以三種方式 - 有快樂的受相應的，有痛苦的受相應的，有無痛苦無快樂的受相應的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有非因有因的，有非因無因的。想蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有世俗的，有出世的。想蘊以三種方式 - 有取所取的，有不取所取的，有不取不取的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有可被某人所知的，有不可被某人所知的。想蘊以三種方式 - 有染污的，有無染污的，有無染污的...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi sāsavo, atthi anāsavo.

Tividhena saññākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena saññākkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

Tividhena saññākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.

Tividhena saññākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto .

Tividhena saññākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Tividhena saññākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi ganthaniyo, atthi aganthaniyo.

Tividhena saññākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi ganthasampayutto, atthi ganthavippayutto.

Tividhena saññākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.

Tividhena saññākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi oghaniyo, atthi anoghaniyo.

Tividhena saññākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi oghasampayutto, atthi oghavippayutto.

Tividhena saññākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有有漏的，有無漏的。想蘊以三種方式 - 有有尋有伺的，有無尋唯伺的，有無尋無伺的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有漏相應的，有漏不相應的。想蘊以三種方式 - 有喜俱的，有樂俱的，有舍俱的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有漏不相應有漏的，有漏不相應無漏的。想蘊以三種方式 - 有見所斷的，有修所斷的，有非見非修所斷的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有結縛的，有非結縛的。想蘊以三種方式 - 有見所斷因的，有修所斷因的，有非見非修所斷因的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有結相應的，有結不相應的。想蘊以三種方式 - 有向積集的，有向損減的，有非向積集非向損減的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有結不相應結縛的，有結不相應非結縛的。想蘊以三種方式 - 有學的，有無學的，有非學非無學的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有繫縛的，有非繫縛的。想蘊以三種方式 - 有小的，有大的，有無量的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有系相應的，有系不相應的。想蘊以三種方式 - 有小所緣的，有大所緣的，有無量所緣的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有系不相應繫縛的，有系不相應非繫縛的。想蘊以三種方式 - 有下的，有中的，有上的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有暴流的，有非暴流的。想蘊以三種方式 - 有邪性定的，有正性定的，有不定的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有暴流相應的，有暴流不相應的。想蘊以三種方式 - 有道所緣的，有道因的，有道增上的...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.

Tividhena saññākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi yoganiyo, atthi ayoganiyo.

Tividhena saññākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi yogasampayutto, atthi yogavippayutto.

Tividhena saññākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo.

Tividhena saññākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有暴流不相應暴流的，有暴流不相應非暴流的。想蘊以三種方式 - 有已生的，有未生的，有當生的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有軛的，有非軛的。想蘊以三種方式 - 有過去的，有未來的，有現在的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有軛相應的，有軛不相應的。想蘊以三種方式 - 有過去所緣的，有未來所緣的，有現在所緣的...等等...如是想蘊以十種方式。
想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有軛不相應軛的，有軛不相應非軛的。想蘊以三種方式 - 有內的，有外的，有內外的...等等...如是想蘊以十種方式。
Ekavidhena saññākkhandho – phassasampayutto.

Duvidhena saññākkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo.

Tividhena saññākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

Ubhatovaḍḍhakaṃ.

Sattavidhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.

Aparopi sattavidhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.

Catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho.

Aparopi catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho.

Tiṃsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ tiṃsatividhena saññākkhandho.

Bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro , atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho.

想蘊以一種方式 - 與觸相應。想蘊以二種方式 - 有障礙的，有無障礙的。想蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是想蘊以十種方式。雙重增益。想蘊以七種方式 - 有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有無邊的。如是想蘊以七種方式。此外，想蘊以七種方式 - 有快樂的受相應的，有痛苦的受相應的，有無痛苦無快樂的受相應的，有欲界的，有色界的，有無色界的，有無邊的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有無邊的。如是想蘊以七種方式。想蘊以二十四種方式 - 眼觸所緣的想蘊有善的，有不善的，有無記的；耳觸所緣的...等等...鼻觸所緣的...等等...舌觸所緣的...等等...身觸所緣的...等等...意觸所緣的想蘊有善的，有不善的，有無記的；眼觸所緣的想，耳觸所緣的想，鼻觸所緣的想，舌觸所緣的想，身觸所緣的想，意觸所緣的想。如是想蘊以二十四種方式。此外，想蘊以二十四種方式 - 眼觸所緣的想蘊有快樂的受相應的...等等...有內所緣的，有外所緣的，有內外所緣的，眼觸所緣的想...等等...意觸所緣的想。耳觸所緣的...等等...鼻觸所緣的...等等...舌觸所緣的...等等...身觸所緣的...等等...意觸所緣的想蘊有快樂的受相應的...等等...有內所緣的，有外所緣的，有內外所緣的；眼觸所緣的想...等等...意觸所緣的想。如是想蘊以二十四種方式。想蘊以三十種方式 - 眼觸所緣的想蘊有欲界的，有色界的，有無色界的，有無邊的，耳觸所緣的...等等...鼻觸所緣的...等等...舌觸所緣的...等等...身觸所緣的...等等...意觸所緣的想蘊有欲界的，有色界的，有無色界的，有無邊的，眼觸所緣的想...等等...意觸所緣的想。如是想蘊以三十種方式。想蘊以多種方式 - 眼觸所緣的想蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有無邊的，耳觸所緣的...等等...鼻觸所緣的...等等...舌觸所緣的...等等...身觸所緣的...等等...意觸所緣的想蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有無邊的，眼觸所緣的想...等等...意觸所緣的想。如是想蘊以多種方式。

Aparopi bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho.

Ayaṃ vuccati saññākkhandho.

Saṅkhārakkhandho
Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho – atthi kusalo , atthi akusalo, atthi abyākato.

Catubbidhena saṅkhārakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena saṅkhārakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saṅkhārakkhandho.

Chabbidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ chabbidhena saṅkhārakkhandho.

Sattavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ sattavidhena saṅkhārakkhandho.

Aṭṭhavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā . Evaṃ aṭṭhavidhena saṅkhārakkhandho.

Navavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saṅkhārakkhandho.

Dasavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saṅkhārakkhandho.

此外，想蘊以多種方式 - 眼觸所緣的想蘊有快樂的受相應的…等等…有內所緣的，有外所緣的，有內外所緣的，有欲界的，有的，有無的，有無邊的，耳觸所緣的…等等…鼻觸所緣的…等等…舌觸所緣的…等等…身觸所緣的…等等…意觸所緣的想蘊有內所緣的，有外所緣的，有內外所緣的，有欲界的，有的，有無的，有無邊的，眼觸所緣的想，耳觸所緣的想，鼻觸所緣的想，舌觸所緣的想，身觸所緣的想，意觸所緣的想。如是想蘊以多種方式。這稱為想蘊。行蘊 92. 那麼，什麼是行蘊？想蘊以一種方式 - 與心相應。想蘊以二種方式 - 有因的，有非因的。想蘊以三種方式 - 有善的，有不善的，有無記的。想蘊以四種方式 - 有欲界的，有的，有無的，有無邊的。想蘊以五種方式 - 有快樂感官相應的，有痛苦感官相應的，有歡喜感官相應的，有憂苦感官相應的，有舍感官相應的。如是行蘊以五種方式。想蘊以六種方式 - 眼觸所緣的意志，耳觸所緣的意志，鼻觸所緣的意志，舌觸所緣的意志，身觸所緣的意志，意觸所緣的意志。如是行蘊以六種方式。想蘊以七種方式 - 眼觸所緣的意志，耳觸所緣的意志，鼻觸所緣的意志，舌觸所緣的意志，身觸所緣的意志，心所緣的意志，心識所緣的意志。如是行蘊以七種方式。想蘊以八種方式 - 眼觸所緣的意志…等等…身觸所緣的意志有快樂相應的，有痛苦相應的，心所緣的意志，心識所緣的意志。如是行蘊以八種方式。想蘊以九種方式 - 眼觸所緣的意志…等等…心所緣的意志，心識所緣的意志有善的，有不善的，有無記的。如是行蘊以九種方式。想蘊以十種方式 - 眼觸所緣的意志…等等…身觸所緣的意志有快樂相應的，有痛苦相應的，心所緣的意志，心識所緣的意志有善的，有不善的，有無記的。如是行蘊以十種方式。

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho . Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因的，有非因的。行蘊以三種方式 - 有快樂的受相應的，有痛苦的受相應的，有不苦不樂的受相應的。有異熟的，有異熟法的，有非異熟非異熟法的。有取所取的，有不取所取的，有不取不取的。有染污染污的，有不染污染污的，有不染污不染污的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有喜俱的，有樂俱的，有舍俱的。有見所斷的，有修所斷的，有非見非修所斷的。有見所斷因的，有修所斷因的，有非見非修所斷因的。有向積集的，有向損減的，有非向積集非向損減的。有學的，有無學的，有非學非無學的。有小的，有大的，有無量的。有小所緣的，有大所緣的，有無量所緣的。有下的，有中的，有上的。有邪性定的，有正性定的，有不定的。有道所緣的，有道因的，有道增上的。有已生的，有未生的，有當生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的...等等...如是行蘊以十種方式。
Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. Atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṃ. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因的，有非因的。有因相應的，有因不相應的。有因與有因相應的，有因相應的而無因的。有無因的有因相應的，有無因的無因相應的。有世俗的，有出世的。有任何可知的，有任何不可知的。有漏的，有無漏的。有有漏的，有無漏的。有漏相應的，有漏不相應的。有漏與有漏相應的，有漏相應的而無漏的。有漏不相應的有漏，有漏不相應的無漏。有繫縛，有無繫縛。有繫縛的，有無繫縛的。有繫縛相應的，有繫縛不相應的。有繫縛與有繫縛相應的，有繫縛相應的而無繫縛的。有繫縛不相應的繫縛，有繫縛不相應的無繫縛。有經典，有無經典。有可集的，有不可集的。有經典相應的，有經典不相應的。有經典與可集的，有可集的而無經典的。有經典不相應的可集，有經典不相應的不可集。有流，有無流。有可流的，有不可流的。有流相應的，有流不相應的。有流與可流的，有可流而無流的。有流相應的可流，有流相應的而無流的。有流不相應的可流，有流不相應的不可流。有修行，有無修行。有可修行的，有不可修行的。有修行相應的，有修行不相應的。有修行與可修行的，有可修行而無修行的。有修行不相應的可修行，有修行不相應的不可修行。有障礙，有無障礙。有可障礙的，有不可障礙的。有障礙相應的，有障礙不相應的。有障礙與可障礙的，有可障礙而無障礙的。有障礙相應的可障礙，有障礙相應的而無障礙的。有障礙不相應的可障礙，有障礙不相應的不可障礙。

Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṃ, atthi no upādānaṃ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. Atthi upādānañceva upādānasampayutto ca , atthi upādānasampayutto ceva no ca upādānaṃ. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo.

Atthi kileso, atthi no kileso. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. Atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko.

Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko , atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Dukamūlakaṃ.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho .

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

有執取，有無執取。有被執取的，有未被執取的。有執取相應的，有執取不相應的。有執取與被執取的，有被執取而無執取的。有執取不相應的被執取，有執取不相應的未被執取。有取的，有非取的。有取，有無取。有可取的，有不可取的。有取相應的，有取不相應的。有取與可取的，有可取而無取的。有取相應的可取，有取相應的而無取的。有取不相應的可取，有取不相應的不可取。有煩惱，有無煩惱。有可染的，有不可染的。有染污的，有不染污的。有煩惱相應的，有煩惱不相應的。有煩惱與可染的，有可染而無煩惱的。有煩惱與染污的，有染污而無煩惱的。有煩惱與煩惱相應的，有煩惱相應而無煩惱的。有煩惱不相應的可染，有煩惱不相應的不可染。有見所斷的，有非見所斷的。有修所斷的，有非修所斷的。有見所斷因的，有非見所斷因的。有修所斷因的，有非修所斷因的。有尋的，有無尋的。有伺的，有無伺的。有喜的，有無喜的。有喜俱的，有非喜俱的。有樂俱的，有非樂俱的。有舍俱的，有非舍俱的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有有邊的，有無邊的。有出離的，有不出離的。有定的，有不定的。有有上的，有無上的。有有諍的，有無諍的。行蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是行蘊以十種方式。 95. 行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有有諍的，有無諍的。行蘊以三種方式 - 有快樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是行蘊以十種方式。二法根本。 96. 行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因的，有非因的。行蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是行蘊以十種方式。 97. 行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有有諍的，有無諍的。行蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是行蘊以十種方式。

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.

Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Tikamūlakaṃ.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.

Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho cittasampayutto.

Duvidhena saṅkhārakkhandho atthi sahetuko, atthi ahetuko.

Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetusampayutto, atthi hetuvippayutto.

Tividhena saṅkhārakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu.

Tividhena saṅkhārakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu.

Tividhena saṅkhārakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko.

Tividhena saṅkhārakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi lokiyo, atthi lokuttaro.

Tividhena saṅkhārakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.

Tividhena saṅkhārakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因的，有非因的。行蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有有諍的，有無諍的。行蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是行蘊以十種方式。三法根本。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因的，有非因的。行蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因相應的，有無因的。行蘊以三種方式 - 有快樂受相應的，有痛苦受相應的，有不苦不樂受相應的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因相應的，有因不相應的。行蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因與有因相應的，有因相應而非因的。行蘊以三種方式 - 有取所取的，有不取所取的，有不取不取的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有因與因相應的，有因相應而非因的。行蘊以三種方式 - 有染污染污的，有不染污染污的，有不染污不染污的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有非因有因的，有非因無因的。行蘊以三種方式 - 有有尋有伺的，有無尋唯伺的，有無尋無伺的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有世間的，有出世間的。行蘊以三種方式 - 有喜俱的，有樂俱的，有舍俱的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有任何可知的，有任何不可知的。行蘊以三種方式 - 有見所斷的，有修所斷的，有非見非修所斷的...等等...如是行蘊以十種方式。
Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi āsavo, atthi no āsavo.

Tividhena saṅkhārakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi sāsavo, atthi anāsavo.

Tividhena saṅkhārakkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena saṅkhārakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo .

Tividhena saṅkhārakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo.

Tividhena saṅkhārakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi āsavavippayuttasāsavo, atthi āsavippayuttaanāsavo.

Tividhena saṅkhārakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saṃyojanaṃ, atthi no saṃyojanaṃ.

Tividhena saṅkhārakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.

Tividhena saṅkhārakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto.

Tividhena saṅkhārakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto .

Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ.

Tividhena saṅkhārakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ.

Tividhena saṅkhārakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有漏的，有無漏的。行蘊以三種方式 - 有見所斷因的，有修所斷因的，有非見非修所斷因的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有有漏的，有無漏的。行蘊以三種方式 - 有向積集的，有向損減的，有非向積集非向損減的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有漏相應的，有漏不相應的。行蘊以三種方式 - 有學的，有無學的，有非學非無學的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有漏與有漏的，有有漏而非漏的。行蘊以三種方式 - 有小的，有大的，有無量的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有漏與漏相應的，有漏相應而非漏的。行蘊以三種方式 - 有小所緣的，有大所緣的，有無量所緣的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有漏不相應的有漏，有漏不相應的無漏。行蘊以三種方式 - 有下的，有中的，有上的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛，有無繫縛。行蘊以三種方式 - 有邪性定的，有正性定的，有不定的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有可繫縛的，有不可繫縛的。行蘊以三種方式 - 有道所緣的，有道因的，有道增上的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛相應的，有繫縛不相應的。行蘊以三種方式 - 有已生的，有未生的，有當生的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛與可繫縛的，有可繫縛而非繫縛的。行蘊以三種方式 - 有過去的，有未來的，有現在的...等等...如是行蘊以十種方式。
行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛與繫縛相應的，有繫縛相應而非繫縛的。行蘊以三種方式 - 有過去所緣的，有未來所緣的，有現在所緣的...等等...如是行蘊以十種方式。
Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Tividhena saṅkhārakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛不相應的可繫縛，有繫縛不相應的不可繫縛。行蘊以三種方式 - 有內的，有外的，有內外的...等等...如是行蘊以十種方式。
Ekavidhena saṅkhārakkhandho – cittasampayutto.

Duvidhena saṅkhārakkhandho – atthi gantho, atthi no gantho.

Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

Ubhatovaḍḍhakaṃ.

Sattavidhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho.

Aparopi sattavidhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho.

Catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho.

Aparopi catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho.

Tiṃsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno ; sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ tiṃsatividhena saṅkhārakkhandho.

行蘊以一種方式 - 與心相應。行蘊以二種方式 - 有繫縛，有無繫縛。行蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是行蘊以十種方式。兩邊增長。行蘊以七種方式 - 有善的，有不善的，有無記的；有欲界的，有色界的，有無色界的，有出世間的。如是行蘊以七種方式。另有行蘊以七種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的；有欲界的，有色界的，有無色界的，有出世間的...等等...有內所緣的，有外所緣的，有內外所緣的；有欲界的，有色界的，有無色界的，有出世間的。如是行蘊以七種方式。行蘊以二十四種方式 - 緣眼觸所生的行蘊有善的，有不善的，有無記的；緣耳觸所生的...等等...緣鼻觸所生的...等等...緣舌觸所生的...等等...緣身觸所生的...等等...緣意觸所生的行蘊有善的，有不善的，有無記的；眼觸所生的思...等等...意觸所生的思。如是行蘊以二十四種方式。另有行蘊以二十四種方式 - 緣眼觸所生的行蘊有樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的；眼觸所生的思...等等...意觸所生的思；緣耳觸所生的...等等...緣鼻觸所生的...等等...緣舌觸所生的...等等...緣身觸所生的...等等...緣意觸所生的行蘊有樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的；眼觸所生的思，耳觸所生的思，鼻觸所生的思，舌觸所生的思，身觸所生的思，意觸所生的思。如是行蘊以二十四種方式。行蘊以三十種方式 - 緣眼觸所生的行蘊有欲界的，有色界的，有無色界的，有出世間的；緣耳觸所生的...等等...緣鼻觸所生的...等等...緣舌觸所生的...等等...緣身觸所生的...等等...緣意觸所生的行蘊有欲界的，有色界的，有無色界的，有出世間的；眼觸所生的思...等等...意觸所生的思。如是行蘊以三十種方式。

Bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho.

Aparopi bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho.

Ayaṃ vuccati saṅkhārakkhandho.

Viññāṇakkhandho

行蘊以多種方式 - 緣眼觸所生的行蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有出世間的；緣耳觸所生的...等等...緣鼻觸所生的...等等...緣舌觸所生的...等等...緣身觸所生的...等等...緣意觸所生的行蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有出世間的；眼觸所生的思，耳觸所生的思，鼻觸所生的思，舌觸所生的思，身觸所生的思，意觸所生的思。如是行蘊以多種方式。另有行蘊以多種方式 - 緣眼觸所生的行蘊有樂受相應的，有苦受相應的，有不苦不樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有出世間的；緣耳觸所生的...等等...緣鼻觸所生的...等等...緣舌觸所生的...等等...緣身觸所生的...等等...緣意觸所生的行蘊有樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有出世間的；眼觸所生的思，耳觸所生的思，鼻觸所生的思，舌觸所生的思，身觸所生的思，意觸所生的思。如是行蘊以多種方式。這稱為行蘊。 5. 識蘊

Tattha katamo viññāṇakkhandho? Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato.

Catubbidhena viññāṇakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.

Pañcavidhena viññāṇakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena viññāṇakkhandho.

Chabbidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena viññāṇakkhandho.

Sattavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena viññāṇakkhandho.

Aṭṭhavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu . Evaṃ aṭṭhavidhena viññāṇakkhandho.

Navavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ navavidhena viññāṇakkhandho.

Dasavidhena viññāṇakkhandho – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena viññāṇakkhandho.

其中什麼是識蘊？識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因的，無因的。識蘊以三種方式 - 有善的，有不善的，有無記的。識蘊以四種方式 - 有欲界的，有色界的，有無色界的，有出世間的。識蘊以五種方式 - 有樂根相應的，有苦根相應的，有喜根相應的，有憂根相應的，有舍根相應的。如是識蘊以五種方式。識蘊以六種方式 - 眼識，耳識，鼻識，舌識，身識，意識。如是識蘊以六種方式。識蘊以七種方式 - 眼識，耳識，鼻識，舌識，身識，意界，意識界。如是識蘊以七種方式。識蘊以八種方式 - 眼識，耳識，鼻識，舌識，身識有樂俱的，有苦俱的，意界，意識界。如是識蘊以八種方式。識蘊以九種方式 - 眼識，耳識，鼻識，舌識，身識，意界，意識界有善的，有不善的，有無記的。如是識蘊以九種方式。識蘊以十種方式 - 眼識...等等...身識有樂俱的，有苦俱的，意界，意識界有善的，有不善的，有無記的。如是識蘊以十種方式。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto , atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因的，無因的。識蘊以三種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的。有異熟的，有異熟法的，有非異熟非異熟法的。有取所取的，有不取所取的，有不取不取的。有染污染污的，有不染污染污的，有不染污不染污的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有喜俱的，有樂俱的，有舍俱的。有見所斷的，有修所斷的，有非見非修所斷的。有見所斷因的，有修所斷因的，有非見非修所斷因的。有向積集的，有向損減的，有非向積集非向損減的。有學的，有無學的，有非學非無學的。有小的，有大的，有無量的。有小所緣的，有大所緣的，有無量所緣的。有下的，有中的，有上的。有邪性定的，有正性定的，有不定的。有道所緣的，有道因的，有道增上的。有已生的，有未生的，有當生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的...等等...如是識蘊以十種方式。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto , atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto , atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto . Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo.

Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo , atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko.

Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro , atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.

Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi saraṇo, atthi araṇo.

Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Dukamūlakaṃ.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因相應的，無因相應的。有非因的有因的，有非因的無因的。有世俗的，有出世間的。有某種可知的，有某種不可知的。有有漏的，有無漏的。有漏相應的，有漏不相應的。有漏不相應的有漏的，有漏不相應的無漏的。有繫縛的，有不繫縛的。有繫縛相應的，有繫縛不相應的。有繫縛不相應的繫縛的，有繫縛不相應的不繫縛的。有纏繞的，有不纏繞的。有纏繞相應的，有纏繞不相應的。有纏繞不相應的纏繞的，有纏繞不相應的不纏繞的。有洪流的，有非洪流的。有洪流相應的，有洪流不相應的。有洪流不相應的洪流的，有洪流不相應的非洪流的。有修習的，有不修習的。有修習相應的，有修習不相應的。有修習不相應的修習的，有修習不相應的不修習的。有障礙的，有無障礙的。有障礙相應的，有障礙不相應的。有障礙不相應的障礙的，有障礙不相應的無障礙的。有究竟的，有非究竟的。有究竟相應的，有究竟不相應的。有究竟不相應的究竟的，有究竟不相應的非究竟的。有所取的，有無所取的。有所取的有取的，有無所取的無取的。有所取相應的，有所取不相應的。有所取不相應的所取的，有所取不相應的無所取的。有染污的，有不染污的。有染污的，有不染污的。有污相應的，有污不相應的。有污不相應的染污的，有污不相應的不染污的。有見所斷的，有非見所斷的。有修所斷的，有非修所斷的。有有尋的，有無尋的。有有伺的，有無伺的。有有喜的，有無喜的。有喜俱的，有不喜俱的。有樂俱的，有不樂俱的。有舍俱的，有不捨俱的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有有限的，有無限的。有定的，有非定的。識蘊以三種方式 - 有善的，有不善的，有無記的……等等……如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有歸依的，有無歸依的。識蘊以三種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的。有異熟……等等……有內所緣的，有外所緣的，有內外所緣的……等等……如是識蘊以十種方式。苦根本。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.

Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.

Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Tikamūlakaṃ.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.

Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto.

Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi na hetu sahetuko, atthi na hetuahetuko.

Tividhena viññāṇakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi lokiyo, atthi lokuttaro.

Tividhena viññāṇakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.

Tividhena viññāṇakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi sāsavo, atthi anāsavo.

Tividhena viññāṇakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena viññāṇakkhandho.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因的，無因的。識蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因相應的，有因不相應的...等等...有歸依的，有無歸依的。識蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因的，無因的。識蘊以三種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的。有異熟...等等...有內所緣的，有外所緣的，有內外所緣的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因相應的，有因不相應的...等等...有歸依的，有無歸依的。識蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是識蘊以十種方式。三根本。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因的，無因的。識蘊以三種方式 - 有善的，有不善的，有無記的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有因相應的，有因不相應的。識蘊以三種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有非因有因的，有非因無因的。識蘊以三種方式 - 有異熟的，有異熟法的，有非異熟非異熟法的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有世俗的，有出世間的。識蘊以三種方式 - 有取所取的，有不取所取的，有不取不取的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有某種可知的，有某種不可知的。識蘊以三種方式 - 有染污染污的，有不染污染污的，有不染污不染污的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有有漏的，有無漏的。識蘊以三種方式 - 有有尋有伺的，有無尋唯伺的，有無尋無伺的...等等...如是識蘊以十種方式。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi āsavasampayutto, atthi āsavavippayutto.

Tividhena viññāṇakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.

Tividhena viññāṇakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.

Tividhena viññāṇakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto.

Tividhena viññāṇakkhandho – atthi ācayagāmī, atthi apacayagāmī , atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.

Tividhena viññāṇakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi ganthaniyo, atthi aganthaniyo.

Tividhena viññāṇakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi ganthasampayutto, atthi ganthavippayutto.

Tividhena viññāṇakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.

Tividhena viññāṇakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi oghaniyo, atthi anoghaniyo.

Tividhena viññāṇakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena viññāṇakkhandho .

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi oghasampayutto, atthi oghavippayutto.

Tividhena viññāṇakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.

Tividhena viññāṇakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena viññāṇakkhandho.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有漏相應的，有漏不相應的。識蘊以三種方式 - 有喜俱的，有樂俱的，有舍俱的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有漏不相應的有漏的，有漏不相應的無漏的。識蘊以三種方式 - 有見所斷的，有修所斷的，有非見非修所斷的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有繫縛的，有不繫縛的。識蘊以三種方式 - 有見所斷因的，有修所斷因的，有非見非修所斷因的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有繫縛相應的，有繫縛不相應的。識蘊以三種方式 - 有向積集的，有向損減的，有非向積集非向損減的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有繫縛不相應的繫縛的，有繫縛不相應的不繫縛的。識蘊以三種方式 - 有學的，有無學的，有非學非無學的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有纏繞的，有不纏繞的。識蘊以三種方式 - 有小的，有大的，有無量的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有纏繞相應的，有纏繞不相應的。識蘊以三種方式 - 有小所緣的，有大所緣的，有無量所緣的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有纏繞不相應的纏繞的，有纏繞不相應的不纏繞的。識蘊以三種方式 - 有下的，有中的，有上的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有洪流的，有非洪流的。識蘊以三種方式 - 有邪性定的，有正性定的，有不定的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有洪流相應的，有洪流不相應的。識蘊以三種方式 - 有道所緣的，有道因的，有道增上的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有洪流不相應的洪流的，有洪流不相應的非洪流的。識蘊以三種方式 - 有已生的，有未生的，有當生的...等等...如是識蘊以十種方式。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi yoganiyo, atthi ayoganiyo.

Tividhena viññāṇakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi yogasampayutto, atthi yogavippayutto.

Tividhena viññāṇakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo.

Tividhena viññāṇakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena viññāṇakkhandho.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有修習的，有不修習的。識蘊以三種方式 - 有過去的，有未來的，有現在的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有修習相應的，有修習不相應的。識蘊以三種方式 - 有過去所緣的，有未來所緣的，有現在所緣的...等等...如是識蘊以十種方式。
識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有修習不相應的修習的，有修習不相應的不修習的。識蘊以三種方式 - 有內的，有外的，有內外的...等等...如是識蘊以十種方式。
Ekavidhena viññāṇakkhandho – phassasampayutto.

Duvidhena viññāṇakkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo.

Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

Ubhatovaḍḍhakaṃ.

Sattavidhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho.

Aparopi sattavidhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho.

Catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ , jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho .

Aparopi catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ, manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho.

Tiṃsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ , sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ tiṃsatividhena viññāṇakkhandho.

識蘊以一種方式 - 與觸相應。識蘊以二種方式 - 有障礙的，有無障礙的。識蘊以三種方式 - 有內所緣的，有外所緣的，有內外所緣的...等等...如是識蘊以十種方式。雙增。識蘊以七種方式 - 有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有出世間的。如是識蘊以七種方式。另外，識蘊以七種方式 - 有樂受相應的，有苦受相應的，有不苦不樂受相應的，有欲界的，有色界的，有無色界的，有出世間的...等等...有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有出世間的。如是識蘊以七種方式。識蘊以二十四種方式 - 緣眼觸的識蘊有善的，有不善的，有無記的；緣耳觸的...等等...緣鼻觸的...等等...緣舌觸的...等等...緣身觸的...等等...緣意觸的識蘊有善的，有不善的，有無記的；眼識，耳識，鼻識，舌識，身識，意識。如是識蘊以二十四種方式。另外，識蘊以二十四種方式 - 緣眼觸的識蘊有樂受相應的，有苦受相應的，有不苦不樂受相應的...等等...有內所緣的，有外所緣的，有內外所緣的；眼識...等等...身識，意識；緣耳觸的...等等...緣鼻觸的...等等...緣舌觸的...等等...緣身觸的...等等...緣意觸的識蘊有內所緣的，有外所緣的，有內外所緣的；眼識，耳識，鼻識，舌識，身識，意識。如是識蘊以二十四種方式。識蘊以三十種方式 - 緣眼觸的識蘊有欲界的，有色界的，有無色界的，有出世間的；緣耳觸的...等等...緣鼻觸的...等等...緣舌觸的...等等...緣身觸的...等等...緣意觸的識蘊有欲界的，有色界的，有無色界的，有出世間的；眼識，耳識，鼻識，舌識，身識，意識。如是識蘊以三十種方式。

Bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho.

Aparopi bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho.

Ayaṃ vuccati viññāṇakkhandho.

Abhidhammabhājanīyaṃ.

Pañhāpucchakaṃ
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
Pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?
Tikaṃ

多種方式的識蘊 - 緣眼觸的識蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有無量的，眼識…等等…意識；緣耳觸的…等等…緣鼻觸的…等等…緣舌觸的…等等…緣身觸的…等等…緣意觸的識蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有無量的，眼識…等等…意識。如是多種方式的識蘊。另外，多種方式的識蘊 - 緣眼觸的識蘊有樂受相應的…等等…有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有無量的；緣耳觸的…等等…緣鼻觸的…等等…緣舌觸的…等等…緣身觸的…等等…緣意觸的識蘊有樂受相應的…等等…有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有無量的；眼識，耳識，鼻識，舌識，身識，意識。如是多種方式的識蘊。這稱為識蘊。《阿毗達摩經典》。問題提問 150. 五蘊 - 色蘊、受蘊、想蘊、行蘊、識蘊。 151. 五蘊中有多少是善的，有多少是不善的，有多少是無記的…等等…有多少是歸依的，有多少是不歸依的？三個。

Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. Dve khandhā na vattabbā – 『『sukhāya vedanāya sampayuttā』』tipi, 『『dukkhāya vedanāya sampayuttā』』tipi, 『『adukkhamasukhāya vedanāya sampayuttā』』tipi. Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Rūpakkhandho nevavipākanavipākadhammadhammo. Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo . Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Rūpakkhandho asaṃkiliṭṭhasaṃkilesiko. Cattāro khandhā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Rūpakkhandho avitakkaavicāro. Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro, siyā na vattabbo – 『『savitakkasavicāro』』tipi, 『『avitakkavicāramatto』』tipi, 『『avitakkaavicāro』』tipi. Rūpakkhandho na vattabbo – 『『pītisahagato』』tipi, 『『sukhasahagato』』tipi, 『『upekkhāsahagato』』tipi. Vedanākkhandho siyā pītisahagato na sukhasahagato na upekkhāsahagato, siyā na vattabbo – 『『pītisahagato』』ti. Tayo khandhā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā – 『『pītisahagatā』』tipi, 『『sukhasahagatā』』tipi, 『『upekkhāsahagatā』』tipi.

Rūpakkhandho neva dassanena na bhāvanāya pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. Rūpakkhandho neva dassanena na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. Rūpakkhandho nevācayagāmināpacayagāmī. Cattāro khandhā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Rūpakkhandho nevasekkhanāsekkho. Cattāro khandhā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. Rūpakkhandho paritto. Cattāro khandhā siyā parittā, siyā mahaggatā, siyā appamāṇā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā – 『『parittārammaṇā』』tipi , 『『mahaggatārammaṇā』』tipi, 『『appamāṇārammaṇā』』tipi. Rūpakkhandho majjhimo. Cattāro khandhā siyā hīnā, siyā majjhimā, siyā paṇītā. Rūpakkhandho aniyato . Cattāro khandhā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.

色蘊是無記的。四蘊或是善的，或是不善的，或是無記的。兩蘊不可說是"與樂受相應"，也不可說是"與苦受相應"，也不可說是"與不苦不樂受相應"。三蘊或與樂受相應，或與苦受相應，或與不苦不樂受相應。色蘊非異熟非異熟法。四蘊或是異熟，或是異熟法，或非異熟非異熟法。色蘊或是取所取，或是非取所取。四蘊或是取所取，或是非取所取，或是非取非所取。色蘊是不染污染污。四蘊或是染污染污，或是不染污染污，或是不染污不染污。色蘊是無尋無伺。三蘊或是有尋有伺，或是無尋唯伺，或是無尋無伺。行蘊或是有尋有伺，或是無尋唯伺，或是無尋無伺，或不可說是"有尋有伺"，也不可說是"無尋唯伺"，也不可說是"無尋無伺"。色蘊不可說是"喜俱"，也不可說是"樂俱"，也不可說是"舍俱"。受蘊或是喜俱非樂俱非舍俱，或不可說是"喜俱"。三蘊或是喜俱，或是樂俱，或是舍俱，或不可說是"喜俱"，也不可說是"樂俱"，也不可說是"舍俱"。色蘊非見所斷非修所斷。四蘊或是見所斷，或是修所斷，或非見所斷非修所斷。色蘊非見所斷因非修所斷因。四蘊或是見所斷因，或是修所斷因，或非見所斷因非修所斷因。色蘊非向積集非向損減。四蘊或是向積集，或是向損減，或非向積集非向損減。色蘊非學非無學。四蘊或是學，或是無學，或非學非無學。色蘊是小。四蘊或是小，或是大，或是無量。色蘊是無所緣。四蘊或是小所緣，或是大所緣，或是無量所緣，或不可說是"小所緣"，也不可說是"大所緣"，也不可說是"無量所緣"。色蘊是中。四蘊或是下，或是中，或是上。色蘊是不定。四蘊或是邪性定，或是正性定，或是不定。

Rūpakkhandho anārammaṇo. Cattāro khandhā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā – 『『maggārammaṇā』』tipi, 『『maggahetukā』』tipi , 『『maggādhipatino』』tipi; siyā uppannā, siyā anuppannā, siyā uppādino; siyā atītā, siyā anāgatā, siyā paccuppannā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – 『『atītārammaṇā』』tipi, 『『anāgatārammaṇā』』tipi, 『『paccuppannārammaṇā』』tipi; siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā – 『『ajjhattārammaṇā』』tipi, 『『bahiddhārammaṇā』』tipi, 『『ajjhattabahiddhārammaṇā』』tipi. Cattāro khandhā anidassanaappaṭighā. Rūpakkhandho siyā sanidassanasappaṭigho, siyā anidassanasappaṭigho, siyā anidassanaappaṭigho.

Dukaṃ

色蘊是無所緣。四蘊或是道所緣，或是道因，或是道增上，或不可說是"道所緣"，也不可說是"道因"，也不可說是"道增上"；或是已生，或是未生，或是當生；或是過去，或是未來，或是現在。色蘊是無所緣。四蘊或是過去所緣，或是未來所緣，或是現在所緣，或不可說是"過去所緣"，也不可說是"未來所緣"，也不可說是"現在所緣"；或是內，或是外，或是內外。色蘊是無所緣。四蘊或是內所緣，或是外所緣，或是內外所緣，或不可說是"內所緣"，也不可說是"外所緣"，也不可說是"內外所緣"。四蘊是不可見無對。色蘊或是可見有對，或是不可見有對，或是不可見無對。二法

Cattāro khandhā na hetū. Saṅkhārakkhandho siyā hetu, siyā na hetu. Rūpakkhandho ahetuko. Cattāro khandhā siyā sahetukā, siyā ahetukā. Rūpakkhandho hetuvippayutto. Cattāro khandhā siyā hetusampayuttā, siyā hetuvippayuttā. Rūpakkhandho na vattabbo – 『『hetu ceva sahetuko cā』』tipi, 『『sahetuko ceva na ca hetū』』tipi. Tayo khandhā na vattabbā – 『『hetū ceva sahetukā cā』』ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā – 『『sahetukā ceva na ca hetū』』ti. Saṅkhārakkhandho siyā hetu ceva sahetuko ca, siyā sahetuko ceva na ca hetu, siyā na vattabbo – 『『hetu ceva sahetuko cā』』tipi, 『『sahetuko ceva na ca hetū』』tipi. Rūpakkhandho na vattabbo – 『『hetu ceva hetusampayutto cā』』tipi, 『『hetusampayutto ceva na ca hetū』』tipi. Tayo khandhā na vattabbā – 『『hetū ceva hetusampayuttā cā』』ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā – 『『hetusampayuttā ceva na ca hetū』』ti. Saṅkhārakkhandho siyā hetu ceva hetusampayutto ca, siyā hetusampayutto ceva na ca hetu, siyā na vattabbo – 『『hetu ceva hetusampayutto cā』』tipi, 『『hetusampayutto ceva na ca hetū』』tipi. Rūpakkhandho na hetu ahetuko . Tayo khandhā siyā na hetū sahetukā, siyā na hetū ahetukā. Saṅkhārakkhandho siyā na hetu sahetuko, siyā na hetu ahetuko, siyā na vattabbo – 『『na hetu sahetuko』』tipi, 『『na hetu ahetuko』』tipi.

Sappaccayā, saṅkhatā.

Cattāro khandhā anidassanā. Rūpakkhandho siyā sanidassano, siyā anidassano. Cattāro khandhā appaṭighā. Rūpakkhandho siyā sappaṭigho, siyā appaṭigho. Rūpakkhandho rūpaṃ. Cattāro khandhā arūpā. Rūpakkhandho lokiyo. Cattāro khandhā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

Cattāro khandhā no āsavā. Saṅkhārakkhandho siyā āsavo, siyā no āsavo. Rūpakkhandho sāsavo. Cattāro khandhā siyā sāsavā, siyā anāsavā. Rūpakkhandho āsavavippayutto. Cattāro khandhā siyā āsavasampayuttā, siyā āsavavippayuttā. Rūpakkhandho na vattabbo – 『『āsavo ceva sāsavo cā』』ti, sāsavo ceva no ca āsavo. Tayo khandhā na vattabbā – 『『āsavā ceva sāsavā cā』』ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā – 『『sāsavā ceva no ca āsavā』』ti. Saṅkhārakkhandho siyā āsavo ceva sāsavo ca, siyā sāsavo ceva no ca āsavo, siyā na vattabbo – 『『āsavo ceva sāsavo cā』』tipi, 『『sāsavo ceva no ca āsavo』』tipi. Rūpakkhandho na vattabbo – 『『āsavo ceva āsavasampayutto cā』』tipi, 『『āsavasampayutto ceva no ca āsavo』』tipi. Tayo khandhā na vattabbā – 『『āsavā ceva āsavasampayuttā cā』』ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā – 『『āsavasampayuttā ceva no ca āsavā』』ti. Saṅkhārakkhandho siyā āsavo ceva āsavasampayutto ca, siyā āsavasampayutto ceva no ca āsavo, siyā na vattabbo – 『『āsavo ceva āsavasampayutto cā』』tipi, 『『āsavasampayutto ceva no ca āsavo』』tipi. Rūpakkhandho āsavavippayuttasāsavo. Cattāro khandhā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā – 『『āsavavippayuttasāsavā』』tipi, 『『āsavavippayuttaanāsavā』』tipi.

四蘊非因。行蘊或是因，或非因。色蘊是無因。四蘊或是有因，或是無因。色蘊是離因。四蘊或是與因相應，或是離因。色蘊不可說是"因且有因"，也不可說是"有因非因"。三蘊不可說是"因且有因"，或是有因非因，或不可說是"有因非因"。行蘊或是因且有因，或是有因非因，或不可說是"因且有因"，也不可說是"有因非因"。色蘊不可說是"因且與因相應"，也不可說是"與因相應非因"。三蘊不可說是"因且與因相應"，或是與因相應非因，或不可說是"與因相應非因"。行蘊或是因且與因相應，或是與因相應非因，或不可說是"因且與因相應"，也不可說是"與因相應非因"。色蘊是非因無因。三蘊或是非因有因，或是非因無因。行蘊或是非因有因，或是非因無因，或不可說是"非因有因"，也不可說是"非因無因"。有緣，有為。四蘊是不可見。色蘊或是可見，或是不可見。四蘊是無對。色蘊或是有對，或是無對。色蘊是色。四蘊是非色。色蘊是世間。四蘊或是世間，或是出世間；可為某些所了知，不可為某些所了知。四蘊非漏。行蘊或是漏，或非漏。色蘊是有漏。四蘊或是有漏，或是無漏。色蘊是離漏。四蘊或是與漏相應，或是離漏。色蘊不可說是"漏且有漏"，是有漏非漏。三蘊不可說是"漏且有漏"，或是有漏非漏，或不可說是"有漏非漏"。行蘊或是漏且有漏，或是有漏非漏，或不可說是"漏且有漏"，也不可說是"有漏非漏"。色蘊不可說是"漏且與漏相應"，也不可說是"與漏相應非漏"。三蘊不可說是"漏且與漏相應"，或是與漏相應非漏，或不可說是"與漏相應非漏"。行蘊或是漏且與漏相應，或是與漏相應非漏，或不可說是"漏且與漏相應"，也不可說是"與漏相應非漏"。色蘊是離漏有漏。四蘊或是離漏有漏，或是離漏無漏，或不可說是"離漏有漏"，也不可說是"離漏無漏"。

Cattāro khandhā no saṃyojanā. Saṅkhārakkhandho siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Rūpakkhandho saṃyojaniyo. Cattāro khandhā siyā saṃyojaniyā, siyā asaṃyojaniyā. Rūpakkhandho saṃyojanavippayutto. Cattāro khandhā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. Rūpakkhandho na vattabbo – 『『saṃyojanañceva saṃyojaniyo cā』』ti, 『『saṃyojaniyo ceva no ca saṃyojanaṃ』』. Tayo khandhā na vattabbā – 『『saṃyojanā ceva saṃyojaniyā cā』』ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā – 『『saṃyojaniyā ceva no ca saṃyojanā』』ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojaniyo ca, siyā saṃyojaniyo ceva no ca saṃyojanaṃ, siyā na vattabbo – 『『saṃyojanañceva saṃyojaniyo cā』』tipi, 『『saṃyojaniyo ceva no ca saṃyojana』』ntipi. Rūpakkhandho na vattabbo – 『『saṃyojanañceva saṃyojanasampayutto cā』』tipi, 『『saṃyojanasampayutto ceva no ca saṃyojana』』ntipi. Tayo khandhā na vattabbā – 『『saṃyojanā ceva saṃyojanasampayuttā cā』』ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā – 『『saṃyojanasampayuttā ceva no ca saṃyojanā』』ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojanasampayutto ca, siyā saṃyojanasampayutto ceva no ca saṃyojanaṃ, siyā na vattabbo – 『『saṃyojanañceva saṃyojanasampayutto cā』』tipi, 『『saṃyojanasampayutto ceva no ca saṃyojana』』ntipi. Rūpakkhandho saṃyojanavippayuttasaṃyojaniyo. Cattāro khandhā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā – 『『saṃyojanavippayuttasaṃyojaniyā』』tipi, 『『saṃyojanavippayuttaasaṃyojaniyā』』tipi.

Cattāro khandhā no ganthā. Saṅkhārakkhandho siyā gantho, siyā no gantho. Rūpakkhandho ganthaniyo. Cattāro khandhā siyā ganthaniyā, siyā aganthaniyā. Rūpakkhandho ganthavippayutto. Cattāro khandhā siyā ganthasampayuttā, siyā ganthavippayuttā. Rūpakkhandho na vattabbo – 『『gantho ceva ganthaniyo cā』』ti, 『『ganthaniyo ceva no ca gantho』』. Tayo khandhā na vattabbā – 『『ganthā ceva ganthaniyā cā』』ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā – 『『ganthaniyā ceva no ca ganthā』』ti. Saṅkhārakkhandho siyā gantho ceva ganthaniyo ca, siyā ganthaniyo ceva no ca gantho, siyā na vattabbo – 『『gantho ceva ganthaniyo cā』』tipi, 『『ganthaniyo ceva no ca gantho』』tipi. Rūpakkhandho na vattabbo – 『『gantho ceva ganthasampayutto cā』』tipi, 『『ganthasampayutto ceva no ca gantho』』tipi. Tayo khandhā na vattabbā – 『『ganthā ceva ganthasampayuttā cā』』ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā – 『『ganthasampayuttā ceva no ca ganthā』』ti. Saṅkhārakkhandho siyā gantho ceva ganthasampayutto ca, siyā ganthasampayutto ceva no ca gantho, siyā na vattabbo – 『『gantho ceva ganthasampayutto cā』』tipi, 『『ganthasampayutto ceva no ca gantho』』ti pi. Rūpakkhandho ganthavippayuttaganthaniyo. Cattāro khandhā siyā ganthavippayuttaganthaniyā , siyā ganthavippayuttaaganthaniyā, siyā na vattabbā – 『『ganthavippayuttaganthaniyā』』tipi, 『『ganthavippayuttaaganthaniyā』』tipi.

四蘊非結。行蘊或是結，或非結。色蘊是可結。四蘊或是可結，或是不可結。色蘊是離結。四蘊或是與結相應，或是離結。色蘊不可說是"結且可結"，是"可結非結"。三蘊不可說是"結且可結"，或是可結非結，或不可說是"可結非結"。行蘊或是結且可結，或是可結非結，或不可說是"結且可結"，也不可說是"可結非結"。色蘊不可說是"結且與結相應"，也不可說是"與結相應非結"。三蘊不可說是"結且與結相應"，或是與結相應非結，或不可說是"與結相應非結"。行蘊或是結且與結相應，或是與結相應非結，或不可說是"結且與結相應"，也不可說是"與結相應非結"。色蘊是離結可結。四蘊或是離結可結，或是離結不可結，或不可說是"離結可結"，也不可說是"離結不可結"。四蘊非縛。行蘊或是縛，或非縛。色蘊是可縛。四蘊或是可縛，或是不可縛。色蘊是離縛。四蘊或是與縛相應，或是離縛。色蘊不可說是"縛且可縛"，是"可縛非縛"。三蘊不可說是"縛且可縛"，或是可縛非縛，或不可說是"可縛非縛"。行蘊或是縛且可縛，或是可縛非縛，或不可說是"縛且可縛"，也不可說是"可縛非縛"。色蘊不可說是"縛且與縛相應"，也不可說是"與縛相應非縛"。三蘊不可說是"縛且與縛相應"，或是與縛相應非縛，或不可說是"與縛相應非縛"。行蘊或是縛且與縛相應，或是與縛相應非縛，或不可說是"縛且與縛相應"，也不可說是"與縛相應非縛"。色蘊是離縛可縛。四蘊或是離縛可縛，或是離縛不可縛，或不可說是"離縛可縛"，也不可說是"離縛不可縛"。

Cattāro khandhā no oghā…pe… no yogā…pe… no nīvaraṇā. Saṅkhārakkhandho siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Rūpakkhandho nīvaraṇiyo. Cattāro khandhā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Rūpakkhandho nīvaraṇavippayutto. Cattāro khandhā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Rūpakkhandho na vattabbo – 『『nīvaraṇañceva nīvaraṇiyo cā』』ti, 『『nīvaraṇiyo ceva no ca nīvaraṇaṃ』』. Tayo khandhā na vattabbā – 『『nīvaraṇā ceva nīvaraṇiyā cā』』ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā – 『『nīvaraṇiyā ceva no ca nīvaraṇā』』ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇiyo ca, siyā nīvaraṇiyo ceva no ca nīvaraṇaṃ, siyā na vattabbo – 『『nīvaraṇañceva nīvaraṇiyo cā』』tipi, 『『nīvaraṇiyo ceva no ca nīvaraṇa』』ntipi. Rūpakkhandho na vattabbo – 『『nīvaraṇañceva nīvaraṇasampayutto cā』』tipi, 『『nīvaraṇasampayutto ceva no ca nīvaraṇa』』ntipi. Tayo khandhā na vattabbā – 『『nīvaraṇā ceva nīvaraṇasampayuttā cā』』ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā – 『『nīvaraṇasampayuttā ceva no ca nīvaraṇā』』ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇasampayutto ca, siyā nīvaraṇasampayutto ceva no ca nīvaraṇaṃ, siyā na vattabbo – 『『nīvaraṇañceva nīvaraṇasampayutto cā』』tipi, 『『nīvaraṇasampayutto ceva no ca nīvaraṇa』』ntipi. Rūpakkhandho nīvaraṇavippayuttanīvaraṇiyo. Cattāro khandhā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā – 『『nīvaraṇavippayuttanīvaraṇiyā』』tipi, 『『nīvaraṇavippayuttaanīvaraṇiyā』』tipi.

Cattāro khandhā no parāmāsā. Saṅkhārakkhandho siyā parāmāso, siyā no parāmāso. Rūpakkhandho parāmaṭṭho. Cattāro khandhā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Rūpakkhandho parāmāsavippayutto. Tayo khandhā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Saṅkhārakkhandho siyā parāmāsasampayutto, siyā parāmāsavippayutto, siyā na vattabbo – 『『parāmāsasampayutto』』tipi, 『『parāmāsavippayutto』』tipi. Rūpakkhandho na vattabbo – 『『parāmāso ceva parāmaṭṭho cā』』ti, 『『parāmaṭṭho ceva no ca parāmāso』』. Tayo khandhā na vattabbā – 『『parāmāsā ceva parāmaṭṭhā cā』』ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā – 『『parāmaṭṭhā ceva no ca parāmāsā』』ti. Saṅkhārakkhandho siyā parāmāso ceva parāmaṭṭho ca, siyā parāmaṭṭho ceva no ca parāmāso, siyā na vattabbo – 『『parāmāso ceva parāmaṭṭho cā』』tipi, 『『parāmaṭṭho ceva no ca parāmāso』』tipi. Rūpakkhandho parāmāsavippayuttaparāmaṭṭho. Cattāro khandhā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā , siyā na vattabbā – 『『parāmāsavippayuttaparāmaṭṭhā』』tipi, 『『parāmāsavippayuttaaparāmaṭṭhā』』tipi.

四蘊非暴流...非軛...非蓋。行蘊或是蓋，或非蓋。色蘊是可蓋。四蘊或是可蓋，或是不可蓋。色蘊是離蓋。四蘊或是與蓋相應，或是離蓋。色蘊不可說是"蓋且可蓋"，是"可蓋非蓋"。三蘊不可說是"蓋且可蓋"，或是可蓋非蓋，或不可說是"可蓋非蓋"。行蘊或是蓋且可蓋，或是可蓋非蓋，或不可說是"蓋且可蓋"，也不可說是"可蓋非蓋"。色蘊不可說是"蓋且與蓋相應"，也不可說是"與蓋相應非蓋"。三蘊不可說是"蓋且與蓋相應"，或是與蓋相應非蓋，或不可說是"與蓋相應非蓋"。行蘊或是蓋且與蓋相應，或是與蓋相應非蓋，或不可說是"蓋且與蓋相應"，也不可說是"與蓋相應非蓋"。色蘊是離蓋可蓋。四蘊或是離蓋可蓋，或是離蓋不可蓋，或不可說是"離蓋可蓋"，也不可說是"離蓋不可蓋"。四蘊非取。行蘊或是取，或非取。色蘊是所取。四蘊或是所取，或是非所取。色蘊是離取。三蘊或是與取相應，或是離取。行蘊或是與取相應，或是離取，或不可說是"與取相應"，也不可說是"離取"。色蘊不可說是"取且所取"，是"所取非取"。三蘊不可說是"取且所取"，或是所取非取，或不可說是"所取非取"。行蘊或是取且所取，或是所取非取，或不可說是"取且所取"，也不可說是"所取非取"。色蘊是離取所取。四蘊或是離取所取，或是離取非所取，或不可說是"離取所取"，也不可說是"離取非所取"。

Rūpakkhandho anārammaṇo. Cattāro khandhā sārammaṇā. Viññāṇakkhandho cittaṃ. Cattāro khandhā no cittā. Tayo khandhā cetasikā. Dve khandhā acetasikā. Tayo khandhā cittasampayuttā . Rūpakkhandho cittavippayutto. Viññāṇakkhandho na vattabbo – 『『cittena sampayutto』』tipi, 『『cittena vippayutto』』tipi. Tayo khandhā cittasaṃsaṭṭhā. Rūpakkhandho cittavisaṃsaṭṭho. Viññāṇakkhandho na vattabbo – 『『cittena saṃsaṭṭho』』tipi, 『『cittena visaṃsaṭṭho』』tipi. Tayo khandhā cittasamuṭṭhānā. Viññāṇakkhandho no cittasamuṭṭhāno. Rūpakkhandho siyā cittasamuṭṭhāno, siyā no cittasamuṭṭhāno. Tayo khandhā cittasahabhuno. Viññāṇakkhandho no cittasahabhū. Rūpakkhandho siyā cittasahabhū, siyā no cittasahabhū. Tayo khandhā cittānuparivattino. Viññāṇakkhandho no cittānuparivatti. Rūpakkhandho siyā cittānuparivatti, siyā no cittānuparivatti. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānā. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānā. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino.

Viññāṇakkhandho ajjhattiko. Tayo khandhā bāhirā. Rūpakkhandho siyā ajjhattiko, siyā bāhiro. Cattāro khandhā no upādā. Rūpakkhandho siyā upādā, siyā no upādā, siyā upādinnā, siyā anupādinnā. Cattāro khandhā no upādānā. Saṅkhārakkhandho siyā upādānaṃ, siyā no upādānaṃ. Rūpakkhandho upādāniyo. Cattāro khandhā siyā upādāniyā, siyā anupādāniyā. Rūpakkhandho upādānavippayutto. Cattāro khandhā siyā upādānasampayuttā, siyā upādānavippayuttā. Rūpakkhandho na vattabbo – 『『upādānañceva upādāniyo cā』』ti, 『『upādāniyo ceva no ca upādānaṃ』』. Tayo khandhā na vattabbā – 『『upādānañceva upādāniyā cā』』ti, siyā upādāniyā ceva no ca upādānā, siyā na vattabbā – 『『upādāniyā ceva no ca upādānā』』ti. Saṅkhārakkhandho siyā upādānañceva upādāniyo ca, siyā upādāniyo ceva no ca upādānaṃ, siyā na vattabbo – 『『upādānañceva upādāniyo cā』』tipi, 『『upādāniyo ceva no ca upādāna』』ntipi. Rūpakkhandho na vattabbo – 『『upādānañceva upādānasampayutto cā』』tipi, 『『upādānasampayutto ceva no ca upādāna』』ntipi. Tayo khandhā na vattabbā – 『『upādānā ceva upādānasampayuttā cā』』ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā – 『『upādānasampayuttā ceva no ca upādānā』』ti. Saṅkhārakkhandho siyā upādānañceva upādānasampayutto ca, siyā upādānasampayutto ceva no ca upādānaṃ, siyā na vattabbo – 『『upādānañceva upādānasampayutto cā』』tipi, 『『upādānasampayutto ceva no ca upādāna』』ntipi. Rūpakkhandho upādānavippayuttaupādāniyo. Cattāro khandhā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā , siyā na vattabbā – 『『upādānavippayuttaupādāniyā』』tipi, 『『upādānavippayuttaanupādāniyā』』tipi.

色蘊\無所緣。四蘊\有所緣。識蘊\是心。四蘊\非心。三蘊\是心所。兩蘊\非心所。三蘊\與心相應。色蘊\與心不相應。識蘊\不可說是"與心相應"，也不可說是"與心不相應"。三蘊\與心相雜。色蘊\與心不相雜。識蘊\不可說是"與心相雜"，也不可說是"與心不相雜"。三蘊\由心所生。識蘊\非由心所生。色蘊\或由心所生，或非由心所生。三蘊\與心俱有。識蘊\非與心俱有。色蘊\或與心俱有，或非與心俱有。三蘊\隨心轉。識蘊\非隨心轉。色蘊\或隨心轉，或非隨心轉。三蘊\與心相雜、同生。兩蘊\非與心相雜、同生。三蘊\與心相雜、同生、俱有。兩蘊\非與心相雜、同生、俱有。三蘊\與心相雜、同生、隨轉。兩蘊\非與心相雜、同生、隨轉。識蘊\是內。三蘊\是外。色蘊\或是內，或是外。四蘊\非所取。色蘊\或是所取，或非所取，或是已取，或是未取。四蘊\非取。行蘊\或是取，或非取。色蘊\是可取。四蘊\或是可取，或是不可取。色蘊\與取不相應。四蘊\或與取相應，或與取不相應。色蘊\不可說是"既是取又是可取"，也不可說是"是可取但非取"。三蘊\不可說是"既是取又是可取"，或是可取但非取，或不可說是"是可取但非取"。行蘊\或既是取又是可取，或是可取但非取，或不可說是"既是取又是可取"，也不可說是"是可取但非取"。色蘊\不可說是"既是取又與取相應"，也不可說是"與取相應但非取"。三蘊\不可說是"既是取又與取相應"，或與取相應但非取，或不可說是"與取相應但非取"。行蘊\或既是取又與取相應，或與取相應但非取，或不可說是"既是取又與取相應"，也不可說是"與取相應但非取"。色蘊\是與取不相應而可取。四蘊\或是與取不相應而可取，或是與取不相應而不可取，或不可說是"與取不相應而可取"，也不可說是"與取不相應而不可取"。

Cattāro khandhā no kilesā. Saṅkhārakkhandho siyā kileso, siyā no kileso. Rūpakkhandho saṃkilesiko. Cattāro khandhā siyā saṃkilesikā , siyā asaṃkilesikā. Rūpakkhandho asaṃkiliṭṭho. Cattāro khandhā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. Rūpakkhandho kilesavippayutto. Cattāro khandhā siyā kilesasampayuttā, siyā kilesavippayuttā. Rūpakkhandho na vattabbo – 『『kileso ceva saṃkilesiko cā』』ti, 『『saṃkilesiko ceva no ca kileso』』. Tayo khandhā na vattabbā – 『『kilesā ceva saṃkilesikā cā』』ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā – 『『saṃkilesikā ceva no ca kilesā』』ti. Saṅkhārakkhandho siyā kileso ceva saṃkilesiko ca, siyā saṃkilesiko ceva no ca kileso, siyā na vattabbo – 『『kileso ceva saṃkilesiko cā』』tipi, 『『saṃkilesiko ceva no ca kileso』』tipi. Rūpakkhandho na vattabbo – 『『kileso ceva saṃkiliṭṭho cā』』tipi, 『『saṃkiliṭṭho ceva no ca kileso』』tipi. Tayo khandhā na vattabbā – 『『kileso ceva saṃkiliṭṭhā cā』』ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā – 『『saṃkiliṭṭhā ceva no ca kilesā』』ti. Saṅkhārakkhandho siyā kileso ceva saṃkiliṭṭho ca, siyā saṃkiliṭṭho ceva no ca kileso, siyā na vattabbo – 『『kileso ceva saṃkiliṭṭho cā』』tipi, 『『saṃkiliṭṭho ceva no ca kileso』』tipi.

Rūpakkhandho na vattabbo – 『『kileso ceva kilesasampayutto cā』』tipi, 『『kilesasampayutto ceva no ca kileso』』tipi. Tayo khandhā na vattabbā – 『『kilesā ceva kilesasampayuttā cā』』ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā – kilesasampayuttā ceva no ca kilesā』』ti. Saṅkhārakkhandho siyā kileso ceva kilesasampayutto ca, siyā kilesasampayutto ceva no ca kileso, siyā na vattabbo – 『『kileso ceva kilesasampayutto cā』』tipi, 『『kilesasampayutto ceva no ca kileso』』tipi. Rūpakkhandho kilesavippayuttasaṃkilesiko. Cattāro khandhā siyā kilesavippayuttasaṃkilesikā , siyā kilesavippayuttaasaṃkilesikā, siyā na vattabbā – 『『kilesavippayuttasaṃkilesikā』』tipi, 『『kilesavippayuttaasaṃkilesikā』』tipi.

Rūpakkhandho na dassanena pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Rūpakkhandho na bhāvanāya pahātabbo . Cattāro khandhā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Rūpakkhandho na dassanena pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Rūpakkhandho na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Rūpakkhandho avitakko. Cattāro khandhā siyā savitakkā, siyā avitakkā. Rūpakkhandho avicāro. Cattāro khandhā siyā savicārā, siyā avicārā. Rūpakkhandho appītiko, cattāro khandhā siyā sappītikā, siyā appītikā. Rūpakkhandho na pītisahagato. Cattāro khandhā siyā pītisahagatā, siyā na pītisahagatā. Dve khandhā na sukhasahagatā. Tayo khandhā siyā sukhasahagatā, siyā na sukhasahagatā. Dve khandhā na upekkhāsahagatā. Tayo khandhā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

四蘊\非煩惱。行蘊\或是煩惱，或非煩惱。色蘊\是可雜染。四蘊\或是可雜染，或是不可雜染。色蘊\是未雜染。四蘊\或是已雜染，或是未雜染。色蘊\與煩惱不相應。四蘊\或與煩惱相應，或與煩惱不相應。色蘊\不可說是"既是煩惱又是可雜染"，也不可說是"是可雜染但非煩惱"。三蘊\不可說是"既是煩惱又是可雜染"，或是可雜染但非煩惱，或不可說是"是可雜染但非煩惱"。行蘊\或既是煩惱又是可雜染，或是可雜染但非煩惱，或不可說是"既是煩惱又是可雜染"，也不可說是"是可雜染但非煩惱"。色蘊\不可說是"既是煩惱又是已雜染"，也不可說是"是已雜染但非煩惱"。三蘊\不可說是"既是煩惱又是已雜染"，或是已雜染但非煩惱，或不可說是"是已雜染但非煩惱"。行蘊\或既是煩惱又是已雜染，或是已雜染但非煩惱，或不可說是"既是煩惱又是已雜染"，也不可說是"是已雜染但非煩惱"。色蘊\不可說是"既是煩惱又與煩惱相應"，也不可說是"與煩惱相應但非煩惱"。三蘊\不可說是"既是煩惱又與煩惱相應"，或與煩惱相應但非煩惱，或不可說是"與煩惱相應但非煩惱"。行蘊\或既是煩惱又與煩惱相應，或與煩惱相應但非煩惱，或不可說是"既是煩惱又與煩惱相應"，也不可說是"與煩惱相應但非煩惱"。色蘊\是與煩惱不相應而可雜染。四蘊\或是與煩惱不相應而可雜染，或是與煩惱不相應而不可雜染，或不可說是"與煩惱不相應而可雜染"，也不可說是"與煩惱不相應而不可雜染"。色蘊\非由見而應斷。四蘊\或由見而應斷，或非由見而應斷。色蘊\非由修而應斷。四蘊\或由修而應斷，或非由修而應斷。色蘊\非由見而應斷之因。四蘊\或是由見而應斷之因，或非由見而應斷之因。色蘊\非由修而應斷之因。四蘊\或是由修而應斷之因，或非由修而應斷之因。色蘊\無尋。四蘊\或有尋，或無尋。色蘊\無伺。四蘊\或有伺，或無伺。色蘊\無喜，四蘊\或有喜，或無喜。色蘊\不與喜俱。四蘊\或與喜俱，或不與喜俱。兩蘊\不與樂俱。三蘊\或與樂俱，或不與樂俱。兩蘊\不與舍俱。三蘊\或與舍俱，或不與舍俱。

Rūpakkhandho kāmāvacaro. Cattāro khandhā siyā kāmāvacarā, siyā na kāmāvacarā. Rūpakkhandho na rūpāvacaro. Cattāro khandhā siyā rūpāvacarā, siyā na rūpāvacarā. Rūpakkhandho na arūpāvacaro. Cattāro khandhā siyā arūpāvacarā, siyā na arūpāvacarā. Rūpakkhandho pariyāpanno. Cattāro khandhā siyā pariyāpannā, siyā apariyāpannā. Rūpakkhandho aniyyāniko. Cattāro khandhā siyā niyyānikā, siyā aniyyānikā. Rūpakkhandho aniyato. Cattāro khandhā siyā niyatā, siyā aniyatā. Rūpakkhandho sauttaro. Cattāro khandhā siyā sauttarā, siyā anuttarā. Rūpakkhandho araṇo. Cattāro khandhā siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṃ.

色蘊\是欲界。四蘊\或是欲界，或非欲界。色蘊\非色界。四蘊\或是色界，或非色界。色蘊\非無色界。四蘊\或是無色界，或非無色界。色蘊\是有系。四蘊\或是有系，或是無系。色蘊\非出離。四蘊\或是出離，或非出離。色蘊\是不定。四蘊\或是決定，或是不定。色蘊\是有上。四蘊\或是有上，或是無上。色蘊\是無諍。四蘊\或是有諍，或是無諍。問答已完。

Khandhavibhaṅgo niṭṭhito.

蘊分解已完成。