B030307Abhidhammatthasaṅgaho（阿毗達磨義攝）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammatthasaṅgaho

Ganthārambhakathā

Sammāsambuddhamatulaṃ , sasaddhammagaṇuttamaṃ.

Abhivādiya bhāsissaṃ, abhidhammatthasaṅgahaṃ.

Catuparamatthadhammo

Tattha vuttābhidhammatthā, catudhā paramatthato.

Cittaṃ cetasikaṃ rūpaṃ, nibbānamiti sabbathā.

Cittaparicchedo

Bhūmibhedacittaṃ

Tattha cittaṃ tāva catubbidhaṃ hoti kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañceti.

Akusalacittaṃ

Tattha katamaṃ kāmāvacaraṃ? Somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ , upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi lobhasahagatacittāni nāma.
Domanassasahagataṃ paṭighasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni dvepi paṭighasampayuttacittāni nāma.
Upekkhāsahagataṃ vicikicchāsampayuttamekaṃ, upekkhāsahagataṃ uddhaccasampayuttamekanti imāni dvepi momūhacittāni nāma.
Iccevaṃ sabbathāpi dvādasākusalacittāni samattāni.
Aṭṭhadhā lobhamūlāni, dosamūlāni ca dvidhā.

Mohamūlāni ca dveti, dvādasākusalā siyuṃ.

Ahetukacittaṃ

Upekkhāsahagataṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ , dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni sattapi akusalavipākacittāni nāma.
Upekkhāsahagataṃ kusalavipākaṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, somanassasahagataṃ santīraṇacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni aṭṭhapi kusalavipākāhetukacittāni nāma.
Upekkhāsahagataṃ pañcadvārāvajjanacittaṃ, tathā manodvārāvajjanacittaṃ, somanassasahagataṃ hasituppādacittañceti imāni tīṇipi ahetukakiriyacittāni nāma.
Icceva sabbathāpi aṭṭhārasāhetukacittāni samattāni.
Sattākusalapākāni, puññapākāni aṭṭhadhā.

Kriyacittāni tīṇīti, aṭṭhārasa ahetukā.

Sobhanacittaṃ

Pāpāhetukamuttāni, sobhanānīti vuccare.

Ekūnasaṭṭhi cittāni, athekanavutīpi vā.

Kāmāvacarasobhanacittaṃ

Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ. Upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi kāmāvacarakusalacittāni nāma.
Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi sahetukakāmāvacaravipākacittāni nāma.

我來為您翻譯這段巴利文：禮敬世尊、阿羅漢、正等正覺者阿毗達摩概要序言 1. 我禮敬無與倫比的正等正覺者，以及殊勝的正法與僧伽，我將宣說阿毗達摩概要。究竟法 2. 此中所說的阿毗達摩義理，從究竟真實而言有四種：心、心所、色法、涅槃，這就是一切。第一章心之分別依地分類的心 3. 其中，心首先可分為四種：欲界心、色界心、無色界心以及出世間心。不善心 4. 其中什麼是欲界心？與喜俱行，與邪見相應，無行一種，有行一種；與喜俱行，與邪見不相應，無行一種，有行一種；與舍俱行，與邪見相應，無行一種，有行一種；與舍俱行，與邪見不相應，無行一種，有行一種。這八種稱為貪俱生心。 5. 與憂俱行，與瞋恚相應，無行一種，有行一種。這兩種稱為瞋恚相應心。 6. 與舍俱行，與疑相應一種，與舍俱行，與掉舉相應一種。這兩種稱為癡根心。 7. 如是，總共有十二種不善心。 8. 貪根有八種，瞋根有二種，癡根有二種，不善心共十二。無因心 9. 與舍俱行的眼識，以及耳識、鼻識、舌識，與苦俱行的身識，與舍俱行的領受心，與舍俱行的推度心，這七種稱為不善異熟心。 10. 與舍俱行的善異熟眼識，以及耳識、鼻識、舌識，與樂俱行的身識，與舍俱行的領受心，與喜俱行的推度心，與舍俱行的推度心，這八種稱為善異熟無因心。 11. 與舍俱行的五門轉向心，以及意門轉向心，與喜俱行的生笑心，這三種稱為無因唯作心。 12. 如是，總共有十八種無因心。 13. 七種不善異熟，八種善異熟，三種唯作心，共十八無因心。美心 14. 除去惡與無因，其餘稱為美心。共五十九種心，或者九十一。欲界美心 15. 與喜俱行，與智相應，無行一種，有行一種；與喜俱行，與智不相應，無行一種，有行一種；與舍俱行，與智相應，無行一種，有行一種；與舍俱行，與智不相應，無行一種，有行一種。這八種稱為欲界善心。 16. 與喜俱行，與智相應，無行一種，有行一種；與喜俱行，與智不相應，無行一種，有行一種；與舍俱行，與智相應，無行一種，有行一種；與舍俱行，與智不相應，無行一種，有行一種。這八種稱為有因欲界異熟心。

Somassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ , sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi sahetukakāmāvacarakiriyacittāni nāma.
Iccevaṃ sabbathāpi catuvīsati sahetukakāmāvacarakusalavipākakiriyacittāni samattāni.
Vedanāñāṇasaṅkhārabhedena catuvīsati.

Sahetukāmāvacarapuññapākakriyā matā.

Kāme tevīsa pākāni, puññāpuññāni vīsati.

Ekādasa kriyā ceti, catupaññāsa sabbathā.

Rūpāvacaracittaṃ

Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakusalacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakusalacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakusalacittaṃ, sukhekaggatāsahitaṃ catutthajjhānakusalacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakusalacittañceti imāni pañcapi rūpāvacarakusalacittāni nāma.
Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānavipākacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānavipākacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānavipākacittaṃ, sukhekaggatāsahitaṃ catutthajjhānavipākacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānavipākacittañceti imāni pañcapi rūpāvacaravipākacittāni nāma.
Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakiriyacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakiriyacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakiriyacittaṃ , sukhekaggatāsahitaṃ catutthajjhānakiriyacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakiriyacittañceti imāni pañcapi rūpāvacarakiriyacittāni nāma.
Iccevaṃ sabbathāpi pannarasa rūpāvacarakusalavipākakiriyacittāni samattāni.
Pañcadhā jhānabhedena, rūpāvacaramānasaṃ.

Puññapākakriyābhedā, taṃ pañcadasadhā bhave.

Arūpāvacaracittaṃ

Ākāsānañcāyatanakusalacittaṃ, viññāṇañcāyatanakusalacittaṃ, ākiñcaññāyatanakusalacittaṃ, nevasaññānāsaññāyatanakusalacittañceti imāni cattāripi arūpāvacarakusalacittāni nāma.
Ākāsānañcāyatanavipākacittaṃ, viññāṇañcāyatanavipākacittaṃ, ākiñcaññāyatanavipākacittaṃ, nevasaññānāsaññāyatanavipākacittañceti imāni cattāripi arūpāvacaravipākacittāni nāma.
Ākāsānañcāyatanakiriyacittaṃ, viññāṇañcāyatanakiriyacittaṃ, ākiñcaññāyatanakiriyacittaṃ, nevasaññānāsaññāyatanakiriyacittañceti imāni cattāripi arūpāvacarakiriyacittāni nāma.
Iccevaṃ sabbathāpi dvādasa arūpāvacarakusalavipākakiriyacittāni samattāni.
Ālambaṇappabhedena , catudhāruppamānasaṃ.

Puññapākakriyābhedā, puna dvādasadhā ṭhitaṃ.

Lokuttaracittaṃ

Sotāpattimaggacittaṃ , sakadāgāmimaggacittaṃ, anāgāmimaggacittaṃ, arahattamaggacittañceti imāni cattāripi lokuttarakusalacittāni nāma.
Sotāpattiphalacittaṃ, sakadāgāmiphalacittaṃ, anāgāmiphalacittaṃ, arahattaphalacittañceti imāni cattāripi lokuttaravipākacittāni nāma.
Iccevaṃ sabbathāpi aṭṭha lokuttarakusalavipākacittāni samattāni.
Catumaggappabhedena, catudhā kusalaṃ tathā.

Pākaṃ tassa phalattāti, aṭṭhadhānuttaraṃ mataṃ.

Cittagaṇanasaṅgaho

我來為您直譯這段巴利文: 17. 一個與喜俱行智相應無行，一個有行，一個與喜俱行智不相應無行，一個有行，一個與舍俱行智相應無行，一個有行，一個與舍俱行智不相應無行，一個有行，這八個是有因欲界唯作心。 18. 如是，二十四個有因欲界善、異熟、唯作心完畢。 19. 依受、智、行的差別有二十四。有因欲界的福、異熟、唯作已知。 20. 欲界二十三異熟，二十善不善，十一唯作，如是共五十四。色界心我來翻譯這段關於心的分類的巴利語經文：

具有尋、伺、喜、樂、一境性的初禪善心，具有伺、喜、樂、一境性的第二禪善心，具有喜、樂、一境性的第三禪善心，具有樂、一境性的第四禪善心，具有舍、一境性的第五禪善心，這五種稱為色界善心。
具有尋、伺、喜、樂、一境性的初禪異熟心，具有伺、喜、樂、一境性的第二禪異熟心，具有喜、樂、一境性的第三禪異熟心，具有樂、一境性的第四禪異熟心，具有舍、一境性的第五禪異熟心，這五種稱為色界異熟心。
具有尋、伺、喜、樂、一境性的初禪唯作心，具有伺、喜、樂、一境性的第二禪唯作心，具有喜、樂、一境性的第三禪唯作心，具有樂、一境性的第四禪唯作心，具有舍、一境性的第五禪唯作心，這五種稱為色界唯作心。
如是一共有十五種色界善、異熟、唯作心。
禪那分五種，色界之心，依善、異熟、唯作差別，共有十五種。

無色界心

空無邊處善心、識無邊處善心、無所有處善心、非想非非想處善心，這四種稱為無色界善心。
空無邊處異熟心、識無邊處異熟心、無所有處異熟心、非想非非想處異熟心，這四種稱為無色界異熟心。
空無邊處唯作心、識無邊處唯作心、無所有處唯作心、非想非非想處唯作心，這四種稱為無色界唯作心。
如是一共有十二種無色界善、異熟、唯作心。
依所緣差別，無色界心有四種，依善、異熟、唯作差別，則有十二種。

出世間心

須陀洹道心、斯陀含道心、阿那含道心、阿羅漢道心，這四種稱為出世間善心。
須陀洹果心、斯陀含果心、阿那含果心、阿羅漢果心，這四種稱為出世間異熟心。
如是一共有八種出世間善、異熟心。
依四道差別，善心有四種，其果為異熟，出世間心共八種。

心之攝類

Dvādasākusalānevaṃ, kusalānekavīsati.

Chattiṃseva vipākāni, kriyacittāni vīsati.

Catupaññāsadhā kāme, rūpe pannarasīraye.

Cittāni dvādasāruppe, aṭṭhadhānuttare tathā.

Itthamekūnanavutipabhedaṃ pana mānasaṃ.

Ekavīsasataṃ vātha, vibhajanti vicakkhaṇā.

Vitthāragaṇanā

Kathamekūnanavutividhaṃ cittaṃ ekavīsasataṃ hoti? Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānasotāpattimaggacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānasotāpattimaggacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānasotāpattimaggacittaṃ, sukhekaggatāsahitaṃ catutthajjhānasotāpattimaggacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānasotāpattimaggacittañceti imāni pañcapi sotāpattimaggacittāni nāma.
Tathā sakadāgāmimaggaanāgāmimaggaarahattamaggacittañceti samavīsati maggacittāni.
Tathā phalacittāni ceti samacattālīsa lokuttaracittāni bhavantīti.
Jhānaṅgayogabhedena, katvekekantu pañcadhā.

Vuccatānuttaraṃ cittaṃ, cattālīsavidhanti ca.

Yathā ca rūpāvacaraṃ, gayhatānuttaraṃ tathā.

Paṭhamādijhānabhede, āruppañcāpi pañcame.

Ekādasavidhaṃ tasmā, paṭhamādikamīritaṃ;

Jhānamekekamante tu, tevīsatividhaṃ bhave.

Sattatiṃsavidhaṃ puññaṃ, dvipaññāsavidhaṃ tathā.

Pākamiccāhu cittāni, ekavīsasataṃ budhā.

Iti abhidhammatthasaṅgahe cittasaṅgahavibhāgo nāma

Paṭhamo paricchedo.

Cetasikaparicchedo

Sampayogalakkhaṇaṃ

Ekuppādanirodhā ca, ekālambaṇavatthukā.

Cetoyuttā dvipaññāsa, dhammā cetasikā matā.

Aññasamānacetasikaṃ

Kathaṃ? Phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāro ceti sattime cetasikā sabbacittasādhāraṇā nāma.
Vitakko vicāro adhimokkho vīriyaṃ pīti chando cāti cha ime cetasikā pakiṇṇakā nāma.
Evamete terasa cetasikā aññasamānāti veditabbā.

Akusalacetasikaṃ

Moho ahirikaṃ anottappaṃ uddhaccaṃ lobho diṭṭhi māno doso issā macchariyaṃ kukkuccaṃ thinaṃ middhaṃ vicikicchā ceti cuddasime cetasikā akusalā nāma.

Sobhanacetasikaṃ

Saddhā sati hirī ottappaṃ alobho adoso tatramajjhattatā kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā ceti ekūnavīsatime cetasikā sobhanasādhāraṇā nāma.
Sammāvācā sammākammanto sammāājīvo ceti tisso viratiyo nāma.
Karuṇā muditā appamaññāyo nāmāti sabbathāpi paññindriyena saddhiṃ pañcavīsatime cetasikā sobhanāti veditabbā.
Ettāvatā ca –

Terasaññasamānā ca, cuddasākusalā tathā;

Sobhanā pañcavīsāti, dvipaññāsa pavuccare.

Sampayoganayo

Tesaṃ cittāviyuttānaṃ, yathāyogamito paraṃ.

Cittuppādesu paccekaṃ, sampayogo pavuccati.

Satta sabbattha yujjanti, yathāyogaṃ pakiṇṇakā.

Cuddasākusalesveva, sobhanesveva sobhanā.

Aññasamānacetasikasampayoganayo

Kathaṃ? Sabbacittasādhāraṇā tāva sattime cetasikā sabbesupi ekūnanavuticittuppādesu labbhanti.

13.Pakiṇṇakesu pana vitakko tāva dvipañcaviññāṇavajjitakāmāvacaracittesu ceva ekādasasu paṭhamajjhānacittesu ceti pañcapaññāsacittesu uppajjati.

我來為您直譯這段巴利文： 35. 如是十二不善，二十一善，三十六異熟，二十唯作心。 36. 欲界五十四，色界十五，無色界十二，出世間八。 37. 如是心有八十九種差別，或者智者分別為一百二十一。詳細計數 38. 如何八十九種心成為一百二十一？伴有尋、伺、喜、樂、一境性的初禪須陀洹道心，伴有伺、喜、樂、一境性的第二禪須陀洹道心，伴有喜、樂、一境性的第三禪須陀洹道心，伴有樂、一境性的第四禪須陀洹道心，伴有舍、一境性的第五禪須陀洹道心，這五個是須陀洹道心。 39. 如是斯陀含道、阿那含道、阿羅漢道心，共二十道心。 40. 如是果心，共四十出世間心。 41. 依禪支相應差別，每一個成五種，所說出世間心，共有四十種。 42. 如取色界心，如是取出世間，初禪等差別，無色界亦在第五。因此說初等，各有十一種；每一禪最後，成為二十三種。 43. 善有三十七種，如是異熟有五十二種，智者說諸心，共一百二十一。如是《阿毗達摩概要》攝心分別品第一品完。第二品心所品相應相 1. 同生同滅及，同所緣所依，與心相應法，心所五十二。遍一切心所 2. 如何？觸、受、想、思、一境性、命根、作意，這七個心所名為遍一切心。 3. 尋、伺、勝解、精進、喜、欲，這六個心所名為雜。 4. 如是這十三個心所應知為通一切。不善心所 5. 癡、無慚、無愧、掉舉、貪、見、慢、瞋、嫉、慳、惡作、昏沉、睡眠、疑，這十四個心所名為不善。凈心所 6. 信、念、慚、愧、無貪、無瞋、中舍性、身輕安、心輕安、身輕快、心輕快、身柔軟、心柔軟、身適業、心適業、身練達、心練達、身正直、心正直，這十九個心所名為遍凈。 7. 正語、正業、正命，這三個名為離。 8. 悲、喜名為無量，如是連同慧根，應知這二十五個心所為凈。 9. 至此 - 十三通一切，十四不善法；二十五凈法，說為五十二。相應法 10. 此後當說彼等，不離心諸法，于諸心生起中，各各相應法。 11. 七遍一切處，雜隨宜相應，十四唯不善，凈唯于凈生。通一切心所相應法 12. 如何？首先七個遍一切心心所於一切八十九心生起中可得。 13. 在雜心所中，首先尋于除雙五識的欲界心和十一初禪心，即五十五心中生起。

Vicāro pana tesu ceva ekādasasu dutiyajjhānacittesu cāti chasaṭṭhicittesu.
Adhimokkho dvipañcaviññāṇavicikicchāsahagatavajjitacittesu.
Vīriyaṃ pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavajjitacittesu.
Pīti domanassupekkhāsahagatakāyaviññāṇacatutthajjhānavajjitacittesu.
Chando ahetukamomūhavajjitacittesūti.
Te pana cittuppādā yathākkamaṃ –

Chasaṭṭhi pañcapaññāsa, ekādasa ca soḷasa;

Sattati vīsati ceva, pakiṇṇakavivajjitā.

Pañcapaññāsa chasaṭṭhiṭṭhasattati tisattati;

Ekapaññāsa cekūnasattati sapakiṇṇakā.

Akusalacetasikasampayoganayo

20.Akusalesu pana moho ahirikaṃ anottappaṃ uddhaccañcāti cattārome cetasikā sabbākusalasādhāraṇā nāma, sabbesupi dvādasā kusalesu labbhanti.

Lobho aṭṭhasu lobhasahagatacittesveva labbhati.
Diṭṭhi catūsu diṭṭhigatasampayuttesu.
Māno catūsu diṭṭhigatavippayuttesu.
Doso issā macchariyaṃ kukkuccañcāti dvīsu paṭighasampayuttacittesu.
Thinamiddhaṃ pañcasu sasaṅkhārikacittesu.
Vicikicchā vicikicchāsahagatacitteyevāti.
Sabbāpuññesu cattāro,

Lobhamūle tayo gatā;

Dosamūlesu cattāro,

Sasaṅkhāre dvayaṃ tathā.

Vicikicchā vicikicchā-citte cāti catuddasa;

Dvādasākulesveva, sampayujjanti pañcadhā.

Sobhanacetasikasampayoganayo

28.Sobhanesu pana sobhanasādhāraṇā tāva ekūnavīsatime cetasikā sabbesupi ekūnasaṭṭhisobhanacittesu saṃvijjanti.

Viratiyo pana tissopi lokuttaracittesu sabbathāpi niyatā ekatova labbhanti, lokiyesu pana kāmāvacarakusalesveva kadāci sandissanti visuṃ visuṃ.
Appamaññāyo pana dvādasasu pañcamajjhānavajjitamahaggatacittesu ceva kāmāvacarakusalesu ca sahetukakāmāvacarakiriyacittesu cāti aṭṭhavīsaticittesveva kadāci nānā hutvā jāyanti, upekkhāsahagatesu panettha karuṇāmuditā na santīti keci vadanti.
Paññā pana dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sabbesupi pañcatiṃsamahaggatalokuttaracittesu cāti sattacattālīsacittesu sampayogaṃ gacchatīti.
Ekūnavīsati dhammā, jāyantekūnasaṭṭhisu.

Tayo soḷasacittesu, aṭṭhavīsatiyaṃ dvayaṃ.

Paññā pakāsitā, sattacattālīsavidhesupi;

Sampayuttā catudhevaṃ, sobhanesveva sobhanā.

Issāmaccherakukkucca-viratikaruṇādayo.

Nānā kadāci māno ca, thina middhaṃ tathā saha.

Yathāvuttānusārena, sesā niyatayogino.

Saṅgahañca pavakkhāmi, tesaṃ dāni yathārahaṃ.

Saṅgahanayo

Chattiṃsānuttare dhammā, pañcatiṃsa mahaggate.

Aṭṭhatiṃsāpi labbhanti, kāmāvacarasobhane.

Sattavīsatipuññamhi, dvādasāhetuketi ca;

Yathāsambhavayogena, pañcadhā tattha saṅgaho.

Lokuttaracittasaṅgahanayo

Kathaṃ ? Lokuttaresu tāva aṭṭhasu paṭhamajjhānikacittesu aññasamānā terasa cetasikā, appamaññāvajjitā tevīsati sobhanacetasikā ceti chattiṃsa dhammā saṅgahaṃ gacchanti, tathā dutiyajjhānikacittesu vitakkavajjā, tatiyajjhānikacittesu vitakkavicāravajjā, catutthajjhānikacittesu vitakkavicārapītivajjā, pañcamajjhānikacittesupi upekkhāsahagatā te eva saṅgayhantīti sabbathāpi aṭṭhasu lokuttaracittesu pañcakajjhānavasena pañcadhāva saṅgaho hotīti.

我來為您直譯這段巴利文： 14. 伺于那些和十一第二禪心，即六十六心中。 15. 勝解于除雙五識和疑相應心的諸心中。 16. 精進于除五門轉向、雙五識、領受、推度的諸心中。 17. 喜于除憂俱行、舍俱行、身識、第四禪的諸心中。 18. 欲于除無因和癡根的諸心中。 19. 那些心生起依次為 - 六十六五十五，十一又十六；七十二十即是，無雜心所者。五十五六十六，七十與七十三；五十一六十九，是有雜心所。不善心所相應法 20. 在不善中，癡、無慚、無愧、掉舉，這四個心所名為遍一切不善，於一切十二不善中可得。 21. 貪唯於八個貪相應心中可得。 22. 見於四個邪見相應心中。 23. 慢於四個離邪見心中。 24. 瞋、嫉、慳、惡作於二個瞋恚相應心中。 25. 昏沉睡眠於五個有行心中。 26. 疑唯于疑相應心中。 27. 一切不善中四個，貪根中三個生；瞋根中有四個，有行中亦二法。疑于疑心中，共十四；唯於十二不善，五種相應生。凈心所相應法 28. 在凈中，首先十九個遍凈心所於一切五十九凈心中存在。 29. 三個離於一切出世間心中必定同時可得，但在世間則唯于欲界善心中有時各別顯現。 30. 無量則于除第五禪的十二廣大心及欲界善心和有因欲界唯作心，即只於二十八心中有時各別生起，但有些人說於此中舍俱行者沒有悲和喜。 31. 慧則於十二智相應欲界心和一切三十五廣大出世間心，即於四十七心中相應。 32. 十九法生於，五十九心中，三於十六心，二法二十八。慧已說明于，四十七種中；如是相應有，四種唯凈中。 33. 嫉慳及惡作，離與悲等法。各別或時起，慢與昏睡俱。 34. 如所說隨順，餘者定相應。今當說彼等，如理攝分別。攝類法 35. 出世間三十六法，廣大三十五，欲界凈得三十八，善二十七無因十二；依相應生起，五種攝其中。出世間心攝類法 36. 如何？首先於八個初禪出世間心中，十三個通一切心所，除無量的二十三個凈心所，如是三十六法攝於其中，如是第二禪心中除尋，第三禪心中除尋伺，第四禪心中除尋伺喜，第五禪心中則與舍俱行者同樣攝於其中。如是於一切八出世間心中依五種禪而有五種攝類。

Chattiṃsa pañcatiṃsa ca, catuttiṃsa yathākkamaṃ.

Tettiṃsadvayamiccevaṃ, pañcadhānuttare ṭhitā.

Mahaggatacittasaṅgahanayo

38.Mahaggatesu pana tīsu paṭhamajjhānikacittesu tāva aññasamānā terasa cetasikā, viratittayavajjitā dvāvīsati sobhanacetasikā ceti pañcatiṃsa dhammā saṅgahaṃ gacchanti, karuṇāmuditā panettha paccekameva yojetabbā, tathā dutiyajjhānikacittesu vitakkavajjā, tatiyajjhānikacittesu vitakkavicāravajjā, catutthajjhānikacittesu vitakkavicārapītivajjā, pañcamajjhānikacittesu pana pannarasasu appamaññāyo na labbhantīti sabbathāpi sattavīsatimahaggatacittesu pañcakajjhānavasena pañcadhāva saṅgaho hotīti.

Pañcatiṃsa catuttiṃsa, tettiṃsa ca yathākkamaṃ.

Bāttiṃsa ceva tiṃseti, pañcadhāva mahaggate.

Kāmāvacarasobhanacittasaṅgahanayo

40.Kāmāvacarasobhanesu pana kusalesu tāva paṭhamadvaye aññasamānā terasa cetasikā, pañcavīsati sobhanacetasikā ceti aṭṭhatiṃsa dhammā saṅgahaṃ gacchanti, appamaññāviratiyo panettha pañcapi paccekameva yojetabbā, tathā dutiyadvaye ñāṇavajjitā, tatiyadvaye ñāṇasampayuttā pītivajjitā, catutthadvaye ñāṇapītivajjitā te eva saṅgayhanti. Kiriyacittesupi virativajjitā tatheva catūsupi dukesu catudhāva saṅgayhanti. Tathā vipākesu ca appamaññāvirativajjitā te eva saṅgayhantīti sabbathāpi catuvīsatikāmāvacarasobhanacittesu dukavasena dvādasadhāva saṅgaho hotīti.

Aṭṭhatiṃsa sattatiṃsa, dvayaṃ chattiṃsakaṃ subhe.

Pañcatiṃsa catuttiṃsa, dvayaṃ tettiṃsakaṃ kriye;

Tettiṃsa pāke bāttiṃsa, dvayekatiṃsakaṃ bhave;

Sahetukāmāvacarapuñña-pākakriyāmane.

Navijjantettha viratī, kriyesu ca mahaggate.

Anuttare appamaññā, kāmapāke dvayaṃ tathā;

Anuttare jhānadhammā, appamaññā ca majjhime;

Viratī ñāṇapītī ca, parittesu visesakā.

Akusalacittasaṅgahanayo

43.Akusalesu pana lobhamūlesu tāva paṭhame asaṅkhārike aññasamānā terasa cetasikā, akusalasādhāraṇā cattāro cāti sattarasa lobhadiṭṭhīhi saddhiṃ ekūnavīsati dhammā saṅgahaṃ gacchanti.

Tatheva dutiye asaṅkhārike lobhamānena.
Tatiye tatheva pītivajjitā lobhadiṭṭhīhi saha aṭṭhārasa.
Catutthe tatheva lobhamānena.
Pañcame pana paṭighasampayutte asaṅkhārike doso issā macchariyaṃ kukkuccañcāti catūhi saddhiṃ pītivajjitā te eva vīsati dhammā saṅgayhanti, issāmacchariyakukkuccāni panettha paccekameva yojetabbāni.
Sasaṅkhārikapañcakepi tatheva thinamiddhena visesetvā yojetabbā.
Chandapītivajjitā pana aññasamānā ekādasa, akusalasādhāraṇā cattāro cāti pannarasa dhammā uddhaccasahagate sampayujjanti.
Vicikicchāsahagatacitte ca adhimokkhavirahitā vicikicchāsahagatā tatheva pannarasa dhammā samupalabbhantīti sabbathāpi dvādasākusalacittuppādesu paccekaṃ yojiyamānāpi gaṇanavasena sattadhāva saṅgahitā bhavantīti.
Ekūnavīsāṭṭhārasa, vīsekavīsa vīsati.

Dvāvīsa pannaraseti, sattadhā kusaleṭhitā.

Sādhāraṇā ca cattāro, samānā ca dasāpare.

Cuddasete pavuccanti, sabbākusalayogino.

Ahetukacittasaṅgahanayo

53.Ahetukesu pana hasanacitte tāva chandavajjitā aññasamānā dvādasa dhammā saṅgahaṃ gacchanti.

我來為您直譯這段巴利文： 37. 三十六三十五，三十四依次。三十三二類，如是出世五。廣大心攝類法 38. 在廣大心中，首先於三個初禪心中，十三個通一切心所，除三個離的二十二個凈心所，如是三十五法攝於其中，但此中悲與喜應各別相應，如是第二禪心中除尋，第三禪心中除尋伺，第四禪心中除尋伺喜，而在第五禪十五心中無量不可得。如是於一切二十七廣大心中依五種禪而有五種攝類。 39. 三十五三十四，三十三依次，三十二與三十，五種于廣大。欲界凈心攝類法 40. 在欲界凈中，首先於善心第一對中，十三個通一切心所，二十五個凈心所，如是三十八法攝於其中，但此中無量和離應各別相應，如是第二對中除智，第三對中智相應除喜，第四對中除智喜攝於其中。在唯作心中除離亦如是於四對中有四種攝類。如是在異熟中除無量和離亦攝於其中。如是於一切二十四欲界凈心中依對而有十二種攝類。 41. 三十八三十七，兩三十六于善，三十五三十四，兩三十三唯作；三十三異熟三十二，兩三十一當有；有因欲界善異熟唯作意。 42. 此中無離於，唯作及廣大，出世無無量，欲異熟亦二；出世禪諸法，無量在中間；離智喜為其，小界差別相。不善心攝類法 43. 在不善中，首先於貪根第一無行心中，十三個通一切心所，四個遍不善，如是與貪見一起十九法攝於其中。 44. 如是第二無行與貪慢。 45. 第三如是除喜與貪見一起十八。 46. 第四如是與貪慢。 47. 第五于瞋恚相應無行中，瞋、嫉、慳、惡作四個與除喜的二十法攝於其中，但此中嫉、慳、惡作應各別相應。 48. 於五個有行亦如是應以昏沉睡眠分別相應。 49. 除欲喜的十一個通一切心所，四個遍不善，如是十五法于掉舉相應心中相應。 50. 于疑相應心中除勝解與疑相應如是十五法可得。如是於一切十二不善心生起中各別相應而依數目有七種攝類。 51. 十九與十八，二十一二十，二十二十五，七種住不善。 52. 遍共有四種，通一切更十，說此十四法，遍一切不善。無因心攝類法 53. 在無因中，首先於笑心中除欲的十二個通一切心所攝於其中。

Tathā voṭṭhabbane chandapītivajjitā.
Sukhasantīraṇe chandavīriyavajjitā.
Manodhātuttikāhetukapaṭisandhiyugaḷe chandapītivīriyavajjitā.
Dvipañcaviññāṇe pakiṇṇakavajjitā teyeva saṅgayhantīti sabbathāpi aṭṭhārasasu ahetukesu gaṇanavasena catudhāva saṅgaho hotīti.
Dvādasekādasa dasa, satta cāti catubbidho.

Aṭṭhārasāhetukesu, cittuppādesu saṅgaho.

Ahetukesu sabbattha, satta sesā yathārahaṃ.

Iti vitthārato vutto, tettiṃsavidhasaṅgaho.

Itthaṃ cittāviyuttānaṃ, sampayogañca saṅgahaṃ.

Ñatvā bhedaṃ yathāyogaṃ, cittena samamuddise.

Iti abhidhammatthasaṅgahe cetasikasaṅgahavibhāgo nāma

Dutiyo paricchedo.

Pakiṇṇakaparicchedo
Sampayuttā yathāyogaṃ, tepaññāsa sabhāvato.

Cittacetasikā dhammā, tesaṃ dāni yathārahaṃ.

Vedanāhetuto kiccadvārālambaṇavatthuto.

Cittuppādavaseneva, saṅgaho nāma nīyate.

Vedanāsaṅgaho

Tattha vedanāsaṅgahe tāva tividhā vedanā sukhaṃ dukkhaṃ adukkhamasukhā ceti, sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti ca bhedena pana pañcadhā hoti.
Tattha sukhasahagataṃ kusalavipākaṃ kāyaviññāṇamekameva, tathā dukkhasahagataṃ akusalavipākaṃ.
Somanassasahagatacittāni pana lobhamūlāni cattāri, dvādasa kāmāvacarasobhanāni, sukhasantīraṇahasanāni ca dveti aṭṭhārasa kāmāvacarasomanassasahagatacittāni ceva paṭhamadutiyatatiyacatutthajjhānasaṅkhātāni catucattālīsa mahaggatalokuttaracittāni ceti dvāsaṭṭhividhāni bhavanti.
Domanassasahagatacittāni pana dve paṭighasampayuttacittāneva.
Sesāni sabbānipi pañcapaññāsa upekkhāsahagatacittānevāti.
Sukhaṃ dukkhamupekkhāti, tividhā tattha vedanā.

Somanassaṃ domanassamitibhedena pañcadhā.

Sukhamekattha dukkhañca, domanassaṃ dvaye ṭhitaṃ.

Dvāsaṭṭhīsu somanassaṃ, pañcapaññāsaketarā.

Hetusaṅgaho

10.Hetusaṅgahe hetū nāma lobho doso moho alobho adoso amoho cāti chabbidhā bhavanti.

Tattha pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavoṭṭhabbanahasanavasena ahetukacittāni nāma.
Sesāni sabbānipi ekasattati cittāni sahetukāneva.
Tatthāpi dve momūhacittāni ekahetukāni.
Sesāni dasa akusalacittāni ceva ñāṇavippayuttāni dvādasa kāmāvacarasobhanāni ceti dvāvīsati dvihetukacittāni.
Dvādasa ñāṇasampayuttakāmāvacarasobhanāni ceva pañcatiṃsa mahaggatalokuttaracittāni ceti sattacattālīsa tihetukacittānīti.
Lobho doso ca moho ca,

Hetū akusalā tayo;

Alobhādosāmoho ca,

Kusalābyākatā tathā.

Ahetukāṭṭhārasekahetukā dve dvāvīsati.

Dvihetukā matā sattacattālīsatihetukā.

Kiccasaṅgaho

18.Kiccasaṅgahe kiccāni nāma paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasavidhāni bhavanti.

Paṭisandhibhavaṅgāvajjanapañcaviññāṇaṭhānādivasena pana tesaṃ dasadhā ṭhānabhedo veditabbo.
Tattha dve upekkhāsahagatasantīraṇāni ceva aṭṭha mahāvipākāni ca nava rūpārūpavipākāni ceti ekūnavīsati cittāni paṭisandhibhavaṅgacutikiccāni nāma.
Āvajjanakiccāni pana dve.
Tathā dassanasavanaghāyanasāyanaphusanasampaṭicchanakiccāni ca.

我來為您直譯這段巴利文： 54. 如是確定心中除欲喜。 55. 悅尋心中除欲精進。 56. 意界三心和無因結生雙中除欲喜精進。 57. 雙五識中除雜心所亦攝於其中。如是於一切十八無因心中依數目有四種攝類。 58. 十二十一十，七者為四種，十八無因中，心生起攝類。 59. 無因處一切，七餘依所宜，如是廣分別，說三十三種。 60. 如是知心所，相應及攝類，了知差別后，依理與心說。如是《阿毗達摩概要》心所攝類分別品第二品完。第三品雜品 1. 依相應如理，五十三自性，心與心所法，今當說其理。 2. 依受依因依作用門所緣所依，唯依心生起，而作此攝類。受攝類 3. 其中在受攝類中，首先受有三種：樂、苦、不苦不樂，又依樂、苦、悅、憂、舍分別為五種。 4. 其中與樂俱行的善異熟身識只有一個，如是與苦俱行的不善異熟也是。 5. 與悅俱行的心則有四個貪根心，十二欲界凈心，悅尋和笑心二個，如是十八欲界悅俱行心，以及稱為初禪、第二禪、第三禪、第四禪的四十四廣大出世間心，共為六十二種。 6. 與憂俱行的心則只有兩個瞋恚相應心。 7. 其餘一切五十五心都是舍俱行心。 8. 樂苦及與舍，如是受三種，悅與憂分別，成為有五種。 9. 樂在一處苦，憂住於二處，六十二悅住，五十五餘者。因攝類 10. 在因攝類中，因即是貪、瞋、癡、無貪、無瞋、無癡，有六種。 11. 其中五門轉向、雙五識、領受、推度、確定、笑為無因心。 12. 其餘一切七十一心都是有因心。 13. 其中兩個癡根心是一因心。 14. 其餘十個不善心和十二離智欲界凈心，如是二十二是二因心。 15. 十二智相應欲界凈心和三十五廣大出世間心，如是四十七是三因心。 16. 貪瞋及與癡，三不善之因；無貪瞋及癡，善無記亦然。 17. 無因十八一因二二十二，二因已知四十七三因。作用攝類 18. 在作用攝類中，作用即是結生、有分、轉向、見、聞、嗅、嘗、觸、領受、推度、確定、速行、彼所緣、死，有十四種。 19. 但依結生、有分、轉向、五識住等，應知彼等有十種住處差別。 20. 其中兩個舍俱行推度心、八個大異熟心、九個色無色異熟心，如是十九心名為結生、有分、死作用。 21. 轉向作用則有二個。 22. 如是見聞嗅嘗觸領受作用也是。

Tīṇi santīraṇakiccāni.
Manodvārāvajjanameva pañcadvāre voṭṭhabbanakiccaṃ sādheti.
Āvajjanadvayavajjitāni kusalākusalaphalakiriyacittāni pañcapaññāsa javanakiccāni.
Aṭṭha mahāvipākāni ceva santīraṇattayañceti ekādasa tadārammaṇakiccāni.
Tesu pana dve upekkhāsahagatasantīraṇacittāni paṭisandhibhavaṅgacutitadārammaṇasantīraṇavasena pañcakiccāni nāma.
Mahāvipākāni aṭṭha paṭisandhibhavaṅgacutitadārammaṇavasena catukiccāni nāma.
Mahaggatavipākāni nava paṭisandhibhavaṅgacutivasena tikiccāni nāma.
Somanassasantīraṇaṃ santīraṇatadārammaṇavasena dukiccaṃ.
Tathā voṭṭhabbanaṃ voṭṭhabbanāvajjanavasena.
Sesāni pana sabbānipi javanamanodhātuttikadvipañcaviññāṇāni yathāsambhavamekakiccānīti.
Paṭisandhādayo nāma, kiccabhedena cuddasa.

Dasadhā ṭhānabhedena, cittuppādā pakāsitā.

Aṭṭhasaṭṭhi tathā dve ca, navāṭṭha dve yathākkamaṃ.

Ekadviticatupañcakiccaṭhānāni niddise.

Dvārasaṅgaho

35.Dvārasaṅgahe dvārāni nāma cakkhudvāraṃ sotadvāraṃ ghānadvāraṃ jivhādvāraṃ kāyadvāraṃ manodvārañceti chabbidhāni bhavanti.

Tattha cakkhumeva cakkhudvāraṃ.
Tathā sotādayo sotadvārādīni.
Manodvāraṃ pana bhavaṅganti pavuccati.
Tattha pañcadvārāvajjanacakkhuviññāṇasampaṭicchanasantīraṇavoṭṭhabbanakāmāvacarajavanatadārammaṇavasena chacattālīsa cittāni cakkhudvāre yathārahaṃ uppajjanti, tathā pañcadvārāvajjanasotaviññāṇādivasena sotadvārādīsupi chacattālīseva bhavantīti sabbathāpi pañcadvāre catupaññāsa cittāni kāmāvacarāneva.
Manodvāre pana manodvārāvajjanapañcapaññāsajavanatadārammaṇavasena sattasaṭṭhi cittāni bhavanti.
Ekūnavīsati paṭisandhibhavaṅgacutivasena dvāravimuttāni.
Tesu pana pañcaviññāṇāni ceva mahaggatalokuttarajavanāni ceti chattiṃsa yathārahamekadvārikacittāni nāma.
Manodhātuttikaṃ pana pañcadvārikaṃ.
Sukhasantīraṇavoṭṭhabbanakāmāvacarajavanāni chadvārikacittāni.
Upekkhāsahagatasantīraṇamahāvipākāni chadvārikāni ceva dvāravimuttāni ca.
Mahaggatavipākāni dvāravimuttānevāti.
Ekadvārikacittāni, pañcachadvārikāni ca.

Chadvārikavimuttāni, vimuttāni ca sabbathā.

Chattiṃsati tathā tīṇi, ekatiṃsa yathākkamaṃ;

Dasadhā navadhā ceti, pañcadhā paridīpaye.

Ālambaṇasaṅgaho

48.Ālambaṇasaṅgahe ārammaṇāni nāma rūpārammaṇaṃ saddārammaṇaṃ gandhārammaṇaṃ rasārammaṇaṃ phoṭṭhabbārammaṇaṃ dhammārammaṇañceti chabbidhāni bhavanti.

Tattha rūpameva rūpārammaṇaṃ, tathā saddādayo saddārammaṇādīni.
Dhammārammaṇaṃ pana pasādasukhumarūpacittacetasikanibbānapaññattivasena chadhā saṅgayhati.
Tattha cakkhudvārikacittānaṃ sabbesampi rūpameva ārammaṇaṃ, tañca paccuppannaṃ. Tathā sotadvārikacittādīnampi saddādīni, tāni ca paccuppannāniyeva.
Manodvārikacittānaṃ pana chabbidhampi paccuppannamatītaṃ anāgataṃ kālavimuttañca yathārahamārammaṇaṃ hoti.
Dvāravimuttānañca paṭisandhibhavaṅgacutisaṅkhātānaṃ chabbidhampi yathāsambhavaṃ yebhuyyena bhavantare chadvāraggahitaṃ paccuppannamatītaṃ paññattibhūtaṃ vā kammakammanimittagatinimittasammataṃ ārammaṇaṃ hoti.

我來為您直譯這段巴利文： 23. 推度作用有三個。 24. 唯意門轉向在五門中完成確定作用。 25. 除兩個轉向的善、不善、果、唯作心五十五個是速行作用。 26. 八個大異熟和三個推度，如是十一個是彼所緣作用。 27. 其中兩個舍俱行推度心依結生、有分、死、彼所緣、推度有五種作用。 28. 八個大異熟依結生、有分、死、彼所緣有四種作用。 29. 九個廣大異熟依結生、有分、死有三種作用。 30. 悅推度依推度、彼所緣有二種作用。 31. 如是確定依確定、轉向有二種作用。 32. 其餘一切速行、意界三心、雙五識隨其所應有一種作用。 33. 結生等名為，作用分十四，十種住處別，心生起已說。 34. 六十八二九，八二依次第，說一二三四，五作用諸處。門攝類 35. 在門攝類中，門即是眼門、耳門、鼻門、舌門、身門、意門，有六種。 36. 其中眼即是眼門。 37. 如是耳等是耳門等。 38. 但意門說為有分。 39. 其中依五門轉向、眼識、領受、推度、確定、欲界速行、彼所緣，四十六心於眼門中隨宜生起，如是依五門轉向、耳識等於耳門等中也是四十六，如是於一切五門中五十四心唯是欲界心。 40. 但在意門中依意門轉向、五十五速行、彼所緣有六十七心。 41. 十九心依結生、有分、死而離門。 42. 其中五識和廣大出世間速行，如是三十六心隨宜名為一門心。 43. 但意界三心是五門心。 44. 悅推度、確定、欲界速行是六門心。 45. 舍俱行推度、大異熟是六門心及離門心。 46. 廣大異熟唯是離門心。 47. 一門之心及，五六門諸心，六門離門心，及一切離門。三十六如是，三十一依次；十種九種及，五種當顯示。所緣攝類 48. 在所緣攝類中，所緣即是色所緣、聲所緣、香所緣、味所緣、觸所緣、法所緣，有六種。 49. 其中色即是色所緣，如是聲等是聲所緣等。 50. 但法所緣依凈色、細色、心、心所、涅槃、概念而攝為六種。 51. 其中一切眼門心唯以色為所緣，且是現在。如是耳門心等也以聲等為所緣，且也都是現在。 52. 但意門心以六種現在、過去、未來及離時的為所緣，隨其所應。 53. 離門的結生、有分、死心以六種隨其所生，多數是在其他有中經六門所取的現在、過去或概念的業、業相、趣相為所緣。

Tesu cakkhuviññāṇādīni yathākkamaṃ rūpādiekekārammaṇāneva.
Manodhātuttikaṃ pana rūpādipañcārammaṇaṃ.
Sesāni kāmāvacaravipākāni hasanacittañceti sabbathāpi kāmāvacarārammaṇāneva.
Akusalāni ceva ñāṇavippayuttakāmāvacarajavanāni ceti lokuttaravajjitasabbārammaṇāni.
Ñāṇasampayuttakāmāvacarakusalāni ceva pañcamajjhānasaṅkhātaṃ abhiññākusalañceti arahattamaggaphalavajjitasabbārammaṇāni.
Ñāṇasampayuttakāmāvacarakiriyāni ceva kiriyābhiññāvoṭṭhabbanañceti sabbathāpi sabbārammaṇāni.
Āruppesu dutiyacatutthāni mahaggatārammaṇāni.
Sesāni mahaggatacittāni sabbānipi paññattārammaṇāni.
Lokuttaracittāni nibbānārammaṇānīti.
Pañcavīsa parittamhi, cha cittāni mahaggate.

Ekavīsati vohāre, aṭṭha nibbānagocare.

Vīsānuttaramuttamhi , aggamaggaphalujjhite;

Pañca sabbattha chacceti, sattadhā tattha saṅgaho.

Vatthusaṅgaho

64.Vatthusaṅgahe vatthūni nāma cakkhusotaghānajivhākāyahadayavatthu ceti chabbidhāni bhavanti.

Tāni kāmaloke sabbānipi labbhanti.
Rūpaloke pana ghānādittayaṃ natthi.
Arūpaloke pana sabbānipi na saṃvijjanti.
Tattha pañcaviññāṇadhātuyo yathākkamaṃ ekantena pañca pasādavatthūni nissāyeva pavattanti.
Pañcadvārāvajjanasampaṭicchanasaṅkhātā pana manodhātu ca hadayaṃ nissitāyeva pavattanti.
Avasesā pana manoviññāṇadhātusaṅkhātā ca santīraṇamahāvipākapaṭighadvayapaṭhamamaggahasanarūpāvacaravasena hadayaṃ nissāyeva pavattanti.
Avasesā kusalākusalakiriyānuttaravasena pana nissāya vā anissāya vā.
Āruppavipākavasena hadayaṃ anissāyevāti.
Chavatthuṃ nissitā kāme, satta rūpe catubbidhā.

Tivatthuṃ nissitāruppe, dhātvekā nissitā matā.

Tecattālīsa nissāya, dvecattālīsa jāyare.

Nissāya ca anissāya, pākāruppā anissitā.

Iti abhidhammatthasaṅgahe pakiṇṇakasaṅgahavibhāgo nāma

Tatiyo paricchedo.

Vīthiparicchedo
Cittuppādānamiccevaṃ, katvāsaṅgahamuttaraṃ.

Bhūmipuggalabhedena, pubbāparaniyāmitaṃ.

Pavattisaṅgahaṃ nāma, paṭisandhipavattiyaṃ;

Pavakkhāmi samāsena, yathāsambhavato kathaṃ.

2.. Vīthimuttānaṃ pana kammakammanimittagatinimittavasena tividhā hoti visayappavatti.

Tattha vatthudvārārammaṇāni pubbe vuttanayāneva.

Viññāṇachakkaṃ

Cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇañceti cha viññāṇāni.

Vīthichakkaṃ

6.Cha vīthiyo pana cakkhudvāravīthi sotadvāravīthi ghānadvāravīthi jivhādvāravīthi kāyadvāravīthi manodvāravīthi ceti dvāravasena vā, cakkhuviññāṇavīthi sotaviññāṇavīthi ghānaviññāṇavīthi jivhāviññāṇavīthi kāyaviññāṇavīthi manoviññāṇavīthi ceti viññāṇavasena vā dvārappavattā cittappavattiyo yojetabbā.

Vīthibhedo

Atimahantaṃ mahantaṃ parittaṃ atiparittañceti pañcadvāre manodvāre pana vibhūtamavibhūtañceti chadhā visayappavatti veditabbā.

Pañcadvāravīthi

Kathaṃ? Uppādaṭhitibhaṅgavasena khaṇattayaṃ ekacittakkhaṇaṃ nāma.
Tāni pana sattarasa cittakkhaṇāni rūpadhammānamāyū.

我來為您直譯這段巴利文： 54. 其中眼識等依次唯緣色等一一所緣。 55. 但意界三心緣色等五所緣。 56. 其餘欲界異熟和笑心，如是一切唯緣欲界所緣。 57. 不善心和離智欲界速行心，緣除出世間的一切所緣。 58. 智相應欲界善心和稱為第五禪的善神通，緣除阿羅漢道果的一切所緣。 59. 智相應欲界唯作心和唯作神通、確定，如是一切緣一切所緣。 60. 無色中第二和第四緣廣大所緣。 61. 其餘一切廣大心都緣概念所緣。 62. 出世間心緣涅槃所緣。 63. 二十五于小界，六心於廣大，二十一于名言，八于涅槃境。二十出世間中，除最上道果；五一切處六，如是有七攝。依處攝類 64. 在依處攝類中，依處即是眼、耳、鼻、舌、身、心所依處，有六種。 65. 它們在欲界中一切都可得。 66. 但在色界中無鼻等三種。 67. 但在無色界中一切都不存在。 68. 其中五識界必定依止五凈依處而轉起。 69. 但稱為五門轉向和領受的意界必定依止心所依處而轉起。 70. 其餘稱為意識界的推度、大異熟、二瞋、初道、笑、色界心必定依止心所依處而轉起。 71. 其餘依善、不善、唯作、出世間則或依止或不依止。 72. 依無色異熟則必定不依止心所依處。 73. 六依處所依欲界，七色界四種，三依處所依無色，界一依止已知。 74. 四十三依止，四十二生起，依止不依止，無色果不依。如是《阿毗達摩概要》雜攝分別品第三品完。第四品路程品 1. 如是心生起，作上等攝類，依地人差別，決定前後已。當說攝路程，結生與轉起；我今當略說，隨其所生事。 2. 離路心有三種轉起：依業、業相、趣相。 4. 其中依處、門、所緣如前所說。識六法 5. 眼識、耳識、鼻識、舌識、身識、意識，如是六識。路程六法 6. 六種路程即是眼門路程、耳門路程、鼻門路程、舌門路程、身門路程、意門路程，依門或依識應配合為門轉起的心轉起。路程差別 7. 極大、大、小、極小，如是於五門中；而在意門中則為明瞭、不明瞭，如是應知六種所緣轉起。五門路程 8. 如何？依生、住、滅三個剎那為一心剎那。 9. 而十七心剎那是色法的壽命。

Ekacittakkhaṇātītāni vā bahucittakkhaṇātītāni vā ṭhitippattāneva pañcārammaṇāni pañcadvāre āpāthamāgacchanti. Tasmā yadi ekacittakkhaṇātītakaṃ rūpārammaṇaṃ cakkhussa āpāthamāgacchati, tato dvikkhattuṃ bhavaṅge calite bhavaṅgasotaṃ vocchinditvā tameva rūpārammaṇaṃ āvajjantaṃ pañcadvārāvajjanacittaṃ uppajjitvā nirujjhati, tato tassānantaraṃ tameva rūpaṃ passantaṃ cakkhuviññāṇaṃ, sampaṭicchantaṃ sampaṭicchanacittaṃ, santīrayamānaṃ santīraṇacittaṃ, vavatthapentaṃ voṭṭhabbanacittañceti yathākkamaṃ uppajjitvā nirujjhanti, tato paraṃ ekūnatiṃsa kāmāvacarajavanesu yaṃkiñci laddhapaccayaṃ yebhuyyena sattakkhattuṃ javati, javanānubandhāni ca dve tadārammaṇapākāni yathārahaṃ pavattanti, tato paraṃ bhavaṅgapāto.
Ettāvatā cuddasa vīthicittuppādā, dve bhavaṅgacalanāni, pubbevātītakamekacittakkhaṇanti katvā sattarasa cittakkhaṇāni paripūrenti, tato paraṃ nirujjhati, ārammaṇametaṃ atimahantaṃ nāma gocaraṃ.
Yāva tadārammaṇuppādā pana appahontātītakamāpāthamāgataṃ ārammaṇaṃ mahantaṃ nāma, tattha javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādo.
Yāva javanuppādāpi appahontātītakamāpāthamāgataṃ ārammaṇaṃ parittaṃ nāma, tattha javanampi anuppajjitvā dvattikkhattuṃ voṭṭhabbanameva pavattati, tato paraṃ bhavaṅgapātova hoti.
Yāva voṭṭhabbanuppādā ca pana appahontātītakamāpāthamāgataṃ nirodhāsannamārammaṇaṃ atiparittaṃ nāma, tattha bhavaṅgacalanameva hoti, natthi vīthicittuppādo.
Iccevaṃ cakkhudvāre, tathā sotadvārādīsu ceti sabbathāpi pañcadvāre tadārammaṇajavanavoṭṭhabbanamoghavārasaṅkhātānaṃ catunnaṃ vārānaṃ yathākkamaṃ ārammaṇabhūtā visayappavatti catudhā veditabbā.
Vīthicittāni satteva, cittuppādā catuddasa.

Catupaññāsa vitthārā, pañcadvāre yathārahaṃ.

Ayamettha pañcadvāre vīthicittappavattinayo.

Manodvāravīthi parittajavanavāro

17.Manodvāre pana yadi vibhūtamārammaṇaṃ āpāthamāgacchati, tato paraṃ bhavaṅgacalanamanodvārāvajjanajavanāvasāne tadārammaṇapākāni pavattanti, tato paraṃ bhavaṅgapāto.

18.Avibhūte panārammaṇe javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādoti.

Vīthicittāni tīṇeva, cittuppādā daseritā.

Vitthārena panettheka-cattālīsa vibhāvaye;

Ayamettha parittajavanavāro.

Appanājavanavāro

20.Appanājavanavāre pana vibhūtāvibhūtabhedo natthi, tathā tadārammaṇuppādo ca.

Tattha hi ñāṇasampayuttakāmāvacarajavanānamaṭṭhannaṃ aññatarasmiṃ parikammopacārānulomagotrabhunāmena catukkhattuṃ tikkhattumeva vā yathākkamaṃ uppajjitvā niruddhānantarameva yathārahaṃ catutthaṃ, pañcamaṃ vā chabbīsatimahaggatalokuttarajavanesu yathābhinīhāravasena yaṃ kiñci javanaṃ appanāvīthimotarati, tato paraṃ appanāvasāne bhavaṅgapātova hoti.
Tattha somanassasahagatajavanānantaraṃ appanāpi somanassasahagatāva pāṭikaṅkhitabbā, upekkhāsahagatajavanānantaraṃ upekkhāsahagatāva, tatthāpi kusalajavanānantaraṃ kusalajavanañceva heṭṭhimañca phalattayamappeti, kiriyajavanānantaraṃ kiriyajavanaṃ arahattaphalañcāti.
Dvattiṃsa sukhapuññamhā, dvādasopekkhakā paraṃ,

Sukhitakriyato aṭṭha, cha sambhonti upekkhakā.

我來為您直譯這段巴利文： 10. 經過一心剎那或多心剎那，已達住位的五所緣現於五門。因此，如果經過一心剎那的色所緣現於眼，此時有分波動兩次後，切斷有分流，轉向那色所緣的五門轉向心生起后滅去，其後依次生起后滅去：見那色的眼識、領受的領受心、推度的推度心、確定的確定心，此後在二十九欲界速行中隨所得緣任何一個多數速行七次，速行之後兩個彼所緣異熟隨宜轉起，此後墮入有分。 11. 如是十四路心生起、兩個有分波動、前已過去一心剎那，共成十七心剎那，此後滅去，此所緣名為極大境。 12. 若到彼所緣生起時不足而現起的所緣名為大，其中速行結束后即墮入有分，無彼所緣生起。 13. 若到速行生起時不足而現起的所緣名為小，其中速行也不生起而確定只轉起二三次，此後即墮入有分。 14. 若到確定生起時不足而現起的、接近滅的所緣名為極小，其中只有有分波動，無路心生起。 15. 如是在眼門中，如是在耳門等中，如是應知在一切五門中稱為彼所緣、速行、確定、空過四種轉起的所緣轉起有四種。 16. 路心有七種，心生起十四，詳細五十四，五門隨所應。此中此為五門路心轉起法。意門路程小速行品 17. 但在意門中若明瞭所緣現起，此後有有分波動、意門轉向、速行結束后彼所緣異熟轉起，此後墮入有分。 18. 但在不明瞭所緣中速行結束后即墮入有分，無彼所緣生起。 19. 路心唯三種，心生起說十，詳細於此中，當知四十一；此中此為小速行品。安止速行品 20. 但在安止速行品中無明瞭不明瞭之別，如是也無彼所緣生起。 21. 因其中在八個智相應欲界速行中的任一個，名為遍作、近行、隨順、種姓，依次生起四次或三次後滅去，其後即如所應于第四或第五，在二十六廣大出世間速行中隨意樂而任何一個速行入安止路程，此後安止結束即墮入有分。 22. 其中悅俱行速行之後，應期待安止也是悅俱行，舍俱行速行之後也是舍俱行，其中也在善速行之後，安止善速行和下面三果，在唯作速行之後，安止唯作速行和阿羅漢果。 23. 樂善三十二，十二舍其後，樂作八其後，六生起具舍。

Puthujjanāna sekkhānaṃ, kāmapuññatihetuto.

Tihetukāmakriyato, vītarāgānamappanā.

Ayamettha manodvāre vīthicittappavattinayo.

Tadārammaṇaniyamo

Sabbatthāpi panettha aniṭṭhe ārammaṇe akusalavipākāneva pañcaviññāṇasampaṭicchanasantīraṇatadārammaṇāni.
Iṭṭhe kusalavipākāni.
Atiiṭṭhe pana somanassasahagatāneva santīraṇatadārammaṇāni, tatthāpi somanassasahagatakiriyajavanāvasāne somanassasahagatāneva tadārammaṇāni bhavanti, upekkhāsahagatakiriyajavanāvasāne ca upekkhāsahagatāneva honti.
Domanassasahagatajavanāvasāne ca pana tadārammaṇāniceva bhavaṅgāni ca upekkhāsahagatāneva bhavanti, tasmā yadi somanassapaṭisandhikassa domanassasahagatajavanāvasāne tadārammaṇasambhavo natthi, tadā yaṃ kiñci paricitapubbaṃ parittārammaṇamārabbha upekkhāsahagatasantīraṇaṃ uppajjati, tamanantaritvā bhavaṅgapātova hotīti vadanti ācariyā.
Tathā kāmāvacarajavanāvasāne kāmāvacarasattānaṃ kāmāvacaradhammesveva ārammaṇabhūtesu tadārammaṇaṃ icchantīti.
Kāme javanasattālambaṇānaṃ niyame sati.

Vibhūtetimahante ca, tadārammaṇamīritaṃ.

Ayamettha tadārammaṇaniyamo.

Javananiyamo

31.Javanesu ca parittajavanavīthiyaṃ kāmāvacarajavanāni sattakkhattuṃ chakkhattumeva vā javanti.

Mandappavattiyaṃ pana maraṇakālādīsu pañcavārameva.
Bhagavato pana yamakapāṭihāriyakālādīsu lahukappavattiyaṃ cattāripañca vā paccavekkhaṇacittāni bhavantītipi vadanti.
Ādikammikassa pana paṭhamakappanāyaṃ mahaggatajavanāniabhiññājavanāni ca sabbadāpi ekavārameva javanti, tato paraṃ bhavaṅgapāto.
Cattāro pana magguppādā ekacittakkhaṇikā, tato paraṃ dve tīṇi phalacittāni yathārahaṃ uppajjanti, tato paraṃ bhavaṅgapāto.
Nirodhasamāpattikāle dvikkhattuṃ catutthāruppajavanaṃ javati, tato paraṃ nirodhaṃ phusati.
Vuṭṭhānakāle ca anāgāmiphalaṃ vā arahattaphalaṃ vā yathārahamekavāraṃ uppajjitvā niruddhe bhavaṅgapātova hoti.
Sabbatthāpi samāpattivīthiyaṃ bhavaṅgasoto viya vīthiniyamo natthīti katvā bahūnipi labbhantīti.
Sattakkhattuṃ parittāni, maggābhiññā sakiṃ matā.

Avasesāni labbhanti, javanāni bahūnipi.

Ayamettha javananiyamo.

Puggalabhedo

40.Duhetukānamahetukānañca panettha kiriyajavanāni ceva appanājavanāni ca labbhanti.

Tathā ñāṇasampayuttavipākāni ca sugatiyaṃ.
Duggatiyaṃ pana ñāṇavippayuttāni ca mahāvipākāni na labbhanti.

43.Tihetukesu ca khīṇāsavānaṃ kusalākusalajavanāni na labbhanti.

Tathā sekkhaputhujjanānaṃ kiriyajavanāni.
Diṭṭhigatasampayuttavicikicchājavanāni ca sekkhānaṃ.
Anāgāmipuggalānaṃ pana paṭighajavanāni ca na labbhanti.
Lokuttarajavanāni ca yathārahaṃ ariyānameva samuppajjantīti.
Asekkhānaṃ catucattālīsa sekkhānamuddise.

Chappaññāsāvasesānaṃ, catupaññāsa sambhavā.

Ayamettha puggalabhedo.

Bhūmivibhāgo

49.Kāmāvacarabhūmiyaṃ panetāni sabbānipi vīthicittāni yathārahamupalabbhanti.

50.Rūpāvacarabhūmiyaṃ paṭighajavanatadārammaṇavajjitāni.

51.Arūpāvacarabhūmiyaṃ paṭhamamaggarūpāvacarahasanaheṭṭhimāruppavajjitāni ca labbhanti.

我來為您直譯這段巴利文： 24. 凡夫與有學者，依欲善三因，三因欲唯作，離貪者安止。此中此為意門路心轉起法。彼所緣決定 25. 此中在一切處，不可意所緣時，不善異熟的五識、領受、推度、彼所緣。 26. 可意時則善異熟。 27. 但極可意時則唯悅俱行的推度、彼所緣，其中也在悅俱行唯作速行結束后彼所緣也是悅俱行，在舍俱行唯作速行結束后則是舍俱行。 28. 但在憂俱行速行結束后，彼所緣和有分都是舍俱行，因此若悅結生者在憂俱行速行結束后無彼所緣生起可能，那時諸阿阇黎說依任何曾習熟的小所緣而生起舍俱行推度，其後即墮入有分。 29. 如是在欲界速行結束后，欲界有情只在作為所緣的欲界法中希求彼所緣。 30. 欲界速行有情所緣，決定之時存在，明瞭極大所緣中，說有彼所緣起。此中此為彼所緣決定。速行決定 31. 在速行中，小速行路程中欲界速行速行七次或六次。 32. 但在遲鈍轉起時，如臨終等時只有五次。 33. 但說在世尊雙神變等時輕快轉起時有四五個觀察心。 34. 但初修者在初安止時廣大速行和神通速行永遠只速行一次，此後墮入有分。 35. 四個道生起是一心剎那，此後二三個果心隨宜生起，此後墮入有分。 36. 在滅盡定時第四無色速行速行兩次，此後觸滅。 37. 出定時則阿那含果或阿羅漢果隨宜生起一次後滅去即墮入有分。 38. 在一切定路程中因無如有分流的路程決定而說可得多次。 39. 七次小界心，道神通一次，其餘諸速行，可得有多次。此中此為速行決定。人的差別 40. 此中二因無因者不得唯作速行和安止速行。 41. 如是在善趣中也不得智相應異熟。 42. 但在惡趣中不得智不相應大異熟。 43. 在三因中漏盡者不得善不善速行。 44. 如是有學凡夫不得唯作速行。 45. 有學不得邪見相應和疑速行。 46. 阿那含補特伽羅不得瞋恚速行。 47. 出世間速行只隨宜在聖者中生起。 48. 無學者四十四，有學者當說，餘者五十六，五十四可生。此中此為人的差別。地的分別 49. 在欲界地中得這一切路心隨宜可得。 50. 在色界地中除瞋恚速行和彼所緣。 51. 在無色界地中除初道、色界、笑和下無色而可得。

Sabbatthāpi ca taṃtaṃpasādarahitānaṃ taṃtaṃdvārikavīthicittāni na labbhanteva.
Asaññasattānaṃ pana sabbathāpi cittappavatti natthevāti.
Asīti vīthicittāni, kāme rūpe yathārahaṃ.

Catusaṭṭhi tathārūpe, dvecattālīsa labbhare.

Ayamettha bhūmivibhāgo.

Iccevaṃ chadvārikacittappavatti yathāsambhavaṃ bhavaṅgantaritā yāvatāyukamabbocchinnā pavattati.

Iti abhidhammatthasaṅgahe vīthisaṅgahavibhāgo nāma

Catuttho paricchedo.

Vīthimuttaparicchedo
Vīthicittavasenevaṃ, pavattiyamudīrito.

Pavattisaṅgaho nāma, sandhiyaṃ dāni vuccati.

Catasso bhūmiyo, catubbidhā paṭisandhi, cattāri kammāni, catudhā maraṇuppatti ceti vīthimuttasaṅgahe cattāri catukkāni veditabbāni.

Bhūmicatukkaṃ

Tattha apāyabhūmi kāmasugatibhūmi rūpāvacarabhūmi arūpāvacarabhūmi ceti catasso bhūmiyo nāma.
Tāsu nirayo tiracchānayoni pettivisayo asurakāyo ceti apāyabhūmi catubbidhā hoti.
Manussā cātumahārājikā tāvatiṃsā yāmā tusitā nimmānarati paranimmitavasavattī ceti kāmasugatibhūmi sattavidhā hoti.
Sā panāyamekādasavidhāpi kāmāvacarabhūmicceva saṅkhaṃ gacchati.
Brahmapārisajjā brahmapurohitā mahābrahmā ceti paṭhamajjhānabhūmi.
Parittābhā appamāṇābhā ābhassarā ceti dutiyajjhānabhūmi.
Parittasubhā appamāṇasubhā subhakiṇhā ceti tatiyajjhānabhūmi.
Vehapphalā asaññasattā suddhāvāsā ceti catutthajjhānabhūmīti rūpāvacarabhūmi soḷasavidhā hoti.
Avihā atappā sudassā sudassī akaniṭṭhā ceti suddhāvāsabhūmi pañcavidhā hoti.
Ākāsānañcāyatanabhūmi viññāṇañcāyatanabhūmi ākiñcaññāyatanabhūmi nevasaññānāsaññāyatanabhūmi ceti arūpabhūmi catubbidhā hoti.
Puthujjanā na labbhanti, suddhāvāsesu sabbathā.

Sotāpannā ca sakadāgāmino cāpi puggalā.

Ariyā nopalabbhanti, asaññāpāyabhūmisu.

Sesaṭṭhānesu labbhanti, ariyānariyāpi ca.

Idamettha bhūmicatukkaṃ.

Paṭisandhicatukkaṃ

Apāyapaṭisandhi kāmasugatipaṭisandhi rūpāvacarapaṭisandhi arūpāvacarapaṭisandhi ceti catubbidhā paṭisandhi nāma.
Tattha akusalavipākopekkhāsahagatasantīraṇaṃ apāyabhūmiyaṃ okkantikkhaṇe paṭisandhi hutvā tato paraṃ bhavaṅgaṃ pariyosāne cavanaṃ hutvā vocchijjati, ayamekāpāyapaṭisandhi nāma.
Kusalavipākopekkhāsahagatasantīraṇaṃ pana kāmasugatiyaṃ manussānañceva jaccandhādīnaṃ bhummassitānañca vinipātikāsurānaṃ paṭisandhibhavaṅgacutivasena pavattati.
Mahāvipākāni pana aṭṭha sabbatthāpi kāmasugatiyaṃ paṭisandhibhavaṅgacutivasena pavattanti.
Imā nava kāmasugatipaṭisandhiyo nāma.
Sā panāyaṃ dasavidhāpi kāmāvacarapaṭisandhicceva saṅkhaṃ gacchati.
Tesu catunnaṃ apāyānaṃ manussānaṃ vinipātikāsurānañca āyuppamāṇagaṇanāya niyamo natthi.
Cātumahārājikānaṃ pana devānaṃ dibbāni pañcavassasatāni āyuppamāṇaṃ, manussagaṇanāya navutivassasatasahassappamāṇaṃ hoti, tato catugguṇaṃ tāvatiṃsānaṃ, tato catugguṇaṃ yāmānaṃ, tato catugguṇaṃ tusitānaṃ, tato catugguṇaṃ nimmānaratīnaṃ, tato catugguṇaṃ paranimmitavasavattīnaṃ.
Navasatañcekavīsa-vassānaṃ koṭiyo tathā.

Vassasatasahassāni, saṭṭhi ca vasavattisu.

我來為您直譯這段巴利文： 52. 在一切處也對缺乏各種凈色者不得各種門路心。 53. 但對無想有情一切方面都無心轉起。 54. 八十路心在欲、色隨其所應，六十四無色中，四十二可得。此中此為地的分別。 55. 如是六門心轉起隨其所生為有分所間隔而盡壽不斷轉起。如是《阿毗達摩概要》路程攝類分別品第四品完。第五品離路程品 1. 如是已說依路心，轉起中所說，名為轉起攝類，今當說結生。 2. 四種地、四種結生、四種業、四種死生起，如是應知離路程攝類中有四個四法。地四法 3. 其中苦界地、欲善趣地、色界地、無色界地，如是名為四種地。 4. 其中地獄、畜生胎、餓鬼界、阿修羅眾，如是苦界地有四種。 5. 人、四大王天、三十三天、夜摩天、兜率天、化樂天、他化自在天，如是欲善趣地有七種。 6. 但此十一種稱為欲界地。 7. 梵眾、梵輔、大梵，如是為初禪地。 8. 少光、無量光、光音，如是為第二禪地。 9. 少凈、無量凈、遍凈，如是為第三禪地。 10. 廣果、無想有情、凈居，如是為第四禪地，色界地有十六種。 11. 無煩、無熱、善現、善見、色究竟，如是凈居地有五種。 12. 空無邊處地、識無邊處地、無所有處地、非想非非想處地，如是無色地有四種。 13. 凡夫一切處，不得於凈居，須陀洹一來，補特伽羅亦。 14. 聖者不可得，無想苦趣地，余處可得有，聖者非聖者。此中此為地四法。結生四法 15. 苦趣結生、欲善趣結生、色界結生、無色界結生，如是名為四種結生。 16. 其中不善異熟舍俱行推度心在苦趣地入胎剎那成為結生，此後成為有分，最後成為死而斷，此名為一個苦趣結生。 17. 但善異熟舍俱行推度心在欲善趣中，對生盲等人類和地居及墮處阿修羅以結生、有分、死而轉起。 18. 但八大異熟在一切欲善趣中以結生、有分、死而轉起。 19. 此為九種欲善趣結生。 20. 但此十種稱為欲界結生。 21. 其中對四苦趣、人類、墮處阿修羅的壽量計算無決定。 22. 但四大王天的天人壽量為天上五百年，以人間計算為九千萬年，此後四倍為三十三天，此後四倍為夜摩天，此後四倍為兜率天，此後四倍為化樂天，此後四倍為他化自在天。 23. 九百二十一，億年如是法，六十萬億年，他化自在天。

Paṭhamajjhānavipākaṃ paṭhamajjhānabhūmiyaṃ paṭisandhibhavaṅgacutivasena pavattati.
Tathā dutiyajjhānavipākaṃ tatiyajjhānavipākañca dutiyajjhānabhūmiyaṃ.
Catutthajjhānavipākaṃ tatiyajjhānabhūmiyaṃ.
Pañcamajjhānavipākaṃ catutthajjhānabhūmiyaṃ.
Asaññasattānaṃ pana rūpameva paṭisandhi hoti. Tathā tato paraṃ pavattiyaṃ cavanakāle ca rūpameva pavattitvā nirujjhati, imā cha rūpāvacarapaṭisandhiyo nāma.
Tesu brahmapārisajjānaṃ devānaṃ kappassa tatiyo bhāgo āyuppamāṇaṃ.
Brahmapurohitānaṃ upaḍḍhakappo.
Mahābrahmānaṃ eko kappo.
Parittābhānaṃ dve kappāni.
Appamāṇābhānaṃ cattārikappāni.
Ābhassarānaṃ aṭṭha kappāni.
Parittasubhānaṃ soḷasa kappāni.
Appamāṇasubhānaṃ dvattiṃsa kappāni.
Subhakiṇhānaṃ catusaṭṭhi kappāni.
Vehapphalānaṃ asaññasattānañca pañcakappasatāni.
Avihānaṃ kappasahassāni.
Atappānaṃ dve kappasahassāni.
Sudassānaṃ cattāri kappasahassāni.
Sudassīnaṃ aṭṭha kappasahassāni.
Akaniṭṭhānaṃ soḷasa kappasahassāni.
Paṭhamāruppādivipākāni paṭhamāruppādibhūmīsu yathākkamaṃ paṭisandhibhavaṅgacutivasena pavattanti. Imā catasso arūpapaṭisandhiyo nāma.
Tesu pana ākāsānañcāyatanūpagānaṃ devānaṃ vīsatikappasahassāni āyuppamāṇaṃ.
Viññāṇañcāyatanūpagānaṃ devānaṃ cattālīsakappasahassāni.
Ākiñcaññāyatanūpagānaṃ devānaṃ saṭṭhikappasahassāni.
Nevasaññānāsaññāyatanūpagānaṃ devānaṃ caturāsītikappasahassāni.
Paṭisandhi bhavaṅgañca, tathā cavanamānasaṃ.

Ekameva tathevekavisayañcekajātiyaṃ.

Idamettha paṭisandhicatukkaṃ.

Kammacatukkaṃ

Janakaṃ upatthambhakaṃ upapīḷakaṃ upaghātakañceti kiccavasena.
Garukaṃ āsannaṃ āciṇṇaṃ kaṭattākammañceti pākadānapariyāyena.
Diṭṭhadhammavedanīyaṃ upapajjavedanīyaṃ aparāpariyavedanīyaṃ ahosikammañceti pākakālavasena cattāri kammāni nāma.
Tathā akusalaṃ kāmāvacarakusalaṃ rūpāvacarakusalaṃ arūpāvacarakusalañceti pākaṭhānavasena.
Tattha akusalaṃ kāyakammaṃ vacīkammaṃ manokammañceti kammadvāravasena tividhaṃ hoti.
Kathaṃ? Pāṇātipāto adinnādānaṃ kāmesumicchācāro ceti kāyaviññattisaṅkhāte kāyadvāre bāhullavuttito kāyakammaṃ nāma.
Musāvādo pisuṇavācā pharusavācā samphappalāpo ceti vacīviññattisaṅkhāte vacīdvāre bāhullavuttito vacīkammaṃ nāma.
Abhijjhā byāpādo micchādiṭṭhi ceti aññatrāpi viññattiyā manasmiṃyeva bāhullavuttito manokammaṃ nāma.
Tesu pāṇātipāto pharusavācā byāpādo ca dosamūlena jāyanti.
Kāmesumicchācāro abhijjhā micchādiṭṭhi ca lobhamūlena.
Sesāni cattāripi dvīhi mūlehi sambhavanti.
Cittuppādavasena panetaṃ akusalaṃ sabbathāpi dvādasavidhaṃ hoti.
Kāmāvacarakusalampi kāyadvāre pavattaṃ kāyakammaṃ, vacīdvāre pavattaṃ vacīkammaṃ, manodvāre pavattaṃ manokammañceti kammadvāravasena tividhaṃ hoti.
Tathā dānasīlabhāvanāvasena.
Cittuppādavasena panetaṃ aṭṭhavidhaṃ hoti.
Dānasīlabhāvanāpacāyanaveyyāvaccapattidānapattānumodanadhammassavanadhammadesanā diṭṭhijukammavasena dasavidhaṃ hoti.

我來為您直譯這段巴利文： 24. 初禪異熟在初禪地中以結生、有分、死而轉起。 25. 如是第二禪異熟和第三禪異熟在第二禪地中。 26. 第四禪異熟在第三禪地中。 27. 第五禪異熟在第四禪地中。 28. 但對無想有情唯色為結生。如是此後在轉起中和死時唯色轉起后滅去，此為六種色界結生。 29. 其中梵眾天的壽量為一劫的三分之一。 30. 梵輔天為半劫。 31. 大梵天為一劫。 32. 少光天為二劫。 33. 無量光天為四劫。 34. 光音天為八劫。 35. 少凈天為十六劫。 36. 無量凈天為三十二劫。 37. 遍凈天為六十四劫。 38. 廣果天和無想有情為五百劫。 39. 無煩天為一千劫。 40. 無熱天為二千劫。 41. 善現天為四千劫。 42. 善見天為八千劫。 43. 色究竟天為一萬六千劫。 44. 第一無色等異熟在第一無色等地中依次以結生、有分、死而轉起。此為四種無色結生。 45. 其中生於空無邊處天的壽量為二萬劫。 46. 生於識無邊處天為四萬劫。 47. 生於無所有處天為六萬劫。 48. 生於非想非非想處天為八萬四千劫。 49. 結生與有分，如是死亡心，一樣同一境，一生中亦然。此中此為結生四法。業四法 50. 生業、助業、損業、斷業，如是依作用。 51. 重業、近業、慣業、已作業，如是依得異熟次第。 52. 現法受業、次生受業、後後受業、無效業，如是依異熟時分為四種業。 53. 如是不善、欲界善、色界善、無色界善，如是依異熟住處。 54. 其中不善依業門為身業、語業、意業三種。 55. 如何？殺生、不與取、邪淫，如是在稱為身表的身門中多數轉起名為身業。 56. 妄語、兩舌、惡口、綺語，如是在稱為語表的語門中多數轉起名為語業。 57. 貪婪、瞋恚、邪見，如是即使無表也只在意中多數轉起名為意業。 58. 其中殺生、惡口、瞋恚由瞋根生。 59. 邪淫、貪婪、邪見由貪根生。 60. 其餘四種由兩根生起。 61. 但依心生起此不善有十二種。 62. 欲界善也依業門為轉起于身門的身業、轉起于語門的語業、轉起于意門的意業三種。 63. 如是依佈施、持戒、修習。 64. 但依心生起此有八種。 65. 依佈施、持戒、修習、恭敬、服務、分享功德、隨喜功德、聽聞法、說法、正見而有十種。

Taṃ panetaṃ vīsatividhampi kāmāvacarakammamicceva saṅkhaṃ gacchati.
Rūpāvacarakusalaṃ pana manokammameva, tañca bhāvanāmayaṃ appanāppattaṃ, jhānaṅgabhedena pañcavidhaṃ hoti.
Tathā arūpāvacarakusalañca manokammaṃ, tampi bhāvanāmayaṃ appanāppattaṃ. Ārammaṇabhedena catubbidhaṃ hoti.
Etthākusalakammamuddhaccarahitaṃ apāyabhūmiyaṃ paṭisandhiṃ janeti, pavattiyaṃ pana sabbampi dvādasavidhaṃ sattākusalapākāni sabbatthāpi kāmaloke rūpaloke ca yathārahaṃ vipaccati.
Kāmāvacarakusalampi kāmasugatiyameva paṭisandhiṃ janeti, tathā pavattiyañca mahāvipākāni , ahetukavipākāni pana aṭṭhapi sabbatthāpi kāmaloke rūpaloke ca yathārahaṃ vipaccati.
Tatthāpi tihetukamukkaṭṭhaṃ kusalaṃ tihetukaṃ paṭisandhiṃ datvā pavatte soḷasa vipākāni vipaccati.
Tihetukamomakaṃ dvihetukamukkaṭṭhañca kusalaṃ dvihetukaṃ paṭisandhiṃ datvā pavatte tihetukarahitāni dvādasa vipākāni vipaccati.
Dvihetukamomakaṃ pana kusalaṃ ahetukameva paṭisandhiṃ deti, pavatte ca ahetukavipākāneva vipaccati.
Asaṅkhāraṃ sasaṅkhāra-vipākāni na paccati.

Sasaṅkhāramasaṅkhāra-vipākānīti kecana.

Tesaṃ dvādasa pākāni, dasāṭṭha ca yathākkamaṃ;

Yathāvuttānusārena yathāsambhavamuddise.

Rūpāvacarakusalaṃ pana paṭhamajjhānaṃ parittaṃ bhāvetvā brahmapārisajjesu uppajjati.
Tadeva majjhimaṃ bhāvetvā brahmapurohitesu.
Paṇītaṃ bhāvetvā mahābrahmesu.
Tathā dutiyajjhānaṃ tatiyajjhānañca parittaṃ bhāvetvā parittābhesu.
Majjhimaṃ bhāvetvā appamāṇābhesu.
Paṇītaṃ bhāvetvā ābhassaresu.
Catutthajjhānaṃ parittaṃ bhāvetvā parittasubhesu.
Majjhimaṃ bhāvetvā appamāṇasubhesu.
Paṇītaṃ bhāvetvā subhakiṇhesu.
Pañcamajjhānaṃ bhāvetvā vehapphalesu.
Tadeva saññāvirāgaṃ bhāvetvā asaññasattesu.
Anāgāmino pana suddhāvāsesu uppajjanti.
Arūpāvacarakusalañca yathākkamaṃ bhāvetvā āruppesu uppajjantīti.
Itthaṃ mahaggataṃ puññaṃ, yathābhūmivavatthitaṃ.

Janeti sadisaṃ pākaṃ, paṭisandhipavattiyaṃ.

Idamettha kammacatukkaṃ.

Cutipaṭisandhikkamo

Āyukkhayena kammakkhayena ubhayakkhayena upacchedakakammunā ceti catudhā maraṇuppatti nāma.
Tathā ca marantānaṃ pana maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā, taṃkammakaraṇakāle rūpādikamupaladdhapubbamupakaraṇabhūtañca kammanimittaṃ vā, anantaramuppajjamānabhave upalabhitabbamupabhogabhūtañca gatinimittaṃ vā kammabalena channaṃ dvārānaṃ aññatarasmiṃ paccupaṭṭhāti, tato paraṃ tameva tathopaṭṭhitaṃ ārammaṇaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddhaṃ upakkiliṭṭhaṃ vā upalabhitabbabhavānurūpaṃ tatthoṇataṃva cittasantānaṃ abhiṇhaṃ pavattati bāhullena, tameva vā pana janakabhūtaṃ kammaṃ abhinavakaraṇavasena dvārappattaṃ hoti.

我來為您直譯這段巴利文： 66. 但此二十種稱為欲界業。 67. 但色界善唯是意業，且是修習所成已達安止，依禪支差別有五種。 68. 如是無色界善也是意業，且也是修習所成已達安止。依所緣差別有四種。 69. 此中不善業除掉舉在苦趣地生結生，但在轉起中一切十二種七不善異熟在一切欲界和色界中隨宜成熟。 70. 欲界善也只在欲善趣中生結生，如是在轉起中大異熟，但八個無因異熟在一切欲界和色界中隨宜成熟。 71. 其中也三因上品善給予三因結生后在轉起中成熟十六異熟。 72. 三因下品和二因上品善給予二因結生后在轉起中成熟除三因的十二異熟。 73. 但二因下品善只給予無因結生，在轉起中只成熟無因異熟。 74. 無行不成熟，有行諸異熟，有行無行中，異熟說一些。彼等十二果，十八依次第；如所說隨順，隨所生當說。 75. 但色界善修習微弱初禪而生於梵眾天。 76. 修習中等即生於梵輔天。 77. 修習殊勝而生於大梵天。 78. 如是修習微弱第二禪和第三禪而生於少光天。 79. 修習中等而生於無量光天。 80. 修習殊勝而生於光音天。 81. 修習微弱第四禪而生於少凈天。 82. 修習中等而生於無量凈天。 83. 修習殊勝而生於遍凈天。 84. 修習第五禪而生於廣果天。 85. 修習即離想而生於無想有情。 86. 但阿那含生於凈居天。 87. 修習無色界善而依次生於無色界。 88. 如是廣大福德，如地而安住，生等同異熟，結生與轉起。此中此為業四法。死與結生次第 89. 依壽盡、業盡、二俱盡、斷絕業，如是名為四種死生起。 90. 如是對臨死者在死時隨宜現前在其他有中能生結生的業，或在造作彼業時所經驗過的色等資具成為業相，或在無間將生起的有中將經驗的受用成為趣相，由業力於六門之一現起，此後依著即如是現起的所緣，隨順將成熟的業，依所得有而清凈或污染，心相續傾向於彼而數數轉起多次，或者即彼能生之業依新造作而到達諸門。

Paccāsannamaraṇassa tassa vīthicittāvasāne bhavaṅgakkhaye vā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati, tasmiṃ niruddhāvasāne tassānantarameva tathāgahitaṃ ārammaṇaṃ ārabbha savatthukaṃ avatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasaṃ uppajjamānameva patiṭṭhāti bhavantare.
Maraṇāsannavīthiyaṃ panettha mandappavattāni pañceva javanāni pāṭikaṅkhitabbāni, tasmā yadi paccuppannārammaṇesu āpāthagatesu dharantesveva maraṇaṃ hoti, tadā paṭisandhibhavaṅgānampi paccuppannārammaṇatā labbhatīti katvā kāmāvacarapaṭisandhiyā chadvāraggahitaṃ kammanimittaṃ gatinimittañca paccuppannamatītārammaṇaṃ upalabbhati, kammaṃ pana atītameva, tañca manodvāraggahitaṃ, tāni pana sabbānipi parittadhammabhūtānevārammaṇāni.
Rūpāvacarapaṭisandhiyā pana paññattibhūtaṃ kammanimittamevārammaṇaṃ hoti.
Tathā arūpapaṭisandhiyā ca mahaggatabhūtaṃ paññattibhūtañca kammanimittameva yathārahamārammaṇaṃ hoti.
Asaññasattānaṃ pana jīvitanavakameva paṭisandhibhāvena patiṭṭhāti, tasmā te rūpapaṭisandhikā nāma.
Arūpā arūpapaṭisandhikā.
Sesā rūpārūpapaṭisandhikā.
Āruppacutiyā honti, heṭṭhimāruppavajjitā.

Paramāruppasandhī ca, tathā kāmatihetukā.

Rūpāvacaracutiyā , aheturahitā siyuṃ;

Sabbā kāmatihetumhā, kāmesveva panetarā.

Ayamettha cutipaṭisandhikkamo.

Iccevaṃ gahitapaṭisandhikānaṃ pana paṭisandhinirodhānantarato pabhuti tamevārammaṇamārabbha tadeva cittaṃ yāva cuticittuppādā asati vīthicittuppāde bhavassa aṅgabhāvena bhavaṅgasantatisaṅkhātaṃ mānasaṃ abbocchinnaṃ nadīsoto viya pavattati.
Pariyosāne ca cavanavasena cuticittaṃ hutvā nirujjhati.
Tato parañca paṭisandhādayo rathacakkamiva yathākkamaṃ eva parivattantā pavattanti.
Paṭisandhibhavaṅgavīthiyo, cuticeha tathā bhavantare.

Puna sandhi bhavaṅgamiccayaṃ, parivattati cittasantati.

Paṭisaṅkhāyapanetamaddhuvaṃ , adhigantvā padamaccutaṃ budhā;

Susamucchinnasinehabandhanā, samamessanti cirāya subbatā.

Iti abhidhammatthasaṅgahe vīthimuttasaṅgahavibhāgo nāma

Pañcamo paricchedo.

Rūpaparicchedo
Ettāvatā vibhattā hi, sappabhedappavattikā.

Cittacetasikā dhammā, rūpaṃ dāni pavuccati.

Samuddesā vibhāgā ca, samuṭṭhānā kalāpato.

Pavattikkamato ceti, pañcadhā tattha saṅgaho.

Rūpasamuddeso

Cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpanti duvidhampetaṃ rūpaṃ ekādasavidhena saṅgahaṃ gacchati.
Kathaṃ? Pathavīdhātu āpodhātu tejodhātu vāyodhātu bhūtarūpaṃ nāma.
Cakkhu sotaṃ ghānaṃ jivhā kāyo pasādarūpaṃ nāma.
Rūpaṃ saddo gandho raso āpodhātuvivajjitaṃ bhūtattayasaṅkhātaṃ phoṭṭhabbaṃ gocararūpaṃ nāma.
Itthattaṃ purisattaṃ bhāvarūpaṃ nāma.
Hadayavatthu hadayarūpaṃ nāma.
Jīvitindriyaṃ jīvitarūpaṃ nāma.
Kabaḷīkāro āhāro āhārarūpaṃ nāma.

我來為您直譯這段巴利文： 91. 對臨近死者在路心結束時或有分滅盡時，以死的方式生起作為現有結束的死心后滅去，在彼滅盡后其無間即緣取如是所取的所緣，隨宜有依處或無依處，被無明隨眠所圍繞以渴愛隨眠為根本的行所生，為相應法所攝受，作為俱生法的所依，成為前導，以連結其他有的方式，稱為結生的心正生起時即安立於其他有中。 92. 但此中在臨死路程中應期待遲鈍轉起的五個速行，因此如果在現在所緣現起仍持續時死亡，那麼結生和有分也得現在所緣性，故在欲界結生中由六門所取的業相和趣相得現在和過去所緣，但業唯是過去且由意門所取，而彼一切所緣都是屬於小法。 93. 但在色界結生中只有成為概念的業相為所緣。 94. 如是在無色結生中也只有成為廣大或成為概念的業相隨宜為所緣。 95. 但對無想有情只有命根九法作為結生而安立，因此他們名為色結生者。 96. 無色為無色結生者。 97. 其餘為色無色結生者。 98. 無色死後生起，除下無色處，最上無色結生，如是欲三因。從色界死後生，除無因應知；一切從欲三因，唯欲界餘者。此中此為死結生次第。 99. 如是對已得結生者，從結生滅后開始，緣取彼所緣，即彼心乃至死心生起，無路心生起時，以有支的狀態稱為有分相續的心如河流般不斷轉起。 100. 最後成為死心后滅去。 101. 此後結生等如車輪般依次轉起。 102. 結生有分路程，死心此與他有，復有結生分，如是心相續。思惟此無常，證得不死道；善斷愛結縛，善人得寂靜。如是《阿毗達摩概要》離路程攝類分別品第五品完。第六品色品 1. 如是已分別，有種類轉起，心心所諸法，今當說於色。 2. 列舉與分別，等起與聚集，轉起次第等，彼攝為五種。色的列舉 3. 四大種，及四大種所造色，如是此色有二種，以十一種攝。 4. 如何？地界、水界、火界、風界名為大種色。 5. 眼、耳、鼻、舌、身名為凈色。 6. 色、聲、香、味、除水界的三大種稱為觸，名為境色。 7. 女性、男性名為性色。 8. 心所依處名為心色。 9. 命根名為命色。 10. 段食名為食色。

Iti ca aṭṭhārasavidhampetaṃ rūpaṃ sabhāvarūpaṃ salakkhaṇarūpaṃ nipphannarūpaṃ rūparūpaṃ sammasanarūpanti ca saṅgahaṃ gacchati.
Ākāsadhātu paricchedarūpaṃ nāma.
Kāyaviññatti vacīviññatti viññattirūpaṃ nāma.
Rūpassa lahutā mudutā kammaññatā viññattidvayaṃ vikārarūpaṃ nāma.
Rūpassa upacayo santati jaratā aniccatā lakkhaṇarūpaṃ nāma.
Jātirūpameva panettha upacayasantatināmena pavuccatīti ekādasavidhampetaṃ rūpaṃ aṭṭhavīsatividhaṃ hoti sarūpavasena.
Kathaṃ –

Bhūtappasādavisayā, bhāvo hadayamiccapi;

Jīvitāhārarūpehi, aṭṭhārasavidhaṃ tathā.

Paricchedo ca viññatti, vikāro lakkhaṇanti ca;

Anipphannā dasa ceti, aṭṭhavīsavidhaṃ bhave.

Ayamettha rūpasamuddeso.

Rūpavibhāgo

Sabbañca panetaṃ rūpaṃ ahetukaṃ sappaccayaṃ sāsavaṃ saṅkhataṃ lokiyaṃ kāmāvacaraṃ anārammaṇaṃ appahātabbamevāti ekavidhampi ajjhattikabāhirādivasena bahudhā bhedaṃ gacchati.
Kathaṃ? Pasādasaṅkhātaṃ pañcavidhampi ajjhattikarūpaṃ nāma, itaraṃ bāhirarūpaṃ.
Pasādahadayasaṅkhātaṃ chabbidhampi vatthurūpaṃ nāma, itaraṃ avatthurūpaṃ.
Pasādaviññattisaṅkhātaṃ sattavidhampi dvārarūpaṃ nāma, itaraṃ advārarūpaṃ.
Pasādabhāvajīvitasaṅkhātaṃ aṭṭhavidhampi indriyarūpaṃ nāma, itaraṃ anindriyarūpaṃ.
Pasādavisayasaṅkhātaṃ dvādasavidhampi oḷārikarūpaṃ santikerūpaṃ, sappaṭigharūpañca, itaraṃ sukhumarūpaṃ dūrerūpaṃ appaṭigharūpañca.
Kammajaṃ upādinnarūpaṃ, itaraṃ anupādinnarūpaṃ.
Rūpāyatanaṃ sanidassanarūpaṃ, itaraṃ anidassanarūpaṃ.
Cakkhādidvayaṃ asampattavasena, ghānādittayaṃ sampattavasenāti pañcavidhampi gocaraggāhikarūpaṃ, itaraṃ agocaraggāhikarūpaṃ.
Vaṇṇo gandho raso ojā bhūtacatukkañceti aṭṭhavidhampi avinibbhogarūpaṃ, itaraṃ vinibbhogarūpaṃ.
Iccevamaṭṭhavīsati-vidhampi ca vicakkhaṇā.

Ajjhattikādibhedena, vibhajanti yathārahaṃ.

Ayamettha rūpavibhāgo.

Rūpasamuṭṭhānanayo

Kammaṃ cittaṃ utu āhāro ceti cattāri rūpasamuṭṭhānāni nāma.
Tattha kāmāvacaraṃ rūpāvacarañceti pañcavīsatividhampi kusalākusalakammamabhisaṅkhataṃ ajjhattikasantāne kammasamuṭṭhānarūpaṃ paṭisandhimupādāya khaṇe khaṇe samuṭṭhāpeti.
Arūpavipākadvipañcaviññāṇavajjitaṃ pañcasattatividhampi cittaṃ cittasamuṭṭhānarūpaṃ paṭhamabhavaṅgamupādāya jāyantameva samuṭṭhāpeti.
Tattha appanājavanaṃ iriyāpathampi sannāmeti.
Voṭṭhabbanakāmāvacarajavanābhiññā pana viññattimpi samuṭṭhāpenti.
Somanassajavanāni panettha terasa hasanampi janenti.
Sītuṇhotusamaññātā tejodhātu ṭhitippattāva utusamuṭṭhānarūpaṃ ajjhattañca bahiddhā ca yathārahaṃ samuṭṭhāpeti.
Ojāsaṅkhāto āhāro āhārasamuṭṭhānarūpaṃ ajjhoharaṇakāle ṭhānappattova samuṭṭhāpeti.
Tattha hadayaindriyarūpāni kammajāneva.
Viññattidvayaṃ cittajameva.
Saddo cittotujo.
Lahutādittayaṃ utucittāhārehi sambhoti.
Avinibbhogarūpāni ceva ākāsadhātu ca. Catūhi sambhūtāni.
Lakkhaṇarūpāni na kutoci jāyanti.
Aṭṭhārasa pannarasa, terasa dvādasāti ca.

Kammacittotukāhāra-jāni honti yathākkamaṃ.

我來為您直譯這段巴利文： 11. 如是此十八種色攝為自性色、有相色、完成色、真實色、觀察色。 12. 虛空界名為限界色。 13. 身表、語表名為表色。 14. 色輕快性、柔軟性、適業性、二表名為變化色。 15. 色的積集、相續、老性、無常性名為相色。 16. 但此中生色即以積集、相續之名而說，如是此十一種色依自性成為二十八種。 17. 如何- 大種凈色境，性心命食等，如是十八種，有別限界表，變化與相等，非完成十種，如是應當知，二十八種色。此中此為色的列舉。色的分別 18. 而此一切色是無因、有緣、有漏、有為、世間、欲界、無所緣、不應斷，如是雖一種但依內外等而有多種差別。 19. 如何？稱為凈色的五種名為內色，其餘為外色。 20. 稱為凈色和心色的六種名為所依色，其餘為非所依色。 21. 稱為凈色和表色的七種名為門色，其餘為非門色。 22. 稱為凈色、性色、命色的八種名為根色，其餘為非根色。 23. 稱為凈色和境色的十二種為粗色、近色、有對色，其餘為細色、遠色、無對色。 24. 業生為已執取色，其餘為未執取色。 25. 色處為有見色，其餘為無見色。 26. 眼等二種以不至方式，鼻等三種以至方式，如是五種為取境色，其餘為非取境色。 27. 色、香、味、食素和四大種，如是八種為不可分離色，其餘為可分離色。 28. 如是二十八，種智者能知，依內等差別，分別隨所應。此中此為色的分別。色的等起法 29. 業、心、時節、食，如是名為四種色的等起。 30. 其中欲界和色界二十五種善不善業所造作，在內相續中為業等起色，從結生開始於一一剎那等起。 31. 除無色異熟和二種五識，七十五種心從初有分開始正生起時即等起心等起色。 32. 其中安止速行也令威儀轉向。 33. 但確定、欲界速行、神通也等起表。 34. 此中十三悅速行也生笑。 35. 稱為冷熱時節的火界到達住位即在內外隨宜等起時節等起色。 36. 稱為食素的食在吞嚥時到達住位即等起食等起色。 37. 其中心色和根色唯業生。 38. 二表唯心生。 39. 聲由心和時節生。 40. 輕快等三種由時節、心、食生起。 41. 不可分離色和虛空界由四種生起。 42. 相色不從任何生起。 43. 十八十五種，十三十二等，業心時食生，如是依次第。

Jāyamānādirūpānaṃ, sabhāvattā hi kevalaṃ.

Lakkhaṇāni na jāyanti, kehicīti pakāsitaṃ.

Ayamettha rūpasamuṭṭhānanayo.

Kalāpayojanā

Ekuppādā ekanirodhā ekanissayā sahavuttino ekavīsati rūpakalāpā nāma.
Tattha jīvitaṃ avinibbhogarūpañca cakkhunā saha cakkhudasakanti pavuccati. Tathā sotādīhi saddhiṃ sotadasakaṃ ghānadasakaṃ jivhādasakaṃ kāyadasakaṃ itthibhāvadasakaṃ pumbhāvadasakaṃ vatthudasakañceti yathākkamaṃ yojetabbaṃ. Avinibbhogarūpameva jīvitena saha jīvitanavakanti pavuccati. Ime nava kammasamuṭṭhānakalāpā.
Avinibbhogarūpaṃ pana suddhaṭṭhakaṃ, tadeva kāyaviññattiyā saha kāyaviññattinavakaṃ, vacīviññattisaddehi saha vacīviññattidasakaṃ, lahutādīhi saddhiṃ lahutādekādasakaṃ, kāyaviññattilahutādidvādasakaṃ, vacīviññattisaddalahutāditerasakañceti cha cittasamuṭṭhānakalāpā.
Suddhaṭṭhakaṃ saddanavakaṃ lahutādekādasakaṃ saddalahutādidvādasakañceti cattāro utusamuṭṭhānakalāpā.
Suddhaṭṭhakaṃ lahutādekādasakañceti dveāhārasamuṭṭhānakalāpā.
Tattha suddhaṭṭhakaṃ saddanavakañceti dve utusamuṭṭhānakalāpā bahiddhāpi labbhanti, avasesā pana sabbepi ajjhattikamevāti.
Kammacittotukāhāra-samuṭṭhānā yathākkamaṃ.

Nava cha caturo dveti, kalāpā ekavīsati.

Kalāpānaṃ pariccheda-lakkhaṇattā vicakkhaṇā;

Na kalāpaṅgamiccāhu, ākāsaṃ lakkhaṇāni ca.

Ayamettha kalāpayojanā.

Rūpapavattikkamo

Sabbānipi panetāni rūpāni kāmaloke yathārahaṃ anūnāni pavattiyaṃ upalabbhanti.
Paṭisandhiyaṃ pana saṃsedajānañceva opapātikānañca cakkhusotaghānajivhākāyabhāvavatthudasakasaṅkhātāni satta dasakāni pātubhavanti ukkaṭṭhavasena, omakavasena pana cakkhusotaghānabhāvadasakāni kadācipi na labbhanti, tasmā tesaṃ vasena kalāpahāni veditabbā.
Gabbhaseyyakasattānaṃ pana kāyabhāvavatthudasakasaṅkhātāni tīṇi dasakāni pātubhavanti, tatthāpi bhāvadasakaṃ kadāci na labbhati, tato paraṃ pavattikāle kamena cakkhudasakādīni ca pātubhavanti.
Iccevaṃ paṭisandhimupādāya kammasamuṭṭhānā, dutiyacittamupādāya cittasamuṭṭhānā, ṭhitikālamupādāya utusamuṭṭhānā, ojāpharaṇamupādāya āhārasamuṭṭhānā ceti catusamuṭṭhānarūpakalāpasantati kāmaloke dīpajālā viya, nadīsoto viya ca yāvatāyukamabbocchinnā pavattati.
Maraṇakāle pana cuticittoparisattarasamacittassa ṭhitikālamupādāya kammajarūpāni na uppajjanti, puretaramuppannāni ca kammajarūpāni cuticittasamakālameva pavattitvā nirujjhanti, tato paraṃ cittajāhārajarūpañca vocchijjati, tato paraṃ utusamuṭṭhānarūpaparamparā yāva matakaḷevarasaṅkhātā pavattanti.
Iccevaṃ matasattānaṃ, punadeva bhavantare.

Paṭisandhimupādāya, tathā rūpaṃ pavattati.

Rūpaloke pana ghānajivhākāyabhāvadasakāni ca āhārajakalāpāni ca na labbhanti, tasmā tesaṃ paṭisandhikāle cakkhusotavatthuvasena tīṇi dasakāni jīvitanavakañceti cattāro kammasamuṭṭhānakalāpā, pavattiyaṃ cittotusamuṭṭhānā ca labbhanti.
Asaññasattānaṃ pana cakkhusotavatthusaddāpi na labbhanti, tathā sabbānipi cittajarūpāni, tasmā tesaṃ paṭisandhikāle jīvitanavakameva, pavattiyañca saddavajjitaṃ utusamuṭṭhānarūpaṃ atiricchati.

我來為您直譯這段巴利文： 44. 生起等諸色，唯依自性故，相不從何生，如是已宣說。此中此為色等起法。聚合的安排 45. 同生、同滅、同所依、俱轉的二十一種色聚。 46. 其中命與不可分離色俱于眼稱為眼十法。如是依次應與耳等合為耳十法、鼻十法、舌十法、身十法、女性十法、男性十法、所依十法。不可分離色與命俱稱為命九法。此為九種業等起聚。 47. 但不可分離色為純八法，彼與身表俱為身表九法，與語表和聲俱為語表十法，與輕快等俱為輕快等十一法，身表輕快等十二法，語表聲輕快等十三法，如是為六種心等起聚。 48. 純八法、聲九法、輕快等十一法、聲輕快等十二法，如是為四種時節等起聚。 49. 純八法、輕快等十一法，如是為二種食等起聚。 50. 其中純八法、聲九法，如是二種時節等起聚也在外部可得，但其餘一切唯在內部。 51. 業心時節食，等起依次第，九六四及二，聚有二十一。因聚有限界，相故諸智者；說虛空與相，非為聚支分。此中此為聚合的安排。色轉起次第 52. 而此一切色在欲界中隨宜不減而在轉起中可得。 53. 但在結生時，對濕生和化生者以最勝方式現起稱為眼、耳、鼻、舌、身、性、所依十法的七個十法，但以最劣方式有時不得眼、耳、鼻、性十法，因此應知依彼等而有聚的減少。 54. 但對胎生有情現起稱為身、性、所依十法的三個十法，其中也有時不得性十法，此後在轉起時次第現起眼十法等。 55. 如是從結生開始業等起，從第二心開始心等起，從住位開始時節等起，從食素遍滿開始食等起，如是四等起色聚相續在欲界中如燈焰、如河流般盡壽不斷轉起。 56. 但在死時從死心之前第十七心的住位開始不生業生色，先前已生的業生色與死心同時轉起后滅去，此後心生和食生色斷絕，此後時節等起色相續乃至稱為死屍而轉起。 57. 如是死有情，再於其他有，從結生開始，如是色轉起。 58. 但在色界中不得鼻、舌、身、性十法和食生聚，因此彼等在結生時依眼、耳、所依而有三個十法和命九法，如是為四種業等起聚，在轉起中得心和時節等起。 59. 但對無想有情不得眼、耳、所依和聲，如是一切心生色，因此彼等在結生時唯有命九法，在轉起中除聲的時節等起色增加。

Iccevaṃ kāmarūpāsaññīsaṅkhātesu tīsu ṭhānesu paṭisandhipavattivasena duvidhā rūpappavatti veditabbā.
Aṭṭhavīsati kāmesu, honti tevīsa rūpisu.

Sattaraseva saññīnaṃ, arūpe natthi kiñcipi.

Saddo vikāro jaratā, maraṇañcopapattiyaṃ;

Na labbhanti pavatte tu, na kiñcipi na labbhati.

Ayamettha rūpapavattikkamo.

Nibbānabhedo

62.Nibbānaṃ pana lokuttarasaṅkhātaṃ catumaggañāṇena sacchikātabbaṃ maggaphalānamārammaṇabhūtaṃ vānasaṅkhātāya taṇhāya nikkhantattā nibbānanti pavuccati.

Tadetaṃ sabhāvato ekavidhampi saupādisesanibbānadhātu anupādisesanibbānadhātu ceti duvidhaṃ hoti kāraṇapariyāyena.
Tathā suññataṃ animittaṃ appaṇihitañceti tividhaṃ hoti ākārabhedena.
Padamaccutamaccantaṃ, asaṅkhatamanuttaraṃ.

Nibbānamiti bhāsanti, vānamuttā mahesayo.

Iti cittaṃ cetasikaṃ, rūpaṃ nibbānamiccapi;

Paramatthaṃ pakāsenti, catudhāva tathāgatā.

Iti abhidhammatthasaṅgahe rūpasaṅgahavibhāgo nāma

Chaṭṭho paricchedo.

Samuccayaparicchedo
Dvāsattatividhā vuttā, vatthudhammā salakkhaṇā.

Tesaṃ dāni yathāyogaṃ, pavakkhāmi samuccayaṃ.

Akusalasaṅgaho missakasaṅgaho bodhipakkhiyasaṅgaho sabbasaṅgaho ceti samuccayasaṅgaho catubbidho veditabbo.

Akusalasaṅgaho

Kathaṃ? Akusalasaṅgahe tāva cattāro āsavā – kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo.
Cattāro oghā – kāmogho bhavogho diṭṭhogho avijjogho.
Cattāro yogā – kāmayogo bhavayogo diṭṭhiyogo avijjāyogo.
Cattāro ganthā – abhijjhākāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.
Cattāro upādānā – kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānaṃ.
Cha nīvaraṇāni – kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ avijjānīvaraṇaṃ.
Satta anusayā – kāmarāgānusayo bhavarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo avijjānusayo.
Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ rūparāgasaṃyojanaṃ arūparāgasaṃyojanaṃ paṭighasaṃyojanaṃ mānasaṃyojanaṃ diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojanaṃ uddhaccasaṃyojanaṃ avijjāsaṃyojanaṃ suttante.
Aparānipi dasa saṃyojanāni – kāmarāgasaṃyojanaṃ bhavarāgasaṃyojanaṃ paṭighasaṃyojanaṃ mānasaṃyojanaṃ diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojanaṃ issāsaṃyojanaṃ macchariyasaṃyojanaṃ avijjāsaṃyojanaṃ abhidhamme (vibha. 969).
Dasa kilesā – lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappaṃ.
Āsavādīsu panettha kāmabhavanāmena tabbatthukā taṇhā adhippetā, sīlabbataparāmāso idaṃsaccābhiniveso attavādupādo ca tathāpavattaṃ diṭṭhigatameva pavuccati.
Āsavoghā ca yogā ca,

Tayo ganthā ca vatthuto;

Upādānā duve vuttā,

Aṭṭha nīvaraṇā siyuṃ.

Chaḷevānusayā honti, nava saṃyojanā matā;

Kilesā dasa vuttoyaṃ, navadhā pāpasaṅgaho.

Missakasaṅgaho

15.Missakasaṅgahe cha hetū – lobho doso moho alobho adoso amoho.

Satta jhānaṅgāni – vitakko vicāro pīti ekaggatā somanassaṃ domanassaṃ upekkhā.

我來為您直譯這段巴利文： 60. 如是應知在稱為欲、色、無想的三處依結生和轉起而有二種色轉起。 61. 二十八欲界中，二十三色界，十七無想有，無色界無一。聲變老死等，結生時不得；轉起無不得，任何一種色。此中此為色轉起次第。涅槃的差別 62. 但涅槃稱為出世間，應由四道智證悟，為道果的所緣，因離開稱為網的渴愛故稱為涅槃。 63. 彼依自性雖一種，但依原因的方便為有餘依涅槃界和無餘依涅槃界二種。 64. 如是依行相差別為空、無相、無愿三種。 65. 不死究竟道，無為無上者，離網大仙說，此即為涅槃。如是心心所，色及涅槃等；究竟義宣說，如來說四種。如是《阿毗達摩概要》色攝類分別品第六品完。第七品攝類品 1. 已說七十二，事法及其相，今當隨所應，說彼等攝類。 2. 應知攝類有四種：不善攝、雜攝、菩提分攝、一切攝。不善攝 3. 如何？首先在不善攝中有四種漏：欲漏、有漏、見漏、無明漏。 4. 四種暴流：欲暴流、有暴流、見暴流、無明暴流。 5. 四種軛：欲軛、有軛、見軛、無明軛。 6. 四種系：貪身繫、瞋身繫、戒禁取身繫、此實執取身繫。 7. 四種取：欲取、見取、戒禁取、我語取。 8. 六種蓋：欲貪蓋、瞋恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋、無明蓋。 9. 七種隨眠：欲貪隨眠、有貪隨眠、瞋恚隨眠、慢隨眠、見隨眠、疑隨眠、無明隨眠。 10. 十種結：欲貪結、色貪結、無色貪結、瞋恚結、慢結、見結、戒禁取結、疑結、掉舉結、無明結，在經中。 11. 另外十種結：欲貪結、有貪結、瞋恚結、慢結、見結、戒禁取結、疑結、嫉結、慳結、無明結，在阿毗達摩中。 12. 十種煩惱：貪、瞋、癡、慢、見、疑、昏沉、掉舉、無慚、無愧。 13. 此中在諸漏等中以欲有名稱意指以彼為事的渴愛，戒禁取、此實執取、我語取即說彼如是轉起的見。 14. 漏暴流及軛，三系依事實；二取已宣說，八蓋應當知。六唯為隨眠，九結已宣說；十煩惱已說，九種惡攝類。雜攝 15. 在雜攝中六因：貪、瞋、癡、無貪、無瞋、無癡。 16. 七禪支：尋、伺、喜、一境性、悅、憂、舍。

Dvādasa maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi micchādiṭṭhi micchāsaṅkappo micchāvāyāmo micchāsamādhi.
Bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ.
Nava balāni – saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ hiribalaṃ ottappabalaṃ ahirikabalaṃ anottappabalaṃ.
Cattāro adhipatī – chandādhipati vīriyādhipati cittādhipati vīmaṃsādhipati.
Cattāro āhārā – kabaḷīkāro āhāro, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Indriyesu panettha sotāpattimaggañāṇaṃ anaññātaññassāmītindriyaṃ.
Arahattaphalañāṇaṃ aññātāvindriyaṃ.
Majjhe cha ñāṇāni aññindriyānīti pavuccanti.
Jīvitindriyañca rūpārūpavasena duvidhaṃ hoti.
Pañcaviññāṇesu jhānaṅgāni, avīriyesu balāni, ahetukesu maggaṅgāni na labbhanti.
Tathā vicikicchācitte ekaggatā maggindriyabalabhāvaṃ na gacchati.
Dvihetukatihetukajavanesveva yathāsambhavaṃ adhipati ekova labbhatīti.
Cha hetū pañca jhānaṅgā, maggaṅgā nava vatthuto.

Soḷasindriyadhammā ca, baladhammā naveritā.

Cattārodhipati vuttā, tathāhārāti sattadhā;

Kusalādisamākiṇṇo, vuttomissakasaṅgaho.

Bodhipakkhiyasaṅgaho

30.Bodhipakkhiyasaṅgahe cattāro satipaṭṭhānā kāyānupassanāsatipaṭṭhānaṃ vedanānupassanāsatipaṭṭhānaṃ cittānupassanāsatipaṭṭhānaṃ dhammānupassanāsatipaṭṭhānaṃ.

Cattāro sammappadhānā uppannānaṃ pāpakānaṃ pahānāya vāyāmo, anuppannānaṃ pāpakānaṃ anuppādāya vāyāmo, anuppannānaṃ kusalānaṃ uppādāya vāyāmo, uppannānaṃ kusalānaṃ bhiyyobhāvāya vāyāmo.
Cattāro iddhipādā – chandiddhipādo vīriyiddhipādo cittiddhipādo vīmaṃsiddhipādo.
Pañcindriyāni – saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ.
Pañca balāni – saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ.
Satta bojjhaṅgā – satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.
Aṭṭha maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
Ettha pana cattāro satipaṭṭhānāti sammāsati ekāva pavuccati.
Tathā cattāro sammappadhānāti ca sammāvāyāmo.
Chando cittamupekkhā ca, saddhāpassaddhipītiyo.

Sammādiṭṭhi ca saṅkappo, vāyāmo viratittayaṃ.

Sammāsati samādhīti, cuddasete sabhāvato;

Sattatiṃsappabhedena, sattadhā tattha saṅgaho.

Saṅkappapassaddhi ca pītupekkhā,

Chando ca cittaṃ viratittayañca;

Navekaṭhānā viriyaṃ navaṭṭha,

Satī samādhī catu pañca paññā;

Saddhā duṭhānuttamasattatiṃsa-

Dhammānameso pavaro vibhāgo.

Sabbe lokuttare honti, na vā saṅkappapītiyo.

Lokiyepi yathāyogaṃ, chabbisuddhipavattiyaṃ.

Sabbasaṅgaho

我來為您直譯這段巴利文： 17. 十二道支：正見、正思惟、正語、正業、正命、正精進、正念、正定、邪見、邪思惟、邪精進、邪定。 18. 二十二根：眼根、耳根、鼻根、舌根、身根、女根、男根、命根、意根、樂根、苦根、悅根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。 19. 九力：信力、精進力、念力、定力、慧力、慚力、愧力、無慚力、無愧力。 20. 四增上：欲增上、精進增上、心增上、觀增上。 21. 四食：段食第一、觸第二、意思第三、識第四。 22. 此中在諸根中預流道智為未知當知根。 23. 阿羅漢果智為具知根。 24. 中間六智說為已知根。 25. 命根依色無色而有二種。 26. 在五識中不得禪支，在無精進中不得力，在無因中不得道支。 27. 如是在疑心中一境性不成為道根力。 28. 只在二因三因速行中隨宜得一增上。 29. 六因五禪支，道支九事實，十六根諸法，九力已宣說。四增上已說，如是食七種；善等所雜合，已說為雜攝。菩提分攝 30. 在菩提分攝中四念處：身隨觀念處、受隨觀念處、心隨觀念處、法隨觀念處。 31. 四正勤：為斷已生諸惡之精進、為令未生諸惡不生之精進、為令未生諸善生起之精進、為令已生諸善增長之精進。 32. 四神足：欲神足、精進神足、心神足、觀神足。 33. 五根：信根、精進根、念根、定根、慧根。 34. 五力：信力、精進力、念力、定力、慧力。 35. 七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。 36. 八道支：正見、正思惟、正語、正業、正命、正精進、正念、正定。 37. 此中四念處即說為一正念。 38. 如是四正勤即正精進。 39. 欲心與舍等，信輕安及喜，正見與思惟，精進三離等。正念及定等，此十四自性；三十七差別，于彼攝七種。 40. 思惟輕安喜舍與，欲心及以三離等；九一處精進九八，念定四五慧五處；信二處最上三十，七法此為殊勝分。 41. 一切在出世，或無思惟喜，世間隨所應，六清凈轉起。一切攝

42.Sabbasaṅgahe pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

Pañcupādānakkhandhā – rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
Dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ.
Aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu dhammadhātu manoviññāṇadhātu.
Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
Ettha pana cetasikasukhumarūpanibbānavasena ekūnasattati dhammā dhammāyatanadhammadhātūti saṅkhaṃ gacchanti.
Manāyatanameva sattaviññāṇadhātuvasena bhijjati.
Rūpañca vedanā saññā, sesacetasikā tathā.

Viññāṇamiti pañcete, pañcakkhandhāti bhāsitā.

Pañcupādānakkhandhāti , tathā tebhūmakā matā.

Bhedābhāvena nibbānaṃ, khandhasaṅgahanissaṭaṃ.

Dvārārammaṇabhedena, bhavantāyatanāni ca.

Dvārālambataduppanna-pariyāyena dhātuyo.

Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave.

Nirodho nāma nibbānaṃ, maggo lokuttaro mato.

Maggayuttā phalā ceva, catusaccavinissaṭā.

Iti pañcappabhedena, pavutto sabbasaṅgaho.

Iti abhidhammatthasaṅgahe samuccayasaṅgahavibhāgo nāma

Sattamo paricchedo.

Paccayaparicchedo
Yesaṃ saṅkhatadhammānaṃ, ye dhammā paccayā yathā.

Taṃ vibhāgamihedāni, pavakkhāmi yathārahaṃ.

Paṭiccasamuppādanayo paṭṭhānanayo ceti paccayasaṅgaho duvidho veditabbo.
Tattha tabbhāvabhāvībhāvākāramattopalakkhito paṭiccasamuppādanayo, paṭṭhānanayo pana āhaccapaccayaṭṭhitimārabbha pavuccati, ubhayaṃ pana vomissetvā papañcenti ācariyā.

Paṭiccasamuppādanayo

Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotīti ayamettha paṭiccasamuppādanayo.
Tattha tayo addhā dvādasaṅgāni vīsatākārā tisandhi catusaṅkhepā tīṇi vaṭṭāni dve mūlāni ca veditabbāni.
Kathaṃ? Avijjāsaṅkhārā atīto addhā, jātijarāmaraṇaṃ anāgato addhā, majjhe aṭṭha paccuppanno addhāti tayo addhā.
Avijjā saṅkhārā viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā taṇhā upādānaṃ bhavo jāti jarāmaraṇanti dvādasaṅgāni.
Sokādivacanaṃ panettha nissandaphalanidassanaṃ.
Avijjāsaṅkhāraggahaṇena panettha taṇhupādānabhavāpi gahitā bhavanti, tathā taṇhupādānabhavaggahaṇena ca avijjāsaṅkhārā, jātijarāmaraṇaggahaṇena ca viññāṇādiphalapañcakameva gahitanti katvā –

我來為您直譯這段巴利文： 42. 在一切攝中五蘊：色蘊、受蘊、想蘊、行蘊、識蘊。 43. 五取蘊：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 44. 十二處：眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處。 45. 十八界：眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、眼識界、耳識界、鼻識界、舌識界、身識界、意界、法界、意識界。 46. 四聖諦：苦聖諦、苦集聖諦、苦滅聖諦、趣苦滅道聖諦。 47. 此中依心所、微細色、涅槃，六十九法攝為法處法界。 48. 唯意處依七識界而分別。 49. 色及受與想，余心所如是，識如是此五，說為五種蘊。 50. 如是五取蘊，知為三地法，因無有差別，涅槃離蘊攝。 51. 依門所緣別，而有諸處生，依門所緣生，次第成諸界。 52. 苦為三地輪，渴愛為其集，滅名為涅槃，道知出世間。 53. 道相應與果，離於四聖諦，如是五種別，已說一切攝。如是《阿毗達摩概要》攝類分別品第七品完。第八品緣品 1. 彼等有為法，諸法為緣時，如是彼差別，今當隨應說。 2. 應知緣攝有二種：緣起法和發趣法。 3. 此中緣起法僅標示彼有此有的行相，但發趣法依諸緣的確立而說，諸阿阇黎則混合二者而廣說。緣起法 4. 此中無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦憂惱生起。如是此純苦蘊集起。此中此為緣起法。 5. 此中應知三時、十二支、二十行相、三連結、四攝、三輪轉、二根。 6. 如何？無明行為過去時，生老死為未來時，中間八支為現在時，如是三時。 7. 無明、行、識、名色、六處、觸、受、愛、取、有、生、老死為十二支。 8. 但此中憂等之語顯示等流果。 9. 此中以無明行之語也攝取愛取有，如是以愛取有之語也攝取無明行，以生老死之語也唯攝取識等五果，如是-

Atīte hetavo pañca, idāni phalapañcakaṃ.

Idāni hetavo pañca, āyatiṃ phalapañcakanti;

Vīsatākārā tisandhi, catusaṅkhepā ca bhavanti.

Avijjātaṇhupādānā ca kilesavaṭṭaṃ, kammabhavasaṅkhāto bhavekadeso saṅkhārā ca kammavaṭṭaṃ, upapattibhavasaṅkhāto bhavekadeso avasesā ca vipākavaṭṭanti tīṇi vaṭṭāni.
Avijjātaṇhāvasena dve mūlāni ca veditabbāni.
Tesameva ca mūlānaṃ, nirodhena nirujjhati.

Jarāmaraṇamucchāya, pīḷitānamabhiṇhaso;

Āsavānaṃ samuppādā, avijjā ca pavattati.

Vaṭṭamābandhamiccevaṃ, tebhūmakamanādikaṃ;

Paṭiccasamuppādoti, paṭṭhapesi mahāmuni.

Paṭṭhānanayo

Hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo upanissayapaccayo purejātapaccayo pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo vigatapaccayo avigatapaccayoti ayamettha paṭṭhānanayo.
Chadhā nāmaṃ tu nāmassa, pañcadhā nāmarūpinaṃ.

Ekadhā puna rūpassa, rūpaṃ nāmassa cekadhā.

Paññattināmarūpāni, nāmassa duvidhā dvayaṃ;

Dvayassa navadhā ceti, chabbidhā paccayā kathaṃ.

Anantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ anantarasamanantaranatthivigatavasena, purimāni javanāni pacchimānaṃ javanānaṃ āsevanavasena, sahajātā cittacetasikā dhammā aññamaññaṃ sampayuttavaseneti ca chadhā nāmaṃ nāmassa paccayo hoti.
Hetujhānaṅgamaggaṅgāni sahajātānaṃ nāmarūpānaṃ hetādivasena, sahajātā cetanā sahajātānaṃ nāmarūpānaṃ, nānākkhaṇikā cetanā kammābhinibbattānaṃ nāmarūpānaṃ kammavasena, vipākakkhandhā aññamaññaṃ sahajātānaṃ rūpānaṃ vipākavaseneti ca pañcadhā nāmaṃ nāmarūpānaṃ paccayo hoti.
Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavaseneti ekadhāva nāmaṃ rūpassa paccayo hoti.
Cha vatthūni pavattiyaṃ sattannaṃ viññāṇadhātūnaṃ pañcārammaṇāni ca pañcaviññāṇavīthiyā purejātavaseneti ekadhāva rūpaṃ nāmassa paccayo hoti.
Ārammaṇavasena upanissayavaseneti ca duvidhā paññattināmarūpāni nāmasseva paccayā honti.
Tattha rūpādivasena chabbidhaṃ hoti ārammaṇaṃ.
Upanissayo pana tividho hoti – ārammaṇūpanissayo anantarūpanissayo pakatūpanissayo ceti.
Tattha ārammaṇameva garukataṃ ārammaṇūpanissayo.
Anantaraniruddhā cittacetasikā dhammā anantarūpanissayo.
Rāgādayo pana dhammā saddhādayo ca sukhaṃ dukkhaṃ puggalo bhojanaṃ utusenāsanañca yathārahaṃ ajjhattañca bahiddhā ca kusalādidhammānaṃ, kammaṃ vipākānanti ca bahudhā hoti pakatūpanissayo.
Adhipatisahajātaaññamaññanissayaāhāraindriyavippayuttaatthiavigatavaseneti yathārahaṃ navadhā nāmarūpāni nāmarūpānaṃ paccayā bhavanti.
Tattha garukatamārammaṇaṃ ārammaṇādhipativasena nāmānaṃ, sahajātādhipati catubbidhopi sahajātavasena sahajātānaṃ nāmarūpānanti ca duvidho hoti adhipatipaccayo.

我來為您直譯這段巴利文： 10. 過去五種因，現在五種果，現在五種因，未來五種果；二十種行相，三種連結相，四種攝持等，如是應當知。 11. 無明愛取為煩惱輪，稱為有的一分的業有和行為業輪，稱為有的一分的生有和其餘為異熟輪，如是為三輪。 12. 應知無明與愛為二根。 13. 由彼等諸根，滅故而得滅，老死昏迷等，惱逼而不斷；由諸漏生起，無明得轉起，輪迴相續轉，三地無始終；緣起如是說，大牟尼宣說。發趣法 14. 因緣、所緣緣、增上緣、無間緣、等無間緣、俱生緣、相互緣、依止緣、親依止緣、前生緣、後生緣、重複緣、業緣、異熟緣、食緣、根緣、禪緣、道緣、相應緣、不相應緣、有緣、無有緣、離去緣、不離去緣，此中此為發趣法。 15. 名對名六種，對名色五種，對色唯一種，色對名一種，概念名與色，對名有二種，對二有九種，六種緣如何？ 16. 無間已滅的心心所法對現在的心心所法以無間、等無間、無有、離去的方式，前速行對后速行以重複的方式，俱生的心心所法互相以相應的方式，如是名對名為六種緣。 17. 因、禪支、道支對俱生的名色以因等的方式，俱生思對俱生的名色，異剎那思對業所生的名色以業的方式，異熟蘊互相對俱生色以異熟的方式，如是名對名色為五種緣。 18. 後生的心心所法對此前生身以後生的方式，如是名對色唯一種緣。 19. 在轉起中六所依對七識界，及五所緣對五識路以前生的方式，如是色對名唯一種緣。 20. 以所緣的方式和親依止的方式，如是概念名色對名為二種緣。 21. 此中所緣依色等成為六種。 22. 但親依止有三種：所緣親依止、無間親依止、自然親依止。 23. 此中唯所緣被重視為所緣親依止。 24. 無間已滅的心心所法為無間親依止。 25. 但貪等諸法、信等和樂苦、人、食物、氣候、住所隨宜內外對善等諸法，業對異熟，如是自然親依止有多種。 26. 以增上、俱生、相互、依止、食、根、不相應、有、不離去的方式，如是名色對名色隨宜為九種緣。 27. 此中所重視的所緣以所緣增上的方式對名，四種俱生增上以俱生的方式對俱生名色，如是增上緣有二種。

Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañca, mahābhūtā aññamaññaṃ upādārūpānañca, paṭisandhikkhaṇe vatthuvipākā aññamaññanti ca tividho hoti sahajātapaccayo.
Cittacetasikā dhammā aññamaññaṃ, mahābhūtā aññamaññaṃ, paṭisandhikkhaṇe vatthuvipākā aññamaññanti ca tividho hoti aññamaññapaccayo.
Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañca, mahābhūtā aññamaññaṃ upādārūpānañca, cha vatthūni sattannaṃ viññāṇadhātūnanti ca tividho hoti nissayapaccayo.
Kabaḷīkāro āhāro imassa kāyassa, arūpino āhārā sahajātānaṃ nāmarūpānanti ca duvidho hoti āhārapaccayo.
Pañca pasādā pañcannaṃ viññāṇānaṃ, rūpajīvitindriyaṃ upādinnarūpānaṃ, arūpino indriyā sahajātānaṃ nāmarūpānanti ca tividho hoti indriyapaccayo.
Okkantikkhaṇe vatthu vipākānaṃ, cittacetasikā dhammā sahajātarūpānaṃ sahajātavasena, pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavasena cha vatthūni pavattiyaṃ sattannaṃ viññāṇadhātūnaṃ purejātavaseneti ca tividho hoti vippayuttapaccayo.
Sahajātaṃ purejātaṃ, pacchājātañca sabbathā.

Kabaḷīkāro āhāro, rūpajīvitamiccayanti. –

Pañcavidho hoti atthipaccayo avigatapaccayo ca.

Ārammaṇūpanissayakammatthipaccayesu ca sabbepi paccayā samodhānaṃ gacchanti.
Sahajātarūpanti panettha sabbatthāpi pavatte cittasamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattārūpānañca vasena duvidhaṃ hotīti veditabbaṃ.
Iti tekālikā dhammā, kālamuttā ca sambhavā.

Ajjhattañca bahiddhā ca, saṅkhatāsaṅkhatā tathā;

Paññattināmarūpānaṃ, vasena tividhā ṭhitā;

Paccayā nāma paṭṭhāne, catuvīsati sabbathā.

Tattha rūpadhammā rūpakkhandhova, cittacetasikasaṅkhātā cattāro arūpino khandhā, nibbānañceti pañcavidhampi arūpanti ca nāmanti ca pavuccati.

Paññattibhedo

Tato avasesā paññatti pana paññāpiyattā paññatti, paññāpanato paññattīti ca duvidhā hoti.
Kathaṃ? Taṃtaṃbhūtavipariṇāmākāramupādāya tathā tathā paññattā bhūmipabbatādikā, sambhārasannivesākāramupādāya geharathasakaṭādikā, khandhapañcakamupādāya purisapuggalādikā, candāvaṭṭanādikamupādāya disākālādikā, asamphuṭṭhākāramupādāya kūpaguhādikā, taṃtaṃbhūtanimittaṃ bhāvanāvisesañca upādāya kasiṇanimittādikā ceti evamādippabhedā pana paramatthato avijjamānāpi atthacchāyākārena cittuppādānamārammaṇabhūtā taṃ taṃ upādāya upanidhāya kāraṇaṃ katvā tathā tathā parikappiyamānā saṅkhāyati samaññāyati voharīyati paññāpīyatīti paññattīti pavuccati. Ayaṃ paññatti paññāpiyattā paññatti nāma.
Paññāpanato paññatti pana nāmanāmakammādināmena paridīpitā, sā vijjamānapaññatti avijjamānapaññatti, vijjamānena avijjamānapaññatti, avijjamānena vijjamānapaññatti , vijjamānena vijjamānapaññatti, avijjamānena avijjamānapaññatti ceti chabbidhā hoti.
Tattha yadā pana paramatthato vijjamānaṃ rūpavedanādiṃ etāya paññāpenti, tadāyaṃ vijjamānapaññatti. Yadā pana paramatthato avijjamānaṃ bhūmipabbatādiṃ etāya paññāpenti, tadāyaṃ avijjamānapaññattīti pavuccati. Ubhinnaṃ pana vomissakavasena sesā yathākkamaṃ chaḷabhiñño, itthisaddo, cakkhuviññāṇaṃ, rājaputtoti ca veditabbā.

我來為您直譯這段巴利文： 28. 心心所法互相對俱生色，大種互相對所造色，結生剎那所依對異熟互相，如是俱生緣有三種。 29. 心心所法互相，大種互相，結生剎那所依對異熟互相，如是相互緣有三種。 30. 心心所法互相對俱生色，大種互相對所造色，六所依對七識界，如是依止緣有三種。 31. 段食對此身，無色食對俱生名色，如是食緣有二種。 32. 五凈對五識，色命根對執取色，無色根對俱生名色，如是根緣有三種。 33. 結生剎那所依對異熟，心心所法對俱生色以俱生的方式，後生心心所法對此前生身以後生的方式，六所依在轉起中對七識界以前生的方式，如是不相應緣有三種。 34. 俱生及前生，後生一切處，段食與色命，如是成為五；有緣不離去，同爲五種緣。 35. 在所緣親依止業有緣中，一切諸緣都得和合。 36. 此中俱生色在一切處，應知在轉起中依心等起色，在結生中依所作色而有二種。 37. 如是三時法，及超越時者，內外諸法等，有為無為等；依概念名色，安立有三種；發趣諸緣法，一切二十四。 38. 此中色法即色蘊，稱為心心所的四無色蘊，及涅槃，如是五種稱為無色亦稱為名。概念的分別 39. 從此其餘概念因被施設故為概念，因施設故為概念，如是有二種。 40. 如何？依此此事物的變化行相而如是施設地山等，依資具安排行相而施設房車等，依五蘊而施設人士夫等，依月運轉等而施設方位時間等，依不相觸行相而施設井洞等，依此此事物相和修習殊勝而施設遍相等，如是種種差別雖勝義上不存在，但以義影行相成為心生起的所緣，依此此而計度，近立，作因，如是如是被推度、共稱、言說、施設，故稱為概念。此概念因被施設故名為概念。 41. 但因施設而為概念，以名、名業等名而顯示，彼有存在概念、不存在概念、以存在而不存在概念、以不存在而存在概念、以存在而存在概念、以不存在而不存在概念，如是有六種。 42. 此中當以此而施設勝義上存在的色受等時，此為存在概念。當以此而施設勝義上不存在的地山等時，此稱為不存在概念。但依二者混合，其餘應知依次為六神通、女聲、眼識、王子。

Vacīghosānusārena, sotaviññāṇavīthiyā.

Pavatthānantaruppanna-manodvārassa gocarā.

Atthā yassānusārena, viññāyanti tato paraṃ;

Sāyaṃ paññatti viññeyyā, lokasaṅketanimmitā.

Iti abhidhammatthasaṅgahe paccayasaṅgahavibhāgo nāma

Aṭṭhamo paricchedo.

Kammaṭṭhānaparicchedo
Samathavipassanānaṃ, bhāvanānamito paraṃ.

Kammaṭṭhānaṃ pavakkhāmi, duvidhampi yathākkamaṃ.

Samathakammaṭṭhānaṃ

Tattha samathasaṅgahe tāva dasa kasiṇāni, dasa asubhā, dasa anussatiyo, catasso appamaññāyo, ekā saññā, ekaṃ vavatthānaṃ, cattāro āruppā ceti sattavidhena samathakammaṭṭhānasaṅgaho.

Caritabhedo

Rāgacaritā dosacaritā mohacaritā saddhācaritā buddhicaritā vitakkacaritā ceti chabbidhena caritasaṅgaho.

Bhāvanābhedo

Parikammabhāvanā upacārabhāvanā appanābhāvanā ceti tisso bhāvanā.

Nimittabhedo

Parikammanimittaṃ uggahanimittaṃ paṭibhāganimittañceti tīṇi nimittāni ca veditabbāni.
Kathaṃ? Pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ākāsakasiṇaṃ ālokakasiṇañceti imāni dasa kasiṇāni nāma.
Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikañceti ime dasa asubhā nāma.
Buddhānussati dhammānussati saṃghānussati sīlānussati cāgānussati devatānussati upasamānussati maraṇānussati kāyagatāsati ānāpānassati ceti imā dasa anussatiyo nāma.
Mettā karuṇā muditā upekkhā ceti imā catasso appamaññāyo nāma, brahmavihāroti ca pavuccati.
Āhārepaṭikūlasaññā ekā saññā nāma.
Catudhātuvavatthānaṃ ekaṃ vavatthānaṃ nāma.
Ākāsānañcāyatanādayo cattāro āruppā nāmāti sabbathāpi samathaniddese cattālīsa kammaṭṭhānāni bhavanti.

Sappāyabhedo

Caritāsu pana dasa asubhā kāyagatāsatisaṅkhātā koṭṭhāsabhāvanā ca rāgacaritassa sappāyā.
Catasso appamaññāyo nīlādīni ca cattāri kasiṇāni dosacaritassa.
Ānāpānaṃ mohacaritassa vitakkacaritassa ca,
Buddhānussatiādayo cha saddhācaritassa.
Maraṇaupasamasaññāvavatthānāni buddhicaritassa.
Sesāni pana sabbānipi kammaṭṭhānāni sabbesampi sappāyāni, tatthāpi kasiṇesu puthulaṃ mohacaritassa, khuddakaṃ vitakkacaritassevāti.

Ayamettha sappāyabhedo.

Bhāvanābhedo

19.Bhāvanāsu sabbatthāpi parikammabhāvanā labbhateva, buddhānussatiādīsu aṭṭhasu saññāvavatthānesu cāti dasasukammaṭṭhānesu upacārabhāvanāva sampajjati, natthi appanā.

Sesesu pana samatiṃsakammaṭṭhānesu appanābhāvanāpi sampajjati.
Tatthāpi dasa kasiṇāni ānāpānañca pañcakajjhānikāni.
Dasa asubhā kāyagatāsati ca paṭhamajjhānikā.
Mettādayo tayo catukkajjhānikā.
Upekkhā pañcamajjhānikāti chabbīsati rūpāvacarajjhānikāni kammaṭṭhānāni.
Cattāro pana āruppā āruppajjhānikāti.

Ayamettha bhāvanābhedo.

Gocarabhedo

26.Nimittesu pana parikammanimittaṃ uggahanimittañca sabbatthāpi yathārahaṃ pariyāyena labbhanteva.

Paṭibhāganimittaṃ pana kasiṇāsubhakoṭṭhāsaānāpānesveva labbhati, tattha hi paṭibhāganimittamārabbha upacārasamādhi appanāsamādhi ca pavattanti.

我來為您直譯這段巴利文： 43. 隨語音聲轉，耳識之路中，此後意門起，所緣隨其轉，依義而了知，此後諸所緣；應知此概念，世間共施設。如是《阿毗達摩概要》緣攝分別品第八品完。第九品業處品 1. 止觀二種修，從此我當說，二種業處法，如其次第轉。止業處 2. 此中首先在止攝中有十遍、十不凈、十隨念、四無量、一想、一差別、四無色，如是七種止業處攝。行性的差別 3. 貪行者、瞋行者、癡行者、信行者、覺行者、尋行者，如是行性攝有六種。修習的差別 4. 遍作修習、近行修習、安止修習，如是三種修習。相的差別 5. 應知遍作相、取相、似相，如是三相。 6. 如何？地遍、水遍、火遍、風遍、青遍、黃遍、赤遍、白遍、虛空遍、光明遍，如是名為十遍。 7. 脹相、青瘀相、膿爛相、斷壞相、食殘相、散亂相、斬斫散亂相、血涂相、蟲蛀相、骸骨相，如是名為十不凈。 8. 佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、寂靜隨念、死隨念、身隨念、入出息隨念，如是名為十隨念。 9. 慈、悲、喜、舍，如是名為四無量，亦稱為梵住。 10. 食厭惡想名為一想。 11. 四界差別名為一差別。 12. 空無邊處等名為四無色，如是在止的解說中總共有四十業處。適宜的差別 13. 但在諸行性中，十不凈和稱為身隨唸的分部修習適宜于貪行者。 14. 四無量和青等四遍適宜于瞋行者。 15. 入出息適宜于癡行者和尋行者。 16. 佛隨念等六適宜于信行者。 17. 死、寂靜、想、差別適宜于覺行者。 18. 但其餘一切業處適宜於一切人，其中在遍中廣大適宜于癡行者，狹小適宜于尋行者。此中此為適宜的差別。修習的差別 19. 在一切修習中都能得遍作修習，在佛隨念等八、想和差別等十種業處中只成就近行修習，無安止。 20. 但在其餘三十業處中也成就安止修習。 21. 此中十遍和入出息為五禪的。 22. 十不凈和身隨念為初禪的。 23. 慈等三為四禪的。 24. 舍為五禪的，如是二十六為色界禪的業處。 25. 但四無色為無色界禪的。此中此為修習的差別。行境的差別 26. 但在諸相中，遍作相和取相在一切處隨宜以方便都能得到。 27. 但似相只在遍、不凈、分部、入出息中得到，因為依似相而轉起近行定和安止定。

Kathaṃ? Ādikammikassa hi pathavīmaṇḍalādīsu nimittaṃ uggaṇhantassa tamārammaṇaṃ parikammanimittanti pavuccati, sā ca bhāvanā parikammabhāvanā nāma.
Yadā pana taṃ nimittaṃ cittena samuggahitaṃ hoti, cakkhunā passantasseva manodvārassa āpāthamāgataṃ, tadā tamevārammaṇaṃ uggahanimittaṃ nāma, sā ca bhāvanā samādhiyati.
Tathā samāhitassa panetassa tato paraṃ tasmiṃ uggahanimitte parikammasamādhinā bhāvanamanuyuñjantassa yadā tappaṭibhāgaṃ vatthudhammavimuccitaṃ paññattisaṅkhātaṃ bhāvanāmayamārammaṇaṃ citte sannisannaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannanti pavuccati.
Tato paṭṭhāya paripanthavippahīnā kāmāvacarasamādhisaṅkhātā upacārabhāvanā nipphannā nāma hoti.
Tato paraṃ tameva paribhāganimittaṃ upacārasamādhinā samāsevantassa rūpāvacarapaṭhamajjhānamappeti.
Tato paraṃ tameva paṭhamajjhānaṃ āvajjanaṃ samāpajjanaṃ adhiṭṭhānaṃ vuṭṭhānaṃ paccavekkhaṇā ceti imāhi pañcahi vasitāhi vasībhūtaṃ katvā vitakkādikamoḷārikaṅgaṃ pahānāya vicārādisukhumaṅgupattiyā padahato yathākkamaṃ dutiyajjhānādayo yathārahamappenti.
Iccevaṃ pathavīkasiṇādīsu dvāvīsatikammaṭṭhānesu paṭibhāganimittamupalabbhati.
Avasesesu pana appamaññā sattapaññattiyaṃ pavattanti.
Ākāsavajjitakasiṇesu pana yaṃ kiñci kasiṇaṃ ugghāṭetvā laddhamākāsaṃ anantavasena parikammaṃ karontassa paṭhamāruppamappeti.
Tameva paṭhamāruppaviññāṇaṃ anantavasena parikammaṃ karontassa dutiyāruppamappeti.
Tameva paṭhamāruppaviññāṇābhāvaṃ pana 『『natthi kiñcī』』ti parikammaṃ karontassa tatiyāruppamappeti.
Tatiyāruppaṃ 『『santametaṃ, paṇītameta』』nti parikammaṃ karontassa catutthāruppamappeti.
Avasesesu ca dasasu kammaṭṭhānesu buddhaguṇādikamārammaṇamārabbha parikammaṃ katvā tasmiṃ nimitte sādhukamuggahite tattheva parikammañca samādhiyati, upacāro ca sampajjati.
Abhiññāvasena pavattamānaṃ pana rūpāvacarapañcamajjhānaṃ abhiññāpādakapañcamajjhānā vuṭṭhahitvā adhiṭṭheyyādikamāvajjetvā parikammaṃ karontassa rūpādīsu ārammaṇesu yathārahamappeti.
Abhiññā ca nāma –

Iddhividhaṃ dibbasotaṃ, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā.

Ayamettha gocarabhedo.

Niṭṭhito ca samathakammaṭṭhānanayo.

Vipassanākammaṭṭhānaṃ

Visuddhibhedo

43.Vipassanākammaṭṭhāne pana sīlavisuddhi cittavisuddhi diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhi ceti sattavidhena visuddhisaṅgaho.

Aniccalakkhaṇaṃ dukkhalakkhaṇaṃ anattalakkhaṇañceti tīṇi lakkhaṇāni.
Aniccānupassanā dukkhānupassanā anattānupassanā ceti tisso anupassanā.
Sammasanañāṇaṃ udayabbayañāṇaṃ bhaṅgañāṇaṃ bhayañāṇaṃ ādīnavañāṇaṃ nibbidāñāṇaṃ muccitukamyatāñāṇaṃ paṭisaṅkhāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇañceti dasa vipassanāñāṇāni.
Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho ceti tayo vimokkhā.
Suññatānupassanā animittānupassanā appaṇihitānupassānā ceti tīṇi vimokkhamukhāni ca veditabbāni.

我來為您直譯這段巴利文： 28. 如何？對初業者在地輪等中取相時，彼所緣稱為遍作相，彼修習名為遍作修習。 29. 但當彼相已被心取得，如以眼見般現起于意門時，彼所緣名為取相，彼修習成為等持。 30. 如是對彼已等持者，此後于彼取相中以遍作定而修習時，當彼似相離開事物，稱為概念的修所成所緣，在心中安住、等持時，稱為似相已生起。 31. 從此以後，已舍離諸障礙，稱為欲界定的近行修習名為已成就。 32. 此後，以近行定數數修習彼似相者，證得色界初禪。 33. 此後，以轉向、入定、決意、出定、省察等五自在而使彼初禪自在已，為斷尋等粗支，為得伺等細支而精進時，如次第隨宜證得第二禪等。 34. 如是在地遍等二十二業處中得到似相。 35. 但在其餘中，無量轉起于有情施設。 36. 但在除去虛空的諸遍中，除去任何遍而得虛空，以無邊而作遍作者，證得第一無色。 37. 以彼第一無色識以無邊而作遍作者，證得第二無色。 38. 但對彼第一無色識的無有作"無所有"的遍作者，證得第三無色。 39. 對第三無色作"此寂靜，此殊勝"的遍作者，證得第四無色。 40. 在其餘十種業處中，緣取佛德等所緣而作遍作，當彼相善取已，即于彼處遍作成等持，近行成就。 41. 但以神通而轉起的色界第五禪，從神通基礎第五禪出已，轉向所決意等而作遍作者，在色等所緣中隨宜證得。 42. 神通名為：神變通與天耳，他心智明瞭，宿住隨念智，天眼為五種。此中此為行境的差別。止業處法已竟。觀業處清凈的差別 43. 但在觀業處中，戒清凈、心清凈、見清凈、度疑清凈、道非道智見清凈、行道智見清凈、智見清凈，如是清凈攝有七種。 44. 無常相、苦相、無我相，如是三相。 45. 無常隨觀、苦隨觀、無我隨觀，如是三隨觀。 46. 思惟智、生滅智、壞智、怖畏智、過患智、厭離智、欲解脫智、省察智、行舍智、隨順智，如是十種觀智。 47. 空解脫、無相解脫、無愿解脫，如是三解脫。 48. 應知空隨觀、無相隨觀、無愿隨觀，如是三解脫門。

Kathaṃ ? Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlañceti catupārisuddhisīlaṃ sīlavisuddhi nāma.
Upacārasamādhi appanāsamādhi ceti duvidhopi samādhi cittavisuddhi nāma.
Lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena nāmarūpa pariggaho diṭṭhivisuddhi nāma.
Tesameva ca nāmarūpānaṃ paccayapariggaho kaṅkhāvitaraṇavisuddhi nāma.
Tato paraṃ pana tathāpariggahitesu sappaccayesu tebhūmakasaṅkhāresu atītādibhedabhinnesu khandhādinayamārabbha kalāpavasena saṅkhipitvā 『『aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā』』ti addhānavasena santativasena khaṇavasena vā sammasanañāṇena lakkhaṇattayaṃ sammasantassa tesveva paccayavasena khaṇavasena ca udayabbayañāṇena udayabbayaṃ samanupassantassa ca –

『『Obhāso pīti passaddhi, adhimokkho ca paggaho;

Sukhaṃ ñāṇamupaṭṭhānamupekkhā ca nikanti ce』』ti. –

Obhāsādivipassanupakkilesaparipanthapariggahavasena maggāmaggalakkhaṇavavatthānaṃ maggāmaggañāṇadassanavisuddhi nāma.

Tathā paripanthavimuttassa pana tassa udayabbayañāṇato paṭṭhāya yā vānulomā tilakkhaṇaṃ vipassanāparamparāya paṭipajjantassa nava vipassanāñāṇāni paṭipadāñāṇadassanavisuddhi nāma.
Tassevaṃ paṭipajjantassa pana vipassanāparipākamāgamma 『『idāni appanā uppajjissatī』』ti bhavaṅgaṃ vocchijjitvā uppannamanodvārāvajjanānantaraṃ dve tīṇi vipassanācittāni yaṃ kiñci aniccādilakkhaṇamārabbha parikammopacārānulomanāmena pavattanti.
Yā sikhāppattā, sā sānulomā saṅkhārupekkhā vuṭṭhānagāminivipassanāti ca pavuccati.
Tato paraṃ gotrabhucittaṃ nibbānamālambitvā puthujjanagottamabhibhavantaṃ, ariyagottamabhisambhontañca pavattati.
Tassānantarameva maggo dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto, nirodhasaccaṃ sacchikaronto, maggasaccaṃ bhāvanāvasena appanāvīthimotarati.
Tato paraṃ dve tīṇi phalacittāni pavattitvā bhavaṅgapātova hoti, puna bhavaṅgaṃ vocchinditvā paccavekkhaṇañāṇāni pavattanti.
Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito.

Hīne kilese sese ca, paccavekkhati vāna vā.

Chabbisuddhikamenevaṃ, bhāvetabbo catubbidho;

Ñāṇadassanavisuddhi, nāma maggo pavuccati.

Ayamettha visuddhibhedo.

Vimokkhabhedo

Tattha anattānupassanā attābhinivesaṃ muñcantī suññatānupassanā nāma vimokkhamukhaṃ hoti.
Aniccānupassanā vipallāsanimittaṃ muñcantī animittānupassanā nāma.
Dukkhānupassanā taṇhāpaṇidhiṃ muñcantī appaṇihitānupassanā nāma.
Tasmā yadi vuṭṭhānagāminivipassanā anattato vipassati, suññato vimokkho nāma hoti maggo.
Yadi aniccato vipassati, animitto vimokkho nāma.
Yadi dukkhato vipassati, appaṇihito vimokkho nāmāti ca maggo vipassanāgamanavasena tīṇi nāmāni labhati, tathā phalañca maggāgamanavasena maggavīthiyaṃ.
Phalasamāpattivīthiyaṃ pana yathāvuttanayena vipassantānaṃ yathāsakaphalamuppajjamānampi vipassanāgamanavaseneva suññatādivimokkhoti ca pavuccati, ārammaṇavasena pana sarasavasena ca nāmattayaṃ sabbattha sabbesampi samameva ca.

Ayamettha vimokkhabhedo.

Puggalabhedo

我來為您直譯這段巴利文： 49. 如何？別解脫律儀戒、根律儀戒、活命遍凈戒、資具依止戒，如是四遍凈戒名為戒清凈。 50. 近行定與安止定，如是二種定名為心清凈。 51. 依相、味、現起、足處而把握名色名為見清凈。 52. 把握彼等名色之緣名為度疑清凈。 53. 此後對如是把握的有緣三地諸行，依過去等差別而分別，取蘊等法門，以聚而攝略，以"無常是滅義，苦是怖畏義，無我是無實質義"，以時分、相續、剎那而以思惟智思惟三相者，于彼等以緣及剎那而以生滅智隨觀生滅者： "光明與喜悅，輕安與勝解，精進與安樂，智慧與現起，舍與欲著等" 依光明等觀的隨煩惱障礙的把握而確定道非道相，名為道非道智見清凈。 54. 如是離障礙者，從生滅智開始，以隨順三相而隨觀修習的九種觀智，名為行道智見清凈。 55. 如是修習者，當觀到達圓滿時，"今將生起安止"，有分斷已，在意門轉向之後，二三觀心緣取任何無常等相而以遍作、近行、隨順之名轉起。 56. 已達頂點者，彼隨順行舍亦稱為趣向出起觀。 57. 此後種姓心緣取涅槃而超越凡夫種姓，趣向聖者種姓而轉起。 58. 即于其後，道遍知苦諦，斷集諦，證滅諦，以修習的方式修道諦，而入安止路。 59. 此後二三果心轉起，即有有分的生起，復斷有分而省察智轉起。 60. 智者省察于，道果與涅槃，已斷諸煩惱，餘者或不察。如是六清凈，應修習四種；說名為智見，清凈即是道。此中此為清凈的差別。解脫的差別 61. 此中無我隨觀舍離我執，名為空隨觀解脫門。 62. 無常隨觀舍離顛倒相，名為無相隨觀。 63. 苦隨觀舍離愛的愿求，名為無愿隨觀。 64. 因此如果趣向出起觀從無我而觀，道名為空解脫。 65. 如果從無常而觀，名為無相解脫。 66. 如果從苦而觀，名為無愿解脫，如是道依觀的進行而得三名，如是果也依道的進行而在道路中。 67. 但在果定路中，如所說方法而觀者，隨各自的果生起也依觀的進行而稱為空等解脫，但依所緣及自性而三名在一切處對一切人都是平等的。此中此為解脫的差別。人的差別

Ettha pana sotāpattimaggaṃ bhāvetvā diṭṭhivicikicchāpahānena pahīnāpāyagamano sattakkhattuparamo sotāpanno nāma hoti.
Sakadāgāmimaggaṃ bhāvetvā rāgadosamohānaṃ tanukarattā sakadāgāmī nāma hoti sakideva imaṃ lokaṃ āgantvā.
Anāgāmimaggaṃ bhāvetvā kāmarāgabyāpādānamanavasesappahānena anāgāmī nāma hoti anāgantvā itthattaṃ.
Arahattamaggaṃ bhāvetvā anavasesakilesappahānena arahā nāma hoti khīṇāsavo loke aggadakkhiṇeyyoti.

Ayamettha puggalabhedo.

Samāpattibhedo

72.Phalasamāpattivīthiyaṃ panettha sabbesampi yathāsakaphalavasena sādhāraṇāva.

73.Nirodhasamāpattisamāpajjanaṃ pana anāgāmīnañceva arahantānañca labbhati, tattha yathākkamaṃ paṭhamajjhānādimahaggatasamāpattiṃ samāpajjitvā vuṭṭhāya tattha gate saṅkhāradhamme tattha tattheva vipassanto yāva ākiñcaññāyatanaṃ gantvā tato paraṃ adhiṭṭheyyādikaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati, tassa dvinnaṃ appanājavanānaṃ parato vocchijjati cittasantati, tato nirodhasamāpanno nāma hoti.

Vuṭṭhānakāle pana anāgāmino anāgāmiphalacittaṃ, arahato arahattaphalacittaṃ ekavārameva pavattitvā bhavaṅgapāto hoti, tato paraṃ paccavekkhaṇañāṇaṃ pavattati.

Ayamettha samāpattibhedo.

Niṭṭhito ca vipassanākammaṭṭhānanayo.

Uyyojanaṃ

Bhāvetabbaṃ paniccevaṃ, bhāvanādvayamuttamaṃ.

Paṭipattirasassādaṃ, patthayantena sāsaneti.

Iti abhidhammatthasaṅgahe kammaṭṭhānasaṅgahavibhāgo nāma

Navamo paricchedo.

Nigamanaṃ

(Ka) cārittasobhitavisālakulodayena ,

Saddhābhivuḍḍhaparisuddhaguṇodayena;

Nampavhayena paṇidhāya parānukampaṃ,

Yaṃ patthitaṃ pakaraṇaṃ pariniṭṭhitaṃ taṃ.

(Kha) puññena tena vipulena tu mūlasomaṃ;

Dhaññādhivāsamuditoditamāyukantaṃ;

Paññāvadātaguṇasobhitalajjibhikkhū,

Maññantu puññavibhavodayamaṅgalāya.

Iti anuruddhācariyena racitaṃ

Abhidhammatthasaṅgahaṃ nāma pakaraṇaṃ.

Namo tassa bhagavato arahato sammāsambuddhassa.

Abhidhammatthavibhāvinīṭīkā

Ganthārambhakathā

(Ka) visuddhakaruṇāñāṇaṃ , buddhaṃ sambuddhapūjitaṃ;

Dhammaṃ saddhammasambhūtaṃ, natvā saṃghaṃ niraṅgaṇaṃ.

(Kha) sāriputtaṃ mahātheraṃ, pariyattivisāradaṃ;

Vanditvā sirasā dhīraṃ, garuṃ gāravabhājanaṃ.

(Ga) vaṇṇayissaṃ samāsena, abhidhammatthasaṅgahaṃ;

Ābhidhammikabhikkhūnaṃ, paraṃ pītivivaḍḍhanaṃ.

(Gha) porāṇehi anekāpi, katā yā pana vaṇṇanā;

Na tāhi sakkā sabbattha, attho viññātave idha.

(Ṅa) tasmā līnapadānettha, sādhippāyamahāpayaṃ;

Vibhāvento samāsena, racayissāmi vaṇṇananti.

Ganthārambhakathāvaṇṇanā

我來為您直譯這段巴利文： 68. 此中修習預流道者，由斷見與疑而斷惡趣行，名為預流者，最多七返。 69. 修習一來道者，由使貪瞋癡薄弱，名為一來者，唯一次來此世間。 70. 修習不還道者，由無餘斷欲貪與瞋恚，名為不還者，不再來此有。 71. 修習阿羅漢道者，由無餘斷諸煩惱，名為阿羅漢，漏盡者，世間最上應供。此中此為人的差別。定的差別 72. 此中在果定路中，對一切人隨各自的果都是共同的。 73. 但入滅盡定只有不還者和阿羅漢能得，此中依次第入初禪等廣大定已出，于彼處觀察彼處諸行法，直至無所有處已，此後作決意等前行已，入非想非非想處，在彼二安止速行之後，心相續斷滅，此後名為已入滅盡定。 74. 但在出定時，不還者的不還果心，阿羅漢的阿羅漢果心唯一次轉起已，有有分的生起，此後省察智轉起。此中此為定的差別。觀業處法已竟。勸勉 75. 如是二種修，最上應修習，希求于實踐，受用教法者。如是《阿毗達摩概要》業處攝分別品第九品完。結語 (甲) 以行持莊嚴廣大族生起，以信增長清凈德生起，名為南的悲愍他人者，所愿之論已得圓滿成。 (乙) 以彼廣大福德根本蘇摩，吉祥住處喜悅壽命邊，慧凈功德莊嚴具慚比丘，愿得福德生起吉祥事。如是阿阇黎阿耨樓陀所造名為《阿毗達摩概要》之論。禮敬彼世尊、應供、正等覺。《阿毗達摩義顯明疏》著作緣起語 (甲) 清凈悲智佛，正覺所敬禮，正法正法生，無垢僧伽眾。 (乙) 舍利弗大長，教法善巧者，智者師尊重，禮敬頭頂禮。 (丙) 我當略解釋，阿毗達摩要，令阿毗達摩，比丘生極喜。 (丁) 古人已多作，種種之註釋，不能於一切，處了知其義。 (戊) 故此隱語處，有義及大義，顯明作略釋，我當造註釋。著作緣起語釋

Paramavicittanayasamannāgataṃ sakasamayasamayantaragahanaviggāhaṇasamatthaṃ suvimalavipulapaññāveyyattiyajananaṃ pakaraṇamidamārabhantoyamācariyo paṭhamaṃ tāva ratanattayapaṇāmābhidheyya karaṇappakārapakaraṇābhidhānapayojanāni dassetuṃ 『『sammāsambuddha』』ntyādimāha.

Ettha hi 『『sammāsambuddha…pe… abhivādiyā』』ti iminā ratanattayapaṇāmo vutto, abhidhammatthasaṅgaha』』nti etena abhidheyyakaraṇappakārapakaraṇābhidhānāni abhidhammatthānaṃ idha saṅgahetabbabhāvadassanena tesaṃ iminā samuditena paṭipādetabbabhāvadīpanato, ekattha saṅgayha kathanākāradīpanato, atthānugatasamaññāparidīpanato ca. Payojanaṃ pana saṅgahapadena sāmatthiyato dassitameva abhidhammatthānaṃ ekattha saṅgahe sati taduggahaparipucchādivasena tesaṃ sarūpāvabodhassa, tammūlikāya ca diṭṭhadhammikasamparāyikatthasiddhiyā anāyāsena saṃsijjhanato.

Tattha ratanattayapaṇāmappayojanaṃ tāva bahudhā papañcenti ācariyā, visesato pana antarāyanivāraṇaṃ paccāsīsanti. Tathā hi vuttaṃ saṅgahakārehi 『『tassānubhāvena hatantarāyo』』ti (pārā. aṭṭha. 1.ganthārambhakathā). Ratanattayapaṇāmo hi atthato paṇāmakiriyābhinipphādikā kusalacetanā, sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃ sādheti. Tasmā pakaraṇārambhe ratanattayapaṇāmakaraṇaṃ yathāraddhapakaraṇassa anantarāyena parisamāpanatthañceva sotūnañca vandanāpubbaṅgamāya paṭipattiyā anantarāyena uggahaṇadhāraṇādisaṃsijjhanatthañca. Abhidheyyakathanaṃ pana viditābhidheyyasseva ganthassa viññūhi uggahaṇādivasena paṭipajjitabbabhāvato. Karaṇappakārappayojanasandassanāni ca sotujanasamussāhajananatthaṃ. Abhidhānakathanaṃ pana vohārasukhatthanti ayamettha samudāyattho. Ayaṃ pana avayavattho – sasaddhammagaṇuttamaṃ atulaṃ sammāsambuddhaṃ abhivādiya abhidhammatthasaṅgahaṃ bhāsissanti sambandho.

Tattha sammā sāmañca sabbadhamme abhisambuddhoti sammā sambuddho, bhagavā. So hi saṅkhatāsaṅkhatabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇapaṭivedhavasena sammā sayaṃ vicitopacitapāramitāsambhūtena sayambhūñāṇena sāmaṃ bujjhi aññāsi. Yathāha 『『sayaṃ abhiññāya kamuddiseyya』』nti (mahāva. 11; ma. ni. 1.285;

我來為您直譯這段巴利文： 1. 此阿阇黎開始造此論，具最勝種種方法，能通達自宗他宗深義，生起清凈廣大智慧的敏銳，首先為顯示禮敬三寶、所詮、造作方法、論名與目的而說"正等覺"等。此中以"正等覺...乃至...敬禮"表示禮敬三寶，以"阿毗達摩要"表示所詮、造作方法、論名，因為顯示阿毗達摩義在此應當攝集，表明應當以此完整闡述彼等，表明以攝集在一處的說法方式，及表明隨義的共稱。但目的以攝集一詞已由含義顯示，因為當阿毗達摩義攝集在一處時，由取、遍問等而易於成就彼等的真實瞭解，及以此為根本的現法與來世利益的成就。此中諸阿阇黎詳細闡述禮敬三寶的目的有多種，但特別期望消除障礙。如是諸結集者說："由彼威力已除障礙"。因為禮敬三寶以義而言是成就禮敬行為的善思，彼由應禮者與禮者的田地意樂圓滿而成為現法受報，由給予如所得成就緣起業的助力，遮止障礙由彼所生果相續的逼惱斷絕業，而成就不生起病等障礙，它們阻礙如所欲求的成就。因此在論之始作禮敬三寶，是為無障礙完成如所開始的論，及為聽眾以禮敬為先的實踐無障礙成就取、持等。但說所詮是因為只有已知所詮的論，智者才能以取等方式實踐。顯示造作方法與目的是為生起聽眾的精進。但說論名是為語言的方便。此是此處總義。此是分義：禮敬無比的正等覺及最上正法僧伽，當說阿毗達摩要，如是相連。此中正確地和自己完全證悟一切法故為正等覺，世尊。因為他對有為無為差別的一切法類，以如實自相通達的方式，由自擇自集諸波羅蜜所生的自覺智，正確地自己覺悟了知。如說："自證知已當示誰"。

2.341; dha. pa. 353), atha vā budhadhātussa jāgaraṇavikasanatthesupi pavattanato sammā sāmañca paṭibuddho anaññapaṭibodhito hutvā sayameva savāsanasammohaniddāya accantaṃ vigato, dinakarakiraṇasamāgamena paramarucirasirisobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sammā sayameva vikasito vikāsamanuppattotyattho. Yathāvuttavacanatthayogepi sammāsambuddhasaddassa bhagavati samaññāvasena pavattattā 『『atula』』nti iminā viseseti. Tulāya sammito tulyo, soyeva tulo yakāralopavasena. Atha vā sammitatthe akārapaccayavasena tulāya sammito tulo, na tulo atulo, sīlādīhi guṇehi kenaci asadiso, natthi etassa vā tulo sadisoti atulo sadevake loke aggapuggalabhāvato. Yathāha 『『yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā…pe… tathāgato tesaṃ aggamakkhāyatī』』tiādi (a. ni. 4.34;

我來為您直譯這段巴利文： 2. "醒"這詞根也用於覺醒和開敷義，因此是正確地和自己覺醒，成為非由他覺醒者，自己完全離去帶隨眠的愚癡睡眠，如蓮花遇日光照射而得最勝妙莊嚴美麗的開敷，由遇最上道智而得無量功德莊嚴一切智智的正確自開敷，獲得開敷之義。雖與如上所說詞義相應，但因"正等覺"一詞依共稱而轉起於世尊，故以"無比"修飾之。以秤稱量為等，即是"等"，由省略"亞"音。或者依"阿"音綴表示稱量義，以秤稱量為"等"，不等為"無等"，由戒等功德與任何人不同，或此無等同者為無等，因為在天人世間是最上人。如說："諸比丘，凡諸眾生無足或二足或四足...等，如來稱為彼等中最上"等。

5.32; itivu. 90).

Ettāvatā ca hetuphalasattūpakārasampadāvasena tīhākārehi bhagavato thomanā katā hoti. Tattha hetusampadā nāma mahākaruṇāsamāyogo bodhisambhārasambharaṇañca . Phalasampadā pana ñāṇapahānaānubhāvarūpakāyasampadāvasena catubbidhā. Tattha sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā. Savāsanasakalasaṃkilesānamaccantamanuppādadhammatāpādanaṃ pahānasampadā. Yathicchitanipphādane ādhipaccaṃ ānubhāvasampadā. Sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanappaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā nāma. Sattūpakāro pana āsayapayogavasena duvidho. Tattha devadattādīsu virodhisattesupi niccaṃ hitajjhāsayatā, aparipākagatindriyānaṃ indriyaparipākakālāgamanañca āsayo nāma. Tadaññasattānaṃ pana lābhasakkārādinirapekkhacittassa yānattayamukhena sabbadukkhaniyyānikadhammadesanā payogo nāma.

Tattha purimā dve phalasampadā 『『sammāsambuddha』』nti iminā dassitā, itarā pana dve, tathā sattūpakārasampadā ca 『『atula』』nti etena, tadupāyabhūtā pana hetusampadā dvīhipi sāmatthiyato dassitā tathāvidhahetubyatirekena tadubhayasampattīnamasambhavato, ahetukatte ca sabbattha tāsaṃ sambhavappasaṅgato.

Tadevaṃ tividhāvatthāsaṅgahitathomanāpubbaṅgamaṃ buddharatanaṃ vanditvā idāni sesaratanānampi paṇāmamārabhanto āha 『『sasaddhammagaṇuttama』』nti. Guṇībhūtānampi hi dhammasaṃghānaṃ abhivādetabbabhāvo sahayogena viññāyati yathā 『『saputtadāro āgatoti puttadārassāpi āgamana』』nti.

Tattha attānaṃ dhārente catūsu apāyesu, vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo, catumaggaphalanibbānavasena navavidho, pariyattiyā saha dasavidho vā dhammo. Dhāraṇañca panetassa apāyādinibbattakakilesaviddhaṃsanaṃ, taṃ ariyamaggassa kilesasamucchedakabhāvato, nibbānassa ca ārammaṇabhāvena tassa tadatthasiddhihetutāya nippariyāyato labbhati, phalassa pana kilesānaṃ paṭippassambhanavasena maggānukūlappavattito, pariyattiyā ca tadadhigamahetutāyāti ubhinnampi pariyāyatoti daṭṭhabbaṃ. Sataṃ sappurisānaṃ ariyapuggalānaṃ, santo vā saṃvijjamāno na titthiyaparikappito attā viya paramatthato avijjamāno santo vā pasattho svākkhātatādiguṇayogato na bāhirakadhammo viya ekantanindito dhammoti saddhammo, gaṇo ca so aṭṭhannaṃ ariyapuggalānaṃ samūhabhāvato uttamo ca suppaṭipannatādiguṇavisesayogato, gaṇānaṃ, gaṇesu vā devamanussādi samūhesu uttamo yathāvuttaguṇavasenāti gaṇuttamo, saha saddhammena, gaṇuttamena cāti sasaddhammagaṇuttamo, taṃ sasaddhammagaṇuttamaṃ.

Abhivādiyāti visesato vanditvā, bhayalābhakulācārādivirahena sakkaccaṃ ādarena kāyavacīmanodvārehi vanditvātyattho. Bhāsissanti kathessāmi. Nibbattitaparamatthabhāvena abhi visiṭṭhā dhammā etthātiādinā abhidhammo, dhammasaṅgaṇīādisattapakaraṇaṃ abhidhammapiṭakaṃ, tattha vuttā atthā abhidhammatthā, te saṅgayhanti ettha, etenāti vā abhidhammatthasaṅgahaṃ.

Paramatthadhammavaṇṇanā

我來為您直譯這段巴利文： 5. 如是已由因圓滿、果圓滿、利益有情圓滿三種行相讚歎世尊。此中因圓滿即是具大悲心及積集菩提資糧。果圓滿則由智、斷、威力、色身圓滿而有四種。此中一切智智的近依是道智，以此為根本的十力等智是智圓滿。使帶隨眠的一切煩惱成為永不生起法性是斷圓滿。在如意成就中的自在是威力圓滿。作為一切世間眼目灌頂、莊嚴以諸相好的自體成就名為色身圓滿。利益有情則由意樂和加行而有二種。此中即使對提婆達多等敵對有情也常有利益意樂，及等待諸根未成熟者諸根成熟時機名為意樂。對其他有情則以不求利養恭敬等的心，通過三乘而說一切離苦法名為加行。此中前二果圓滿由"正等覺"顯示，其餘二種及利益有情圓滿由"無比"顯示，而作為其方便的因圓滿由二者以含義顯示，因為無如是因則彼二種圓滿不能生起，若無因則有處處皆生起彼等之過。如是以三方面內容攝集的讚歎為先而禮敬佛寶已，今欲開始禮敬其餘諸寶而說"及正法最上僧"。因為即使對有功德的法、僧也應禮敬，由相聯而了知，如"帶妻兒而來"而知妻兒也來。此中持自己者，使持不墮四惡趣及輪迴苦者為法，由四道、果、涅槃而有九種，或與教法同爲十種法。而此持是破壞生惡趣等的煩惱，因為聖道斷除煩惱，而涅槃作為所緣是成就彼義的因，故無間接而得，但果由寂止煩惱而隨順道而轉，教法由作為證得彼因，故二者是間接，應如是見。善人、聖者的，或者實存的非如外道所計我般勝義不存在的，或者由具足善說等功德而讚歎的非如外道法般一向應呵的法為正法，及僧是八聖補特伽羅的集合而最上，由具善行等功德殊勝，在眾中或在天人等諸群眾中最上由如所說功德，與正法及最上僧一起為及正法最上僧，彼及正法最上僧。敬禮即是特別禮敬，離開怖畏、利養、家族、習俗等而恭敬、尊重以身語意門禮敬之義。當說即我將說。此中殊勝法由已生起勝義性等為阿毗達摩，法集等七論為阿毗達摩藏，其中所說的義為阿毗達摩義，彼等在此被攝集，或由此攝集為阿毗達摩要。勝義法釋

Evaṃ tāva yathādhippetappayojananimittaṃ ratanattayapaṇāmādikaṃ vidhāya idāni yesaṃ abhidhammatthānaṃ saṅgahaṇavasena idaṃ pakaraṇaṃ paṭṭhapīyati, te tāva saṅkhepato uddisanto āha 『『tattha vuttā』』tyādi. Tattha tasmiṃ abhidhamme sabbathā kusalādivasena, khandhādivasena ca vuttā abhidhammatthā paramatthato sammutiṃ ṭhapetvā nibbattitaparamatthavasena cittaṃ viññāṇakkhandho, cetasikaṃ vedanādikkhandhattayaṃ, rūpaṃ bhūtupādāyabhedabhinno rūpakkhandho, nibbānaṃ maggaphalānamārammaṇabhūto asaṅkhatadhammoti evaṃ catudhā catūhākārehi ṭhitāti yojanā. Tattha paramo uttamo aviparīto attho, paramassa vā uttamassa ñāṇassa attho gocaroti paramattho.

Cintetīti cittaṃ, ārammaṇaṃ vijānātīti attho. Yathāha 『『visayavijānanalakkhaṇaṃ citta』』nti (dha. sa. aṭṭha. 1 dhammudesavāraphassapañcamakarāsivaṇṇanā). Satipi hi nissayasamanantarādipaccayena vinā ārammaṇena cittamuppajjatīti tassa taṃlakkhaṇatā vuttā, etena nirārammaṇavādimataṃ paṭikkhittaṃ hoti. Cintenti vā etena karaṇabhūtena sampayuttadhammāti cittaṃ. Atha vā cintanamattaṃ cittaṃ. Yathāpaccayaṃ hi pavattimattameva yadidaṃ sabhāvadhammo nāma. Evañca katvā sabbesampi paramatthadhammānaṃ bhāvasādhanameva nippariyāyato labbhati, kattukaraṇavasena pana nibbacanaṃ pariyāyakathāti daṭṭhabbaṃ. Sakasakakiccesu hi dhammānaṃ attappadhānatāsamāropanena kattubhāvo ca, tadanukūlabhāvena sahajātadhammasamūhe kattubhāvasamāropanena paṭipādetabbadhammassa karaṇattañca pariyāyatova labbhati, tathānidassanaṃ pana dhammasabhāvavinimuttassa kattādino abhāvaparidīpanatthanti veditabbaṃ. Vicittakaraṇāditopi cittasaddatthaṃ papañcenti. Ayaṃ panettha saṅgaho –

『『Vicittakaraṇā cittaṃ, attano cittatāya vā;

Citaṃ kammakilesehi, citaṃ tāyati vā tathā;

Cinoti attasantānaṃ, vicittārammaṇanti cā』』ti.

Cetasi bhavaṃ tadāyattavuttitāyāti cetasikaṃ. Na hi taṃ cittena vinā ārammaṇaggahaṇasamatthaṃ asati citte sabbena sabbaṃ anuppajjanato, cittaṃ pana kenaci cetasikena vināpi ārammaṇe pavattatīti taṃ cetasikameva cittāyattavuttikaṃ nāma. Tenāha bhagavā 『『manopubbaṅgamā dhammā』』ti (dha. pa. 1-2), etena sukhādīnaṃ acetanattaniccattādayo vippaṭipattiyopi paṭikkhittā honti. Cetasi niyuttaṃ vā cetasikaṃ.

Ruppatīti rūpaṃ, sītuṇhādivirodhipaccayehi vikāramāpajjati, āpādīyatīti vā attho. Tenāha bhagavā 『『sītenapi ruppati, uṇhenapi ruppatī』』tyādi (saṃ. ni.

我來為您直譯這段巴利文： 2. 如是首先已作如所欲義的目的因緣的禮敬三寶等，今為顯示由攝集哪些阿毗達摩義而安立此論，首先略舉說"此中所說"等。此中在彼阿毗達摩中以一切善等方式及蘊等方式所說的阿毗達摩義，以勝義而除去世俗，由已生起勝義，心是識蘊，心所是受等三蘊，色是由界及所造差別而分的色蘊，涅槃是道果的所緣而為無為法，如是以四種行相而住，如是相應。此中勝義是最上無顛倒義，或是最上智的所緣義。思故為心，了知所緣之義。如說："心相是了知境"。雖然心無依處、等無間等緣而不生起，但說彼為相，由此否定無所緣論者之見。或以此為工具而諸相應法思故為心。或者思惟即是心。因為所謂自性法只是隨緣而轉起。如是一切勝義法無間接只得以性成就，但依作者工具的詞源釋義是間接說，應如是見。因為諸法于各自作用中假立為自主性而成作者性，及以順彼性于俱生法聚中假立作者性而成所成法的工具性只是間接得到，但如是顯示是為顯明無離法自性的作者等之義，應如是知。也由種種作等而詳說心的字義。此中此是攝： "由種種所作心，或由自種種性，積集業煩惱，或如是而護積，積集自相續，及種種所緣"。在心中有，由依彼而轉起故為心所。因為彼離心不能取所緣，無心則完全不生起，但心即使離某些心所也能轉起于所緣，故彼心所名為依心而轉。因此世尊說："諸法意先導"，由此也否定樂等無心常等邪執。或在心中相應為心所。破壞為色，為寒熱等相違緣所變異，或被帶來之義。因此世尊說："為寒所壞，為熱所壞"等。

3.79), ruppanañcettha sītādivirodhipaccayasamavāye visadisuppattiyeva. Yadi evaṃ arūpadhammānampi rūpavohāro āpajjatīti? Nāpajjati sītādiggahaṇasāmatthiyato vibhūtatarasseva ruppanassādhippetattā. Itarathā hi 『『ruppatī』』ti avisesavacaneneva pariyattanti kiṃ sītādiggahaṇena, taṃ pana sītādinā phuṭṭhassa ruppanaṃ vibhūtataraṃ, tasmā tadevetthādhippetanti ñāpanatthaṃ sītādiggahaṇaṃ kataṃ. Yadi evaṃ kathaṃ brahmaloke rūpavohāro, na hi tattha upaghātakā sītādayo atthīti? Kiñcāpi upaghātakā natthi, anuggāhakā pana atthi, tasmā taṃvasenettha ruppanaṃ sambhavatīti, atha vā taṃsabhāvānativattanato tattha rūpavohāroti alamatippapañcena.

Bhavābhavaṃ vinanato saṃsibbanato vānasaṅkhātāya taṇhāya nikkhantaṃ, nibbāti vā etena rāgaggiādikoti nibbānaṃ.

Cittaparicchedavaṇṇanā

Bhūmibhedacittavaṇṇanā

Idāni yasmā vibhāgavantānaṃ dhammānaṃ sabhāvavibhāvanaṃ vibhāgena vinā na hoti, tasmā yathāuddiṭṭhānaṃ abhidhammatthānaṃ uddesakkamena vibhāgaṃ dassetuṃ cittaṃ tāva bhūmijātisampayogādivasena vibhajitvā niddisitumārabhanto āha 『『tattha cittaṃ tāvā』』tyādi. Tāva-saddo paṭhamanti etassatthe. Yathāuddiṭṭhesu catūsu abhidhammatthesu paṭhamaṃ cittaṃ niddisīyatīti ayañhetthattho. Cattāro vidhā pakārā assāti catubbidhaṃ. Yasmā panete catubhummakā dhammā anupubbapaṇītā, tasmā hīnukkaṭṭhukkaṭṭhataratamānukkamena tesaṃ niddeso kato. Tattha kāmetīti kāmo, kāmataṇhā, sā ettha avacarati ārammaṇakaraṇavasenāti kāmāvacaraṃ. Kāmīyatīti vā kāmo, ekādasavidho kāmabhavo, tasmiṃ yebhuyyena avacaratīti kāmāvacaraṃ. Yebhuyyena caraṇassa hi adhippetattā rūpārūpabhavesu pavattassāpi imassa kāmāvacarabhāvo upapanno hoti. Kāmabhavoyeva vā kāmo ettha avacaratīti kāmāvacaro, tattha pavattampi cittaṃ nissite nissayavohārena kāmāvacaraṃ 『『mañcā ukkuṭṭhiṃ karontī』』tyādīsu viyāti alamativisāraṇiyā kathāya. Hoti cettha –

『『Kāmovacaratītyettha, kāmevacaratīti vā;

Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave』』ti.

Rūpārūpāvacaresupi eseva nayo yathārahaṃ daṭṭhabbo. Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.

Bhūmibhedacittavaṇṇanā niṭṭhitā.

Akusalacittavaṇṇanā

我來為您直譯這段巴利文： 3. 此中破壞是在寒等相違緣和合時生起異相。若如是，無色法也將有色的名稱？不會有，因為意指由寒等所取更明顯的破壞。否則以"破壞"不特定說已足夠，何需說寒等，但為寒等所觸者的破壞更明顯，因此為顯示此處只意指彼而說寒等。若如是，梵界如何有色的名稱，因為彼處無寒等損害？雖無損害，但有助益，因此由此而有破壞，或者由不離彼自性故有色的名稱，不必過分詳說。由離有非有之結縛，或離渴愛所稱之縫，或由此息滅貪火等為涅槃。 1.心品釋地差別心釋 3. 今因有差別諸法的自性顯示離差別不能有，因此為顯示如所舉示阿毗達摩義依舉示次第的差別，首先開始以地、種類、相應等分別說心而說"此中首先心"等。首先一詞意為第一。在如所舉示四種阿毗達摩義中首先說心，此是此中義。有四種行相為四種。因為此四地法是次第殊勝，故依下、勝、更勝、最勝的次第而作說明。此中欲故為欲，欲愛，彼在此轉起以作所緣故為欲界。或被欲求故為欲，十一種欲有，多在彼中轉起故為欲界。因為意指多數轉起，故此即使在色無色有中轉起也成為欲界性。或只欲有為欲在此轉起故為欲界，在彼轉起的心也以所依能依的名稱為欲界，如"床發聲"等。此中有： "欲轉起此中，或在欲轉起，或依處假立，彼成為欲界"。在色無色界也應隨宜如是見此理。由無漏性超越執取蘊所稱的世間為出世間，道心。但果心因已超越彼故為出世間。或二者與涅槃一起由如所說功德故為勝出於世間為出世間。地差別心釋畢。不善心釋

Imesu pana catūsu cittesu kāmāvacaracittassa kusalākusalavipākakiriyabhedena catubbidhabhāvepi pāpāhetukavajjānaṃ ekūnasaṭṭhiyā, ekanavutiyā vā cittānaṃ sobhananāmena vohārakaraṇatthaṃ 『『pāpāhetukamuttāni 『sobhanānī』ti vuccare』』ti evaṃ vakkhamānanayassa anurūpato pāpāhetukeyeva paṭhamaṃ dassento, tesu ca bhavesu gahitapaṭisandhikassa sattassa ādito vīthicittavasena lobhasahagatacittuppādānameva sambhavato teyeva paṭhamaṃ dassetvā tadanantaraṃ dvihetukabhāvasāmaññena domanassasahagate, tadanantaraṃ ekahetuke ca dassetuṃ 『『somanassasahagata』』ntyādinā lobhamūlaṃ tāva vedanādiṭṭhisaṅkhārabhedena aṭṭhadhā vibhajitvā dasseti.

Tattha sundaraṃ mano, taṃ vā etassa atthīti sumano, cittaṃ, taṃsamaṅgipuggalo vā, tassa bhāvo tasmiṃ abhidhānabuddhīnaṃ pavattihetutāyāti somanassaṃ, mānasikasukhavedanāyetaṃ adhivacanaṃ, tena sahagataṃ ekuppādādivasena saṃsaṭṭhaṃ, tena saha ekuppādādibhāvaṃ gatanti vā somanassasahagataṃ. Micchā passatīti diṭṭhi. Sāmaññavacanassapi hi atthappakaraṇādinā visesavisayatā hotīti idha micchādassanameva 『『diṭṭhī』』ti vuccati. Diṭṭhiyeva diṭṭhigataṃ 『『saṅkhāragataṃ thāmagata』』ntyādīsu viya gata-saddassa tabbhāvavuttittā. Dvāsaṭṭhiyā vā diṭṭhīsu gataṃ antogataṃ, diṭṭhiyā vā gamanamattaṃ na ettha gantabbo attādiko koci atthīti diṭṭhigataṃ, 『『idameva saccaṃ moghamañña』』nti pavatto attattaniyādiabhiniveso, tena samaṃ ekuppādādīhi pakārehi yuttanti diṭṭhigatasampayuttaṃ. Saṅkharoti cittaṃ tikkhabhāvasaṅkhātamaṇḍanavisesena sajjeti, saṅkharīyati vā taṃ etena yathāvuttanayena sajjīyatīti saṅkhāro, tattha tattha kicce saṃsīdamānassa cittassa anubalappadānavasena attano vā paresaṃ vā pavattapubbappayogo, so pana attano pubbabhāgappavatte cittasantāne ceva parasantāne ca pavattatīti tannibbattito cittassa tikkhabhāvasaṅkhāto visesovidha saṅkhāro, so yassa natthi taṃ asaṅkhāraṃ , tadeva asaṅkhārikaṃ. Saṅkhārena sahitaṃ sasaṅkhārikaṃ. Tathā ca vadanti –

『『Pubbappayogasambhūto, viseso cittasambhavī;

Saṅkhāro taṃvasenettha, hotyāsaṅkhārikāditā』』ti.

Atha vā 『『sasaṅkhārikaṃ asaṅkhārika』』nti cetaṃ kevalaṃ saṅkhārassa bhāvābhāvaṃ sandhāya vuttaṃ, na tassa sahappavattisabbhāvābhāvatoti bhinnasantānappavattinopi saṅkhārassa idamatthitāya taṃvasena nibbattaṃ cittaṃ saṅkhāro assa atthīti sasaṅkhārikaṃ 『『salomako sapakkhako』』tyādīsu viya saha-saddassa vijjamānatthaparidīpanato. Tabbiparītaṃ pana tadabhāvato vuttanayena asaṅkhārikaṃ. Diṭṭhigatena vippayuttaṃ visaṃsaṭṭhanti diṭṭhigatavippayuttaṃ. Upapattito yuttito ikkhati anubhavati vedayamānāpi majjhattākārasaṇṭhitiyāti upekkhā. Sukhadukkhānaṃ vā upetā yuttā aviruddhā ikkhā anubhavananti upekkhā. Sukhadukkhāvirodhitāya hesā tesaṃ anantarampi pavattati. Upekkhāsahagatanti idaṃ vuttanayameva.

我來為您直譯這段巴利文： 4. 在此四種心中，欲界心雖由善、不善、異熟、唯作差別而有四種，除惡無因外的五十九或九十一心，為作殊勝名稱，將說"離惡無因名為殊勝"，如是為順此將說的方法，首先顯示惡無因，在彼等中取得結生的有情最初由路心而有貪俱心生起，故首先顯示彼等，其次由二因性共同顯示憂俱，其次顯示一因，以"悅俱"等首先以受、見、行差別而八種分別顯示貪根。此中善意，或有彼為善意，心或具彼者，彼性由此為名與覺的轉起因故為悅，此是意樂受的同義語，與彼俱行以一生起等方式相應，或與彼同至一生起等性為悅俱。邪見故為見。雖是通稱，但由義及場合等而有特殊所緣性，故此處只稱邪見為"見"。見即是見趣，因為趣字表達彼性，如"行趣、堅趣"等。或趣入六十二見中，或只是見的趣而此中無所趣的我等為見趣，"唯此為真余為虛"而轉起的我我所等執著，與彼同以一生起等方式相應為見趣相應。行作心以所謂銳利性的特殊莊嚴而裝飾，或由此如所說方式裝飾彼為行，于彼彼作用沉沒的心由給予助力而對自己或他人轉起的前加行，彼在自己前分轉起的心相續及他人相續中轉起，故由彼所生心的所謂銳利性的差別此處為行，彼不存者為無行，即是無行。與行俱為有行。如是說： "由前加行所生，差別從心生，由此此處成，有行無行性"。或者"有行、無行"此只依行的有無而說，不是說彼俱轉的有無，故即使異相續轉起的行，由具彼而生的心有彼為有行，因為"有毛、有翼"等中有字表示存在義。與此相反者由無彼如所說方式為無行。與見趣不相應為不相雜為見趣不相應。以生起、理趣而看、經驗，雖感受也住立於中舍狀態為舍。或適當、相應、無違的看、經驗樂苦為舍。因為此由無違樂苦性而在彼等之後也轉起。舍俱如已說方式。

Kasmā panettha aññesupi phassādīsu sampayuttadhammesu vijjamānesu somanassasahagatādibhāvova vuttoti? Somanassādīnameva asādhāraṇabhāvato. Phassādayo hi keci sabbacittasādhāraṇā, keci kusalādisādhāraṇā, mohādayo ca sabbākusalasādhāraṇāti na tehi sakkā cittaṃ visesetuṃ, somanassādayo pana katthaci citte honti, katthaci na hontīti pākaṭova taṃvasena cittassa viseso. Kasmā panete katthaci honti, katthaci na hontīti? Kāraṇassa sannihitāsannihitabhāvato. Kiṃ pana nesaṃ kāraṇanti? Vuccatesabhāvato, parikappato vā hi iṭṭhārammaṇaṃ, somanassapaṭisandhikatā, agambhīrasabhāvatā ca idha somanassassa kāraṇaṃ, iṭṭhamajjhattārammaṇaṃ, upekkhāpaṭisandhikatā, gambhīrasabhāvatā ca upekkhāya, diṭṭhivipannapuggalasevanā, sassatucchedāsayatā ca diṭṭhiyā, balavautubhojanādayo pana paccayā asaṅkhārikabhāvassāti. Tasmā attano anurūpakāraṇavasena nesaṃ uppajjanato katthaci citteyeva sambhavoti sakkā etehi cittassa viseso paññāpetunti. Evañca katvā nesaṃ satipi mohahetukabhāve lobhasahagatabhāvova nigamane vutto.

Imesaṃ pana aṭṭhannampi ayamuppattikkamo veditabbo. Yadā hi 『『natthi kāmesu ādīnavo』』tyādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittamuppajjati. Yadā pana mandena samussāhitena cittena, tadā dutiyaṃ. Yadā pana micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā pana mandena samussāhitena cittena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma, aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Aṭṭhapīti pi-saddo sampiṇḍanattho, tena vakkhamānanayena akusalakammapathesu nesaṃ labbhamānakammapathānurūpato pavattibhedaṃ kāladesasantānārammaṇādibhedena anekavidhatampi saṅgaṇhāti.

Duṭṭhu mano, taṃ vā etassāti dummano, tassa bhāvo domanassaṃ, mānasikadukkhavedanāyetaṃ adhivacanaṃ, tena sahagatanti domanassasahagataṃ. Ārammaṇe paṭihaññatīti paṭigho, doso. Caṇḍikkasabhāvatāya hesa ārammaṇaṃ paṭihananto viya pavattati. Domanassasahagatassa vedanāvasena abhedepi asādhāraṇadhammavasena cittassa upalakkhaṇatthaṃ domanassaggahaṇaṃ, paṭighasampayuttabhāvo pana ubhinnaṃ ekantasahacāritā dassanatthaṃ vuttoti daṭṭhabbaṃ. Domanassañcettha aniṭṭhārammaṇānubhavanalakkhaṇo vedanākkhandhapariyāpanno eko dhammo, paṭigho caṇḍikkasabhāvo saṅkhārakkhandhapariyāpanno eko dhammoti ayametesaṃ viseso. Ettha ca yaṃ kiñci aniṭṭhārammaṇaṃ, navavidhaāghātavatthūni ca domanassassa kāraṇaṃ, paṭighassa kāraṇañcāti daṭṭhabbaṃ. Dvinnaṃ pana nesaṃ cittānaṃ pāṇātipātādīsu tikkhamandappavattikāle uppatti veditabbā. Etthāpi nigamane pi-saddassa attho vuttanayānusārena daṭṭhabbo.

我來為您直譯這段巴利文：既然其他觸等相應法也存在，為什麼此處只說悅俱等性？因為悅等是不共的。因為觸等有些是一切心共同，有些是善等共同，癡等是一切不善共同，故不能以彼等區別心，但悅等在某些心有，在某些心無，故以彼而顯心的差別。為何彼等在某些有，在某些無？因為因緣的有無。什麼是彼等的因緣？說自性或思想的可意所緣，悅結生性，及非甚深自性是此處悅的因緣，可意中舍所緣，舍結生性，及甚深自性是舍的因緣，親近邪見人，常見斷見傾向是見的因緣，而強勢時節飲食等緣是無行性。因此由自己相應因緣而生起，故只在某些心中有，如是能以彼等施設心的差別。如是作已，雖有癡為因性，在結語中只說貪俱性。應知此八種的生起次第。當以"欲無過患"等方式以邪見為先，歡喜快樂而受用諸欲，或以所見吉祥等為真實，以自性銳利而無激勵的心，則第一不善心生起。當以軟弱而有激勵的心，則第二。當不以邪見為先，只是歡喜快樂而行淫，或貪求他人財富，或偷盜他人物品，以自性銳利而無激勵的心，則第三。當以軟弱而有激勵的心，則第四。當由不得諸欲，或由無其他悅因，在四種分別中無悅，則其餘四種舍俱生起。八種中的"也"字是攝集義，由此攝集將說方式在不善業道中，隨彼等所得業道而轉起差別，及由時、處、相續、所緣等差別而有多種。 5. 惡意，或有彼為惡意，彼性為憂，此是意苦受的同義語，與彼俱行為憂俱。擊于所緣為瞋，嗔。因為此由暴惡自性而似擊所緣而轉。雖由受而無差別，但為以不共法表徵心而取憂，說瞋相應性是為顯示二者必定俱行。此中憂是以經驗非可意所緣為相的受蘊所攝一法，瞋是暴惡自性的行蘊所攝一法，此是彼等差別。此中任何非可意所緣，及九種嗔事是憂的因緣，及瞋的因緣，應如是見。應知二種心在殺生等銳利軟弱轉起時生起。此中結語的"也"字義應隨前說方式而見。

Sabhāvaṃ vicinanto tāya kicchati kilamatīti vicikicchā. Atha vā cikicchituṃ dukkaratāya vigatā cikicchā ñāṇappaṭikāro imissāti vicikicchā, tāya sampayuttaṃ vicikicchāsampayuttaṃ. Uddhatassa bhāvo uddhaccaṃ. Uddhaccassa sabbākusalasādhāraṇabhāvepi idha sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva tena visesetvā vuttaṃ. Evañca katvā dhammuddesapāḷiyaṃ sesākusalesu uddhaccaṃ yevāpanakavasena vuttaṃ, idha pana 『『uddhaccaṃ uppajjatī』』ti sarūpeneva desitaṃ. Honti cettha –

『『Sabbākusalayuttampi, uddhaccaṃ antamānase;

Balavaṃ iti taṃyeva, vuttamuddhaccayogato.

『『Teneva hi munindena, yevāpanakanāmato;

Vatvā sesesu ettheva, taṃ sarūpena desita』』nti.

Imāni pana dve cittāni mūlantaravirahato atisammūḷhatāya, saṃsappanavikkhipanavasena pavattavicikicchuddhaccasamāyogena cañcalatāya ca sabbatthāpi rajjanadussanarahitāni upekkhāsahagatāneva pavattanti, tatoyeva ca sabhāvatikkhatāya ussāhetabbatāya abhāvato saṅkhārabhedopi nesaṃ natthi. Honti cettha –

『『Mūḷhattā ceva saṃsappa-vikkhepā cekahetukaṃ;

Sopekkhaṃ sabbadā no ca, bhinnaṃ saṅkhārabhedato.

『『Na hi tassa sabhāvena, tikkhatussāhanīyatā;

Atthi saṃsappamānassa, vikkhipantassa sabbadā』』ti.

Mohena muyhanti atisayena muyhanti mūlantaravirahatoti momūhāni.

Iccevantyādi yathāvuttānaṃ dvādasākusalacittānaṃ nigamanaṃ. Tattha iti-saddo vacanavacanīyasamudāyanidassanattho. Evaṃ-saddo vacanavacanīyapaṭipāṭisandassanattho. Nipātasamudāyo vā esa vacanavacanīyanigamanārambhe. Iccevaṃ yathāvuttanayena sabbathāpi somanassupekkhādiṭṭhisampayogādinā paṭighasampayogādinā vicikicchuddhaccayogenāti sabbenāpi sampayogādiākārena dvādasa akusalacittāni samattāni pariniṭṭhitāni, saṅgahetvā vā attāni gahitāni, vuttānītyattho. Tattha kusalapaṭipakkhāni akusalāni mittappaṭipakkho amitto viya, paṭipakkhabhāvo ca kusalākusalānaṃ yathākkamaṃ pahāyakapahātabbabhāvena veditabbo.

8.Aṭṭhadhātyādi saṅgahagāthā. Lobho ca so suppatiṭṭhitabhāvasādhanena mūlasadisattā mūlañca, kaṃ etesanti lobhamūlāni cittāni vedanādibhedato aṭṭhadhā siyuṃ . Tathā dosamūlāni saṅkhārabhedato dvidhā. Mohamūlāni suddho mohoyeva mūlametesanti mohamūlasaṅkhātāni sampayogabhedato dve cāti akusalā dvādasa siyuntyattho.

Akusalacittavaṇṇanā niṭṭhitā.

Ahetukacittavaṇṇanā

Evaṃ mūlabhedato tividhampi akusalaṃ sampayogādibhedato dvādasadhā vibhajitvā idāni ahetukacittāni niddisanto tesaṃ akusalavipākādivasena tividhabhāvepi akusalānantaraṃ akusalavipākeyeva cakkhādinissayasampaṭicchanādikiccabhedena sattadhā vibhajituṃ 『『upekkhāsahagataṃ cakkhuviññāṇa』』ntyādimāha. Tattha cakkhati viññāṇādhiṭṭhitaṃ hutvā samavisamaṃ ācikkhantaṃ viya hotīti cakkhu. Atha vā cakkhati rūpaṃ assādentaṃ viya hotīti cakkhu. Cakkhatīti hi ayaṃ saddo 『『madhuṃ cakkhati, byañjanaṃ cakkhatī』』tyādīsu viya assādanattho hoti. Tenāha bhagavā – 『『cakkhuṃ kho pana, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammudita』』ntyādi. Yadi evaṃ 『『sotaṃ kho, māgaṇḍiya, saddārāmaṃ saddarataṃ saddasammudita』』ntyādivacanato (ma. ni.

我來為您直譯這段巴利文： 6. 思量自性而困惑疲憊為疑。或因難以醫治而無醫治對治智為疑，與彼相應為疑相應。掉舉性為掉舉。雖掉舉是一切不善共同，但此處在相應法中為主而轉起，故只以彼區別而說。如是作已，在法舉示文中其餘不善中掉舉以遍行方式說，但此處以"掉舉生起"自相而說。此中有： "一切不善相應，掉舉在末心，因強故唯彼，說由掉舉合。因此牟尼王，以遍行之名，說于余處此，以自相而示。" 此二心由無其他根而極愚癡，由隨行散亂方式而轉起的疑掉舉相應而動搖，故一切處離貪瞋而只與舍俱轉起，由此由自性銳利而無需激勵故無行差別。此中有： "由愚及隨行，散亂一因性，常與舍不分，由行差別分。因為彼自性，無銳激勵性，有隨行散亂，時常而轉起。" 由癡而癡，由極度癡，由無他根故為極癡。 7. "如是"等是如所說十二不善心的結語。此中"如是"字顯示說與所說總集。"如是"字顯示說與所說次第。或此語詞總集在說與所說結語開始。如是以如所說方式，以一切悅舍見相應等，以瞋相應等，以疑掉舉合，以一切相應等行相，十二不善心完成、圓滿，或攝取而取，是說之義。此中與善相對為不善如與友相對為非友，善不善的相對性應以能斷所斷性依次而知。 8. "八種"等是攝頌。貪及彼由善立性成就而如根故為根，此等以彼為根的心由受等差別為八種。如是瞋根由行差別為二種。癡根即純癡為彼等根的所稱癡根，由相應差別為二，如是不善為十二之義。不善心釋畢。無因心釋 9. 如是由根差別分別三種不善由相應等差別為十二已，今說無因心，雖由不善異熟等有三種，但在不善之後，以不善異熟由眼等所依攝受等作用差別而七種分別，說"舍俱眼識"等。此中以作識所住而似說示平不平為眼。或者似味嘗色為眼。因為此詞如"品嚐蜜，品嚐配菜"等是味嘗義。因此世尊說："摩干提耶，眼樂於色、喜於色、悅於色"等。若如是由"摩干提耶，耳樂於聲、喜于聲、悅于聲"等說;

2.209) sotādīnampi saddādiassādanaṃ atthīti tesampi cakkhusaddābhidheyyatā āpajjeyyāti? Nāpajjati niruḷhattā, niruḷho hesa cakkhu-saddo daṭṭhukāmatānidānakammajabhūtappasādalakkhaṇe cakkhuppasādeyeva mayūrādisaddā viya sakuṇavisesādīsu, cakkhunā sahavuttiyā pana bhamukaṭṭhiparicchinno maṃsapiṇḍopi 『『cakkhū』』ti vuccati. Aṭṭhakathāyaṃ pana anekatthattā dhātūnaṃ cakkhati-saddassa vibhāvanatthatāpi sambhavatīti 『『cakkhati rūpaṃ vibhāvetīti cakkhū』』ti (visuddhi. 2.510) vuttaṃ. Cakkhusmiṃ viññāṇaṃ tannissitatthāti cakkhuviññāṇaṃ. Tathā hetaṃ 『『cakkhusannissitarūpavijānanalakkhaṇa』』nti (dha. sa. aṭṭha. 431; visuddhi. 2.454) vuttaṃ.

Evaṃ sotaviññāṇādīsupi yathārahaṃ daṭṭhabbaṃ. 『『Tathā』』ti iminā upekkhāsahagatabhāvaṃ atidisati. Viññāṇādhiṭṭhitaṃ hutvā suṇātīti sotaṃ. Ghāyati gandhopādānaṃ karotīti ghānaṃ. Jīvitanimittaṃ raso jīvitaṃ, taṃ avhāyati tasmiṃ ninnatāyāti jivhā niruttinayena. Kucchitānaṃ pāpadhammānaṃ āyo pavattiṭṭhānanti kāyo. Kāyindriyañhi phoṭṭhabbaggahaṇasabhāvattā tadassādavasappavattānaṃ, tammūlakānañca pāpadhammānaṃ visesakāraṇanti tesaṃ pavattiṭṭhānaṃ viya gayhati. Sasambhārakāyo vā kucchitānaṃ kesādīnaṃ āyoti kāyo. Taṃsahacaritattā pana pasādakāyopi tathā vuccati. Du kucchitaṃ hutvā khanati kāyikasukhaṃ, dukkhamanti vā dukkhaṃ. Dukkaramokāsadānaṃ etassāti dukkha』』ntipi apare. Pañcaviññāṇaggahitaṃ rūpādiārammaṇaṃ sampaṭicchati tadākārappavattiyāti sampaṭicchanaṃ. Sammā tīreti yathāsampaṭicchitaṃ rūpādiārammaṇaṃ vīmaṃsatīti santīraṇaṃ. Aññamaññaviruddhānaṃ kusalākusalānaṃ pākāti vipākā, vipakkabhāvamāpannānaṃ arūpadhammānametaṃ adhivacanaṃ. Evañca katvā kusalākusalakammasamuṭṭhānānampi kaṭattārūpānaṃ natthi vipākavohāro. Akusalassa vipākacittāni akusalavipākacittāni.

我來為您直譯這段巴利文： 2.209. 聲等也有味嘗聲等，則彼等也應得眼的名稱？不應得，因為已確立，此眼字已確立于由欲見為因的業生清凈為相的眼清凈，如孔雀等字于特殊鳥等。但由與眼俱行，以眉骨所限的肉團也稱為"眼"。在義釋中由根有多義，眼字也有顯示義，故說"顯示色故為眼"。在眼中識由依彼義為眼識。如是彼說為"以依眼了知色為相"。如是耳識等也應隨宜而見。以"如是"顯示舍俱性。以作識所住而聞為耳。嗅即取香為鼻。命因味為命，喚彼由傾向彼故為舌，依詞源法。不善諸法的處所為身。因為身根以攝取觸為自性，是由彼味著而轉起及以彼為根的諸不善法的特殊因，故如彼等轉起處而取。或具諸資具身是不善諸發毛等的處所為身。但由與彼俱行，凈身也如是稱。苦即成為不善而損害身樂，或苦。其他說"此難給予機會為苦"。攝受五識所取色等所緣由彼相而轉起為領納。善判斷即尋思如所領納色等所緣為推度。相互相違的善不善之果為異熟，此是已成熟無色法的同義語。如是作已，善不善業等起的所作色也無異熟名稱。不善的異熟心為不善異熟心。

Sukhayati kāyacittaṃ, suṭṭhu vā khanati kāyacittābādhaṃ, sukhena khamitabbanti vā sukhaṃ. 『『Sukaramokāsadānaṃ etassāti sukha』』nti apare. Kasmā pana yathā akusalavipākasantīraṇaṃ ekameva vuttaṃ, evamavatvā kusalavipākasantīraṇaṃ dvidhā vuttanti? Iṭṭhaiṭṭhamajjhattārammaṇavasena vedanābhedasambhavato. Yadi evaṃ tatthāpi aniṭṭhaaniṭṭhamajjhattārammaṇavasena vedanābhedena bhavitabbanti? Nayidamevaṃ aniṭṭhārammaṇe uppajjitabbassapi domanassassa paṭighena vinā anuppajjanato, paṭighassa ca ekantākusalasabhāvassa abyākatesu asambhavato. Na hi bhinnajātiko dhammo bhinnajātikesu upalabbhati, tasmā attanā samānayogakkhamassa asambhavato akusalavipākesu domanassaṃ na sambhavatīti tassa taṃsahagatatā na vuttā. Atha vā yathā koci balavatā pothiyamāno dubbalapuriso tassa paṭippaharituṃ asakkonto tasmiṃ upekkhakova hoti, evameva akusalavipākānaṃ paridubbalabhāvato aniṭṭhārammaṇepi domanassuppādo natthīti santīraṇaṃ upekkhāsahagatameva.

Cakkhuviññāṇādīni pana cattāri ubhayavipākānipi vatthārammaṇaghaṭṭanāya dubbalabhāvato aniṭṭhe iṭṭhepi ca ārammaṇe upekkhāsahagatāneva. Tesañhi catunnampi vatthubhūtāni cakkhādīni upādārūpāneva, tathā ārammaṇabhūtānipi rūpādīni, upādārūpakena ca upādārūpakassa saṅghaṭṭanaṃ atidubbalaṃ picupiṇḍakena picupiṇḍakassa phusanaṃ viya, tasmā tāni sabbathāpi upekkhāsahagatāneva. Kāyaviññāṇassa pana phoṭṭhabbasaṅkhātabhūtattayameva ārammaṇanti taṃ kāyappasāde saṅghaṭṭitampi taṃ atikkamitvā tannissayesu mahābhūtesu paṭihaññati. Bhūtarūpehi ca bhūtarūpānaṃ saṅghaṭṭanaṃ balavataraṃ adhikaraṇimatthake picupiṇḍakaṃ ṭhapetvā kūṭena pahaṭakāle kūṭassa picupiṇḍakaṃ atikkamitvā adhikaraṇiggahaṇaṃ viya, tasmā vatthārammaṇaghaṭṭanāya balavabhāvato kāyaviññāṇaṃ aniṭṭhe dukkhasahagataṃ, iṭṭhe sukhasahagatanti. Sampaṭicchanayugaḷhaṃ pana attanā asamānanissayānaṃ cakkhuviññāṇādīnamanantaraṃ uppajjatīti samānanissayato aladdhānantarapaccayatāya sabhāgūpatthambharahito viya puriso nātibalavaṃ sabbathāpi visayarasamanubhavituṃ na sakkotīti sabbathāpi upekkhāsahagatameva. Vuttavipariyāyato kusalavipākasantīraṇaṃ iṭṭhaiṭṭhamajjhattārammaṇesu sukhopekkhāsahagatanti. Yadi evaṃ āvajjanadvayassa upekkhāsampayogaṃ kasmā vakkhati, nanu tampi samānanissayānantaraṃ pavattatīti? Saccaṃ, tattha pana purimaṃ pubbe kenaci aggahiteyeva ārammaṇe ekavārameva pavattati, pacchimampi visadisacittasantānaparāvattanavasena byāpārantarasāpekkhanti na sabbathāpi visayarasamanubhavituṃ sakkoti, tasmā majjhattavedanāsampayuttamevāti. Honti cettha –

『『Vatthālambasabhāvānaṃ, bhūtikānañhi ghaṭṭanaṃ;

Dubbalaṃ iti cakkhādi-catucittamupekkhakaṃ.

『『Kāyanissayaphoṭṭhabba-bhūtānaṃ ghaṭṭanāya tu;

Balavattā na viññāṇaṃ, kāyika majjhavedanaṃ.

『『Samānanissayo yasmā, natthānantarapaccayo;

Tasmā dubbalamālambe, sopekkhaṃ sampaṭicchana』』nti.

我來為您直譯這段巴利文： 10. 令身心安樂，或善除身心苦惱，或以樂而忍受為樂。其他說"此易給予機會為樂"。為何如不善異熟推度說為一種，不如是說而說善異熟推度為二種？由可意、極可意、中舍所緣而有受差別。若如是，彼處也應由不可意、極不可意、中舍所緣而有受差別？不如是，因為對不可意所緣應生的憂離瞋而不生，瞋是一向不善性故不可能在無記中。因為異類法不可能在異類中得到，因此由不可能與自己相應故不善異熟中不可能有憂，故不說彼與彼俱。或者如某弱者被強者打擊，不能還擊而對彼保持舍，如是由不善異熟極弱故即使對不可意所緣也無憂生起，故推度只與舍俱。眼識等四種二種異熟也由所依所緣擊觸的弱性，對不可意與可意所緣只與舍俱。因為彼四種以眼等為所依都是所造色，如是以色等為所緣也是所造色，以所造色與所造色的擊觸極弱如棉團觸棉團，故彼等一切都只與舍俱。但身識以觸所稱的三界為所緣，故於身凈擊觸也超越彼而擊于彼所依的大種。大界色與大界色的擊觸更強，如在砧上置棉團以錘擊時，錘超越棉團而把握砧，故由所依所緣擊觸的強性，身識對不可意與苦俱，對可意與樂俱。但領納雙在與自己不同所依的眼識等之後生起，故由同所依而未得等無間緣，如無同類支援的人不能極強地一切體驗境味，故一切都只與舍俱。由說相反，善異熟推度對極可意、中舍所緣與樂、舍俱。若如是，為何將說轉向二與舍相應，難道彼也不是在同所依之後轉起？是的，但彼處前者在前未被任何所取的所緣只一次轉起，後者也由轉變不同心相續而期待其他作用，故不能一切體驗境味，因此只與舍受相應。此中有： "所依所緣自性，所造諸擊觸，弱故眼等四心，轉起皆具舍。身所依觸界觸，由於擊觸強，故身識不能有，中受為其性。因為無同所依，無等無間緣，故在境界弱故，領納具于舍。"

Kusalassa vipākāni, sampayuttahetuvirahato ahetukacittāni cāti kusalavipākāhetukacittāni. Nibbattakahetuvasena nipphannānipi hetāni sampayuttahetuvaseneva ahetukavohāraṃ labhanti, itarathā mahāvipākehi imesaṃ nānattāsambhavato. Kiṃ panettha kāraṇaṃ yathā idhevaṃ akusalavipākanigamane ahetukaggahaṇaṃ na katanti? Byabhicārābhāvato. Sati hi sambhave, byabhicāre ca visesanaṃ sātthakaṃ siyā. Akusalavipākānaṃ pana lobhādisāvajjadhammavipākabhāvena tabbidhurehi, alobhādīhi sampayogāyogato, sayaṃ abyākataniravajjasabhāvānaṃ lobhādiakusaladhammasampayogavirodhato ca natthi kadācipi sahetukatāya sambhavoti ahetukabhāvābyabhicārato na tāni ahetukasaddena visesitabbāni.

Idāni ahetukādhikāre ahetukakiriyacittānipi kiccabhedena tidhā dassetuṃ 『『upekkhāsahagata』』ntyādi vuttaṃ. Cakkhādipañcadvāre ghaṭṭitamārammaṇaṃ āvajjeti tattha ābhogaṃ karoti, cittasantānaṃ vā bhavaṅgavasena pavattituṃ adatvā vīthicittabhāvāya pariṇāmetīti pañcadvārāvajjanaṃ, kiriyāhetukamanodhātucittaṃ. Āvajjanassa anantarapaccayabhūtaṃ bhavaṅgacittaṃ manodvāraṃ vīthicittānaṃ pavattimukhabhāvato. Tasmiṃ diṭṭhasutamutādivasena āpāthamāgatamārammaṇaṃ āvajjeti , vuttanayena vā cittasantānaṃ pariṇāmetīti manodvārāvajjanaṃ, kiriyāhetukamanoviññāṇadhātuupekkhāsahagatacittaṃ. Idameva ca pañcadvāre yathāsantīritaṃ ārammaṇaṃ vavatthapetīti voṭṭhabbananti ca vuccati. Hasitaṃ uppādetīti hasituppādaṃ, khīṇāsavānaṃ anoḷārikārammaṇesu pahaṭṭhākāramattahetukaṃ kiriyāhetukamanoviññāṇadhātusomanassasahagatacittaṃ.

12.Sabbathāpīti akusalavipākakusalavipākakiriyabhedena. Aṭṭhārasāti gaṇanaparicchedo. Ahetukacittānīti paricchinnadhammanidassanaṃ.

Ahetukacittavaṇṇanā niṭṭhitā.

Sobhanacittavaṇṇanā

Evaṃ dvādasākusalaahetukāṭṭhārasavasena samatiṃsa cittāni dassetvā idāni tabbinimuttānaṃ sobhanavohāraṃ ṭhapetuṃ 『『pāpāhetukamuttānī』』tyādi vuttaṃ. Attanā adhisayitassa apāyādidukkhassa pāpanato pāpehi , hetusampayogābhāvato ahetukehi ca muttāni catuvīsatikāmāvacarapañcatiṃsamahaggatalokuttaravasena ekūnasaṭṭhiparimāṇāni, atha vā aṭṭha lokuttarāni jhānaṅgayogabhedena paccekaṃ pañcadhā katvā ekanavutipi cittāni sobhanaguṇāvahanato, alobhādianavajjahetusampayogato ca sobhanānīti vuccare kathīyanti.

Kāmāvacarasobhanacittavaṇṇanā

我來為您直譯這段巴利文：善的異熟，由無相應因故為無因心為善異熟無因心。雖由生因而成就，但此等由相應因而得無因名稱，否則與大異熟無差別性。此中何因如此處不善異熟結語不作無因攝取？由無例外。因為若有可能及例外，差別才有意義。但不善異熟由貪等有過法異熟性，與彼相反的無貪等不能相應，自身無記無過性與貪等不善法相應相違故，不可能有任何有因性，由無因性無例外故，彼等不應以無因字差別。 11. 今在無因章節中以作用差別顯示無因唯作心為三種而說"舍俱"等。轉向在眼等五門擊觸的所緣即在彼作意，或不令心相續以有分方式轉起而轉變為路心為五門轉向，唯作無因意界心。轉向的等無間緣有分心為意門，因為是路心轉起之門。在彼由所見聞覺等方式現起的所緣而轉向，或如所說方式轉變心相續為意門轉向，唯作無因意識界舍俱心。此即在五門確定如所推度的所緣故也稱為確定。生起微笑為生笑，漏盡者對非粗顯所緣只由歡喜狀態為因的唯作無因意識界悅俱心。 12. "一切"即由不善異熟、善異熟、唯作差別。"十八"為數量限定。"無因心"為所限定法的顯示。無因心釋畢。殊勝心釋 14. 如是顯示由十二不善、無因十八共三十心已，今為安立離彼的殊勝名稱而說"離惡無因"等。由引導自身所積集的惡趣等苦為惡，由無因相應為無因，離此等五十九或九十一數量的二十四欲界、三十五廣大、出世間心，或以八出世間各以禪支相應差別為五種而為九十一心，由引導殊勝功德，由無貪等無過因相應故稱為殊勝而說。欲界殊勝心釋

Idāni sobhanesu kāmāvacarānameva paṭhamaṃ uddiṭṭhattā tesupi abyākatānaṃ kusalapubbakattā paṭhamaṃ kāmāvacarakusalaṃ, tato tabbipākaṃ, tadanantaraṃ tadekabhūmipariyāpannaṃ kiriyacittañca paccekaṃ vedanāñāṇasaṅkhārabhedena aṭṭhadhā dassetuṃ 『『somanassasahagata』』ntyādi vuttaṃ. Tattha jānāti yathāsabhāvaṃ paṭivijjhatīti ñāṇaṃ. Sesaṃ vuttanayameva. Ettha ca balavasaddhāya dassanasampattiyā paccayapaṭiggāhakādisampattiyāti evamādīhi kāraṇehi somanassasahagatatā, paññāsaṃvattanikakammato, abyāpajjalokūpapattito, indriyaparipākato, kilesadūrībhāvato ca ñāṇasampayuttatā, tabbipariyāyena upekkhāsahagatatā ceva ñāṇavippayuttatā ca, āvāsasappāyādivasena kāyacittānaṃ kallabhāvato, pubbe dānādīsu kataparicayatādīhi ca asaṅkhārikatā, tabbipariyāyena sasaṅkhārikatā ca veditabbā.

Tattha yadā pana yo deyyadhammapaṭiggāhakādisampattiṃ, aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho 『『atthi dinna』』ntyādinayappavattaṃ sammādiṭṭhiṃ purakkhatvā muttacāgatādivasena asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa cittaṃ somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ hoti. Yadā pana vuttanayeneva haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvāpi amuttacāgatādivasena saṃsīdamāno parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhārikaṃ hoti. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ tatiyaṃ cittaṃ uppajjati. Yadā pana 『『detha, vandathā』』ti ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ, aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Aṭṭhapīti pi-saddena dasapuññakiriyādivasena anekavidhataṃ sampiṇḍeti. Tathā hi vadanti –

『『Kamena puññavatthūhi, gocarādhipatīhi ca;

Kammahīnādito ceva, gaṇeyya nayakovido』』ti.

Imāni hi aṭṭha cittāni dasapuññakiriyavatthuvasena pavattanato paccekaṃ dasa dasāti katvā asīti cittāni honti, tāni ca chasu ārammaṇesu pavattanato paccekaṃ chagguṇitāni sāsītikāni cattāri satāni honti, adhipatibhedena pana ñāṇavippayuttānaṃ cattālīsādhikadvisataparimāṇānaṃ vīmaṃsādhipatisampayogābhāvato tāni tiṇṇaṃ adhipatīnaṃ vasena tiguṇitāni vīsādhikāni sattasatāni, tathā ñāṇasampayuttāni ca catunnaṃ adhipatīnaṃ vasena catugguṇitāni sasaṭṭhikāni nava satānīti evaṃ adhipativasena sahassaṃ sāsītikāni ca cha satāni honti, tāni kāyavacīmanokammasaṅkhātakammattikavasena tiguṇitāni cattālīsādhikāni pañca sahassāni honti, tāni ca hīnamajjhimapaṇītabhedato tiguṇitāni vīsasatādhikapannarasasahassāni honti. Yaṃ pana vuttaṃ ācariyabuddhadattattherena –

『『Sattarasa sahassāni, dve satāni asīti ca;

Kāmāvacarapuññāni, bhavantīti viniddise』』ti.

Taṃ adhipativasena gaṇanaparihāniṃ anādiyitvā sotapatitavasena vuttanti daṭṭhabbaṃ, kāladesādibhedena pana nesaṃ bhedo appameyyova.

我來為您直譯這段巴利文： 15. 今在殊勝中先說欲界，在彼中無記以善為先，首先欲界善，其次彼異熟，其後彼一地攝唯作心，各以受、智、行差別為八種而說"悅俱"等。此中如實通達為智。其餘如所說方式。此中由強信、見成就、所緣領受等成就等因緣而悅俱性，由引生慧業、生無惱世界、根成熟、離煩惱故與智相應，由與此相反而舍俱性及與智不相應，由住處適宜等身心適合性，由前于佈施等已修習等而無行性，由與此相反而有行性，應如是知。此中當某人緣得所施物、領受者等成就，或其他悅因而歡喜踴躍，以"有佈施"等方式轉起正見為先，由無吝嗇等而不沉沒，無需他人激勵而行佈施等福，則彼心為悅俱、智相應、無行。當如所說方式歡喜踴躍，雖以正見為先，但由有吝嗇等而沉沒，或由他人激勵而行，則彼同一心為有行。當見習於親屬行為的幼童見比丘生起歡喜，立即佈施或禮拜手中之物，則彼等生起第三心。當由親屬激勵"佈施、禮拜"而如是行，則生起第四心。當緣得所施物、領受者等不成就，或無其他悅因，在四種分別中無悅，則其餘四種舍俱生起。"八種"以"也"字攝集由十福業等而有多種。如是說： "依次由福事，行境與增上，業劣等差別，數法者應知。" 此八心由轉起十福業事，各為十十而成八十心，彼等在六所緣中轉起，各六倍而成四百八十心，由增上差別，由與智不相應四十二百量無思維增上相應，彼等由三增上而三倍為七百二十，如是智相應由四增上而四倍為九百六十六，如是由增上而成一千六百八十，彼等由身語意業所稱三業而三倍為五千四十，彼等由下中上差別而三倍為一萬五千二百。阿阇黎佛授長老說： "一萬七千又，二百八十者，欲界諸福業，應如是分別。" 彼應見由不取增上計數減損，隨順而說，由時處等差別彼等差別無量。

Kucchite (dha. sa. aṭṭha. 1) pāpadhamme salayanti kampenti viddhaṃsenti apagamentīti vā kusalāni. Atha vā kucchitākārena santāne sayanato pavattanato kusasaṅkhāte pāpadhamme lunanti chindantīti kusalāni. Atha vā kucchite pāpadhamme sānato tanukaraṇato osānakaraṇato vā kusasaṅkhātena ñāṇena, saddhādidhammajātena vā lātabbāni sahajātaupanissayabhāvena yathārahaṃ pavattetabbānīti kusalāni, tāneva yathāvuttatthena kāmāvacarāni kusalacittāni cāti kāmāvacarakusalacittāni.

Yathā panetāni puññakiriyavasena, kammadvāravasena, kammavasena, adhipativasena ca pavattanti, nevaṃ vipākāni dānādivasena appavattanato, viññattisamuṭṭhāpanābhāvato, avipākasabhāvato, chandādīni purakkhatvā appavattito ca, tasmā taṃvasena parihāpetvā yathārahaṃ gaṇanabhedo yojetabbo. Imānipi iṭṭhaiṭṭhamajjhattārammaṇavasena yathākkamaṃ somanassupekkhāsahitāni. Paṭisandhādivasappavattiyaṃ kammassa balavābalavabhāvato, tadārammaṇappavattiyaṃ yebhuyyena javanānurūpato, kadāci tatthāpi kammānurūpato ca ñāṇasampayuttāni, ñāṇavippayuttāni ca honti. Yathāpayogaṃ vinā sappayogañca yathāupaṭṭhitehi kammādipaccayehi utubhojanādisappāyāsappāyavasena asaṅkhārikasasaṅkhārikāni.
Kiriyacittānampi kusale vuttanayena yathārahaṃ somanassasahagatāditā veditabbā.

18.Sahetukakāmāvacarakusalavipākakiriyacittānīti ettha sahetukaggahaṇaṃ vipākakiriyāpekkhaṃ visesanaṃ kusalassa ekantasahetukattā. Hoti hi yathālābhayojanā, 『『sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī』』tyādīsu (dī. ni. 1.249) viya sakkharakathalassa caraṇāyogato macchagumbāpekkhāya caraṇakiriyā yojīyatīti.

Sahetukāmāvacarapuññapākakiriyā vedanāñāṇasaṅkhārabhedena paccekaṃ vedanābhedato duvidhattā, ñāṇabhedato catubbidhattā, saṅkhārabhedato aṭṭhavidhattā ca sampiṇḍetvā catuvīsati matāti yojanā. Nanu ca vedanābhedo tāva yutto tāsaṃ bhinnasabhāvattā. Ñāṇasaṅkhārabhedo pana kathanti? Ñāṇasaṅkhārānaṃ bhāvābhāvakatopi bhedo ñāṇasaṅkhārakatova yathā vassakato subhikkho dubbhikkhoti, tasmā ñāṇasaṅkhārakato bhedo ñāṇasaṅkhārabhedoti na ettha koci virodhoti.
Idāni sabbānipi kāmāvacaracittāni sampiṇḍetvā dassetuṃ 『『kāme tevīsā』』tyādi vuttaṃ. Kāme bhave satta akusalavipākāni, sahetukāhetukāni soḷasa kusalavipākānīti evaṃ tevīsati vipākāni dvādasa akusalāni, aṭṭha kusalānīti puññāpuññāni vīsati ahetukā tisso sahetukā aṭṭhāti ekādasa kiriyā cāti sabbathāpi kusalākusalavipākakiriyānaṃ antogadhabhedena catupaññāseva kāladesasantānādibhedena anekavidhabhāvepītyattho.

Kāmāvacarasobhanacittavaṇṇanā niṭṭhitā.

Rūpāvacaracittavaṇṇanā

我來為您直譯這段巴利文：令不善惡法動搖破壞遠離為善。或由不善行相在相續中睡眠轉起故，斷切稱為草的惡法為善。或由使不善惡法減薄終結，以稱為草的智，或以信等法類，應隨宜以俱生、親依止性而轉起為善，彼等以如所說義為欲界善心為欲界善心。 16. 如此等由福業、業門、業、增上而轉起，異熟不如是，因不由佈施等轉起，因無生起表色，因非異熟性，因不以欲等為先而轉起，故減除彼等而隨宜配合計數差別。此等也由極可意、中舍所緣而依次與悅舍俱。在結生等轉起中由業的強弱，在彼所緣轉起中多隨順速行，有時也隨順業而與智相應、不相應。如無加行及有加行，由現前業等緣，由時節飲食等適不適而無行有行。 17. 唯作心也應如善所說方式隨宜了知悅俱等性。 18. "有因欲界善異熟唯作心"中有因攝取觀待異熟唯作的差別，因善一向有因。因有隨得配合，如"砂地和魚群都行走和站立"中，因砂地不能行走故觀待魚群配合行走作用。 19. 有因欲界福異熟唯作由受、智、行差別，各由受差別為二種，由智差別為四種，由行差別為八種，合計爲二十四，是配合。難道受差別才合理因為彼等異性？智行差別如何？由智行的有無也有差別是由智行，如由雨有豐年饑年，故由智行的差別為智行差別，此中無任何相違。 20. 今合計顯示一切欲界心而說"欲界二十三"等。在欲有中七不善異熟，有因無因十六善異熟，如是二十三異熟，十二不善，八善，如是二十福非福，三無因八有因共十一唯作，如是一切由善不善異熟唯作所攝差別即五十四，雖由時處相續等差別有多種，是義。欲界殊勝心釋畢。色界心釋

Idāni tadanantaruddiṭṭhassa rūpāvacarassa niddesakkamo anuppattoti tassa jhānaṅgayogabhedena pañcadhā vibhāgaṃ dassetuṃ 『『vitakka…pe… sahita』』ntyādimāha. Vitakko ca vicāro ca pīti ca sukhañca ekaggatā cāti imehi sahitaṃ vitakkavicārapītisukhekaggatāsahitaṃ. Tattha ārammaṇaṃ vitakketi sampayuttadhamme abhiniropetīti vitakko, so sahajātānaṃ ārammaṇābhiniropanalakkhaṇo, yathā hi koci gāmavāsī puriso rājavallabhaṃ sambandhinaṃ mittaṃ vā nissāya rājagehaṃ anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Tampi vitakkabaleneva abhinirohati. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ abhinirohati. Paricayoti cettha savitakkacittassa santāne abhiṇhappavattivasena nibbattā cittabhāvanā. Api cettha pañcaviññāṇaṃ avitakkampi vatthārammaṇasaṅghaṭṭanabalena, dutiyajjhānādīni ca heṭṭhimabhāvanābalena abhirohanti.

Ārammaṇe tena cittaṃ vicaratīti vicāro. So āraṇanumajjanalakkhaṇo. Tathā hesa 『『anusandhānatā』』ti (dha. sa. 8) niddiṭṭho. Ettha ca vicārato oḷārikaṭṭhena, tasseva pubbaṅgamaṭṭhena ca paṭhamaghaṇṭābhighāto viya cetaso paṭhamābhinipāto vitakko, anuravo viya anusañcaraṇaṃ vicāro. Vipphāravācettha vitakko cittassa paripphandanabhūto, ākāse uppatitukāmassa sakuṇassa pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetasā bhamarassa, santavutti vicāro cittassa nātiparipphandanabhūto, ākāse uppatitassa sakuṇassa pakkhappasāraṇaṃ viya, padumassa uparibhāge paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa.

Pinayati kāyacittaṃ tappeti, vaḍḍhetīti vā pīti, sā sampiyāyanalakkhaṇā, ārammaṇaṃ kallato gahaṇalakkhaṇāti vuttaṃ hoti, sampayuttadhamme sukhayatīti sukhaṃ, taṃ iṭṭhānubhavanalakkhaṇaṃ subhojanarasassādako rājā viya. Tattha ārammaṇappaṭilābhe pītiyā viseso pākaṭo kantārakhinnassa vanantodakadassane viya, yathāladdhassa anubhavane sukhassa viseso pākaṭo yathādiṭṭhaudakassa pānādīsu viyāti. Nānārammaṇavikkhepābhāvena ekaṃ ārammaṇaṃ aggaṃ imassāti ekaggaṃ, cittaṃ, tassa bhāvo ekaggatā, samādhi. So avikkhepalakkhaṇo. Tassa hi vasena sasampayuttaṃ cittaṃ avikkhittaṃ hoti.

Paṭhamañca desanākkamato ceva uppattikkamato ca ādibhūtattā taṃ jhānañca ārammaṇūpanijjhānato, paccanīkajhāpanato cāti paṭhamajjhānaṃ, vitakkādipañcakaṃ. Jhānaṅgasamudāye yeva hi jhānavohāro nemiādiaṅgasamudāye rathavohāro viya, tathā hi vuttaṃ vibhaṅge 『『jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā』』ti (vibha. 569). Paṭhamajjhānena sampayuttaṃ kusalacittaṃ paṭhamajjhānakusalacittaṃ.

我來為您直譯這段巴利文： 21. 今次顯示色界五種由禪支相應差別的分類而說"尋...等...俱"等。與尋、伺、喜、樂、一境性等俱為尋伺喜樂一境性俱。此中尋察所緣令相應法趣向為尋，彼以令俱生法趣向所緣為相。如某村人依靠親近王的親屬或友人而入王宮，如是依靠尋而心趣向所緣。若如是，無尋心如何趣向所緣？彼也由尋力而趣向。如彼人由熟悉即使無彼也無疑慮入王宮，如是由熟悉即使無尋,無尋心也趣向所緣。此中熟悉即由有尋心相續中數數轉起而生的心修習。此中五識雖無尋也由所依所緣擊觸力，第二禪等由下地修習力而趣向。由彼心在所緣中伺察為伺。彼以審察推敲為相。如是彼被說為"隨尋求性"。此中由粗性、由彼為先導性，如初鐘擊而心初趣向為尋，如隨聲而隨巡行為伺。此中尋是心的遍動，如欲飛上空的鳥展翅，如蜂尋香而向蓮。伺是心的不太遍動，如已飛上空的鳥展翼，如已向蓮而繞蓮上的蜂。令身心滿足、飽滿、增長為喜，彼以愛樂為相，說為以善取所緣為相，令相應法安樂為樂，彼以體驗可意為相如王嘗美食味。此中得所緣時喜的特相明顯如疲於曠野者見林中水，如所得體驗時樂的特相明顯如所見水之飲用等。由無種種所緣散亂故一所緣為此最上為一境，心，彼性為一境性，定。彼以無散亂為相。因為由彼力俱相應心無散亂。第一且由說次第及生起次第而為最初，彼禪由趣近所緣，由燒盡對治為初禪，尋等五。因為只在禪支總集中有禪名稱，如在輪等支總集中有車名稱，如是在分別中說"禪即尋、伺、喜、樂、心一境性"。與初禪相應的善心為初禪善心。

Kasmā pana aññesu phassādīsu sampayuttadhammesu vijjamānesu imeyeva pañca jhānaṅgavasena vuttāti? Vuccate – upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca. Vitakko hi ārammaṇe cittaṃ abhiniropeti. Vicāro anuppabandheti, pīti cassa pīnanaṃ, sukhañca upabrūhanaṃ karoti, atha naṃ sasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīnanaupabrūhanehi anuggahitā ekaggatā samādhānakiccena attānaṃ anuvattāpentī ekattārammaṇe samaṃ, sammā ca ādhiyati. Indriyasamatāvasena samaṃ paṭipakkhadhammānaṃ dūrībhāvena līnuddhaccābhāvena sammā ca ṭhapetīti evamete sameva upanijjhānakiccaṃ āveṇikaṃ. Kāmacchandādipaṭipakkhabhāve pana samādhi kāmacchandassa paṭipakkho rāgappaṇidhiyā ujupaccanīkabhāvato. Kāmacchandavasena hi nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānaṃ ekaggatāya hoti. Pīti byāpādassa pāmojjasabhāvattā. Vitakko thinamiddhassa yoniso saṅkappanavasena savipphārappavattito sukhaṃ avūpasamānutāpasabhāvassa uddhaccakukkuccassa vūpasantasītalasabhāvattā. Vicāro vicikicchāya ārammaṇe anumajjanavasena paññāpatirūpasabhāvattā. Evaṃ upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca imeyeva pañca jhānaṅgabhāvena vavatthitāti. Yathāhu –

『『Upanijjhānakiccattā, kāmādipaṭipakkhato;

Santesupi ca aññesu, pañceva jhānasaññitā』』ti.

Upekkhā panetta santavuttisabhāvattā sukheva antogadhāti daṭṭhabbaṃ. Tenāhu –

『『Upekkhā santavuttittā, sukhamicceva bhāsitā』』ti. (vibha. aṭṭha. 232; visuddhi. 2.644);

Pahānaṅgādivasena panassa viseso upari āvi bhavissati, tathā arūpāvacaralokuttaresupi labbhamānakaviseso. Athettha kāmāvacarakusalesu viya saṅkhārabhedo kasmā na gahito. Idampi hi kevalaṃ samathānuyogavasena paṭiladdhaṃ sasaṅkhārikaṃ, maggādhigamavasena paṭiladdhaṃ asaṅkhārikanti sakkā vattunti? Nayidamevaṃ maggādhigamavasenasattito paṭiladdhassāpi aparabhāge parikammavaseneva uppajjanato, tasmā sabbassapi jhānassa parikammasaṅkhātapubbābhisaṅkhārena vinā kevalaṃ adhikāravasena anuppajjanato 『『asaṅkhārika』』ntipi, adhikārena ca vinā kevalaṃ parikammābhisaṅkhāreneva anuppajjanato 『『sasaṅkhārika』』ntipi na sakkā vattunti. Atha vā pubbābhisaṅkhāravaseneva uppajjamānassa na kadāci asaṅkhārikabhāvo sambhavatīti 『『asaṅkhārika』』nti ca byabhicārābhāvato 『『sasaṅkhārika』』nti ca na vuttanti.

Pi-saddena cettha catukkapañcakanayavasena suddhikanavako, tañca dukkhappaṭipadādandhābhiññādukkhappaṭipadākhippābhiññāsukhappaṭipadādandhābhiññāsukhappaṭipadākhippābhiññāvasena paṭipadācatukkena yojetvā desitattā cattāro navakā, parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇanti ārammaṇacatukkena yojitattā cattāro navakā, 『『dukkhappaṭipadaṃ dandhābhiññaṃ parittaṃ parittārammaṇaṃ, dukkhappaṭipadaṃ dandhābhiññaṃ parittaṃ appamāṇārammaṇa』』ntyādinā ārammaṇappaṭipadāmissakanayavasena soḷasa navakāti pañcavīsati navakāti evamādibhedaṃ saṅgaṇhāti.

我來為您直譯這段巴利文：為何在其他觸等相應法存在時，只說這五種為禪支？說 - 由具趣近作用，由是欲貪等的直接對治。因為尋令心趣向所緣。伺令隨持，喜令滿足，樂令增長，如是一境性被這些趣向隨持滿足增長所攝受，令自己隨順定的作用，在一所緣平等、正確安住。由根平等性平等，由對治法遠離故無沉掉而正確安立，如是這些獨特具有趣近作用。在對治欲貪等中，定是欲貪的對治，由與貪染直接相違。因為由欲貪而被種種所緣誘惑流轉的心由一境性而定。喜對治瞋恚由是歡喜性。尋由如理思惟方式廣大轉起故對治昏睡。樂由寂靜清涼性故對治掉舉惡作的不寂靜熱惱性。伺由在所緣推敲方式具慧相性故對治疑。如是由具趣近作用，由是欲貪等的直接對治故只這五種安立為禪支。如說： "由趣近作用，對治欲等故，雖有餘存在，唯五名為禪。" 此中舍由寂靜行性應見攝在樂中。故說： "舍由寂靜行，說為樂性故。" 由斷支等差別將在上顯示，如是在無色出世間中可得差別。此中為何不取如欲界善中的行差別？因為此也可說只由修習止而得為有行，由證道而得為無行？不如是，因為即使由證道而得也後來由準備而生起，故一切禪由無準備所稱前行而只由加行不生起故不能說"無行"，由無加行而只由準備行也不生起故不能說"有行"。或者由前行而生起者不可能有無行性故，由無例外故不說"無行"和"有行"。此中以"也"字攝純九組，彼由四法五法方式，由苦行遲通達、苦行速通達、樂行遲通達、樂行速通達的四行合說為四個九組，由小小所緣、小無量所緣、無量小所緣、無量無量所緣的所緣四法合說為四個九組，由"苦行遲通達小小所緣、苦行遲通達小無量所緣"等所緣行混合方式十六個九組，共二十五個九組等差別。

Jhānavisesena nibbattitavipāko ekantato taṃtaṃjhānasadisovāti vipākaṃ jhānasadisameva vibhattaṃ. Imameva hi atthaṃ dīpetuṃ bhagavatā vipākaniddesepi kusalaṃ uddisitvāva tadanantaraṃ mahaggatalokuttaravipākā vibhattā.
Rūpāvacaramānasaṃ jhānabhedena pañcahi catūhi tīhi dvīhi puna dvīhi jhānaṅgehi sampayogabhedena pañcadhā pañcaṅgikaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikaṃ puna duvaṅgikanti pañcavidhaṃ hoti avisesena, puna taṃ puññapākakiriyānaṃ paccekaṃ pañcannaṃ pañcannaṃ bhedā pañcadasadhā bhavetyattho.

Rūpāvacaracittavaṇṇanā niṭṭhitā.

Arūpāvacaracittavaṇṇanā

Idāni arūpāvacaraṃ ārammaṇabhedena catudhā vibhajitvā dassento āha 『『ākāsānañcāyatanā』』tiādi. Tattha uppādādiantarahitatāya nāssa antoti anantaṃ, ākāsañca taṃ anantañcāti ākāsānantaṃ, kasiṇugghāṭimākāso. 『『Anantākāsa』』nti ca vattabbe 『『agyāhito』』tyādīsu viya visesanassa paranipātavasena 『『ākāsānanta』』nti vuttaṃ. Ākāsānantameva ākāsānañcaṃ sakatthe bhāvapaccayavasena. Ākāsānañcameva āyatanaṃ sasampayuttadhammassa jhānassa adhiṭṭhānaṭṭhena devānaṃ devāyatanaṃ viyāti ākāsānañcāyatanaṃ. Tasmiṃ appanāppattaṃ paṭhamāruppajjhānampi idha 『『ākāsānañcāyatana』』nti vuttaṃ yathā pathavīkasiṇārammaṇaṃ jhānaṃ 『『pathavīkasiṇa』』nti. Atha vā ākāsānañcaṃ āyatanaṃ assāti ākāsānañcāyatanaṃ, jhānaṃ, tena sampayuttaṃ kusalacittaṃ ākāsānañcāyatanakusalacittaṃ.

Viññāṇameva anantaṃ viññāṇānantaṃ, paṭhamāruppaviññāṇaṃ. Tañhi uppādādiantavantampi anantākāse pavattanato attānaṃ ārabbha pavattāya bhāvanāya uppādādiantaṃ aggahetvā anantato pharaṇavasena pavattanato ca 『『ananta』』nti vuccati. Viññāṇānantameva viññāṇañcaṃ ākārassa rassattaṃ, na-kārassa lopañca katvā. Dutiyāruppaviññāṇena vā añcitabbaṃ pāpuṇitabbanti viññāṇañcaṃ, tadeva āyatanaṃ dutiyāruppassa adhiṭṭhānattāti viññāṇañcāyatanaṃ. Sesaṃ purimasamaṃ.

Nāssa paṭhamāruppassa kiñcanaṃ appamattakaṃ antamaso bhaṅgamattampi avasiṭṭhaṃ atthīti akiñcanaṃ, tassa bhāvo ākiñcaññaṃ, paṭhamāruppaviññāṇābhāvo. Tadeva āyatanantyādi purimasadisaṃ.

Oḷārikāya saññāya abhāvato, sukhumāya ca saññāya atthitāya nevassa sasampayuttadhammassa saññā atthi, nāpi asaññaṃ avijjamānasaññanti nevasaññānāsaññaṃ, catutthāruppajjhānaṃ. Dīghaṃ katvā pana 『『nevasaññānāsañña』』nti vuttaṃ. Nevasaññānāsaññameva āyatanaṃ manāyatanadhammāyatanapariyāpannattāti nevasaññānāsaññāyatanaṃ. Atha vā saññāva vipassanāya gocarabhāvaṃ gantvā nibbedajananasaṅkhātassa paṭusaññākiccassa abhāvato nevasaññā ca uṇhodake tejodhātu viya saṅkhārāvasesasukhumabhāvena vijjamānattā na asaññāti nevasaññānāsaññā, sā eva āyatanaṃ imassa sasampayuttadhammassa jhānassa nissayādibhāvatoti nevasaññānāsaññāyatanaṃ. Saññāvasena cettha jhānūpalakkhaṇaṃ nidassanamattaṃ. Vedanādayopi hi tasmiṃ jhāne nevavedanānāvedanādikāyevāti. Nevasaññānāsaññāyatanena sampayuttaṃ kusalacittaṃ nevasaññānāsaññāyatanakusalacittaṃ. Pi-saddena cettha ārammaṇappaṭipadāmissakanayavasena soḷasakkhattukadesanaṃ (dha. sa. 265-268), aññampi ca pāḷiyaṃ āgatanayabhedaṃ saṅgaṇhāti.

我來為您直譯這段巴利文： 22. 由禪特殊性而生的異熟一向相似於彼彼禪，故異熟分別如禪相似。為顯此義，世尊在異熟說明中也先說善，其後分別廣大出世間異熟。 25. 色界心由禪差別以五、四、三、二、再二禪支相應差別為五種：五支、四支、三支、二支、再二支，如是為五種無差別，又彼由福異熟唯作各五種差別為十五種，是義。色界心釋畢。無色界心釋 26. 今顯示無色界由所緣差別分為四種而說"空無邊處"等。此中由無生等邊際故無邊，空且彼無邊為空無邊，遍作除去相的空。應說"無邊空"而說"空無邊"，如"受火"等由差別詞後置。空無邊即空無邊性由自義中有詞。空無邊性即處，由是相應法禪的住處義，如天的天處為空無邊處。在彼得安止的第一無色禪此中也說為"空無邊處"，如地遍所緣禪說為"地遍"。或者空無邊是此處為空無邊處，禪，與彼相應的善心為空無邊處善心。識即無邊為識無邊，第一無色識。彼雖有生等邊際，由在無邊空中轉起，由對自起的修習不取生等邊際而由遍滿方式轉起故說為"無邊"。識無邊即識無邊性，作短音及除去'那'音。或由第二無色識應到達為識無邊性，彼即處由是第二無色的住處為識無邊處。余如前相同。無此第一無色的少許，乃至破壞也無餘為無所有，彼性為無所有性，第一無色識的無。彼即處等如前相似。由無粗想，由有細想故，此與相應法非有想，也非無想由無不存在想為非想非非想，第四無色禪。但作長音而說"非想非非想"。非想非非想即處由攝在意處法處為非想非非想處。或者想自身成為觀的境后，由無稱為生厭的利想作用為非想，由如熱水中火界般以行余細性而存在故非無想為非想非非想，彼即處由是此與相應法禪的所依等性為非想非非想處。此中以想方式標示禪只是顯示。因為受等在彼禪中也是非受非非受等。與非想非非想處相應的善心為非想非非想處善心。此中以"也"字攝由所緣行混合方式十六次說，及其他經中所來的方法差別。

Ārammaṇānaṃ atikkamitabbānaṃ, kasiṇākāsaviññāṇatadabhāvasaṅkhātānaṃ ālambitabbānañca ākāsādicatunnaṃ gocarānaṃ pabhedena āruppamānasaṃ catubbidhaṃ hoti. Tañhi yathākkamaṃ pañcamajjhānārammaṇaṃ kasiṇanimittaṃ atikkamma tadugghāṭena laddhaṃ ākāsamālambitvā tampi atikkamma tattha pavattaṃ viññāṇamālambitvā tampi atikkamma tadabhāvabhūtaṃ akiñcanabhāvamālambitvā tampi atikkamma tattha pavattaṃ tatiyāruppaviññāṇamālambitvā pavattati, na pana rūpāvacarakusalaṃ viya purimapurimaaṅgātikkamavasena purimapurimassāpi ārammaṇaṃ gahetvā. Tenāhu ācariyā –

『『Ārammaṇātikkamato, catassopi bhavantimā;

Aṅgātikkamametāsaṃ, na icchanti vibhāvino』』ti; (Dha. sa. aṭṭha. 268);

Arūpāvacaracittavaṇṇanā niṭṭhitā.

Sobhanacittavaṇṇanā niṭṭhitā.

Lokuttaracittavaṇṇanā

我來為您直譯這段巴利文： 30. 由應超越的所緣，和稱為遍相空、識、彼無的應緣取的空等四種行境差別，無色心為四種。因為彼依次超越第五禪所緣遍相，緣取由彼除去而得的空，超越彼後緣取在彼轉起的識，超越彼後緣取成為彼無的無所有性，超越彼後緣取在彼轉起的第三無色識而轉起，不如色界善由超越前前支而取前前的所緣。故阿阇黎們說： "由超越所緣，此四種而有，彼等超越支，智者不認許。" 無色界心釋畢。殊勝心釋畢。出世間心釋

Idāni lokuttarakusalaṃ catumaggayogato, phalañca tadanurūpappavattiyā catudhā vibhajitvā dassetuṃ 『『sotāpattimaggacitta』』ntyādi vuttaṃ. Nibbānaṃ patisavanato upagamanato, nibbānamahāsamuddaninnatāya sotasadisattā vā 『『soto』』ti vuccati ariyo aṭṭhaṅgiko maggo, tassa āpatti ādito pajjanaṃ pāpuṇanaṃ paṭhamasamannāgamo sotāpatti ā-upasaggassa ādikammani pavattanato. Nibbānaṃ maggeti, nibbānatthikehi vā maggīyati, kilese mārento gacchatīti vā maggo, tena sampayuttaṃ cittaṃ maggacittaṃ, sotāpattiyā laddhaṃ maggacittaṃ sotāpattimaggacittaṃ. Atha vā ariyamaggasotassa ādito pajjanaṃ etassāti sotāpatti, puggalo, tassa maggo sotāpattimaggo, tena sampayuttaṃ cittaṃ sotāpattimaggacittaṃ.

Sakiṃ ekavāraṃ paṭisandhivasena imaṃ manussalokaṃ āgacchatīti sakadāgāmī, idha patvā idha parinibbāyī, tattha patvā tattha parinibbāyī, idha patvā tattha parinibbāyī, tattha patvā idha parinibbāyī, idha patvā tattha nibbattitvā idha parinibbāyīti pañcasu sakadāgāmīsu pañcamako idhādhippeto. So hi ito gantvā puna sakiṃ idha āgacchatīti. Tassa maggo sakadāgāmimaggo. Kiñcāpi maggasamaṅgino tathāgamanāsambhavato phalaṭṭhoyeva sakadāgāmī nāma, tassa pana kāraṇabhūto purimuppanno maggo maggantarāvacchedanatthaṃ phalaṭṭhena visesetvā vuccati 『『sakadāgāmimaggo』』ti. Evaṃ anāgāmimaggoti. Sakadāgāmimaggena sampayuttaṃ cittaṃ sakadāgāmimaggacittaṃ.

Paṭisandhivasena imaṃ kāmadhātuṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo, tena sampayuttaṃ cittaṃ anāgāmimaggacittaṃ. Aggadakkhiṇeyyabhāvena pūjāvisesaṃ arahatīti arahā, atha vā kilesasaṅkhātā arayo, saṃsāracakkassa vā arā kilesā hatā anenāti arahā, pāpakaraṇe rahābhāvato vā arahā, aṭṭhamako ariyapuggalo, tassa bhāvo arahattaṃ, catutthaphalassetaṃ adhivacanaṃ, tassa āgamanabhūto maggo arahattamaggo, tena sampayuttaṃ cittaṃ arahattamaggacittaṃ.

Pi-saddena ekekassa maggassa nayasahassavasena catunnaṃ catusahassabhedaṃ saccavibhaṅge (vibha. 206; vibha. aṭṭha. 206-214) āgataṃ saṭṭhisahassabhedaṃ nayaṃ heṭṭhā vuttanayena anekavidhattampi saṅgaṇhāti. Tatthāyaṃ nayasahassamattaparidīpanā, kathaṃ? Sotāpattimaggo tāva jhānanāmena paṭipadābhedaṃ anāmasitvā kevalaṃ suññato appaṇihitoti dvidhā vibhatto, puna paṭipadācatukkena yojetvā paccekaṃ catudhā vibhattoti evaṃ jhānanāmena dasadhā vibhatto. Tathā maggasatipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgasaccasamathadhammakhandhaāyatanadhātuāhāraphassavedanāsaññācetanācittanāmehipi paccekaṃ dasadasākārehi vibhatto tathā tathā bujjhanakānaṃ puggalānaṃ vasena. Tasmā jhānavasena dasamaggādīnaṃ ekūnavīsatiyā vasena dasa dasāti vīsatiyā ṭhānesu dve nayasatāni honti. Puna tāni catūhi adhipatīhi yojetvā paccekaṃ catudhā vibhattānīti evaṃ adhipatīhi amissetvā dve satāni, missetvā aṭṭha satānīti sotāpattimagge nayasahassaṃ hoti, tathā sakadāgāmimaggādīsupi.

Sotāpattiyā laddhaṃ, sotāpattissa vā phalacittaṃ vipākabhūtaṃ cittaṃ sotāpattiphalacittaṃ. Arahattañca taṃ phalacittañcāti arahattaphalacittaṃ.

我來為您直譯這段巴利文： 31. 今由與四道相應，及由隨順彼而轉起果，分為四種而顯示說"入流道心"等。由趣向涅槃，或由如涅槃大海流性而說八聖道為"流"，彼得初入到達最初具足為入流，由'ā'字字首轉起于初作。尋求涅槃，或由求涅槃者尋求，或由殺煩惱而去為道，與彼相應心為道心，由入流而得的道心為入流道心。或者初入聖道流為入流，補特伽羅，彼道為入流道，與彼相應心為入流道心。由一次一回由結生來此人世為一來者，此到此般涅槃，彼到彼般涅槃，此到彼般涅槃，彼到此般涅槃，此到生彼而此般涅槃，五種一來者中第五此中所說。因為彼從此去後再一次來此。彼道為一來道。雖然具道者不可能如是來故唯果者名一來，但彼因先生道為遮余道而由果者差別說為"一來道"。如是不來道。與一來道相應心為一來道心。由結生不來此欲界為不來，彼道為不來道，與彼相應心為不來道心。由應供第一性應殊勝供，或稱為煩惱的敵、輪迴輪輻的煩惱由此殺故，或由無秘造惡故為應供，第八聖者，彼性為應供，此是第四果的別名，彼到來道為應供道，與彼相應心為應供道心。以"也"字攝各道由千種方式四千差別，在諦分別中來的六萬差別方式，如前說也有多種。此中顯示千種方式如何？首先入流道不說禪名及行差別，只由空無愿分二種，再由四行合說各分四種，如是由禪名分十種。如是由道念處正勤神足根力覺支諦止蘊處界食觸受想思心名也各由十十方式分別，由如是如是覺悟補特伽羅。故由禪十道等十九由十十，共二十處二百種。再彼等由四增上合說各分四種，如是不合增上二百，合八百，如是入流道有千種，如是一來道等也。 32. 由入流而得，或入流者的果心異熟心為入流果心。應供及彼果心為應供果心。

34.Catumaggappabhedenāti indriyānaṃ apāṭavapāṭavataratamabhedena bhinnasāmatthiyatāya sakkāyadiṭṭhivicikicchāsīlabbataparāmāsānaṃ niravasesappahānaṃ kāmarāgabyāpādānaṃ tanubhāvāpādanaṃ tesameva niravasesappahānaṃ rūpārūparāgamānuddhaccāvijjānaṃ anavasesappahānanti evaṃ saṃyojanappahānavasena catubbidhānaṃ sotāpattimaggādīnaṃ aṭṭhaṅgikamaggānaṃ sampayogabhedena catumaggasaṅkhātaṃ lokuttarakusalaṃ catudhā hoti, vipākaṃ pana tasseva kusalassa phalattā tadanurūpato tathā catudhāti evaṃ anuttaraṃ attano uttaritarābhāvena anuttarasaṅkhātaṃ lokuttaraṃ cittaṃ aṭṭhadhā matanti yojanā.

Kiriyānuttarassa pana asambhavato dvādasavidhatā na vuttā. Kasmā pana tassa asambhavoti? Maggassa ekacittakkhaṇikattā. Yadi hi maggacittaṃ punappunaṃ uppajjeyya, taduppattiyā kiriyabhāvo sakkā vattuṃ. Taṃ pana kilesasamucchedakavaseneva upalabhitabbato ekavārappavatteneva ca tena asanisampātena viya taruādīnaṃ samūlaviddhaṃsanassa taṃtaṃkilesānaṃ accantaṃ appavattiyā sādhitattā puna uppajjamānepi kātabbābhāvato diṭṭhadhammasukhavihāratthañca phalasamāpattiyā eva nibbānārammaṇavasena pavattanato na kadāci sekkhānaṃ asekkhānaṃ vā uppajjati. Tasmā natthi sabbathāpi lokuttarakiriyacittanti.

Lokuttaracittavaṇṇanā niṭṭhitā.

Cittagaṇanasaṅgahavaṇṇanā

35.『『Dvādasākusalāneva』』ntyādi yathāvuttānaṃ catubhūmikacittānaṃ gaṇanasaṅgaho.

Evaṃ jātivasena saṅgahaṃ dassetvā puna bhūmivasena dassetuṃ 『『catupaññāsadhā kāme』』tyādi vuttaṃ. Kāme bhave cittāni catupaññāsadhā īraye, rūpe bhave pannarasa īraye, āruppe bhave dvādasa īraye, anuttare pana navavidhe dhammasamudāye cittāni aṭṭhadhā īraye, katheyyātyattho. Ettha ca kāmataṇhādivisayabhāvena kāmabhavādipariyāpannāni cittāni sakasakabhūmito aññattha pavattamānānipi kāmabhavādīsu cittānīti vuttāni, yathā manussitthiyā kucchismiṃ nibbattopi tiracchānagato tiracchānayonipariyāpannattā tiracchānesveva saṅgayhati. Katthaci apariyāpannāni navavidhalokuttaradhammasamūhekadesabhūtāni 『『rukkhe sākhā』』tyādīsu viya anuttare cittānīti vuttāni. Atha vā 『『kāme, rūpe』』ti ca uttarapadalopaniddeso. Arūpe bhavāni āruppāni. Natthi etesaṃ uttaraṃ cittanti anuttarānīti upayogabahuvacanavasena kāme kāmāvacarāni cittāni catupaññāsadhā īraye, rūpe rūpāvacarāni cittāni pannarasa īraye, āruppe āruppāni cittāni dvādasa īraye. Anuttare lokuttarāni cittāni aṭṭhadhā īrayeti evamettha sambandho daṭṭhabbo.

37.Itthaṃ yathāvuttena jātibhedabhinnacatubhūmikacittabhedavasena ekūnanavutippabhedaṃ katvā mānasaṃ cittaṃ vicakkhaṇā visesena atthacakkhaṇasabhāvā paṇḍitā vibhajanti. Atha vā ekavīsasataṃ ekuttaravīsādhikaṃ sataṃ vibhajanti.

Cittagaṇanasaṅgahavaṇṇanā niṭṭhitā.

Vitthāragaṇanavaṇṇanā

我來為您直譯這段巴利文： 34. "由四道差別"即由根鈍利更利最利差別而有不同能力，完全斷除有身見疑戒禁取，令欲貪嗔變薄，完全斷除彼等，完全斷除色無色貪慢掉舉無明，如是由斷結差別而四種入流道等八支道相應差別，出世間善稱為四道為四種，異熟則由是彼善果故隨順彼而如是四種，如是無上由無更上故稱為無上出世間心為八種，是配合。由無唯作無上故不說十二種。為何無彼？由道是一心剎那性。若道心再再生起，由彼生起可說唯作性。但彼由煩惱斷除方式應得,由一次轉起即如雷擊般連根破壞樹等,由彼彼煩惱永不轉起而成就故，即使再生起也無所作，為現法樂住也由果定以涅槃所緣而轉起故，有學無學皆不生起。故一切出世間唯作心皆無。出世間心釋畢。心計數攝釋 35. "十二不善"等是如所說四地心的計數攝。 36. 如是顯示由種類攝后，為再顯示由地而說"欲界五十四"等。在欲有中心說五十四種，在色有中說十五種，在無色有中說十二種，在無上九種法集中說心八種，是義。此中由欲愛等境性而攝屬欲有等的心，即使在自地以外轉起也說為欲有等心，如生在人女腹中的畜生由攝屬畜生趣故攝在畜生中。不攝屬處的九種出世間法集部分如"樹中枝"等說為無上心。或者"欲,色"是省略后詞的說明。無色有為無色。無此等上故為無上，由對格複數方式說在欲中欲界心五十四種，在色中色界心十五種，在無色中無色心十二種，在無上中出世間心八種，如是應見此中關係。 37. 如是由如所說種類差別四地心差別方式作八十九差別，智者具特殊智眼性的賢者分別心意。或者分別一百二十一即超過二十的一百。心計數攝釋畢。廣說計數釋

Jhānaṅgavasena paṭhamajjhānasadisattā paṭhamajjhānañca taṃ sotāpattimaggacittañceti paṭhamajjhānasotāpattimaggacittaṃ. Pādakajjhānasammasitajjhānapuggalajjhāsayesupi, hi aññataravasena taṃtaṃjhānasadisattā vitakkādiaṅgapātubhāvena cattāropi maggā paṭhamajjhānādivohāraṃ labhantā paccekaṃ pañcadhā vibhajanti. Tenāha 『『jhānaṅgayogabhedenā』』tyādi, tattha paṭhamajjhānādīsu yaṃ yaṃ jhānaṃ samāpajjitvā tato tato vuṭṭhāya saṅkhāre sammasantassa vuṭṭhānagāminivipassanā pavattā, taṃ pādakajjhānaṃ vuṭṭhānagāminivipassanāya padaṭṭhānabhāvato. Yaṃ yaṃ jhānaṃ sammasantassa sā pavattā, taṃ sammasitajjhānaṃ. 『『Aho vata me paṭhamajjhānasadiso maggo pañcaṅgiko, dutiyajjhānādīsu vā aññatarasadiso caturaṅgādibhedo maggo bhaveyyā』』ti evaṃ yogāvacarassa uppannajjhāsayo puggalajjhāsayo nāma.

Tattha yena paṭhamajjhānādīsu aññataraṃ jhānaṃ samāpajjitvā tato vuṭṭhāya pakiṇṇakasaṅkhāre sammasitvā maggo uppādito hoti, tassa so maggo paṭhamajjhānādīsu taṃtaṃpādakajjhānasadiso hoti. Sace pana vipassanāpādakaṃ kiñci jhānaṃ natthi, kevalaṃ paṭhamajjhānādīsu aññataraṃ jhānaṃ sammasitvā maggo uppādito hoti, tassa so sammasitajjhānasadiso hoti. Yadā pana yaṃ kiñci jhānaṃ samāpajjitvā tato vuṭṭhāya aññataraṃ sammasitvā maggo uppādito hoti, tadā puggalajjhāsayavasena dvīsu aññatarasadiso hoti. Sace pana puggalassa tathāvidho ajjhāsayo natthi, heṭṭhimaheṭṭhimajjhānato vuṭṭhāya uparūparijhānadhamme sammasitvā uppāditamaggo pādakajjhānaṃ anapekkhitvā sammasitajjhānasadiso hoti. Uparūparijhānato pana vuṭṭhāya heṭṭhimaheṭṭhimajjhānadhamme sammasitvā uppāditamaggo sammasitajjhānaṃ anapekkhitvā pādakajjhānasadiso hoti. Heṭṭhimaheṭṭhimajjhānato hi uparūparijhānaṃ balavataranti. Vedanāniyamo pana sabbatthāpi vuṭṭhānagāminivipassanāniyamena hoti. Tathā sukkhavipassakassa sakalajjhānaṅganiyamo. Tassa hi pādakajjhānādīnaṃ abhāvena tesaṃ vasena niyamābhāvato vipassanāniyamena pañcaṅgikova maggo hotīti. Apica samāpattilābhinopi jhānaṃ pādakaṃ akatvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi vipassanāniyameneva pañcaṅgikova hotīti ayamettha aṭṭhakathādito uddhaṭo vinicchayasāro. Theravādadassanādivasappavatto pana papañco aṭṭhakathādīsu vuttanayena veditabbo. Yathā cettha, evaṃ sabbatthāpi vitthāranayo tattha tattha vuttanayena gahetabbo. Ganthabhīrukajanānuggahatthaṃ panettha saṅkhepakathā adhippetā.

我來為您直譯這段巴利文： 38. 由禪支故如初禪，初禪且彼入流道心為初禪入流道心。因為在基礎禪、觀察禪、補特伽羅意樂中任一方式如彼彼禪，由尋等支現起四道各得初禪等名稱而各分五種。故說"由禪支相應差別"等，此中在初禪等，入何何禪出定后觀察諸行而出起觀生起，彼為基礎禪由是出起觀的近因。觀察何何禪而彼生起，彼為觀察禪。"啊愿我如初禪的五支道，或如第二禪等任一的四支等差別道"如是瑜伽行者生起的意樂名補特伽羅意樂。此中由入初禪等任一禪出定后觀察雜行而生起道者，彼道如初禪等彼彼基礎禪。若無某觀基礎禪，只觀察初禪等任一禪而生起道者，彼如觀察禪。當入某禪出定后觀察任一而生起道時，由補特伽羅意樂如二者任一。若補特伽羅無如是意樂，從下下禪出定觀察上上禪法而生起道不依基礎禪如觀察禪。但從上上禪出定觀察下下禪法而生起道不依觀察禪如基礎禪。因為從下下禪上上禪更有力。但受決定在一切處由出起觀決定。如是純觀者一切禪支決定。因為由無基礎禪等，由彼等方式無決定故由觀決定而道唯五支。又得定者也不作禪為基礎而觀察雜行生起道由觀決定唯五支，此中此是從義釋等摘出的決定精要。但由上座部見等力轉起的廣說應從義釋等所說方式了知。如此中，如是在一切處廣說方式應從彼彼所說方式理解。為攝受怖長文者此中意欲略說。

Yathā rūpāvacaraṃ cittaṃ paṭhamādipañcavidhajhānabhedena gayhati 『『paṭhamajjhāna』』ntyādinā vuccati , tathā anuttarampi cittaṃ 『『paṭhamajjhānasotāpattimaggacitta』』ntyādinā gayhati. Āruppañcāpi upekkhekaggatāyogena aṅgasamatāya pañcamajjhāne gayhati, pañcamajjhānavohāraṃ labhatītyattho. Atha vā rūpāvacaraṃ cittaṃ anuttarañca paṭhamādijhānabhede 『『paṭhamajjhānakusalacittaṃ, paṭhamajjhānasotāpattimaggacittantyādinā yathā gayhati, tathā āruppañcāpi pañcame jhāne gayhatīti yojanā. Ācariyassāpi hi ayameva yojanā adhippetāti dissati nāmarūpaparicchede ujukameva tathā vuttattā. Vuttañhi tattha –

『『Rūpāvacaracittāni, gayhantānuttarāni ca;

Paṭhamādijhānabhede, āruppañcāpi pañcame』』ti. (nāma. pari. 24);

Tasmāti yasmā rūpāvacaraṃ viya anuttarampi paṭhamādijhānabhede gayhati, āruppañcāpi pañcame gayhati, yasmā vā jhānaṅgayogabhedena ekekaṃ pañcadhā katvā anuttaraṃ cittaṃ cattālīsavidhanti vuccati, rūpāvacaralokuttarāni viya ca paṭhamādijhānabhede, tathā āruppañcāpi pañcame gayhati, tasmā paṭhamādikamekekaṃ jhānaṃ lokiyaṃ tividhaṃ, lokuttaraṃ aṭṭhavidhanti ekādasavidhaṃ. Ante tu jhānaṃ tevīsatividhaṃ tividharūpāvacaradvādasavidhaarūpāvacaraaṭṭhalokuttaravasenātyattho.

Pādakajjhānādivasena gaṇanavuḍḍhi kusalavipākesveva sambhavatīti tesameva gaṇanaṃ ekavīsasatagaṇanāya aṅgabhāvena dassento āha 『『sattatiṃsā』』tyādi.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Cittaparicchedavaṇṇanā niṭṭhitā.

Cetasikaparicchedavaṇṇanā

Sampayogalakkhaṇavaṇṇanā

Evaṃ tāva cittaṃ bhūmijātisampayogasaṅkhārajhānārammaṇamaggabhedena yathārahaṃ vibhajitvā idāni cetasikavibhāgassa anuppattattā paṭhamaṃ tāva catubbidhasampayogalakkhaṇasandassanavasena cetasikalakkhaṇaṃ ṭhapetvā, tadanantaraṃ aññasamānaakusalasobhanavasena tīhi rāsīhi cetasikadhamme uddisitvā, tesaṃ soḷasahākārehi sampayogaṃ, tettiṃsavidhena saṅgahañca dassetuṃ 『『ekuppādanirodhā cā』』tyādi āraddhaṃ. Cittena saha ekato uppādo ca nirodho ca yesaṃ te ekuppādanirodhā. Ekaṃ ālambaṇañca vatthu ca yesaṃ te ekālambaṇavatthukā. Evaṃ catūhi lakkhaṇehi cetoyuttā cittena sampayuttā dvipaññāsa lakkhaṇā dhāraṇato dhammā niyatayogino, aniyatayogino ca cetasikā matā.

Tattha yadi ekuppādamatteneva cetoyuttāti adhippetā, tadā cittena saha uppajjamānānaṃ rūpadhammānampi cetoyuttatā āpajjeyyāti ekanirodhaggahaṇaṃ. Evampi cittānuparivattino viññattidvayassa pasaṅgo nasakkā nivāretuṃ, tathā 『『ekato uppādo vā nirodho vā etesanti ekuppādanirodhā』』ti parikappentassa puretaramuppajjitvā cittassa bhaṅgakkhaṇe nirujjhamānānampi rūpadhammānanti ekālambaṇaggahaṇaṃ. Ye evaṃ tividhalakkhaṇā, te niyamato ekavatthuyevātidassanatthaṃ ekavatthukaggahaṇanti alamatippapañcena.

Sampayogalakkhaṇavaṇṇanā niṭṭhitā.

Aññasamānacetasikavaṇṇanā

我來為您直譯這段巴利文： 42. 如色界心由初等五種禪差別而攝，說為"初禪"等，如是無上心也由"初禪入流道心"等而攝。無色也由舍一境性相應故支平等故攝在第五禪，得第五禪名稱，是義。或者色界心及無上在初等禪差別中如"初禪善心、初禪入流道心"等而攝，如是無色也攝在第五禪，是配合。因為見阿阇黎也意在此配合，在名色分別中直接如是說故。因為彼說： "色界心及無上，攝在初等禪差別中，無色也在第五。" 故由如色界無上也攝在初等禪差別，無色也攝在第五，或由禪支相應差別使各各為五種而說無上心為四十種，如色界出世間在初等禪差別，如是無色也攝在第五，故初等各禪世間三種，出世間八種為十一種。但最後禪二十三種由三種色界、十二種無色界、八出世間方式，是義。 43. 由基礎禪等方式計數增長只在善異熟中有可能，故顯示彼等計數為一百二十一計數的成分而說"三十七"等。如是阿毗達摩義廣明名阿毗達摩義攝釋中心品釋畢。心所品釋相應相釋 1. 如是先由地、種類、相應、行、禪、所緣、道差別如應分別心后，今由心所分別已到來故，首先由顯示四種相應相方式立心所相，其後由遍一切、不善、美由三組列舉心所法，顯示彼等以十六行相應，三十三種攝，而開始說"一生滅等"。與心一起生及滅者為一生滅。一所緣及依處者為一所緣依處。如是由四相與心相應，五十二具相持故法為定相應及不定相應心所。此中若只由一生而攝為與心相應，則與心俱生色法也成與心相應故取一滅。如是也不能避免隨心轉二表的過失，如是設想"與此等一起生或滅為一生滅"則也有先生於心滅剎那滅的色法，故取一所緣。凡如是具三相者必定一依處，為顯示此義故取一依處，已足擴說。相應相釋畢。遍一切心所釋;

2.Kathanti sarūpasampayogākārānaṃ kathetukamyatāpucchā. Phusatīti phasso (dha. sa. aṭṭha. 1 dhammudesavāraphassapañcamakarāsivaṇṇanā), svāyaṃ phusanalakkhaṇo. Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati, sā cassa phusanākārappavatti ambilakhādakādīnaṃ passantassa parassa kheḷuppādādi viya daṭṭhabbā. Vedayati ārammaṇarasaṃ anubhavatīti vedanā, sā vedayitalakkhaṇā. Ārammaṇarasānubhavanañhi patvā sesasampayuttadhammā ekadesamatteneva rasaṃ anubhavanti, ekaṃsato pana issaravatāya vedanāva anubhavati. Tathā hesā 『『subhojanarasānubhavanakarājā viyā』』ti vuttā. Sukhādivasena panassā bhedaṃ sayameva vakkhati. Nīlādibhedaṃ ārammaṇaṃ sañjānāti saññaṃ katvā jānātīti saññā, sā sañjānanalakkhaṇā. Sā hi uppajjamānā dāruādīsu vaḍḍhakiādīnaṃ saññāṇakaraṇaṃ viya pacchā sañjānanassa kāraṇabhūtaṃ ākāraṃ gahetvā uppajjati. Nimittakārikāya tāvetaṃ yujjati, nimittena sañjānantiyā pana kathanti? Sāpi puna aparāya saññāya sañjānanassa nimittaṃ ākāraṃ gahetvā uppajjatīti na ettha koci asambhavo.

Ceteti attanā sampayuttadhamme ārammaṇe abhisandahati, saṅkhatābhisaṅkharaṇe vā byāpāramāpajjatīti cetanā. Tathā hi ayameva abhisaṅkharaṇe padhānattā vibhaṅge suttantabhājaniye saṅkhārakkhandhaṃ vibhajantena 『『saṅkhatamabhisaṅkharontīti saṅkhārā』』ti (saṃ. ni. 3.79) vatvā 『『cakkhusamphassajā cetanā』』tyādinā (vibha. 21) niddiṭṭhā. Sā cetayitalakkhaṇā, jeṭṭhasissamahāvaḍḍhakiādayo viya sakiccaparakiccasādhikāti daṭṭhabbaṃ. Ekaggatāvitakkavicārapītīnaṃ sarūpavibhāvanaṃ heṭṭhā āgatameva.

Jīvanti tena sampayuttadhammāti jīvitaṃ, tadeva sahajātānupālane ādhipaccayogena indriyanti jīvitindriyaṃ, taṃ anupālanalakkhaṇaṃ uppalādianupālakaṃ udakaṃ viya. Karaṇaṃ kāro, manasmiṃ kāro manasikāro, so cetaso ārammaṇe samannāhāralakkhaṇo. Vitakko hi sahajātadhammānaṃ ārammaṇe abhiniropanasabhāvattā te tattha pakkhipanto viya hoti, cetanā attanā ārammaṇaggahaṇena yathāruḷhe dhammepi tattha tattha niyojentī balanāyako viya hoti, manasikāro te ārammaṇābhimukhaṃ payojanato ājānīyānaṃ payojanakasārathi viyāti ayametesaṃ viseso. Dhammānañhi taṃ taṃ yāthāvasarasalakkhaṇaṃ sabhāvato paṭivijjhitvā bhagavatā te te dhammā vibhattāti bhagavati saddhāya 『『evaṃ visesā ime dhammā』』ti okappetvā uggahaṇaparipucchādivasena tesaṃ sabhāvasamadhigamāya yogo karaṇīyo, na pana tattha tattha vippaṭipajjantehi sammoho āpajjitabboti ayamettha ācariyānaṃ anusāsanī. Sabbesampi ekūnanavuticittānaṃ sādhāraṇā niyamato tesu uppajjanatoti sabbacittasādhāraṇā nāma.

我來為您直譯這段巴利文： 2. "如何"是想說明自性相應行相的發問。觸即接觸，此以觸為相。此雖是無色法而以觸相方式于所緣轉起，彼觸相轉起應如見到食酸者等生唾等而見。受即領納所緣味而經驗，彼以受為相。因為到達所緣味經驗時，其餘相應法只以一部分經驗味，但由自在性受才確實經驗。故此說"如享受美食味的王"。彼由樂等方式的差別將自說。想即于青等差別所緣想知而知為想，彼以想知為相。因為彼生起時如木等中工匠等作記號，取后想知因緣的行相而生起。此于作記號者適合，但于以記號想知者如何？彼也取另一想的想知記號行相而生起，故此中無任何不可能。思即自身令相應法于所緣結合，或於有為造作中起作用為思。故此在分別中經分別分別行蘊時說"造作有為為行"后以"眼觸生思"等顯示，由在造作中為主故。彼以思為相，應見如首席學生、大工匠等成就自他作。一境性、尋、伺、喜的自性辨別已如前來。諸相應法由此活為命，彼即由護持俱生故以增上相應為根為命根，彼以護持為相如護持蓮等的水。作為作，于意中作為作意，彼以令心於所緣作意為相。因為尋由令俱生法置於所緣性故如投彼等於彼，思由自取所緣而令已住法于彼彼處如軍統帥，作意由令彼等向所緣如馴良馬的駕馭者，此是彼等差別。因為世尊通達法的如是如是真實自相性已分別彼彼法，故由信世尊確信"此等法如是差別"，由受持詢問等方式為通達彼等自性應作修習，不應于彼彼處顛倒而陷入迷惑，此是此中阿阇黎們的教導。由一切八十九心共通必定於彼等生起故名遍一切心。;

Adhimuccanaṃ adhimokkho, so sanniṭṭhānalakkhaṇo, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo. Vīrānaṃ bhāvo, kammaṃ, vidhinā īrayitabbaṃ pavattetabbanti vā vīriyaṃ, ussāho, so sahajātānaṃ upatthambhanalakkhaṇo. Vīriyavasena hi tesaṃ olīnavuttitā na hoti. Evañca katvā imassa vitakkādīhi viseso supākaṭo hoti. Chandanaṃ chando, ārammaṇena atthikatā, so kattukāmatālakkhaṇo. Tathā hesa 『『ārammaṇaggahaṇe cetaso hatthappasāraṇaṃ viyā』』ti (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) vuccati. Dānavatthuvissajjanavasena pavattakālepi cesa vissajjitabbena tena atthikova khipitabbausūnaṃ gahaṇe atthiko issāso viya. Sobhanesu taditaresu ca pakārena kiṇṇā vippakiṇṇāti pakiṇṇakā.
Sobhanāpekkhāya itare, itarāpekkhāya sobhanā ca aññe nāma, tesaṃ samānā na uddhaccasaddhādayo viya akusalādisabhāvāyevāti aññasamānā.

Aññasamānacetasikavaṇṇanā niṭṭhitā.

Akusalacetasikavaṇṇanā

我來為您直譯這段巴利文： 3. 確信為勝解，彼以決定為相，由於所緣不動應如門柱而見。勇者之性、業、或應以方式發動、轉起為精進、勇猛，彼以支援俱生為相。因為由精進彼等無懈怠轉起。如是作此彼與尋等差別極明顯。欲求為欲，是對所緣之需求，彼以欲作為相。故此說"如心於取所緣時伸手"。即使于捨棄施物時轉起，此也需求所舍如射手需求所射之箭的取。於美及其他中以方式散佈、遍散為雜。 4. 對美而言為他，對他而言為美名為異，與彼等相同非如掉舉信等唯不善等自性為遍一切。遍一切心所釋畢。不善心所釋

Evaṃ tāva sabbacittasādhāraṇavasena, pakiṇṇakavasena ca sobhanetarasabhāve terasa dhamme uddisitvā idāni heṭṭhā cittavibhāge niddiṭṭhānukkamena akusaladhammapariyāpanne paṭhamaṃ, tato sobhanadhammapariyāpanne ca dassetuṃ 『『moho』』tyādi vuttaṃ. Ahetukā pana āveṇikadhammā natthīti na te visuṃ vuttā. Ārammaṇe muyhatīti moho, aññāṇaṃ, so ārammaṇasabhāvacchādanalakkhaṇo. Ārammaṇaggahaṇavasappavattopi hesa tassa yathāsabhāvappaṭicchādanākaāreneva pavattati. Na hirīyati na lajjatīti ahiriko, puggalo, dhammasamūho vā. Ahirikassa bhāvo ahirikkaṃ, tadeva ahirikaṃ. Na ottappatīti anottappaṃ. Tattha gūthato gāmasūkaro viya kāyaduccaritādito ajigucchanalakkhaṇaṃ ahirikaṃ, aggito salabho viya tato anuttāsalakkhaṇaṃ anottappaṃ. Tenāhu porāṇā –

『『Jigucchati nāhiriko, pāpā gūthāva sūkaro;

Na bhāyati anottappī, salabho viya pāvakā』』ti.

Uddhatassa bhāvo uddhaccaṃ, taṃ cittassa avūpasamalakkhaṇaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya. Lubbhatīti lobho, so ārammaṇe abhisaṅgalakkhaṇo makkaṭālepo viya. Cittassa ālambitukāmatāmattaṃ chando, lobho tattha abhigijjhananti ayametesaṃ viseso. 『『Idameva saccaṃ, moghamañña』』nti micchābhinivesalakkhaṇā diṭṭhi. Ñāṇañhi ārammaṇaṃ yathāsabhāvato jānāti, diṭṭhi yathāsabhāvaṃ vijahitvā ayāthāvato gaṇhātīti ayametesaṃ viseso. 『『Seyyohamasmī』』tyādinā maññatīti māno, so uṇṇatilakkhaṇo. Tathā hesa 『『ketukamyatāpaccupaṭṭhāno』』ti (dha. sa. aṭṭha. 400) vutto. Dussatīti doso, so caṇḍikkalakkhaṇo pahaṭāsīviso viya, issatīti issā, sā parasampattiusūyanalakkhaṇā. Maccharassa bhāvo macchariyaṃ, 『『mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotū』』ti pavattaṃ vā macchariyaṃ, taṃ attasampattinigūhanalakkhaṇaṃ. Kucchitaṃ katanti kukataṃ. Katākataduccaritasucaritaṃ. Akatampi hi kukata』』nti voharanti 『『yaṃ mayā akataṃ. Taṃ kukata』』nti. Idha pana katākataṃ ārabbha uppanno vippaṭisāracittuppādo kukataṃ, tassa bhāvo kukkuccaṃ, taṃ katākataduccaritasucaritānusocanalakkhaṇaṃ. Thinanaṃ thinaṃ, anussāhanāvasaṃsīdanavasena saṃhatabhāvo. Middhanaṃ middhaṃ, vigatasāmatthiyatā, asattivighāto vā, tattha thinaṃ cittassa akammaññatālakkhaṇaṃ, middhaṃ vedanādikkhandhattayassāti ayametesaṃ viseso. Tathā hi pāḷiyaṃ (dha. sa. 1162-1163) 『『tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Tattha katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā』』tyādinā imesaṃ niddeso pavatto. Nanu ca 『『kāyassā』』ti vacanato rūpakāyassapi akammaññatā middhanti tassa rūpabhāvopi āpajjatīti? Nāpajjati, tattha tattha ācariyehi ānītakāraṇavasenevassa paṭikkhittattā. Tathā hi middhavādimatappaṭikkhepanatthaṃ tesaṃ vādanikkhepapubbakaṃ aṭṭhakathādīsu bahudhā vitthārenti ācariyā. Ayaṃ panettha saṅgaho –

『『Keci middhampi rūpanti, vadantetaṃ na yujjati;

Pahātabbesu vuttattā, kāmacchandādayo viya.

『『Pahātabbesu akkhāta-metaṃ nīvaraṇesu hi;

Rūpantu na pahātabba-makkhātaṃ dassanādinā.

『『『Na tumhaṃ bhikkhave rūpaṃ, pajahethā』ti pāṭhato;

Paheyyabhāvalesopi, yattha rūpassa dissati.

『『Tattha tabbisayacchanda-rāgahāni pakāsitā;

Vuttañhi tattha yo chanda-rāgakkhepotiādikaṃ.

我來為您直譯這段巴利文： 5. 如是先由遍一切心方式，由雜方式在美與非美性中列舉十三法后，今為依心分別中所示次第先顯示攝屬不善法，后顯示攝屬美法而說"癡"等。因為無記別有法故不別說彼。于所緣迷惑為癡，無知，彼以覆蓋所緣自性為相。即使由取所緣力轉起，此也以覆蓋彼如實性行相而轉起。不慚不愧為無慚，補特伽羅或法集。無慚的性為無慚性，即是無慚。不怖畏為無愧。此中如村豬對糞便般對身惡行等不厭惡為相為無慚，如飛蛾對火般對彼不怖畏為相為無愧。故古德說： "無慚不厭惡，如豬對糞便，無愧不怖畏，如蛾對火焰。" 掉舉的性為掉舉，彼以心不寂靜為相如石擊起的塵灰。貪求為貪，彼以粘著所緣為相如猴膠。心欲取性為欲，貪于彼處極貪著，此是彼等差別。"此才是真實，余為空虛"以邪執著為相為見。因為智如實知所緣，見舍如實性而非如實取，此是彼等差別。以"我勝"等方式思量為慢，彼以高舉為相。故此說"以欲作旗相現前"。嗔恚為嗔，彼以兇暴為相如被打蛇。妒羨為嫉，彼以嫉妒他人成就為相。慳的性為慳，或轉起"愿此稀有不屬他人，唯屬於我"為慳，彼以隱藏自己成就為相。惡作為惡作。作未作的善不善。因為未作也稱惡作"我未作的是惡作"。此中緣已作未作生起的追悔心生為惡作，彼性為惡作，彼以追悔已作未作善惡為相。沉為昏沉，由無勇猛沉沒方式成合狀。眠為睡眠，失去能力，或力損害，此中昏沉以心不適業為相，睡眠則受等三蘊，此是彼等差別。故在聖典中"此中何為昏沉？凡心不適業。此中何為睡眠？凡身不適業"等如是顯示此等。豈非由說"身的"故身體的不適業為睡眠而成彼為色性？不成，由彼處彼處阿阇黎引生因而否定故。故為否定睡眠論者見而由說彼等見前在義釋等中阿阇黎多方廣說。此中此是攝： "有說睡眠是色，此說不適合，由說于應斷，如欲貪等故。此說于應斷，諸蓋之中故，色則非應斷，由見等所說。由'諸比丘汝等，不應斷色'句，乃至應斷性，於色亦不見。彼中顯示斷，彼所緣欲貪，因說彼中欲，貪斷等如是。

『『Rūpārūpesu middhesu, arūpaṃ tattha desitaṃ;

Iti ce natthi taṃ tattha, avisesena pāṭhato.

『『Sakkā hi anumātuṃ yaṃ, middhaṃ rūpanti cintitaṃ;

Tampi nīvaraṇaṃ middha-bhāvato itaraṃ viya.

『『Sampayogābhidhānā ca, na taṃ rūpanti nicchayo;

Arūpīnañhi khandhānaṃ, sampayogo pavuccati.

『『Tathāruppe samuppatti, pāṭhato natthi rūpatā;

Niddā khīṇāsavānantu, kāyagelaññato siyā』』ti.

Akusalacetasikavaṇṇanā niṭṭhitā.

Sobhanacetasikavaṇṇanā

Saddahatīti saddhā, buddhādīsu pasādo, sā sampayuttadhammānaṃ pasādanalakkhaṇā udakappasādakamaṇi viya. Saraṇaṃ sati, asammoso, sā sampayuttadhammānaṃ sāraṇalakkhaṇā. Hirīyati kāyaduccaritādīhi jigucchatīti hirī, sā pāpato jigucchanalakkhaṇā. Ottappatīti ottappaṃ, taṃ pāpato uttāsalakkhaṇaṃ. Attagāravavasena pāpato jigucchanato kulavadhū viya hirī, paragāravavasena pāpato uttāsanato vesiyā viya ottappaṃ. Lobhappaṭipakkho alobho, so ārammaṇe cittassa alaggatālakkhaṇo muttabhikkhu viya. Dosappaṭipakkho adoso, so acaṇḍikkalakkhaṇo anukūlamitto viya. Tesu dhammesu majjhattatā tatramajjhattatā, sā cittacetasikānaṃ ajjhupekkhanalakkhaṇā samappavattānaṃ assānaṃ ajjhupekkhako sārathi viya.

Kāyassa passambhanaṃ kāyappassaddhi. Cittassa passambhanaṃ cittappassaddhi. Ubhopi cetā kāyacittadarathavūpasamalakkhaṇā. Kāyassa lahubhāvo kāyalahutā. Tathā cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā. Kāyassa mudubhāvo kāyamudutā. Tathā cittamudutā. Tā kāyacittathaddhabhāvavūpasamalakkhaṇā. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā, kāyassa kammaññatā kāyakammaññatā. Tathā cittakammaññatā. Tā kāyacittaakammaññabhāvavūpasamalakkhaṇā. Paguṇassa bhāvo pāguññaṃ, tadeva pāguññatā, kāyassa pāguññatā kāyapāguññatā. Tathā cittapāguññatā. Tā kāyacittānaṃ gelaññavūpasamalakkhaṇā. Kāyassa ujukabhāvo kāyujukatā. Tathā cittujukatā. Tā kāyacittānaṃ ajjavalakkhaṇā. Yathākkamaṃ panetā kāyacittānaṃ sārambhādikaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, kāyoti cettha vedanādikkhandhattayassa gahaṇaṃ. Yasmā cete dve dve dhammāva ekato hutvā yathāsakaṃ paṭipakkhadhamme hananti, tasmā idheva duvidhatā vuttā, na samādhiādīsu. Apica cittappassaddhiādīhi cittasseva passaddhādibhāvo hoti, kāyappassaddhiādīhi pana rūpakāyassapi taṃsamuṭṭhānapaṇītarūpapharaṇavasenāti tadatthasandassanatthañcettha duvidhatā vuttā. Sobhanānaṃ sabbesampi sādhāraṇā niyamena tesu uppajjanatoti sobhanasādhāraṇā.

Sammā vadanti etāyāti sammāvācā, vacīduccaritavirati. Sā catubbidhā musāvādā veramaṇi, pisuṇavācā veramaṇi, pharusavācā veramaṇi, samphappalāpā veramaṇīti. Kammameva kammanto suttantavanantādayo viya. Sammā pavatto kammanto sammākammanto, kāyaduccaritavirati. Sā tividhā pāṇātipātā veramaṇi, adinnādānā veramaṇi, kāmesumicchācārā veramaṇīti. Sammā ājīvanti etenāti sammāājīvo, micchājīvavirati. So pana ājīvahetukakāyavacīduccaritato viramaṇavasena sattavidho, kuhanalapanādimicchājīvaviramaṇavasena bahuvidho vā. Tividhāpi panetā paccekaṃ sampattasamādānasamucchedavirativasena tividhā viratiyo nāma yathāvuttaduccaritehi viramaṇato.

我來為您直譯這段巴利文： "於色無色睡眠，彼中說無色，若如是彼無，由不別說故。能推知所思，睡眠為色者，彼亦為蓋由，睡眠性如他。由相應說故，決定彼非色，說相應唯是，無色諸蘊故。如是無色中，生起無色性，漏盡者睡眠，由身病可有。" 不善心所釋畢。美心所釋 6. 信故為信，于佛等凈信，彼以令相應法清凈為相如凈水寶珠。念爲念，不迷，彼以令相應法憶持為相。慚于身惡行等厭惡為慚，彼以厭惡惡為相。怖畏為愧，彼以怖畏惡為相。由自尊重故厭惡惡如良家婦女為慚，由他尊重故怖畏惡如妓女為愧。貪的對治為無貪，彼以心於所緣不粘著為相如解脫比丘。嗔的對治為無嗔，彼以不兇暴為相如隨順友。于彼等法中立性為處中，彼以旁觀心心所為相如御者旁觀平行馬。身輕安為身輕安。心輕安為心輕安。二者皆以身心熱惱止息為相。身輕性為身輕。如是心輕。彼等以身心重性止息為相。身柔性為身柔。如是心柔。彼等以身心僵硬性止息為相。于業善為適業，彼性為適業性，身適業性為身適業性。如是心適業性。彼等以身心不適業性止息為相。熟練性為熟練，即是熟練性，身熟練性為身熟練性。如是心熟練性。彼等以身心病止息為相。身正直性為身正直性。如是心正直性。彼等以身心正直為相。而此等依次由身心暴等作界動對治緣而生，此中身即受等三蘊的攝取。因為此等二二法合一而各自破除對治法，故此中說二種，不在定等中。又由心輕安等唯心有輕安等性，但由身輕安等由彼所生勝色遍滿方式色身也有，為顯示彼義故此中說二種。由必定於美生起故為遍一切美。 7. 由此正說為正語，離語惡行。彼四種為離妄語、離離間語、離粗惡語、離雜穢語。業即業處如經林等。正轉起業為正業，離身惡行。彼三種為離殺生、離不與取、離欲邪行。由此正命為正命，離邪命。彼由離以命為因的身語惡行方式為七種，或由離誑諂等邪命方式為多種。而此三種各由已至、受持、斷絕離方式為三種離，由離如所說惡行故。

Karoti paradukkhe sati sādhūnaṃ hadayakhedaṃ janeti, kirati vā vikkhipati paradukkhaṃ, kiṇāti vā taṃ hiṃsati, kiriyati vā dukkhitesu pasāriyatīti karuṇā, sā paradukkhāpanayanakāmatālakkhaṇā. Tāya hi paradukkhaṃ apanīyatu vā, mā vā, tadākāreneva sā pavattati. Modanti etāyāti muditā, sā parasampattianumodanalakkhaṇā, appamāṇasattārammaṇattā appamāṇā, tā eva appamaññā. Nanu ca 『『catasso appamaññā』』ti vakkhati, kasmā panettha dveyeva vuttāti? Adosatatramajjhattatāhi mettupekkhānaṃ gahitattā. Adosoyeva hi sattesu hitajjhāsayavasappavatto mettā nāma. Tatramajjhattatāyeva tesu paṭighānunayavūpasamappavattā upekkhā nāma. Tenāhu porāṇā –

『『Abyāpādena mettā hi, tatramajjhattatāya ca;

Upekkhā gahitā yasmā, tasmā na gahitā ubho』』ti. (abhidha. 70);

Pakārena jānāti aniccādivasena avabujjhatīti paññā, sā eva yathāsabhāvāvabodhane ādhipaccayogato indriyanti paññindriyaṃ. Atha saññāviññāṇapaññānaṃ kiṃ nānākaraṇanti? Saññā tāva nīlādivasena sañjānanamattaṃ karoti, lakkhaṇappaṭivedhaṃ kātuṃ na sakkoti. Viññāṇaṃ lakkhaṇappaṭivedhampi sādheti, ussakkitvā pana maggaṃ pāpetuṃ na sakkoti. Paññā pana tividhampi karoti, bālagāmikaheraññikānaṃ kahāpaṇāvabodhanamettha nidassananti. Ñāṇavippayuttasaññāya cettha ākāraggahaṇavasena uppajjanakāle viññāṇaṃ abbohārikaṃ, sesakāle balavaṃ. Ñāṇasampayuttā pana ubhopi tadanugatikā honti. Sabbathāpi pañcavīsatīti sambandho.

9.『『Terasaññasamānā』』tyādi tīhi rāsīhi vuttānaṃ saṅgaho.

Sobhanacetasikavaṇṇanā niṭṭhitā.

Sampayoganayavaṇṇanā

Cittena saha aviyuttā cittāviyuttā, cetasikāti vuttaṃ hoti. Uppajjatīti uppādo, cittameva uppādo cittuppādo. Aññattha pana sasampayuttaṃ cittaṃ cittuppādoti vuccati 『『uppajjati cittaṃ etenāti uppādo, dhammasamūho, cittañca taṃ uppādo cāti cittuppādo』』ti katvā. Samāhāradvandepi hi pulliṅgaṃ katthaci saddavidū icchanti. Tesaṃ cittāviyuttānaṃ cittuppādesu paccekaṃ sampayogo ito paraṃ yathāyogaṃ pavuccatīti sambandho.

Aññasamānacetasikasampayoganayavaṇṇanā

Sabhāvena avitakkattā dvipañcaviññāṇāni vajjitāni etehi, tehi vā etāni vajjitānīti dvipañcaviññāṇavajjitāni, catucattālīsa kāmāvacaracittāni. Tesu ceva ekādasasu paṭhamajjhānacittesu ca vitakko jāyati sesānaṃ bhāvanābalena avitakkattāti adhippāyo.

14.Tesu ceva pañcapaññāsasavitakkacittesu, ekādasasu dutiyajjhānacittesu cāti chasaṭṭhicittesu vicāro jāyati.

Dvipañcaviññāṇehi, vicikicchāsahagatena cāti ekādasahi vajjitesu aṭṭhasattaticittesu adhimokkho jāyati.
Pañcadvārāvajjanena, dvipañcaviññāṇehi, sampaṭicchanadvayena, santīraṇattayena cāti soḷasahi vajjitesu tesattatiyā cittesu vīriyaṃ jāyati.
Domanassasahagatehidvīhi , upekkhāsahagatehi pañcapaññāsacittehi, kāyaviññāṇadvayena, ekādasahi catutthajjhānehi cāti sattaticittehi vajjitesu ekapaññāsacittesu pīti jāyati.
Ahetukehi aṭṭhārasahi, momūhehi dvīhi cāti vīsatiyā cittehi vajjitesu ekūnasattaticittesu chando jāyati.

我來直譯這段巴利文為簡體中文: 8. 當他人遭受痛苦時,引發善者心中的憂傷,或者驅散他人的痛苦,或者傷害那痛苦,或者在受苦者身上延伸,這就是悲憫。其特相是希望去除他人的痛苦。無論他人的痛苦是否能被去除,悲憫都以這樣的形式運作。由此而歡喜的是隨喜,其特相是隨喜他人的成就,因緣于無量眾生故為無量,這些即是無量心。然而將說"四無量心",為何這裡只說兩種?因為無瞋和舍已包含慈與舍。確實,無瞋對眾生生起利益意樂即名為慈。舍性對眾生離於嗔恨與貪愛即名為舍。因此古德說: "由無瞋故攝慈心,由舍性故攝舍心; 因為二者已攝受,是故不再別說明。"(阿毗達摩 70) 以種種方式了知,通過無常等而覺悟,是為慧,這慧在如實覺知上具有增上力用,故名慧根。那麼想、識、慧有何差別?想僅能依藍等相行認知作用,不能通達諸法實相。識能成就通達實相,但不能更進一步達至聖道。慧則三者都能做到,此處以愚人、商人、驗錢者對錢幣的認識為譬喻。此中離智的想,在以行相生起時,識力微弱,其餘時則強盛。但與智相應時,二者都隨智而行。總之為二十五。 9. "十三通一心所"等是以三類所說的攝集。善心所釋文完。相應法釋文 10. 與心不相離為心不相離,即是心所。生起為生,心之生起為心生起。在其他處說與相應法俱生的心為心生起,因為"由此心生起為生起,是法的集合,心與此生起即是心生起"。複合詞中也有時語法學家認為應用陽性。這些心不相離的[心所]於心生起中各各相應,以下將如理闡述其關係。通一心所相應法釋文 13. 因本性無尋故,離兩種五識的四十四欲界心。於此等及十一初禪心中生起尋,其餘以修習力故無尋,此為要義。 14. 於此等五十五有尋心及十一第二禪心,共六十六心中生起伺。 15. 除兩種五識及疑相應心等十一心,於七十八心中生起勝解。 16. 除五門轉向、兩種五識、二領受、三推度等十六心,於七十三心中生起精進。 17. 除二憂相應、五十五舍相應、二身識、十一第四禪等七十心,於五十一心中生起喜。 18. 除十八無因心及二癡根心等二十心,於六十九心中生起欲。

19.Te panāti pakiṇṇakavivajjitā taṃsahagatā ca. Yathākkamanti vitakkādichapakiṇṇakavajjitataṃsahitakamānurūpato. 『『Chasaṭṭhi pañcapaññāsā』』tyādi ekavīsasatagaṇanavasena, ekūnanavutigaṇanavasena ca yathārahaṃ yojetabbaṃ.

Aññasamānacetasikasampayoganayavaṇṇanā niṭṭhitā.

Akusalacetasikasampayoganayavaṇṇanā

『『Sabbākusalasādhāraṇā』』ti vatvā tadeva samatthetuṃ 『『sabbesupī』』tyādi vuttaṃ. Yo hi koci pāṇātipātādīsu paṭipajjati, so sabbopi mohena tattha anādīnavadassāvī ahirikena tato ajigucchanto, anottappena anottappanto, uddhaccena avūpasanto ca hoti, tasmā te sabbākusalesu upalabbhanti.

21.Lobhasahagatacittesvevāti eva-kāro adhikāratthāyapi hotīti 『『diṭṭhisahagatacittesū』』tiādīsupi avadhāraṇaṃ daṭṭhabbaṃ. Sakkāyādīsu hi abhinivisantassa tattha mamāyanasambhavato diṭṭhi lobhasahagatacittesveva labbhati. Mānopi ahaṃmānavasena pavattanato diṭṭhisadisova pavattatīti diṭṭhiyā saha ekacittuppādena pavattati kesarasīho viya aparena tathāvidhena saha ekaguhāyaṃ, na cāpi dosamūlādīsu uppajjati attasinehasannissayabhāvena ekantalobhapadaṭṭhānattāti so diṭṭhivippayuttesveva labbhati.

Tathā parasampattiṃ usūyantassa, attasampattiyā ca parehi sādhāraṇabhāvaṃ anicchantassa, katākataduccaritasucarite anusocantassa ca tattha tattha paṭihananavaseneva pavattanato issāmacchariyakukkuccāni paṭighacittesveva.
Akammaññatāpakatikassa tathā sabhāvatikkhesu asaṅkhārikesu pavattanāyogato thinamiddhaṃ sasaṅkhārikesveva labbhati.
Sabbāpuññesveva cattāro cetasikā gatā, lobhamūleyeva yathāsambhavaṃ tayo gatā, dosamūlesveva dvīsu cattāro gatā, tathā sasaṅkhāreyeva dvayanti yojanā. Vicikicchā vicikicchācitte cāti ca-saddo avadhāraṇe. Vicikicchā vicikicchācitteyevāti sambandho.

Akusalacetasikasampayoganayavaṇṇanā niṭṭhitā.

Sobhanacetasikasampayoganayavaṇṇanā

我來直譯這段巴利文為簡體中文： 19. "它們"指除去雜心所及其相應者。"依次"是按照離去尋等六種雜心所及其相應的順序。"六十六、五十五"等應依一百二十一的計數和八十九的計數來適當配合。通一心所相應法釋文完。不善心所相應法釋文 20. 說"遍一切不善"后,為證成此義而說"於一切"等。因為任何人從事殺生等[惡行],他必定都因癡而不見其過患,因無慚而不厭惡它,因無愧而不畏懼,因掉舉而不寂靜,所以這些[心所]在一切不善中都可得見。 21. "唯于貪相應心中"的"唯"字也表示範圍,因此在"于邪見相應心中"等處也當見其限定義。因為執著于有身等時,由於生起我所想,邪見只在貪相應心中可得。慢也因以我慢的方式運作而與邪見相似,故與邪見同在一心生起中運作,如同獅王與另一同類共處一窟,且不生起于瞋根等處,因為以自愛為所依且必定以貪為近因,所以唯在離見心中可得。 24. 同樣,嫉妒他人的成就、不願自己的成就與他人共享、追悔已作未作的惡行善行時,都是以抗拒的方式運作,所以嫉、慳、追悔唯在瞋恚心中[可得]。 25. 因為[心]不適業性的自性不適合在本性銳利的無行[心]中運作,所以昏沉、睡眠唯在有行[心]中可得。 27. 四種心所遍一切不善,三種隨宜在貪根中,四種唯在二種瞋根中,如是二種唯在有行中,這是配合。疑則在疑心中,此處"及"字表示限定。疑唯在疑心中,此為關係。不善心所相應法釋文完。善心所相應法釋文

Lokuttaracittesu pādakajjhānādivasena kadāci sammāsaṅkappaviraho siyā, na pana viratīnaṃ abhāvo maggassa kāyaduccaritādīnaṃ samucchedavasena, phalassa ca tadanukūlavasena pavattanatoti vuttaṃ 『『viratiyo panā』』tyādi. Sabbathāpīti sabbehipi taṃtaṃduccaritadurājīvānaṃ vidhamanavasappavattehi ākārehi. Na hi etāsaṃ lokiyesu viya lokuttaresupi musāvādādīnaṃ visuṃ visuṃ pahānavasena pavatti hoti sabbesameva duccaritadurājīvānaṃ tena tena maggena kesañci sabbaso, kesañci apāyagamanīyādiavatthāya pahānavasena ekakkhaṇe samucchindanato. Nanu cāyamattho 『『ekatovā』』ti imināva siddhoti? Taṃ na, tissannaṃ ekatovuttiparidīpanamattena catubbidhavacīduccaritādīnaṃ paṭipakkhākārappavattiyā adīpitattā. Keci pana imamatthaṃ asallakkhetvāva 『『『sabbathāpī』ti idaṃ atiritta』』nti vadanti, tattha tesaṃ aññāṇameva kāraṇaṃ. 『『Niyatā』』ti imināpi lokiyesu viya kadāci sambhavaṃ nivāreti. Tathā hetā lokiyesu yevāpanakavasena desitā, idha pana sarūpeneva. Kāmāvacarakusalesvevāti avadhāraṇena kāmāvacaravipākakiriyesu mahaggatesu ca sambhavaṃ nivāreti. Tathā ceva upari vakkhati. Kadācīti musāvādādiekekaduccaritehi paṭiviramaṇakāle. Kadāci uppajjantāpi na ekato uppajjanti vītikkamitabbavatthusaṅkhātānaṃ attano ārammaṇānaṃ sambhavāpekkhattāti vuttaṃ 『『visuṃ visu』』nti.
Appanāppattānaṃ appamaññānaṃ na kadāci somanassarahitā pavatti atthīti 『『pañcama…pe… cittesu cā』』ti vuttaṃ. Vinīvaraṇāditāya mahattaṃ gatāni, mahantehi vā jhāyīhi gatāni pattānīti mahaggatāni. Nānā hutvāti bhinnārammaṇattā attano ārammaṇabhūtānaṃ dukkhitasukhitasattānaṃ āpāthagamanāpekkhatāya visuṃ visuṃ hutvā. Etthāti imesu kāmāvacarakusalacittesu, karuṇāmuditābhāvanākāle appanāvīthito pubbe paricayavasena upekkhāsahagatacittehipi parikammaṃ hoti, yathā taṃ paguṇaganthaṃ sajjhāyantassa kadāci aññavihitassapi sajjhāyanaṃ, yathā ca paguṇavipassanāya saṅkhāre sammasantassa kadāci paricayabalena ñāṇavippayuttacittehipi sammasananti upekkhāsahagatakāmāvacaresu karuṇāmuditānaṃ asambhavavādo kecivādo kato. Appanāvīthiyaṃ pana tāsaṃ ekantato somanassasahagatesveva sambhavo daṭṭhabbo bhinnajātikassa viya bhinnavedanassapi āsevanapaccayābhāvato.

32.Tayo soḷasacittesūti sammāvācādayo tayo dhammā aṭṭhalokuttarakāmāvacarakusalavasena soḷasacittesu jāyanti.

Evaṃ niyatāniyatasampayogavasena vuttesu aniyatadhamme ekato dassetvā sesānaṃ niyatabhāvaṃ dīpetuṃ 『『issāmaccherā』』tyādi vuttaṃ. Issāmaccherakukkuccaviratikaruṇādayo nānā kadāci jāyanti, māno ca kadāci 『『seyyohamasmī』』tyādivasappavattiyaṃ jāyati. Thinamiddhaṃ tathā kadāci akammaññatāvasappavattiyaṃ saha aññamaññaṃ avippayogivasena jāyatīti yojanā. Atha vā māno cāti ettha ca-saddaṃ 『『sahā』』ti etthāpi yojetvā thinamiddhaṃ tathā kadāci saha ca sasaṅkhārikapaṭighe, diṭṭhigatavippayuttasasaṅkhārikesu ca issāmacchariyakukkuccehi, mānena ca saddhiṃ, kadāci taditarasasaṅkhārikacittasampayogakāle, taṃsampayogakālepi vā nānā ca jāyatīti yojanā daṭṭhabbā. Apare pana ācariyā 『『māno ca thinamiddhañca tathā kadāci nānā kadāci saha ca jāyatī』』ti ettakameva yojesuṃ.

我來直譯這段巴利文為簡體中文： 29. 在出世間心中,依據基礎禪那等的關係,有時可能缺少正思維,但諸離[心所]則不會缺少,因為道以斷除身惡行等的方式運作,而果則隨順於此而運作,所以說"諸離則"等。"以一切方式"是指以斷除各種惡行邪命的一切行相。這些[離]在出世間[心]中並非如世間[心]那樣,各別地舍離妄語等,因為一切惡行邪命都在同一剎那被某道完全斷除,有些則斷除其導向惡趣等的狀態。難道這個意思不是僅由"或一起"就已成立了嗎?不是的,因為僅說明三[離]一起生起,並未說明對四種語惡行等的對治行相的運作。有些人未能理解此義而說"以一切方式"這句是多餘的,這是因為他們的無知。以"決定"也遮遣如世間[心]般有時生起[的情況]。如是它們在世間[心]中是以附帶的方式說明,而此處則以自相說明。"唯在欲界善[心]中"的限定詞遮遣[它們]在欲界異熟、唯作和廣大[心]中生起的可能。如是將在後面說明。"有時"是指遠離妄語等個別惡行之時。即使有時生起也不會一起生起,因為需要待違犯事物所稱的自身所緣生起,所以說"各別"。 30. 已達安止的無量[心]從不離喜而生起,所以說"第五...等心中"。因離蓋等而達到廣大,或由廣大的禪修者所達到、證得,故名廣大。"分別"是因所緣不同,待各自所緣的苦樂眾生現前而各別生起。"此中"即在這些欲界善心中,在修習悲與喜時,在安止路之前由串習力,也以舍俱心作準備,如同熟練的文句即使偶爾心不在焉也能誦讀,又如熟練的觀照在觀察諸行時,有時由串習力也以離智心觀察,因此有人主張悲與喜不生起于舍俱欲界[心]中。但在安止路中,應知它們必定只在喜俱[心]中生起,因為異類如同異受不能成為習行緣。 32. "三[離]在十六心中"是指正語等三法在八出世間心和欲界善心等十六心中生起。 33. 如是說明了決定和不決定相應后,為顯示其餘諸法的決定性而合說不決定法,故說"嫉慳"等。嫉、慳、追悔、離、悲等分別有時生起,慢也有時以"我勝"等方式生起。昏沉、睡眠如是有時以不適業性的方式與彼此不相離而生起,此為配合。或者在"慢及"中的"及"字也連線到"俱",昏沉睡眠如是有時與有行瞋恚[心],與離見有行[心]中的嫉、慳、追悔和慢俱起,有時在與其他有行心相應時,或在與彼相應時也分別生起,應如是理解配合。但其他阿阇黎們只配合到"慢和昏沉睡眠如是有時分別有時俱起"。

34.Sesāti yathāvuttehi ekādasahi aniyatehi itare ekacattālīsa. Keci pana 『『yathāvuttehi aniyatayevāpanakehi sesā niyatayevāpanakā』』ti vaṇṇenti, taṃ tesaṃ matimattaṃ, idha yevāpanakanāmena kesañci anuddhaṭattā. Kevalañhettha niyatāniyatavasena cittuppādesu yathārahaṃ labbhamānacetasikamattasandassanaṃ ācariyena kataṃ, na yevāpanakanāmena keci uddhaṭāti.

Evaṃ tāva 『『phassādīsu ayaṃ dhammo ettakesu cittesu upalabbhatī』』ti cittaparicchedavasena sampayogaṃ dassetvā idāni 『『imasmiṃ cittuppāde ettakā cetasikā』』ti cetasikarāsiparicchedavasena saṅgahaṃ dassetuṃ 『『saṅgahañcā』』tyādi vuttaṃ.

Sobhanacetasikasampayoganayavaṇṇanā niṭṭhitā.

Sampayoganayavaṇṇanā niṭṭhitā.

Saṅgahanayavaṇṇanā

35.『『Chattiṃsā』』tyādi tattha tattha yathārahaṃ labbhamānakadhammavasena gaṇanasaṅgaho.

Paṭhamajjhāne niyuttāni cittāni, taṃ vā etesaṃ atthīti paṭhamajjhānikacittāni. Appamaññānaṃ sattārammaṇattā, lokuttarānañca nibbānārammaṇattā vuttaṃ 『『appamaññāvajjitā』』ti. 『『Tathā』』ti iminā aññasamānā, appamaññāvajjitā sobhanacetasikā ca saṅgahaṃ gacchantīti ākaḍḍhati. Upekkhāsahagatāti vitakkavicārapītisukhavajjā sukhaṭṭhānaṃ paviṭṭhaupekkhāya sahagatā. Pañcakajjhānavasenāti vitakkavicāre visuṃ visuṃ atikkamitvā bhāventassa nātitikkhañāṇassa vasena desitassa jhānapañcakassa vasena. Te pana ekato atikkamitvā bhāventassa tikkhañāṇassa vasena desitacatukkajjhānavasena dutiyajjhānikesu vitakkavicāravajjitānaṃ sambhavato catudhā eva saṅgaho hotīti adhippāyo.

37.Tettiṃsadvayaṃ catutthapañcamajjhānacittesu.

Mahaggatacittasaṅgahanayavaṇṇanā

38.Tīsūti kusalavipākakiriyavasena tividhesu sīlavisuddhivasena suvisodhitakāyavacīpayogassa kevalaṃ cittasamādhānamattena mahaggatajjhānāni pavattanti, na pana kāyavacīkammānaṃ visodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanapaṭippassambhanavasenāti vuttaṃ 『『virativajjitā』』ti. Paccekamevāti visuṃ visuṃyeva. Pannarasasūti rūpāvacaravasena tīsu, āruppavasena dvādasasūti pannarasasu. Appamaññāyo na labbhantīti ettha kāraṇaṃ vuttameva.

Mahaggatacittasaṅgahanayavaṇṇanā niṭṭhitā.

Kāmāvacarasobhanacittasaṅgahanayavaṇṇanā

我來直譯這段巴利文為簡體中文： 34. "其餘"指除去上述十一個不決定[心所]外的其餘四十一個。有些人註釋說"除去上述不決定附屬法外的其餘決定附屬法",這只是他們的想法,因為此處未以附屬法之名標舉某些[心所]。實際上,阿阇黎在此僅顯示依決定不決定而在心生起中如理可得的心所而已,並非以附屬法之名標舉某些[心所]。如是首先以"在觸等中此法在多少心中可得"通過限定心的方式顯示相應后,現在為顯示"在此心生起中有多少心所"通過限定心所聚的方式而說"攝受及"等。善心所相應法釋文完。相應法釋文完。攝受法釋文 35. "三十六"等是依各處如理可得之法的數目攝受。 36. 在初禪中運作的心,或有初禪的心,為初禪心。因無量[心]以有情為所緣,出世間[心]以涅槃為所緣,故說"除去無量"。以"如是"攝取通一心所和除去無量的善心所。舍俱即離尋、伺、喜、樂,由樂處所攝的舍所相應。"依五禪"是依分別超越尋伺而修習的中等智者所說的五種禪那。而對一起超越[尋伺]而修習的利智者所說的四禪,在第二禪心中可有離尋伺[的情況],故攝受唯有四種,此為要義。 37. 兩個三十三在第四、第五禪心中。廣大心攝受法釋文 38. "在三種"即在善、異熟、唯作三種中。對於已由戒清凈而善凈身語行為者,僅由心一境性即能生起廣大禪那,而非依清凈身語業,也非依斷除、止息惡行邪命,故說"除去諸離"。"各別"即分別。"在十五"即依色界三種,無色界十二種,共十五種。無量[心]不可得,其因已說。廣大心攝受法釋文完。欲界善心攝受法釋文

40.Paccekamevāti ekekāyeva. Appamaññānaṃ hi sattārammaṇattā, viratīnañca vītakkamitabbavatthuvisayattā natthi tāsaṃ ekacittuppāde sambhavoti lokiyaviratīnaṃ ekantakusalasabhāvattā natthi abyākatesu sambhavoti vuttaṃ 『『virativajjitā』』ti. Tenāha 『『pañca sikkhāpadā kusalāyevā』』ti (vibha. 715). Itarathā saddhāsatiādayo viya 『『siyā kusalā, siyā abyākatā』』ti vadeyya. Phalassa pana maggapaṭibimbabhūtattā, duccaritadurājīvānaṃ paṭippassambhanato ca na lokuttaraviratīnaṃ ekantakusalatā yuttāti tāsaṃ tattha aggahaṇaṃ. Kāmāvacaravipākānampi ekantaparittārammaṇattā, appamaññānañca sattārammaṇattā, viratīnampi ekantakusalattā vuttaṃ 『『appamaññāvirativajjitā』』ti.

Nanu ca paññattādiārammaṇampi kāmāvacarakusalaṃ hotīti tassa vipākenapi kusalasadisārammaṇena bhavitabbaṃ yathā taṃ mahaggatalokuttaravipākehīti? Nayidamevaṃ, kāmataṇhādhīnassa phalabhūtattā. Yathā hi dāsiyā putto mātarā icchitaṃ kātuṃ asakkonto sāmikeneva icchiticchitaṃ karoti, evaṃ kāmataṇhāyattatāya dāsisadisassa kāmāvacarakammassa vipākabhūtaṃ cittaṃ tena gahitārammaṇaṃ aggahetvā kāmataṇhārammaṇameva gaṇhātīti. Dvādasadhāti kusalavipākakiriyabhedesu paccekaṃ cattāro cattāro dukāti katvā tīsu dvādasadhā.

Idāni imesu paṭhamajjhānikādīhi dutiyajjhānikādīnaṃ bhedakaradhamme dassetuṃ 『『anuttare jhānadhammā』』tyādi vuttaṃ. Anuttare citte vitakkavicārapītisukhavasena jhānadhammā visesakā bhedakā. Majjhime mahaggate appamaññā, jhānadhammā ca. Parittesu kāmāvacaresu viratī, ñāṇapītī ca appamaññā ca visesakā, tattha viratī kusalehi vipākakiriyānaṃ visesakā, appamaññā kusalakiriyehi vipākānaṃ, ñāṇapītī pana tīsu paṭhamayugaḷādīhi dutiyayugaḷādīnanti daṭṭhabbaṃ.

Kāmāvacarasobhanacittasaṅgahanayavaṇṇanā niṭṭhitā.

Akusalacittasaṅgahanayavaṇṇanā

44.Dutiye asaṅkhāriketi diṭṭhivippayutte asaṅkhārike lobhamānena tatheva aññasamānā, akusalasādhāraṇā ca ekūnavīsati dhammāti sambandho.

45.Tatiyeti upekkhāsahagatadiṭṭhisampayutte asaṅkhārike.

46.Catuttheti diṭṭhivippayutte asaṅkhārike.

47.Issāmacchariyakukkuccāni panettha paccekameva yojetabbāni bhinnārammaṇattāyevāti adhippāyo.

Adhimokkhassa nicchayākārappavattito dveḷhakasabhāve vicikicchācitte sambhavo natthīti 『『adhimokkhavirahitā』』ti vuttaṃ.
Ekūnavīsati paṭhamadutiyaasaṅkhārikesu, aṭṭhārasa tatiyacatutthaasaṅkhārikesu, vīsa pañcame asaṅkhārike, ekavīsa paṭhamadutiyasasaṅkhārikesu, vīsati tatiyacatutthasasaṅkhārikesu, dvāvīsa pañcame sasaṅkhārike, pannarasa momūhadvayeti evaṃ akusale sattadhā ṭhitāti yojanā.

52.Sādhāraṇāti akusalānaṃ sabbesameva sādhāraṇabhūtā cattāro samānā ca chandapītiadhimokkhavajjitā aññasamānā apare dasāti ete cuddasa dhammā sabbākusalayoginoti pavuccantīti yojanā.

Akusalacittasaṅgahanayavaṇṇanā niṭṭhitā.

Ahetukacittasaṅgahanayavaṇṇanā

54.『『Tathā』』ti iminā aññasamāne paccāmasati.

Manoviññāṇadhātuyā viya visiṭṭhamananakiccāyogato mananamattā dhātūti manodhātu. Ahetukapaṭisandhiyugaḷeti upekkhāsantīraṇadvaye.

我來直譯這段巴利文為簡體中文： 40. "各別"即各自單獨。因為無量[心]以有情為所緣,諸離以應離之事為境,所以它們不能在一心生起中俱有,又因為世間諸離必定是善性,所以在無記中不能生起,故說"除去諸離"。因此說"五學處唯是善"。否則應如信、念等說"或善或無記"。但因為[道]果是道的映現,且因止息惡行邪命,出世間諸離不宜定為善性,所以在彼處不攝取它們。因為欲界異熟必定緣小所緣,無量[心]緣有情,諸離必定是善,故說"除去無量和諸離"。難道欲界善不是也緣概念等所緣嗎?那麼它的異熟也應該與善有相同的所緣,如同廣大和出世間的異熟那樣?不是這樣的,因為[欲界異熟]是欲愛所支配的果。就像婢女之子無法做母親想要的事,只能做主人想要的事,同樣,如婢女般依屬欲愛的欲界業的異熟心,不取彼所取的所緣,而只取欲愛的所緣。"十二種"即在善、異熟、唯作差別中各有四對,成三類十二種。 42. 現在為顯示在這些初禪等中,第二禪等的差別法而說"無上[心中]禪法"等。在無上心中以尋、伺、喜、樂等禪法為差別因。在中間廣大[心]中以無量和禪法[為差別因]。在小欲界[心]中以離、智、喜和無量為差別,其中諸離是善對異熟唯作的差別,無量是善唯作對異熟的[差別],而智與喜則在三類中是第一對等對第二對等的[差別],應如是理解。欲界善心攝受法釋文完。不善心攝受法釋文 44. "第二無行"即離見無行中,與貪、慢一樣的通一及遍不善的十九法,為關係。 45. "第三"即舍俱邪見相應無行中。 46. "第四"即離見無行中。 47. 嫉、慳、追悔在此應各別配合,因為所緣不同,此為要義。 50. 因為勝解以決定行相運作,在疑心的猶豫自性中不能生起,故說"離勝解"。 51. 十九在第一第二無行中,十八在第三第四無行中,二十在第五無行中,二十一在第一第二有行中,二十在第三第四有行中,二十二在第五有行中,十五在二癡根中,如是在不善中安立七種,此為配合。 52. "共通"即作為一切不善共通的四[遍不善]以及除去欲、喜、勝解的其餘十個通一[心所],這十四法稱為遍一切不善相應,此為配合。不善心攝受法釋文完。無因心攝受法釋文 54. 以"如是"攝取通一[心所]。 56. 因不具殊勝思考作用如意識界,只是思考之界,故名意界。"無因結生二"即舍俱推度二。

Dvādasa hasanacitte, ekādasa voṭṭhabbanasukhasantīraṇesu, dasa manodhātuttikāhetukapaṭisandhiyugaḷavasena pañcasu, satta dvipañcaviññāṇesūti aṭṭhārasāhetukesu cittuppādesu saṅgaho catubbidho hotīti yojanā.

59.Tettiṃsavidhasaṅgahoti anuttare pañca, tathā mahaggate, kāmāvacarasobhane dvādasa, akusale satta, ahetuke cattāroti tettiṃsavidhasaṅgaho.

60.Itthaṃ yathāvuttanayena cittāviyuttānaṃ cetasikānaṃ cittaparicchedavasena vuttaṃ sampayogañca cetasikarāsiparicchedavasena vuttaṃ saṅgahañca ñatvā yathāyogaṃ cittena samaṃ bhedaṃ uddise 『『sabbacittasādhāraṇā tāva satta ekūnanavuticittesu uppajjanato paccekaṃ ekūnanavutividhā , pakiṇṇakesu vitakko pañcapaññāsacittesu uppajjanato pañcapaññāsavidho』』tyādinā katheyyāti attho.

Ahetukacittasaṅgahanayavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Cetasikaparicchedavaṇṇanā niṭṭhitā.

Pakiṇṇakaparicchedavaṇṇanā
Idāni yathāvuttānaṃ cittacetasikānaṃ vedanādivibhāgato, taṃtaṃvedanādibhedabhinnacittuppādavibhāgato ca pakiṇṇakasaṅgahaṃ dassetuṃ 『『sampayuttā yathāyoga』』ntyādi āraddhaṃ. Yathāyogaṃ sampayuttā cittacetasikā dhammā sabhāvato attano attano sabhāvavasena ekūnanavutividhampi cittaṃ ārammaṇavijānanasabhāvasāmaññena ekavidhaṃ, sabbacittasādhāraṇo phasso phusanasabhāvena ekavidhotyādinā tepaññāsa honti.
Idāni tesaṃ dhammānaṃ yathārahaṃ vedanā…pe… vatthuto saṅgaho nāma vedanāsaṅgahādināmako pakiṇṇakasaṅgaho cittuppādavaseneva taṃtaṃvedanādibhedabhinnacittuppādānaṃ vaseneva na katthaci taṃvirahena nīyate upanīyate, āharīyatītyattho.

Vedanāsaṅgahavaṇṇanā

3.Tatthāti tesu chasu saṅgahesu. Sukhādivedanānaṃ, taṃsahagatacittuppādānañca vibhāgavasena saṅgaho vedanāsaṅgaho. Dukkhato, sukhato ca aññā adukkhamasukhāma-kārāgamavasena. Nanu ca 『『dvemā, bhikkhave, vedanā sukhā dukkhā』』ti (saṃ. ni. 4.267) vacanato dve eva vedanāti? Saccaṃ, taṃ pana anavajjapakkhikaṃ adukkhamasukhaṃ sukhavedanāyaṃ , sāvajjapakkhikañca dukkhavedanāyaṃ saṅgahetvā vuttaṃ. Yampi katthaci sutte 『『yaṃ kiñci vedayitamidamettha dukkhassā』』ti (saṃ. ni. 4.259) vacanaṃ, taṃ saṅkhāradukkhatāya sabbavedanānaṃ dukkhasabhāvattā vuttaṃ. Yathāha – 『『saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmatañca yaṃ kiñcivedayitamidamettha dukkhassā』』ti (saṃ. ni. 4.259; itivu. aṭṭha. 52). Tasmā tissoyeva vedanāti daṭṭhabbā. Tenāha bhagavā – 『『tisso imā, bhikkhave, vedanā sukhā dukkhā adukkhamasukhā cā』』ti (itivu. 52-53; saṃ. ni.

我來直譯這段巴利文為簡體中文： 58. 十二在笑心中,十一在確定和樂推度中,十在意界三、無因結生二等五[心]中,七在二種五識中,如是在十八無因心生起中有四種攝受,此為配合。 59. "三十三種攝受"即在無上[心]中五種,廣大[心]中亦然,欲界善[心]中十二種,不善[心]中七種,無因[心]中四種,為三十三種攝受。 60. 如是依所說方法,了知心不相離的心所以限定心的方式所說的相應,和以限定心所聚的方式所說的攝受后,應如理說明[心所]與心的差別:"首先遍一切心的七[心所]在八十九心中生起,故各有八十九種,在雜[心所]中尋在五十五心中生起,故有五十五種"等,此為意義。無因心攝受法釋文完。如是名為顯明阿毗達摩義的阿毗達摩概要註釋中心所分別釋文完。雜分別釋文 1. 現在為顯示如上所說的心、心所依受等差別,及依具有各種受等差別的心生起差別的雜攝,而開始說"如理相應"等。如理相應的心、心所諸法,依自性雖有八十九種心,但以了知所緣的共同自性為一種,遍一切心的觸以觸知自性為一種等,共有五十三種。 2. 現在這些法如理依受等至依處的攝受,名為受攝等的雜攝,唯依心生起,即唯依具各種受等差別的心生起而轉,非於任何處離彼而轉,此為意義。受攝釋文 3. "此中"即在這六種攝中。依樂等受及其相應心生起的差別而攝為受攝。"不苦不樂"是除苦樂外的其他[受],有"ma"音。難道不是說"諸比丘,有此二受:樂與苦"故只有兩種受嗎?確實如此,但那是將無過類的不苦不樂攝入樂受,有過類的[不苦不樂]攝入苦受而說。在某些經中說"此中凡是所受皆是苦",那是就一切受以行苦性而有苦的自性而說。如說:"阿難,我說'凡是所受皆是苦'是就行無常性和行變異性而說。"因此應知唯有三受。故世尊說:"諸比丘,此三受:樂、苦、不苦不樂。"

4.249-251). Evaṃ tividhāpi panetā indriyadesanāyaṃ 『『sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriya』』nti (vibha. 219) pañcadhā desitāti taṃvasenapettha vibhāgaṃ dassetuṃ 『『sukhaṃ dukkha』』ntyādi vuttaṃ. Kāyikamānasikasātāsātabhedato hi sukhaṃ dukkhañca paccekaṃ dvidhā vibhajitvā 『『sukhindriyaṃ somanassindriyaṃ dukkhindriyaṃ domanassindriya』』nti (vibha. 219) desitā, upekkhā pana bhedābhāvato upekkhindriyanti ekadhāva. Yathā hi sukhadukkhāni aññathā kāyassa anuggahamupaghātañca karonti, aññathā manaso, nevaṃ upekkhā, tasmā sā ekadhāva desitā, tenāhu porāṇā –

『『Kāyikaṃ mānasaṃ dukkhaṃ, sukhañcopekkhavedanā;

Ekaṃ mānasameveti, pañcadhindriyabhedato』』ti. (sa. sa. 74);

Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ. Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ. Sabhāvato, parikappato vā iṭṭhānubhavanalakkhaṇaṃ somanassaṃ. Tathā aniṭṭhānubhavanalakkhaṇaṃ domanassaṃ. Majjhattānubhavanalakkhaṇā upekkhā.

5.Catucattālīsa paccekaṃ lokiyalokuttarabhedena ekādasavidhattā.

7.Sesānīti sukhadukkhasomanassadomanassasahagatehi avasesāni akusalato cha, ahetukato cuddasa, kāmāvacarasobhanato dvādasa, pañcamajjhānikāni tevīsāti sabbānipi pañcapaññāsa.

Vedanāsaṅgahavaṇṇanā niṭṭhitā.

Hetusaṅgahavaṇṇanā

Lobhādihetūnaṃ vibhāgavasena, taṃsampayuttavasena ca saṅgaho hetusaṅgaho. Hetavo nāma chabbidhā bhavantīti sambandho. Hetubhāvo pana nesaṃ sampayuttānaṃ suppatiṭṭhitabhāvasādhanasaṅkhāto mūlabhāvo. Laddhahetupaccayā hi dhammā viruḷhamūlā viya pādapā thirā honti, na ahetukā viya jalatale sevālasadisā. Evañca katvā ete mūlasadisatāya 『『mūlānī』』ti ca vuccanti. Apare pana 『『kusalādīnaṃ kusalādibhāvasādhanaṃ hetubhāvo』』ti vadanti, evaṃ sati hetūnaṃ attano kusalādibhāvasādhano añño hetu maggitabbo siyā. Atha sesasampayuttahetupaṭibaddho tesaṃ kusalādibhāvo, evampi momūhacittasampayuttassa hetuno akusalabhāvo appaṭibaddho siyā. Atha tassa sabhāvato akusalabhāvopi siyā, evaṃ sati sesahetūnampi sabhāvatova kusalādibhāvoti tesaṃ viya sampayuttadhammānampi so hetupaṭibaddho na siyā. Yadi ca hetupaṭibaddho kusalādibhāvo, tadā ahetukānaṃ abyākatabhāvo na siyāti alamatinippīḷanena. Kusalādibhāvo pana kusalākusalānaṃ yonisoayonisomanasikārappaṭibaddho. Yathāha – 『『yoniso, bhikkhave, manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī』』tyādi (a. ni. 1.67), abyākatānaṃ pana abyākatabhāvo niranusayasantānappaṭibaddho kammappaṭibaddho avipākabhāvappaṭibaddho cāti daṭṭhabbaṃ.
Idāni hetūnaṃ jātibhedaṃ dassetuṃ 『『lobho doso cā』』tyādi vuttaṃ.

Hetusaṅgahavaṇṇanā niṭṭhitā.

Kiccasaṅgahavaṇṇanā

我來直譯這段巴利文為簡體中文： 4. 如是三種受在根的教說中說為"樂根、苦根、喜根、憂根、舍根"等五種,為顯示依此差別而說"樂、苦"等。因為依身心安、不安的差別,樂與苦各分為二種,說為"樂根、喜根、苦根、憂根",而舍因無差別故唯說為"舍根"一種。如樂苦以一種方式對身作助益和損害,以另一種方式對意[作助益和損害],舍不如是,所以唯說一種。因此古德說： "身苦與意苦,樂及舍受性; 唯一意[舍]受,依根分五種。"（攝阿毗達摩義 74）其中,體驗可意觸為樂的特相。體驗不可意觸為苦的特相。體驗自性或概念的可意為喜的特相。如是體驗不可意為憂的特相。體驗中性為舍的特相。 5. 四十四各別依世間出世間差別為十一種。 7. "其餘"即除去樂、苦、喜、憂相應外的余心:不善六、無因十四、欲界善十二、第五禪二十三,共五十五。受攝釋文完。因攝釋文 10. 依貪等因的差別及其相應的攝受為因攝。因有六種,此為關係。它們的因性即是令相應[法]善立的根性。因為獲得因緣的諸法如同有根的樹木堅固,不像無因[法]如水面的水藻。如此這些因相似於根,故也稱為"根"。其他人則說"因性是成就善等的善等性",若如此則因需要另一因來成就自己的善等性。若善等性依其餘相應因,如是則癡根心相應因的不善性將無所依。若其不善性依自性,如是則其餘諸因的善等性也依自性,如是則如它們一樣,相應法的[善等性]也不依因。若善等性依因,則無因[法]將無無記性,不應過分推究。善等性對善不善[法]而言依如理作意與非如理作意。如說："諸比丘,如理作意者,未生善法生起,已生善法增長"等。而無記[法]的無記性應知依無隨眠相續、依業、依非異熟性。 16. 現在為顯示因的種類差別而說"貪、瞋"等。因攝釋文完。作用攝釋文

Paṭisandhādīnaṃ kiccānaṃ vibhāgavasena, taṃkiccavantānañca paricchedavasena saṅgaho kiccasaṅgaho. Bhavato bhavassa paṭisandhānaṃ paṭisandhikiccaṃ. Avicchedappavattihetubhāvena bhavassa aṅgabhāvo bhavaṅgakiccaṃ. Āvajjanakiccādīni heṭṭhā vuttavacanatthānusārena yathārahaṃ yojetabbāni. Ārammaṇe taṃtaṃkiccasādhanavasena anekakkhattuṃ, ekakkhattuṃ vā javamānassa viya pavatti javanakiccaṃ. Taṃtaṃjavanaggahitārammaṇassa ārammaṇakaraṇaṃ tadārammaṇakiccaṃ. Nibbattabhavato parigaḷhanaṃ cutikiccaṃ.
Imāni pana kiccāni ṭhānavasena pākaṭāni hontīti taṃ dāni pabhedato dassetuṃ 『『paṭisandhī』』tyādi vuttaṃ, tattha paṭisandhiyā ṭhānaṃ paṭisandhiṭhānaṃ. Kāmaṃ paṭisandhivinimuttaṃ ṭhānaṃ nāma natthi, sukhaggahaṇatthaṃ pana 『『silāputtakassa sarīra』』ntyādīsu viya abhedepi bhedaparikappanāti daṭṭhabbaṃ. Evaṃ sesesupi. Dassanādīnaṃ pañcannaṃ viññāṇānaṃ ṭhānaṃ pañcaviññāṇaṭhānaṃ. Ādi-saddena sampaṭicchanaṭhānādīnaṃ saṅgaho.

Tattha cutibhavaṅgānaṃ antarā paṭisandhiṭhānaṃ. Paṭisandhiāvajjanānaṃ, javanāvajjanānaṃ, tadārammaṇāvajjanānaṃ, voṭṭhabbanāvajjanānaṃ, kadāci javanacutīnaṃ, tadārammaṇacutīnañca antarā bhavaṅgaṭhānaṃ. Bhavaṅgapañcaviññāṇānaṃ, bhavaṅgajavanānañca antarā āvajjanaṭhānaṃ. Pañcadvārāvajjanasampaṭicchanānamantarā pañcaviññāṇaṭhānaṃ. Pañcaviññāṇasantīraṇānamantarā sampaṭicchanaṭhānaṃ. Sampaṭicchanavoṭṭhabbanānamantarā santīraṇaṭhānaṃ. Santīraṇajavanānaṃ, santīraṇabhavaṅgānañca antarā voṭṭhabbanaṭhānaṃ. Voṭṭhabbanatadārammaṇānaṃ, voṭṭhabbanabhavaṅgānaṃ, voṭṭhabbanacutīnaṃ, manodvārāvajjanatadārammaṇānaṃ, manodvārāvajjanabhavaṅgānaṃ, manodvārāvajjanacutīnañca antarā javanaṭhānaṃ. Javanabhavaṅgānaṃ, javanacutīnañca antarā tadārammaṇaṭhānaṃ. Javanapaṭisandhīnaṃ, tadārammaṇapaṭisandhīnaṃ, bhavaṅgapaṭisandhīnaṃ vā antarā cutiṭhānaṃ nāma.

20.Dve upekkhāsahagatasantīraṇāni sukhasantīraṇassa paṭisandhivasappavattibhāvābhāvatotiadhippāyo. Evañca katvā paṭṭhāne 『『upekkhāsahagataṃ dhammaṃ paṭicca upekkhāsahagato dhammo uppajjati na hetupaccayā』』ti (paṭṭhā. 4.13.179) evamāgatassa upekkhāsahagatapadassa vibhaṅge 『『ahetukaṃ upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, ahetukapaṭisandhikkhaṇe upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho』』ti (paṭṭhā. 4.13.179) evaṃ pavattipaṭisandhivasena paṭiccanayo uddhaṭo, pītisahagatasukhasahagatapadavibhaṅge pana 『『ahetukaṃ pītisahagataṃ ekaṃ khandhaṃ paṭiccatayo khandhā…pe… dve khandhā. Ahetukaṃ sukhasahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā …pe… eko khandho』』ti (paṭṭhā. 4.13.144, 167) pavattivaseneva uddhaṭo, na pana 『『ahetukapaṭisandhikkhaṇe』』tyādinā paṭisandhivasena, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti na tassa paṭisandhivasena pavatti atthi. Yattha pana labbhamānassapi kassaci avacanaṃ, tattha kāraṇaṃ upari āvi bhavissati.

我來直譯這段巴利文為簡體中文： 18. 作用攝受是依結生等作用的差別及具有該作用[的心]的限定而攝受。連線有至有為結生作用。以不間斷相續因的狀態作為有的支分為有分作用。轉向作用等應依前述語義如理配合。在所緣上以成就各種作用的方式多次或一次如疾行般運作為速行作用。取各速行所取的所緣為所緣為彼所緣作用。從所生有中滑落為死亡作用。 19. 這些作用依處而顯著,現在為顯示其差別而說"結生"等。其中結生之處為結生處。雖然沒有離開結生的處,但為易解而如"石子的身體"等,雖無差別而設想差別,應如是理解。其他諸處也如是。見等五識之處為五識處。以"等"字攝取領受處等。其中在死亡和有分之間為結生處。在結生和轉向之間,速行和轉向之間,彼所緣和轉向之間,確定和轉向之間,有時在速行和死亡之間,彼所緣和死亡之間為有分處。在有分和五識之間,有分和速行之間為轉向處。在五門轉向和領受之間為五識處。在五識和推度之間為領受處。在領受和確定之間為推度處。在推度和速行之間,推度和有分之間為確定處。在確定和彼所緣之間,確定和有分之間,確定和死亡之間,意門轉向和彼所緣之間,意門轉向和有分之間,意門轉向和死亡之間為速行處。在速行和有分之間,速行和死亡之間為彼所緣處。在速行和結生之間,彼所緣和結生之間,或有分和結生之間為死亡處。 20. 二舍俱推度因為樂推度無結生的運作而[如此],此為要義。如是在《發趣論》中"依舍俱法而舍俱法生起,非因緣"等中出現的舍俱語的分別中說:"依無因舍俱一蘊而二蘊[生],依二蘊而一蘊[生],于無因結生剎那依舍俱一蘊而二蘊[生],依二蘊而一蘊[生]",如是依轉起和結生而舉述緣起法。但在喜俱和樂俱語的分別中則說:"依無因喜俱一蘊而三蘊[生]...二蘊[生]。依無因樂俱一蘊而二蘊[生]...一蘊[生]",唯就轉起而舉述,而不以"于無因結生剎那"等就結生而[舉述]。因此如在法教中不說也表示不存在,故它不以結生的方式運作。而在某處雖可得而不說某事,其因將在後面顯明。

Manodvārāvajjanassa parittārammaṇe dvattikkhattuṃ pavattamānassapi natthi javanakiccaṃ tassa ārammaṇarasānubhavanābhāvatoti vuttaṃ 『『āvajjanadvayavajjitānī』』ti. Evañca katvā vuttaṃ aṭṭhakathāyaṃ 『『javanaṭṭhāne ṭhatvā』』ti (dha. sa. aṭṭha. 498 vipākuddhārakathā). Itarathā 『『javanaṃ hutvā』』ti vattabbaṃ siyāti. Kusalākusalaphalakiriyacittānīti ekavīsati lokiyalokuttarakusalāni, dvādasa akusalāni, cattāri lokuttaraphalacittāni, aṭṭhārasa tebhūmakakiriyacittāni. Ekacittakkhaṇikampi hi lokuttaramaggādikaṃ taṃsabhāvavantatāya javanakiccaṃ nāma, yathā ekekagocaravisayampi sabbaññutaññāṇaṃ sakalavisayāvabodhanasāmatthiyayogato na kadāci taṃnāmaṃ vijahatīti.
Evaṃ kiccabhedena vuttāneva yathāsakaṃ labbhamānakiccagaṇanavasena sampiṇḍetvā dassetuṃ 『『tesu panā』』tyādi vuttaṃ.
Paṭisandhādayo cittuppādā nāmakiccabhedena paṭisandhādīnaṃ nāmānaṃ, kiccānañca bhedena, atha vā paṭisandhādayo nāma tannāmakā cittuppādā paṭisandhādīnaṃ kiccānaṃ bhedena cuddasa, ṭhānabhedena paṭisandhādīnaṃyeva ṭhānānaṃ bhedena dasadhā pakāsitāti yojanā. Ekakiccaṭhānadvikiccaṭhānatikiccaṭhānacatukiccaṭhānapañcakiccaṭhānāni cittāni yathākkamaṃ aṭṭhasaṭṭhi, tathā dve ca nava ca aṭṭha ca dve cāti niddiseti sambandho.

Kiccasaṅgahavaṇṇanā niṭṭhitā.

Dvārasaṅgahavaṇṇanā

Dvārānaṃ , dvārappavattacittānañca paricchedavasena saṅgaho dvārasaṅgaho. Āvajjanādīnaṃ arūpadhammānaṃ pavattimukhabhāvato dvārāni viyāti dvārāni.

36.Cakkhumevāti pasādacakkhumeva.

Āvajjanādīnaṃ manānaṃ, manoyeva vā dvāranti manodvāraṃ. Bhavaṅganti āvajjanānantaraṃ bhavaṅgaṃ. Tenāhu porāṇā –

『『Sāvajjanaṃ bhavaṅgantu, manodvāranti vuccatī』』ti;

39.Tatthāti tesu cakkhādidvāresu cakkhudvāre chacattālīsa cittāni yathārahamuppajjantīti sambandho. Pañcadvārāvajjanamekaṃ, cakkhuviññāṇādīni ubhayavipākavasena satta, voṭṭhabbanamekaṃ, kāmāvacarajavanāni ca kusalākusalanirāvajjanakiriyavasena ekūnatiṃsa, tadārammaṇāni ca aggahitaggahaṇena aṭṭhevāti chacattālīsa. Yathārahanti iṭṭhādiārammaṇe yonisoayonisomanasikāraniranusayasantānādīnaṃ anurūpavasena. Sabbathāpīti āvajjanāditadārammaṇapariyosānena sabbenapi pakārena kāmāvacarānevāti yojanā. Sabbathāpi catupaññāsa cittānīti vā sambandho. Sabbathāpi taṃtaṃdvārikavasena ṭhitāni aggahitaggahaṇena cakkhudvārikesu chacattālīsacittesu sotaviññāṇādīnaṃ catunnaṃ yugaḷānaṃ pakkhepena catupaññāsapītyattho.

Cakkhādidvāresu appavattanato, manodvārasaṅkhātabhavaṅgato ārammaṇantaraggahaṇavasena appavattito ca paṭisandhādivasena pavattāni ekūnavīsati dvāravimuttāni.
Dvipañcaviññāṇāni sakasakadvāre, chabbīsati mahaggatalokuttarajavanāni manodvāreyeva uppajjanato chattiṃsa cittāni yathārahaṃ sakasakadvārānurūpaṃ ekadvārikacittāni.
Pañcadvāresu santīraṇatadārammaṇavasena, manodvāre ca tadārammaṇavasena pavattanato chadvārikāni ceva paṭisandhādivasappavattiyā dvāravimuttāni ca.

我來直譯這段巴利文為簡體中文： 25. 意門轉向雖在小所緣中生起二三次,也無速行作用,因為它無體驗所緣味的性質,所以說"除去兩種轉向"。如是在註釋中說"住于速行處",否則應說"成為速行"。善、不善、異熟、唯作心即二十一世間出世間善[心],十二不善[心],四出世間果[心],十八三地唯作[心]。即使是一心剎那的出世間道等,因具有該自性而名為速行作用,如同遍知智雖[一次]只緣一境,由具有了知一切境的能力故從不失其名。 27. 如是為顯示依作用差別所說[諸心]依各自可得作用的數目而總攝,故說"此中"等。 33. 結生等心生起依名與作用的差別為結生等名與作用的差別,或名為結生等的具該名的心生起依結生等作用的差別為十四種,依處差別即依結生等處的差別為十種而顯示,此為配合。具一作用處、二作用處、三作用處、四作用處、五作用處的心依次為六十八、二、九、八、二,此為關係。作用攝釋文完。門攝釋文 35. 依門及門轉起心的限定而攝受為門攝。因為是轉向等無色法的運作入口,如門故名為門。 36. "唯眼"即唯凈眼。 37. 轉向等意的門,或唯意即門為意門。"有分"即轉向之後的有分。因此古德說： "有轉向有分,說為意門也。" 39. "其中"即在那些眼等門中,在眼門中四十六心如理生起,此為關係。五門轉向一個,眼識等依兩類異熟七個,確定一個,欲界速行依善不善無染唯作二十九個,彼所緣依未攝取之攝取八個,共四十六。"如理"即依可意等所緣、如理作意非如理作意、無隨眠相續等的適合。"一切"即以轉向等彼所緣為終的一切行相唯是欲界,此為配合。或關係為"一切五十四心"。"一切"即依各門而住,由未攝取之攝取,在眼門四十六心中加入耳識等四對,共五十四,此為意義。 41. 因不在眼等門中生起,從名為意門的有分取其他所緣而不生起,以及依結生等方式運作的十九[心]離門。 42. 二種五識在各自門中,二十六廣大出世間速行唯在意門中生起,故三十六心如理隨順各自門為一門心。 45. 因在五門中以推度、彼所緣方式,在意門中以彼所緣方式運作故為六門,又依結生等方式運作故離門。

Pañcadvārikāni ca chadvārikāni ca pañcachadvārikāni. Chadvārikāni ca tāni kadāci dvāravimuttāni cāti chadvārikavimuttāni. Atha vā chadvārikāni ca chadvārikavimuttāni cāti chadvārikavimuttānīti ekadesasarūpekaseso daṭṭhabbo.

Dvārasaṅgahavaṇṇanā niṭṭhitā.

Ālambaṇasaṅgahavaṇṇanā

Ārammaṇānaṃ sarūpato, vibhāgato, taṃvisayacittato ca saṅgaho ālambaṇasaṅgaho. Vaṇṇavikāraṃ āpajjamānaṃ rūpayati hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ, tadeva dubbalapurisena daṇḍādi viya cittacetasikehi ālambīyati, tāni vā āgantvā ettha ramantīti ārammaṇanti rūpārammaṇaṃ. Saddīyatīti saddo, soyeva ārammaṇanti saddārammaṇaṃ. Gandhayati attano vatthuṃ sūceti 『『idamettha atthī』』ti pesuññaṃ karontaṃ viya hotīti gandho, soyeva ārammaṇaṃ gandhārammaṇaṃ. Rasanti taṃ sattā assādentīti raso, soyeva ārammaṇaṃ rasārammaṇaṃ. Phusīyatīti phoṭṭhabbaṃ, tadeva ārammaṇaṃ phoṭṭhabbārammaṇaṃ. Dhammoyeva ārammaṇaṃ dhammārammaṇaṃ.

49.Tatthāti tesu rūpādiārammaṇesu, rūpamevāti vaṇṇāyatanasaṅkhātaṃ rūpameva. Saddādayoti saddāyatanādisaṅkhātā saddādayo, āpodhātuvajjitabhūtattayasaṅkhātaṃ phoṭṭhabbāyatanañca.

Pañcārammaṇapasādāni ṭhapetvā sesāni soḷasa sukhumarūpāni.

51.Paccuppannanti vattamānaṃ.

52.Chabbidhampīti rūpādivasena chabbidhampi. Vināsābhāvato atītādikālavasena navattabbattā nibbānaṃ, paññatti ca kālavimuttaṃ nāma. Yathārahanti kāmāvacarajavanaabhiññāsesamahaggatādijavanānaṃ anurūpato. Kāmāvacarajavanānañhi hasituppādavajjānaṃ chabbidhampi tikālikaṃ, kālavimuttañca ārammaṇaṃ hoti. Hasituppādassa tikālikameva. Tathā hissa ekantaparittārammaṇataṃ vakkhati. Dibbacakkhādivasappavattassa pana abhiññājavanassa yathārahaṃ chabbidhampi tikālikaṃ, kālavimuttañca ārammaṇaṃ hoti. Vibhāgo panettha navamaparicchede āvi bhavissati. Sesānaṃ pana kālavimuttaṃ, atītañca yathārahamārammaṇaṃ hoti.

我來直譯這段巴利文為簡體中文： 47. 五門和六門即五六門。六門和它們有時離門即六門離。或者六門和六門離即六門離,應視為一部分相同的省略。門攝釋文完。所緣攝釋文 48. 所緣攝即依所緣的自性、差別及緣它的心而攝受。達到顏色變化而顯示內心狀態為色,它如同弱者的杖等為心心所所依靠,或它們來此而喜樂,故為所緣即色所緣。發出聲音為聲,它即所緣為聲所緣。宣示其處所如作告密"此處有此"為香,它即所緣為香所緣。有情品嚐它為味,它即所緣為味所緣。被觸為觸,它即所緣為觸所緣。法即所緣為法所緣。 49. "其中"即在那些色等所緣中,"唯色"即名為色處的色。"聲等"即名為聲處等的聲等,及名為除水界外三界的觸處。 50. 除去五所緣凈[色]外其餘十六細色。 51. "現在"即正在進行。 52. "六種"即依色等六種。因無滅故不能說過去等時間的涅槃,和概念稱為離時。"如理"即隨順欲界速行、神通、其餘廣大等速行。因為除笑生起外的欲界速行以六種、三時及離時為所緣。笑生起唯以三時[為所緣]。如是將說它必定緣小[所緣]。而依天眼等方式運作的神通速行如理以六種、三時及離時為所緣。此中的差別將在第九品中顯明。其餘則以離時和過去為如理所緣。

Dvāra…pe… saṅkhātānaṃ chabbidhampi ārammaṇaṃ hotīti sambandho, taṃ pana nesaṃ ārammaṇaṃ na āvajjanassa viya kenaci aggahitameva gocarabhāvaṃ gacchati, na ca pañcadvārikajavanānaṃ viya ekantapaccuppannaṃ, nāpi manodvārikajavanānaṃ viya tikālikameva, avisesena kālavimuttaṃ vā, nāpi maraṇāsannato purimabhāgajavanānaṃ viya kammakammanimittādivasena āgamasiddhivohāravinimuttanti āha 『『yathāsambhavaṃ…pe… sammata』』nti. Tattha yathāsambhavanti taṃtaṃbhūmikapaṭisandhibhavaṅgacutīnaṃ taṃtaṃdvāraggahitādivasena sambhavānurūpato. Kāmāvacarānañhi paṭisandhibhavaṅgānaṃ tāva rūpādipañcārammaṇaṃ chadvāraggahitaṃ yathārahaṃ paccuppannamatītañca kammanimittasammatamārammaṇaṃ hoti, tathā cuticittassa atītameva. Dhammārammaṇaṃ pana tesaṃ tiṇṇannampi manodvāraggahitameva atītaṃ kammakammanimittasammataṃ, tathā rūpārammaṇaṃ ekameva manodvāraggahitaṃ ekantapaccuppannaṃ gatinimittasammatanti evaṃ kāmāvacarapaṭisandhādīnaṃ yathāsambhavaṃ chadvāraggahitaṃ paccuppannamatītañca kammakammanimittagatinimittasammatamārammaṇaṃ hoti.

Mahaggatapaṭisandhādīsu pana rūpāvacarānaṃ, paṭhamatatiyāruppānañca dhammārammaṇameva manodvāraggahitaṃ paññattibhūtaṃ kammanimittasammataṃ, tathā dutiyacatutthāruppānaṃ atītamevāti evaṃ mahaggatapaṭisandhibhavaṅgacutīnaṃ manodvāraggahitaṃ paññattibhūtaṃ, atītaṃ vā kammanimittasammatameva ārammaṇaṃ hoti.

Yebhuyyena bhavantare chadvāraggahitanti bāhullena atītānantarabhave maraṇāsannappavattachadvārikajavanehi gahitaṃ. Asaññībhavato cutānañhi paṭisandhivisayassa anantarātītabhave na kenaci dvārena gahaṇaṃ atthīti tadevettha yebhuyyaggahaṇena byabhicāritaṃ. Kevalañhi kammabaleneva tesaṃ paṭisandhiyā kammanimittādikamārammaṇaṃ upaṭṭhāti. Tathā hi saccasaṅkhepe asaññībhavato cutassa paṭisandhinimittaṃ pucchitvā –

『『Bhavantarakataṃ kammaṃ, yamokāsaṃ labhe tato;

Hoti sā sandhi teneva, upaṭṭhāpitagocare』』ti. (sa. sa. 171) –

Kevalaṃ kammabaleneva paṭisandhigocarassa upaṭṭhānaṃ vuttaṃ. Itarathā hi javanaggahitassapi ārammaṇassa kammabaleneva upaṭṭhāpiyamānattā 『『tenevā』』ti sāvadhāraṇavacanassa adhippāyasuññatā āpajjeyyāti. Nanu ca tesampi paṭisandhigocaro kammabhave kenaci dvārena javanaggahito sambhavatīti? Saccaṃ sambhavati kammakammanimittasammato, gatinimittasammato pana sabbesampi maraṇakāleyeva upaṭṭhātīti kuto tassa kammabhave gahaṇasambhavo. Apicettha maraṇāsannapavattajavanehi gahitameva sandhāya 『『chadvāraggahita』』nti vuttaṃ, evañca katvā ācariyena imasmiṃyeva adhikāre paramatthavinicchaye vuttaṃ –

『『Maraṇāsannasattassa, yathopaṭṭhitagocaraṃ;

Chadvāresu tamārabbha, paṭisandhi bhavantare』』ti. (parama. vi. 89);

『『Paccuppanna』』ntyādinā anāgatassa paṭisandhigocarabhāvaṃ nivāreti. Na hi taṃ atītakammakammanimittāni viya anubhūtaṃ, nāpi paccuppannakammanimittagatinimittāni viya āpāthagatañca hotīti, kammakammanimittādīnañca sarūpaṃ sayameva vakkhati.

54.Tesūti rūpādipaccuppannādikammādiārammaṇesu viññāṇesu. Rūpādīsu ekekaṃ ārammaṇaṃ etesanti rūpādiekekārammaṇāni.

Rūpādikaṃ pañcavidhampi ārammaṇametassāti rūpādipañcārammaṇaṃ.

我來直譯這段巴利文為簡體中文： 53. "門...等...名為"的六種為所緣,此為關係。但它們的所緣不像轉向那樣未被任何[門]所取即成為境,也不像五門速行那樣必定是現在,也不像意門速行那樣唯是三時或無差別離時,也不像臨終前分速行那樣依業、業相等而離傳統成就的言說,故說"如生起...等...認為"。其中"如生起"即隨順各地結生、有分、死亡依各門所取等而生起。因為欲界結生、有分首先以色等五所緣為六門所取,如理為現在過去的認為是業相的所緣,如是死心唯是過去。而法所緣對這三[心]唯是意門所取的過去認為是業、業相,如是唯一色所緣是意門所取的必定現在認為是趣相,如是欲界結生等如生起以六門所取的現在過去認為是業、業相、趣相為所緣。而在廣大結生等中,色界和第一、第三無色界唯以法所緣為意門所取的概念認為是業相,如是第二、第四無色界唯是過去,如是廣大結生、有分、死亡以意門所取的概念或過去唯認為是業相為所緣。 "多分為前有中六門所取"即一般為前生臨終運作的六門速行所取。因為從無想有死亡者的結生境在前生不為任何門所取,故此處以"多分"字排除它。因為唯依業力而他們的結生有業相等所緣現起。如是在《諦要略》中問從無想有死亡者的結生相后說： "前有所作業,從彼得機會; 唯依彼結生,現起境界中。"(攝阿毗達摩義 171) 說唯依業力而結生境現起。否則因速行所取的所緣也由業力現起,則"唯依彼"這限定語將無意義。難道他們的結生境不可能在業有中被某門的速行所取嗎?確實可能認為是業、業相,但認為是趣相者對一切[有情]都在死時才現起,故如何可能在業有中取it。而且此處說"六門所取"是就臨終運作的速行所取而言,如是阿阇黎在此同一章勝義抉擇中說： "臨終有情者,如所現起境; 依六門彼起,結生於他有。"(勝義抉擇 89) 以"現在"等遮止未來為結生境。因為它不像過去業、業相那樣被經驗,也不像現在業相、趣相那樣現前,業、業相等的自性他自己將說。 54. "其中"即在色等現在等業等所緣識中。"色等各一所緣"即它們各以色等一一為所緣。 55. "色等五所緣"即它以色等五種為所緣。

56.Sesānīti dvipañcaviññāṇasampaṭicchanehi avasesāni ekādasa kāmāvacaravipākāni . Sabbathāpi kāmāvacarārammaṇānīti sabbenapi chadvārikadvāravimuttachaḷārammaṇavasappavattākārena nibbattānipi ekantakāmāvacarasabhāvachaḷārammaṇagocarāni. Ettha hi vipākāni tāva santīraṇādivasena rūpādipañcārammaṇe, paṭisandhādivasena chaḷārammaṇasaṅkhāte kāmāvacarārammaṇeyeva pavattanti.

Hasanacittampi padhānasāruppaṭṭhānaṃ disvā tussantassa rūpārammaṇe, bhaṇḍabhājanaṭṭhāne mahāsaddaṃ sutvā 『『evarūpā loluppataṇhā me pahīnā』』ti tussantassa saddārammaṇe, gandhādīhi cetiyapūjanakāle tussantassa gandhārammaṇe, rasasampannaṃ piṇḍapātaṃ sabrahmacārīhi bhājetvā paribhuñjanakāle tussantassa rasārammaṇe, ābhisamācārikavattaparipūraṇakāle tussantassa phoṭṭhabbārammaṇe, pubbenivāsañāṇādīhi gahitakāmāvacaradhammaṃ ārabbha tussantassa dhammārammaṇeti evaṃ parittadhammapariyāpannesveva chasu ārammaṇesu pavattati.

Dvādasākusalaaṭṭhañāṇavippayuttajavanavasena vīsati cittāni attano jaḷabhāvato lokuttaradhamme ārabbha pavattituṃ na sakkontīti navavidhalokuttaradhamme vajjetvā tebhūmakāni, paññattiñca ārabbha pavattantīti āha 『『akusalāni cevā』』tyādi. Imesu hi akusalato cattāro diṭṭhigatasampayuttacittuppādā parittadhamme ārabbha parāmasanaassādanābhinandanakāle kāmāvacarārammaṇā, tenevākārena sattavīsati mahaggatadhamme ārabbha pavattiyaṃ mahaggatārammaṇā, sammutidhamme ārabbha pavattiyaṃ paññattārammaṇā. Diṭṭhivippayuttacittuppādāpi teyeva dhamme ārabbha kevalaṃ assādanābhinandanavasena pavattiyaṃ, paṭighasampayuttā ca dussanavippaṭisāravasena, vicikicchāsahagato aniṭṭhaṅgamanavasena, uddhaccasahagato vikkhipanavasena, avūpasamavasena ca pavattiyaṃ parittamahaggatapaññattārammaṇo, kusalato cattāro, kiriyato cattāroti aṭṭha ñāṇavippayuttacittuppādā sekkhaputhujjanakhīṇāsavānaṃ asakkaccadānapaccavekkhaṇadhammassavanādīsu parittadhamme ārabbha pavattikāle kāmāvacarārammaṇā, atipaguṇajjhānapaccavekkhaṇakāle mahaggatārammaṇā, kasiṇanimittādīsu parikammādikāle paññattārammaṇāti daṭṭhabbaṃ.

58.Arahattamaggaphalavajjitasabbārammaṇāni sekkhaputhujjanasantānesveva pavattanato. Sekkhāpi hi ṭhapetvā lokiyacittaṃ arahato maggaphalasaṅkhātaṃ pāṭipuggalikacittaṃ jānituṃ na sakkonti anadhigatattā, tathā puthujjanādayopi sotāpannādīnaṃ, sekkhānaṃ pana attano attano maggaphalapaccavekkhaṇesu parasantānagatamaggaphalārammaṇāya abhiññāya parikammakāle, abhiññācitteneva maggaphalānaṃ paricchindanakāle ca attano attano samānānaṃ, heṭṭhimānañca maggaphaladhamme ārabbha kusalajavanānaṃ pavatti atthīti arahattamaggaphalasseva paṭikkhepo kato. Kāmāvacaramahaggatapaññattinibbānāni pana sekkhaputhujjanānaṃ sakkaccadānapaccavekkhaṇadhammassavanasaṅkhārasammasanakasiṇaparikammādīsu taṃtadārammaṇikābhiññānaṃ parikammakāle, gotrabhuvodānakāle, dibbacakkhādīhi rūpavijānanādikāle ca kusalajavanānaṃ gocarabhāvaṃ gacchanti.

我來直譯這段巴利文為簡體中文： 56. "其餘"即除二種五識和領受外的十一欲界異熟。"一切皆是欲界所緣"即雖以六門、離門、六所緣方式運作而生,也唯以必定欲界自性的六所緣為境。因為此中異熟首先以推度等方式在色等五所緣中,以結生等方式唯在名為六所緣的欲界所緣中運作。笑心也在見到主要適意處而歡喜時以色所緣,聞大聲于分配物品處而歡喜"如是貪求已被我斷"時以聲所緣,以香等供養塔時歡喜以香所緣,與同梵行者分享具味的缽食時歡喜以味所緣,圓滿微細行儀時歡喜以觸所緣,緣宿住智等所取的欲界法而歡喜以法所緣,如是唯在屬於小法的六所緣中運作。 57. 依十二不善、八離智速行的二十心,因自己的愚鈍性不能緣出世間法而運作,故除去九種出世間法而緣三地[法]和概念而運作,故說"不善及"等。因為此中不善的四個邪見相應心生起在緣小法時以遍取、享味、隨喜方式為欲界所緣,以同樣方式在緣二十七廣大法時運作為廣大所緣,在緣共許法時運作為概念所緣。離見心生起也在緣這些法時唯以享味、隨喜方式運作,瞋恚相應以嗔恨、追悔方式,疑俱以不止息方式,掉舉俱以散亂方式和不寂靜方式運作為小、廣大、概念所緣。善四、唯作四即八離智心生起,應知在有學、凡夫、漏盡者不恭敬施等觀察、聞法等時緣小法運作為欲界所緣,在觀察極熟練禪那時為廣大所緣,在遍處相等加行等時為概念所緣。 58. 除阿羅漢道果外一切所緣唯在有學、凡夫相續中運作。因為有學除世間心外不能知阿羅漢的名為道果的補特伽羅心,因未證得,如是凡夫等也[不能知]預流等,而有學在自己道果觀察、緣他相續道果的神通加行時,以神通心限定道果時,有善速行緣自己相等和下位的道果法而運作,故唯遮止阿羅漢道果。而欲界、廣大、概念、涅槃在有學、凡夫恭敬施等觀察、聞法、觀察諸行、遍處加行等時,緣彼彼所緣的神通加行時,種姓、凈[觀]時,以天眼等了知色等時成為善速行的境。

59.Sabbathāpi sabbārammaṇānīti kāmāvacaramahaggatasabbalokuttarapaññattivasena sabbathāpi sabbārammaṇāni, na pana akusalādayo viya sappadesasabbārammaṇānītyattho. Kiriyajavanānañhi sabbaññutaññāṇādivasappavattiyaṃ, voṭṭhabbanassa ca taṃtaṃpurecārikavasappavattiyaṃ na ca kiñci agocaraṃ nāma atthi.

Paṭhamatatiyāruppārammaṇattā āruppesu dutiyacatutthāni mahaggatārammaṇāni.

61.Sesāni…pe… paññattārammaṇānīti pannarasa rūpāvacarāni, paṭhamatatiyāruppāni cāti ekavīsati kasiṇādipaññattīsu pavattanato paññattārammaṇāni.

Tevīsatikāmāvacaravipākapañcadvārāvajjanahasanavasena pañcavīsati cittāni paritthamhi kāmāvacarārammaṇe yeva bhavanti. Kāmāvacarañhi mahaggatādayo upādāya mandānubhāvatāya parisamantato attaṃ khaṇḍitaṃ viyāti parittaṃ. 『『Cha cittāni mahaggateyevā』』tyādinā sabbattha sāvadhāraṇayojanā daṭṭhabbā.

Ālambaṇasaṅgahavaṇṇanā niṭṭhitā.

Vatthusaṅgahavaṇṇanā

Vatthuvibhāgato , tabbatthukacittaparicchedavasena ca saṅgaho vatthusaṅgaho. Vasanti etesu cittacetasikā tannissayattāti vatthūni.

65.Tāni kāmaloke sabbānipi labbhanti paripuṇṇindriyassa tattheva upalabbhanato. Pi-saddena pana andhabadhirādivasena kesañci asambhavaṃ dīpeti.

66.Ghānādittayaṃ natthi brahmānaṃ kāmavirāgabhāvanāvasena gandharasaphoṭṭhabbesu virattatāya tabbisayappasādesupi virāgasabhāvato. Buddhadassanadhammassavanādiatthaṃ pana cakkhusotesu avirattabhāvato cakkhādidvayaṃ tattha upalabbhati.

67.Arūpaloke sabbānipi cha vatthūni na saṃvijjanti arūpīnaṃ rūpavirāgabhāvanābalena tattha sabbena sabbaṃ rūpappavattiyā abhāvato.

Pañcaviññāṇāneva nissattanijjīvaṭṭhena dhātuyoti pañcaviññāṇadhātuyo.
Mananamattā dhātu manodhātu.
Manoyeva visiṭṭhavijānanakiccayogato viññāṇaṃ nissattanijjīvaṭṭhena dhātu cāti manoviññāṇadhātu. Manaso viññāṇadhātūti vā manoviññāṇadhātu. Sā hi manatoyeva anantarapaccayato sambhūyamanasoyeva anantarapaccayabhūtāti manaso sambandhinī hoti. Santīraṇattayassa, aṭṭhamahāvipākānaṃ, paṭighadvayassa, paṭhamamaggassa, hasituppādassa, pannarasarūpāvacarānañca vasena pavattā yathāvuttamanodhātupañcaviññāṇadhātūhi avasesā manoviññāṇadhātu saṅkhātā ca tiṃsa dhammā na kevalaṃ manodhātuyeva, tathā hadayaṃ nissāyeva pavattantīti sambandho.

Santīraṇamahāvipākāni hi ekādasa dvārābhāvato, kiccābhāvato ca āruppe na uppajjanti . Paṭighassa anīvaraṇāvatthassa abhāvato taṃsahagataṃ cittadvayaṃ rūpalokepi natthi, pageva āruppe. Paṭhamamaggopi paratoghosapaccayābhāve sāvakānaṃ anuppajjanato, buddhapaccekabuddhānañca manussalokato aññattha anibbattanato, hasanacittañca kāyābhāvato, rūpāvacarāni arūpīnaṃ rūpavirāgabhāvanāvasena tadārammaṇesu jhānesupi virattabhāvato arūpabhave na uppajjantīti sabbānipi etāni tettiṃsa cittāni hadayaṃ nissāyeva pavattanti.

我來直譯這段巴利文為簡體中文： 59. "一切皆是一切所緣"即依欲界、廣大、一切出世間、概念而一切皆是一切所緣,而非如不善等是部分一切所緣,此為意義。因為唯作速行以遍知智等方式運作,確定以各前行方式運作時沒有任何非境界。 60. 因緣第一、第三無色故,在無色中第二、第四為廣大所緣。 61. "其餘...等...概念所緣"即十五色界[心],第一、第三無色[心],共二十一[心]因在遍處等概念中運作故為概念所緣。 63. 依二十三欲界異熟、五門轉向、笑[心]的二十五心唯在小即欲界所緣中[運作]。因為欲界相對廣大等因威力弱故如從四周被切割而稱為小。"六心唯在廣大"等中皆應視為有限定詞的配合。所緣攝釋文完。依處攝釋文 64. 依處攝即依依處的差別及緣彼依處的心的限定而攝受。心心所依止於此為依止,因為依靠它們故。 65. 這些在欲界中一切皆可得,因為具足諸根者唯在彼處可得。以"皆"字表示因盲聾等某些[根]不生起。 66. 鼻等三種梵天中無,因經由修習離欲界貪而於香味觸離貪,故於彼等境的凈[色]也離貪性。但因於見佛聞法等義未離貪故,眼耳二種在彼處可得。 67. 在無色界一切六依處皆不存在,因為無色者由修習離色貪力故彼處一切色的運作都無。 68. 唯五識因無有情無命義而稱為界,故為五識界。 69. 唯思惟為界即意界。 70. 唯意因相應殊勝了知作用故為識,因無有情無命義故為界,即意識界。或屬於意的識界即意識界。因為它從意生起為無間緣,唯從意為無間緣而生,故屬於意。依推度三、大異熟八、瞋恚二、初道、笑生起、色界十五而運作的如上所說意界五識界餘三十名為意識界的法,不僅意界,如是唯依心處而運作,此為關係。因為推度、大異熟十一[心]因無門、無作用故不在無色界生起。因瞋恚無障礙事故,彼俱心二在色界也無,何況無色界。初道因無他音緣故聲聞不生起,佛與辟支佛也不在人界(印度)以外處生起,笑心因無身故,色界[心]因無色者以離色貪修習故於彼所緣諸禪也離貪故不在無色有生起,故此等三十三心一切唯依心處而運作。

Pañcarūpāvacarakusalato avasesāni dvādasa lokiyakusalāni, paṭighadvayato avasesāni dasa akusalāni, pañcadvārāvajjanahasanarūpāvacarakiriyehi avasesāni terasa kiriyacittāni, paṭhamamaggato avasesāni satta anuttarāni cāti imesaṃ vasena dvecattālīsavidhā manoviññāṇadhātusaṅkhātā dhammā pañcavokārabhavavasena hadayaṃ nissāya vā, catuvokārabhavavasena anissāyavā pavattanti.

73.Kāme bhave chavatthuṃ nissitā satta viññāṇadhātuyo, rūpe bhave tivatthuṃ nissitā ghānaviññāṇādittayavajjitā catubbidhā viññāṇadhātuyo, āruppe bhave anissitā ekā manoviññāṇadhātu matāti yojanā.

Kāmāvacaravipākapañcadvārāvajjanapaṭighadvayahasanavasena sattavīsati kāmāvacarāni, pannarasa rūpāvacarāni, paṭhamamaggoti tecattālīsa nissāyeva jāyare, tatoyeva avasesā āruppavipākavajjitā dvecattālīsa nissāya ca anissāya ca jāyare, pākāruppā cattāro anissitāyevāti sambandho.

Vatthusaṅgahavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Pakiṇṇakaparicchedavaṇṇanā niṭṭhitā.

Vīthiparicchedavaṇṇanā

1.Iccevaṃ yathāvuttanayena cittuppādānaṃ catunnaṃ khandhānaṃ uttaraṃ vedanāsaṅgahādivibhāgato uttamaṃ pabhedasaṅgahaṃ katvā puna kāmāvacarādīnaṃ tiṇṇaṃ bhūmīnaṃ, dvihetukādipuggalānañca bhedena lakkhitaṃ 『『idaṃ ettakehi paraṃ, imassa anantaraṃ ettakāni cittānī』』ti evaṃ pubbāparacittehi niyāmitaṃ paṭisandhipavattīsu cittuppādānaṃ pavattisaṅgahaṃ nāma tannāmakaṃ saṅgahaṃ yathāsambhavato samāsena pavakkhāmīti yojanā.

Vatthudvārārammaṇasaṅgahā heṭṭhā kathitāpi paripuṇṇaṃ katvā pavattisaṅgahaṃ dassetuṃ puna nikkhittā.
Visayānaṃ dvāresu, visayesu ca cittānaṃ pavatti visayappavatti.

4.Tatthāti tesu chasu chakkesu.

Vīthichakkavaṇṇanā

『『Cakkhudvāre pavattā vīthi cittaparamparā cakkhudvāravīthī』』tyādinā dvāravasena, 『『cakkhuviññāṇasambandhinī vīthi tena saha ekārammaṇaekadvārikatāya sahacaraṇabhāvato cakkhuviññāṇavīthī』』tyādinā viññāṇavasena vā vīthīnaṃ nāma yojanā kātabbāti dassetuṃ 『『cakkhudvāravīthī』』tyādi vuttaṃ.

Vīthichakkavaṇṇanā niṭṭhitā.

Vīthibhedavaṇṇanā

7.『『Atimahanta』』ntyādīsu ekacittakkhaṇātītaṃ hutvā āpāthāgataṃ soḷasacittakkhaṇāyukaṃ atimahantaṃ nāma. Dviticittakkhaṇātītaṃ hutvā pannarasacuddasacittakkhaṇāyukaṃ mahantaṃ nāma. Catucittakkhaṇato paṭṭhāya yāva navacittakkhaṇātītaṃ hutvā terasacittakkhaṇato paṭṭhāya yāva aṭṭhacittakkhaṇāyutaṃ parittaṃ nāma. Dasacittakkhaṇato paṭṭhāya yāva pannarasacittakkhaṇātītaṃ hutvā sattacittakkhaṇato paṭṭhāya yāva dvicittakkhaṇāyukaṃ atiparittaṃ nāma. Evañca katvā vakkhati 『『ekacittakkhaṇātītānī』』tyādi. Vibhūtaṃ pākaṭaṃ. Avibhūtaṃ apākaṭaṃ.

Vīthibhedavaṇṇanā niṭṭhitā.

Pañcadvāravīthivaṇṇanā

8.Kathanti kena pakārena atimahantādivasena visayavavatthānanti pucchitvā cittakkhaṇavasena taṃ pakāsetuṃ 『『uppādaṭhitī』』tyādi āraddhaṃ. Uppajjanaṃ uppādo, attapaṭilābho. Bhañjanaṃ bhaṅgo, sarūpavināso. Ubhinnaṃ vemajjhe bhaṅgābhimukhappavatti ṭhiti nāma. Keci pana cittassa ṭhitikkhaṇaṃ paṭisedhenti. Ayañhi nesaṃ adhippāyo – cittayamake (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā; yama.

我來直譯這段巴利文為簡體中文： 71. 從五色界善餘十二世間善，從瞋恚二餘十個不善，從五門轉向笑色界唯作餘十三唯作心，從初道餘七無上等，依這些四十二種名為意識界的法依五蘊有依心處或依四蘊有不依[心處]而運作。 73. 在欲有中依六處的七識界，在色有中依三處除去鼻識等三的四種識界，在無色有中不依[處]的一意識界，此為配合。 74. 依欲界異熟、五門轉向、瞋恚二、笑的二十七欲界[心]，十五色界[心]，初道共四十三唯依[心處]而生，從此余除無色異熟的四十二依與不依而生，無色異熟四唯不依，此為關係。依處攝釋文完。如是《阿毗達摩義廣釋》名為《阿毗達摩義攝釋》的雜事品釋文完。 4.路心品釋文 1. 如是依如上所說方法對心生起的四蘊作出超勝的受攝等差別的最勝差別攝后，又依欲界等三地、二因等諸補特伽羅的差別而標示，"此後有此許多，此[心]之後有此許多心"，如是由前後心決定的結生、轉起中心生起的運作攝即同名的攝要，我將依生起而略說，此為配合。 2. 雖已說依處、門、所緣攝，為顯示完整的運作攝而再提出。 3. 境在諸門中及心在諸境中的運作為境運作。 4. "其中"即在那六個六中。路六釋文 6. 說"眼門路"等為顯示應依"在眼門中運作的路即心相續為眼門路"等依門，或依"與眼識相關的路因與彼同一所緣一門性而俱行故為眼識路"等依識而作路名的配合。路六釋文完。路差別釋文 7. 在"極大"等中，成為超過一心剎那而現前具十六心剎那壽命名為極大。成為超過二三心剎那而具十五、十四心剎那壽命名為大。從超過四心剎那乃至九心剎那而從具十三心剎那乃至八心剎那壽命名為小。從超過十心剎那乃至十五心剎那而從具七心剎那乃至二心剎那壽命名為極小。如是故將說"超過一心剎那"等。"清晰"即明顯。"不清晰"即不明顯。路差別釋文完。五門路釋文 8. "如何"即以何種方式依極大等而確定境界而問后，為顯示依心剎那而說"生住"等。生起為生即獲得自性。破壞為滅即自性毀滅。兩者中間趣向滅的運作名為住。但某些人否定心的住剎那。因為這是他們的意趣 - 在《雙論》中

2.cittayamaka.81, 102) 『『uppannaṃ uppajjamāna』』nti evamādipadānaṃ vibhaṅge 『『bhaṅgakkhaṇe uppannaṃ , no ca uppajjamānaṃ, uppādakkhaṇe uppannañceva uppajjamānañcā』』tyādinā (yama. 2.cittayamaka.81, 102) bhaṅguppādāva kathitā, na ṭhitikkhaṇo. Yadi ca cittassa ṭhitikkhaṇopi atthi, 『『ṭhitikkhaṇe bhaṅgakkhaṇe cā』』ti vattabbaṃ siyā. Atha mataṃ 『『uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti (a. ni. 3.47) suttantapāṭhato ṭhitikkhaṇo atthī』』ti, tatthapi ekasmiṃ dhamme aññathattassa anuppajjanato, paññāṇavacanato ca pabandhaṭhitiyeva adhippetā, na ca khaṇaṭhiti, na ca abhidhamme labbhamānassa avacane kāraṇaṃ atthi, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti. Tattha vuccate yatheva hi ekadhammādhārabhāvepi uppādabhaṅgānaṃ añño uppādakkhaṇo, añño bhaṅgakkhaṇoti uppādāvatthāya bhinnā bhaṅgāvatthā icchitā. Itarathā hi 『『aññoyeva dhammo uppajjati, añño nirujjhatī』』ti āpajjeyya, evameva uppādabhaṅgāvatthāhi bhinnā bhaṅgābhimukhāvatthāpi icchitabbā, sā ṭhiti nāma. Pāḷiyaṃ pana veneyyajjhāsayānurodhato nayadassanavasena sā na vuttā. Abhidhammadesanāpi hi kadāci veneyyajjhāsayānurodhena pavattati, yathā rūpassa uppādo upacayo santatīti dvidhā bhinditvā desito, sutte ca 『『tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī』』ti evaṃ saṅkhatadhammasseva lakkhaṇadassanatthaṃ uppādādīnaṃ vuttattā na sakkā pabandhassa paññattisabhāvassa asaṅkhatassa ṭhiti tattha vuttāti viññātuṃ. Upasaggassa ca dhātvattheyeva pavattanato 『『paññāyatī』』ti etassa viññāyatīti attho. Tasmā na ettāvatā cittassa ṭhitikkhaṇo paṭibāhituṃ yuttoti suvuttametaṃ 『『uppādaṭhitibhaṅgavasenā』』ti. Evañca katvā vuttaṃ aṭṭhakathāyampi 『『ekekassa uppādaṭhitibhaṅgavasena tayo tayo khaṇā』』ti (vibha. aṭṭha. 26 pakiṇṇakakathā).

Arūpaṃ lahupariṇāmaṃ, rūpaṃ garupariṇāmaṃ gāhakagāhetabbabhāvassa taṃtaṃkhaṇavasena uppajjanatoti āha 『『tānī』』tyādi. Tānīti tādisāni. Sattarasannaṃ cittānaṃ khaṇāni viya khaṇāni sattarasacittakkhaṇāni, tāni cittakkhaṇāni sattarasāti vā sambandho. Visuṃ visuṃ pana ekapaññāsa cittakkhaṇāni honti. Rūpadhammānanti viññattilakkhaṇarūpavajjānaṃ rūpadhammānaṃ. Viññattidvayañhi ekacittakkhaṇāyukaṃ. Tathā hi taṃ cittānuparivattidhammesu vuttaṃ. Lakkhaṇarūpesu ca jāti ceva aniccatā ca cittassa uppādabhaṅgakkhaṇehi samānāyukā, jaratā pana ekūnapaññāsacittakkhaṇāyukā. Evañca katvā vadanti –

『『Taṃ sattarasacittāyu, vinā viññattilakkhaṇa』』nti (sa. sa. 60);

Keci (vibha. mūlaṭī. 20) pana 『『paṭiccasamuppādaṭṭhakathāyaṃ 『ettāvatā ekādasa cittakkhaṇā atītā honti, athāvasesapañcacittakkhaṇāyuke』ti (visuddhi.

我來直譯這段巴利文為簡體中文： 2.《心雙論》中"已生正在生"等諸詞的分別中說"滅剎那是已生非正在生，生剎那是已生也是正在生"等，只說生滅，不說住剎那。如果心也有住剎那，應說"在住剎那和滅剎那"。若認為"生現起，滅現起，住者的變異現起"經文表示有住剎那，在此中也因在一法中變異不生起，且因說現起故只意指相續住，非剎那住，且無理由不說在阿毗達摩中可得的，故如在法教中不說也表示不存在。對此說:如同在一法所依性中生滅的生剎那與滅剎那不同，生位與滅位是不同的。否則將成為"生起的是一法，滅的是另一法"，如是應許與生滅位不同的趣向滅位，它名為住。但在聖典中隨順所化機而依方法顯示不說它。因為阿毗達摩教說有時也隨順所化機而運作，如色的生分為二說為生起、積集、相續，在經中也說"諸比丘，這是有為的三種有為相。什麼是三?生現起，滅現起，住者的變異現起"，如是因為說生等是為顯示有為法的相，不能了知在彼說相續的施設自性無為的住。又因字首只在詞根義中運作，故"現起"即了知的意思。因此不應僅以此遮遏心的住剎那，故善說"依生住滅"。如是故在註釋中也說"一一依生住滅有三三剎那"。 9. 無色迅速變化，色迚慢變化，能取所取性依各剎那生起，故說"彼等"等。"彼等"即如是。如十七心的剎那為十七心剎那，或彼等心剎那為十七的關係。而分別則有五十一心剎那。"色法"即除表、相色外的色法。因為表色二隻具一心剎那壽命。如是它在隨心轉法中說。在相色中生與無常與心的生滅剎那同壽，而老則具四十九心剎那壽命。如是故說： "彼具十七心壽，除去表與相。" 但某些人[說]："在《緣起注》中說'如是十一心剎那已過去，余具五心剎那壽命'"，;

2.623; vibha. aṭṭha. 227) vacanato soḷasacittakkhaṇāni rūpadhammānamāyū. Uppajjamānameva hi rūpaṃ bhavaṅgacalanassa paccayo hotī』』ti vadanti, tayidamasāraṃ 『『paṭisandhicittena sahuppannaṃ kammajarūpaṃ tato paṭṭhāya sattarasamena saddhiṃ nirujjhati, paṭisandhicittassa ṭhitikkhaṇe uppannaṃ aṭṭhārasamassa uppādakkhaṇe nirujjhatī』』tyādinā (vibha. aṭṭha. 26 pakiṇṇakakathā) aṭṭhakathāyameva sattarasacittakkhaṇassa āgatattā. Yattha pana soḷasacittakkhaṇāneva paññāyanti, tattha cittappavattiyā paccayabhāvayogyakkhaṇavasena nayo nīto. Heṭṭhimakoṭiyā hi ekacittakkhaṇampi atikkantasseva rūpassa āpāthāgamanasāmatthiyanti alamativitthārena.

Ekacittassa khaṇaṃ viya khaṇaṃ ekacittakkhaṇaṃ, taṃ atītaṃ etesaṃ, etāni vā taṃ atītānīti ekacittakkhaṇātītāni. Āpāthamāgacchantīti rūpasaddārammaṇāni sakasakaṭṭhāne ṭhatvāva gocarabhāvaṃ gacchantīti ābhogānurūpaṃ anekakalāpagatāni āpāthaṃ āgacchanti, sesāni pana ghānādinissayesu allīnāneva viññāṇuppattikāraṇānīti ekekakalāpagatānipi. Ekekakalāpagatāpi hi pasādā viññāṇassa ādhārabhāvaṃ gacchanti, te pana bhavaṅgacalanassa anantarapaccayabhūtena bhavaṅgena saddhiṃ uppannā. 『『Āvajjanena saddhiṃ uppannā』』ti apare.

Dvikkhattuṃ bhavaṅge caliteti visadisaviññāṇuppattihetubhāvasaṅkhātabhavaṅgacalanavasena purimaggahitārammaṇasmiṃyeva dvikkhattuṃ bhavaṅge pavatte. Pañcasu hi pasādesu yogyadesāvatthānavasena ārammaṇe ghaṭṭite pasādaghaṭṭanānubhāvena bhavaṅgasantati vocchijjamānā sahasā anocchijjitvā yathā vegena dhāvanto ṭhātukāmopi puriso ekadvipadavāre atikkamitvāva tiṭṭhati, evaṃ dvikkhattuṃ uppajjitvāva occhijjati. Tattha paṭhamacittaṃ bhavaṅgasantatiṃ cālentaṃ viya uppajjatīti bhavaṅgacalanaṃ, dutiyaṃ tassa occhijjanākārena uppajjanato bhavaṅgupacchedoti voharanti. Idha pana avisesena vuttaṃ 『『dvikkhattuṃ bhavaṅge calite』』ti.

Nanu ca rūpādinā pasāde ghaṭṭite tannissitasseva calanaṃ yuttaṃ, kathaṃ pana hadayavatthunissitassa bhavaṅgassāti? Santativasena ekābaddhattā. Yathā hi bheriyā ekasmiṃ tale ṭhitasakkharāya makkhikāya nisinnāya aparasmiṃ tale daṇḍādinā pahaṭe anukkamena bhericammavarattādīnaṃ calanena sakkharāya calitāya makkhikāya uppatitvā gamanaṃ hoti, evameva rūpādinā pasāde ghaṭṭite tannissayesu mahābhūtesu calitesu anukkamena taṃsambandhānaṃ sesarūpānampi calanena hadayavatthumhi calite tannissitassa bhavaṅgassa calanākārena pavatti hoti. Vuttañca –

『『Ghaṭṭite aññavatthumhi, aññanissitakampanaṃ;

Ekābaddhena hotīti, sakkharopamayā vade』』ti. (sa. sa. 176);

Bhavaṅgasotanti bhavaṅgappavāhaṃ. Āvajjantanti 『『kiṃ nāmeta』』nti vadantaṃ viya ābhogaṃ kurumānaṃ. Passantanti paccakkhato pekkhantaṃ. Nanu ca 『『cakkhunā rūpaṃ disvā』』ti (dī. ni. 1.213; a. ni.

我來直譯這段巴利文為簡體中文： 2. 從這段話說色法具十六心剎那壽命。因為唯正在生起的色成為有分動的緣。這是不正確的,因為在註釋中說"與結生心俱生的業生色從此起與第十七[心]俱滅,在結生心住剎那生起的[色]在第十八[心]生剎那滅"等,說明是十七心剎那。而在某些地方只見十六心剎那,是依作為心運作的緣的適宜剎那而導出方法。因為依最低限度,超過一心剎那的色才有現前的能力,故止過分廣說。 10. 如一心的剎那為一心剎那,它們超過它,或它們超過它為超過一心剎那。"來現前"即色聲所緣住于各自處而成為境界,故隨注意而多聚集來現前,但其餘[所緣]只依附於鼻等所依而成為識生起因,故即使單一聚集。因為即使單一聚集的凈[色]也成為識的所依,而它們與成為有分動的無間緣的有分俱生。其他人說"與轉向俱生"。 "有分動兩次"即依名為異類識生起因的有分動在前所取所緣中有分運作兩次。因為在五凈[色]中依適當處所住而所緣擊觸時,依凈[色]擊觸的威力而有分相續將斷,不突然斷,如奔跑的人想止住也超過一二步才止住,如是生起兩次才斷。其中第一心如動有分相續而生起故名有分動,第二以斷彼方式生起故稱為有分斷。但此處不分別說"有分動兩次"。難道不是由色等擊觸凈[色]時,只應動依彼者,如何是依心所依的有分呢?因為依相續而結合一體。如在鼓的一面有沙粒蚊蟲坐時,以杖等擊打另一面,依次由鼓皮繩等的動而沙粒動,蚊蟲飛去,如是由色等擊觸凈[色]時,依彼所依大種動,依次由與彼相關的其餘色的動而心所依動,依彼的有分以動的方式運作。故說： "擊觸他處時,依他動搖生; 因結合一體,如沙粒喻說。" "有分流"即有分流注。"轉向"即如說"這是什麼"般作意。"見"即親自觀看。難道不是"以眼見色"等

3.62; vibha. 517) vacanato cakkhundriyameva dassanakiccaṃ sādeti, na viññāṇanti? Nayidamevaṃ, rūpassa andhabhāvena rūpadassane asamatthabhāvato. Yadi ca taṃ rūpaṃ passati, tathā sati aññaviññāṇasamaṅginopi rūpadassanappasaṅgo siyā. Yadi evaṃ viññāṇassa taṃ kiccaṃ sādheti, viññāṇassa appaṭibandhattā antaritarūpassapi dassanaṃ siyā. Hotu antaritassapi dassanaṃ, yassa phalikāditirohitassa ālokapaṭibandho natthi, yassa pana kuṭṭādiantaritassa alokapaṭibandho atthi. Tattha paccayābhāvato viññāṇaṃ nuppajjatīti na tassa cakkhuviññāṇena gahaṇaṃ hoti. 『『Cakkhunā』』ti panettha tena dvārena karaṇabhūtenāti adhippāyo. Atha vā nissitakiriyā nissayappaṭibaddhā vuttā yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti.

Sampaṭicchantanti tameva rūpaṃ paṭiggaṇhantaṃ viya. Santīrayamānanti tameva rūpaṃ vīmaṃsantaṃ viya. Vavatthapentanti tameva rūpaṃ suṭṭhu sallakkhentaṃ viya. Yonisomanasikārādivasena laddho paccayo etenāti laddhapaccayaṃ. Yaṃ kiñci javananti sambandho. Mucchāmaraṇāsannakālesu ca chappañcapi javanāni pavattantīti āha 『『yebhuyyenā』』ti. Javanānubandhānīti paṭisotagāmināvaṃ nadīsoto viya kiñci kālaṃ javanaṃ anugatāni. Tassa javanassa ārammaṇaṃ ārammaṇametesanti tadārammaṇāni 『『brahmassaro』』tyādīsu viya majjhepadalopavasena, tadārammaṇāni ca tāni pākāni cāti tadārammaṇapākāni. Yathārahanti ārammaṇajavanasattānurūpaṃ. Tathā pavattiṃ pana sayameva pakāsayissati, bhavaṅgapātoti vīthicittavasena appavattitvā cittassa bhavaṅgapāto viya, bhavaṅgavasena uppattīti vuttaṃ hoti. Ettha ca vīthicittappavattiyā sukhaggahaṇatthaṃ ambopamādikaṃ āharanti, tatridaṃ ambopamāmattaṃ (dha. sa. aṭṭha. 498 vipākuddhārakathā) – eko kira puriso phalitambarukkhamūle sasīsaṃ pārupitvā niddāyanto āsanne patitassa ekassa ambaphalassa saddena pabujjhitvā sīsato vatthaṃ apanetvā cakkhuṃ ummīletvā disvā ca taṃ gahetvā madditvā upasiṅghitvā pakkabhāvaṃ ñatvā paribhuñjitvā mukhagataṃ saha semhena ajjhoharitvā puna tattheva niddāyati. Tattha purisassa niddāyanakālo viya bhavaṅgakālo, phalassa patitakālo viya ārammaṇassa pasādaghaṭṭanakālo, tassa saddena pabuddhakālo viya āvajjanakālo, ummīletvā olokitakālo viya cakkhuviññāṇappavattikālo, gahitakālo viya sampaṭicchanakālo, maddanakālo viya santīraṇakālo, upasiṅghanakālo viya voṭṭhabbanakālo, paribhogakālo viya javanakālo, mukhagataṃ saha semhena ajjhoharaṇakālo viya tadārammaṇakālo, puna niddāyanakālo viya puna bhavaṅgakālo.

Imāya ca upamāya kiṃ dīpitaṃ hoti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ, āvajjanassa visayābhujanameva, cakkhuviññāṇassa dassanamattameva, sampaṭicchanādīnañca paṭiggaṇhanādimattameva , javanasseva pana ārammaṇarasānubhavanaṃ, tadārammaṇassa ca tena anubhūtasseva anubhavananti evaṃ kiccavasena dhammānaṃ aññamaññaṃ asaṃkiṇṇatā dīpitā hoti. Evaṃ pavattamānaṃ pana cittaṃ 『『āvajjanaṃ nāma hutvā bhavaṅgānantaraṃ hoti, tvaṃ dassanādīsu aññataraṃ hutvā āvajjanānantara』』ntyādinā niyuñjake kārake asatipi utubījaniyāmādi (dha. sa. aṭṭha. 498 vipākuddhārakathā) viya cittaniyāmavaseneva pavattatīti veditabbaṃ.

我來直譯這段巴利文為簡體中文： 3. 的說法中，難道不是唯眼根成就見的作用，而不是識？不是這樣，因為色是盲的故不能見色。如果它見色，如是則有俱其他識者也見色的過失。如果如是識成就彼作用，因識無障礙故應見被遮蔽的色。讓被遮蔽的也見吧，對水晶等被遮蔽而無光障礙者，但對墻等遮蔽有光障礙者。此中因緣無故識不生，故不為眼識所取。此中"以眼"的意趣是以彼門為工具。或說所依相關的作用如"床發聲"。 "領受"即如領取彼色。"推度"即如思度彼色。"確定"即如善分別彼色。"得緣"即由如理作意等方式得緣。關係為"任何速行"。在昏迷臨死時也有六五速行運作故說"多分"。"隨速行"即如逆流船為河流所隨一段時間般隨速行。"彼所緣"即彼等以彼速行的所緣為所緣，如"梵音"等依中間省略語，彼所緣及彼等異熟為彼所緣異熟。"如理"即隨順所緣速行有情。而其運作他自己將說明。"墮入有分"即不以路心方式運作而如心墮入有分，即說以有分方式生起。此中為易解路心運作而舉芒果喻等，此是芒果喻的大意：有一人在結果的芒果樹下包頭而睡，因近處掉落的一個芒果聲而醒，取下頭上的布，張開眼見后取彼揉壓，嗅察，知已成熟而食用，與痰一起吞下口中的，又在彼處睡去。其中如人睡時為有分時，如果實落時為所緣擊觸凈[色]時，如因彼聲而醒時為轉向時，如張眼看時為眼識運作時，如取時為領受時，如揉壓時為推度時，如嗅察時為確定時，如食用時為速行時，如與痰一起吞下口中的為彼所緣時，如再睡時為再有分時。此喻顯示什麼？顯示諸法依作用不相混雜，即所緣擊觸凈[色]唯是作用，轉向唯是覺知境，眼識唯是見，領受等唯是領取等，唯速行享受所緣味，彼所緣只享受彼已享受的。如是運作的心雖無役使造作者說"成為名為轉向而在有分之後，你成為見等之一而在轉向之後"等，應知如時節種子決定等唯依心的決定而運作。;

Ettāvatā sattarasa cittakkhaṇāni paripūrentīti sambandho.

12.Appahontātītakanti appahontaṃ hutvā atītaṃ. Natthi tadārammaṇuppādoti cuddasacittakkhaṇāyuke tāva ārammaṇassa niruddhattāva tadārammaṇaṃ nuppajjati. Na hi ekavīthiyaṃ kesuci paccuppannārammaṇesu kānici atītārammaṇāni honti. Pannarasacittakkhaṇāyukesupi javanuppattito paraṃ ekameva cittakkhaṇaṃ avasiṭṭhanti dvikkhattuṃ tadārammaṇuppattiyā appahonakabhāvato natthi dutiyatadārammaṇassa uppattīti paṭhamampi nuppajjati. Dvikkhattumeva hi tadārammaṇuppatti pāḷiyaṃ niyamitā cittappavattigaṇanāyaṃ sabbavāresu 『『tadārammaṇāni dve』』ti (vibha. aṭṭha. 227) dvinnameva cittavārānaṃ āgatattā. Yaṃ pana paramatthavinicchaye vuttaṃ –

『『Sakiṃ dve vā tadālambaṃ, sakimāvajjanādayo』』ti (parama. vi. 116), taṃ majjhimabhāṇakamatānusārena vuttanti daṭṭhabbaṃ. Yasmā pana majjhimabhāṇakānaṃ vādo heṭṭhā vuttapāḷiyā asaṃsandanato sammohavinodanīyaṃ (vibha. aṭṭha. 227) paṭikkhittova, tasmā ācariyenapi attanā anadhippetattāyeva idha ceva nāmarūpaparicchede ca sakiṃ tadārammaṇuppatti na vuttā.

Voṭṭhabbanuppādato paraṃ chacittakkhaṇāvasiṭṭhāyukampi ārammaṇaṃ appāyukabhāvena paridubbalattā javanuppattiyā paccayo na hoti. Javanañhi uppajjamānaṃ niyamena sattacittakkhaṇāyukeyeva uppajjatīti adhippāyenāha 『『javanampi anuppajjitvā』』ti. Hetumhi cāyaṃ tvāpaccayo, javanassapi anuppattiyāti attho. Itarathā hi aparakālakiriyāya samānakattukatā na labbhatīti. Dvattikkhattunti dvikkhattuṃ vā tikkhattuṃ vā. Keci pana 『『tikkhattu』nti idaṃ vacanasiliṭṭhatāmattappayojana』』nti vadanti, taṃ pana tesaṃ abhinivesamattaṃ. Na hi 『『dvikkhattuṃ voṭṭhabbanameva parivattatī』』ti vuttepi vacanassa asiliṭṭhabhāvo atthi, na ca tikkhattuṃ pavattiyā bādhakaṃ kiñci vacanaṃ aṭṭhakathādīsu atthi. Evañca katvā tattha tattha sīhaḷasaṃvaṇṇanākārāpi 『『dvikkhattuṃ vā tikkhattuṃ vā』』icceva vaṇṇenti. Voṭṭhabbanameva parivattatīti voṭṭhabbanameva punappunaṃ uppajjati. Taṃ pana appatvā antarā cakkhuviññāṇādīsu ṭhatvā cittappavattiyā nivattanaṃ natthi.

Ānandācariyo panettha (dha. sa. mūlaṭī. 498 vipākuddhārakathāvaṇṇanā) 『『āvajjanā kusalākusalānaṃ khandhānaṃ anantarapaccayena paccayo』』ti (paṭṭhā. 1.1.417) āvajjanāya kusalākusalānaṃ anantarapaccayabhāvassa vuttattā voṭṭhabbanāvajjanānañca atthantarābhāvato sati uppattiyaṃ voṭṭhabbanaṃ kāmāvacarakusalākusalakiriyajavanānaṃ ekantato anantarapaccayabhāveneva pavatteyya, no aññathāti mucchākālādīsu mandībhūtavegatāya javanapāripūriyā parittārammaṇaṃ niyamitabbaṃ, na voṭṭhabbanassa dvattikkhattuṃ pavattiyāti dīpeti. Kiñcāpi evaṃ dīpeti, tihetukavipākāni pana anantarapaccayabhāvena vuttāneva. Khīṇāsavānaṃ cutivasena pavattāni na kassaci anantarapaccayabhāvaṃ gacchantīti tāni viya voṭṭhabbanampi paccayavekallato kusalākusalādīnaṃ anantarapaccayo na hotīti na na sakkā vattuṃ, tasmā aṭṭhakathāsu āgatanayenevettha parittārammaṇaṃ niyamitanti.

我來直譯這段巴利文為簡體中文： 11. 如是完成十七心剎那的關係。 12. "不足而過去"即成為不足而過去。"無彼所緣生起"即首先在具十四心剎那壽命[所緣]因已滅故彼所緣不生。因為在一路中對某些現在所緣不有某些過去所緣。在具十五心剎那壽命[所緣]中也因速行生起后只餘一心剎那,因不足二次彼所緣生起故第二彼所緣不生起,故第一也不生起。因為在聖典中在心運作計數中一切章節說"彼所緣二"故只限定二次彼所緣生起,只來二心章節。而在《勝義抉擇》中說： "彼所緣一或二次,轉向等一次。" 應知此依中部誦者意見而說。因為中部誦者的說法因與上述聖典不符故在《除癡論》中已被否定,故阿阇黎也因自己不認同故在此和《名色差別》中不說一次彼所緣生起。 13. 從確定生起后餘六心剎那壽命的所緣也因壽命短故軟弱而不成為速行生起的緣。因為速行生起必定只在具七心剎那壽命時生起,以此意趣說"速行也不生起"。此tvā詞尾表示因,意為因速行也不生起。否則不得與后時作用同主。"二三次"即二次或三次。但某些人說"三次"只為語言流暢之目的,但這只是他們的執著。因為即使說"確定只轉二次"也無語言不流暢性,且在註釋等中無遮止三次運作的任何說法。如是故在彼彼處僧伽羅註釋者也註釋為"二次或三次"。"確定只轉"即確定只一再生起。但未到達它而中途住于眼識等時無心運作的止息。而阿難阿阇黎在此[說]因說"轉向以無間緣為善不善蘊的緣"且因確定與轉向無差別,故在生起時確定必定以無間緣方式運作于欲界善不善唯作速行,不以其他方式,故在昏迷時等因動力弱故應以速行圓滿而限定小所緣,不以確定二三次運作而顯示。雖如是顯示,但三因異熟已說為無間緣。漏盡者的死亡[心]運作不成為任何[心]的無間緣,如彼等確定也因緣不足而不成為善不善等的無間緣,不能不這樣說,故此處依註釋中來的方法而限定小所緣。

14.Natthivīthicittuppādo uparimakoṭiyā sattacittakkhaṇāyukassapi dvattikkhattuṃ voṭṭhabbanuppattiyā appahonakabhāvato vīthicittānaṃ uppādo natthi, bhavaṅgapātova hotīti adhippāyo. Bhavaṅgacalanamevāti avadhāraṇaphalaṃ dassetuṃ 『『natthi vīthicittuppādo』』ti vuttaṃ. Apare pana 『『natthi bhavaṅgupacchedo』』ti avadhāraṇaphalaṃ dassenti, taṃ pana vīthicittuppādābhāvavacaneneva siddhaṃ. Sati hi vīthicittuppāde bhavaṅgaṃ upacchijjati. Bhavaṅgupacchedanāmena pana heṭṭhāpi visuṃ avuttattā idha avisesena vuttaṃ.

Sabbaso vīthicittuppattiyā abhāvato pacchimavārovidhamoghavāravasena vutto, aññattha (dha. sa. aṭṭha. 498 vipākuddhārakathā) pana dutiyatatiyavārāpi tadārammaṇajavanehi suññattā 『『moghavārā』』ti vuttā. Ārammaṇabhūtāti visayabhūtā, paccayabhūtā ca. Paccayopi hi 『『ārammaṇa』』nti vuccati 『『na lacchati māro otāraṃ, na lacchati māro ārammaṇa』』ntyādīsu (dī. ni. 3.80) viya. Tenevettha moghavārassapi ārammaṇabhūtā visayappavattīti siddhaṃ. Atiparittārammaṇañhi moghavārapaññāpanassa paccayo hoti. Itarathā hi bhavaṅgacalanassa sakasakagocareyeva pavattanato pacchimavārassa atiparittārammaṇe pavatti natthīti 『『catunnaṃ vārānaṃ ārammaṇabhūtā』』ti vacanaṃ durupapādanaṃ siyāti.
Pañcadvāre yathārahaṃ taṃtaṃdvārānurūpaṃ, taṃtaṃpaccayānurūpaṃ, taṃtaṃārammaṇādianurūpañca uppajjamānāni vīthicittāni āvajjanadassanādisampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇavasena avisesato satteva honti. Cittuppādā cittānaṃ visuṃ visuṃ uppattivasena uppajjamānacittāniyeva vā catuddasa āvajjanādipañcakasattajavanatadārammaṇadvayavasena. Vitthārā pana catupaññāsa sabbesameva kāmāvacarānaṃ yathāsambhavaṃ tattha uppajjanato,

Etthāti visayappavattisaṅgahe.

Pañcadvāravīthivaṇṇanā niṭṭhitā.

Manodvāravīthi

Parittajavanavāravaṇṇanā

Manodvārikacittānaṃ atītānāgatampi ārammaṇaṃ hotīti tesaṃ atimahantādivasena visayavavatthānaṃ kātuṃ na sakkāti vibhūtāvibhūtavasenevetaṃ niyametuṃ 『『yadi vibhūtamārammaṇa』』ntyādi vuttaṃ.

19.Etthāti manodvāre. Ekacattālīsa pañcadvārāveṇikānaṃ dvipañcaviññāṇamanodhātuttayavasena terasacittānaṃ tattha appavattanato.

Parittajavanavāravaṇṇanā niṭṭhitā.

Appanājavanavāravaṇṇanā

20.Vibhūtāvibhūtabhedo natthi ārammaṇassa vibhūtakāleyeva appanāsambhavato.

Tattha hi chabbīsatimahaggatalokuttarajavanesu yaṃ kiñci javanaṃ appanāvīthimotaratīti sambandho. Parikammopacārānulomagotrabhunāmena yathākkamaṃ uppajjitvā niruddeti yojanā. Paṭhamacittañhi appanāya parikammattā paṭisaṅkhārakabhūtattā parikammaṃ. Dutiyaṃ samīpacārittā upacāraṃ. Nāccāsannopi hi nātidūrappavatti samīpacārī nāma hoti, appanaṃ upecca caratīti vā upacāraṃ. Tatiyaṃ pubbabhāge parikammānaṃ, upariappanāya ca anukūlattā anulomaṃ. Catutthaṃ parittagottassa, puthujjanagottassa ca abhibhavanato, mahaggatagottassa, lokuttaragottassa ca bhāvanato vaḍḍhanato gotrabhu, imāni cattāri nāmāni catukkhattuṃ pavattiyaṃ anavasesato labbhanti, tikkhattuṃ pavattiyaṃ pana upacārānulomagotrabhunāmeneva labbhanti. Aṭṭhakathāyaṃ (visuddhi.

我來直譯這段巴利文為簡體中文： 14. "無路心生起"意為因上限具七心剎那壽命者也因不足確定二三次生起故無路心的生起,只有墮入有分。為顯示限定詞的結果說"無路心生起"。但其他人顯示"無有分斷"為限定詞的結果,但這已由說無路心生起而成立。因為有路心生起時有分斷。因以有分斷名稱在前也未別說故此處不分別說。 15. 因完全無路心生起故依最後節說為空節,但在他處因第二第三節也無彼所緣速行故說"空節"。"成為所緣"即成為境,也成為緣。因為緣也稱為"所緣",如"魔羅不得機會,魔羅不得所緣"等。故此中空節也成立為境運作的所緣。因為極小所緣成為施設空節的緣。否則因有分動唯在各自境界中運作故最後節在極小所緣中無運作,則"為四節的所緣"的說法難以成立。 16. 在五門中如理依各門、各緣、各所緣等生起的路心不分別依轉向、見等、領受、推度、確定、速行、彼所緣為七。心生起即依心各別生起而生起的心依轉向等五、七速行、彼所緣二為十四。但詳細則五十四因一切欲界[心]隨機會在彼處生起。 "此中"即在境運作攝。五門路釋文完。意門路小速行節釋文 17. 因意門心也以過去未來為所緣故不能依極大等而作境界確定,故只依清晰不清晰而決定而說"若所緣清晰"等。 19. "此中"即在意門中。四十一[心]因五門特有的二種五識三意界等十三心在彼處不運作。小速行節釋文完。安止速行節釋文 20. 無清晰不清晰差別因唯在所緣清晰時有安止可能。 21. 此中在二十六廣大出世間速行中任何速行入安止路的關係。配合為依遍作近行隨順種姓名次第生起而滅。因為第一心對安止作準備作用故為遍作。第二因近行故為近行。因為非太近也非太遠運作名為近行,或趣近而行故為近行。第三因前分是遍作、對上安止隨順故為隨順。第四因超越小種姓、凡夫種姓,增長廣大種姓、出世間種姓故為種姓,這四名在四次運作中無餘而得,但在三次運作中只得近行隨順種姓名。在註釋中;

2.804) pana purimānaṃ tiṇṇaṃ , dvinnaṃ vā avisesenapi parikammādināmaṃ vuttaṃ, catukkhattuṃ, tikkhattumeva vā pañcamaṃ, catutthaṃ vā uppajjitabbaappanānurūpatoti adhippāyo. Parikammādināmānaṃ anavasesato labbhamānavāradassanatthaṃ 『『catukkhattu』』nti ādito vuttaṃ, gaṇanapaṭipāṭivasena pana 『『pañcamaṃ vā』』ti osāne vuttaṃ.

Yathārahanti khippābhiññadandhābhiññānurūpaṃ. Khippābhiññassa hi tikkhattuṃ pavattakāmāvacarajavanānantaraṃ catutthaṃ appanācittamuppajjati. Dandhābhiññassa catukkhattuṃ pavattajavanānantaraṃ pañcamaṃ appanā uppajjati, yasmā pana aladdhāsevanaṃ anulomaṃ gotrabhuṃ uppādetuṃ na sakkoti, laddhāsevanampi ca chaṭṭhaṃ sattamaṃ bhavaṅgassa āsannabhāvena papātāsannapuriso viya appanāvasena patiṭṭhātuṃ na sakkoti, tasmā catutthato oraṃ, pañcamato paraṃ vā appanā na hotīti daṭṭhabbaṃ. Yathābhinīhāravasenāti rūpārūpalokuttaramaggaphalānurūpasamathavipassanābhāvanācittābhinīharaṇānurūpato, appanāya vīthi appanāvīthi. 『『Tato paraṃ bhavaṅgapātova hotī』』ti ettakeyeva vutte catutthaṃ, pañcamaṃ vā otiṇṇaappanāto paraṃ bhavaṅgapātova hoti, na maggānantaraṃ phalacittaṃ, samāpattivīthiyañca jhānaphalacittāni punappunanti gaṇheyyunti puna 『『appanāvasāne』』ti vuttaṃ. Nikāyantariyā kira lokiyappanāsu paṭhamakappanāto paraṃ sattamajavanapūraṇatthaṃ dvattikkhattuṃ kāmāvacarajavanānampi pavattiṃ vaṇṇentīti tesaṃ matinisedhanatthaṃ 『『bhavaṅgapātovā』』ti sāvadhāraṇaṃ vuttaṃ.

22.Tatthāti tesu aṭṭhañāṇasampayuttakāmāvacarajavanesu, tesu ca chabbīsatimahaggatalokuttarajavanesu. Tatthāti vā tasmiṃ appanāvāre. Somanassasahagatajavanānantaranti somanassasahagatānaṃ catunnaṃ kusalakiriyajavanānaṃ anantaraṃ. Somanassasahagatāvāti catukkajjhānassa, sukkhavipassakādīnaṃ maggaphalassa ca vasena somanassasahagatāva, na pana upekkhāsahagatā bhinnavedanānaṃ aññamaññaṃ āsevanapaccayabhāvassa anuddhaṭattā. Pāṭikaṅkhitabbāti pasaṃsitabbā, icchitabbāti vuttaṃ hoti. Tatthāpīti tasmiṃ ekavedanajavanavārepi. Kusalajavanānantaranti catubbidhañāṇasampayuttakusalajavanānantaraṃ kusalajavanamappeti, na kiriyajavanaṃ bhinnasantāne nibbattanato. Heṭṭhimañca phalattayamappeti samāpattivīthiyantyadhippāyo.

23.Sukhapuññamhā somanassasahagatatihetukakusaladvayato paraṃ aggaphalavipākakiriyavajjitalokiyalokuttaracatukkajjhānajavanavasena dvattiṃsa, upekkhakā tihetukakusaladvayato paraṃ tatheva pañcamajjhānāni dvādasa, sukhitakriyato tihetukadvayato paraṃ kiriyajjhānacatukkassa, aggaphalacatukkassa ca vasena aṭṭha, upekkhakā tihetukadvayato paraṃ upekkhāsahagatarūpārūpakiriyapañcakassa, aggaphalassa ca vasena cha appanā sambhonti.

24.Etthāti vīthisaṅgahādhikāre.

Appanājavanavāravaṇṇanā niṭṭhitā.

Manodvāravīthivaṇṇanā niṭṭhitā.

Appanājavanavāravaṇṇanā niṭṭhitā.

Tadārammaṇaniyamavaṇṇanā

25.Sabbatthāpīti pañcadvāramanodvārepi.

我來直譯這段巴利文為簡體中文： 2. 但在註釋中也不分別說前三或二[心]為遍作等名，意為依應生起安止而第五或第四[心]只四次或三次[運作]。為顯示遍作等名無餘可得的節而最初說"四次"，但依計數次第故最後說"或第五"。 "如理"即依速通達遲通達。因為速通達者在三次運作欲界速行之後第四生起安止心。遲通達者在四次運作速行之後第五生起安止。因為未得修習的隨順不能生起種姓，已得修習的也因第六第七[心]近於有分如近崖人不能依安止而住，故應知安止不在第四之前或第五之後。"依如所引導"即依色無色出世間道果相應止觀修習心引導。安止的路為安止路。當只說"此後唯有分墮入"時，可能執為在第四或第五入安止后唯有分墮入，無道之後果心，在定路中也一再有禪果心，故又說"在安止終"。據說其他部派在世間安止中描述在初安止后為滿七速行也有欲界速行二三次運作，為遮止他們的見解故說帶限定詞的"唯有分墮入"。 22. "此中"即在彼等八智相應欲界速行及彼等二十六廣大出世間速行中。或"此中"即在彼安止節中。"喜俱速行之後"即四種善唯作速行之後。"唯喜俱"即依第四禪、純觀者等的道果唯喜俱，非舍俱，因不得異受相互為修習緣。"應期待"即說應讚歎、應希求。"此中也"即在彼同受速行節中也。"善速行之後"即四種智相應善速行之後入善速行，不入唯作速行因在異相續中生起。意為入下三果在定路中。 23. 從樂福即喜俱三因善二之後除最上果異熟唯作的世間出世間第四禪速行三十二，從舍三因善二之後如是第五禪十二，從樂唯作三因二之後依唯作禪四、最上果四而八，從舍三因二之後依舍俱色無色唯作五、最上果而六安止生起。 24. "此中"即在路攝章。安止速行節釋文完。意門路釋文完。安止速行節釋文完。彼所緣決定釋文 25. "一切處也"即在五門意門中也。

26.Iṭṭheti iṭṭhamajjhatte. Atiiṭṭhārammaṇañhi visuṃ vakkhati. Kusalavipākāni pañcaviññāṇasampaṭicchanasantīraṇatadārammaṇānīti sambandho. Iṭṭhamajjhatte santīraṇatadārammaṇāni upekkhāsahagatānevāti āha 『『atiiṭṭhe pana somanassasahagatānevā』』ti. Vipākassa hi kammānubhāvato pavattamānassa ādāse mukhanimittaṃ viya nibbikappatāya pakappetvā gahaṇābhāvato yathārammaṇameva vedanāyogo hoti, kusalākusalānaṃ pana appahīnavipallāsesu santānesu pavattiyā atiiṭṭhepi iṭṭhamajjhattaaniṭṭhākārato, aniṭṭhepi iṭṭhaiṭṭhamajjhattākārato gahaṇaṃ hoti. Tathā hi assaddhādīnaṃ buddhādīsu atiiṭṭhārammaṇesupi upekkhājavanaṃ hoti, titthiyādīnañca domanassajavanaṃ, gambhīrapakatikādīnañca paṭikkūlārammaṇe upekkhājavanaṃ, sunakhādīnañca tattha somanassajavanaṃ, purimapacchābhāgappavattāni pana vipākāni yathāvatthukāneva . Apica asucidassane sumanāyamānānaṃ sunakhādīnanti. Cakkhuviññāṇādīnaṃ pana atiiṭṭhāniṭṭhesu pavattamānānampi upekkhāsahagatabhāve kāraṇaṃ heṭṭhā kathitameva.

27.Tatthāpīti tadārammaṇesupi. Somanassasahagatakiriyajavanāvasāneti sahetukāhetukasukhasahagatakiriyapañcakāvasāne. Khīṇāsavānaṃ cittavipallāsābhāvena kiriyajavanānipi yathārammaṇameva pavattantīti vuttaṃ 『『somanassasahagatakiriyajavanāvasāne』』tyādi. Keci pana ācariyā 『『paṭṭhāne (dha. sa. mūlaṭī. 498 vipākuddhārakathāvaṇṇanā) 『kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī』ti (paṭṭhā. 3.1.98) kusalākusalānamevānantaraṃ tadārammaṇaṃ vuttanti natthi kiriyajavanānantaraṃ tadārammaṇuppādo』』ti vadanti. Tattha vuccate – yadi abyākatānantarampi tadārammaṇaṃ vucceyya. Parittārammaṇe voṭṭhabbanānantarampi tassa pavattiṃ maññeyyunti kiriyajavanānantaraṃ tadārammaṇaṃ na vuttaṃ, na pana alabbhanato. Labbhamānassapi hi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe labbhamānampi hadayavatthu desanābhedaparihāratthaṃ na vuttanti.

28.Domanassa…pe… upekkhāsahagatāneva bhavanti, na somanassasahagatāni aññamaññaṃ viruddhasabhāvattā. Teneva hi paṭṭhāne domanassānantaraṃ somanassaṃ, tadanantarañca domanassaṃ anuddhaṭaṃ. Tathā hi 『『sukhāya vedanāya sampayutto dhammo sukhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo』』tyādinā (paṭṭhā. 1.

我來直譯這段巴利文為簡體中文： 26. "可意"即可意中庸。因為極可意所緣將別說。關係為"善異熟五識、領受、推度、彼所緣"。在可意中庸推度彼所緣唯舍俱故說"但在極可意唯喜俱"。因為異熟由業的威力而運作，如鏡中面像般因無分別故無假設取，故只隨所緣而結合受，但善不善因在未斷顛倒的相續中運作故在極可意中也以可意中庸不可意相取，在不可意中也以可意可意中庸相取。如是對無信等者在佛等極可意所緣中也有舍速行，對外道等有憂速行，對深性者等在不凈所緣中有舍速行，對狗等在彼處有喜速行，但前後分運作的異熟只隨事物。又如對狗等在見不凈時歡喜者。但眼識等雖在極可意不可意中運作也為舍俱的原因已在前說。 27. "此中也"即在彼所緣中也。"喜俱唯作速行終"即有因無因樂俱唯作五終。因漏盡者無心顛倒故唯作速行也只隨所緣運作而說"喜俱唯作速行終"等。但某些阿阇黎說"在《發趣論》中說'善不善滅時異熟以彼所緣性生起'故只說善不善之後有彼所緣,故無唯作速行之後彼所緣生起"。對此說：如果也說無記之後彼所緣，則應認為在小所緣中確定之後也有彼運作，故不說唯作速行之後彼所緣，非因不得。因為即使可得也見因某些意趣在某處不說，如在《法聚論》中即使可得也為避免教說差別故不說心所依。 28. 憂...等...唯舍俱，非喜俱因相互性質相違。因此在《發趣論》中未舉出憂之後喜、其後憂。如是"樂受相應法以無間緣為緣於樂受相應法"等;;

2.45) sukhadukkhavedanāya sampayuttā dhammā attano attano samānavedanāsampayuttānaṃ adukkhamasukhavedanāya sampayuttakānañca anantarapaccayabhāvena dvīsu dvīsu vāresu vuttā, adukkhamasukhavedanāya sampayuttakā pana samānavedanāsampayuttānaṃ, itaravedanādvayasampayuttānañca dhammānaṃ anantarapaccayabhāvena tīsu vāresūti evaṃ vedanāttike satteva anantarapaccayavārā vuttā. Yadi ca domanassānantaraṃ somanassaṃ, somanassānantaraṃ vā domanassaṃ uppajjeyya, sukhadukkhavedanāsampayuttānampi aññamaññaṃ anantarapaccayavasena dve vāre vaḍḍhetvā nava vārā vattabbā siyuṃ, na panevaṃ vuttā. Tasmā na tesaṃ tadanantaraṃ uppatti atthi. Ettha ca 『『somanassasahagatakiriyajavanāvasāne』』tyādinā ayampi niyamo anuññāto –

『『Parittakusalādosa-pāpasātakriyājavā ;

Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.

『『Pāpākāmasubhā ceva, sopekkhā ca kriyājavā;

Sopekkhesu tadālambaṃ, chasvekamanurūpato』』ti.

Ayañhi javanena tadārammaṇaniyamo abyabhicārī. 『『Ñāṇasampayuttajavanato ñāṇasampayuttatadārammaṇa』』ntyādinayappavatto pana anekantiko. Yebhuyyena hi akusalajavanesu paricitassa kadāci kusalajavanesu javitesu, kusalajavanesu vā paricitassa kadāci akusalajavanesu javitesu akusalānantaraṃ pavattaparicayena tihetukajavanatopi paraṃ ahetukatadārammaṇaṃ hoti, tathā kusalānantaraṃ pavattaparicayena akusalajavanato paraṃ tihetukatadārammaṇampi, paṭisandhinibbattakakammato pana aññakammena tadārammaṇappavattiyaṃ vattabbameva natthi. Tathā ca vuttaṃ paṭṭhāne 『『ahetuke khandhe aniccato dukkhato anattato vipassanti, kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjati, kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjatī』』ti (paṭṭhā. 3.

我來直譯這段巴利文為簡體中文： 2. 樂苦受相應法以無間緣方式對各自同受相應和不苦不樂受相應[法]說於二二節中,但不苦不樂受相應[法]以無間緣方式對同受相應和其他二受相應法說於三節中,如是在受三法中只說七無間緣節。若憂之後生喜,或喜之後生憂,則樂苦受相應[法]也相互以無間緣方式增加二節應說九節,但不如是說。故彼等之後無生起。此中以"喜俱唯作速行終"等也許可此決定： "小善等離貪,惡喜唯作速; 五中一彼緣,樂中如其宜。惡欲界善及,舍俱唯作速; 舍中一彼緣,六中隨相應。" 因為此速行與彼所緣決定無違背。但依"智相應速行之後智相應彼所緣"等方式運作則不定。因為多分于熟習不善速行者,有時在善速行速行時,或於熟習善速行者,有時在不善速行速行時,依不善之後運作熟習故即使從三因速行之後也有無因彼所緣,如是依善之後運作熟習故從不善速行之後也有三因彼所緣,但對於結生引生業以外的業在彼所緣運作中無可說。如是在《發趣論》中說"觀無因蘊為無常苦無我,善不善滅時無因異熟以彼所緣性生起,善不善滅時有因異熟以彼所緣性生起"。

1.98).

Tasmāti yasmā domanassajavanāvasāne upekkhāsahagatāneva honti. Tasmā domanassasahagatajavanāvasāne upekkhāsahagatasantīraṇaṃ uppajjatīti sambandho. 『Somanassapaṭisandhikassā』ti imināva bhavaṅgapātābhāvo dīpitova hoti domanassānantaraṃ somanassābhāvatoti taṃ avatvā tadārammaṇābhāvameva parikappento āha 『『yadi tadārammaṇasambhavo natthī』』ti. Somanassapaṭisandhikassa titthiyādino buddhādiatiiṭṭhārammaṇe pi paṭihatacittassa domanassajavane javite vuttanayena somanassatadārammaṇassa atiiṭṭhārammaṇe ca upekkhāsahagatatadārammaṇassa anuppajjanato, kenaci vā asappāyena parihīnalokiyajjhānaṃ ārabbha 『『paṇītadhammo me naṭṭho』』ti vippaṭisāraṃ janentassa domanassajavane sati akāmāvacarārammaṇe tadārammaṇābhāvato yadi tadārammaṇassa uppattisambhavo natthīti adhippāyo.

Paricitapubbanti pubbe paricitaṃ, tasmiṃ bhave yebhuyyena gahitapubbaṃ. Upekkhāsahagatasantīraṇaṃuppajjati nirāvajjanampi. Yathā taṃ nirodhā vuṭṭhahantassa phalacittantyadhippāyo. Yathāhu –

『『Nirāvajjaṃ kathaṃ cittaṃ, hoti netañhi sammataṃ;

Niyamo na vināvajjaṃ, nirodhā phaladassanā』』ti.

Kena pana kiccena idaṃ cittaṃ pavattatīti? Tadārammaṇakiccena tāva na pavattati javanārammaṇassa aggahaṇato, nāpi santīraṇakiccena yathāsampaṭicchitassa santīraṇavasena appavattanato, paṭisandhicutīsu vattabbameva natthi, pārisesato pana bhavassa aṅgabhāvato bhavaṅgakiccenāti yuttaṃ siyā. Ācariyadhammapālattherenapi (dha. sa. anuṭī. 498 vipākuddhārakathāvaṇṇanā) hi ayamattho dassitova. Yaṃ pana paṭisandhibhavaṅgānaṃ dhammato, ārammaṇato ca samānataṃ vakkhati, taṃ yebhuyyatoti daṭṭhabbaṃ. Na hi idamekaṃ ṭhānaṃ vajjetvā paṭisandhibhavaṅgānaṃ visadisatā atthi. Tamanantaritvāti taṃ attano anantaraṃ abyavahitaṃ katvā, tadanantarantyattho.

我來直譯這段巴利文為簡體中文： 1. "故"因為憂速行終唯舍俱。故關係為憂俱速行終生起舍俱推度。以"喜結生者"已顯示無有分墮入因無憂之後喜故,不說彼而只假設無彼所緣而說"若無彼所緣可能"。因喜結生的外道等對佛等極可意所緣也心受損時速行憂速行,依所說方式在極可意所緣不生喜彼所緣和舍俱彼所緣,或因某些不適而失世間禪而生"我失勝法"的懊悔者有憂速行時,因非欲界所緣無彼所緣故,意為若無彼所緣生起可能。 "曾熟習"即前已熟習,在彼有中多分已曾取。生起舍俱推度即使無轉向。意為如從滅定出者的果心。如說： "如何無轉向心,此非認可故; 無轉向不定,從滅見果故。" 但以何作用此心運作？首先不以彼所緣作用運作因不取速行所緣,也非以推度作用因不依所領受方式推度運作,在結生死時無可說,但由除外法因為有的支分故應理為以有分作用。因為阿阇黎法護長老也已顯示此義。但將說結生有分在法和所緣上相同,應知彼為多分。因為除此一處外無結生有分的不同。"令彼無間"即令彼自己無間不隔,意為彼之後。

29.Kāmāvacara…pe… icchantīti ettha kāmāvacarajavanāvasāneyeva tadārammaṇaṃ icchanti kāmataṇhānidānakammanibbattattā. Na hi taṃ kāmataṇhāhetukena kammunā janitaṃ ataṃsabhāvassa rūpārūpāvacaralokuttarajavanassa anantaraṃ uppajjati. Kiṃkāraṇā? Ajanakattā, janakasamānattābhāvato ca. Yathā hi gehato bahi nikkhamitukāmo bālako janakaṃ, taṃsadisaṃ vā aṅguliyaṃ gahetvā nikkhamati, nāññaṃ rājapurisādiṃ, evaṃ bhavaṅgavisayato aññattha pavattamānaṃ tadārammaṇaṃ janakaṃ kāmāvacarakusalākusalaṃ, taṃsadisaṃ vā kāmāvacarakiriyajavanaṃ anubandhati, na pana tassa visadisāni mahaggatalokuttarajavanāni. Tathā kāmāvacarasattānameva tadārammaṇaṃ icchanti, na brahmānaṃ tadārammaṇūpanissayassa kāmāvacarapaṭisandhibījassābhāvato. Tathā kāmāvacaradhammesveva ārammaṇabhūtesu icchanti. Na itaresu aparicitattā. Yathā hi so bālako janakaṃ, taṃsadisaṃ vā anugacchantopi araññādiaparicitaṭṭhānaṃ gacchantaṃ ananubandhitvā pamukhaṅgaṇādimhi paricitaṭṭhāneyeva anubandhati, evamidampi rūpāvacarādiaparicitārammaṇaṃ ārabbha pavattantaṃ nānubandhati. Apica kāmataṇhāyattakammajanitattāpi etaṃ kāmataṇhārammaṇesu parittadhammesveva pavattatīti vuttovāyamattho. Honti cettha –

『『Janakaṃ taṃsamānaṃ vā, javanaṃ anubandhati;

Na tu aññaṃ tadālambaṃ, bāladārakalīlayā.

『『Bījassābhāvato natthi, brahmānampi imassa hi;

Paṭisandhimano bījaṃ, kāmāvacarasaññitaṃ.

『『Ṭhāne pariciteyeva, taṃ idaṃ bālako viya;

Anuyātīti nāññattha, hoti taṇhāvasena vā』』ti.

Nanu ca 『『kāmāvacarapaṭisandhibījābhāvato』』ti vuttaṃ, tathā ca cakkhuviññāṇādīnampi abhāvo āpajjatīti? Nāpajjati indriyappavattiānubhāvato, dvāravīthibhede cittaniyamato ca.

Tadārammaṇaniyamavaṇṇanā niṭṭhitā.

Javananiyamavaṇṇanā

32.Mandappavattiyanti maraṇāsannakāle vatthudubbalatāya mandībhūtavegattā mandaṃ hutvā pavattiyaṃ. Maraṇakālādīsūti ādi-saddena mucchākālaṃ saṅgaṇhāti.

33.Bhagavato…pe… vadantīti bhagavato yamakapāṭihāriyakālādīsu udakakkhandhaaggikkhandhappavattanādiatthaṃ visuṃ visuṃ pādakajjhānaṃ samāpajjitvā tato vuṭṭhāya jhānadhamme visuṃ visuṃ āvajjentassa āvajjanavasitāya matthakappattiyā āvajjanatapparova cittābhinīhāro hotīti yathāvajjitajhānaṅgārammaṇāni cattāri, pañcavā paccavekkhaṇajavanacittāni pavattantīti vadanti (visuddhi. 1.78) aṭṭhakathācariyā. 『『Bhagavato』』ti ca idaṃ nidassanamattaṃ aññesampi dhammasenāpatiādīnaṃ evarūpe accāyikakāle aparipuṇṇajavanānaṃ pavattanato. Tathā ca vuttaṃ aṭṭhakathāyaṃ 『『ayañca matthakappattā vasitā bhagavato yamakapāṭihāriyakāle aññesaṃ vā evarūpe kāle』』ti (visuddhi. 1.78). 『『Cattāri pañca vā』』ti ca panetaṃ tikkhindriyamudindriyavasena gahetabbanti ācariyadhammapālattherena (visuddhi. mahā. 1.78) vuttaṃ, tasmā bhagavato cattāri, aññesaṃ pañcapīti yuttaṃ viya dissati.

34.Ādikammikassāti ādito katayogakammassa. Paṭhamaṃ nibbattā appanā paṭhamakappanā. Abhiññājavanānampi 『『paṭhamakappanāyā』』ti adhikāro siyāti āha 『『sabbadāpī』』ti, paṭhamuppattikāle, ciṇṇavasīkāle ca pañcābhiññājavanāni ekavārameva javantītyattho.

我來直譯這段巴利文為簡體中文： 29. "欲界...等...欲求"即此中唯在欲界速行終欲求彼所緣因欲愛為因業所生。因為彼非由欲愛為因的業所生故不在與彼性質不同的色無色出世間速行之後生起。何因？因非能生,且無與能生相同性。如欲從家出外的小孩抓住生父或與彼相似者的手而出,不[抓]其他王臣等,如是彼所緣運作于有分境以外處時隨逐能生的欲界善不善或與彼相似的欲界唯作速行,而不[隨逐]與彼不似的廣大出世間速行。如是唯欲界有情慾求彼所緣,非梵天因無彼所緣依止的欲界結生種子。如是唯欲求在欲界法成為所緣時,非其他因未熟習。如彼小孩即使隨逐生父或與彼相似者也不隨逐去森林等未熟習處而只隨逐在前庭等熟習處,如是此也不隨逐運作於色界等未熟習所緣。又因為此由欲愛所依業所生故只運作于欲愛所緣小法,如是已說此義。此中有偈： "隨逐生或與,彼同之速行; 非他彼所緣,如童戲遊行。因無種子故,梵天亦無此; 結生意為種,名為欲界者。如童子唯在,熟習處隨行; 故此不他處,或依愛力行。" 豈非說"因無慾界結生種子",如是眼識等也應無？不應,因根運作威力及依門路差別心決定。彼所緣決定釋文完。速行決定釋文 32. "弱運作"即在臨死時因依處弱故動力變弱而成為弱的運作。"死時等"等字攝取昏迷時。 33. "世尊...等...說"即註釋師說世尊在雙神變時等為生起水聚火聚等而別別入基礎禪,從彼出而別別轉向禪法時,因轉向自在達頂點故轉向最勝心引導,故運作四或五如所轉向禪支所緣的觀察速行心。"世尊"此為譬如,因其他法將軍等在如是緊急時也運作不圓滿速行。如是在註釋中說"此達頂點自在在世尊雙神變時或其他如是時"。而"四或五"此應依利根鈍根而取,故如理顯現為世尊四,其他五。 34. "初業者"即初作瑜伽業者。初生起安止為初安止。因為會有神通速行也在"初安止"範圍內故說"一切時",意為在初生起時和熟練自在時五神通速行只速行一次。;

Maggāyeva uppajjanato magguppādā. Yathārahanti pañcamaṃ vā catutthaṃ vā uppannamaggānurūpaṃ. Sattajavanaparamattā hi ekāvajjanavīthiyā catutthaṃ uppannamaggato paraṃ tīti phalacittāni, pañcamaṃ uppannamaggato paraṃ dve vā honti.

36.Nirodhasamāpattikāleti nirodhassa pubbabhāge. Catutthāruppajavananti kusalakiriyānaṃ aññataraṃ nevasaññānāsaññāyatanajavanaṃ. Anāgāmikhīṇāsavāyeva nirodhasamāpattiṃ samāpajjanti, na sotāpannasakadāminoti vuttaṃ 『『anāgāmiphalaṃ vā arahattaphalaṃ vā』』ti. Vibhattivipallāso cettha daṭṭhabbo 『『anāgāmiphale vā arahattaphale vā』』ti. Tenāha 『『niruddhe』』ti. Yathārahanti taṃtaṃpuggalānurūpaṃ.

38.Sabbatthāpi samāpattivīthiyanti sakalāyapi jhānasamāpattivīthiyaṃ, phalasamāpattivīthiyañca.

39.Parittāni javanāni sattakkhattuṃ matāni ukkaṃsakoṭiyā. Maggābhiññā pana sakiṃ ekavārameva matā. Avasesāni abhiññāmaggavajjitāni mahaggatalokuttarajavanāni bahūnipi labbhanti samāpattivīthiyaṃ ahorattampi pavattanato. Api-saddena lokiyajjhānāni paṭhamakappanāyaṃ, antimaphaladvayañca nirodhānantaraṃ ekavāraṃ, phalacittāni maggānantaraṃ dvattikkhattumpīti sampiṇḍeti.

Javananiyamavaṇṇanā niṭṭhitā.

Puggalabhedavaṇṇanā

Idāni duhetukāhetukāpāyikāhetukatihetukavasena catubbidhānaṃ puthujjanānaṃ, maggaṭṭhaphalaṭṭhavasena aṭṭhavidhānaṃ ariyānanti dvādasannaṃ puggalānaṃ uppajjanakavīthicittaparicchedadassanatthaṃ paṭhamaṃ tāva tesaṃ vajjitabbacittāni dassetumāha 『『duhetukānamahetukānañcā』』tyādi. Paṭisandhiviññāṇasahagatālobhādosavasena dve hetū imesanti dvihetukā. Tādisānaṃ hetūnaṃ abhāvato ahetukā. Ma-kāro padasandhikaro. Appanājavanāni na labbhanti vipākāvaraṇasabbhāvato. Dvihetukāhetukapaṭisandhi hi 『『vipākāvaraṇa』』nti vuccati. Appanājavanābhāvatoyeva arahattaṃ natthīti kiriyajavanāni na labbhanti.
『『Sahetukaṃ (paṭṭhā. 3.

我來直譯這段巴利文為簡體中文： 35. 因道生起故為道生起。"如理"即隨第五或第四生起道。因為一轉向路最多七速行故從第四生起道之後三果心,從第五生起道之後二[果心]。 36. "滅盡定時"即滅的前分。"第四無色速行"即善唯作任一非想非非想處速行。因為只有不還者漏盡者入滅盡定,非預流者一來者故說"不還果或阿羅漢果"。此中應見格的變化為"在不還果或阿羅漢果"。故說"滅時"。"如理"即隨各各補特伽羅。 38. "一切定路中也"即在整個禪定路和果定路中。 39. 小速行以最上限知為七次。但道神通只知一次。其餘除神通道的廣大出世間速行可得多次因在定路中運作甚至晝夜。以"也"字攝取世間禪在初安止、最後二果在滅后一次、果心在道后二三次。速行決定釋文完。人分別釋文 40. 現在為顯示二因無因惡趣無因三因為四種凡夫、道住果住為八種聖者,即十二補特伽羅生起路心的差別,首先顯示彼等應離心而說"二因無因等"。以結生識俱貪瞋二因為二因者。因無如是因者為無因。"ma"字為句連聲。不得安止速行因有異熟障。因為二因無因結生稱為"異熟障"。因無安止速行故無阿羅漢故不得唯作速行。 41. "有因";

1.102) bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti pāṭhato ahetukānampi nānākammena dvihetukatadārammaṇaṃ sambhavati, dvihetukānaṃ vattabbameva natthi. Mūlasandhiyā pana jaḷabhāvato ubhinnampi natthi tihetukatadārammaṇanti āha 『『tathā ñāṇasampayuttavipākāni cā』』ti. Ācariyajotipālattherena pana 『『sahetukaṃ bhavaṅga』』nti avisesena vuttattā ahetukānampi tihetukatadārammaṇaṃ vatvā idha ñāṇasampayuttavipākābhāvavacanassa parihāsavasena 『『so eva pucchitabbo, yo tassa kattā』』ti vuttaṃ, taṃ pana parihāsavasena vuttampi ācariyaṃ pucchitvāva vijānanatthaṃ vuttavacanaṃ viya ṭhitaṃ. Tathā hi ācariyenevettha kāraṇaṃ paramatthavinicchaye vuttaṃ –

『『Ñāṇapākā na vattanti, jaḷattā mūlasandhiyā』』ti; (Parama. vi. 271);

Apare pana 『『yathā ahetukānaṃ sahetukatadārammaṇaṃ hoti, evaṃ dvihetukānaṃ tihetukatadārammaṇampī』』ti vaṇṇenti, tesaṃ matānurodhena ca idhāpi ñāṇasampayuttavipākapaṭikkhepo ahetukeyeva sandhāyāti vadanti. Tattha pana pamāṇapāṭhābhāvato ācariyena ubhinnampi sādhāraṇavasena ñāṇasampayuttavipākābhāve kāraṇaṃ vatvā samakameva cittaparicchedassa dassitattā tesaṃ vacanaṃ vīmaṃsitvā sampaṭicchitabbaṃ. Ahetukāpekkhāya cettha 『『sugatiya』』nti vacanaṃ, taṃ pana atthato anuññātadvihetukavipākānaṃ tattheva sambhavadassanaparaṃ. Tenāha 『『duggatiyaṃ panā』』tyādi.

43.Tihetukesūti paṭisandhiviññāṇasahagatālobhādosāmohavasena tihetukesu puthujjādīsū navavidhapuggalesu.

45.Diṭṭhī…pe… sekkhānanti sikkhāya aparipūrakāritāya sikkhanasīlatāya 『『sekkhā』』ti laddhanāmānaṃ sotāpannasakadāgāmīnaṃ puggalānaṃ paṭhamamaggeneva sakkāyadiṭṭhivicikicchānaṃ pahīnattā taṃsahagatajavanāni ceva ca-saddena ākaḍḍhitāni khīṇāsavāveṇikāni kiriyajavanāni ca na labbhanti.

46.Paṭighajavanāni cāti domanassajavanāni ceva diṭṭhisampayuttavicikicchāsahagatakiriyajavanāni ca.

47.Lokuttara…pe… samuppajjantīti catunnaṃ maggānaṃ ekacittakkhaṇikabhāvena puggalantaresu asambhavato, heṭṭhimaheṭṭhimānañca uparūparisamāpattiyā anadhigatattā, uparūparipuggalānañca asamugghāṭitakammakilesanirodhena puthujjanehi viya sotāpannānaṃ sotāpannādīhi puggalantarabhāvūpagamanena paṭippassaddhattā ca aṭṭhapi lokuttarajavanāni yathāsakaṃ maggaphalaṭṭhānaṃ ariyānameva samuppajjanti.

我來直譯這段巴利文為簡體中文： 1. 從"有因有分以無間緣為緣于無因有分"的經文,無因者也由異業有二因彼所緣可能,二因者無須說。但因根本結生愚鈍故二者都無三因彼所緣而說"如是智相應異熟也"。但阿阇黎光護長老因不分別說"有因有分"故說無因者也有三因彼所緣,此處以諷刺方式對說無智相應異熟說"應問彼作者",但雖以諷刺方式說也如問阿阇黎而爲了解而說的話般住立。如是阿阇黎在此《勝義抉擇》中說因由： "智異熟不行,因根結生鈍。" 但其他[師]解說"如無因者有有因彼所緣,如是二因者也有三因彼所緣",依隨彼等見解此處也說智相應異熟遮止只關於無因者。但因彼中無量經文故阿阇黎說二者共通無智相應異熟的因由,因顯示心差別平等故應思擇接受彼等之言。此中"善趣"之語觀待無因者,但彼實為顯示已許二因異熟只在彼處可能。故說"但在惡趣"等。 43. "三因者中"即在以結生識俱貪瞋癡三因的凡夫等九種補特伽羅中。 45. "見...等...有學"即因學習性質由未圓滿行學而得名"有學"的預流者一來者補特伽羅,因以初道已斷有身見疑故不得與彼俱速行及以"及"字攝取漏盡者獨有的唯作速行。 46. "瞋速行等"即憂速行及見相應疑俱唯作速行。 47. "出世間...等...生起"即因四道為一心剎那故不可能在其他補特伽羅中,因未證得下下[道]的上上定,因上上補特伽羅以未斷業煩惱滅而如凡夫般預流者等由預流者等成為其他補特伽羅而寂靜故,八出世間速行只在各自道果住的聖者中生起。

Idāni tesaṃ tesaṃ puggalānaṃ yathāpaṭikkhittajavanāni vajjetvā pārisesato labbhamānajavanāni sampiṇḍetvā dassetuṃ 『『asekkhāna』』ntyādi vuttaṃ. Tividhasikkhāya paripūrakāribhāvato asekkhānaṃ khīṇāsavānaṃ tettiṃsavidhakusalākusalassa, heṭṭhimaphalattayassa, vīthimuttānañca navamahaggatavipākānaṃ vasena pañcacattālīsavajjitāni sesāni tevīsatikaāmāvacaravipākavīsatikiriyaarahattaphalavasena catucattālīsa vīthicittāni sambhavā yathālābhaṃ kāmabhave ṭhitānaṃ vasena uddise.

Sekkhānaṃ aṭṭhārasakiriyajavanadiṭṭhivicikicchāsahagatapañcakaaggaphalamahaggatavipākavasena tettiṃsa vajjetvā tevīsatikāmāvacaravipākaāvajjanadvayaekavīsatikusalasattākusalaheṭṭhimaphalattayavasena chappaññāsa vīthicittāni yathāsambhavaṃ uddise avisesato. Visesato pana sotāpannasakadāgāmīnaṃ ekapaññāsa, anāgāmīnaṃ ekūnapaññāsa, avasesānaṃ catunnaṃ puthujjanānaṃ aṭṭhārasakiriyajavanasabbalokuttaramahaggatavipākavasena pañcatiṃsa vajjetvā avasesāni kāmāvacaravipākaāvajjanadvayalokiyakusalākusalavasena catupaññāsa vīthicittāni yathāsambhavato uddise avisesato. Visesato pana tihetukānaṃ catupaññāseva labbhanti, dvihetukāhetukānaṃ ñāṇasampayuttavipākaappanājavanavajjitāni ekacattālīsa, āpāyikānaṃ tāneva dvihetukavipākavajjitāni sattatiṃsa vīthicittānīti daṭṭhabbaṃ.

Puggalānaṃ vasena cittappavattibhedo puggalabhedo.

Puggalabhedavaṇṇanā niṭṭhitā.

Bhūmivibhāgavaṇṇanā

49.Sabbānipi vīthicittāni upalabbhanti channaṃ dvārānaṃ, sabbesañca puggalānaṃ tattha sambhavato. Yathārahanti taṃtaṃbhavānurūpaṃ, taṃtaṃpuggalānurūpañca.

Tyādinā ghānaviññāṇādīnampi paṭikkhepo hessatīti rūpāvacarabhūmiyaṃ paṭighajavanatadārammaṇāneva paṭikkhittāni. Sabbatthāpīti kāmabhave, rūpabhave, arūpabhave ca.

54.Kāmabhave yathārahaṃ vīthimuttavajjāni asīti vīthicittāni, rūpabhave paṭighadvayaaṭṭhatadārammaṇaghānādiviññāṇachakkavīthimuttakavasena pañcavīsati vajjetvā sesāni āvajjanadvayanavaahetukavipākatepaññāsajavanavasena catusaṭṭhi, arūpe bhave tevīsatikāmāvacaravipākapaṭhamamaggapañcadasarūpāvacarapaṭighadvayaāruppavipākakiriyamanodhātuhasanavasena sattacattālīsa vajjetvā sesāni chabbīsati parittajavanaaṭṭhaāruppajavanasattalokuttarajavanamanodvārāvajjanavasena dvecattālīsa cittāni labbhare upalabbhanti.

Keci pana 『『rūpabhave aniṭṭhārammaṇābhāvato idhāgatānaṃyeva brahmānaṃ akusalavipākasambhavoti tāni parihāpetvā pañcaparittavipākehi saddhiṃ rūpabhave saṭṭhiyeva vīthicittānī』』ti vadanti. Idha pana tattha ṭhatvāpi imaṃ lokaṃ passantānaṃ aniṭṭhārammaṇassa asambhavo na sakkā vattunti tehi saddhiṃyeva tattha catusaṭṭhi vuttāni. Evañca katvā vuttaṃ dhammānusāraṇiyaṃ 『『yadā brahmāno kāmāvacaraṃ aniṭṭhārammaṇaṃ ālambanti, tadā taṃ sugatiyampi akusalavipākacakkhusotaviññāṇamanodhātusantīraṇānaṃ uppatti sambhavatī』』ti.

Bhūmivasena vibhāgo bhūmivibhāgo.

Bhūmivibhāgavaṇṇanā niṭṭhitā.

我來直譯這段巴利文為簡體中文： 48. 現在為顯示那些補特伽羅除去如所遮遣速行而由余法所得速行的總集而說"無學"等。對無學漏盡者因圓滿行三學,除四十五種即三十三種善不善、下三果、離路九廣大異熟,餘四十四路心即二十三欲界異熟、二十唯作、阿羅漢果,對住欲有者隨所得而指出。對有學除三十三即十八唯作速行、見疑俱五、最上果、廣大異熟,指出餘五十六路心即二十三欲界異熟、二轉向、二十一善、七不善、下三果,總的隨可能。別的則預流一來者五十一,不還者四十九,其餘四凡夫除三十五即十八唯作速行、一切出世間廣大異熟,餘五十四路心即欲界異熟、二轉向、世間善不善,總的隨可能。別的則三因者得五十四,二因無因者除智相應異熟安止速行得四十一,惡趣者除彼等及二因異熟得三十七路心應知。依補特伽羅的心轉起差別為補特伽羅差別。補特伽羅差別釋文完。地分別釋文 49. 一切路心都可得因六門及一切補特伽羅在彼可能。"如理"即隨各各有、各各補特伽羅。 52. 以"等"也遮遣鼻識等故在色界地只遮遣瞋速行彼所緣。"一切處也"即在欲有、色有、無色有中。 54. 在欲有如理除離路得八十路心,在色有除二十五即二瞋、八彼所緣、鼻等識六、離路,餘六十四即二轉向、九無因異熟、五十三速行,在無色有除四十七即二十三欲界異熟、初道、十五色界、二瞋、無色異熟唯作意界笑,餘四十二心即二十六小速行、八無色速行、七出世間速行、意門轉向可得。但某些[師]說"因色有無不可意所緣故只有來此的梵天有不善異熟可能,故除彼等與五小異熟在色有隻六十路心"。但此中因住彼處也見此世者不可說無不可意所緣故說與彼等共六十四。如是說故在《法隨行》中說"當梵天緣欲界不可意所緣時,則在善趣中也有不善異熟眼耳識意界推度生起可能"。依地的分別為地分別。地分別釋文完。

55.Yathāsambhavanti taṃtaṃdvāresu, taṃtaṃbhavesu vā sambhavānurūpato. Yāvatāyukanti paṭisandhito paraṃ bhavanikantivasena pavattamanodvārikacittavīthito paṭṭhāya cuticittāvasānaṃ , tato pubbe pavattabhavaṅgāvasānaṃ vā abbocchinnā asati nirodhasamāpattiyanti adhippāyo.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Vīthiparicchedavaṇṇanā niṭṭhitā.

Vīthimuttaparicchedavaṇṇanā
Ettāvatā vīthisaṅgahaṃ dassetvā idāni vīthimuttasaṅgahaṃ dassetumārabhanto āha 『『vīthicittavaseneva』』ntyādi. Evaṃ yathāvuttanayena vīthicittavasena pavattiyaṃ paṭisandhito aparabhāge cutipariyosānaṃ pavattisaṅgaho nāma saṅgaho udīrito, idāni tadanantaraṃ sandhiyaṃ paṭisandhikāle, tadāsannatāya taṃgahaṇeneva gahitacutikāle ca pavattisaṅgaho vuccatīti yojanā.

Bhūmicatukkavaṇṇanā

Puññasammatā ayā yebhuyyena apagatoti apāyo, soyeva bhūmi bhavanti ettha sattāti apāyabhūmi. Anekavidhasampattiadhiṭṭhānatāya sobhanā gantabbato upapajjitabbato gatīti sugati, kāmataṇhāsahacaritā sugati kāmasugati, sāyeva bhūmīti kāmasugatibhūmi. Evaṃ sesesupi.
Ayato sukhato niggatoti nirayo. Tiro añcitāti tiracchānā, tesaṃ yoni tiracchānayoni. Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato khandhānaṃ pavattiviseso. Pakaṭṭhena sukhato itā gatāti petā, nijjhāmataṇhikādibhedānaṃ petānaṃ visayo pettivisayo. Ettha pana tiracchānayonipettivisayaggahaṇena khandhānaṃyeva gahaṇaṃ tesaṃ tādisassa paricchinnokāsassa abhāvato. Yattha vā te araññapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo. Na suranti issariyakīḷādīhi na dibbantīti asurā, petāsurā. Itare pana na surā surappaṭipakkhāti asurā, idha ca petāsurānameva gahaṇaṃ itaresaṃ tāvatiṃsesu gahaṇassa icchitattā. Tathā hi vuttaṃ ācariyena –

『『Tāvatiṃsesu devesu, vepacittāsurā gatā』』ti; (Nāma. pari. 438);

Satisūrabhāvabrahmacariyayogyatādiguṇehi ukkaṭṭhamanatāya mano ussannaṃ etesanti manussā. Tathā hi paramasatinepakkādippattā buddhādayopi manussabhūtāyeva. Jambudīpavāsino cettha nippariyāyato manussā. Tehi pana samānarūpāditāya saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi 『『manussā』』ti vuccanti. Lokiyā pana 『『manuno ādikhattiyassa apaccaṃ puttāti manussā』』ti vadanti. Manussānaṃ nivāsabhūtā bhūmi idha manussā. Evaṃ sesesupi.

Catūsu mahārājesu bhatti etesaṃ, catunnaṃ vā mahārājānaṃ nivāsaṭṭhānabhūte cātumahārāje bhavāti cātumahārājikā. Māghena māṇavena saddhiṃ tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃnivāso etesanti tāvatiṃsāti vadanti. Yasmā pana 『『sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna』』nti (a. ni. 3.81) vacanato sesacakkavāḷesupi chakāmāvacaradevalokā atthi, tasmā nāmamattameva etaṃ tassa devalokassāti gahetabbaṃ. Dukkhato yātā apayātāti yāmā. Attano sirisampattiyā tusaṃ pītiṃ itā gatāti tusitā. Nimmāne rati etesanti nimmānaratino. Paranimmitesu bhogesu attano vasaṃ vattentīti paranimmitavasavattino.

我來直譯這段巴利文為簡體中文： 55. "如可能"即隨各門各有可能。"盡壽"意為從結生后依有愛而運作意門心路始至死心終,或之前運作有分終,無間斷除非入滅盡定。如是《阿毗達摩義顯明》名阿毗達摩概要釋路分別釋文完。離路分別釋文 1. 如是已顯示路攝,現在開始顯示離路攝而說"唯依路心"等。如是依所說方式以路心在運作中從結生后至死終為運作攝名為攝已說,現在說其後在結生時的相續,以及因靠近彼而以彼攝所攝的死時的運作攝,為關係。地四法釋文 3. 福被認為多分離去故為惡趣,有情在此生有故為惡趣地。因為是多種圓滿住處故為善趣,被去被生故為趣,伴隨欲愛的善趣為欲善趣,彼即為地故為欲善趣地。如是在其他也。 4. 從善離去故為地獄。橫行故為旁生,彼等的生處為旁生胎。以彼有情雖不混雜也因同類性如混雜故為胎。彼實義為蘊的運作差別。從勝善離去故為餓鬼,燃渴等種種餓鬼的境為餓鬼境。此中以旁生胎餓鬼境攝取只是蘊的攝取因彼等無如是限定處所。或隨彼等在林山麓等常住所住,依如是處所也應攝取處所。不歡樂故不以自在遊戲等而光耀故為阿修羅,即餓鬼阿修羅。但其他則不為天與天對立故為阿修羅,此中只攝取餓鬼阿修羅因欲攝取其他在三十三天。如是阿阇黎說： "毗波質底阿修羅,已去三十三天中。" 5. 因勝念勇氣梵行相應等功德故意增上為人。如是得最上念巧慧等的佛陀等也只為人。此中閻浮提(印度)住者無差別為人。與彼等同色等故與小洲住者及他大洲住者也稱為"人"。但世間說"從最初剎帝利摩奴的後裔子故為人"。人的居住地此中為人。如是在其他也。於四大王有信仰者,或生在四大王居住處的四大王天故為四大王天。與摩佉學童共三十三同福行者生於此故彼俱行處為三十三,彼住者故為三十三天而說。但因從"千四大王天千三十三天"之語,其他輪圍界中也有六慾天界,故應取此只是彼天界之名。從苦去離去故為夜摩天。以自圓滿吉祥去得喜故為兜率天。樂於化作者為化樂天。於他化作的享受轉自在者為他化自在天。

Mahābrahmānaṃ paricārikattā tesaṃ parisati bhavāti brahmapārisajjā. Tesaṃ purohitaṭṭhāne ṭhitattā brahmapurohitā. Tehi tehi jhānādīhi guṇavisesehi brūhitā parivuddhāti brahmāno, vaṇṇavantatāya ceva dīghāyukatādīhi ca brahmapārisajjādīhi mahantā brahmānoti mahābrahmāno. Tayopete paṇītaratanapabhāvabhāsitasamānatalavāsino.
Uparimehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā. Valāhakato vijju viya ito cito ca ābhā sarati nissarati etesaṃ sappītikajjhānanibbattakkhandhasantānattāti ābhassarā. Daṇḍadīpikāya vā acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati nissaratīti ābhassarā. Yathāvuttāya vā pabhāya ābhāsanasīlāti ābhassarā. Etepi tayo paṇītaratanapabhāvabhāsitekatalavāsino.
Subhāti ekagghanā acalā sarīrābhā vuccati, sā uparibrahmehi parittā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā. Pabhāsamudayasaṅkhātehi subhehi kiṇṇā ākiṇṇāti subhakiṇhā. 『『Subhākiṇṇā』』ti ca vattabbe ā-saddassa rassattaṃ, antimaṇa-kārassa ca ha-kāraṃ katvā 『『subhakiṇhā』』ti vuttaṃ. Etepi paṇītaratanapabhāvabhāsitekatalavāsino.
Jhānappabhāvanibbattaṃ vipulaṃ phalametesanti vehapphalā. Saññāvirāgabhāvanānibbattarūpasantatimattattā natthi saññā, taṃmukhena vuttāvasesā arūpakkhandhā ca etesanti asaññā. Teyeva sattāti asaññasattā. Etepi paṇītaratanapabhāvabhāsitekatalavāsino. Suddhānaṃ anāgāmiarahantānameva āvāsāti suddhāvāsā. Anunayapaṭighābhāvato vā suddho āvāso etesanti suddhāvāsā, tesaṃ nivāsabhūmipi suddhāvāsā.
Imesu pana paṭhamatalavāsino appakena kālena attano ṭhānaṃ na vijahantīti avihā. Dutiyatalavāsino na kenaci tappantīti atappā. Tatiyatalavāsino paramasundararūpattā sukhena dissantīti sudassā. Catutthatalavāsino suparisuddhadassanattā sukhena passantīti sudassino. Pañcamatalavāsino pana ukkaṭṭhasampattikattā natthi etesaṃ kaniṭṭhabhāvoti akaniṭṭhā.
Ākāsānañcāyatane pavattā paṭhamāruppavipākabhūtacatukkhandhā eva, tehi paricchinnaokāso vā ākāsānañcāyatanabhūmi. Evaṃ sesesupi.
Puthujjanā, sotāpannā ca sakadāgāmino cāpi puggalā suddhāvāsesu sabbathā na labbhantīti sambandho. Puthujjanādīnañca paṭikkhepena anāgāmiarahantānameva tattha lābho vutto hoti.

14.Sesaṭṭhānesūti suddhāvāsaapāyaasaññivajjitesu sesaṭṭhānesu ariyā, anariyāpi ca labbhanti.

Bhūmicatukkavaṇṇanā niṭṭhitā.

Paṭisandhicatukkavaṇṇanā

16.Okkantikkhaṇeti paṭisandhikkhaṇe.

我來直譯這段巴利文為簡體中文： 7. 因為是大梵天的侍從故生在彼眾中為梵眾天。因住在彼等典師位故為梵輔天。因以彼彼禪等功德差別增長圓滿故為梵天,因具色好且以長壽等勝過梵眾等故為大梵天。此三者住在同一層為寶光所照。 8. 有小光者為少光天。有無量光者為無量光天。如從雲中電光般此彼光流出放出,因為是有喜禪所生蘊相續故為光音天。或如燈炬焰般從彼等身體光斷斷續續如墮而流出放出故為光音天。或如所說光明有照耀性故為光音天。此三者也住在同一層為寶光所照。 9. "凈"說一致不動的身光,彼比上梵天小者為少凈天。有無量凈者為無量凈天。以稱為光明聚的凈遍滿故為遍凈天。應說"遍凈"而使"ā"音短,"ṇa"音變"ha"而說"遍凈"。此等也住在同一層為寶光所照。 10. 有禪威力所生廣大果故為廣果天。因為只是修習離想所生色相續故無想,以彼為首說余無色蘊者為無想。彼等即為有情故為無想有情天。此等也住在同一層為寶光所照。因只是清凈不還阿羅漢的住處故為凈居天。或因無貪瞋故有清凈住處者為凈居天,彼等的居住地也為凈居天。 11. 此中住第一層者因短時不捨自處故為無煩天。住第二層者不為任何所熱惱故為無熱天。住第三層者因最勝妙色容易見故為善見天。住第四層者因極清凈見容易見故為善現天。但住第五層者因最勝圓滿性無幼小性故為色究竟天。 12. 空無邊處即是運作在第一無色異熟的四蘊,或為彼等所限定處所為空無邊處地。如是在其他也。 13. 關係為凡夫、預流者及一來者補特伽羅在凈居天中一切處不可得。以遮遮凡夫等故說只有不還阿羅漢在彼可得。 14. "其餘處"即除凈居、惡趣、無想的其餘處聖者非聖者可得。地四法釋文完。結生四法釋文 16. "入胎剎那"即結生剎那。

Jātiyā andho jaccandho. Kiñcāpi jātikkhaṇe aṇḍajajalābujā sabbepi acakkhukāva . Tathāpi cakkhādiuppajjanārahakālepi cakkhuppattivibandhakakammappaṭibāhitasāmatthiyena dinnapaṭisandhinā, itarenapi vā kammena anuppādetabbacakkhuko satto jaccandho nāma. Apare pana 『『jaccandhoti pasūtiyaṃyeva andho, mātukucchiyaṃ andho hutvā nikkhantoti attho, tena duhetukatihetukānaṃ mātukucchiyaṃ cakkhussa avipajjanaṃ siddha』』nti vadanti. Jaccandhādīnanti ettha ādiggahaṇena jaccabadhirajaccamūgajaccajaḷajaccummattakapaṇḍakaubhatobyañjanakanapuṃsakamammādīnaṃ saṅgaho. Apare pana 『『ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikā honti, tādisānampi ādisaddena saṅgaho』』ti vadanti. Bhummadeve sitā nissitā taggatikattāti bhummassitā. Sukhasamussayato vinipātāti vinipātikā.

18.Sabbatthāpi kāmasugatiyanti devamanussavasena sattavidhāyapi kāmasugatiyaṃ.

21.Tesūti yathāvuttapaṭisandhiyuttesu puggalesu, apāyādīsu vā. Āyuppamāṇagaṇanāya niyamo natthi kesañci cirāyukattā, kesañci ciratarāyukattā ca. Tathācāhu –

『『Āpāyikamanussāyu-

Paricchedo na vijjati;

Tathā hi kālo mandhātā,

Yakkhā keci cirāyuno』』ti. –

Apāyesu hi kammameva pamāṇaṃ, tattha nibbattānaṃ yāva kammaṃ nakhīyati. Tāva cavanābhāvato, tathā bhummadevānaṃ. Tesupi hi nibbattā keci sattāhādikālaṃ tiṭṭhanti, keci kappamattampi, tathā manussānampi kadāci tesampi asaṅkhyeyyāyukattā kadāci dasavassāyukattā. 『『Yo ciraṃ jīvati, so vassasataṃ jīvati, appaṃ vā bhiyyo (dī. ni. 2.7; saṃ. ni. 1.145; a. ni. 7.74), dutiyaṃ vassasataṃ na pāpuṇātī』』ti idaṃ pana ajjatanakālike sandhāya vuttaṃ.

22.Dibbāni pañcavassasatānīti manussānaṃ paññāsa vassāni ekadinaṃ, tadanurūpato māsasaṃvacchare paricchinditvā dibbappamāṇāni pañcavassasatāni āyuppamāṇaṃ hoti. Vuttampi cetaṃ –

『『Yāni paññāsa vassāni, manussānaṃ dino tahiṃ;

Tiṃsarattidivo māso, māsā dvādasa saṃvaccharaṃ;

Tena saṃvaccharenāyu, dibbaṃ pañcasataṃ mata』』nti.

Manussagaṇanāyāti manussānaṃ saṃvaccharagaṇanāya. Tato catugguṇanti cātumahārājikānaṃ paññāsamānussakavassaparimitaṃ divasaṃ, dibbāni ca pañcavassasatāni diguṇaṃ katvā dibbavassasahassāni tāvatiṃsānaṃ sambhavatīti evaṃ divasasaṃvaccharadiguṇavasena catugguṇaṃ, taṃ pana dibbagaṇanāya vassasahassaṃ, manussagaṇanāya saṭṭhivassasatasahassādhikatikoṭippamāṇaṃ hoti. Tato catugguṇaṃ yāmānanti tāvatiṃsānamāyuppamāṇato vuttanayena catugguṇaṃ, dibbagaṇanāya dvisahassaṃ, manussagaṇanāya cattālīsavassasatasahassādhikā cuddasa vassakoṭiyo honti. Tato catugguṇaṃ tusitānanti dibbāni cattāri vassasahassāni, manussagaṇanāya saṭṭhivassasatasahassādhikā sattapaññāsa vassakoṭiyo. Tato catugguṇaṃ nimmānaratīnanti dibbāni aṭṭhavassasahassāni, manussagaṇanāya dve vassakoṭisatāni cattālīsavassasatasahassādhikā tiṃsa vassakoṭiyo ca. Tato catugguṇaṃ paranimmitavasavattīnanti dibbāni soḷasa vassasahassāni.

Manussagaṇanaṃ pana sayameva dassento āha 『『navasatañcā』』tyādi. Vassānaṃ sambandhi navasataṃ ekavīsa koṭiyo, tathā saṭṭhi ca vassasatasahassāni vasavattīsu āyuppamāṇanti sambandho.

我來直譯這段巴利文為簡體中文： 17. 生而盲者為生盲。雖然在生時刻卵生胎生一切都無眼,但在應生眼等時也以障礙眼生業所障礙能力而給予結生,或以其他業不應生眼的有情名為生盲。但其他[師]說"生盲即產時即盲,意為在母胎中成盲而出,由此成就二因三因者在母胎中眼不壞"。"生盲等"此中以"等"字攝取生聾生啞生愚生狂黃門兩性無性半擇等。但其他[師]說"某些無因結生者成為無缺根而有少思慮性,以'等'字也攝取如是者"。依附地居天因有彼趣性為依地者。從樂聚落墮故為墮處者。 18. "一切欲善趣"即在天人為七種欲善趣中。 21. "彼等"即在如所說俱結生的補特伽羅或惡趣等中。壽量計算無決定因某些長壽,某些更長壽。如是說： "惡趣人壽量, 無有限定性; 如是曼陀多, 夜叉某長壽。" 因為在惡趣中業為量,因生彼處直至業未盡無死亡,如是地居天也。因為生彼等中某些住七日等時,某些乃至一劫,如是人也有時彼等壽量無數有時壽量十歲。"若長壽者活百歲,或稍多,不達第二百歲"此對今時說。 22. "天五百歲"即人五十年為一日,相應以月年限定,天量五百歲為壽量。此也說： "人間五十年,彼處為一日; 三十日月一月,十二月為年; 以彼年計量,天壽五百知。" "以人計"即以人年計算。"從彼四倍"即四大王天以五十人年量一日,天五百年二倍成天千年為三十三天可能,如是以日年二倍為四倍,彼以天計為千年,以人計為三億六千萬年量。"從彼四倍夜摩天"即從三十三天壽量如說方式四倍,以天計二千年,以人計十四億四千萬年。"從彼四倍兜率天"即天四千年,以人計五十七億六千萬年。"從彼四倍化樂天"即天八千年,以人計二百三十億四千萬年。"從彼四倍他化自在天"即天一萬六千年。 23. 顯示人計而自說"九百等"。關係為年九百二十一億及六千萬年為他化自在天壽量。

25.Dutiyajjhānabhūmiyanti catukkanayavasena vuttaṃ. Tato paraṃ pavattiyaṃ, cavanakāle ca tathārūpameva bhavaṅgacutivasena pavattitvā nirujjhatīti yojanā.

29.Tesūti tāhi gahitapaṭisandhikesu brahmesu. Kappassāti asaṅkhyeyyakappassa. Na hi brahmapārisajjādīnaṃ tiṇṇaṃ mahākappavasena āyuparicchedo sambhavati ekakappepi tesaṃ avināsābhāvena paripuṇṇakappe asambhavato. Tathā hesa (visuddhi. 2.409) loko sattavāresu agginā vinassati, aṭṭhame vāre udakena, puna sattavāresu agginā, aṭṭhame vāre udakenāti evaṃ aṭṭhasu aṭṭhakesu paripuṇṇesu pacchime vāre vātena vinassati. Tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyatatiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassati. Vuttampi cetaṃ –

『『Satta sattagginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.

『『Agginābhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī』』ti. –

Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyyakappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānāditalato paṭṭhāya pana paripuṇṇassa mahākappassa vasena, na asaṅkhyeyyakappavasena. Asaṅkhyeyyakappoti ca yojanāyāmavitthārato setasāsaparāsito vassasatavassasataccayena ekekabījassa haraṇena sāsaparāsino parikkhayepi akkhayasabhāvassa mahākappassa catutthabhāgo. So pana sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭena bahūsu vināsamupagatesu avasiṭṭhasattasantānappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappamāṇesu sattesu puna asaddhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnaṃ aññatarasaṃvaṭṭena sattānaṃ vināsappattiyāva 『『ayameko antarakappo』』ti evaṃ paricchinnassa antarakappassa vasena catusaṭṭhiantarakappappamāṇo hoti, 『『vīsatiantarakappappamāṇo』』ti ca vadanti.

Ākāsānañcāyatanaṃ upagacchantīti ākāsānañcāyatanūpagā.

49.Ekamevāti bhūmito, jātito, sampayuttadhammato, saṅkhārato ca samānameva. Ekajātiyanti ekasmiṃ bhave.

Paṭisandhicatukkavaṇṇanā niṭṭhitā.

Kammacatukkavaṇṇanā

我來直譯這段巴利文為簡體中文： 25. "第二禪地"依四禪方式說。關係為從彼后在運作和死時,以如是有分死而運作滅盡。 29. "彼等"即以彼等所得結生的梵天。"劫"即無數劫。因為梵眾等三者以大劫方式不可能有壽量限定,因彼等在一劫中也無壞滅故不可能在圓滿劫。如是此世間七次被火壞滅,第八次被水,又七次被火,第八次被水,如是八個八圓滿后最後次被風壞滅。其中從初禪層被火,從第二三禪層被水,從第四禪層被風壞滅。此也說： "七七火輪迴,八八水淹滅; 六十四滿時,一風輪當現。光音天下火,遍凈天下水; 廣果天下風,如是世滅盡。" 故因三個初禪層在一劫中也無壞滅,彼等不可能在整劫,故應以無數劫方式見彼等壽量限定。但從第二禪等層以圓滿大劫方式,非以無數劫方式。"無數劫"即從由一由旬長闊的白芥子堆,以每百年取一粒,雖芥子堆盡而不盡性的大劫的第四分。彼以刀疾飢餓任一壞滅時許多被壞滅,由余有情相續運作善業威力從十歲始漸次成無數壽劫量有情,又由受持非法而漸減成十歲壽時以疾病等任一壞滅有情得壞滅為止,"此一中劫"如是限定的中劫方式為六十四中劫量,也說"二十中劫量"。 45. 去到空無邊處故為空無邊處趣。 49. "唯一"即從地、生、相應法、行相同一。"一生"即在一有。結生四法釋文完。業四法釋文

Idāni kammacatukkaṃ catūhākārehi dassetuṃ 『『janaka』』ntyādi āraddhaṃ, janayatīti janakaṃ. Upatthambhetīti upatthambhakaṃ. Upagantvā pīḷetīti upapīḷakaṃ. Upagantvā ghātetīti upaghātakaṃ.

Tattha paṭisandhipavattīsu vipākakaṭattārūpānaṃ nibbattakā kusalākusalacetanā janakaṃ nāma. Sayaṃ vipākaṃ nibbattetuṃ asakkontampi kammantarassa cirataravipākanibbattane paccayabhūtaṃ, vipākasseva vā sukhadukkhabhūtassa vicchedapaccayānuppattiyā, upabrūhanapaccayuppattiyā ca janakasāmatthiyānurūpaṃ ciratarappavattipaccayabhūtaṃ kusalākusalakammaṃ upatthambhakaṃ nāma. Kammantarajanitavipākassa byādhidhātusamatādinimittavibādhanena ciratarappavattivinibandhakaṃ yaṃ kiñci kammaṃ upapīḷakaṃ nāma. Dubbalassa pana kammassa janakasāmatthiyaṃ upahacca vicchedakapaccayuppādanena tassa vipākaṃ paṭibāhitvā sayaṃ vipākanibbattakakammaṃ upaghātakaṃ nāma.

Janakopaghātakānañhi ayaṃ viseso – janakaṃ kammantarassa vipākaṃ anupacchinditvāva vipākaṃ janeti, upaghātakaṃ upacchedanapubbakanti idaṃ tāva aṭṭhakathāsu (visuddhi. 2.687; a. ni. aṭṭha. 2.3.34) sanniṭṭhānaṃ. Apare pana ācariyā 『『upapīḷakakammaṃ bahvābādhatādipaccayopasaṃhārena kammantarassa vipākaṃ antarantarā vibādhati. Upaghātakaṃ pana taṃ sabbaso upacchinditvā aññassa okāsaṃ deti, na pana sayaṃ vipākanibbattakaṃ. Evañhi janakato imassa viseso supākaṭo』』ti vadanti. Kiccavasenāti jananaupatthambhanaupapīḷanaupacchedanakiccavasena.

51.Garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. Āsannanti maraṇakāle anussaritaṃ, tadā katañca. Āciṇṇanti abhiṇhaso kataṃ , ekavāraṃ katvāpi vā abhiṇhaso samāsevitaṃ. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ.

Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ akusalapakkhe mātughātakādikammaṃ , kusalapakkhe mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati satipi āsannādikamme parittaṃ udakaṃ ottharitvā gacchanto mahogho viya. Tathā hi taṃ 『『garuka』』nti vuccati. Tasmiṃ asati dūrāsannesu yaṃ āsannaṃ maraṇakāle anussaritaṃ, tadeva paṭhamaṃ vipaccati, āsannakāle kate vattabbameva natthi. Tasmimpi asati āciṇṇānāciṇṇesu ca yaṃ āciṇṇaṃ susīlyaṃ vā, dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Kaṭattākammaṃ pana laddhāsevanaṃ purimānaṃ abhāvena paṭisandhiṃ ākaḍḍhatīti garukaṃ sabbapaṭhamaṃ vipaccati. Garuke asati āsannaṃ, tasmimpi asati āciṇṇaṃ, tasmimpi asati kaṭattākammaṃ. Tenāha 『『pākadānapariyāyenā』』ti, vipākadānānukkamenātyattho. Abhidhammāvatārādīsu pana āsannato āciṇṇaṃ paṭhamaṃ vipaccantaṃ katvā vuttaṃ. Yathā pana gogaṇaparipuṇṇassa vajassa dvāre vivaṭe aparabhāge dammagavabalavagavesu santesupi yo vajadvārassa āsanno hoti, antamaso dubbalajaraggavopi, soyeva paṭhamataraṃ nikkhamati, evaṃ garukato aññesu kusalākusalesu santesupi maraṇakālassa āsannattā āsannameva paṭhamaṃ vipākaṃ detīti idha taṃ paṭhamaṃ vuttaṃ.

我來直譯這段巴利文為簡體中文： 50. 現在為以四種行相顯示業四法而始說"能生"等,能生故為生業。支援故為支援業。趣近而壓迫故為壓迫業。趣近而斷絕故為斷絕業。其中在結生與轉起中,能生異熟及業等起色的善不善思為生業。雖自不能生異熟而為其他業長時生異熟的緣,或對異熟的樂苦性以無間斷緣生起,以增長緣生起而隨順生能力為長時轉起緣的善不善業為支援業。以病界平等等因緣妨礙而為其他業所生異熟長時轉起障礙的任何業為壓迫業。但損壞弱業的生能力而以斷絕緣生起遮止彼異熟,自生異熟的業為斷絕業。因為生業與斷絕業有此差別:生業不斷其他業的異熟而生異熟,斷絕業先斷絕,此為註釋書中的決定。但其他阿阇黎說"壓迫業以多病等緣現前而時時妨礙其他業的異熟。但斷絕業完全斷絕彼而給其他空間,而不自生異熟。如是與生業的差別甚明"。"以作用"即以生、支援、壓迫、斷絕作用。 51. "重"即大罪及大威力不能被其他業遮止的業。"近"即死時所憶念及彼時所作。"串習"即數數所作,或作一次而數數所習。"已作業"即未達重等性而僅由已作而應說的業。其中或善或不善,在重不重中為重,不善分中殺母等業,善分中廣大業,彼最先成熟雖有近等業如大洪水覆沒小水而去。如是彼稱為"重"。彼無則在遠近中為近,死時所憶念,彼最先成熟,于近時所作無須說。彼也無則在串習非串習中為串習,或善行或惡行,彼最先成熟。但已作業得習近因無前者而牽引結生故重業最先成熟。無重則近,彼無則串習,彼無則已作業。故說"以成熟給與次第",意為以異熟給與次第。但在《阿毗達摩阿汗論》等說近后串習先成熟。如牛群充滿牛欄門開后雖有調牛、力牛,近牛欄門者乃至弱老牛也最先出,如是雖有重以外其他善不善,因近死時故近最先給異熟,故此處說彼為先。

Diṭṭhadhammo paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaṃ vipākānubhavanavasenāti diṭṭhadhammavedanīyaṃ. Diṭṭhadhammato anantaraṃ upapajjitvā veditabbaṃ upapajjavedanīyaṃ. Apare apare diṭṭhadhammato aññasmiṃ yattha katthaci attabhāve veditabbaṃ kammaṃ aparāpariyavedanīyaṃ. Ahosi eva kammaṃ , na tassa vipāko ahosi, atthi, bhavissati cāti evaṃ vattabbakammaṃ ahosikammaṃ.

Tattha paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā tasmiṃyeva attabhāve phaladāyinī paṭhamajavanacetanā diṭṭhadhammavedanīyaṃ nāma. Sā hi vuttappakārena balavajanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā, āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ ahetukaphalaṃ deti. Atthasādhikā pana sattamajavanacetanā sanniṭṭhāpakacetanābhūtā vuttanayena paṭiladdhavisesā anantarattabhāve vipākadāyinī upapajjavedanīyaṃ nāma. Sā ca paṭisandhiṃ datvāva pavattivipākaṃ deti. Paṭisandhiyā pana adinnāya pavattivipākaṃ detīti natthi. Cuti anantarañhi upapajjavedanīyassa okāso. Paṭisandhiyā pana dinnāya jātisatepi pavattivipākaṃ detīti ācariyā. Yathāvuttakaāraṇavirahato diṭṭhadhammavedanīyādibhāvaṃ asampattā ādipariyosānacetanānaṃ majjhe pavattā pañca cetanā vipākadānasabhāvassa anupacchinnattā yadā kadāci okāsalābhe sati paṭisandhipavattīsu vipākaṃ abhinipphādentī aparāpariyavedaniyaṃ nāma. Sakasakakālātītaṃ pana purimakammadvayaṃ, tatiyampi ca saṃsārappavattiyā vocchinnāya ahosikammaṃ nāma.

Pākakālavasenāti paccuppanne, tadanantare, yadā kadācīti evaṃ purimānaṃ tiṇṇaṃ yathāparicchinnakālavasena, itarassa taṃkālābhāvavasena ca. Ahosikammassa hi kālātikkamatova taṃ vohāro.

53.Pākaṭhānavasenāti paṭisandhiyā vipaccanabhūmivasena.

Idāni akusalādikammānaṃ kāyakammadvārādivasena pavattiṃ, taṃniddesamukhena ca tesaṃ pāṇātipātādivasena dasavidhādibhedañca dassetuṃ 『『tattha akusala』』ntyādi āraddhaṃ. Kāyadvāre pavattaṃ kammaṃ kāyakammaṃ. Evaṃ vacīkammādīni.

我來直譯這段巴利文為簡體中文： 52. 現見的、直接的、現在的自體為現法，在彼中應知以感受異熟方式故為現法受業。從現法后無間生起而應知為生受業。在其他其他從現法異於任何自體中應知的業為後後受業。已有業，其異熟非已有、有、當有，如是應說的業為已作業。其中因不為對抗所勝，以緣特勝得特勝故成為強力，依如是前行的力量而殊勝在彼自體中給果的第一速行思為現法受業。因彼如所說方式在強者相續中對具功德特勝者以利益非利益力運作，以不得習近而少異熟，如其他二種不待轉起相續終盡、等待得機會的業，故唯在此如花般只給轉起異熟的無因果。但成就義的第七速行思成為決定思，如說方式得特勝，在無間自體中給異熟為生受業。彼給結生已即給轉起異熟。但未給結生而給轉起異熟則無。因死後無間是生受業的機會。但給結生后即使百生也給轉起異熟，諸阿阇黎說。因離如所說因緣而未達現法受等性，在最初最後思中間運作的五思因給異熟性未斷故，在隨時得機會時在結生轉起中產生異熟為後後受業。但過各自時限的前二業，第三也在輪迴轉起斷絕為已作業。 "以成熟時"即如是依前三在現在、彼無間、隨時等限定時，及其他以無彼時。因為已作業以過時故有彼言說。 53. "以成熟處"即以結產生熟地方式。 54. 現在為顯示不善等業以身業門等方式轉起，及以彼標示方式彼等以殺生等十種等分別而始說"其中不善"等。在身門轉起的業為身業。如是語業等。

Pāṇassa saṇikaṃ patituṃ adatvā atīva pātanaṃ pāṇātipāto. Kāyavācāhi adinnassa ādānaṃ adinnādānaṃ. Methunavītikkamasaṅkhātesu kāmesu micchā caraṇaṃ kāmesu micchācāro.

Tattha pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pāṇe pāṇasaññino jīvitindriyupacchedakappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Parabhaṇḍe tathāsaññino tadādāyakappayogasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Asaddhammasevanavasena kāyadvārappavattā agantabbaṭṭhānavītikkamacetanā kāmesumicchācāro nāma. Surāpānampi ettheva saṅgayhatīti vadanti rasasaṅkhātesu kāmesu micchācārabhāvato. Kāyaviññattisaṅkhāte kāyadvāreti kāyena adhippāyaviññāpanato, sayañca kāyena viññeyyattā kāyaviññattisaṅkhāte abhikkamādijanakacittajavāyodhātvādhikakalāpassa vikārabhūte santhambhanādīnaṃ sahakārīkāraṇabhūte copanakāyabhāvato, kammānaṃ pavattimukhabhāvato ca kāyadvārasaṅkhāte kammadvāre.

Kiñcāpi hi taṃtaṃkammasahagatacittuppādeneva sā viññatti janīyati. Tathāpi tassā tathā pavattamānāya taṃsamuṭṭhāpakakammassa kāyakammādivohāro hotīti sā tasseva pavattimukhabhāvena vattuṃ labbhati. 『『Kāyadvāre vuttito』』ti ettakeyeva vutte 『『yadi evaṃ kammadvāravavatthānaṃ na siyā. Kāyadvāre hi pavattaṃ 『kāyakamma』nti vuccati, kāyakammassa ca pavattimukhabhūtaṃ 『kāyadvāra』nti. Pāṇātipātādikaṃ pana vācāya āṇāpentassa kāyakammaṃ vacīdvārepi pavattatīti dvārena kammavavatthānaṃ na siyā, tathā musāvādādiṃ kāyavikārena karontassa vacīkammaṃ kāyadvārepi pavattatīti kammena dvāravavatthānampi na siyā』』ti ayaṃ codanā paccupaṭṭheyyāti bāhullavuttiyā vavatthānaṃ dassetuṃ 『『bāhullavuttito』』ti vuttaṃ. Kāyakammañhi kāyadvāreyeva bahulaṃ pavattati, appaṃ vacīdvāre, tasmā kāyadvāreyeva bahulaṃ pavattanato kāyakammabhāvo siddho vanacarakādīnaṃ vanacarakādibhāvo viya. Tathā kāyakammameva yebhuyyena kāyadvāre pavattati, na itarāni, tasmā kāyakammassa yebhuyyena ettheva pavattanato kāyakammadvārabhāvo siddho brāhmaṇagāmādīnaṃ brāhmaṇagāmādibhāvo viyāti natthi kammadvāravavatthāne koci vibandhoti ayametthādhippāyo.

我來直譯這段巴利文為簡體中文： 55. 不讓生命緩慢落下而極度使落為殺生。以身語取未給予者為不與取。在稱為淫慾違越的欲中邪行為欲邪行。其中"生命"按言說為有情,究竟為命根。對彼生命有生命想而起斷絕命根加行的殺害思為殺生。對他人物有如是想而起取彼加行的偷盜思為不與取。以行非法方式在身門轉起的違越不應去處思名為欲邪行。說飲酒也攝於此因在稱為味的欲中為邪行。"在稱為身表的身門"即以身表達意向,及自身可知故在稱為身表的進等生心生風界增聚的變化,成為支撐等的協作因,及成為推動身性,及為諸業轉起門故稱為身門的業門。雖然彼彼業俱生心生起才生彼表,然而彼如是轉起時,彼所生業有身業等言說故,彼可說為彼[業]的轉起門。若只說"因在身門說"則會有此質難:"若如是則無業門確立。因在身門轉起說為'身業',身業的轉起門說為'身門'。但以語命令殺生等時身業也在語門轉起故,無由門確立業,如是以身變化作虛妄語等時語業也在身門轉起故,也無由業確立門。"為顯示以多分說確立故說"以多分說"。因為身業多在身門轉起,少在語門,故因多在身門轉起而成立身業性如林居等的林居等性。如是身業多分在身門轉起,非其他[業],故因身業多分在此轉起而成立身業門性如婆羅門村等的婆羅門村等性,故在業門確立中無任何障礙,此中此為意趣。

Musāti abhūtaṃ vatthu, taṃ tacchato vadanti etenāti musāvādo. Pisati sāmaggiṃ sañcuṇṇeti vikkhipati, piyabhāvaṃ suññaṃ karotīti vā pisuṇā. Attānampi parampi pharusaṃ karoti, kakaco viya kharasamphassāti vā pharusā. Saṃ sukhaṃ, hitañca phalati visarati vināsetīti samphaṃ, attano, paresañca anupakāraṃ yaṃ kiñci, taṃ palapati etenāti samphappalāpo.

Tattha abhūtaṃ vatthuṃ bhūtato paraṃ viññāpetukāmassa tathā viññāpanappayogasamuṭṭhāpikā cetanā musāvādo. So parassa atthabhedakarova kammapatho hoti, itaro kammameva. Paresaṃ bhedakāmatāya, attappiyakāmatāya vā parabhedakaravacīpayogasamuṭṭhāpikā saṃkiliṭṭhacetanā pisuṇavācā, sāpi dvīsu bhinnesuyeva kammapatho. Parassa mammacchedakaravacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Na hi cittasaṇhatāya sati pharusavācā nāma hoti. Sītāharaṇādianatthaviññāpanappayogasamuṭṭhāpikā saṃkiliṭṭhacetanā samphappalāpo, so pana parehi tasmiṃ anatthe gahiteyeva kammapatho. Vacīviññattisaṅkhāte vacīdvāreti vācāya adhippāyaṃ viññāpeti, sayañca vācāya viññāyatīti vacīviññattisaṅkhāte vacībhedakarappayogasamuṭṭhāpakacittasamuṭṭhānapathavīdhātvādhikakalāpassa vikārabhūte copanavācābhāvato, kammānaṃ pavattimukhabhāvato ca vacīdvārasaṅkhāte kammadvāre. Bāhullavuttitoti idaṃ vuttanayameva.

Parasampattiṃ abhimukhaṃ jhāyati lobhavasena cintetīti abhijjhā. Byāpajjati hitasukhaṃ etenāti byāpādo. Micchā viparītato passatīti micchādiṭṭhi.

Tattha 『『aho vata idaṃ mama siyā』』ti evaṃ parabhaṇḍābhijjhāyanaṃ abhijjhā, sā parabhaṇḍassa attano nāmaneneva kammapatho hoti. 『『Aho vatāyaṃ satto vinasseyyā』』ti evaṃ manopadoso byāpādo. 『『Natthi dinna』』ntyādinā nayena viparītadassanaṃ micchādiṭṭhi. Ettha pana natthikaahetukaakiriyadiṭṭhīhiyeva kammapathabhedo. Imesaṃ pana aṅgādivavatthānavasena papañco tattha tattha (dī. ni. aṭṭha. 1.8; dha. sa. aṭṭha. 1 akusalakammapathakathā; pārā. aṭṭha. 2.172) āgatanayena daṭṭhabbo. Aññatrāpi viññattiyāti kāyavacīviññattiṃ vināpi, taṃ asamuṭṭhāpetvāpītyattho. Viññattisamuṭṭhāpakacittasampayuttā cettha abhijjhādayo cetanāpakkhikāva honti.

58.Dosamūlenajāyantīti sahajātādipaccayena dosasaṅkhātamūlena, dosamūlakacittena vā jāyanti, na lobhamūlādīhi. Hasamānāpi hi rājāno dosacitteneva pāṇavadhaṃ āṇāpenti, tathā pharusavācābyāpādesupi yathārahaṃ daṭṭhabbaṃ. Micchādassanassa abhinivisitabbavatthūsu lobhapubbaṅgamameva abhinivisanato āha 『『micchādiṭṭhi ca lobhamūlenā』』ti. Sesāni cattāripi dvīhi mūlehi sambhavantīti yo tāva abhimataṃ vatthuṃ, anabhimataṃ vā attabandhuparittāṇādippayojanaṃ sandhāya harati, tassa adinnādānaṃ lobhamūlena hoti. Veraniyyātanatthaṃ harantassa dosamūlena. Nītipāṭhakappamāṇato duṭṭhaniggahaṇatthaṃ parasantakaṃ harantānaṃ rājūnaṃ, brāhmaṇānañca 『『sabbamidaṃ brāhmaṇānaṃ rājūhi dinnaṃ, tesaṃ pana sabbadubbalabhāvena aññe paribhuñjanti, attasantakameva brāhmaṇā paribhuñjantī』』tyādīni vatvā sakasaññāya evaṃ yaṃ kiñci harantānaṃ, kammaphalasambandhāpavādīnañca mohamūlena. Evaṃ musāvādādīsupi yathārahaṃ yojetabbaṃ.

我來直譯這段巴利文為簡體中文： 56. "虛"即非真實事,以此說彼為真實為妄語。破壞和合粉碎散亂,或使空無親愛性為離間。使自他粗惡,或如鋸般粗觸為粗惡。"雜"為樂與利,散失消失為雜語,以此說任何無益於自他的雜亂語。其中欲令他知非真實事為真實而起如是令知加行的思為妄語。彼唯破壞他利成為業道,其他唯為業。以欲離間他,或欲自親而起破壞他語加行的染污思為離間語,彼也只在二者分離時成業道。起傷害他要害語加行的必定粗惡思為粗惡語。因有心柔軟時無所謂粗惡語。起令知寒冷等無益加行的染污思為雜語,但彼在他人執取彼無益時才成業道。"在稱為語表的語門"即以語表達意向,及自以語可知故在稱為語表的語破壞加行所生心生地界增聚的變化,成為推動語性,及為諸業轉起門故稱為語門的業門。"以多分說"此如已說方式。 57. 以貪方式面向他人財產而思惟為貪婪。以此惱害利樂為瞋恚。邪顛倒見為邪見。其中如是"啊愿此成為我的"而貪求他人財物為貪婪,彼以歸他人財物為自己時即成業道。如是"啊愿此有情滅亡"而意惱害為瞋恚。以"無佈施"等方式顛倒見為邪見。此中唯以無有見、無因見、無作見分別業道。此等以支分等確立方式的廣說應見如彼彼處所來方式。"也無表"即也無身語表,意為也不生彼。此中與生表心相應的貪等屬於思分。 58. "由瞋根生"即以俱生等緣由稱為瞋的根,或由瞋根心生,非由貪根等。因為諸王雖笑而以瞋心命令殺生,如是在粗惡語瞋恚也應如理見。因邪見對所執著事以貪為先而執著故說"邪見由貪根"。餘四也由二根生起,即先對所喜物,或為保護不喜的自親等目的而取者,彼不與取由貪根。為報仇而取由瞋根。依法學為量而為懲惡取他物的諸王、婆羅門等說"此一切諸王已施與婆羅門,但因彼等一切軟弱故他人受用,婆羅門唯受用自物"等而以自想如是取任何物,及否認業果關係者由癡根。如是妄語等也應如理配合。

Chasu ārammaṇesu tividhakammavasena uppajjamānampetaṃ tividhaniyamena uppajjatīti āha 『『tathā dānasīlabhāvanāvasenā』』ti. Dasadhā niddisiyamānānaṃ hi dvinnaṃ, puna dvinnaṃ, tiṇṇañca yathākkamaṃ dānādīsu tīsveva saṅgaho. Kāraṇaṃ panettha parato vakkhāma. Chaḷārammaṇesu pana tividhakammadvāresu ca nesaṃ pavattiyojanā aṭṭhakathādīsu (dha. sa. aṭṭha. 156-159) āgatanayena gahetabbā.
Dīyati etenāti dānaṃ, pariccāgacetanā. Evaṃ sesesupi. Sīlatīti sīlaṃ, kāyavacīkammāni samādahati, sammā ṭhapetītyattho, sīlayati vā upadhāretīti sīlaṃ, upadhāraṇaṃ panettha kusalānaṃ adhiṭṭhānabhāvo. Tathā hi vuttaṃ 『『sīle patiṭṭhāyā』』tyādi (saṃ. ni.

我來直譯這段巴利文為簡體中文： 63. "如是依佈施、持戒、修習"因此在六所緣中依三種業而生起者以三種決定生起而說。因為以十種標釋的二、又二、三者如次攝於佈施等三中。此中因緣我們後面會說。但彼等在六所緣和三業門中的轉起配合應依註釋等處所來方式取。 65. "以此施與"為佈施,舍離思。如是在其餘中也。"持"為戒,整頓身語業,意為正確安置,或"察知"為戒,此中察知為善的住立性。如是說"立於戒"等。

1.23, 192). Bhāveti kusale dhamme āsevati vaḍḍheti etāyāti bhāvanā. Apacāyati pūjāvasena sāmīciṃ karoti etenāti apacāyanaṃ. Taṃtaṃkiccakaraṇe byāvaṭassa bhāvo veyyāvaccaṃ. Attano santāne nibbattā patti dīyati etenāti pattidānaṃ. Pattiṃ anumodati etāyāti pattānumodanā. Dhammaṃ suṇanti etenāti dhammassavanaṃ. Dhammaṃ desenti etāyāti dhammadesanā. Diṭṭhiyā ujukaraṇaṃ diṭṭhijukammaṃ.

Tattha sānusayasantānavato paresaṃ pūjānuggahakāmatāya attano vijjamānavatthupariccajanavasappavattacetanā dānaṃ nāma, dānavatthupariyesanavasena, dinnassa somanassacittena anussaraṇavasena ca pavattā pubbapacchābhāgacetanā ettheva samodhānaṃ gacchanti. Evaṃ sesesupi yathārahaṃ daṭṭhabbaṃ. Niccasīlādivasena pañca, aṭṭha, dasa vā sīlāni samādiyantassa, paripūrentassa, asamādiyitvāpi sampattakāyavacīduccaritato viramantassa, pabbajantassa, upasampadamāḷake saṃvaraṃ samādiyantassa, catupārisuddhisīlaṃ paripūrentassa ca pavattacetanā sīlaṃ nāma. Cattālīsāya kammaṭṭhānesu, khandhādīsu ca bhūmīsu parikammasammasanavasappavattā appanaṃ appattā gotrabhupariyosānacetanā bhāvanā nāma, niravajjavijjādipariyāpuṇanacetanāpi ettheva samodhānaṃ gacchati.

Vayasā, guṇehi ca jeṭṭhānaṃ cīvarādīsu paccāsārahitena asaṃkiliṭṭhajjhāsayena paccuṭṭhānaāsanābhinīhārādividhinā bahumānakaraṇacetanā apacāyanaṃ nāma. Tesameva, gilānānañca yathāvuttajjhāsayena taṃtaṃkiccakaraṇacetanā veyyāvaccaṃ nāma. Attano santāne nibbattassa puññassa parehi sādhāraṇabhāvaṃ paccāsīsanacetanā pattidānaṃ nāma. Parehi dinnassa, adinnassapi vā puññassa maccheramalavinissaṭena cittena abbhānumodanacetanā pattānumodanā nāma . Evamimaṃ dhammaṃ sutvā tattha vuttanayena paṭipajjanto 『『lokiyalokuttaraguṇavisesassa bhāgī bhavissāmi, bahussuto vā hutvā paresaṃ dhammadesanādīhi anuggaṇhissāmī』』ti evaṃ attano, paresaṃ vā hitapharaṇavasappavattena asaṃkiliṭṭhajjhāsayena hitūpadesasavanacetanā dhammassavanaṃ nāma, niravajjavijjādisavanacetanāpi ettheva saṅgayhati. Lābhasakkārādinirapekkhatāya yoniso manasi karoto hitūpadesacetanā dhammadesanā nāma, niravajjavijjādiupadisanacetanāpi ettheva saṅgahaṃ gacchati. 『『Atthi dinna』』ntyādinayappavattasammādassanavasena diṭṭhiyā ujukaraṇaṃ diṭṭhijukammaṃ nāma.

Yadi evaṃ ñāṇavippayuttacittuppādassa diṭṭhijukammapuññakiriyabhāvo na labbhatīti? No na labbhati purimapacchimacetanānampi taṃtaṃpuññakiriyāsveva saṅgaṇhanato. Kiñcāpi hi ujukaraṇavelāyaṃ ñāṇasampayuttameva cittaṃ hoti, purimapacchābhāge pana ñāṇavippayuttampi sambhavatīti tassapi diṭṭhijukammabhāvo upapajjatīti alamatippapañcena.

Imesu pana dasasu pattidānānumodanā dāne saṅgahaṃ gacchanti taṃsabhāvattā. Dānampi hi issāmaccherānaṃ paṭipakkhaṃ, etepi. Tasmā samānappaṭipakkhatāya ekalakkhaṇattā te dānamayapuññakiriyavatthumhi saṅgayhanti. Apacāyanaveyyāvaccāsīlamayapuññeva saṅgayhanti cārittasīlabhāvato. Desanāsavanadiṭṭhijukā pana kusaladhammāsevanabhāvato bhāvanāmaye saṅgahaṃ gacchantīti (dī. ni. ṭī.

我來直譯這段巴利文為簡體中文： 1.23,192. "以此修習、習近、增長善法"為修習。"以此恭敬"即以供養方式做適宜為恭敬。在彼彼事務行作中勤勉的狀態為服務。"以此施與"在自相續中生起的[功德]共享為功德迴向。"以此隨喜"功德為隨喜功德。"以此聞法"為聞法。"以此說法"為說法。見的正直為正直見。其中對有隨眠相續者以欲供養攝益他人而捨棄自己現有物方式轉起的思名為佈施,依尋求佈施物,以悅意心憶念所施方式轉起的前後分思也攝於此中。如是其餘也應如理見。依常戒等方式受持、圓滿五、八、十戒,或未受持而離已得身語惡行,出家,在受具足戒場受持律儀,圓滿四遍凈戒而轉起的思名為戒。在四十業處和蘊等諸地依遍作觀察方式轉起未得安止乃至種姓思名為修習,學習無過失明等思也攝於此中。對於年齡、功德長者以離衣等期待、無染意樂以起立、座位、帶領等方式而做恭敬的思名為恭敬。以如說意樂對彼等和病者作彼彼事務的思名為服務。期待與他共自相續中所生功德的思名為功德迴向。以離慳垢心隨喜他人所施或未施功德的思名為隨喜功德。如是聞此法已"我將依彼所說方式行道而得世間出世間功德特勝分,或成多聞而以說法等攝益他人"如是以自他利益遍滿方式轉起無染意樂聽聞利益教導的思名為聞法,聽聞無過失明等思也攝於此。以離利養恭敬等而如理作意的利益教導思名為說法,教導無過失明等思也攝於此。以"有佈施"等方式轉起正見而正直見名為正直見。若如是則不得無知相應心生起的正直見福業性?不是不得,因前後思也攝於彼彼福業。因為雖然在正直時唯是知相應心,但前後分可能有無知相應,故彼也成為正直見性,止於太過廣說。但在此十中,功德迴向、隨喜攝於施因同性故。因為佈施是嫉妒、慳吝的對治,此等也是。故由同對治性一相故彼等攝於施性福業事。恭敬、服務攝於戒性福業因是行戒性。但說[法]、聞[法]、正直[見]因是善法習近性故攝於修習性。

3.305) ācariyadhammapālattherena vuttaṃ. Apare pana 『『desento, suṇanto ca desanānusārena ñāṇaṃ pesetvā lakkhaṇāni paṭivijjha paṭivijjha deseti, suṇāti ca, tāni ca desanāsavanāni paṭivedhamevāharantīti desanāsavanābhāvanāmaye saṅgahaṃ gacchantī』』ti vadanti. Dhammadānasabhāvato desanā dānamaye saṅgahaṃ gacchatītipi sakkā vattuṃ. Tathā hi vuttaṃ 『『sabbadānaṃ dhammadānaṃ jinātī』』ti (dha. pa. 354). Tathā diṭṭhijukammaṃ sabbatthāpi sabbesaṃ niyamanalakkhaṇattā. Dānādīsu hi yaṃ kiñci 『『atthi dinna』』ntyādinayappavattāya sammādiṭṭhiyā visodhitaṃ mahapphalaṃ hoti mahānisaṃsaṃ, evañca katvā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.305; dha. sa. aṭṭha. 156-159 puññākiriyavatthādikathā) 『『diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇa』』nti vuttaṃ. Evaṃ dānasīlabhāvanāvasena tīsu itaresaṃ saṅgaṇhanato saṅkhepato tividhameva puññakiriyavatthu hotīti daṭṭhabbaṃ, tathā ceva ācariyena heṭṭhā dassitaṃ.

67.Manokammameva viññattisamuṭṭhāpakattābhāvena kāyadvārādīsu appavattanato. Tañca rūpāvacarakusalaṃ bhāvanāmayaṃ dānādivasena appavattanato. Appanāppattaṃ pubbabhāgappavattānaṃ kāmāvacarabhāvato. Jhānaṅgabhedenāti paṭipadādibhedato anekavidhattepi aṅgātikkamavasena nibbattajjhānaṅgabhedato pañcavidhaṃ hoti.

68.Ārammaṇabhedenāti kasiṇugghāṭimākāsaṃ, ākāsavisayaṃ mano, tadabhāvo, tadālambaṃ viññāṇanti catubbidhanti imesaṃ catunnaṃ ārammaṇānaṃ bhedena.

我來直譯這段巴利文為簡體中文： 3.305. 阿阇黎法護長老如是說。但其他[阿阇黎]說:"說者、聞者依教說送智見相而說、而聞,彼等說聞導向通達故攝於修習性。"也可說因是法施性故說[法]攝於施性。如是說"法施勝一切施"。如是正直見於一切中因是一切的決定相。因為佈施等任何以"有佈施"等方式轉起的正見清凈者有大果大功德,如是作故在長部注中說"正直見是一切的決定相"。如是因其餘攝於依佈施、戒、修習三種,應見略說唯三種福業事,如是阿阇黎在前已顯示。 67. 唯意業因不生表故不在身門等轉起。彼色界善是修習性因不依佈施等方式轉起。得安止[定]因前分轉起是欲界性。"依禪支分別"即雖由入門等分別有多種,依超越支方式生起禪支分別為五種。 68. "依所緣分別"即遍[禪]除去虛空、緣虛空之意、彼無、緣彼之識為四種,依此四所緣分別。

69.Etthāti imesu pākaṭṭhānavasena catubbidhesu kammesu. Uddhaccarahitanti uddhaccasahagatacetanārahitaṃ ekādasavidhaṃ akusalakammaṃ. Kiṃ panettha kāraṇaṃ adhimokkhavirahena sabbadubbalampi vicikicchāsahagataṃ paṭisandhiṃ ākaḍḍhati, adhimokkhasampayogena tato balavantampi uddhaccasahagataṃ nākaḍḍhatīti ? Paṭisandhidānasabhāvābhāvato. Balavaṃ ākaḍḍhati, dubbalaṃ nākaḍḍhatīti hi ayaṃ vicāraṇā paṭisandhidānasabhāvesuyeva. Yassa pana paṭisandhidānasabhāvoyeva natthi, na tassa balavabhāvo paṭisandhiākaḍḍhane kāraṇaṃ.

Kathaṃ panetaṃ viññātabbaṃ uddhaccasahagatassa paṭisandhidānasabhāvo natthīti? Dassanenapahātabbesu anāgatattā. Tividhā hi akusalā dassanena pahātabbā, bhāvanāya pahātabbā, siyā dassanena pahātabbā, siyā bhāvanāya pahātabbāti. Tattha diṭṭhisahagatavicikicchāsahagatacittuppādā dassanena pahātabbā nāma paṭhamaṃ nibbānadassanavasena 『『dassana』』nti laddhanāmena sotāpattimaggena pahātabbattā. Uddhaccasahagatacittuppādo bhāvanāya pahātabbo nāma aggamaggena pahātabbattā. Uparimaggattayañhi paṭhamamaggena diṭṭhanibbāne bhāvanāvasena pavattanato 『『bhāvanā』』ti vuccati. Diṭṭhivippayuttadomanassasahagatacittuppādā pana siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā tesaṃ apāyanibbattakāvatthāya paṭhamamaggena, sesabahalābahalāvatthāya uparimaggehi pahīyamānattā. Tattha siyā dassanena pahātabbampi dassanena pahātabbasāmaññena idha 『『dassanena pahātabba』』nti voharanti.

Yadi ca uddhaccasahagataṃ paṭisandhiṃ dadeyya, tadā akusalapaṭisandhiyā sugatiyaṃ asambhavato apāyesveva dadeyya. Apāyagamanīyañca avassaṃ dassanena pahātabbaṃ siyā. Itarathā apāyagamanīyassa appahīnattā sekkhānaṃ apāyuppatti āpajjati, na ca panetaṃ yuttaṃ 『『catūhapāyehi ca vippamutto (khu. pā. 6.11; su. ni. 234), avinipātadhammo』』ti (pārā. 21; saṃ. ni.

我來直譯這段巴利文為簡體中文： 69. "此中"即在依成熟處四種業中。"離掉舉"即離掉舉俱生思的十一種不善業。此中何因雖由無勝解而最弱的疑俱[心]牽引結生,而由有勝解較彼強的掉舉俱[心]不牽引？因無給結生性。因為"強者牽引,弱者不牽引"此觀察唯在有給結生性者。但對無給結生性者,其強性非牽引結生的因。如何知掉舉俱[心]無給結生性？因不在見所斷中。因為不善有三種:見所斷、修所斷、或見所斷或修所斷。其中見俱、疑俱心生起名見所斷因應以得名為"見"的初見涅槃方式的入流道所斷。掉舉俱心生起名修所斷因應以上道所斷。因上三道依初道所見涅槃以修習方式轉起故說為"修"。但離見憂俱心生起或見所斷、或修所斷,因彼等生惡趣事以初道[斷],余多少事以上道所斷故。其中或見所斷也因見所斷共相此處稱為"見所斷"。若掉舉俱[心]會給結生,則因不善結生不可能在善趣故唯會給在惡趣。而往惡趣者必定應是見所斷。否則因未斷往惡趣者故有學會生惡趣,而此不應理,因說"已解脫四惡趣、不墮法"。

5.998) ādivacanehi saha virujjhanato. Sati ca panetassa dassanena pahātabbabhāve 『『siyā dassanena pahātabbā』』ti imassa vibhaṅge vattabbaṃ siyā, na ca panetaṃ vuttanti . Atha siyā 『『apāyagāminiyo rāgo doso moho tadekaṭṭhā ca kilesā』』ti evaṃ dassanena pahātabbesu vuttattā uddhaccasahagatacetanāya tattha saṅgaho sakkā vattunti. Taṃ na, tassa ekantato bhāvanāya pahātabbabhāvena vuttattā. Vuttañhetaṃ – 『『katame dhammā bhāvanāya pahātabbā? Uddhaccasahagato cittuppādo』』ti (dha. sa. 1406), tasmā dassanena pahātabbesu avacanaṃ imassa paṭisandhidānābhāvaṃ sādheti. Nanu ca paṭisambhidāvibhaṅge –

『『Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ uddhaccasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha tasmiṃ samaye phasso hoti…pe… avikkhepo hoti, ime dhammā akusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā』』ti (vibha. 730-731) –

Evaṃ uddhaccasahagatacittuppādaṃ uddharitvā tassa vipākopi uddhaṭoti kathamassa paṭisandhidānābhāvo sampaṭicchitabboti? Nāyaṃ paṭisandhidānaṃ sandhāya uddhaṭo. Atha kho pavattivipākaṃ sandhāya. Paṭṭhāne pana –

『『Sahajātā dassanena pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo, nānākkhaṇikā dassanena pahātabbā cetanā vipākānaṃ khandhānaṃ, kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 2.8.89) –

Dassanena pahātabbacetanāya eva sahajātanānākkhaṇikakammapaccayabhāvaṃ uddharitvā 『『sahajātā bhāvanāya pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 2.

我來直譯這段巴利文為簡體中文： 5.998. 等語與相違。若有彼見所斷性則應在"或見所斷"的分別中說,而此未說。若說"因說'往惡趣的貪、瞋、癡及與彼一處的煩惱'如是在見所斷中說故掉舉俱思可說攝於其中"。此不[然],因說彼必定是修所斷性。因說此:"何法修所斷？掉舉俱心生起。"故在見所斷中不說證成此無給結生性。但在無礙解分別中[說]： "何時生起不善心,舍俱、掉舉相應,有色所緣...乃至...法所緣,或緣任何,彼時有觸...乃至...不散亂,此法不善。於此法智為法無礙解,于彼果智為義無礙解。" 如是舉出掉舉俱心生起也舉出彼果,如何接受彼無給結生性？此非關於給結生而舉出,而是關於轉起果。但在發趣[論]中： "俱生見所斷思以業緣緣生心生色,異時見所斷思以業緣緣諸果蘊及所作色。" 唯舉出見所斷思的俱生異時業緣性而[說]："俱生修所斷思以業緣緣生心生色"。;

8.89) bhāvanāya pahātabbacetanāya sahajātakammapaccayabhāvova uddhaṭo, na pana nānākkhaṇikakammapaccayabhāvo, na ca nānākkhaṇikakammapaccayaṃ vinā paṭisandhiākaḍḍhanaṃ atthi , tasmā natthi tassa sabbathāpi paṭisandhidānanti. Yaṃ paneke vadanti 『『uddhaccacetanā ubhayavipākampi na deti paṭṭhāne nānākkhaṇikakammapaccayabhāvassa anuddhaṭattā』』ti, taṃ tesaṃ matimattaṃ paṭisambhidāvibhaṅge uddhaccasahagatānampi pavattivipākassa uddhaṭattā, paṭṭhāne ca paṭisandhivipākabhāvameva sandhāya nānākkhaṇikakammapaccayabhāvassa anuddhaṭattā. Yadi hi pavattivipākaṃ sandhāya nānākkhaṇikakammapaccayabhāvo vucceyya, tadā paṭisandhivipākampissa maññeyyunti labbhamānassapi pavattivipākassa vasena nānākkhaṇikakammapaccayabhāvo na vutto, tasmā na sakkā tassa pavattivipākaṃ nivāretuṃ. Tenāha 『『pavattiyaṃ panā』』tyādi. Ācariyabuddhamittādayo pana atthi uddhaccasahagataṃ bhāvanāya pahātabbampi. Atthi na bhāvanāya pahātabbampi, tesu bhāvanāya pahātabbaṃ sekkhasantānappavattaṃ, itaraṃ puthujjanasantānappavattaṃ, phaladānañca puthujjanasantānappavattasseva na itarassāti evaṃ uddhaccasahagataṃ dvidhā vibhajitvā ekassa ubhayavipākadānaṃ, ekassa sabbathāpi vipākābhāvaṃ vaṇṇenti. Yo panettha tesaṃ vinicchayo, yañca tassa nirākaraṇaṃ, yañca sabbathāpi vipākābhāvavādīnaṃ matapaṭikkhepanaṃ idha avuttaṃ, taṃ sabbaṃ paramatthamañjūsādīsu, visesato ca abhidhammatthavikāsiniyā nāma abhidhammāvatārasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ.

Sabbatthāpi kāmaloketi sugatiduggativasena sabbasmimpi kāmaloke. Yathārahanti dvārārammaṇānurūpaṃ. Apāyesupi yaṃ nāgasupaṇṇādīnaṃ mahāsampattivisayaṃ vipākaviññāṇaṃ, yañca nirayavāsīnaṃ mahāmoggallānattheradassanādīsu uppajjati vipākaviññāṇaṃ , taṃ kusalakammasseva phalaṃ. Na hi akusalassa iṭṭhavipāko sambhavati. Vuttañhetaṃ 『『aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ akusalassa kammassa iṭṭho kanto vipāko saṃvijjatī』』ti (ma. ni. 3.131; a. ni. 1.284-286; vibha. 809), tasmā kusalakammaṃ apāyesupi ahetukavipākāni janeti. Aññabhūmikassa ca kammassa aññabhūmikavipākābhāvato kāmavirāgabhāvanāya kāmataṇhāvisayaviññāṇuppādanāyogato ekantasadisavipākattā ca mahaggatānuttarakusalānaṃ rūpāvacarakammena ahetukavipākuppattiyā abhāvato rūpalokepi yathārahaṃ rūpādivisayāni tāni abhinipphādetīti vuttaṃ 『『sabbatthāpi kāmaloke』』tyādi.

Evaṃ pana vipaccantaṃ kammaṃ soḷasakadvādasakaaṭṭhakavasena tidhā vipaccatīti dassetuṃ 『『tatthāpi』』tyādi vuttaṃ. Tatthāpīti evaṃ vipaccamānepi kusalakamme. Ukkaṭṭhanti kusalaparivāralābhato , pacchā āsevanappavattiyā vā visiṭṭhaṃ. Yañhi kammaṃ attano pavattikāle purimapacchābhāgappavattehi kusalakammehi parivāritaṃ, pacchā vā āsevanalābhena samudāciṇṇaṃ. Taṃ ukkaṭṭhaṃ. Yaṃ pana karaṇakāle akusalakammehi parivāritaṃ, pacchā vā 『『dukkaṭametaṃ mayā』』ti vippaṭisāruppādanena paribhāvitaṃ, taṃ omakanti daṭṭhabbaṃ.

Paṭisandhinti ekameva paṭisandhiṃ. Na hi ekena kammena anekāsu jātīsu paṭisandhi hoti, pavattivipāko pana jātisatepi jātisahassepi hoti. Yathāha 『『tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā』』ti (ma. ni.

我來直譯這段巴利文為簡體中文： 8.89. 唯舉出修所斷思的俱生業緣性,而非異時業緣性,無異時業緣則無牽引結生,故彼一切都無給結生。但有些人說"掉舉思不給兩種果因在發趣[論]未舉出異時業緣性",此唯是彼等意見,因在無礙解分別中也舉出掉舉俱[心]的轉起果,在發趣[論]中唯關於結生果性而未舉出異時業緣性。因為若關於轉起果說異時業緣性,則[彼等]會認為也有結生果,雖有[轉起果]也不說依轉起果的異時業緣性,故不能遮止彼轉起果。故說"但在轉起"等。但阿阇黎佛友等[說]有修所斷掉舉俱[心],有非修所斷[掉舉俱心],其中修所斷在有學相續轉起,其他在凡夫相續轉起,而給果唯在凡夫相續轉起非其他,如是分掉舉俱[心]為二,說一給兩種果,一切無果。此中彼等決定,及彼否定,及一切無果論者之說的否定此處未說,彼一切應依勝義藏等,特別是阿毗達摩入門註名阿毗達摩義顯說方式了知。 "在一切欲界"即依善趣惡趣在一切欲界。"如理"即隨順門所緣。在惡趣龍金翅鳥等大威德境的異熟識,及地獄眾生見大目揵連長老等時生起的異熟識,彼唯是善業果。因不善無可愛果。因說此:"諸比丘,此是無處無機會,不善業有可愛可意果。"故善業在惡趣也生無因果。因異地業無異地果,修離欲不應生欲愛境識,及必定同果故,廣大無上善無色界業無無因果故說"在一切欲界"等,在色界也如理生彼等色等境。 71. 如是成熟的業依十六、十二、八三種成熟,為顯此說"其中也"。"其中也"即如是成熟的善業中。"上品"即得善伴,或后得習行性勝。因彼業在自轉起時前後轉起善業所伴,或后得習行所修習。彼為上品。但作時不善業所伴,或后以"我作惡"生追悔所修持,應見彼為下品。 "結生"即唯一結生。因一業不在多生中[給]結生,但轉起果在百生千生中也有。如說:"施與畜生應期待百倍果報"。

3.379). Yasmā panettha ñāṇaṃ jaccandhādivipattinimittassa mohassa, sabbākusalasseva vā paṭipakkhaṃ, tasmā taṃsampayuttaṃ kammaṃ jaccandhādivipattipaccayaṃ na hotīti tihetukaṃ atidubbalampi samānaṃ duhetukapaṭisandhimeva ākaḍḍhati, nāhetukaṃ. Duhetukañca kammaṃ ñāṇasampayogābhāvato ñāṇaphaluppādane asamatthaṃ, yathā taṃ alobhasampayogābhāvato alobhaphaluppādane asamatthaṃ akusalakammanti taṃ atiukkaṭṭhampi samānaṃ duhetukameva paṭisandhiṃ ākaḍḍhati, na tihetukanti vuttaṃ 『『tihetukamomakaṃ duhetukamukkaṭṭhañcā』』tyādi.

Ettha siyā – yathā paṭisambhidāmagge 『『gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hotī』』ti (paṭi. ma. 1.231) kusalassa kammassa javanakkhaṇe tiṇṇaṃ, nikantikkhaṇe dvinnaṃ, paṭisandhikkhaṇe tiṇṇañca hetūnaṃ vasena aṭṭhannaṃ hetūnaṃ paccayā ñāṇasampayuttūpapatti, tathā 『『gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hotī』』ti (paṭi. ma. 1.233) javanakkhaṇe dvinnaṃ, nikantikkhaṇe dvinnaṃ, paṭisandhikkhaṇe dvinnañca hetūnaṃ vasena channaṃ hetūnaṃ paccayā ñāṇavippayuttūpapatti vuttā, evaṃ 『『gatisampattiyā ñāṇavippayutte sattannaṃ hetūnaṃ paccayā upapatti hotī』』ti tihetukakammena duhetukapaṭisandhiyā avuttattā natthi tihetukassa duhetukapaṭisandhiākaḍḍhananti? Nayidamevaṃ duhetukomakakammena ahetukapaṭisandhiyā viya tihetukomakakammena sāmatthiyānurūpato duhetukapaṭisandhiyāva dātabbattā, kammasarikkhakavipākadassatthaṃ pana mahātherena sāvaseso pāṭho kato. Itarathā 『『catunnaṃ hetūnaṃ paccayā』』ti vacanābhāvato duhetukakammena ahetukūpapattiyāpiabhāvo āpajjati, tasmā yathā sugatiyaṃ jaccandhabadhirādivipattiyā ahetukūpapattiṃ vajjetvā gatisampattiyā sahetukūpapattidassanatthaṃ duhetukūpapatti eva uddhaṭā, na ahetukūpapatti, evaṃ kammasarikkhakavipākadassanatthaṃ tihetukakammena tihetukūpapatti eva uddhaṭā, na duhetukūpapatti, na pana alabbhanatoti daṭṭhabbaṃ.

我來直譯這段巴利文為簡體中文： 3.379. 因此中智是生盲等缺失因的癡,或一切不善的對治,故與彼相應業不成為生盲等缺失因,故雖是極弱的三因也牽引二因結生,非無因。二因業因無智相應故不能生智果,如無貪相應故不能生無貪果的不善業,故雖是極勝也牽引二因結生,非三因,故說"三因下品及二因上品"等。此中或有[問]:如在無礙解道說"依[善]趣圓滿以智相應八因緣生起",即業速行剎那三[因],欲求剎那二[因],結生剎那三因,如是依八因緣智相應生起,如是說"依[善]趣圓滿以智不相應六因緣生起",即速行剎那二[因],欲求剎那二[因],結生剎那二因,如是依六因緣智不相應生起,如是因未說"依[善]趣圓滿以智不相應七因緣生起",故三因[業]無牽引二因結生?此不然,因如二因下品業[應]給無因結生,三因下品業依能力相應應給二因結生,但為顯業類似果大長老作不完全讀誦。否則因無"依四因緣"之語故成為二因業也無無因生起,故如在善趣避除生盲聾等缺失的無因生起為顯[善]趣圓滿有因生起而唯舉二因生起非無因生起,如是為顯業類似果而唯舉三因業的三因生起非二因生起,應見非不可得。

Evaṃ ekāya cetanāya soḷasa vipākāni ettheva dvādasakamaggo ahetukaṭṭhakampīti pavattassa tipiṭakacūḷanāgattheravādassa vasena vipākappavattiṃ dassetvā idāni ekāya cetanāya dvādasa vipākāni ettheva dasakamaggo ahetukaṭṭhakampīti āgatassa moravāpīvāsīmahādhammarakkhitattheravādassapi vasena dassetuṃ asaṅkhāraṃ sasaṅkhāravipākānī』』tyādi vuttaṃ. Yathā mukhe calite ādāsatale mukhanimittaṃ calati, evaṃ asaṅkhārakusalassa asaṅkhāravipākova hoti, na sasaṅkhāroti evaṃ āgamanatova saṅkhārabhedoti ayametthādhippāyo. Yasmā pana vipākassa saṅkhārabhedo paccayavasena icchito, na kammavasena, tasmā esa kecivādo kato.

Tesanti tesaṃ evaṃvādīnaṃ. Yathākkamanti tihetukukkaṭṭhādīnaṃ anukkamena. Dvādasa vipākānīti tihetukukkaṭṭhaasaṅkhārikasasaṅkhārikakammassa vasena yathākkamaṃ sasaṅkhārikacatukkavajjitāni, asaṅkhārikacatukkavajjitāni ca dvādasa vipākāni, tathā tihetukomakassa, duhetukukkaṭṭhassa ca kammassa vasena duhetukasasaṅkhāradvayavajjitāni, duhetukāsaṅkhāradvayavajjitāni ca dasa vipākāni, duhetukomakassa vasena duhetukadvayavajjitāni ca aṭṭha vipākāni yathāvuttassa 『『tihetukamukkaṭṭha』』ntyādinā vuttanayassa anusārena anussaraṇena yathāsambhavaṃ tassa tassa sambhavānurūpato uddise.

Parito attaṃ khaṇḍitaṃ viya appānubhāvanti parittaṃ. Pakaṭṭhabhāvaṃ nītanti paṇītaṃ, ubhinnaṃ majjhe bhavaṃ majjhimaṃ. Tattha 『『paṭiladdhamattaṃ anāsevitaṃ paritta』』nti avisesatova aṭṭhakathāyaṃ vuttaṃ, tathā 『『nātisubhāvitaṃ aparipuṇṇavasībhāvaṃ majjhimaṃ. Ativiya subhāvitaṃ pana sabbaso paripuṇṇavasībhāvaṃ paṇīta』』nti. Ācariyena panettha parittampi īsakaṃ laddhāsevanamevādhippetanti dissati. Tathā hānena nāmarūpaparicchede –

『『Samānāsevane laddhe, vijjamāne mahabbale;

Aladdhā tādisaṃ hetuṃ, abhiññā na vipaccatī』』ti. (nāma. pari. 474);

Samānabhūmikatova āsevanalābhena balavabhāvato mahaggatadhammānaṃ vipākadānaṃ vatvā tadabhāvato abhiññāya avipaccanaṃ vuttaṃ. Hīnehi chandacittavīriyavīmaṃsāhi nibbattitaṃ vā parittaṃ. Majjhimehi chandādīhi majjhimaṃ. Paṇītehi paṇītanti alamatippapañcena.

84.Pañcamajjhānaṃ bhāvetvāti abhiññābhāvaṃ asampattaṃ pañcamajjhānaṃ tividhampi bhāvetvā. Abhiññābhāvappattassa pana avipākabhāvo 『『aladdhā tādisa』』ntyādinā (nāma. pari. 474) ācariyena sādhito. Mūlaṭīkākārādayo pana aññathāpi taṃ sādhenti. Taṃ pana saṅkhepato, tattha tattha vitthārato ca abhidhammatthavikāsiniyaṃ vuttanayena daṭṭhabbaṃ. Saññāvirāgaṃ bhāvetvāti 『『saññā rogo, saññā gaṇḍo』』tyādinā, 『『dhī cittaṃ dhibbataṃ citta』』ntyādinā vā nayena arūpappavattiyā ādīnavadassanena tadabhāve ca paṇītabhāvasanniṭṭhānena vāyokasiṇe kesañci matena paricchinnākāsakasiṇe vā bhāvanābalena tena paṭilabhitabbabhāve arūpassa anibbattisabhāvāpādanavasena arūpavirāgabhāvanaṃ bhāvetvā aññasattesu uppajjanti kammakiriyavādino titthiyā evātyadhippāyo . Te pana yena iriyāpathena idha maranti. Teneva tattha nibbattantīti daṭṭhabbaṃ.

我來直譯這段巴利文為簡體中文： 74. 如是顯示依一思十六果此中也十二道和無因八的三藏小龍長老說的轉起果后,為顯依一思十二果此中也十孔道和無因八的孔雀池住大法護長老說而說"無行有行果"等。如面動時鏡中面相動,如是無行善有無行果,非有行,如是唯依來源有行差別是此中意趣。因果的行差別依緣而欲,非依業,故作此一些說。 "彼等"即如是說者。"如次"即依三因上品等次第。"十二果"即依三因上品無行有行業如次除有行四,除無行四的十二果,如是依三因下品、二因上品業除二因有行二,除二因無行二的十果,依二因下品除二因二的八果,如說"三因上品"等說方式隨順憶念隨所生為彼彼生相應舉出。 75. "少"即周遍壞斷如小威力。"勝"即至勝性,"中"即生於兩者中。其中注中無別說"僅得未修習為少",如是"未善修未圓滿自在為中。但極善修一切圓滿自在為勝"。但阿阇黎意趣此中少也是得少修習。如是在名色差別中說: "得同修習時,有大力存在; 未得如是因,神通不成熟。" 說僅由同地得修習成有力故廣大法給果,由無彼故神通不成熟。或以下品欲心勤慧生為少。以中品欲等為中。以勝為勝,止太過廣說。 84. "修習五禪"即修習未得神通性的三種五禪。但得神通性無果性阿阇黎以"未得如是"等證成。但根注作者等也以其他方式證成。但彼略說及彼處彼處廣說應見依阿毗達摩義顯說方式。"修習想離"即以"想是病,想是瘡"等,或"呸心,呸心"等方式見無色轉起過患,及定彼無勝性,依一些說在風遍,或限定虛空遍,以修力于彼應得無色不生性方式修習無色離,意趣是生於他有情的業作論外道。但應見彼等以此處死時威儀而生彼處。;

86.Anāgāmino pana suddhāvāsesu uppajjantīti anāgāminoyeva ariyā puthujjanādikāle, pacchāpi vā pañcamajjhānaṃ tividhampi bhāvetvā saddhādiindriyavemattatānukkamena pañcasu suddhāvāsesu uppajjanti.

Yathākkamaṃ bhāvetvā yathākkamaṃ āruppesu uppajjantīti yojanā yathākkamanti ca paṭhamāruppādianukkamena. Sabbampi cetaṃ tassa tasseva jhānassa āveṇikabhūmivasena vuttaṃ. Nikantiyā pana sati puthujjanādayo yathāladdhajjhānassa bhūmibhūtesu suddhāvāsavajjitesu yattha katthaci nibbattanti, tathā kāmabhavepi kāmāvacarakammabalena. 『Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā』ti (a. ni. 8.35) hi vuttaṃ. Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhajjhānabhūmibhūte yattha katthaci nibbattanti. Suddhāvāsesu hi anāgāminoyeva nibbattantīti niyamo atthi. Te pana aññattha na nibbattantīti niyamo natthi. Evañca katvā vuttaṃ ācariyena –

『『Suddhāvāsesvanāgāmi-puggalāvopapajjare;

Kāmadhātumhi jāyanti, anāgāmivivajjitā』』ti. (parama. vi. 205);

Sukkhavipassakāpi panete maraṇakāle ekanteneva samāpattiṃ nibbattenti samādhimhi paripūrakārībhāvatoti daṭṭhabbaṃ. 『『Itthiyopi pana ariyā vā anariyā vā aṭṭhasamāpattilābhiniyo brahmapārisajjesuyeva nibbattantī』』ti aṭṭhakathāyaṃ (vibha. aṭṭha. 809; a. ni. aṭṭha. 1.1.279 ādayo; ma. ni. aṭṭha. 3.130) vuttaṃ. Apicettha vehapphalaakaniṭṭhacatutthāruppabhavānaṃ seṭṭhabhavabhāvato tattha nibbattā ariyā aññattha nuppajjanti, tathā avasesesu uparūpari brahmalokesu nibbattā heṭṭhimaheṭṭhimesu. Vuttañhetaṃ ācariyena –

『『Vehapphale akaniṭṭhe, bhavagge ca patiṭṭhitā;

Na punāññattha jāyanti, sabbe ariyapuggalā;

Brahmalokagatā heṭṭhā, ariyā nopapajjare』』ti. (nāma. pari. 452-453);

Kammacatukkavaṇṇanā niṭṭhitā.

Cutipaṭisandhikkamavaṇṇanā

89.『『Āyukkhayenā』』tyādīsu satipi kammānubhāve taṃtaṃgatīsu yathāparicchinnassa āyuno parikkhayena maraṇaṃ āyukkhayamaraṇaṃ. Satipi tattha tattha paricchinnāyusese gatikālādipaccayasāmaggiyañca taṃtaṃbhavasādhakassa kammuno pariniṭṭhitavipākattā maraṇaṃ kammakkhayamaraṇaṃ. Āyukammānaṃ samakameva parikkhīṇattā maraṇaṃ ubhayakkhayamaraṇaṃ. Satipi tasmiṃ duvime purimabhavasiddhassa kassaci upacchedakakammuno balena satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ, guṇamahantesu vā katena kenaci upakkamena āyūhitaupacchedakakammunā paṭibāhitasāmatthiyassa kammassa taṃtaṃattabhāvappavattane asamatthabhāvato dusimārakalāburājādīnaṃ viya taṅkhaṇeyeva ṭhānācāvanavasena pavattamaraṇaṃ upacchedakamaraṇaṃ nāma. Idaṃ pana nerayikānaṃ uttarakuruvāsīnaṃ kesañci devānañca na hoti. Tenāhu –

『『Upakkamena vā kesañcupacchedakakammunā』』ti. (sa. sa. 62);

Maraṇassa uppatti pavatti maraṇuppatti.

我來直譯這段巴利文為簡體中文： 86. "但不返者生於凈居"即唯不返聖者在凡夫等時,或后也修習三種五禪,依信等根差別次第生於五凈居。 87. "如次修習如次生於無色"即結合"如次"為第一無色等次第。此一切唯依彼彼禪專門地說。但有欲求時凡夫等生於所得禪地中除凈居隨處,如是依欲界業力在欲有中。因說"諸比丘,持戒者意願成就因清凈"。但不返者因完全斷欲貪不生欲求于欲界故生於除欲界所得禪地隨處。因唯不返者生於凈居是決定。但彼等不生於他處非決定。如是作故阿阇黎說： "唯不返者人,生於凈居中; 生於欲界者,除去不返者。" 應見此等純觀行者臨死必定生起等至因圓滿作于定。注中說"女人或聖或非聖得八等至者唯生於梵眾"。此中因廣果、色究竟、第四無色有是最勝有,生彼聖者不生他處,如是生於余上上梵天不[生]于下下。因阿阇黎說： "住于廣果天,色究竟有頂, 一切聖者眾,不復生他處; 生於梵天者,聖者不生下。" 四業釋畢。死生次第釋 89. 在"壽盡"等中雖有業威力,于彼彼趣所限定壽盡故死名壽盡死。雖彼處有限定壽余及趣時等緣和合,因成就彼彼有的業已盡果故死名業盡死。因壽業同時盡故死名俱盡死。雖有彼[壽命],依前有成就某斷絕業力以刀等加行斷絕相續者,或對大德者作某加行所積斷絕業障礙業力,因不能轉起彼彼自體,如惡魔、葫蘆王等依即刻離處方式轉起的死名斷絕死。但此不在地獄者、北俱盧洲人、某些天人。故說： "或以加行或,某些依斷業。" 死的生起轉起為死生起。

90.Maraṇakāleti maraṇāsannakāle. Yathārahanti taṃtaṃgatīsu uppajjanakasattānurūpaṃ, katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kammakammanimittādayo. Upaladdhapubbanti cetiyadassanādivasena pubbe upaladdhaṃ. Upakaraṇabhūtanti pupphādivasena upakaraṇabhūtaṃ. Upalabhitabbanti anubhavitabbaṃ. Upabhogabhūtanti accharāvimānakapparukkhanirayaggiādikaṃ upabhuñjitabbaṃ. Accharāvimānakapparukkhamātukucchiādigataṃ hi rūpāyatanaṃ sugatinimittaṃ. Nirayagginirayapālādigataṃ duggatinimittaṃ. Gatiyā nimittaṃ gatinimittaṃ.

Kammabalenāti paṭisandhinibbattakassa kusalākusalakammassa ānubhāvena. Channaṃ dvārānanti vakkhamānanayena yathāsambhavaṃ channaṃ upapattidvārānaṃ, yadi kusalakammaṃ vipaccati, tadā parisuddhaṃ kusalacittaṃ pavattati, atha akusalakammaṃ, tadā upakkiliṭṭhaṃ akusalacittanti āha 『『vipaccamānaka…pe… kiliṭṭhaṃ vā』』ti. Tenāha bhagavā 『『nimittassādagadhitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, anubyañjanassādagadhitaṃ vā, tasmiṃ ce samaye kālaṃ karoti, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ upapajjeyya nirayaṃ vā tiracchānayoniṃ vā』』ti (saṃ. ni. 4.235). Tatthoṇataṃ vāti tasmiṃ upapajjitabbabhave oṇataṃ viya, tatthoṇataṃ evāti vā padacchedo. 『『Bāhullenā』』ti ettha adhippāyo 『『yebhuyyena bhavantare』』ti ettha vuttanayena daṭṭhabbo. Atha vā 『『yathāraha』』nti imināva so sakkā saṅgahetunti 『『bāhullenā』』ti iminā sahasā occhijjamānajīvitānaṃ saṇikaṃ marantānaṃ viya na abhikkhaṇamevāti dīpitanti viññāyati. Abhinavakaraṇavasenāti taṅkhaṇe kariyamānaṃ viya attānaṃ abhinavakaraṇavasena.

我來直譯這段巴利文為簡體中文： 90. "死時"即臨死時。"如理"即隨順生於彼彼趣的有情,但不生於某處的漏盡者只有如現起的名色法等到死終為所緣,非業、業相等。"曾得"即依見塔等方式前曾得。"成資具"即依花等方式成為資具。"應得"即應體驗。"成受用"即天女、天宮、如意樹、地獄火等應受用。因天女、天宮、如意樹、母胎等處色處是善趣相。地獄火、獄卒等處是惡趣相。趣的相是趣相。 "以業力"即以生結生善不善業的威力。"六門"即如將說方式隨所生六生門,若善業成熟則清凈善心轉起,若不善業則染污不善心,故說"成熟...乃至...染污"。故世尊說:"諸比丘,識住立依著相樂或依著細相,若此時命終,有是處,生於兩趣之一或地獄或畜生。""傾向彼"即如傾向彼應生有,或分詞為"唯傾向彼"。"多分"此中意趣應見如"多於他有"所說方式。或以"如理"已能攝此故由"多分"了知顯示非如漸死者般突然斷命者常常[現相]。"以新造方式"即如彼剎那正造自己以新造方式。

91.Paccāsannamaraṇassāti ekavīthippamāṇāyukavasena, tato vā kiñci adhikāyukavasena samāsannamaraṇassa. Vīthicittāvasāneti tadārammaṇapariyosānānaṃ, javanapariyosānānaṃ vā vīthicittānaṃ avasāne. Tattha 『『kāmabhavato cavitvā tattheva uppajjamānānaṃ tadārammaṇapariyosānāni, sesānaṃ javanapariyosānānī』』ti dhammānusāraṇiyaṃ vuttaṃ. Bhavaṅgakkhayevāti yadi ekajavanavīthito adhikatarāyuseso siyā, tadā bhavaṅgāvasāne vā uppajjitvā nirujjhati. Atha ekacittakkhaṇāyuseso siyā, tadā vīthicittāvasāne, tañca atītakammādivisayameva. 『『Tassānantaramevā』』ti iminā antarābhavavādimataṃ paṭikkhipati.

Yathārahanti kammakaraṇakālassa, vipākadānakālassa ca anurūpavasena. Atha vā vipaccamānakakammānurūpaṃ anusayavasena, javanasahajātavasena vā pavattianurūpatotyattho. Nanu ca 『『avijjānusayaparikkhittenā』』tyādi vuttaṃ. Javanasahajātānañca kathaṃ anusayabhāvoti? Nāyaṃ doso anusayasadisatāya tāsampi anusayavohārabhāvato. Itarathā akusalakammasahajātānaṃ bhavataṇhāsahajātānaṃ vā cutiāsannajavanasahajātānañca saṅgaho na siyā. Avijjāva appahīnaṭṭhena anusayanato pavattanato anusayo, tena parikkhittena parivāritena. Taṇhānusayova mūlaṃ padhānaṃ sahakārīkāraṇabhūtaṃ imassāti taṇhānusayamūlako. Saṅkhārenāti kusalākusalakammena kammasahajātaphassādidhammasamudāyena cutiāsannajavanasahajātena vā, tena janiyamānaṃ. Avijjāya hi paṭicchannādīnavavisaye taṇhā nāmeti, khipanakasaṅkhārasammatā yathāvuttasaṅkhārā khipanti, yathāhu –

『『Avijjātaṇhāsaṅkhāra-sahajehi apāyinaṃ;

Visayādīnavacchādinamanakkhipakehi tu.

『『Appahīnehi sesānaṃ, chādanaṃ namanampi ca;

Khipakā pana saṅkhārā, kusalāva bhavantihā』』ti. (sa. sa. 164-165);

Sampayuttehi pariggayhamānanti attanā sampayuttehi phassādīhi dhammehi sampayuttapaccayādinā parivāretvā gayhamānaṃ, sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtanti attanā sahajātānaṃ patiṭṭhānabhāvena padhānabhūtaṃ. 『『Manopubbaṅgamā dhammā』』ti (dha. pa. 1-2) hi vuttaṃ. Bhavantarapaṭisandhānavasenāti purimabhavantarassa, pacchimabhavantarassa ca aññamaññaṃ ekābaddhaṃ viya paṭisandahanavasena uppajjamānameva patiṭṭhāti, na ito gantvātyadhippāyo. Na hi purimabhavapariyāpanno koci dhammo bhavantaraṃ saṅkamati, nāpi purimabhavapariyāpannahetūhi vinā uppajjati paṭighosapadīpamuddā viyāti alamatippapañcena.

我來直譯這段巴利文為簡體中文： 91. "臨近死者"即依一路心量壽,或依比彼稍多壽近死者。"路心終"即于所緣終或速行終的路心終。其中在法隨行[論]說"從欲有死生於彼處者所緣終,其餘速行終"。"命終只"即若余壽多於一速行路,則于命終或生已滅。若余壽一心剎那,則于路心終,而彼唯以過去業等為境。以"彼之後即"否定中有論者說。 "如理"即依造業時及與果時相應。或依成熟業相應隨眠,或速行俱生轉起相應義。但說"被無明隨眠圍繞"等。俱生速行如何為隨眠性?此非過失因[彼等]似隨眠故有隨眠名。否則不攝不善業俱生、有愛俱生或臨終速行俱生。無明因未斷義隨眠轉起故為隨眠,被彼圍繞。愛隨眠為此根本主要助緣故名愛隨眠為根。"以行"即善不善業或業俱生觸等法聚或臨終速行俱生,由彼所生。因無明覆過患境生愛,稱為投生行的如說行投生,如說： "無明愛行俱,惡趣[有情]具, 覆境過患屈,並且能投生。餘者未所斷,覆蔽及屈伏, 能投唯是行,善者成就此。" "被相應攝"即被自相應觸等法以相應緣等圍繞所攝,為俱生依止而前導,即為俱生住立而主要。因說"心為法前導"。"以連結他有"意趣即依前後有相互如結合而生已住立,非從此去。因前有攝任何法不至他有,亦非無前有攝因而生,如回聲、燈印,止太過廣說。

Mandaṃ hutvā pavattāni mandappavattāni. Paccuppannārammaṇesu āpāthagatesu manodvāre gatinimittavasena, pañcadvāre kammanimittavasenātyadhippāyo. Paṭisandhibhavaṅgānampi paccuppannārammaṇatā labbhatīti manodvāre tāva paṭisandhiyā catunnaṃ bhavaṅgānañca, pañcadvāre pana paṭisandhiyāva paccuppannārammaṇabhāvo labbhati. Tathā hi kassaci manodvāre āpāthamāgataṃ paccuppannaṃ gatinimittaṃ ārabbha uppannāya tadārammaṇapariyosānāya cittavīthiyā anantaraṃ cuticitte uppanne tadanantaraṃ pañcacittakkhaṇāyuke ārammaṇe pavattāya paṭisandhiyā catunnaṃ bhavaṅgānaṃ, pañcadvāre ca ñātakādīhi upaṭṭhāpitesu deyyadhammesu vaṇṇādike ārabbha yathārahaṃ pavattāya cittavīthiyā cuticittassa ca anantaraṃ ekacittakkhaṇāyuke ārammaṇe pavattāya paṭisandhiyā paccuppannārammaṇe pavatti upalabbhatīti ayamettha saṅkhepo, vitthāro pana visuddhimagge(visuddhi. 2.620 ādayo) vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 227) vā saṅkhārapaccayāviññāṇapadavaṇṇanāyaṃ vuttanayena daṭṭhabbo. Chadvāraggahitanti kammanimittaṃ chadvāraggahitaṃ, gatinimittaṃ chaṭṭhadvāraggahitanti yathāsambhavaṃ yojetabbaṃ. Apare pana avisesato vaṇṇenti. Saccasaṅkhepepi tenevādhippāyena idaṃ vuttaṃ –

『『Pañcadvāre siyā sandhi, vinā kammaṃ dvigocare』』ti; (Sa. sa. 173);

Aṭṭhakathāyaṃ (visuddhi. 2.624-625; vibha. aṭṭha. 227) pana 『『gatinimittaṃ manodvāre āpāthamāgacchatī』』ti vuttattā, tadārammaṇāya ca pañcadvārikapaṭisandhiyā adassitattā, mūlaṭīkādīsu ca 『『kammabalena upaṭṭhāpitaṃ vaṇṇāyatanaṃ supinaṃ passantassa viya dibbacakkhussa viya ca manodvāreyeva gocarabhāvaṃ gacchatī』』ti (visuddhi. mahā. 2.623) niyametvā vuttattā tesaṃ vacanaṃ na sampaṭicchanti ācariyā. 『『Paccuppannañcā』』ti ettha gatinimittaṃ tāva paccuppannārammaṇaṃ yujjati, kammanimittaṃ pana paṭisandhijanakakammasseva nimittabhūtaṃ adhippetanti kathaṃ tassa cutiāsannajavanehi gahitassa paccuppannabhāvo sambhavati. Na hi tadeva ārammaṇupaṭṭhāpakaṃ, tadeva paṭisandhijanakaṃ bhaveyya upacitabhāvābhāvato anassāditattā ca. 『『Katattā upacitattā』』ti (dha. sa. 431) hi vacanato punappunaṃ laddhāsevanameva kammaṃ paṭisandhiṃ ākaḍḍhati. Paṭisambhidāmagge (paṭi. ma. 1.232) ca nikantikkhaṇe dvinnaṃ hetūnaṃ paccayāpi sahetukapaṭisandhiyā vuttattākatūpacitampi kammaṃ taṇhāya assāditameva vipākaṃ abhinipphādeti, tadā ca paṭisandhiyā samānavīthiyaṃ viya pavattamānāni cutiāsannajavanāni kathaṃ punappunaṃ laddhāsevanāni siyuṃ, kathañca tāni tadā kaṇhāya parāmaṭṭhāni. Apica paccuppannaṃ kammanimittaṃ cutiāsannappavattānaṃ pañcadvārikajavanānaṃ ārammaṇaṃ hoti. 『『Pañcadvārikakammañca paṭisandhinimittakaṃ na hoti paridubbalabhāvato』』ti aṭṭhakathāyaṃ (visuddhi.

我來直譯這段巴利文為簡體中文： 92. "緩慢轉起"即成為緩慢而轉起。意趣是在現在所緣入現時依意門以趣相,依五門以業相。結生有分也得現在所緣性,故於意門先有結生及四有分,於五門唯結生得現在所緣性。如是某人依意門入現的現在趣相生所緣終路心之後生死心,其後在五心剎那壽命所緣轉起結生及四有分,於五門親屬等所現供物色等隨理轉起路心及死心之後在一心剎那壽命所緣轉起結生於現在所緣轉起可得。此中略說,但廣說應見清凈道論或分別論注在行緣識詞釋說方式。"六門所取"即業相六門所取、趣相第六門所取應隨所生結合。但其他無別說。在諦要中也依此意趣說此： "五門有結生,無業二所緣。" 但注中說"趣相於意門入現",及未顯示所緣五門結生,且根注等限定說"以業力現起色處如夢者如天眼者唯于意門成所緣",故諸阿阇黎不接受彼等說。于"現在"此中趣相為現在所緣適合,但業相意為唯生結生業的相,故如何彼為臨死速行所取成為現在?因非彼即現所緣即生結生因無積集及未受用故。因說"已作已積集"故唯再再得修習業牽引結生。在無礙解道說欲求剎那二因緣有因結生故,已作已集業為愛所受用才生果,且如何此時如於同路轉起的臨死速行是再再得修習?如何彼等此時為愛所執?又現在業相為臨死轉起五門速行所緣。注中說"五門業不成結生相因極弱故"。

2.620; vibha. aṭṭha. 227) vuttanti saccametaṃ. Ñātakādīhi upaṭṭhāpitesu pana pupphādīsu sannihitesveva maraṇasambhavato tattha vaṇṇādikaṃ ārabbha cutiāsannavīthito purimabhāgappavattānaṃ paṭisandhijananasamatthānaṃ manodvārikajavanānaṃ ārammaṇabhūtena saha samānattā tadekasantatipatitaṃ cutiāsannajavanaggahitampi paccuppannaṃ vaṇṇādikaṃ kammanimittabhāvena vuttaṃ. Evañca katvā vuttaṃ ānandācariyena 『『pañcadvāre ca āpāthamāgacchantaṃ paccuppannaṃ kammanimittaṃ āsannakatakammārammaṇasantatiyaṃ uppannaṃ, taṃsadisañca daṭṭhabba』』nti (vibha. mūlaṭī. 227; visuddhi. mahā. 2.623).

94.Yathārahanti dutiyacatutthapaṭhamatatiyānaṃ paṭisandhīnaṃ anurūpato.

Āruppacutiyā paraṃ heṭṭhimāruppavajjitā āruppapaṭisandhiyo honti uparūpariarūpīnaṃ heṭṭhimaheṭṭhimakammassa anāyūhanato, upacārajjhānassa pana balavabhāvato tassa vipākabhūtā kāmatihetukā paṭisandhiyo honti. Rūpāvacaracutiyā paraṃ ahetukarahitā upacārajjhānānubhāveneva duhetukatihetukapaṭisandhiyo siyuṃ, kāmatihetumhā cutito paraṃ sabbā eva kāmarūpārūpabhavapariyāpannā yathārahaṃ ahetukādipaṭisandhiyo siyuṃ. Itaro duhetukāhetukacutito paraṃ kāmesveva bhavesu tihetukādipaṭisandhiyo siyuṃ.

Cutipaṭisandhikkamavaṇṇanā niṭṭhitā.

Paṭisandhiyā nirodhassa anantarato paṭisandhinirodhānantarato. Tadeva cittanti taṃsadisatāya tabbohārappavattattā tadeva cittaṃ yathā 『『tāniyeva osadhānī』』ti. Asati vīthicittuppādeti antarantarā vīthicittānaṃ uppāde asati, cuticittaṃ hutvā nirujjhati tadeva cittanti sambandho.

101.Parivattantā pavattanti yāva vaṭṭamūlasamucchedātyadhippāyo.

Yathā iha bhavepaṭisandhi ceva bhavaṅgañca vīthiyo ca cuti ca, tathā puna bhavantare paṭisandhibhavaṅganti evamādikā ayaṃ cittasantati parivattatīti yojanā. Keci pana imasmiṃ paricchede vīthimuttasaṅgahasseva dassitattā paṭisandhibhavaṅgacutīnameva idha gahaṇaṃ yuttantyādhippāyena 『『paṭisandhibhavaṅgavīthiyo』』ti imassa paṭisandhibhavaṅgappavāhāti atthaṃ vadanti, taṃ tesaṃ matimattaṃ pavattisaṅgahadassanāvasāne tattha saṅgahitānaṃ sabbesameva nigamanassa adhippetattā. Evañhi sati 『『paṭisaṅkhāya panetamaddhuva』』nti ettha sabbesameva eta-saddena parāmasanaṃ suṭṭhu upapannaṃ hoti. Etaṃ yathāvuttaṃ vaṭṭapavattaṃ addhuvaṃ aniccaṃ palokadhammaṃ paṭisaṅkhāya paccavekkhitvā budhā paṇḍitā cirāya cirakālaṃ subbatā hutvā accutaṃ dhuvaṃ acavanadhammaṃ padaṃ nibbānaṃ adhigantvā maggaphalañāṇena sacchikatvā tatoyeva suṭṭhu samucchinnasinehabandhanā samaṃ nirupadhisesanibbānadhātuṃ essanti pāpuṇissanti.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Vīthimuttaparicchedavaṇṇanā niṭṭhitā.

Rūpaparicchedavaṇṇanā
Evaṃ tāva cittacetasikavasena duvidhaṃ abhidhammatthaṃ dassetvā idāni rūpaṃ, tadanantarañca nibbānaṃ dassetumārabhanto āha 『『ettāvatā』』tyādi. Sappabhedappavattikā uddesaniddesapaṭiniddesavasena tīhi paricchedehi vuttappabhedavanto, pavattipaṭisandhivasena dvīhi paricchedehi vuttappavattivanto ca cittacetasikā dhammā ettāvatā pañcahi paricchedehi vibhattā hi yasmā, idāni yathānuppattaṃ rūpaṃ pavuccatīti yojanā.

我來直譯這段巴利文為簡體中文： 2.620. 此為實。但因親屬等所現花等存在時有死可能,故以彼處色等為緣臨死路前分轉起能生結生意門速行所緣相同故,說同一相續所攝臨死速行所取現在色等為業相。如是作故阿難阿阇黎說"於五門入現現在業相生於臨近所作業所緣相續,應見如彼"。 94. "如理"即隨順第二、第四、第一、第三結生。 98. 無色死後除下無色有無色結生,因上上無色不積集下下業,但依近行禪力有欲界三因結生為其果。色界死後除無因依近行禪力有二因三因結生,欲界三因死後隨理有一切欲色無色有攝無因等結生。其他二因無因死後唯欲有中有三因等結生。死生次第釋畢。 99. "結生滅無間"即結生滅無間。"彼即心"即因相似故轉起彼名如"彼即藥"。"無路心生起"即無間間路心生起時,成為死心而滅即彼心為相關。 101. "相續轉起"意趣即直至輪迴根斷。 102. 結合如此生有結生及有分及路及死,如是又他有結生有分等此心相續轉起。但一些人因此品僅顯離路攝故意以唯攝結生有分死適當,說"結生有分路"此義為結生有分流,彼為彼等意,因於轉起攝顯末攝彼一切為結論所意。如是于"觀察此無常"此中以"此"音適合遍指一切。智者賢者觀察思惟如說輪迴轉起無常非恒壞法,長時成善戒者證得不死恒無死法涅槃位由道果智作證,由彼即善斷愛結故當趣當得平等無餘涅槃界。如是名顯阿毗達摩義阿毗達摩攝釋離路品釋畢。色品釋如是先顯示依心心所二種阿毗達摩義,今欲顯色及其後涅槃而說"至此"等。因差別轉起以舉說分說反說三品說差別,以轉起結生二品說轉起的心心所法至此以五品分別故,今如生起說色為結合。

Idāni yathāpaṭiññātarūpavibhāgatthaṃ mātikaṃ ṭhapetuṃ 『『samuddesā』』tyādi vuttaṃ. Saṅkhepato uddisanaṃ samuddeso. Ekavidhādivasena vibhajanaṃ vibhāgo, samuṭṭhāti etasmā phalanti samuṭṭhānaṃ, kammādayo rūpajanakapaccayā. Cakkhudasakādayo kalāpā. Pavattikkamato ceti bhavakālasattabhedena rūpānaṃ uppattikkamato.

Rūpasamuddesavaṇṇanā

Upādinnānupādinnasantānesu sasambhāradhātuvasena mahantā hutvā bhūtā pātubhūtāti mahābhūtā (dha. sa. aṭṭha. 584). Athavā anekavidhaabbhutavisesadassanena, anekābhūtadassanena vā mahantāni abbhutāni, abhūtāni vā etesūti mahābhūtā, māyākārādayo. Tehi samānā sayaṃ anīlādisabhāvāneva nīlādiupādāyarūpadassanāditoti mahābhūtā. Manāpavaṇṇasaṇṭhānādīhi vā sattānaṃ vañcikā yakkhiniādayo viya manāpaitthipurisarūpadassanādinā sattānaṃ vañcakattā mahantāni abhūtāni etesūti mahābhūtā. Vuttampi hetaṃ –

『『Mahantā pātubhūtāti, mahābhūtasamāti vā;

Vañcakattā abhūtena, 『mahābhūtā』ti sammatā』』ti. (abhidha. 626);

Atha vā mahantapātubhāvato mahantāni bhavanti etesu upādārūpāni, bhūtāni cāti mahābhūtāni. Mahābhūte upādāya pavattaṃ rūpaṃ upādāyarūpaṃ. Yadi evaṃ 『『ekaṃ mahābhūtaṃ paṭicca tato mahābhūtā』』tyādivacanato (paṭṭhā. 1.1.53) ekekamahābhūtā sesamahābhūtānaṃ nissayā hontīti tesampi upādāyarūpatāpasaṅgoti? Nayidamevaṃ upādāyeva pavattarūpānaṃ taṃsamaññāsiddhito. Yañhi mahābhūte upādiyati, sayañca aññehi upādīyati. Na taṃ upādāyarūpaṃ. Yaṃ pana upādīyateva, na kenaci upādīyati, tadeva upādāyarūpanti natthi bhūtānaṃ tabbohārappasaṅgo. Apica catunnaṃ mahābhūtānaṃ upādāyarūpanti upādāyarūpalakkhaṇanti natthi tayo upādāya pavattānaṃ upādāyarūpatāti.

Pathanaṭṭhena pathavī, tarupabbatādīnaṃ pakatipathavī viya sahajātarūpānaṃ patiṭṭhānabhāvena pakkhāyati, upaṭṭhātīti vuttaṃ hoti, pathavī eva dhātu salakkhaṇadhāraṇādito nissattanijjīvaṭṭhena sarīraselāvayavadhātusadisattā cāti pathavīdhātu. Āpeti sahajātarūpāni pattharati, āpāyati vā brūheti vaḍḍhetīti āpo. Tejeti paripāceti, niseti vā tikkhabhāvena sesabhūtattayaṃ usmāpetīti tejo. Vāyati desantaruppattihetubhāvena bhūtasaṅghātaṃ pāpetīti vāyo. Catassopi panetā yathākkamaṃ kathinattadavattauṇhattavitthambhanattalakkhaṇāti daṭṭhabbaṃ.

我來直譯這段巴利文為簡體中文： 2. 今為顯示如許色差別義而置綱要說"總舉"等。略舉為總舉。依一種等方式分別為差別。從此生果為等起,業等色生緣。眼十法等為聚。"由轉起次第"即由有時有情差別色生起次第。色總舉釋 3. 于執取非執取相續中依具資具界成為大而生現起為大種。或由見多種稀有殊勝,或由見多非有,為大稀有或大非有者是大種,如幻師等。與彼等同自非青等自性而見青等所造色等故為大種。或以可意色形等如欺誑有情的夜叉女等以可意男女色等欺誑有情故有大非有為大種。如說： "大而現起故,或同大種故; 因以非有欺,許名為大種。" 或由大現起於此所造色為大且為存在故名大種。依大種轉起色為所造色。若如是由"依一大種彼大種"等說,一一大種是余大種所依故應成彼等也是所造色耶?此非如是因唯依[大種]轉起色成就彼名。因凡依大種且自為他所依非所造色。但唯被依非為任何所依,彼即所造色,故無大種有彼名應成。又四大種所造色為所造色相,故無依三轉起為所造色性。 4. 以住持義為地,如自性地為樹山等,以為俱生色住立性而顯現、現起故說,地即界以持自相等無有情無命義及如身山支分界相似故為地界。水令俱生色遍滿,或令增長滋潤為水。火令遍熟,或以銳性令餘三界熱為火。風以至他處生起因性令諸界聚到達為風。應見此四依次有堅性、濕性、熱性、支援性相。

Cakkhādīnaṃ vacanattho heṭṭhā kathitova. Pasādarūpaṃ nāma catunnaṃ mahābhūtānaṃ pasannabhāvahetukattā. Taṃ pana yathākkamaṃ daṭṭhukāmatāsotukāmatāghāyitukāmatāsāyitukāmatāphusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ. Tattha cakkhu tāva majjhe kaṇhamaṇḍalassa ūkāsirappamāṇe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese telamiva picupaṭalāni sattakkhipaṭalāni byāpetvā dhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi viya khattiyakumāro sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā paripāliyamānaṃ vaṇṇādīhi parivāritaṃ yathāyogaṃ cakkhuviññāṇādīnaṃ vatthudvārabhāvaṃ sadhentaṃ pavattati, itaraṃ 『『sasambhāracakkhū』』ti vuccati. Evaṃ sotādayopi yathākkamaṃ sotabilabbhantare aṅgulivedhanākāraṃ upacitatanutambalomaṃ, nāsikabbhantare ajapadasaṇṭhānaṃ, jivhāmajjhe uppaladalaggasaṇṭhānaṃ padesaṃ abhibyāpetvā pavattanti, itaraṃ pana ṭhapetvā kammajatejassa patiṭṭhānaṭṭhānaṃ kesaggalomagganakhaggasukkhacammāni ca avasesaṃ sakalasarīraṃ pharitvā pavattati. Evaṃ santepi itarehi tassa saṅkaro na hoti bhinnanissayalakkhaṇattā. Ekanissayānipi hi rūparasādīni lakkhaṇabhedato asaṃkiṇṇāti kiṃ pana bhinnanissayā pasādā.
Āpodhātuyā sukhumabhāvena phusituṃ asakkuṇeyyattā vuttaṃ 『『āpodhātu vivajjitaṃ bhūtattayasaṅkhāta』』nti. Kiñcāpi hi sītatā phusitvā gayhati, sā pana tejoyeva. Mande hi uṇhatte sītabuddhi sītatāsaṅkhātassa kassaci guṇassa abhāvato. Tayidaṃ sītabuddhiyā anavaṭṭhitabhāvato viññāyati pārāpāre viya. Tathā hi ghammakāle ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva cirakālaṃ ṭhitānaṃ uṇhabuddhi. Yadi ca āpodhātu sītatā siyā, uṇhabhāvena saha ekasmiṃ kalāpe upalabbheyya, na cevaṃ upalabbhati, tasmā viññāyati 『『na āpodhātu sītatā』』ti. Ye pana 『『davatā āpodhātu, sā ca phusitvā gayhatī』』ti vadanti, te vattabbā 『『davatā nāma phusitvā gayhatīti idaṃ āyasmantānaṃ abhimānamattaṃ saṇṭhāne viyā』』ti. Vuttañhetaṃ porāṇehi –

『『Davatāsahavuttīni, tīṇi bhūtāni samphusaṃ;

Davataṃ samphusāmīti, lokoyamabhimaññati.

『『Bhūte phusitvā saṇṭhānaṃ, manasā gaṇhato yathā;

Paccakkhato phusāmīti, viññeyyā davatā tathā』』ti.

Gocararūpaṃ nāma pañcaviññāṇavisayabhāvato. Gāvo indriyāni caranti etthāti gocaranti hi ārammaṇassetaṃ nāmaṃ. Taṃ panetaṃ pañcavidhampi yathākkamaṃ cakkhuviññāṇādīnaṃ gocarabhāvalakkhaṇaṃ, cakkhādipaṭihananalakkhaṇaṃ vā.

我來直譯這段巴利文為簡體中文： 5. 眼等詞義已如前說。名凈色因為是四大種清凈性因。彼依次以欲見性、欲聞性、欲嗅性、欲嘗性、欲觸性為因業生界清凈為相。其中先眼于黑輪中如米米粒量對面立處身形生起處,如油遍及七眼膜層,為四界以任持、結合、遍熟、激發作用作助益,被時、心、食支援,被壽維護,被色等圍繞,隨應成就眼識等依處門而轉起,餘名"具資具眼"。如是耳等依次遍及耳孔中如指孔形生細毛處,鼻孔內如羊足形,舌中如蓮瓣頂形處而轉起,但余除業生火住立處及發端、毛端、甲端、干皮遍及余全身而轉起。如是亦以彼等不混雜因依處相異。因一依處色味等以相差別不混雜,何況異依處凈色。 6. 因水界細性不能觸故說"除水界三界"。雖冷觸所取,但彼唯火。因弱熱[處]有冷覺因無所謂冷性任何功德。由冷覺不住性如近遠可知。如是夏時立日中入蔭者有冷覺,久住彼處者有熱覺。若水界是冷性,應與熱性同一聚得,不如是得,故知"水界非冷性"。但說"水界是濕性,彼觸所取"者,應對彼說"濕性觸所取此是尊者等臆度如形"。因古人說： "濕性俱轉起,三界俱能觸; 世人此妄想,我觸于濕性。如觸界得形,意識所把握; 應知彼濕性,現量如觸得。" 名境色因為五識境性。因諸根行於此故名行境。彼五種依次以為眼識等行境為相,或以撞擊眼等為相。

Itthiyā bhāvo itthattaṃ (dha. sa. aṭṭha. 632). Purisassa bhāvo purisattaṃ. Tattha itthiliṅganimittakuttākappahetubhāvalakkhaṇaṃ itthattaṃ, purisaliṅgādihetubhāvalakkhaṇaṃ purisattaṃ. Tattha itthīnaṃ aṅgajātaṃ itthiliṅgaṃ. Sarādhippāyā itthinimittaṃ 『『itthī』』ti sañjānanassa paccayabhāvato. Avisadaṭhānagamananisajjādi itthikuttaṃ. Itthisaṇṭhānaṃ itthākappo. Purisaliṅgādīnipi vuttanayena daṭṭhabbāni. Aṭṭhakathāyaṃ pana aññathā itthiliṅgādīni vaṇṇitāni. Taṃ pana evaṃ saṅgahetvā vadanti –

『『Liṅgaṃ hatthādisaṇṭhānaṃ, nimittaṃ mihitādikaṃ;

Kuttaṃ suppādinā kīḷā, ākappo gamanādika』』nti.

Bhāvarūpaṃ nāma bhavati etena itthādiabhidhānaṃ, buddhi cāti katvā. Taṃ panetaṃ kāyindriyaṃ viya sakalasarīraṃ pharitvā tiṭṭhati.

Hadayameva manodhātumanoviññāṇadhātūnaṃ nissayattā vatthu cāti hadayavatthu. Tathā hi taṃ dhātudvayanissayabhāvalakkhaṇaṃ, tañca hadayakosabbhantare aḍḍhapasatamattaṃ lohitaṃ nissāya pavattati. Rūpakaṇḍe avuttassapi panetassa āgamato, yuttito ca atthibhāvo daṭṭhabbo. Tattha, taṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti 『『yaṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo』』ti (paṭṭhā. 1.1.8) evamāgataṃ paṭṭhānavacanaṃ āgamo. Yutti panevaṃ daṭṭhabbā –

『『Nipphannabhūtikādhārā, dve dhātū kāmarūpinaṃ;

Rūpānubandhavuttittā, cakkhuviññāṇādayo viya.

『『Cakkhādinissitānetā, tassaññādhārabhāvato;

Nāpi rūpādike tesaṃ, bahiddhāpi pavattito.

『『Na cāpi jīvitaṃ tassa, kiccantaraniyuttito;

Na ca bhāvadvayaṃ tasmiṃ, asantepi pavattito.

『『Tasmā tadaññaṃ vatthu taṃ, bhūtikanti vijāniyaṃ;

Vatthālambadukānantu, desanābhedato idaṃ;

Dhammasaṅgaṇipāṭhasmiṃ, na akkhātaṃ mahesinā』』ti.

Jīvanti tenāti jīvitaṃ, tadeva kammajarūpaparipālane ādhipaccayogato indriyanti jīvitindriyaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Yathāsakaṃ khaṇamattaṭṭhāyīnampi hi sahajātānaṃ pavattihetubhāveneva anupālakaṃ. Na hi tesaṃ kammaṃyeva ṭhitikāraṇaṃ hoti āhārajādīnaṃ āhārādi viya kammassa taṅkhaṇābhāvato. Idaṃ pana saha pācanagginā anavasesaupādinnakāyaṃ byāpetvā pavattati.
Kabaḷaṃ katvā ajjhoharīyatīti kabaḷīkāro āhāro, idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Sendriyakāyopatthambhanahetubhūtā pana aṅgamaṅgānusārī rasaharasaṅkhātā ajjhoharitabbāhārasinehabhūtā ojā idha āhārarūpaṃ nāma. Tathā hetaṃ sendriyakāyopatthambhanahetubhāvalakkhaṇaṃ, ojaṭṭhamakarūpāharaṇalakkhaṇaṃ vā.
Kakkhaḷattādinā attano attano sabhāvena upalabbhanato sabhāvarūpaṃ nāma. Uppādādīhi, aniccatādīhi vā lakkhaṇehi sahitanti salakkhaṇaṃ. Paricchedādibhāvaṃ vinā attano sabhāveneva kammādīhi paccayehi nipphannattā nippharūpaṃ nāma. Ruppanasabhāvo rūpaṃ, tena yuttampi rūpaṃ, yathā 『『arisaso, nīluppala』』nti, svāyaṃ rūpa-saddo ruḷhiyā ataṃsabhāvepi pavattatīti aparena rūpa-saddena visesetvā 『『rūparūpa』』nti vuttaṃ yathā 『『dukkhadukkha』』nti. Paricchedādibhāvaṃ atikkamitvā sabhāveneva upalabbhanato lakkhaṇattayāropanena sammasituṃ arahattā sammasanarūpaṃ.

我來直譯這段巴利文為簡體中文： 7. 女性之性為女性,男性之性為男性。其中女性以女相、標記、舉止、形態因性為相,男性以男相等因性為相。其中女性生殖器為女相。有聲意趣女標記因為是"女"認知的緣。不明顯立行坐等為女舉止。女形為女形態。男相等亦應如說方式見。但注中另外解釋女相等。彼歸納說： "相為手等形態,標記為笑等事, 舉止遊戲如娃,形態行走等是。" 名性色因由此有女等稱謂及覺知。彼如身根遍及全身而住。 8. 心由為意界意識界所依故為所依名心所依。如是彼以為彼二界所依為相,彼依心腔內半手掌量血而轉。應見此雖於色品未說由教證、理證有。其中"彼色為意界及意識界及彼相應法以所依緣為緣"此發趣論語為教證。理證應如是見： "具色有情中,二界依所造, 因隨色轉起,如眼識等故。非依眼等彼,因無他所依, 亦非色等境,因外亦轉起。非命根為彼,因司他作用, 非二性于彼,無亦能轉起。故知彼他依,為所造色性。由所依所緣,二類說差別, 於法聚論文,大仙未宣說。" 9. 由此活命為命,彼即于維護業生色有主權相應故為根名命根。如是彼以維護業生色為相。因為雖僅住自剎那亦以為俱生轉起因而維護。非彼業即是住因如食等為食生等因,因業彼剎那無。但此與消化火共遍及無餘執取身而轉。 10. 團食為團食,此說為有事物食。但此中名食色為有根身支援因遍及肢分所謂運送味的可食入食液油。如是彼以為有根身支援因為相,或以運取八食色為相。 11. 因以堅性等自己自性可得故名自性色。與生等或無常等相俱故為有相。無間隔等性由自性由業等緣所造故名所造色。變壞自性為色,具彼亦為色如"敵行藍蓮"。此色音由轉義亦轉于非彼性故以後色音差別說"真色"如"苦苦"。超越間隔等性由自性可得應以三相觀察故為觀察色。

Na kassatīti akāso. Akāsoyeva ākāso, nijjīvaṭṭhena dhātu cāti ākāsadhātu. Cakkhudasakādiekekakalāpagatarūpānaṃ kalāpantarehi asaṃkiṇṇabhāvāpādanavasena paricchedakaṃ, tehi vā paricchijjamānaṃ, tesaṃ paricchedamattaṃ vā rūpaṃ paricchedarūpaṃ. Tañhi taṃ taṃ rūpakalāpaṃ paricchindantaṃ viya hoti. Vijjamānepi ca kalāpantarabhūtehi kalāpantarabhūtānaṃ samphuṭṭhabhāve taṃtaṃrūpavivittatā rūpapariyanto ākāso. Yesañca so paricchedo, tehi sayaṃ asamphuṭṭhoyeva. Aññathā paricchinnatā na siyā tesaṃ rūpānaṃ byāpībhāvāpattito. Abyāpitā hi asamphuṭṭhatā. Tenāha bhagavā 『『asamphuṭṭhaṃ catūhi mahābhūtehī』』ti (dha. sa. 637).

我來直譯這段巴利文為簡體中文： 12. 不被耕作為虛空。虛空即虛空,以無命義為界故為虛空界。依令眼十法等各一聚色與其他聚不混雜性而限定,或被彼等所限定,或彼等限定量色為限定色。因彼如限定彼彼色聚。且雖其他聚界與其他聚界有相觸性,各各色的分立即色邊際虛空。彼為其限定者,自不與彼等相觸。否則彼等色應成遍滿故無限定性。因不遍滿即不相觸。故世尊說"不為四大種所觸"。

Calamānakāyena adhippāyaṃ viññāpeti, sayañca tena viññāyatīti kāyaviññatti. Saviññāṇakasaddasaṅkhātavācāya adhippāyaṃ viññāpeti, sayañca tāya viññāyatīti vacīviññatti. Tattha abhikkamādijanakacittasamuṭṭhānavāyodhātuyā sahajātarūpasanthambhanasandhāraṇacalitesu sahakārīkāraṇabhūto phandamānakāyaphandanataṃhetukavāyodhātuvinimutto mahantaṃ pāsāṇaṃ ukkhipantassa sabbathāmena gahaṇakāle ussāhanavikāro viya rūpakāyassa pariphandanapaccayabhāvena upalabbhamāno vikāro kāyaviññatti. Sā hi phandamānakāyena adhippāyaṃ viññāpeti. Na hi viññattivikārarahitesu rukkhacalanādīsu 『『idamesa kāretī』』ti adhippāyaggahaṇaṃ diṭṭhanti. Hatthacalanādīsu ca phandamānakāyaggahaṇānantaraṃ aviññāyamānantarehi manodvārajavanehi gayhamānattā sayañca kāyena viññāyati.

Kathaṃ pana viññattivasena hatthacalanādayo hontīti? Vuccate – ekāvajjanavīthiyaṃ sattasu javanesu sattamajavanasamuṭṭhānavāyodhātu viññattivikārasahitāva paṭhamajavanādisamuṭṭhānāhi vāyodhātūhi laddhopatthambhā desantaruppattihetubhāvena calayati cittajaṃ, purimajavanādisambhūtā pana santhambhanasandhāraṇamattakarā tassa upakārāya hontīti. Yathā hi sattahi yugehi ākaḍḍhitabbasakaṭe sattamayugayuttāyeva goṇā heṭṭhā chasu yugesu yuttagoṇehi laddhūpatthambhā sakaṭaṃ cālenti, paṭhamayugādiyuttā pana upatthambhanasandhāraṇamattameva sādhentā tesaṃ upakārāya honti, evaṃsampadamidaṃ daṭṭhabbaṃ.

Desantaruppattiyeva cettha calanaṃ uppannadesato kesaggamattampi dhammānaṃ saṅkamanābhāvato. Itarathā nesaṃ abyāpārakatā, khaṇikatā ca na siyā. Desantaruppattihetubhāvoti ca yathā attanā sahajarūpāni heṭṭhimajavanasamuṭṭhitarūpehi patiṭṭhitaṭṭhānato aññattha uppajjanti, evaṃ tehi saha tattha uppattiyevāti daṭṭhabbaṃ, ettha pana cittaje calite taṃsambandhena itarampi calati nadīsote pakkhittasukkhagomayapiṇḍaṃ viya. Tathā calayituṃ asakkonti yopi paṭhamajavanādisamuṭṭhānavāyodhātuyo viññattivikārasahitāyeva yena disābhāgena ayaṃ abhikkamādīni pavattetukāmo, tadabhimukhabhāvavikārasambhavato. Evañca katvā manodvārāvajjanassapi viññattisamuṭṭhāpakattaṃ vakkhati. Vacībhedakaracittasamuṭṭhānapathavīdhātuyā akkharuppattiṭṭhānagataupādinnarūpehi saha ghaṭṭanapaccayabhūto eko vikāro vacīviññatti. Yaṃ panettha vattabbaṃ, taṃ kāyaviññattiyaṃ vuttanayena daṭṭhabbaṃ.

Ayaṃ pana viseso – yathā tattha 『『phandamānakāyaggahaṇānantara』』nti vuttaṃ, evamidha 『『suyyamānasaddasavanānantara』』nti yojetabbaṃ. Idha ca santhambhanādīnaṃ abhāvato sattamajavanasamuṭṭhitātyādinayo na labbhati. Ghaṭṭanena hi saddhiṃyeva saddo uppajjati. Ghaṭṭanañca paṭhamajavanādīsupi labbhateva. Ettha ca yathā ussāpetvā baddhagosīsatālapaṇṇādirūpāni disvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā gosīsādīnaṃ udakasahacāritappakāraṃ saññāṇaṃ gahetvā udakaggahaṇaṃ hoti, evaṃ vipphandamānasamuccāriyamānakāyasadde gahetvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā purimasiddhasambandhūpanissayāya sādhippāyavikāraggahaṇaṃ hotīti ayaṃ dvinnaṃ sādhāraṇā upamā.

我來直譯這段巴利文為簡體中文： 13. 以動搖身令了知意趣,自亦由彼被了知為身表。以有識聲所謂語令了知意趣,自亦由彼被了知為語表。其中如舉大石時以一切力握持時的努力變異,於行等生心所生風界俱生色支援維持動搖中為助緣的動搖身動搖因風界分離所得的變異,以為身遍動搖緣性可得為身表。因彼以動搖身令了知意趣。因於無表變異的樹動等不見取"彼令作此"意趣。且於手動等動搖身取後由不可了知間意門速行取故,自亦由身被了知。如何由表力有手動等?說 - 於一轉向路中七速行中第七速行所生風界具表變異得前速行等所生風界支援以至他處生起因性動搖心生,但前速行等所生唯作支援維持為彼助益。如以七對應牽車中唯第七對所繫牛得下六對所繫牛支援而動車,但前對等所繫唯成就支援維持為彼助益,應見此亦如是。此中至他處生起即動搖因法從生處乃至一毛端量亦無移動。否則彼等無作用性及剎那性應不成。至他處生起因性者應見如與自俱生色從下速行所生色住立處生於他處,如是與彼俱于彼處生起。此中於心生動搖由彼相連余亦動搖如投入河流的干牛糞團。如是不能動搖的前速行等所生風界亦具表變異因有向彼欲令行等轉起方位變異生起。如是作故將說意門轉向亦為表等起。語出生心所生地界與音生起處所執取色俱擊打緣的一變異為語表。此中應說者應以身表說方式見。但此差別 - 如彼說"動搖身取后",如是此應結合"聞聲聞后"。此中因無支援等故不得第七速行所生等說法。因與擊打俱聲生起。且擊打於前速行等亦得。此中如見高系牛頭多羅葉等色後由其後轉起不可了知間意門路取牛頭等與水俱行相標記而取水,如是取動搖及出聲身聲後由其後轉起不可了知間意門路依前成就相連為緣取有意趣變異,此為二者共通譬喻。

Lahubhāvo lahutā. Mudubhāvo mudutā. Kammaññabhāvo kammaññatā. Yathākkamañcetā arogino viya rūpānaṃ agarutā suparimadditacammassa viya akathinatā sudhantasuvaṇṇassa viya sarīrakiriyānaṃ anukūlabhāvoti daṭṭhabbaṃ. Aññamaññaṃ avijahantassapi hi lahutādittayassa taṃtaṃvikārādhikarūpehi nānattaṃ vuccati, dandhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno hi rūpavikāro lahutā. Thaddhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno mudutā. Sarīrakiriyānaṃ ananukūlabhāvakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno kammaññatāti.
Upacayanaṃ upacayo, paṭhamacayotyattho 『『upaññatta』』ntyādīsu viya upa-saddassa paṭhamatthajotanato. Santāno santati, pabandhotyattho. Tattha paṭisandhito paṭṭhāya yāva cakkhādidasakānaṃ uppatti, etthantare rūpuppādo upacayo nāma. Tato paraṃ santati nāma. Yathāsakaṃ khaṇamattaṭṭhāyīnaṃ rūpānaṃ nirodhābhimukhabhāvavasena jīraṇaṃ jarā, sāyeva jaratā, niccadhuvabhāvena na iccaṃ anupagantabbanti aniccaṃ, tassa bhāvo aniccatā, rūpaparibhedo. Lakkhaṇarūpaṃ nāma dhammānaṃ taṃtaṃavatthāvasena lakkhaṇahetuttā.

16.Jātirūpamevāti paṭisandhito paṭṭhāya rūpānaṃ khaṇe khaṇe uppattibhāvato jātisaṅkhātaṃ rūpuppattibhāvena catusantatirūpappaṭibaddhavuttittā rūpasammatañca jātirūpameva upacayasantatibhāvena pavuccati paṭhamupariniccattasaṅkhātappavattiākārabhedato veneyyavasena 『『upacayo santatī』』ti (dha. sa. 642) vibhajitvā vuttattā. Evañca katvā tāsaṃ niddese atthato abhedaṃ dassetuṃ 『『yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī』』ti (dha. sa. 641-642) vuttaṃ. Ekādasavidhampīti sabhāgasaṅgahavasena ekādasappakārampi.

Cattāro bhūtā, pañca pasādā, cattāro visayā, duvidho bhāvo, hadayarūpamiccapi idaṃ jīvitāhārarūpehi dvīhi saha aṭṭhārasavidhaṃ, tathā paricchedo ca duvidhā viññatti, tividho vikāro, catubbidhaṃ lakkhaṇanti rūpānaṃ paricchedavikārādibhāvaṃ vinā visuṃ paccayehi anibbattattā ime anipphannā dasa ceti aṭṭhavīsatividhaṃ bhave.

Rūpasamuddesavaṇṇanā niṭṭhitā.

Rūpavibhāgavaṇṇanā

Idāni yathāuddiṭṭharūpānaṃ ekavidhādinayadassanatthaṃ 『『sabbañca paneta』』ntyādi vuttaṃ. Sampayuttassa alobhādihetuno abhāvā ahetukaṃ. Yathāsakaṃ paccayavantatāya sappaccayaṃ. Attānaṃ ārabbha pavattehi kāmāsavādīhi sahitattā sāsavaṃ. Paccayehi abhisaṅkhatattā saṅkhataṃ. Upādānakkhandhasaṅkhāte loke niyuttatāya lokiyaṃ. Kāmataṇhāya avacaritattā kāmāvacaraṃ. Arūpadhammānaṃ viya kassaci ārammaṇassa aggahaṇato nāssa ārammaṇanti anārammaṇaṃ. Tadaṅgādivasena pahātabbatābhāvato appahātabbaṃ. Iti-saddo pakārattho, tena 『『abyākata』』ntyādikaṃ sabbaṃ ekavidhanayaṃ saṅgaṇhāti.

我來直譯這段巴利文為簡體中文： 14. 輕性為輕。軟性為軟。適業性為適業。應見此等依次如無病者色之無重性,如善揉皮之無硬性,如善鍊金之身作適宜性。雖互不離輕等三,說由各變異勝色差別,因對治遲鈍性作界動亂緣所生色變異為輕。對治堅硬性作界動亂緣所生為軟。對治身作不適性作界動亂緣所生為適業。 15. 積集為積集,義為初積如"近施設"等中近音表初義故。相續為相續,義為連續。其中從結生起至眼等十法生起,此間色生起名積集。此後名相續。如各自剎那住色趣滅性衰老為老,彼即老性,以非常恒性不可趣故為無常,彼性為無常性,色壞滅。名相色因為法由各自位性為相因性。 16. 唯生色者因從結生起色剎那剎那生起性故名生,由色生起性與四相續色相系轉起故為色認許,由初后常性所說轉起相差別依所化根分別說"積集相續"故唯以積集相續性說。如是作故於彼等定義中為顯義無別說"處積集即色積集,色積集即色相續"。十一種者依同分攝十一種。 17. 四界、五凈、四境、二性、心色,此與命食色二共十八種,如是限定及二表、三變異、四相因色限定變異等性無別緣生故此無執十及應成二十八種。色總別釋畢。色差別釋 18. 今為顯如舉色一種等理說"一切此"等。由無相應無貪等因為無因。由各自緣性為有緣。由與緣自轉起欲漏等俱為有漏。由緣所造作為有為。由繫於取蘊所說世間為世間。由欲愛所行為欲界。由如無色法不取任何所緣故無所緣。由無道分等斷性故不可斷。"如是"音義為種類,由此攝一切"無記"等一種理。

19.Ajjhattikarūpaṃ attabhāvasaṅkhātaṃ attānaṃ adhikicca uddissa pavattattā. Kāmaṃ aññepi hi ajjhattasambhūtā atthi, ruḷhīvasena pana cakkhādikaṃyeva ajjhattikaṃ. Atha vā 『『yadi mayaṃ na homa, tvaṃ kaṭṭhakaliṅgarūpamo bhavissasī』』ti vadantā viya attabhāvassa sātisayaṃ upakārattā cakkhādīneva visesato ajjhattikāni nāma. Attasaṅkhātaṃ vā cittaṃ adhikicca tassa dvārabhāvena pavattatīti ajjhattaṃ, tadeva ajjhattikaṃ. Tato bahibhūtattā itaraṃ tevīsatividhaṃ bāhirarūpaṃ.

Itaraṃ bāvīsatividhaṃ avatthurūpaṃ.

22.Aṭṭhavidhampiindriyarūpaṃ pañcaviññāṇesu liṅgādīsu sahajarūpaparipālane ca ādhipaccayogato. Pasādarūpassa hi pañcavidhassa cakkhuviññāṇādīsu ādhipaccaṃ attano paṭumandādibhāvena tesampi paṭumandādibhāvāpādanato. Bhāvadvayassāpi itthiliṅgādīsu ādhipaccaṃ yathāsakaṃ paccayehi uppajjamānānampi tesaṃ yebhuyyena sabhāvakasantāneyeva taṃtadākārena uppajjanato, na pana indriyapaccayabhāvato. Jīvitassa ca kammajaparipālane ādhipaccaṃ tesaṃ yathāsakaṃ khaṇaṭṭhānassa jīvitindriyappaṭibaddhattā. Sayañca attanā ṭhapitadhammasambandheneva pavattati nāviko viya.

Visayavisayibhāvappattivasena thūlattā oḷārikarūpaṃ. Tatoyeva gahaṇassa sukarattā santikerūpaṃ āsannarūpaṃ nāma. Yo sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ, so paṭigho viyāti paṭigho. Yathā hi paṭighāte sati dubbalassa calanaṃ hoti, evaṃ aññamaññaṃ paṭimukhabhāve sati arūpasabhāvattā dubbalassa bhavaṅgassa calanaṃ hoti. Paṭigho yassa atthi taṃ sappaṭighaṃ. Tattha sayaṃ sampatti phoṭṭhabbassa, nissayavasena sampatti ghānajivhākāyagandharasānaṃ, ubhayathāpi asampatti cakkhusotarūpasaddānanti daṭṭhabbaṃ. Itaraṃ soḷasavidhaṃ oḷārikatādisabhāvābhāvato sukhumarūpādikaṃ.
Kammato jātaṃ aṭṭhārasavidhaṃ upādinnarūpaṃ taṇhādiṭṭhīhi upetena kammunā attano phalabhāvena ādinnattā gahitattā. Itaraṃ aggahitaggahaṇenadasavidhaṃ anupādinnarūpaṃ.
Daṭṭhabbabhāvasaṅkhātena nidassanena saha vattatīti sanidassanaṃ. Cakkhuviññāṇagocarabhāvo hi nidassananti vuccati tassa ca rūpāyatanato anaññattepi aññehi dhammehi taṃ visesetuṃ aññaṃ viya katvā vattuṃ vaṭṭatīti saha nidassanena sanidassananti. Dhammabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hoti.

我來直譯這段巴利文為簡體中文： 19. 內色因轉起于稱為自體之自增上。雖其他內生亦有,但由轉義唯眼等為內。或如說"若我等不存,汝將成為木偶形"故由對自體殊勝助益唯眼等特別名為內。或依稱為自之心以為彼門而轉起故為內,彼即內。由離彼故餘二十三種為外色。 20. 餘二十二種為非所依色。 22. 八種根色由於五識、性等、俱生色維護有主權相應。因五種凈色于眼識等有主權由自銳鈍等性令彼等成就銳鈍等性。二性亦于女相等有主權因雖由各自緣生起彼等多於同性相續中以彼彼相生起,但非由根緣性。命于業生維護有主權因彼等各自剎那住依命根。自依自所立法相連而轉如舵手。 23. 由得境有境性故粗為粗色。由此易取故近色名鄰近色。自及依止力得未得對面性互觸為對。如對擊時弱者動,如是互對面性時由無色自性弱有分動。有對者為有對。此中應見自己得觸,依止力得鼻舌身香味,兩者不得眼耳色聲。餘十六種由無粗等自性為細色等。 24. 從業生十八種為執取色因為被渴愛見執取業以自果性所取所執。余不取取十種為非執取色。 25. 與見性所說顯現俱轉為有顯示。因眼識行境性說為顯示雖與色處無異,但為從他法差別彼應說如他與顯示俱為有顯示。因法性共成一法中差別能令異為他,應如他假說。如是方得義差別了知。

26.Asampattavasenāti attānaṃ asampattassa gocarassa vasena, attanā visayappadesaṃ vā asampattavasena. Cakkhusotāni hi rūpasaddehi asampattāni, sayaṃ vā tāni asampattāneva ārammaṇaṃ gaṇhanti. Tenetaṃ vuccati –

『『Cakkhusotaṃ panetesu, hotāsampattagāhakaṃ;

Viññāṇuppattihetuttā, santarādhikagocare.

『『Tathā hi dūradesaṭṭhaṃ, phalikāditirohitaṃ;

Mahantañca nagādīnaṃ, vaṇṇaṃ cakkhu udikkhati.

『『Ākāsādigato kucchi-cammānantarikopi ca;

Mahanto ca ghaṇṭādīnaṃ, saddo sotassa gocaro.

『『Gantvā visayadesaṃ taṃ, pharitvā gaṇhatīti ce;

Adhiṭṭhānavidhānepi, tassa so gocaro siyā.

『『Bhūtappabandhato so ce, yāti indriyasannidhiṃ;

Kammacittojasambhūto, vaṇṇo saddo ca cittajo.

『『Na tesaṃ gocarā honti, na hi sambhonti te bahi;

Vuttā ca avisesena, pāṭhe taṃvisayāva te.

『『Yadi cetaṃ dvayaṃ attasamīpaṃyeva gaṇhati;

Akkhivaṇṇaṃ tathā mūlaṃ, passeyya bhamukassa ca.

『『Disādesavavatthānaṃ, saddassa na bhaveyya ca;

Siyā ca saravedhissa, sakaṇṇe sarapātana』』nti.

Gocaraggāhikarūpaṃ viññāṇādhiṭṭhitaṃ hutvā taṃtaṃgocaraggahaṇasabhāvattā. Itaraṃ tevīsatividhaṃ agocaraggāhikarūpaṃ gocaraggahaṇābhāvato.

Vaṇṇitabbo daṭṭhabboti vaṇṇo. Attano udayānantaraṃ rūpaṃ janetīti ojā. Avinibbhogarūpaṃ katthacipi aññamaññaṃ vinibhuñjanassa visuṃ visuṃ pavattiyā abhāvato. Rūpaloke gandhādīnaṃ abhāvavādimatampi hi tattha tattha (vibha. mūlaṭī. 227; vibha. anuṭī. 227) ācariyehi paṭikkhittameva.

28.Iccevanti etthapi iti-saddo pakārattho, tena idha anāgatampi sabbaṃ dukatikādibhedaṃ saṅgaṇhāti.

Rūpavibhāgavaṇṇanā niṭṭhitā.

Rūpasamuṭṭhānanayavaṇṇanā

Kāni pana tāni kammādīni, kathaṃ, kattha, kadā ca rūpasamuṭṭhānānīti āha 『『tatthā』』tyādi. Paṭisandhimupādāyāti paṭisandhicittassa uppādakkhaṇaṃ upādāya. Khaṇe khaṇeti ekekassa cittassa tīsu tīsu khaṇesu, nirantaramevāti vuttaṃ hoti. Apare pana cittassa ṭhitikkhaṇaṃ (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā), bhaṅgakkhaṇe ca rūpuppādaṃ (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā) paṭisedhenti. Tattha kiñcāpi ṭhitikkhaṇābhāve tesaṃ upapatti ceva tattha vattabbañca heṭṭhā kathitameva, idhāpi pana bhaṅgakkhaṇe rūpuppādābhāve upapattiyā tattha vattabbena ca saha sukhaggahaṇatthaṃ saṅgahetvā vuccati –

『『Uppannuppajjamānanti, vibhaṅge evamādinaṃ;

Bhaṅgakkhaṇasmiṃ uppannaṃ, no ca uppajjamānakaṃ.

『『Uppajjamānamuppāde, uppannañcātiādinā;

Bhaṅguppādāva akkhātā, na cittassa ṭhitikkhaṇo.

『『『Uppādo ca vayo ceva, aññathattaṃ ṭhitassa ca;

Paññāyatī』ti (a. ni.

我來直譯這段巴利文為簡體中文： 26. 由不得力者由不得自己的行境力,或由自己不得境處力。因眼耳不得色聲,或自己不得而取所緣。故說此： "眼耳於此等,成為不得取, 因識生起因,中間勝行境。如是遠處住,水晶等遮蔽, 山等大物的,色眼得觀看。空等所住及,腹皮間隔的, 鐘等大物的,聲為耳行境。若往境界處,遍及而取者, 即住立規定,彼亦應成境。若彼由界續,來近根住處, 業心食所生,色聲唯心生。非彼等行境,因彼外不生, 經中無差別,說彼等境故。若此二唯取,自己鄰近處, 應見眼睛色,如是眉根本。聲音方處所,決定亦不有, 射手應有于,己耳箭射中。" 取境色以成識住立故有彼彼取境自性。餘二十三種非取境色由無取境性。 27. 應見應觀為色。生自己生起后色為食素。不相離色由無于任處互相分離各自轉起故。因色界無香等論者見亦為諸師所處處否決。 28. 如是者此中如是音義為種類,由此攝一切此中未來二法三法等差別。色差別釋畢。色等起理釋 29. 何等業等、如何、何處、何時等起色故說"其中"等。從結生起者從結生心生起剎那起。剎那剎那者于每一心三剎那中,即說無間。但他人否定心住剎那及滅剎那色生起。此中雖他們于無住剎那之理及彼應說已如前說,但此中亦為易取故攝滅剎那無色生起之理及應說而說： "已生正生等,于分別如是, 滅剎那已生,而非正生者。正生起生起,已生等如是, 說滅生二種,非心住剎那。 '生及滅及住,改異可知見'

3.47) vuttattā, ṭhiti atthīti ce mataṃ.

『『Aññathattassa ekasmiṃ, dhamme anupaladdhito;

Paññāṇavacanā ceva, pabandhaṭṭhiti tatthapi.

『『Vuttā tasmā na cittassa, ṭhiti dissati pāḷiyaṃ;

Abhidhamme abhāvopi, nisedhoyeva sabbathā.

『『Yadā samudayo yassa, nirujjhati tadāssa kiṃ;

Dukkhamuppajjatītyettha, pañhe noti nisedhato.

『『Rūpuppādo na bhaṅgasmiṃ, tasmā sabbepi paccayā;

Uppādeyeva cittassa, rūpahetūti kecana.

『『Vuccate tattha ekasmiṃ, dhammeyeva yathā matā;

Uppādāvatthato bhinnā, bhaṅgāvatthā tatheva tu.

『『Bhaṅgassābhimukhāvatthā, icchitabbā ayaṃ ṭhiti;

Nayadassanato esā, vibhaṅge na tu desitā.

『『Lakkhaṇaṃ saṅkhatasseva, vattumuppādaādinaṃ;

Desitattā na tatthāpi, pabandhassa ṭhitīritā.

『『Upasaggassa dhātūnamattheyeva pavattito;

Paññāyatīti cetassa, attho viññāyate iti.

『『Bhaṅge rūpassa nuppādo, cittajānaṃ vasena vā;

Āruppaṃvābhisandhāya, bhāsito yamakassa hi.

『『Sabhāvoyaṃ yathālābha-yojanāti tato nahi;

Na cittaṭṭhiti bhaṅge ca, na rūpassa asambhavo』』ti.

Rūpavirāgabhāvanānibbattattā hetuno tabbidhuratāya, anokāsatāya ca arūpavipākā, rūpajanane visesapaccayehi jhānaṅgehi sampayogābhāvato dvipañcaviññāṇāni cāti cuddasa cittāni rūpaṃ na samuṭṭhāpentīti vuttaṃ 『『āruppavipākadvipañcaviññāṇavajjita』』nti. Paṭisandhicittaṃ, pana cuticittañca ekūnavīsati bhavaṅgasseva antogadhattā cittantaraṃ na hotīti na tassa vajjanaṃ kataṃ. Kiñcāpi na kataṃ, pacchājātapaccayarahitaṃ, pana āhārādīhi ca anupatthaddhaṃ dubbalavatthuṃ nissāya pavattattā, attano ca āgantukatāya kammajarūpehi cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitattā ca paṭisandhicittaṃ rūpasamuṭṭhāpakaṃ na hoti. Cuticitte pana aṭṭhakathāyaṃ (dha. sa. aṭṭha. 636; vibha. aṭṭha. 26 pakiṇṇakakathā) tāva 『『vūpasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya khīṇāsavasseva cuticittaṃ rūpaṃ na samuṭṭhāpetī』』ti (dha. sa. mūlaṭī. 636) vuttaṃ. Ānandācariyādayo pana 『『sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī』』ti vadanti. Vinicchayo pana nesaṃ saṅkhepato mūlaṭīkādīsu, vitthārato ca abhidhammatthavikāsiniyaṃ vuttanayena daṭṭhabbo. Paṭhamabhavaṅgamupādāyāti paṭisandhiyā anantaranibbattapaṭhamabhavaṅgato paṭṭhāya. Jāyantameva samuṭṭhāpeti, na pana ṭhitaṃ, bhijjamānaṃ vā anantarādipaccayalābhena uppādakkhaṇeyeva janakasāmatthiyayogato.
Iriyāya kāyikakiriyāya pavattipathabhāvato iriyāpatho, gamanādi, atthato tadavatthā rūpappavatti. Tampi sandhāreti yathāpavattaṃ upatthambheti. Yathā hi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, na evametesu dvattiṃsavidhesu, vakkhamānesu ca chabbīsatiyā jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti.

我來直譯這段巴利文為簡體中文：因說'生及滅及住者之異可知'故,若認為有住。 "由一法中不得,異性故及說智, 彼中相續住故。是故不見於經,心住一切遍, 阿毗達磨無性,即是遮止故。何時誰之集,滅時彼何苦, 生起此問中,說否遮止故。滅中無色生,故一切緣者, 唯於心生起,為色因一說。說彼一法中,如是所認可, 生位異於滅,位如是應知。趣向滅之位,此住應認許, 此由理顯示,非於分別說。為說有為相,生等所顯示, 彼中亦不說,相續之安住。字首于界義,轉起故而知, 可知之義者,如是可了知。或依心生者,無色生於滅, 或說無色界,因說于雙論。此自性如得,相應故由此, 非無心住及,滅無色生起。" 31. 說"除無色果報雙五識"因無色果報由修習厭離色而成就故因與彼相違,及無處所,及雙五識由無與色生特別緣禪支相應故十四心不等起色。但結生心及死心因攝入十九有分故非別心故未作除彼。雖未作,但由無後生緣及不為食等所支援依弱所依轉起,及由自暫時性,及由業生色取代心所生色住處住故結生心非色等起。但死心於註疏中說"于息滅輪迴根相續中由殊勝寂靜轉起故唯漏盡者死心不等起色"。但阿難阿阇黎等說"一切死心不等起色"。彼等決定應以略說見於根本復注等,廣說見於阿毗達磨義顯說方式。從初有分起者從結生無間生初有分起。唯生起等起,但非住或滅,因由得無間等緣唯于生剎那有能生力相應故。 32. 由為行身作轉起道故威儀路,行走等,義為彼位色轉起。亦維持彼如轉起支援。如於有分中為路心所間斷轉起時肢體沉陷,不如是於此三十二種及將說二十六覺醒心轉起時。但爾時肢體支援如轉起威儀路性而轉起。

33.Viññattimpi samuṭṭhāpenti, na kevalaṃ rūpiriyāpathāneva. Avisesavacanepi panettha manodvārappavattāneva voṭṭhabbanajavanāni viññattisamuṭṭhāpakāni, tathā hāsajanakāni ca pañcadvārappavattānaṃ paridubbalabhāvatoti daṭṭhabbaṃ. Kāmañcettha rūpavinimutto iriyāpatho, viññatti vā natthi, tathāpi na sabbaṃ rūpasamuṭṭhāpakaṃ cittaṃ iriyāpathūpatthambhakaṃ, viññattivikārajanakañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ, taṃ ekaṃsato iriyāpathūpatthambhakaṃ iriyāpathassa viññattiyā saha avinābhāvato. Iriyāpathūpatthambhakañca rūpajanakanti imassa visesadassanatthaṃ rūpato iriyāpathaviññattīnaṃ visuṃ gahaṇaṃ.

34.Terasāti kusalato cattāri, akusalato cattāri, kiriyato pañcāti terasa. Tesu hi puthujjanā aṭṭhahi kusalākusalehi hasanti, sekkhā diṭṭhisahagatavajjitehi, asekkhā pana pañcahi kiriyacittehi, tatthāpi buddhā catūhi sahetukakiriyacitteheva hasanti, na ahetukena 『『atītaṃsādīsu appaṭihatañāṇaṃ patvā imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī』』ti vacanato (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Na hi vicāraṇapaññārahitassa hasituppādassa buddhānaṃ pavatti yuttāti vadanti. Hasituppādacittena pana pavattiyamānampi tesaṃ sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti. Evañca katvā aṭṭhakathāyaṃ (dha. sa. aṭṭha. 568) 『『tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjatī』』ti vuttaṃ, tasmā na tassa buddhānaṃ pavatti sakkā nivāretuṃ.

Pacchājātādipaccayūpatthambhalābhena ṭhitikkhaṇeyeva utuojānaṃ balavabhāvoti vuttaṃ 『『tejodhātu ṭhitippattā』』tyādi.
Tattha hadayaindriyarūpāni nava kammatoyeva jātattā kammajāneva. Yañhi jātaṃ, jāyati, jāyissati ca, taṃ 『『kammaja』』nti vuccati yathā duddhanti.
Paccuppannapaccayāpekkhattā lahutādittayaṃ kammajaṃ na hoti, itarathā sabbadābhāvīhi bhavitabbanti vuttaṃ 『『lahutādittayaṃ utucittāhārehi sambhotī』』ti.
Ekantakammajāni nava, catujesu kammajāni navāti aṭṭhārasa kammajāni, pañcavikārarūpasaddaavinibbhogarūpaākāsavasena pannarasa cittajāni, saddo, lahutādittayaṃ, avinibbhogākāsarūpāni navāti terasa utujāni, lahutādittayaavinibbhogākāsavasena dvādasa āhārajāni.
Kevalaṃ jāyamānādirūpānaṃ jāyamānaparipaccamānabhijjamānarūpānaṃ sabhāvattā sabhāvamattaṃ vinā attano jātiādilakkhaṇābhāvato lakkhaṇāni kehici paccayehi na jāyantīti pakāsitaṃ. Uppādādiyuttānañhi cakkhādīnaṃ jātiādīni lakkhaṇāni vijjanti, na evaṃ jātiādīnaṃ. Yadi tesampi jātiādīni siyuṃ, evaṃ anavatthānameva āpajjeyya. Yaṃ pana 『『rūpāyatanaṃ…pe… kabaḷīkāro āhāro. Ime dhammā cittasamuṭṭhānā』』tyādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ , tampi rūpajanakapaccayānaṃ rūpuppādanaṃ pati anuparatabyāpārānaṃ paccayabhāvūpagamanakkhaṇe jāyamānadhammavikārabhāvena upalabbhamānataṃ sandhāyāti daṭṭhabbaṃ. Yampi 『『jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā. Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna』』nti vacanaṃ (saṃ. ni.

我來直譯這段巴利文為簡體中文： 33. 等起表示,不僅色威儀路。雖此處無差別說,但應見唯意門轉起確定速行等起表示,及生笑者因五門轉起甚弱性。雖此中無離色威儀路或表示,但非一切色等起心為威儀路支援及表示變異生。但凡表示生心,必定是威儀路支援因威儀路與表示不相離。為顯此威儀路支援及色生差別故從色別取威儀路表示。 34. 十三者善四、不善四、唯作五為十三。因此凡夫以八善不善笑,有學除見相應,無學以五唯作心,其中佛唯以四有因唯作心笑,不以無因因說"得過去等無礙智的佛世尊具足此三法后一切身業以智為前導隨智轉"。因說不宜無思擇慧之笑生心於諸佛轉起。但他們以笑生心所轉起之微笑由隨順宿住、未來分、一切知智故亦隨智轉。如是作故於註疏說"此心於彼等智修習邊際生起令笑",故不能遮止彼于諸佛轉起。 35. 由得後生等緣支援唯于住剎那火界食素有力性故說"火界得住"等。 37. 其中心與根色九由唯業生故唯業生。因凡已生、正生、當生者說為"業生",如乳等。 40. 由觀待現在緣故輕等三非業生,否則應常有故說"輕等三由時心食生"。 43. 一向業生九,四生中業生九為十八業生,五變異色聲不相離色虛空十五心生,聲輕等三不相離虛空色九為十三時生,輕等三不相離虛空十二食生。 44. 顯示相不由任何緣生僅由生等色之生、熟、壞色自性為自性,由離自生等相故。因有生等具生等之眼等有生等相,不如是生等。若彼等亦有生等,如是應成無窮。但于"色處...段食。此等法心等起"等處許生由某處生者,應見依生法變異性可得而說法能生緣對於色生起無餘作用時成為緣。但"諸比丘,生無常有為緣生。諸比丘,老死無常有為緣生"之說

2.20), tatthāpi paṭiccasamuppannānaṃ lakkhaṇabhāvatoti ayametthābhisandhi. Tenāhu porāṇā –

『『Pāṭhe kutoci jātattaṃ, jātiyā pariyāyato;

Saṅkhatānaṃ sabhāvattā, tīsu saṅkhatatoditā』』ti.

Rūpasamuṭṭhānanayavaṇṇanā niṭṭhitā.

Kalāpayojanāvaṇṇanā

Yasmā panetāni rūpāni kammādito uppajjamānānipi na ekekaṃ samuṭṭhahanti, atha kho piṇḍatova. Tasmā piṇḍānaṃ gaṇanaparicchedaṃ, sarūpañca dassetuṃ 『『ekuppādā』』tyādi vuttaṃ . Sahavuttinoti visuṃ visuṃ kalāpagatarūpavasena sahavuttino, na sabbakalāpānaṃ aññamaññaṃ sahuppattivasena.
Dasa parimāṇā assāti dasakaṃ, samudāyassetaṃ nāmaṃ, cakkhunā upalakkhitaṃ, tappadhānaṃ vā dasakaṃ cakkhudasakaṃ. Evaṃ sesesupi.
Vacīviññattiggahaṇena saddopi saṅgahito hoti tassā tadavinābhāvatoti vuttaṃ 『『vacīviññattidasaka』』nti.
Kiṃ panete ekavīsati kalāpā sabbepi sabbattha honti, udāhu keci katthacīti āha 『『tatthā』』tyādi.

Kalāpayojanāvaṇṇanā niṭṭhitā.

Rūpapavattikkamavaṇṇanā

Idāni nesaṃ sambhavavasena, pavattipaṭisandhivasena, yonivasena ca pavattiṃ dassetuṃ 『『sabbānipi panetānī』』tyādi vuttaṃ. Yathārahanti sabhāvakaparipuṇṇāyatanānaṃ anurūpato.

我來直譯這段巴利文為簡體中文： 2.20. 彼中亦為緣生者之相性,此為此中意趣。故古師說： "經中由某處生,生以轉義故, 有為之自性,說三為有為。" 色等起理釋畢。聚合相應釋 45. 因此等色雖從業等生起亦非一一等起,而是聚起。故為顯示諸聚數量限定及自性說"一生"等。俱轉者依各別聚色俱轉,非由一切聚互相俱生。 46. 以十為量故為十,此為總集名,以眼為標識,或以彼為主之十為眼十。如是余亦然。 47. 由取語表攝聲亦攝因彼不離彼故說"語表十"。 50. 但此二十一聚是否一切處都有,或某處有某些故說"其中"等。聚合相應釋畢。色轉起次第釋 52. 今為顯示彼等依生起,轉起結生,胎等轉起說"一切此等"等。如相應者依自性圓滿處所相應。

Kamalakuharagabbhamalādisaṃsedaṭṭhānesu jātā saṃsedajā. Upapāto nesaṃ atthīti opapātikā, ukkaṃsagatiparicchedavasena cettha visiṭṭhaupapāto gahito yathā 『『abhirūpassa kaññā dātabbā』』ti. Satta dasakāni pātubhavanti paripuṇṇāyatanabhāvena upalabbhanato. Kadāci na labbhanti jaccandhajaccabadhirajaccāghānanapuṃsakaādikappikānaṃ vasena. Tattha sugatiyaṃ mahānubhāvena kammunā nibbattamānānaṃ opapātikānaṃ indriyavekallāyogato cakkhusotaghānālābho saṃsedajānaṃ, bhāvālābho paṭhamakappikaopapātikānaṃ vasenapi. Duggatiyaṃ pana cakkhusotabhāvālābho dvinnampi vasena, ghānālābho saṃsedajānameva vasena, na opapātikānaṃ vasenāti daṭṭhabbaṃ. Tathā hi dhammahadayavibhaṅge 『『kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasa, kassaci aparānipi dasa, kassaci nava, kassaci sattā』』ti (vibha. 1007) vacanato paripuṇṇindriyassa opapātikassa saddāyatanavajjitāni ekādasāyatanāni vuttāni. Andhassa cakkhāyatanavajjitāni dasa, tathā badhirassa sotāyatanavajjitāni, andhabadhirassa tadubhayavajjitāni nava, gabbhaseyyakassa cakkhusotaghānajivhāsaddāyatanavajjitānisattāyatanāni vuttāni. Yadi pana aghānakopi opapātiko siyā, andhabadhirāghānakānaṃ vasena tikkhattuṃ dasa, andhabadhiraandhāghānakabadhirāghānakānaṃ vasena tikkhattuṃ nava, andhabadhirāghānakassa vasena ca aṭṭha āyatanāni vattabbāni siyuṃ, na panevaṃ vuttāni. Tasmā natthi opapātikassa ghānavekallanti. Tathā ca vuttaṃ yamakaṭṭhakathāyaṃ 『『aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanānīti vadeyyā』』ti (yama. aṭṭha. āyatanayamaka. 18-21).

Saṃsedajānaṃ pana ghānābhāvo na sakkā nivāretuṃ 『『kāmadhātuyā upapattikkhaṇe』』tyādipāḷiyā (vibha. 1007) opapātikayonimeva sandhāya, sattāyatanaggahaṇassa ca aññesaṃ asambhavato gabbhaseyyakameva sandhāya vuttattā. Yaṃ pana 『『saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā』』ti aṭṭhakathāvacanaṃ, tampi paripuṇṇāyatanaṃyeva saṃsedajānaṃ opapātikesu saṅgahavasena vuttaṃ. Apare pana yamake ghānajivhānaṃ sahacāritā vuttāti ajivhassa asambhavato aghānakassapi abhāvameva vaṇṇenti, tatthāpi yathā cakkhusotāni rūpabhave ghānajivhāhi vinā pavattanti, na evaṃ ghānajivhā aññamaññaṃ vinā pavattanti dvinnampi rūpabhave anuppajjanatoti evaṃ visuṃ visuṃ kāmabhave appavattivasena tesaṃ sahacāritā vuttāti na na sakkā vattunti.

Gabbhe mātukucchiyaṃ sentīti gabbhaseyyakā, teyeva rūpādīsu sattatāya sattāti gabbhaseyyakasattā. Ete aṇḍajajalābujā. Tīṇi dasakāni pātubhavanti, yāni 『『kalalarūpa』』nti vuccanti, paripiṇḍitāni ca tāni jātiuṇṇāya ekassa aṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumattāni acchāni vippasannāni. Kadāci na labbhati abhāvakasattānaṃ vasena. Tato paranti paṭisandhito paraṃ. Pavattikāleti sattame sattāhe, ṭīkākāramatena ekādasame sattāhe vā. Kamenāti cakkhudasakapātubhāvato sattāhātikkamena sotadasakaṃ , tato sattāhātikkamena ghānadasakaṃ, tato sattāhātikkamena jivhādasakanti evaṃ anukkamena. Aṭṭhakathāyampi hi ayamattho dassitova.

我來直譯這段巴利文為簡體中文： 53. 生於蓮藕空腔,子宮污等濕處者為濕生。有化生者為化生,此中依最勝趣限定故取殊勝化生,如說"應與美女"。七十現起由圓滿處所可得故。有時不得由生盲生聾生無鼻中性等劫初者。其中於善趣由大威力業所生化生者由根不缺故得眼耳鼻,濕生及由初劫化生者不得性。但于惡趣由二者不得眼耳性,由濕生者不得鼻,非由化生者應知。如是於法心分別中由說"欲界生起剎那時某者現起十一處,某者十,某者餘十,某者九,某者七"故說圓滿根化生者除聲處十一處。盲者除眼處十,如是聾者除耳處,盲聾者除彼二九,胎住者除眼耳鼻舌聲處七處。若無鼻化生者亦有,應說盲聾無鼻者三次十,盲聾盲無鼻聾無鼻者三次九,及盲聾無鼻者八處,但不如是說。故化生者無鼻缺。如是雙論注說"無有無鼻化生。若有應說某者八處"。但濕生者無鼻不能遮止因"欲界生起剎那"等經唯依化生胎,及取七處唯依胎住說故不可能余故。但注說"濕生者依圓滿處攝入化生說",彼亦依唯圓滿處濕生攝入化生說。但他人由雙論說鼻舌俱起故由無舌不可能故說亦無無鼻者,彼中亦如眼耳於色有離鼻舌轉起,非如是鼻舌離互相轉起由二者於色有不生起故如是依各別欲有不轉起說彼俱起故不能說不可說。 54. 住胎于母胎者為胎住,彼等於色等有情性故為胎住有情。此等卵生濕生。三十現起,說為"羯邏色",彼等凝聚如將清凈芝麻油滴于生羊毛一絲拔出流下止於端一滴清凈澄清。有時不得由無性有情。此後者結生后。轉起時者于第七七日,復注者意見於第十一七日。次第者從眼十生起經七日耳十,從彼經七日鼻十,從彼經七日舌十如是依次。注中亦顯此義。

55.Ṭhitikālanti paṭisandhicittassa ṭhitikālaṃ. Paṭisandhicittasahajātā hi utu ṭhānappattā tassa ṭhitikkhaṇe suddhaṭṭhakaṃ samuṭṭhāpeti, tadā uppannā bhaṅgakkhaṇetyādinā anukkamena utu rūpaṃ janeti. Ojāpharaṇamupādāyāti gabbhaseyyakassa mātu ajjhohaṭāhārato saṃsedajopapātikānañca mukhagatasemhādito ojāya rasaharaṇīanusārena sarīre pharaṇakālato paṭṭhāya.

Cuticittaṃ uparimaṃ etassāti cuticittopari. Kammajarūpāni na uppajjanti taduppattiyaṃ maraṇābhāvato. Kammajarūpavicchede hi 『『mato』』ti vuccati. Yathāha –

『『Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

Apaviddho tadā seti, niratthaṃva kaliṅgara』』nti. (saṃ. ni. 3.95 thokaṃ visadisaṃ);

Puretaranti sattarasamassa uppādakkhaṇe. Tatoparaṃ cittajāhārajarūpañca vocchijjatīti ajīvakasantāne tesaṃ uppattiyā abhāvato yathānibbattaṃ cittajaṃ, āhārajañca tato paraṃ kiñci kālaṃ pavattitvā nirujjhati. Apare pana ācariyā 『『cittajarūpaṃ cuticittato puretarameva vocchijjatī』』ti vaṇṇenti.

Rūpaloke ghānajivhākāyānaṃ abhāve kāraṇaṃ vuttameva. Bhāvadvayaṃ pana bahalakāmarāgūpanissayattā brahmānañca tadabhāvato tattha na pavattati. Āhārajakalāpāni ca na labbhanti ajjhohaṭāhārābhāvena sarīragatassapi āhārassa rūpasamuṭṭhāpanābhāvato. Bāhirañhi utuṃ, āhārañca upanissayaṃ labhitvā utuāhārā rūpaṃ samuṭṭhāpenti. Jīvitanavakanti kāyābhāvato kāyadasakaṭṭhāniyaṃ jīvitanavakaṃ.

59.Atiricchati sesabrahmānaṃ paṭisandhiyaṃ, pavatte ca upalabhitabbarūpato avasiṭṭhaṃ hoti , maraṇakāle pana brahmānaṃ sarīranikkhepābhāvato sabbesampi tisamuṭṭhānāni, dvisamuṭṭhānāni ca saheva nirujjhanti.

61.Rūpesu tevīsati ghānajivhākāyabhāvadvayavasena pañcannaṃ abhāvato. Keci pana 『『lahutādittayampi tesu natthi dandhattakarādidhātukkhobhābhāvato』』ti vadanti, taṃ akāraṇaṃ. Na hi vūpasametabbāpekkhā tabbirodhidhammappavatti tathā sati sahetukakiriyacittesu lahutādīnaṃ abhāvappasaṅgato. 『『Saddo vikāro』』tyādi sabbesampi sādhāraṇavasena vuttaṃ.

Rūpapavattikkamavaṇṇanā niṭṭhitā.

Nibbānabhedavaṇṇanā

Ettāvatā cittacetasikarūpāni vibhāgato niddisitvā idāni nibbānaṃ niddisanto āha 『『nibbānaṃ panā』』tyādi. 『『Catumaggañāṇena sacchikātabba』』nti iminā nibbānassa taṃtaṃariyapuggalānaṃ paccakkhasiddhataṃ dasseti. 『『Maggaphalānamārammaṇabhūta』』nti iminā kalyāṇaputhujjanānaṃ anumānasiddhataṃ. Saṅkhatadhammārammaṇañhi, paññattārammaṇaṃ vā ñāṇaṃ kilesānaṃ samucchedapaṭippassambhane asamatthaṃ, atthi ca loke kilesasamucchedādi. Tasmā atthi saṅkhatasammutidhammaviparīto kilesānaṃ samucchedapaṭippassaddhikarānaṃ maggaphalānaṃ ārammaṇabhūto nibbānaṃ nāma eko dhammoti siddhaṃ. Paccakkhānumānasiddhatāsandassanena ca abhāvamattaṃ nibbānanti vippaṭipannānaṃ vādaṃ nisedhetīti alamatippapañcena. Khandhādibhede tebhūmakadhamme heṭṭhupariyavasena vinanato saṃsibbanato vānasaṅkhātāya taṇhāya nikkhantattā visayātikkamavasena atītattā.

我來直譯這段巴利文為簡體中文： 55. 住時者結生心住時。因與結生心俱生時得住時于其住剎那等起純八,爾時生於滅剎那等依次時生色。從食素遍滿者從胎住者母所食食物及濕生化生者口中痰等由食素隨養液行於身遍滿時起。 56. 有死心上者于死心上。業生色不生起因彼生起無死故。因業生色斷說為"死"。如說： "壽暖及識時,舍離此身時, 爾時捨棄臥,如無用木片。" 更前者于第十七生剎那。此後心生食生色斷因無活命相續彼等生起故如已生心生食生於彼后某時轉起而滅。但其他阿阇黎釋說"心生色于死心前即斷"。 58. 色界無鼻舌身原因已說。但二性由粗欲貪依止及梵天無彼故彼處不轉起。食生聚不得由無所食食物故身中食物亦無色等起。因外時食得依止時食生色。命九者由無身故代替身十。 59. 餘者于余梵天結生及轉起可得色之餘,但死時由梵天無捨身故一切三等起二等起俱滅。 61. 色中二十三由鼻舌身二性五種無故。但有說"彼等亦無輕等三由無遲性作等界擾"彼無因。因非待止息對治法轉起若爾有因唯作心無輕等過失故。"聲為變異"等依一切共通說。色轉起次第釋畢。涅槃差別釋 62. 如是依差別顯示心心所色已,今顯示涅槃說"但涅槃"等。由"應以四道智作證"此顯示涅槃是彼彼聖者現證成就。由"為道果所緣"此顯示善凡夫比量成就。因有為法所緣或概念所緣智不能斷煩惱及止息,世間有煩惱斷等。故成就有異於有為假法為能斷煩惱及止息道果所緣名為涅槃一法。由顯示現證比量成就而遮止執涅槃僅為無性者說故不應過分廣說。由上下織系名為愛縫而出離及超越境界故。

63.Sabhāvatoti attano santilakkhaṇena. Upādīyati kāmupādādīhīti upādi, pañcakkhandhassetaṃ adhivacanaṃ, upādiyeva seso kilesehīti upādiseso, tena saha vattatīti saupādisesā , sā eva nibbānadhātūti saupādisesanibbānadhātu. Kāraṇapariyāyenāti saupādisesādivasena paññāpane kāraṇabhūtassa upādisesa bhāvābhāvassa lesena.

Ārammaṇato, sampayogato ca rāgadosamohehi suññattā suññaṃ, suññameva suññataṃ, tathā rāgādinimittarahitattā animittaṃ. Rāgādipaṇidhirahitattā appaṇihitaṃ. Sabbasaṅkhārehi vā suññattā suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiyā abhāvato appaṇihitaṃ.
Cavanābhāvato accutaṃ. Antassa pariyosānassa atikkantattā accantaṃ. Paccayehi asaṅkhatattā asaṅkhataṃ. Attano uttaritarassa abhāvato, sahadhammena vattabbassa uttarassa vā abhāvato anuttaraṃ. Vānato taṇhāto muttattā sabbaso apagatattā vānamuttā. Mahante sīlakkhandhādike esanti gavesantīti mahesayo. 『『Iti citta』』ntyādi chahi paricchedehi vibhattānaṃ cittādīnaṃ nigamanaṃ.

Nibbānabhedavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Rūpaparicchedavaṇṇanā niṭṭhitā.

Samuccayaparicchedavaṇṇanā

1.Salakkhaṇā cintanādisalakkhaṇā cittacetasikanipphannarūpanibbānavasena dvāsattatipabhedā vatthudhammā sabhāvadhammā vuttā, idāni tesaṃ yathāyogaṃ sabhāvadhammānaṃ ekekasamuccayavasena yogānurūpato akusalasaṅgahādibhedaṃ samuccayaṃ rāsiṃ pavakkhāmīti yojanā.

Akusalānameva sabhāgadhammavasena saṅgaho akusalasaṅgaho. Kusalādivasena missakānaṃ saṅgaho missakasaṅgaho, saccābhisambodhisaṅkhātassa ariyamaggassa pakkhe bhavānaṃ bodhipakkhiyānaṃ dhammānaṃ satipaṭṭhānādibhedānaṃ sabhāgavatthuvasena saṅgaho bodhipakkhiyasaṅgaho. Khandhādivasena sabbesaṃ saṅgaho sabbasaṅgaho.

Akusalasaṅgahavaṇṇanā

Pubbakoṭiyā apaññāyanato cirapārivāsiyaṭṭhena, vaṇato vā vissandamānayūsā viya cakkhādito visayesu vissandanato āsavā. Atha vā bhavato ābhavaggaṃ dhammato āgotrabhuṃ savanti pavattantīti āsavā. Avadhiattho cettha ā-kāro, avadhi ca mariyādābhividhivasena duvidho. Tattha 『『āpāṭaliputtaṃ vuṭṭho devo』』tyādīsu viya kiriyaṃ bahi katvā pavatto mariyādo. 『『Ābhavaggaṃ saddo abbhuggato』』tyādīsu viya kiriyaṃ byāpetvā pavatto abhividhi. Idha pana abhividhimhi daṭṭhabbo. Tathā hete nibbattiṭṭhānabhūte ca bhavagge, gotrabhumhi ca ārammaṇabhūte pavattanti. Vijjamānesu ca aññesu ābhavaggaṃ, āgotrabhuñca savantesu mānādīsu attattaniyaggahaṇavasena abhibyāpanato madakaraṇaṭṭhena āsavasadisatāya ca eteyeva āsavabhāvena niruḷhāti daṭṭhabbaṃ. Kāmoyeva āsavo kāmāsavo, kāmarāgo. Rūpārūpabhavesu chandarāgo bhavāsavo. Jhānanikantisassatadiṭṭhisahagato ca rāgo ettheva saṅgayhati. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave, tatiyo bhavadiṭṭhisahagato. Dvāsaṭṭhividhā diṭṭhi diṭṭhāsavo. Dukkhādīsu catūsu saccesu, pubbante, aparante, pubbāparante, paṭiccasamuppādesu cāti aṭṭhasu ṭhānesu aññāṇaṃ avijjāsavo.

我來直譯這段巴利文為簡體中文： 63. 自性者由自寂靜相。由欲取等所取故為取,此為五蘊之名,唯取為余由煩惱故為取余,與彼俱轉故有餘依,彼即涅槃界故為有餘依涅槃界。由因緣轉義者由有餘依等方式施設因緣為有餘依性無性方面。 64. 由所緣及相應空于貪嗔癡故空,空即空性,如是由無貪等相故無相。由無貪等愿故無愿。或由空於一切行故空性。由無一切行相故無相。由無愛愿故無愿。 65. 由無死故不死。由超過邊際終盡故究竟。由諸緣無為故無為。由無自己更上故,或由無與法應說之上故無上。由解脫愛縫故由一切離故離縫。尋求大戒蘊等故大仙。"如是心"等為以六品分別心等之結語。涅槃差別釋畢。阿毗達磨義顯明名阿毗達磨攝義注色品釋畢 7.聚集品釋 1. 相結合以有相思等相心心所完成色涅槃七十二種差別事法自性法已說,今當說彼等如相應一一自性法聚集方式隨相應不善攝等差別聚集積聚之配合。 2. 唯不善同分法之攝為不善攝。依善等混合之攝為混合攝,覺支品即證聖道品所屬覺支法即念住等差別同分事之攝為覺支攝。依蘊等一切之攝為一切攝。不善攝釋 3. 由始際不知故由久親近義,或由如瘡流出汁故從眼等於境流出故漏。或由從有至有頂法至種姓流轉故漏。此中 ā-音為限義,限為邊際遍及二種。此中如"雨下至華氏城"等離作用外轉為邊際。如"聲升至有頂"等遍作用轉為遍及。此中應見於遍及。如是此等轉于生處有頂及所緣種姓。于余有流至有頂至種姓中由執取我我所遍及故及由如漏令醉義故唯此等成就漏性應知。欲即漏為欲漏,欲貪。於色無色有中欲貪為有漏。禪愛常見相應貪亦攝於此。此中第一為生有貪,第二為業有,第三為有見相應。六十二見為見漏。于苦等四諦,前際,后際,前後際,緣起八處無知為無明漏。

Ottharitvā haraṇato, ohananato vā heṭṭhā katvā hananato osīdāpanato 『『ogho』』ti vuccati jalappavāho, ete ca satte ottharitvā hanantā vaṭṭasmiṃ satte osīdāpentā viya hontīti oghasadisatāya oghā, āsavāyeva panettha yathāvuttaṭṭhena 『『oghā』』ti ca vuccanti.
Vaṭṭasmiṃ, bhavayantake vā satte kammavipākena bhavantarādīhi, dukkhena vā satte yojentīti yogā, heṭṭhā vuttadhammāva.
Nāmakāyena rūpakāyaṃ, paccuppannakāyena vā anāgatakāyaṃ ganthenti duppamuñcaṃ veṭhentīti kāyaganthā. Gosīlādinā sīlena, vatena, tadubhayena ca suddhīti evaṃ parato asabhāvato āmasanaṃ parāmāso. 『『Idameva saccaṃ, moghamañña』』nti abhinivisanaṃ daḷhaggāho idaṃ saccābhiniveso.
Maṇḍūkaṃ pannago viya bhusaṃ daḷhaṃ ārammaṇaṃ ādiyantīti upādānāni. Kāmoyeva upādānaṃ, kāme upādiyatīti vā kāmupādānaṃ. 『『Iminā me sīlavatādinā saṃsārasuddhī』』ti evaṃ sīlavatādīnaṃ gahaṇaṃ sīlabbatupādānaṃ. Vadanti etenāti vādo, khandhehi byatirittābyatirittavasena vīsati parikappitassa attano vādo attavādo. Soyeva upādānanti attavādupādānaṃ.
Jhānādivasena uppajjanakakusalacittaṃ nisedhenti tathā tassa uppajjituṃ na dentīti nīvaraṇāni, paññācakkhuno vā āvaraṇaṭṭhena nīvaraṇā. Pañcasu kāmaguṇesu adhimattarāgasaṅkhāto kāmoyeva chandanaṭṭhena chando cāti kāmacchando. Soyeva nīvaraṇanti kāmacchandanīvaraṇaṃ. Byāpajjati vinassati etena cittanti byāpādo, 『『anatthaṃ me acarī』』tyādinayappavattanavavidhaāghātavatthupadaṭṭhānatāya navavidho, aṭṭhānakopena saha dasavidho vā doso, soyeva nīvaraṇanti byāpādanīvaraṇaṃ. Thinamiddhameva nīvaraṇaṃ thinamiddhanīvaraṇaṃ. Tathā uddhaccakukkuccanīvaraṇaṃ. Kasmā panete bhinnadhammā dve dve ekanīvaraṇabhāvena vuttāti? Kiccāhārapaṭipakkhānaṃ samānabhāvato. Thinamiddhānañhi cittuppādassa layāpādanakiccaṃ samānaṃ, uddhaccakukkuccānaṃ avūpasantabhāvakāraṇaṃ. Tathā purimānaṃ dvinnaṃ tandīvijambhitā āhāro, hetūtyattho, pacchimānaṃ ñātibyasanādivitakkanaṃ. Purimānañca dvinnaṃ vīriyaṃ paṭipakkhabhūtaṃ, pacchimānaṃ samathoti, tenāhu porāṇā –

『『Kiccāhāravipakkhānaṃ, ekattā ekamettha hi;

Katamuddhaccakukkuccaṃ, thinamiddhañca tādinā.

『『Līnatāsantatā kiccaṃ, tandī ñātivitakkanaṃ;

Hetu vīriyasamathā, ime tesaṃ virodhino』』ti.

Appahīnaṭṭhena anu anu santāne sentīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantītyattho. Appahīnā hi kilesā kāraṇalābhe sati upajjanārahā santāne anu anu sayitā viya hontīti tadavatthā 『『anusayā』』ti vuccanti. Te pana nippariyāyato anāgatā kilesā, atītapaccuppannāpi taṃsabhāvattā tathā vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthi, yadi appahīnaṭṭhena anusayā, nanu sabbepi kilesā appahīnā anusayā bhaveyyunti? Na mayaṃ appahīnatāmattena 『『anusayā』』ti vadāma, atha kho appahīnaṭṭhena thāmagatā kilesā anusayāti. Thāmagamanañca anaññasādhāraṇo kāmarāgādīnameva āveṇiko sabhāvoti alaṃ vivādena. Kāmarāgoyeva anusayo kāmarāgānusayo.
Saṃyojenti bandhantīti saṃyojanāni.
Cittaṃ kilissati upatappati, bādhīyati vā etehīti kilesā.

我來幫你直譯這段巴利文: 4. "洪流"指淹沒而帶走、或是向下打擊、或是使下沉的水流。這些煩惱就像洪流一樣淹沒並打擊眾生,使眾生沉溺於輪迴中,因此像洪流一樣稱為"洪流",而漏也以上述意義稱為"洪流"。 5. "軛"是以業報等方式將眾生繫縛于輪迴、生死等中,或是以苦連結眾生,指前述的諸法。 6. "身繫"是以名身繫縛色身,或以現在身繫縛未來身,難以解脫地纏縛。"取著"是以牛戒等戒律、禁戒或二者能清凈的這種非真實的執取。"見取"是"唯此為真,余皆虛妄"的執著堅持。 7. "取"是如蛇緊抓青蛙一樣牢固地執取所緣。"欲取"就是欲的執取,或是執取慾望。"戒禁取"是"以此戒律等可清凈輪迴"這樣執取戒律等。"見"是言說的工具,而"我見"是對二十種遍計所執的五蘊離非離的我的言說。這種執取即是"我語取"。 8. "蓋"是障礙禪定等善心的生起,不讓它生起;或因遮蔽慧眼而稱為蓋。"欲貪蓋"是對五欲境界的強烈貪慾,即是慾望的意思。"嗔恚蓋"是以此使心敗壞,以"他曾害我"等九種嗔恨事為基礎的九種,加上無理憤怒為十種瞋心。"昏沉睡眠蓋"即是昏沉睡眠的障蓋。同樣"掉舉惡作蓋"。為何這些不同的法兩兩合為一蓋?因為作用、食、對治相同。昏沉睡眠有使心沉昏的共同作用,掉舉惡作有不寂靜的共同原因。前二者以懈怠伸懶腰為食(即因),后二者以思維親屬災難等為食。前二者以精進為對治,后二者以止為對治。如古德所說: "因作用食對治一,故此處說為一法; 掉舉惡作昏沉眠,如是相同為一對。沉昏不斷為作用,懶惰親友為思維; 因緣精進與止觀,此等即是彼對治。" 9. "隨眠"是因未斷而隨逐相續而眠,意即遇到適當因緣就會生起。未斷的煩惱遇緣即起,如同潛伏相續中,故此狀態稱為"隨眠"。嚴格來說是未來的煩惱,過去現在的煩惱因性質相同也如此稱呼。法的本質不因時間差異而改變。若說未斷即是隨眠,難道一切未斷煩惱都是隨眠嗎?我們不是說僅僅未斷就是隨眠,而是說未斷而有力的煩惱是隨眠。而有力是欲貪等特有的無共通性質,無需爭論。欲貪隨眠就是欲貪的隨眠。 10. "結"是繫縛的意思。 12. "煩惱"是使心污染、熱惱或逼迫的。

13.Kāmabhavanāmenāti kāmabhavasaṅkhātānaṃ ārammaṇānaṃ nāmena. Tathāpavattanti sīlabbatādīnaṃ parato āmasanādivasena pavattaṃ.

Āsavā ca oghā ca yogā ca ganthā ca vatthuto dhammato vuttanayena tayo. Tathā upādānā duve vuttā taṇhādiṭṭhivasena. Nīvaraṇā aṭṭha siyuṃ thinamiddhauddhaccakukkuccānaṃ visuṃ gahaṇato. Anusayā chaḷeva honti kāmarāgabhavarāgānusayānaṃ taṇhāsabhāvena ekato gahitattā. Nava saṃyojanā matā ubhayattha vuttānaṃ taṇhāsabhāvānaṃ, diṭṭhisabhāvānañca ekekaṃ saṅgahitattā. Kilesā pana suttantavasena, abhidhammavasenapi dasa. Iti evaṃ pāpānaṃ akusalānaṃ saṅgaho navadhā vutto. Ettha ca –

Navāṭṭhasaṅgahā lobha-diṭṭhiyo sattasaṅgahā;

Avijjā paṭigho pañca-saṅgaho catusaṅgahā;

Kaṅkhā tisaṅgahā mānuddhaccā thinaṃ dvisaṅgahaṃ.

Kukkuccamiddhāhirikā-nottappissā nigūhanā;

Ekasaṅgahitā pāpā, iccevaṃ navasaṅgahā.

Akusalasaṅgahavaṇṇanā niṭṭhitā.

Missakasaṅgahavaṇṇanā

Hetūsu vattabbaṃ heṭṭhā vuttameva.
Ārammaṇaṃ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṃ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṃ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni. Avayavavinimuttassa ca samudāyassa abhāvepi senaṅgarathaṅgādayo viya visuṃ visuṃ aṅgabhāvena vuccanti ekato hutvā jhānabhāvena. Domanassañcettha akusalajhānaṅgaṃ, sesāni kusalākusalābyākatajhānaṅgāni.
Sugatiduggatīnaṃ, nibbānassa ca abhimukhaṃ pāpanato maggā, tesaṃ pathabhūtāni aṅgāni, maggassa vā aṭṭhaṅgikassa aṅgāni maggaṅgāni. Sammā aviparītato passatīti sammādiṭṭhi. Sā pana 『『atthi dinna』』ntyādivasena dasavidhā, pariññādikiccavasena catubbidhā vā. Sammā saṅkappenti etenāti sammāsaṅkappo. So nekkhammasaṅkappaabyāpādasaṅkappaavihiṃsāsaṅkappavasena tividho. Sammāvācādayo heṭṭhā vibhāvitāva. Sammā vāyamanti etenāti sammāvāyāmo. Sammā saranti etāyāti sammāsati. Imesaṃ pana bhedaṃ upari vakkhati. Sammā sāmañca ādhīyati etena cittanti sammāsamādhi, paṭhamajjhānādivasena pañcavidhā ekaggatā. Micchādiṭṭhiādayo duggatimaggattā maggaṅgāni.
Dassanādīsu cakkhuviññāṇādīhi, yebhuyyena taṃsahitasantānappavattiyaṃ liṅgādīhi, jīvane jīvantehi kammajarūpasampayuttadhammehi, manane jānane sampayuttadhammehi, sukhitādibhāve sukhitādīhi sahajātehi, saddahanādīsu saddahanādivasappavattehi teheva, 『『anaññātaṃ ñassāmī』』ti pavattiyaṃ tathāpavattehi sahajātehi, ājānane aññabhāvibhāve ca ājānanādivasappavattehi sahajātehi attānaṃ anuvattāpentā dhammā issaraṭṭhena indriyāni nāmāti āha 『『cakkhundriya』』ntyādi. Aṭṭhakathāyaṃ (vibha. aṭṭha. 219; visuddhi.

我來助你直譯這段巴利文: 13. "以欲有之名"是以稱為欲有的所緣之名。"如是轉起"是以戒禁等的執取等方式而轉起。 14. 漏、洪流、軛、系從事物法性來說如前所述有三種。同樣,取有兩種,即依貪愛與見。蓋有八種,因為昏沉睡眠和掉舉惡作分開計算。隨眠只有六種,因為欲貪隨眠和有貪隨眠以貪愛自性合為一種。結有九種,因為在兩處所說的貪愛自性和見自性都各算一種。煩惱依經教和論教都是十種。如是,惡不善法的攝集說為九種。在此: 貪見攝九八,無明瞋攝七, 疑惑攝五四,慢掉攝三二。惡作眠無慚,無愧與覆藏, 惡攝一種類,如是九種攝。不善攝集釋畢。雜攝釋 15. 關於因,已如前說。 16. "禪支"是接近所緣而觀察,以及隨其所應焚燒對治法之義,它們是支分,因為是整體的部分而被了知為支分。雖然沒有離開部分的整體,但如軍隊支分、車輛支分等一樣,分別說為支分,因為共同成為禪。其中憂是不善禪支,其餘是善、不善、無記禪支。 17. "道支"是引導至善趣、惡趣和涅槃之道的支分,或八正道的支分。"正見"是正確無顛倒地見,它有十種,即"有佈施"等,或依遍知等作用有四種。"正思惟"是由此正確思惟,它有出離思惟、無恨思惟、無害思惟三種。"正語"等已如前說。"正精進"是由此正確精進。"正念"是由此正確憶念。這些區別將在後面說明。"正定"是由此正確平等地安置心,是初禪等五種一境性。邪見等因為是惡趣之道故為道支。 18. 在見等中以眼識等,大多在相續轉起中以相等,在活命中以業生色相應法,在思維了知中以相應法,在樂等狀態中以俱生法,在信解等中以信解等方式轉起的彼等,在"我將知未知"的轉起中以如是轉起的俱生法,在了知和變異中以了知等方式轉起的俱生法使自己隨轉的諸法,因為有主導義而稱為"根",所以說"眼根"等。在註釋書中

2.525) pana aparepi indaliṅgaṭṭhādayo indriyaṭṭhā vuttā. Jīvitindriyanti rūpārūpavasena duvidhaṃ jīvitindriyaṃ. 『『Anamatagge saṃsāre anaññātaṃ amataṃ padaṃ, catusaccadhammameva vā ñassāmī』』ti evamajjhāsayena paṭipannassa indriyaṃ anaññātaññassāmītindriyaṃ. Ājānāti paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvā jānāti indriyañcāti aññindriyaṃ. Aññātāvino cattāri saccāni paṭivijjhitvā ṭhitassa arahato indriyaṃ aññātāvindriyaṃ. Dhammasarūpavibhāvanatthañcettha paññindriyaggahaṇaṃ, puggalajjhāsayakiccavisesavibhāvanatthaṃ anaññātaññassāmītindriyādīnaṃ gahaṇaṃ.

Ettha ca sattapaññattiyā visesanissayattā ajjhattikāyatanāni ādito vuttāni, manindriyaṃ pana ajjhattikāyatanabhāvasāmaññena ettheva vattabbampi arūpindriyehi saha ekato dassanatthaṃ jīvitindriyānantaraṃ vuttaṃ, sāyaṃ paññatti imesaṃ vasena 『『itthī puriso』』ti vibhāgaṃ gacchatīti dassanatthaṃ tadanantaraṃ bhāvadvayaṃ, tayime upādinnadhammā imassa vasena tiṭṭhantīti dassanatthaṃ tato paraṃ jīvitindriyaṃ, sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ tato vedanāpañcakaṃ, tāhi pana visuddhikāmānaṃ vodānasambhāradassanatthaṃ tato saddhādipañcakaṃ, sambhūtavodānasambhārā ca imehi visujjhantīti visuddhippattā, niṭṭhitakiccā ca hontīti dassanatthaṃ ante tīṇi vuttāni. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇanti idametesaṃ anukkamena desanāya kāraṇanti alamatippapañcena.

Asaddhiyakosajjapamādauddhaccaavijjāahirikaanottappasaṅkhātehi paṭipakkhadhammehi akampiyaṭṭhena, sampayuttadhammesu thirabhāvena ca saddhādīni satta balāni, ahirikānottappadvayaṃ pana sampayuttadhammesu thirabhāveneva.
Attādhīnappavattīnaṃ patibhūtā dhammā adhipatī. 『『Chandavato kiṃnāma na sijjhatī』』tyādikaṃ hi pubbābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne citte chandādayo dhurabhūtā sayaṃ sampayuttadhamme sādhayamānā hutvā pavattanti, te ca tesaṃ vasena pavattanti, tena te attādhīnānaṃ patibhāvena pavattanti. Aññesaṃ adhipatidhammānaṃ adhipatibhāvanivāraṇavasena issariyaṃ adhipatitā. Santesupi indriyantaresu kevalaṃ dassanādīsu cakkhuviññāṇādīhi anuvattāpanamattaṃ indriyatāti ayaṃ adhipatiindriyānaṃ viseso.

我來幫你直譯這段巴利文：在註釋書中還說了其他如因陀羅相等的根義。"命根"是色與非色兩種命根。"未知當知根"是以"在無始輪迴中我將知未知的不死之道,或四聖諦法"這樣意樂而修行者的根。"已知根"是了知、不超越初道所見界限並且是根。"具知根"是已通達四諦而住立的阿羅漢的根。在此爲了顯明法的本質而攝取慧根,爲了顯明補特伽羅的意樂和作用差別而攝取未知當知根等。在此,因為內處是有情假施設的特殊所依,所以先說內處。而意根雖然因為是內處的共性應在此說,但爲了與無色根一起顯示而在命根之後說。爲了顯示此假施設依這些而有"女人男人"的區分,所以其後說兩種性。爲了顯示這些所執受法依此而住,所以其後說命根。爲了顯示稱為有情的法蘊相續轉起時為這些受污染,所以其後說五受。爲了顯示欲求清凈者的清凈資糧,所以其後說信等五。爲了顯示已集清凈資糧者依這些而清凈,已完成作用,所以最後說三種。如此已成就所欲義,所以不攝取其他,這就是它們次第說示的原因。不必過多贅述。 19. "力"是七種信等,因為不為不信、懈怠、放逸、掉舉、無明、無慚、無愧等對治法所動搖,以及在相應法中堅固;而無慚無愧二者只是因為在相應法中堅固。 20. "增上"是自主轉起的主導法。因為如"有欲者有何不成?"等,獲得前行造作的所依而生起的心中,欲等成為主導,自己令相應法成就而轉起,它們依這些而轉起,因此它們以自主的主導性而轉起。"增上性"是以遮止其他增上法的增上性而有主導權。雖有其他根,但僅是在見等中由眼識等而隨轉為根性,這是增上與根的差別。

Ojaṭṭhamakarūpādayo āharantīti āhārā. Kabaḷīkārāhāro hi ojaṭṭhamakarūpaṃ āharati, phassāhāro tisso vedanā, manosañcetanāhārasaṅkhātaṃ kusalākusalakammaṃ tīsu bhavesu paṭisandhiṃ. Viññāṇāhārasaṅkhātaṃ paṭisandhiviññāṇaṃ sahajātanāmarūpeāharati, kiñcāpi sakasakapaccayuppanne āharantā aññepi atthi. Ajjhattikasantatiyā pana visesapaccayattā imeyeva cattāro 『『āhārā』』ti vuttā.

Kabaḷīkārāhārabhakkhānañhi sattānaṃ rūpakāyassa kabaḷīkārāhāro visesapaccayo kammādijanitassapi tassa kabaḷīkārāhārūpatthambhabaleneva dasavassādippavattisambhavato. Tathā hesa 『『dhāti viya kumārassa, upatthambhanakayantaṃ viya gehassā』』ti vutto. Phassopi sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā paccayo hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā paccayo hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā paccayo hotīti evameteyeva ajjhattasantānassa visesapaccayattā 『『āhārā』』ti vuttā, phassādīnaṃ dutiyādibhāvo desanākkamato, na uppattikkamato.

Pañcaviññāṇānaṃ vitakkavirahena ārammaṇesu abhinipātamattattā tesu vijjamānānipi upekkhāsukhadukkhāni upanijjhānākārassa abhāvato jhānaṅgabhāvena na uddhaṭāni. 『『Vitakkapacchimakaṃ hi jhānaṅga』』nti vuttaṃ. Dvipañcaviññāṇamanodhātuttikasantīraṇattikavasena soḷasacittesu vīriyābhāvato tattha vijjamānopi samādhi balabhāvaṃ na gacchati. 『『Vīriyapacchimakaṃ bala』』nti hi vuttaṃ. Tathā aṭṭhārasāhetukesu hetuvirahato maggaṅgāni na labbhanti. 『『Hetupacchimakaṃ maggaṅga』』nti (dha. sa. aṭṭha. 438) hi vuttanti imamatthaṃ manasi nidhāyāha 『『dvipañcaviññāṇesū』』tyādi. Jhānaṅgāni na labbhantīti sambandho.
Adhimokkhavirahato vicikicchācitte ekaggatā cittaṭṭhitimattaṃ, na pana micchāsamādhisamādhindriyasamādhibalavohāraṃ gacchatīti āha 『『tathā vicikicchācitte』』tyādi.

28.Dvihetukatihetukaggahaṇena ekahetukesu adhipatīnaṃ abhāvaṃ dasseti. Javanesvevāti avadhāraṇaṃ lokiyavipākesu adhipatīnaṃ asambhavadassanatthaṃ. Na hi te chandādīni purakkhatvā pavattanti. Vīmaṃsādhipatino dvihetukajavanesu asambhavato cittābhisaṅkhārūpanissayassa ca sambhavānurūpato labbhamānataṃ sandhāyāha 『『yathāsambhava』』nti. Ekova labbhati, itarathā adhipatibhāvāyogato, teneva hi bhagavatā 『『hetū hetusampayuttakānaṃ dhammānaṃ hetupaccayena paccayo』』tyādinā (paṭṭhā. 1.1.1) hetupaccayaniddese viya 『『adhipatī adhipatisampayuttakāna』』ntyādinā avatvā 『『chandādhipati chandasampayuttakāna』』ntyādinā (paṭṭhā. 1.1.3) ekekādhipativaseneva adhipatipaccayo uddhaṭo.

我來幫你直譯這段巴利文： 21. "食"是運持八種食色等。段食運持八種食色，觸食運持三受，意思食即善不善業運持三有中的結生，識食即結生識運持俱生名色。雖然還有其他能運持各自緣生法的，但因為是內相續的特殊緣，所以只說這四種為"食"。對於以段食為食的眾生，段食是色身的特殊緣，因為即使是業等所生的色身，也只有依段食的支援力才能持續十年等。所以說它"如乳母對嬰兒，如支撐機械對房屋"。觸也只有在接觸成為樂等所依的所緣時，才通過使樂等受生起而成為眾生住立的緣。意思只有通過善不善業而造作時，才因產生有的根本而成為眾生住立的緣。識只有在了知時，才通過使名色轉起而成為眾生住立的緣。如是隻有這些因為是內相續的特殊緣而稱為"食"。觸等為第二等是依說法次第，不是依生起次第。 26. 因為五識缺乏尋，對所緣只是單純撞擊，雖然其中存在舍樂苦，但因為沒有觀察行相，所以不列為禪支。因為說"禪支以尋為最後"。在雙五識、意界三種、推度三種等十六心中因為沒有精進，雖有定但不成為力。因為說"力以精進為最後"。同樣在十八無因心中因為缺乏因，所以不得道支。因為說"道支以因為最後"。考慮到這個意義而說"在雙五識"等。應連繫"不得禪支"。 27. 因為缺乏勝解，所以疑心中的一境性只是心的住立而已，不得稱為邪定、定根、定力，所以說"同樣在疑心"等。 28. 以二因三因的攝取顯示在一因中沒有增上。"只在速行"的限定是爲了顯示在世間異熟中不可能有增上。因為它們不以欲等為先而轉起。考慮到觀增上在二因速行中不可能，以及依心的前行造作所依而有可能，所以說"隨其所應"。只得一種，否則不適合增上性，所以世尊在說增上緣時，不像說因緣那樣說"因對因相應法以因緣為緣"等，而是說"欲增上對欲相應"等，只依一一增上而顯示增上緣。

29.Vatthuto dhammavasena hetudhammā cha, jhānaṅgāni pañca somanassadomanassupekkhānaṃ vedanāvasena ekato gahitattā, maggaṅgā nava micchāsaṅkappavāyāmasamādhīnaṃ vitakkavīriyacittekaggatāsabhāvena sammāsaṅkappādīhi ekato gahitattā. Indriyadhammā soḷasa pañcannaṃ vedanindriyānaṃ vedanāsāmaññena, tiṇṇaṃ lokuttarindriyānaṃ paññindriyassa ca ñāṇasāmaññena ekato gahitattā, rūpārūpajīvitindriyānañca visuṃ gahitattā, baladhammā pana yathāvuttanayeneva nava īritā, adhipatidhammā cattāro vuttā, āhārā tathā cattāro vuttāti kusalādīhi tīhi samākiṇṇo tatoyeva missakasaṅgaho evaṃnāmako saṅgaho sattadhā vutto. Ettha ca –

Pañcasaṅgahitā paññā, vāyāmekaggatā pana;

Catusaṅgahitā cittaṃ, sati ceva tisaṅgahā.

Saṅkappo vedanā saddhā, dukasaṅgahitā matā;

Ekekasaṅgahā sesā, aṭṭhavīsati bhāsitā.

Missakasaṅgahavaṇṇanā niṭṭhitā.

Bodhipakkhiyasaṅgahavaṇṇanā

Paṭṭhātīti paṭṭhānaṃ, asubhaggahaṇādivasena anupavisitvā kāyādiārammaṇe pavattatītyattho, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Taṃ pana kāyavedanācittadhammesu asubhadukkhāniccānattākāraggahaṇavasena, subhasukhaniccaattasaññāvipallāsappahānavasena ca catubbidhanti vuttaṃ 『『cattāro satipaṭṭhānā』』ti. Kucchitānaṃ kesādīnaṃ āyoti kāyo, sarīraṃ, assāsapassāsānaṃ vā samūho kāyo , tassa anupassanā parikammavasena, vipassanāvasena ca saraṇaṃ kāyānupassanā. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtānaṃ vedanānaṃ vasena anupassanā vedanānupassanā. Tathā sarāgamahaggatādivasena sampayogabhūmibhedena bhinnasseva cittassa anupassanā cittānupassanā. Saññāsaṅkhārānaṃ dhammānaṃ bhinnalakkhaṇānameva anupassanā dhammānupassanā.
Sammā padahanti etenāti sammappadhānaṃ, vāyāmo. So ca kiccabhedena catubbidhoti āha 『『cattāro sammappadhānā』』tyādi. Asubhamanasikārakammaṭṭhānānuyuñjanādivasena vāyamanaṃ vāyāmo. Bhiyyobhāvāyāti abhivuddhiyā.
Ijjhati adhiṭṭhānādikaṃ etāyāhi iddhi, iddhividhañāṇaṃ iddhiyā pādo iddhipādo, chandoyeva iddhipādo chandiddhipādo.
Bujjhatīti bodhi, āraddhavipassakato paṭṭhāya yogāvacaro. Yāya vā so satiādikāya dhammasāmaggiyā bujjhati saccāni paṭivijjhati, kilesaniddāto vā vuṭṭhāti, kilesasaṅkocābhāvato vā maggaphalappattiyā vikasati, sā dhammasāmaggī bodhi, tassa bodhissa, tassā vā bodhiyā aṅgabhūtā kāraṇabhūtāti bojjhaṅgā, te pana dhammavasena sattavidhāti āha 『『satisambojjhaṅgo』』tyādi. Satiyeva sundaro bojjhaṅgo, sundarassa vā bodhissa, sundarāya vā bodhiyā aṅgoti satisambojjhaṅgo. Dhamme vicināti upaparikkhatīti dhammavicayo, vipassanāpaññā. Upekkhāti idha tatramajjhattupekkhā.

我來幫你直譯這段巴利文： 29. 從事物法的角度來說，因法有六種，禪支有五種因為樂、憂、舍受依受而合為一，道支有九種因為邪思惟、邪精進、邪定以尋、精進、心一境性為自性而與正思惟等合為一。根法有十六種因為五受根依受的共性、三出世間根和慧根依智的共性而合為一，以及色無色命根分別攝取，而力法如前所說有九種，增上法說有四種，食也如是說有四種。如是與善等三種混雜，因此稱為雜攝的攝集說有七種。在此：慧攝五種類，精進一境四，心與念三攝，思惟受信二。其餘二十八，各攝為一類。雜攝釋畢。菩提分攝釋 30. "立"是念處，意思是以不凈等方式進入而在身等所緣中轉起，念即是立爲念處。它對身受心法以不凈、苦、無常、無我行相攝取，以及以斷除凈樂常我想顛倒而有四種，所以說"四念處"。"身"是不淨髮等的處所，即身體，或是入出息的集合為身，對它的隨觀以遍作和觀的方式憶念為身隨觀。對苦苦、壞苦、行苦等受的隨觀為受隨觀。同樣對有貪、廣大等由相應和地的差別而區分的心的隨觀為心隨觀。對想、行等法的不同相的隨觀為法隨觀。 31. "由此正精進"為正勤，即精進。它依作用有四種，所以說"四正勤"等。以不凈作意業處修習等方式努力為精進。"爲了增長"是爲了增進。 32. "由此成就"為神通，神通智為神通足，欲即是神通足為欲神通足。 35. "覺悟"為菩提，從開始觀者起的瑜伽行者。或由念等法和合而覺悟通達諸諦，或從煩惱睡眠中醒覺，或因無煩惱收縮而以道果的獲得開展，該法和合為菩提，是彼菩提的，或是彼菩提的支分、因，故為覺支，它們依法有七種，所以說"念覺支"等。念即是善覺支，或是善菩提的，或是善菩提的支分爲念覺支。"擇法"是簡擇、觀察諸法，即觀慧。"舍"在此是平等舍。

『『Sattadhā tattha saṅgaho』』ti vatvāna puna taṃ dassetuṃ 『『saṅkappapassaddhi cā』』tyādi vuttaṃ . Tattha vīriyaṃ navaṭṭhānaṃ sammappadhānacatukkavīriyiddhipādavīriyindriyavīriyabalasambojjhaṅgasammāvāyāmavasena navakiccattā, sati aṭṭhaṭṭhānā satipaṭṭhānacatukkasatindriyasatibalasatisambojjhaṅgasammāsativasena aṭṭhakiccattā. Samādhi catuṭṭhāno samādhindriyasamādhibalasamādhisambojjhaṅgasammāsamādhivasena catukiccattā, paññā pañcaṭṭhānā vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgasammādiṭṭhivasena pañcakiccattā, saddhā dviṭṭhānā saddhindriyasaddhābalavasena dvikiccattā. Eso uttamānaṃ bodhipakkhiyabhāvena visiṭṭhānaṃ sattatiṃsa dhammānaṃ pavaro uttamo vibhāgo.
Lokuttare aṭṭhavidhepi sabbe sattatiṃsa dhammā honti, saṅkappapītiyo na vā honti, dutiyajjhānike saṅkappassa, catutthapañcamajjhānike pītiyā ca asambhavato na honti vā, lokiyepi citte sīlavisuddhādi chabbisuddhipavattiyaṃ yathāyogaṃ taṃtaṃkiccassa anurūpavasena keci katthaci visuṃ visuṃ honti, katthaci na vā honti.

Bodhipakkhiyasaṅgahavaṇṇanā niṭṭhitā.

Sabbasaṅgahavaṇṇanā

Atītānāgatapaccuppannādibhedabhinnā te te sabhāgadhammā ekajjhaṃ rāsaṭṭhena khandhā. Tenāha bhagavā – 『『tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho』』tyādi (vibha. 2), te panete khandhā bhājanabhojanabyañjanabhattakārakabhuñjakavikappavasena pañceva vuttāti āha 『『rūpakkhandho』』tyādi . Rūpañhi vedanānissayattā bhājanaṭṭhāniyaṃ, vedanā bhuñjitabbattā bhojanaṭṭhāniyā, saññā vedanāssādalābhahetuttā byañjanaṭṭhāniyā, saṅkhārā abhisaṅkharaṇato bhattakārakaṭṭhāniyā, viññāṇaṃ upabhuñjakattā bhuñjakaṭṭhāniyaṃ. Ettāvatā ca adhippetatthasiddhīti pañceva vuttā. Desanākkamepi idameva kāraṇaṃ yattha bhuñjati, yañca bhuñjati, yena ca bhuñjati, yo ca bhojako, yo ca bhuñjitā, tesaṃ anukkamena dassetukāmattā.
Upādānānaṃ gocarā khandhā upādānakkhandhā, te pana upādānavisayabhāvena gahitā rūpādayo pañcevāti vuttaṃ 『『rūpupādānakkhandho』』tyādi. Sabbasabhāgadhammasaṅgahatthaṃ hi sāsavā, anāsavāpi dhammā avisesato 『『pañcakkhandhā』』ti desitā. Vipassanābhūmisandassanatthaṃ pana sāsavāva 『『upādānakkhandhā』』ti. Yathā panettha vedanādayo sāsavā, anāsavā ca, na evaṃ rūpaṃ, ekantakāmāvacarattā. Sabhāgarāsivasena pana taṃ khandhesu desitaṃ, upādāniyabhāvena, pana rāsivasena ca upādānakkhandhesūti daṭṭhabbaṃ.

我來幫你直譯這段巴利文： 40. 說"此處七種攝"后,為再次顯示它而說"思惟與輕安"等。其中精進有九處,因為依四正勤、精進神通足、精進根、精進力、精進覺支、正精進有九種作用。念有八處,因為依四念處、念根、念力、念覺支、正念有八種作用。定有四處,因為依定根、定力、定覺支、正定有四種作用。慧有五處,因為依觀神通足、慧根、慧力、擇法覺支、正見有五種作用。信有二處,因為依信根、信力有二種作用。這是三十七殊勝法作為最上菩提分的殊勝分別。 41. 在八種出世間心中都有全部三十七法,或無思惟與喜,在第二禪無思惟,在第四五禪無喜,所以或無。在世間心中,在戒清凈等六清凈轉起時,隨其所應依彼彼作用的相應,有些在某處各別存在,或在某處不存在。菩提分攝釋畢。一切攝釋 42. "蘊"是過去、未來、現在等差別的彼彼同類諸法以聚集義合為一。所以世尊說:"合集、攝略彼等為一,此稱為色蘊"等。這些蘊依容器、食物、調味、廚師、食者的分別而說為五,所以說"色蘊"等。因為色是受的所依故如容器,受因是所受用故如食物,想因是受味獲得的因故如調味,行因造作故如廚師,識因是受用者故如食者。如此已成就所欲義,所以說五種。在說法次第中也是這個原因,因為欲顯示在何處受用、受用何物、用何物受用、誰是使受用者、誰是受用者的次第。 43. "取蘊"是取的對象之蘊,它們是以取的境界性而攝取的色等五種,所以說"色取蘊"等。爲了攝一切同類法,所以有漏無漏諸法都不分別地說為"五蘊"。但爲了顯示觀的地,只說有漏為"取蘊"。如此受等是有漏無漏,但色不如是,因為完全是欲界。然而依同類聚集義說它在蘊中,而依可取性和聚集義說在取蘊中,應如是了知。

Āyatanti ettha taṃtaṃdvārārammaṇā cittacetasikā tena tena kiccena ghaṭṭenti vāyamanti, āyabhūte vā te dhamme etāni tanonti vitthārenti, āyataṃ vā saṃsāradukkhaṃ nayanti pavattenti, cakkhuviññāṇādīnaṃ kāraṇabhūtānīti vā āyatanāni. Apica loke nivāsaākarasamosaraṇasañjātiṭṭhānaṃ 『『āyatana』』nti vuccati, tasmā etepi taṃtaṃdvārikānaṃ, taṃtadārammaṇānañca cakkhuviññāṇādīnaṃ nivāsaṭṭhānatāya, tesameva ākiṇṇabhāvena pavattānaṃ ākaraṭṭhānatāya, dvārārammaṇato samosarantānaṃ samosaraṇaṭṭhānatāya, tattheva uppajjantānaṃ sañjātiṭṭhānatāya ca āyatanāni. Tāni pana dvārabhūtāni ajjhattikāyatanāni cha, ārammaṇabhūtāni ca bāhirāyatanāni chāti dvādasavidhānīti āha 『『cakkhāyatana』』ntyādi. Cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesesupi.

Ettha ajjhattikāyatanesu sanidassanasappaṭighārammaṇattā cakkhāyatanaṃ vibhūtanti taṃ paṭhamaṃ vuttaṃ, tadanantaraṃ anidassanasappaṭighārammaṇāni itarāni, tatthāpi asampattaggāhakasāmaññena cakkhāyatanānantaraṃ sotāyatanaṃ vuttaṃ, itaresu sīghataraṃ ārammaṇaggahaṇasamatthattā ghānāyatanaṃ paṭhamaṃ vuttaṃ. Purato ṭhapitamattassa hi bhojanādikassa gandho vātānusārena ghāne paṭihaññati, tadanantaraṃ pana padesavuttisāmaññena jivhāyatanaṃ vuttaṃ, tato sabbaṭṭhānikaṃ kāyāyatanaṃ, tato pañcannampi gocaraggahaṇasamatthaṃ manāyatanaṃ, yathāvuttānaṃ pana anukkamena tesaṃ tesaṃ ārammaṇāni rūpāyatanādīni vuttāni.

Attano sabhāvaṃ dhārentīti dhātuyo. Atha vā yathāsambhavaṃ anekappakāraṃ saṃsāradukkhaṃ vidahanti, bhārahārehi viya ca bhāro sattehi dhīyanti dhāriyanti, avasavattanato dukkhavidhānamattameva cetā, sattehi ca saṃsāradukkhaṃ anuvidhīyati etāhi, tathāvihitañca etāsveva mīyati ṭhapiyati, rasasoṇitādisarīrāvayavadhātuyo viya, haritālamanosilādiselāvayavadhātuyo viya ca ñeyyāvayavabhūtā cāti dhātuyo. Yathāhu –

『『Vidahati vidhānañca, dhīyate ca vidhīyate;

Etāya dhīyate ettha, iti vā dhātusammatā;

Sarīraselāvayava-dhātuyo viya dhātuyo』』ti.

Tā pana manāyatanaṃ sattaviññāṇadhātuvasena sattadhā bhinditvā avasesehi ekādasāyatanehi saha aṭṭhārasadhātū vuttāti āha 『『cakkhudhātū』』tyādi. Kamakāraṇaṃ vuttanayena daṭṭhabbaṃ.

我來助你直譯這段巴利文： 44. "處"是彼此門與所緣的心心所在此以彼彼作用撞擊、努力，或者這些擴充套件、開展彼等作為處的諸法，或者引導、轉起延長的輪迴苦，或者是眼識等的因，所以稱為處。而且在世間，住處、礦藏、彙集、生起處稱為"處"，因此這些也因為是彼彼門的、彼彼所緣的眼識等的住處性，是彼等充滿而轉起的礦藏處性，是從門與所緣彙集的彙集處性，以及是在彼處生起的生起處性而稱為處。它們作為門的內處有六種，作為所緣的外處有六種，共十二種，所以說"眼處"等。眼與彼處為眼處。其餘也如是。在此，在內處中因為眼處有可見有對的所緣故顯著，所以先說它，其次是無見有對所緣的其他處，在彼等中又因為與眼處有不到達所取的共性而在眼處后說耳處，在其餘中因為能更快取所緣而先說鼻處。因為只是放在前面的食物等的香通過風吹就衝擊到鼻，其次因為在部分轉起的共性而說舌處，然後是遍一切處的身處，然後是能取五種境的意處，如前所說的彼彼所緣的色處等則依次序而說。 45. "界"是持有自性。或者隨其所應多種輪迴苦安置，如負擔者被眾生擔持，因為無自在故僅是苦的安置，以及眾生依此等隨順輪迴苦，如是安置的也在此等中被度量安立，如液體、血等身體部分界，如雄黃、硃砂等巖石部分界，及作為所知部分，故為界。如說： "安置與安排，被擔持隨順，由此被安立，故稱為勝界，如身與巖界，故說為諸界。" 它們將意處分為七識界，與其餘十一處合為十八界，所以說"眼界"等。次第的原因應如前所說而了知。

Ariyakarattā ariyāni, tacchabhāvato saccānīti ariyasaccāni. Imāni hi cattāro paṭipannake, cattāro phalaṭṭheti aṭṭhaariyapuggale sādhenti asati saccappaṭivedhe tesaṃ ariyabhāvānupagamanato, sati ca tasmiṃ ekantena tabbhāvūpagamanato ca. Dukkhasamudayanirodhamaggānameva pana yathākkamaṃ bādhakattaṃ pabhavattaṃ nissaraṇattaṃ niyyānikattaṃ, nāññesaṃ, bādhakādibhāvoyeva ca dukkhādīnaṃ, na abādhakādibhāvo, tasmā aññatthābhāvatatthabyāpitāsaṅkhātena lakkhaṇena etāni tacchāni. Tenāhu porāṇā –

『『Bodhānurūpaṃ cattāro, chindante caturo male;

Khīṇadose ca cattāro, sādhentāriyapuggale.

『『Aññattha bādhakattādi, na hi etehi labbhati;

Nābādhakattametesaṃ, tacchānetānivetato』』ti.

Ariyānaṃ vā saccāni tehi paṭivijjhitabbattā, ariyassa vā sammāsambuddhassa saccāni tena desitattāti ariyasaccāni. Tāni pana saṃkiliṭṭhāsaṃkiliṭṭhaphalahetuvasena catubbidhānīti āha 『『cattāri ariyasaccānī』』tyādi. Tattha kucchitattā, tucchattā ca dukkhaṃ. Kammādipaccayasanniṭṭhāne dukkhuppattinimittatāya samudayo samudeti etasmā dukkhanti katvā, dukkhassa samudayo dukkhasamudayo. Dukkhassa anuppādanirodho ettha, etenāti vā dukkhanirodho. Dukkhanirodhaṃ gacchati, paṭipajjanti ca taṃ etāyāti dukkhanirodhagāminipaṭipadā.

Cetasikānaṃ, soḷasasukhumarūpānaṃ, nibbānassa ca vasena ekūnasattati dhammā āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātūti ca saṅkhaṃ gacchanti.

49.Sesācetasikāti vedanāsaññāhi sesā paññāsa cetasikā. Kasmā pana vedanāsaññā visuṃ katāti? Vaṭṭadhammesu assādatadupakaraṇabhāvato. Tebhūmakadhammesu hi assādavasappavattā vedanā, asubhe subhādisaññāvipallāsavasena ca tassā tadākārappavattīti tadupakaraṇabhūtā saññā, tasmā saṃsārassa padhānahetutāya etā vinibhujjitvā desitāti. Vuttañhetaṃ ācariyena –

『『Vaṭṭadhammesu assādaṃ, tadassādupasevanaṃ;

Vinibhujja nidassetuṃ, khandhadvayamudāhaṭa』』nti. (nāma. pari. 649);

Nanu ca āyatanadhātūsu nibbānaṃ saṅgahitaṃ, khandhesu kasmā na saṅgahitanti āha 『『bhedābhāvenā』』tyādi. Atītādibhedabhinnānañhi rāsaṭṭhena khandhavohāroti nibbānaṃ bhedābhāvato khandhasaṅgahato nissaṭaṃ, vinimuttantyattho.
Channaṃ dvārānaṃ, channaṃ ārammaṇānañca bhedena āyatanāni dvādasa bhavanti, channaṃ dvārānaṃ channaṃ ārammaṇānaṃ tadubhayaṃ nissāya uppannānaṃ tattakānameva viññāṇānaṃ pariyāyena kamena dhātuyo aṭṭhārasa bhavanti.
Tisso bhūmiyo imassāti tibhūmaṃ, tibhūmaṃyeva tebhūmakaṃ. Vattati ettha kammaṃ, tabbipāko cāti vaṭṭaṃ. Taṇhāti kāmataṇhādivasena tividhā, puna chaḷārammaṇavasena aṭṭhārasavidhā, atītānāgatapaccuppannavasena catupaññāsavidhā, ajjhattikabāhiravasena aṭṭhasatappabhedā taṇhā. Kasmā pana aññesupi dukkhahetūsu santesu taṇhāyeva samudayoti vuttāti? Padhānakāraṇattā. Kammavicittatāhetubhāvena, hi kammasahāyabhāvūpagamanena ca dukkhavicittatākāraṇattā taṇhā dukkhassa visesakāraṇanti . Maggo dukkhanirodhagāminipaṭipadānāmena vutto maggo lokuttaro matoti maggoti puna maggaggahaṇaṃ yojetabbaṃ.

我來幫你直譯這段巴利文： 46. "聖諦"是因造作高尚而為聖，因真實性而為諦。因為這些成就四向、四果八種聖者，因為無有諦證悟時不能達到聖者性，有諦證悟時必定達到彼性。只有苦、集、滅、道依次為逼迫性、生起性、出離性、出世性，非其他，而且只有苦等是逼迫等性，非不逼迫等性，所以這些依無他處性和遍此處性的相而為真實。所以古師說： "隨覺四聖諦，能斷四種垢，成就四種人，諸漏已滅盡。他處無逼迫，等性此得見，非不逼迫等，故說為真實。" 或"聖諦"是聖者的諦因應被證悟，或是聖正等覺者的諦因被他宣說。它們依染污、非染污、果、因而有四種，所以說"四聖諦"等。其中因可厭、空虛而為苦。"集"因業等緣聚集而為苦生起因，故說苦之集為苦集。苦的不生滅在此、由此，故為苦滅。趣向苦滅、行道于彼，故為趣苦滅道。 47. 依心所、十六細色、涅槃等六十九法在處中稱為法處，在界中稱為法界。 49. "其餘心所"是除受想外的五十心所。為何受想分別說？因為在輪迴法中是樂味及其助緣。因為在三界法中受依樂味而轉起，想因不凈中凈等想顛倒而使其以彼相轉起，所以是其助緣，因此爲了顯示它們是輪迴的主要因而分別說。所以阿阇黎說： "為顯輪迴法，樂味及隨從，分別而宣說，此二種蘊聚。" 50. 問：涅槃已攝入處界中，為何不攝入蘊中？答："因無差別"等。因為以聚義稱為蘊是對過去等差別分別者說的，所以涅槃因無差別而出離蘊攝，即是超出之義。 51. 處依六門、六所緣的差別而有十二種，界依六門、六所緣及依彼二而生起的同等數量識的次第而有十八種。 52. "有三地"為三地，即是三界。輪迴是業及其異熟在此轉起。"愛"依欲愛等有三種，又依六所緣有十八種，依過去未來現在有五十四種，依內外有一百零八種差別。問：既有其他苦因，為何只說愛為集？答：因為是主要因。因為作為業差別的因及成為業的助伴，而為苦差別的因，所以愛是苦的特殊因。"道"以趣苦滅道之名所說的道是出世間，所以應再加"道"字。

53.Maggayuttā aṭṭhaṅgikavinimuttā sesā maggasampayuttā phassādayo phalañceva sasampayuttanti ete catūhi saccehi vinissaṭā viniggatā nippariyāyato, pariyāyato pana aññātāvindriyaniddesepi 『『maggaṅgaṃ maggapariyāpanna』』nti (dha. sa. 555) vuttattā phaladhammesu sammādiṭṭhādīnaṃ maggasacce, itaresañca maggaphalasampayuttānaṃ saṅkhāradukkhasāmaññena dukkhasacce saṅgaho sakkā kātuṃ. Evañhi sati saccadesanāyapi sabbasaṅgāhikatā upapannā hoti. Kasmā panete khandhādayo bahū dhammā vuttāti? Bhagavatāpi tatheva desitattā. Bhagavatāpi kasmā tathā desitāti? Tividhasattānuggahassa adhippetattā. Nāmarūpatadubhayasammuḷhavasena hi tikkhanābhitikkhamudindriyavasena, saṅkhittamajjhimavitthārarucivasena ca tividhā sattā. Tesu nāmasammuḷhānaṃ khandhaggahaṇaṃ nāmassa tattha catudhā vibhattattā, rūpasammuḷhānaṃ āyatanaggahaṇaṃ rūpassa tattha aḍḍhekādasadhā vibhattattā, ubhayamuḷhānaṃ dhātuggahaṇaṃ ubhayesampi tattha vitthārato vibhattattā, tathā tikkhindriyānaṃ, saṅkhittarucikānañca khandhāggahaṇantyādi yojetabbaṃ. Taṃ panetaṃ tividhampi pavattinivattitadubhayahetuvasena diṭṭhameva upakārāvahaṃ. No aññathāti saccaggahaṇanti daṭṭhabbaṃ.

Sabbasaṅgahavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Samuccayaparicchedavaṇṇanā niṭṭhitā.

Paccayaparicchedavaṇṇanā
Idāni yathāvuttanāmarūpadhammānaṃ paṭiccasamuppādapaṭṭhānanayavasena paccaye dassetuṃ 『『yesa』』ntyādi āraddhaṃ. Yesaṃ paccayehi saṅkhatattā saṅkhatānaṃ paccayuppannadhammānaṃ ye paccayadhammā yathā yenākārena paccayā ṭhitiyā, uppattiyā ca upakārakā, taṃ vibhāgaṃ tesaṃ paccayuppannānaṃ, tesaṃ paccayānaṃ, tassa ca paccayākārassa pabhedaṃ iha imasmiṃ samuccayasaṅgahānantare ṭhāne yathārahaṃ taṃtaṃpaccayuppannadhamme sati taṃtaṃpaccayānaṃ taṃtaṃpaccayabhāvākārānurūpaṃ idāni pavakkhāmīti yojanā.
Tattha paccayasāmaggiṃ paṭicca samaṃ gantvā phalānaṃ uppādo etasmāti paṭiccasamuppādo, paccayākāro. Nānappakārāni ṭhānāni paccayā etthātyādinā paṭṭhānaṃ, anantanayasamantapaṭṭhānamahāpakaraṇaṃ, tattha desitanayo paṭṭhānanayo.

3.Tatthāti tesu dvīsu nayesu. Tassa paccayadhammassa bhāvena bhavanasīlassa bhāvo tabbhāvabhāvībhāvo, soyeva ākāramattaṃ, tena upalakkhito tabbhāvabhāvībhāvākāramattopalakkhito. Eteneva tadabhāvābhāvākāramattopalakkhitatāpi atthato dassitā hoti. Anvayabyatirekavasena hi paccayalakkhaṇaṃ dassetabbaṃ. Tenāha bhagavā – 『『imasmiṃ sati idaṃ hoti, imassuppādā idamuppajjati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī』』ti (ma. ni. 1.404, 406; saṃ. ni.

我來助你直譯這段巴利文： 53. 道相應的除八支外其餘的道相應觸等和果及其相應法，這些從四諦完全超出、離開，就究竟義而言。但就方便義而言，因在具知根的解說中說"道支、道所攝"，所以果法中的正見等可攝入道諦，其他道果相應法以行苦的共性可攝入苦諦。如此則諦的教說也成就攝一切性。為何說這些蘊等眾多法？因為世尊也如是說。為何世尊如是說？因為意在攝受三種有情。因為依迷於名、色及二者，以及依利根、極利根、鈍根，以及樂略、中、廣而有三種有情。在彼等中,對迷於名者說蘊攝因名在其中分為四種，對迷於色者說處攝因色在其中分為十一種半，對迷於二者說界攝因二者在其中廣分別，同樣對利根者和樂略者等說蘊攝等應如是配合。而這三種依轉起、還滅及二者之因而見即能帶來利益，不依其他，故應知攝為諦。一切攝釋畢。如是阿毗達摩義廣釋名阿毗達摩義攝類釋第七攝集品釋畢第八緣品釋 1. 現在爲了顯示如前所說名色諸法依緣起和發趣理的諸緣而開始說"彼等"等。對彼等由諸緣所造作故為有為的緣生諸法，彼等緣法以何方式對住立和生起有助益的彼分別，即彼等緣生法、彼等諸緣及彼緣行相的差別，在此攝集分別之後適當地依彼彼緣生法而有彼彼諸緣的彼彼緣性行相，現在我將說。 2. 其中，依緣和合而等起彼果的生起由此，故為緣起，即緣行相。有種種行處的緣於此等為發趣，即無邊理、全面發趣大論，在彼中所說的理為發趣理。 3. "其中"是在彼二種理中。由彼緣法的有而有的存在為以彼有而有，即以此為相而已，由此標識為以彼有而有相標識。由此即顯示由義標識為以彼無而無相。因為應依順理逆理而顯示緣相。所以世尊說："此有則彼有，此生則彼生。此無則彼無，此滅則彼滅。"

2.21; udā. 1, 2). Paṭicca phalaṃ eti etasmāti paccayo. Tiṭṭhati phalaṃ ettha tadāyattavuttitāyāti ṭhiti, āhacca visesetvā pavattā paccayasaṅkhātā ṭhiti āhaccapaccayaṭṭhiti. Paṭiccasamuppādanayo hi tabbhāvabhāvībhāvākāramattaṃ upādāya pavattattā hetādipaccayaniyamavisesaṃ anapekkhitvā avisesatova pavattati, ayaṃ pana hetāditaṃtaṃpaccayānaṃ tassa tassa dhammantarassa taṃtaṃpaccayabhāvasāmatthiyākāravisesaṃ upādāya visesetvā pavattoti āhaccapaccayaṭṭhitimārabbha pavuccatīti. Keci pana 『『āhacca kaṇṭhatāluādīsu paharitvā vuttā ṭhiti āhaccapaccayaṭṭhitī』』ti vaṇṇenti. Taṃ pana savanamatteneva tesaṃ avahasitabbavacanataṃ pakāseti. Na hi paṭiccasamuppādanayo, añño vā koci nayo kaṇṭhatāluādīsu anāhacca desetuṃ sakkāti. Vomissetvāti paṭṭhānanayampi paṭiccasamuppādeyeva pakkhipitvā tabbhāvabhāvībhāvena hetādipaccayavasena ca missetvā ācariyā saṅgahakārādayo papañcenti vitthārenti, mayaṃ pana visuṃ visuṃyeva dassayissāmātyadhippāyo.

Paṭiccasamuppādanayavaṇṇanā

我來幫你直譯這段巴利文： "緣"是依此而果來。"住立"是果依於此而住立,因其轉起依賴於彼。"現前緣住立"是以緣為名而特別現前轉起的住立。因為緣起理依以彼有而有相而轉起,所以不觀待因等緣的特定限定而無差別地轉起,而此則依各各因等諸緣對彼彼他法的各各緣性功能行相差別而特別轉起,所以依現前緣住立而說。有些人註釋說:"現前緣住立是觸擊喉、腭等而說的住立。"但這只是聽聞就顯示他們的話應該被嘲笑。因為緣起理或任何其他理都不可能不觸擊喉、腭等而說法。"混合"是阿阇黎們把發趣理也放入緣起中,以彼有而有和以因等緣而混合而廣說,但我們將各別顯示,此為意趣。緣起理釋

Na vijānātīti avijjā, avindiyaṃ vā kāyaduccaritādiṃ vindati paṭilabhati, vindiyaṃ vā kāyasucaritādiṃ na vindati, veditabbaṃ vā catusaccādikaṃ na viditaṃ karoti, avijjamāne vā javāpeti, vijjamāne vā na javāpetīti avijjā, catūsu ariyasaccesu pubbantādīsu catūsu aññāṇassetaṃ nāmaṃ. Avijjā eva paccayo avijjāpaccayo. Tato avijjāpaccayā saṅkhatamabhisaṅkharontīti saṅkhārā, kusalākusalakammāni. Te tividhā puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāroti. Tatthakāmarūpāvacarā terasa kusalacetanā puññābhisaṅkhāro, dvādasa akusalacetanā apuññābhisaṅkhāro, catasso āruppacetanā āneñjābhisaṅkhāroti evametā ekūnatiṃsa cetanā saṅkhārā nāma. Paṭisandhivasena ekūnavīsatividhaṃ, pavattivasena dvattiṃsavidhaṃ vipākacittaṃ viññāṇaṃ nāma. Nāmañca rūpañca nāmarūpaṃ. Tattha nāmaṃ idha vedanādikkhandhattayaṃ, rūpaṃ pana bhūtupādāyabhedato duvidhaṃ kammasamuṭṭhānarūpaṃ, tadubhayampi idha paṭisandhiviññāṇasahagatanti daṭṭhabbaṃ. Nāmarūpapaccayāti ettha nāmañca rūpañca nāmarūpañca nāmarūpanti sarūpekaseso veditabbo. Cakkhādīni cha ajjhattikāyatanāni, kesañci matena rūpādīni cha bāhirāyatanānipi vā āyatanaṃ nāma. Cha āyatanāni ca chaṭṭhāyatanañca saḷāyatanaṃ. Cakkhusamphassādivasena chadvāriko phasso phasso nāma. Sukhadukkhupekkhāvasena tividhā vedanā.

Kāmataṇhā bhavataṇhā vibhavataṇhāti tividhā taṇhā. Chaḷārammaṇādivasena pana aṭṭhasatappabhedā honti kāmupādānādivasena cattāri upādānāni. Ettha ca dubbalā taṇhā taṇhā nāma, balavatī upādānaṃ. Asampattavisayapatthanā vā taṇhā tamasi corānaṃ hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ corānaṃ hatthappattassa gahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā, santosappaṭipakkhaṃ upādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ upādānanti ayametesaṃ viseso. Kammabhavo upapattibhavoti duvidho bhavo. Tattha paṭhamo bhavati etasmā phalanti bhavo, so kāmāvacarakusalākusalādivasena ekūnatiṃsavidho. Dutiyo pana bhavatīti bhavo, so kāmabhavādivasena navavidho. Upādānapaccayā bhavoti cettha upapattibhavopi adhippeto. Bhavapaccayā jātīti kammabhavova. So hi jātiyā paccayo hoti, na itaro. So hi paṭhamābhinibbattakkhandhasabhāvo jātiyeva, na ca tadeva tassa kāraṇaṃ yuttaṃ. Tesaṃ tesaṃ sattānaṃ taṃtaṃgatiādīsu attabhāvapaṭilābho jāti. Tathānibbattassa ca attabhāvassa purāṇabhāvo jarā. Etasseva ekabhavaparicchinnassa pariyosānaṃ maraṇaṃ. Ñātibyasanādīhi phuṭṭhassa cittasantāpo soko. Tasseva vacīpalāpo paridevo. Kāyikadukkhavedanā dukkhaṃ. Mānasikadukkhavedanā domanassaṃ. Ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito bhuso āyāso upāyāso.

我來完整直譯這段巴利文： 4. "無明"是不知，或獲得、取得不應獲得的身惡行等，或不獲得應獲得的身善行等，或不使應知的四諦等成為已知，或在不存在中令轉起，或在存在中不令轉起，這是對四聖諦和前際等四種無知的名稱。無明即是緣為無明緣。從彼無明緣而造作有為為行，即善不善業。它們有三種:福行、非福行、不動行。其中欲界色界十三善思為福行，十二不善思為非福行，四無色思為不動行，如是這些二十九思名為行。依結生的十九種，依轉起的三十二種異熟心名為識。名與色為名色。其中此處名是受等三蘊，色則依界和所造的差別有二種業生色，此二者都應知是與結生識俱生。"緣名色"中，應知名與色與名色為名色是省略同體。眼等六內處，或依某些人的見解也包括色等六外處名為處。六處和第六處為六處。依眼觸等六門的觸名為觸。依樂、苦、舍三種受為受。欲愛、有愛、非有愛為三種愛。依六所緣等則有一百零八種差別。依欲取等有四種取。此中弱的愛名為愛，強的為取。或對未得境界的希求為愛如盜賊在黑暗中伸手，對已得境界的執取為取如盜賊抓取已到手的。愛與少欲相反，取與知足相反。愛是尋求苦的根本，取是守護苦的根本，這是它們的差別。有為業有和生有二種。其中第一種"由此有果"為有，它依欲界善不善等有二十九種。第二種"存在"為有，它依欲有等有九種。"緣取有有"中也包含生有。"緣有有生"只是業有。因為它是生的緣，不是其他。因為它的自性就是最初生起蘊的生，而它不適合成為自己的因。彼彼有情在彼彼趣等中獲得自體為生。如是已生自體的老態為老。此一有限定的終結為死。為親戚災難等所觸的心憂惱為愁。彼之語言悲嘆為悲。身苦受為苦。心苦受為憂。為親戚災難等所觸而由極度心苦所生的大憂惱為惱。

Ettha ca satipi vatthārammaṇādike paccayantare avijjādiekekapaccayaggahaṇaṃ padhānabhāvato, pākaṭabhāvato cāti daṭṭhabbaṃ. Ettha ca avijjānusayiteyeva santāne saṅkhārānaṃ vipākadhammabhāvena pavattanato avijjāpaccayāsaṅkhārāsambhavanti, viññāṇañca saṅkhārajanitaṃ hutvā bhavantare patiṭṭhāti. Na hi janakābhāve tassuppatti siyā, tasmā saṅkhārapaccayā viññāṇaṃ. Nāmarūpañca pubbaṅgamādhiṭṭhānabhūtaviññāṇupatthaddhaṃ paṭisandhipavattīsu patiṭṭhahatīti viññāṇapaccayānāmarūpaṃ, saḷāyatanañca nāmarūpanissayameva chabbidhaphassassa dvārabhāvena yathārahaṃ pavattati, no aññathāti nāmarūpapaccayā saḷāyatanaṃ. Phasso ca saḷāyatanasambhaveyeva ārammaṇaṃ phusati. Na hi dvārābhāve tassuppatti siyāti saḷāyatanapaccayā phasso. Iṭṭhāniṭṭhamajjhattañca ārammaṇaṃ phusantoyeva vedanaṃ vedayati, no aññathāti phassapaccayā vedanā. Vedanīyesu ca dhammesu assādānupassino vedanāhetukā taṇhā samuṭṭhātīti vedanāpaccayā taṇhā. Taṇhāsinehapipāsitāyeva ca upādāniyesu dhammesu upādāya daḷhabhāvāya saṃvattanti. Taṇhāya hi rūpādīni assādetvā assādetvā kāmesu pātabyataṃ āpajjantīti taṇhā kāmupādānassa paccayo. Tathā rūpādibhedegadhito 『『natthi dinna』』ntyādinā micchādassanaṃ saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmāsaṃ khandhesu attattaniyagāhabhūtaṃ attavādadassanadvayañca gaṇhāti, tasmā diṭṭhupādādīnampi paccayoti taṇhāpaccayā upādānaṃ. Yathārahaṃ sampayogānusayavasena upādānapatiṭṭhitāyeva sattā kammāyūhanāya saṃvattantīti upādānaṃ bhavassa paccayo. Upapattibhavasaṅkhātā ca jāti kammabhavahetukāyeva . Bījato aṅkuro viya tattha tattha samupalabbhatīti bhavo jātiyā paccayo nāma. Sati ca jātiyā eva jarāmaraṇasambhavo. Na hi ajātānaṃ jarāmaraṇasambhavo hotīti jāti jarāmaraṇānaṃ paccayoti evametesaṃ tabbhāvabhāvībhāvo daṭṭhabbo.

Evametassa kevalassa dukkhakkhandhassa samudayo hotīti yathāvuttena paccayaparamparavidhinā, na pana issaranimmānādīhi etassa vaṭṭasaṅkhātassa kevalassa sukhādīhi asammissassa, sakalassa vā dukkhakkhandhassa dukkharāsissa na sukhasubhādīnaṃ samudayo nibbatti hoti. Ettha imasmiṃ paccayasaṅgahādhikāre.

Atati satataṃ gacchati pavattatīti addhā, kālo.

6.Avijjāsaṅkhārā atīto addhā atītabhavapariyāpannahetūnamevettha adhippetattā, addhāggahaṇena ca avijjādīnaṃ dhammānameva gahaṇaṃ tabbinimuttassa kassaci kālassa anupalabbhanato. Niruddhānuppādā eva hi dhammā atītānāgatakālavasena uppādādikkhaṇattayapariyāpannā ca paccuppannakālavasena voharīyanti. Jātijarāmaraṇaṃ anāgato addhā paccuppannahetuto anāgate nibbattanato. Majjhe paccuppanno addhā atītahetuto idha nibbattanakaphalasabhāvattā, anāgataphalassa idha hetusabhāvattā ca majjhe viññāṇādīni aṭṭhaṅgāni paccuppanno addhā.

Nanu sokaparidevādayopi aṅgabhāvena vattabbāti āha 『『sokādivacana』』ntyādi. Sokādivacanaṃ jātiyā nissandassa amukhyaphalamattassa nidassanaṃ, na pana visuṃ aṅgadassanantyattho.

我來幫你直譯這段巴利文：此中雖有所依、所緣等其他緣,但取無明等一一緣是因為主要性和顯著性而應知。此中在有無明隨眠的相續中,行以異熟法的方式轉起,所以有無明緣行,而識作為行所生而在另一有中住立。因為沒有能生者就不會有其生起,所以行緣識。名色依止作為前導的識而在結生和轉起中住立,所以識緣名色,六處只依名色而以六種觸的門的方式隨應轉起,不依其他,所以名色緣六處。觸只在六處生起時觸所緣。因為無有門就不會有其生起,所以六處緣觸。只在觸可意、不可意、中性所緣時感受受,不依其他,所以觸緣受。在可受法中隨觀樂味者以受為因而生起愛,所以受緣愛。只有為愛之潤渴者對可取法而趣向堅固性。因為由愛一再樂味色等而趣向于欲中沉淪,所以愛是欲取的緣。如是耽著色等差別者以"無佈施"等邪見,欲從輪迴解脫而於非清凈道執著為清凈道,以及於蘊中執著我我所的二種我論見,所以也是見取等的緣,故愛緣取。依相應和隨眠而住于取的有情趣向造作業,所以取是有的緣。稱為生有的生只以業有為因。如種子生芽一樣在彼彼處可得,所以有名為生的緣。只有生才有老死的生起。因為無生者不會有老死的生起,所以生是老死的緣。如是應知這些為以彼有而有。 "如是此純苦蘊的生起"是以如前所說緣相續的方式,而不是由大自在天的創造等,這稱為輪迴的純粹的、不雜樂等的或全部的苦蘊、苦聚不是樂凈等的生起。此中在此緣攝章中。 5. "世"是恒常行去、轉起,即時間。 6. 無明行是過去世,因為此中只意指過去有所攝的諸因,而以世的語詞只取無明等諸法,因為離此不可得任何時間。因為只有已滅未生的諸法依過去未來時,以及攝於生住滅三剎那的依現在時而言說。生老死是未來世,因為從現在因而在未來生起。中間是現在世,因為是從過去因而在此生起果的自性,以及是未來果在此的因的自性,所以中間的識等八支是現在世。 8. 難道不應說愁悲等也是支分?答:"愁等語"等。愁等語是顯示生之等流的非主要果而已,不是顯示別的支分,此為其義。

9.Taṇhupādānabhavāpigahitā hontīti kilesabhāvasāmaññato avijjāggahaṇena taṇhupādānāni, kammabhavasāmaññato saṅkhāraggahaṇena kammabhavo gahito. Tathā taṇhupādānabhavaggahaṇena ca avijjāsaṅkhārā gahitāti sambandho. Etthāpi vuttanayena tesaṃ gahaṇena tesaṃ saṅgaho daṭṭhabbo, viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāva jātijarāmaraṇanti ca vuttāti āha 『『jātijarāmaraṇaggahaṇenā』』tyādi.

10.Atīte hetavo pañcāti sarūpato vuttānaṃ dvinnaṃ avijjāsaṅkhārānaṃ, saṅgahavasena gahitānaṃ tiṇṇaṃ taṇhupādānabhavānañca vasena paccuppannaphalassa paccayā atītabhave nibbattā hetavo pañca, idāni phalapañcakanti atītahetupaccayā idha paccuppanne nibbattaṃ viññāṇādiphalapañcakaṃ. Idāni hetavo pañcāti sarūpato vuttānaṃ taṇhādīnaṃ tiṇṇaṃ, saṅgahato laddhānaṃ avijjāsaṅkhārānaṃ dvinnañca vasena āyatiṃ phalassa paccayā idāni hetavo pañca. Āyatiṃ phalapañcakanti jātijarāmaraṇaggahaṇena vuttaṃ paccuppannahetupaccayā anāgate nibbattanakaviññāṇādiphalapañcakanti evaṃ vīsati atītādīsu tattha tattha ākiriyantīti ākārā.

Atītahetūnaṃ, idāni phalapañcakassa ca antarā eko sandhi, idāni phalapañcakassa, idāni hetūnañca antarā eko, idāni hetūnaṃ, āyatiṃ phalassa ca antarā ekoti evaṃ tisandhi. Vuttañhetaṃ – 『『saṅkhāraviññāṇānamantarā eko, vedanātaṇhānamantarā eko, bhavajātīnamantarā eko sandhī』』ti. Ettha hi hetutophalassa avicchedappavattibhāvato hetuphalasambandhabhūto paṭhamo sandhi, tathā tatiyo, dutiyo pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayoti. Saṅkhipīyanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, atītahetu, etarahi vipāko, etarahi hetu āyatiṃ vipākoti cattāro saṅkhepāti catusaṅkhepā.

11.Kammabhavasaṅkhāto bhavekadesoti ettha āyatiṃ paṭisandhiyā paccayacetanā bhavo nāma, purimakammabhavasmiṃ idha paṭisandhiyā paccayacetanā saṅkhārāti veditabbā. Avasesā cāti viññāṇādipañcakajātijarāmaraṇavasena sattavidhā paccuppannaphalavasena vuttadhammā. Upapattibhavasaṅkhāto bhavekadesoti pana anāgatapariyāpannā veditabbā. Bhava-saddena kammabhavassapi vuccamānattā bhavekadesa-saddo vutto.

Pubbantassa avijjā mūlaṃ. Aparantassa taṇhā mūlanti āha avijjātaṇhāvasena dve mūlānī』』ti.

13.Tesameva avijjātaṇhāsaṅkhātānaṃ vaṭṭamūlānaṃ nirodhena anuppādadhammatāpattiyā saccappaṭivedhato siddhāya appavattiyā vaṭṭaṃ nirujjhati. Abhiṇhaso abhikkhaṇaṃ jarāmaraṇasaṅkhātāya mucchāya pīḷitānaṃ sattānaṃ sokādisamappitānaṃ kāmāsavādiāsavānaṃ samuppādato puna avijjā ca pavattati. 『『Āsavasamudayā avijjāsamudayo』』ti (ma. ni. 1.103) hi vuttaṃ. Etena avijjāyapi paccayo dassito hoti, itarathā paṭiccasamuppādacakkaṃ abaddhaṃ siyāti. Iccevaṃ vuttanayena ābaddhaṃ avicchinnaṃ anādikaṃ ādirahitaṃ tibhūmakapariyāpannattā tebhūmakaṃ kilesakammavipākavasena tivaṭṭabhūtaṃ paṭiccasamuppādoti paṭṭhapesi paññapesi mahāmuni sammāsambuddho.

Paṭiccasamuppādanayavaṇṇanā niṭṭhitā.

Paṭṭhānanayavaṇṇanā

我來助你直譯這段巴利文： 9. "也包括愛取有"是因煩惱性的共同而以無明攝取愛取,因業有的共同而以行攝取業有。同樣以愛取有的攝取而取無明行,此為關聯。此中也應如前所說以彼等的攝取而攝彼等,以及說識名色六處觸受的生老壞為生老死,所以說"以生老死的攝取"等。 10. "過去五因"是依直說的二種無明行,及依攝取而取的三種愛取有,作為現在果的緣而在過去有生起的五因,"現在五果"是由過去因緣而在此現在生起的識等五果。"現在五因"是依直說的愛等三種,及由攝取而得的無明行二種,作為未來果的緣而現在的五因。"未來五果"是以生老死攝取而說的由現在因緣而在未來生起的識等五果,如是二十種在過去等處處顯現為行相。過去因與現在五果之間一個結合,現在五果與現在因之間一個,現在因與未來果之間一個,如是三個結合。因為說:"行識之間一個,受愛之間一個,有生之間一個結合"。此中因為從因到果無間斷轉起故第一個是因果關係的結合,第三個也如是,第二個則因為從果到因無間斷轉起故是果因關係的結合。因為果法也是其他因性法的緣。"攝"是在此攝無明等和識等,即過去因、現在異熟、現在因、未來異熟四攝,故為四攝。 11. "稱為業有的有之一分"中,應知未來結生的緣思名為有,前業有中此結生的緣思為行。"其餘"是依識等五種和生老死七種說為現在果的諸法。而"稱為生有的有之一分"應知是屬未來。因為以有字也說業有,所以說有之一分字。 12. 無明是前際的根本,愛是后際的根本,所以說"依無明愛二根本"。 13. 由彼等稱為無明愛的輪迴根本的滅,由證諦而成就的不生法性的不轉起,輪迴滅。對常常被稱為老死的昏迷所逼惱、被愁等所逼迫的諸有情,由欲漏等諸漏的生起而又無明轉起。因為說:"由諸漏集而無明集"。由此也顯示無明的緣,否則緣起輪就不相連。如是依所說方式,大牟尼正等覺建立、宣說相連、不斷、無始、無初,因攝屬三地故為三地,依煩惱業異熟故為三輪的緣起。緣起理釋畢。發趣理釋

Evaṃ paṭiccasamuppādanayaṃ vibhāgato dassetvā idāni paṭṭhānanayaṃ dassetuṃ 『『hetupaccayo』』tyādi vuttaṃ. Tattha hinoti patiṭṭhāti etenāti hetu. Anekatthattā dhātusaddānaṃ hi-saddo idha patiṭṭhatthoti daṭṭhabbo. Hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ abhiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati pavattati vuddhiṃ virūḷhiṃ āpajjatīti hetu. Hetu ca so paccayo cāti hetupaccayo. Hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. Mūlaṭṭhena hetu, upakāraṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo. So pana pavatte cittasamuṭṭhānānaṃ, paṭisandhiyaṃ kammasamuṭṭhānānañca rūpānaṃ ubhayattha sampayuttānaṃ nāmadhammānañca rukkhassa mūlāni viya suppatiṭṭhitabhāvasādhanasaṅkhātamūlaṭṭhena upakārakā cha dhammāti daṭṭhabbaṃ.

Ālambīyati dubbalena viya daṇḍādikaṃ cittacetasikehi gayhatīti ārammaṇaṃ. Cittacetasikā hi yaṃ yaṃ dhammaṃ ārabbha pavattanti, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayo nāma. Na hi so dhammo atthi, yo cittacetasikānaṃ ārammaṇapaccayabhāvaṃ na gaccheyya. Attādhīnappavattīnaṃ patibhūto paccayo adhipatipaccayo.

Na vijjati paccayuppannena saha antaraṃ etassa paccayassāti anantarapaccayo. Saṇṭhānābhāvena suṭṭhu anantarapaccayo samanantarapaccayo. Attano attano anantaraṃ anurūpacittuppādajananasamattho purimapurimaniruddho dhammo 『『anantarapaccayo』』, 『『samanantarapaccayo』』ti ca vuccati. Byañjanamatteneva hi nesaṃ viseso. Atthato pana ubhayampi samanantaraniruddhassevādhivacanaṃ. Na hi tesaṃ atthato bhedo upalabbhati . Yaṃ pana keci vadanti 『『atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo』』ti, taṃ 『『nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā samanantarapaccayena paccayo』』tyādīhi (paṭṭhā. 1.

我來幫你直譯這段巴利文： 14. 如是分別顯示緣起理后，現在為顯示發趣理而說"因緣"等。其中"因"是由此而住立。因為根詞有多義，此中hi字應知為住立義。或以此為業因而上輸養分，如以根而樹獲得彼緣之果、轉起、增長、生長，故為因。因且是緣為因緣。是說作為因而為緣，以因性而為緣。以根本義為因，以助益義為緣，簡言之，以根本義而助益的法為因緣。而它應知如樹根一般，在轉起時對心所生色，在結生時對業所生色，在兩者中對相應名法，以成就善住立性稱為根本義而助益的六法。所緣是為心心所所取，如弱者所依杖等。因為心心所緣取何何法轉起，彼彼法對彼彼法名為所緣緣。因為沒有任何法不成為心心所的所緣緣。增上緣是對依自轉起者作為保證的緣。無間緣是此緣與緣生法之間無有間隔。等無間緣是由無間隔性而善無間緣。先先滅去的法能生起隨順的自己各自無間心生起，稱為"無間緣"和"等無間緣"。因為它們只在文字上有差別。而由義則兩者都是等無間滅的名稱。因為它們在義上找不到差別。有些人說"因義無間故為無間緣，因時無間故為等無間緣"，這與"對從滅定出來者，非想非非想處以等無間緣為果定的緣"等...;

1.417) virujjhati. Nevasaññānāsaññāyatanaṃ hi sattāhādikālaṃ niruddhaṃ phalasamāpattiyā samanantarapaccayo, tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Pubbadhammanirodhassa hi pacchājātadhammuppādanassa ca antarābhāvena uppādanasamatthatāya nirodho anantarapaccayatā, 『『idamito uddhaṃ, idaṃ heṭṭhā, idaṃ samantato』』ti attanā ekattaṃ upanetvā viya suṭṭhu anantarabhāvena uppādetuṃ samatthaṃ hutvā nirodho samanantarapaccayatāti evaṃ byañjanamattatova bhedo. Nirodhapaccayassapi hi nevasaññānāsaññāyatanassa asaññuppattiyā purimassa ca cuticittassa kālantarepi uppajjantānaṃ phalapaṭisandhīnaṃ antarā samānajātiyena arūpadhammena byavadhānābhāvato bhinnajātikānañca rūpadhammānaṃ byavadhānakaraṇe asamatthatāya nirantaruppādane ekattaṃ upanetvā viya uppādane ca samatthatā atthīti tesampi anantarasamanantarapaccayatā labbhati, tasmā dhammato avisesepi tathā tathā bujjhanakānaṃ veneyyānaṃ vasena upasaggatthavisesamattatova bhedo paccetabboti.

Attano anuppattiyā sahuppannānampi anuppattito pakāsassa padīpo viya sahuppannānaṃ sahuppādabhāvena paccayo sahajātapaccayo, arūpino catukkhandhā, cattāro mahābhūtā, paṭisandhikkhaṇe vatthuvipākā ca dhammā.

Aññamaññaṃ upatthambhayamānaṃ tidaṇḍaṃ viya attano upakārakadhammānaṃ upatthambhakabhāvena paccayo aññamaññapaccayo. Aññamaññatāvaseneva ca upakārakatā aññamaññapaccayatā, na sahajātamattenāti ayametesaṃ dvinnaṃ viseso. Tathā hi sahajātapaccayabhāvīyeva koci aññamaññapaccayo na hoti cittajarūpānaṃ sahajātapaccayabhāvino nāmassa upādārūpānaṃ sahajātapaccayabhāvīnaṃ mahābhūtānañca aññamaññapaccayabhāvassa anuddhaṭattā. Yadi hi sahajātabhāveneva attano upakārakānaṃ upakārakatā aññamaññapaccayatā siyā, tadā sahajātaaññamaññapaccayehi samānehi bhavitabbanti.

Cittakammassa paṭo viya sahajātanāmarūpānaṃ nissayabhūtā catukkhandhā, tarupabbatādīnaṃ pathavī viya ādhāraṇatoyeva sahajātarūpasattaviññāṇadhātūnaṃ yathākkamaṃ nissayā bhūtarūpaṃ, vatthu cāti ime nissayapaccayo nāma nissīyati nissitakehīti katvā, balavabhāvena nissayo paccayo upanissayapaccayo upa-saddassa atisayajotakattā, tassa pana bhedaṃ vakkhati.

Cha vatthūni, cha ārammaṇāni cāti ime paccayuppannato paṭhamaṃ uppajjitvā pavattamānabhāvena upakārako purejātapaccayo. Pacchājātapaccaye asati santānaṭṭhitihetubhāvaṃ āgacchantassa kāyassa upatthambhanabhāvena upakārakā pacchājātā cittacetasikā dhammā pacchājātapaccayo. So gijjhapotakasarīrānaṃ āhārāsā cetanā viya daṭṭhabbo.

我來助你直譯這段巴利文： 1.417）相違。因為非想非非想處雖已滅七日等時,仍為果定的等無間緣，所以不應執著，應知此中只由文字而有差異，不由義。因為以前法滅和後生法生之間無間隔而能生起，其滅為無間緣性；以"此在上，此在下，此在周圍"而如帶來自己的一性，由善無間性而能生起，其滅為等無間緣性，如是隻由文字而有差別。因為對於滅緣的非想非非想處，在無想生起和前死心之後雖隔時間而生起的果結生之間，由同類無色法無間隔，而異類色法不能作間隔，故在無間生起中如帶來一性，而在生起中有能力，所以它們也得無間等無間緣性。因此雖在法上無差別，但由如是如是能覺悟的所化者，應知只由字首義的差別而有差別。俱生緣是如燈對光明，雖由自己不生起而俱生，而以俱生性為俱生者的緣，即無色四蘊、四大種、結生剎那的所依和異熟諸法。相互緣是如三支杖相互支援，以支援性為自己助益諸法的緣。而且只由相互性而有助益性為相互緣性，不只由俱生。這是這二者的差別。如是雖是俱生緣性而有些不成為相互緣，因為沒有說心生色的俱生緣性名、所造色的俱生緣性大種的相互緣性。如果只由俱生性對自己的助益者的助益性為相互緣性，則俱生緣和相互緣應該相同。依止緣即是能被所依者所依止，如畫師的布對俱生名色而為依止的四蘊，如地對樹山等，只由支援而為俱生色和七識界的依止的大種色和所依，即是依止緣。增上依止緣是以力量性為依止的緣，因為upa字表示殊勝，其差別將說。六所依和六所緣，這些以先於緣生法生起而轉起的方式助益者為前生緣。後生緣是如果無後生緣則不能成為相續住立因的身體，以支援性而助益的後生心心所法為後生緣。它應如對雛鷹身體的食慾思而見。

Purimapurimaparicitagantho viya uttarauttaraganthassa kusalādibhāvena attasadisassa paguṇabalavabhāvavisiṭṭhaattasamānajātiyatāgāhaṇaṃ āsevanaṃ, tena paccayā sajātiyadhammānaṃ sajātiyadhammāva āsevanapaccayo. Bhinnajātikā hi bhinnajātikehi āsevanapaguṇena paguṇabalavabhāvavisiṭṭhaṃ kusalādibhāvasaṅkhātaṃ attano gatiṃ gāhāpetuṃ na sakkonti, na ca sayaṃ tato gaṇhanti, te pana anantarātītāni lokiyakusalākusalāni ceva anāvajjanakiriyajavanāni cāti daṭṭhabbaṃ. Cittappayogasaṅkhātakiriyābhāvena sahajātānaṃ nānākkhaṇikānaṃ vipākānaṃ, kaṭattārūpānañca upakārikā cetanā kammapaccayo.

Attano nirussāhasantabhāvena sahajātanāmarūpānaṃ nirussāhasantabhāvāya upakārakā vipākacittacetasikā vipākapaccayo. Te hi payogena asādhetabbatāya kammassa kaṭattā nipphajjamānamattato nirussāhasantabhāvā honti, na kilesavūpasamasantabhāvā. Tathā santabhāvatoyeva hi bhavaṅgādayo dubbiññeyyā. Abhinipātasampaṭicchanasantīraṇamattā pana vipākā dubbiññeyyāva. Javanappavattiyāva nesaṃ rūpādiggahitatā viññāyati.

Rūpārūpānaṃ upatthambhakattena upakārakā cattāro āhārā āhārapaccayo. Satipi hi janakabhāve upatthambhakattameva āhārassa padhānakiccaṃ. Janayantopi āhāro avicchedavasena upatthambhento va janetīti upatthambhakabhāvo va āhārabhāvo. Tesu tesu kiccesu paccayuppannadhammehi attānaṃ anuvattāpanasaṅkhātādhipatiyaṭṭhena paccayo indriyapaccayo.

Ārammaṇūpanijjhānalakkhaṇūpanijjhānavasena upagantvā ārammaṇanijjhānakā vitakkādayo jhānapaccayo. Sugatito puññato, duggahito pāpato vā niyyānaṭṭhena upakārakā sammādiṭṭhādayo maggapaccayo.

Paramatthato bhinnāpi ekībhāvagatā viya ekuppādādibhāvasaṅkhātasampayogalakkhaṇena upakārakā nāmadhammā va sampayuttapaccayo. Aññamaññasambandhatāya yuttāpi samānā vippayuttabhāvena visaṃsaṭṭhatāya nānattupagamanena upakārakā vatthucittacetasikā vippayuttapaccayo.

Paccuppannasabhāvasaṅkhātena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārakā 『『sahajātaṃ purejāta』』ntyādinā vakkhamānadhammā atthipaccayo. Satipi hi janakatte ṭhitiyaṃyeva sātisayo atthipaccayānaṃ byāpāroti upatthambhakatāva tesaṃ gahitā. Ekasmiṃ phassādisamudāye pavattamāne dutiyassa abhāvato attano ṭhitiyā okāsaṃ alabhantānaṃ anantaramuppajjamānakacittacetasikānaṃ okāsadānavasena upakārakā anantaraniruddhā cittacetasikā natthipaccayo.

Attano sabhāvāvigamanena appavattamānānaṃ vigatabhāvena upakārakāyeva dhammā vigatapaccayo. Nirodhānupagamanavasena upakārakā atthipaccayā va avigatapaccayo. Sasabhāvatāmattena upakārakatā atthipaccayatā, nirodhānupagamanavasena upakārakatā avigatapaccayatāti paccayatāviseso nesaṃ dhammāvisesepi daṭṭhabbo. Dhammānañhi samatthatāvisesaṃ sabbākārena ñatvā bhagavatā catuvīsatipaccayā desitāti bhagavati saddhāya 『『evaṃ visesā ete dhammā』』ti sutamayañāṇaṃ uppādetvā cintābhāvanāmayañāṇehi tadabhisamayāya yogo karaṇīyo. Avisesepi hi dhammasāmaggiyassa tathā tathā vinetabbapuggalānaṃ vasena heṭṭhā vuttopi paccayo puna pakārantena vuccati ahetukadukaṃ vatvāpi hetuvippayuttadukaṃ viyāti daṭṭhabbaṃ.

我來幫你直譯這段巴利文：如先先熟習的文為後後文，以善等性而對自類似的，以熟練力量性殊勝的自同類性的把握為習行，由此緣同類法對同類法為習行緣。因為異類對異類以習行熟練而不能使得熟練力量性殊勝稱為善等性的自己的趣向，也不從彼自取，而它們應知是無間過去的世間善不善和無轉向的唯作速行。思以稱為心加行的作用性而對俱生和異時的異熟和業生色助益為業緣。異熟心心所以自己無勵力寂靜性而對俱生名色的無勵力寂靜性助益為異熟緣。因為它們不由加行而成就，只由業的所作而成就，故為無勵力寂靜性，不是煩惱止息的寂靜性。因為如是寂靜性故有分等難知。但異熟只是撞擊、領受、推度而難知。只由速行轉起而知它們取色等。四食以支援色無色性而助益為食緣。因為雖有能生性，支援性才是食的主要作用。食雖能生，也是以無間斷而支援而生，所以支援性即是食性。諸根以在彼彼作用中稱為使緣生法隨順自己的增上義而為緣為根緣。尋等以所緣觀察和相觀察而近行觀察所緣為禪緣。正見等以從善趣由福或從惡趣由罪而出離義而助益為道緣。雖在勝義上差別而如成為一體，以稱為一生起等性的相應相而助益唯名法為相應緣。雖由相互關連而相應，以不相應性而不相雜，由趣向差別性而助益的所依心心所為不相應緣。以稱為現在自性的有性，以支援如是法性而助益的將說"俱生、前生"等諸法為有緣。因為雖有能生性，有緣的作用殊勝唯在住立，所以取它們的支援性。因為在一觸等聚轉起時無有第二，所以無間將生起的心心所不得自己住立的處所，無間已滅的心心所以給予處所的方式助益為無有緣。以自性不離而不轉起的已去性而助益的諸法為離去緣。以不趣向滅而助益的有緣即是不離去緣。以自性性而助益性為有緣性，以不趣向滅而助益性為不離去緣性，如是應知它們雖法無差別而有緣性差別。因為世尊以一切行相知諸法的能力差別而說二十四緣，所以以對世尊的信而生起"如是這些法的差別"的聞所成智，應以思所成和修所成智而修習證悟彼。因為雖無差別，由如是如是應調伏的諸人，如下已說的緣也以另一方式而說，如說了無因雙后又說離因雙而應知。

15.Nāmaṃ catukkhandhasaṅkhātaṃ nāmaṃ tādisasseva nāmassa chadhā chahākārehi paccayo hoti, tadeva nāmarūpīnaṃ samuditānaṃ pañcadhā paccayo hoti, rūpassa puna bhūtupādāyabhedassa ekadhā paccayo hoti, rūpañca nāmassa ekadhā paccayo, paññattināmarūpāni nāmassa dvidhā dvippakārā paccayā honti, dvayaṃ pana nāmarūpadvayaṃ samuditaṃ dvayassa tādisasseva nāmarūpadvayassa navadhā paccayo ceti evaṃ paccayā chabbidhā ṭhitā.

Vipākabyākataṃ kammavasena vipākabhāvappattaṃ kammavegakkhittapatitaṃ viya hutvā pavattamānaṃ attano sabhāvaṃ gāhetvā paribhāvetvā neva aññaṃ pavatteti, na ca purimavipākānubhāvaṃ gahetvā uppajjati. 『『Na maggapaccayā āsevane eka』』nti (paṭṭhā. 1.1.221) vacanato ca ahetukakiriyesu hasituppādasseva āsevanatāuddharaṇena āvajjanadvayaṃ āsevanapaccayo na hoti, tasmā javanāneva āsevanapaccayabhāvaṃ gacchantīti āha 『『purimāni javanānī』』tyādi. Avisesavacanepettha lokiyakusalākusalābyākatajavanāneva daṭṭhabbāni lokuttarajavanānaṃ āsevanabhāvassa anuddhaṭattā.

Evañca katvā vuttaṃ paṭṭhānaṭṭhakathāyaṃ (paṭṭhā. aṭṭha. 1.12) 『『lokuttaro pana āsevanapaccayo nāma natthī』』ti. Tattha hi kusalaṃ bhinnajātikassa purecarattā na tena āsevanaguṇaṃ gaṇhāpeti, phalacittāni ca javanavasena uppajjamānānipi vipākābyākate vuttanayena āsevanaṃ na gaṇhanti, na ca aññaṃ gāhāpenti. Yampi 『『āsevanavinimuttaṃ javanaṃ natthī』』ti ācariyadhammapālattherena vuttaṃ, tampi yebhuyyavasena vuttanti viññāyati. Itarathā ācariyassa asamapekkhitābhidhāyakattappasaṅgo siyā. Maggo pana gotrabhuto āsevanaṃ na gaṇhātīti natthi bhūmiādivasena nānājātitāya anadhippetattā. Tathā hi vuttaṃ paṭṭhāne 『『gotrabhu maggassa āsevanapaccayena paccayo, vodānaṃ maggassa āsevanapaccayena paccayo』』ti (paṭṭhā. 1.1.426). Ekuppādādicatubbidhasampayogalakkhaṇābhāvato sahuppannānampi rūpadhammānaṃ sampayuttapaccayatā natthīti vuttaṃ 『『cittacetasikā dhammā aññamañña』』nti.

17.Hetujhānaṅgamaggaṅgāni sahajātānaṃ nāma rūpānanti tayopete paṭisandhiyaṃ kammasamuṭṭhānānaṃ, pavattiyaṃ cittasamuṭṭhānānañca rūpānaṃ, ubhayattha sahajātānaṃ nāmānañca hetādipaccayena paccayā honti. 『『Sahajātarūpanti hi sabbattha paṭisandhiyaṃ kammasamuṭṭhānānaṃ, pavattiyaṃ cittasamuṭṭhānāna』』nti vakkhati. Sahajātā cetanāti antamaso cakkhuviññāṇādīhipi sahajātacetanā. Sahajātānaṃ nāma rūpānanti sabbāpi cetanā nāmānaṃ, paṭisandhisahagatā cetanā kammasamuṭṭhānarūpānaṃ, pavattiyaṃ rūpasamuṭṭhāpakacittasahagatā cetanā cittasamuṭṭhānarūpānañca. Nānākkhaṇikācetanāti vipākakkhaṇato nānākkhaṇe atītabhavādīsu nibbattā kusalākusalacetanā. Nāmarūpānanti ubhayatthāpi nāmarūpānaṃ. Vipākakkhandhāti paṭisandhiviññāṇādikā vipākā arūpakkhandhā. Kammasamuṭṭhānampi hi rūpaṃ vipākavohāraṃ na labhati arūpadhammabhāvena, sārammaṇabhāvena ca kammasadisesu arūpadhammesveva vipāka-saddassa niruḷhattā.

我來幫你直譯這段巴利文： 15. 稱為四蘊的名對如是名以六種六方式為緣，同樣它對集合的名色以五種為緣，對色又對界和所造的差別以一種為緣，色對名以一種為緣，概念名色對名以二種二方式為緣，而二者即集合的名色二者對如是名色二者以九種為緣，如是諸緣住立為六種。 16. 異熟無記依業而得異熟性，如被業力所擲而落下般轉起，取得保持自己自性而既不令其他轉起，也不取前異熟的力而生起。又因說"不從道緣于習行一"故，在無因唯作中只說微笑心生起的習行性，二轉向不成為習行緣，所以只有速行趣向習行緣性，故說"前前速行"等。此中雖無差別說，應知只是世間善不善無記速行，因為沒有說出世間速行的習行性。如是而在發趣注中說"沒有稱為出世間習行緣"。因為在彼善由異類先行故不令彼取習行功德，果心雖依速行而生起，在異熟無記中如所說方式不取習行，也不令他取。阿阇黎法護長老所說"沒有離習行的速行"，應知也是就大多數而說。否則會有阿阇黎說話不完整的過失。而道不從種姓取習行，因為不意指依地等而有異類性。如是在發趣中說"種姓以習行緣為道的緣，清凈以習行緣為道的緣"。因為無一生起等四種相應相，所以雖俱生的色法也無相應緣性，故說"心心所法互相"。 17. 因禪支道支對俱生名色，這三者在結生時對業所生色，在轉起時對心所生色，在兩者中對俱生名以因等緣為緣。因為將說"俱生色在一切處，在結生時為業所生，在轉起時為心所生"。"俱生思"即乃至與眼識等俱生的思。"對俱生名色"即一切思對名，結生俱生思對業所生色，在轉起中與生色心俱生的思對心所生色。"異時思"即在異於異熟剎那在過去有等生起的善不善思。"對名色"即在兩者中對名色。"異熟蘊"即結生識等異熟無色蘊。因為業所生色不得異熟名稱，因為是無色法性和有所緣性，異熟名安立唯在與業相似的無色法中。

18.Purejātassa imassa kāyassāti paccayadhammato pure uppannassa imassa rūpakāyassa. Kathaṃ pana paccayuppannassa pure nibbattiyaṃ pacchājātassa paccayatāti? Nanu vuttaṃ 『『pacchājātapaccaye asati santānaṭṭhitihetukabhāvaṃ āgacchantassā』』ti, tasmā santānappavattassa hetubhāvupatthambhane imassa byāpāroti na koci virodho.

Paṭisandhiyaṃ cakkhādivatthūnaṃ asambhavato, sati ca sambhave taṃtaṃviññāṇānaṃ paccayabhāvānupagamanato, hadayavatthuno ca paṭisandhiviññāṇena sahuppannassa purejātakatābhāvato vuttaṃ 『『chavatthūni pavattiya』』nti. 『『Pañcārammaṇāni pañcaviññāṇavīthiyā』』ti ca idaṃ ārammaṇapurejātaniddese āgataṃ sandhāya vuttaṃ. Pañhāvāre pana 『『sekkhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī』』tyādinā (paṭṭhā. 1.1.424) avisesena paccuppannacakkhādīnampi gahitattā dhammārammaṇampi ārammaṇapurejātaṃ manoviññāṇavīthiyā labbhati. Atthato hetaṃ siddhaṃ, yaṃ paccuppannadhammārammaṇaṃ gahetvā manodvārikavīthi pavattati, taṃ tassa ārammaṇapurejātaṃ hotīti.
Pakatiyā eva paccayantararahitena attano sabhāveneva upanissayo pakatūpanissayo. Ārammaṇānantarehi asaṃmisso puthageva koci upanissayoti vuttaṃ hoti. Atha vā pakato upanissayo pakatūpanissayo. Pakatoti cettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena santāne nipphāditabhāvaṃ, āsevitabhāvañca dīpeti, tasmā attano santāne nipphanno rāgādi, saddhādi, upasevito vā utubhojanādi pakatūpanissayo. Tathā ceva niddisati.

23.Garukatanti garuṃ katvā paccavekkhitaṃ. Tathā hi 『『dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhatī』』tyādinā (paṭṭhā. 1.1.413) dānasīlauposathakammapubbekatasuciṇṇajhānagotrabhuvodānamaggādīni garuṃ katvā paccavekkhaṇavasena assa niddeso pavatto.

『『Purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo』』tyādinā (paṭṭhā. 1.1.423) nayena anantarapaccayena saddhiṃ nānattaṃ akatvā anantarūpanissayassa āgatattā vuttaṃ 『『anantaraniruddhā』』tyādi. Evaṃ santepi attano anantaraṃ anurūpacittuppādavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayapaccayoti ayametesaṃ viseso.

我來幫你直譯這段巴利文： 18. "對此前生身"即對從緣法先生起的此色身。但如何對緣生法的先生起後生的為緣性?難道不是說"若無後生緣則趣向相續住立因性"嗎?所以對相續轉起的因性支援是此作用,故無任何矛盾。 19. 因為在結生時無有眼等所依,即使有也不成為彼彼識的緣性,而心所依與結生識俱生故無前生性,所以說"六所依在轉起"。"五所緣對五識路"是依所緣前生的指示而說。但在問分中由"有學或凡夫觀眼為無常苦無我"等不分別而也取現在眼等,所以法所緣前生也得於意識路。這在義上已成就,即取現在法所緣而意門路轉起者,它對彼為所緣前生。 22. 自然依止是以離其他緣的自己自性而為依止。即說是與所緣無間不相雜而別為一些依止。或者已作的依止為自然依止。此中"已作"的pa字為字首,它顯示以生起自果的能力而在相續中造作性和習行性,所以在自相續中造作的貪等、信等,或習行的時節食等為自然依止。如是而指示。 23. "作重"即作為重而觀察。如是以"佈施后、受持戒后、作布薩業后而作為重而觀察"等方式,依作為重而觀察佈施、戒、布薩業、先作善修、禪那、種姓、清凈、道等而轉起其指示。 24. 由"前前善蘊以依止緣為後後善蘊的緣"等方式,與無間緣不作差別而說無間依止,所以說"無間已滅"等。雖如是,由自無間而隨順心生起方式為無間緣,由強因方式為無間依止緣,這是它們的差別。

Yathārahaṃ ajjhattañca bahiddhā ca rāgādayo…pe… senāsanañcāti yojanā. Rāgādayo hi ajjhattaṃ nipphāditā, puggalādayo bahiddhā sevitā. Tathā hi vuttaṃ ācariyena –

『『Rāgasaddhādayo dhammā, ajjhattamanuvāsitā;

Sattasaṅkhāradhammā ca, bahiddhopanisevitā』』ti. (nāma. pari. 827);

Atha vā ajjhattañca bahiddhā ca kusalādidhammānanti yathāṭhitavaseneva yojanā attano hi rāgādayo ca attano kusalādidhammānaṃ kalyāṇamittassa saddhādike nissāya kusalaṃ karontānaṃ paresañca nissayā honti.

Tattha kāmarāgādayo nissāya kāmabhavādīsu nibbattanatthaṃ, rāgādivūpasamatthañca dānasīlauposathajjhānābhiññāvipassanāmaggabhāvanā, rāgādihetukā ca uparūparirāgādayo hontīti yathārahaṃ daṭṭhabbaṃ. Yaṃ yañhi nissāya yassa yassa sambhavo, taṃ taṃ tassa tassa pakatūpanissayo hoti. Paccayamahāpadeso hesa, yadidaṃ 『『upanissayapaccayo』』ti vuttaṃ. Tathā cāha 『『bahudhā hoti pakatūpanissayo』』ti. Saddhādayoti sīlasutacāgapaññā. Attano saddhādikañhi upanissāya attano dānasīlādayo, tathā kalyāṇamittānaṃ saddhādayo upanissāya paresañca dānasīlādayo hontīti pākaṭametaṃ. Sukhaṃ dukkhanti kāyikaṃ sukhaṃ dukkhaṃ. Puggaloti kalyāṇamittādipuggalo. Bhojananti sappāyādibhojanaṃ, utupi tādisova.

『『Adhipati…pe… paccayā hontī』』ti saṅkhepena vuttamatthaṃ vitthāretuṃ 『『tattha garukatamārammaṇa』』ntyādi vuttaṃ. Garukatamārammaṇanti paccavekkhaṇaassādādinā garukataṃ ārammaṇaṃ. Tañhi jhānamaggaphalavipassanānibbānādibhedaṃ paccavekkhaṇaassādādimaggaphalādidhamme attādhīne karotīti ārammaṇādhipati nāma. Garukātabbatāmattena ārammaṇādhipati. Garukatopi balavakāraṇaṭṭhena ārammaṇūpanissayoti ayametesaṃ viseso. Sahajātā…pe… nāmarūpānanti chandacittavīriyavīmaṃsānaṃ, vasena catubbidhopi sahajātādhipati yathārahaṃ sahajātanāmarūpānaṃ pavattiyaṃyeva sahajātādhipativasena paccayo.
Rūpadhammassa arūpadhammaṃ pati sahajātapaccayatā paṭisandhiyaṃ vatthuvasena vuttāti āha 『『vatthuvipākā aññamañña』』nti –
Yasmā pana aññamaññupatthambhanavaseneva aññamaññapaccayatā, na sahajātamattatoti pavattiyaṃ rūpaṃ nāmānaṃ aññamaññapaccayo na hoti, tasmā vuttaṃ 『『cittacetasikā dhammā aññamañña』』nti. Tathā upādārūpāni ca bhūtarūpānaṃ aññamaññapaccayā na hontīti vuttaṃ 『『mahābhūtā aññamañña』』nti.
Nanu ca 『『arūpino āhārā sahajātānaṃ nāmarūpāna』』nti vuttaṃ, evañca sati asaññīnaṃ sahajātāhārassa asambhavato 『『sabbe sattā āhāraṭṭhitikā』』ti kathamidaṃ nīyatīti? Vuccate – manosañcetanāhāravasappavattassa kammassa , taṃsahagatānampi vā sesāhārānaṃ kammūpanissayapaccayehi paccayattapariyāyaṃ gahetvā sabbasattānaṃ āhāraṭṭhitikatā vuttā, na āhārapaccayabhāvatoti.

我來幫你直譯這段巴利文： 25. "內和外的貪等...乃至...住處"為如是結合。因為貪等是內造作,補特伽羅等是外習近。如是阿阇黎說: "貪信等諸法,內所熏習; 眾生行法等,外所依止。" 或者"內外善等諸法"如已住立而結合,因為自己的貪等和依止善友的信等而作善的其他人的依止。其中依止欲貪等為生起欲有等,為止息貪等而修習佈施戒布薩禪神通觀道,以及有貪等為因的上上貪等,應如是見。因為依止何何而有何何生起,彼彼即為彼彼的自然依止。這是緣的大說示,即所說"依止緣"。如是說"自然依止多種"。"信等"即戒聞施慧。因為依止自己的信等而有自己的佈施戒等,如是依止善友的信等而有他人的佈施戒等,這是明顯的。"樂苦"即身樂苦。"人"即善友等人。"食"即適宜等食,時節也如是。 27. "增上...等...為緣"簡略所說義,為廣說而說"其中作重所緣"等。"作重所緣"即以觀察愛樂等作重的所緣。因為彼禪那道果觀涅槃等差別,以觀察愛樂等道果等法而使自在,故名所緣增上。只由應作重而為所緣增上。雖作重而以強因義為所緣依止,這是它們的差別。"俱生...等...名色"即欲心精進慧,以四種俱生增上只在轉起時以俱生增上方式對俱生名色隨宜為緣。 28. 色法對無色法的俱生緣性在結生時依所依而說,所以說"所依異熟互相"。 30. 因為只由相互支援而有相互緣性,不只由俱生,所以在轉起時色不成為名的相互緣,因此說"心心所法互相"。如是所造色也不成為界色的相互緣,所以說"大種互相"。 31. 難道不是說"無色食對俱生名色",如是則對無想者由無俱生食,"一切眾生依食而住"如何成立?說:取意思食推動業,或者與彼俱生的其餘諸食以業依止緣而為緣的方式說一切眾生依食而住,不是以食緣性。

『『Pañca pasādā』』tyādīsu nanu itthindriyapurisindriyā na gahitāti? Saccaṃ na gahitā. Yadipi tesaṃ liṅgādīhi anuvattanīyatā atthi, sā pana na paccayabhāvato. Yathā hi jīvitāhārā yesaṃ paccayā honti, tesaṃ anupālakā upatthambhakā atthi, avigatapaccayabhūtā ca honti, na evaṃ itthipurisabhāvā liṅgādīnaṃ kenaci upakārena upakārā honti. Kevalaṃ pana yathāsakeheva kammādipaccayehi pavattamānaṃ liṅgādīnaṃ yathā itthādiggahaṇassa paccayabhāvo hoti, tato aññenākārena taṃ-sahitasantāne appavattito liṅgādīhi anuvattanīyatā, indriyatā ca nesaṃ vuccati, tasmā na tesaṃ indriyapaccayabhāvo vutto.
Yesaṃ nāmānaṃ cakkhādīnaṃ abbhantarato nikkhamantānaṃ viya pavattānaṃ, yesañca rūpānaṃ nāmasannissayeneva uppajjamānānaṃ sampayogāsaṅkā hoti, tesameva vippayuttapaccayatā. Rūpānaṃ pana rūpehi sāsaṅkā natthi. Vatthusannissayeneva jāyantānaṃ visayabhāvamattaṃ ārammaṇanti tenāpi tesaṃ sampayogāsaṅkā natthīti yesaṃ sampayogāsaṅkā atthi, tesameva vippayuttapaccayatāpi vuttāti āha 『『okkantikkhaṇe vatthū』』tyādi.

34.Sabbathā sabbākārena yathārahaṃ nāmavasena vuttaṃ tividhaṃ sahajātaṃ, duvidhaṃ purejātaṃ, ekavidhaṃ pacchājātañca paccayajātaṃ, āhāresu kabaḷīkāro āhāro, rūpajīvitindriyanti ayaṃ pañcavidhopi atthipaccayo, avigatapaccayo ca hoti. Paccuppannasabhāvena atthibhāvena tādisasseva dhammassa upatthambhakattā atthibhāvābhāvena anupakārakānameva atthibhāvena upakārakatā atthipaccayabhāvoti natthi nibbānassa sabbadā bhāvino atthipaccayatā, avigatapaccayatā ca. Uppādādiyuttānaṃ vā natthibhāvopakārakatāviruddho, vigatabhāvopakārakatāviruddho ca upakārakabhāvo atthipaccayatādikāti na tassa tappaccayattappasaṅgo. Rūpajīvitindriyañcettha ojā viya ṭhitikkhaṇeva upakārakattā sahajātapaccayesu na gayhatīti visuṃ vuttaṃ.

Idāni sabbepi paccayā saṅkhepatopi catudhāyevāti dassetuṃ 『『ārammaṇū…pe… gacchantī』』ti vuttaṃ. Na hi so koci paccayo atthi, yo cittacetasikānaṃ ārammaṇabhāvaṃ na gaccheyya, sakasakapaccayuppannassa ca upanissayabhāvaṃ na gacchati, kammahetukattā ca lokappavattiyā phalahetūpacāravasena sabbepi kammasabhāvaṃ nātivattanti, te ca paramatthato lokasammutivasena ca vijjamānāyevāti sabbepi catūsu samodhānaṃ gacchanti.
Idāni yaṃ vuttaṃ tattha tattha 『『sahajātarūpa』』nti, taṃ sabbaṃ na avisesato daṭṭhabbanti dassetuṃ 『『sahajātarūpa』』ntyādi vuttaṃ. Paṭisandhiyañhi cittasamuṭṭhānarūpābhāvato pavattiyaṃ kammasamuṭṭhānānañca cittacetasikehi sahuppattiniyamābhāvato sahajātarūpanti sabbatthāpi pavatte cittasamuṭṭhānānaṃ rūpānaṃ, paṭisandhiyaṃ kaṭattārūpasaṅkhātakammajarūpānañca vasena duvidhaṃ hoti. Kammassa katattā nibbattamānāni rūpāni kaṭattārūpāni.

我來幫你直譯這段巴利文： 32. 在"五凈色"等中,難道沒有取女根男根嗎?是的,沒有取。雖然它們有被相等所隨順性,但那不是由緣性。因為如命食對其所緣者有護持支援,也成為不離去緣,而女性男性對相等不以任何助益而有助益。但僅由自己的業等緣轉起的相等,如對女等取的緣性,由此外方式在彼俱生相續中不轉起,故說它們被相等所隨順性和根性,所以不說它們的根緣性。 33. 對那些名如從眼等內出般轉起,對那些色唯依名而生起而有相應疑慮者,只有它們的不相應緣性。而色對色無疑慮。唯依所依而生的只是所緣性的境,所以以彼也無彼等的相應疑慮,故對有相應疑慮者才說不相應緣性,所以說"結生剎那所依"等。 34. 一切方式隨宜由名說的三種俱生、二種前生、一種後生的緣種,在諸食中段食、色命根,這五種也是有緣和不離去緣。以現在自性有性而對如是法有支援性,以有性無性而無助益者唯以有性的助益性為有緣性,所以恒時有的涅槃無有緣性和不離去緣性。或對有生起等者,與無有性助益性相違、與離去性助益性相違的助益性為有緣性等,所以它不成為彼緣性。此中色命根如食素只在住立剎那助益故不取在俱生緣中而別說。 35. 現在為顯示一切諸緣簡略也只有四種而說"所緣...等...趣向"。因為沒有任何緣不趣向對心心所的所緣性,不趣向對各自緣生的依止性,以業為因故世間轉起,由果因假說一切也不超越業自性,而它們在勝義和世俗由存在,所以一切攝入四種。 36. 現在為顯示所說彼彼"俱生色"一切不應無差別見而說"俱生色"等。因為在結生無心所生色,在轉起業所生與心心所無俱生決定,所以"俱生色"在一切處由轉起心所生色和結生稱為業生色二種。由業所作而生起的色為所作色。

37.Iti evaṃ vuttanayena sambhavā yathāsambhavaṃ tekālikā anantarasamanantaraāsevananatthivigatavasena pañcannaṃ atītakālikānaṃ, kammapaccayassa atītavattamānavasena dvikālikassa, ārammaṇaadhipatiupanissayapaccayānaṃ tikālikānaṃ , itaresaṃ pannarasannaṃ paccuppannakālikānañca vasena kālattayavanto, nibbānapaññattivasena kālavimuttā ca, cakkhādirāgādisaddhādivasena ajjhattikā ca, puggalautubhojanādivasena tato bahiddhā ca, paccayuppannabhāvena saṅkhatā ca, kathā tappaṭipakkhabhāvena asaṅkhatā ca dhammā paññattināmarūpānaṃ vasena saṅkhepato tividhā ṭhitā sabbathā paṭṭhāne anantanayasamantapaṭṭhāne pakaraṇe catuvīsatisaṅkhātā paccayā nāmāti yojanā.

38.Tatthāti tesu paññattināmarūpesu.

Paṭṭhānanayavaṇṇanā niṭṭhitā.

Paññattibhedavaṇṇanā

Vacanīyavācakabhedā duvidhā paññattīti vuttaṃ 『『paññāpiyattā』』tyādi. Paññāpiyattāti tena tena pakārena ñāpetabbattā, iminā rūpādidhammānaṃ samūhasantānādiavatthāvisesādibhedā sammutisaccabhūtā upādāpaññattisaṅkhātā atthapaññatti vuttā. Sā hi nāmapaññattiyā paññāpīyati. Paññāpanatoti pakārehi atthapaññattiyā ñāpanato. Iminā hi paññāpetīti 『『paññattī』』ti laddhanāmānaṃ atthānaṃ abhidhānasaṅkhātā nāmapaññatti vuttā.

40.Bhūtapariṇāmākāramupādāyāti pathavādikānaṃ mahābhūtānaṃ pabandhavasena pavattamānānaṃ patthaṭasaṅgahatādiākārena pariṇāmākāraṃ pariṇatabhāvasaṅkhātaṃ ākāraṃ upādāya nissayaṃ katvā. Tathā tathāti bhūmādivasena. Bhūmipabbatādikāti bhūmipabbatarukkhādikā santānapaññatti. Sambhārasannivesākāranti dārumattikātantādīnaṃ sambhārānaṃ upakaraṇānaṃ sannivesākāraṃ racanādivisiṭṭhataṃtaṃsaṇṭhānādiākāraṃ. Rathasakaṭādikāti rathasakaṭagāmaghaṭapaṭādikā samūhapaññatti. Candāvaṭṭanādikanti candimasūriyanakkhattānaṃ sineruṃ padakkhiṇavasena udayādiāvaṭṭanākāraṃ. Disākālādikāti puratthimadisādikā disāpaññatti, pubbaṇhādikā kālapaññatti, māsotuvesākhamāsādikā taṃtaṃnāmavisiṭṭhā māsādipaññatti ca. Asamphuṭṭhākāranti taṃtaṃrūpakalāpehi asamphuṭṭhaṃ susirādiākāraṃ. Kūpaguhādikā ti kūpaguhachiddādikā ākāsapaññatti. Taṃtaṃbhūtanimittanti pathavīkasiṇāditaṃtaṃbhūtanimittaṃ. Bhāvanāvisesanti parikammādibhedaṃ bhāvanāya pabandhavisesaṃ. Kasiṇanimittādikāti kasiṇāsubhanimittādibhedā yogīnaṃ upaṭṭhitā uggahapaṭibhāgādibhedā nimittapaññatti. Evamādippabhedāti kasiṇugghāṭimākāsanirodhakasiṇādibhedā ca. Atthacchāyākārenāti paramatthadhammassa chāyākārena paṭibhāgākārena.

41.Nāmanāmakammādināmenāti nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti imehi chahi nāmehi. Tattha atthesu namatīti nāmaṃ. Taṃ anvattharuḷhīvasena duvidhaṃ, sāmaññaguṇakiriyāyadicchāvasena catubbidhaṃ. Nāmameva nāmakammaṃ. Tathā nāmadheyyaṃ. Akkharadvārena atthaṃ nīharitvā utti kathanaṃ nirutti, atthaṃ byañjayatīti byañjanaṃ. Abhilapatīti abhilāpo, saddagataakkharasannivesakkamo. Sā panāyaṃ nāmapaññatti vijjamānaavijjamānatadubhayasaṃyogavasena chabbidhā hotīti dassetuṃ 『『vijjamānapaññattī』』tyādi vuttaṃ, etāya paññāpentīti 『『rūpavedanā』』tyādinā pakāsenti.

我來幫你直譯這段巴利文： 37. 如是按所說方式生起,隨生起為三時的無間、等無間、習行、無有、離去五種為過去時,業緣依過去現在為二時,所緣增上依止緣為三時,其餘十五為現在時的方式具三時,以涅槃和概念而出離時,以眼等貪等信等為內,以人時節食等而從彼為外,以緣生性為有為,以對治性為無為諸法,依概念名色的方式略為三種而住立。一切在發趣無量方式等發趣論中稱為二十四緣為如是結合。 38. "其中"即在彼等概念名色中。發趣方法註釋完。概念差別註釋 39. 說"因應令知"等是說概念由所說能說差別為二種。"因應令知"即由彼彼方式應令知,以此說色等法的聚相續等特殊狀態等差別成為世俗諦的所緣概念稱為義概念。因為它被名概念所顯。"因令知"即由諸方式令知義概念。以此說得名"概念"的諸義稱為名稱的名概念。 40. "取界變化相"即取地等大種相續方式轉起的廣大攝取等相的變化相稱為變化狀態相為依止。"如是如是"即依地等方式。"地山等"即地山樹等相續概念。"資具擺設相"即木土織等資具工具的擺設相以製作等殊勝的彼彼形狀等相。"車乘車等"即車乘車村瓶布等聚概念。"月運轉等"即月日星圍須彌右旋方式的生起等運轉相。"方時等"即東方等方概念,早晨等時概念,月季毗舍佉月等以彼彼名殊勝的月等概念。"未觸相"即被彼彼色聚未觸的空隙等相。"井洞等"即井洞孔等虛空概念。"彼彼界相"即地遍等彼彼界相。"修習殊勝"即遍作等差別修習相續殊勝。"遍相等"即遍不凈相等差別瑜伽者現起的取相似相等差別相概念。"如是等差別"即遍除虛空止遍等差別。"義影相"即勝義法的影相似相。 41. "名作名等名"即以名、作名、名字、言說、文字、表說這六名。其中趣向諸義為名。它依隨義和慣用為二種,依普通德業隨欲為四種。只名為作名。如是為名字。以字門引出義而說為言說,顯義為文字。說為表說,為聲的字擺設次第。而此名概念以有、無、彼二結合方式為六種,為顯示而說"有概念"等,以此令知即以"色受"等而顯示。

42.Ubhinnanti vijjamānāvijjamānānaṃ dvinnaṃ. Pañcābhiññā, āsavakkhayañāṇanti cha abhiññā assāti chaḷabhiñño. Ettha ca abhiññānaṃ vijjamānattā, tappaṭilābhino puggalassa avijjamānattā ca ayaṃ vijjamānena avijjamānapaññatti nāma. Tathā itthiyā avijjamānattā, saddassa ca vijjamānattā itthisaddoti avijjamānena vijjamānapaññatti. Pasādacakkhuno, tannissitaviññāṇassa ca vijjamānattā cakkhuviññāṇanti vijjamānena vijjamānapaññatti. Rañño ca puttassa ca sammutisaccabhūtattā rājaputtoti avijjamānena avijjamānapaññatti.

43.Vacīghosānusārenāti bhūmipabbatarūpavedanādivacīmayasaddassa anusārena anugamanena anussaraṇena ārammaṇakaraṇena pavattāya sotaviññāṇavīthiyā pavattito anantaraṃ uppannassa manodvārassa nāmacintanākārappavattassa manodvārikaviññāṇasantānassa 『『idamīdisassa atthassa nāma』』nti pubbeyeva gahitasaṅketopanissayassa gocarā ārammaṇabhūtā tato nāmaggahaṇato paraṃ yassā sammutiparamatthavisayāya nāmapaññattiyā anusārena anugamanena atthā sammutiparamatthabhedā viññāyanti, sāyaṃ bhūmipabbatarūpavedanādikā paññāpetabbatthapaññāpikā lokasaṅketena nimmitā lokavohārena siddhā, manodvāraggahitā akkharāvalibhūtā paññatti viññeyyā paññāpanato paññattisaṅkhātā nāmapaññattīti viññeyyā.

Ettha ca sotaviññāṇavīthiyā anantarabhāviniṃ manodvārikavīthimpi sotaviññāṇavīthiggahaṇeneva saṅgahetvā 『『sotaviññāṇavīthiyā』』ti vuttaṃ. Ghaṭādisaddañhi suṇantassa ekamekaṃ saddaṃ ārabbha paccuppannātītārammaṇavasena dve dve javanavārā, buddhiyā gahitanāmapaṇṇattibhūtaṃ akkharāvalimārabbha ekoti evaṃ sotaviññāṇavīthiyā anantarāya atītasaddārammaṇāya javanavīthiyā anantaraṃ nāmapaññattiyā gahaṇaṃ, tato paraṃ atthāvabodhoti ācariyā.

Paññattibhedavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Paccayaparicchedavaṇṇanā niṭṭhitā.

Kammaṭṭhānaparicchedavaṇṇanā

1.Ito paccayaniddesato paraṃ nīvaraṇānaṃ samanaṭṭhena samathasaṅkhātānaṃ, aniccādivividhākārato dassanaṭṭhena vipassanāsaṅkhātānañca dvinnaṃ bhāvanānaṃ duvidhampi kammaṭṭhānaṃ duvidhabhāvanākammassa pavattiṭṭhānatāya kammaṭṭhānabhūtamārammaṇaṃ uttaruttarayogakammassa padaṭṭhānatāya kammaṭṭhānabhūtaṃ bhāvanāvīthiñca yathākkamaṃ samathavipassanānukkamena pavakkhāmīti yojanā.

Samathakammaṭṭhānaṃ

Caritabhedavaṇṇanā

我來幫你直譯這段巴利文： 42. "二者"即有無二者。"六神通"即有五神通和漏盡智六神通者。此中由神通的有性和獲得者補特伽羅的無性,這名為以有對無概念。如是由女性的無性和聲的有性,"女聲"為以無對有概念。由凈眼和依彼識的有性,"眼識"為以有對有概念。由王和子都是世俗諦性,"王子"為以無對無概念。 43. "隨語音"即隨順追隨憶念作所緣地山色受等語言聲而轉起的耳識路之後生起的意門,以名思惟相轉起的意門識相續,"此是如是義的名"而先前已取約定為依止的行境所緣,從彼取名之後,隨順追隨此世俗勝義境的名概念而了知世俗勝義差別的義,這地山色受等能顯所顯義,由世間約定所造作,由世間言說成就,由意門所取的字列為概念,應知由令知稱為概念的名概念。此中耳識路之後的意門路也攝入耳識路之稱。因為聽到瓶等聲時,緣每一聲由現在過去所緣方式有二速行分,緣慧所取名概念的字列有一,如是在耳識路之後緣過去聲所緣的速行路之後取名概念,此後了知義,諸阿阇黎如是說。概念差別註釋完。如是阿毗達摩義光明名阿毗達摩義攝注緣品註釋完。業處品註釋 1. 從此緣說之後,我們將依次第以止觀次第說兩種以靜止煩惱義稱為止,以無常等種種相見義稱為觀的修習的二種業處,以成為二種修習業的轉起處而成為業處的所緣,以成為上上瑜伽業的足處而成為業處的修習路。止業處行類差別註釋

Rāgo va caritā pakatīti rāgacaritā. Evaṃ dosacaritādayopi. Caritasaṅgahoti mūlacaritavasena puggalasaṅgaho, saṃsaggavasena pana tesaṭṭhi caritā honti. Vuttañhi –

『『Rāgādike tike satta, satta saddhādike tike;

Ekadvitikamūlamhi, missato sattasattaka』』nti.

Ettha hi rāgacaritā dosacaritā mohacaritā rāgadosacaritā rāgamohacaritā dosamohacaritā rāgadosamohacaritāti evaṃ rāgādike tike sattakamekaṃ. Tathā saddhācaritā buddhicaritā vitakkacaritā saddhābuddhicaritā saddhābuddhivitakkacaritā buddhivitakkacaritā saddhābuddhivitakkacaritāti saddhādikepi tike ekanti evaṃ dve tike amissetvā cuddasa caritā honti. Rāgāditike pana ekadvitikamūlavasena saddhāditikena saha yojite rāgasaddhācaritā rāgabuddhicaritā rāgavitakkacaritā rāgasaddhābuddhicaritā rāgasaddhāvitakkacaritā rāgabuddhivitakkacaritā rāgasaddhābuddhivitakkacaritāti rāgamūlanaye ekaṃ sattakaṃ, tathā 『『dosasaddhācaritā dosabuddhicaritā dosavitakkacaritā』』tyādinā dosamūlanayepi ekaṃ, 『『mohasaddhācaritā』』tyādinā mohamūlanayepi ekanti evaṃ ekamūlanaye sattakattayaṃ hoti. Yathā cettha, evaṃ dvimūlakanayepi 『『rāgadosasaddhācaritā rāgadosabuddhicaritā rāgadosavitakkacaritā』』tyādinā sattakattayaṃ. Timūlakanaye pana 『『rāgadosamohasaddhācaritā』』tyādinā ekaṃ sattakanti evaṃ missato sattasattakavasena ekūnapaññāsa caritā honti. Iti imā ekūnapaññāsa, purimā ca cuddasāti tesaṭṭhi caritā daṭṭhabbā. Keci pana diṭṭhiyā saddhiṃ 『『catusaṭṭhī』』ti vaṇṇenti.

Caritabhedavaṇṇanā niṭṭhitā.

Bhāvanābhedavaṇṇanā

Bhāvanāya paṭisaṅkhārakammabhūtā, ādikammabhūtā vā pubbabhāgabhāvanā parikammabhāvanā nāma. Nīvaraṇavikkhambhanato paṭṭhāya gotrabhūpariyosānā kāmāvacarabhāvanā upacārabhāvanā nāma. Appanāya samīpacārittā gāmūpacārādayo viya. Mahaggatabhāvappattā appanābhāvanā nāma appanāsaṅkhātavitakkapamukhattā . Sampayuttadhammehi ārammaṇe appento viya pavattatīti vitakko appanā. Tathā hi so 『『appanā byappanā』』ti (dha. sa. 7) niddiṭṭho. Tappamukhatāvasena pana sabbepi mahaggatānuttarajhānadhammā 『『appanā』』ti vuccanti.

Bhāvanābhedavaṇṇanā niṭṭhitā.

Nimittabhedavaṇṇanā

Parikammassa nimittaṃ ārammaṇattāti parikammanimittaṃ, kasiṇamaṇḍalādi. Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ. Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.
Pathavīyeva kasiṇaṃ ekadese aṭṭhatvā anantassa pharitabbatāya sakalaṭṭhenāti pathavīkasiṇaṃ, kasiṇamaṇḍalaṃ. Paṭibhāganimittaṃ, tadārammaṇañca jhānaṃ 『pathavīkasiṇa』nti vuccati. Tathā āpokasiṇādīsupi. Tattha pathavādīni cattāri bhūtakasiṇāni. Nīlādīni cattāri vaṇṇakasiṇāni, paricchinnākāso ākāsakasiṇaṃ, candādiāloko ālokakasiṇanti daṭṭhabbaṃ.

我來幫你直譯這段巴利文： 3. 貪性為行為習性即貪行者。如是瞋行者等。行攝即依根本行的方式攝人,由雜合方式則為六十三行。如說: "貪等三七數,信等三七數; 一二三根中,雜合七七數。" 此中貪行者、瞋行者、癡行者、貪瞋行者、貪癡行者、瞋癡行者、貪瞋癡行者,如是在貪等三中為一七。如是信行者、慧行者、尋行者、信慧行者、信慧尋行者、慧尋行者、信慧尋行者,在信等三中也為一,如是不雜合二三為十四行。而貪等三以一二三根方式與信等三結合,貪信行者、貪慧行者、貪尋行者、貪信慧行者、貪信尋行者、貪慧尋行者、貪信慧尋行者,在貪根方式中為一七,如是"瞋信行者、瞋慧行者、瞋尋行者"等在瞋根方式中也一,"癡信行者"等在癡根方式中也一,如是一根方式中有三個七。如此中,如是在二根方式中也"貪瞋信行者、貪瞋慧行者、貪瞋尋行者"等為三個七。而在三根方式中"貪瞋癡信行者"等為一七,如是由雜合以七七方式為四十九行。如是此四十九和前十四為六十三行應知。有些人則加上見而說"六十四"。行差別註釋完。修習差別註釋 4. 作為修習的準備業或初業的前分修習名為遍作修習。從鎮伏蓋開始至種姓為界的欲界修習名為近行修習。因為行近於安止如村近行等。得大界性名為安止修習,因以稱為安止的尋為首。與相應法一起如壓于所緣而轉起故尋為安止。如是它被說為"安止、極安止"。而以彼為首的方式一切大界無上禪法稱為"安止"。修習差別註釋完。相差別註釋 5. 遍作的相為所緣故為遍作相,即遍圓等。彼如以眼所見般應以意取的相,或取者的相為取相。與彼相似而離色等遍過失的相為近行安止的所緣故為似相。 6. 地即遍因不住一處而應遍無邊以遍滿義故為地遍,即遍圓。似相及緣彼的禪那稱為"地遍"。如是在水遍等中也。其中地等四為界遍。青等四為色遍,限定虛空為虛空遍,月等光為光明遍應知。

Uddhaṃ dhumātaṃ sūnaṃ chavasarīraṃ uddhumātaṃ, tadeva kucchitaṭṭhenauddhumātakaṃ. Evaṃ sesesupi. Setarattādinā vimissitaṃ yebhuyyena nīlavaṇṇaṃ chavasarīraṃ vinīlakaṃ visesato nīlakanti katvā. Vissavantapubbakaṃ vipubbakaṃ. Majjhe dvidhā chinnaṃ vicchiddakaṃ. Soṇasiṅgālādīhi vividhākārena khāyitaṃ vikkhāyitakaṃ. Soṇasiṅgālādīhi vividhenākārena khaṇḍitvā tattha tattha khittaṃ vikkhittakaṃ. Kākapadādiākārena satthena hanitvā vividhaṃ khittaṃ hatavikkhittakaṃ. Lohitapaggharaṇakaṃ lohitakaṃ. Kimikulapaggharaṇakaṃ puḷavakaṃ. Antamaso ekampi aṭṭhi aṭṭhikaṃ.
Anu anu saraṇaṃ anussati, arahatādibuddhaguṇārammaṇā anussati buddhānussati. Svākkhātatādidhammaguṇārammaṇā anussati dhammānussati. Suppaṭipannatādisaṃghaguṇārammaṇā anussati saṃghānussati. Akhaṇḍatādinā suparisuddhassa attano sīlaguṇassa anussaraṇaṃ sīlānussati. Vigatamalamaccheratādivasena attano cāgānussaraṇaṃ cāgānussati. 『『Yehi saddhādīhi samannāgatā devā devattaṃ gatā, tādisā guṇā mayi santī』』ti evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇānussaraṇaṃ devatānussati. Sabbadukkhūpasamabhūtassa nibbānassa guṇānussaraṇaṃ upasamānussati. Jīvitindriyupacchedabhūtassa maraṇassa anussaraṇaṃ maraṇānussati. Kesādikāyakoṭṭhāse gatā pavattā sati kāyagatāsati. Ānañca apānañca ānāpānaṃ, assāsapassāsā, tadārammaṇā sati ānāpānassati.
Mijjati siniyhatīti mettā, mittesu bhavāti vā mettā, sā sattānaṃ hitasukhūpasaṃharaṇalakkhaṇā. Paradukkhāpanayanakāmatālakkhaṇā karuṇā. Parasampattipamodalakkhaṇā muditā. Iṭṭhāniṭṭhesu majjhattākārappavattilakkhaṇā upekkhā. Appamāṇasattārammaṇattā appamaññā. Uttamavihārabhāvato, uttamānaṃ vā vihārabhāvato brahmavihāro.
Gamanapariyesanaparibhogādipaccavekkhaṇavasena kabaḷīkārāhāre paṭikūlanti pavattā saññā āhāre paṭikūlasaññā.
Pathavīdhātuādīnaṃ catunnaṃ dhātūnaṃ salakkhaṇato kesādisasambhārādito ca vavatthānaṃ catudhātuvavatthānaṃ.
Arūpe ārammaṇe pavattā āruppā.

Nimittabhedavaṇṇanā niṭṭhitā.

Sappāyabhedavaṇṇanā

Idāni tassa tassa puggalassa caritānukūlakammaṭṭhānaṃ dassetuṃ 『『caritāsu panā』』tyādimāha. Rāgo va caritaṃ pakati etassāti rāgacarito, rāgabahulo puggalo, rāgassa ujuvipaccanīkabhāvato asubhakammaṭṭhānaṃ tassa sappāyaṃ. Ānāpānaṃ mohacaritassa, vitakkacaritassa ca sappāyaṃ buddhivisayabhāvena mohappaṭipakkhattā, vitakkasandhāvanassa nivārakattā ca. Cha buddhānussatiādayo saddhācaritassa sappāyā saddhāvuddhihetubhāvato.

17.Maraṇaupasamasaññāvavatthānāni buddhicaritassa sappāyāni gambhīrabhāvato buddhiyā eva visayattā.

18.Sesānīti catubbidhabhūtakasiṇaākāsaālokakasiṇaāruppacatukkavasena dasavidhāni. Tatthāpīti tesu dasasu kammaṭṭhānesu. Puthulaṃ mohacaritassa sappāyaṃ sambādhe okāse cittassa bhiyyosomattāya sammuyhanato. Khuddakaṃ vitakkacaritassa sappāyaṃ mahantārammaṇassa vitakkasandhāvanapaccayattā. Ujuvipaccanīkato ceva atisappāyatāya cetaṃ vuttaṃ. Rāgādīnaṃ pana avikkhambhikā, saddhādīnaṃ vā anupakārikā kasiṇādibhāvanā nāma natthi.

Sappāyabhedavaṇṇanā niṭṭhitā.

Bhāvanābhedavaṇṇanā

我來幫你直譯這段巴利文： 7. 向上膨脹的屍體為膨脹,以厭惡義即為膨脹。如是在其餘中也。與白紅等混雜而多分青色的屍體為青瘀,以特別青故。流出膿的為膿爛。中間兩分斷的為斷壞。被狗豺等以種種相噬食的為食殘。被狗豺等以種種相分割而此處彼處棄的為散亂。以如烏足等相用刀擊打而種種棄的為擊散。流血的為血涂。流出蟲群的為蟲聚。乃至一骨為骨。 8. 隨隨憶念為隨念,以阿羅漢等佛功德為所緣的隨念為佛隨念。以善說等法功德為所緣的隨念為法隨念。以善行等僧功德為所緣的隨念為僧隨念。以無缺等而善清凈的自戒功德的隨念為戒隨念。以離垢慳等方式自施的隨念為施隨念。"諸天以具足信等而得天性,如是功德在我有"如是以天為證處而自信等功德的隨念為天隨念。一切苦寂滅的涅槃的功德隨念為止息隨念。命根斷絕的死的隨念為死隨念。在發毛等身份處轉起的念為身至念。入息和出息為入出息,即呼吸,緣彼的念為入出息念。 9. 愛潤為慈,或在友中有為慈,它以引導眾生利樂為相。以欲除他苦為相為悲。以喜他成就為相為喜。以于可意不可意轉起中性相為舍。以無量眾生為所緣故為無量。因為是最上住,或是最上者的住故為梵住。 10. 以行求受用等觀察方式對段食為厭惡而轉起的想為食厭想。 11. 地界等四界由自相和發毛等資具等而決定為四界決定。 12. 在無色所緣中轉起為無色。相差別註釋完。適宜差別註釋 13. 現在為顯示那那補特伽羅的順行業處而說"在諸行中"等。貪為行性者為貪行者,即多貪人,因為貪的正對治性故不凈業處對彼適宜。入出息對癡行者和尋行者適宜,因為以慧境而對治癡,以止息尋馳故。六佛隨念等對信行者適宜因為是信增長因。 17. 死止想決定對慧行者適宜因為深奧故唯是慧的境。 18. "其餘"即四種界遍、虛空遍、光明遍、四無色為十種。"其中也"即在彼十業處中。廣大對癡行者適宜因為在狹窄處心更加迷亂。狹小對尋行者適宜因為大所緣是尋馳因。這是依正對治和極適宜而說。而沒有名為不鎮伏貪等,或不助信等的遍等修習。適宜差別註釋完。修習差別註釋

19.Sabbatthāpīti cattālīsakammaṭṭhānesupi natthi appanā, buddhaguṇādīnaṃ paramatthabhāvato, anekavidhattā, ekassapi gambhīrabhāvato ca. Buddhānussatiādīsu dasasu kammaṭṭhānesu appanāvasena samādhissa patiṭṭhātuṃ asakkuṇeyyattā appanābhāvaṃ appatvā samādhi upacārabhāvena patiṭṭhāti. Lokuttarasamādhi, pana dutiyacatutthāruppasamādhi ca sabhāvadhammepi bhāvanāvisesavasena appanaṃ pāpuṇāti. Visuddhibhāvanānukkamavasena hi lokuttaro appanaṃ pāpuṇāti. Ārammaṇasamatikkamabhāvanāvasena āruppasamādhi. Appanāppattasseva hi catutthajjhānasamādhino ārammaṇasamatikkamanamattaṃ hoti.

Pañcapi jhānāni etesamatthi, tattha niyuttānīti vā pañcakajjhānikāni.
Asubhabhāvanāya paṭikūlārammaṇattā caṇḍasotāya nadiyā arittabalena nāvā viya vitakkabaleneva tattha cittaṃ pavattatīti asubhakammaṭṭhāne avitakkajjhānāsambhavato 『『paṭhamajjhānikā』』ti vuttaṃ.
Mettākaruṇāmuditānaṃ domanassasahagatabyāpādavihiṃsānabhiratīnaṃ pahāyakattā domanassappaṭipakkhena somanasseneva sahagatatā yuttāti 『『mettādayo tayo catukkajjhānikā』』ti vuttā.
『『Sabbe sattā sukhitā hontu, dukkhā muccantu, laddhasukhasampattito mā vigacchantū』』ti mettādivasappavattabyāpārattayaṃ pahāya kammassakatādassanena sattesu majjhattākārappavattabhāvanānibbattāya tatramajjhattupekkhāya balavatarattā upekkhābrahmavihārassa sukhasahagatāsambhavato 『『upekkhā pañcamajjhānikā』』ti vuttā.

Bhāvanābhedavaṇṇanā niṭṭhitā.

Gocarabhedavaṇṇanā

26.Yathārahanti taṃtaṃārammaṇānurūpato. Kassaci ārammaṇassa aparibyattatāya 『『pariyāyenā』』ti vuttaṃ.

Kasiṇāsubhakoṭṭhāsānāpānassatīsveva hi paribyattanimittasambhavoti.

28.Pathavīmaṇḍalādīsu nimittaṃ uggaṇhantassāti ādimhi tāva catupārisuddhisīlaṃ visodhetvā dasavidhaṃ palibodhaṃ upacchinditvā piyagarubhāvanīyādiguṇasamannāgataṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ kammaṭṭhānaṃ gahetvā aṭṭhārasavidhaṃ ananurūpavihāraṃ pahāya pañcaṅgasamannāgate anurūpavihāre viharantassa kesanakhaharaṇādikhuddakapalibodhupacchedaṃ katvā kasiṇamaṇḍalādīni purato katvā ānāpānakoṭṭhāsādīsu cittaṃ ṭhapetvā nisīditvā 『『pathavī pathavī』』tyādinā taṃtaṃbhāvanānukkamena pathavīkasiṇādīsu taṃtadārammaṇesu nimittaṃ uggaṇhantassa. Ayamettha saṅkhepo. Vitthārato pana bhāvanā visuddhimaggato (visuddhi. 1.54 ādayo) gahetabbā. Duvidhampi hi bhāvanāvidhānaṃ idha ācariyena atisaṅkhepato vuttaṃ, tadatthadassanatthañca vitthāranaye āhariyamāne atippapañco siyāti mayampi taṃ na vitthāressāma. Yadā pana taṃ nimittaṃ cittena samuggahitanti evaṃ pavattānupubbabhāvanāvasena yadā taṃ parikammanimittaṃ cittena sammā uggahitaṃ hoti. Manodvārassa āpāthamāgatanti cakkhuṃ nimmīletvā, aññattha gantvā vā manasi karontassa kasiṇamaṇḍalasadisameva hutvā manodvārikajavanānaṃ āpāthaṃ āgataṃ hoti.

29.Samādhiyatīti visesato cittekaggatāpattiyā samāhitā hoti.

我來幫你直譯這段巴利文： 19. "在一切"即在四十業處中也無安止,因為佛功德等是勝義性,種種性,即使一個也深奧性。在佛隨念等十業處中由不能以安止方式確立定故,不得安止性而定以近行方式確立。而出世間定和第二第四無色定即使在自性法中也依修習殊勝方式得安止。因為依清凈修習次第出世間得安止。依超越所緣修習無色定。因為只有得安止的第四禪定才有超越所緣性。 21. 有五禪屬於它們,或在彼中修習為五禪者。 22. 因不凈修習是厭惡所緣,如在急流河中以槳力船隻一樣只由尋力而彼處心轉起,故因不凈業處無無尋禪而說"初禪者"。 23. 因慈悲喜是斷憂俱行的瞋害不樂故,以憂的對治而只與樂俱行相應,故說"慈等三為四禪者"。 24. 捨棄"愿一切眾生樂、離苦、不離已得樂"的慈等勢力轉起三種作用,以見業所造性而在眾生中以中性相轉起修習而生的彼處舍的力強故,因舍梵住不能與樂俱行故說"舍為第五禪者"。修習差別註釋完。境差別註釋 26. "如其適宜"即隨順彼彼所緣。因某些所緣不明顯而說"由次第"。 27. 因為只在遍不凈身份入出息念中有明顯相生起。 28. "在地輪等中取相者"即最初先凈化四清凈戒,斷除十種障礙,親近具足可愛可敬可修等功德的善友,取自己順行的業處,舍離十八種不適合住處,住于具五支的適合住處,作剪髮指甲等小障礙的斷除,置遍輪等於前,于入出息身份等安置心而坐,以"地地"等如是彼彼修習次第在地遍等彼彼所緣中取相者。這是此中略說。詳細的修習則應從清凈道論中取。因為兩種修習方法這裡阿阇黎極略說,為顯示彼義而引用詳細方法則將過於廣大,所以我們也不詳說。"當彼相為意所取"即如是依次第修習方式當彼遍作相為心善取時。"現起于意門"即閉眼或往他處而作意時如遍輪般現起于意門速行。 29. "等持"即以特勝心一境性而等持。

Cittasamādhānavasena puggalopi samāhitoyevāti vuttaṃ 『『tathā samāhitassā』』ti. Tappaṭibhāganti uggahanimittasadisaṃ, tatoyeva hi taṃ 『『paṭibhāganimitta』』nti vuccati. Taṃ pana uggahanimittato atiparisuddhaṃ hoti. Vatthudhammavimuccitanti paramatthadhammato vimuttaṃ, vatthudhammato vā kasiṇamaṇḍalagatakasiṇadosato vinimuttaṃ. Bhāvanāya nibbattattā bhāvanāmayaṃ. Samappitanti suṭṭhu appitaṃ.

31.Tato paṭṭhāyāti paṭibhāganimittuppattito paṭṭhāya.

Pañcasu jhānaṅgesu ekekārammaṇe uppannāvajjanānantaraṃ catupañcajavanakatipayabhavaṅgato paraṃ agantvā aparāparaṃ jhānaṅgāvajjanasamatthatā āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ katipayabhavaṅgato paraṃ agantvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathā paricchinnakālaṃ anatikkamitvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā yathāparicchinnakālato uddhaṃ gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāmāti alamatippapañcena. Paccavekkhaṇavasitā pana āvajjanavasitāya eva siddhā. Āvajjanānantarajavanāneva hi paccavekkhaṇajavanāni nāma. Vitakkādioḷārikaṅgaṃ pahānāyāti dutiyajjhānādīhi vitakkādioḷārikaṅgānaṃ jhānakkhaṇe anuppādāya. Padahatoti parikammaṃ karontassa. Tassa pana upacārabhāvanā nipphannā nāma hoti vitakkādīsu nikantivikkhambhanato paṭṭhāyāti daṭṭhabbaṃ. Yathārahanti taṃtaṃjhānikakasiṇādiārammaṇānurūpaṃ.
Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ 『『ākāsavajjitesū』』ti. Kasiṇanti kasiṇapaṭibhāganimittaṃ. Ugghāṭetvāti amanasikāravasena uddharitvā. Anantavasena parikammaṃ karontassāti 『『anantaṃ ākāsaṃ, anantaṃ ākāsa』』nti ākāsaṃ ārabbha parikammaṃ karontassa, na pana kevalaṃ 『『anantaṃ ananta』』nti. Evaṃ viññāṇañcāyatanepi. 『『Ananta』』nti avatvāpi 『『ākāso ākāso (visuddhi. 1.276), viññāṇaṃ viññāṇa』』nti (visuddhi. 1.281) manasi kātuṃ vaṭṭatīti ācariyā.

39.『『Santametaṃ, paṇītameta』』nti parikammaṃ karontassāti abhāvamattārammaṇatāya 『『etaṃ santaṃ, etaṃ paṇīta』』nti bhāventassa.

40.Avasesesu cāti kasiṇādīhi saha appanāvahakammaṭṭhānato avasesesu buddhānussatiādīsu aṭṭhasu , saññāvavatthānesu cāti dasasu kammaṭṭhānesu. Parikammaṃ katvāti 『『so bhagavā itipi arahaṃ, itipi sammāsambuddho』』tyādinā (visuddhi. 1.124) vuttavidhānena parikammaṃ katvā. Sādhukamuggahiteti buddhādiguṇaninnapoṇapabbhāracittatāvasena suṭṭhu uggahite. Parikammañca samādhiyatīti parikammabhāvanā samāhitā nipphajjati. Upacāro ca sampajjatīti nīvaraṇāni vikkhambhento upacārasamādhi ca uppajjati.

41.Abhiññāvasenapavattamānanti abhivisesato jānanaṭṭhena abhiññāsaṅkhātaṃ iddhividhādipañcalokiyābhiññāvasena pavattamānaṃ, abhiññāpādakapañcamajjhānā vuṭṭhahitvāti kasiṇānulomādīhi cuddasahākārehi (visuddhi.

我來幫你直譯這段巴利文： 30. 由心等持方式補特伽羅也等持故說"如是等持者"。"與彼相似"即與取相相似,因為由此故彼稱為"似相"。而它比取相更清凈。"離開事法"即離開勝義法,或從事法即遍輪中遍過失解脫。因修習所生故為修習所成。"善安止"即善善安立。 31. "從此"即從似相生起開始。 33. 在五禪支中每一所緣生起尋思之後不過四五速行幾種有分而能再再尋思禪支為尋思自在。欲入定之後不過幾種有分而生起尋思后能入定為入定自在。如橋橫渡急流河斷有分流而能安立禪如所限定時,能保護避免墮入有分為決意自在。不超過所限定時能出定為出定自在。或不讓超過所限定時而能安立為決意自在。不于所限定時內出而依時而出為出定自在,如是不過多說。而觀察自在即由尋思自在成就。因為尋思后速行即是觀察速行。"為斷尋等粗支"即以第二禪等於禪那剎那不生尋等粗支。"精進"即作準備。而應知他的近行修習從斷除對尋等愛著開始即為成就。"如其適宜"即隨順彼彼禪那遍等所緣。 36. 因虛空遍不能除去而說"除虛空"。"遍"即遍似相。"除去"即以不作意方式除去。"以無邊方式作準備"即以"無邊虛空,無邊虛空"而緣虛空作準備,不只是"無邊無邊"。如是在識無邊處也。諸阿阇黎說不說"無邊"也可以作意"虛空虛空,識識"。 39. "作'此寂靜,此殊勝'準備"即以無有為所緣而修習"此寂靜,此殊勝"。 40. "在其餘"即在遍等能得安止業處的其餘佛隨念等八種和想決定等十種業處。"作準備"即以"彼世尊如是阿羅漢,如是正等覺"等所說方式作準備。"善取"即依趣向傾向佛等功德心性方式善取。"準備等持"即準備修習等持成就。"近行成就"即鎮伏蓋而近行定生起。 41. "以神通方式轉起"即以特勝知義的稱為神通的五世間神通方式轉起,從神通基礎第五禪出起即遍順等十四行相;

2.365) cittaṃ paridametvā abhinīhārakkhamaṃ katvā upekkhekaggatāyogato anurūpattā ca rūpāvacarapañcamajjhānameva abhiññānaṃ pādakaṃ patiṭṭhābhūtaṃ pathavādikasiṇārammaṇaṃ pañcamajjhānaṃ, taṃ samāpajjitvā tato vuṭṭhāya. Adhiṭṭheyyādikamāvajjetvāti iddhividhañāṇassa parikammakāle adhiṭṭhātabbaṃ vikubbanīyaṃ satādikaṃ komārarūpādikaṃ, dibbasotassa parikammakāle thūlasukhumabhedaṃ saddaṃ, cetopariyañāṇassa parikammakāle parassa hadayaṅgatavaṇṇadassanena sarāgādibhedaṃ cittaṃ, pubbenivāsānussatiñāṇassa parikammasamaye purimabhavesu cuticittādibhedaṃ pubbe nivutthakkhandhaṃ, dibbacakkhussa parikammasamaye obhāsapharitaṭṭhānagataṃ rūpaṃ vā āvajjetvā.

Parikammaṃ karontassāti 『『sataṃ homi, sahassaṃ homī』』tyādinā parikammaṃ karontassa. Rūpādīsūti parikammavisayabhūtesu rūpapādakajjhānasaddaparacittapubbenivutthakkhandhādibhedesu ārammaṇesu. Ettha hi iddhividhañāṇassa tāva pādakajjhānaṃ, kāyo, rūpādiadhiṭṭhāne rūpādīni cāti cha ārammaṇāni . Tattha pādakajjhānaṃ atītameva, kāyo paccuppanno, itaraṃ paccuppannamanāgataṃ vā. Dibbasotassa pana saddoyeva, so ca kho paccuppanno. Paracittavijānanāya pana atīte sattadivasesu, anāgate sattadivasesu ca pavattaṃ parittādīsu yaṃ kiñci tikālikaṃ cittameva ārammaṇaṃ hotīti mahāaṭṭhakathācariyā (visuddhi. 2.416; dha. sa. aṭṭha. 1434).

Saṅgahakārā pana 『『cattāropi khandhā』』ti (dha. sa. aṭṭha. 1434) vadanti, kathaṃ panassā paccuppannacittārammaṇatā, nanu ca āvajjanāya gahitameva iddhicittassa ārammaṇaṃ hoti, āvajjanāya ca paccuppannacittamārammaṇaṃ katvā nirujjhamānāya taṃsamakālameva parassa cittampi nirujjhatīti āvajjanajavanānaṃ kālavasena ekārammaṇatā na siyā, maggaphalavīthito aññattha āvajjanajavanānaṃ kathañca nānārammaṇatā na adhippetāti? Aṭṭhakathāyaṃ (visuddhi. 2.416; dha. sa. aṭṭha. 1434) tāva santatiaddhāpaccuppannārammaṇatā yojitā. Ānandācariyo (dha. sa. mūlaṭī. 1434 thoka visadisaṃ) pana bhaṇati 『『pādakajjhānato vuṭṭhāya paccuppannādivibhāgaṃ akatvā kevalaṃ 『imassa cittaṃ jānāmi』cceva parikammaṃ katvā punapi pādakajjhānaṃ samāpajjitvā vuṭṭhāya aviseseneva cittaṃ āvajjetvā tiṇṇaṃ, catunnaṃ vā parikammānaṃ anantaraṃ cetopariyañāṇena parassa cittaṃ paṭivijjhati rūpaṃ viya dibbacakkhunā. Pacchā kāmāvacaracittena sarāgādivavatthānampi karoti nīlādivavatthānaṃ viya. Tāni ca sabbāni abhimukhībhūtacittārammaṇāneva, aniṭṭhe ca ṭhāne nānārammaṇatādoso natthi abhinnākārappavattito』』ti. Pubbenivāsānussatiñāṇassa pubbe nivutthakkhandhā, khandhappaṭibaddhāni ca nāmagottāni, nibbānañca ārammaṇaṃ hoti, dibbacakkhussa pana rūpameva paccuppannanti ayametesaṃ ārammaṇavibhāgo. Yathārahamappetīti taṃtaṃparikammānurūpato appeti.

我來幫你直譯這段巴利文： 2.365. 調伏心使適合引導,因與舍一境性相應而適合,地等遍所緣第五禪為神通的足處基礎,入彼定已從彼出。"尋思所決意等"即神變智的準備時當決意變化的百等少年身等,天耳的準備時粗細差別的聲,他心智的準備時以見他人心處色而有貪等差別的心,宿住隨念智的準備時前生中死心等差別的前所住蘊,天眼的準備時遍滿光明處所的色。 "作準備"即以"愿我成百,愿我成千"等作準備。"於色等"即于準備境成為色足禪聲他心前所住蘊等差別的所緣。此中神變智首先是足處禪,身體,色等決意中的色等為六所緣。其中足處禪只是過去,身體是現在,其他是現在或未來。而天耳只緣聲,而且是現在。他心智則緣七日前七日後的欲界等任何三時的心為所緣,大註釋師如是說。結集者則說"四蘊"。但它如何緣現在心,難道不是尋思所取即是神通心的所緣,而尋思以現在心為所緣而滅時彼同時他人心也滅,故尋思速行依時無同一所緣性,除了道果路之外尋思速行如何不許異所緣性?註釋中首先配合相續剎那現在所緣性。而阿難阿阇黎說:"從足處禪出已不分現在等,只作'我知此心'的準備,再入足處禪出已不分別尋思心,三四準備之後以他心智通達他人心如以天眼見色。后以欲界心也作有貪等決定如作青等決定。彼等一切都是現前心所緣,在不許處也無異所緣過失因為轉起相同"。宿住隨念智以前所住蘊和系屬蘊的名姓及涅槃為所緣,而天眼只以現在色為所緣,這是它們的所緣差別。"如其適宜安止"即隨順彼彼準備安止。

Idāni ārammaṇānaṃ bhedena abhiññābhedaṃ dassetuṃ 『『iddhividhā』』tyādimāha. Adhiṭṭhānādi iddhippabhedo etissāti iddhividhā. Dibbānaṃ sotasadisatāya, dibbavihārasannissitatāya ca dibbañca taṃ sotañcāti dibbasotaṃ. Paresaṃ cittaṃ viññāyati etāyāti paracittavijānanā. Attano santāne nivutthavasena ceva gocaranivāsavasena ca pubbe atītabhavesu khandhādīnaṃ anussaraṇaṃ pubbenivāsānussati. Vuttanayena dibbañca taṃ cakkhu cāti dibbacakkhu. 『Cutūpapātañāṇa』nti pana dibbacakkhumeva vuccati. Yathākammūpagañāṇaanāgataṃsañāṇānipi dibbacakkhuvaseneva ijjhanti. Na hi tesaṃ visuṃ parikammaṃ atthi. Tattha anāgataṃsañāṇassa tāva anāgate sattadivasato paraṃ pavattanakaṃ cittacetasikaṃ dutiyadivasato paṭṭhāya pavattanakañca yaṃ kiñci ārammaṇaṃ hoti. Tañhi savisaye sabbaññutaññāṇagatikanti. Yathā kammūpagañāṇassa pana kusalākusalasaṅkhātā cetanā, cattāropi vā khandhā ārammaṇanti daṭṭhabbaṃ.

Gocaravasena bhedo gocarabhedo.

Gocarabhedavaṇṇanā niṭṭhitā.

Samathakammaṭṭhānavaṇṇanā niṭṭhitā.

Vipassanākammaṭṭhānaṃ

Visuddhibhedavaṇṇanā

Aniccādivasena vividhākārena passatīti vipassanā, aniccānupassanādikā bhāvanāpaññā. Tassā kammaṭṭhānaṃ, sāyeva vā kammaṭṭhānanti vipassanākammaṭṭhānaṃ. Tasmiṃ vipassanākammaṭṭhāne sattavidhena visuddhisaṅgahoti sambandho.
Aniccatāyeva lakkhaṇaṃ lakkhitabbaṃ, lakkhīyati anenāti vā aniccalakkhaṇaṃ. Udayavayapaṭipīḷanasaṅkhātadukkhabhāvo va lakkhaṇanti dukkhalakkhaṇaṃ. Paraparikappitassa attano abhāvo anattatā, tadeva lakkhaṇanti anattalakkhaṇaṃ.
Tiṇṇaṃ lakkhaṇānaṃ anu anu passanā aniccānupassanādikā.
Khandhādīnaṃ kalāpato sammasanavasappavattaṃ ñāṇaṃ sammasanañāṇaṃ. Uppādabhaṅgānupassanāvasappavattañāṇaṃ udayabbayañāṇaṃ. Udayaṃ muccitvā vaye pavattaṃ ñāṇaṃ bhaṅgañāṇaṃ. Saṅkhārānaṃ bhayato anupassanāvasena pavattaṃ ñāṇaṃ bhayañāṇaṃ, diṭṭhabhayānaṃ ādīnavato pekkhaṇavasena pavattaṃ ñāṇaṃ ādīnavañāṇaṃ, diṭṭhādīnavesu nibbindanavasappavattaṃ ñāṇaṃ nibbidāñāṇaṃ. Nibbinditvā saṅkhārehi muccitukamyatāvasena pavattaṃ ñāṇaṃ muccitukamyatāñāṇaṃ. Muccanassa upāyasampaṭipādanatthaṃ puna saṅkhārānaṃ pariggahavasappavattaṃ ñāṇaṃ paṭisaṅkhāñāṇaṃ. Paṭisaṅkhātadhammesu bhayanandīvivajjanavasena ajjhupekkhitvā pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Purimānaṃ navannaṃ kiccanipphattiyā, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ anukūlaṃ ñāṇaṃ anulomañāṇaṃ.
Attasuññatāya suññato. Saṃyojanādīhi vimuccanaṭṭhena vimokkho. Niccanimittādino abhāvato animitto. Paṇihitassa taṇhāpaṇidhissa abhāvato appaṇihito.
Yo naṃ pāti, taṃ mokkheti apāyādīhi dukkhehīti pātimokkhaṃ, tadeva kāyaduccaritādīhi saṃvaraṇato saṃvaro, samādhānopadhāraṇaṭṭhena sīlañcāti pātimokkhasaṃvarasīlaṃ. Manacchaṭṭhānaṃ indriyānaṃ rūpādīsu saṃvaraṇavasena pavattaṃ sīlaṃ indriyasaṃvarasīlaṃ. Micchājīva vivajjanena ājīvassa parisuddhivasappavattaṃ ājīvapārisuddhisīlaṃ. Paccaye sannissitaṃ tesaṃ idamatthikatāya paccavekkhaṇasīlaṃ paccayasannissitasīlaṃ. Catubbidhattā desanāsaṃvarapariyeṭṭhipaccavekkhaṇavasena, parisuddhattā ca catupārisuddhisīlaṃ nāma.

我來幫你直譯這段巴利文： 42. 現在為顯示所緣差別的神通差別而說"神變"等。有決意等神變差別故為神變。因與天耳相似及依天住故為天且是耳為天耳。由此知他人心故為他心智。依自相續住及行境住於前過去生中隨念蘊等為宿住隨念。如所說方式為天且是眼為天眼。而說"死生智"即是天眼。隨業趣智和未來分智也依天眼成就。因為它們沒有別的準備。此中未來分智首先以未來七日後將轉起的心心所,從第二日開始將轉起的任何所緣。因為它在自境隨順一切智智。而隨業趣智應知以稱為善不善的思或四蘊為所緣。依行境差別為行境差別。行境差別註釋完。止業處註釋完。觀業處清凈差別註釋 43. 以無常等方式種種相見故為觀,即無常隨觀等修習慧。彼之業處,或彼即業處為觀業處。于彼觀業處以七種清凈攝。 44. 無常性即相為所相,或由此相故為無常相。生滅逼惱稱為苦性即相為苦相。他所計我之無為無我性,彼即相為無我相。 45. 隨隨見三相為無常隨觀等。 46. 蘊等以聚思察方式轉起的智為思察智。以觀生滅方式轉起的智為生滅智。捨生而於滅轉起的智為壞智。以見諸行怖畏方式轉起的智為怖畏智,以見所見怖畏過患方式轉起的智為過患智,于所見過患厭離方式轉起的智為厭離智。厭離已欲從諸行解脫方式轉起的智為欲解脫智。為成就解脫方便而再以攝諸行方式轉起的智為省察智。于已省察法以離怖畏歡喜方式旁觀轉起的智為行舍智。由成就前九種作用,及對上三十七菩提分法順適的智為隨順智。 47. 因我空性為空。以解脫結等義為解脫。因無常相等的無故為無相。因所立愛立的無故為無愿。 49. 護彼,解脫彼于惡趣等苦故為別解脫,彼即因防護身惡行等為律儀,以等持攝持義為戒故為別解脫律儀戒。以意為第六的諸根於色等防護方式轉起的戒為根律儀戒。以離邪命而依命清凈方式轉起的為命清凈戒。依資具的觀察資具所用的戒為資具依止戒。因四種以說示律儀遍求觀察方式,及清凈故名四清凈戒。

50.Cittavisuddhi nāma cittassa vinīvaraṇabhāvāpādanavasena visodhanato, cittasīsena niddiṭṭhattā, visuddhattā cāti vā katvā.

『『Dhammānaṃ sāmaññasabhāvo lakkhaṇaṃ, kiccasampattiyo raso, upaṭṭhānākāro, phalañca paccupaṭṭhāna』』nti evaṃ vuttānaṃ lakkhaṇādīnaṃ 『『phusanalakkhaṇo phasso, kakkhaḷalakkhaṇā pathavī』』tyādinā vitthārato, 『『namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa』』ntyādinā saṅkhepato ca pariggaho paccattalakkhaṇādivasena paricchijja gahaṇaṃ dukkhasaccavavatthānaṃ diṭṭhivisuddhi nāma 『『nāmarūpato attā natthī』』ti dassanato diṭṭhi ca attadiṭṭhimalavisodhanato visuddhi cāti katvā.

52.Paccayapariggahoti nāmañca rūpañca paṭisandhiyaṃ tāva avijjātaṇhāupādānakammahetuvasena nibbattati. Pavattiyañca rūpaṃ kammacittautuāhārapaccayavasena, nāmañca cakkhurūpādinissayārammaṇādipaccayavasena, visesato ca yonisomanasikārādicatucakkasampattiyā kusalaṃ, tabbipariyāyena akusalaṃ, kusalākusalavasena vipāko bhavaṅgādivasena āvajjanaṃ, khīṇāsavasantānavasena kiriyajavanaṃ, āvajjanañca uppajjatīti evaṃ sādhāraṇāsādhāraṇavasena tīsu addhāsu nāmarūpappavattiyā paccakkhādisiddhassa kammādipaccayassa pariggaṇhanaṃ samudayasaccassa vavatthānaṃ kaṅkhāvitaraṇavisuddhi nāma 『『ahosiṃ nu kho ahamatītamaddhāna』』ntyādikāya (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavidhāya, 『『sattharikaṅkhatī』』tyādikāya (dha. sa. 1123; vibha. 915) aṭṭhavidhāya ca kaṅkhāya vitaraṇato atikkamanato kaṅkhāvitaraṇā, ahetukavisamahetudiṭṭhimalavisodhanato visuddhi cāti katvā.

53.Tato paccayapariggahato paraṃ tathāpariggahitesu paccattalakkhaṇādivavatthānavasena, paccayavavatthānavasena ca pariggahitesu lokuttaravajjesu tibhūmipariyāpannesu nāmarūpesu atītādibhedabhinnesu khandhādinayamārabbha pañcakkhandhachadvārachaḷārammaṇachadvārappavattadhammādivasena āgataṃ khandhādinayaṃ ārabbha kalāpavasena piṇḍavasena saṅkhipitvā yaṃ atīte jātaṃ rūpaṃ, taṃ atīteva niruddhaṃ. Yaṃ anāgate bhāvi rūpaṃ, tampi tattheva nirujjhissati. Yaṃ paccuppannaṃ, taṃ anāgataṃ appatvā ettheva nirujjhati, tathā ajjhattabahiddhasukhumaoḷārikahīnapaṇītarūpādayo. Tasmā 『『aniccaṃ attādivasena na iccaṃ anupagantabbaṃ khayaṭṭhena khayagamanato, dukkhaṃ bhayaṭṭhena bhayakarattā, anattā asārakaṭṭhena attasārādiabhāvenā』』ti ca 『『cakkhuṃ aniccaṃ…pe… mano. Rūpaṃ…pe… dhammā. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ aniccaṃ dukkhaṃ anattā』』tyādinā (paṭi. ma. 1.48) atītādiaddhāvasena, atītādisantānavasena, atītādikhaṇavasena ca sammasanañāṇena hutvāabhāvaudayabbayapaṭipīḷanaavasavattanākārasaṅkhātalakkhaṇattayasammasanavasappavattena kalāpasammasanañāṇena lakkhaṇattayaṃ sammasantassa parimajjantassa.

Sammasanañāṇe pana uppanne puna tesveva saṅkhāresu 『『avijjāsamudayā rūpasamudayo, taṇhākammaāhārasamudayā rūpasamudayo, tathā avijjānirodhā rūpanirodho, taṇhākammaāhāranirodhā rūpanirodho』』ti (paṭi. ma.

我來幫你直譯這段巴利文： 50. 名為心清凈因為以使心無蓋方式清凈,以心為首而說示,及清凈故。 51. "諸法的共相為相,作用成就為味,現起相為現起,果為現前"如是所說的相等,"觸以觸為相,地以堅為相"等詳細,"名以傾向為相,色以變壞為相"等略說而攝取以自相等方式限定把握為苦諦決定,名為見清凈因為由"除名色無我"見,及因清凈我見垢故。 52. 緣攝即名和色于結生首先由無明愛取業因而生。于轉起色由業心時節食緣,名由眼色等依所緣等緣,特別由如理作意等四輪具足而善,相反而不善,由善不善而異熟,由有分等而轉向,由漏盡相續而唯作速行,及轉向生起,如是由共不共於三世名色轉起的現見等成就的業等緣的攝取為集諦決定,名為度疑清凈因為超越"我於過去世曾存在"等十六種及"疑師"等八種疑,及因清凈無因邪因見垢故。 53. 從彼緣攝之後,于如是已攝取的以自相等決定方式,以緣決定方式攝取的除出世間在三地攝的名色中分別過去等差別,依五蘊六門六所緣六門轉起法等方式而來的蘊等法,依聚依總略說,凡過去生色,彼於過去即滅。凡未來將有色,彼也將於彼處滅。凡現在,不至未來即於此滅,如是內外細粗劣勝色等。故"無常即不由我等方式可愛因壞義而趣壞,苦因怖義而令怖,無我因無實義而無我實等"及"眼無常⋯⋯意。色⋯⋯法。眼識⋯⋯意識無常苦無我"等,由過去等世方式,過去等相續方式,過去等剎那方式,以思察智而以有無生滅逼惱無自在相稱三相思察方式轉起的聚思察智思察三相遍察。于思察智生已,再於彼諸行"由無明生而色生,由愛業食生而色生,如是由無明滅而色滅,由愛業食滅而色滅";

1.50) evaṃ rūpakkhandhe vedanāsaññāsaṅkhārakkhandhesupi āhāraṃ apanetvā 『『phassasamudayā phassanirodhā』』ti ca evaṃ phassaṃ pakkhipitvā, viññāṇakkhandhe 『『nāmarūpasamudayā nāmarūpanirodhā』』ti nāmarūpaṃ pakkhipitvā paccayasamudayavasena, paccayanirodhavasena ca, paccaye anāmasitvā paccuppannakkhandhesu nibbattilakkhaṇamattassa, vipariṇāmalakkhaṇamattassa ca dassanena khaṇavasena cāti ekekasmiṃ khandhe paccayavasena catudhā, khaṇavasena ekadhā cāti pañcadhā udayaṃ, pañcadhā vayanti dasadasaudayabbayadassanavasena samapaññāsākārehi udayabbayañāṇena udayabbayaṃ samanupassantassa āraddhavipassakassa yogino vipassanācittasamuṭṭhāno sarīrato niccharaṇakaālokasaṅkhāto obhāso, vipassanācittasahajātā khuddikādipañcavidhā (dha. sa. aṭṭha. 1 dhammuddesavāra jhānaṅgarāsivaṇṇanā) pīti, tathā kāyacittadarathavūpasamalakkhaṇā kāyacittavasena duvidhā passaddhi, balavasaddhindriyasaṅkhāto adhimokkho, sammappadhānakiccasādhako vīriyasambojjhaṅgasaṅkhāto paggaho, atipaṇītaṃ sukhaṃ, indavissaṭṭhavajirasadisaṃ tilakkhaṇavipassanābhūtaṃ ñāṇaṃ, satipaṭṭhānabhūtā cirakatādianussaraṇasamatthā upaṭṭhānasaṅkhātā sati, samappavattavipassanāsahajātā upekkhāsambojjhaṅgabhūtā tatramajjhattupekkhā, manodvāre āvajjhanupekkhā cāti duvidhāpi upekkhā, obhāsādīsu uppannesu 『『na vata me ito pubbe evarūpo obhāso uppannapubbo』』tyādinā (visuddhi. 2.733) nayena tattha ālayaṃ kurumānā sukhumataṇhā rūpanikanticāti obhāsādīsu dasasu vipassanupakkilesesu uppannesu 『『na vata me ito pubbe evarūpā obhāsādayo uppannapubbā addhā maggappattosmi, phalappattosmī』』ti (visuddhi. 2.733) aggahetvā 『『ime obhāsādayo taṇhādiṭṭhimānavatthutāya na maggo, atha kho vipassanupakkilesā eva, tabbinimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggo』』ti evaṃ maggāmaggalakkhaṇassa vavatthānaṃ nicchayanaṃ maggāmaggassa jānanato, dassanato, amagge maggasaññāya visodhanato ca maggāmaggañāṇadassanavisuddhi nāma.

54.Yāvānulomāti yāva saccānulomañāṇā. Nava vipassanāñāṇānīti (visuddhi.

我來幫你直譯這段巴利文： 1.50. 如是于受想行蘊中也除去食而"由觸生由觸滅"而如是加入觸,于識蘊中"由名色生由名色滅"而加入名色,依緣生方式,依緣滅方式,不接觸緣而於現在蘊中以見生相和壞相及剎那方式,如是于每一蘊依緣方式四種,依剎那方式一種為五種生,五種滅,如是以見十種生滅以五十行相而以生滅智觀生滅,于已開始觀的瑜伽行者由觀心所生從身體發出稱為光明,與觀心俱生的小喜等五種喜,如是以身心熱惱止息為相身心二種輕安,以強信根稱為勝解,成就正勤作用稱為精進覺支的策勵,極勝妙樂,如因陀羅所放金剛般的成為三相觀的智,成爲念住能憶念久作等稱為現起的念,平等轉起與觀俱產生為舍覺支的處中舍,意門中的轉向舍為二種舍,當光明等生起時以"我從前未曾有如是光明生起"等方式于彼生愛著的細愛即色愛,于生起光明等十種觀染時不取"我從前未曾有如是光明等生起,確實我已得道已得果"而"此光明等因為是愛見慢事故非道,乃是觀染,離彼而行道的觀智是道"如是道非道相的決定抉擇由於知見道非道,及由清凈于非道作道想故名為道非道智見清凈。 54. "直至隨順"即直至諦隨順智。"九觀智"即;

2.737 ādayo) khandhānaṃ udayañca vayañca jānanakaṃ udayabbayañāṇaṃ, udayaṃ muñcitvā bhaṅgamattānupekkhakaṃ bhaṅgañāṇaṃ, bhaṅgavasena upaṭṭhitānaṃ sīhādīnaṃ viya bhāyitabbākārānupekkhakaṃ bhayañāṇaṃ, tathānupekkhitānaṃ ādittagharassa viya ādīnavākārānupekkhakaṃ ādīnavañāṇaṃ, diṭṭhādīnavesu nibbindanavasena pavattaṃ nibbidāñāṇaṃ, jālādito macchādikā viya tehi tebhūmakadhammehi muccitukāmatāvasena pavattaṃ muccitukamyatāñāṇaṃ, muccanupāyasampādanatthaṃ diṭṭhādīnavesupi samuddasakuṇī viya punappunaṃ sammasanavasappattaṃ paṭisaṅkhānupassanāñāṇaṃ, cattabhariyo puriso viya diṭṭhādīnavesu tesu saṅkhāresu upekkhanākārappavattaṃ saṅkhārupekkhāñāṇaṃ, aniccādilakkhaṇavipassanatāya heṭṭhā pavattānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ, uddhaṃ maggakkhaṇe adhigantabbānaṃ sattatiṃsabodhipakkhiyadhammānañca anulomato maggavīthiyaṃ gotrabhuto pubbe pavattaṃ saccānulomikañāṇasaṅkhātaṃ navamaṃ anulomañāṇanti imāni nava ñāṇāni ñāṇadassanavisuddhiyā paṭipadābhāvato tilakkhaṇajānanaṭṭhena, paccakkhato dassanaṭṭhena, paṭipakkhato visuddhattā ca paṭipadāñāṇadassanavisuddhi nāma.

Vipassanāya paripāko vipassanāparipāko, saṅkhārupekkhāñāṇaṃ. Taṃ āgamma paṭicca. Idāni appanāuppajjissatīti 『『idāni appanāsaṅkhāto lokuttaramaggo uppajjissatī』』ti vattabbakkhaṇe. Yaṃ kiñcīti saṅkhārupekkhāya gahitesu tīsu ekaṃ yaṃ kiñci.
Vipassanāya matthakappattiyā sikhāppattā. Anulomañāṇasahitatāya sānulomā. Sā eva saṅkhāresu udāsīnattā saṅkhārupekkhā. Yathānurūpaṃ apāyādito, saṅkhāranimittato ca vuṭṭhahanato vuṭṭhānasaṅkhātaṃ maggaṃ gacchatīti vuṭṭhānagāminī.

57.Abhisambhontanti pāpuṇantaṃ.

58.Parijānantoti 『『ettakaṃ dukkhaṃ, na ito ūnādhika』』nti paricchijja jānanto. Sacchikarontoti ārammaṇakaraṇavasena paccakkhaṃ karonto. Maggasaccaṃ bhāvanāvasenāti maggasaccasaṅkhātassa sampayuttamaggasaṅkhātassa catutthasaccassa sahajātādipaccayo hutvā vaḍḍhanavasena. Ekasseva ñāṇassa catukiccasādhanaṃ padīpādīnaṃ vaṭṭidāhādicatukiccadassanato, 『『yo, bhikkhave, dukkhaṃ passatī』』tyādi (saṃ. ni. 5.1100; visuddhi. 2.839) āgamato ca sampaṭicchitabbaṃ.

59.Dve tīṇi phalacittāni pavattitvāti magguppattiyā anurūpato dve vā tīṇi vā phalacittāni apanītaggimhi ṭhāne uṇhattanibbāpanatthāya ghaṭehi abhisiñcamānamudakaṃ viya samucchinnakilesepi santāne darathapaṭippassambhakāni hutvā pavattitvā, tesaṃ pavattiyāti vuttaṃ hoti. Paccavekkhaṇañāṇānīti maggaphalādivisayāni kāmāvacarañāṇāni, yāni sandhāya 『『vimuttasmiṃ vimuttamiti ñāṇaṃ hotī』』ti (mahāva. 23) vuttaṃ.

Idāni paccavekkhaṇāya bhūmiṃ dassetuṃ 『『maggaṃ phalañcā』』tyādi vuttaṃ. Tattha 『『imināva vatāhaṃ maggena āgato』』ti maggaṃ paccavekkhati. Tato 『『ayaṃ nāma me ānisaṃso laddho』』ti tassa phalaṃ, tato 『『ayaṃ nāma me dhammo ārammaṇato sacchikato』』ti nibbānañca paṇḍito paccavekkhati. Tato 『『ime nāma me kilesā pahīnā』』ti pahīne kilese, 『『ime nāma avasiṭṭhā』』ti avasiṭṭhakilese paccavekkhati vā, na vā. Koci sekkho paccavekkhati, koci na paccavekkhati. Tattha kāmacārotyadhippāyo. Tathā hi mahānāmo sakko 『『ko su nāma me dhammo ajjhattaṃ appahīno』』ti (ma. ni.

我來幫你直譯這段巴利文： 2.737. 知蘊的生滅的生滅智,捨生而只觀滅的壞智,如獅子等以滅方式現起而觀可怖相的怖畏智,如觀燃燒房舍而觀過患相的過患智,于所見過患以厭離方式轉起的厭離智,如網中魚等欲從三界法解脫方式轉起的欲解脫智,為成就解脫方便如海鳥即使在所見過患中也再再以思察方式轉起的省察智,如捨棄妻子的人于所見過患中對彼諸行以舍相方式轉起的行舍智,因觀無常等相而下面轉起的八種觀智,上面道剎那將證得的三十七菩提分法隨順故於道路中在種姓之前轉起稱為諦隨順智的第九隨順智,此九智因是智見清凈的行道,以知三相義,以現見義,及從對治清凈故名為行道智見清凈。 55. 觀的成熟為觀成熟,即行舍智。"依此"即依靠此。"現在將生安止"即于應說"現在稱為安止的出世間道將生起"時。"任何"即於行舍所取三中任一。 56. 由觀達頂點而至頂。由具隨順智故為有隨順。彼即因對諸行舍離故為行舍。隨適合從惡趣等、行相等出起故趣向稱為出起的道為出起行。 57. "證得"即達到。 58. "遍知"即限定知"此是苦,非此少多"。"作證"即依作所緣方式而作現見。"依道諦修習"即成為稱為道諦的相應道稱為第四諦的俱生等緣而增長方式。應接受一智成就四作用由見燈等燒燈芯等四作用,及由"諸比丘,誰見苦"等教證。 59. "二三果心轉起"即隨順道的證得而二或三果心如在已除火處為止息熱而以瓶澆水一樣即使已斷煩惱也在相續中成為熱惱止息者而轉起,即說彼等轉起。"觀察智"即緣道果等的欲界智,依此說"于解脫而有'已解脫'智"。 60. 現在為顯示觀察的地而說"道果等"。此中"我確實由此道來"而觀察道。此後"我得此名利益"而智者觀察其果,此後"我以所緣方式作證此名法"而觀察涅槃。此後"已斷我此名煩惱"而觀察已斷煩惱,"此名未斷"而觀察或不觀察未斷煩惱。某些有學觀察,某些不觀察。此中意為欲行。如是摩訶男釋迦問"我何名法內未斷";;

1.175; visuddhi. 2.812) appahīne kilese pucchi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ natthi sabbakilesānaṃ pahīnattā, tasmā tiṇṇaṃ sekkhānaṃ pannarasa arahato cattārīti ekūnavīsati paccavekkhaṇañāṇānīti daṭṭhabbaṃ.

Chabbisuddhikamenāti (visuddhi. 2.662 ādayo) sīlacittavisuddhīnaṃ vasena mūlabhūtānaṃ dvinnaṃ, diṭṭhivisuddhiādīnaṃ vasena sarīrabhūtānaṃ catunnanti etāsaṃ channaṃ visuddhīnaṃ kamena. Catunnaṃ saccānaṃ jānanatā, paccakkhakaraṇato, kilesamalehi visuddhattā ca ñāṇadassanavisuddhi nāma.

Etthāti vipassanākammaṭṭhāne.

Visuddhibhedavaṇṇanā niṭṭhitā.

Vimokkhabhedavaṇṇanā

61.Tattha tasmiṃ uddese. Saṅkhāresu 『『yo attābhiniveso kammassa kārako phalassa ca vedako eso me attā』』ti evaṃ abhiniveso daḷhaggāho, taṃ muñcantī 『『anattā』』ti pavattā anupassanāva attasuññatākārānupassanato suññatānupassanā nāma vimokkhamukhaṃ paṭipakkhato vimuttivasena vimokkhasaṅkhātassa lokuttaraṃ maggaphalassa dvāraṃ hoti.

Saṅkhāresu 『『anicca』』nti pavattā anupassanā anicce 『『nicca』』nti (a. ni. 4.49; paṭi. ma. 1.236; vibha. 939) pavattaṃ saññācittadiṭṭhivipallāsasaṅkhātaṃ vipallāsanimittaṃ muñcantī pajahantī vipallāsanimittarahitākārānupassanato animittānupassanā nāma vimokkhamukhaṃ hotīti sambandho.
『『Dukkha』』nti pavattānupassanā saṅkhāresu 『『etaṃ mama, etaṃ sukha』』ntyādinā nayena pavattaṃ kāmabhavataṇhāsaṅkhātaṃ taṇhāpaṇidhiṃ taṇhāpatthanaṃ muñcantī dukkhākāradassanena pariccajantī paṇidhirahitākārānupassanato appaṇihitānupassanā nāma.

64.Tasmāti yasmā etāsaṃ tissannaṃ etāni tīṇi nāmāni, tasmā yadi vuṭṭhānagāminivipassanā anattato vipassati. Maggo suññato nāma vimokkho hoti āgamanavasena laddhanāmattā.

66.Vipassanāgamanavasenāti vipassanāsaṅkhātāgamanavasena. Āgacchati etena maggo, phalañcāti vipassanāmaggo idha āgamanaṃ nāma.

67.Yathāvuttanayenāti pubbe vuttaanattānupassanādivasena. Yathāsakaṃ phalamuppajjamānampīti yathāladdhamaggassa phalabhūtaṃ attano attano phalaṃ uppajjamānampi maggāgamanavasena alabhitvā vipassanāgamanavaseneva tīṇi nāmāni labhati phalasamāpattikāle tadā maggappavattābhāvena tassa dvārabhāvāyogato. Ārammaṇavasenāti sabbasaṅkhārasuññatattā, saṅkhāranimittarahitattā, taṇhāpaṇidhirahitattā ca suññataanimittaappaṇihitanāmavantaṃ nibbānaṃ ārabbha pavattattā tassa vasena. Sarasavasenāti rāgādisuññatattā, rūpanimittādiārammaṇarahitattā, kilesapaṇidhirahitattā attano guṇavasena. Sabbatthāti maggavīthiyaṃ, phalasamāpattivīthiyañca. Sabbesampīti maggassa, phalassapi.

Vimokkhabhedavaṇṇanā niṭṭhitā.

Puggalabhedavaṇṇanā

Sattakkhattuṃ sattasu vāresu kāmasugatiyaṃ paṭisandhiggahaṇaṃ paramaṃ etassāti sattakkhattuparamo na pana aṭṭhamādikāmabhavagāmītyadhippāyo. Yaṃ sandhāya vuttaṃ 『『na te bhavaṃ aṭṭhamamādiyantī』』ti (khu. pā. 6.9; su. ni. 232; netti. 115). Rūpārūpasugatibhavaṃ pana sattavārato parampi gacchatīti ācariyā.

69.Rāgadosamohānanti mohaggahaṇaṃ rāgadosekaṭṭhamohaṃ sandhāyāti daṭṭhabbaṃ.

我來幫你直譯這段巴利文： 1.175. 又阿羅漢因一切煩惱已斷故無觀察未斷煩惱,故應知三有學十五,阿羅漢四,共十九觀察智。以六清凈次第即依戒心清凈為根本的二種,依見清凈等為身體的四種,如是此六清凈的次第。因知四諦,作現見,及從煩惱垢清凈故名為智見清凈。 "此中"即于觀業處。清凈差別註釋完。解脫差別註釋 61. "於此"即于彼說示中。于諸行"作業者及受果者是我的我"如是執取堅固執著,舍彼而轉起"無我"隨觀因觀察空無我相故名為空隨觀解脫門,因對治解脫方式成為稱為解脫的出世間道果之門。 62. 于諸行轉起"無常"隨觀舍離斷除在無常中轉起"常"的想心見顛倒稱為顛倒相,因無顛倒相相隨觀故名為無相隨觀解脫門。 63. 轉起"苦"隨觀于諸行以"此是我的,此是樂"等方式轉起稱為愛慾有愛的愛所立愛愿,以見苦相舍斷而無所立相隨觀故名為無愿隨觀。 64. "故"因為此三有此三名,所以若出起行觀從無我觀,道名為空解脫因依來路得名。 66. "依觀來路"即依稱為觀的來路。道與果由此來故觀道此名為來路。 67. "如所說方式"即依前說無我隨觀等方式。"如各自果生起"即如得道的果成為各自果生起時不由得道來路而只由觀來路得三名,因於果定時無彼時道轉起故不適合作門。"依所緣"即因一切行空性,離行相,離愛所立而緣有空無相無愿名的涅槃轉起故依彼。"依自相"即因離貪等空性,離色相等所緣,離煩惱所立故依自德。"一切處"即于道路和果定路。"一切"即道與果。解脫差別註釋完。補特伽羅差別註釋 68. 七次即七次於欲善趣取結生為其最多故為極七返,意為不趣第八等欲有。依此說"彼等不受第八有"。而趣色無色善趣有則可超過七次,諸阿阇黎如是說。 69. "貪瞋癡"即取癡應知是指與貪瞋一處的癡。

Khīṇā cattāro āsavā etassāti khīṇāsavo. Dakkhiṇārahesu aggattā aggadakkhiṇeyyo.

Puggalabhedavaṇṇanā niṭṭhitā.

Samāpattibhedavaṇṇanā

72.Sabbesampīti catunnampi ariyapuggalānaṃ.

Cittacetasikānaṃ appavattisaṅkhātassa nirodhassa samāpatti nirodhasamāpatti, diṭṭheva dhamme cittanirodhaṃ patvā viharaṇaṃ. Anāgāmīnañcāti kāmarūpabhavaṭṭhānaṃ aṭṭhasamāpattilābhīnameva anāgāmīnaṃ, tathā khīṇāsavānañca. Tatthāti nirodhasamāpattiyaṃ. Yāva ākiñcaññāyatanaṃ gantvāti evaṃ samathavipassanānaṃ yuganaddhabhāvāpādanavasena yāva ākiñcaññāyatanaṃ, tāva gantvā. Adhiṭṭheyyādikanti kāyapaṭibaddhaṃ ṭhapetvā visuṃ visuṃ ṭhapitacīvarādiparikkhāragehādīnaṃ aggiādinā avināsanādhiṭṭhānaṃ, saṃghapaṭimānanasatthupakkosanānaṃ puretaraṃ vuṭṭhānaṃ, sattāhabbhantare āyusaṅkhārappavattiolokananti catubbidhaṃ adhiṭṭhānādikaṃ pubbakiccaṃ katvā.

Samāpattibhedavaṇṇanā niṭṭhitā.

Vipassanākammaṭṭhānavaṇṇanā niṭṭhitā.

Uyyojanavaṇṇanā

75.Paṭipattirasassādanti jhānasukhaphalasukhādibhedaṃ samathavipassanāpaṭipattirasassādaṃ.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Kammaṭṭhānaparicchedavaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

(Ka) cārittena kulācārena sobhite visālakule udayo nibbatti yassa, tena, kammādivisayāya saddhāya abhivuddho parisuddho ca dānasīlādiguṇānaṃ udayo yassa, tena, nampavhayena nampanāmakena, parānukampaṃ sāsane sukhotaraṇaparipācanalakkhaṇaṃ parānuggahaṃ, paṇidhāya patthetvā yaṃ pakaraṇaṃ patthitaṃ abhiyācitaṃ, taṃ ettāvatā pariniṭṭhitanti yojanā.

(Kha) tena pakaraṇappasutena vipulena puññena paññāvadātena ariyamaggapaññāparisuddhena sīlādiguṇena sobhitā. Tatoyeva lajjino bhikkhū, dhaññānaṃ adhivāsabhūtaṃ, uditoditaṃ accantappasiddhaṃ, mūlasomaṃ nāma vihāraṃ, puññavibhavassa udayasaṅkhātāya maṅgalatthāya āyukantaṃ maññantu, tattha nivāsino bhikkhū īdisā hontūtyadhippāyo.

Nigamanavaṇṇanā niṭṭhitā.

Niṭṭhitā cāyaṃ abhidhammatthavibhāvinī nāma.

Abhidhammatthasaṅgahaṭīkā.

Nigamanakathā

Ramme pulatthinagare nagarādhirāje,

Raññā parakkamabhujena mahābhujena;

Kārāpite vasati jetavane vihāre;

Yo rammahammiyavarūpavanābhirāme.

Sampannasīladamasaṃyamatositehi,

Sammānito vasigaṇehi guṇākarehi;

Patto munindavacanādisu nekagantha-

Jātesu cācariyataṃ mahitaṃ vidūhi.

Ñāṇānubhāvamiha yassa ca sūcayantī,

Saṃvaṇṇanā ca vinayaṭṭhakathādikānaṃ;

Sāratthadīpanimukhā madhuratthasāra-

Sandīpanena sujanaṃ paritosayantī.

Tassānukampamavalambiya sāriputta-

Ttherassa thāmagatasāraguṇākarassa;

Yo nekaganthavisayaṃ paṭutaṃ alatthaṃ,

Tassesa ñāṇavibhavo vibhavekahetu.

Sohametassa saṃsuddha-vāyāmassānubhāvato.

Addhāsāsanadāyādo, hessaṃ metteyyasatthuno.

Jotayantaṃ tadā tassa, sāsanaṃ suddhamānasaṃ.

Passeyyaṃ sakkareyyañca, garuṃ me sārisambhavaṃ.

我來幫你直譯這段巴利文： 70. 滅盡四漏者為漏盡。在應供養者中最上故為最上應供。補特伽羅差別註釋完。定差別註釋 72. "一切"即四種聖者。 73. 心心所不轉稱為滅的定為滅盡定,即于現法中得心滅而住。"及不還"即欲色有處具八定的不還,如是漏盡者。"於此"即于滅盡定。"直至無所有處"即如是令止觀成雙運直至無所有處。"決意等"即除身繫外對別別放置的衣等資具房舍等決意不為火等所壞,對僧伽期待與師召喚提前出定,觀七日內壽行轉起,作此四種決意等前行。定差別註釋完。觀業處註釋完。勸導註釋 75."修習味"即禪樂果樂等差別的止觀修習味。如是名為顯發阿毗達摩義的阿毗達摩攝義注業處品註釋完。結語註釋 (甲)生於以行為家法莊嚴的廣大家族的生起者,以對業等境的信增長且清凈的施戒等功德生起者,以南名者,為利益他人即于教中易度易熟相的攝益他人,發願所愿求此論,如是已竟。 (乙)以造論所生廣大福德以慧清凈以聖道慧清凈以戒等功德莊嚴。由此具慚愧比丘,為福田所依,極顯赫,名根本蓮華寺,愿為福德資具生起所稱的吉祥長壽,愿住此比丘成如是,此為意趣。結語註釋完。如是名為顯發阿毗達摩義竟。阿毗達摩攝義復注。結語 1. 於美麗的布羅提那城王城,由大力臂帕羅甘馬布胡王所建造在勝園寺住,彼寺具美麗殿堂優勝園林。 2. 為具足戒定自製莊嚴的勝者眾功德藏所尊重,于牟尼王語等諸多論集中得為智者所尊重的阿阇黎位。 3. 於此顯示其智力,律注等註釋以首攝義燈以說明美味義精要令善人歡喜。 4. 依具力得精要功德藏舍利弗長老的攝受,彼得諸多論境之能,此智力唯成為資具。 5. 我由彼清凈精進威力,必定將為彌勒師教法嗣。 6. 愿見敬重我舍利所生尊師,彼時以清凈心照明其教。

Dinehi catuvīsehi, ṭīkāyaṃ niṭṭhitā yathā.

Tathā kalyāṇasaṅkappā, sīghaṃ sijjhantu pāṇinanti.

Iti bhadantasāriputtamahātherassa sissena racitā

Abhidhammatthavibhāvinī nāma

Abhidhammatthasaṅgahaṭīkā niṭṭhitā.

我來幫你直譯這段巴利文： 7. 如此復注以二十四日完成, 愿如是眾生善思維速得成就。如是由具壽舍利弗大長老弟子所著名為顯發阿毗達摩義的阿毗達摩攝義復注完。